Vajjalaggam

Author(s): M V Patwardhan
Publisher: Prakrit Text Society
Catalog link: https://jainqq.org/explore/020873/1

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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 Grantharatoa Karyalaya, Ahmedabad-1.
(5) Sarasvati Pustak Bhandar, Ratanpole, Ahmedabad-1.
(6) Chaukhambha Vidyabhavan, Chawk, Varanasi,
Printed by S. R. Sardesai, BA, 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-आङ्ग्लानुवाद-टिप्पणीशब्दकोश-इत्यादिभिः सह संपादितम्
মাহিঙ্গা प्राकृत ग्रन्थ परिषद्
अहमदाबाद-९

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प्रकाशकःहरिवल्लभ भायाणी सेक्रेटरी, प्राकृत टेक्स्ट सोसायटी
अमदाबाद ९
मूल्य-रु. २१
प्राप्तिस्थान:
( 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 विद्यामवन, चौक, वाराणसी
मुद्रकः-एस. आर. सरदेसाई
वेदविद्या मुद्रणालय ४१ बुधवार पेठ, पूना-२

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CONTENTS
PAGE Abbreviations
vi Preface
... vii-viii Introduction :
... ix-lxii (i) Title of the Work
ix-xii (ii) Name of the Author
xii xiii (iii) Name of the Commentator
xiii-Xv (iv) Extent of the Vajjālagga
Xy xviii (v) Date of the Vajjālagga
... xviii.xxiii (vi ) Sources of the Vajjālagga
xxiii-xxvi (vii) Star:zas common to the Vajjālagga and
(i) the Gāthāsaptaśati ii) the Chappaņņayagāhāo
... XXVi-xxix (viii) Stanzas from the Vajjālagga cited in Alamkāra works
... xxix-xxxii (ix) The Largułge of the Vajjālagga ... xxxiii xliv (x) The Threefold Subject-matter of the
Vajjālagga xliv xlvii (xi) The Literary Form and Merits of the
Vajjālagga xlviji-liv (xii) Description of the Mss. consulted ... lv.Ixii
(xiii) Index of Vajjás ... ... ... lxiii- lxiv Text of the Vajjālagga with Ratnadeva's Commentary
... 3–215 Additional Stanzas found in Ms C.
216-267 English Translation
271-414 Notes
417-608 Index of First Lines
609-624 Select Glossary
625-636 637-638
Errata

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ABBREVIATIONS
Used in the Introduction and Notes. VL= Vajjālagga. PSM = Pāja saddamahaņnava. DNM = Deśīnāmamālā of Hemacandra. PLM or PLNM = Pāialacchiņā mamālā of Dhanapāla.
H$ = Hemacandra's Šabdānuśāsana. Weber (1870) = Über das Saptaśatakam des Hāla (1870), .
by Weber. Weber (1881) = Über das Saptaśatakam des Hāla (1881),
by Weber. PG = Pischel's Grammatik der Prākrit Sprachen. ✓ = Vertal root in Sanskrit or Prakrit.
P= Parasmaipada. A = Atmanepada. U = Ubhayapada.

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PREFACE
Work on the present edition of the Vajjālagga was started by me in the year 1961 at the instance of the Prākrit Text Society, as a part of the Society's plan to bring out new editions of ancient Prākrit literary works. I'am grateful to Dr. A. N. Upadhye for having introduced me to the Prākrit Text Society and for having suggested to the Society that the work of editing the Vajjālagga 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 1963. 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 proots 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 Prākrit 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 Vajjālagga 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.
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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 Vajjalagga (revised third edition 1948), containing the Prakrit 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).
Poona 1st May 1969.
The present edition contains the text of the Vajjalagga, for the most part based on Laber's text (as printed in the Bibliotheca Indica edition, No. 227, Calcutta, 1944), with the commentary of Ratnadeva, 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 chaya,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 Vajjalagga.
I
(viii)
M. V. PATWARDHAN

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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 Vajjālaya, Vijjāhala, Viāhala, Vajjālagga, Bajjālagga, Vijjālagga, Padyālaya, Vidyālaya and Prajñālaya. Prof. H. D. Velankar ( Jinaratnakośa, Poona 1944, pages 236 and 340 ) mentions the name of the work as Vajtālaya. Dr. R. G. Bhandarkar (Report on Search of Mss. 1883-84, p. 17) mentions the name as Vajjālaggā. Of all these diverse forms, Vaijālagga appears to be the one intended by the author, as is clear from Stanzas 3, 4, 5 and 795, where neither the form Vajjālaya nor Vijjāhala would suit metrically. The form Vajjālae used in st. 794 is metrically faulty. It should be read as Vajjālagge or Sattasae ( which is the reading in Ms A consulted by Laber; see Laber's German essay on the Vajjālagga, Leipzig,
1913, p. 4, foot-note 5). Vajjālaya, Vijjābala, Vijjālagga and the Sanskrit equivalents Padsälaya, Vidyālaya, Frajñālaya and Vajrālaya had probably their crigin in the inability of those responsible for them to understand the meaning of the word Vajjā or lagga or both of them. Hence Vajjälagga was turned into Vajjālaya or Bajjā laya ( which was then equated with Padyālaya or Prajñālaya (storehouse of stanzas or of knowledge)], into Vijjālaya (which was then equated with Vidyālaya – storehouse of knowledge),into Viāhala and Vijjāhala (which latter perhaps stands for Vidyadhara - the receptacle of knowledge). The sense of Viāhala and Vajralaya is obscure. The latter form is perhaps a wrong Sanskritisation of Vajjālaya. Bhandarkar's Vajjā laggā appears to be only a Variation of Vajjālagga with elongation of the final vowel.
The meaning of the name Vajjālagga has been explained by the author himself in stanza 4, as a collection of groups' of
1. In the Vajjālagga, there are a few vajjās ( groups of stanzas ) containing only one or two or three stanzas each, e.g.
#99331 (No. 70) (one stanza); AT9551 (No. 69) and 959145551 (No. 88) (two stanzas each); falta571 (No. 3), 2840331 (No. 52), fafore75371 (No. 87), 9545571 (INo. 85), M605511 (No. 86) and 3175697351( No. 92) (three stanzas each). The longest vajjā in the collection is 2779971 (No. 50) with 25 stanzas.
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VAJJĀLAGGAM
stanzas (gåthās) bearing on different topics, each group dealing with one single topic. The word vajja has been explained by the author as qaft. The meaning of the word om has not been however explained by the author. 48) is the Prākrit equivalent of the Sanskrit word 1991, which primarily means the act of going or moving. Secondarily the word wat means the path or way on which or by which the act of going takes place. The commentator Ratnadeva (on st. 4) equates 7551 with qar (pach or way, from the root 96 to go or to move or to walk), which is semantically, if not phonetically, quite correct. The word quit then conveys by lakṣaṇā the sense of manner or behaviour, (cf. the words Ali, fia, acha in Sanskrit). Finally the word wool conveys the sense of a group or section. Hemacandra (Deśīrāmamālā, VIl. 32) records 4831] the sense of 3 1 (section or topic). In the Dhammapada groups of stanzas dealing with different topics are called ans. The Nitiśataka of Bharishari and the Subhâșitanuktāvali of Jablana are divided into sections called geas. The different topical groups in Sädhāranadeva's recension of Hāla's Gāthāsaptaśati, in the Subhāṣitāvali of Valla. bhadeva and in the Subhāşita atnakośa of Vidyākaia are called 1. Et qete 774 off qTGIRL
तं खलु वज्जालगं वज्ज ति य पद्धई भणिया ।। St. 156 dealing with the f6 tree and St. 157 dealing with the cloud and the Cātaka bird are irrelevant in the context of the #94951, unless we understand the former as indirectly glorifying the bounty of a noble master and the latter as indirectly criticis. ing the belated generosity of a bad master. Similarly st. 249 is a misfit in the sigarasht and st. 645 is a misfit in the fortEquat. Its proper place would be in the 999571. Stanzas 546-551, which appear at first sight to be misfits in the folü 145511 can be understood as giving a warning to the young damsel against clever or shrewd men (35) in the matter of having any tender relations with them. Also st. 682–684 (7197531) appear to be out of place.
2. From the root 43 to go or to move, with the Kșt suffix () added in the sense of an or action, according to Pāṇini III.3.98.
3. Phonetically the initial 9 of a Sanskrit word is never changed to a in Prakrit.

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INTRODUCTION
by the name #91. The word tot standing for Sanskrit *7 is. according to Pischel' to be understood in the sense of 1. He refers to Hemacandra's Deśināmamāla VII. 17 ( part 1 ) for chat sense. So according to Pischel Vajjālagga would mean a collection of stanzas of which ihe Vrajjā asiargement (groupwise or topical arrangement) is a distinguishing mark. It is, however, likely that the word (= 797 conveys the sense of Tifal, it, or (a collection or aggregate);? ttcugh the word 09777 is neither found recorded in the dictioraries, ror used in Sanskrit literature in that sense, 27712377 therefore perhaps stards for AFUTATE, a collection of shals or stanza.groups arrarged ore after another, each stanzi-group dealirg with a separate topic. Viśvanātha (Sāhityadarpana VI. 329) explains the aord 5541 as #silaterala 1797, which means the grouping of star zas similar in their general purport or dealing with one and the same topic.
From the manner in which ihe sense of the word Vajjālagga is explained in st. 4, it would appear that the author locks upon Vajjālag ga as a class-name given to any collection of stanza. groups dealing with different topics. In stanza 3 the author says. that he has compiled the Vajjālagga, called by the specific name Jayavallaha, after collecting together choice groups of stanzas composed by different poets". This means that Vojiālaçga is the
1. PG $ 52, note 4, p. 10.
2. Pâņini (VII.2.18) mentions ?.tel as a past participle (from var to stick, cling or adhere ) in the sense of Ati (i.e. sar). 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 लग्न in the sense of राशि or समूह. 3. कोशः श्लोकसमूहस्तु स्यादन्योन्यानपेक्षकः। व्रज्याक्रमेण रचितः स एवातिमनोरमः ।।
सजातीयानामेकत्र संनिवेशा व्रज्या यथा मुक्तावल्यादिः। radi is the name by which Sådhāraṇadeva's recension of Häla's Gathā-sapta śati is known, 4. Parafarggtür TTEC ataenfor oprit umpipesmi fafeni g AA JA

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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 vajjälagga in addition to some specific name given to it by its author. There is only one Vajjālagga known to Prakrit literature 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 Jayavallatta, without any further explanation of the significarer did:11:1).' Jayavallabha is perhaps to be taken as starding for vellati-ajaya (with transposition of the two words in the Bahuvili conjourd) and to be understood to mean "loving victory, fond of victory, victorious". It is also possible to equate Jayavallal ha with Jagadvallabha and in that case it would mean "loved by or dear to the (whole) world."2
(ii) Name of the Author:
Nowhere in the body of the VL do we get any indication Tegarding 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 stanz., that a poet by name Jayavallabha, an eminent Sverāmbara Jaina, compiled the present anthology. The com nentator 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 bent of mind 3 Beyond this statement by the commenta
1. 59134 AT 417872294 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 Aggeaffig (ATH ! ) appearing in st. 794,
3. SpathaTAJOHTOEHT ara Fala: siend favoglav 741 a Terra 57149लोवय, आत्मना संस्कृतपारंगतोऽपि प्राकृतगाथासंग्रहमिमं चकार ।

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INTRODUCTION
xiil
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. ? According to Laber ( loc. cit. p.0, footnote ), a Jayavallabha is mentioned as the author of a work called 121 12214161 (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 Ratnadeva 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 Jayavallabha 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 picy 12/11 of the teacher 17hsulot as is seen from Peterson's Second: Report, p. 128.

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VAJJALAGGAM
गच्छे पृथौ श्रीमति मानभद्रसूरिर्बभूव प्रथितः पृथिव्याम् । तदीयपद हरिभद्रसूरिजोऽखिलक्ष्मातललोकपूख्यः ।।१।। तच्छिष्यलेशोऽस्ति गुणानुरक्तः श्रीधर्मचन्द्रः सकल: कलाभिः ।
निपीय यद्भागमृतं सुधाया मनोहरं नो विबुधाः स्मरन्ति ॥२॥ विद्यालये प्राकृतेऽस्मिन् सुभाषितमणाविह । लिलेख लेखकछायां रत्नदेवश्च तद्विरा ॥३॥
शिखिग्रहानिचन्द्रे (% १३.३) हि प्रमिते वत्सरे परे।
ग्रन्थोऽयं संख्ययाख्यातः सहस्त्रत्रितय ननु ।।४॥ Ms C (No. 824 of the L. D. Institute of Indologi, Ahmeda. bad) used by me, however, gives the name of the commentator as Dhanasāra, both at the beginning and the end. Beginning:
श्रीअश्वसेनवसुधाधिपवंशरत्नं श्रीशारदां सुरनम'कृपादपमाम् ।
नत्वा गुरूंश्च धनसारकविः प्रसन्नां विद्यालयस्य विकृति विदधेऽर्थसाराम् ॥४|| End:
ओ केशगच्छगगनाङ्गणमानुतुल्यश्रीसिद्धमूरिपदपंकजभगधुर्यः । वृत्तिं चकार धनसारसुधीन्द्रचन्द्रो विद्यालयस्य विषमापदप्रदीपाम् ।।१।। दस्तेषुवाणशशधरवर्षे ( = १५५३) चैत्रस्य शुद्धपञ्चम्याम् ।
विद्यालयस्य हीका 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 Pșthu 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 fagre or afa) as Dhanasāra, a disciple of Śrī 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. Ivi-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 generally follows the order as given in the retaiT stanzas in respect of those sections which are cominon to the vulgate and the FIERIT stanzas.
(iv) Extent of the Vajjālagga:
The VL is a compilation of Prākrit stanzas, prepared aster the model of Hāla's Gāthāsaptaśati, 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 Saptaśati. The last of the Gābādāra stanzas quoted at the end of Ratnadeva's commentary on st. 8, (p. 5), speaks of the present anthology as HTHY, i.e. a collection of 700 stanzas. This means that the author of the Gāhādāra stanzas had before him only 700 stanzas in the VL. Laber (loc
1. Sec st. 3 (particularly the word Affm) 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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VAJJÁLAGGAM
cit. p. 3, foot. note 5) notes, from Ms A consulted by him, the reading #TIH! instead of 45/3T in stanza 794. He also notes that MSS D and F have at the end the statement 1182317 HATIT. The reading 9511fe must have been substituted for AT&T 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 consult. ed by him the number of stanzas fluctuates from 092 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 vulgate”, plus 201 additional stanzas", i.e. a total of 490 stanzas. The reason for this inflation is that anthologies by their very nature easily lend themselves to amplification by the insertion of stanzas nut 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 S 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 may 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 Häla's Saptašati, 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 it (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 ( fasturgl) 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 almost idenrical 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 Gahādāra stanzas,” the original Vajjālagga 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 Gähädāra stanzas, 43 can be clearly identified with those in the Vulgate. Two [viz, atafal No. 41 and got (clouds, rainy season) No. 47] have no corresponding Vajjās in the Vulgate. Three (viz. Al"HTU No. 35, 91787qy No 43 and affaqat No. 41) are doubtful in their identificationi corresponding perhaps to हिययसंवरण No. 47, बालासंवरण No. 57 and sleufgaar 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 9949581 No. 18 in the original Vajjālagga may have been split up into 75761 No. 15 and 1949871 No. 16 in the Vulgate, The Hagh1 No. 46 in the original Vajjālagga may have been split up into faqehr No. 28 and HATTH551 No. 82 in the Vulgate Similarly the 11449541 No. 45 in the original Vajjālagga may have been divided into qaf47331 No. 38 and 19445571 No. 45 in the Vulgate, Sections such as faca No. 11, ale No. 12, ato No. 13, gifte No. 14. gā994577 No. 74, go No. 76, gunoizi No. 77, JUHATE. No. 78, 97* No. 80, Relóci No. 81,7347 No.88,740197 No. 89. AYEMCI 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. ......97752H I go agreftat # FFATE AT

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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 compiled 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 ( = Godāyari), which occurs in st. 4681 and to the work of Susruta on medicine in st. 519. The Hāla referred to in st. 468 is in all probability king Häla, who is identified with king Sālāhaņa or Satavähana or sālivāhana, the compiler of the Gābāsartasai (Gathāsaptaśatījin Prakrit 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 Pratisthāna (Baithana, according to the Greek writer Ptolemaios). According to the Purâņas, Hāla was the eleventh or seventeenth of the thiity kings in that dynasty. According to the Matsya Purāņa, king Sata. 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 Cāthāsas taśati 1881) discusses the whole question on the basis of the contents and language of the Gathāsaptaśatī, and comes to the conclusion. 1, gta Har Haul 2 PCT ngau
सगं गए वि हाले न मुयइ गोला पइटाणं ।। (सईवज्जा) 2. बालं जराविलांग कलमहुरपलाविणि नियंतस्स ।
विज्जस्स सुसुओ सूसुओ वि सहस त्ति पन्नट्ठो ।। (विज्जवजा). 3. See Weber ( 1881), Introduction, p. XIII.

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(on p. XXIII) that the work of Hāla can be placed at the earliest in the third century A.D. According to Later (loc. cit. p. 35 ff.) the VL contains 76 of the stanzas occurring in Hāla's Gāthāsaptaśati', 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 Vajjālagga could not have regarded Hāla's collection as his model.-The Susruta (i.e, Suśruta's work on medicine) mentioned in st. 519 of the Vajjālagga refers undoubtedly to the Suśrutasamhita, an ancient well-known work on Indian medicine and surgery composed by Suśruta, who according to Winternitz "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 Gaüqavaho" of Vākpatirāja, as having been observed by him in the VL. Dr. Bhandarkar does not how ever specify these verses from the Gaüqavaho. When I carefully examined the Gaüdavaho from this point of view, I could come across only one stanza (No. 722) which corresponds to st. No.
1. The occurrence of 76 stanzas from the Gathāsaptaśati in the VL cannot by itself prove the posteriority of the latter to the former, for the author of the VL could be supposed to have derived them from some other source, and not necessarily from the Saptašati.
2. Loc. cit. Vol. III. p. 547.
the
3. Roport on the search for Sanskrit Manuscripts in Bombay Presidency, 1883–84. p. 17.

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VAJJALAGGAN
702 in the VL.' In addition to this stanza I could not trace in the Gaüdavaho 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 Yasovarman, and the stanza appears to form a genuine part of the context and cannot be said to have been borrowed by a poet like Väkpatirāja from some other source. The stanza therefore appears to have been derived by the author of the VL from the Gaüờavaho of Vākpatirāja (with two variations viz. azifa for wifa and yqufia for YETE). As Vākpatirāja was a contemporary of king Yosovarman 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 Gaüļavabo in the light of Dr. Bhandarkār's remark. The text of the stanza as 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 Gaüdayaho and consulted the Sanskrit commentary of Haripäla, it became clear that fastifas mait in the third quarter is a corruption of apo anat= alata $9 HIT). 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 eulogy of the king. st. 721 : F atin ATOTHOUT 791 TH 221
सेसा वि रिक जलहिं कहिं पिकिर के वि पडिपण्णा ॥ st. 722 : Trinet met u meira enga sa yris !
बीयाहि व एकत्तो कुलाहि परिसा समुप्पण्णा ।। st. 723 ; Roermanfaat und gaigetegrerin
वीरें नि पहुतण वो पदोसनिबजिमयं दिल्॥

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INTRODUCTION
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Since the VL. thus derives a stanza from the Gaüdavaho 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).
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 Kävyā. nuāšansa of Vägbhata," and st. 12 of the VL is found quoted in the Gathāsāhasri of Shri Samayasundara Gaņi (p. 49, Bombay edition, 1940), in both cases without any mention of the VL as the source. The date of Vägbhata is the 13th century A.D. and that of Samayasundara Gaņi is 1650 A.D. As stated by Dr. Bhandarkar (loc. cit. p. 17), some stanzas from the VL are found quoted in the Kāvyaprakāśa of Mammața (1150 to 1250 A. D.). Similarly a good many stanzas occurring in the VL are found cited in the Sarasvatīkaņțhābharana and in the Srmgaraprakāśa of Bhoja, the Daśarūpaka, the Alamkāra-ratnākara of Sobhākara, the Kāvyānuśāsana of Hemacandra,'the Sahityadarpaņa of Visvanātha
1. The upper limit of 750 A, D. for the VL derives further support from the circumstance of the considerable influence of Apabhramśa on its language. See below (pp. xxxiii ff.), remarks on :the language of the Vajjālagga and also Hermann Jacobi, Bhavisattakabā, München, 1918, Introduction pp. 53* ff, and in particular pp. 614-62*.
2. Page 26, Kāvyamālā No. 43, 1894. In addition to this I find two more stanzas from the VL quoted in Vāgbhata's work : VL 284*3 : Vägbhața, Kāvyānušāsana p. 37. VL 476 : ,
p. 41. 3. The Vţtti on Hemacandra's Sabdānušāsana, VIII.3.135 quotes a line from the VL, st. 87 (fae ad opeftem gear), as an illustration of the vicarious use of the Locative for the Instru . mental in Prākrit.

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and even in the Dhvanyaloka 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 rhetorical and other works quoted the stanzas in question from some other anthology of Prakrit stanzas like the Saptasati of Hala or from some other source and not necessarily from the VL2. So long as
1. See infra, Stanzas from the Vajjalagga cited in Alamkara-works, p. xxix ff.
2. On going through the first 16 pages of Uddyotana-suri'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 चिचय गेहह विरले वि गुणे पयासह जणरस । अक्खपउरो वि उयही भण्गइ रयणायरो लोए । Vajjälagga st. 748
मा दोसं चिय गेव्हह विरले वि गुणे पसंसह जणस्स । raaपउरो वि उवही भणइ रयणायरो लोए । (ii) Kuvalayamālā p. 12, line 24 f. अत्थो विज्जा पुरिसत्तणाइँ अण्णाइँ गुगसहरसाई । देव्वायत्ते कज्जे सव्वाइँ जणस्स विहति ॥ Vajjalagga st. 120:
अन्धो विज्जा पुरिसत्तणं च अन्नाइ गुणसहस्साई । दिव्वायसे कज्जे सव्वाइ नरस्स विडति ॥
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 Chappannayagahão 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 Kuvalayamala and the Chappanṇayagahão, 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 ) [Ghatage, Kahanayatigam p. 11 (only the second half of the stanza ), 127 (667), 284*4, 685 (found in the story of) (Ghatage, op.cit. pp. 37, 31 and 42) and 64*5, 71 and 339 (found in the story of me) (Jacobi, Ausg. Erz. st. 79,96 and 37).

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INTRODUCTION
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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 Gathāsaptaśati of Hāla, is not an original and independent creation of a single author.' It is an anthology of Prākrit stanzas (gäthās), which, as stated by the author in st. 32, were selected by him from the works of different poet8 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 (गाहाणं वरकुलाणि). The word front "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.3 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 in merable Prākrit stanzas available to him and may have given to many of the gathäs 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, गाहा€51 and 46755T).
2. विविहकइविरइयाणं गाहाणं वरकुलाणि घेत्तण । रक्ष्य वज्जालग्ग विहिणा जयवलहं नाम ॥ 3. fange 940117 oktoRI a I st. 1.

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VAJJALAGGAM
about the names of some of the authors of the stanzas common to the VL and the Gathāsaptasat í from the traditional information recorded in the MSS of the text and commentaries of the Gathāsaptaśati,' that does not add to our knowledge about those authors or their works and hence about the souices of the VL.
1. In the case of Hāla's Gathāsaptaśatí 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 Gāthāsaptaśati. 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. 2 2
Not mentioned. 206
119
Salivāhana (or Hāla). 207
Sālivāhana (or Hāla). 348
Manmatha. 354
Pravararāja. 365
Lampa (Lampața ?). 374
Asadrśa. 425
Gatalajja. 462
Not mentioned. 464
Malloka (or Adivarāha). [Weber (1881), p. LIII,
footnote 31 465
Mugdhādhipa (or 909419). 473
Not mentioned. 643
Anurāga. The stanza-index printed in the Kávyamālā edition (1933) of Gathāsaptaśatī 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 Gāthāsaptašati. The editor does not however
(Continued on page xxu)
120

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INTRODUCTION
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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 Bhuyanapāla, who according 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" (913981a ), and who is there said to have composed an excellent group of stanzas (acgeet). It is not clear who this poet Lila was. The commentary on the stanza explains Lila by līlāyukta and पाइयसील by प्राकृतनिष्ठ. Does the reference to Lila mean that he was responsible for composing the group of stanzas 446-449 (989 )
1. (A) Stanzas with identical or very similar openings : (a) 68, 69 å fHBT HT464. (b) 337, 338 37fTUITO PER SAT. (C). 366, 367 : 73 qafe 977 JA. (d) 398-402 : 418 Fra FHC. (e) 410 : at lãi FA ATT; 411 : arlo Falfo fazafc. (f) 446-449 : 4 21. (g) 451, 452 : Et feqy. (h) 780, 781 : 2h four fūgalu .
(B) Stanzas with identical second quarters ; (a) 350. 351 : EME E 240. (b) 404, 405 : his fafaraatifa.
(C) Stanzas with identical third quarters : 613, 615, 622,623,624 : 91 H HEEFT.
(D) Stanzas with identical third and fourth quarters (i.e.. with identical second halves):
(a) 626,629 : 3 faq535 HAT THEN a apreit. (b) 747, 756 : am you are got a UOA # afeglaat.
(E) Stanzas with identical or very similar conclusions (i. e. with identical or very similar fourth quarters ):
(Continued on page xxoi)

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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 -सुंदरि (143), पसयच्छि (701), नरणाह (151), नरिंद (154), पथिव (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. ta, Hace8, dat, पिए, तरुगोहि, हियय and धम्मिय) qualified by adjuncts used in those stanzas 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
(i) the Gathāsaptaśatī, and (ii) Chappaṇṇayagāhão:
According to Laber (loc. cit. p. 36. footnote 1) there are 76 stanzas common to the VL and the Gathāsaptasati (including the additional stanzas found in the various recensions other than the Vulgate in Gangadhara'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 : खलाण मग्गो च्चिय अउवो. (b) 122,125 : नरस्त दिवे पराहुते. (c) 484, 490 : असईणं दूसओ चंदो. (d) 606, 608-610 : तं हरं नमह. (e) 614, 618,619 : केण कज्जेण. (f) 678-680 : ठाणेसु गुणा विसर्हति. (g) 698, 700 किं तेण जाएण. (b) 706,707 : कह कमले क्सर न हु कमला ti ) 772, 773 : ता सर सरो सि

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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 Ratnadeva's commen. tary) 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 recensions of the Gathāsaptaśati 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 = Gathāsaptaśatī). VL GSS VL GSS VL GSS VL GSS VL | GSS
2 2 207 120 348 33 429* 220 446 669 17 815 208 598 353 374 430 371 533 555 34 250 212 173 354 45 432 194 556 286 35 319 213 951 361 935 438 178 557 163 52* 283 244 819 362 432 +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 70 114 282 312 268 381 475 464 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* 861 491 877 206 119 347 236 425 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 । e paqqot 55 fe 918 771 ARA 1186111
Continued on page xxviii

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VAJJÄLAGGAM
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 :
VL GSS VL GSS
64*3
704
445*1
284*3
884
| 4455 4969
161 223 887
349*3
844
Only partial similarity is noticed in the case of the following, five stanzas :
VL GSS | VL GSS
168
292
430
370
242
Continued from page *oit 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 Näyikā 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 Gātbāsaptašati.

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xxix
The following stanzas are found to be common between the VL and the Chappannayagāhão or the Gathākośa 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 (Chappaņņayagāhāo).
| VL
GK
VL
GK
VL GK 33 181
1287
=*90
748
129
1
$64*2
+ Only partial agreement
1497
(viii)Stanzas from the Vajjālagga cited in Alamkāra Works:
Laber ( loc. cit. p. 4) says: “Because this (ie. Hāla's anchoogy) 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 #.). Of the Vajjālagga on the contrary there is no mention anywhere. Composed by a Svetāmbara 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-saptaśatī 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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VAJJALAGGAM
Alamkāra works like the Dhyanyāloka (Dhy.) of Anandavardhana, the Dhvanyālokalocana (Dhvl.) of Abhinavagupta, the Sarasvati. kanthābharaṇa (SkBh) and the Śrmgāraprakāśa (SrP) of Bhoja, the Dasarūpaka (DR) of Dhanañjaya, the Kāvyaprakāśa (KP) of Mammața, the Kavyānuśāsana of Hemacar.dra (KH), the Alamkāraratnākara (AR) of Sobhākara, the Alamkārasarvasva (AS) of Ruyyaka, the Sahityadarpaņa (SD) of Viśvanātha and the Kävyānusāsana of Vāgbhata (KV). But in none of these thetorical 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 Gathāsaptaśatī. (GSS) of Häla 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 Alamkāra-works mentioned above :
V L st. Names of Alamkara Works
Remarks No. 13 KV. p. 26
Absent in GS$. 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 = GSŚ. 966.
1. Dhvanyaloka, Kāvyamālā Edition, Bombay 1935. Sarasvatikanthābharaṇa, Kavyamālā Edition, Bombay 1934. Şimgāraprakāśa, edited by Josyer, Mysore, 1955. Dasarūpaka, Nirnaya Sāgar Edition, Bombay, 1941. Kāvyaprakāśa, Zalakikar's edition, Poona 1921. Kāvyānuśäsana of Hemacandra, Bombay, 1938. Alainkārasar vasva, Nirņaya Sāgar Edition, Bombay, 1939. Sāhityadarpaņa, Nirnaya Sāgar Edition, Bombay, 1931. Kāvyānuśāsana of Vagbhata, Kavyamālā Edition, Bombay, 1894.
2. Vägbhața remarks on this stanza cited by bim as an example of the fault called A4TH-GTE:-27 17 2 HAUEA सन्धितपुच्छप्रायं न स्वदते।

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INTRODUCTION
212 Dhv. II p. 130, 157; Sţ.P. XII p. 487 =GSS. 173. 213 Dhv. III p. 157; KP.X. (STIT*E1T);
KH. p. 63; AR. st. 447. =GSS. 951. 284 SkBh. III.129, V.252; S.P. X p, 401 =GSS. 720. 284*3 KV.' p. 37
=GSS. 884. 313 SkBh. IV.90. 105; S;P. VIII p. 230, X p. 418, 421.
Absent in GSS 315 SțP. VII p. 236; KP X (anaalfeli); AS. p. 85; KH. p. 368
=GS$. 969. 333 SkBh. V. 262
=GSS. 829. 347 SkBh. V. 328
=GSS, 236. 349*3 AR. st. 513
= GSŚ. 844. 365 $$P., XX.892
=GSŚ. 46. 367 AR. st. 260
Absent in GSS. 379 SkBh. V.254; SșP. XXIII. 71
Absent in GSS. 382 AR. st. 317
Absent in GSS 389*4 SkBh. V. 164
Absent in GSS 413 SţP. VII. 236
=GSŚ. 181. 420 SţP, XIIJ. 60*
=GS$. 168 similarity of
construction 425 SkBh. V. 341
-GSŚ. 57. 430 Skbh. V. 149
Absent in GSS. 432 SţP. XIV. 665
=GS$. 194. 438 AS. p. 147; SD.X ( 915317)
=GSS. 178. 439 AR. st. 81
= GSŚ, 198, 1. Vāgbhața reads in the last quarter 3 (BFE43?) aan instead of mida Th. He remarks : a fazla aparusaate facetant 241वंकभणियाइ कत्तो .....॥ अत्र अस्मिन् विदग्धजनमध्ये ग्राभे प्रच्छन्नकामुकं प्रति त्वया रतिर्न कर्तव्या इति कयाचित् का (चित् ) प्रति निषेधः क्रियते ।
2. According to Dr. J. C. Jaina, 91a Sif 971 harif, 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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VAJJALAGGAM
440 SkBh. V, 205
=GS$. 399. 454*1 SkBh. III.73; SșP. X. p. 400
=G$$. 161. -464 SkBh. V.437
=GSS. 36. 467 DR. II.15; KH. p. 413
=GSS. 871. -476 Sk Bh. IV. 154, SţP. X p. 425; KV. p. 41
-GS. 197. -491 DR. II.29; SFP. VII. p. 247; KH. p. 54. =G55. 877. 494 SkBh. I. 181; SțP. IX. p. 355, KH. p. 67; SC. IV.
=GSS. 879. 496 Dhv. I. p. 24; KP. V; »D.I.,
AR. st. 449: KH. p. 53 =GSS. 669. 496*9 AR. st. 378
=GSS. 887. 538 SkBh. IV. 233; ŚrP, X. p. 427 Absent in GSS 579 Dhvl, on Dhr. IV.52
Absent in GSŚ. 590 SkBh. II. 351; SșP. X. p. 384.5 Absent in GSS 607 KP. IV; KH. p. 87.
=GSS. 455. 611 KP.V; KH.p. 52.
=GSS. 816. 616 SkBh. III. 142; SșP. X p. 395
= GSS. 916. 622 SkBh. II.370; SrP. X p. 387; AR. St,559 Absent in GSS 637 AR. st. 240
=GS$. 311. 643 SkBb. IV.80,V.404; SP. X p. 420 = GS$. 70. 686 SkBh. III.89, SrP. 3984
Absent in GSS. 733 SkBh. IV.935
Absent in GSS. 1. Vägbhața cites this stanza as an example of age19mETC. 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 पारीप्रतिवचनैर्षिलक्षहासो हरिर्जयति । The metre is faulty in the second quarter and the sense of qifingaga: 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:
कि जातोऽसि चतुप्पथे यदि धनन्छायोऽसि किं छायया
संपन्नः फलितोऽसि किं यदि फलैः पूर्णोऽसि कि सनतः। हे सवृक्ष सहस्व संप्रति शिखाशाबाशताकर्षणक्षोभोन्मोटनभञ्जनानि जनतः स्वैरेव दवेष्टितः ।।

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xxxiii
(ix) The Language of the Vajjālagga :
According to Laber (loc. cit. p. 9) the language of the VL is essentially Jaina Mähäräṣṭrī, a name given by Hermann Jacobi (Kalpasūtra, p. 17; Ausg. Erz. p. XI f.) to that particular form of Mähäräṣṭri Prakrit which was used by the Svetämbara Jainas in their non-canonical prose and metrical works. According to Dr. Ghatage (Kahaṇaya-tigam, Introduction, p. 63), it presents to us, along with the Prakrit stories preserved in Devendra's commentary on the Uttarādhyana-sūtra, the latest form of Jaina Mähäräṣṭri' of which the various Nijjuttis (old metrical comThe only traits of Jaina Mähäräṣṭri that we come across in the VL are the following:
1
1.
*--
(i) Preponderance of (HS. VIII.1.180). The vowel or remaining behind after the elision of the postvocalic,,,,,,,, and attracts to itself a lightly (JIEJIIHC) as a hiatus-filler. See Pischel, PG § 137 (p. 137). occurs mostly after a preceding for, but frequently also after a preceding 3, 3, 4 or. This phenomenon is peculiar to Ardhamăgadhi and Jaina Māhārāśṭrī and is absent in Māhārāstrī works like गाथासप्तशती and सेतुबन्ध.
pronounced
(ii) Change of non-initial and intervocalic to and retention of initial and of forming part of a conjunct consonant other than 3,, . See Pisehel, P.G. § 224 (p. 161).
(iii) Change of initial and postvocalic to (rather than to as in Mahārāştri). E.g. (1), अविसेसनय (141), गुणन्नुओ ( 470 ), पन्नत्त (प्रशप्त ) ( 512, 518 ), अरसन्न (533), (764).
छप्पन्नय (281), बीसन्न (विसंश)
(iv) Use of the expressions à (9, 17, 128, 456, 668), याणिमो (32, 40, 162, 331, 405, 614, 747, 756, and न याणसि (508, 533, 712). These expressions occur frequently in Jaina Māhātāṣṭrī. The has been effected here on the assumption that is a medial and not an initial sound. See Pischel, PG § 170 (p. 127). According to Pischel becomes a proclitic word here and is looked upon as the first member of a compound. Consequently in some printed editions of Jaina Mähäräṣṭrî works these expressions are printed with a hyphen between and the following verbal form. In the गाथासप्तशती we get the expressions ण भणामि, ण आणसि, ण आणइ ण आणिमो and ण आणंति, without the यश्रुति.
V.L. 3

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VAJJALAGGAM
mentaries on Svetāmbara canonical works), Paümacariya and Vasudevahiņdi represent the oldest or archaic phase and the Samaräiccakahā 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. 75, regarding what he considers to be the use of the neuter word rayana (=raina) 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 षष्ठ्याः स्थाने
Pa ETL, 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 Apabhramśa. We may therefore very well describe the language of the VL as Jaina Māhārāştri with a mixture of a good many Apabhramsa traits. Jacobi (Bhavisattakahā, Introduction, p. 61* says that Apabhramba 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 Präkrit language. According to Dr. Ghatage (loc. cit. p. 63), the influence of Apabhram. sa 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 Apabhramba, with which the writers were thoroughly acquainted "l
1. Even Hemacandra scems to have noticed this tendency of the later phases of the Prākrit language to incorporate occasionally Apabhramba traits. Under HS. VIII.4.447 (79448) he says : प्राकृतादिभाषालक्षणानां यत्ययश्च भवति, which provides among other things for the occasional incorporation of Apabhramśa traits in Prakrit.

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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 Māhārāștrī, 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, VIII.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 Mābārāștri also according to HS. VIII.4.447 (47497 Ilgiaurai 324424 Heft 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 31, , and 5 of Nominative singular forms of feminine 31, & and 5 stems : Pfft = Fergal (366); aut (EET) (589); HATEG 39-( = 'HTET(256), #affo ( = farfuit) (317); ig (= * (337). (ii) Final 371 of Nominative plural forms of masculine 37 stems : 374 ( = 3791) (128). (iii) Final é of No minative singular forms of masculine stems 45 ( = ") (208). (iv) Final 8 of vocative singular forms of feminine 317 stems (into 3):( = 34353) (296); 5 ( = 50) (352): yras (=r7g) 474 (v) Final 8 of locative singular forms of masculine 34 stems and of verbal forms (Atmanepada Present first person singular' (into 7) 05958 (='ya) (204); 4f2 ( = BELFAR) afara (264); per nigru (=nillèf&) (794); q&a fèq4 (= ffat) (377); 37 ferm (= 877 1784) (393); in faan ( = sinot f97a) (495); opfat (= faq) (499);TEMAT fear(=g81790 1894) (517);# (= H2) (244).
(vi) Final sit of Nominative singular forms of masculine 34 stems (into 31): alam sa (=gq ax560).

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VAJJĀLAGGAM
(vii) Nasalised final vowels of indeclinable adverbs ty dropping the nasal element : fata (Laber's reading) ( = faza) (267); दीह (= दोह) (673); अवस्स (= अवस्स) (690).
(2) Lengthening of short vowels, for metrical reasons :
(i Medial or final अ, इ or उ : साहिज्जई (= सहिज्जइ) भडेण (177):. सुहाण सयखाणो ( सयखणी) (341, 782); °सारिसा (= सरिसा) (561, 577); घराघरं ' = घरघर) (701); निरावराहो (= निरवराहो) (732); नियट्टई (=नियाई) (360); डहई ( = डहइ) (385); वीवाह ( = विवाह) (492); वीसनो (= विसंशः) (764).
(ii) Medial and final vowels, by nasalisation :
सरिसंतरिसा (= सरिससरिसा) (275); अज्ज ( = अज्ज) (377,513), इहं ( इह्) (735).
(ii) Final vowel of the first member of a compound by duplication of the initial consonant of the following member: अध्युव (= अपुव्व) (7); कुप्पाढय ( = कुपाढय) (16*2); कुल्लेहय (= कुलेहय) (16*2) असगेण (असण) (346. 347); कुम्मुहुत्त (= कुमुहुत्ते) (380); अत्तत्त ( = अनत्त) (399); सब्भाव ( = सभाव = खभाव) (532, 669); पम्मुक्को ( = पमुको) (585); मरुदेस. (=मरुदेस) (734) etc.
I. Phonological : (B) Consonants:
i) Insertion of 4 or 4, and 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 consonart of the following word:
जुज्झमाभिडिए (204) [ = °जुश ( = "जुज्झे) आभिडिए]. एक्के कमवइवेढिअ° (429) (= एककेक-वइवेटिअ°. निरंधलेहि (593) (= नि-अंधलेहि धिरथ (7001 (= धिअत्थु) (found in Pali and Ardhan tigadti also); आवइ (67) ( = आअइ = आयाति, according to Ratnadeva); आवए (769) (= आअए = आयाते), आविहिइ (784) आइदि. सुहब (365) (= सुहम); उवहि (748, 751762 etc.) ( = उहि) (58).! (ii)Change of म् to c as in Apabbramsa: गामारगमार >गवार (15) (iii) Change of medial व् to य. सह च्चेय (= तह च्चेव) (197 etc.); नेय (= नेव) (273,279 etc.): तहेय (= तहेव) (383). 1. See Jacobi, Bhavisattakahi, Introduction p. 24*-25*.

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Xxxvii
(iii) Change of medial 2 to 4: #4T ( = 491 = 3196) (62), HS.VIII.1.258); fargas =(for = a) (109); -() (290, 321,324, 352 etc.).'
(iv) Hardening of into as in Apabhramsa, in the case of the root 797., :
arrafa (Reading in Mss B and C)(= farurat) (123); 719 * (Laber's reading) ( = 575) (334); Avoit to @ 793 (Laber's reading) i = 1575) (336); para a cafe (Laber's reading ( = 5518a 17 ) (549, 550). HI 772 (Laber's reading) ( = AT TEF) (641). (v) Simplification of conjuncts : Flat ( = FIRE) (54, 275, 331 etc.) HS. VIII. 4,388.
( = 27 = gra) (560); 291 (=aal = 2zai) (562 etc.) (vi) Simplification of conjuncts metri causa : Fu ( = HBC = #T) (73), (HS. VIII.2.207); fae* ( = faeza) (116);
G5€ 1 = 774E) (385); 899 (= gas) (653); AHE (=H96) (712, :714); fagnaEAM) (575); faefhen) ( = fagligen (728); fag Foto (= FARFAUTY (729); #39 ( = 19*) 1775, 785); afta ( =*fes) (788).
II. Morphological : (A) Declension : (i) Deinflection of nominal foima zaluthafaa):
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 Ardhamāgadhi we come across sporadic instances of ceinficcied nomiral loims. In Apabhramsa, according to Hemacanara (VIII.4.344, 345), the terminations of the Nominative, Accusative and Genitive singuJar and plural are often dropped.
1. See Jacobi, op. cit. p. 62*; Pischel, PG $ 261 (p. 181). 2. See Jacobi, op. cit. p. 30*.
3. According to Pischel, FG $ 206 (p. 148) farat stands for f* (froin -- to rub), ç being changed to according to HS. VIII.1.186. Pischel says that fasion would yield the form nem in Prakrit. See, howrver, 7i4gato in st. 768.

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VAJJÁLAGGAM
I give below only a few examples of deinflected nomina forms for each of the different nominal cases occurring in the Vajjalagga :
(a) Nominative:___मल्झं पई (= पई) कोयंडो (208); जह चंचु (= चंचू ) कीररस (337); सुयणसमागम (= °समागमो) वग्गी (655); दंडो तह चिय हिय (= ठिो) (683);जह सक्खर (= सबखरो) तुलई खली (769); कडिलम्ह पडिभाइ ( = कडिलं अम्ह पडिभाइ) (788); जं न दिट्ट (= दि) पञ्चक्खं (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 .( = पहवि) निएइ (198); (Cf. st.. 485, पुहवी = पुहवि, Laber's reading). दसिया ( = दसिय) वि समीहए चंदो (268); उम्भेउ अंगुठी (Laber's reading)( = अंगुर्वि) (463): मसि ( = मसि) मलिऊण न याणसि (508); एण्हि विरहावत्था (= विरहावत्थं) पुणो वहंती (545) (Laber's reading); अन्नस्स देइ दिछी (Laber's reading) (दिष्)ि (577).
अप्पा ( = अपं) परं न याणसि (712) (Laber's reading); पेच्छह गंभीरिमा ( = गंभीरिम) तस्स (751); अप्पा (= अप्प) देतेण (758). जह सक्खर तुलइ खकी (= खलि) (769). (c) Instrumental :
गयवई ' = गयवईए) भणियं (373); कजल (= कजलेण) भरिऊण दो वि हत्थाई (490); आसंति संगमासा (= संगमासाए) (726); जीसे गिम्हपिवासा (= गिम्हपिवासाए) वलंति (763).
(d) Locative:जह बीयदियह (=बीयदियहे) सविलक्खलक्खिए. (3.5); अंचल ( = अंचले) गहिलो य कुष्पसे कोस (369); अकाल ( = अकाले) घणभइवं कुणइ (400); पत्थावे गोट्टिठिय (= गोद्दिष्टिए) (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 Apabhrarisa
(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); वाणु (= बाणो) व्क (53); जु (- जो) (234); पुडु (पुर्ड) (479,793); मणुदिणु (= अणुविण) (772).

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(b) Instrumental singular forms of masculine and neuter * stems, ending in (instead of ) (HS. VIII.4.333 : ef and HS. VIII.4.342 : opet grad):
gra® (= hom) ga grut RAFT* (= a) (699); farade ( = Fale Ada) (729);
Flacartais (651), 594575 (765) and dau TGIEMAATISSOT (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) (Afafel aan).
(c) The instrumental plural form of an 3 stem once ends in alę (instead of fà) (HS.VIII.4.335: Pri): alfefeafe (=alfefiacle) (764).
(d) The Ablative singular form of an 2 stem once ends in (instsad of at or 312):
Fiat Sfine (flat) faigta (210). HÁ. VIII.4.336 (Samb) enjoins and 3 as Ablative singular terminations. We get the form oila (instead of it or FE) by changing the final 8 or 3 into 3, according to HS. VIII. 4.329(appuii tati: artsnaat).
(e) The Genitive singular form of an 34 stem occurs twice ending in 3 (instead of 79);
3693786 BTE ( = BETA) PR (131):98 han att ( = 5TH) fasta) (756). According to HS.VIII.4.338, 5, i and are the Genitive singular terminations for a stems in Apabhramba. We get the form 68 (instead of ETEI), by changing the final at into 89, according to H$. 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 pat (=gaa), feminine gender, twice occurs as $(instead of GAI) (H$. VIII.4.362 : 968: sljela sa BRI 05):
Faq OR ( = EA1) 92€...gquite 98 ( = BEI) 99€ (39).
(g) The Instrumental singular form of the second person pronoun yo once occurs as 4F (instead of 8) (HS. VIII.4.370 : zaal of RIP) :
se ai alte antea 98 ( = 76) feridot (190).

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(h) The Genitive plural form of the pronoun (=aa) twice ends in ST (instead of eft or au) (HS. VIII.4 339 : ATE) :1
are (=alvi) fate quaat (31); at (= eti) fat effAKE (93).
(i) The Locative singular form of the pronoun a (=) once ends in fé (instead of f#A) (HS. VIII.4.357: cc):
gan aig (=afia) fà tires (47).
(1) The Locative singular form of the second person pronoun 947 once occurs as 98 (instead of az) (HS. VIII.4.370, see above)
99 (= k) s (764). In the case of this form 98 (Instrumental and Locative singular), the weak nasalisation provided for by Hemacandra has been done away with in the VL.
II. Morphological : (B) Conjugation: Tense and Mood forms:
(i) Present second person singular forms of verbs ending in fe (instead of fÀ) (HŚ. VIII.4.383). 38165 lão hi afer (Labers' read. ing) (= a) (296); HES a 429 [Laber's reading (afe = f)] (491). This reading may have been the result of joining the originally separate words मदु (= मम) and एहि (= एसि,, महु being the Genitive singular form as in Apabhramśa (HS. VIII.4.379) from the first person pronoun HX [cf. 96 (Laber's reading) ( = ) desteagt (st. 216)] and pfe being the present second person singular form, as in Apabhramba, from the root 5 (311 +), to come. 949 afstedt foafé (Laber's reading) ( = fqufa) 98 (545).
(ii) The Present third person plural form of a verb twice ends in fè (instead of fert) as in Apabhramsa (HS. VIII.4.384):
Ellafat a contine ( = ) (549, 550).
(iii) The Imperative second person singular forms of verbs sometimes end in or 3 as in Apabhramsa (HS. VIII.4.387.)
pfcafe aft ( = or pica4 (640); HT 4* (= FITF ARTI) Ar fer भणतियाह (320). In मरु मरु, मा has been shortened into म. मार is Imperative second person singular as in Māhārāștrī (HŚ. VIII.3.
175).
(iv) The Imperative third person singular form of a verb once ends in I (instead of 3). (According to HS. VIII.4.384, I is the Imperative second person plural termination):
4G (Laber's reading) (=43) 3 RURAT (234).

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(v) The Apabhramśa form klas (Future third person singular from the root ) (HS. VIII.4.388) is found used frequently instead of stone (54, 275, 331, 637 etc.).
II. Morphological : (C) Primary Derivatives :
(a) Gerund (Absolutive) forms sometimes end in 2, fa and są (instead of I, 3, 101) as in Apabhramśa (HS. VIII.4, 439, 440) :
ATA (205); sifa (234); Fariq@ (343); cael (410); gara (475) HAR (487).
According to Pischel (PG, $588,p. 378) we come across forms dike saa, tzara, fauna, aifa, Fra etc. in Jaina Māhārāștri.
(b) Use of radical forms as pist participles:Voetz (319) : past participle gate (=TT4) (24, 28); V4(E FI) (163): past participle net ( = f*") (182, 183),
999 (=5774f254) (27). Vge (v +97) (238) : p. p. lacus (= Pacyfesa) (210). Jeg
(= giganca (617). Vataz ( = ) : p. p. ataz (=a4177) (249);
909 ( = 9) (455): p. p. scq (afiqa) (455); VAE (
V T) (112, 487, 495 etc.) : p. p. 142 ( = 13a) (345); VF (= V ) (450, 496*13) : p.p. ( = :134) (349*4, 793); VOE (= VE) (327) : p. p. JI (=124) (358); V3* ( = V 517; (500, 524): p. p. 34 (=faha) (681). II. Morphological: (D) Secondary Derivatives :
(i) Plconastic use of the Taddhita suffix & as in Aprbhramsa (HS. VIII.4.429):
al file caget (613, 615, 622-624).
(ii) Formation of an abstract noun with the Taddhita suffix , not mentioned by Hemacandra. Cf. Sanskrit words like argits -Angi etc. :
Apa lagu ini teri (789),
(iii) Formation of Denominatives from past participles : 94 (219) from the Denominative root 4 made from the past paticiple (= ).
989 (717) from the Denominative root 4 made from the past participle ( 367).

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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 Prākrit poetry. In the VL we find a number of Deśya or Deśī words (including Dhátvādesas) most of which are included in the Glossary of select words printed at the end of the present edition. Most of these Desi words are found recorded in Dhanapāla's Pāiyalacchiņāmamālā, Hemacandra's Desīnāmamālā and in the Dhātvädeśa section (HS. VIII.4.1-259) and other parts of his Prākrit Grammar. There are however some Deśya words (including Dhātvādeśas), which are used in the VL, but are not found recorded in any of the works mentioned ahove. For example :
Nouns: Elsen (277); $T (327); GET (559, 31*7, 284* 2); GET (251); 7 (318*1); Team (395): 716971 (445); ETT (51), 47781 (635); qet2 ( = 497) (24,28); 4%B4EA (561); 27 (689); 89 (206, 207); $9969 (15, 16*1); 9H (636); ATS (492); Eco (696); 414 (263*2); aan ( = yfiraifty ) (482); 7 (or 41) (181).
Dhātvādeśas : 319 (304, 312*4); EET (285); 91 (to speak) (81); 534753# (431, 373*1, 496*10); ss (718);=13 (300*2); 9095 (327); $9 (611); 6 (509); CE (625): 47 (295); 974747, 4TET (109, 136, 235, 445*3); 87971 (389*6); 4717(= a) (319); 6+ (520); Fuga (633); 1957 (240); Rui (792); Page #44

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(iii) Use of Absolutive forms in the sense of Infinitive forms ( see Jacobi, Bhavisattakabā, Introd. pp. 42*, 60* and
61* !
a fost ( = 9fe3 (31), fe:1 (= sifqi) (272), ff.3.0 ( = ARS) (508), 4770 (=215) (677), gfism (=fi) (677).
The use of Infinitive forms in the ser,se of Absolutive forms is met with with in Ardhamāgadhi and has been recognised by Hemacandra (HS. VIII.2. 146). See VL 225, 261, 415, 503 etc.. Hemacandra does not however anyateje er join the use of Absolutive forms in the sense of Infinitive forms in the case of Mābārāstrī Prākrit. The origin of this peculiar usage is to be 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 (HŚ. VIII.4.441), the Infinitive forms in Afabhramba are made by adding the terminations yfiq, gfequ, tfì, tao, एवं, अण, अणह and अणहिं. Now the first four of these are really Absolutive teiminations (HS. VIII. 4.439,44C). From this it follows that in Apabhramsa Absolutive forms endirg in etery afiqy, a, vào can be used in the sense of Infinitive forms. The use of Absolutive forms in the ser.se of Infinitive forms met with in the VL is thus clearly due to the influence of Apabhramba. Dr. A. M. Ghatage (Katāņayatiga m, Introd. p. 62) regards this usage as due to confusion berseon Infinitive ard Gerundial forms and as a feature of the older stage of Jaira Mätārāętji (iv) Use of Active voice forms of verbs in a Passive sense :
Fa entge a afei a ata 9771€ATI (= Hitz) (121): 743aafarfagre o que favg ( = faf0572) (205); agelastagad aromâni a HETE ( = #FITIGE) (241);
reiftaru faa faafix aeqıla Park (= fafzüg) (406). 32799 EUR TT ( = EfeSSE) Flacaulà (Later's reading) (666).
In the case of the first, second and fourth passages Ratnadevas paraphrases the verbal forms तरई, किणइ and वीसरइ by तीर्यते, क्रीयते and Partia respectively. But in the case of the third passage he paraphrases न वीसरइ 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 : Efesy (133); fomia (364, 413, 414, 555); HUGATE (415); 85718 (513). These are all Imperative second person singular forms from the Passive bases of the roots 77, 509,07 and respectively. The Passive base is made in Prakrit by adding a (59) or $537 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 Gāthāsaptaśati. Weber calls this usage by the name Deponens (or Deponentia ), which is given in Latin ard Greek to cases where Passive voice forms of verbs give up their passive meanings and assume active senses. Hemacandra seems to have taken cognisance of this peculiar usage in Prakrit in his Sūtra VIII.3.198 (922 atatal), according to which w or 181 can be inserted as an all-purpose intermediate element teineen a vowel-ending root and its proper temporal or modal termination and also as a termination by itself, in the sense of the Present, Future, Potential, Imperative, Benedictive etc. with a non-passive .e. active meaning.
(vi) Use of the Present Active Participle as an action-denoting noun (nomen actionis). In Sanskrit and Prākrit we come acioss several cases where Past Participles and Potential Participles are used as action nouns. (Cf. Pāṇini III.3.114 aga uue #1: and III. 3.113 chegar ao ). 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 alere a Present Participle is used as an action noun : असणेण भइसणेण दिढे 3712idt (= 30||aut) (346).
(x) The Threefold Subject-matter of the Vajjālagga :
The author states in st. 1 that the subhāşıtas included by him in the anthology are paistaa94, i.e. concerned with the three goals or objects of human life, viz. Dhai ma (morality or righteousness), Artha (worldly success) and Kama (pursuit and enjoyment of worldly pleasures), the fourth goal of human life, viz. 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 author has 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 has compiled the present collection of Prakrit gāthās for the benefit of ordinary people, who are ignorant of Sanskrit (f) and yet have a fascination for erotic matters ( a ). Thus, according to Ratnadeva, the subject-matter of the VL, is primarily or mainly concerned with Kama 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 Kama, 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 Hala's Gathasaptasati the main emphasis is on Kama, and we find there a large number of stanzas with an expressed or implied erotic purport. But the situation is different in the case of the VL, which maintains a balance between Artha and Kāma, while Dharma occupies a subordinate position, as will be clear from the analysis attempted below.
The three opening sections ( सीयार, गाहा and कव) in the VL (with a total of 26 stanzas) are of an introductory nature and cannot be classified as dealing either with Dharma, Artha or Kāma. Further there are four sections (67 गिरह, 6 सरय, 70 हेमंत, and 71 fefer), with a total of 10 stanzas), which are of a purely descriptive nature and cannot be included under Dharma, Artha or Kama. 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 stanzas as 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 सज्जण, 6 मित्त, 7 नेह, 48 सुघरिणी, 49 सई, 72 जरा, 78 गुगसलाहा. Seven sections, sixty-three stanzas.
Sections dealing with Artha : 5 दुजण,8 नीई, 9 धीर, 10 साहस, 11 दिव , 12 विहि, 13 दीण, 14 दारिद्द, 15 पडु, 16 सेवय, 17 सुहड, 18 धवल, 19 विझ, 20 गय, 21 सीह, 22 वाह, 23 हरिग, 24 करह, 25 मालई, 26 इंदिंदिर, 27 सुरतरुविसेस, 28 हंस, 29 चंद, 30 छइल्ल, 31 पंचम, 60 किविण, 73 महिला, 74 पुष्वकयकम्म, 75 ठाग, 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 समुदागदा, 91 सुवण्ण, 92 आइच्च, 93 दीवय, 95 दोसिय. Forty-seven sections, 347 stanzas.
__Sections dealing with Kama: 32 नयण, 33, थण, 34 लावण, 35 सुरय, 36 पेम्म. 37 माण, 33 परसिय, 39 विरह, 40 भणंग, 41 पुरिसुलाव 42 पियाणुराय, 43 दूई, 44 ओलुग्गाविया, 45 पंथिय, 46 धन्न, 47 हिययसंवरण, 50 असई, 51 जोइसिय, 52, लेहय, 53 विज्ज, 54 धम्मिय, 55 जंतिय, 56 मुसल, .57 बालासंवरण; 58 कुट्टिणीसिक्खावण, 59 वेसा, 61 उद्य; 62 काह, 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, पुरिसुलाव, पियाणुराय, दुई मोलुग्गाविया, पंथिय, धन, हिययसंवरण, असई, बालासंवरण, कुट्टिणीसिम्खावण, वेसा, कण्ह, रुह, 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 Kāma 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 Kama are given almost equal importance, Dharma occupies a considerably subordinate position.
A good many of the sections, dealing primarily with Dharma Artha or Kama, also contain stanzas concerned with general Niti (worldly wisdom). Amongst the secrions dealing with Kama, we get a group of seven consecutive sections (50-6) 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 miters such as सुवतिशरीरावयव, 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 Gathasaptasati, 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 Gāthāsaptasati 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. Dandin 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 रसमथें निषिञ्चति । तथाप्यग्राम्यतैवैनं भारं वहति भूयसा || कन्ये कामयमानं मां न त्वं कामयसे कथम् । इति ग्राम्योऽयमर्थत्मा वैरस्याय प्रकल्पते ॥ कामं कन्दर्पचाण्डालो मयि वामाक्षि निर्दयः । त्वयि निर्मत्सरो दिष्टयेत्यग्राम्योर्थो - रस विहः TI)

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(xi) The Literary Form and Merit of the Vajjālagga :
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 Gāthāsaptašati is also a collection of such isolates, not however topically grouped (inder different sec. tions.
All the stanzas in the VL are without exception gāthus 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 gūthū ) 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 ( Jacobis 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' ( ATHT, st. 29),
1. The commentator Ratnadeva says in his introductory remarks on st. 1, that the masses are erotic-inded (Taifu 39799t92), 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) Prākrit poetry was predominantly erotic. Govardhana (12th. century A.D.), author of the Aryāsaptaśati in Sanskrit, also says in st. 52, that he has carried over "by force (a) into Sanskrit the (erotic) muse, which till then had found its expression only in Prākrit" :
वाणी प्राकृतसमुचितरसा बलेनैव संस्कृतं नीता।
निम्नानुरूपनीर। कलिन्दकन्येव गगनतलम् ।। It must, however, not be forgotten that we have in Sanskrit two important erotic poems, viz. the Srmgārasa taka of Bhartphari and the Amaru-sataka of the poet Amaru, both of them considerably earlier than Govardhana.

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chough other sentiments like the mirthful, the pathetic, the heroic, the marvellous etc., are not absent in it. Prākrit stanzas have varied emotional appeal (2atmad, 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 amặta (nectar) in st. 2. Because of the erotic nature of Prākrit poetry its knowledge is said to be a sine que non for one why professes to talk about erotic matters (sc. 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 (Präkrit) poetry. Metrical form, charming expression, beauty of ideas, ornateness, 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 decailed in st. 22-24. A poet must rake extreme cire in the use of grammatically correct and appropriate words and in the exclusion of in-correct and inappropriate ones. He must pay due attention 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 ( f844 st. 11 and 95434 st. 16 ), which can be comprehended only by persons endowed with superior intelligence and genuine literary taste and appreciation (the st. 11 and st. 14). This trait of Prākrit
1. Cf, the Commentator's remark on st. 29: fitfarafa प्राक मतिरिच्यते। आबालगोपालप्रसिद्धत्वात् सुगमत्वाच्च तस्य ।
2. Cf. what Jñāneśvara says about the Marathi language in his exposition of the sixth Adhyāya of the Bhagavadgitā : 4181 Agrofa ata qaram arafer ist für isteri da 377 foi watat II (VI.14)
3. Cf. Bhojā, Sarasvatikanthābharaṇa, 1.2: fazia Inaa 464मलस्कारैरलङ्कतम् । रसा वितं कविः कुर्वन कीर्ति प्रीतिच विन्दति ॥
V.L....4

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VAJJALAGGAM
poetry is in evidence in the case of most of the erotic stanzas included'in the VL and the Gäthāsaptasati and also in the case of those cited in works on poetics as illustrations of Chram. The subtle, hidden meaning is conveyed by suggestion based on the use of ambivalent words () or ambivalert actions and situations (1). This peculiarity of Prakrit poetry is called (st. 21) or auf (st. 27), and it consists in keeping the real intention (fg9q4 ) hidden behind a simple and unsophisticated exterior (Cf. st. 491-496).
The real test of the poetic quality of the utterances of poets is their ability to charm or fascinate the mirds of cultured audiences (st. 14), to thrill their bodies with joy ard to cause them to nod their heads in approval and admiration (st. 26). Poetry must be effectively and charmingly recited. Composition of poetry: is undoubtedly difficult, but even its flawless ard effective recitation (gésurpatar) before cultured audiences is equally difficult. Only such a public recitation of poetry (r. 47) can confer upon a composer the status and distinction of a Prakrit poet (st. 5, 795). Prakrit 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 (eftener qf, 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 Prakrit poetry demands a high level of education and refinement on the part of the reciter. Reciters of Prakrit poetry must be learred men acquainted with the sciences of prosody and grammar and with the technicue cf 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 (cæsura), (ii) failure to convey the proper emotional atmosphere and appeal, (ii) 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 laws of melody.

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Stanzas 28 and 29 give some further details about Prākrit poetry, viz. (1) Prākrit 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 conso. nants and the assimilation and simplification of conjunct consonants); (3) it is characterised by clarity or transparency of sense; (4) it is graceful in its expression and ideation; (5) it is loved by young women.
The high praise of the Prākrit language and Prākrit poetry that we come across in some of these introductory stanzas is casily understandable since it comes from one who had a speci. ally soft corner in his heart for them. But when partisans of Prākrit 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 Hāla's anthology. By "artificialities or manneri. sms 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 Hāla'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 Hāla. 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 ocher occasions, however, the purnirg 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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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 Hāla'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-boxi 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 1975|.
The VL abounds in figures of speech, the most commonly used being aYAT, 545, reina, 37e=ATEGIE, grøn, FarAIGA, regasihi, (mostly of the greitfaa type ), qaqalitat, 197, for 2014, para, $164. er en forestar, afaceri, fata and Parenta. Of those which occur occasionally are 291919 (214. 638), sari (196, 248, 315), falfin (263, 80*3, 300*3), 9 (80, 300*5), FERT (371, 372), 3717 (213), 37 (438), waretti (442), ayaa (268, 464), 1400 (596), en (782), alca (75), fava (643), TTTARSI (116), Afana (696). Sleśa (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, 1995, AATETIT, adeganist and others.
So far as the Rasas are concerned, we get many examples of संभोगशंगार and of विप्रलम्भशंगार [ see in particular the गयवज्जा (st. 190199 ) and the sfataraan ( st. 236-252 )]. The Karunarasa is in evidence chiefly in the finaal (st. 215-219 ) and the Virarasa chiefly in the arch (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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most of the stanzas of the 24145811 (st. 472-496) and a flats. ( st. 560.578). Subtle insinuations of erotic relations and attitudes (both physical and mental ) are found in aikasill, 78**T, Friesal, (st. 235) ffraasil (st, 252) and was ( st. 491-496).
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) Hey, the Omniscient Jina and Suyadevis the goddess presiding over sacred learning / st. 1): (2) jaataca (ofiatal) (st. 58); (3) sqaa and the forms (st. 487), (4) ymaftu (gfagfa) (st. 152) and (5) Kaspanakas (st. 153). On the other hand the allusions to Hindu religion and mythology are 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 Siva (st. 290) and of his phallic image (st. 523, 531, 532*1 ); (3) Vāmanāyatāra and Balibandha ( st. 172 ); (4) Vişņu reposing on the milk-ocean with Laksmi (st. 118); (5) the Sāgara-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 Vişnu (st. 611), and Garuda, son of Vinatā and enemy of snakes, as the loyal attendant of Vişnu (st. 598); (7) Śiva riding a bull (st. 70, 290, 371 ) and his son Kārtikeya riding a peacock (st. 371); (8) Gauri (Pārvati) spoken of a$ fused with Siva and as forming a part of his body (st, 390, 609); (9) Siva using the moon to adorn his head ( st. 268,269, 371, 372, 488, (06, 656) and snakes and skulls as ornaments for his body (st. 578*1, 652*1); (10) one whole section (Egitt, st. 590.005) is devoted to the description of the early life of Krşņa in Gokula, his exploits against the demons Arista and Kesin and his tender relations with the Gopis in general and with Radha and Visakha

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in particular. Krsna is here identified with Keśava and Hari and is spoken of as may and fry antar, and Lakşmi is referred to as his consort. All this points to the belief in the divine nature of Kșşņa and in his being an incarnation of Vişnu; (11) another whole section ( Feqah1 st. 606-610) deals with the private life of Śiva and Pärvati.
Although the VL is, according to Jayavallabha himself, only a collection of Subhāșitas 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 Hala 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 वोच्छं). Thus according to Jayavallabha the stanzas in the present collection are Subhāṣitas. If we examine the nature of the stanzas, we find that a good many of them are guitars in the sense of apothegms or epigrams i.e. terse, pithy, instructive sayings on morality and worldly wisdom (e.g. stanzas in the 95900 , FAST, #gasst, itasai, rasil, Eimast, ciften 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 17E1991, $54971, fahaml, 749971, 19371, firasal, algatat, H1092351, cia catal, the sections on the seasons of the year etc. ). These too are to be regarded as Subhāşitas in the sense that they are clever word. pictures 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 guions, 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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lv
(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 108" x 4k". Complete. 15 lengthwise lines on every page .and about 60 letters in every line. Legible Nagari characters.
Text of the Vajjālagga 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 ओसरस्वत्यै । प्राकृततुभाषितावल्या विद्यालयस्य च्छाया लिख्यते । तत्र शास्त्रादौ श्वेताम्बरशिरोमणिर्जयवल्लभो नाम कविः... ...संस्कृतपारंगतोऽपि प्राकृतगाथासंग्रहमिमं चकार । नत्रापि आद्यायां गाथायां विघ्नप्रोत्सारणाय निजसमुचित देवतां गाथापूर्वार्धन उत्तराधन चामिधेयं व्रते।
End : इति पद्यालयच्छाया समाप्ता । संवत् (१६५३) वर्षे (letters erased with turmeric) म सितपक्षे अष्टम्यां भृगुवासरे अद्येदम् अणहिलपुरपत्तने की (letters erased विद्यालयसूत्रवृत्तिलिलेख । धमार्थकामत्रितयाशंगारादिरसोचितः । ग्रन्थोऽयं संख्यया ख्यातः सहल) त्रितयं ननु ।
C-No. 824 of the L. D. Institute of Indology, Ahmedabad. 34 folios ( 67 pages of written matter ). Hand-made paper. Size 12}" x ", complete. 24 to 23 lengthwise lines on every page and 75 to 78 letters in every line. Legible Nagari characters. Text of the Vajjālagga with the Sanskrit commentary ( called विवृति or वृत्ति ) by Dhanasara. For the peculiar nature of this MS see pp. xiv-xv above.
Beginning : जयति जगति देवः क्लुप्तदेवेन्द्रसेवः सुजनकमलहंसः सूर्यवंशावतंसः। जडिमजलधिमज्जजन्तुपोतायमानः प्रदिशतु कुशलं वः पार्श्वदेवः प्रसन्नः ॥१॥ हृदयकमलकोशे प्रातरुत्थाय मन्त्रम् उपसि जपति भक्या यः पुमानेव यस्याः । स भवति बहुवादिवृन्ददापनेता विबुधमनुजवन्द्या भारती नः पुनातु ॥२॥ विद्वन्मनःकमलकाननभानुतल्याः स्वच्छावबुद्धभुवनोदरदर्शिमावाः। प्रशाप्रकर्षविजितान्यमतप्रवादाः सन्तु प्रसन्नमानसो गुरवो गुणशाः ॥३॥ श्रीअश्वसेनवसुधाधिपवंशरत्न श्रीशारदां मुरनमस्कृतपादपदाम् । नवा गुरूंश्च धनसारक वः प्रसन्ना विद्यालयस्य विकृति विदधेऽर्थसाराम् ॥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 : ओकेशगच्छ गगनाङ्गणानुतुल्यश्रीसिद्धसूरिषद पंकज भृंगधुर्यः ।
वृत्ति चकार धनसारसुधीन्द्रचन्द्रो विद्यालयस्य विषमार्थपदप्रदीपाम् ॥१॥
दस्त्रेषुत्राणशशधर ( = १५५२) वर्षे चैत्रस्य शुद्धपञ्चम्याम् । विद्यालयस्य टीका विदधे धनसारपाठक प्रवरैः ॥२॥
सूर्याचन्द्रमसावेतौ विश्वे यावच्चकासनः । तावद् वृत्तिरसौनीयात् पठ्यमानात्र कोविदैः ॥ ३ ॥
Peculiarities of MS C :
( 1 ) The commentary is ascribed in the MS to Dhanasärakavi, pupil of Srisiddhasūri ( chief of the Okeśagaccha ), a contemporary ( perhaps a protege' ) of king Asvasena, and be - longing to the 15th century A. D.
(2) Although the total number of sections in MS C is the same as in the vulgate ( namely 95 ), MS.C does not have the चंद्रवज्जा ( No. 29 ), but has an additional section called बालसिलोयवज्जा" which is not found in the vulgate.
1. The of section is a group of six stanzas containing a flattering culogy of a young damsel's physical charms. These six stanzas were omitted inadvertently when the Appendix (p. 216ff) containing the additional stanzas in Ms C. was printed.. The Prakrit original of stanza No. 5 is not given in Ms C, but the original Prakrit 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 तुंगपओहर विसमको मज्झट्टिओ कुरंगच्छि । काही पुण व नूणं हरेण सह विवाहह्मणंगो ॥१॥
हे कुरङ्गाक्ष तव तुङ्गपयोधर विषमको मध्यस्थितः सन् अनङ्गः कंदपों हरेण शत्रुणा सह निश्चित पुनरपि विग्रहं कार्षीत् (१ करिष्यति ) | कर्तुं शक्यते (? शक्नोति ) इति भावः । अन्योऽफि यो राजा भवति स वैरिपराभवाद् दुर्गमधिरुह्य शत्रुणा सह विग्रहं विदधातीत्यर्थः ।।
अवत्थियभयपसरो नृणं पसयच्छ वम्महोइहि । हरजुझसही वह तुह तुंगपओ हरारूढो ||२||
हे प्रताक्षि, इदानीं तव तुङ्गपयोधरारूढो मन्मथो हर युद्धसहो वर्तते । कीदृक् ।

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lvti
(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 TIETTIT stanzas, there being only 17 cases where the sequence as given in the ERaK stanzas is upset by the interposition of sections not enlisted in the गाहादार stanzas.
(5) Out of the first 64 sections in MSC, the order of 46 sections corresponds exactly to that in the IEIRR stanzas.
(6) The section asfata standing between the sections 274007. and पियाणुराय seems to correspond to the section called बालकित्ती of the METIT stanzas, which too stands there between the sections. लाय and दइयाणुराय,
(7) The total number of additional stanzas appearing in, MS C is 201, out of which 195 have been printed in the Appenनूनम् अपहस्तितभयप्रसरो अवगणितभयप्रचारः ।।
पायडियवाहुमूलं ओणामियथोरथणहरु छग।
___ दियदेण मा समप्पिय (? समपउ ?) तुह एवं चिहुरसंजमणं ॥३॥ हे शशिवदने, तवेदं चिकुरसं यमन केशबन्धनं दिवसेन मा समाप्यतु समाप्तिमायात । कीदृशं चिकुरसंयमनम्। प्रकटोकतबाहुमूलम् । पुनः कीदृशम् । उन्नमितस्थूलरतनभरोसङ्गम् ।।
सुहिउ ति जियई विद्धो मरद अविद्धो तुहच्छिवाणेण ।
इय सिक्खविया केण वि अ उब्वमेयं धणुश्वेयं ॥४॥ हे मृगाक्षि, इदम् अपूर्व धनुर्वेदं त्वं केन शिक्षिता। किम् इदम्। यत् तवाक्षिबाणेन विद्धो जीवति । कथम्। . सुखितोऽहमिति । अपि पुनरविद्धो नियते। निलावण्योऽस्मीति (?) चिन्तनात् । कोऽप्यन्यो बाणेन विद्वो म्रियते, अविद्रो जीवति । तदत्र न॥
निवडइ जहिं जहिं चिय तुज्झ मणोहरतरलतरलिया दिवी।
सुंदरि तर्हि तहिं चिय अंगेनु वियंभए मयणो ॥५॥ निपतति यत्र यत्र च तव मनोहरतरलतरलिता दृष्टिः, हे सुन्दरि तत्र तत्रापि च अङ्गेषु मदनो विजृम्भते, मन्ये तव विषधरा दृष्टिः ।।५।।
ससिवयणे मा वच्चसु एन्थ तलायम्मि मयसिलंबच्छि।
मउलंताई न याणसि ससंकसंकाइ कमलाई ॥६॥ शशिवदने मा व्रजस्व अत्र .तटाकेऽपि हे मृगशावकाक्षि, मुकुलितानि न पश्यसि शशाङ्कशङ्कितानि कमलानि॥

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Aviii
VAJJÄLAGGAM
dix (p. 216 ff.) and 6 have been printed in the foot-note No 1 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 C, their sequence within a section as found in the vulgate is changed in MS C. 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 the vulgate is found to be omitted in MS C. The whole of (No. 29. st. 264-269) is absent in MS C. Sometimes identical or almost identical stanzas appear in MS C in two different places, once in the portion common to MS C 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 C. 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
or
-
when occurring elsewhere as an additional stanza. The - converse of this is also met with in some cases.
All these peculiarities of MS C 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 Prakrit anthologies or literary works and who improvised a Sanskrit gloss on them. But he did not care to see in many places whether the additional stanza or stanzas

Page #60

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 occurred 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 10" x 4". 12-13 lengthwise lines on every page and about 40 letters in each line. Tolerably legible Nagari characters. Prakrit Text only. The MS. opens as follows :
ॐ नमः सर्वज्ञाय । विविहकइविरइयाओ गाहाओ बहुकुलाइ धित्तणं । एयं वजालग्गं विहिये जयवलहबुहेण ॥ इक्किक्के पत्थावे जत्थ परिसजति पवरगाहाओ । तं पि हु वज्जालभ्गं जयंतिय पदममणियन्वं ॥ एवं वज्जालमा सन्व जो पढइ अवसरे पत्ते । पाइयकव्वस्स कई सो होही
कित्तिमतोय ॥
This is followed by the गाह्रावज्जा, the first section called सोयारबज्जा being absent. The Ms. ends as follows:
विविह्कइविरइयाणं गाहाणं बहुकुलाइ गहिऊणं । रहयं वज्जाउलयं बुहेण जयवलहं नाम ॥ बिदा दिएण (?) य मुणिणा जयवलहेण णामेणं । रहयं वज्जलगं विहिये जयव लहं णाम ॥ इति जयवलहकृतं गाथाकोसं संपूर्णम् । श्रीरस्तु । शुभं भवतु लेखकवाचकयोः ।
This is followed by the EII stanzas printed on p. 5 of the present edition.
The following 15 sections are absent in the MS: किविण (60), उड्डू (61), रुद्द (63), ससय ( 65 ), बसंत (66), गिम्ह (67), पाउस (68), सरय · (69), हेमंत (70, सिसिर (71), जरा (72), महिला (73), पृव्वकयकम्म (74), ठाण (75), दोसिय (95).
The following additional sections are found in the MS.: सूअर ( = सूकर), सरह ( = शरभ ), immediately after the section on कण्ड (No. 62 in the vulgate ); पाालिया (= 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 परिसानंदा (Nos. 76-79 in the vulgate) appear between नीइ (No. 8) and धीर ( No. 9).
(2) कमल and कमलनिंदा (Nos. 80 and 81 ) stand between सुरतरुविसेस and हंस (Nos. 27 and 28 ).

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VAJJALAGGAM
(3) FAMA (No. 82) stands immediately after (No. 28), ao rational arrangement.
(4) PE (No. 62) comes immediately after PARIMA (No. 82).
(5) Sections 83 to 92 in the vulgate appear immediately after 70(No. 62).
(6) 2 (No. 29) appears immediately after 35 72 (No. 92), & rational arrangement.
(7) foulara (No. 94) comes immediately after femra (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. 996197551 is given as a subsection of taal (No. 9) and comprises staozas 115.119 of the vulgate, 714975|1 and 4 otaq mazai are given as subsections of सुहडवज्जा (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 Dissertation 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 lipes on every page and about 55 letters in every line. Legible Nägari script. Prakrit text of the Vajjālagga in the middle of each page and Sanskrit commentary ( of Ratnadeva ) above and below the Präkrit text. The name of the commentator is not mentioned anywhere in the MS. The four stanzas in che colophon cited on p. xiv supra are absent.
Beginning: strana : i s ehigarren aurezza +9197 pereaza a tai tarafartAMOS TA SA 719 anfa: etc.

Page #62

INTRODUCTION
End: gf que771 HATAT PICgafas: 1 gana 2960 = 1613 A.D. 78 (? Jangat !) 283? (1874 A.D.). Affaqih Fort (Praah) 271
-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 । प्राकृतलुभाषितावल्या विद्यालयस्य छाया लिख्यते । तत्र शास्त्रस्यादौ श्वेताम्बरशिरोमणिर्जयवहभों नाम कविः etc.
End : ne qat xtara kaugali: 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 leng!hwise lines on every page and 52.56 letters in every line. Legible Nägarī characters. Text and commentary are written continuously. The name of the com mentator is not mentioned.
Beginning i styret mat | Dipaghiqarqeani darasata 3141fet: huzat तत्र शास्त्रस्यादौ श्वेताम्बरशिरोमणिर्जयवल्लभो नाम कविः etc.
The MS breaks off at the end of folios 34 in the midst of the stanza : Sfan Afgnt efet a fan quas salafin ( st. 674, 984Pagal).
As six out of the 33 folios in MS.) 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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Ixli
VAJJÄLAGGAM
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 (Calcutta.. 1944), making a few alterations here and there either on the 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.
an apakšķēlumyyj

Page #64

Name of Vajjā Prologue
1. सोयार (श्रोतृ) 2. गाहा (गाथा)
3. कव्व ( काव्य )
(xiii) INDEX OF VAJJĀS
Name of V
3 / 28. हंस ( स )
4 | 29. चंद (चन्द्र)
5
8
4. सजण (सज्जन )
5. दुज्जण (दुर्जन) 6. fire (farm)
7. नेह (स्नेह)
8. नीइ (नीति)
9. धीर (धीर) 10. साहस (साहस)
11. दिव्य (दैव )
12. विहि (विधि)
13. दीण (दीन)
14. दारि (दारिद्र्य)
15. पहु (प्रभु)
16. सेवय (सेवक )
17. सुइड (सुभट)
18. धवल (धवल)
19, fax (fara)
20. गय (गज ) 21. सीह (सिंह)
22. बाह (व्याघ) 23. हरिण (हरिण )
Page
30. छद्दल (विदग्ध )
31. पंचम (पञ्चम)
11 32. नयण (नयन )
1633. थण (स्तन)
20 34. लावण्ण (लावण्य)
22
35. सुरय (सुरत)
24
36. पेम्म (प्रेम)
27
37. माण (मान)
30
38. पवसिय ( प्रोषित)
33
39. विरह (विरह)
33 40. भणंग (अनङ्ग)
36 41. पुरिसुलाब ( पुरुषोल्लाप)
38 42. पियाणुराय ( प्रियानुराग) 4043. दूई (दूती)
41 44. ओलुग्गगाविया (अवरुग्णा) 44 45 पंथिय (पथिक) 4946. धन्न (धन्य)
58
59
61
51 47. हिययसंवरण (हृदयसंवरण)
52| 48. सुधरिणी ( सुगृहिणी )
54 49. सई (सती)
55
50. असई ( असती )
51. जोइसिय ( ज्यौतिषिक)
52. लेहय (लेखक)
53. विज्ज (वैद्य)
24. करह (करभ)
23. मालई (मालती) 26. इंडिंदिर (इन्दिन्दिर) 27. सुरतरुविसेस (सुरतरुविशेष) 68
64
Ixiii
54. afsæu (uffijas) 55. जंतिय (यान्त्रिक)
699
71
73
76.
78
80
84.
85
88
93:
97
100
105
107
109
111
114
119
120
121
123
125
128
135
138
139
142
145

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Axiv
61. उड्ड (कूपखनक)
62. कण्ह (कृष्ण)
63. रुद्द (रुद्र) 64. हियाली (हृदयवती)
Name of Vajjā 56. मुसल ( मुसल) 57. बालासंवरण (बालासंवरण) 147 58. कुट्टिणीसिक्खा (कुट्टिनीशिक्षा) 150 59. वेसा (वेश्या)
60 किविण (कृपण)
65. समय ( शशक )
66. वसंत (बसन्त)
67. गिम्ह (ग्रीष्म)
68. पाउस (प्रावृट्) 69. सरय ( शरद् )
70 हेमंत (हेमन्त )
71. सिसिर (शिशिर)
72. जरा (जरा) 73. महिला (महिला) 74. पुच्वकयकम्म ( पूर्वकृतकर्म) 75. ठाण (स्थान) 76. गुण (गुण)
VAJJALAGGAM
Name of Vajjä 77. गुणणिंदा (गुणनिन्दा)
78. गुणसला इा (गुणश्लाघा) 79. पुरिसणिंदा ( पुरुषनिन्दा) 152 | 80. कमल (कमल) 157 | 81. कमलणिंदा (कमल निन्दा) 1591 82. इंसमाणस ( इं समानस ) 160 | 83. चक्कवाय (चक्रवाक) 165 84. चंदण (चन्दन)
Page 146
167| 85. वड (वट) 171 | 86. ताल (ताल) 172 87 पलास ( पलाश) 176 88. वडवाल ( वडवानल ) 177 89. रयणायर (रत्नाकर) 17990 समुह जिंदा (समुद्रनिन्दा) 180 | 91. सण (सुवर्ण) 180 | 92. भाइच (आदित्य)
181 | 93. दीवय (दीपक) 183 94. पियोल्लाव ( प्रियोल्लाप) 183 | 95. दोसिय (दौषिक) 185 96. पज्जतगाहाजुयल 187 ( पर्यन्तगाथायुगल)
Page
189
190
191
192
193
195
196
197
198
199
200
201
202
206
207
209
210
211
213
215

Page #66

जय वल्ल हं ( जय वल्लभं ) ना म व ज्जा ल ग्गं
संस्कृतच्छायया, रत्नदेव विरचितवृत्त्या, आङ्ग्लभाषानुवादेन, टिप्पण्यादिभिश्व संवलितम् ।

Page #67

Page #68

व ज्जा ल ग्गं
1) सवन्नुवयणपंकयणिवासिणि पणमिऊण सुयदेविं।
धम्माइतिवग्गजुयं सुयणाण सुहासियं वोच्छं ॥१॥ 2) अमयं पाइयकव्वं पढिउ सोउं च जे न जाणंति ।
कामस्स तत्तवत्ति कुणंति ते कह न लज्जति ॥२॥ 3) विविहकइविरइयाणं गाहाणं घरकुलाणि घेत्तण ।
रइयं वज्जालग्गं विहिणा जयवल्लहं नाम ॥३॥
1) (सर्वज्ञवदनपङ्कज निवासिनी प्रणम्य श्रुतदेवीम् । धर्मादि त्रिवर्गयुतं सुजनानां सुभाषितं वक्ष्यामि ॥] श्रीगुरुर्जयति । प्राकृतसुभाषितावल्या विद्यालयस्य च्छाया लिख्यते । तत्र शास्त्रस्यादौ श्वेताम्बर शिरोमणिर्जयवल्लभो नाम कविः संस्कृते निष्प्रतिभं तथा च शृङ्गारिणं जनमवलोक्य, आत्मना संस्कृतपारंगतोऽपि प्राकृतगाथासंग्रह मिमं चकार। तत्राप्याद्यायां गाथायां विनप्रोत्सारणाय निजममुचितदेवतां गाथापूर्वार्धन, उत्तरार्धेन चाभिधेयं बते । अहं कविः श्रुतदेवतां सरस्वती प्रणम्य सुभाषितं वच्मीति संबन्धः । किंविशिष्टां श्रादेवताम् । सर्वज्ञो जिन:, तस्य बदनपङ्कज निवासिनीम् । किंविशिष्टं सुभाषितम् । धर्मादि त्रिवर्गयुतम् । धर्मार्थकामानां त्रिवर्गः, तद्युतम् । इह सुभापिन मिति जातावेकवचनम् । यथा निष्पन्नो यव इति । तेन सुभाषितानि वच्मीत्यर्थः । केषाम् । सुजनानां सज्जनानां विदुषामिति यावत् ॥ १ ॥
2) [अमृतं प्राकृतकाव्यं पठितुं श्रोतुं च ये न जानन्ति । कामस्य तत्त्ववाा 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 अज्यालग्नं विधिना जयवल्लभं नाम ॥] विविधकविविरचितानां गाथानां चरकुलानि । कोऽर्थः। गाथावृन्दम् । गृहीत्वा बज्जालयं विरचितम् ।

Page #69

वज्जालग्गं
[4:०.४-----
4) एकत्थे पत्थावे जत्थ पढिज्जति पउरगाहाओ।
तं खलु वज्जालग्गं वज त्ति य पद्धई भणिया ॥४॥ 5) पयं वजालग्गं सम्बं जो पढइ अवसरम्मि सया । . पाइयकव्वकई सो होहिइ तह कित्तिमंतो य ॥ ५ ॥
१. सोयारवज्जा [श्रोतृपद्धतिः] 6) दुक्खं कीरद्द कव्वं कम्मि का पउंजणा दुक्खं ।
संते पउंजमाणे सोयारा दुल्लहा हुँति ॥ १ ॥ 7) सक्यमसक्कयं पि हु अत्थो सोयारसंगमवसेण ।
अप्पुवरसविसेसं जणेइ जं तं महच्छरियं ॥२॥ 8) मुत्ताहलं व कव्वं सहावविमलं सुवण्णसंघडियं ।
सोयारकण्णकुहरम्मि पयडियं पायर्ड होइ ॥ ३ ॥ विधिना शास्त्रप्रोक्तप्रकारेण । किंनाम । जयवल्लभं नाम प्राकृतकाव्यमिति
4)[एकार्थे प्रस्तावे यत्र पठ्यन्ते प्रचुरगाथा: । तत्खलु व्रज्यालग्नं व्रज्येति च पद्धतिर्भणिता ॥] एकार्थे प्रस्तावे यत्र प्रचुरा गाथा: पठ्यन्ते, तत्खलु विद्यालयं नाम । 'वज्जा' इति पद्धतिर्भणिता। अथवा प्राकृतवशात् पद्या पद्धतिः सरणिः । “सरणिः पद्धतिः पद्या" इत्यमरसिंहः ॥ ४ ॥
5) [एतद्रज्यालग्नं सर्वं यः पठत्यबसरे सदा । प्राकृत काव्यकविः स भविष्यति तथा कीर्तिमांश्च ॥ ] इदं विद्यालयं सर्वं यः पठति अवसरे सदा प्राकृतकाव्यकविः स भविष्यति कीर्तिमांश्च तथा ॥ ५ ॥
6) [दुःखं क्रियते काव्यं काव्ये कृते प्रयोजना दुःखम् । सति 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 । अपूर्वरसविशेष जनयति यत्तन्महाश्चर्यम् ॥ ७ ॥]
8) [मुक्ताफलमिव काव्यं स्वभावविमलं सुवर्णसंघटितम् । श्रोतृकर्ण

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--10: २.२]
गाहावज्जा
२. गाहावज्जा [गाथापद्धतिः] ) अद्धक्खरभणियाई नूणं सविलासमुद्धहसियाई।
अद्धच्छिपेच्छियाई गाहाहि विणा न नजंति ॥ १॥ 10) सालंकाराहि सलक्खणाहि अन्नन्नरायरसियाहिं।
गाहाहि पणइणीहि य खिज्जइ वित्तं अईतीहिं ॥२॥
mmmm.wm..........
कुहरे प्रपतितं (प्रकटितं) प्रकटं भवति ॥] मुक्ताफलपक्षे सुवर्णेन कनकेन सह संघटितम् । काव्यपक्षे, शोभनवर्णैः संघटितम् ॥ ८ ॥
१ गाहाणं, २ कव्याणं, 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 ओलग्गाबियाण, २८ दुईण, 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 नायया ॥ ५ ॥
9) [अर्धाक्षरभणितानि नूनं सविलाममुग्धह सितानि। अर्धाक्षिप्रेक्षितानि गाथाभिविना 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 (aad in Bafter Stanza 8 ) and are introduced with the words पढम गाहादार भण्णई। In F these gathas are given at the end of the Ms. being introduced with the words अथ प्रत्यन्तरे गाथाः।

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वज्जालगं
11) पयं त्रिय नवरि फुडं हिययं गाहाण महिलियाणं च । अणरसिरहिन लग्भइ दविणं व विहीणपुण्णेहिं ॥ ३ ॥
[ 11: २.३
12) सच्छंदिया सरूवा सालंकारा य सरस - उल्लावा । वरकामिण व्व गाड़ा गाहिज्जेती रसं देइ ॥ ४॥ 13) गाहाण रसा महिलाण विब्भमा कइजणाण उल्लावा । कस्स न हरंति हिययं बालाण य मम्मणुल्लावा ॥ ५ ॥
प्रणयिनीभिश्र अनागच्छन्तीभिर्हृदयं खिद्यत । उभयोः खण्डयोः श्लेषः किंविशिष्टाभिर्गाथाभिः । सालंकाराहि । अलङ्कारशास्त्रसहिताभिः । तथा सक्खणाहिं । लक्षणं व्याकरणं तत्संयुक्ताभिः । अन्यान्यरागर सिताभिः । प्रणयिनी भिरपि किं विशिष्टाभिः । सालङ्काराभिर्मण्डनसहिताभि: । सलक्ष -. णाभिः । लक्षणानि सामुद्रिकोक्तानि । तथान्योन्यं परस्परं रागश्चित्तप्रीतिस्तेन रसिकाभिः ॥ १० ॥
11 ) [ एतदेव केवलं स्फुटं हृदयं गाथानां महिलानां च । अर सिकैर्न 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 वर कामिनीव पठ्यमाना अनुभूयमाना च रसं ददाति । किंविशिष्टा । सच्छंदिया | गाथापक्षे छन्दः शास्त्रं तत्सहिता । कामिनीपक्षे छन्दानुवर्तनम् । तथा सरूपा च सालङ्कारा च सरसोल्लापा च ॥ १२॥
|
13) [गाथानां रसा महिलानां विभ्रमाः कविजनानामुल्लापाः । कस्य न हरन्ति हृदयं बालानां च मन्मनोल्लापाः || ] गाथानां रसा महिस्वानां विभ्रमाः कविजनानामुल्लापा बालानां षोडशाब्दानां मुग्धानां मन्मनो

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-17: १.९]
गाहावज्जा
14) सव्वो गाहाउ जणो वीसत्थो भणइ सव्वगोडीसु ।
परमत्थो जो ताणं सो नाओ महछइलेहिं ॥६॥ 15) गाहा रुअइ वराई सिक्खिज्जंती गवारलोएहिं।
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 याणंति ॥ ९॥
ल्लापा मन्मनभाषणानि कस्य सचेतसो हृदयं न हरन्ति । अपि तु सर्वेषां मेव हृदयंगमा भवन्तीत्यर्थः ॥ १३ ॥
__14) [सयों गाया जनो विश्वस्तो भणति सर्वगोष्ठीषु । परमार्थों यस्तासां स ज्ञातो महाविदग्धैः ॥] सर्वः सर्वगोष्ठीषु विश्वस्तो गाथाः पठति । तासां गाथानां यः परमार्थः स ज्ञातो महाविदग्धैः ॥ १४ ॥
___15) [गाथा रोदिति बराकी शिक्ष्यमाणा ग्रामीणलोकैः । क्रियते लुचप्रलश्चा यथा गौर्मन्ददोग्धृभिः ॥ ] गाथा रोदिति वराकी। किं क्रियमाणा । ग्रामीणलोकैरभ्यस्यमाना। तथा लुचप्रलचा क्रियते यथा गौर्मन्ददोग्धृभिः ।। १५ ।।
___16) [गाथे भक्ष्यसे त्वमथवा लघुत्वमपि प्राप्स्यसि । प्रामीणदन्तदृढकठिनपीडिता इक्षुयष्टिरिव ॥ ] गाथे भक्ष्यसे त्वम् अथवा लघुत्वं प्राप्स्यसि । केव । ग्रामीणदन्तदृढकठिनपीडिता इक्षुयष्टिरिख । यथेक्षुयष्टिर्भक्ष्यमाणा लघूभवति, तथा मर्खेण पठयमाना गाथा लघूभवति । सर्वाक्षरानुच्चरणाद् इति ॥ १६ ॥
17) [गाथानां गीतानां तन्त्रीशब्दानां प्रौढमहिलानाम् । तेषामेव स दण्डो ये तेषां रसं न जानन्ति ॥] गाथानां गीतानां तन्त्रीशब्दाना प्रौढस्त्रीणां ये रसं न जानन्ति तेषां स एव दण्डो यदेषां रसं न जानन्ति । कोऽर्थः । एतेषां रसमजानाना दैवहतका उदरंभरयो वैधेया इति ॥१७॥
1 Laber sशुबलि प.

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वज्जालग्गं
18) छंद अयाणमाणेहि जा किया सा न होइ रमणिजा । किं गाहा अह सेवा अहवा गाह्रा वि सेवा वि ॥ १० ॥
[18: २.१०
३. कव्ववज्जा [ काव्यपद्धतिः ]
19) चिंतामंदरमथाणमंथिए वित्थरम्मि अत्थाहे । उप्पजंति कई हिययसायरे कव्वरयणाई ॥ १ ॥ 20) रयणुजलपयसोहं तं कव्वं जं तवेइ पडिवक्खं । पुरिसायं तविलासिणिरसणादामं मिव रसंतं ॥ २ ॥
18) [ छन्दो (छन्दम्) अजानद्भिर्या कृता सा न भवति रमया । 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 ॥ ] उत्पद्यन्ते कविहृदयसागरे काव्यरत्नानि । सागरधर्ममाह । किंविशिष्टे हृदयसागरे । चिन्तामन्दरमन्थानमथिते । विस्तारे | अस्ताघे । अनलस्पर्शे अनाकलनीये च ॥ १९ ॥
20 ) [ रचनोज्ज्वल ( रत्नोज्ज्वल) पदशोभं तत् काव्यं यत् तापयति प्रतिवक्षः ( प्रतिपक्षम् ) । पुरुषायमाणविलासिनीरशनादामेव रसान्तम् ( रसत् ) ।। ] तत्काव्यं यत् तापयति प्रतिपक्षं दुर्जनम् । किं विशिष्टं काव्यम् । रचनोज्ज्चलपदशोभम् । रचनयोज्ज्वला पदशोभा यत्र तत्' । किमिव । पुरुषायमाणविलासिनीरसनादामेव । पुरुषायमाणा विपरीतरतं कुर्वाणा या विलासिनी, तस्या यद् रसनादाम मेखलाकलाप:, तदिव । यथा तत् प्रतिपक्षं सपत्नीलोकं तापयति । तच्चापि किंविशिष्टम् । रत्नोज्लपदशोभम् ॥ २० ॥
1 J adds the following words : किंलक्षणं तत् । रसंतं रसमध्यम् । 2 J adds : पुनः किंभूतम् । र संतं जल्पत् ।

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-24 : ३.६ ]
कघवज्ज्ञा
21) पाइयकव्वम्मि रसो जो जायइ तह य छेयभणिएहिं ।
उययस्स य' वासियसीयलस्त तित्तिं न वचामो ॥ ३॥ 22) कह कह वि रएइ पयं मग्गं पुलएइ छेयमारहा।
चोरो व्व कई अत्थं घेत्तूणं कह वि निव्वहइ ॥ ४ ॥ सद्दावसहभीरू पए पए कि पि कि पि चिंतंतो।
दुक्खेहि कह वि पावइ चोरो अत्थं कई कब्धं ॥ ५ ॥ 24) सद्दपलोट्टे दोसेहि वजियं सुललियं फुडं महुरं
पुण्णेहि कह वि पावइ छंदे कव्वं कलत्तं च ॥ ६॥
21) प्राकृतकाव्ये रसो यो जायते तथा च च्छेकमणितैः । उदकस्य च वासितशीतलस्य तृप्तिं न व्रजामः । ] प्राकृतकाव्ये रसो यो जायते तथा छेकमणितैः । उदकस्य च वासितस्य सुगन्धीकृतस्य शीतलस्य तृप्तिं न बजामः ।पूरणगुणसुहितार्थानां कर्तरि षष्ठी। तेन, उदकेन तृप्ति न बजामः ।। २१ ।।
22) [ कथंकथमपि रचयति पदं मार्ग प्रलोकयति च्छेकम् (छेदम् ) आरोहति । चोर इव कविरथं गृहीत्वा कथमपि निर्वहति ॥ ] कविरथम् अभिधेयं कथमपि गृहीत्वा निर्वहति । कयंकथमपि विरचयति पदं चरणम् । मार्ग प्रलोकयति । छेदमारोहति। चोर इव । यथा दस्युः कयंकयमपि अर्थ द्रव्यं गृहीत्वा याति । कयंकयमपि विरचयति पदं चरणन्यात । । मार्ग प्रलोकयति । छिद्र छिण्डिकाम् ( ? ) आरोहति इति ।। २२ ।।
___25) [ शब्दापशब्दभीरुः पदे पदे किमपि किमपि चिन्तयन् । दुःखैः कथमपि प्राप्नोति चोरोऽथ कविः काव्यम् ॥ ] कविः काव्यं, चोरोऽयं कथमपि दुःखैः प्राप्नोति। किंविशिष्टः। शब्दापशब्दभीरुः । 'पदे पदे श्लोकचतुर्थांशे । पक्षे चरणधारणे। किनपि किमपि चिन्तयन् , कथं सकवृतं विवास्यामि, कथमितोऽयं गृहीवा यास्यामि ॥ २३ ।।
24) [ शब्दप्रवृत्तं दोषैर्जितं सुललितं स्फुटं मधुरम् । पुण्यैः कयमपि प्राप्नोति च्छन्दसि ( च्छन्दे ) काव्यं कलत्रं च ॥] कविः पुण्यैः काव्यं
1 I उययस्य व 2 I उदकस्येव वासितशीतलस्य.

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बज्जालग्गं
[25 : ३.५
अणवरयबहलरोमंचकंचुयं जणियजणमणाणदं । जं न धुणावइ सीसं कब्ध पेम्मं च किं तेण ॥ ७ ॥ सो सोहइ दूसंतो कइयणरइयाइ विविहकव्वाई।
जो भंजिऊण अवयं' अन्नपयं सुंदरं देइ ॥ ८ ॥ 27) अस्थक्को रसरहिओ देसविहीणोऽणुणासिओ तुरिओ।
मुहवंचणो विराओ एए दोसा पदंतस्स ॥९॥ 28) देसियसद्दपलोडं महुरक्खरछंदसंठियं ललियं ।
फुडवियडपायडत्थं पाइयकन्यं पढेयध्वं ॥ १० ॥ छन्दसि, कलत्रं छन्दे छन्दानुवर्तने च पुण्यैः प्राप्नोति । किंविशिष्टमुभय मपि । शब्दप्रवर्तमानं, दोषैर्वर्जितं, सुललितं, स्फुटं, मधुरम् । उभयमपि 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 कविजनर चितानि विविधकाव्यानि । यो भक्त्वा अपदम् अन्यपदं सुन्दरं ददाति ॥] स शोभते कविजनरचितानि विविधकाव्यानि दूषयन् । स क इत्याह । यो भक्त्वा अपदम् अन्यपदं सुन्दरं ददाति । नान्यो मूर्खः ।। २६ ।।
27) [ अविरतो रसरहितो देशविहीनोऽनुनासिकस्त्वरितः । मुखवश्चनो विराग एते दोषाः पठतः । ] एते दोषाः पठतः पुरुषस्य भवन्ति । क इत्याह । अत्थक्को अखिन्नः । रसर हितः । देशविहीनः । अनुनासिकः । त्वरितः । मुखवञ्चनः । विरागः ।। २७ ।।
____ 28) [ देशीयशब्दप्रवृत्तं मधुराक्षरच्छन्दःसंस्थितं ललितम् । स्फुटविकटप्रकटार्थ प्राकृत काव्यं पठनीयम् ।। ] देशीयशब्द प्रवर्तापकम् । मधुरा--
1 I कुवयं. 2 Tadds पठनेपाक्षरभक्षकः.

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-32:४.]
सज्जणवज्जा
29) ललिए महुरक्खरए जुवईजणवल्लहे ससिंगारे।
संते पाइयकव्वे को सक्कइ सक्कयं पढिउं ॥ ११ ॥ 30) अबुहा बुहाण मज्झे पढंति जे छंदलक्खणविद्हणा ।
ते भमुहाखग्गणिवाडियं पिसीसं 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 प्रकटार्थ प्राकृतकाव्यं पठनीयम् ।। २८ ।।
29) [ ललिते मधुराक्षरे युबतिजनवल्लभे सशङ्गारे । सति प्राकृतकाव्ये कः शक्नोति संस्कृतं पठितुम् ।। ] सति प्राकृतकाव्ये कः शक्नोति. संस्कृतं पठितुम् । किविशिष्टे प्राकृत काव्ये । ललिते, मधुराक्षरे, युवतिजनवल्लभे, सशङ्गारे। कोऽर्थः। संस्कृताद पि प्राकृतमतिरिच्यते। आवालगोपालप्रसिद्धत्वात् सुगमत्वाच्च तस्य ।। २९ ॥
30) [ अबुधा बुधानां मध्ये पठन्ति ये छन्दोलक्षणविहीनाः । ते. भ्रखड्गनिपातितमपि शीर्ष न लक्षयन्ति ।। ] बुधानां मध्ये येऽबुधाश्छन्दोलक्षणविहीनाः सन्तः पटन्ति, ते भ्रखड्गनिपातितमपि 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 सुरतरुमथनसम्भवा लक्ष्मीः। सुजनः पुनः कथय मम न जानीमः क संभूतः ॥] मथने शशी समुत्पन्नः ।।

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वज्जालग्गं
[33:४.२
33) सुयणो सुद्धसहावो मइलिजंतो वि दुजणजणेण ।
छारेण दप्पणो विय अहिययर निम्मलो होइ ॥२॥ सुयणो न कुप्पइ चिय अह कुप्पइ मंगुलं न चिंतेइ ।
अह चिंतेइ न जंपइ अह जंपइ लजिरो होइ ॥३॥ 35) दढरोसकलुसियस्स वि सुयणस्स मुहाउ विप्पियं कत्तो।
राहुमुहम्मि वि ससिणो किरणा अमयं चिय मुयंति ॥४॥ 36) दिदा हरति दक्खं जपंता देति सयलसोक्खाई।
एयं विहिणा सुकयं सुयणा जं निम्मिया भुवणे ॥५॥ सुरतरुर्मथने । मथनसंभवा लक्ष्मीः । सुजनः पुनः कथय मम न जानीमः क्क संभूतः । एते पदार्थाः समुद्रमथनोत्पन्नाः परोपकारिणः । अयं पुनः सुजन: सर्वेभ्योऽतिरिच्यते ॥ ३२ ।। ___33) [ सुजनः शुद्धस्वभावो मलिनी क्रियमाणोऽपि दुर्जनजनेन । क्षारेण दर्पण इवाधिकारं निर्मलो भवति ।। ] सुजनः शुद्धस्वभावो निर्मलचित्तो मलिनीक्रियमाणोऽपि दुर्जनजनेन भस्मना दपणो मलिनी क्रियमाण इवाधिकतरं निर्मलो भवति ॥ ३३ ॥
34) [ सुजनो न कुप्य येवाथ कुप्यति पापं न चिन्तयति। अथ चिन्तयति न जल्पत्यथ जल्पति लज्जिनो भवति ।। ] सुजनो न कुप्यत्येव । अथ कथंचन कुप्यति तदा अमंगलम् अनिष्टं न चिन्तयति । अथ चिनयति । जल्पति । अथ जल्पति तदा लज्जाशीलो भवति। हा धिग्मां यदहमेवमकरवम् ' इति ॥ ३४ ॥
35) [ दृढरोत्रकलुषितस्यापि सुजनस्य मुग्वाद्विप्रियं कुतः। राहुमुखेऽपि शशिनः किरणा अमृतमेव मुञ्चनि ।। ] 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 । एतद्विधिना सुकृतं सुजना यन्निमिता भुवने ॥] एतद्विधिना स्रष्टा सुकृतं
1 J.हा घिरमा यदि मयोक्तमेवम् . 2.J क्तुम् .

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सज्जणवज्जा
37) न हसंति पर न थुवंति अप्पयं पियसयाइ जंपंति ।
एसो सुयणसहाबो नमो नमो ताण पुरिसाणं ॥६॥ अकए वि कप वि पिए पियं कुणंता जयम्मि दीसंति ।
कयविस्पिर विहु पियं कुणंति ते दुल्लहा सुयणा ॥ ७॥ 39) सव्वस्स एह पयई पियम्मि उप्पाइए पियं काउं।
सुयणस्स एह पयई अकए बि पिए पियं काउं ।। ८॥ 40) फरुसं न भणसि भणिओ वि हससि हसिऊण जंपसि पियाई।
सजण तुझे सहावो न याणिमो कस्स सारिच्छो ॥९॥
शोभनं कृतम् , यद्भुबने संसारे सुजना निर्मिताः । यतः किंविशिष्टास्ते सुजना इत्याह । दृष्टाः सन्तो दुःखं हरन्ति । जल्पन्तो ददति सकलसौख्यानि ।। ३६ ॥ ___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 । कृतविप्रियेऽपि खलु प्रियं कुर्वन्ति ते दुर्लभाः सुजनाः ॥] अकृतेऽपि कृतेऽपि प्रिये प्रियं कुर्वन्तो जगति केचन दृश्यन्ते । कृतविप्रियेऽपि 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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बज्जालग्गं
[41:४.१.
41) नेच्छसि परावयारं परोवयारं च निश्चमावहसि ।
अवराहेहि न कुप्पसि सुयण नमो तुह सहावस्स ॥१॥ 42) दोहि चिय पजत्तं बहुएहि वि किं गुणेहि सुयणस्स।
विज्जुप्फुरियं रोसो मित्ती पाहाणरेह व्व ॥ ११ ॥ 43) रे रे कलिकालमहागइंद गलगजियस्स को कालो। ___ अज्ज वि सुपुरिसकेसरिकिसोरचलणकिया पुहवी ॥ १२ ॥ 44) दीणं अम्भुरिउ पत्ते सरणागए पियं काउं।
अवरद्धेसु वि खमिउं सुयणो चिय मवरि जाणेइ ॥ १३ ॥
41) [ नेच्छसि परापकारं परोपकारं च नित्यमावहसि । अपराधैर्न कुप्यसि सुजन नमस्तव स्वभावाय ।। ] सुजन नमस्तव स्वभावाय । यतस्त्वं नेच्छसि परापकार, परोपकारं च नित्यमावह सि । तथा अपराधैपि न कुप्यसि ॥ ४१ ॥
42) [ द्वाभ्यामेव पर्याप्तं बहुभिरपि किं गुणैः सुजनस्य । विद्युत्स्फुरितं रोषो मैत्री पाषाणरेखेव ॥ ! द्वाभ्यां गुणाभ्यामेव पर्याप्तं परिपूर्ण सुजनस्य । बहुभिर्गुणैः किं प्रयोजनम् । किं तव्यमित्याह । विद्युद्विलसितं रोषो मैत्री पाषाणरेखा । कोऽर्थः । रोषः क्षणदृष्ट नष्टः । 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 । इदमोतिरहस्यम् । यथा केसरिणि सति मत्तस्यापि हस्तिनो विस्फूर्जितं न विलसति, तथा सत्पुरुषे भुवनमलंकुर्वति कलिकाल विलसितं 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 विज्जुप्फुरिभो. 3 I J इदमत्र ऐतिह्यम्.

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-48:४.१७ ]
सज्जणवज्जा
45) बे पुरिसा धरह धरा अहवा दोहिं पि धारिया धरणी । उवयारे जस्स मई उवयरियं जो न पम्हुसई' ॥ १४ ॥ 45) पडिवजति न सुयणा अह पडिवजंति कह विदुक्खेहिं । पत्थररेह व्व समा मरणे वि न अन्नहा होइ ॥ १५ ॥ 47 ) सेला चलंति पलप मज्जायं सायरा वि मे ंति ।
सुणा तर्हि पि काले पडिवन्नं नेय सिढिलंति ॥ १६ ॥ 48) चंदणतरु व्व सुयणा फलरहिया जइ वि निम्मिया विहिणा । तह वि कुणंति परत्थं निययसरीरेण लोयस्स ॥ १७ ॥
१५
कर्तुम् । किमित्याह । दीनमनाथमभ्युद्धर्तुम् । प्राप्ते शरणागते प्रियं कर्तुम् । अपराधवत्सु पुंसु क्षमितुं सुजनः खल्वलम् ॥ ४४ ॥
45) [ द्वौ पुरुषौ धरति धराघवा द्वाभ्यामपि धारिता धरणी । उपकारे यस्य मतिरूपकृतं यो न विस्मरति ॥ ] द्वौ पुरुषौ धरा धरतु । 'कौ तावित्याह । उपकारे यस्य मतिः । यश्चोपकृतं न विस्मरति ॥ ४५ ॥
1
I
46) [ प्रतिपद्यन्ते न सुजना अथ प्रतिपद्यन्ते कथमपि दुःखैः । प्रस्तरेखेव समा मरणेऽपि नान्यथा भवति ॥ ] सुजना न प्रतिपद्यन्ते नाङ्गीकुर्वते । अथ कथमपि प्रतिपद्यन्ते, तदा दुःखैः कृच्छ्रेग । तेषां प्रतिi पत्तिः प्रस्तररेखासमा मरणेऽपि नान्यथा भवति । यदङ्गीकृतं तदन्यथा न भवति ॥ ४६ ॥
47 ) [ शैलाश्वलन्ति प्रलये मर्यादां सागरा अपि मुञ्चन्ति । सुजनास्तस्मिन्नपि काले प्रतिपन्नं नैव शिथिलयन्ति ।। ] शैला अष्टौ कुलाचलाः प्रलये चलन्ति । सागराश्च प्रलये मर्यादा मुञ्चन्ति । सुजनास्तस्मिन्नपि प्रलये प्रतिपन्नं नैव शिथिलयन्ति । उक्तं च । “दिग्गज कम ठकुलाचलफणिपतिविधृतापि चलति वसुधेयम् । प्रतिपन्नममलमनसां न चलति पुंसां युगान्तेऽपि " इति ॥ ४७॥
48) [ चन्दनतरुरिव सुजनाः फलरहिता यद्यपि निर्मिता विधिना । तथापि कुर्वन्ति परार्थं निजकशरीरेण लोकस्य ॥ ] सुजना यद्यपि विधिन
1 BCJ धरउ 2 ] जो उवयारं न विस्सरइ.

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वज्जालग्गं
[49:.५.१..
५. दुजणवजा [ दुर्जनपद्धतिः] 49) हयदुज्जणस्स वयणं निरंतरं बहलकज्जलच्छायं।
संकुद्धं भिउडिजुयं कया वि न हु निम्मलं दिटुं ॥१॥ 50) 'थद्धो वंकग्गीवो अवंचिओ विसमदिहिदुप्पेच्छो।।
अहिणवरिद्धि व्व खलो सूलादिन्नु' व्व पडिहाइ ॥२॥ 51) नहमासभेयजणणो दुग्मुहओ अत्थिखंडणसमत्थो।
तह वि हु मज्झावलिओ नमह खलो नहरणसरिच्छो ॥३॥
फलरहिता विनिर्मिताः । क इव | चन्दनवृक्ष इव । तथापि निजशरीरेण लोकेषु परार्थं परोपकारं कुर्वते । यथा चन्दनतसनिष्फलः, तथापि निजशरीरपेषणपङ्केन दाघार्तानां तापोपशान्तये भवति, तद्वद् टुर्गतोऽपि सुजनो दुःखितानां लोकानां निजशरीरेणेति ॥ ४८ ॥
49) [ हतदुर्जनस्य वदनं निरन्तरं बहलकज्जलच्छायम् । संऋद्धं भृकुटियुतं कदापि न खलु निर्मलं दृष्टम् ॥ ] हतदुर्जनस्य मुखं केनापि न खलु निर्मलं दृष्टम् । किविशिष्टम् । निरन्तरं बहलकज्जलच्छायं सर्वदा रुष्टतरम् । संक्रुद्धं भृकुटियुतम् ।। ४९ ॥
____50) [ स्तब्धो वक्रग्रीवोऽवाञ्चितो विषमदृष्टिदुष्प्रेक्ष्यः । अभिनवचिरिव खलः शूलादत्त इव प्रतिभाति ] खलोऽभिनवर्द्धिः शूलादत्त इव प्रतिभाति । किंविशिष्टः । स्तब्धः । वऋग्रीवः । अवाञ्चितोऽधोमुखः । विषमदृष्टिदुष्प्रेक्ष्यः । अभिनवर्द्धिशूलीप्रोतयोरपि विशेषणानीमानि कर्तव्यानि ॥ ५० ॥
___51) [नखमांसभेदजननो दुर्मुखो (द्विमुखो) ऽर्थि-(ऽस्थि-) खण्डनसभर्थः । तथापि खलु मध्यावलितो नमत खलो नखट्सदृक्षः ।। खलं नमत । यतः कीदृक् । नखमांसभेदजनकः । द्वयोरपि प्रीत्या मिलितयोर्नखमांसयोरिव, भेदनं वियोजनं जनयतीति जनकः । दुर्मुखः । ( ? द्विमुखः ? ) पश्चादन्यत् पुरश्चान्यद्वादी । अस्तिखण्डनसमर्थः । परस्य अस्तिव्यादिसमूहः, 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॥ 51) जम्मे विजं न हयं न हु होसइ जं च जम्मलक्खे वि।
तं जपंति तह च्चिय पिसुणा जह होइ सारिच्छे ॥६॥ मध्यावलिश्चित्तवक्रः । अत एव नहरणसरिच्छो नखलूसदृक्षः । सोऽपि नखमांसयोर्भेदनं छेदनं तज्जनकः । दुर्मुखकः ( ? द्विमुखकः ? )। अस्ति( ? अस्थि-) खण्डनसमर्थः । तथापि खलु मध्यावलितो मध्ये वक्रीकृतः॥५१॥
52) [ अकुलीनो द्विमुखस्तावन्मधुरो भोजनं मुखे यावत् । मुरज इव खलो जीर्णे भोजने विरसमारसति ॥] खलो मुरज इव मर्दल इव भवति । गित्याह । अकुलीनो जारजातः । द्विमुखो द्विजिह्वः । तावन्मधुरो भोजनं मुखे यावत् । यावदेव भोजनादि दीयते तावन्मधुरो हृष्टः । जीणे भोजने विरसमारसति कर्णकटुभाषी । मर्दलोऽप्येवं विधः । अकुलीनोऽस्पृष्टभूमिः । यतोऽके धृत्वा वाद्यते । “ मृदङ्गो मुरजो भेदास्त्वङ्क्यालिङ्गयोर्ध्वगास्त्रयः " इत्यमरसिंहः ।। ५२ ।।
53) [ निर्धर्मो गुणरहितः स्थान विमुक्तश्च लोभ-(लोह-) संभूतः । विध्यति जनस्य हृदयं पिशुनो बाण इव लगन् ॥] पिशुनो बाण इव लगन् जनस्य हृदयं विध्यति । उभयोः श्लेषमाह । निर्धर्मः पापी। पक्षे धर्मशब्देन धनुर्लभ्यते । धनुर्मुक्तः । तथा गुणाः सत्त्वसौजन्यादयस्तै रहितः । त्यक्तप्रत्यञ्चश्च । ठाणविमुक्को स्थान विमुक्तः । पक्षे स्थानानि आलीढवैशाखप्रत्यालीढादीनि तैर्विमुक्तश्च । लोभसंभूतः । लोहसंभूतश्चेति ॥ ५३ ॥
____54) [ जन्मन्यपि यन्न भूतं न खलु भविष्यति यच्च जन्मलक्षेऽपि । तज्जल्पन्ति तथैव पिशुना यथा भवति सदृक्षम् ॥ ] पिशुना जन्मन्यपि यन्न भूतं, न खलु भविष्यति यज्जन्मलक्षेऽपि, तज्जल्पन्ति तथैव यथा भवति सदृक्षम् । अयमत्र भावः । यत् कदाचित् क्वचिन्न' संघटते, तद् घटमानमिव साक्षाज्जल्पन्ति ।। ५४ ।। ___ 1 J क्वचिन्न भवति न संघटते।
वल २

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वज्जालग्गं
[55:५.७
55) गुणिणो गुणेहि विहवेहि विहविणो होंतु गम्विया नाम ।
दोसेहि नवरि गव्वो खलाण मग्गो च्चिय अउवो ॥ ७ ॥ । संतं न देंति वारेति देतयं दिनयं पि हारंति ।
अणिमित्तवइरियाणं खलाण मग्गो ञ्चिय अउव्वो॥ ८ ॥ 57) परविवरलद्धलक्खे चित्तलए भीसणे जमलजीहे।
वंकपरिसकिरे गोणसे व पिसुणे सुहं कत्तो॥९॥ - 58) असमत्थमंततंताण कुलविमुक्काण भोयहीणाणं ।
दिवाण को न बीहइ वितरसप्पाण व खलाणं ॥१०॥
... 55) [ गुणिनो गुणैर्विभवैविभविनो भवन्तु गर्विता नाम । दोषैः: केवलं गर्वः खलानां मार्ग एवापूर्वः ।।] खलानां मार्ग एवापूर्वः । कथं. ज्ञायते । गुणिनो गुणैर्गविता भवन्तु, विभविनो विभवैर्गविता नाम । केवलं दोषैर्गर्वः खलानाम् , अत एवापूों मार्गः। अत्र' गुणवन्तोऽपि विभविनोऽपि गर्व न विदधते गुणविभवः । तत्र दोषैः खला गर्वं कुर्वत. इत्याश्चर्यम् ।। ५५॥
56) [ सन्न ददति वारयन्ति ददतं दत्तमपि हारयन्ति । अनिमित्तैरिणां खलानां मार्ग एवापूर्वः ।। ] सदपि विद्यमानं न ददति । वारयन्ति ददतं पुरुषम् । दत्तमन्येनापि हारयन्ति, आच्छिद्य प्राहयन्ति । अनिमित्तवैरिणां खलानां मार्गोऽपूर्वः ।। ५६ ।।
57) [ परविवरलब्धलक्ष्ये 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 परविवरम् 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 व्यन्तरसभ्य इव खलेभ्यः । ] दृष्टेभ्यः खलेभ्यः को न
1 J यत्र.

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- 61 : ५.१३ ]
दुजणवज्जा
59)
एयं चिय बहुला हो जीविजइ जं खलाण मज्झम्मि । लाहो जं न डसिजइ भुयंगपरिबेढिए चलणे ॥ ११ ॥ 60 ) न सहइ अब्भत्थणियं असइ गयाणं पि पिट्टिसाई । दट्ठूण भासुरमुहं खलसीहं को न बीहेइ ॥ १२ ॥ 61 ) मा वच्चद्द वोसंभं पमुद्दे बहुकुडकवडभरियाणं । निव्वत्तिय कज्जपरंमुहाण सुणयाण व खलाणं ।। १३ ।।
१९
बिभेति । व्यन्तरसर्पेभ्य इव । किंविशिष्टेभ्य उभयेभ्यः । असमत्थमंततंताण । असमर्यानि मन्त्रतन्त्राणि येषु तेऽसमर्थमन्त्रतन्त्रास्तेभ्यः । कुलविमुकाण कुलविमुक्तेभ्योऽकुलीनेभ्यः । पक्षे, अष्टौ नागानां कुलानि तद्व्यतिरिक्तेभ्यः । भोगहीणाण । भोगहीनेभ्यः, पक्षे निः फणेभ्यः ॥ ५८ ॥
"
59) [ एतदेव बहुलाभो जीव्यते यत् खलानां मध्ये । लाभो यन्न दश्यते भुजङ्गपरिवेष्टिते चरणे ॥] एतावदेव (? एतदेव ! ) बहुलाभः खलानां मध्ये निवसद्भिज्जीव्यते । अमुमर्थमर्थान्तरद्वारेण द्रढयति । लाभो यन्न दश्यते पुमान् भुजङ्गपरिवेष्टिते चरणे ॥ ५९ ॥
60 ) [ न सहतेऽभ्यर्थनाम् ( न सहतेऽस्तनितम् ) अश्नाति गतानामपि ( गजानामपि ) पृष्ठमांसानि । दृष्ट्वा भासुरमुखं खलसिंह को न बिभेति || ] ख एव सिंहस्तं दृष्ट्वा को न विभेति । सिंहसाधर्म्यमाह । खलो न सहतेऽम्यर्थनकं, सिंहश्च न सहतेऽभ्रस्त नितं मेघगर्जितम् । अश्नाति गतानामपि पृष्ठमांसानि । गतेष्वन्यत्र पुंसु दुर्वचनं वक्ति | पक्षे, गजानामपि पृष्ठमांसान्यश्नाति भक्षयति । किंविशिष्टं खलसिंहम् । भासुरमुखं भीषणाननम् || ६० ॥
61 ) [ मा व्रत विश्रम्भं प्रमुखे बहुकूट कपटमृतानाम् । निर्वर्तितकार्यपराङ्मुखानां शुनकानामित्र खलानाम् || ] मा व्रजत विश्वासं शुनकानाभित्र खलानां प्रमुखे बहुकूटकपटभूतानां निर्वर्तित कार्यपराङ्मुखानाम् । शुकपक्षे, निर्वर्तितं कार्यं सुरतं तत्र पराङ्मुखानाम् । स्वभाव एव तेषां कृतसुरता योनिस्थित मेहना अपि पराङ्मुखा भवन्ति ॥ ६१ ॥
1 ] बहुभिः कूटकपटै तानाम् ।

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२०
वजालग्गं
[62:५.१४62) जेहिं चिय उन्भविया जाण पसाएण निग्गयपयावा।
समरा डहति विझं खलाण मग्गो चिय अउदवो ॥ १४॥ सरसा वि दुमा दावाणलेण डझंति सुक्खसंवलिया। दुज्जणसंगे पत्ते सुयणो वि सुहं न पावेइ ।। १५ ।। खलसज्जणाण दोसा गुणा य को वण्णिउं तरइ लोए। जइ नवरि नायराओ दोहिं जीहासहस्सेहि ॥१६॥
६. मित्तवज्जा [मित्रपद्धतिः] 65) एक चिय सलहिजइ दिणेसदियहाण नवरि निव्वहणं ।
आजम्म एकमेकेहि जेहि विरहो चिय न दिट्ठो।।१।
64)
62) [यैरेवो कृता येषां प्रसादेन निर्गतप्रतापाः। शबरा दहन्ति विन्ध्यं खलानां मार्ग एवापूर्वः ॥ ] यैरेवोर्वीकृता, येषां प्रसादेन निर्गतप्रतापाः । य एवंविधास्ते शबरा दहन्ति विन्ध्य पर्वतम् । खलानां मागोंऽपूर्वः ।। ६२ ॥
___63) [ सरसा अपि द्रुमा दावानलेन दह्यन्ते शुष्कसंवलिताः । दुर्जनसंगे प्राप्ते सुजनोऽपि सुखं न प्राप्नोति ॥ ] सरसा आर्द्रा अपि द्रुमाः शुष्कण द्रुमेण संवलिता: संयुक्ताः सन्तो दह्यन्ते। दुर्जनसंगे प्राप्ते सुजनोऽपि सुखं न प्राप्नोति । अत्र सुजन आईवृक्षसदृशः। दुर्जनः शुष्कतुल्यः ॥ ६३ ॥
64) [ खलसुजनयोदोषान् गुणांश्च को वर्णयितुं शक्नोति लोके । यदि केवलं नागराजो द्वाभ्यां जिह्वासहस्राभ्याम् ] खलसज्जनयोदोषान् गुणांश्च को वर्णयितुं तरइ समर्थो भवति लोके। केवलं यदि नागराजो जिह्वासहस्राभ्यां द्वाभ्याम् ।। ६४ ।।
65) [ एकमेव श्लाध्यते दिनेशदिवसयोः केवलं निर्वहणम् । आजन्मैकैकाभ्यां याम्यां विरह एव न दृष्टः ] एकमेव श्लाघ्यते दिनेशदिवसयोनिर्वहणम् । आजन्म एकैकाभ्यां यकाभ्यां विनिर्दिष्टः स्नेह इति । परस्परं विना न भवति ।। ६५॥

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मित्तवजा
66) पडिवनं दिणयरवासराण दोण्हं अखंडियं सुहइ ।
सूरो न दिणेण विणा दिणो वि न हु सूरविरहम्मि ॥२॥ 67) मित्तं पयतोयसमं सारिच्छं ज न होइ किं तेण ।
अहियाएइ मिलंतं आवइ आवट्टए पढमं ॥३॥ 68) तं मित्तं कायन्वं जे किर वसणम्मि देसकालम्मि ।
आलिहियभित्तिबाउल्लयं वन परंमुहं ठाइ ॥४॥ 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 सदृक्षं यन्न भवति किं तेन । अधिकायते मिलदापद्यावर्तते प्रथमम् ।। मित्रं ( ? मैत्रम् ? ) पयस्तोयसमम् । सादृश्यं ( ? सदृशम् ? ) यन्न भवति किं तेन । अधिकायते मिलदेकीभवत् । आवर्ते प्रथमम् आयाति तोयम् ।। ६७ ।।
58) [तन्मित्रं कर्तव्यं यत् किल व्यसने देशकाले । आलिखितभित्तिपुत्रक इव न पराङ्मुख तिष्ठति ।। ] तन्मित्रं कर्तव्यं यत् । किर इति किलाथें । व्यसने देशकाले च । आलिखितं भित्तौ बाउल्लयं चित्रलिखितपुत्रक इव न पराङ्मुखं तिष्ठति । यादृग्विधो लिखितश्चित्रपुरुषः 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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वजालग्गं
[70: ६.६
70) सगुणाण निग्गुणाण य गरुया पालति जे जि पडियन्नं ।
पेच्छह वसहेण समं हरेण वोलाविओ अप्पा ॥ ६॥ 71) छिज्जउ सीसं अह होड बंधणं चयउ सव्वहा लच्छी।
पडिवनपालणे सुपुरिसाण ज होइ तं होउ ॥७॥ 72) दिढलोहसंकलाणं अन्नाण वि विविहपासबंधाणं । ताणं चिय अहिययरं वायाबंधं कुलीणस्स ।। ८ ।
७. नेहवज्जा [स्नेहपद्धतिः] 73) चंदो धवलिज्जइ पुण्णिमाइ अह पुणिमा वि चंदेण।
समसुहदुक्खाइ मणे पुण्णेण विणा न लब्भंति ॥ १ ॥
___70) [ सगुणानां निर्गुणानां च गुरवः पालयन्ति यदेव प्रतिपन्नम् । प्रेक्षधं वृषभेण समं हरेणातिकामित आत्मा ॥ ] सगुणानां निर्गुणानां च गुरुका महान्तः प्रतिपन्नं यत् तत् प्रतिपालयन्ति, नेतरे क्षुद्राः । अत्र दृष्टान्तमाह । प्रेक्षधं वृषभेण समं सह हरेण आत्मा अतिक्रामितः । यथा हरः सप्तभुवनाधिपतिहस्त्यश्वादि 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 मद्भवति तद्भवतु । यद्यपि पूर्वोक्तम् अहमहमिकयोल्लसति तथापि प्रतिपन्न कुर्वत एव महान्तः ।। ७१ ॥
____72) [ दृढलोहशङ्खलाभ्योऽन्येभ्योऽपि विविधपाशबन्धेभ्यः । तेभ्य एवाधिकतरं वाग्बन्धनं कुलीनस्य ।। ] ___73) [ चन्द्रो धवलीक्रियते पूर्णिमयाथ पूर्णिमापि चन्द्रेण । समसुखदुःखानि मन्ये पुण्येन विना न लभ्यन्ते ॥] चन्द्रो धवली क्रियते पूर्णिमया अथ पूर्णिमापि चन्द्रेण । मणे इति अहं मन्ये । समसुखदुःखाः पुण्येन विना न लभ्यन्ते । अमुमेवार्थमर्यान्तरेण प्रकटयति ॥७३॥

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नेहवजा
.
.74) एक्काइ नवरि नेहो पयासिओ तिहुयणम्मि जोण्हाए।
जा झिज्जइ झीणे ससहरम्मि वड्ढेइ वड्दते ॥२॥ 75) झिज्जइ झीणम्मि सया वड्ढइ वड्दतयम्मि सविसेसं।
सायरससीण छज्जइ जयम्मि पडिवन्नणिव्वहणं ॥३॥ 76) पडिवनं जेण समं पुवणिओपण होइ जीवस्स ।
दूरलिओ न दूरे जह चंदो कुमुयसंडाणं ॥४॥ 7) दूरट्ठिया न दूरे सज्जणचित्ताण पुवमिलियाणं ।
गयणट्रिओ वि चंदो आसासइ कुमुयसंडाई ॥ ५ ॥ 78) दिडे वि हु होइ सुहं जइ वि न पावंति अंगसंगाई।
दूरडिओ वि चंदो सुणिव्वुई कुणइ कुमुयाणं ॥ ६॥
74) [ एकया केवलं स्नेहः प्रकाशितस्त्रिभुवने 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 ॥] सागरशशिनोर्जगति प्रतिपन्न निर्वहणं शोभते । योग्यतां भजते । कथम् । यत् सागरस्तस्मिन् क्षीणे क्षीयते, सदा सर्वदा वर्धमाने स्फीतीभवति, स्फायते ।। ७५ ।।
76) [ प्रतिपन्नं 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) दूर स्थिता न दूरे सज्जन चित्तानां पूर्वमिलितानाम् । गगनस्थितोऽपि चन्द्र आश्वासयति कुमुदषण्डानि ।। ] पूर्वमिलितानां सज्जनचित्तानां दूरस्थिता न दूरं भवन्ति । दृष्टान्तमाह । गगनस्थितोऽपि चन्द्रः कुमुदखण्डान्याशास्ते विकाशयतीति यावत् ।। ७७ ।।
78) [ दृष्टेऽपि खलु भवति सुखं यद्यपि न प्राप्नुवन्त्यङ्गसंगान् । दूरस्थितोऽपि चन्द्रः मुनिर्वृतिं करोति कुमुदानाम् ।। ] दृष्टेऽपि सुखं

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MAAN
वजालग्गं
[79: ५.७79) एमेव कह वि कस्स वि केण वि दिडेण होइ परिओसो।
कमलायराण रइणा 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 मम्मभयं 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 अङ्गसंग न प्राप्नोति । दूर स्थितोऽपि चन्द्रः कुमुदानां सुष्टु निर्वृतिं सुखं, तात्विकतया 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 दूर स्थितानामपि ।। ] कुतः क्वोद्गच्छति रविः कुतश्च विकसन्ति पङ्कजवनानि । सुजनानां यत्र स्नेहो दूरस्थितानामपि न चलति ।। ८० ।।
81) [ यद्यस्य मर्मभेदम् उच्यमानं च दूनयति हृदयम् । तत्तस्य कणकटुकं कुलेषु जाता न जल्पन्ति ।। ] यद्यस्य मर्मभेदं चाल्यमानम् उच्यमानं दूयते हृदयम् । तत्तस्य कर्णकटुकं कुलेषु जाताः कुलजा न जल्पन्ति ॥ ८१ ।।
82) [ सद्भिरसद्भिश्च परस्य किं जल्पितैषैिः । अर्थों यशो न लभ्यते स चामित्रः कृतो भवति ।। ] परस्य सद्भिरसद्भिरपि जल्पितैदोषैः किं प्रयोजनं, न किमपि । अर्थों यशो न लभ्यते, स चामित्रीकृतो भवति, शत्रुः कृतो भवतीत्यर्थः ।। ८२ ।।

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-86: ८.६]
नीइवजा
२५.
83) अप्पहियं कायव्वं जइ सक्कइ परहियं च कायव्वं ।
अप्पहियपरहियाणं अप्पहियं चेव कायव्वं ॥३॥ 84) पुरिसे सञ्चसमिद्धे अलियपमुक्के सहावसंतुट्टे ।
तवधम्मणियममइए विसमा वि दसा समा होइ ॥४॥ 85) सीलं वरं कुलाओ दालिदं भव्वयं च रोगाओ।
विज्जा रज्जाउ वरं खमा वरं सुठु वि तवाओ ॥५॥ 86) सीलं वरं कुलाओ कुलेण किं होइ विगयसीलेण ।
कमलाइ कद्दमे संभवंति न हु हुँति मलिणाई ॥६॥
83) [ आत्महितं कर्तव्यं यदि शक्यते परहितं च कर्तव्यम् । आत्महितपरहितयोरात्महितं चैव कर्तव्यम् ।। ] आत्महितं कर्तव्यं, यदि शक्यते कर्तुं तदा परहितं च कर्तव्यम् । आत्महितपरहितयोर्मध्ये आत्महितं कर्तव्यम् इयमेव नीतिः ।। ८३ ।।।
84) [ पुरुषे सत्यसमृद्धेऽलीकप्रमुक्ते स्वभावसंतुष्टे । तपोधर्मनियममये विषमापि दशा समा भवति ।। ] एते गुणा: पुरुषे वर्तमानं दशावैषम्यं नाशयन्तीति भावः ॥ ८४ ।।।
85) [ शीलं वर कुलात दारिद्रयं भव्यं च रोगात् । विद्या राज्याद्वरं क्षमा बरं सुष्ट्वपि तपसः ॥ ] कुलाच्छीलं वरम् । रोगाद् दारिद्र्यं वरम् , अल्पव्ययं नीरोगत्वम् । वरं राज्याद्विद्या । सुष्ट्वपि तपसः क्षमा वरम् । अकुलोऽपि यदि शीलवान् , दरिद्रोऽपि नीरोगो, भ्रष्टराज्यादपि ( ? भ्रष्टराज्योऽपि ? ) विद्यावान्, प्रतप्ततपसोऽपि ( प्रतप्ततपस्कोऽपि ? ) क्षमावान् पुरुषः श्रेष्ठ इति भावः ।। ८५ ।।
86) [ शीलं वरं कुलात् कुलेन किं भवति विगतशीलेन । कमलानि कर्दमे संभवन्ति न खलु भवन्ति मलिनानि ।।] पूर्वोक्तानां पदार्थानामाद्य दृष्टान्तयति । शीलं वरं कुलात् । कुलेन किं भवति विगतशीलेन । कुतः । कमलानि कर्दमें संभवन्ति, न खलु भवन्ति मलिनानि । अतः शीलं कारणं न तु वंशः ।। ८६ ।।

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वजालग्गं
[87 : ८.५87) जंजि खमेइ समत्थो धणवंतो जं न गव्यमुव्वहह ।
जं च सविज्जो नमिरो तिसु तेसु अलंकिया पुहबी ॥ ७ ॥ 8) छंदं जो अणुवट्टर मम्मं रक्खइ गुणे पयासेइ ।
सो नवरि माणुसाणं देवाण वि वल्लहो होइ ॥ ८॥ 89) उणवंचणेण वरिसो नासइ दिवसो कुभोयणे भुत्ते ।
कुकलत्तेण य जम्मो नासइ धम्मो अहम्मेण ॥९॥ छन्नं धम्मं पयर्ड च पोरिसं परकलत्तवंचणयं । गंजणरहिओ जम्मो राढाइत्ताण संपडइ ॥ १०॥
87) [ यत् खलु क्षमते समर्थो धनवान् यन्न गर्वमुद्रह ति। यच्च सविद्यो नम्रस्त्रिभिस्तैरलङ्कृता पृथ्वी । ] त्रिभिरेवालङ्कृता पृथ्वी। कैः कैरित्याह । यत् क्षाम्यात समर्थः । धनवांश्च यद्गर्वं नोद्वह ति। यच्च सविद्यो नमिरो नम्रः ॥ ८७ ॥
४२) [छन्दं योऽनुवर्तते मर्म रक्षति 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 पूर्वैव दिग 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) [क्षणवञ्चनेन वर्षों नश्यति दिवसः कुभोजने भुक्ते। कुकलत्रेण च जन्म नश्यति धोऽधर्मेण ।। ] क्षण उत्सवो दीपोत्सवादिः । तस्य वश्चनेनाकरणेन वर्षों नश्यति । दिवसः कुभोजने भुक्ते। जन्म कुकलत्रेण, अधर्मेण धर्मोऽपि नश्यति ।। ८९॥
___90) [ छन्नो धर्मः प्रकटं च पौरुषं परकलत्रवञ्चनम् । कलङ्करहितं जन्म भव्यात्मनां संपद्यते ॥ धर्मश्छन्नोऽप्रकटः । प्रकटं च पौरुषम् । परकलत्रवञ्चनम् । कलङ्कर हितं जन्म । राढाइत्ताण भव्यात्मनां भाग्यवतामिति यावत् । भवति संपद्यते ॥ ९ ॥

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-95 : ९.५]
धीरवजा
९. धीरवज्जा [धीरपद्धतिः । 91) अप्पाणं अमुयंता जे आरंभंति दुग्गमं कज्जं ।
परमुहपलोइयाणं ताणं कह होइ जयलच्छी॥१॥ 92) सिग्धं आरुह कज्ज पारद्धं मा कह पि सिढिलेसु ।
पारद्धसिढिलियाई कज्जाइ पुणो न सिझति ॥२॥ 93) अच्छउ ता इयरजणो अंगे च्चिय जाइ पंच भूयाई।
ताहं चिय लज्जिज्जइ पारद्धं परिहरंतेण ॥३॥ 4) झीणविहवो वि सुयणो सेवइ रनं न पत्थए अन्नं ।
मरणे वि भइमहग्धं न विक्किणइ माणमाणिकं ॥४॥ 95) बे मग्गा भुवणयले माणिणि माणुनयाण पुरिसाणं ।
अहवा पावंति सिरिं अहव भमंता समप्पंति ॥ ५॥ •wwwwwwwwwwwwwwwww
___91) [ आत्मानममुञ्चन्तो य आरभन्ते दुर्गमं कार्यम् । परमुखाचलोकिनां तेषां कथं भवति जयलक्ष्मीः ।। ] आत्मानममुञ्चन्तो य आरभन्ते दुर्गमं कार्य परमुखावलोकिनां तेषां कथं जयलक्ष्मीर्भवति ।। ९१ ।।
92) [ शीघ्रमारोह कार्य प्रारब्धं मा कथमपि शिथिलय । प्रारब्धशिथिलितानि कार्याणि पुनर्न सिध्यन्ति ॥] शीघ्रमारभस्व कार्य, प्रारब्धं मा कथमपि शिथिलय । प्रारब्ध शिथिलितानि 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 । मरणेऽप्यतिमहाघ न विक्रीणाति मानमाणिक्यम् ।। ] क्षीणविभवोऽपि सुजनः सेवतेऽरण्यं प्रार्थयते नान्यम् । मरणेऽप्यतिमहा न विक्रीणाति मानमाणिक्यम् । धीरा दरिद्रिणोऽपि मरणभाजोऽपि मान मुक्त्वान्यं न प्रार्थयन्त इति भावः ।। ९४ ॥
95) [ द्वौ मार्गों भुवनतले मानिनि मानोनतानां पुरुषाणाम् । अथवा प्राप्नुवन्ति श्रियमथवा भ्रमन्तः समाप्यन्ते ।। ] द्वावेव मार्गों भुवनतले

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२८
वजालग्गं
[96 : ९.६-- 96) बेण्णि वि हुँति गईओ साहसवंताण धीरपुरिसाणं ।
वेल्लहलकमलहत्था रायसिरी अहव पव्वज्जा।।६॥ 97) अहवा मरंति गुरुवसणपेल्लिया खंडिऊण नियजीहं ।
नो गंतूण खलाणं चवंति दीणक्खरं धीरा ॥ ७॥ 98) अह सुप्पइ पियमालिंगिऊण उत्तुंगथोरथणवठे।
अह नरकरंककंकालसंकुले भीसणमसाणे ॥८॥ 9) अह भुंजइ सह पियकामिणीहि कञ्चोलथालसिप्पीहि ।
अहवा विमलकवाले भिक्खं भमिऊण पेयवणे ॥९॥ wwwwww.xxxx.~~~ मानिनि मानोन्नतानां पुरुषाणाम् । अथवा भ्रमन्तो ग्रामनगराटवीपु श्रियं प्राप्नुवन्ति, अथवा समाप्यन्ते म्रियन्त इत्यर्थः ।। ९५ ।।
95) [द्वे अपि भवतो गती साहसवतां धीरपुरुषाणाम् । विकसितकमलहस्ता 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 गुरुत्र्यसनप्रेरिताः 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 प्रियकामिनीभिः कच्चोलस्थालशुक्तिभिः । अथवा विमलकपाले भिक्षा भ्रान्त्वा प्रेतवने ॥] अथवा भुङ्क्ते प्रिय. कामिनीभिः साकं कच्चोलस्थालशुक्तिभिः । अथवा विमलकपाले भिक्षां भान्त्वा प्रेतवने भुङ्क्ते धीरः ।। ९९ ॥

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धीरवज्जा
100) नमिऊण जं चिढप्पर खलचलणं तिहुयणं पि किं तेण । माणे जं विढप्पर तणं पि तं निव्वुई कुणइ ॥ १० ॥ 101 ) ते धन्ना ताण नमो ते गरुया माणिणो थिरारंभा । जे गरुयवसणपडिपेल्लिया वि अन्नं न पत्यंति ॥ ११ ॥ 102) तुंगो श्चिय होइ मणो मणंसिणो अंतिमासु विदसासु । अत्यंतस्स विरइणो किरणा उद्धं चिय फुरंति ॥ १२ ॥ 103) ता तुंगो मेरुगिरी मयर हरो ताव होइ दुत्तारो ।
ताविसमा कज्जगई जाव न धीरा पवज्जंति ॥ १३ ॥ 104) ता वित्थिण्णं गयणं ताव च्चिय जलहरा अइगहीरा । ता गरुया कुलसेला जाव न धीरेहि तुल्लति ॥ १४ ॥
२९
100) [ नत्वा यदर्थते खलचरणं त्रिभुवनमपि किं तेन । मानेन यदज्यत तृणमपि तन्निर्वृतिं करोति ।। ] खलचरणं नत्वा यत् त्रिभुवनमयते, किं तेन त्रिभुवनेन । मानेन यत् तृणमप्यर्त्यते तन्निर्वृतिं 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 मेरु गिरिर्मकरालयस्तावद्भवति दुस्तरः । तावद्विषमा कार्यगतिर्यात्रन्न धीराः प्रपद्यन्ते ॥ ] तावत्तुङ्गो मेरु गिरिर्मकरगृहस्तावद्भवति दुस्तरः । तावद्विषमा कार्यगतिर्यावद्धीरा न प्रतिपद्यन्ते । धीरा 'एवैतत् पूर्वोक्तं कर्तुमलंकर्मीणाः ॥ १०३ ॥
104) [ तावद्विस्तीर्णं गगनं तावदेव जलधरा अतिगभीराः । तावद्गुरुका: कुलशैला यावन्न धीरस्तुल्यन्ते ।। ] तावद्विस्तीर्णं गगनं तावदेव जलधरा अतिगभीराः, तावद्गुरुकाः कुलशैलाः, यावन्न धीरस्तोल्यन्ते ॥ १०४॥

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३०
वजालग्गं
105) मेरू तिणं व सग्गो घरंगणं हृत्थछित्तं गयणयलं । वाहलिया य समुद्दा साहसवंताण पुरिसाणं ॥ १५ ॥ 106) संघाडेयघडियविघडियघडंत विघडंत संघडिज्जतं । अवहत्यिऊण दिव्वं करेइ धीरो समारद्धं ॥ १६ ॥ १०. साहसवज्जा [ साहसपद्धतिः ] 107) साहसमवलंबतो पावइ हियइच्छियं न संदेहो । जेत्तमंगमेत्तेण राहुणा कवलिओ चंदो ॥ १ ॥
[105: ९.१५
108) तं किंपि साहसं साहसेण सार्हति साहस सहावा । जं भाविऊण दिव्वो परंमुहो घुणइ नियसीसं ॥ २ ॥
105) [मेरुस्तृणभित्र स्वर्गे गृहाङ्गणं हस्तस्पृष्टं गगनतलम् । क्षुद्रनद्यः समुद्राः साहसत्रतां पुरुषाणाम् || ] साहसवतां पुरुषाणां मेरुस्तृण-मिव, स्वर्गे गृहाङ्गण मित्र, हस्तस्पृष्टं गगनतलं, समुद्राश्च क्षुद्रनद्य इव । को भावः । यथा तृणमाक्रम्यते तथा मेरुः । यथा गृहाङ्गणं तथा स्वर्ग: गगनतलं हस्तेन स्पृश्यते, ' समुद्राः क्षुद्रनद्य इव तीर्यन्त इति ॥ २०५ ॥ 105) [ संघटितघटित विघटितघटमान विघटमान संघट्यमानम् । अपहत्य दैवं करोति धीरः समारब्धम् ॥ ]
107) [ साहसमवलम्बमानः प्राप्नोति हृदयेप्सितं न संदेह: । येनेोत्तमाङ्गमात्रेण राहुणा कवलितचन्द्रः || ] साहसमवलम्बमानः पुमान् प्राप्नोति हृदयेप्सितं न संदेह: । कथमेवं ज्ञायत इत्याह । येन कारणेनोत्तमाङ्गमात्रेण शिरःशेषेण राहुणा स्वर्भानुना चन्द्रः कवलितः । अत्र साहस - मेव प्रमाणम् | नो चेद् हस्तपादाद्यवयवसंयुक्तं चन्द्रं मूर्धमात्रो राहुः कथं, कवलयितुमीष्टे ॥ १०७ ॥
108) [ तत् किमपि साहसं साहसेन साधयन्ति साहसस्वभावाः । यद् भावयित्वा दैवं पराङ्मुखं धूनयति निजशिरः || ] साहससहायाः पुमांसः ताहसेन तत् किमपि साहसं साधयन्ति । यद् भावयित्वा देव पराङ्मुखं सच्छिरो निजं धूनयति " अहो अस्य साहसं यदेवमकार्षीत् " इति ॥ १०८ ॥
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साहसवज्जा
109) थरथरइ धरा खुम्भति सायरा होइ विम्हलो' दइवो।
असमववसायसाहमसंलद्धजसाण धीराणं ।। ३।। 110) अगणियसमविसमाणं साहसतुंगे समारुहंताणं।
रक्खइ धोराण मणं आसन्नभयाउलो दइवो ॥४॥ 111) तं कि पि कम्मरयणं धीरा ववसति साहसवसेणं ।
जं बंभहरिहराण वि लग्गइ चित्ते चमकारो॥५॥ 112) धीरेण समं समसीसियाइ रे दिव्व आरुहतस्स।
होहिह कि पि कलंक धुव्वंतं जं न फिट्टिहिइ ॥ ६ ॥ 113) जह जह न समप्पइ विहिवसेण विहडतकज्जपरिणामो।
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.
110) [ अगणित समविषमाणां साहसतुङ्गे समारोहताम् । रक्षति. धीराणां मन आसन्नभयाकुलं दैवम् ।। ]
____111) [ तत्किमपि कर्मरत्नं धीरा व्यवस्यन्ति साहसवशेन । यद् ब्रह्महरिहराणामपि लगति चित्ते चमत्कारः ॥ ] तत् किमपि कर्मरत्नं धीरा व्यवस्यन्ति साहसवशेन, यद् ब्रह्महरिहराणामपि चित्ते चमत्कारों लगति ।। १११ ।।
112) [ धीरेण समं समशीषिकायां रे दैवारोहतः । भविष्यति कोऽपि कलको धाग्यमानो यो न यास्यति ॥ ] रे देव, धीरेण समं समसीसियाए स्पर्धया आरोहतस्तव कोऽपि कलको भविष्यति यो धाव्यः मानोऽपि न यास्यति ॥ ११२ ।।
113) [ यथा यथा न समाप्यते विधिवशेन विघटमानकर्मपरिणामः। तथा तथा धीराणां मनसि वर्धते द्विगुणः समुत्साहः ॥ ] यथा यथा विधि-.
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वज्जालग्गं
[114 : १०.८
114) फलसंपत्तीइ समोणयाइ तुंगाइ फलविपत्तीए।
हिययाइ सुपुरिसाणं महातरूणं व सिहरा ॥८॥ 115) हियए जाओ तत्थेव वढिओ नेय पयडिओ लोए।
ववसायपायवो सुपुरिसाण लक्खिज्जइ फलेहि'॥९॥ ..] 16) ववसायफल विवो विहवस्स य विहलजणसमुद्धरणं ।
विहलुद्धरणेण जसो जसेण भण किं न पज्जत्तं ॥ १० ॥ 117) आढत्ता सप्पुरिसेहि तुंगववसायदिन्नहियएहिं ।
कज्जारंभा होहिंति निष्फला 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 फलविपत्त्या, 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 व्यवसायः 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] फलेण

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-121 : ११.२] दिव्ववज्जा 118) न महमहणस्स' वच्छे मज्झे कमलाण नेय खीरहरे।
ववसायसायरे सुपुरिसाण लच्छी फुडं वसइ ॥ १२॥ 119) तद्दियहारंभवियावडाण मित्तेक्ककज्जरसियाणं । रविरहतुरयाण व सुपुरिसाण न हु हिययवीसामो॥ १३॥
११. दिव्ववज्जा [ दैवपद्धतिः] 120) अत्थो विज्जा पुरिसत्तणं च अन्नाइ गुणसहस्साई ।
दिव्वायत्ते कज्जे सव्वाइ नरस्स विहडंति ॥१॥ 121) सत्थत्थे पडियस्स वि मज्झेणं एइ किं पितं कज्जं ।
जंन कहिउं न सहिउँ न चेव पच्छाइउ तरइ ॥२॥
हृदयैः कार्यारम्भाः प्रारब्धाः कथं चिरकालं निष्फला भविष्यन्ति । अपि 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) [तदिवसारम्भव्यापूतानां मित्रैककार्यरसिकानाम् । रविस्थतुरगाणामिव 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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३४
वज्जालग्गं
[ 122 : ११.३ - '
122) जइ विसर विसमविवरं लंघइ उयहिं करेड ववसायं । तह वि हु फलं न पावइ पुरिसो दिव्वे पराहुत्ते ॥ ३ ॥ 123) नग्यंति गुणा विहडंति बंधवा वल्लहा विरज्जति । ववसाओ न समप्पइ नरस्स दिव्वे पराहुत्ते ॥ ४ ॥ 124) जं जं डालं लंबइ हत्थे गहिऊण वीसमइ जत्थ । सा सा तडत्ति तुइ 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 कार्यं मध्य एति, यत् कार्यं न कथयितुं, न सोढुं न चैव प्रच्छादयितुं तीर्यते समर्थ्यते ।। १२१ ॥
122) [ यदि विशति विषमविवरे लङ्घयत्युदधिं कुरुते व्यवसायम् । तथापि खलु फलं न प्राप्नोति पुरुषो दैवे पराग्भूते ।। ] यदि विशति विषमविवरे, उदधिं लङ्घयति अतिक्रामति, कुरुते व्यवसायं तथापि दैवे पराङ्मुखे फलं पूर्वकृतस्य न प्राप्नोति पुमान् ।। १२२ ।।
123 ) [ नार्घन्ति गुणा विघटन्ते बान्धवा वल्लभा विरज्यन्ते । व्यवसायो न समाप्यते नरस्य देवे पराग्भूते ।। ] नार्घन्ति गुणाः, विघटन्ते बान्धवाः, वल्लभा विरज्यन्ते । व्यवसायो न समाप्यते समाप्ति याति नरस्य दैवे पराङ्मुखे ।। १२३ ॥
124) [ यां यां शाखा लम्बते हस्ते गृहीत्वा विश्राम्यति यस्याम् । सा सा तदिति त्र्युयति 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 । तत्तच्छिसि निपतति नरस्य दैवे पराग्भूते ॥ ] यन्नयनाभ्यां नैव दृश्यते हृदयेनापि यन्त्र चिन्तितं कथमपि तत्तच्छिरसि निपतति नरस्य दैवे पराङ्मुखे ।। १२५ ।।

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-129 : ११.४]
विहिवजा
१२. विहिवना [ 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 हंति तक्खण ञ्चेव।
विहिपरिणामियकज्ज हरिहरबम्हा न याति ॥३॥ 129) विहिणा जं चिय लिहियं नलाडवट्टीइ तेण दइवेण ।
पच्छा सो वि पसन्नो अन्नह करिउं न हु समत्थो॥४॥
vvvvvvvv...
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 निशाकरयोरेवं विधो भवति विवर्तस्तत्र का कथा पुरुषादेः ॥ १२६ ॥
127) [ कोऽत्र सदा सुखितः कस्य वा लक्ष्मीः स्थिराणि प्रेमाणि । कस्य वा न भवति स्खलनं भण कः खल 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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३६
वज्जालग्गं
[ 130 : १२.५०
130) किं करइ किर वराओ साहसववसायमाणगरओ वि।
पुरिसो भग्गपयावो विहिणा विवरीयरूवेण ॥ ५ ॥ 131) बेण्णि वि महणारंभे पेच्छह जं पुवकम्मपरिणामो।
उप्पजइ हरह विसं कण्हस्स घणस्थणा लच्छी ॥ ६॥ 132) विहिविहियं चिय लब्भइ अमयं देवाण महुमहे लच्छी। रयणायरम्मि महिए हरस्स भाए विसं जायं ॥७॥
१३. दीणवज्जा [दीनपद्धतिः] 133) परपत्थणापवन्नं मा जणणि जणेसु एरिसं पुत्तं ।
उयरे वि मा धरिज्जसु पत्थणभंगो कओ जेण ॥१॥
130) [ किं करोति किल वराकः साहसव्यवसायमानगुरुरपि ।। पुरुषो भग्नप्रतापो विधिना विपरीतरूपेण ।।] किं करोति वराकः किल साहसव्यवसायमानगुरुर पि । यतो विपरीतरूपेण विधिना भग्नप्रतापः ॥ १३०॥
131) [ द्वे अपि मथनारम्भे प्रेक्षध्वं यत् पूर्वकर्मपरिणामः। उत्पखते हरस्य विषं कृष्णस्य घनस्तनी लक्ष्मीः ।।] प्रेक्षध्वं यत् पूर्वकर्मपरिणामः । मथनारम्भे द्वावेव हरहरौ विद्यते । तत्र मथनारम्भे कृते हरह इति ईश्वरस्य विषमुत्पद्यते, कृष्णस्य धनस्तनी लक्ष्मीः । अत्र हरह इति अपभ्रंशे षष्ठया:स्थाने ह इति रूपम् | पूर्वकर्मणा, समयोरपि पुरुषयोः पूर्व 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 ॥
133) [ परप्रार्थनाप्रपन्नं मा जननि जनयेदृशं पुत्रम् । उदरेऽपि मा धारय प्रार्थनाभङ्गः कृतो येन ।। ] परमार्थनाप्रपन्नं मा जननि जनयस्वेदृशं पुत्रम् । उदरेऽपि मा धारय तं येन परप्रार्थनाभङ्गः कृतः ।। १३३ ।।

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-137:१३.५]
दीणवज्जा
134 ) ता रूवं ताव गुणा लज्जा सच्चं कुलकमो ताव । तावच्चिय अहिमाणो देहि त्ति नभण्णए जाव ॥ २ ॥
135) तिणतूला वि हुलहुयं दीणं दइवेण निम्मियं भुवणे । वारण किं न नीयं अप्पाणं पत्थणभरण ॥ ३ ॥
-136) थरथरथरेड हिययं जीहा घोलेर कंठमज्झम्मि | नासह महलावणं देहि त्ति परं भणतस्स ॥ ४ ॥ 137 ) किसिणिज्जंति लयंता उयहिजलं जलहरा पयत्तेण । धवलीहुति हु देता देतलयंतंतरं पेच्छ ॥ ५ ॥
३७
134 ) [ तावद्रूपं तावद्गुणा लज्जा सत्यं कुलकमस्तावत् । तावदेवाभिमानो देहीति न भव्यते यावत् ।।] तावद्रूपं तावद्गुणास्तावल्लज्जा -सत्यं कुलस्तावत् । तावदेवाभिमानः । तावत् कथम् । यावदेहीति न भण्यते पुरुषेण ।। १३४ ॥
135 ) तृणतलादपि खलु लघुर्दोंनो दैवेन निर्मितो भुवने । वातेन किं न नीत आत्मानं प्रार्थनभयेन || ] तृणकर्पासादेरपि लघुर्दीनो याचको दैवेन निर्मितः । तृणतलवद् यद् वातेन न नीयते, तत्र को हेतुः । आत्मनः प्रार्थनाभयेन । अयं याचको मामपि याचिष्यते नीतः सन्निति न नीयते ।। १३५ ।।
136) [ कम्पते हृदयं जिह्वा घूर्णते 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 । भवन्ति खलु ददतो ददद्गृह्णदन्तरं प्रेक्षस्य ।। ] ददल्लादन्तरं पश्य ददतो लातो गृह्णतश्चान्तरम् । तदेव दर्शयति । उदधिजलं लान्तो गृहन्तो जलधराः कृष्णीभवन्ति खलु । तदेव ददतो वर्षन्तो धवलीभवन्ति । सजला: कृष्णा निर्जला धवला घना भवन्तीति स्वभावः ॥ १३७ ॥

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वजालग्गं
[138 : १४.१
१४. दारिदवज्जा [दारिद्रयपद्धतिः] 138) दारिदय तुज्झ गुणा गोविजंता वि धीरपुरिसेहि।
पाहुणएसु छणेसु य वसणेसु य पायडा हुंति ॥ १॥ 139) दारिदय तुज्झ नमो जस्स पसारण परिसी 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 ।
दारिद्दजोयसिद्धं में ते लोया न पेच्छति ॥ ४॥
____1383 [दारिद्रयक तव गुणा गोप्यमाना अपि धीरपुरुषैः । प्राघूर्णकेषु क्षणेषु च व्यसनेषु च प्रकटा भवन्ति ॥ ] दारिद्रयक । अक्र कप्रत्ययो नीचार्थः । अतो हे दारिद्रय नीच । तव गुणा धीरपुरुषैगोप्यमाना अपि प्रकटीभवन्ति । केषु । प्रावूर्णकेषु 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 विदग्धसमानाः । दारिद्रय रे विचक्षण तेषां त्वं सानुरागमसि ।। ये ये गुणिनो ये चापिः मानिनो ये विदग्धसमानाः । दारिद्रय हे विचक्षण तेषां त्वं सानुरागमसि । अन्योऽपि यो विचक्षणो भवति स गुणमानवत्सु सानुरागः स्यात् ।। १४०।।
___141) [ दृश्यन्ते योगसिद्धा अञ्जनसिद्धा अपि केचन दृश्यन्ते। दारिययोगसिद्ध मां ते लोका न प्रेक्षन्ते ॥ ] दृश्यन्ते योगसिद्धा अञ्जनसिद्धाश्च केचन दृश्यन्ते । दारिद्यमेव योगरतेन सिद्धं मां लोकास्ते ना प्रेक्षन्ते ॥ १४१॥
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दारिद्दवज्जा
142) जे भग्गा विहवसमीरणेण वंक ठवंति प्रयमग्गं । ते नूर्ण दालिद्दोसहेण जइ पंजलिज्जति ॥ ५ ॥ 143) किं वा कुलेण कीरइ किं वा विणरण किं व रूवेण । धणरहियाण सुंदरि नराण को आयरं कुणइ ॥ ६॥ 144) जाई रुवं विज्जा तिनि वि गच्छंतु कंदरे विवरे ।
अत्थो चिय परिवड्डउ जेण गुणा पायडा हुँति ॥ ७ ॥ 145) धम्मत्थकामरहिया जे दियहा निद्धणाण वोलीणा । जइ ताइ गणेइ विही गणेउ न हु एरिसं जुतं ॥ ८ ॥
३९
142) [ ये भग्ना विभवसमीरणेन वक्रं स्थापयन्ति पदमार्गम् । ते नूनं दारिद्र्यौषधेन यदि प्राञ्जलीक्रियन्ते ॥ ] ये भग्ना विभवसमीरणेन विभववातेन, वक्रं स्थापयन्ति पदमार्गम् । कोऽर्थः । वक्रं चलन्ति । ते नूनं दारिद्र्यौषधेन प्राञ्जलीभवन्ति । अन्येऽपि वातरुग्णा औषधेन पुनर्ऋजूभवन्ति ॥ १४२ ॥
(143) [ किंवा कुलेन क्रियते किंवा 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 गुणा: प्रकटा भवन्ति ।। ] जातिर्विद्या रूपं त्रीण्यपि गच्छन्तु कन्दरे' विवरे । अर्थ एव परिवर्धतां येन गुणाः प्रकटीभवन्ति ॥ १४४ ॥
I
145) [ धर्मार्थकामरहिता ये दिवसा निर्धनानामतिक्रान्ताः । यदि तान् गणयति विधिर्गणयतु न खल्वीदृशं युक्तम् ॥ ] "सुंदरं एयं" इति पाठ: । धर्मार्थकामरहिता ये दिवसा निर्धनानामतिक्रान्ता, यदि तान् गणयति विधिर्गणयतु न खल्वीदृशं युक्तम् । " सुंदरं एयं " इति पाठे न खल्विदं सुन्दरम् || १४५ ।।
1 J कुहरे

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वजालग्गं
146) संकुयइ संकुयंते वियसइ वियसंतयम्भि सूरम्मि । सिसिरे रोरकुडुंब पंकयलीलं समुव्व ॥ ९ ॥
[146 : १४
१५. पहुवज्जा [ प्रभुपद्धतिः ]
147 ) छज्जइ पहुस्स ललियं पियाइ माणो खमा समत्थस्स । जाणतस् य भणियं मोणं च अयाणमाणस्स ॥ १ ॥ 148) सच्छं बोलिज्जर किज्जा जं नियमणस्स पडिहाइ । अजसस्स न बीहिजइ 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 समुद्रहति । 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 I 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 । यनिज मनसः 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) हिट्ठे जडणिवहं तह य सुपत्ताइ उत्तमंगेषु । जह होइ तरू तह जइ पहुणो ता किं न पज्जन्तं ॥ ४ ॥ १६. सेवयवजा [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 ॥ महिण्यामुत्पन्नास्ते कथं नीचा भवन्ति । परं धात्रीस्तन्यं पिवतां 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 ।।
|
।
151 ) [ यत्सेवकानां दुःखं चारित्र्यविवर्जितानां नरनाथ । तद्भचतु तव रिपूणामथवा तेषामपि मा भवतु ।। ] यत्सेवकानां दुःखं चारित्र्यविवर्जितानां नरनाथ, तद्दुःखं तत्र रिपूणां शत्रूणां भवनु अथवा तेत्रा - मपि मा भवतु ।। १५१ ।।
152) [ भूमीशयनं जर चीरबन्धनं ब्रह्मचर्यं भिक्षा | मुनिचरितं दुर्गत सेवकानां धर्मः परं नास्ति || ] भूमीशयनं जरन्चीरधारणं ब्रह्मचर्यं भिक्षा, यावत् मुनिचरित्रं दुर्गत सेवकानां धर्मः परं नास्ति। मुनिचरित्रे सर्वं भवति । दुर्गतसेवकस्य च धर्ममृते ।। १५२ ।।
1
153 ) [ यदि नाम कथमपि सौख्यं भवति काकतालीयेन सेवकजनस्य । तत्क्षपणकस्वर्गारोहणमित्र व्याकुलभावशतैः ।। ] यदि नाम

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वजालग्गं
[ 154 : १६.४
154) 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 महिमंडलम्मि का तरुवराण समसीसी।
करिकुंभसच्छहं मग्गणाण जो देह फलणिवहं ॥६॥
w
कथमपि सौख्यं सेवकजनस्य तुलाग्रेण काकतालीयन्यायेन भवति, तत् क्षपणकस्वर्गारोहण मिव विगोपकशतैः । अयं भावः। यथा संन्यासिनो मृतस्य श्राद्धैश्च तन्माहात्म्यानरविमानमारोहितस्य ददद्दानं वाद्यमानमर्दलं नीयमानस्य संरकाराय सुखं' भवति, तथा सेवकजनस्याहर्निशं सेवां कुर्वाणस्य । उक्तं च यतः । सेवया धनमिच्छद्भिः सेवकैः पश्य किं कृतम् । स्वातन्त्र्यं यच्छरीरस्य मूद्वैस्तदपि हारितम् ।। १५३ ॥ ____154) [ अवलग्नोऽसि धर्मे भूया इदानीं नरेन्द्र व्रजामः । आलिखितकुञ्जरस्येव तव प्रभो दानमेव न दृष्टम् ।। ] हे नरेन्द्र, अवलगितो धर्मे भूयाः । इदानी व्रजामः । आलिखितकुञ्जरस्येव तव प्रभो दानं न दृष्टम् । यथा चित्रलिखितस्य कुञ्जरस्य दानं मदजलं न भवति, तथा तवापीत्यर्थः ।। १५४ ।।
155) [ आसन्नफलो पनस इव नाथ सकलस्य सेवकजनस्य । अस्माकं पुन: पार्थिव प्रार्थितोऽपि तालस्त्वं जातः ।। ] हे नाथ त्वं सर्वस्यापि सेवकजनस्य आसन्नफलः । क इव । पनस इव । हे पार्थिव प्रार्थितोऽपि त्वमस्माकं तालः संजातोऽसि । तालश्च शतवर्ष यावदेकदैव फलति ॥१५५|| __156) [ पनसेन समं महीमण्डले का तस्वराणां समशीर्षिका। करिकुम्भसदृक्षं मार्गणानां यो ददाति फलनिवहम् ।। ] पनसेन सम पृथ्वीवलये का तरुवराणां स्पर्धा, यो मार्गणानां याचकानां करिकुम्भसदृक्षं फलनिवहं ददाति ।। १५६ ।।
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-160 : १६.१.] सेवयवज्जा 157) वरिसिहिसि तुम जलहर भरिहिसि भुवर्णतराइ नीसेसं ।
तण्हासुसियसरीरे मुयम्मि वप्पीहयकुडुंबे ॥७॥ 158) देहि त्ति कह नु भण्णइ सुपुरिसववहारबाहिरं वयणं ।
सेविज्जइ विणएणं एस ञ्चिय पत्थणा लोए ॥८॥ 159) भुंजंति कसणसणा अभंतरसंठिया गइंदस्स।
जे उण विठुरसहाया ते धवला बाहिर च्चेव ॥ ९ ॥ 160) तंबाउ तिनि सुपओहराउ चत्तारि पक्कलबल्ला।
निप्पन्ना रालयमंजरीउ सेवा सुहं कुणउ ॥ १०॥
157) [वर्षिष्यसि त्वं जलधर भरिष्यसि भुवनान्तराणि निःशेषम् । तृष्णाशोषितशरीरे मृते चातककुटुम्बे ।।] वर्षिष्यसि त्वं जलधर, पूरयिष्यसि भुवनान्तराणि नि:शेषम् । क सति । तृष्णाशोषितशरीरे चातककुटुम्बे मृते सति ।। १५७ ।।
___158) [ देहीति कथं नु भण्यते सुपुरुषव्यवहारबहिर्भूतं वचनम् । सेव्यते विनयेनैव प्रार्थना लोके ।। ] कथं नु भण्यते देहीति सत्पुरुषव्यवहारबहिर्भूतं वचनम् । सेव्यते विनयेन एषैव प्रार्थना लोके लोकमध्ये ।। १५८ ॥
____159) [ भुञ्जते कृष्णदशना अभ्यन्तरसंस्थिता गजेन्द्रस्य । ये: पुनर्विधुरसहायास्ते धवला बहिरेव ॥ ] गजेन्द्रस्य मुखाभ्यन्तर स्थिताः कृष्णदशना भुञ्जते । ये पुनर्विधुरसहायास्ते धवला बहिरेव वर्तन्ते । अयमत्र भावः । मलिनचित्ताः प्रभोरभ्यन्तर स्थिता विभवजातं भुञ्जते। ये पुनः शुद्धस्वभावास्ते बहिःस्थिता एव केवलं क्लेशमनुभवन्ति ।। १५९ ।।
160) [गावस्तिस्रः सुपयोधराश्चत्वारः समर्थवृषभाः। निष्पन्ना - रालक मञ्जयः सेवा सुखं करोतु ।। ] सेवा सुखं करोतु । सेवया पर्याप्तम् । किमिति | गावस्तिस्रः सुपयोधराः, चत्वारश्च समर्था वृषभाः, निष्पन्ना. रालकमञ्जयः । अयं भावः । धेनुवृषभरालकधान्येषु विद्यमानेषु सेवया-.. लमित्यर्थः ।। १६० ॥

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वज्जालग्गं
[161 :१६.११
161) सव्वो छुहिओ सोहइ मढदेउलमंदिरं च चञ्चरयं । नरणाह मह कुटुंबं छुहछुहियं दुब्बलं होइ ॥ ११ ॥
१७. सुहडवज्जा [सुभटपद्धतिः] 162) जं दिजइ पहरपरब्बसेहि मुच्छागपहि पयमेकं ।
तह नेहस्स पयस्स व न याणिमो को समभहिओ ॥१॥ 163) भग्गे वि बले वलिए वि साहणे सामिर निरुच्छाहे ।
नियभुयविक्कमसारा थकति कुलुग्गया सुहडा ॥२॥ 164) वियलइ धणं न माणं झिज्जइ अंगं न झिजइ पयावो।
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 प्रहारपरवशैगितैः पदमेकम् । तथा स्नेहस्य पदस्य वा न जानीमः किमभ्यधिकम् ।। ] यत् दीयते प्रहारपरवशैर्मूछोगतैः पदं चरणविन्यास एकः । तथा स्नेहस्य पयसो वा न जानीमः किमभ्यधिकम् । स्नेहपानीययोर्मध्ये ।। १६२ ।।
163) [ भग्नेऽपि बले वलितेऽपि साधने स्वामिनि निरुत्साहे । निजभुजविक्रमसारास्तिष्ठन्ति कुलोद्गताः सुभटाः।।] भन्ने बले, साधने चलिते पश्चाद्भूते, स्वामिनि निरुत्साहे, एवं समरसमदें 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, स्वप्नेऽपि मन स्विसार्थानां सुभटानाम् इति ।। १६४ ॥
1J अत्र शब्दे छलम्

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-168 : १७.७] सुहडवज्जा 165) अवमाणिओ व्व संमाणिओ व्व नवसेवओ व् कुविओ व्व ।
पहरइ कयावराहो व्व निभओ को वि संगामे ॥ ४॥ 166) उयरे असिकप्परिए अंतोहे निवडियम्मि चलणेसु।
भमइ भडो जसलुद्धो ससंकलो मत्तहत्थि व ॥५॥ 167) दाहिणकरेण खग्गं वामेण सिरं धरेइ निवडतं ।
अंतावेढियचलणो जाइ' भडो एक्कमेकस्स ॥ ६॥ 168) अज्ज वि विहुरो सुपहू अज्ज वि पहरंति सुहडसंघाया।
अज्ज वि मज्झत्था जयसिरी वि ता जीव मा वञ्च ॥ ७ ॥ wwwwwwwwwwww.
165) [ अपमानित इव संमानित इव नवसेवक इव कुपित इव । प्रहरति कृतापराध इत्र निर्भयः कोऽपि संग्रामे ।। ] कोऽपि निर्भयः प्रहरति संग्रामे । अपमानित इव, संमानित इव, नवसेवक इव, कुपित इव, कृतापराध इव ।। १६५ ।। ___166) [ उदरेऽसिदारितेऽन्त्रौघे निपतिते चरणयोः । भ्रमति भटो यशोलुब्धः ससृङ्खलो मत्तहस्तीव ।। ] भटो भ्रमति । किंविशिष्ट इव। सशङ्खलो मत्तहस्तीव। किंविशिष्टः । यशोलुब्धः। क सति । उदरे खड्गदारितेऽन्त्रौघे चरणयोर्निपतिते । खगघातदारितोदरनिपतितान्त्रमालानिगडितचरणः सुभटोऽन्दुकक्षिप्तपादस्य मत्तहस्तिन उपमां" धारयति ।। १६६ ।।
___167) [ दक्षिणकरेण खड्गं वामेन शिरो धारयति निपतत् । अन्त्रावेष्टितचरणो याति भट एकैकस्य ।। ] याति भट एकैकस्य प्रतिसुभटस्य । किंविशिष्टः। अन्त्रमालावेष्टितचरणः । पूर्व किं करोति । दक्षिणकरेण खगं, बामेन निपतत् परच्छिन्नं शिरो धारयति ॥ १६७ ॥ ____168) [ अद्यापि विधुरः सुप्रभुरद्यापि प्रहरन्ति सुभटसंघाताः । अद्यापि मध्यस्था जयश्रीरपि तस्माज्जीव मा व्रज ॥] अद्यापि विधुरः प्रभुरद्यापि प्रहरन्ति सुभटसंघाताः। अद्यापि मध्यस्था जयश्रीरियं . 1 Jand Laber धाइ (= धायइ = धावति) 2 J कथभूत इव. 3 J औपम्यम् ..

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वज्जालग्गं
[169: १७.८
169) नेच्छइ सग्गग्गमणं कुवइ भडो सुरवहूहि निजन्तो।
गरुयपडिवक्खपेल्लियसामियकजे अणिम्माए ॥ ८ ॥ 170) एको वि को वि नियगोत्तभूसणो धरउ जणणिउयरम्मि ।
जो रिउघडाण समुहो परंमुहो परकलत्ताणं ॥९॥ 171) वियर्ड सो परिसक्कड सामिपसायं च सो समुव्वहउ ।
दुव्वारवेरिवारणणिवारणा जस्स भुयदंडा ॥१०॥ 172) एक दंतम्मि पयं बीयं कुंभम्मि तइयमलहतो।
बलिबंधविलसियं महुमहस्स आलंबप सुहडो॥ ११॥
मत्स्वामिनं नालिङ्गति । अत एव हे जीव मा बजेति सुभटप्रकाण्डवचनमिदम् ।। १६८ ॥
_169) [ नेच्छति स्वर्गगमनं कुप्यति भटः सुरवधूभिर्नीयमानः। गुरुकप्रतिपक्षक्षिप्तस्वामिकार्येऽनिर्मिते ।।] कश्चित्सुभटः स्वर्गगमनं नेच्छति। सुरवधूभिश्च 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 परिक्रामतु स्वामिप्रसादं च स समुद्बहतु । दुर्वारवैरिवारणनिवारणौ यस्य भुजदण्डौ ॥] स विकट परिशक्नोतु (१ परिष्वस्कतु), स्वामिप्रसादं च स समुद्बहतु । दुर्वारवैरिवारणनिवारणौ यस्य भुजदण्डौ । यो दुःसहशत्रुसामज निवारणबाहुदण्डो भवति ॥ १७१ ॥
172) [ एक दन्ते पदं द्वितीयं कुम्भे तृतीयमलभमानः । बलिबन्धविलसितं मधुमथनस्यालम्बते सुभटः ।। ] सुभटो बलिबन्धविलसितं महुमहस्स वामनमूर्विष्णोरालम्बते। किं कुर्वाणः सुभटः । एकं पदं चरण

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-175 : १७.१४ ] सुहडवजा 173) चलचमरकण्णचालिरविज्जिज्जतो भडो गईदेण ।
ओ सुवह सामिकयकज्जणिभरो दंतपल्लंके ॥१२॥ 174) गाढासणस्स कस्स वि उयरे निहयस्स मंडलग्गेण ।
अद्धं महीइ पडियं तुरंगपिहिडियं 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 बभंडमंडलविलग्गो। तइओ रोसफुरंतो बलिवंधे वामणो जयइ ।। १७२ ।।
___173) [ चलचामरकर्णचञ्चलबीज्यमानो भटो गजेन्द्रेण। अहो स्वपिति स्मामिकृतकार्यनिर्भरो दन्तपल्यङ्के ।।] ओ इति अहो । भटः स्वपिति दन्तपल्यके स्वामिकृतकार्येण निर्भरो निश्चिन्तः । किं क्रियमाणः । चलचमरौ यौ कौँ, ताभ्यां चालनशीलाभ्यां (! चलनशीलाम्यां) बीज्यमानः । केन गजेन्द्रेण हस्तिना। कोऽर्थः । हस्तिना कृतप्रहारोऽपि तदन्तमारूढः सन् मृत एव तिष्ठति । ज्ञायते किल कर्णचमरवीज्यमानः कृतस्वामिकार्यनिश्चिन्तः स्वपिति । अन्योऽपि यो नरः कृतस्वामिकार्यों भवति, स निश्चिन्तः सन् पल्यङ्के चामरैर्वीज्यमानः शेते ।। १७३ ।।
174) [ गाढासनस्य कस्याप्युदरे निहतस्य मण्डलाण। अब मह्यां पतितं तुरंगपृष्ठस्थितमर्धम् || ] कस्यचित् सुभटस्यार्धं मह्यां पतितम् । यतः किंविशिष्टस्य । उदरे मण्डलाओण खड्नेन निहतस्य प्रहतस्य । अर्ध च तुरंगपृष्ठस्थितम् । तत्र कारणमाह विशेषणद्वास । किंविशिष्टस्य । गाढासनस्य । अनेन सुभटस्य योधित्व'शूरत्वमुक्तम् ।। १७४ ।। ___175) [ सद्भावे प्रभुहृदये जीवे स्वर्गे यशसि जगति सकले । स्थापिते रणे शिरसि कृतकार्यों नर्तितः सुभटः ।। ] सुभटो नर्तितः । किंविशिष्टः । कृतकार्यः । क सति। सद्भावे प्रभुहृदये, जीवे स्वर्ग, यशसि जगति सकले, रणे शिरसि स्थापिते कृतकृत्यः । सद्भावं युद्धे निष्कपटत्वं
1J पोधरव

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वज्जालग्गं
[ 176 : १७.१५
176) छिन्ने रणम्मि बहुपहुपसायमालापडिच्छिरे सीसे । उत्तिष्णगरुयभारं व नच्चियं नरवरकबंधं ॥ १५ ॥ 177 ) पक्खाणिलेण पहुणो विरमंड मुच्छ त्ति पासपडिएन । गिद्धंतकड्डूणं दूसहं पि साहिज्जइ भडेण ॥ १६ ॥ 178) वच्छत्थलं च सुहडस्स रुहिरकुंकुमविलित्तयंगस्स | वरकामिनि व्य चुंबइ उरे निसन्ना सिवा वयणं ॥ १७ ॥
जानानः स्वामी हृष्टहृदयः कृतः । कृतयुद्धः सन् मृतः स्वर्गे जीवं स्थापयामास । निःशङ्कयुद्धोत्थितकीर्तिप्रसरेण जगद् धवलयामास । मृतः सन् पतितशिरसा महीमानर्च । इति कृतकार्यो निष्कबन्धः सुभटो ननर्त 1 सुभटसहस्रमरणे रणे सुभटो नृत्यतीति बहुश्रुताः कथयन्ति । प्रायः सहस्र-नाशे समरमुखे नृत्यति कबन्धः ॥ १७५ ॥
1
176) [ छिन्ने रणे बहुप्रभुप्रसादमालामाहिणि शीर्षे । उत्तीर्ण-गुरुकभार मित्र नर्तितं नरवर कबन्धम् || ] नरवरकबन्धं नर्तितम् । उत्प्रेक्षते । उत्तीर्णगुरुकभारमिव । कथं ज्ञायते । रणे शीर्षे छिन्ने सति । किंविशिष्टे. शीर्षे । बहुप्रभुप्रसादमालाप्रतीक्षणशीले । अयं भावः । अनवरत प्राप्तस्वामिप्रसाद वृन्दाप्यायितशरीरः सकलमेव कालं युद्धमेव वाञ्छते । ततश्च प्राप्तयुद्धः केन प्रकारेण स्वामिप्रसादानृण्यं यास्यामीति धिया विचिन्त्य तावद्युयुधे युधि यावच्छिरो निपपात । ततश्च दत्तस्वामिप्रसाद उत्तीर्ण शिरोभारः सन् ननतें ॥ १७६ ॥
}
1
177 ) [ पक्षानिलेन प्रभोर्विरमतु मूर्चेति पार्श्वपतितेन । गृध्रान्त्रकर्षण दुःसहमपि सहते भटेन ॥ ] भटेन गृनैरन्त्राकर्षणं दुःसहमपि सह्यते । किंविशिष्टेन' । स्वस्वामिपार्श्वपतितेन । किमिति जीवता सामर्थ्यवतापि सात इत्याह । इति कथम् । प्रभोर्मूर्छा एतत्पक्षानिलेन विरमत्विति । एतेन स्वामिभक्तत्वं कौलीन्यं च दर्शितम् ॥ ९७७ ॥
178) [ वक्ष:स्थलं 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 विठुरे आरापरिघट्टणं सहइ ॥२॥ 181) अह तोडइ नियकंधं अह कडाइ गुरुभरम्मि दुब्योज्झ ।
धवलो धुरम्मि जुत्तो न सहइ उच्चारियं हक्कं ॥३॥
कस्यचित् सुभटस्योरसि निषण्णा वदनं चुम्बति । किंविशिष्टस्य । रुधिरमेव कुंकुमं तेन विलिप्ताङ्गस्य । वरकामिनीव । यथा वरकामिनी कुंकुमविलिप्ताङ्गस्य स्वकमितुः कामार्ता वदनं चुम्बति । अयं भावः । शस्त्रखण्डितशरीरस्रुतास्रप्लावितमुखवक्षःस्थलं सुभटमवलोक्य शगाली 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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वज्जालग्गं
[182 : १८.४--
182) चिक्कणचिक्खल्लचट्टचकथके भरम्मि जाणिहिसि ।
अविसेसन्नय गहवइ परंमुहो जं सि धवलाणं ॥४॥ 183) अमुणियगुणो न जुष्पइ' न मुणिज्जइ स य गुणो अजुत्तस्स ।।
थक्के भरे विसूरइ अउव्ववग्गं गओ धवलो॥५॥ 184) सो चिय सयडे सो च्चिय हलम्मि सो निचय वहेइ पिट्ठीए।
बहुगोधणो वि हलिओ नंदइ एकेण धवलेण ॥ ६॥ 185) कत्तो लन्भंति धुरंधराइ धवलाइ भरसमत्थाई ।
अइविठुरे गुरुभारं कइंति य लीलमत्ताए ॥ ७ ॥
182) [ चिक्कणकर्दममग्नचक्रस्थिते भरे ज्ञास्यसि। अविशेषज्ञः गृहपते पराङ्मुखो यदसि धवलेभ्यः ॥ ] गृहपतेऽ विशेषज्ञ, यद् धवलेभ्यः पराङ्मुखोऽसि, तद् भरे ज्ञास्यसि । किंविशिष्टे भरे । चिक्कणः स्त्यानश्वासौ चिक्खल्लो कर्दमः, तत्र चहुई मग्नं यत् चक्र, 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 । धवलोऽपूर्वबल्गां गतोऽ.. पूर्वेण सह योजितो भरे स्थिते सति विसूरइ खिद्यते ॥ १८३ ॥
184) [स एव शकटे स एव हले स एव वहति पृष्ठे। बहुगोधनोऽपि हालिको नन्दत्येकेन धवलेन ॥] हालिको ग्रामणीबहुगोधनोऽ. प्येकेन 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 ।।१८४॥
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. विंझवजा [विन्ध्यपद्धतिः] 186) दंतच्छोहं तडवियडमोडणं सरसपल्लवुल्लिहणं।
जइ विझो च्चिय न सहइ ता करिणो कत्थ वञ्चति ॥१॥ 187) सा रेवा ताइ पाणियाइ ते च्चेव करिणिसंघाया।
सा सल्लइ सल्लइ गयवरस्स विझं मुयंतस्स ॥२॥ 188) विझेण विणा वि गया नरवइभवणेसु गोरविज्जंति।
विंझो न होइ अगओ गएहि बहुएहि वि गएहि ॥ ३ ॥ 189) गोमहिसतुरंगाणं पसूण सब्वाण जुज्जए ठाणं ।
दङ्गइंदाण पुणो अह विंझो अह महाराओ॥४॥
धवलाः । अत्र प्राकृते पुंस्त्वेऽपि नपुंसकत्वम् ' । यतस्तेऽतिविधुरे नयुत्तारे 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 मुञ्चतः ।।] सा रेवा नर्मदा। तानि लोकोत्तराणि स्वादूनि पानीयानि । त एव स्नेहला: करिणीसंघाताः। गणिकारिकावृन्दानि (?) । सा सरसपल्लवा सल्लकी गजवरस्य शल्यायते। किं कुर्वतः। विन्ध्यं मुश्चतः । 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॥]
1Jअत्र प्राकृते नपुंसकेऽपि पुंस्त्वम्

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वजलाग्गं
[190 : २०.१२०. गयवज्जा [गजपद्धतिः] 190) वियलियमएण गयजोवणेण हल्लंतदंतमुसलेण ।
अज्ज वि वणं सणाहं जूहाहिव पइ जियंतेण ॥१॥ 191) अज्ज वि संभरइ गओ मज्जंतो सरवरम्मि लीलाए।
जं करिणिकरग्गुम्मूलिएण पहओ मुणालेण ॥२॥ मा सुमरसु चंदणपल्लवाण करिणाह गेण्ह तिणकवलं ।
जा जह परिणमइ दसा तं तह धीरा पडिच्छंति ॥ ३॥ 193) मा झिज्जसु अणुदियहं करिणिधिओएण मूढ करिणाह ।
सोक्खं न होइ कस्स वि निरंतरं एत्थ संसारे ॥४॥
192)
____ 190) [ विगलितमदेन गतयौवनेन चलइन्तमुसलेन । अद्यापि वनं सनाथं यूथाधिप त्वया जीवता ॥] हे यूथाधिप, अद्यापि त्वया जीवता वनं सनाथं सस्वामि । “ पइ मइ” इति त्वया मयेत्यर्थे । किंविशिष्टेन । विगलितमदेन, गतयौवनेन, चलद्दशनमुसलेन ॥ १९ ॥
191) [ अद्यापि संस्मरति गजो मज्जन् सरोवरे लीलया । यत् करिणीकरामोन्मूलितेन ग्रहतो 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]
गयवजा 194) जायासुयविरहविसंतुलस जूहाहिवस्स विझम्मि ।
ते सरसपल्लवा सल्लईइ विसकवलसारिच्छा ॥५॥ 195) गरुयछुहाउलियस्स य बल्लहकरिणीसुहं भरंतस्स।
सरसो मुणालकवलो गयस्स हत्थे च्चिय विलीणो॥६॥ 196) तह नीससियं जूहाहिवेण चिरविलसियं भरतेण ।
करगहियं तिणकवलं हरियं जह झत्ति पज्जलियं ॥७॥ 197) विरहपलित्तोरे वरगइंद मा भंज सयलवणराई ।
उम्मूलिए वि विझे विरहावत्था तह चेय ॥८॥ 198) जहाओ वणगहणं गहणाउ सरं सराउ गिरिसिहरं।
सिहराहितो पुहवि निएइ हत्थी पियाविरहे ॥९॥ mmmmmmmmmmm
____194) [ जायासुतविरहविसंष्ठुलस्य यूथाधिपतेविन्ध्ये। 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 आईतृणकवलं 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) [ यूथावनगहनं गहनात्सर: सरसो गिरिशिखरम् । शिखरात्पृथिवीं पश्यति हस्ती प्रियाविरहे ॥ ] हस्ती नियाविरहे यूधावन

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वज्जालग्गं [199 : २०.१.199) करिणिकरप्पियणवसरससल्लईकवलभोयणं देती। जह न मरइ सुमरंतो ता कि किसिओ वि मा होउ ॥१०॥
२१. सीहवज्जा [सिंहपद्धतिः] 200) किं करइ कुरंगी बहुसुएहि ववसायमाणरहिपहिं।
एक्कण वि गयघडदारणेण सिंही सुहं सुवइ ।।१।। 201) जाइविसुद्धाण नमो ताण मइंदाण अहह जियलोए ।
जे जे कुलम्मि जाया ते ते गयकुंभणिद्दलणा ॥२॥
गहनं पश्यति, वाञ्छतीति यावत् । गहनात् सरः सरोवरम् । सरोवरागिरिशिखरम् । गिरिशिखरात् पृथ्वीं वाञ्छति । विरहासहनात् (? विरहासहनत्वात् ) कापि स्थितिं न भजते ॥ १९८ ॥
___199) [ करिणीकरार्पितनवसरसमल्लकीकवलभोजनं दन्ती । यदि न म्रियते स्मरंस्तदा किं कशितोऽपि मा भवतु ।। ] दन्ती यदि न म्रियते तदा कृशोऽपि किं मा भवतु । किं कुर्वन् । स्मरन् । किं तत् । कस्णिीकराप्तिनवाईसल्लकीकालभोजनम् । अयमत्र भावः। आत्मवल्लभाशुण्डादण्डार्पितसल्लकीकवलभोजनं स्मरतो मरणं संभवति का कथा कार्यस्येति ॥ १९९।।
___200) [ किं करोति कुरङ्गी बहुसुतैर्व्यवसायमानरहितैः। एकेनापि गजघटादारकेण सिंही सुखं स्वपिति ॥ ] व्यवसायमानरहितैर्बहुसुतैः 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) [ जातिविशुद्धेभ्यो नमस्तेभ्यो मृगेन्द्रेभ्योऽहह जीवलोके । ये ये कुले जातास्ते ते गजकुम्भनिर्दलनाः ।।] अहह इति अद्भुते । तेभ्यो मृगेन्द्रेभ्यो नमो नमस्कारोऽस्तु । क्व । जीवलोके । किंविशिष्टेम्यः । जातिविशुद्धेभ्यः । यतस्तेषां कुले ये ये जातास्ते ते गजकुम्भनिर्दलनाः ॥ २०१॥

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--204 : २२.१ ]
202) मा जाणह जह' तुंगत्तणेण पुरिसाण होइ सोंडीरं । महो व मदो करिवराण कुंभत्थलं दलइ ॥ ३ ॥ -203) बेणि वि रणुत्पन्ना बज्झति गया न चेव केसरिणो । संभाविज्जइ मरणं न गंजणं धीरपुरिसाणं ॥ ४॥ २२. वाहवजा [ व्याधपद्धतिः ] 201) एकसरपहरदारियमाइंदगईदजुज्झमाभिडिए । वाहि न लजसि नच्चसि दोहग्गे पायडिज्जते ॥ १ ॥
वाहवजा
202 ) मा जानीत यथा तुङ्गत्वेन पुरुषाणां भवति शौण्डीर्यम् । लघुरपि मृगेन्द्रः करिवराणां कुम्भस्थलं दलयति ॥ ] पुरुषाणां तुङ्गत्वेन शौण्डीर्यं बलं भवति इति मा स्म जानीत । तुङ्गत्वेन न किमपि सिध्यति । मृगेन्द्रो लघुरपि करिवराणां हस्तिराजानां कुम्भस्थलं दारयति । केवलं तेज एवं कारणं न तूच्चैस्त्वम् । मडहो लघुः । देशीयपदमिदम् । अग्रेऽपि वक्ष्यति मालतीपद्धतौ यथा 66 मडहा मालइकलिया " ( गाथा २३० )
1 B, C, G, I, Laber जह
५५.
इति ॥ २०२ ॥
203) [ द्वावप्यरण्योत्पन्नौ बध्यन्ते गजा न चैव केसरिणः । संभाव्यते मरणं न कलङ्को धीरपुरुषाणाम् ||] बध्यन्ते गजा न चैत्र केसरिणः । उभयेऽपि किंविशिष्टाः । अरण्योत्पन्नाः । यतो मरणमेव संभाव्यते न गंजन विगोपकं धीरपुरुषाणाम् ।। २०३ ।।
204 ) [ एकशर प्रहारदारितमृगेन्द्र गजेन्द्रयुद्धे प्रवृत्ते । व्याधि न लज्जसे नृत्यसि दौर्भाग्ये प्रकट्यमाने ।। ] एकशरप्रहारदारितमृगेन्द्र गजेन्द्रयुद्धे प्रवृत्ते, हे व्याधि व्याधवनिते, न लज्जसे, यन्नृत्यसि । यतः दौर्भाग्ये प्रकटीक्रियमाणे । अयं भावः । एकशर प्रहारपातित सिंहगजं भर्तारमवलोक्य शौर्यतो वनितास्मीति गर्वायमाणा व्याधवधूर्ननर्त । तां च नृत्यन्तीं • समवलोक्य तत्सखी ब्रूते । हे मूढे, स्वत्पतिश्चेत् त्वय्यासक्तो भवेत् ततः किं, बहुभिरपि शरप्रहारैर्हरिणं हन्ति । अत एव त्वय्यननुरक्तत्वाच्छक्ति-क्षयाभावे गजेन्द्रमृगेन्द्रा वेकेनैव शरेण जघान । अतस्तव नर्तनं निजदौर्भाग्य: प्रकटनाय प्रत्युतेदमिति । प्राकृते पहरपहारी शब्दौ द्वावपि भवतः
॥ २०४ ॥

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वजालग्गं
[205 : २२.२
205) कत्तो तं रायघरेसु विलसियं जं घरम्मि वाहस्स।
गयकुंभवियारियमोत्तिएहि जं जंगलं किणइ ॥२॥ 206) अज्ज कयत्थो दियहो वाहवहू रूवजोव्वणुम्मइया।
सोहग्गं धणुरुपच्छलेण रच्छासु विक्खिरइ ॥ ३ ॥ 207) ओ खिप्पड मंडलमारुएण गेहंगणाउ वाहीए।
सोहग्गधयवडाइ व्व धणुरओरंपरिछोली ॥४॥ 208) जह जह वइंति थणा तह तह झिजंति पंच वत्थूणि ।
मझं पइ कोयंडं पल्लिजुवाणा सवत्तीओ ॥५॥
205) [ कुतस्तद्राजगृहेषु विलसितं यदगृहे व्याधस्य । गजकुम्भविदारितमौक्तिकैर्यजांगलं क्रीयते ।। ] कुतस्तद्राजगृहेषु विलसितं यद् गृहे व्याधस्य वर्तते । कथम् । यद्गजकुम्भविदारितमौक्तिकरुपलक्षितं मांस क्रीयते ।। २०५।।
206) [ अध कृतार्थो दिवसो व्याधवधू रूपयौवनोन्मत्ता । सौभाग्यं धनुरुल्लिखनच्छलेन रथ्यासु विकिरति ।।] अद्य कृतार्थो दिवसो व्याधवधू रूपयौवनोन्मादिता सौभाग्यं धनुरुल्लिखनव्याजेन रथ्यासु विस्तृणोति । अयं भावः । तस्यामासक्तः शक्तिक्षयात् प्रत्यहं धनुस्तनकरोति भर्ता । तस्य च त्वगुत्करं कचवरं रथ्यायां निक्षिपति तद्वधूः । ज्ञायते. किलात्मीयं सौभाग्यं लोकेषु दर्शयति ।। २०६॥
207) [ अहो क्षिप्यते मण्डलमारुतेन गेहाङ्गणाद्व्याधवध्वाः । सौभाग्यध्वजपटानीव धनरजस्त्वक्पङ्क्तिः ।। ] ओ अहो मंडलमारुएण मण्डलीवातेन धनूरजस्त्वपङ्क्तिः क्षिप्यत उड्डीयते । कस्मात् । गेहाङ्ग-- णात् । सौभाग्यध्वजपताकेत्र व्याधवध्वाः ।। २०७ ।।।
208) [ यथा यथा वर्धते स्तनौ तथा तथा क्षीयन्ते पञ्च वस्तूनि । मध्यं पतिः कोदण्डः पल्लियुवानः सपल्यः ॥ ] यथा यथा वर्धेते स्तनौ व्याधवधास्तथा तथा खिद्यन्ते (? क्षीयन्ते ) पञ्च वस्तूनि । कानि तानीत्याह। मध्यमुदरम् । पतिः । कोदण्डः । पल्लियुवानः। सपल्यः ॥२०८॥

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-212 : २२.९]
वाहवज्जा 209) जह जह षडति थणा वियसइ मयणो सवरमहा दिछी ।
तह तह वाहजुवाणो दियहे दियहे धणुलिहइ ॥ ६॥ 210) जह जहन चडइ चावो उम्मिल्लइ करह पल्लिणाहस्स।
तह तह सुण्हा विप्फुल्लगंडविवरुम्मुही हसइ ॥ ७ ॥ 211) दिन्नं थणाण अग्धं करिणीजूहेण वाहवाहुयाए ।
रंडत्तणं न पत्तं हे सुंदरि तुह पसारण ।। ८ ॥ 212) सिहिपेलुणावयंसा वहुया वाहस्स गम्बिरी' भमइ ।
गयमुत्तागहियपसाहाण 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 हस्तात उम्मिल्लइ भ्रश्यति । कस्य । पल्लिनाथस्य । तथा तथा सुह! वधूर्विस्फुल्लगण्डपराङ्मुखी हसति । अचटितप्रत्यञ्चं कराद् भ्रश्यच्च धनुर्दृष्टा सुन्दरं मय्यासक्तोऽसौ प्रिय एवंविधामवस्था प्रापेति विकसितकपोलं पराङ्मुखी हसति ।। २१० ।। ___211) [ दत्तः स्तनयोरर्धः करिणीयूथेन व्याधववाः । रण्डात्वं न प्राप्तं हे सुन्दरि तव प्रसादेन ।। ] करिणीजहेण हस्तिनीवृन्देन व्याधवध्वाः स्तनयोग्घ दत्तम् । किमिति । हे सुन्दरि तव स्तनयोः पूजन कुर्मः । तव प्रसादतो रण्डात्वं न प्राप्तमस्माभिः। यदि त्वय्यनासक्तोऽभविष्यत् तर्हि त्वद्भस्मित्पतिम् एकेनैवेषणाहनिष्यत् । इदानीं त्वत्कुचप्रसादतो जीवद्धवाः स्म इति भावः ।। २११ ॥
___ 212) [ शिखिपिच्छावतंसा वधूळधस्य गर्ववती भ्राम्यति । गजमुक्तागृहीतप्रसाधनानां मध्ये सपत्नीनाम् || ] व्याधस्य वधूर्गोंद्वहनशीला भ्राम्यति । क्व । मध्ये सपत्नीनाम् । किविशिष्टानाम् । गजमुक्ताभिहीतप्रसाधनानाम् । सा च किंविशिष्टा। शिखिपिच्छावतंसा । तर्हि गों
1G गब्बिया

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५८
वज्जालग्गं
213) वाणियय हत्थिता कत्तो अम्हाण वग्घ कित्तीओ। उत्तुंगथोरथणवट्टसालमा जं वह सुवइ ॥ १० ॥ 214 ) वग्घाण नहा सीहाण केसरा मोत्तिया गईंदाणं । कत्तो वाणिय अहं मयचम्मपरिग्गहो नत्थि ॥ ११ ॥ २३. हरिणवज्जा [ हरिणपद्धतिः ]
[ 213 : २२.१०
215) हरिणा जाणंति गुणा रण्णे वसिऊण 'गेयमाहप्पं । ताणं चिय नत्थि धणं जीयं वाहस्स अप्र्पति ॥ १ ॥ 216) अम्हाण तिणंकुर भोयणाण न हु किंचि संचियं दविणं । मह मंसर्पितुट्ठो जइ वच्चइ ता अहं धन्नो ॥ २ ॥
द्वहनशीला कथम् । एता मत्तुपत्नीः कामयमानस्तद्दिनेऽद्रवीभूतचितः शक्तिबाहुल्याङ्गजान् हन्ति । गजशिरः पिण्डगलितमुक्ताफलैर्मण्डयति ताः । मय्यासक्तश्च क्षीणशक्तिस्त दिने मयूरं मारयति । तन्मयूरपिच्छावतंसका धन्या- हमिति भावः ।। २१२ ॥
213) [ वाणिजक हस्तिदन्ताः कुतोऽस्माकं व्याघ्रकृतयः । उत्तुंगपृथुस्तनप सालसा यद्वधूः स्वपिति ॥ ] वाणिजक कुनोऽस्माकं हस्तिदन्ताः कुतश्च व्याघ्रकृतयो व्याघ्रचर्माणि यतो हेतोरुतुंगविस्तीर्णस्तनपट्टसाचसा वधूः स्वपिति ।। २१३ ।।
214 ) [ व्यात्राणां नखाः सिंहानां केसुरा मौक्तिकानि गजेन्द्राणाम् । कुतो वाणिजास्माकं मृगचर्मपरिग्रहो नास्ति ।। ] व्ाणांनखाः सिंहानां केतरा मौक्तिकानि गजेन्द्राणां कुतो वाणिजास्माकं मृगचर्मपरिमहोऽपि नास्ति । अत्रापि पूर्वोक्त भात्रो ज्ञातव्यः ॥ २१४ ।।
215) [ हरिणा : जानन्ति गुगानरण्य उषित्वा गेवमाहात्म्यम् । तेषामेव नास्ति धनं जीवं व्याधस्यार्पयन्ति ।। २१५ ॥ ]
•
(216) [ अस्माकं तृगाङ्कुरभोजनानां न खलु किमपि संचि दविणम्। मन मांसपिण्डतुष्टो यदि व्रजति तदाहं धन्यः ॥ ] अस्माकं तृणांकुर भोजनानां न खलु किमपि संचिनं द्रविणं वर्तते । यद्यसौ गायनो व्याधो मन मांसपिण्डतुष्टो व्रजति तदाहं धन्यः ॥। २१६ ।।
1 G गीयमाहापं

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-220 : २४.१]
करहवज्जा
.217) एक्केण वि सरउ सरेण वाह कि बीयएण गहिएण।
एक पि वसइ जीयं हयास दोण्हं पि य सरीरे ॥३॥ :218) सरसल्लिएण भणियं कंघ धुणिऊण जुण्णहरिणेण ।
गिज्जउ पुणो वि गिज्जउ जाव य कंठडिओ जीवो ॥४॥ '219) घाएण मओ सद्देण मई चोज्जेण वाहवया वि। अवठंभिऊण घणुहं वाहेण वि मुकिया' 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 संबोधनम् ।। २१७ ॥
218) [ शरशल्यितेन भणितं स्कन्धं धूत्वा जीर्गइरिणेन । गीयतां पुनर्गीयता यावच्च कण्ठस्थितो जोवः ।। ] शरशल्पितेन भणित स्कन्धं विधूय जीर्णहरिणेन । गीयतां पुनरपि गीयतां यावन्मम कण्ठस्थितो जीवः ॥ २१८॥
219) [घातेन मृगः शब्देन मृगी आश्चर्येण व्याधवधरपि । अवष्टम्य धनुावेनापि मुक्ताः प्राणाः ।। ] घातेन मृगो मृत इत्यध्याहार्यम् । शब्देन म्रियमाणमृगशब्देन हरिणारटितेन मृगी मृता। चोजेण - " अहो एतस्या मृग्या अपि प्रेमातिरेकः." इत्याश्चर्येण व्याधवधरपि । धनुरवष्टभ्य, “हरिणदम्पती तावन्मया मारितौ । महल्लभाप्ये. तयोः पश्वोरपि प्रेमातिरेकमवलोक्य मृता । एतया विना ममापि जीवितेन कि कर्तव्यम्" इति व्याधेनापि मुक्ताः प्राणाः ।। २१९ ॥
220) [ कङ्केल्लिपल्लवोद्वेलमनोहरे यद्यपि नन्दने चरति । करमस्य तथापि मरुविलसितानि हृदय आविर्भवन्ति ।।] कङ्केल्लिाल्लयोद्वेल्लमनोहरे
1C मुंचया

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६०
वजालग्गं
221) ते गिरिसिहरा ते पीलुपल्लवा ते करीरकसरक्का । लब्भंति करह मरुविलसियाइ कत्तो वणेत्यस्मि ॥ २ ॥ 222) पुणरुत्तपसारियदीहकंधरो करह किं पलोपसि । कस्तो लब्भंति मरुत्थलीउ दिव्वे पराहुत्ते ॥ ३ ॥ 223) दीन्ह पउरणीसाससोसिया सेसपीलुसयसिहरो ।
कवलं पि न गेण्हसि करह मुद्ध किं चक्खियमपुव्वं ॥ ४ ॥ 224) उन्नयकंधर मा जूर करह ता घरतु किं चि चरिऊण । तुह जोग्गा अक्कमरुत्थलीइ' तुंगा तरू कत्तो ॥ ५ ॥
[ 221 : २४.२- -
यद्यपि नन्दने चरति, तथापि करभस्य मरुविलसितानि मरुस्थले कण्टकजालभक्षणानि हृदय आविर्भवन्ति ।। २२० ।।
221 ) [ तानि गिरिशिखराणि ते पीलुपल्लवास्ते करीरकुड्मलाः । लभ्यन्ते करभ मरुविलसितानि कुतो वनेऽत्र ।। ] तानि गिरिशिखराणि । प्राकृते नपुंसकेऽपि पुंस्त्वं कापि । ते पीलुपल्लवाः । ते करीरकसरका करीरकुड्रमलस्वेच्छाभक्षणानि । एवंविधानि महविलसितानि कुतोऽत्र बने लभ्यन्ते । न कापीत्यर्थः ।। २२१ ।।
T
222) [ पुनरुक्तप्रसारितदीर्घकन्धरः करभ किं प्रलोकयसि । कुतो लभ्यन्ते मरुस्थल्यो दैवे पराङ्मुखे ।। २२२ ।। ]
223) [ दीर्घेोष्णद्रचुर निःश्वासशोषिताशेषपीलुशत शिखरः । कवलमपि न गृह्णासि करभ मुग्ध किमास्वादितमपूर्वम् ||] दीर्घौष्णप्रचुरनिःश्वासशोषिताशेषपीलुशतशिखरो यत् कबलमपि न गृह्णासि हे मुग्ध करभ किमपूर्वं भवतास्वादितम् ।। २२३ ।।
224) [ उन्नतकन्धरमा विद्यस्व करभ तावद् प्रियस्व किंचिच्चरित्वा । तव योग्या अर्कमस्स्थत्यां तुङ्गास्तरवः कुतः ॥ ] उन्नतकन्धर हे करभ मा विद्यस्व । तत् तस्माद् धरस्व किंचिच्चरित्वा । तव योग्या अर्कमरूस्थत्यस्ङ्गारतरवः कुतो वर्तते, अपि तु न सन्ति ।। २२४ ।।
1 BC अक्कमरुस्थलीउ

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.--227 : २५.१] मालईवज्जा 225) जं जीहाइ विलग्गं किंचि वर मामि तस्स तं दिलं ।
थुक्केइ चक्खिळ वणसयाह करहो धुयग्गीवो ॥६॥ 226) अन्नहि पि न पत्ता पत्तलकरहेहि करह सा वेल्ली। को एसो तुज्य गहो जं चिंतसि विझसिहराई ॥७॥
२५. मालईवज्जा [मालतीपद्धतिः.] 227) तह तुह विरहे मालइ महिमंडलवंदणिजमयरंदे ।
परिझीणं भमरउलं जह जायं मसयचंदं व॥१॥
225) [ यज्जिह्वायां विलग्नं किंचिद्वरं सखि तस्य तदृष्टम् । थूत्करोल्यास्त्राद्य वनशतानि करभो धुतग्रीवः ।।] कश्चन युवा कांचनापूर्वां तरुणीमवलोक्य विरुद्धामपि पूर्वर मितामनाकलय्य तामलभमानः शिरो धूनयति । थूत्कारयति च । तं तादृशमवलोक्य सा रूपवती सखी प्रति बते । हे मामि सखि, करभो धुतप्रीवो वनशतानि चक्खिडं आस्वादयितुं थूत्करोति । युक्तोऽयमर्थोऽथवा यद्विरुद्धमपि यस्य जिह्वायां लग्नम् । कोऽर्थः । यस्मै यद्रोचते तस्य तदेव वरम् इति भावः ।। २२५ ॥
226) [ अन्यैरपि न प्राप्ता कृशकरभैः करभ सा वल्ली। क एष तव ग्रहो यश्चिन्तयसि विन्ध्यशिखराणि ।।] हे करभ, अन्यैरपि कृशकरभैरियं वल्ली न प्राप्ता । क एष तव ग्रहो यच्चिन्तयसि विन्ध्यशिखराणि । को भावः । इयं मत्सखी रन्तुम् अकुण्ठसौभाग्ययुक्तैरपि युवभिन प्रापे । त्वद्भाग्याच्च स्वयमप्यागतामिमां किमित्यवगणयसि यदन्यामवलोकयसि । को नाम तवाग्रह इति ध्वन्यते ।। २२६ ॥
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 नायिकामागत्य दूती वदति । हे महीमण्डलस्थितयुवप्रार्थनीयसौभाग्यवति, त्वद्विरहे सकलमपि युवजातं तथा तानवमवलम्बते यथा द्वित्रिषु दिनेष्वनिष्टभाग्भविष्यति ॥ २२७ ॥

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६२
वज्जालगं
228 ) वसु मालक लिए निष्भर मयरंदपरिमलुग्गारे । मुंचं तु छप्पया से सकुसुमसेवाकिलेसस्स ॥ २ ॥ 229) वियसंतु नाम गंधुद्धुराउ सेसाउ कुसुमजाईओ । इंदिदिरस्स रणरणयकारणं मालइ च्चेव ॥ ३ ॥ 230 ) मडहं मालइकलियं महुयर दट्ठूण किं पराहुत्तो । एतो पसरइ भुवणंतराइ गंधो वियंभंतो ॥ ४ ॥
[ 228 : २५.२
1
228) [ वर्धस्व मालतीकलिके निर्भरमकरन्दपरिमलोद्वारे | मुञ्चन्तु षट्पदाः शेषकसुमसेवा क्लेशम् || ] हे मालतीकलिके निर्भर मकरन्दपरिमलो - द्वारे वर्धस्व । किमिति । पुष्पितायां त्वयि षट्पदा अशेषकुसुमसेवाक्लेशान्मुच्यन्ताम् | अशेषकुसुमानि परित्यज्य त्वत्कुसुमान्येवास्वादयन्तु, इत्युत्तरार्धः है। भावार्थ: पुनरेषः । हे तामरसाक्षि निर्भर यौवनरमणीये भवन्तीं सर्वावयवरूढप्रौढयौवनामालोक्य सर्वेऽपि युवानस्त्वामेवाहमहमिकया वाञ्छन्तु भविष्यत् प्रौढतारुण्यारूढां नायिकां प्रति सखीवाक्यमिति ।। २२८ ।।
229) [ विकसन्तु नाम गन्धोद्धुराः शेषाः कुसुमजातयः । इन्दिन्दिरस्य रणरणककारणं मालत्येव || ] विकसन्तु नाम गन्धोद्धुराः शेषकुसुमजातय: । इन्दिन्दिरस्य भ्रमरस्य रणरणककारणं मालत्येव । अयमभिप्रायः । भवन्तु सर्वा अपि स्त्रियो, यूनः पुनः कस्यापि कर्णान्तविश्रान्त-लोचना कुचयुगलपीड्यमान चिबुका, चम्पकक लिकागौराङ्गी अवतीर्णतारुण्या युवती रणरणकहेतुर्भवति ॥ २२९ ।।
230) [ली 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 । कश्चिचुषानवतीर्णतारुण्यां नायिकामालोक्य तामकामयमानस्तत्सख्योध्यते । हे युवन् किं पराङ्मुखः संजातोऽसि । अस्याः स कोऽपि यौवनभरः समुल्लसिष्यति येन सकलनगरीनारीरप्यतिशयिष्यते ॥ २३० ॥

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- 234 : २५.८ ]
मालईबज्जा
231) मडहुलियाइ किं तुह इमीइ किं वा दलेहि तलिणेहिं । आमोए महयर मालईइ जाणिहिसि माहणं ॥ ५॥ 232 ) तह वासियं वर्ण मालईइ कुसुमेहि निष्भरं सरए । to इत्थ तत्थ कत्थवि भमरा दुक्खेहि लक्खते ॥ ६ ॥ 233) का समसीसी सह मालईइ सेसाण कुसुमजाईणं ।
जस्स वि गंधविलित्ता भसला भसलेहि पिज्जेति ॥ ७ ॥ 234) कलियामिसेण उष्मेवि अंगुलिं मालईइ महमहियं ।
धरउ' जु धरणसत्थो मह एंतो महुयरजुवाणो ॥ ८ ॥
६३.
231) [ लघुतया किं तवैतस्याः किं पत्रैस्तलिनैः । आमोदे मधुकर मालत्या ज्ञास्यसि माहात्म्यम् || ] हे मधुकर, एतस्या लघुतया किं तव, किंवा तलिणेहिं बिरलैः स्तोकैर्वा दलैः पत्रैः । यतोऽस्या आमोदेन माहात्म्यं ज्ञास्यसि । अयं भावः । कश्चन युवा संपूर्णकुचयुगलां मुग्धां वामाक्षीमवलोक्य तत्सख्योच्यते । अस्याः सुरतपाण्डित्येन गुणातिशयं ज्ञास्यसि । एतां मुग्धां लघ्वीं मा ज्ञासीरिति ॥ २३१ ॥
232 ) [ तथा वासितं वनं मालत्या कुसुमैर्निर्भरं शरदि । यथात्र तत्र कुत्रापि भ्रमरा दुःखैर्लक्ष्यन्ते ।। ] तथा वासितं मालत्या कुसुमैर्वनं निर्भरम् । क । शरदि । यथा अत्र तत्र कुत्रापि भ्रमरा दुःखैर्लक्ष्यन्ते
॥ २३२ ॥
233 ) [ का समशीर्षिकासह मालत्या शेषाणां कुसुमजातीनाम् । यस्यापि गन्धवलिप्ता भ्रमरा भ्रमरैः पीयन्ते ।। ] शेषाणां कुसुमजातीनां मालत्या सह का प्रतिस्पर्धा । यस्या गन्धविलिप्ता भ्रमरा भ्रमरैरेव पीयन्ते । गन्धवासिता भ्रमराः कुसुमान्येतानीति भ्रान्त्या भ्रमरैरास्वाद्यन्ते । गन्धाति - I शयोक्तिरियम् ॥ २३३ ॥
234) [ कलिका मिषेणोकृत्याङ्गुलिं मालत्या कथितम् । धरतु यो घरणसमर्थो माम् आयन् मधुकरयुवा ।। ] कलिकाव्याजेनाङ्गुलिमूर्ध्वकृत्य मालत्या महमहियं कथितमिति संज्ञा । किमित्याह । यो धारयितुं समर्थः स धारयतु मधुकरयुवा मां प्रत्यागच्छन् । भावोऽयम् । काचन नारी
1
1 B, C, G

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६४
वज्जालगं
[235: २५.९
235) पक्खुक्खेवं नहसूइखंडणं भमरभरसमुव्वहणं । उव सहह थरहरंती वि दुब्बला मालइ च्चेव ॥ ९॥
२६. इंदंदिरवज्जा [ इन्दिन्दिर पद्धतिः ]
.236) इंदिदिर छप्पय भसल भमर भमिओ सि काणणं सयलं । मालइ सरिसं कुसुमं जड़ दिट्ठ किं न ता भणसि ॥ १ ॥ 237) कत्थ वि दलं न गंधं कत्थ वि गंधो न पउरमयरंदो । एक कुसुमम्मि महुयर बेतन्नि गुणा न लब्भंति ॥ २ ॥ 238) एवं मधुयरहिययं तं चिय पुण मालई पडिरुद्धं । सेसा फुलंतु फलंतु पायवा को निवारे ॥ ३ ॥
सर्वाङ्गरूपवती सुभगा गर्वेण वक्ति । मद्रूपश्रियमवलोक्य यो युवा मामागच्छति तमेतं निवारयतु कश्चन यस्य शक्तिरस्ति ॥ २३४ ॥
235) [ पक्षोःक्षेप नखसूचिखण्डनं भ्रमरभरसमुद्वहनम् । पश्य सहते कम्पमानापि दुर्बला मालत्येव ॥ ] पक्षोत्क्षेपं नखसूचीखण्डनं भ्रमरभरसमुद्वहनं पश्य कम्पमानापि दुर्बला मालत्येव सहते ॥ २३५ ॥
236) [ इन्दिन्दिर षट्पद भसल भ्रमर भ्रान्तोऽसि काननं सकलम् । मालतीसदृशं कुसुमं यदि दृष्टं किं न तदा भणसि || ] इन्दिन्दिर षट्पद मसल भ्रमरत्वं भ्रान्तोऽसि काननं सकलं, मालतीसदृशं 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 मधुकरहृदयं तदेव पुनर्मालत्या प्रतिरुद्धम् । शेषाः पुष्पन्तु फलन्तु पादपाः को निवारयति ॥ ] एकं मधुकरहृदयं, तदेव मालत्या प्रतिरुद्धम् । मालतीं बिना मधुकरहृदयं नान्यत्र रमते । अतः शेषाः पादपाः पुष्पन्तु फलन्तु, कस्ता निवारयति ॥ २३८ ॥

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- 243 : २६.८ ]
इंदिदिरवज्जा
239) मालइ पुणो वि मालइ हा मालइ मालइ त्ति जंपतो । उन्ग्गिो' भमइ अली हिंडतो सयलवणराई ॥ ४॥
240) रुणरुणइ वलहू' वेल्लर पक्खउडे धुणइ खिव अंगाई । माइकलियाविरहे पंचावत्थं गओ भमरो ॥ ५ ॥ 241 ) मालइविरहे रे तरुणभसल मा रुवसु निव्भरुकंठं । वलहविओय दुक्खं मरणेण विणा न वीसरइ ॥ ६॥ 242 ) जाव न वियसइ सरसा वरइ न ईसं पि मालईकलिया । अविणीयमयहिं ताव च्चिय पाउमारद्वा ॥ ७ ॥ 243) वियसंतसरसतामरसभसल वियसेइ मालई जाव । ता जत्थ व तत्थ व जह व तह व दियहा गमिजंति ॥ ८ ॥
६५
239) [ माउति पुनरपि मालति हा मालति मालतीति जल्पन् । उद्विग्नो भ्रमत्य लिहिण्डमानः सकलवनराजीः ॥ ] मालति पुनरपि मालति हा माउति मातीति जल्पन्नुद्विग्नो भ्रमत्यविर्हिण्डमानः सकलवनराजीः । अयं भावः । सकलगुणयुक्तां मालतीमनवलोकयन् सकला अपि पुष्पजातीस्तृणायापि न मन्यत इत्यर्थः ।। २३९ ।।
240 ) [ रुणरुणायते वलति वेल्लति पक्षपुढं धुनोति क्षिपत्यङ्गानि । मालतीकलिकाविरहे पश्चावस्थां गतो भ्रमरः ।। २४० ।। ]
241 ) [ मालतीविरहे रे तरुणभ्रमर मा रोदीर्निर्भरोत्कण्ठम् । वल्लभवियोगदुःखं भरणेन विना न विस्मर्यते ।। ] रे तरुण भ्रमर मा रोदीर्निर्भरोकण्ठम् । वल्लभ वियोगदुःखं मरणेन बिना न विस्मरति ।। २४१ ॥
242 ) [ यावन्न विकसति सरसा वृणोति नेशमपि मालतीकलिका । अविनीतमधुकरैस्तावदेव पातुमारब्धा ॥] यावत्सरसा मालती न विकसति, ईसं पि न वरइ ईषदपि न वृणोति, अविनीतमधुकरेस्तावदेव पातुमास्वादयितुमारब्धा । अयं भावः । काचन नायिका अनवतीर्णतारुण्यपि प्रियैः पातुमारब्धा । परकीयासती नायिका ॥ २४२ ॥
243 ) [ विकसत्सरसतामरस भ्रमर विकसति मालती यावत् । तावद्यत्र वा तत्र वा यथा वा तथा वा दिवसा गम्यन्ते ॥ ] विकसत्सरस1 G उन्त्रिष्णो
2 G चलइ
वल ५

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वज्जालग्गं
[244: २६.९
244) छप्पय गमेसु कालं वासवकुसुमाइ ताव मा मुयसु ।
मन्न जियंतो पेच्छसि पउरा' रिद्धी वसंतस्स ॥ ९ ॥ 245) मा इंदिदिर तुंगसु पंकयदलणिलय मालईविरहे।
तुंबिणिकुसुमाइ न संपडंति दिव्वे पराड्डत्ते ॥ 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 । वासबकुसुमानि आटरूषकपुष्पाणि मा मुञ्च । किमिति । मन्न मन्ये अहमिति । जीवन् प्रचुरईि 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 मालविलासं । तह नीससियं इंदिदिरेण जह सा वि पज्जलिया ॥ १३ ॥ (249) वोसट्टबहल परिमल केय इमयरंदवासियंगस्स ।
हियइच्छियपियलंभा' चिरा सया कस्स जायंति ॥ १४ ॥ 250) वियलियदलं पि गंधोज्झियं पि विरसं पि मालईविडवं । भसलेहिनेय मुकं पढमरसं संभरतेहिं ।। १५ ।।
६७
- कुसुमैर्यो 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 नारीर्दश दशैँ परिभ्रमति, परमेकामपि न कामयते सर्वाङ्गसुन्दरीमलभमानः । एवं स्थिते काचन वक्ति । सर्वत्र परिभ्रमति, परं क्वापि स्थितिं न विधत्तेऽयम् इत्युपालभ्यते । तदुपालम्भनं श्रुत्वान्यः कश्चिद् ब्रूते । -यदि मनोगतां सर्वगुणपरिपूर्णां प्राप्तोति, तर्हि न भ्राम्यतीति ॥ २४७ ॥
248) [ कुन्दलता मुकुल परिस्थितेन स्मृत्वा मालती विलासम् । तथा निःश्वसित मिन्दिन्दिरेण यथा सापि प्रज्वलिता ॥ ] कुन्द लतामुकुलोपरिस्थितेनेन्दिन्दिरेण मालतीविलासं स्मृत्वा तथा निःश्वसितं यथा सापि कुन्दलता प्रज्वलिता ॥ २४८ ॥
249) [ विकसित बहलप रिमलकेत की मकरन्दवा सिताङ्गस्य । हृदयेप्सित प्रियालम्भाचिरात् सदा कस्य जायन्ते ।। ] विकसितबहुलपरिमलकेतकी मकरन्दवासिताङ्गस्य भ्रमरस्य हृदयेप्सित प्रियालम्भाश्चिरात् सदा कस्य जायन्ते ।। २४९ ।।
250 ) [ विगलितदलोsपि गन्धोज्झितोऽपि विरसोऽपि भारतीविटप: । भ्रमरैर्नैवमुक्तः प्रथमरसं संस्मरद्भिः ।। ] मालतीविटपं भ्रमरैर्नैय मुक्तम् । कदाचित्सुन्दरं भवेदित्याह । विगलितदलं शटितपत्रमपि । गन्धोज्झिमपि, विरमपि । तर्हि केन गुणेन न मुक्तमिति विशेषणद्वार
1 G वेलंभा ( for पियलंभा )

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ફ્રૂટ
वज्जालग्गं
251) 'ढंखरसेसो वि हु महुयरेहि मुक्को न मालई विडवो । दरवियसियकलियामोयबहलिमं संभरता है ।। १६ ॥ 252 ) निबिडदलसंठियं पितु 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 चुंवंतो इयरकुसुमाई ॥ १ ॥
[ 251 : २६.१६-
कारणमाह । प्रथमरसं संस्मरता ( ? संस्मरद्भि: ) । अयमर्थः यथा कश्चन युवातिक्रान्ततारुण्यामपि गुणगणयुक्तां नारीं प्रथमोपभुक्तां न त्यजति ॥ २५० ॥
251) [ पत्रपुष्पर हितशाखाशेषोऽपि खलु मधुकरैर्मुक्तो न मालतीविटप: । दर विकसितकलिकामोदबाहुल्यं संस्मरद्भिः || ] मधुकरैर्मुक्तो न मालतीविटपः । किंविशिष्टोऽपि । पत्रपुष्यादिरहितोऽपि खलु । को हेतुरिति विशेषणद्वारेण ह । ईषद्विकसित कलिकामोदबाहुल्यं संस्मरद्भिः ।। २५१ ।।
1
252) [ निबिडदलसंस्थितामपि खलु कलिकां विकास्य सविशेषम् । ये प्रथमं तस्या रसं पिबन्ति ते षट्पदा छेकाः || ] 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, इदानीमितरनारी: कामयमानो न लज्जसे हे युवन्नित्युपालम्भोक्तिः ॥ २५३ ॥
1 C ढेकर

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हंसवज्जा
254) कत्तो लवंगकलिया इच्छं पूरेह छेयमसलस्स ।
अमरतरुमंजरिरसेण जस्स आणंदियं हिययं ॥२॥ 255) भमर भमंतेण तए अणेयवणगहणकाणणुहेस ।
दिह्रो 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 । अमरतरुमञ्जरीरसेन यस्यानन्दितं हृढ यम् ।। ] कुतो लवङ्गकलिकेच्छां विदग्धभ्रमरस्य पूरयति, यस्यामरतरुमञ्जरीरसेन हृदयमानन्दितम् । सर्वगुणपरिपूर्णायाः 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 सदृशस्तरुद्दष्टः श्रुतः कुत्रापि । किं कुर्वता त्वया । अनेकवनगहनकाननोदेश 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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पज्जालग्न [258 : २८.२258) हंसो मसाणमझे काओ जइ वसइ पंकयवणम्मि।
तह वि हु हंसो हंसो काओ काओ च्चिय वराओ॥२॥ 259) अहिणवघणउच्छलिया सवित्थरा' जइ वि पाउसवसेण ।
तह वि हु कि सेविजइ वाहलिया रायहंसेहिं ॥ ३ ॥ 260) बे वि सपक्खा तह बे वि धवलया बे वि सरवरणिवासा.
तह वि हु हंसबयाणं जाणिज्जा अंतरं मरुयं ॥ ४॥ 261) नवलिणमुणालुल्लोलमालियं हंस माणसं मोत्तं ।
लज्जाइ कह न मूओ सेवंतो गामवाहलियं ॥५॥
258) [ हंसः श्मशानमध्ये काको यदि वसति पङ्कजवने । तथापि खल्लु हंसो हंसः काकः काक एव वराकः ॥ ] हंसः सितच्छदो यदि श्मशानमध्ये वसति, काकश्च पङ्कजवने, तथापि खलु हंसो हंसः काकः काक एव बराकः ।। २५८ ॥
259) [ अभिनवधनोच्छलिता सविस्तरा यद्यपि प्रावृड्वशेन । तथापि खलु किं सेव्यते क्षुद्रनदी राजहंसैः ॥] तथापि खलु किं क्षुद्रनदी हंसः सेव्यते, यद्यप्येवंभूता संजाता। अभिनवघनोच्छलितात एव पउत्तरा चलद्बहुजला । केन । प्रावृड्वशेन ।। २५९॥
260) [ द्वावपि सपक्षौ तथा द्वावपि धवलौ द्वावपि सरोबर निवासी है। तथापि खलु हंसबकयोमा॑यतेऽन्तरं गुरुकम् ।। ] यद्यपि द्वावपि सपक्षी, द्वावपि धवलौ, द्वावपि सरोवर निवासी, तथापि हंसबकयोमहदन्तर ज्ञायत आकारदुरन्तत्वेनेति ।। २६० ॥
261) [नवनलिनमृणालोल्लोलमालितं हंस मानसं मुक्त्वा । लज्जया: कथं न मृतः सेवमानो ग्रामक्षुद्रनदीम् ।। ] हे हंस नवन लिनीमृणालोप-.. लक्षिता उल्लोलास्तैर्मालितं मानसं सरो मुक्त्वा लजया कथं न मृतः । किं कुर्वाणः । सेवमानः। काम् । गामवाह लियं ग्रामजलनिर्गमनोद्भवनदीम् । इयं शृङ्गारे वर्तते । यथा कश्चन युवा कांचन विदग्धवनितां चलच्चमूरुचक्षुषमुपभुज्य निकृष्टां कामयमानः केनापि सत्यैवमुच्यते ।। २६१ ।।
1 B, C, G पउत्तरा (पयउत्तरा)

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चंदवजा 262) एकेण य पासपरिदिएण हंसेण होइ जा सोहा।
तं सरवरो न पावइ बहुएहि वि ढिंकसत्थेहिं ॥६॥ 263) माणससररहियाणं जह न सुहं होइ रायहंसाणं ।
तह तस्स वि तेहि विणा तीरुच्छंगा न सोहंति ॥७॥
२९. चंदवजा [चन्द्रपद्धतिः] 264) सव्वायरेण रक्खहतं परिसं जत्थ जयसिरी वसइ।
अत्थमिय चंदबिबे ताराहि न कीरए जोण्हा ॥१॥ 265) जह जह वडेइ ससी तह तह ओ पेच्छ घेप्पइ मपण ।
वयणिज्जवज्जियाओ कस्स वि जइ हुँति रिद्धीओ॥२॥
262) [एकेन च पार्श्वपरिस्थितेन हंसेन भवति या शोभा। तां सरोवरो न प्राप्नोति बहुभिरपि ध्वाक्षसाथैः ॥ ] एकेनैव पार्श्वस्थितेन हंसेन भवति या शोभा, तां सरोवरो बहुभिरपि दिकसाथै प्राप्नोति ॥२६२॥
263) [ मानससरोरहितानां यथा न सुखं भवति राजहंसानाम् । तथा तस्यापि तैर्विना तीरोत्सङ्गा न शोभन्ते ॥ ] यथा मानससरोवररहितानां 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 भवन्त्यद्धयः ।।] यथा यथा वर्धते शशी। 'ओ' इति अहो । पश्य गृह्यते मृगेण, मदेन च गर्वेण । वचनीयवर्जिताः कस्यचिद् यदि भवन्त्यद्धयः । न तु सर्वेषाम् । यथा यथा पुमान् अर्थेन गुणगणेन परिपूर्णो भवति तथा तथा गर्वायत इति । निर्मदो भाग्यवानेको न तु सवें लक्ष्मीपूरिता इति ।। २६५ ॥

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वज्जालग्गं
[266:१९.३. 266) जइ चंदो कि बहुतारपहि बहुएहि किं च तेण विणा ।
जस्स पयासो लोए धवलेइ महामहीव' ॥ ३॥ 267) चंदस्स खओ न हु तारयाण रिद्धी वि तस्स न हु ताणं ।
गरुयाण चडणपडणं इयरा उण निचपडिया य ॥४॥ 268) रयणायरम्मि जम्मो हरसिरतिलओ सहोयरा लच्छी।
विडियकलाकलावो दसिया वि समीहए चंदो ॥५॥ 269) हरसिरसरणम्मि गओ लुकतो तह जडाण मज्झम्मि ।
तह वि गिलिज्जइ चंदो विहिविहियं को निवारे ॥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 ।।
257) [चन्द्रस्य क्षयो न खलु तारकाणामृद्धिरपि तस्य न खल्लु तासाम् । गुरुकाणामारोहणपतन मितरे पुनर्नित्यपतिताश्च ।। ] चन्द्रस्य क्षयो न खल्लु तारकाणाम् । ऋद्धिपि तस्य न “लु तेषाम् । महतां चटनपतनं, न क्षुद्राणाम् । इतरे पुनः क्षुद्राः पतिता एव । महतां हानिवृद्धी भवतः, क्षुद्राणां लघूनां सर्वदा हानिरेवेत्यर्थः ॥ २६७ ॥
258. [ रत्नाकरे जन्म हरशिरस्तिलकः 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, अर्थादाहुणा, यद्यपि हरशिरसि शरणं गतः। तत्रापि गतः
1 G महामहीवर ( महामहीपट्टम् ।

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छालवज्जा
३०. छालवज्जा [ विदग्धपद्धतिः ]
270) नयरं न होइ अट्टालपछि पायारतुंगसिहरेहिं । गामो वि होइ नयरं जत्थ छइल्लो जणो वसइ ॥ १ ॥ 271) निवसंति जत्थ छेया ललियक्खरकव्वबंधणे कुसला । जाणंति वैकभणियं सुंदरि नयरं, न सो गामो ॥ २ ॥ 272 ) जो जंपिऊण जाणह जंपियमत्तं च जाणए अत्थं । देखो तेण पवित्तो अच्छउ नयरं वसंतेण ॥ ३ ॥ 273) गुरुविहवलंघिया' अघि आवइ पत्ता वि आउरमणा वि । सिविणंतरे विछेया नियकजं नेय सिढिलंति ॥ ४ ॥
OT
संस्तथा च जटानां मध्ये लुकतो निलयन्। युक्तोऽयमर्थः । यद्यपि जटाटवीललाटपट्टे लिनाति तथापि राहुणा द्विषा निजे गिल्यते ॥ २६९॥
1
"
270 ) [ नगर न भवत्यद्दालकैः प्राकारतुङ्ग शिखरैः । ग्रामोऽपि भवति नगरं यत्र विदग्धो जनो वसति ।। ] नगरं न भवत्यट्टालकैः प्रासादपङ्किभिः प्राकारतुङ्गशिखरैः । ग्रामोऽपि भवति नगरं यत्र विदग्धो जो वसति । अट्टालकप्राकार शिखरसंयुक्तं नगरं विदग्वजनवर्जितं ग्रामादप्यतिशेते। विदग्वजनपवित्रितो ग्रामो नगरमधः कुरुत इति भावः || २७० ॥ 271 ) [ निवसन्ति यत्र च्छेका ललिताक्षरकाव्यबन्धने कुशलाः । जानन्ति भणितं सुन्दरि नगरं न स ग्रामः ॥ ] हे सुन्दरि, तन्नगर, न स प्रामो यत्र च्छेका निवसन्ति । किंविशिष्टाः । ललिताक्षरकाव्यबन्धने कुशलाः । तथा च वक्रभणितं जानन्ति, अन्योक्तीर्विदन्ति ॥ २७१ ॥
9
272) [ यो जल्लितुं जानाति जलिनमात्रं च जानात्यर्थम् । देशस्तेन पवित्र आस्तां नगरं वसना || ] यो विदग्धो जल्पितुं जानाति, अर्थाद्वक्रमगतीः । जनित्रयभिवेयं जानाति । देशो नीवृज्जनपद इति यावत् । सा तेन पवित्र आस्तां तावन्नगरम् । एकस्मिन्नगरे विदग्धो वसति, सर्वमपि देशं मण्डयतीत्यर्थः ॥ २५२ ॥
273 ) [ गुरुविभवलचिता अध्यापदं प्राप्ता अध्यातुरमनसोऽपि । स्मान्तरेऽपिच्छेका निजकार्यं नैव शिथिव्यन्ति ॥] स्वप्नान्तरेऽपिच्छेका
1 C गुरुने हलघिया

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वजलाग्गं
[274:३०.५
274) अन्न धरति हियए अन्नं वायाइ कीरए अन्नं ।
छेयाण पत्थिवाण य खलाण मग्गो चिय अउव्वो ॥५॥ 275) छेयाण जेहि कजं न हु होसइ जेहि जम्मलक्खे वि'।
दोहिं पि तेहि सरिसंसरिस चिय' हुँति उल्लावा ॥ ६ ॥ 276) सब्भाववाहिरेहिं तह कह वि पियक्खरेहि जंपति ।
जह बंधव त्ति कलिउं लोए सीसेहि बुभंति ॥ ७ ॥ 277) दिट्ठीतुलाइ भुवणं तुलंति जे चित्तचेलए निहियं।
को ताण छेयवाणिज्जयाण भण खंडणं कुणह ॥ ८॥
निजकार्य नैव शिथिलयन्ति । किंविशिष्टा अपि । गुरुविभवलपिता 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 कार्य न खलु भविष्यति पैर्जन्मलक्षेऽपि । द्वाभ्यामपि ताभ्यां सदृशसदृशा एव भवन्त्युल्लापाः ।। ] छेकानां यैः कार्य भवति, यैश्च जन्मलक्षेऽपि कार्यं न स्याद् द्वयोरपि तयोः सदृशमशा एवोल्लापा भवन्ति ।। २७५ ॥
276) [ सद्भावबहि भूतैस्तथा कथमपि प्रियाक्षरैजल्पन्ति । यथा बान्धवा इति वलयित्वा ले के शीरह्यन्ते ।। सद्भावबहिर्भूतैः प्रियाक्षरैस्तथा कथमपि जल्पन्ति, यथा बान्धवा एत इति लोके शिरोभिरुह्यन्ते - धार्यन्ते ॥ २७६ ।।
277) [ दृष्टितुलया भुवनं तुलयन्ति ये चित्ततुलापात्रे निहितम् । करतेषां छेकवाणिजां मण र ण्डनं करोति ।।] ये छेका विदग्धा एवं वणिजो भुवनं तुरंति इयत्तया परिच्छिन्दन्ति । कया। दृष्टितुलया। कि विशिष्टं भुवनम् । निहितं स्थापितम् । क। चित्तचेलए चित्तमेक - 1 G जम्मलक्खेहि 2 c दोहिं पि य तेहि समं सरिस च्चिय

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-2811३०.११]
278) तं नत्थितं न हयं न हु होसइ तं च तिहुयणे सयले।
तं विहिणा विन विहियं जं न हु नायं छइल्लेहिं ॥९॥ 279) जह पढमदिणे तह पच्छिमम्मि फरुसाइ नेय जपंति ।
अव्वो महाणुभावा विरज्जमाणा वि दुल्लक्खा ॥ १० ॥ 280) बहुकूडकवडभरियाण पुत्ति छेयाण जो पिडे पडइ ।
सो सुन्नो सुन्नमणो सिविणे वि न पावए सुक्खं ॥११॥ 281) जद कह वि ताण छप्पन्नयाण तणुयंगि गोयरे पडसि ।
ता थोरवसणदाहेक्कमंडिया दुक्करं जियसि ॥ १२ ॥
तुलापात्रं तस्मिन् । तेषां छेकवणिजां भण को नाम खण्डनं करोति, को नाम तान् प्रतारयति ।। २७७ ।।
__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 ।। २७८ ॥
279) [ यथा प्रथमदिने तथा पश्चिमेपि परुषाणि नैव जल्पन्ति । अहो महानुभावा विरज्यमाना अपि दुर्लक्ष्याः ॥] यथा प्रथमदिने तथा पश्चिमेऽपि परुषाणि नैव जल्पन्ति, अहो महानुभावाश्छेका विरज्यमाना. अपि दुर्लक्ष्याः ॥ २७९ ।।
280) [बहुकूटकपटभतानां पुत्रि च्छेकानां जो पिटे पतति । सः शून्यः शून्यमना; स्वप्नेऽपि न प्राप्नोति सौख्यम 1] हे पुत्रि, बहुकूटकपटभूतानां छेकानां जो पिडे पडइ यस्तद्वशीभवति, स शून्यः शून्यमनाः स्वप्नेऽपि न प्राप्नोति सुखम् ।। २८० ॥
281) [ यदि कथमपि तेषां षट्प्रज्ञानां तन्वनि गोचरे पतसि । तद् मह द्व्यसनदाहैकमण्डिता दुष्करं जीवसि ।।] हे तन्वनि, यदि कथा मपि तेषां छेकानां गोचरे पत सि, दृग्गोचरीभवसि, तदा उत्सृष्टवृषभ-.. दाहैकमण्डिता दुष्करं जीवसि ।। २८१ ॥
1 G, I छयलोहिं 2 C छेयछयाण

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वजालग्गं
[282 : ३०.१३
282) मा पुत्ति बंकवं जंपसु पुरओ छइल्ललोयाणं।
हियए जं च निहित्तं तं पि हृयासा मुणंति बुद्धीए ॥ १३ ॥ 283) लीलावलोयणेण वि मुणंति जे पुत्ति हिययपरमत्थं ।
ते कारिमउवयारेहि कह नु छेया छलिजति ।। १४ ।। 284) सहस त्ति जं न दिवो सरलसहावेण जं न आलत्तो।
उवयारोजं न कओ तं चिय कलियं छइल्लेहि ॥ १५ ॥
३१. पंचमवजा [पञ्चमपद्धतिः] 285) कंठभंतरणिग्गयदरघोलिरघुरहुरंतहुंकारं ।
खलिरक्खरं पि मारइ पंथिय मा पंचमं सुणसु ॥१॥
rrrrernam
___ 282) [ मा पुत्रि वक्रवकं जल्प पुरतश्छेकलोकानाम् । हृदये यच्च निहितं तदपि हताशा जानन्ति बुद्धया ।। ] मा पुत्रि वक्रवकं जल्प पु तो विदग्धजनानाम् । एते हताशा हृदये निहितं हृद्भतं यद् भवति तदपि स्वबुद्धया जानन्ति । अनुक्तमपि ये जानते तेषां पुरतो वक्रमणितयः काः ॥ २८२ ॥
283) [ लीलाबलोकनेनापि जानन्ति ये पुत्रि हृदयपरमार्थम् । ते कृत्रिमोपचारैः कथं नु च्छे काश्छल्यन्ते ।। ] हे पुत्रि, ये विदुरा लीलाविलोकनेनापि हृदयपरमार्थ विदन्ति जानन्ति, ते छेका धूर्ताः कृत्रिमोपचारैः कथं नु प्रतार्यन्ते ॥ २८३ ।।
__28) [सहसेति यन दृष्टः सरलस्वभावेन यन्नालपितः। उपचारो पन्न कृतस्तदेव कलितं छेकैः ।। ] यत्स प्रियो झटिति न दृष्टः, सरलस्वभावेन यन्नालपितः, उपचारो यच न कृतस्तदप्याकलितं विदग्धैः ॥२८४॥
285) [ कण्ठाभ्यन्तरनिर्गतदरपूर्णनशीलघुरघुगयमाणहुङ्कारम् । स्खलनशीलाक्षरमपि मारी पथिक मा पञ्चमं श्रुणु ।। ] हे पथिक, पञ्चमरागं मा श्रावीः । यतः स्खलनशीलाक्षरमपि मारयति। तदेव स्खलनमुच्यते । कण्ठाभ्यन्तरान्निर्गतं च तदीपद्घाघुरायमाणहुङ्कारम् । अत एव स्खलिताक्षरमपि मारयति ।। २८५ ।।

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-2839:३१.५]
पंचमवज्जा
OM
286) घोलंततारवण्णुजलेण घरतरुणिकण्णलग्गेण ।
लोयणजुयलेण व पंचमेण भण को न संतविओ॥२॥ 287) अन्ने वि गामराया गिज्जंता देति सयलसोक्खाई।
एयस्स पुणो हयपंचमस्स अन्नो चमकारो ॥ ३ ॥ 288) अप्पणकज्जेण वि दीहरच्छि थोरयरदीहरणरणया।
पंचमसारपसरुग्गारगम्भिणा एंति नीसासा ॥ ४॥ 289) तं वंचिओ सि पिययम तीए बाहोहसंवलिज्जंता।
न सुया नीसासखलंतमंथरा पंचमतरंगा ॥५॥
286) [घूर्णमानतारवर्णोज्ज्वलेन वरतरुणीकर्णलग्नेन । लोचनयुगलेनेव पञ्चमेन भण को न संतापितः ।। ] भण कथय पञ्चमेन पञ्चमरागेण को न सन्तापितः । किंविशिष्टेन । बरतरुणीकर्णलग्नेन । पुनः किंविशिष्टेन। घूर्णमानास्तारा ये वर्णा अक्षराणि तैरुज्ज्वलेन । केनेव सन्तापितः । लोचनयुगले नेव । यथा लोचनयुगलेन सर्वोऽपि जन: सन्तापितः । तेनापि किं विशिष्टेन । वरतरुणीकर्णलग्नेन कर्णान्त विश्रान्तेन । 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 विस्तीर्णता दीर्घरणरणकाः, पञ्चमस्वरप्रसरोद्गारगर्भिता आयान्ति निःश्वासाः ॥ २८८ ॥
289) [त्वं वश्चितोऽसि प्रियतम तस्या बाप्पौघसंवल्यमानाः। न श्रुता नि:श्वासस्खलन्मन्थरा: पञ्चमतरङ्गाः ।। ] हे प्रियतम त्वं वञ्चितोऽसि, यतः पञ्चमतरङ्गा न श्रुतास्त्वया । किं विशिष्टाः सन्तः। तस्या बाप्पौघ.. मिश्री क्रियमाणाः । पुनः कीदृशाः । निःश्वासस्स्वलन्मन्थराः ॥ 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) सवियारसविन्भमरहसवसविसदृतमणहरुद्दामा।
मयणाउलाण दिट्ठी लक्खिज्जह लक्खमज्झम्मि ॥३॥ mmmmmwwwmmmmmm
290) [ श्रूयते पञ्चमगेयं पूज्यते वृषभवाहनो देवः । हृदयेप्सितो रम्यते संसार एतावत्सारम् ॥ ] संसार एतावन्मात्रं सारम् । किं तदित्याह । पश्चमगेयं श्रूयते । वृषभवाहनो देवः पूज्यते । हृदयेप्सितो रम्यते ॥२९०॥
__291) [ नयने समानीततीक्ष्णे (°तीक्ष्णौ) परपुरुषजीवहरणे (°हरणौ ) । असितसिते ( असितशितौ ) च मुग्धे खगाविव कं न मारयतः ॥ ] हे मुग्धे, तव नयने कं न मारयतः । काविव । खड्गाविव । यथा खड्नौ मारयतः । अधुना श्लेषमाह । समानीते च पत्रले च तीक्ष्णाने, परपुरुषजीवहरणे असितसिते च । खड्गपक्षे पुंस्त्वेन व्याख्येयम् ।। २९१ ।।
292) [ यतः स्नेहस्य भरस्ततो निपतन्ति कृष्णधवलानि । चञ्चलकोटिमोटनकराणि नयनानि तरुणीनाम् ।। ] तरुणीनां नयनानि यतः स्नेहस्य भरो भवति तत्र निपतन्ति कृष्णधवलानि । आत्मवल्लभं दृष्ट्वा कटाक्षः पश्यन्ति तरुण्यः । कटाक्षास्त्वसिताःसिताः । पुनः किंविशिष्टानि । चञ्चलकोटिमोटनकराणि ।। २९२ ॥
293) [ सविकारसविभ्रमरभसवश विकसन्मनोहरोद्दामा। मदनाकुलानां दृष्टिलक्ष्यते लक्षमध्ये ।। ] मदनाकुलानां दृष्टिर्लक्षजनमध्येऽपि लक्ष्यते । किंविशिष्टा । सविकारसविभ्रमरभसवशविकसन्मनोहरोदामा ।। २९३ ।।

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नयणवजा
294) जत्तो विलोलपम्हलधवलाइ चलंति' नवर नयणाई।
आयण्णपूरियसरो तत्तो चिय धावइ अणंगो॥४॥ 295) कस्स न भिदइ हिययं अणंगसरधोरणि व्व निवडती।
बालाइ वलिय लोयणफुरंतमयणालसा दिट्ठी ॥५॥ 296) नयणाइ तुज्झ सुंदरि विसेण भरियाइ निरवसेसाई।
एमइ मारंति जणं अलज्जि किं कज्जलं देसि ॥६॥ 297) ईसिसिदिनकज्जलणीलुप्पलसच्छहेहि नयणेहिं ।
वम्महमत्ता 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 बलितलोचनस्फुरन्मदनालसा दृष्टिः ॥] कस्य न भिनत्ति हृदयमनङ्गशरराजिरिव निपतन्ती बालाया वलितलोचनस्फुरन्मदनालसा दृष्टिः । यत्र पुंसि बाला कटाक्षनिरीक्षणं करोति तस्य तामलभमानस्य 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 पुरुष मारयतः । इति कज्जलदानं पुनर्मुधैव ।। २९६ ॥
297) [ ईषदीषदत्तकज्जलनीलोत्पलसच्छायाभ्यां नयनाभ्याम् । मन्मथमत्ता बाला मृगीव भ्रमत्युत्त्रस्ता ।। ] ईषदीषद्दत्तकज्जलाभ्यामत एव नीलोत्पलसदृक्षाभ्यां नयनाभ्यामुपलक्षिता बाला मन्मथमत्ता उत्तस्ता मृगीव भ्राम्यति ।। २९७॥
1 G वलंति 2G चलिय 3 C,G, I देहि

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वज्जालग्गं
[298:३२:८298) केहि पिओ सरलेहि सज्जणो उज्जुएहि मज्झत्थो।
आयंबिरेहि रिउणो नयणाइ चउन्विहा हुँति ॥ ८॥ 299) नयणाण पडउ वज्ज अहवा वज्जाउ वडिलं कि पि ।
अमुणियजणे वि दिढे अणुरायं जाइ पार्वति ॥९॥ 300) धाति तम्मुहं धारिया वि वलियाइ तम्मि वलमाणे ।
जणसंकुले वि नच्चावियाइ तेणम्ह नयणाई ॥ १० ॥
__ ३३. थणवज्जा [ स्तनपद्धतिः] 301) ठडा खलो व्व सुयणो व्व संगया नरवइ व्व मंडलिया।
थणया तह दुग्गचिंतियं व हियए न मायंति ॥१॥
298) [वक्रैः प्रियः सरलैः सज्जन ऋजुभिर्मध्यस्थः । आताः रिपवो नयनानि चतुर्विधानि भवन्ति ।। ] नयनानि चतुर्विधानि भवन्ति । चतुर्विधत्वं कथयति । वक्कैः प्रियोऽवलोक्यते, सरलैः सज्जन ऋजुभिर्म-- ध्यस्थः । आताम्र रिपवोऽवलोक्यन्ते ।। २९ ।।
299) [ नयनयोः पततु वज्रमथवा वादधिकं किमपि । अज्ञातजनेऽपि दृष्टेऽनुरागं ये प्राप्नुतः ॥] नयनयोः पततु वनमयवा वज्रादधिक किमपि पततु | किमिति । यतोऽज्ञातजनऽपि दृष्टेऽनुरागं स्नेहं प्राप्नुतः । अयं भावः । काचन नारी दृष्टमात्रमपि मोहदायकं युवानं दृष्ट्वा तमलममाना स्वनयने निन्दन्तीदमाहेति ॥ २९९॥
300) [ धावतस्तन्मुखं धारिते अपि, वलिते तस्मिन्वलति । जनसङ्कुलेऽपि नर्तिते तेन मम नयने । ] तेन यूना, हे सखि, अस्मन्नयने नर्तिते । क । जनसंकुले स्थाने । यतो धारिते अपि तन्मुखं धावतः । तस्मिन्वलति व्याघुटति, वलिते। सर्वाङ्गसुन्दरो युवासौ भाग्यपर्वतारुढो' यत्र यत्र जगाम तत्र तत्रैवास्मन्नयने जनसमक्षमेव लज्जां विहाय मन्त्रवशीकृते इव जग्मतुरित्यर्थः ।। ३०० ।।
301) [स्तब्धौ खल इव सुजन इव संगतौ नरपतिरिव मण्डलितौ। स्तनौ तथा दुर्गतचिन्तेव हृदये न मातः ।। ] स्तनौ हृदये न मातः ।।
1 G, I युवा सौभाग्यपर्वतारूढो

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थणवज्जा
--304 : ३३.४ ']
८१
302) अमुहा खलो व कुडिला मज्झं से किविणदाणसारिच्छा । थणया सप्पुरिसमणोरह व्व हियए न मायंति ॥ २ ॥
303) तुलओ व समा भित्तो व्व संगया उन्नओव्व अक्खलिया । सुणो व्व सत्थहावा सुहडो व समुट्ठिया थणया ॥ ३ ॥ 304) समउत्तंग विसाला उम्मंथियकणय कलससंकासा । कामणिहाणो व थणा पुण्णविणाण दुप्पेच्छा ॥ ४ ॥
अतिविस्तीर्णत्वात् । किंविशिष्टौ । स्तब्धौ खल इव, सुजन इव संगती, एकत्र मिलितौ । नरपतिरित्र मण्डलितौ पारिमाण्डल्ययुक्तौ यथा नरयतिमण्डलसंयुक्तो भवति । केव हृदये न मातः दुर्गतचिन्तेव यथा दरिद्रचिन्ता हृदये न माति । दुर्गत मनोरथा बहवोऽपि निष्फला भवन्ती· त्यर्थः ः ।। ३०१ ॥
302) [ अमुखौ खल इव कुटिलौ मध्येऽस्याः कृपणदानसदृक्षौ । स्तनौ सत्पुरुषमनोरथा इव हृदये न मातः ॥ ] खल इव कुटिलौ निर्मुखौ से तस्याः स्तनौ हृदये न मातः । क इव । सत्पुरुषमनोरथा इव । यतस्तेऽतिदीर्घा भवेयुः । पुनः किंविशिष्टौ । मध्ये कृपणदानसदृक्ष ॥ ३०२ ॥
303 ) [ तुले समौ मित्र मित्र सङ्गतौ उन्नत इवास्खलितौ । सुजन स्वस्वभाव (सत्स्वभाव) सुभट इव समुत्थितौ स्तनौ ॥] सुभटाविव स्तनाबुत्थितौ । कीदृशौ । तुलापात्र मित्र समौ । मित्रमिव संगतौ । उन्नत इव उच्च प्रदेश इव अस्खलितौ । सुजन इव स्वस्थभावौ ॥ ३०३ ॥
I
304 ) [ समोत्तुङ्ग विशालौ दग्धकनककलशसङ्काशौ । कामनिधानमित्र स्तनों पुण्यविहीनानां दुष्प्रेक्ष्यौ । ] स्तनौ कामनिधानमिव पुण्यविहीनानां दुष्प्रेक्षौ यथा निधानं पुण्यविहीनानां न संपद्यते । कीदृशौ स्तनौ । समोत्तंगत्रिशाली, उन्मथित कनक कलश संकाशौ । उन्मथितं दग्धम्
॥ ३०४ ॥
वल ६

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૨
वजालगं
305) उत्तंगघणणिरंतर पक्का इय माउलिंग सारिच्छा ।
मारति वासभूसियणहो व्व विज्जुज्जला थणया ॥ ५ ॥ 306) उब्बिबे थणहारे रेहइ बालाइ घोलिये हारो ।
हिमगिरिवरसिहराओ खलिओ गंगापवाहो व्व ॥ ६ ॥ 307 ) मग्गं चिय अलहंतो हारो पीणुन्नयाणं धणयाणं । sarat भम उरे उणाणइफेणपुंजो व्व ॥ ७ ॥ 308) अज्झाइ' नीलकंचुयभरिउवरियं विहाइ थणवहं । जलभरियज लहरंतरद्रुग्गओ चंदबिंबो व्व ॥ ८ ॥
"
[ 305 : ३३.५
305) [उत्तुंगघन निरन्तरौ पक्वीभूतमातुलिंगसदृक्षौ । मारयतो वर्षाभूषितनभ इव विद्युदुज्ज्वलौ स्तनौ ॥ ] स्तनौ मारयतः । किंविशिष्टौ । उत्तुंगघन निरन्तरौ, पक्वीकृतमातुलिंगसदृक्षौ विद्युदुज्ज्चलौ । किमित्र । वर्षाभूषितं यन्नभस्तदिव । तदपि किं विशिष्टम् । विद्युदुज्ज्वलं विद्युतोज्ज्वल-माकाशम् ॥ ३०५ ॥
(306) [ उद्भटे स्तनभारे राजते बालाया घूर्णनशीलो हारः । हिमगिरिवर शिखरात् स्खलितो गङ्गाप्रवाह इव ॥] उद्विग्बे स्तनभारे' राजते बालाया घूर्णनशीलो हारो मौक्तिकमयः । उत्प्रेक्षते । गङ्गाप्रवाह इव । किंविशिष्टः । स्खलितः । कस्मात् । हिमगिरिवर शिखरात् ॥ ३०६ ॥
(307) [ मार्गमेाभमानो हारः पीनोन्नतयोः स्तनयोः । उद्विग्नो भ्रमत्युरसि यमुनानदीफेनपुञ्ज इव || ] उद्विम्बो' भ्रमत्युरसि यमुनानदीफेनपुञ्ज इत्र हारः पीनोन्नतयोः स्तनयोरुपरि मार्गमलभमानः शोभते ॥ ३०७ ॥
308) [ प्रौढयुवत्या नीलकञ्चुकभृतावशिष्टं विभाति स्तनपट्टम् । जलभृत जलधरान्तरदरोद्गतं चन्द्रबिम्बमिव ॥] प्रौढयुवत्याः स्तनप विभाति । किंविशिष्टम् | नीलकञ्चुकमृतोद्धृतम् । उत्प्रेक्षते । जलभतजलधरान्तरदरोद्रतं चन्द्रविम्बमिव ॥ 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।
किविणभत्थणविमुहा पसयच्छि पओहरा तुज्झ ॥९॥ 310) अन्वो न झुति थणया मज्झ सरीरे सवत्तिणा जाया।
आलिंगणे वि पत्ते दूरे वि पियं निवारेति ॥१०॥ 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 ॥
311)
-
309) [ अमृतमयाविव, समदी ( समृगौ) शशीव, हरिकरिशिर इव वर्तुलौ । कृपणाभ्यर्थन विमुखौ प्रसृत्यक्षि पयोधगै तब ॥] हे प्रसृतिवदक्षिणी यस्याः सा प्रसृत्यक्षी, तस्याः संबोधनं, हे प्रसृत्यक्षि, तब स्तनौ शीतलत्वादमृतमयाविव । समदौ समृगौ शशिवत् । हरिकरिसिर व्व इन्द्रहस्तिकुम्भाविव चकलया विस्तीर्णौ । कृपणाभ्यर्थन विमुखौ ॥ ३०९॥
___310) [अहो न भवतः स्तनौ मम शरीरे सपत्नौ जाता। आलिङ्गनेऽपि प्राप्ते दूरेऽपि प्रिय निवारयतः ।। ] अव्वो दुःखसूचनायां निपातः । अहो स्तनावेतौ न भवतः । किन्तु एतौ सपत्नीवज्जातौ । किमिति । आलिङ्गनेऽपि प्राप्ते दूरेऽपि प्रियं निवारयतः । अयमभिप्रायः । कठिनोच्चविस्तीर्णकुचत्वाद्गाढालिङ्गनं तस्या न संभवतीति ॥३१०॥
311) [ स्तनयुगलं तस्या निरन्तरमपि दृष्ट्वा तादृशं पतितम् । मा करोतु कोऽपि गर्वमत्रासारे संसारे ॥ ] तस्याः स्तनयुगलं तादृशं लोकोत्तरं निरन्तर नतिघनमपि पतितमवलोक्य मा करोतु कोऽपि गर्वमस्मिन्नसारे संसारे ।। ३११ ।।
__312) [ कथं नाम तस्यास्तत् तथा स्वभावगुरुरपि स्तनभरः पतितः । अथवा महिलानां चिरं हृदये को नाम सतिष्ठति ॥ ] 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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वज्जालग्गं [313 : ३४.१३४. लावण्णवजा [ लावण्यपद्धतिः] 313) पल्लवियं करयलपल्लवेहि पप्फुल्लियं व नयणेहिं ।
फलियं मिव पीणपओहरेहि अज्झाइ लावण्णं ॥१॥ 314) तह चंपिऊण भरिया विहिणा लावण्णएण तणुयंगी।
जह से चिठुरतरंगा अंगुलिमग्ग व्व दीसंति ॥ २ ॥ 315) अन्नं लडहत्तणयं अन्न चिय का वि बाहुलयछाया।
सामा सामन्नपयावइणो रेह चिय न होइ ॥३॥ 316) करचरणगंडलोयणबाहुलयाजहणमंडलुद्धरियं'।
अंगेसु अमायंत रंखोलई तीइ लावणं ॥४॥
313) [ पल्लवित करतलपल्लवैः प्रपुष्पितमिव नयनाभ्याम् । फलितमिव पीनपयोधराभ्यां प्रौढयुवत्या लावण्यम् ॥] अज्झाए तरुण्या लावण्यं पल्लवितं संजातपल्लव मित्र । कैः। करतलपल्लवैः। प्रफुल्लितं प्रोत्फुल्लितमित्र नयनाभ्याम् । फलितमिव संजातफलमिव पीनपयोधराभ्याम् । पल्लवपुष्पफलानुकार करतलनयनपयोधरं लावण्यवृक्षस्येति ॥ ३१३ ॥
314) [तथा निपीड्य भता विधिना लावण्येन तन्वङ्गी। यथास्याश्चिकुरतरङ्गा अङ्गुलिमार्गा इव दृश्यन्ते ॥ ] तथा न्यञ्चीकृत्य ( ? न्यक्कृत्य ) भता विधिना लावण्येन तन्वङ्गी, यथा से अस्याश्चिकुरतरङ्गा अङ्गुलिमार्गा इव दृश्यन्ते । मस्तकं हस्ते धृत्वा लावण्यभरणेऽतिप्रयत्नवतो विधेरङ्गुलिमार्गा इवास्याश्चिकुरतरङ्गाः शुशुभिरे ॥ ३१४ ॥
315) [ अन्यल्लटभत्वमन्यैव कापि बाहुलताछाया । झ्यामा सामान्यप्रजापते रेखैव न भवति ।। ] अन्यल्लटभत्वमन्यैव कापि बाहुलताछाया, अत एवेयं श्यामाप्रसूता स्त्री सामान्यप्रजापते रेखैव न भवति। सामान्यप्रजापतिरिमां न ससर्ज ॥ ३१५ ॥
316) [ करचरणगण्डलोचनबाहुलताजघनमण्डलोद्धृतम् । अङ्गेष्वमादितस्ततश्चलति तस्या लावण्यम् ।। ] तस्या अङ्गेष्वमाल्लावण्यं रिखोलइ
1 G उवरियं, I उच्चरिय 2G, I रिखोलई

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-319 : ३५.१]
सुरयवज्जा
317) सामा नियंबगरुया थणजहणुव्वहणमंदसंचारा।
लक्खिजइ मयणणराहिवस्स संचारिणि कुडि व्व ॥५॥ 318) सेयच्छलेण पेच्छह तणुए अंगम्मि से अमायतं ।
लावणं ओसरह व्व तिवलिसोवाणपंतीहि ॥६॥
३५. सुरयवजा [सुरतपद्धतिः] 319) दळूण तरुणसुरयं विविहपलोदंतकरणसोहिल्लं ।
दीवो वि तग्गयमणो गयं पि तेल्लं न लक्खेइ ॥१॥
इतस्ततश्चलति । चकचकायते शरीर मिति भावः। किंविशिष्टं लावण्यम् । करचरणगण्डलोचनबाहुलताजघनमण्डलानि भत्वोद्धृतम्। 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 तनुके ऽङ्गे तस्या अमात् । लावण्यमपसरतीब त्रिवलिसोपानपङ्क्तिभिः ।। ] लावण्यमपसरतीव पश्यत, तस्या अङ्गेऽमात् । काभिः । त्रिवलीसोपानपङ्क्तिभिः । केन । स्वेदच्छलेन । किंविशिष्टेऽङ्गे। तनुके। कृशाङ्गयष्टेः श्रमवशान्निःसरत्स्वेदपूरेण, अमालावण्यमुपमीयते 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 एक विभक्तौ (पाणिनि, १.२.६४)। तरुणयोः सुरतम् । विविधप्रवर्तमानकरणशोभासंयुक्तम् ।

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८६
बजालग्गं
320) मरुमरुमार त्ति भणतियाइ सुरयम्मि केलिसंगामे । पासहिओ वि दीवो सहसा हल्लप्फलो जाओ ॥ २ ॥ 321) सुम्मइ वलयाण वो नेउरसहो वि निम्भरो जाओ ।
wwww
[ 320 : ३५.१
hea वि धन्नस घरे महिला पुरिसत्तणं कुणइ ॥ ३ ॥ 322) दट्ठूण रयणिमज्झे बहुविह्नकरणेहि निम्भरं सुरयं ।
ओ yes दीवओ विभिओ व पवणाहओ सीसं ॥ ४ ॥ 323) दंतण हक्खयमहियं' निग्धायपडंतवलय णिग्घोसं । वसीहाण व जुज्झं वृत्तं तं तारिसं सुरयं ॥ ५ ॥
320 ) [ मरुमहमार इति भणन्त्याः सुरते केलिसंग्रामे । पार्श्वस्थितोऽपि दीपः सहसा कम्पनशीलो जातः || ] मरुमरुमार ति भणन्त्याः सुरते केलिसंग्रामे, पार्श्वस्थितोऽपि दीपः सहसा हल्लप्फलो कम्पनशीलो जातः ।। ३२० ॥
(321) [ श्रयते बलयानां रवो नूपुरशब्दोऽपि निर्भरो जातः । कस्यापि धन्यस्य गृहे महिला पुरुषकर्म करोति || ] कस्यापि धन्यस्य गृहे महिला पुरुषत्वं करोति विपरीतरतं विदधाति । कथं ज्ञायत इत्याह । वलयानां वः श्रूयते, नूपुरशब्दश्च निर्भरो जातोऽस्ति । अयं भावः । स्वभावसुरते वलयनूपुरयो खौ न संगच्छेते । अतः कारणाद् द्वावपि श्रुत्वा कस्यापि धन्यस्य (गृहे ) पुरुषायितं क्रियमाणं वर्तत इत्यनुमीयते ॥ ३२९ ॥ 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 सुरतक्षमत्वा च्चातुर्यमतीवेति पत्रनाहतो दीपो निजं शिरो धूनयति स्मेति ।। ३२२ ।।
323) [ दन्तनखक्षतमहितं निर्घातपतद्वलयनिर्घोषम् । वनसिंहयोरिव युद्धं वृत्तं तत् तादृशं सुरतम् || ] तत्तादृशं सुरतं वृत्तं वनसिंहयो
1 G सहिय

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- 327 : ३५.९ ]
सुरयवज्जा
324) ओ सुम्मद्द वासहरे विवरीयरयाइ पोढ महिलाए । चलवलयकर फालणकणं तमणिमेहलासहो ॥ ६॥ 325) न वि तह पढमसमागमसुरयसुहे पाविए वि परिओसो । जह बीर्यादियह सविलक्खलक्खिए वयणकमलम्मि ॥ ७ ॥ 326) सरसरमणसमप्पणकलयलिरकणंत णिहुयसिक्कारं । लब्भइ कुलवहुसुरए थवकओ सयलसोक्खाणं ॥ ८ ॥ 327 ) झणझण' कणयडोरो तुट्टइ हारो गलंति रयणाई । पंडवडगाम आढत्तो पोढमहिलाए ॥ ९ ॥
८७
युद्धभित्र । कीदृशं सुरतम् । दन्तनखयोः क्षतं खण्डनं तेन' महितम् । - दन्तनखक्षतयुक्तम् । निर्घातपतद्वलय निर्घोषम् ।। ३२३ ॥
324 ) [ अहो श्रूयते वासगृहे विपरीतरतायाः प्रौढ महिलायाः । चलवलयकरास्फालनक्वणन्मणिमेखलाशब्दः ॥ ] 'ओ' इति अहो । विपरीतरतायाः प्रौढमहिलाया वासगृहे चलवलयकरास्फालन क्वणन्मणिमेखलाशब्दः श्रूयत इति ॥ ३२४ ॥
325) [ नापि तथा प्रथम समागमसुरतसुखे प्राप्तेऽपि परितोषः 1 यथा द्वितीयदिवसे सविलक्षलक्षिते वदनकमले ।। ] नापि तथा प्रथमसमागमसुरतसुखे प्राप्तेऽपि परितोषो भवति, यादृग् द्वितीय दिवसे सविलक्षलक्षिते वदनकमले परस्परमिति ।। ३२५ ।।
326) [ सरभसरमणसमर्पणकलकलशीलक्वणन्निभृतसीत्कारम् । लभ्यते कुलवधूसुरते स्तबकः सकलसौख्यानाम् ॥ ] सरभसजघन समर्पण कलकलशीलका निभृतसीत्कारं लभ्यते कुलवधूसुरते थबक्कओ सयलसोक्खाणं समूहः -सकलसौख्यानाम् ।। ३२६ ॥
(327) [झणझणायते कनककाञ्ची त्रय्यति हारो गलन्ति रत्नानि । 'पाण्डवभटसंग्राम आरब्धः प्रौढमहिलया ।। ] रणझणायते कनकदवरकः कनककाञ्ची, त्रुट्यति हारो, गलन्ति रत्नानि । पाण्डवभटसंग्राम आरब्धः
1
1 G रणझणड्
2 G तेन सहितम् । दन्तनखक्षतयुतम् ।

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वज्जालग्गं
328 : ३५; १०
328) रेहइ सुरयवसाणे अद्धक्खित्तो सणेउरो चलणो। जिणिऊण कामदेवं समुन्भिया धयषडाय व्व ॥ १०॥
३६. पेम्मवजा [प्रेमपद्धतिः] 329) पेम्म अणाइपरमत्थपयडणं महुमहो व्व बहुभेयं ।।
मोहाणुरायजणयं अब्बो कि वंदिमो निञ्च ॥ १ ॥ 330) आलावणेण उल्लावणेण संगण कोउहल्लंण ।
सोवाणपएहि 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 सुरतसंमर्दै तौ दम्पती ।। ३२७ ।।
___328) [ राजते सुरतावसानेऽ|क्षिप्तःसनूपुरश्चरणः । जित्वा कामदेवं समुर्तीकृता ध्वजपताकेव ।। ] राजते सुरतावसाने सनूपुरश्चरणोऽधोंक्षिप्तो जित्वा कामदेवम् ऊ/कृता ध्वजपताकेत्र ।। ३२८ ।।
___329) [ प्रेमानादिपरमार्थप्रकटनं मधुमथन इब बहुभेदम् । मोहानुरागजनकमहो किं वन्दामहे नित्यम् ॥ ] प्रेम अनादिपरमार्थप्रकटनं, बहुभेदं मधुमथन मिव वन्दे नित्यम् । पुनः किंविशिष्टम् । मोहानुरागजनकम् । विष्णुपक्षे' सर्वाण्यपि विशेषणानि योक्तव्यानि ॥ ३२९ ॥
330) [ आलापनेनोल्लापनेन सङ्गेन कौतुहलेन। सोपानपदैरिव प्रियगुणैः प्रेम समारोहति ।। प्रेम स्नेहः सोपानपङ्क्तिभिरिव प्रियगुणैः समारोहति । कैस्तैरित्याह । आलापनेनोल्लापनेन सङ्गेन कौतुहलेन॥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। सखि परिचिताः कस्य पुरुषाश्चञ्चलप्रेमाणो भवन्तीति बिभेमि ॥ ३३१ ॥
1 G, I विष्णुप्रेम्पोः 2 ..G. श्वासत्तनूतनूकरणादयः

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-335 : ३६.७] पेम्मवज्जा 332) दाणं न देइ न करेइ चाडुयं कहइ नेय सम्भावं।
दसणमेत्तेण वि किं पि माणुसं' अमयसारिच्छं ॥४॥ 333) जत्थ न उज्जग्गरओ जत्थ न ईसा विसूरणं माणं ।
सब्भावचाडुयं जत्थ नत्थि नेहो तहि नत्थि ॥५॥ 334) दाडिमफलं व पेम्म एक्के पक्खे य होइ सकसायं ।
जाव न बीओ रजई ता किं महुरत्तणं कुणइ ॥६॥ 335) न तहा मारेइ विसं खजंतं पलसयं पिकवलेहि।
जह चक्खुरायरत्तं मारेइ सविन्भमं पेम्मं ॥ ७ ॥
332) [ दानं न ददाति न करोति चाटुकं कथयति नैक सद्भावम् । दर्शनमात्रेणापि किमपि मानुषममृतसदृशम् ।। ] दानं न ददाति न करोति चाटुकं, कथयति नैव सद्भाव, दर्शनमात्रेणैव भवति किमपि मानुषममृतसदृक्षम् । मनोऽभीष्ट एवमकुर्वन्नपि दर्शनमात्रेणैवामृतायते । प्रेम्णो विलसितमिद मिति ॥ ३३२ ॥
33.5) [ यत्र नोज्जागर को यत्र नेा खेदो मानः । सद्भावचाटुकं यत्र नास्ति स्नेहस्तत्र नास्ति । ] यत्र नोज्जागरको यत्र नेा खेदो मानश्च, सद्भावचाटुवाक्यं यत्र नास्ति, स्नेहोऽपि तत्र नास्तीति ॥३३३॥
__334) [ दाडिमफल मिव प्रेमकस्मिन्पक्षे भवति सकषायम् । यावन्न द्वितीयो रज्यते ( बीजं न रख्यते ) ताकि मधुरत्वं करोति ।। ] प्रेम दाडिमफल मिव । एकस्मिन्पक्षे सकषायं स्कोपम । यावद् द्वितीयो न रज्यते तावरिक मधुरत्वं करोति । उभयपि क्षीरनीरयो रिच मिलितत्वात् प्रेमातिमधुरं भवति । दाडिमीप लमपि एव स्मिन् पक्षे सकष यं कषायरसयुक्तं भवति । यावद् बीजो न रज्यते तावत् कुतो माधुर्यं भवति । मधुरो रसो न भवतीति ।। ३३४ ।।
335) [न तथा मारयति विषं खाद्यमानं पलशतमपि कवलैः । यथा चक्षुरागरक्तं मारयति सविभ्रम प्रेम ॥ ३३५॥]
1 I adds होई after माणुसं 2G, I एकप्पक्खेण होइ 3G जाव ण बीजउ रच्चई 4 1 एकस्मिन् पक्षे भवति सकषायम् ।
एकेन कृतं सकषायं सकोपम् ।

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वज्जालग्न [ 336:३६.८336) अब्धो जाणामि अहं अत्तणहियएण अन्नहिययाई ।
मा को वि कह वि रज्जउ', दुक्खुव्वहणाइ पेम्माई ॥८॥ 337) अहिव रणरणोदितु ईसा विडंबणा नाह।।
होइ न उज्जु व वंकं पेम्मं जह चंचु कीरस्स ॥९॥ 338) अद्दिढे रणरणओ दिखे 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 समप्पिओ अप्पा ॥ ११ ॥
336) [ अहो जानाम्यहमात्महृदयेनान्यहृदयानि। मा कोऽपि कथमपि रज्यतु, दुःखोद्वहनानि प्रेमाणि ।।] अन्वो दुःखे। जानाम्यहमात्मनो हृदयेनान्यहृदयानि, मा कोऽपि कापि रज्यतु, दुःखोद्वहनानि प्रेमाणि ॥ ३३६ ।।
___ 337) [ अदृष्टे रणरणको दृष्ट ईर्ष्या विडम्बना नाथ । भवति न ऋज्विव क्रं प्रेम यथा चञ्चूः कीरस्य ॥] अदृष्टे प्रिये रणरणको दृष्ट ईर्ष्या विडम्बना नाथ भवति । वक्रं प्रेम न ऋजु भवति यथा शुकचञ्चुः ।। ३३७ ।।
339) [ अदृष्टे रणरणको दृष्ट ईर्ष्या सुखस्थिते मानः । दूरस्थिते. ऽपि दुःखं प्रिये जने भण सुखं कुतः ॥] प्रिये जने भण कुतः सुखम् । कथम् । तदेव दर्शयति। अदृष्टे रणरणको, दृष्ट ईया, सुखस्थिते मानो, दूरस्थिते 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 ॥
1 GL, Laber रच्चउ 2G, I बह कीरचंचु म

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--344 : ३६.१६ ]
पेम्मवज्जा
340) दूरं गए विकयविप्पिए वि अन्नत्थ बद्धराए वि । जत्थ मणं न नियत्तद्द तं पेम्मं परिचओ सेसो ॥ १२ ॥ 341 ) सो सुबह सुहं सो दुक्खवज्जिओ सो सुहाण सयखाणी । वाए मणेण कारण जस्स न हु वल्लहो को वि ॥ १३ ॥ 342) उल्लव को वि महिमंडलम्मि जो तेण नत्थि संणडिओ । खरपवणचाडुचालिरदवग्गिसरिसेण पेम्मेण ॥ १४ ॥ 343) सो को विन दीसइ सामलंगि एयम्मि दद्दय लोए ।
९१
जस्स समपिवि हिययं सुहेण दियहा गमिज्जति ॥ १५ ॥ 344) अग्यो तर्हि तर्हि चिय गयणं भमिऊण' वीसमंतेण । बोहित्यवायसेण व इसाविया दडूपेम्मेण ॥ १६ ॥
340 ) [ दूरं गतेऽपि कृत विप्रियेऽप्यन्यत्र बद्धरागेऽपि । यत्र मनो न निवर्तते तत्प्रेम परिचयः शेषः || ३४० ॥ ]
341 ) [ स स्वपिति सुखं स दुःखवर्जितः स सुखानां शतखनिः । चाचि 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 संतटितः । 'खरपवनचाटुचलनशीलदवाग्निसदृशेन प्रेम्णा ।। ३४२ ।। ]
343 ) [ स कोऽपि न दृश्यते श्यामलाङ्गयेतस्मिन् दग्धहतलोके । -यस्य समर्प्य हृदयं सुखेन दिवसा गम्यन्ते || ३४३ । ]
344 ) [ अहो तत्र तत्रैव गगनं भ्रान्त्वा विश्राम्यता । यानपात्र- वायसेनेव हासिता दग्धप्रेम्णा ॥ ] बोहित्यं यानपात्रम् । अन्यो - दुःखसूचनायाम् । तहिं तहिं चिय तत्र तत्रैव दुर्लभपुरुषे विश्राम्यता दग्धप्रेम्णा हासितास्मि । किं कृत्वा विश्राम्यता । गगनं शून्यं भ्रान्त्वा | केनेव । बोहित्यवायसेणेव । यथा यानपात्रे स्थितो वायसो गगनमाकाशं
1
1 G गमिस्संति
2 G भर्मतेण

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वजालग्गं
[345:३६.१७-.
346)
345) जाए माणप्पसरे फिट्टे नेहे गयम्मि सम्भावे ।
अब्भत्थणाइ' पेम्मं कीरंतं केरिसं होई ॥ १७ ॥ अइंसणेण अइदंसणेण दिढे अणालवंतेण ।
माणेण पवसणेण य पंचविहं झिज्जए पेम्मं ॥ १८॥ 347) अहंसणेण बालय सुटु वि नेहाणुबद्धमणसाणं ।
हत्थउडपाणियाइव कालेण गलंति पेम्माणि ॥ १९ ॥ 348) पेम्मस्स विरोहियसंधियस्स पञ्चक्खदिडविलियरस ।
उययस्स व तावियसीयलस्स विरसो रसो होइ ।। २० ॥
भ्रान्त्वा तत्रैव स्तम्भादौ विश्रमता जनो हास्यते (? विश्राम्यन् जनं हासयति ) । इदमत्र तात्पर्यम् । काचिन्नारी कस्मिंश्चिदुर्लभेऽनुरक्ता तमलभमाना मानमवलम्स्य पुनरन्यं वाञ्छन्ती पुनस्तत्रैवानुरक्ता सती जनान् हासयति ॥ ३४४ ।।
345) याते मानप्रसरे भ्रष्टे स्नेहे गते सद्भावे। अभ्यर्थनया प्रेम क्रियमाणं कीदृशं भवति ।। ] जाते मानप्रसरे गते स्नेहे गते सद्भावे, अभ्यर्थनया त्रियमाणं 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 मुष्टव पि स्नेहानुबद्धमनसोः। हस्तपुटप नीयानीव कालेन गलन्ति प्रेमणि || ] हे बालक, अदर्शनेन सुष्ट्वपि स्नेहानुबद्धमनसोर्द'पत्योः कालेन प्रेमाणि गलन्ति, यान्तीत्यर्थः । कानीव । हस्तपुटस्थपानीयानीव । यथा सुदृढं धृतान्यपि हस्तपुटस्थपानीयानि बिन्दुना बिन्दुना चिरेण गलन्येव ।। ३४७ ।।
___348) [अंग्णो विरोधित् संधितस्य प्रत्यक्षदृष्टव्यलीकस्य । उदकस्येव तापितशीतटस्य विरसो रसो भवति ।। ] प्रेग्ण एवंविधस्य रसोऽत्यासक्ति
1 I अब्भत्थणेण

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--351 : ३७.२ ]
माणवज्जा
349) ताव य पुत्ति छइलो' जाव न पेम्मस्स गोयरे पडइ । नेहेण नवरि छेयत्तणस्स मूला खणिजंति ॥ २१ ॥
३७. माणवजा [ मानपद्धतिः ]
350 ) अलियपयंपिरि अनिमित्तकोवणे असुणि सुणसु मह वयणं । एकग्गाहिणि सोक्खेकवंधवं गलइ तारुण्णं ॥ १ ॥ 351) अग्वाहि महुं दे गेण्ह चंदणं असुणि सुणसु मह वयणं । माणमा नडिज्ज माणसिणि गलइ छणराई ॥ २ ॥
विरसो भवति । कीदृशस्य । । विरोधितसंधितस्य । पूर्वं विरोधितं पश्चात्संधितं, तस्य । पुनः कीदृशस्य । प्रत्यक्षदृष्टव्यलीकस्य । प्रत्यक्षं दृष्टं व्यलीकमप्रियं यत्र तस्य साक्षात्कृताप्रियस्य कस्येव । उदकस्येव तापित| शीतलस्य । यथा तापितशीतलस्योदकस्य रसो विरसो भवति । पूर्वं तापितं पश्चाच्छीतलं, पश्चात्कर्मवारयः ।। ३४८ ।।
349) [ तावन्च पुत्रि विदग्धो यावन्न प्रेम्णो गोचरे पतति । स्नेहेन केवलं छेकत्वस्य मूलानि वन्यन्ते || ] तावदेव हे पुत्र 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 मनस्त्रिनि गलति क्षणरात्रिः ।। ] 'दे' इति प्रार्थनायां निपातः । हे असुणि (अनाश्रवे ), मद्वचनं शृणु । किं तदित्याह । मधु मद्यनानि पिवेति यावत् । तथा गृहाण चन्दनम् । मानेन मा नट्ये : ( ! नव्यस्व ) | हे मनस्विनि, गलत्यतिक्रामत्युत्सवरात्रिः । अयं भावः ।
1 G, I छयलो

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पज्जालग्गं [ 352 : ३७.३352) ए दइइ मह पसिज्जसु माणं मोत्तूण कुणसु पसिओसं ।
कयसेहराण सुम्मइ आलावो झत्ति गोसम्मि ॥ ३ ॥ 353) निद्दाभंगो आवंडुरत्तणं दीहरा य नीसासा।
जायंति जस्स विरहे तेण समं केरिसो माणो ॥४॥ 354) नइपूरसच्छहे जोव्वणम्मि दियहेसु निञ्चपहिएसु।
अणियत्तासु वि राईसु पुत्ति किं दडमाणेण ॥५॥
कश्चन युवा कांचनान्यां स्त्रियं गते दिवस उपभुज्य द्वितीयदिनरात्रौ कौमुद्याद्युत्सवे मानमवलम्व्य 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 श्रयते । प्रभातं भवतीत्यर्थः । अत एव मानं मुक्त्वात्मीयं कार्यं विधेहीति भर्तुरुक्तिः । गोसे प्रभाते इति देशीयं पदम् ।। ३५२ ।।
353) [ निद्राभङ्ग आपाण्डुरत्वं दीर्घाश्च नि:श्वासाः। 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, पुनर्मुहुर्तेन विनिवर्तते तद्वद्यौवनम् । दिवसाश्च त. एव नायान्ति पूर्ववत् ।। ३५४ ॥

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माणवजा
९५:
-358:३७.९] 355) जइ माणो कीस पिओ अहव पिओ कीस कीरए माणो।
माणिणि दो वि गइंदा एक्कक्खंभे न बझंति ॥ ६ ॥ 356) माणिणि मुएसु माणं जइ वि पिओ सुट्ठ वल्लहो तुज्झ ।
कारणवसेण कूवो न नमइ मुद्धे तुला नमइ ॥ ७ ॥ माणं अवलंबती मरिहिसि मुद्धे वसंतमासम्मि ।
माणो पुणो वि किज्जइ उणदियहा दुल्लहा हुंति ॥८॥ 358) मा पुत्ति कुणसु माणं दइओ हिययम्मि निठुरसहावो ।
कंदलिसरिसं पेम्म ढसत्ति तुटूं न संघडइ ॥९॥
357)
355) [ यदि मानः कस्मात् प्रियोऽथवा प्रियः, कस्मात् क्रियते मानः । मानिनि द्वावपि गजेन्द्रावेकस्तम्भे न बध्यते ॥] यदि मानः किमिति प्रियोऽथवा प्रियस्तर्हि किमिति क्रियते मानः । हे मानिनि, द्व गजेन्द्रावेकस्तम्भे न बध्येते। गजेन्द्रतुल्यौ मानभर्तारौ प्रतीहि, इति सखीशिक्षोक्तिः ॥ ३५५ ।।
356) [ मानि नि, मुञ्च मानं यद्यपि प्रियः सुष्टु वल्लभस्तव । कारणवशेन कूपो न नमति मुग्धे तुला नमति ।। ] हे मानिनि, मुञ्च मानं यद्यपि प्रियः सुष्टु वल्लभस्तव । यतो हे मुग्धे कारणवशेनात्मकार्येण कूपो न नमति, तुला नमति। तुला जलोदञ्चनघटीकाष्ठदवरकं यस्याने ' ढेंकुली' इति कथ्यते ।। ३५६ ॥
357) [ मानमवलम्बमाना मरिष्यसि मुग्धे वसन्तमासे । मानः पुनरपि क्रियते क्षणदिवसा दुर्लभा भवन्ति ।। ] हे मुग्धे, मानमवलम्बमाना वसन्तमासे मरिष्यसि । मानः पुनरपि क्रियते, उत्सवदिवसा दुर्लभा भवन्ति ।। ३५७ ॥
358) [ मा पुत्रि, कुरु मानं दयितो हृदये निष्ठुरस्वभावः । 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 [359:३७.१०359) दढणेहणालपरिसंठियस्स सब्भावदलसुयंधस्स।
पेम्मुप्पलस्स माए माणतुसारो च्चिय विणासो ॥ १०॥ 360) मय माणं माण पियं पियसरयं जाव वच्चए सरयं।
सरए सरयं सुरयं च पुत्ति को पावई 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 ॥ ] प्रेमवोत्पलं 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 स्नेहप्रेम्णोरेक्यार्थत्वात् ( ? एकार्थत्वात् ) चिन्त्यम् । अथवोभयोर्दम्पत्योर्मरणावसानः परस्परानुरागः प्रेम । स्नेहश्च दानमानाद्यादिना भवति ॥ ३५९ ।।
____360) [ मुञ्च मानं मानय प्रियं प्रियसरका यावद् जति शरद् । शरदि सरकं सुरतं च पुत्रि कः प्राप्नोत्यपुण्यः ॥ ] हे पुत्रि, मानं मुञ्च, प्रियं मानय, यावच्छरजति । 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 । किं विशिष्टः । तुङ्गोऽत्युचैः । स्थिरो दृढः । विशालो विस्तीर्णः । स मानपर्वतो दयितदृष्टिवजाशनेतं 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 । व्रजन्न निरुद्धो भण कस्य कृते कृतो मानः ।।] हे सखि, भण कथय

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--365 :३८.१]
पवसियवजा
363) माणं हु तम्मि किज्जइ जो जाणइ विरहवेयणादुक्खं ।
अणरसियणिन्विसेसे किं कीरइ पत्थरे माणो ॥१४॥ 364) उज्जग्गिरस्स तणुयत्तणस्स सुसियस्त दीहरुण्णस्त ।
एयाण उरं दारुण पुत्ति माणं कुणिज्जासु ॥१५॥
____३८. पवसियवज्जा [प्रोषितपद्धतिः] 365) कल्लं किर खरहियओ पवसिहिइ पिओ त्ति सुव्वइ जणम्मि
तह वड़ भयवइ निसे जह से कल्लं चिय न होइ ॥१॥
कस्य कृते कृतो मानः । यतः पादपतितो न गणितः, प्रियं भणन्नपि विप्रियं भणितो वजन्नपि न निरुद्ध इति । काचित्खण्डिता प्रातरागतं प्रियं दृष्ट्वा मानमवललम्बे । तां च मानवतीमवलोक्य “ प्रिये प्रसीद, नाहं भूयोऽप्येवं करिष्यामि " इति चरणयोः पतन् 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, एता. स्वीकृत्येत्यर्थः । मानं कुर्याः । 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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९८
वज्जालग्गं
366) जइ वञ्चसि वच्च तुमं को वारइ: तुज्झ सुहव' जंतस्स । तुह गमणं मह मरणं लिहिय पसत्थी कर्यतेण ॥ २ ॥
[ 366 : ३८.२
367) जइ वच्चसि वच्च तुमं एहि अवऊहणेण न हु कज्जं । पावासियाण मंडयं छिविऊण अमंगलं होइ ॥ ३ ॥ 368 ) वसिऊण मज्झ हियए जीयं गहिऊण अज्ज चलिओ सि । सहवासहरविडंत्रण गंगम्मि गओ न सुज्झिहिसि ॥ ४ ॥
(36) ) [ यदि व्रजसि व्रज त्वं को वारयति तव सुभग यातः । तव गमनं मम मरणं लिखिता प्रशस्तिः कृतान्तेन ।। ] हे (प्रिय ), यदि व्रजसि व्रज स्वम् । 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 इदानीमवगूहनेन न खलु कार्यम् । प्रवासिनां मृतकं स्पृष्ट्वा मङ्गलं भवति ।। ] हे प्रिय यदि व्रजसि तदा ब्रज स्वम् । इदानीमवगूहनेन न खलु कार्यम् । किमिति । प्रवसतां मृतकं स्पृष्ट्वामङ्गलं भवति । मृतकस्पर्शो ह्यनिष्टाय, विशेषतः प्रवसतः । अयं भावः । तव गमने मम प्राणा गता इव वर्तन्ते । अतो मृतामिव मां मा स्प्राक्षीः । किमुक्तं भवति । यदि मदिष्टमिच्छसि तर्हि मा यासीरिति
1
।। ३६७ ।।
368) [ उषित्वा मम हृदये जीवं गृहीत्वाद्य चलितोसि । सहवासगृह विडम्बन गङ्गायां गतो न शोत्स्यसि ।। ] हे प्रिय, मम हृदय उषित्वा जीवं गृहीत्वाद्य चलितोऽसि । रे सहवासगृह विडम्बन गङ्गायामपि गतो न शुद्धिय से ( 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 महृदयवासमासाद्येदानीं जीवं गृहीत्वाद्य चलितः कुतः कृतस्नानोऽपि शुद्धिं प्राप्स्यसि । तस्मान्मां मात्याक्षीरिति ।। ३६८॥
1 G सहय

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-372 : ३८.८]
पवसियवज्जा
369) जइ वञ्चसि वच्च तुम अंचल गहिओ य कुप्पसे कीस।
पढमं चिय सो मुच्चइ जो जीवइ तुह विओरण ॥५॥ 370) न मए रुण्णं न कयं अमंगलं होंतु सयलसिद्धीओ।
विरहग्गिधूमकडुयाइयाइ' पयलंति नयणाई ॥६॥ .371) रेससिवाहणवाहण मा पवससु परिसम्मि कालम्मि ।
सेलसुयासुयवाहणघणसद्दो जत्थ उच्छलइ॥७॥ 372) रे ससिवाहणवाहण वारिज्जंतो न ठासि जइ सुहय ।
ता लच्छिवासवासं अम्हाणं वच्च दाऊण ॥ ८॥
369) [ यदि व्रजसि व्रज त्वमञ्चले गहीतश्च कुष्यसि कस्मात् । प्रथममेव स मुच्यते यो जीवति त्वद्वियोगेन | ] यदि व्रज सि व्रज त्वम् , अञ्चले गहीत: किमिति कुप्यसि । प्रथममेव स मुच्यते यस्तव वियोगे जीवति । अहं तु न तथेति ।। ३६९ ।।
___370) [न मया रुदितं न कृतममङ्गलं भवन्तु सकलसिद्धयः । विरहाग्निवूमकटुकीकृते प्रगलतो नयने ।। ] न मया रुदितं न कृतममङ्गलं भवन्तु अत एव तव सकल सिद्धयः । तर्हि अक्ष्णि पानीयं कुतो दृश्यत इत्याह । विरहाग्निधूमकटुकीकृते नयने प्रगलतः, किं करोमि ॥ ३७० ॥
___ 371) [रे शशिवाहनवाहन मा प्रवसेदृशे काले । शैलसुतासुतचाहनधनशब्दो यत्रोच्छलति ।। रे शशिवाहनवाहन। शशिनो वाहनम् ईश्वरस्तद्वाहनं वृषभः । अतो, रे मूर्ख । मा प्रवसेदशे काले। यत्र काले शैलसुनाया: पार्वत्याः सुतः षण्मुखः, तस्य वाहनं मयूरः, तस्य घन: शब्द उच्छलति । प्रावृट्काल इत्यर्थः । वर्षासु सर्वोऽपि प्रवासी निजगृहे वनितया सह ता अतिवाहयति । त्वं तु प्रत्युत तास्वेव ब्रजसि । अत एव वृषभोऽज्ञ इति सम्बोधनम् ॥ ३७१ ॥
372) [रे शशिवाहनवाहन वार्यमाणो न तिष्ठसि यदि सुभग । तदा लक्ष्मीवासवासमस्मभ्यं ब्रज दत्त्वा ॥ ] हे शशिवाहनवाहन, अशङ्ग
1 G कडुईकयाइ

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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 अज्ज चिय सुन्नयाइ जायाई।
रच्छामुहदेउलचच्चराइ अम्हं च हिययाई ॥२॥
313
वृषभ, सुभग, वार्यमाणोऽपि यदि न तिष्ठसि, तदास्मभ्यं लक्ष्म्या वासः कमलं तस्य वासः पानीयं तद् दत्त्वा बजेति ।। ३७२ ।।
373) [ अस्मिन्पथि मा व्रज गतपतिकया भणितं भुजं प्रसार्य ।। पथिक प्रियपदमुद्रा मलिनी क्रियते तब गमनेन ॥] हे पथिक अस्मिन् पथि मा व्रजेति गतपतिकया भुजं प्रसार्य भणितम् । प्रियपदमुद्रा, गतस्य प्रियस्य चरणलाञ्छनं, तव गमनेन मलिनीकियते, प्रोञ्छ्यत इत्यर्थः । अयं भावः । गतस्य प्रेयसश्चरणमुद्रां पश्यन्ती जीवामीति वियोगिनीवाक्यम् ।। ३७३।।
____374) [ अद्यैव प्रोपित उज्जागरो जनस्याद्यैव । अद्यैव हरिद्रापिञ्जराणि गोदावर्यास्तटानि ॥ ] अद्यैव प्रोषितोऽद्यैव जनस्योज्जागरोऽद्यैव हरिद्रापिञ्जराणि गोदावर्यास्तटानि । अयं भावः । काचन नारी तत्क्षणादेव प्रोषितं प्रियं दृष्ट्वा विरहासहत्वात् प्रलपितुमिदमारब्धवती। तस्मिन् मत्प्रिये 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 हरिद्वारागेणास्माकमिति गोदावर्यां तत्क्षणादेव गवाक्षालयन्निति नदीतटपीतत्वम् | तृहं तटम् ।। ३७४ ।।
375) [ अद्यैव प्रोषितोऽद्यैव शून्यानि जातानि। रथ्यामुखदेवकुलचत्वराण्यस्माकं च हृदयानि ॥ ] अद्यैव प्रोषितोऽद्यैव शून्यानि जातान्यस्मदूहृदयानि । 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 गओत्ति अज्जं गओत्ति लिहिरीए ।
पढम च्चिय दियहद्धे कुड्डो रेहाहि चित्तलिओ ॥ ४ ॥ 378) अवहिदियहागमासंकिरीहि सहियाहि तीइ लिहिरीए ।
दो तिन्नि तह च्चिय चोरियाइ रेहा फुसिज्जंति ॥५॥
पूर्व नगरनार्यस्तद्रूपदिदृक्षया लालसाः सत्यो यत्र यत्र गमनागमनं स मत्प्रियो विधत्ते स्म तत्र तत्रैव रथ्यामुखदेशे देवकुल चत्वरेष्वादावेवागत्यास्थुः । इदानीं तु तस्मिन् प्रोषिते महृदयेन साकं शून्यान्यभूवन्निति निजपुरुषरूपसौभाग्यप्रकटनोक्तिः ।। ३७५ ॥
376) अद्यैव तेन विनतस्या आताम्रधवलकृष्णे। जात्यन्धमौक्तिके इव दिक्षु घूर्णतो नयने । ] अद्यैव 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 क्वापि 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, अद्यैव गत इति रेखा लिखनशीलया प्रथम एव दिवसाधे मध्याह्न एव कुडयं रेग्वाभिश्चित्रितम् । 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
1 G, I नयनसामीप्यम् 2G, I लग्नम्

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१०२
वज्जालग्गं
[ 379 : ३९. - 379) 'कइया गओ पिओ', 'पुत्ति अज', 'अज्जेव' कइ दिणा होति'।
‘एको', 'एदहमेत्तो' भणिउं मोहं गया बाला ॥ ६॥ 380) तह कह वि कुम्मुहुत्ते नियट्टई वल्लहो जियंताणं।
जह फुडियसिप्पिसंपुडदलं व बीयं न संघडइ ॥ ७ ॥ 381) विरहेण मंदरेण व हिययं दुद्धोदहिं व महिऊण ।
उम्मूलियाइ अव्वो अम्हं रयणा व सुहाई ॥ ८॥
लिखनशीलायामवधिदिवसागमशङ्कनशीलाभिः सरवीभिट्टे तिस्रो रेखास्तथैव चौरिकया प्रोञ्छयन्ते। अयं भावः। अवधिदिवसावसानशङ्किताम् (? शङ्किनीभिः ) एतस्यामनिष्टं भावीति रेखाश्चौर्येणोन्मृज्यन्ते। सखीकर्मेदम् ।। 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 । एकमेतावन्मात्रं भवेदिति भणित्वा मोहं मला बाला । काचिद्विरहवेदनया दूना मातरमालापयन्तीति मुमोह । कदा मतः प्रियो मम हे मातः । तदाम्बा भणति, अद्येति । पुनः सा-अब इति कति दिनानि भवन्ति । पुनरम्बा-एकम् । पुनः पुत्री-एकमेतावदिति । अहो एकस्य दैर्ध्यमिति भणित्वा मुमोह ॥ ३७९ ।।
___ 380) [ तथा कथमपि कुमुहूर्ते निवर्तते वल्लभो जीवताम् । यथा स्फुटितशुक्तिसंपुटदलमित्र द्वितीय 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 ।। ] अव्वो 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 पयत्तेण । अज समप्प विरहो इंते वि पिए अहंते' वि ॥ ९ ॥ 383) खणमेतं संतावो सेओ सीयं तद्देव रोमंचो ।
अवो दूसहणिज्जो पियविरहो संणिवाओ व्व ॥ १० ॥ 384) उण्डुण्डा रणरणया दुप्पेच्छा दूसहा दुरालोया ।
संवच्छरसयसरिसा पियविरहे दुग्गमा दियहा ॥ ११ ॥
किमिव मथित्वा कान्युन्मूलितानि केन । दुग्धोदधिं मथित्वा मन्दरेण रत्नान्युन्मूलितान्युत्थापितानि ।। ३८१ ।।
1 G येते वि पिए भयंते वि
382) [ अथ पूर्णोऽवधिः कुरुष्व मुखमण्डनं प्रयत्नेन । अद्य समाप्यते विरह आयत्यपि प्रियेऽनायत्यपि ।। ] हे सखि, अद्य पूर्णोऽवधिः । प्राकृतेऽपि कापि पुंलिंगे स्त्रीलिंगम् । कुरुष्व मुखमण्डनम् प्रयत्नेन । अद्य समाप्यते विरह आगच्छत्यनागच्छति वा प्रिये । कोऽर्थः । काचन विरहासहा कथितावधिदिवसेऽपि प्रियमनागतं मत्वा मरणेच्छुरित्यवादीत् । मण्डनादिकं कुरुष्व तावत् । अथ विरह उभयथापि समाप्तिं यास्यति । यदि प्रियोऽबागात् तर्हि दिष्ट्या मण्डनम् । उत नायासीत् तदान्त्यमण्डनं भावीति ।। ३८२ ॥
१०३
383) [ क्षणमात्र संताप : स्वेदः शीतं तथैव रोमाञ्चः । अहो दुःसहनीयः प्रियविरहः सन्निपात इव ।। ] अहो दुःसहनीयः प्रियविरहः संनिपात इव । तदेव दर्शयति । क्षणमात्रं सन्तापस्तथा स्वेदः शीतं च तथैव रोमाञ्चः । एते विरहोत्थाः साविका भावा भवन्ति । संनिपाते तु विकृताः ।। ३८३ ॥
1
2
(384) [ उष्णोष्णा रणरणककारिणो दुष्प्रेक्ष्या दुःसहा दुरालोकाः । संवत्सरशतसदृशाः प्रियविरहे दुर्गगा दिवसाः ।। ] प्रियविरहे दिवसा दुःसहा ( दुर्गमा) भवन्ति । कीदृशाः । उष्णोष्णाः । रणरणका रणरणककारिणः । दुष्प्रेक्षा, दुःसहा, दुरालोकाः, संवत्सरशतसदृशाः
॥ ३८४ ॥
21 वैकृताः

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१०४
वज्जालन [385 : ३९.११385) मयणाणिलसंधुक्खियणेहिंधणदुसहदूरपज्जलिओ।
डहई सहि पियविरहो जलणो जलणो च्चिय वराओ ॥१२॥ 386) थोरसुसलिलसित्तो हियए पजलइ पियविओयम्मि ।
विरहो हले हयासो अउव्वजलणो कओ विहिणा ॥ १३ ॥ 387) विसहरविसग्गिसंसग्गदूसिओ डहह चंदणो डहउ ।
पियविरहे महचोज्ज अमयमओ जं ससी डहइ ॥ १४ ॥
385) [मदनानिलसंधुक्षितस्नेहेन्धनदुःसहदूरप्रज्वलितः। दहति सखि प्रिय विरहो ज्वलनो ज्वलन एव वराकः ॥] हे सखि प्रियविरहो दहति । किंविशिष्टः। मदनानिलसंधुक्षित'स्नेहेन्धनदुःसहो दूरमत्यर्थ प्रचलितः । अत एव ज्वलनो ज्वलन एव बराकः ।। ३८५ ।।
386) [ स्थूलाश्रुसलिलसिक्तो हृदये प्रज्वलति प्रियवियोगे। विरहो हले हताशोऽपूर्वज्वलनः कृतो विधिना ॥ ] हे हले सखि, विरहो हृदये प्रज्वलति । कदा। प्रियवियोगे। किविशिष्टो विरहः। थोरंसुसलिलसित्तो दीर्घाक्षिजल( ? स्थूलाश्रुजल )सिक्तः। अत एवापूर्वी विधात्रा बलनो विरचितः। यः किल चलनः स जलसिक्तो विध्याति, अयं तु प्रत्युत जाज्वल्यते हृदये ।। ३८६ ।।
- 337) [ विषधरविषाग्निसंसर्गदूषितो दहति चन्दनो दहतु । प्रिय विरहे महाश्चर्यममृतमयो यच्छशी दहति ॥ ] हे सखि, विषधरविषाग्निसंसर्गदूषितश्चन्दनो दहति । दहतु । योऽग्नेरुत्पन्नः स दाहकत्वाद दहत्येव । तत्स्वभाववासितत्वात्तस्य। प्रियविरहे महचोज्ज महदाश्चर्यम् । चोज्ज आश्चर्यम् इति देशीयपदम् । 'चुज्जमच्छरिए' इति हैमदेशीयनाममालायां तृतीयकाण्डे ( ३. १४)। यदसावमृतमयश्चन्द्रो दहति । चन्द्रः सर्वदा शीतलो दुग्धाब्धेरुत्पन्नश्च । असावेव यद्दहति एतदाश्चर्यम् ।। ३८७ ।।
1G, I मदनानलसंधुक्षितः 2G मम यदसावमृतमयश्चन्द्रो दहति ( मम दहति = मां दहति.)

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-390 : ४०.१]
अणंगवज्जा
१०५
388) ओसरसु मयण घेत्तण जीवियं हरयासणुच्चरियं ।
पियविरहजलणजालावलीहि सहस त्ति डज्झिहिसि ॥ १५ ॥ 389) जेहि सोहग्गणिही दिट्ठो नयणेहि ते च्चिय रुवंतु ।
अंगाइ अपावियसंगमाइ ता कीस झिज्जति ॥ १६ ॥
४०. अणंगवजा [अनङ्गपद्धतिः] 390) अन्नों को वि सहावो वम्महसिहिणो हला हयासस्स ।
विज्झाइ नीरसाणं हियए सरसाण पज्जलइ ॥ १॥ mmmmmmmmmmmmm
388) [ अपसर मदन गृहीत्वा जीवितं हरहुताशनोच्चरितम् । प्रियविरहज्जलनज्वालावलीभिः सहसा धक्ष्यसे ।। ] हे मदन, अपसर मम शरीरादिति योज्यम् । जीवितं गृहीत्वा। किंविशिष्टं जीवितम् । हरहुताशनोद्धतम् । प्रियविहिज्वलनज्वालावलीभिः सहसा धक्ष्यसे । अयं भावः । विरहकरालिनान्मच्छरीरान्मदनो दूरीभवतु । अन्यथा हरनयन. हुताशनप्लुष्टो जीवितशेषः समुद्भूतः' ( ? समुद्धतः ) इदानीं तु विरहज्वालामालाज्वलितो मा वराकोऽनङ्गो म्रियतामिति विरहाग्निप्राचुर्यवर्णनम् ।। ३८८ ।।
389) [ याभ्यां सौभाग्यनिधिको नयनाम्यां ते एत्र रुदताम् । अङ्गान्यप्राप्तसंगमानि तत् कस्मात् क्षीयन्ते ॥ हे सखि, यकाम्यां नयनाम्यां स सौभाग्य निधिदृष्टस्ते एव रुदताम् । अङ्गानि त्वप्राप्तांगमानि किमिति क्षीयन्ते । अयं भावः । तं सुभगयुवावतंसमालोकयन्त्याः . सर्वेऽप्यवयवा दुःखिता भवन्ति । तत् कुतः कारणात् । येन यद्वस्तु लब्धं तद्विरहे स एव रोदिति । अन्ये किमिति दुःखायन्ते । इत्यात्माङ्गपीडाप्रकटनम् ।। 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 हरहुयासणुष्व रयं, I हरहुयासणुरियं 3 B, C,G, I अवो
2G समुदत

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१०६
वजालगं
[ 391 : ४०.१
391) दिट्ठी दिप्पिसरो पसरेण रई रईइ सम्भावो । 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 वराओ ॥ ४ ॥ 394) ए कुसुमसरा तुह उज्झिहिंति मा भणसु मयण न हु भणियं पियविरहतावतविए मह हियए पक्खिवंतस्स ॥ ५ ॥
हृदये विध्याति, सरसानां प्रज्वलति । अग्नेस्तु स्वभावो, नीरसेषु काष्ठादिषु प्रज्वलति । सरसेषु च विध्याति । अस्य पुनः प्रतीत्वम् । एवापूर्वी मन्मथाग्निः || ३९० ॥
391 ) [ दृष्टिष्टिप्रसरः प्रसरेण रती रत्या सद्भावः । सद्भावेन च स्नेहः पञ्चापि बाणा अनङ्गस्य ] दृष्टिस्तदनु दृष्टिप्रसरः प्रसरेण रतिः, रत्या सद्भाव:, सद्भावेन च स्नेहः, पश्चापि बाणा अनङ्गस्य ।। ३९१ ।।
392 ) [ उपरि ममैत्र मन्मथ पञ्चापि बाणा नृशंस रे मुक्ताः । अन्यं पुनस्तरुणीजनं किं हनिष्यसि चापयष्टया || ] ममैवोपरि हे मन्मथ पश्चापि बाणा नृशंस घातक रे मुक्ताः । अन्यं तरुणीजनं किं चापयष्टया 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 ॥
1
314 ) [ हे कुसुमशरास्तव धक्ष्यन्ते मा भण मदन न खलु भणितम् । प्रियविरहतापतप्ते मम हृदये प्रक्षिपतः ॥ ] रे मदन मा भणेति न खलु त्वया भणितम् । किमित्याह । तव कुसुमान्येव शरा धक्ष्यन्ते । किं कुर्वतस्तव । मम हृदये प्रक्षिपतः । किंविशिष्टे हृदये । प्रियविरहतापत ॥ ३९४ ॥
1
I

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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॥ 397) सच्चं अणंग कोयंडवावडो सरपटुत्तलक्खो सि ।
तरुणीचलंतलोयणपुरओ जइ कुणसि संधाणं ॥८॥
४१. पुरिसुल्लाववज्जा [पुरुषोल्लापपद्धतिः] 39') कह सा न संभलिजइ जत्थ वि निवसंति पंच वत्थूणि।
वीणावंसालावणिपारावयकोइलालवियं ॥१॥ www................
395) [ मदिरा मृगाङ्ककिरणा मधुमासः कामिनीनामुल्लापः । पश्चमस्वरस्य 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 । तरुणीचलल्लोचनपुरतो यदि करोषि संधानम् ॥ ] सत्यं कोदण्डव्यापृतः कोदण्डयुक्तोऽसि, शरप्राप्तलक्ष्योऽसि, तरुणीचललोचनपुरतो यदि सन्धान करोषि रे मदन । अयं भावः । तावदेव कामः स्वपरवशौ दम्पती मारयति यावत्कामिनीकटाक्षबाणपूगपूरिताङ्गो न भवति । पश्चात्सोऽपि तादृग्विधः स्वैरेव बाणैर्यिते प्रत्युतेति ।। ३९७ ।।
____ 398 ) [ कथं सा न संस्मर्यते यत्रापि निवसन्ति पञ्च वस्तुनि । वीणावंशालापिनीपावितकोकिलालपितम् ।। ] कथं न सा संस्मयते यत्र निवसन्ति पञ्च वस्तूनि । वीणा, वंशः, आलापिनी वीणा विशेषः, (पारावतः), कोकिला एतेषां शब्दः। या वीणावंशालापिनी कलरवकोकिलास्वर वर्तते ।। ३९८ ।। 1G उल्लावा
21 आलावनि

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૨૦૮
वजालगं
399 ) कह सा न संभलिजइ जा सा अत्तत्तकणयतणु लोहा । तिवलीतरंगमज्झा हरइ मणं वरमइंदाणं ॥ २ ॥
[ 399 : ४१.१
400 ) कह सा न संभलिजइ जा सा नवणलिणिकोमला बाला । कररुह तणु छिप्पती अकाल घणभद्दवं कुणइ ॥ ३ ॥
- 401 ) कह सान संभलिजइ जा सा घरबारतोरणणिसण्णा । हरिणि व्व जूहभट्ठा अच्छइ मग्गं पलोयंती' ॥ ४ ॥ 402) कह सा न संभलिज्जइ जा सा नीसास सोसियसरीरा । आसासिज्जइ सासा जाव न सासा समप्र्पति ॥ ५ ॥
399) [ कथं सा न संस्मर्यते या सातप्तकनकतनुशोभा । · त्रिवली तरङ्गमध्या हरति मनो वरमतीन्द्राणाम् ||] कथं न सा संस्मर्यते या सादग्धकनकतनुशोभा, त्रित्रलीतरङ्गमध्या हरति मनो चरमइंदाणं । चरा मतिर्येषां ते वरमतयो मुनयस्तेषामिन्द्राः स्वामिनस्तेषां मुनीश्वराणाम् । "अथवा सत्पुरुषाणाम् ।। ३९९ ।।
400 ) [ कथं सा न संस्मर्यते या सा नवनलिनीकोमला बाला । कररुहैः तनुं स्पृशन्ती अकाले घनभाद्रपदं करोति ॥ ] कथं न सा संस्मर्यते या सा बाला नवनलिनीकोमला कर रु हैस्तनुं स्पृशन्ती अकालेsप्रस्तावे ज्येष्ठाषाढादौ घनभाद्रपदं करोति ॥ ४०० ॥
401 ) [ कथं सा न संस्मर्यते या सा गृहद्वारतोरणनिषण्णा । हरिणी यूटा आस्ते मार्गं प्रलोकयन्ती ॥ ] कथं न सा संस्मर्यते या सा गृहद्वारतोरण निषण्णा यूथभ्रष्टा हरिणीत्र मार्ग प्रलोकयन्ती - कदा मम -भर्ता समागमिष्यतीति तिष्ठति ॥। ४०१ ॥
402) [ कथं सा न संस्तर्यते या सा निःश्वासशोषितशरीरा । श्वास यावन्न श्वासाः समाप्यन्ते ॥ ] कथं न सा संस्मर्यते या सा निःश्वासशोषितशरीरा, आश्वास्यते सासा यावच्छ्वासा न समाध्यन्ते ॥ ४०२ ॥
1 G, I पुयंती

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-406:४२,४ ]
पियाणुरायवज्जा
४२. पियाणुरायवज्जा [ प्रियानुरागपद्धतिः ]
403) मुहराओ च्चिय पयडइ जो जस्स पिओ किमेत्थ भणिरण है. साहेइ अंगण चिय घरस्त अन्यंतरे लच्छि ॥ १ ॥ 404) डज्झंति कति सम्ससंति ओ माइ सिमिसिमायंति । जीवंति जीवसेसा जे रमिया पोढमहिलाहिं ॥ २ ॥ 405) कंपंति वलति समूससंति ओ माइ सिमिसिमायंति । अंगाई तस्स पुरओ न याणिमो कह धरिज्जति ॥ ३॥ 406 ) नीससिउक्कंपिय पुलइएहि जाणंति नच्चिरं धन्ना । अम्हारिसी दिट्ठे पिम्मि अप्पा वि वीसरइ ॥ ४ ॥
403 ) [ मुखराग एवं प्रकटयति यो यस्य प्रियः किमत्र भणितेन । कथयत्यङ्गणमेव गृहस्याभ्यन्तरे लक्ष्मीम् ।। ] मुखराग एव प्रकटयति यो यस्य प्रियः किमत्र मणितेन । अमुमर्थमर्थान्तरेण साधयति । अङ्कणमेव कर्तृ कथयति गृहस्याभ्यन्तर स्थितां लक्ष्मीम् ॥ ४०३ ॥
"
२०६९
404 ) [ दह्यन्ते वध्यन्ते समुच्छ्रवसन्त्यहो सिमिसिमायन्ते । जीवन्ति जीवशेषा ये रमिता : प्रौढमहिलाभिः ।। ] 'ओ' इति अहो । माइ हे मातः । ये प्रौढमहिलाभी रमिनास्ते जीवशेषा जीवन्ति जीव एव केवलं तेषु तिष्ठति । कथं ज्ञायत इत्याह । दह्यन्ते, क्वध्यन्ते । समुच्छ्वसन्ति, सिमिसिमायन्ते ॥ ४०४ ॥
"
405) [ कम्पन्ते वन्ते समुच्छ्रवसन्त्यहो मातः सिमिसिमायन्ते । अङ्गानि तस्य पुरतो न जानीमः कथं धार्यन्ते ॥ ] हे मातस्तस्य पुरतो - ङ्गानि कथं धार्यन्त इति वयं न जानीमः । यतोऽङ्गानि तस्मिन् प्रेयसि दृष्टे कम्पन्ते, वलन्ति समुष्टवसन्ति सिमिसिमायन्ते । कोऽर्थः । प्रियं दृष्ट्वा मदङ्गानि इमामवस्थामालम्बन्त इति ॥ ४०५ ॥
,
406) निःश्वसितोत्कम्पितपुलकितै जनन्ति नर्तितुं धन्याः । अस्मादृशीनां दृष्टे प्रिय आत्मापि विस्मर्यते ॥ ] धन्याः स्त्रियो निःश्वासोकम्पितपुलकितैर्नर्तितुं जानन्ति । अस्मादृशीनां पुनर्दृष्टे प्रेयस्यात्मापि विस्मर्यते । कोऽर्थः । प्रियं दृष्ट्वा धन्याः स्त्रियो निःश्वसितोत्कम्पित

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११०
वजालग्गं
[ 407 : ४२.५
407 ) अच्छउ ता फंससुहं अमयरसाओ वि दूररमणिज्जं । दंसणमेत्तेण वि पिययमस्स भण किं न पज्जत्तं ॥ ५ ॥ 403 ) अच्छउ ता लोयणगोयरस्मि पडि रण तेण जं सोक्खं । आयfore वि पिग्रसहि पिए जणे होई निव्वाणं ॥ ६ ॥ 409 ) हत्थकंसेण वि पिययमस्स जा होइ सोक्ख संपत्ती । सा सरभसगाढा लगिए वि इयरे जणे कत्तो ॥ ७ ॥ 410 ) ता किं करेमि माए लोयणजुयलस्स हयसहावस्स । एक मोत्तूण प्रियं 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 नामाकर्णनमपि सुखं करोति ॥ ४०८ ॥
I
409) [ हस्तस्पर्शेनापि प्रियतमस्य या भवति सौख्यसंपत्तिः । सा सरभसगाढा लिङ्गितेऽपीतरस्मिञ्जने कुतः ।। ] हे सखि प्रियतमस्य हस्तस्पर्शेनापि या सुखसंपत्तिर्भवति सा सरभसगाढालिङ्गितेऽपीतरस्मिन् जने कुतः । प्रियतम हस्तस्पर्शोऽप्यन्यजन गाढा लिङ्गनादप्यतिरिष्यत इति भावः । असती नायिका ।। ४०९ ।।
"
410 ) [ तत् किं करोमि मातर्लोचनयुगलस्य हतस्वभावस्य । एकं मुक्त्वा प्रियं लक्षयित्वा न लक्षयति लक्षम् ॥ ] ततः किं करोमि मातइतस्वभावस्यामुष्य लोचनयुगलस्य । किमिति । यत एकं प्रियं मुक्त्वा

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-413 : ४३.१] दुईपज्जा 411) ता किं करेमि पियसहि पियस्स सोहग्गभारभमिरस्स।
रायंगणं व खुब्भइ जस्स घरं दूरसंघेहिं ॥९॥ 412) तह तेण वि सा दिहा तीए तह तस्स पेसिया दिट्ठी। जह दोण्ह वि समयं चिय निव्वत्तरयाइ जायाई ॥१०॥
४३. दुईवज्जा [दूतीपद्धतिः] 413) दूइ तुम चिय कुसला कक्खडमउयाइ जाणसे वोत्तं ।
कंडुइयपंडुरं जह न होइ तह तं कुणिज्जासु ॥१॥
लक्ष्येऽपि दृष्टिगोचरेऽपि लक्षं जनान्नैव लक्षयति । लक्षमपि जनाननालोक्य प्रियमेवायलोकयति लोचनयुगलम् ।। ४१० ॥
___411) [ तत् किं करोमि पियसखि 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 निर्वृत्तरतानि जातानि। युवा तया कटाक्षितस्तेनापि सा कटाक्षिता, यथा गाढालिङ्गनं विनापि सुरतसुखमन्वभूतामिति भावः ॥ ४१२ ।।
413) [ दूति त्वमेव कुशला कठिनमृदूनि जानासि वक्तुम् । कण्डूयितपाण्डुर यथा न भवति तथा त्वं कुर्याः ॥ ] हे दूति त्वमेव कुशला कठिनमृदूनि जानासि वक्तुम् । कण्डूयितपाण्डुरं यथा न भवति तथा त्वं कुर्याः । यथा स्वयमेव प्रियमभिससारैषेति लघुतां यथा न यामि, कार्य च यथा सिध्यतीति । कण्डूयितपाण्डुरं ( ? कण्डूयितं पाण्डुरं ) यथा न संपद्यत इति ॥ ४१३ ।।

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૨૨
वजालग्गं
[+14:४३.
414) कित्तियमेत्तं एयं एसावत्था उ सहि सरीरस्स।
महिला महिलाण गई जं जाणसि तं कुणिज्जासु ॥ २॥ 415) जं तुह कज्ज भण तं मह त्ति जं जाणिउं भणेज्जालु ।
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 ता दूइ अहोमुही तुमं कीस ।
सो होही मज्झ पिओ जो तुज्झ न खंडए वयणं ॥५॥
414) [ कियन्मात्रमेतदेषावस्था तु सखि शरीरस्य । महिला महिलानां गतिर्यज्जानासि तत्र्याः ॥ ] 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 आगच्छति तद् विदधीथा इति भावः ।। ४१४ ॥
____415) [ यत्तव कार्य भण तन्ममेति यज्ज्ञातुं भणेः। हे दूति सत्यवचनेन त्वमसि पारं गताद्य ।। ] यत्तव कार्य तन्मा भण। यज्ज्ञातुं तद्भणेः । ओ दूइ हे दूति, सत्यवचनेन त्वं पारं गतासि अद्य ॥४१५॥
416 ) [ तिलकं विलयं विपरीतं कञ्चुकं स्वेद भिन्नं सर्वाङ्गम् । प्रतिवचनमलभमाना दूती कल यित्वा सा हसिता || ] तिलकं विलयं, विपरीतं कञ्चुकं, स्वेद भिन्नसर्वाङ्गम् । प्रतिवचनमलभमाना कोपेन. 'एवमकाहं 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 ( बदनम् ) ।। ] हे दृति यदि स न गेहमेति, ततस्त्वं किमित्यधोमुखी भवसि । स भविष्यति ममः प्रियो यस्तव वचनं न खण्डयति, तवादेशं करिष्यति । अयं भावः । कयाचिन्नायिकया प्रेषिता दृती प्रियं प्रति, तत्रैव तेन सह सुरतसुखमनुभय खण्डिताधरा, एवंविधं मुखं कथं तस्यै दर्शयामीत्यधोमुखी आगतवती । तां च तथाविधामवलोक्य नायिका प्रकारान्तरेण प्रतिभिनत्ति । हे सखि

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-421 : ४३.९ ]
दुईवज्जा 418) दूइ समागमसेउल्लयंगि दरल्हसियसिचयधम्मिल्ले ।
थणजहणकवोलणहक्खएहि नाया सि जह पडिया ॥६॥ इय रक्खसाण वि फुडं दूइ न खज्जंति दूइया' लोए।
अह एरिसी अवस्था गयाण अम्हं वसे जाया ॥ ७॥ 420) अच्छउ ताव सविब्भमकडवखविक्षेवजंपिरी दुई।
तग्गामकुडिलसुणहिल्लया वि दिट्ठा सुहावेइ ॥ ८॥ 421) वेल्लहलालाववियक्खणाउ अडयणपउत्तिहरणाओ।
सो रण्णो नो गामो जत्थ न दो तिन्नि दूईओ॥९॥
किमित्यधोमुखी भवसि । यस्तव वदनमोष्ठं खण्डयति स मम प्रियः कथम् । त्वां सेवमानो मम वैयेवेति भावः ॥ ४१७ ।।
418) [दति सनागमस्वेदााङ्गि ईषत्रस्त सिचयकेशपाशे । स्तनजघनकपोलनखक्षतैर्शातासि यथा पतिता ।। ) हे समागमस्वेदाङ्गि, ईषत्स्रस्तवस्त्रकेशपाशे, स्तनजघनकपोलनखक्षतैर्शातासि यथा त्वं पतितासि । सुरतोद्भूतस्वेदाम, ईषतस्रस्तवस्त्रकेशपाशाम् 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। तद्प्रामकुटिलशुनक्यपि दृष्टा सुखयति ।। ] तिष्ठतु तावत्सविभ्रमकटाक्षक्षेपोपलक्षितजल्पनशीला दूती, तद्ग्रामकुटिलशुनक्यपि दृष्टा सुखयति ॥४२०॥
421) [ कोमलालापविचक्षणा असतीप्रवृत्तिहारिण्यः । तदरण्यं न ग्रामो यत्र न द्वे 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 I विकसितम्

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वज्जालगं [422 : ४४.१. ४४. ओलुग्गावियावज्जा [अवरुग्णापद्धतिः] 422) तुह गोत्तायण्णणवियडरमणपज्झरियरसजलेणं व ।
रइमंदिरम्मि बाला अन्भुक्खंती परिन्भमइ ॥ १ ॥ 423) तुह संगमदोहलिणीइ तीइ सोहग्गविभियासार।
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 गोत्राकर्णनविकटरमणप्रनुतरसजलेनेव। रतिमन्दिरे बालाभ्युक्षन्ती परिभ्रमति ॥] हे नायक त्वगोत्राकर्णन विकटकटिस्थलप्रस्नतरसजलेनेव रतिमन्दिरे बालाभ्युक्षणशीला परिभ्रमति । अयं भावः । तव नामाकर्णनेनापि गृहमध्ये द्रवीभूत चित्ता परिभ्रमन्त्यपि द्रवति ॥४२२॥
423) [ तब सङ्गमदोहदवत्या तया सौभाग्य विजम्भिताशया। उपयाचितकशतानि ददत्या सुभग देवा अपि न प्राप्ताः || 1 तव सङ्गमे दोहदवत्या तया सौभाग्यविज़म्भिताशया, नवसितशतानि ददत्या सुभग देव्यपि न प्राप्ता । यत् पूणे मनोरथे देवादिम्यो दीयते तत्तवसितम् ॥४२३।।
424) [तवान्वेषणकायें सुभग सा हर्षविकसितकपोला । यद्यत्र नास्ति तत्तत्र मार्गयन्ती चिरं भ्रान्ता ।।] तवान्वेषणकार्ये सरभसविकसितकपोला 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 सुभगमौलिचडामणिं त्वामेवान्वेषयन्ती परिभ्रमति ।। ४२५ ॥

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429:४४.८] ओलुग्गावियावज्जा 426) नयणाइ तुह विओए घोलिरबाहाइ सुहृय तणुईए।
हिययडियसोययासधूमभरियाइ व गलंति ॥ ५॥ 421) वइमग्गपेसियाई तीए नयणाइ तम्मि बोलीणे।
अज वि गलति पडिलग्गकंटयाइ व्व ओ सुहय ॥६॥ 428) संभरिऊण य रुण्णं तीइ तुम तह विमुक्कपुकारं ।
निय जह सुहियस्स वि जणस्स ओ निवडिओ बाहो ॥७॥ 429) एकेकमवइवेदियविवरंतरतरलदिन्नणयणाए।
तइ वोलंते बालय पंजरसउणाइयं तीए ॥८॥
426) [ नयने तव वियोगे घूर्णनशीलबाष्पे सुभग तन्न्याः । हृदयस्थितशोकहुताशधूमभते इव गलतः ॥ ] हे सुभग, तस्यास्तव्या नयने त्वाद्वियोगे हृदयस्थितशोकहुताशधूमभते इव गलतः । किंविशिष्टे नयने । प्रसारितबाष्पे । त्वद्वियोगशोकाग्निधूमपूर पिहिते इव नयने वहतोऽनवरतम् ॥ ४२६ ॥
___427 ) [वृतिनार्गप्रेषिते तस्या नयने तस्मिन्नतिक्रान्ते । अद्यापि गलतः प्रतिलग्नकण्टके इव हे सुभग ।। ] हे सुभग तस्या नयने तस्मिन्नतिक्रान्तेऽद्यापि गलतः । किंविशिष्टे । वृतिविवरमार्गप्रेषिते । उत्प्रेक्षते । अक्षिणी' प्रतिलग्नकण्टके इव प्रतिलग्नकण्टककर्करे ( इव ) भवतः । तदा गलतः । सा तं युवानमत्रलोकयितुं वृतिच्छिद्रेष्वक्षिणी 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 विमुक्तपत्कारं रुदितं, यथा सुखितजनस्य पार्श्वस्थितस्य दयितस्यापि जनस्याहो निपतितो बाष्पः ॥ ४२८ ॥
429) [एकैकवृतिवेष्टितविवरान्तरतरलदत्तनयनया। त्वय्यतिक्राम। बालक पञ्जरशकुनवदाचरितं तया ।। ] त्वय्यतिक्रान्ते हे बालक, तया
1 G, I अक्षिणी चेत् प्रतिलग्नकण्टके भवतः तदा गलतः ।

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वज्जालग्गं
[430 : ४४.९०
430) नयणमंतरघोलंतबाहभरमंथराइ 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।
उम्वसियणयरघरदेवय व्व ओमालयं' वहइ ॥ ११ ॥
पञ्जरशकुनायितं पञ्जरस्थितशकुनवत् आचरितम् । किंविशिष्टया तया । एकैकस्य वृतिवेष्टकस्य' विवरान्तरतरलदत्तनयनया । त्यामवलोकयितुं दत्तवृतिविवरनयनया पञ्जर स्थितशकुनवत् संजातमिति भावः ॥४२९॥
___430) [ नयनाभ्यन्तरघूर्णद्वाष्पभरमन्थरया दृष्टया । पुनरुक्तप्रेक्षणशीलया बालक ततः किं न भणितोऽसि ॥ ] हे बालक ततः किमिति न भणितोऽसि । केन साधनेनेत्याह । दृष्टया । किविशिष्टया दृष्टया । नयनाभ्यन्तरघर्णद्वाष्पभरमन्थरया । पुनरुक्तं पुनः पुनः प्रेक्षणशीलया। किमिति न भणितोऽसि । त्वामवलोकयन्त्या त्वद्विरहाश्रुपातकलुषितया पुनः पुनः प्रेषितया दृष्टया भणितोऽस्येव ।। ४३० ।।
431) [सुभग गतं तव विरहे तस्या हृदयं प्रवेपनशीलमद्य । करिचरणाक्रमणोच्छलिततुच्छतोयमिव 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 अपमालिकां पुष्पमाला वहति । कदाचिच्छुभगन्धा भवेत्तर्हि वहतु नामेत्याह । गन्धरहितामपि । केव । उद्वासितनगरगृहदेवतेव । त्वद्दत्तां मालिकां त्वत्समर्पितस्थपनिकामिव( ? ) त्वत्संगमैषिणी वहतीत्यर्थः ।। ४३२ ।।
1 G ओमालियं
2 [ वृतिवेष्टितविवरान्तर

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-436:४४,१५] ओलुग्गावियावज्जा 433) तह मीणा तुह विरहे अणुदियहं सुंदरंग तणुयंगी।
जह सिढिलवलयणिवडणभएण उब्भियकरा भमइ ॥१२॥ 434) तुह विरहतावियाए तिस्सा बालाइ थणहरुच्छंगे।
दिजंती अणुदियहं मुणालमाला छमच्छमइ ॥ १३ ॥ 435) सा तुज्झ कए गयमयविलेषणा तह धणेकसाहारा।
जाया निद्दय जाया मासाहारा पुलिंदि व्व ॥ १४॥ 436) हत्थट्ठियं कवालं न मुयइ नूणं खणं पि खटुंगे।
सा तुह विरहे बालय बाला कावालिणी जाया॥१५॥
433) [ तथा क्षीणा तव विरहेऽनुदिवसं सुन्दराङ्ग तन्वङ्गी । यथा शिथिलवलयनिपतनभयनोर्वीकृत करा भ्राम्यति || ] हे सुन्दराङ्ग त्वद्विरहेऽनुदिवसं सा तनुकाङ्गी तथा क्षीणा, यथा शिथिलवलय निपतनभयेनोर्वीकृतकरा भ्राम्यतीत्यतिशयोक्तिः ॥ ४३३ ।।
____434) [तव विरहतापितायास्तस्या बालायाः स्तनभरोत्संगे। दीयमानानुदिवसं मृणालमाला छमच्छमायते ॥] त्वद्विरहतापिताया स्तस्याः स्तनभरोत्सङ्गेऽनुदिवसं दीयमाना मृणालमाला छमछमायतेऽनौ पतितार्दवस्तुवत् ॥ ४३४ ॥ ___435) [ सा तब कृते गतमद विलेपना ( 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
1G आहारो 2G वनैकसाधारा

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पज्जालग्गं
[437: ४४.१६
437) तह झीणा जह मउलियलोयणउडविहडणे वि असमत्था।
सक्किहिइ दुक्करं घरगयं पि दटुं तुमं वाला ॥ 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॥
स्वद्विरहे 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। कापालिकाप्येवं विधा भवति। हस स्थितं कालं मस्तकखण्डं न मुञ्चति भिक्षार्थम् । तथा खट्वाङ्गमायुधविशेषं न मुञ्चति ॥ ४३६ ॥
___437) [तथा क्षीणा यया मुकुलितलोचनपुट विघटनेऽप्यसमर्था । शक्ष्यति दुष्करं गृहगतमपि द्रष्टुं त्वां बाला ॥ ] तथा बाला क्षीणा यथा मुकुलितलोचनपुटविघटनेऽप्यसमा सती त्वां द्रष्टुं गृहगतपपि दुष्करं शक्ष्यति ॥ ४३७ ।।
433) [ नाहं दूती न त्वं 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 तवायशउक्तिः । तेन धर्माक्षरं भणामः ॥ ४३८ ॥
____439) [बहुशोऽपि कथ्यमानं तव वचनं मम हस्तसंदिष्टम् । न श्रुतमिति जत्पन्ती पुनरुक्तशतं करोति प्रौढयुवतिः ॥] अज्झा प्रौढयुवतिः । देशीयपदमिदम् । न श्रुतमिति जल्पमाना मम हस्तमंदिष्टं त्वद्वचनं बहुशोऽपि कथ्यमानं सन्न श्रुतमिति जल्पन्ती ।। ४३९ ।।
1 G तस्स य पवत्तको इत्थ मह वावारो। [ तस्स व पवत्तिको इत्थ मह वावारो। 2G, I अब्जा 3G तस्यैव प्रवर्तकोऽत्र मम व्यापारः। I तस्यैव प्रवक्तिकोऽत्र (१) मम व्यापार

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-443 : ४५.४] पंथियवज्जा
४५. पंथियवजा [पथिकपद्धतिः] "440) मझण्हपत्थियस्स 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) दिट्टो सि जेहि पंथिय जेहि न दिठो सिबे विते मुसिया।
एकाण हिययहरणं अन्नाण वि निष्फलं जम्मं ॥४॥
440) [ मध्याह्नपस्थितस्यापि ग्रीष्मे पथिकस्य हरति संतापम् । हृदयस्थित जायामुखमृगाङ्कज्योत्स्नाजलोत्पीडः ॥] पथिकस्य प्रीष्मे मध्याहे प्रस्थितस्यापि संतापं हरति । कोऽसौ । हृदयस्थितजायामुखमृगाङ्कज्योस्नाजलोत्पीडः । कदाहं जायां द्रक्ष्यामीति जायामेव चिन्तयंस्तन्मुखचन्द्रचन्द्रिकाप्यायितशरीरो ग्रीष्ममध्याह्ने धर्म मर्मा विधमपि न गणयतीत्यर्थः ।। 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 41 ४४१ ।।
___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 जलप्पूलो

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वज्जालग्न
[444 : ४५५--
wwwwwwwwwwwwwwwwwww
444) खरपवणचाडुचालिरकंठठियदिनकप्पडो पहिओ।
दइयादसणतुरिओ अद्भुड्डीणो व्व पडिहाइ ॥ ५॥ 445) दइयादसणतिण्हालयस्स पहियस्स चिरणियत्तस्स ! नयरासन्ने धुक्कोडिया वि हियए न मायति ॥ ६॥
४६. धनवज्जा [धन्यपद्धतिः] 446) ते घना गरुयणियंबविभारालसाहि तरुणोहिं ।
फुरियाहरदरगग्गरगिराहि जे संभरिजंति ॥ १॥ 447) ते धन्ना कढिणुत्तुंगथोरथणवीढभारियंगीहिं।
- सब्भावणेहउक्कंठिरीहि जे संभरिज्जति ॥ २ ॥ यैश्च न दृष्टोऽसि, तौ द्वावपि मुषितौ । कुत इत्याह । एकेषां हृदयहरणं यैर्नयनातिथितां नीतस्तेषां मनोलुण्टाकोऽभूः । यैश्च न दृष्टस्तेषामन्येषां. त्वादृशं युवरत्नं पुनरपश्यतां जनुनिष्फलमजनीति ।। ४४३ ।।
4+4) [ खरपवन चाटुचलनशीलकण्ठस्थितदत्तकपटः पथिकः । दयितादर्शनत्वरितोऽधोंड्डीन इव प्रतिभाति ॥ ] खरपवनचाटुचालनशील: कण्ठस्थितो दत्तः कर्पटो येन । अत एव अॉड्डीन इव पथिको भाति । किंविशिष्टः । दयितादर्शनत्वरितः । पवनप्रेरितोभयपार्श्वस्थितकर्पटमिषात् पक्षाभ्यामुड्डीन इव लक्ष्यते स्म पान्थ इति ॥ ४४४ ॥
445) [ दयितादर्शनतृष्णालोः पथिकस्य चिरनिवृत्तस्य । नगरासन्ने संशया अपि हृदथे न मान्ति ।। ] पथिकस्य धुक्कोडिया कथं जीवन्ती मृतां वा प्राणेश्वरी द्रक्ष्यामीति हृदये धुगधुगितानि संशया न मान्ति । नगरासन्ने । किंविशिष्टस्य । दयितादर्शनतृष्णालोः । पुनश्चिरनिवृत्तस्य बहुकालव्याधुटितस्य ॥ ४४५ ॥
446) [ ते धन्या गुरुनितम्ब बिम्बभारालसाभिस्तरुणीभिः । स्फुरिताधरदरगद्गदगीर्भिर्ये संस्मर्यन्ते ।। ] ते धन्या य एवंविधाभिस्तरुणीभिः संस्मर्यन्ते । कीदृशीमिः । गुरुनितम्ब बिम्बभारालसाभिः, स्फुरिताधरगद्वदगीर्भिः ।। ४४६ ॥
____447) [ ते धन्याः कठिनोत्तुङ्ग विस्तीर्णस्तनपीठभारिताङ्गीभिः । सद्भावस्नेहोत्कण्ठनशीलाभिये संस्मयन्ते ।। ] ते धन्या ये संस्मर्यन्ते तरू

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१२९.
-450: ४७.१] हिययसंवरणवजा 448) ते धन्ना ताण नमो ते चिय जीवंति वम्महपसाया।
ईसिल्हसंतणीवीउलाहि जे संभरिज्जति ॥ ३ ॥ 449) ते धन्ना समयगइंदलीललीलायरीहि अणवरयं ।
छणवासरससहरवयणियाहि जे संभरिजति ॥४॥
४७. हिययसंवरणवज्जा [ हृदयसंवरणपद्धतिः] 450) झिज्जउ हिययं फुटुंतु लोयणा होउ अज्ज मरणं पि।
मयणाणलो वियंभउ मा माणं मुंच रे हियय ॥१॥
णीभिः कठिनोत्तुङ्ग विस्तीर्णस्तनपीठभारिताङ्गीभिः । अकृत्रिमप्रेमोत्कण्ठनशीलाभिः ॥ ४४७ ।।
448) [ ते धन्यारतेभ्यो नमस्त एव जीवन्ति मन्मथप्रसादात् । ईषत्स्रसमाननीवीव्याकुलाभिर्ये संस्मर्यन्ते ॥] ते धन्यास्तेभ्यो नमस्त एवं मन्मथप्रसादाज्जीवन्ति ये संस्मयन्ते ईषत्स्रसमाननीवी'व्याकुलिताभिर्वनिताभिः । संस्मरणमात्रे नीवीबन्धप्रेसनं कामोद्दीपन विभावनम् ।।४४८॥
449) [ ते धन्याः समदगजेन्द्रलीलालीलाचरीभिरनवरतम् । क्षणवासरशशधरवदनाभिर्ये संस्मर्यन्ते ॥ ] ते धन्या ये प्रोषिता एवंविधाभिः संस्मर्यन्ते । कीदृशीभिः । समदो मत्तो योऽसौ गजेन्द्रस्तस्य लीला चलन तद्वत् लीलया चलन्तीभिर्मत्तगजेन्द्रगमनचलनशीलाभिः । तथा पूर्णिमाचन्द्रवदनाभिः । एवंविधा भिरनवरतं ये संस्मर्यन्ते त एव धन्या नान्ये । यतस्ताः सर्वोऽपि स्मर ति, न पुनस्ताः स्मरन्ति कंचन | अत एव तेषां धन्यत्वम् । न रत्नमन्विष्यति मृग्यते हि तत् ।। ४४९ ॥
___450) [ क्षीयतां हृदयं स्फुटतां लोचने भवत्वध मरणमपि । मदनानलो विजम्भतां मा मानं मुश्च रे हृदय | काचित खण्डिता मानमवलम्बमाना विरहावस्थामसहमाना च स्वहृदयं संवृणोति । खिचतु ( ? क्षीयताम् ) हृदयं, तेन विना स्फुटतां लोचने, मरणमप्यद्य भवतु मम । मदनानलो विज़म्भतां, तथापि हे हृदय मानं मा त्याक्षीः ॥ ४५० ॥
1G, I नीव्याकुलाभिः (नीवी + आऽ लाभिः)

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૨૨
पज्जालग्गं
[451:४७.१451) हा हियय झीणसाहस वियलियमाहप्पचिंत भज्जेसि।
जत्थ गओ न 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 कडसि कडुसु अह फुडसि हियय ता फुडसु।
जेण पुणो न कयाइ य अन्नासत्ते मई कुणमि ॥५॥
451) [ हा हृदय क्षीणसाहस विगलितमाहात्म्यचिन्त भज्यसे । यत्र 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 क्वथ्यस्त्र, अथ स्फुटसि हृदय तत्स्फुट । येन पुनर्न कदापि चान्यामक्ते मतिं करोषि ॥] हे हृदय दह्यसे दह्यस्व, क्वथ्यसे, क्वथ्यस्व अथ स्फुटसि तदा स्फुट । कुतः कारणात् । थेन पुनर्न कदाप्यन्यासक्ते मतिं करिष्यसि । अन्यासक्तं जनं कामयमानस्य भवत एवं भवतु वरम् ।। ४५४ ।।
1 I विमग्गंत (Vocative)

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-458:४८.४] सुघरिणीवज्जा
१२३ ४८. सुघरिणीवजा [सुगृहिणीपद्धतिः] 455) भुंजइ भुंजियसेसं सुप्पइ सुत्तम्मि' परियणे सयले।
पढमं चेय विबुज्झइ घरस्स लच्छी न सा घरिणी॥१॥ 456) तुच्छ तवणि पि घरे घरिणी तह कह वि नेइ वित्थारं ।
जह ते वि बंधषा जलणिहि व्व थाहं न याति ॥२॥ 457) दुग्गयघरम्मि घरिणी रक्खंती आउलत्तणं पइणो।
पुच्छियदोहलसद्धा उययं चिय दोहलं कहइ ॥ ३ ॥ 458) पत्ते पियपाहुणए मंगलवलयाइ विकिणंतीए ।
दुग्गयरिणीकुलवालियाइ रोवाविओ गामो ॥ ४ ॥
-455) [ भुङ्क्ते भुक्तशेष स्वपिति सुप्ते परिजने सकले। प्रथममेव विबुध्यते गृहस्य लक्ष्मीन सा गहिणी।। ] भुङ्क्ते भुक्तशेषं मुक्तावशेष, परिजने सकले सुप्ते स्वपिति, प्रथममेव सर्वेषु जागरितेषु प्रातरुत्तिष्ठति । एवंविधा या गृहिणी भवति सा लक्ष्मीर्गहस्य न तु गृहिणीति ।। ४५५ ॥ ___456).[ तुच्छं भक्ष्यकणमपि गहे गहिणी तथा कथमपि नयति विस्तारम् । यथा तेऽपि बान्धवा जलनिधेरिव तलं न जानन्ति ॥ ] गृहिणी तवणिं व्ययं तुच्छमपि तथा विस्तारं नयति, यथा तेऽपि बान्धवास्तत्सहोदरा: स्ताघं न प्राप्नुवन्ति । क इव । समुद्र इच । यथागताः पान्थास्तस्प स्ता, न प्राप्नुवन्ति ॥ ४५६ ।।
457) [दुर्गतगृहे गृहिणी रक्षन्त्याकुलत्वं पत्युः। पृष्टदोहदश्र दोदकमेव दोहदं कथयति ।। ] दुर्गतगृहे गृहिणी दरिद्रकुटुम्बिनी पृष्टदोहदश्रद्धा, उदकमेव दोहदं निवेदयति । किं कुर्वती । पत्युराकुलत्वं रक्षन्ती । का। गृहे । पत्या तुभ्यं किं रोचत इत्यन्तर्वत्नी पृष्टा । दरिद्रशिरोमणिरयमिति उदकमेव मह्यं रोचत इति निवेदितवती । अनेन तस्या सुगहिणीत्वं ज्यज्यते ॥ ४५७ ॥
__458) [प्राप्ते प्रियग्राघूर्णके मङ्गलवलयानि विक्रीगत्या । दुर्गतगृहिणीकुलबालिकया रोदितो ग्रामः ।। ] दुर्गतगृहिणी च सा कुलबालिका
1G,I: सुपम्मि 21 सर्वेष्वजागरितेषु

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१२४
वज्जालग्गं
459) बंधवमरणे वि हहा दुग्गयघरिणीइ वि न तहा रुण्णं । अप्पत्तबलिविलक्खे वल्लहकार समुड़ीणे ॥ ५ ॥ 460 ) अमुणियपियमरणाए वायसमुडाविरी घरिणीए । रोवाविज्जर गामो अणुदियहं बद्धवेणीए ॥ ६ ॥
ম
461 ) डिंभाण भुत्तसे सं छुहाकिलंता वि देइ दुहियाणं । कुलगोरवेण वरईउ रोरघरिणीउ झिज्जति ॥ ७ ॥
[459 : ४८.५.
च दुर्गतगृहिणीकुल्बालिका तथा ग्रामो रोद्यते स्म । किं कुर्वत्या । मङ्गलवयान्य विधवात्वसूचकानि वटयानि विक्रीणानया । क सति । प्रियश्चासौ प्राधर्णकश्च प्रियप्रा घूर्ण कस्तस्मिन् प्राप्त आगते । प्राघूर्णकमागतं वीक्ष्य मङ्गलवलयान्यपि विक्रीणानां दरिद्रकुटुम्बिनीमवलोक्य धिगिदं दारिद्रयमस्या क्या इति सकलग्रामो रोदितीत्यर्थः ।। ४५८ ।
459) [ बान्धवमरणेऽपि हा दुर्गतगृहिण्यापि न तथा रुदितम् । अप्राप्तवलिविलक्षे बल्लभका के समुडीने ||] दुर्गतगृहिण्या बान्धवमरणेऽपि नैव तथा रुदितम् । हेति खेदे । यथाप्राप्त बलिविलक्षे बल्लभकाके समुड्डीने । अयं भावः । वल्लभागमनार्थं पृष्टः काकः किल स्वरचेष्टाविशेषेण तदागमनं कुशलम्' अचकथत् । तत्पूजार्थं बल्यर्थं तत्किमपि नास्ति येन बलिं संपाच तस्मै निवेदयति । पश्चात्तस्मिन्नुडीने अहो अहं दुर्भगशिरोमणिर्यदस्मै प्रियशकुन सूचकाय कवलमपि न न्यवेदयमिति तारस्वरं रुरोद || ४५९ ॥
7
I
460) [ अज्ञात प्रियमरणया वायसमुड्डा यिन्या गृहिण्या । रोचते ग्रामोऽनुदिवसं बद्धवेण्या ||] गृहिण्यानुदिवसं 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 प्रोषित - तिभ्रात्रादयः स्त्रिय एवं कुर्वन्तीति तासां स्वभावः ॥ ४६० ।।
I
461) [ डिम्भानां भुक्तशेषं क्षुधाक्कान्तापि ददाति दुखितेभ्यः । कुलगौरवेण वरावयो दरिद्रगृहिण्यः क्षीयन्ते ||] दुर्गतगृहिणी डिम्मान :
11 शकुनम्

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१२५
--464 : ४९.२]
सईवजा -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 दिट्ठी ॥१॥ 464) चञ्चरपरिणी पियदसणा वि तरुणी पउत्थवइया वि।
असईसइज्झिया' दुग्गया वि न हु खंडियं सीलं ॥२॥ भुक्तशेषं क्षुधालान्तापि दुःखितेभ्यो ददाति यतः, वराक्यो रोरगहिण्यः क्षीयन्ते ।। ४६१ ॥
462) | अभिजातिमानिनो दुर्गतस्य छायां पत्य रक्षन्ती। 'निजबान्धवेभ्यः क्रुध्यति गृहिणी विभवेन प्राप्तेभ्यः ॥ ] गहिणी निजबान्धवेभ्यः ईर्ण्यति । किंविशिष्टेम्यः । विभवेन गहं 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 सागुलिमूर्चीकरोतु, या मम पतिं न कामयते । स कोऽपि कथयतु युवा यस्य मया प्रेषिता दृष्टिः । अस्मिन्नगरेऽम्: सर्वा अपि कामिन्यो मत्कमितारं कामयन्ते । अहं तु न कमपीति अर्थो 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 असईसइज्जिया 2 G जात्यभिमानिनः, I आभिजात्याभिमानिनः

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१६
वज्जालगं
[455: ४९.३
465 ) असरिसचित्ते दियरे सुद्धमणा पिययमे विसमसीले । न कहइ कुटुंबविहडण भरण तणुयायए मुद्धा ॥ ३ ॥ 466 ) घरवावारे घरिणी वेसा सुरयम्मि कुलवह सुयणे । परिणमज्झमि सही विहुरे मंति व्व भिच्चो व्व ॥ ४ ॥ 457) कुलवालियाइ पेच्छह जोन्वणलावण्णविभमविलासा । Hod वि अग्गचलिया पियम्मि कर्याणिच्छए गंतुं ॥ ५ ॥ 468) पुरिसविसेसेण सइत्तणाइ न कुलकमेण महिलाणं । सग्गं गए विहाले न मुयइ गोला पड्डाणं ॥ ६॥
Į
भर्तृका भवेत् । प्रोषितपतिकापि । सतीप्रातिवेश्मिका भवेत्तदा शीलं न खण्डयति । असतीप्रातिवेश्मिका । कदाचिदीश्वर गृहिणी भवेत् । द्रव्यार्थं विरुद्धार्यते दुर्गतापि । एतेषु शीलखण्डन हेतुषु सत्स्वपि न खण्डितं शीलं सतीत्वात् ।। ४६४ ॥
1
465 ) [ असदृश चित्ते देवरे शुद्धमनाः प्रियतमे विषमशीले । न कथयति कुटुम्बविघटनभयेन तनूभवति मुग्धा || ] काचिन्मुग्धा सतीमतल्लिका न कथयति पत्युः पुरतो मनोगतम् । कासति । असदृशचित्ते देवरे, प्रिये च विषमशीले । सा च शुद्धमनाः कुटुम्ब विघटनभयेन । अयमर्थः । काचिदात्मीयदेवर मशुद्धमनसं तामेव च रिरंसुमवलोक्य पत्युः पुरस्तात्तदुदुश्चेष्टितम् " अनयोर्भ्रात्रोर्विघटनं मा भूयाद् " इति न कथयति । केवलं तच्चिन्ताचान्तचेतास्तनूभवतीत्यर्थः ॥ ४६५ ॥
"
-
466) [ गृहव्यापारे गृहिणी वेश्या सुरते कुलवधूः सुजने । परिणतिमध्ये सखी विधुरे मन्त्रीव भृत्य इव ।। ] गृहव्यापारे गृहिणी । वेश्यातुल्या सुरते । कुलवधूः सुजने | परिणतिमध्ये वृद्धावस्थायां सखी । विधुरे मन्त्री भृत्य इव ॥ ४६६ ।।
45 ) [ कुलपालिकाया प्रेक्षध्वं यौवनलावण्य विभ्रमविलासाः ॥ सर्वेऽप्यप्रचलिताः प्रिये कृतनिश्वये गन्तुम् || ] कुलबालिकाया विभ्रमाव यौवनविलासाः सर्वेऽप्यग्रचलिताः प्रिये गन्तुं कृतनिश्चये ॥ ४६७ ॥
:
468 ) [ पुरुषविशेषेण सतीत्यादि न कुलक्रमेण महिलानाम् । स्वर्गं गतेऽपि हाले न मुञ्चति गोदा प्रतिष्ठानम् ॥ ] पुरुषविशेषेण सतीत्कं

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-471 : ४९.९] सईवजा
१२५ 469) इहपरलोयविरुद्धण कण्णकडुएण गरहणिज्जेण ।
उभयकुलसणिज्जेण दूइ किं तेण भणिएण ॥७॥ 470) जइ सो गुणागुराई गुणन्नुओ मह गुणे पसंसेइ ।
पढम चिय जइ असई गुणगणणा का तह च्चेय ॥ ८ ॥ 471) जइ उत्तमो' वि भण्णइ मह पुरओ सो वि सुयणु अणुदियो ।
मामि न उत्तम'पुरिसा परस्स दाराइ पेच्छंति ॥ ९॥
न कुलक्रमेण महिलानाम् । स्वर्ग गतेऽपि हाले सातवाहने गोला गोदावरी पइठाणं ( प्रतिष्ठानं ) नाम नगरं न मुञ्चति । यथा पुरुषश्चेष्छीलवान् स्यपि 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 । किंविशिष्टेन । इहपरलोकविरुद्धेन, कर्णकटुकेत 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, " असावुतमस्त्वद्गुणान् 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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वजालग्गं
[ 472.: ५..
५०. असईवजा [असतीपद्धतिः] 472) नियडकुडंग' पच्छन्नदेउलं बहुजुवाणसंकिण्णं ।
थेरो पइ त्ति मा रुवसु पुत्ति दिन्ना सि सुग्गामे ॥१॥ 473) मा रुवसु ओणयमुही धवलायतेसु सालिछेत्तेसु ।
हरियालमंडियमुहा नड व्व सणवाडया जाया ॥२॥ 474) पुब्वेण सणं पच्छेण वंजुला दाहिणेण वडविडवो।
पुत्तिइ पुण्णेहि विणा न लभर 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 जाता: ॥ ] हे पुत्रि धवलीभवत्सु शालिक्षेत्रेषु नतमुखी मा रोदी: । 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 कार्षी रिति 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 I °कुडुंगं 2 I adds : अन्य व्याख्यानान्तरम् ईदृशीनां गाथानां श्रीत्रिभुवनपालविवृ.
तितः छेकोक्तिविचारलीलया ज्ञेयम् । यतोऽहं लेखक एव ।

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-477: ५०.६ ]
असईवजा
475) पेक्खह महाणुचोजं काणाघरिणीह जं कयं कर्ज । 'चुंबेवि' न लहु नयणं झडत्ति' नीसारिओ जारो ॥ ४ ॥ 476) पउरजुवाणो गामो महुमासो जोवणं पई थेरो ।
जुण्णसुरा साहीणा असई मा होउ किं मरउ ॥ ५ ॥ 477 ) देवाण बंभणाण य पुत्ति पसारण पत्तियं कालं ।
न हु जाओ अम्ह घरे कइया वि स प्तणकलंको ॥ 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) [ प्रचुरयुवको 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 यद्यसती न भवेत्तदा मरणं शरणं मन्येत ॥ ॥ ४७६ ॥
11 चुबेविणु, 4 I मरणं शरणं नान्यत् ।
वल ९
2 I atèfa, 3 I तत उत्थाय
१२९
477) [ देवानां ब्राह्मणानां च पुत्रि प्रसादेनैतावन्तं कालम् । न खलु जातोऽस्माकं गृहे कदाचिदपि सतीत्वकलङ्कः ॥ ] हे पुत्र, अस्मद् गृहे देवानां ब्राह्मणानां च प्रसादत एतावत्कालं न खलु जातः सतीत्वकलङ्कः, इयं सतीति कङ्कः ॥ ४७७ ॥

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१३०
वज्जालग्गं
[ 478 : ५०.७
478) सट्ठीइ होइ सुहवा सपण रंभत्तणं च पावेइ । पुण्णे जारसहस्से इंदो अद्धासणं देइ ॥ ७ ॥ 479 ) जइ फुड्डु एत्थ मुयाणं जम्मफलं होइ किं पि अम्हाणं । ता तेसु कुडंगेसु ह' तेण समं तह नु कीलेज्जा ॥ ८ ॥ 480) जो जं करेइ पावइ सो तं सोऊण निग्गया असई । रमियव्वं तेण समं तत्थ जइच्छाइ ता एहि ॥ २ ॥ 481 ) असईहि सई भणिया निहुयं होऊण कण्णमूलम्मि । नरयं वचसि पावे परपुरिसरसं अयाणंती ॥ १० ॥
478) [ षष्ट्या भवति सुभगा शतेन रम्भात्वं च प्राप्नोति । पूर्णे जारसहस्र इन्द्रोऽर्घासनं ददाति || ] षष्ट्या 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 गहरप्रदेशेषु 'नु' इत्यहो, तथा इह जन्मवत् ( तेन समं ) क्रीडेयम् ॥ ४७९ ॥
1
480 ) [ यो यत्करोति प्राप्नोति स तच्छ्रुत्वा निर्गतासती । रन्तव्यं तेन समं तत्र यदृच्छया तद् इदानीम् || ] यो यत्करोति प्रामोति स तद् इति श्रुत्वा निर्गतासती, रन्तव्यं तेन समं मया तत्र यदृच्छया, तत इदानीमपि रम्यते ।। ४८० ॥
481) [ असतीभि: सती भणिता निभृतं भूत्वा कर्णमूले । नरकं ब्रजसि पापे परपुरुषरसमजानाना || ] असतीभिः सती भणिता निभृतं, भूत्वा कर्णमूले, कर्णे लगित्वेत्यर्थः । किम् उक्ता । नरकं व्रजसि पापे - परपुरुषरसमजानाना ।। ४८१ ॥
1 It

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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 भुंजतो यास दीहाउओ होसि ॥१२।। 434) छिन्नं पुणो वि छिज्जउ महुमहचकेण राहुणो सीसं।
गिलिओ जेण विमुक्को असईणं दूसनो चंदो ॥ १३ ॥ 485) तं किं पि कह वि होहिइ लभइ पुहवि वि हिंडमाणहिं।
जेणोसहेण चंदो जीरिज्जइ पुण्णिमासहिओ ॥१४॥
wwwvvvvvvvvvvvuA
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 । अमृतमयं 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 पुनरपि च्छिद्यतां मधुमथनचक्रेण राहोः शिरः । गिलितो येन विमुक्तोऽसतीनां दूषकश्चन्द्रः ।। ] राहोः शिरश्छिन्नमपि पुनश्छिद्यताम् । केन । मधुमथनचक्रेण सुदर्शनेन । येन राहुणा गिलितोऽपि विमुक्तोऽसतीनां दूषकश्चन्द्रः ।। ४८४ ॥
485) [तत्किमपि कथमपि भविष्यति लभ्यते पृथ्वीमपि हिण्डमानैः । येनौषधेन चन्द्रो जीर्यते पूर्णिमासहितः ।। ] तत् किमपि कथमपि भविष्यति लभ्यते पृथिवीं हिण्डमान]नौषधेन पूर्णिमासहितश्चन्द्रो जीर्यते ।। ॥ ४८५॥

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રરર
वज्जालग्गं
[486 : ५०.१५
436) किं विहिणा सुरलोए एका वि न पुंसलि त्ति निम्मविया।
साहीणो जेण ससी न बोलिओ नीलरंगम्मि ॥ १५ ॥ 487) पसरइ जेण तमोहो फिट्टइ चंदस्स चंदिमा जेण ।
तं सिद्ध सुमरि सिरिपव्वयाउ आणोसह किं पि ॥ १६ ॥ 488) मा पत्तियं पि दिज्जस पुंसलि सिविणे वि कामडहणस्स है
जो अम्हाण अमित्तं चंदं सीसे समुव्वहइ ॥ १७ ॥ 489) असईणं विप्पिय रे गव्वं मा वहसु पुण्णिमायंद।
दीसिहिसि तुमं कइया जह भग्गो क्लयखंडो व्व ॥ १८॥
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 नैकट्यवशान्न, मज्जितो नीलरंगे नीलीरागे' ।। ४८६ ।।
____487) [ प्रसरति येन तमओघो भ्रश्यति चन्द्रस्य चन्द्रिका येन । तसिद्ध स्मृत्वा श्रीपर्वतादानयौषधं किमपि ।। ] असर ति येन तमओघोऽन्धकार निकुरुम्बो, याति च चन्द्रस्य चन्द्रिका येन, तदोषधं श्रीपर्वतात् स्मृत्वानय किमपि हे सिद्ध । श्रीपर्वतः सर्वेषामौषधानां स्थानं, तत्र सिद्धा एव व्रजन्ति ।। ४८७ ।।
____488) [ मा पत्रिकामपि दद्याः पुंश्चलि स्वप्नेऽपि कामदहनस्य । योऽस्माकम मित्रं चन्द्रं शी समुद्वह ति ।। ] हे पुंश्चलि, स्वप्नेऽपि कामदहनस्येश्वरस्य पत्रिकामपि मा दद्याः । ईश्वरः पत्रिकया न पूजनीयो द्विषन्नः । योऽयमीश्वरोऽस्माकममित्रं चन्द्रं शिरस्युद्वहति ।। ४८८ ।।
489) [ असतीनां विप्रिय रे गर्वं मा यह पूर्णिमाचन्द्र । द्रक्ष्यसे त्वं कदापि यथा भग्नो वलयखण्ड इव ॥ ] रे असतीनां विग्रिय चन्द्र गर्व मा बहस्व | कदापि त्वं द्रक्ष्यसे । कथम् । यथा भग्नो वलथखण्ड इव ।।४८९॥
1 I adds : एतेन सर्वाभिः पुंश्चलीभिः स्वात्मानो मलिनीकृताः सन्तीति भावः । 2 I श्रीपर्वतो हिमवत्पर्वतः।

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-492:५०.२१ ]
असई वज्जा
490) अग्वो धावतु तुरियं कज्जल भरिऊण वे वि हत्थाई । दिट्ठो कूवावडिओ असणं दूसओ' चंदो ॥ १९ ॥ 491) मह एसि कीस पंथिय जइ हरसि नियंसणं नियंबाओ । सामि कस्स पुरओ गामो दूरे अहं एक्का ॥ २० ॥ 492) अत्ता बहिरंधलिया' बहुविहवीवाहसंकुलो गामो । मज्झ पई य विएसे को तुज्झ वसेरयं देइ ॥ २१ ॥
१३३
490) [ अहो धात्वरितं कज्जलेन भृत्वा द्वावपि हस्तौ । दृष्टः कूपापतितोऽसतीनां दूषकश्चन्द्रः || ] अहो त्वरितं धाव कज्जलेन भृत्वा द्वापि हस्तौ । अयं चन्द्रः कूपपतितो दृष्टः । किंविशिष्टः । असतीनां दूषकः । चन्द्रमसः प्रतिमां कूपान्तः स्थामवलोक्य तदुपरि विरुद्धमनाः काचन स्वैरिणी "कज्जलेनामुं मलिनीकुरु येन ज्योत्स्नाजालं न विकिरति" इति सखीमुवाचेत्यर्थः ।। ४९० ।।
1
T
491) [ मात्र कस्मात्पथिक यदि हरसि निवसनं नितम्बात् । कथयामि कस्य पुरतो ग्रामो दूरेऽहमेका ।। ] हे पथिक किमिति मामेषि मामागच्छसि । यदि नितम्बानिवसनं हरसि आच्छिनत्सि तदा कस्य पुरतः कथयामि । यतो ग्रामो दूरेऽहमेका । अयमर्थः । मां प्रत्यागच्छनिकमिति बिभेषि । नितम्बाद्वस्त्रमपि यदि गृह्णासि तदा कस्याग्रतः कथयाम्यहम् | आगमनं तावद् दूरे तिष्ठतु, मन्नीवीबन्धमुन्मोच्य तथा रमस्व यथा मनोऽभीष्टम् । दवीयसो ग्रामादिदानीं कोऽपि नागमिष्यतीति स्वयमेव याचनं पुंश्चल्या ।। ४९१ ।।
492) [ श्रधिरान्धा बहुविध विवाहसंकुलो ग्रामः । मम पतिश्च विदेशे कस्तव वासं ददाति ॥ ] हे पथिक तत्र को नाम वासं ददाति । यतः श्वश्रूर्वधिरान्धा, ग्रामश्च बहुविवाह संकुलो, मम पतिश्च विदेशे, अतः को नाम उत्तरं ददाति । अयं भावः । श्वश्रूस्तावन्न पश्यति, न शृणोति । ग्रामलोकच गृहे गृहे विवाहव्ययः, मम पतिश्चात्र नास्ति । तस्मात्सतोऽपि भीतिं परित्यज्य सकलां रात्रिं रमस्त्रेति भङ्गयोक्तवती काचन कुलटा ।। ४९२ ॥
1 G, I दूओ
2 I बहिरंधलया

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१३४
वज्जालग्गं
[493 : ५०.२२
493) जणसंकुलं न सुन्नं रूसइ अत्ता न देइ ओआसं।
ता वच्च पहिय मा मग्ग वासयं एत्थ मज्झ घरे ॥२२॥ 494) कह लब्भइ सत्थरयं अम्हाणं पहिय पामरघरम्मि।
उन्नयपओहरे पेच्छिऊण जइ वससि ता वससु ॥२३॥ 495) वस पहिय अंगण च्चिय फिट्टउ ता तुज्झ वसणदोहलओ।
इह गामे हेमंतो नवरं गिम्हस्स सारिच्छो ॥२४॥
493) [ जनसंकुलं न शन्यं रुष्यति श्वश्रर्न ददात्यवकाशम् । तहज पथिक मा मार्गय वासकमत्र मम गहे ।।] हे पथिक, एतत्स्थानं जनसंकुलं, न शून्यम् । तव वासेऽनवकाश: । अत एव अत्ता श्वश्रू रुष्यति, न ददात्यवकाशं तव स्वप्तुम् ! ततो ब्रज, मा मार्गय वासकमत्र मम गहे । इति प्राकृतोऽर्थः । भावार्थस्त्वयम् । हे पथिक, एतत्स्थानं जनसंकुलं न वर्ततेऽत एव शून्यमेतत् । अत्ता ( श्वश्रूः ) न रुष्यति, ददाति स्वप्तुमवकाशम् । तदा मा व्रज, किंतु वासं याचस्वात्र मम गहे ॥ ४९३ ।।
___494) [ कथं लभ्यते सस्तरकं ( स्वस्थरतं ) अस्माकं पथिक पामरगहे । उन्नतपयोधरान् ( उन्नतपयोधरौ ) प्रेक्ष्य यदि वससि तद्वस॥] हे पथिक, अत्र क्च लभ्यते स्रस्तरकमस्माकं पामरगहे । उन्नतान् पयोधरान् मेघान् दृष्ट्वा यदि वमसि ततो वस । इति प्राकृतः ( अर्थः ) । भावार्थस्त्वयम् । हे पथिक, अस्माकं पामरगृहे ग्रामीणगृहे सत्थरयं स्वस्थरतं क प्राप्यते । अत्र कोऽर्थः । आत्मानं प्रति ग्रामीणत्वव्याजेन च्छेकमतल्लिका सुरतचातुर्यं प्रकटयति । तथोन्नतौ पयोधरौ मामकीनौ चिबुकोत्तम्भनरुची दृष्ट्वा यदि वससि ततोऽवश्यं वस । मया सह रमस्वेति प्रकारान्तरेण शब्दश्लेषेण प्रकटयति ।। ४९४ ।।
495) [बम पथिकाङ्गण एव भ्रश्यतु तावत्तव 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 ज्ञास्यस इत्यर्थः ।। ४९५ ।।

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-498 : ५१.२]
जोइसियवज्जा
१३५
496) इत्तो निवसइ अत्ता एत्थ अहं एत्थ परियणो सयलो।
ए पहिय रत्तिअंधय मा मह सयणे निमज्जिहिसि ॥२५॥
५१. जोइसियवज्जा [ज्योतिषिकपद्धतिः] 497) दीहरखडियाहत्थो जोइसिओ भमइ नयरमज्झम्मि।
जाणइ सुकस्स गई गणइ जइ गणावए को वि ॥१॥ 498) जोइसिय मा विलंबसु खडियं घेत्तूण गणसु मह तुरियं ।
अंगारए पणढे सुक्कस्स गई तह चेय ॥२॥ mananananananana
496) [इतो निवसति श्वश्ररत्राहमत्र 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 । काचनाङ्गुल्या सकलपरिजनस्वापस्थान(दर्शन)व्याजेन पथिकस्य सुरताय समागच्छतो निशीथे आत्मनः स्थानं निवेदितवती ।। ४९६ ॥
497) [ दीर्घखटिकाहस्तो ज्योतिषिको 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) [ ज्योतिषिक मा विलम्बस्व खटिकां गृहीत्वा गणय मम त्वरितम् । अङ्गारके ( अङ्गरते ) प्रनष्टे शुक्रस्य गतिस्तथैव ।। ] ज्योतिषिक मा विलम्बस्व । मम गणय त्वरितम् । किं कृत्वा । खटिका गहीत्वा । अङ्गारके भौमे, पक्षे अङ्गरते। प्रनष्टे । शुक्रस्य मतिः शुक्रातिचारस्तथैवास्ते ॥ ४९८ ॥

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१३६
वजालग्गं
[ 499:५१.३- .
499) अस्थि घर च्चिय गणओ विचित्तकरणेहि निठुरं गणइ । न हु जाणइ सुक्कगई तेणाहं तुह घरे पत्ता ॥ ३ ॥ 500 ) जोइसिय कीस चुक्कसि विचित्तकरणाइ जाणमाणो वि । तह कह वि कुणसु सिग्धं जह सुकं निश्चलं होइ ॥ ४ ॥ 501) विवरीय रविंबे नक्खत्ताणं च ठाणगहियाणं ।
न पडइ जलस्स बिंदू सुंदरि चित्तट्ठिए सुके ॥ ५ ॥
499) [ अस्ति गृह एव गणको विचित्रकरणैर्निष्ठुरं गणयति । न खलु जानाति शुक्रगति 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 । भावार्थस्वयम् । अस्ति गृहे एव गणको विचित्रकरणैर्नाना बन्वैर्निष्ठुरं गणयति । परं न खलु जानाति शुक्रस्तम्भनं, तेनाहं तव गहे प्राप्तास्मीति । त्वं तथा कुर्वीथा यथा शुक्रो निश्चलः (शुक्रं निश्चलं ) स्यादिति ॥ ४९९॥
1
500) [ ज्यौतिषिक किं प्रमाद्यति विचित्रकरणानि जानानोऽपि । तथा कुरु कथमपि शीघ्रं यथा शुक्रो ( शुक्रं ) निश्चलो (निश्चलं) भवति || ] ज्योतिषिक किमिति भ्रमसि विचित्रकरणानि जानानोऽपि । तथा कथमपि कुरु शीघ्रं यथा शुको निश्चलो भवति । पक्षे शुक्रं सप्तमो धातुर्वीर्यमिति ।। ५०० ॥
501 ) [ विपरीते र विबिम्बे (रतिबिम्बे ) नक्षत्राणां (नखक्षतानां ) च स्यानगृहीतानाम् । 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 ]
जोइसियवज्जा
१३७
502) विउलं फलयं थोरा सलायया' तुं पि गणय कुसलो सि । तह विन आओ लुको स चिय सुन्नहियओ सि ॥ ६ ॥ 503) डज्झउ सो जोइलिओ विचित्तकरणाइ जाणमाणो वि गणिउं सयवारं मे उट्ठ धूमो गणंतस्स ॥ 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 । अणिउणो जोइसिओ कड्डूइ नाडीगयं सुकं ॥ ९ ॥
(502) [ विपुलं फर्क दीर्घा शलाका त्वमपि गणक कुशलोऽसि । तथापि नागतः शुक्रः सत्यमेव शून्यहृदयोऽसि ॥] विपुलो विस्तीर्णः फलक : ', थोरा प्रौढा शलाका, त्वमपि गणक कुशलोऽसि । तथापि नागतः शुक्रः सत्यमेव शून्यहृदयोऽसि । विस्तीर्ण रतिमन्दिरं, दीर्घश्च प्रजापतिस्त्वमपि कुशलो यमने प्रवीणः । तथापि यन्न शुक्रं समायातं न द्रवीभूतोऽसि तज्जाने शून्यहृदयोऽसि ॥ ५०२ ॥
"
503 ) [ दह्यतां स ज्योतिषिको विचित्रकरणानि जानानोऽपि । गणयित्वा शतवारं ममोतिष्टति धूमो गणयतः ॥ ] विचित्रकरणानि जानानोऽपि दातांस ज्योतिषिकः । मम शतवार गणयित्वा धूम उत्तिष्ठति गणयतस्तस्येति ॥ ५०३ ॥
504 ) [ यदि गणयसि पुनरपि त्वं विचित्रकरणैर्गणय सविशेषम् । शुक्रक्रमेण रहितं न खलु लग्नं शोभनं भवति ॥ ] हे गणक, यदि गणयसि पुनस्त्वं विचित्रकरणैः सविशेषं गणय । शुक्रगमनेन रहित न खलु लग्नं शोभनं भवति ॥ ५०४ ॥
>
505) [ मुक्त्वा करणगणितमङ्गलिनात्रेण यद्यपि स गणयति । अतिणि ज्योतिषिकः कर्षति नाडीगत शुक्रन् ॥] करणगणितं मुक्या, अंगुलिमात्रेण अंगुलिरेखाभिर्यदि गणयति, तदा अतिनिपुणो ज्योतिषिक आकर्षति नाडीगतं शुक्रम् ॥ ५०५ ।।
1G, I सलाइया, 2 G, I सुगमण
3 I फलपटकः

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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 गणावर दियह ॥ 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 तलवटें ।
धिद्धित्ति कूडलेहय अज वि लेहत्तणे तण्हा ॥२॥
____506) [भणितोऽपि यदि न कुप्यसि यदि न त्वं भवसि कूटज्योतिषिकः । तत् किं तब जायान्यैर्गणयति दिवसम् ।। ] भणितोऽपि. यदि न कुप्यसि, यदि त्वं न भवसि कूटज्योतिषिकस्ततः किमिति तव. जायान्यैर्गणयति दिवसम् । यदि त्वं सभ्यग्यधुं 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 । हस्तचित्रयोश्च संचारः कुक्कोकप्रणीतोऽत्र बोद्धव्यः । ग्रन्थगौरवभयान्न लिख्यतेऽत्र । इति हे मातः, अयं कूटगणकः शुक्रसंचारं भार्गवसंचारं शुक्रस्तम्भनं कथं जानाति ।। ५०७ ॥ ___508) [ मषीं मर्दितुं न जानासि लेखनी गृहीत्वा मूढ स्खलितोऽसि । अपसर कूटलेखक सुललितपत्रं विनाशयिष्यसि ।। ] मषी मदितुं न जानासि लेखनी गृहीत्वा मढ स्खलितोऽसि अतोऽपसर कूटलेखक, सुललितपत्रं विनाशयिष्यसि । कश्चिद् यब्धुम् अनिपुणः कयाचिन्नायिकया एवमुच्यते ।। ५०८ ।।
___509) [ स्खलिता च मपी भग्ना च लेखनी भग्नं च तालपत्रम् ( तलपट्टम् ) । धिगधिगिति कूटलेखकाद्यापि लेखकत्वे तृष्णा ।। ] ढलिता

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-513 : ५३.३ ]
विज्जवजा
510) पिडुलं मसिभायणयं अत्थि मसी वित्थरं च तलवढे ।
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 वाहि ।
एयं पुणो वि अंगं विज विडंगेहि पन्नत्तं ॥२॥ 513) पुकारयं पउंजसु बालाइ रसुब्भवाइ वाहीए।
अज्जं अणज्ज निल्लज्ज विज्ज पेजाइ न हु कज्जं ॥३॥ मषी, भग्ना लेखनी, खरटितं च तालपत्रम् । धिग् धिक् कूटलेखक, अद्यापि, लेखकत्वे तृष्णा । अन्यच्च, स्खलिता मषी वीय, 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. कायें 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 । इदै पुनरप्यङ्गं वैद्य विडङ्गैः प्रज्ञप्तम् ॥ ] सत्यं ज्वरे कुशलः सरसोत्पन्नं च. लक्षसे व्याधिम् । इदं पुनरङ्गं वैद्य विटाङ्गैः प्रज्ञप्तं पुनर्नतनीसंजातम् ॥ ॥ ५१२॥
___513) [ पुक्कारयं ( पुंस्कारकं ) प्रयुक्ष्व बालाया रसोद्भवस्य व्याधेः। अद्यानार्य निर्लज्ज वैद्य पेयया न खलु कार्यम् ॥] अद्य अनार्थ

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१४०
वजालगं
[514 : ५३.४
514 ) सामा खामा न सहेइ मद्दणं विज्ज किं वियप्पेणं । अग्गंगुलीह दिज्जउ अवलेहो माउलिंगस्स ॥ ४ ॥ 515) पुकारपण विजय निव्विण्णा तुह य दीहसासेण । मा वारिज्जउ बाला भुंज अनं जहिच्छार ॥ ५ ॥ 516 ) गहवइसुरण भणियं अउव्वविज्जत्तणं हयासेणं जेण पउंजइ पुकारयं पिपन्नत्तियाणं पि ॥ ६ ॥ 517) विज 'तुहागमण चिचय मुक्का जरएण किं न परिमुणसि । तानिय मज्झ अंगे संपइ सेओ समुत्पन्नो ॥ ७ ॥
निर्लज्ज वैद्य, बालाया रसोद्भवाया व्याधेः पुकारयं ओषधि विशेषं प्रयु-व । किंतु पिज्जार पेयया न खलु कार्यम् ॥ ५१३ ।।
514 ) [ श्यामा क्षामा न सहते मर्दनं वैद्य किं विकल्पेन । अग्रा - गुल्या दीयतामवलेो मातुलिंगस्य ( मातृलिंगस्य ) ॥] श्यामा क्षामा न सहते मर्दनं, वैद्य किं विकल्पेन, अग्राङ्गुल्या क्रियतामत्रहो मातुलिंगस्य । अंगमर्दनं न सहते । लिंगस्य अङ्गुल्या अवलेह : क्रियताम् ।। ५१४ ।।
1
515) [ पुकारयेण वैद्य निर्विण्णा तत्र च दीर्घश्वासेन । मा वार्यतां बाल मुक्तान्नं (अन्यं ) यथेच्छम् || ] पुकाररण वैद्य निर्विण्णा तव दीर्घश्वासेन । मा वार्यतां बाला, भुतामन्नं यदृच्छया । पक्षे अन्यं विटम् ।। ५१५ ॥
516 ) [ गृहपतिसुतेन भणितमपूर्ववैद्यकं हताशेन । येन प्रयुङ्क्ते पुक्कारयं ( पूत्काररतम् ) अपि प्रज्ञप्तिकानामपि ॥ ५१६ || ] गृहपतिसुतेन अपूर्ववैद्यकं भणितमस्ति हताशेन । येन प्रयुङ्क्ते प्रकारयं पन्नत्तियाणं वि । पक्षे पुत्काररतं' प्राप्तानामपि ।
(517) [ वैद्य तवागमन एव मुक्ता ज्यरेण किं न जानासि । त् पश्य ममाङ्गे संप्रति स्वेदः समुत्पन्नः || ] हे वैद्य तत्रागमन एवाहं मुक्ता ज्वरेण किं न जानासि । ततः पश्य मदङ्गे संप्रति स्वेदः समुत्पन्नः । ज्वरो यदा मुञ्चति, तदा स्वेदो भवति । पक्षे, त्वदागमनजन्मा प्रस्वेदः समुलला - साधुना ॥ ५१७ ॥
1 G फूत्काररतम्

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-521 : ५३.११] विज्जवज्जा 518) विजय अन्नं वारं मह जरओ सयरपण पन्नत्तो।
जइ तं' नेच्छसि दाउं ताकि छासी वि मा होउ ॥ ८ ॥ 519) बालं जराविलंगि कलमहरपलाविणिं नियंतस्स।
विजस्स सूसुओ सूसुओ वि सहसत्ति पन्नहो॥९॥ 520) मोत्तूण बालतंतं तह य वसीकरणमंततंतेहि ।
सिद्धत्थेहि महम्मइ तरुणी तरुणेण विज्जेण ॥१०॥ 521) अन्नं न रुञ्चइ च्चिय मज्झ पियासाइ पूरियं हिययं ।
नेहसुरयलयंगे तुह सुरयं विज्ज पडिहाइ ।। ११॥ wwwwwwwwwwwwwwwm
518) [ वैद्यान्यं वारं मम ज्वरः शतरयेण ( शतरतेन ) प्रज्ञप्तः । यदि तत् नेच्छसि दातुं तत् किं तक्रमपि ( षडशीतिरपि) मा भवतु ॥1 वैद्य अन्यं वारं मम सयरएण औषधेन प्रज्ञप्तः ( ज्वरः )। यदि तन्नेच्छसि दातुं, तत् किं छासी तक्रमपि मा भवतु। पक्षे, शतस्य रतम् । छासी वि षडशीतिरपि मा भूत् ॥ ५१८ ॥
511) [ बाला ज्वराविलाङ्गी कलमधुरालापिनी पश्यतः । वैद्यस्य सुश्रुतः सुश्रुतोऽपि सहसा प्रनष्टः || ] वैद्यस्य सुश्रुतोऽपि सुश्रुतो वैद्यकसंहिता प्रनष्टो विसस्मार। कथम् सहसत्ति झटिति । किंविशिष्टस्य वैद्यस्य । बालां ज्वराविलाङ्गी कलमधुरप्रलापिनीं पश्यतः । एतां बालाम् एवंविधरोगरुग्णां कथमुपचरिष्यामीति वैद्यस्य पण्डितस्यापि चिन्ता समुदपादि । बालां ज्वराविलाङ्गी पश्यतः सुश्रुतो नष्टः ॥ ५१९ ॥
520) [ मुक्त्वा बालतन्त्रं तथा च वशीकरणमन्त्रतन्त्रैः । सिद्धार्थैः प्रहण्यते तरुणी तरुणेन वैद्येन ॥] मुक्त्वा बालतन्त्रं, तथा वशीकरणमन्त्रतन्त्रैः, सिद्धार्थैः महम्मइ तरुणी तरुणेन वैयेन ।। ५२० ॥
____521) [ अन्नं ( अन्यत् । न रोचत एव, मम पिपासया ( प्रियाशया ) पूरितं हृदयम् । स्नेहसुरतार्दाङ्गे तव सुरतं वैद्य प्रतिभाति ।। ] अन्नम् अन्यच्च न रोचत एव । मम पिपासया प्रियाशया पूरितं हृदयम् । स्नेहसुरताङ्गेि तव सुरतं वैद्य प्रतिभाति ॥ ५२१ ।।
1 G तुं (त्वम्)

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૪૨
वज्जालग्गं
५४. धम्मियवज्जा [ धार्मिकपद्धतिः ]
522) जो धम्मिओ न पावइ कुरयं मंदारयं च मुग्गरयं । सो गाहियकरंडो च्चि कत्तो घुत्तीरयं' 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 चुकिहिसि ॥ ३ ॥
[522 : ५४.१
522) [ यो धार्मिको न प्राप्नोति कुरबकं ( कुरतं ) मन्दारकं (मन्दार) च मुद्गरकम् ( मुग्धारतम् ) । स गृहीतकरण्ड एव ( गृहीतकराण्डक एव ) कुतो धत्तूरकं ( घूर्तारतं ) ] लभते || यो धार्मिको न प्रामोति कुरबकं मन्दारकं, मुग्गरकं, स गृहीतकरण्ड एव कुतो धत्तरकं लभते । अन्यच्च । ( यः ) कुरतं, मन्दारतं, मुग्धारतं न प्राप्नोति स गृहीतकरण्ड' एव कुतो धूर्तारतं लभते ।। ५२२ ॥
523)[ धत्तूरेकण ( धूर्तारतेन) धार्मिक यदीच्छसि लिङ्गपूरणं कर्तुम् । तत आगच्छ मम गृहपश्चाद्भागे सूर्येऽस्तमिते ।। ] हे धार्मिक, धत्तरकेण यदीच्छसि लिङ्गस्येश्वरस्य पूरणं कर्तुं तत आगच्छ मम गृहपश्चाद्भागे सूर्येऽस्तमिते । अन्यच्च । धूर्तारतेन हे धार्मिक लिङ्गपूरणं प्रजापतिपूरणं कर्तुं ( यदीच्छसि ), तदा मम गृहमागत्य पश्चात् सूर्येऽस्तमिते सुरतसुखमनुभूयाः || ५२३ ॥
524) [ धत्तूरकस्य ( धूर्तारतस्य ) कार्ये गभीरान् गृहपश्चाद्भागान् व्रजन् । धार्मिक सुरङ्गकात् कुरबकेभ्योऽपि ( कुरतेभ्योऽपि ) केवलं भ्रंशियसि ॥ ] धतूरकस्य कार्ये गभीराणि परोहडाणि ( परगृहपश्वाद्भागान् ) व्रजन् धार्मिक सुरंगाकार्ये कुरवकाण्यपि चुक्किहिसि न प्राप्स्यसि । धूर्त - रतस्य निमित्तं गंभीरान् गृहपश्चाद्भागान् व्रजन् सुरतकार्ये कुरतान्यपि न प्राप्स्यसि ।। ५२४ ॥
G has
1 Here and in the following gathas of this section, धत्तूरयं धत्तूरएण, धत्तूरयस्स, धत्तूरयाण, धत्तूरयाह, धत्तूर एहिं Only in 526 and 529, G reads धुत्तीरएसु and धुत्तीर्य respectively. subsequent gāthās I reads पुरोहड for परोहड
2 Here and in 3G गृहीतक राष्ट

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. -528 : ५४.७ ]
धम्मियवज्जा
525) धुत्तीरयाण कज्जेण धम्मिओ परपरोहडे भमइ ।
अन्नेहि विलुप्पंतं निययारामं न लक्खेइ ॥ ४॥ 526) घेत्तूण करंडं भमइ वावडो परपरोहडे नूणं ।
धुत्तीरएसु रत्तो एक पि न मेल्लए धम्मी ॥५॥ 527) सुलहाइ परोहडसंठियाइ धुत्तीरयाणि मोत्तूणं ।
कुरयाण कए रणं पेच्छह कह धम्मिओ भमइ ॥६॥ 528) कंचीरएहि कणवीरएहि धुत्तीरएहि बहुपाह।
जइ इच्छसि देहरयं धम्मिय ता मह घरे एज्ज ॥ ७ ॥
525) [ धत्तरकाणां (धूर्तारतानां ) कार्येण धार्मिको परगृहपश्चाद्भागान् भ्रमति । अन्यविलुप्यमानं निजारामं न लक्षयति ।। ] धत्तरकाणां कार्ये धार्मिको भ्रमति परोहडशतानि । अन्यैविलुप्यमानं निजारामं न लक्षयति । धूर्तारतानां कृते परोहडशतानि परिभ्रमति । आत्मन आरामम् आत्मनो जायाम् अन्येन रम्यमाणां न लक्षयति ।। ५२५ ॥ ____526) [ गृहीत्वा करण्डं भ्राम्यति व्यापृतः परगृहपश्चाद्भागान् नूनम् । धत्तरकेषु ( धूर्तारतेषु ) रक्त एकमपि ( एकामपि ) न मुञ्चति धर्मी ॥ ] गृहीत्वा करण्डं भ्राम्यति व्यापृतः परपरोहडाननम् । धत्तरकेषु रक्त एकमपि न त्यजति धर्मी । (धूर्तारतेषु रक्त एकामपि न त्यजति धर्मी । ) पक्षे गृहीतकराण्डः ।। ५२६ ॥
527) [ सुलभान् गृहपश्चाद्भागसंस्थितान् धत्तरकान् (धूरितानि ) मुक्त्वा । कुरबकाणां ( कुरतानां ) कृतेऽरण्यं प्रेक्षचं कथं धार्मिको भ्रमति॥] सुलभानि परोहडसंस्थितानि धत्तरकपुष्पाणि मुक्त्वा, कुरबकाणां निमित्तं पश्यत कथं धार्मिको भ्रमति । धूर्तारतानि सुलभानि । कुरतकृते ।।५२७॥
528) [ कंचीरकैः ( काञ्चीरतैः ) करवीरकैः ( कन्यारतैः ) धत्तूरकैः (धूर्तारतैः ) बहुभिः । यदीच्छसि देवगृहं ( देहरतं ) धार्मिक तन्मम गृह आगच्छेः ।। ] हे धार्मिक, करवीरकैर्धत्तरकैर्बहुभिर्यदि चेद् देवगृहमिच्छसि, ततो मम गह आगच्छ ।। कैः । कांचनारकुसुमैः, पुनर्बहुभिः कणवीरकुसुमैः, पुनरपि बहुभिर्धत्तरकुसुमैः । पक्षान्तरे । काञ्चीरतैः

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१४४
वजालग्गं
[529:५४५४
530)
529) मंदारयं विवज्जइ कुरयं परिहरइ चयइ भंगरयं ।
धुत्तीरयमलहंतो गहियकरंडो गणो भमइ ॥ ८ ॥ वियसियमुहाइ वण्णुज्जलाइ मयरंदपायडिल्लाई।
धुत्तीरयाइ धम्मिय पुण्णेहि विणा न लब्भंति ॥९॥ 531) एक्केण वि जह धुत्तीरएण लिंगस्स उवरि लग्गेण ।
मंदारयाण धम्मिय कोडीइ न तं सुहं होइ ॥१०॥ 532) सिसिरमयरंदपज्झरणपउरपसरंतपरिमलुलाई।
कणवीरयाइ गेण्हसु धम्मिय सब्भावरत्ताई ॥ ११ ॥
कन्यारतैरितैर्बहुभिदेहरतं कर्तुं यदीच्छसि तदा मम गृहमागच्छेरिति स्वैरिणीवाक्यम् ।। ५२८ ।।
529) [ मन्दारकं ( मन्दारतं ) विवर्जयति, कुरबकं ( कुरतं ) परिहरति, त्यजति भृङ्गारकं ( मंगरतम् ) । धत्तुरकं ( धर्तारतम् ) अलभमानो गृहीतकरण्डो ( गृहीतकराण्डो ) गणो भ्रमति ॥] मन्दारकं विवर्जयति, कुरवकं परिहरति, भृङ्गरकं भङ्गराजं त्यजति । धत्तरकमलभमानो गहीतकरण्डको गणो धार्मिकपेटकः परिभ्रमति । पक्षे । मन्दारतं, कुरतं, भंगरतं धर्तारतम् । 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 धर्तारतानि हसितमुखानि, वर्णेन शरीरकान्त्योज्ज्वलानि, मकरन्दप्रकटानि ।। ५३० ॥
531) [ एकेनापि यथा धत्तरकेण (धूर्तारतेन ) लिङ्गस्योपरि लग्नेन । मन्दारकाणां ( मन्दारतानां ) धार्मिक कोट्या न तत्सुखं भवति ।।। हे धार्मिक हे देवपूजक, एकेनापि धत्तरकपुष्पेण लिङ्गस्योपरि लग्नेन यथा सुखं भवति तथा मन्दाराणामपि कोट्या सुखं न भवति । अन्यच्च । एकेन्छ

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--535 : ५५.३ ] जतियवज्जा
__५५. जंतियवज्जा [ यान्त्रिकपद्धतिः] 533) जंतिय गुलं विमग्गसि न य मे इच्छाइ वाहसे जंतं ।
अरसन्न किं न याणसि न रसेण विणा गुलं होइ ॥१॥ 534) वियडा वि जंतवाया मउओ नालो रसाउलो उच्छ।
लट्ठी वि' सुप्पमाणा किं जंतिय ऊणयं वहसि ॥२॥ 535) सद्दालयं सरूवं वित्थिपणं वररसं सुमद्दसहं ।
जं एरिसयं 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 ) गहाण धार्मिक स्वभावरक्तानि (सद्भावरक्तानि)।।] हे धार्मिक, शिशिरमकरन्दप्रक्षरणप्रचुरप्रसरस्परिमलयुक्तानि करवीराणि गहाण स्वभावरक्तानि प्रकृत्या रक्तानि । सात्त्विकभावभावितप्रस्रवद्रवत्पानीयानि कन्यकारतानि सद्भावानुरक्तानि गृहाणामूनि ।। ५३२ ॥
533) [ यान्त्रिक गुडं विमार्गयसे 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 विस्तीर्ण वररसं सुमर्दसहम् । यद् ईदृश यन्त्रं तत्र सुखं यांन्त्रिको लभते ॥ ५३५ ।। ]
1 G य, 2G जइ, 3 चित्तद्रवत्वम् वल १०

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वज्जालग्गं 1536: ५५ *536) तह जतिएण जंतं अकंतं नेहणिन्भररसेण ।
जह पढमं चिय कुंडी भरिया एकेण घाएण ॥ ४॥ 537) तं जंतं सा कुंडी 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 । गहे। किंकि विशिष्टम् । चन्दनवलितं, दृढकाञ्चीबन्धनं, दीर्घ सुपरिमाणम् ॥ ५३८ ।।।
539) [ स्थूलदीर्घाणि सुन्दरकाञ्चीयुक्तानि भवन्ति निजगेहे । धन्यानां महिलानामुखलसदृशानि मुसलानि ॥] धन्यानां महिलानाम् उदूखलसदृशानि मुसलानि भवन्ति । किंविशिष्टानि । स्थूलदीर्घाणि सुन्दरकाञ्चीयुक्तानि लोहमयकटकयुक्तानि । क । निजगेहे || ५३९ ।।
1 G, I, Laber सुंदरि ( Vocative Singular )

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- 543 : ५७. १ ]
बालासंवरणवज्जा
१४०
540) मुहभारियाइ सुट्टू वि सुरु वि कंचीइ दिढनिबद्धाई । अनापि हु जुण्णुक्खलम्मि भज्जंति मुसलाई ॥ ३ ॥ 541 ) भमिओ चिरं असेसो गामो मइ सहियओ सयं वारं । गेहुक्खलपरिमाणेण मामि मुसलं चिय न दिहं ॥ ४ ॥ 542 ) भद्दमुहमंडणं चिय दरपिहुलं तह य कंचिसोहिलं । अन्नेसि पिय' मुसलं पडिछंदं तेण वच्चामो ॥ ५ ॥
५७. बालासंवरणवजा [ बालासंवरणपद्धतिः ] 543 ) जस्स तुमं अणुरत्ता सो तुज्झ य मंदहणेहओ पुत्ति । न हु दिज्जइ ताली दोहरच्छि एक्केण हत्थेण ॥ १ ॥
540) [ मुखभारकाणि सुपि सुष्टुपि 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 ॥ ५४१ ॥
542 ) [ भद्रमुख मण्डनमेवेपत्पृथुलं तथा च काञ्चीशोभितम् । अन्येषामपि मुसलं प्रतिच्छन्दं तेन व्रजामः ।। ] अहं ( ? वयं ) तेन व्रजाम: । अन्येषामेव मुसलं प्रतिच्छन्दं महे नास्ति । किं विशिष्टम् । भद्रमुखमण्डनम् । दर ईषत्पृथुलम् । तथा च कञ्चीशोभितम् ।। ५४२ ।।
543) [ यस्य त्वमनुरक्ता स तत्र च मन्दस्नेहः पुत्रि । न खलु दीयते तालिका दीर्घाक्ष्येकेन हस्तेन ।। ] यस्य त्वमनुरक्ता स त्वयि हे पुत्रि मन्दस्नेहः, न खलु दीयते तालिका दीर्घाक्ष्येकेन हस्तेन ॥ ५४३ ॥ 1 I चिय

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१४८
वजालगं
[544: ५७.२
544 ) जत्थ गओ तत्थ गओ सामलि सीहो न जुप्पइ हलम्मि । सप्पुरिलो वि तह चिचय पुंससु नयणाइ मा रुण्णं ॥ २ ॥ 545) तइया वारिज्जंती पियासि पई उल्लिरीहि अच्छीहि । एहि विरहात्थं पुणो वहंती किलामिहिसि ॥ ३ ॥ 546) मा रुवसु पुत्ति छेयाण अग्गर खिज्जिहिंति नयणाई । न हु खिजइ ताण मणं सेल्लं मिव सलिलपूरेणं ॥ ४ ॥ 547 ) दाणं न देति बहुलं नेहं दरिसंति नेय रज्जति । गण्हंति 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 सिंह: ' । किम् । हले न युज्यते । सत्पुरुषोऽपि तथैव । अत एव नयने प्रोञ्छ | मा रुद्यताम् । काचन खण्डिता मानमवलम्ब्य यावत् स्थिता, तावदागत्य भर्त्रानुनीतापि 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 पतिमार्द्राभ्यामक्षिभ्याम् । इदानीं विरहावस्था पुनर्वहन्ती मिष्यसि ॥ ] तदा वार्यमाणापि त्वं पतिं उल्लिरीहि रोदनार्द्राभ्यामक्षिभ्यां पिबसि पश्यसीति यावत् । इदानीं विरहावस्थां पुनर्वहमाना मिष्यसि ।। ५४५ ॥
546) [ मा रुदिहि पुत्रि च्छेकानामग्रे खेत्स्थेते नयने । न खलु खिद्यते ( क्षीयते) तेषां मनः शैल इव सलिलपूरेण ॥ ] मा रोदी: पुत्रि च्छेकानामग्रे', यतो नयने तव रोदनेन खेत्स्येते । न खलु तेषां मनः खेत्स्यते क्षीयते, शैल इव पर्वतो यथा सलिलपूरेण । त्वद्वोदनेन 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 पुत्र च्छेका दुरा
1 G, I, Laber पियहि 2 G, I सिंह: किं हले युज्यते । 3 G, I अग्रतः which presupposes the reading अगओ.

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- 551 : ५७.९ ]
बालासंवरणवजा
विरज्जति' ।
548 ) रज्जंति' नेय कस्स वि रत्ता पसयच्छि न हु दिrयरकर व छेया अदिट्ठदोसा वि रज्जति ॥ ६ ॥ 549) रज्जावति' न रजहि" हरंति हिययं न देति नियहिययं । छेया भुयंगसरिसा डसिऊण परंमुद्दा होंति ॥ ७ ॥ 550) रज्जावति' न रज्जहिं देति असोक्खं न दुक्खिया हुंति । असुयविणय ति एहि दुक्खाराहा जए छेया ॥ ८ ॥ 551) रते रत्ता कसणम्मि कसणया धवलयम्मि तह धवला । फलिहमणि व्व छल्ला हुंति जणे पुत्ति संपूण्णा ॥ 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 ॥
१४९
548 ) [ रज्यन्ते नैव कस्मिन्नपि रक्ताः प्रसृताक्षि न खलु विरज्यन्ते । दिनकरकरा इत छेका अदृष्टदोषा अपि रज्यन्ते ॥ ] रज्यन्ते नैव कस्मिन्नपि, हे प्रसृताक्षि' नैव रक्ताः सन्तो विरज्यन्ते । दिनकरकरा इक च्छेका दृष्टदोषा विरज्यन्ते । दिनकर किरणपक्षे, दृष्टा दोषा रात्रियैस्ते ।। ५४८ ।।
549) [ रञ्जयन्ति न रज्यन्ते हरन्ति हृदयं न ददति निजहृदयम् । छेका भुजङ्गसदृशा दष्ट्वा पराङ्मुखा भवन्ति ॥ ५४९ ॥ ]
550) [ रञ्जयन्ति न रज्यन्ते ददत्यसौख्यं न दुःखिता भवन्ति । अश्रुतविनया इतीदानीं दुःखाराध्या जगति च्छेकाः ॥ ] रञ्जयन्ति न रज्यन्ते, ददत्यसौख्यं न दुःखिता भवन्ति । अमुणेमि जाण इण्हि ( ? ) येषामिदानीं दुःखाराध्या जगति च्छेकाः ॥ ५५० ॥
"
1 G, I, Laber रच्वंति, विरच्चंति, विरच्चैति
2 I रच्चावैति 3 I रच्चाह 4 I प्रसृत्यक्षि
551 ) [ रक्ते रक्ताः कृष्णे कृष्णा धवले तथा धवलाः । स्फटिकमणिरिव छेका भवन्ति जने पुत्रि संपूर्णाः ॥ ] हे पुत्र च्छेकाः संपूर्णाः स्फटिकमणिरिव भवन्ति । कथं तदेव दर्शयति । रक्तेऽनुरक्तजने रक्ताः,

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१५०
वज्जालग्गं [552:५८.१५८. कुट्टिणीसिक्खावजा [कुट्टिनीशिक्षापद्धतिः] 552) दरहसियकडक्खणिरिक्खणाइ सिंगारकम्ममसिणाई।
एयाइ पुणो सिक्खसु निरुवमसोहग्गदइयाई ॥१॥ 553) मग्गंती मूलियमूलियाइ मा भमसु घरहरं पुत्ति ।
छंदाणुवत्तणं पिययमस्स एयं वसीकरणं ॥२॥ 554) भूसणपसाहणाडंबरेहि मा खिवसु पुत्ति अप्पाणं ।
रंजिज्जइ जेण जणो अन्न च्चिय ते अलंकारा ॥३॥ 555) अन्नासत्ते विपिए अहिययरं आयरं कुणिज्जालु।
उद्धच्छि वेयणाइ वि नर्मति चरियाइ वि गुणेहिं ॥४॥ rammmmmmmmmmmmmmmmm कृष्णे दुष्टहृदये कृष्णाः, धवले शुद्धहृदये धवलाः । मणिरप्येवंविधो भवति ॥ ५५१ ।।
552) [ ईषद्ध सितकटाक्षनिरीक्षणानि शृङ्गारकर्ममसृणानि । एतानि पुन: शिक्षस्व निरुपमसौभाग्यदायकानि ॥ ] हे पुत्रि, ईषद्धसितकटाक्षनिरीक्षणानि शृङ्गारकर्ममसृणानि, एतानि पुनः शिक्षस्व निरुपमसौभाग्यदायकानि ।। ५५२ ।।
5.3) [ मार्गयमाणा मलिका मूलिका मा भ्रम गहगहं पुत्रि । छन्दानुवर्तनं प्रियतमस्यैतदशीकरणम् ।। ] 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 ॥] भूषणप्रसाधनाडम्बरैस क्षपयात्मानम् । रज्यते येन जनोऽन्य एव तेऽलङ्काराः ।। ५५४ ।।
555) [ अन्यासक्तेऽपि प्रियेऽधिकतरमादरं कुर्वीथाः । ऊर्ध्वाक्षि वेदना अपि नमन्ति चरिता अपि गुणैः ॥ ] अन्यासक्ते प्रियेऽधिकतरमादरं कुर्वीथाः । ऊर्वाक्षि हे प्रसृताक्षि....दुःखमपि चरित्रगुणै मनशीला भवन्ति ।। ५५५ ॥
1G, I खबसु

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- 559 : ५८.८ ]
कुट्टिणीसिक्खावज्जा
556) न विणा सम्भावेणं घेप्पइ परमत्थजाणओ लोओ । को जुण्णमंजरं कंजिरण वेयारिडं तरइ ॥ ५ ॥ 557) जेण विणा न वलिज्जइ' अणुणिज्जइ सो कयावराहो वि । पत्त विनयरदा भण कस्स न वल्लहो अग्गी ॥ ६ ॥ 553) अग्वो जाणामि अहं तुम्ह पसाएण चाडुयसयाई । एकं नवरि न जाणे निण्णेहे' रमणपज्झरणं ॥ ७ ॥ 559 ) तव चित्रय ढलहलया जाव च्चिय नेहपूरियसरीरा । सिद्धत्था उण छेया नेहविहूणा खलीहुति ॥ ८ ॥
(556) [न बिना सद्भावेन गृह्यते परमार्थज्ञो लोकः । को जीर्णमाजरं कांजिन विकारयितुं शक्नोति ।। ] हे पुत्र, परमार्थं जानानो लोको विना सद्भावेन न गृह्यते । कथमेवं ज्ञायत इत्याह । को जीर्णमाजीरं वृद्धौतुं काजिकेन प्रतारयितुं शक्नोति ।। ५५६ ॥
१५१
(557) [ येन विना न स्थीयतेऽनुनीयते स कृतापराधोऽपि । प्रापि नगरदा 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 ॥
1
558 ) [ अहो जानाम्यहं तत्र प्रसादेन चाटुकशतानि । एकं केवलं न जाने निःस्नेहे रमणप्रक्षरणम् || ] अहो जानाम्यहं युष्मत्प्रसादेन चाटुशतानि । एकं केवलं न जाने निःस्नेहे' प्रिये द्रावणम् ॥ ५५८ ॥
1 B विविज्जइ ( १ जिविज्जइ = जीविज्जइ ) 21 निन्ने 31 निःस्नेह प्रियद्रावणम्
559 ) [ तावदेव मृदुका यावदेव स्नेहपूरितशरीरा: । सिद्धार्थाः पुनश्छेकाः स्नेहविहीनाः खलीभवन्ति ।। ] तावदेव ढलहला मृदुका यावदेव स्नेहपूरितशरीरा: । सिद्धार्थाः सर्षपाः पुनः सिद्धार्थाः कृतकृत्याश्च स्नेह विहीनाः खलीभवन्ति । सर्षपाश्च तैलं विना खलीभवन्ति पिण्याकं भवन्तीत्यर्यः ः ।। ५५९ ।।

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१५२
पज्जालग्गं
[560 ५९.१५१. वेसावज्जा [वेश्यापद्धतिः] 550) अहिणि व्व कुडिलगमणा रोरहरे दीवय व्व निणेहा।
सुकइ व्व अत्थलुद्धा वेसं ठूण वंदामि ॥१॥ 561) वण्णा मुहरसिया नेहविहूणा वि लम्गए कंठं ।
पच्छा करइ वियारं बलहट्टयसारिसा वेसा ॥२॥ सहइ सलोहा घणघायताडणं तह य बाणसंबंधं । कुंठि ब्व पउरकुडिला वेसा मुट्ठीह संवहइ ॥३॥
552) सहइ सलाह
____560) [ अहिरिव कुटिलगमना दरिद्रगृहे दीपक इव निःस्नेहा । सुकविरिवार्यलुब्धा वेश्यां दृष्ट्वा वन्दे ॥ ] वेश्यां दृष्टा बन्दे नमस्करोमि दूरत एव । यतः कीदृशी सा । अहिनी सर्पिणी तद्वत् कुटिलगमना वक्रगमनशीला वक्रगतिः । तथा रोरगृहे दरिद्रालये दीपक इव नि:स्नेहा । दरिद्रगृहदीप: प्रायेण तैलरहितो भवति । तद्वत् निःस्नेहा प्रेमवर्जिता । तथा अर्थलुब्धा सुकविरिख । यथा सुकविरर्थोऽभिधेयस्तत्र लुब्धः ॥ ५६० ॥
561) [ वर्णाढ्या मुखरसिका स्नेह विहीनापि लगति कण्ठम् । पश्चात् करोति विकार चणकरोटिकासदृक्षा वेश्या ॥] वेश्या बलह टटुयसारिसा चणकरोटिकासदृक्षा । उभयोः श्लेषमाह । वर्णाढ्या पीतच्छवित्वात् , मुहरसिया मुखे रसिका, “ आगच्छ प्राणनाथ मां दासीं किमिति दृशापि न संभावयसि " इति । पक्षे मुखर सिका, भक्ष्यमाणा स्वादुर्भवति । स्नेह विहीनापि लगति कण्ठम् । कृत्रिमप्रेमप्रकटना कण्ठे लगति । चणकपूपलिकाफि स्नेह विहीना तैलादिरहिता कण्ठे तालुनि लगति, अतिरूक्षत्वात्तस्याः । पश्चात् करोति विकार, निर्दव्यं पुरुषं कृत्वा विकारं कुर्वन्ति वेश्याः, निष्कासयन्तीत्यर्थः । रोटिकापक्षे पश्चाद्विकारम् उदरामानाजीर्णातिसारादिकं. करोति ।। ५६१ ॥
562) [ सहते सलोमा ( सलोहा ) घनघातताडनं तथा च बाणसंबन्धम् । संदं शिकेव प्रचुरकुटिला वेश्या मुष्टया संवहति ॥] वेश्या
1 G, I add : तद्वदियमपि अर्थे द्रव्ये लुब्धा ।

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

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पज्जालग्गं
[566: ५९.
566) न गणेइ रूववंतं न कुलीणं नेय रूवसंपन्न ।
वेसा वाणरिसरिसा जत्थ फलं तत्थ संकमइ ॥ ७॥ 567) अन्नन्नरायरसियं आसन्नपओहरं गुणविहूणं ।
उडूं सहाववंकं वेसाहिययं सुरधणु ब्व ॥८॥ कवडेण रमंति जणं पियं पयंपंति अत्थलोहेण ।
ताण नमो वेसाणं अप्पा वि न वल्लहो जाण ॥९॥ 562) कुललंछणं अकित्ती अत्थरस खओ असीलसंवासो।
गंतुं चिय वेसहरं न जुज्जए पंडियजणस्स ॥ १० ॥
महनीया विङ्गसेवनीया। पक्षे, भुजंगैर्महनीया । लोभ एव वित्तं, लोभद्रव्यस्य स्थानम् । पक्षे, लोह'मेव वित्तं, तस्य स्थानमेव ॥ ५६५ ॥
566) [न गणयति रूपवन्तं न कुलीनं नैव रूपसंपन्नम् । वेश्या चानरीसदृशी यत्र फलं तत्र संक्रामति ॥ वेश्या वानरीसदृक्षा यत्रैव फलं तत्रैव संक्रामति | कथम् । न गणयति रूपवन्तम् , अरूपं वा, न कुलीनं नैव रूपसंपन्नम् ।। ५६६ ।।
567) [ अन्यान्यरागरसिकमासन्नपयोधरं गुणविहीनम् । स्तब्धं स्वभाववक्रं वेश्याहृदयं सुरधनुरिख ॥ ] वेश्याहृदयं सुरधनुरिवेन्द्रचाप मित्र । अधुना श्लेषः । किंविशिष्टम् । अन्यस्मिन्नन्यस्मिन्योऽसौ रागस्तेन रसितं, नानाजनरागि । पक्षे, अन्योऽन्यो योऽसौ राग: पंचवर्णत्वात्। अन्योन्यरागरसितम् । 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 । ताम्यो नमो वेश्याम्य आत्मापि न वल्लभो यासाम् ॥ ] ताभ्यो वेश्याभ्यो नमो यासामात्मापि न वल्लभः । कोऽर्थः । आत्मानं द्रव्यलोभेन कुष्ठिनेऽप्यर्पयन्ति । कपटेन रमन्ते जनम् । अर्थलोमेन प्रियं प्रजल्पन्ति ॥ ५६८ ॥
569) [ कुललाञ्छनमकीर्तिरर्थस्य क्षयोऽशीलसंवासः । गन्तुमेव चेश्यागृहं न युज्यते पण्डितजनस्य ॥ ] पण्डितजनस्य विल्लोकस्य वेश्यागृह
1G, I लोभ एव वित्तं तस्य स्थानमेव

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-573 : ५९.१४ ] वेसावज्जा 570) संपत्तियाइ काल गमेतु सुलहाइ अप्पमुल्लाए।
देउलवाडयपत्तं तुणतीलं अइमहग्यं॥ ११॥ 571) वेसाण कवडसयपूरियाण सम्भावणेहरहियाणं ।
अत्थरहिओ न 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 व्व संपडइ ॥ १४ ॥
गन्तुमपि न युज्यते, सर्वदोषाविष्करणात् । के के दोषा इत्याह । कुललाछनमकीर्तिरर्थक्षयोऽशीलसंवासः ॥ ५६९ ॥
570) [ बालया कालं गमय सुलभयाल्पमूल्यया । देवकुलवाटकपत्रं त्रुटनशीलमतिमहाघम् ॥] 'हे पुत्रि संपत्रिकया त्वं कालं गमय । किं विशिष्टा संपत्रिका । सुलभा सुप्रापा । पुन: किंविशिष्टा । अल्पमूल्या। हे पुत्रि देवकुलवाटकपत्रं त्रुटनशीलं त्रुटितत्परम् अतिमहाघु बहूमूल्य मित्यर्थः ।। ५७०॥
571) [ वेश्याभ्यः कपटशतपूरिताभ्यः सद्भावस्नेहर हिताभ्यः । अर्थर हितो न रोचते प्रत्यक्षः कामदेवोऽपि ।। ] वेश्याभ्यः करटशतपूरिताभ्यः सद्भावस्नेहरहिताभ्योऽर्यरहितः 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 । यासाभात्मापि 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 पटिकेव संपतति ।। ] वेश्या पटीव साटिकेव कुतः पुण्यविना शिशिरे संपद्यते । किंवि शिष्टा पटी। सुप्रमाणा सुस्थाना नातिदीर्घा नातिकृशा । सुसूत्रा बहुरूपा तथा च कोमला ।
1G, I omit the whole of the commentary on the gatha.

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१५६
वजालग्गं [574:५९.१५-- 574) कुडिलत्तणं च वंकत्तणं च पंचत्तणं असञ्चं च।
अन्नाण हुँति दोसा वेसाण पुणो अलंकारा ॥१५॥ 575) सरसा निहसणसारा गंधडा बहुभुयंगपरिमलिया।
चंदणलय व्व वेसा भण कस्स न वल्लहा होइ ॥१६॥ 576) मा जाणह मह सुहयं वेसाहिययं समम्मणुलावं ।
सेवाललित्तपत्थरसरिसं पडणेण जाणिहिसि ॥१७॥ 577) एवं खायइ मडयं अन्न च कडक्खरक्खियं धरइ ।
अन्नस्स देइ दिहिं मसाणसिवसारिसा वेसा ॥ १८ ॥
साटिकापि सुप्रमाणा, सुसूत्रा, बहुरूपा पीतनीलरक्तकृष्ण शुभैणैर्वयिता,. कोमला || ५७३ ॥
574) [ कुटिलत्वं च वक्रत्वं च वञ्चकत्वमसत्यं च । अन्येषां भवन्ति दोषा वेश्यानां पुनरलङ्काराः ।। ] कुटिलत्वं हृदयकौटिल्यं, वक्रत्वं वक्रोक्तिभणनवं, 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 चन्दनलतेत्र वेश्या भण कस्य न वल्लभा भवति । चन्दनलतापि सरसा, निघर्षणसारा, गन्धाढ्या, बहुसर्पवेष्टिता, एवंविधा कस्य न बल्लभा भवति, दाहोपशामकत्वात् तस्याः ।। ५७५ ।।
576) [ मा जानीत मम सुभगं वेश्याहृदयं समन्मनोल्लापं । शैवाललिप्तग्रस्तरसदृशं पतनेन ज्ञास्यसि || ] मा जानीत मम सुभगं वेश्याहृदयं समन्मनोल्लापम् । शैवाललिप्तपाषाणसदृशं पतनेन ज्ञास्यसि । यथा शैवालबद्धप्रस्तरपतनं दुःखाय संपद्यते, तथा वेश्याहृदयविश्वासः ।। ५७६ ॥
577) [ एकं खादति मृतकमन्यं च कटाक्षरक्षितं धारयति । अन्यस्य ददाति दृष्टिं श्मशानशिवासदृशी वेश्या ॥ ] वेश्या श्मशानशिवा____IG बहुभुयंगपरिवरिया ( बहुभुजङ्गपरिवृता)

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--580 : ६०.२] किविणवज्जा 578) गहिऊण सयलगंथं मोक्खं झायति तग्गयमणाओ।
वेसा मुणिसारिच्छा निच्चं चिय कवलियाहत्था ॥ १९ ॥
६०. किविणवजा [कृपणपद्धतिः] 579) नहु कस्स वि देति धणं अनं देतं पि तह निवारंति ।
अत्था कि किविणत्था सत्थावत्था सुयंति व्व ॥१॥ 580) निहणंति धणं धरणीयलम्मि इय जाणिऊण किविणजणा।
पायाले गंतव्वं ता गच्छउ अग्गठाणं पि॥२॥
सदृक्षा, शगालीतुल्या । कयं, तदेव दर्शयति । एकं मृतकम् आत्मवशीकृतं मृतकप्रायमित्र खादति, अनवरतं भक्षयति । अन्यं चाजिगमिषू 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 मुनिसदृक्षा नित्यमेव कवलित( कपालिका )हस्ताः ।। ] वेश्या मुनिसदृश्यः । कथं, तदेव दर्शयति । गृहीत्वा सकलग्रन्थमर्थं, मोक्षं तस्माद् व्यसनिनो ध्यायन्ति । किंविशिष्टाः । तद्गतमनसः । पुनः किंविशिष्टाः । नित्यमेव कवलितहस्ताः कवलितुमेव भक्षितुमेव हस्तौ यासां ताः । मुनयोऽप्येवं विधाः । सकलग्रन्थं शास्त्रं गृहीत्वा कण्ठस्थ विधाय, आगमादिकं ज्ञात्वा, मोक्षं शिवं ध्यायन्ति । तद्गतमनसस्तस्मिन्मोक्ष एवं 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 एकं मृतक भक्षयति । अन्यच्च कटाक्षनिरीक्षितं विधत्ते । अन्यस्य च दृष्टिं ददाति ।

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वज्जालग्गं [581:६०.३581) करिणो हरिणहरवियारियस्स दोसंति मोत्तिया कुंमे ।
किविणाण नवरि मरणे पयड च्चिय हुंति भंडारा ॥ ३ ॥ 582) परिमुसइ करयलेण वि पेच्छइ अच्छीहि तं सया किविणो।
आलिहियभित्तिबाउल्लयं व न हु भुंजिउं तरह ॥ ४॥ 583) पुच्छिज्जंता नियपरियणेण पयति नेय तं अत्थं ।
संतं पि धणं नत्थि त्ति जे भणंति' ते महाधीरा ॥५॥ 584) अत्थं धरति वियला न देति पूयंति सयलभूयाई।
पुण्णक्खएण झिजइ न संपया चायभोएण ॥ ६॥ निक्षिपन्ति । इति किम् इत्याह । अमीभिः ( ? अस्माभिः ) पाताले गन्तव्यं ततोऽप्रतोऽपि 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) [ अर्थ धरन्ति विकला न ददति पूजयन्ति सकलभूतानि । पुण्यक्षयेण क्षीयते न संपत् त्यागभोगाम्याम् ॥ ] विकला अर्थ 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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-588 : ६१.३]
उड्डवज्जा
585) देमि न कस्स वि जंपइ उद्दारजणस्स विविहरयणाई।
चारण विणा वि नरो पुणो वि लच्छीइ पम्मुक्को ॥ ७ ॥
६१. उड्डवज्जा [कूपखनकपद्धतिः] 586) छुहइ ददं कुद्दालं अइगमणे आउलं व पेल्लेइ ।
विलिहइ दो वि तडीओ आणइ हियपाणियं उड्डो॥१॥ 587) सिरजाणुए' निउत्तो उडो हत्थेण खणणकुसलेण ।
कुद्दालेण य रहियं कह उड्डो आणए उययं ॥२॥ 588) निद्दयकुद्दालयमझ बहुलच्छलंतजलसोत्तं ।
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 कुशी भमौ प्रक्षिपति । अतिगमन आकुलमिव प्रेरयति । विलिखति द्वे अपि तटयो, आनयति हृदयेप्सितं पानीयम् । यथा कामी साधनं विनिक्षिप्य द्वे तटयौं 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 लब्धस्पर्शो भृतामपि वापी न त्यजति, पुनश्चिखनिषति । किंविशिष्टां वापीम् । निर्दयकुद्दालकम'ध्यबहुलो
1 G, I सिरि जाणुए 2 G, I Laber कुद्दालयहत्थमज्झ 31 निर्दयकुद्दालहस्तकमध्य

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.१६०
वजालग्गं
[589. : ६१४.
589) कुदालघायघणताडणेण पज्झरइ वसुह न हु चोजं ।
सो उड्डो जस्स वि दसंणेण वडवा जलं देह ॥ ४ ॥
६२. कण्हवज्जा [कृष्णपद्धतिः] 590) 'कुसलं राहे' 'सुहिओ सि कंस' 'कंसो कहि' 'कहिं राहा'।
इय बालियाइ भणिए विलक्खहसिरं हरि नमह ॥१॥ 591) तं नमह जस्स गोटे मयणाणलतावियाउ गोवीओ।
पायडकंठग्गहमग्गिरीउ रिटुं पसंसंति ॥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 बडवा जलं ददाति । अयमर्थः । नारी द्वादशांगुलिप्रमाणलिंगदृढघातेन यत् प्रस्रवति तन्नाश्चर्यकारि । यस्य दर्शनेनैव द्रवति स कामुकः कुशलः ।। ५८९ ॥
____590) [ ' कुशलं राधे । 'सुखितोऽसि कंस' कंसः क्व ' ' क्य राधा' । इति बालिकया भणिते विलक्षहसनशीलं हरिं नमत ।। ] कुशलं राधे, सुखितोऽसि कंस, कंसः क्वात्र, क्वात्र राधा । इति बालिकया भणिते विलक्षहसनशीलं हरि 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 हरि, यस्य हरेर्गोष्ठे मदनानलतापिता गोप्योऽरिष्टं वृषभासुरं प्रशंसन्ति । यतः प्रकटकण्ठप्रहण

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-594 : ६२.५]
कण्डवजा
१६१
592) कण्हो जयह जुवाणो राहा उम्मत्तजोवणा जयइ।
जउणा बहुलतरंगा ते दियहा तेत्तिय' च्चेव ।।३।। 593) तियणणमिओ विहरी निवडइ गोवालियाइ चलणेसु ।
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 अलमहि ॥ 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 पुरार्गलादीधभुजः कमलदलनेत्रः । राधिकापि चम्पककलिकागौराङ्गी, कठिनकुचयुगलनिरुद्धवक्षःस्थला, कमलमृणालबाहुबल्लिर्मुखचन्द्रचन्द्रिकाभयादिव लग्नतमोनिकुरुंबकेशपाशा । द्वावप्येतौ यमुनायां चिरं चिक्रीडतुर्येषु दिवसेजु ते तादृशा दिवसा स्तदानीमभूवन्न तु इदानीमिति ॥ ५९२ ॥
593) [ त्रिभुवननमितोऽपि हरिनिपतति गोपालिकायाश्चरणयोः । सत्यमेव स्नेहान्चैदोषा न दृश्यन्ते ।।] त्रिभवनमितो 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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वज्जालग्गं
[595 : ६२..
595) केसिवियारणसहिरुल्लकुप्परुग्घसणलंछणग्यवियं ।
न मुएइ कण्ह जुण्णं पि कंचुर्य अज्ज वि विसाहा ॥६॥ 596) राहाइ कवोलतलुन्छलंतजोहाणिवायधवलंगो।
रइरहसवावडाए धवलो आलिंगिओ कण्हो ॥७॥
तावज्जनार्दनो भिन्नाञ्जनचयोपमः, तत्रापि सूचिभेद्यान्धकारप्राम्भारभरिता रात्रिः । अपरं च । यदि पन्थास्त्रुटितो' भवेत् तदा भगवान्न प्राप्यत एवेत्याह --निबिडवेतसा यमुना । सा च कालकाया कालजला कालियव्यालकुलं यमुना निरन्तरतरणिनिरुद्धसरणिः । अत एवाह । हे पुत्रि भ्रमरी भव यदि वदनगन्धेन – भगवतः किल वदनोच्छासः कमलकिझल्कपुञ्जसब्रह्मचारी वर्तते-तेन वदनगन्धेन यदि निजचित्तचौरं तम् उभयथाप्यनङ्गजनकं प्राप्नोषीति ।। ५.४ ।।
595) [केशिविदारणरुधिराईकूपरोद्धर्षणलाञ्छनार्घितम् । न मुश्चति कृष्ण जीर्णमपि कञ्चुकाथापि विशाखा ॥ ] हे कृष्ण । विशाखा गोपीभेदः । जीर्णमपि कञ्चुकमद्यापि न त्यजति । अमोचने कारणमाह । केशिनस्तुरंगदानवस्य यद्विदारण, तेन यद्रुधिरं, तेनार्दो योऽसौ कूपर:--'कुहणी' इति लोके - तस्योद्धर्षणेन यल्लाञ्छनं, तेनार्धितम् । केशिदानवमारणरुधिराईकपरलाञ्छनार्षितम् ।. दानवरुधिराक्तकूपरगाढालिङ्गनजनितलाञ्छनं कञ्चुकमद्यापि न त्यजति विशाखा। एतेन दानवारेर्नारायणस्य सुभटप्रकाण्डस्य वल्लभास्मीति गर्वायते स्म ।। ५९५ ।।
___(96) [ राधया कपोलतलोच्छलज्ज्योत्स्नानिपातधवलाङ्गः । रतिरभसव्यापृतया धवल आलिङ्गितः कृष्णः ।। ] कयाचिद् गोप्या रतिरभसव्यापृतया कृष्णोऽपि धवल आलिङ्गितः । किं विशिष्टः । राधायाः कपोलतलो
छलज्ज्योत्स्नानिपातधवलाङ्गः । एतेन राधाकपोलतलयोश्चाकचक्यं वर्ण्यते स्म ॥ ५९६ ॥
1G, I यदि पन्थाः स्थपुटितो ( uneven, full of ups and downs) भवेत्

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-599 : ६२.१०
कण्हवजा
597) धवलं धवलन्छीए महुरं महुराउरीइ मज्झम्मि।
तकं विकंतीए कण्हो कण्हो त्ति वाहरिओ॥८॥ 598) सच्चं चेय भुयंगी विसाहिया कण्ह तण्हहा होइ ।
संते विविणयतणए जीए धुम्माविओ तं सि ॥९॥ 599) केसव पुराणपुरिसो सञ्चं चिय तं सि जंजणो भणइ ।
जेणं विसाहियार. भमसि सया हत्थलग्गाए ॥१०॥ 597) [ धवलं धवलाक्ष्या मधुर मथुरापुर्या मध्ये । तकं विक्रीणत्या कृष्णः कृष्ण इति व्याहृतम् ।। ] कयाचिच्चञ्चलाश्या' मधुरं यथा स्यात् तथा मथुरापुर्या मध्ये धवलं श्वेतं तकं मथितं विक्रीणानया कृष्णः कृष्ण इति च्याहृतम् । एतेन किमुक्तं भवति । भगवति गतचित्ता धवलमपि तकं कृष्णमिति भगवतो नाम गृह्णाति स्मेति ॥ ५९७ ।।
598) [ सत्यमेव भुजङ्गी विशाखा कृष्ण तृष्णका भवति । सत्यपि विनतातनये यया धूर्णितस्वमसि ।। ] हे कृष्ण', एव निश्चयेन विशाखा-- तव कलत्रं - सत्यं भुजङ्गी। किंविशिष्टा । विषाधिका । विषेणाधिका विषाधिका । सत्यं भुजङ्गीति को भावः । भुजङ्गीति प्रोक्तेन सिद्धं सत्यमेत्तद् रहस्यम् । यया त्वं सर्वदापि चूर्णितोऽसि । किंविशिष्टस्त्वम् । स्वाधीनविनतातनयः । विनतायास्तनयो विनतातनयो वैनतेयो गरुडः । यस्य भगवतो वाहनं गरुडस्तस्य भुजङ्गी किं करोति । यस्य नामसंकीर्तनेनैव कुलनागा अधनं ( 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
1G, I धवलाक्ष्या 2G, I present the following abridged version of the commentary हे कृष्ण सत्यं विशाखा भुजंगी एव सर्पिण्येव, बिलासिन्येव । यया विनतातनये गण्डे सत्यपि त्वं घूर्णापितोऽसि । 3 The commentary on this gatha 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 परिभ्रमसि। एतेन कसारातिनिमेषान्तरमपि विशाखा गोपी न परित्यजति, अतिवालण्यात तस्या इत्यर्थः ।

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वज्जालग्गं [600:६२.११.600) किसिओसि कोस केसव किं न कओ धनसंगहो मूढ ।
कत्तो मणपरिओसो विसाहियं भुंजमाणस्ल ।। ११ ।। 601) विहडउ मंडलियो भज्जउ रासो न मुचए कण्ह ।
नवसियसएहि लद्धो तुह हत्थो मज्झ हत्थेण ॥१२॥ 602) कण्हो देवो देवा वि पत्थरा सुयणु निम्मविज्जंति ।
अंसूहि न मउइजति पत्थरा किं व रुग्ण ॥१३॥
लोक इति भणति । इतीति किम् । अयं पुराणपुरुषः डोलत्करः ( ? ), तत्सत्यमेव त्वं पुराणपुरुषः । येन कारणेन विशाखया यष्ट्या हस्तलग्नया परिभ्रमसि । ये पुराणपुरुषा भवन्ति, ते यष्टिमवलम्ब्य परिभ्रमन्तीति भावः ॥ ५९९॥
600) [ कशितोऽसि कस्मात्केशव किं न कृतो धन्यासंग्रहो ( धान्यसंग्रहो ) मूढ । कुतो मन:परितोषो विशाखिका ( विषाधिकं ) भञानस्य ॥7 हे मूढ मूर्ख केशव किमिति कृशोऽसि । कि न कृतो धान्यसंग्रहः । कुतो मनःपरितोषो विसाधितं भुञानस्य । पक्षे। किमिति कृशोऽसि । किं न कृतो धन्यानां संग्रहः । विशाखिकां गोपीमुपभुजानस्य कुतो मनःपरितोषः । रुच्य वस्तु यथा यथा भुज्यते तथा तथा तृष्णा वर्धतेतराम् । यो नित्यं विसाधयति' तस्य कुतो मनःपरितोषः ॥६००।
601) विघटतां मण्डलीबन्धो भज्यतां रासो न मुच्यते कृष्ण । उपयाचितकशतैलब्धस्तव हस्तो मम हस्तेन ।। ] काचिद् गोपी कथयति । हे कृष्ण मण्डलीबन्धो विघटतु । रासो भज्यताम् । न मुच्यते तव हस्तो मम हस्तेन नबसियसएहि लद्धो । पूर्णे मनोरथे यद् देवेभ्यो दीयते तत् नवसितम् । नवसितानां शतेन लब्धो मम हस्तेन तव हस्तः । परितुष्टदेवाद् वरसहस्रेण प्राप्तं हस्तं तावकीनं न मुश्चामीति ॥ ६०१ ।।
602) [ कृष्णो देवो देवा अपि प्रस्तराः सुतनु निर्माप्यन्ते। अश्रुभिर्न मृदू क्रियन्ते प्रस्तराः किं वा रुदितेन ।।] काचिद्गोपी खण्डिता मानमवलम्ब्य सुचिरं रुदती कयाचन सल्यैवमुच्यते । हे सुतनु कृष्णो देवः कथ्यते । देवाश्च प्रस्तरा निर्मायन्ते । अत एवाश्रुभिर्न मृदूभवन्ति प्रस्तराः ।।
1 G विशोधयति

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१६५
-605: ६३.१]
रुद्दवज्जा 603) महुरारजे वि हरी न मुयइ गोवालियाण तं पेम्मं ।
खंडंति न सप्पुरिसा पणयपरूढाह पेम्माई ॥१४॥ 604) सच्चं चिय चवइ जणो अमुणियपरमत्थ नंदगोवालो।
थणजीवणो सि केसव आभीरो नत्थि संदेहो ॥१५॥ 605) संभरसि कण्ह कालिंदिमजणे मह कडिल्लपंगुरणं ।
एह महुरारज्जे आलवणस्सावि संदेहो ॥ १६ ॥
६३. रुद्दवजा [ रुद्रपद्धतिः] 606) रइकलहकुवियगोरीचलणाहयणिवडिए जडाजूडे ।
निवडंतचंदरुंभणविलोलहत्थं हरं नमह ॥१॥
किं वा रुदितेन । पाषाणसदृशहृदयोऽयं न तव रोदनैर्मृदुहृदयो भवति ॥ ६०२॥
603) [ मथुराराज्येऽपि हरिन मुञ्चति गोपालिकानां तत्प्रेम । खण्डयन्ति न सत्पुरुषाः प्रणयप्ररूढानि प्रेमाणि ।। ] हरिगोपालिकानां तत् प्रेम न मुश्चति । क्व । मथुराराज्ये प्राप्ते । युक्तोऽयमर्थः । ये सत्पुरुषास्ते प्रणयप्ररूढानि प्रेमाणि न खण्डयन्ति ॥ ६०३ ॥
___ 604) [ सत्यमेव वदति जनोऽज्ञातपरमार्थों नन्दगोपालः। स्तन्यजीवनोऽसि केशवाभीरो नास्ति संदेहः ।। ] ॥ ६०४ ॥
605) [संस्मरसि कृष्ण कालिन्दीमज्जने मम कटीवस्त्रप्रावरणम् । इदानीं मथुराराज्य आलपनस्यापि संदेहः ।। ] काचन बाल्यक्रीडासखी गोपी कृष्णमुपालभते । हे कृष्ण कालिन्दीमज्जने यमुनाजलक्रीडायां मवस्त्रपरिधानं, यत् त्वया भ्रमेण मवस्त्रं परिहितम् । (तत् स्मरसि किम् ।) इदानीं मथुराराज्ये त्वया प्राप्ते सति, आलपनस्यापि संदेहः ॥ ६०५॥
606) [रतिकलहकुपितगौरीचरणाहतनिपतिते जटाजूटे। निपतञ्चन्द्ररोधनविलोलहस्तं हरं नमत ।।] रतिकलहकुपितगौरीचरणाहतनिपतिते' जटाजूटे, अत एव निपतच्चन्द्रधारण विलोलहस्तं हरं नमत ॥ ६०६॥
11 °चरणाहतिनिपतिते

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१६६
वज्जालगं
607) परिहासवासछोडणकर किसलय रुद्धणयणजुयलस्स । रुद्दस्त तइयणयणं पत्रपरिचुंबियं जयइ ॥ २ ॥ 608) संझा समए परिकुविषगोरिया मुद्दविहडणं विउलं । अम्मिलपलोयंत 'लोयणं तं हरं नमह ॥ ३ ॥ 609 ) चंदाहयपडिबिंबाई' जाइ मुकट्टहासभीयाए । गोरी माणविहडणघडंतदेहं हरं नमह ॥ ४ ॥ 610) नमिऊण गोरिवयणस्स पल्लवं ललियकमलसरभमरं । करइमयरंदकलं ललियमुहं तं हरं नमह ॥ ५ ॥
[ 607 : ६ ३.२
607) [ परिहासवासोमोचनकर किसल्यरुद्ध नयनयुगलस्य । रुद्रस्य तृतीयनयनं पार्वतीपरिचुमितं जयति ।। ] रुद्रस्य तृतीयं नयनं जयति सर्वोत्कर्षेण वर्तते । किं विशिष्टम् । पव्वइपरिचुंबियं पार्वत्या परिचुम्बितं परि समन्ततोभावेन चुम्बितम् । चुम्बने कारणमाह । परिहासेन खेलनेन यद् वासछोटनं तस्मात् कारणात् कर किसलयाभ्यां रुद्धं नयनयुगलं यस्य रुद्रस्य । अयमर्थः । खेलया गौर्यूरुमूल नितम्ब बिम्बकुचयुगला दिदिदृक्षुरीश्वरो वसनग्रन्थिच्छोनमकार्षीत् । तस्मिन् कृते ममाङ्गयष्टिं मासौ पश्यत्वित्य बलात्वाद-न्यत् कर्तुमपारयन्ती तस्यैव नयनयुगलं पाणिनलिनयुगलेन पिदधे । पश्चादेवं कृतेऽपि तार्तीयललाटलोचनेन मां द्रक्ष्यतीत्युपायान्तरमपश्यन्ती तन्नयनम् अनिस्तेति' ( ? ) ।। ६०७ ॥
608 ) [ सन्ध्यासमये परिकुपितगौरीमुद्राविघटनं विपुलम् । अर्धीमीलप्रलोकयल्लोचनं तं हरं नमत || ] || ६०८ ॥
1
609) [ चन्द्राहत प्रतिबिम्बाया यस्या मुक्ताट्टहासभीतायाः । गौर्या मानविघटन घटमानदेह हरं नमत || ] हे लोका हरं नमत । किंविशिष्ट हरम् । मानविघटनघटमानदेहम् । कस्याः । गौर्याः । किंविशिष्टायाः । मुक्ताट्टहासभीतायाः । चन्द्राहत प्रतिबिम्बाया यस्याः || ६०९ ||
610) [नत्वा गौरीवदनस्य पल्लवं उलितकमलसरोभ्रमरम् । कृतरतिमकरन्दकलं ललितमुखं तं हरं नमत ।। ] उलितमुखं तं हरं नमत ।
1 G पुलोयंत 2G वंदा हयपडिबिंगाए 3 G अनिस्तेति 4 G चण्डा हतप्रतिबिम्बाया

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-613:६४.३] हियालीपज्जा
६४. हियालीवजा [हृदयवतीपद्धतिः] 611) विवरीयरया लच्छी बंभं दद्ळूण नाहिकमलत्थं ।
हरिणो दाहिणणयणं रसाउला कीस झंपेइ ॥१॥ 612) ढकसि हत्येण मुहं जं जंपसि अणिमिसं पलोयंतो।
हसिरं च वहसि वयणं तुह नाह न निव्वुया दिट्ठी॥२॥ 613) जइ सा सहीहि भणिया तुज्झ मुहं पुण्णचंदसारिच्छं।
ता कीस मुद्धडमुही करेण गंडस्थलं पुसइ'॥३॥
किविशिष्टम् । कृतरतिमकरन्दकलम् । नत्वा गौरीवदनस्य (पल्लव) ललितकमलसरोभ्रमरम् ॥ ६१०॥
611) [ विपरीतरता लक्ष्मीब्रह्माणं दृष्टा नाभिकमलस्थम् । हरेदक्षिणनयनं रसाकुला कस्मास्पिदधाति ॥ ] विपरीतरता लक्ष्मी भिकमलस्थितं ब्रह्माणं दृष्टा हरेर्नारायणस्यैत्र दक्षिणं नयनं रसाकुला सती कथं पिदधाति । इदमुत्तरमत्र कथयन्ति पूर्वविदः । लक्ष्मीः किल कामार्ता ब्रह्माणमपि नाभिकमलस्थितं दृष्टा सुरतसुखं त्यक्तुमपारयन्ती लज्जामज्जदूदनकमला 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 निवृता 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 पूर्णिमाचन्द्रसदृक्षम्। इदानीं ततः
1G, I फुसइ 2G संकुचत्विति

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वज्जालग्गं
[614: ६४.४614) अच्छीहि पई सिहिणेहि दियवरं गुरुयणं नियंबेण ।
तिन्नि वि जूरेइ बहू न याणिमो केण कजेण ॥४॥ 615) जइसा पइणा भणिया तिलयं विरएमि अत्तणो(? अत्तणा)तुझ।
ता कीस मुडमुही हसिऊण परम्मुही ठाइ॥५॥ 616) हियर रोमुग्गिणं पायपहारं सिरम्मि पत्थंतो।
तह उत्ति पिओ माणसिणीइ थोरंसुअं रुणं ॥६॥ किमिति सा मुग्धमुखी स्वकरण गण्डस्थलमुत्पुंसयति । इदमुत्तरम् । मम मुखं तावत् केतकीकर्परधूलिधवलं, पूर्णिमाचन्द्रश्च मृगलक्ष्मदूषितः । ततो मम गण्डस्थले कुतस्त्यं कज्जलं लगितं, यन्मुखमृगाङ्कलक्ष्मणानुमिमीत इयमिति ।। ६१३ ॥
614) [ अक्षिभ्यां पतिं स्तनाभ्यां द्विजवरं गुरुजनं नितम्बेन । त्रीण्यपि निन्दति वधून जानीमः केन कार्येण ।। ] अक्षिभ्यां पति, स्तनाभ्यां 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 ।।
615) [ यदि सा पत्या भणिता तिलकं विरचयाम्यात्मनस्तव ( विरचयाम्यात्मना तब )। 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 मनस्विन्या स्थूलाश्रुकं रुदितम् ॥ ] हृदये रोषोद्गीर्णं रोषादुत्यापित 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 परियणमझम्मि पोढमहिलाए।
उप्फुल्लदलं कमल करेण मउलाइयं कीस ॥७॥ 618) हंतूण वरगइंदं वाहो एक्केण नवरि बाणेण ।
धुवइ सरं पियइ जलं तं जाणह केण कज्जेण ॥ ८॥ 619) कुंकुमकयंगरायं पडिहत्थपओहरी कुरंगच्छी।
सयणम्मि नावगूहइ रमणं भण केण कज्जेण ॥९॥
..
हृदयेऽन्या निवसति, तस्याः पादग्रहारमसौ सहिष्यते नो वेति, यावदुत्थापयति प्रहर्तुं पादं तावच्छिरसि प्रत्यच्छत् । ततस्तथेति नान्यथा मम शङ्का। इतः परं किं करोमीति स्थूलाश्रुभी रुरोद । यतः, रुदितमुचितमस्त्रं योषितां विग्रहेषु ॥ ६१६॥
617) [तं दृष्टा 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 लीलानलिनं मुकुलयामास । सूर्यास्तमनेऽमूनि मुकुलीभविष्यन्ति, ततः परं त्वया समागन्तव्यम् इति कमलमुकुलने हेतुः ॥ ६१७ ।।
618) [ हत्वा वरागजेन्द्रं 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 शरेणामु मत्तहस्तिनं जघानेति । शरप्रक्षालन पिबनं ( ? शरप्रक्षालनजलपानं ) प्रत्ययाय, विषाक्तशरजले पीते ममैवापि मृत्युभवतीति ॥६१८॥
619) [ कुङ्कुमकृताङ्गरागं परिपूर्णपयोधरा कुरङ्गाक्षी। शयने नावगह ति रमणं भण केन कार्येण ।। ] कुंकुमकृताङ्गरागं रमणं शयने नावगृह ति कुंभिकुंभपयोधरा कुरङ्गाक्षी, तद्भण केन कार्येण । कुंकुमरागोऽप्यङ्गस्पर्शसुखान्तराय आवयोर्मा भूदिति ।। ६१९ ॥
1 I तज्जलम् , 2 I शरप्रक्षालनमपि जनप्रन्ययाय

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वज्जालग्गं
[620 : ६४.१०
620) सालत्तयं पयं ऊरुएसु 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 मुद्धडमुही हसिऊण पलोयए हिययं ॥ १३ ॥
wwwwwwwwwwxxx
620) [ सालक्तकं पदमबास्तथा कज्जलं च चरणयोः । पृष्ठे. तिलकमालां वहन् कथं तस्या रतं प्राप्तः ॥ ] सालक्तकं पदं चरणविक्षेप. मर्वोर्वहन् , तथा कज्जलं च चरणयोः, पृष्ठयां तिलकमालां वहस्तस्या रतं सुरतं कथं प्राप्तोऽसि । एतेन तस्याः सर्वबन्धवेत्तत्वं व्यज्यते ॥ ६२० ॥
621) [ अभिनवप्रेमसमागमयौवनद्धिवसन्तमासे । प्रवसतोऽपि पत्युर्भण कस्मात् प्रलोकितं शीर्षम् ॥ ] अभिनवप्रेमसमागमे यौवनऋद्धौ वसन्तमासे, एषु सत्सु प्रवसतः प्रियस्य तया प्रलोकितं शिर इति कुतो भण । उच्यते । अभिनवप्रेमसमागमो द्वयोरपि यौवनर्विसन्तमासे सति कथमसौ वृषभो न, यदेवंविधां मां परित्यज्य याति देशान्तरमिति शंगे अस्य शिरसि स्तो नो वा, इति शिरोऽवलोकनम् ।। ६२१ ॥
622) [ यदि देवरेण भणिता, खगं गृहीत्वा राजकुले व्रज । तत् कस्मान्मुग्धमुखी हसित्वा प्रलोकयति शय्याम् ||] यदि देवरेण "खगं गृहीत्वा राजकुले व्रज हे प्रजावति " इति भणिता, ततः किमिति सा मुग्धमुखी हसित्वा शय्यामालुलोके । इदमुत्तरमत्र । कौचिद् राजपुत्रौं विद्यते । तयोः कनिष्ठेन, प्रजावती " राजकुले राजसेवार्थ मम भ्रातुःस्याने व्रज" इत्युक्ता सती, अद्यामुना देवरेण विपरीतरतं मम शय्याप्रच्छादनपटस्थितचरणकुङ्कुमलाञ्छनेन ज्ञात्वा मद्भातुः कार्य त्वया कृतम् इत्यज्ञासीत् (?)। ( मद्भातुः कार्य त्वया क्रियतामित्याज्ञापितम् । ) ॥ ६२२ ॥
623) [ यदि श्वश्वा भणिता प्रियवसतो पुत्रि दीपकं देहि । तत् कस्मामुग्धमुखी हसित्वा प्रलोकयति हृदयम् ॥ ] यदि " हे पुत्रि प्रियवसतो

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-626 : ६५.२]
ससयवज्जा
624) जइ सा सहीहि भणिया तुज्झ पई सुन्नदेउलसमाणो।
ता कीस मुद्धडमुही अहिययरं गव्वमुव्वहइ ॥ १४ ॥
६५. ससयवज्जा [ शशकपद्धतिः] 625) दुरुडुलतो रच्छामुहेसु वरमहिलियाण हत्थेसु ।
खंधारहारिससओ व्व पुत्ति दइओ न छुट्टिहिइ ॥ १ ॥ 6.6) तिलतुसमेत्तेण वि विप्पिएण तह होइ गरुयसंतावो।
सुहय विवज्जइ ससओ चम्मच्छेएण वि वराओ॥२॥
दीपकं देहि " इति श्वश्वा भणिता, ततः किमिति सा मुग्धमुखी हसित्वा प्रलोकयति हृदयम् । इयं श्वश्रर्मम हृदये दीपकं दापयति । प्रियस्य वासस्तावन्मम हृदये । तस्मिंश्च 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 रथ्यामुखेषु वरमहिलानां हस्तेषु । स्कन्धावारहारिशशक इव पुत्रि दयितो न मोक्ष्यते ॥ ] रथ्यामुखेषु वरमहिलियाण हत्थेसु वरस्त्रीणां हस्तेषु परिममन् हे पुत्रि दयितो न छुट्टिहिइ । किंविशिष्टः । खंधारहारिससओ ब्व स्कन्धावारमध्यगतशशक इव । यथा कटकमध्य आगतः शशकः क्यापि न छुट्टति, तथा वरवनितादृष्टिगोचरीभूतस्तव भापीति ।। ६२५ ॥
626) [ तिलतुषमात्रेणापि विप्रियेण तथा भवति गुरुसंतापः । सुभग विपद्यते शशकश्चर्यच्छेदेनापि वराकः ॥ ] तिलतुषमात्रेणापि विप्रियेण तथा भवति संतापः । हे सुभग शशकश्चर्मच्छेदेनापि विपद्यते । विप्रियेणाफि विनाशकत्वात् ॥ ६२६॥

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वजालग्गं [627 : ६५.३627) इह इंदधणू इह मेहगज्जियं इह सिहीण उल्लायो।
पहिओ हारी ससओ व्व पाउसे कह न भालेइ' ॥३॥ 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 चम्मच्छेपण वि वराओ ॥५॥
६६. वसंतवज्जा [वसन्तपद्धतिः] 630) वणयतुरयाहिरूढो अलिउलझंकारतूरणिग्योसो।
पत्तो वसंतराओ परहुयवरघुट्टजयसद्दो ॥१॥
627) [ इहेन्द्रधनुरिह मेघगर्जितमिह शिखिनामुल्लापः । पथिको हारी शशक इव प्रावृषि कथं न पश्यति ।। ] अत्रेन्द्रधनुरत्र मेघनितम् अत्र शिखिनामुल्लापः । पथिको हारी शशक इव प्रावृट्काले कथं नु पश्यति । प्रावृट्काले शशकपथिको दुःखिनौ भवतः ।। ६२७ ।।
628) [ येच्छा कापि मनः प्रियस्य तद्गतं मनसि पृच्छामः । शशक शीघोऽसि त्वं जोव्यतेऽन्यथा 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 बराकः ।। ] अलीकेन वा सत्येन वा गृह्णासि नामापि दग्धगमनस्य । हे सुभग शशकश्चर्मच्छेदेनापि विपद्यते बराकः । प्रेमारूढं वचनेनैव कमलनालयत् त्रुट्यति, अतिकोमलत्वात् ।। ६२९ ॥
630) [ वनकतुरगाधिरूढो लिकुलझङ्कारतर्यनिर्घोषः। 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 भाइ 2 G, I पेच्छामो

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-634 : ६६.५]
वसंतवज्जा
१७३
631) परिधूसरा वि सहयारमंजरी वह मंजरीणामं ।
नीसेसपसूणपरम्मुहं कयं जीइ भमरउलं ॥२॥ 632) उभिज्जइ सहयारो वियसइ कुंदो य वियसइ असोओ।
सिसिरपरिणाममुहियं' उम्मीलं पंकयं सहसा ॥३॥ 633) रुंदारविंदमंदिरमयरंदाणंदियालिरिंछोली।
रणझणइ कसणमणिमेहल व्व महुमासलच्छीए ॥४॥ 634) संधुकिज्जइ हियए परिमलआणंदियालिमालाहिं ।
उल्लाहि वि दिसिमणिमंजरीहि लोयस्स मयणग्गी ॥५॥
631) [ परिधूसरापि सहकारमञ्जरी बहतु मञ्जरीनाम | निःशेषप्रसूनपराङ्मुखं कृतं यया भ्रमरकुलम् ।। ] सहकारमंजरी आम्रमंजरी परिधूस. रापि मंजरीनाम वहतु, यया भ्रमरकुलं षट्पदवन्दं निःशेषप्रसूनपराङ्मुखं कृतम् । यावत् सहकारमंजरी संजाता तावत् सकलमपि पुष्पजातं परित्यज्यः 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 । रणझणति कृष्णमणिमेखलेव मधुमासलक्ष्म्याः ।। ] विस्तीर्णकमलमन्दिरमकरन्दानन्दिता भ्रमरपक्ति: रणझणति । उत्प्रेक्षते । मधुमासलक्ष्म्याः कृष्णमणिमेखलेव ।। ६३३ ॥
634) [ संघुश्यते हृदये परिमलानन्दितालिमालाभिः । आर्द्राभिरपि दिमणिमञ्जरीभिलोकस्य मदनाग्निः ॥ ] लोकस्य हृदये मदनाग्निः संधुक्ष्यते । काभिः । परिमलानन्दितालिमालाभिः । दिङ्मणिमंजरीभिरार्दाभिः ॥ ६३४ ॥
1G रहिय, 2G उम्मिलं, 3G, I उद्गच्छति

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२७४
वज्जालग्गं
[635: ६६६
635) गहिऊण चूयमंजरि कीरो परिममइ पत्तलाहत्थो।
ओसरसु सिसिरणरवर लद्धा पुहवी वसंतेण ॥६॥ 636) किं करइ तुरियतुरियं अलिउलघणवम्मलो य सहयारो।
पहियाण विणासासंकिय' व्व लच्छी वसंतस्स ॥ ७॥ 637) लंकालयाण पुत्तय वसंतमासम्मि लद्धपसराणं ।
आवीय लोहियाणं बीहेइ जणो पलासाणं ॥ ८ ॥ 635) [ गृहीत्वा चूतमञ्जरी कीरः परिभ्रमति प्रतीहारः। अपसर शिशिरनरवर लब्धा पृथिवी वसन्तेन ।। ] कीरः शुकश्चतमञ्जरी गृहीत्वा, अत एव पत्तलाहत्यो प्रतीहाररूपी परिभ्रमतीव । किमर्थम् । हे शिशिरनरपतेऽपसर वसन्तेन लब्धा पृथ्वी । अधुना तवानवसरः । वसन्तो गलगजितं' करिष्यतीति ॥ ६३५ ॥
636) [किं करोति त्वरितत्वरितमलिकुलघनशब्दश्च सहकारः। पथिकानां विनाशाशङ्कितेव लक्ष्मीर्वमन्तस्य ।। ] किं त्वरितत्वरितम् अलिकुलघनशब्दः सहकारः करोति । पथिकानां जीवविनाशाशङ्कितेव लक्ष्मीर्वसन्तस्य ॥ ६३६ ॥
637) [ लङ्कालयेभ्यः पुत्रक वसन्तमासे ( घसान्त्रमासे ) लब्धप्रसरेभ्यः । आपीतलोहितेभ्यो 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 किंविशिष्टेम्यः । वसन्तमासे लब्धप्रसरेभ्यः । पक्षे, वसान्त्रमासे लब्धप्रसरेभ्यः । राक्षसा हि वसान्त्रमांसानि जग्ध्वा पुष्टा भवन्ति । पुनरपि किंविशिष्टम्यः । आपीतलोहितेभ्यः । आ समन्तात् पीतानि लोहितानि यः, तेभ्यः। पक्षे, आ समन्ततोभावेन पीतम् आस्वादितं रुधिरं यैस्ते, तेभ्य इति । वसन्ते हि पलाशानि पलाशकुसुमानि दृष्टा पलाशेभ्यः ( राक्षसेभ्यः ) इव पलाशेम्यः (पलाशकुसुमेभ्यः ) बिभ्यतीति ।। ६३७ ॥
1G, I जियविणासासकिय व 2 G omits गल

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64) : ६६.११ ।
वसंतबजा
638) एको चिय दुब्विसहो विरहो मारे गयवई भीमो । किं पुण गद्दियसिलीमुद्दसमाद्दवो फग्गुणो पत्तो ॥ ९ ॥ 639) होस किल साहारो साहारे अंगणकिम वर्द्धते ' ॥ पत्ते वसंतमासे वसंतमालाइ सोइ ॥ १० ॥ 640) किंकरि करि म अजुत्तं जणेण जं बालओ त्ति भणिओ सि । धवलत्तं देतो कंटयाण साहाण मलिनत्तं ॥ ११ ॥
१७५
1
|
८
638) [ एक एव दुर्विषो विरहो ( विरथो) मारयति गतपतिकाः (गजपतीन् ) भीमः । किं पुनर्गृहीतशिलीमुखसमाधत्रः फाल्गुनः प्राप्तः ॥ ] एक एव विरहो वियोगस्तावन्मारयति गतपतीर्गतपतिकाः स्त्रीः । किंविशिष्टः । दुर्विषः, पुनर्भीमो रौद्रः । किं पुनः फाल्गुनमासः प्राप्तः । किंविशिष्टः । गहिय सिलीमुहसमाहवो गृहीताः शिलीमुखा भ्रमरा येन स गृहीत शिलीमुखः । माधवेन चैत्रेण सह वर्तत इति समाधवः । गृहीतशिलीमुखश्वानौ समाधवश्च गृहीत शिलीमुखसमाधत्रः । फाल्गुनः प्राप्तः । विरहस्तावन्मारयति प्रोषितपतिकाः । तत्रापि चेत् स मधुकरसहितः सचैत्रमासः फाल्गुनमासः । तस्मिन्नत्युद्दीपनत्वाद्विरहस्य । अथ च एक एव विरथो रथरहितो दुःसहो भीमो वृकोदरस्तावन्मारयति गजपतीन् हस्तिराजान् । किं पुनः फाल्गुनोऽर्जुनः प्राप्तो न मारयति । किंविशिष्टः । गहियसिलो मुहसमाहवो । गृहीताः शिली· मुखा बाणा येन । तथा सह माधवेन वर्तत इति समाधत्रः । गृहीतशिलीमुखश्वासौ समाधवश्च स तथा। भीमो वृकोदरो गजपतीन् मारयत्येकः । तत्रापि 'घृतकाण्डकोदण्डो भगवत्सारथिरर्जुनचेत् प्राप्तो भवेदिति श्लेषः ॥ ६३८ ॥
639) [ भविष्यति किल साधारः सहकारेऽङ्गणे वर्धमाने । प्राप्ते वसन्तमासे व सान्त्र मांसानि शोषयति ॥ ] काचिद्विरहिणी आम्रवृक्षमुपवा पश्चात्तस्मिन्वर्धमाने प्रलपति। किलेति संभावनायाम् । सहकारेऽङ्गणविषये 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 कार्षीर
1 G, I वहते,
2 G, I सहाधारत्वं

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वज्जालग्गं [641 : ६६.१२ 641) मा रज्ज' सुहजणए सोहंजणए य दिहमत्तम्मि।
भज्जिहिसिय साहसिया सा हसिया सव्वलोएण ॥ १२॥।
६७. गिम्हवजा [ग्रीष्मपद्धतिः] 642) अवरेण तवइ सूरो सूरेण य ताविया तवइ रेणू ।
सूरेणपरेण पुणो दोहि पि हु ताविया पुहवी ॥१॥ 643) गिम्हे दवग्गिमसिमइलियाइ दीसंति विझसिहराई ।
आससु पउत्थवइए न हुंति नवपाउसमाई ॥२॥ worrwww.wwwmmmmm युक्तम् । जनेन त्वं यद् बालक इति भणितोऽसि । किं कुर्वस्त्वम् । कण्टकानां धवलत्वं ददानः पत्राणां च मलिनत्वम् ।। ६४० ।।
641) [ मा रज्य शुभंजनके शोभाञ्जनके च दृष्टमात्रे। भक्ष्यस. इति साहसिका सा हसिता सर्वलोकेन ॥] मा रज्य शुभंजनके शोभाञ्जनके च दृष्टमात्रे । अस्मिन् दृष्टेऽपि त्वं भक्ष्यस इति सा साहसिका सर्वलोकेन हसिता ॥ ६४१॥
642) [ अपरेण तपति सूर्यः सूर्येण च तापिता तपति रेणुः । सूर्येणापरेण पुनीभ्यामपि 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 विन्ध्य शिखरिशिखराणि । काचित्प्रोषितपतिका प्रीष्मोद्भववह्निदग्धविन्ध्यशिखराणि दृष्ट्वा प्रावृट्कालो मम कालरूपी अयं समाजग्मिवानिति श्वासधौताधरा सख्या “ न भवन्ति. घनाधना एते" इत्यूचे ।। ६४३॥
1G, I Laber रञ्च 2G, I सौभाग्यजनके 3G, I omit उत्तरायणेन

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-1647 : ६८.२]
पाउसवज्जा
१७७
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 धन्ना ॥४॥
६८. पाउसवज्जा [प्रावृट्पद्धतिः] 646) भग्गो गिम्हप्पसरो' मेहा गज्जंति लद्धसमाणा।
मोरेहि वि उग्घुटुं पाउसराया चिरं जयउ॥१॥ 647) कक्खायपिंगलच्छो कसणंगो चडुलविज्जुजीहालो।
पहियघरिणीइ दिलो मेहो उक्कापिसाओ व्व ॥२॥ 644) [दग्ध्वा निरवशेषं सश्वापदं शुष्कवृक्षमारूढः । किं शेषमिति दवाग्निः 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 ) शाखानिर्गमो भवति । शाखाभिरेव मूलबन्धो यैः कृतस्ते सरवो धन्याः । अग्नय इत्यर्थः (!) ।। ६४५ ॥
646) [भग्नो प्रीष्मप्रसरो मेघा गर्जन्ति लब्धसमानाः । मयूरैरप्युघुष्टं प्रावृडाजश्चिरं जयतु ।। ] भग्नो ग्रीष्मप्रसरो मेघा गर्जन्ति लब्धसंमानाः । मयूरैरप्युद्दष्टं चुकूजे एवं, प्रावृद्धाजश्चिरं जयतु ।। ६४६ ।।
647) [ कषायपिङ्गलाक्षः कृष्णाङ्गश्चटुल विद्युजिह्वः । पथिकगृहिण्या दृष्टो मेघ उल्कापिशाच इव ॥] पथिकगृहिण्या मेघ उल्कयोपलक्षितः पिशाच इव दृष्टो ददृशे । किंविशिष्टो मेघः । कषायपिङ्गलाक्षः, कृष्णाङ्गः। चटुलविधुदेव जिह्वा विद्यते यस्य सः ॥ एवंविधो मेघः। पिशाचपले, चटुला विद्युदिव जिह्वा यस्येति ।। ६४७ ।।
11 गिंभप्पसरो वल १२

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१७८
वजालगं
648 ) गज्जंति घणा भग्गा य पंथया पसरियार सरियाओ । अज्ज वि उज्जयसीले पियस्स पंथं फ्लोएसि ॥ ३ ॥ 649 ) अणुझिज्जिरीउ आलोइऊण पहियस्स पहियजायाओ। धारामोक्खणिणं मेहाण गलंति सूणि ॥ ४ ॥ 650 ) उच्च उच्चाविय कंधरेण भणियं व पाउसे सिहिणा । के के इमे पउत्था मोत्तूण घरेसु घरिणीओ ॥ ५ ॥ 651 ) जा नीलज लहरोदार 'गज्जिए, मरइ नेय तुह जाया । ता पहिय तुरियतुरियं वह वह उल्लवइ कलकंठी ॥ ६ ॥
[ 648 : ६८.३
648 ) [ गर्जन्ति घना भग्नाश्च पन्थानः प्रसृताः सरितः । अद्यापि ऋजुशीले प्रियस्य पन्थानं प्रलोकयसि ॥ ] काचिन्मुग्धविरहिणी निरन्तर वर्षति वारिदे, सरित्सूभयकूलंकषासु सतीषु, आत्मीयप्राणेश्वरस्यागमनं वाञ्छन्ती कयाचित् सख्यैत्रमुच्यते । अद्यापि ऋजुशीले प्रियस्य पन्थानमवलोकयसि, यतो गर्जन्ति घनाः पन्थानश्च भग्नाः सरितो दूरं प्रसृताः ॥ ६४८ ॥
649) [ अनुक्षयणशीला आलोक्य पथिकस्य पथिकजाया: । धारामोक्ष निभेन मेघानां गढन्त्यश्रणि ।।] मेघानां गलन्त्यश्रणि । केन कृत्वा । धारामोक्षनिभेन धारामोक्षणव्याजेन । किं कृत्वा । अवलोक्य । काः । पथिकजायाः प्रोषितभर्तृकाः । किंविशिष्टा दृष्ट्वा । अणु झिज्जरीओ अनुक्षीण (? अनुक्षयण )शीलाः । यथा यथा वयं धारा मुञ्चामस्तथा तथाम् रोदनधारा मुञ्चन्ति । अस्माननुकुर्वन्ति चक्षुर्भ्याम् अमूर्वराक्यः किल । दयया जलधाराच्छलेन घनाघना अपि घनं रुरुदुः || ६४९॥
650) [ उच्चैरुच्चीकृतकन्धरेण भणितमिव प्रावृट्काले शिखिना । केक इमे प्रोषितामुक्त्वा गृहेषु गृहिणीः || ] इमे के के गृहिणीगृह एव परित्यज्य प्रोषिता इति शिखिना मयूरेण भणितमिव । किं विशिष्टेन । उच्चमत्यर्थ मूवकृतकन्धरेण ॥ ६५० ॥
651 ) [ यावन्नीलजलधरोदारगर्जिते म्रियते नैव तव जाया । तात्पथिक त्वरितत्वरितं वह वहेत्युलपति कलकण्ठी ॥ ] हे पथिक,
1 I 'जलहरीराल
2G, Iपूरप्रसृताः

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-654 : ६९.२ ]
सरयवज्जा
652) अमुणियपयसंचारा दीसंति भयंकरा भुयंग व्व।
विसविसमा दुलंघा मेहा महिमंडले लग्गा ॥७॥
६९. सरयवजा [शरत्पद्धतिः] 653) सुसर व पंकं न वहति निज्झरा वरहिणो न नश्चति ।
तणुआयंति नईओ अत्थमिर पाउसरिंदे ॥१॥ 654) उयह' तरुकोडराओ गच्छंती पूसयाण रिंछोली।
सरए जरिओ ध्व दुमो पित्तं व सलोहियं वमइ ॥२॥
यावत्तब जाया न म्रियते । क सति । नीलजलधरोदारगर्जिते सति । तावत् त्वरितत्वरित वह बहेत्युल्लपति कलकण्ठी ॥ ६५१ ॥
652) [अज्ञातपदसंचारा दृश्यन्ते भयंकरा भुजङ्गा इव । विषविषमा दुर्लङ्ख्या 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 नद्योऽस्तमिते प्रावृटकालनरेन्द्रे || ] प्रावृड्नरेन्द्रेऽस्तमित एवं जातम् । कीदृगित्याह । शुष्यतीव पङ्कम् । निर्झरा न वहन्ति । बर्हिणो न नृत्यन्ति । नद्यश्च तनुकायन्ते । यथा कस्मिंश्चित् प्रधानपुरुषे विनष्टे शोकतनुतनुकृशादयो ( ? शोकात्तनुकृशत्वादयो ) भवन्ति तत्परिवारस्य ॥६५३॥
654) [पश्यत तरुकोटराद्गच्छन्ती शुकानां पङ्क्तिः । शरदि ज्वरित इव द्रुमः पित्तमित्र सलोहितं वमति ॥] पश्यत तरकोटरान्निर्गच्छन्ती शुकानां पतिः । उत्प्रेक्षते । शरदि ज्वरितो द्रुमः पित्तं सलोहितं वमति । शुकशरीरहरितत्वेन चंचाश्च लौहित्येन सलोहितं पित्तमिवोत्प्रेक्षते (! सलोहितं पित्तमुत्प्रेक्ष्यते) ॥ ६५४ ॥
I C, I उवह, 2 [ पूसुयाण

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१८०
वज्जालग्गं
७०. हेमंतबज्जा [ हेमन्तपद्धतिः ]
655) जाणिज्जइ न उ पियमप्पियं पि लोयाण तम्मि हेमंते । सुयण समागम वग्गी निच्चं निच्चं सुहावेह ॥ १ ॥
७१. सिसिरवज्जा [ शिशिर पद्धतिः ]
656) डज्झतु सिसिरदियहा पियमप्पियं जणो वहइ ।
taarणस्स व हियए सीयायवणक्खओ जाओ ॥ १ ॥ 657 ) अवधूय अलक्खणधूसराउ दीसंति फरुसलुक्खाओ।
उय सिसिरवायलइया' अलक्खणा दीणपुरिस व्व ॥ २ ॥ 658) चोराण कामुयाण य पामरपहियाण कुक्कुडो रडइ ।
रे पलह र मह वाहयह' वदह तणुइज्जर रयणी ॥ ३ ॥
[655७०.१
655) [ ज्ञायते न तु प्रियमप्रियमपि लोकानां तस्मिन्हेमन्ते । सुजनसमागम इवाग्निर्नित्यं नित्यं सुखयति ।। ] ज्ञायते न प्रियमप्रियं तस्मिन् हेमन्ते लोकानाम् । सुजनसमागम इवाग्निर्नित्यं नित्यमधिकं सुखयति ॥ ६५५ ॥
656) [ दन्त शिशिर दिवसाः प्रियमप्रियं जनो वहति । दशवदनस्येव हृदये सीतातपनक्षयो जातः ।। ] शिशिरदिवसा दह्यन्ताम् । प्रियमप्रियं जनो वहति । दशवदनस्येव हृदये सीतातपनक्षयो जातः || ६५६ ॥
7
1 IG सिसिरवाउलड्या
657 ) [ अवधूतालक्षणधूसरा दृश्यन्ते परुषरूक्षाः । पश्य शिशिर - वातगृहीता अलक्षणा दीनपुरुषा इव ।। ] शिशिरवातगृहीता दीन पुरुषस्येव अलक्षणानीव । उय पश्य । किंविशिष्टाः । अवधूतलक्षणधूसरा दृश्यन्ते परुषाः स्निग्धाः ।। ६५७ ।।
after पामराणाम्
"
658) [ चौराणां कामुकानां पामरपथिकानां च कुक्कुटो रटति । रे पलायध्वं रमध्वं, वाहयत, वहत, तनूभवति रजनी ॥ ] कुक्कुटो रटत्येवम् । केषामित्याह । चौराणां, कामुकानां, पामराणां पथिकानां च । रे चौराः पलायध्वं तनूभवति रजनी । रमध्वं कामुकाः । वाहयत क्षेत्राणि
3 1
2 I वाहह 3 G, I add कर्षुकाणां

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-662: ७२.४] जरावजा
- ७२. जरावज्जा [ जरापद्धतिः ] 659) ता धणरिद्धी ता सुंदरत्तणं ता वियडिमा लोए।
जा तरुणीयणकडुयत्तणाइ न हु हुंति पलियाई ॥१॥ 660) न तहा लोयम्मि कडक्खियम्मि न हु जंपियं तह च्चेय।
जह जह' तरुणीयणलोयणेसु सीसे पडताणं ॥२॥ 661) रमियं जहिच्छियाए धूलोधवलम्मि गाममज्झम्मि ।
डिभत्तणस्स दियहा य णं कया जरयदियह व्व ॥३॥ 662) संकुइयकंपिरंगो ससंकिरो दिन्नसयलपयमग्गो।
पलियाण लज्जमाणो न गणेइ अइत्तए दिन्नं ॥४॥
पामराः । हे पथिका वहत मार्गम् । तनुकायते रजनीति पदं पदं प्रति योज्यम् ॥ ६५८ ॥
659) [ तावद्धनऋद्धिस्तावत्सुन्दरत्वं तावद्विदग्धता लोके । यावत्तरुणीजनकटुकत्वानि न खलु भवन्ति पलितानि ॥ ] ।। ६५९ ॥
660) [ न तथा लोके कटाक्षिते न खलु जल्पितं तथैव । यथा यथा तरुणीजनलोचनेषु शीर्षे पतत्सु ॥ ] न तथा लोके कटाक्षितेन न खलु जल्पितं तथा, यथा तरुणीजनलोचनेषु शीर्षे पतताम् ॥ ६६० ॥
661) [ रमितं यथेप्सितं धूलीधवले ग्राममध्ये । डिम्भत्वस्य दिवसाश्च ननु कृता जरादिवसा इव ।। ] डिम्भत्वस्य दिवसा ननु कृता जरदिवसः ( ? जरादिवसा इव ) | धूलिधवले ग्राममध्ये यथेप्सितं रमितं क्रीडितम् ॥ ६६१ ॥
662) [संकुचितकम्पनशीलाङ्गः शङ्कनशीलो दत्तसकलपदमार्गः । पलितेभ्यो लज्जमानो न गणयति अतीते दत्तम् ।। ] संकुचितकम्पनशीलाङ्गः, शङ्कनशीलो', दत्तसकलपदमार्गः पलितेभ्यो लज्जमानो न गणयतिः । अयि इति आमन्त्रणे । दत्तमिति न गणयति ।। ६६२ ॥
1G omits जह 2 I जरदिवसैः 3 1 सशङ्कनोलः

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वज्जालग्गं [ 663 : ७२.५663) वम्महभक्खणदिवोसहीइ अंगं च कुणइ जरराओ।
पेच्छह निठुरहियओ एहि सेवेइ तं कामो॥५॥ 664) उज्झसु विसयं परिहरसु दुक्यं कुणसु नियमणे धम्म ।
ठाऊण कण्णमूले इ8 सिठं व पलिएण ॥६॥ 665) जीयं जलबिंदुसमं उप्पजइ जोवणं सह जरार।
दियहा दियहेहि समा न हुंति किं निठुरो लोओ॥७॥ 666) वरिसमयं नरआऊ तस्स वि अद्धेण हुँति राईओ।
अद्धस्स य अद्धयरं हरइ जरा पालभावो य ।। ८॥ 667) को एत्थ सया सुहिओ कस्स व लच्छी थिराइ पेम्माई।
कस्स वन होइ पलियं भण को नहु खंडिओ विहिणा॥९॥
663) [ मन्मथभक्षणदिव्योषध्याङ्गं च करोति जराराजः । प्रेक्षवं निष्ठुरहृदय इदानीं सेवते तं कामः ॥ ६६३ ॥]
___664) [ उज्झ विषयं परिहर दुष्कृतं कुरु निजमनसि धर्मम् । स्थित्वा कर्णमूल इष्टं कथितमिव पलितेन ।। ] कर्णमूले स्थित्वा, इष्टं कथितमिव पलितेन वार्द्धकेन । इति कथम् । विषयम् उज्झ त्यज, दुष्कृतं परिहर परित्यज, निजमनसि धर्म कुरु । इति कर्णमूले लगित्वा कथितमिव । पूर्व हि जरा कर्णमूल एव समागच्छति ।। ६६४ ।।
665) [ जीवितं जलबिन्दुसममुत्पद्यते यौवनं सह जरया । दिवसा दिवसैः समा न भवन्ति, किं निष्ठुरो लोकः ॥ ] जीवितं जलबिन्दुसममुत्पचते यौवनं जरया समम् । दिवसा दिवसैः समा न भवन्ति । किं लोको निष्ठुरः ।। ६६५ ॥
666) [ वर्षशतं नरायुस्तस्याप्यर्धेन भवन्ति रात्रयः । अर्धस्य चार्धतरं हरति जरा बालभावश्च ।। ] वर्षशतं नरायुस्तस्याप्यर्थेन भवन्ति रात्रयः । अर्धस्यार्धतरं हरति जरा वालभावश्च ॥ ६६६ ॥
667) [ कोऽत्र सदा सुखितः कस्य वा लक्ष्मीः स्थिराणि प्रेमाणि । कस्य वा न भवति पलितं भण को न खल्ल 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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Acharya Shri Kailassagarsuri Gyanmandir Achary
-671:४४.१] महिलावजा
१८३ ७३. महिलावजा [ महिलापद्धतिः] 668) गहचरिय देवचरियं ताराचरियं चराचरे चरियं ।
जाणंति सयलवरियं महिलाचरियं न याति ॥ १ ॥ 669) बहुकूडकवडमरिया मायारूवेण रंजए हिययं ।
महिलाए सम्भावं अन्ज वि बहवो न याणति' ॥२॥ 670) घेप्पड़ मच्छाण पए आयाले पक्खिणो य पयमग्गो।
एकं नवरि न घेप्पइ दुल्लखं कामिणीहिययं ॥३॥
७४. पुवकयकम्मवजा [ पूर्वकृत कर्मपद्धतिः] 671) इह लोए चिय दीसह सग्गो नरओ य किं परत्तेण ।
धणविलसियाण सग्गो नरओ दालिदिय जणाणं ॥१॥
668) [ ग्रहचरितं देवचरित 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 सद्भावमद्यापि 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 गह्यते । एकं न परं गृह्यते । किं तत् । दुर्लक्ष्यं 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 स्वर्गों नरको दरिद्रजनानाम् ॥ ] इह लोक एव दृश्यते स्वर्गों नरकश्च किं परत्रेण । कथं, तदेव दर्शयति । धनविलसनशीलानां स्वर्गों, दारिद्रयमुद्रितजनानां नरकः । ये धनिनो धर्मादिषु पदार्थेषु धनं नियुञ्जते
1I जाणंति 2G दालिद्दय'

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वजालग्गं
[672: ७४.२.
672) विहडंति सुया विहडंति बंधवा विहडेइ संचिओ अत्थो।
एकं नवरि न विहडइ नरस्स पुवकयं कम्मं ॥२॥ 673) अवहरइ जं न विहियं जं विहियं तं पुणो न नासेइ ।
अइणिउणो नवरि विही सित्थं पि न वडिउँ देइ ॥३॥ 674) जंचिय विहिणा लिहियं तं चिय परिणमइ सयललोयस्स ।
इय जाणिऊण धीरा विहुरे वि न कायरा हुंति ॥४॥ 675) पाविजइ जत्थ सुहं पाविजइ मरणवंधणं जत्थ ।
तेण तहि चिय निज्जइ नियकम्मगलत्थिओ जीवो ॥५॥
त एव स्वर्गिणः । ये च प्रत्यहं देहीत्यक्षरवदनचुंचवस्त एव नारकिकाः । स्वर्गनरको हि नामरूपिणौ ॥ ६७१ ॥
672) [ विघटन्ते सुता विघटन्ते बान्धवा विघटते संचितोऽर्थः । एक केवलं न विघटते नरस्य पूर्वकृतं कर्म ॥ ] विघटन्ते सुता, विघटन्ते बान्धवा, विघटते संचितोऽप्यथों, नवरि केवलम् एकं पूर्वकृतं कर्म नरस्य न विघटते ।। ६७२ ॥
673) [ अपहरति यन्न विहितं यद्विहितं तत्पुननं नाशयति ।' अतिनिपुणः केवलं विधिः सिस्थनपि न वर्षितुं ददाति ।। ] विधिर्यन्न कृतं तन्नापहरति ( ? विधिर्यन्न कृतं तदपहरति)। यत् कृतं तत् पुनर्न नाशयति । अत एवातिनिपुणः सिक्थमपि वर्षितुं 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 विधुरेऽपि न कातरा भवन्ति ।। ६७४ ।। .. 675) [ प्राप्यते यत्र सुखं प्राप्यते मरणबन्धनं यत्र । तेन तत्रैक नीयते निजकर्मगलहस्तितो जीवः ।। ] यत्र सुखं प्राप्यते यत्र मरणबन्धन प्राप्यते तेन तत्रैव निजकर्मणा गलहस्तितो नीयते । यत्र मरणं भवति तत्र किं कोऽपि याति । परं निजकर्मणा बलात्कारेण अवशः । संस्तत्रैक नीयते ॥ ६७५ ॥

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-679: ७५.२] ठाणवजा 676) ता कि भएण किं चिंतिषण किं जरिएण बहुएण।
जइ सो चैव वियंभइ पुवकओ पुण्णपरिणामो ॥ ६॥ 677) को दाऊण समत्थो को वा हरिऊण जस्स जं विहियं । परिणमइ फलं पुत्तय पुन्वकम्माणुसारेण ॥ ७॥
७५. ठाणवज्जा [ स्थानपद्धतिः] 678) रायंगणम्मि परिसंठियस्स जह कुंजरस्स माहप्पं ।
विझसिहरम्मि न तहा ठाणेसु गुणा विसर्टेति ॥१॥ 679) अज्झाकवोलपरिसंठियस्स जह चंदणस्स माहप्पं ।
मलयसिहरे वि न तहा ठाणेसु गुणा विसर्टेति ॥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 विज़म्भते स एव ॥ ६७६ ॥
677) [ को दातुं समर्थः को वा हाँ यस्य यद्विहितम् । परिण-. मति फलं पुत्रक पूर्वकर्मानुसारेण ।। ] यस्य यद्विहितं तत् को वा दातुं वा हतुं 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 । यत्रोत्पन्न वस्तु तत्र तथा न शोभते यथान्यत्र स्थाने शोभतेतराम् । अत एव स्थानेष्वाकरेषु गुणा विसझेति विघटन्ते ।। ६७८ ।।
____679) [ प्रौढयुवतिकपोलपरिसंस्थितस्य यथा चन्दनस्य माहात्म्यम्। मलयशिखरेऽपि न तथा स्थानेषु गुणाः प्रसरन्ति ।। ] प्रौढयुवतीकपोल-. स्थितस्य श्रीचन्दनस्य यथा माहात्म्य, तथा मलयाचल शिखरे न। स्थानेषु गुणा विघटन्ते विज़म्भन्ते ।। ६७९॥
1c विवढंति 2 I पूर्वकृतः पुण्यकृतः पुण्यपरिणामः

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68
वजालग्गं [680 : ७५.३680) घरतरुणिणयणपरिसंठियस्त जह कज्जलस्स माहप्पं ।
दीवसिहरे वि न तहा ठाणेसु गुणा विसदृति ॥३॥ केसाण दंतणहठक्कुराण बहुयाण वहुयणे तह य । थणयाण ठाणचुकाण मामि को आयरं कुणइ ॥४॥ ठाणं न मुयइ धीरो ठक्कुरसंघस्स दुट्ठवग्गस्स।
ठंतं पि' देइ जुझं ठाणे ठाणे जसं लहइ ॥ ५ ॥ 683) गहियविमुक्का तेयं जणंति' सामाइणो नरिंदाणं ।
दंडो तह च्चिय द्रिय आमूलं हणइ टंकारो॥ ६॥ 684) उयहिवडवाणलाणं परोप्परुल्हवणसोसणमणाणं ।
अमुणियमज्झपजलणाण वइयरो जिणइ जियलोए॥७॥ wwwwwwwwwwwww
680) [ वरतरुणीनयनपरिसंस्थितस्य यथा कजलस्य माहात्म्यम् । दीपशिखरेऽपि न तथा स्थानेषु गुणाः प्रसरन्ति ।। ] वरतरुणीनयन स्थितस्य कज्जलस्य यथा माहात्म्यं, तथा न दीपशिखरे। स्थानेषु गुणा विजृम्भन्ते ॥ ६८० ॥
681) [ केशानां दन्तनखठकुराणां वधूकानां वधजने तथा च । स्तनानां स्थानभ्रष्टानां सखि क आदरं करोति ।। ] हे मामि सखि, केशानां, दन्तानां, नखाना, ठक्कुराणां 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 । उकुरसंघस्य दुष्टवर्गस्य । तिष्ठदपि युद्धं ददाति, स्थाने स्थाने यशो लभते ॥ ६८२ ।।
683) [ गहीतविमुक्तास्तेजो जनयन्ति सामाजिका नरेन्द्राणाम् । दण्डस्तथैव स्थित आमूलं हन्ति टणत्कारः ।। ६८३ ॥]
634)[ उदधिवडवानलयोः परस्परनिर्वापणशोषणमनसोः । अज्ञातमध्यप्रज्वलनयोर्व्यतिकरो जयति जीवलोके ॥ ६८४ ॥]
1G तिर्छ पि 2 [ जिणंति

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-688 : ७६.४]
गुणवज्जा
७६. गुणवज्जा [ गुणपद्धतिः ] (685) जइ नत्थि गुणा ता किं कुलेण गुणिणो कुलेण न हु कज्ज।
कुलमकलंकं गुणवज्जियाण गरुयं चिय कलंकं ॥१॥ 686) गुणहीणा जे पुरिसा कुलेण गव्वं वहति ते मूढा।
वंसुप्पन्नो वि धणू गुणरहिए नत्थि टंकारो ॥२॥ 687) जम्मंतरं न गल्यं गरुयं पुरिसस्स गुणगणारहणं ।
मुत्ताहलं हि गरुयं न हु गरुयं सिप्पिसंपुडयं ॥३॥ 688) खरफरसं सिप्पिउडं रयणं तं होइ जे अणग्धेयं ।
जाईइ किं व किजइ गुणोहे दोसा फुसिज्जति ॥४॥
wwwwwwwwwwwwwww
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___ 685) [ यदि न सन्ति गुणास्तत् किं कुलेन, गुणिनः कुलेन न खल कार्यम् । कुलमकलकं 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 गर्व वहन्ति ते मढाः । वंशोत्पन्नमपि धनुः गुणरहितं नास्ति टणत्कारः ॥ ] गुणहीना ये पुरुषाः कुलेन " अहं कुलीनोऽस्मि " इति गर्व वहन्ति ते मूढा मूर्खाः । कथमेवं ज्ञायत इत्याह । तदेव पश्य । वंशोत्पन्नेऽपि धनुषि गुणरहिते नास्ति टणस्कारः । यद्यपि कुलोत्पन्नस्तथापि गुणरहितस्तुणाय भवति । यथा गुणरहितं धनुः पिंजनादतिरिच्यते (!) ॥ ६८६॥
687) [ जन्मान्तरं न गुरु गुरु पुरुषस्य गुणगणारोहणम् । मुक्ताफलं हि गुरु न खलु गुरु शुक्तिसंपुटकम् ।। ] जन्मान्तरं न गुरु, पुरुषस्य गुणगणारोहणं गुरु । अमुमेवार्थमर्थान्तरेण विवृणोति । मुक्ताफलं स्फुटं गुरु, न पुनस्तदुत्पत्तिस्थानं शुक्तिसंपुटम् ॥ ६८७ ॥
688) [ खरपरुषं शुक्तिपुटं रत्नं तद्भवति यदनय॑म् । जात्या किमिव क्रियते गुणैर्दोषाः प्रोञ्छयन्ते ।। ] अतिशयेन परुषं शुक्तिपुर्ट

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वजालग्गं
689) जं जाणइ भइ जणो गुणाण विवाण अंतरं गरुयं । लभ गुणेहि विद्ववो विहवेहि गुणा न घेप्पंति ॥ ५॥ 690) ठाणं गुणेहि लब्भइ ता गुणगहणं अवस्त कायच्छं । हारो विनेय पावर गुणरहिओ तरुणिथणवहं ॥ ६ ॥ 691) पासपरिसंठिओ वि हु गुणहीणे किं करे गुणवंतो । जायंधयस्स दीवो हत्थकओ निष्फलो च्चेय ॥ ७ ॥ 692 ) परलयनयाणं पि हु पच्छत्ताओ न ताण पुरिसाणं । जाण गुणुच्छाहेणं जियंति से समुत्पन्ना ॥ ८ ॥
[ 689 : ७६.५
भवति । तदुत्पन्नं च रत्नं च तद्भवति यदनर्घ्यम्' । जात्या किमिव क्रियते,. गुणैर्दोषाः प्रोच्यन्ते ॥ ६८८ ॥
689 ) [ यज्जानाति भणति जनो गुणानां विभवानामन्तरं गुरुकम् । लभ्यते गुणैर्विभवो विभवैर्गुणा न गृह्यन्ते ।। ] यब्जानाति 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 ॥ ] पार्श्वे 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 पुरुषा जीवन्ति, तेषां पुरुषाणां परलोकगतानामपि खलु न पश्चात्तापः ।
11 यदनर्वेयम्

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696 : ७७.४ ] गुणणिंदावज्जा
____७७. गुणणिदावज्जा [ गुणनिन्दापद्धतिः ] 693) मुत्ताहलं व पहुणो गुणिणो किं करइ वेहरहियस्स ।
जत्थ न पविसइ सूई तत्थ गुणा बाहिर च्चेय ॥ १ ॥ 694) पियकेलिसंगमोसारिएण हारेण चिंतियं एयं ।
अवसररहिया गुणवंतया वि दूरे धरिज्जति ॥२॥ 695) ता निग्गुण च्चिय वरं पहुणवलंभेण जाण परिओसो।
गुणिणो गुणाणुरूवं फलमलहंता किलिस्संति ॥३॥ 696) निग्गुण गुणेहि नियणिग्गुणत्तणं देहि अम्ह सड़ीए । ___ कलिकाले कि कोरइ गुणेहि पहुणो न घेष्पंति ॥ ४॥
ये गुणवन्तस्ते मृता अपि जीवन्ति । अहो धन्या एते पुरुषा येषां पूर्वजा गुणगणालंकृता अभूवन्निति ।। ६९२ ।।।
693) [ मुक्ताफलमित्र 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) [ प्रियकेलिसंगमोत्सारितेन 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 फलमलभमानाः क्लिश्यन्ति ॥ ] ततो निर्गुणा एव वरं प्रधानं, 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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बजालग्गं
[697 : ७७.५697) सम्वत्तो वसइ धरा संति नरिंदा गुणा वि अग्छति ।
ता किं सहति गुणिपो अणायरं अस्थवंताणं ॥५॥
७८. गुणसलाहावज्जा [ गुणश्लाघापद्धतिः | 698) जस्स न गेण्हंति गुणा सुयणा गोट्ठीसु रणमुहे सुहडा।
नियजणणिजोवणुल्लरणेण किं तेण जाएण ॥ १॥ 699) किं तेण जाइएण वि पुरिसे पयपूरणे वि असमत्थें ।
जेण न जसेण भरियं सरि व्व भुवणंतरं सयलं ॥२॥ 700) देसे गामे नयरे रायपहे तियचउकमग्गे वा।
जस्स न पसरइ कित्ती धिरत्थु किं तेण जाएण ॥ ३ ॥ 701) किं तेण आइपण 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 भृतं 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 प्रस्ताक्षि तेन वा गतेन । यस्य कृते रणरणको नगरे न गृहे गृहे भवति ।। किं तेनागतेन वा किं वर

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-705 : ७९.४ ]
पुरिसणिदावज्जा
७९. पुरिसणिदावज्जा [ पुरुष निन्दापद्धतिः ] 702) उद्धुं वच्चैति अहो वयंति मूलंकुर व्व भुवणमि । विज्जाहिर करतो कुलाहि पुरिसा समुप्पन्ना ॥ १ ॥ 703) नियकम्मेहि वि नीयं उच्च पुरिसा लहंति संठाणं । सुरमंदिरषयरा उद्धृद्धमुहा य वच्चति ॥ २ ॥
१९१.
704) एक्कम्मि कुले एक्कम्मि मंदिरे ' एक्ककुक्लि संभूया । एक्को नरसयसामी अन्नो एकस्स असमत्थो ॥ ३ ॥ 705) सज्जण सलाहणिज्जे पयम्मि अप्पा न ठाविओ जेहिं । सुसमत्था जे न परोवयारिणो तेहि वि न किंपि ॥ ४ ॥
प्रसृताक्षि तेन गतेन (वा) । यस्य कृते रणरणको न गृहे गृहे. भवति ।। ७०१ ॥
702) [ ऊर्ध्वं व्रजन्त्यधो व्रजन्ति मूला कुरा 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 नीचमुच संस्थानं लभन्ते । क इव । सुरमन्दिरकूपकरा ऊर्ध्वाधोमुखा व्रजन्ति । कूपस्थितला रिक्तभृता सती नीचोच्चं स्थानं प्राप्नोति ।। ७०३ ॥
704) [ एकस्मिन् कुल एकस्मिन् मन्दिर एककुक्षिसंभूतौ । एको नरशतस्वाम्यन्य एकस्यासमर्थः ॥ ] एकस्मिन् गृहे, एकस्मिन् कुले, क कुक्षौ समुद्भूतौ द्वौ भवतः । तन्मध्य एको नरशतस्वामी, अन्यश्चैकस्यापि ' भर्तुं न समर्थः ।। ७०४ ॥
705) [ सज्जन श्लाघनीये पद आत्मा न स्थापितो यैः । सुसमर्था न परोपकारिणस्तैरपि न किमपि ।। ] सज्जन श्लाघनीये पद आत्मा यैर्नीरोपितस्तैः किमपि प्रयोजनं नास्ति । ते निरर्थका इत्यर्थः । न केवलमेते । सुष्ठु समर्था अपि ये न परोपकारिणो भवन्ति, तैश्चापि किम् । परोपकारं
1 G, I एक्कम्मि घरे एक्कम्मि कुले
2G किंचि

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वज्जालग्गं [706 : ८०.१८०. कमलवज्जा | कमलपद्धतिः ] 706) हिदुकयकंटयाणं पयडियकोसाण मित्तसमुहाण ।
मामि गुणवंतयाणं कह कमले वसउ न हु कमला ॥१॥ 707) अन्नन्न'लग्गकयपत्तपरियणे निहयगुरुजडाजाले।
मित्तालोयणसुहिए कह कमले वसउ न हु कमला ॥२॥ 708) पयडियकोसगुणड़े तह य कुलीणे सुपत्तपरिवारे ।
एवंविहे वसंती कमले कमले कयत्था सि ।। ३ ॥ 709) जडसंवाहियफरुसत्तणस निण्हवियणियगुणोहस्स ।
रे कमल तुज्झ कमला निवसइरत्ताण पत्ताण ॥४॥
कर्तुमलंकर्मीणा ये न कुर्वन्ति ( परोपकारं ) तैरपि न किमपि । तेषामजननिरेव भवतु ।। ७०५ ॥
706) [ अधःकृतकण्टकानां प्रकटितकोशानां मित्रसंमुखानाम् । सखि गुणवतां कथं कमले वसतु न खलु कमला ।। ] अध:कृतकण्टकानां प्रकटितकोशानां – कोशोऽत्र कमलान्तर्वर्तिनी कर्णिका - सूर्यसंमुखानां गुणवतां, हे मामि सखि, एवं विधे कमले कथं कमला न वसति । अपि तु वसत्येव । अयमर्थः । अधःकृतदुर्जने, 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, एवंविधै कमले वसन्ती हे कमले लक्ष्मि कृतार्थासि ॥ ७०८ ॥
709) [ जडसंवाहितपरुषत्वस्य निद्भुतगुणौघस्य । रे कमल तव 'कमला निवसति रक्तानां पत्राणाम् ।। ७०९।।
1C,G, I Laber अन्नाण

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www.kobatirth.org |
-710: ८१.३]
कमलवजा
710) जह पलहिगुणा परछिदछायणे' तह नु कमल जइ तुज्झ ।
ता इह सयले लोए का उवमा तव ठविज्जंति ॥५॥
८१. कमलजिंदावज्जा (कमलनिन्दापद्धतिः) 711) अलियालावे वियसंत कमल कलिओ सि रायहंसेहि।
ता सुंदरं न होही तुज्झ फलं कालपरिणामे ॥१॥ 712) अप्पं परं न याणसि नूणं सउणो सि लच्छिपरियरिओ।
उज्जलसमुहो पेच्छह ता वयणं पि हुन ठावे ॥२॥ 713) लच्छीए परिगहिया उडमुहा जइ न हुँति ता पेच्छ ।
जेहिं चिय उडविया तं चिय नालं न पेच्छंति ॥ ३ ॥
____710) [ यथा कासगुणाः 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 राजहंसः। 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 प्रेक्षध्वं 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 । यैरेवो/कृतानि तान्येव नालानि न प्रेक्षन्ते ॥ ] हे पंकज, लक्ष्मीपरिगृहीता यधूर्ध्वमुखा न भवन्ति ततः पश्यैतानि कमलानि यैरेवोर्वीकृतानि तान्येव नालानि न पश्यन्ति ।। ७१३ ॥ 1G परछिदछायणा 2 C,G, I अप्पा वल १३

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पज्जालग्गं
[714:८१.४
714) लच्छिणिलयत्तणुत्ताणवयण गुणिणो सयाणुलग्गस्स।
. नियणालस्स वि विमुहो ता पंकय कस्स समुहो सि ॥४॥ 715) वडावियकोसो जं सि कमल परिसोसिएहि पत्तेहिं । ___अच्छउ ता लच्छिवओ तं चिय नाम पि हारिहिसि ॥५॥ 716) मित्तो सूरो कयपत्तपरियरो लच्छियालओ कमलो।
पयहीणस्स सहारो केणावि न सक्किओ निमिसं ॥ ६॥ 717) सरसाण सूरपरिसंठियाण कमलाण कीस उवयारो।
उक्खयमूला सुक्खंतपंकया कह न संठविया ॥ ७ ॥
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 म यद्यात्मीयानपि प्रति निष्फलः, स परान् प्रति कथं सफलो भविष्यतीति ।। ७१४ ।।।
715) [ वर्धितकोशं यदसि कमल परिशोषितैः पत्रैः । आस्तां तावलक्ष्मीपदं तदेव नामापि हारयिष्यसि ॥ ] यद् हे कमल वर्धितकोशोऽसि । कैः । परिशोषितैः पत्रैः । आस्तां तावल्लक्ष्मीस्थानं, तदेव नामापि हारिष्यसि ( ? हारयिष्यसि ) ।।७१५।।
716) [ मित्रं सूर्यः, कृतपत्रपरिकरं लक्ष्यालयः कमलम् । पयोहीनस्य (पदहीनस्य ) साधारः केनापि न शक्तो निमिषम् || ] कमलस्य किल सूर्यो मित्रम्। तच्च कृतपत्रपरिग्रहम् । लक्ष्म्यालयम् (? लक्ष्म्यालयः )। पयोहीनस्य सधारः ( ? साधारः ) केनापि कर्तुं न शेके निमिषमात्रमपि ॥ ७१६ ।।
___717) [ सरसानां सूर्यपरिसंस्थितानां कमलानां कीदृगुपकारः । उत्खातमूलानि शुष्यत्पकानि कथं न संस्थापितानि ।। ] सरसानां सूरपरिसंस्थितानां कमलानां कीदृगुपकारः । जानामि यदि सूर्य उत्खातमूलानि शुष्यत्पङ्कानि संस्थापयति ।। ७१७ ॥

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-721 : ८२.४]
हंसमाणसवज्जा
८२. समाणसवजा ( समानसपद्धतिः) छडिजइ हंस सरं कत्तो वासो परम्मुहे दिव्वे ।
जाव न ठवेइ चलणे कूडबओ मत्थर एहि ॥१॥ 719) पढम चिय जे विगया घणागमे साहु ताण हंसाणं ।
जेहि न दिदं उच्चासणट्रियं खलषयकुडुंबं ॥२॥ 720) इयरविहंगमपयपंतिचित्तला जत्थ पुलिणपरंता ।
तत्थ सरे न हु जुत्तं वसियव्वं रायहंसाणं ॥३॥ 721) विविहविहंगमणिवहेण मंडियं पेच्छिऊण कमलवणं ।
मुक्कं 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 चरणो 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 धनागमे, साधु तेषां हंसानाम् । किमिन्येवमुच्यते। यैर्न दृष्टं खलबककुटुम्बकम् उच्चासनस्थितम् । वरमन्यत्र गमनं विदुषो', न तु मूर्खस्य मूखैः क्रियमाणः सत्कारो दृष्टः ॥ ७१९ ॥
___720) [इतर विहङ्गमपदपङ्क्तिचित्रिता यत्र पुलिनपर्यन्ताः। तत्र सरसि न खलु युक्तं वसितव्यं राजहंसानाम् ।। ] इतरविहङ्गमपदपङ्क्तिचित्रिता यत्र पुलिनपर्यन्ताः, तस्मिन्नेवंविधे सरसि न खलु युक्तं राजहंसानामुषितुम् ।। ७२० ।।
721) [ विविधविहङ्गमनिवहेन मण्डितं प्रेक्ष्य कमलवनम् । मुक्तं मानभूतैर्मानसं राजहंसः ।। ] राजहंसैर्मानसं सरो मुक्तम् । किंविशिष्टैः । मानभूतैर्मनस्विभिः । किं कृत्वा । प्रेक्ष्य । किंविशिष्टम् । विविधविहङ्गमनिवहमण्डितं कमलवनम् ।। ७२१ ॥
1 G, I विदुषः 2 1 उषितम्

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[722 : ८३.१
८३. चक्कवायवज्जा (चक्रवाकपद्धतिः ) 722) अद्धत्थमिए सूरे जं दुक्खं होइ चक्कवायस्स।
तं होउ तुह रिऊण अहवा ताणं पि मा होउ ॥१॥ 723) भूमीगयं न चत्ता सूरं दळूण चक्कवारण ।
जीयग्गल ब्व दिन्ना मुणालिया विरहभीरण ॥२॥ 724) अग्गि व्व पउमसंड चिय बनलिणी मडो व्व अप्पा णं।
चक्केण पियाविरहे मसाणसरिसं सरं दिई ॥ ३ ॥ 725) आसासिज्जइ चक्को जलगयपडिबिंबदसणासाए ।
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 चिन्तागृहीतस्यः चक्रवाकस्य दुःखमिति ।। ७२२ ॥
723) [ भूमिगतं न त्यक्ता सूर्य दृष्ट्वा चक्रवाकेण । जीवार्गलेव दत्ता मृणालिका विरहभीतेन ।। ] भूमिगतं सूर्यं दृष्ट्वा विरहभीतेन चक्रवाकेण मृणालिका न त्यक्ता । तर्हि किं कृता इत्याह । जीवार्गला दत्तेव । अयमर्थः । मृणालिकां भक्षयश्चक्रवाकः सूर्यास्तमनमालोक्य कथं प्रियाविरहवेदनाव्यतिकरं सोढास्मीति चञ्चूस्थितामपि मृणालिकामर्गलापायां 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 अन्यादयो भवन्ति । अग्निरिव पाषण्डं, चितेव नलिनी, मृतकमिव आत्मानं (? मृतक इव आत्मा) । दृष्टमिति सर्वत्र संबध्यते ।। ७२४ ।।
725) [ आश्वास्यते चक्रो जलगतप्रतिबिम्वदर्शनाशया। तामपि हरन्ति तरङ्गाः प्रेक्षवं निपुणत्वं विधेः ।। ] आश्वास्यते चक्रो जलगत

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चंदणवज्जा
726) आसंति संगमासा गर्मति रयणिं सुहेण चक्काया । दिया न य हुँति विओयकायरा कह नु वोलंति ॥ ५ ॥ 727) अलियं जंपेइ जणो जं पेम्मं होड़ अत्थलोहेण । सेवालजीवियाणं कओ धणं चकवायाणं ॥ ६ ॥
WWWVIA
८४. चंदणवज्जा ( चन्दनपद्धतिः )
728) सुसिएण निहसिएण वि तह कह विहु चंदणेण महमहियं । सरसा वि कुसुममाला जह जाया परिमलविलक्खा ॥ १ ॥
१९७
प्रतिबिम्बदर्शनाराया, तानपि 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 ॥ ] चक्रचाका: संगमाशया आसते, रजनीं गमयन्ति सुखेन, दिवसा न च भवन्ति वियोगकातराः कथम् नु अतिक्रामन्ति ।। ७२६ ॥
727) [ अलीकं जल्पति जनो यत् प्रेम भवत्यर्थलोमेन । 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 निघर्षितेनापि तथा कथमपि खलु चन्दनेन प्रसृतम् । सरसापि कुसुममाला यथा जाता परिमलविलक्षा || ] तथा कथमपि चन्दनेन महमहितम् । किंविशिष्टन । शोषितेन निघर्षिते - नापि । यथा सरसापि सुगन्धापि कुसुममाला पुष्पस्रक् परिमलविलक्षा 1 जाता ।। ७२८ ।।
1 G 'परिणमने, I परिणमनेन

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[729 : ८४.१
729) परसुच्छेयपहरणेण निहसणे नेय उझिया पयई ।
चंदण संनयसीसो तेण तुमं वंदप लोओ ॥२॥ 730) उत्तमकुलेसु जम्मं तुह चंदण तरुवराण मज्झम्मि ।
दुज्जीहाण खलाण य निच्चं चिय तेण अणुरत्तो ॥ ३॥ 731) एक्को चिय दोसो तारिसस्स चंदणदुमस्स विहिडिओ।
जीसे दुट्टभुयंगा खणं पि पासं न मेल्लंति ॥४॥ 732) बहुतरुवराण मज्झे चंदणविडवो भुयंगदोसेण । छिन्झइ 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 । चन्दनः संनतशीर्षस्तेन त्वां वन्दते लोकः ॥ ] परशुच्छेदप्रहरणनिघर्षणे व त्यक्ता प्रकृतिः । हे चन्दन संनतशिरास्तेन त्वां वन्दते लोकः' ।। ७२९ ।।
- 730) [ उत्तमकुलेषु जन्म तव चन्दन तरुवराणां मध्ये । द्विजिह्वानां खलानां च नित्यमेव तेनानुरक्तः ।। ] हे चन्दन तरुवराणां मध्ये तवोत्तमकुलेषु जन्म । द्विजिह्वानां खलानां च तेन हेतुना त्वमनुरक्तोऽसि । प्रकारान्तरेणोपालम्भः ।। ७३० ।।
___731) [ एक एव दोषस्तादृशस्य चन्दनद्रुमस्य विधिघटितः । यस्य दुष्टभुजङ्गाः क्षणमपि पार्श्व न मुञ्चन्ति ।। ] तादृशस्य चन्दनद्रुमस्यैक एव दोषो विधिकृतो, यस्य दृष्टभुजङ्गाः क्षणमपि पावं न मुञ्चन्ति ।। ७३१ ॥ ___732) [ बहुतरुवराणां मध्ये चन्दनविटपो भुजङ्गदोषेण । छिद्यते निरपराधः साधुरिवासाधुसङ्गेन । ] बहुतरुवराणां मध्ये चन्दनवृक्षो भुजङ्गदोषेण च्छिद्यते निरपराधः साधुरिवासाधुसङ्गेन ।। ७३२ ।।
733) [ जातोऽसि कस्मात्पथि, अथवा जातोऽसि कस्मात्फलितोऽसि । अथ फलितोऽसि महाद्रुम तच्छकुन विडम्बनां सहस्व ।। ] हे
1 G I add : खण्डनेऽपि निघर्षणेऽपि नतशिरास्त्वम् , अतो भवन्तं लोको वन्दते ।

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WWW
- 737 : ८६.२ ]
734) नीरस - करीर - खरखरसंकुले विलमस मिमरुहेसे । का होज्ज गई पहियाण जं सि वडपायव न होंतो ॥ २ ॥ 735 ) भूमीगुणेण वडपायवस्ल जइ तुंगिमा इहं होइ । तह वि हु फलाण रिद्धी होस बीयाणुसारेण ॥ ३ ॥ ८६. तालवज्जा ( तालपद्धतिः )
736 ) किं ताल तुज्झ तुंगत्तणेण गयणद्धरुद्धमग्गेण ।
छुजलताविरहि वि उवहेप्पसि जं न 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 चे फलितस्तदा शकुनविडम्बनां 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 ( विषमशमीक : ) । एवंविधो यो मरुदेशस्तस्मिन् नीरसकरीरतीक्ष्णखदिरसंकुले विषभशमीमरुदेशे । तत्र हे वटपादप का गतिर्भवेत् पथिकानां यदि त्वं नाभविष्यः || ७३४ ॥
तालवज्जा
१९९
735) [ भूमिगुणेन वटपादपस्य यदि तुङ्गत्वमिह भवति । तथापि खलु फलानामृद्धिर्भविष्यति बीजानुसारेण || ] भूमिगुणेन वटपादपस्य यदि तुंगमा तुङ्गत्वं भवति, तथापि फलानामृद्धिर्बीजानुसारेण भवित्री । यद्यपि भूमिगुणेन वटवृक्षो ह्रस्वः संजातस्तथापि फलप्राचुर्यं तथा भविष्यति येन सर्वेऽपि प्राणिनः सुखिता' भविष्यन्ति ॥ ६३५ ॥
1
736) [ किं ताल तव तुङ्गत्वेन गगनार्धरुद्धमार्गेण । क्षुधाज्वलनतापितैरप्युपगृह्यसे यन्न पथिकैः ॥ ] हे ताल तब तुंगत्वेन किं गगनार्धरुद्धमार्गेण' । क्षुधाज्वलनतापितैरुपगृह्य से यन्न पथिकैः ।। ७३६ ।।
I
737 ) [ छायारहितस्य निराश्रयस्य दूरतरदर्शितफलस्य । दोषैः समं यत् किमपि तुङ्गत्वं तव रे ताल || ] रे ताल या कापि तव तुंगिमा
1 I सुहिताः 2 G गगनावरुद्धमार्गेण which presupposes the reading गणावरुद्धमग्गेण 3 I यः कोऽपि तुंगिमा तुंगत्वं स दोषैः समस्तुल्यः ।

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२००
वजालग्गं
[738 : ८६.३
738) जेहिं नीओ वाई तालो सयसलिलदाणसेवाए । तस्सेव जो न फलिओ सो फलिओ कह नु अन्नस्स ॥३॥
८७. पलासवज्जा (पलाशपद्धतिः) 739) मउलंतस्स य मुक्का तुज्झ पलासा पलास सउणेहिं ।
जेण महुमाससमए नियवयणं झत्ति सामलियं ॥१॥ 740) अच्छउ ता फलणिवह फुल्लणदियहम्मि कलुसियं वयणं ।
इय कलिऊण पलासो झड त्ति मुक्को सपत्तेहिं ॥२॥ 741) दहण किंसुया साहा तं बालाइ कीस वेलविओ। ____ अहवा न तुझ दोसो को न हु छलिओ पलासेहिं ॥३॥
तुङ्गत्वं, सा दोषैः समा तुल्या । छायारहितस्य, निराश्रयस्य दूरतरदर्शितफलस्य ।। ७३७ ॥
738) [यैीतो 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 पलाशवृक्ष शकुनैस्तव पलाशा मुक्ताः । येन हेतुना त्वया मधुमाससमये वसन्ते निजं वदनं श्यामलितम् । अयं भावः । यः कोऽपि धनी भवति, स वृद्धि व्रजन् याच्यमानश्चेद् वदनचन्द्र कोपकलङ्कितं विधत्ते तस्याशा याचकास्त्यजन्ति ।। ७३९ ।।
740) [ आस्तां तावत्फलनिवहः पुष्पणदिवसे कलुषितं वदनम् । इति कलयित्वा पलाशो झटिति मुक्तः स्वपत्रैः ।। ] आस्तां तावत् फलनिवहः । फुल्लन दिवसेऽपि कलुषितं वदनमिति 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 ( ? )।

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--744:४८.१.] वडवाणलषज्जा 742) गुरुविहववित्थरुत्थंभिरे वि किविणम्मि अत्थिणो विहला।
भण फलिए वि पलासे मणोरहा कस्स जायंति ॥ ४ ॥ 743) सञ्चं पलास जफलिओ सिफलिओ सि रहणिउंजेसु।
जइ होज्ज सुखज्जफलो मणं पि ता तुझ को मुल्लो ॥५॥
८८. वडवाणलवज्जा (वडवानलपद्धतिः ) 744) सोसणमई उ निवस वडवाणल मुणइ जाव न समुद्दो।
जाव य जाणिहिइ फुडं ता न तुमं 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 विस्तरोत्तम्भनशीलेऽपि 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 सुखाद्यफलो मनागपि, तत् तव किं मूल्यम् ।। ] हे पठाश रहोनिकुञ्ज पुष्पितोऽसि फलितोऽसि सत्यं, यदि त्वं सुखाद्यालो भवेर्भनागपि, 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 तदानीं (न ) दुष्टो न चान्यः कोऽपि ॥ ७४४ ॥ ___1G, I add : लेकालयाण पुत्तय इत्यादिवसन्तवर्णनेनैव व्याख्याता गाथा (Gatha ENo. 637 ) अत्र द्रष्न्या ।

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२०२
वज्जालग्गं
[745: ८८.२
745 ) का समसीसी तियसिंदयाण वडवाणलस्स सरिसम्मि । उवसंमियसिहिप्पसरो मयरहरो इंधणं जस्ल ॥ २ ॥
८९. रयणायरवज्जा ( रत्नाकरपद्धतिः ) 746) रयणायरेण रयणं परिमुक्कं जइ वि अमुणियगुणेण । तह विहु मरगयखंड जत्थ गयं तत्थ वि महग्घं ॥ १ ॥ 747 ) जलणिहिमुक्रेण वि कुत्थुण पत्तं मुराविच्छयलं ।
तेण पुण तस्स ठाणे न याणिमो को परिषिओ ॥ २ ॥ 748) मा दोसं चिय गेण्डह विरले वि गुणे पसंसह जणस्स । अक्खपउरो वि उवही भण्णइ रयणायरो लोए ॥ ३ ॥
745) [ का समशीर्षिका त्रिदशेन्द्राणां वडवानलस्य सदृशे । उपश-मितशिखिप्रसरो मकरालय इन्धनं यस्य || ] वडवानलस्य त्रिदशेन्द्राणां का स्पर्धा | यस्य वडवानलस्य इन्धनं समिद् मकरगृहं समुद्र उपशमित - शिखप्रसरः । वडवाग्निना सह स्पर्धां कथम् आदधताम् इन्द्रादयो देवाः, यस्योपशमित शिखिप्रसरः समुद्र एवेन्धनम् । सकलवह्निविध्यापकस्ता वत्समुद्रस्तमपि यो ज्वालयतीति ।। ७४५ ।।
746) [ रत्नाकरेण रसनं परिमुक्तं यद्यप्यज्ञातगुणेन । तथापि खलु मरकतखण्डं यत्र गतं तत्रापि महार्घम् ॥ ] रत्नं रत्नाकरेणाज्ञातगुणेन यदि त्यक्तं, तथापि मरकतखण्डं यत्र गतं तत्रापि महार्घम् । अयमाशयः । यदि केनापि मूर्ख शिरोमणिना ग्रामीणग्रामणिना कश्चिद् विपश्चित्प्रकाण्डस्त्यक्तः, सोऽन्यत्र गतः सकलनरनाथ मूर्धवन्दनीयचरणः किं न भविष्यतीति ॥ ७४६ ॥
747 ) [ जलनिधिमुक्तेनापि कौस्तुभेन प्राप्तं मुराविक्षःस्थलम् । 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 गृह्णीत विरलानपि गुणान् प्रशंसत जनस्य । अक्षप्रचुरोऽप्युदधिः भण्यते रत्नाकरो लोके ॥ ] मा दोषमेव गृह्णीत, स्तोकानपि गुणान जनस्य प्रशंसत । कथम् | यथा अक्षः कपर्दकभेद:2

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•752: ८९..]
रयणायरवजा
२०३३
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 कस्स न मंदिरं पत्ता ॥५॥ 751) वडवाणलेण गहिओ महिओ य सुरासुरेहि सयलेहि ।
लच्छीइ 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) [ वेलामहाकल्लोलप्रेरितं यद्यपि गिरिणदीं प्राप्तम् । अनुस. रति मार्गलग्नं पुनरपि रत्नाकरे रत्नम् ॥ ] वेलामहदूभिप्रेरितं यद्यपि गिरिणदी प्राप्त तथा ( ? तथापि, मार्गलग्नं पुनरपि रत्नाकरे रत्नमनुसरति । यद्यपि केनापि मुहूर्तवशेन कुतोऽपि नगरात् क्वापि पल्लयादौ विद्वान्, पात्रम् आगच्छति तथापि मार्गलग्नस्तत्रैवायाति ।। ७४९ ।।।
750) [ लक्ष्म्या विना रत्नाकरस्य गम्भीरता तथैव । सा लक्ष्मीस्तेन विना भण कस्य न मन्दिरं प्राप्ता ।। ] लक्ष्म्या विना रत्नाकरस्य तथैव, गम्भीरिमा । सा च लक्ष्मीस्तेन विना कस्य न मन्दिरं प्राप्ता । अपि तु शुनीव गहे गृहे परिवभ्रामेति रत्नाकरस्य महत्त्वकथनम् ।। ७५० ।।
751) [ वडवानलेन गृहीतो मथितश्च सुरासुरैः सकलैः । लक्ष्म्योदधिर्मुक्तः प्रेक्षध्वं गम्भीरता तस्य ॥ उदधिः समुद्रस्तावद् वडवानलेन, गृहीतः, तथा सुरासुरैर्मथितः, अन्यच्च लक्ष्म्या विमुक्तः, तथापि तस्योदधेर्गम्भीरिमाणं पक्ष्यत । अयमाशयः । यः कोऽपि पुरुषसिंहः कष्टां दशां प्राप्तः. केनापि याच्यमानः संपत्त्यक्तोऽपि भवति, स आत्मीयं गाम्भीर्यं न त्यजतीति ।। ७५१ ॥
752) [ ज्वलनो जलं चामृतं विषं च कृष्णः सदानवश्चैव । क्षीरोदधे तव तथा परमहिमाधिकाधिकतरः ।।] हे क्षीरोदधे, ज्वलनं
1G अमयं

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२०४
वजालग्गं
[753:८९.८
753) रयणेहि निरंतरपूरिएहि रयणायरस्स न हु गव्यो।
करिणो मुत्ताहलसंसए वि मयविष्भला' दिट्ठी॥८॥ 754) अणवरयं देतस्स वि तुटृति न सायरे वि रयणाई।
पुण्णक्खएण खिजइन हु लच्छी चायभोएहि ॥९॥ रयणायरस्स न 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 परिविओ ॥११॥
.(? ज्वलनः ) तत्रैव जलम् , अमृतं विषं च, कृष्णः सदानवः । तब महिमा तथापि अधिको अधिकतर एव । कोऽप्येकत्र वैरिसंघान् परस्परं स्थापयितुं किं कोऽपि शक्नोति त्वाम् ऋते ।। ७५२ ।।
____753) [ रत्ननिरन्तरपूरितै रत्नाकरस्य न खलु गर्वः । करिणो मुक्ताफलसंशयेऽपि मदविह्वला दृष्टिः ।। ] रत्ननिरन्तरपूरित रत्नाकरस्य न खलु गर्योऽस्ति । करिणो हस्तिनः पुनर्मक्तानां 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 न्नानि ||] रत्नाकरस्य न खलु भवति तुच्छत्वं निर्गतै रत्नैः । यद्यप्येवमस्ति, तथापि चन्द्रसदृक्षाणि विरलानि रत्नाकरे रत्नानि । अयं ग्रन्थः प्रायेण अपभ्रंशभाषानुसारी। अत्र च अपभ्रंशभाषायां क्वचिन्नपुंसकेऽपि पुंस्त्वमिति ।। ७५५ ।।
756) [ रत्नाकरत्यक्तेनापि प्राप्तं चन्द्रेण हरस्य तिलकत्वम् । तेन "पुनस्तस्य स्थाने न जानीमः कः प्रतिष्ठापितः ।।] रत्नाकरपरित्यक्तेनापि
1 G, 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 मुदंकियं भुवणं ॥ १३ ॥ 759) अस्थि असंखा संखा धवला रयणायरस्स संभूया।
न हु ताण सहलद्धी जा जाया पंचजन्नस्स ॥ १४ ॥ 760) जाएण तेण धवलीकओ सि नूणं समुद्द संखेण ।
अस्थित्तणेण 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 ( ? प्रकाश:) आनन्दं करोति दूरेऽपि ॥] यद्यपि शशी चन्द्रः समुद्रात 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, कस्मैचन विशिष्टायच्छेकायात्मानमर्पयन् सकलजगन्मण्डलमात्मयशसा पूरयति, जीमूतवाहनवत् ।। ७५८ ॥
759) [ सन्ति असंख्याः शंखा धवला रत्नाकरस्य संभूताः । न खलु तेषां शब्दलब्धिर्या जाता पाञ्चजन्यस्य ।।] सन्ति असंख्याताः शंखाः । किंविशिष्टाः । धवलाः । पुनः किंविशिष्टाः । संभूताः । क्व । रत्नाकरे । न खलु तेषां शब्दलब्धिर्या जाता पाश्चजन्यस्य श्रीविष्णुकरवदनपवित्रितस्य ।।७५९।।
760) [ जातेन तेन धवलीकृतोऽसि नूनं समुद्र शंखेन । अर्थित्वेन हस्तः प्रसारितो यस्य कृष्णेन ।। ] हे समुद्र तेन शंखेन जातेन धवली
1 I पुराणसुरेभ्यः
2 I वस्तुजातम्
3 G I अवशिष्टाय याचकाय

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२०६
वज्जालग्गं [761: ९०.१९०. समुद्दणिदावजा (समुद्रनिन्दापद्धतिः) 761) साहीणामयरयणो अमरमरोरं च भुवणमकरंतो।
उल्लसिरीहि न लजसि लहरीहि तरंगिणीणाह॥१॥ 762) रयणायर ति नामं वहंत ता उवहि किं न सुसिओ सि।
मझे न जाणवत्ती अत्थत्थी जं गया पारे॥२॥ 763) उवहि लहरीहि गविर गर्जतो किं न दीह सुसिओ सि ।
जीसे गिम्हपिवासा वलंति वि परम्मुहा पहिया ॥३॥ 764) सायर लजाई कहं न मुओ चिंताइ कह न वीसनो।
पइ हुँते बोहित्थियहि 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, उल्लसन. शीलाभिर्लहरा भिरूमिभिरुपलक्षितो न लज्जसे । किं कुर्वन् । अमरं देवसमूह ( ? ) 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 ग्रीष्मपिपासायाः पराङ्मुखा: 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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-767: $1,1]
सुवण्णवज्जा
२०७
765) बद्धो सि तुमं पोओ सि पुष्वयं लंघिओ सि तं उबहि' । किं गजसि अलियजर न लजसे उयहि किं भणिमो ॥ ५ ॥ 766 ) निद्धोयउदयकंखिर पंथिय मा वच्च सायरो एस । जत्थ नियन्तs dust अन च्चिय ते सरुदेसा ॥ ६ ॥
९१. सुवण्णवजा (सुबर्णपद्धतिः )
767) जलणपवेसो चामीयरस्स कह सहि न जुज्जए काउं । ही जस्स परिक्खति पत्थरा नवरि गुणणिवहं ॥ १ ॥
न मृतोऽसि । कथं च चिन्तया न विषण्णोऽसि । यतस्त्वयि पानीयनिधौ सत्यपि बोहित्थियहि यानपात्रस्थितैर्जलसंग्रहोऽन्यश्चक्रे । यो जलानां निधिर्भवति तस्मिन् विद्यमाने को नाम जलसंग्रहं विधत्ते ।। ७६४ ।।
765) [ बद्धोऽसि त्वं पीतोऽसि पूर्वं लधितोऽसि त्वमुदधे । किं गर्जस्यलीकजये न लज्जस उदधे किं भणामः ।। ] बद्धोऽसि त्वं पर्वतैः । • पीतोऽसि त्वम् अगस्तिना । तथा लङ्घितोऽसि वानरादिभिः । एवंविधस्त्वम् उदधेऽलीकजगति (? अलीकजये ) किं गर्जसि । उदघे त्वं न लज्जसे । । । किं पुन: पुनर्भणामः || ७६५ ।।
766) [ निर्धीतोदककांक्षणशील पथिक मा व्रज सागर एषः । यत्र निवर्तते तृष्णान्य एव ते सरउद्देशा: ।। ] हे पथिक, उदकाकांक्षणशील मा व्रज, अयं सागरः । यत्र निवर्तते तृष्णा, अन्य एव ते सरउद्देशाः । कश्चित्पथिकः पिपासाकुलो जलं वाञ्छन् समुद्रस्य जलं पश्यन् उत्ताल: ( ? ) 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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वज्जालग्गं
[768 :९१.२--
768) जलणडहणेण न तहा पत्थरघसणेण खंडणे तह य ।
गुंजाहलसमतुलणे जं दुक्खं होइ कणयस्स ॥२॥ 769) जूरिज्जइ किन जर किं न जरा आवर अकालम्मि ।
जह सक्खर तुलइ खली निरक्खरो कंचणं खंड ॥३॥ 770) नाराय निरक्खर लोहवंत दोमुह' य तुझ कि भणिमो।
गुंजाइ समं कणयं तोलंतो कह न लजेसि ॥४॥ 771) जह कणय तह पडिमाणपत्थरं पेच्छ तुलइ नाराओ।
अहवा निरक्खराणं गुणदोसवियारणा कत्तो॥५॥
768) { ज्वलनदहनेन न तथा प्रस्तरघर्षणेन खण्डने तथा च । गुञ्जाफलसमतुलने 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 काञ्चनं खण्डम् ।। ७६९ ।।
770) [ नाराच निरक्षर लोहवन् द्विमुख च तव किं भणामः । गुअाफलेन 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 । ] गुंजाफलेन 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
1 G, I दुम्मुहय 2 [ गुंजाहलसमकणयं

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Acharya Shri Kailassagarsuri Gyanmandir Acharya Shrika
--775 : ९३.]
दीवयवज्जा
९२. आइञ्चवज्जा (आदित्यपद्धतिः) 772) भमिओसि भमसि भमिहिसि अणुदिणु' पासम्मि मेरुसिहरस्स।
जह पावसि कंचणमासयं पिता सूर सूरो सि ॥१॥ .773) विलियतेपण वि ससहरेण जह दंसिओ दिणे अप्पा ।
तह जइ रयणीइ तुमं ता सच्वं सूर सूरो लि ॥२॥ 774) उयणं भुवणकमणं अत्थमणं एकदिवसमज्झम्मि। सूरस्स वि तिनि दसा' का गणणा इयरलोयस्ल ॥३॥
९३. दीवयवजा (दीपकपद्धतिः) 775) सउणो नेहसउण्णो लोइल्लो लोयलोयणाणंदो।
नासियतमोहपसरो कि सुयणो नेह जोइक्खो॥१॥
प्रस्तरं पश्य तोलयति नाराचः। अथवा निरक्षराणां मूर्खाणां गुणदोषविचारणा कुतः ।। ७७१ ॥
772) [भ्रान्तोऽसि भ्रमसि भ्रमिष्यस्यनुदिनं पार्श्वे मेरुशिखरस्य । यदि प्राप्नोषि काञ्चनमाषकमपि तत् सूर्य शूरोऽसि ।। ] भ्रान्तोऽसि, भ्रमसि भ्रमिष्यसि । क । मेरुशिखरस्य पार्श्वे । यदि प्राप्नोषि कांचनमाषकमपि, तदा हे सूर सूर्य, शूरोऽसि। अमुष्मान्मेरोलवमपि सुवर्ण न लप्स्यसे ।। ७७२ ॥
773) [विगलिततेजसापि शशधरेण यथा दर्शितो दिन आत्मा । तथा यदि रजन्यां त्वं तत्सत्यं सूर्य शूरोऽसि ॥ ] विगलिततेजसापि शशधरेण यथात्मा दर्शितो दिने, तथा यदि रजन्यां वं दर्शयसि, तदा हे सूर्य सत्यं शूरोऽसि ।। ७७३ ।।
774) [ उदयनं भुवनाक्रमणमस्तमनमेकदिवसमध्ये। सूर्यस्यापि तिस्रो दशाः का गणनेतरलोकस्य ॥ ] उदयो भुवनाक्रमणं तथा चास्तमनमेवं तिस्रो गतयो यत्र सूर्यस्य, तत्रेतरलोकस्य कीटतुल्यस्य का गणना ।। ७७४ ॥
775) सगुणः स्नेहसंपूर्ण आलोकवाँल्लोकलोचनानन्दः। नाशिततमओघप्रसरः किं सुजनो नेह ज्योतिप्कः ॥ ] सगुणः सवर्तिकः, तैल
1 G, I अणुदिण 2G, I तह य एक्कदियहम्मि 3 I गई 4 I नेय ( = नैव) वल १४

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पज्जालग्गं
[776 ९३.२.
776) जोइक्खो गिलइ तमं तं चिय उग्गिलइ कज्जलमिसेणं।
अहवा सुद्धसहावा हियए कलुसं न धारेति ॥२॥ 777) निययालएमु मलिणा कुणति मलिणत्तणं जइच्छाए।
गुणणेहकंतिजुत्तय न जुज्जए तुज्झ जोइक्ख ॥ ३॥ 778) नियगुणणेहखयंकर मलिणं निययालयं कुणंतस्स।
जोइक्ख तुल्झ छाया परिचत्ता तेण सुयणेहिं ॥४॥
wwwwwwwww संपूर्णः, आलोकवान् , लोकलोचनानन्दनः, नाशिततमओघग्रसरः, एवंविधः किं सुजनः, नहि नहि ज्योतिष्कः । ज्योतिर्विद्यते यस्मिन्निति. ज्योतिष्को दीपः। सुजनोऽप्येवंविधो भवति। सगुणः, प्रेमसंपूर्णः, आलोकवान् , लोकलोचनानन्दनः, नाशिततमओघप्रसरः ॥ ७७५ ॥ ___776) [ ज्योतिएको गिलति तमस्तदेवोद्गिरति कज्जलमिषेण ।' अथवा शुद्धस्वभावा 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, तब 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 मजच्छाया' खरच्छाया तथैव चेति ।। ७७८ ।।
1G, I धारंति 3G निजच्छाया,
21 लोइलो आलोकयुक्त उद्योतयुक्त इति यावत् 4G, I खगच्छाया

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- 782 : ९४.३]
पियोल्लाववजा
779) किं तुज्झ पहाए किं गुणेण किं दीव तुज्झ नेहेण । छायं जस्स विसिहा दूरे वि चयंति निदंता' ॥ ५ ॥
९४. पियोल्लावषज्जा (प्रियोल्लापपद्धतिः ) 780) एक्केण विणा पियमाणुसेण बहुयाइ हुंति दुक्खाई।
आलस्सो रणरणओऽणिद्दा पुलओ ससज्झसओं ॥ १ ॥ 781) एक्केण विणा पियमाणुसेण सम्भावणेहभरिएणं' ।
जणसंकुला वि पुहवी अवो रण्णं व पडिहाइ ॥ २ ॥ 782 ) सो कत्थ गओ सो सुयणवल्लहो सो सुहाण सयखाणी । सोमणग्गिविणासो 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 निन्दन्त: ।। ७७९ ।।
२११:
780) [ एकेन विना प्रियमानुषेण बहूनि भवन्ति दुःखानि । आलस्यं रणरणकोऽनिद्रा पुलकः ससाध्वसः ॥ ] एकेन प्रियमानुषेण विना बहूनि दुःखानि भवन्ति । आलस्यं, रणरणकः, अनिद्रा, पुलकः, ससाध्वसः । सह साध्वसेन वर्तत इति तथा ।। ७८० ।।
1 G निंदति 4 G निन्दन्ति
781 ) [ एकेन विना प्रियमानुषेण सद्भावस्नेहभृतेन । जनसंकुला पि पृथ्वी, अहो अरण्यमिव प्रतिभाति ।। ] एकेनापि विना प्रियमानुषेण सद्भावस्नेहमयेन जनसंकुलापि पृथ्वी अहो अरण्यमित्र प्रतिभाति ॥ ७८१ ॥
5
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 एवंविधो मम वल्लभो विरहे मम हृदयं शोषयति ।। ७८२ ।।
2 I ससज्झो य
5 I adds सुजनानां वल्लभः
3 I 'मयण, I ° मइएण

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ACI
૨૨
पज्जालग्गं [783 : ९४.४783) सो होहिइ को वि दिणो जत्थ पिओ बाहुपंजरविलीणो।
रइरहसखेयखिन्नो निज्झरइ पवासदुक्खाई॥४॥ 784) आविहिइ पिओ चुंबिहिह निठुरं' चुंबिऊण पुच्छिहिइ ।
दइए कुसल त्ति तुमं नमो नमो ताण दिवसाणं ॥५॥ 785) धनं तं चेव दिणं सा रयणी सयललक्खणसउण्णा।
अमयं तं पि मुडुत्तं जत्थ पिओ झत्ति दीसिहिइ ॥६॥ 786) दूरयरदेसपरिसंठियस्स पियसंगमं महंतस्स ।
आसाबंधो च्चिय माणुसस्स अवलंबए जीवं॥ ७ ॥
783) [ तद्भविष्यति किमपि दिनं यत्र प्रियो बाहुपञ्जर विलीनः । रतिरभसखेदखिन्नो 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 प्रियश्चुम्बिष्यति मुखं, चुम्बित्वा प्रक्ष्यति । कथमिति । हे दयिते कुशलिनी त्वं वर्तसे । येषु दिवसेषु, नमो नमस्तेभ्यो दिवसेभ्यः ।। ७८४ ॥
785) [ धन्यं तदेव दिनं सा रजनी सकललक्षणसंपूर्णा । अमृतं सोऽपि मुहूर्तों यत्र प्रियो झटिति द्रक्ष्यते ।। ] तदेव दिन धन्यं, सा रजनी सकललक्षणसंपूर्णा । अमृतं सोऽपि मुहूतों यत्र प्रियो झटिति द्रक्ष्यते ॥ ७८५ ॥
786) [ दूरतरदेशपरिसंस्थितस्य प्रियसंगम काङ्क्षतः । आशाबन्ध एव मानुषस्यावलम्बते जीवम् ॥ ] दूरतरदेशपरिसंस्थितस्य प्रियसंगममभिलषत आशाबन्ध एव मानुषकस्य स्त्रीलोकस्य जीवमवलम्बते। स्त्रीजनस्य विरहिण आशाबन्ध एव जीवं निर्गच्छन्तमवलम्बते ।। ७८६ ॥
1G, I मुहं 2 I जिहि दिवसेहिं णमो णमो ताणं 3G, I अमियं 4G हिययं 5G, I add मयेति शेषः ।

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-790 : ९५.३ ]
दोसियवज्जा
२१३
787) हिययट्ठिओ वि सुहवो तह वि हु नयणाण होइ दुप्पेच्छो।
पेच्छह विहिणा न कया' मह हियर जालयगवक्खा ॥८॥
___ ९५. दोसियवज्जा (दौषिकपद्धतिः) 788) दीहं लण्हं बहुसुत्तरुंदयं कडियलम्मि सुहजणयं ।
तह वासं च महग्धं दोसिय कडिलम्ह पडिहाइ ॥ १॥ 789) माणविहूर्ण रुंदी छोडयं सिलघोयगयछायं ।
जं वसणं न सुहावइ मुय दूरं नम्मयाडे तं ॥२॥ 790) पम्मुहसुत्तं अट्ठीसुहावहं जणियरायपुलइल्ल ।
दोसिय दिज्जंतं पि हु नारंगं अम्ह पडिहाइ ॥ ३॥
787) [ हृदयस्थितोऽपि सुभगस्तथापि खलु नयनयोर्भवति दुष्प्रेक्षः। प्रेक्षघं 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 महाधु दौषिक कटिवस्त्रं मम प्रतिभाति ।। ] हे दोसिय' तथाविधं कडिल्लं अधोवस्त्रम् अस्मभ्यं प्रतिभाति, रोचते । किं विशिष्टम् । दीर्घ तथा श्लक्ष्णं मृदु, बहुसूत्रविस्तीर्ण, कटितटे सुखजनकम् । तथा वासश्च महार्ण्यम् । अयमाशयः । एवंविधां स्त्रियमस्मभ्यं योजयेति गम्यम् ||७८८॥
789) [ मानविहीनं विस्तारेण त्यक्तं शिलाधौतगतच्छायम् । यदसनं न सुखयति मुञ्च दूरं नर्मदातटे तत् ।। ] मानविहीनं रुंदत्वेन ह्रस्वं, शिलाधौते गतच्छायं गतशोभं, यद् वसनं वस्त्रं न सुखयति त दूरं मुञ्च नर्मदातटे । अयमाशयः यत् , कश्चन कामी एवंविधं स्त्रीरत्नमलभमानो यदि न प्राप्नोति, तदैवं वक्ति ।। ७८९ ।।
790) [ प्रमुखसूत्रमस्थिसुखावहं जनितरागपुलकवत् । दौषिक दीयमानमपि खलु नारङ्गं मग प्रतिभाति ॥ ] हे दोसिय वसन विक्रेतः,
1 1 किया 2 I adds वसनविक्रेत: after दोसिय

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वजालग्गं
1791 : ९५.४
791) जं पक्खालियसारं जंगल्यं चेव खममहग्यं च ।
तं दोसिय अम्हाणं दंसिज्जउ किं वियारेण ॥४॥ 792) दोसिय घणगुणसारं सुविणीयं सुठु सोहसंजणयं ।
दंसहि मा कुण खेयं तं अम्हं जणइ परिओसं ॥५॥ 793) जह पढमे तह दीसइ अवसाणे साडयस्स निव्वहणं ।
तं फुडु अम्ह नियंचे दोसिय फुट्ट पि पडिहाइ ॥६॥
पम्मुहसुत्तं पराङ्मुखसूत्रमू ( ! 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 दर्यतां किं विचारेण ] यत् सारं, यद् गुरुकं, महन् महा च । हे दोसिय ( दौषिक ), तद् दर्श्यतां किं विचारेण ।। ७९१ ।।
792) [ दौषिक घनगुणसारं सुविनीतं सुष्ठ शोभासंजनकम् । दर्शय मा कुरु खेदं तदस्माकं जनयति परितोषम् ॥ ] हे दोसिय (दौषिक ), घनगुणसार सुविनीतं सुष्ठुशोभाजनकं यद् वस्त्रं तद् दर्शय । मा अन्यदर्शनेन खेदं कार्षीः । यतस्तादृग्विधमस्माकं 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 अस्मनितम्वे प्रतिभाति।। ७९३ ।।
1G I अरंगं रंगरहितम् अमांजिष्ठमिति यावत् , न प्रतिभाति न रोचते।

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-795 : ९६.२] पज्जतगाहाजुयलं ____ २१५ ___९६. पर्जतगादाजुयल (पर्यन्तगाथायुगलम्)
अह पज्जंतगाहाजुयलं भण्णइ'। 794) इय कइयणेहि रइए वज्जालए सयललोयहिडिर।
पत्थावे गोहिद्विय इच्छियगाहा पढिज्जंति ॥१॥ 795) एयं वज्जालग्गं ठाणं गहिऊण पढइ जो को वि।
नियठाणे पत्थावे गुरुत्तणं लहइ सो पुरिसो॥२॥
794)] [ अथ पर्यन्तगाथायुगलं व्याख्यायते।] [इति कविजनै रचिते व्रज्यालये सकललोकाभीष्टे । प्रस्तावे गोष्ठीस्थित ईप्सितगाथाः पठ्यन्ते ।। इति पूर्वोक्तप्रकारेण, कविजनैरिचिते 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 गहीत्या 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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पज्जालग्गं
[15*1
APPENDIX Additional gathās found in MS. C..
(N. B. The first Arabic figure at the left hand shows the serial number of the gāthā after which the additional gātbā is found in Ms. C. The second Arabie figure with a prefixed star shows the serial number of the additional gatha itself.)
गाहावजा। 15*1) गाहा रुअइ अणाहा सीसे काऊण दो वि हत्थाओ।
सुकईहि दुक्खरइया सुहेण मुक्खो विणासेइ ॥१॥ 16*1) कुप्पाढएहि कुल्लेहएहि अत्थं अयाणमाणेहिं।
नयरि व्व छत्तभंगे लुचपलुंचीकिया गाहा ॥१॥ 16*2) वाससपण वि बद्धा एका वि मणोहरा वरं गाहा।
लक्खणरहिया न उणो कोडी विखणद्धमत्तेण ॥२॥
15*1) [ गाथा रोदित्यनाथा शीर्षे कृत्वा द्वावपि हस्तौ। सुकविभिर्दुःखरचिता सुखेन मूखों विनाशयति ] ।। १५*१ ॥ ___16*1) [ कुपाठकैः कुलेखकैरर्थमजानद्भिः । नगरीव च्छत्रभङ्गे लुञ्चप्रलुचीकृता गाथा ।। ] कुपाठकैः कुलेखकैरर्थमजानानैर्गाथा लुण्ट्यते । केव। नगरीव । यथा नगरी छत्रभङ्गे सति लुञ्चालुञ्चीक्रियते लुण्टयतः इत्यर्थः ॥ १६*१॥
162) [ वर्षशतेनापि बद्धा एकापि मनोहरा वरं गाया। लक्षणरहिता 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 ॥

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-31*3]
कश्ववज्जा
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) डझउ सकपक, सक्कयकव्वं च निम्मियं जेण।
वंसहरम्मि पलित्ते तडयडतहत्तणं कुणइ ॥३॥
___18*1) गाथाभिः को न ह्रियते प्रियाणां मित्राणां को न संस्मरति । दूयते को नापि दूनेन सुजनेन रत्नेन ।। ] गाथाभिः को न हियते । गाथा: कस्य मनो न हरन्तीत्यर्थः । प्रियाणां मित्राणां को न स्मरति । सुजनेन दूनेनापि पुनः को वा न यते । किंप्रकारेण सुजनेन । रत्नेन । रत्नभूतेन सर्वगुणाधारणेत्यर्थः ।। 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 कविर्दष्टान्तेन द्रढयति । सकलतरवः समस्तवृक्षा वरतरुणीचरणस्पर्शन न विकसन्ति । यतः “पादाहतः प्रमदया विकसत्यशोकः" न त्वपरे ॥ ३११॥
31*2) [ अनुसरति मार्गलग्नमद्यापि कबिमधुकराणां पङ्क्तिः । तेषां छेकानां नमः प्राकृतकविगन्धहस्तिनाम् ॥ ] तेभ्यश्छेकेभ्यो नमो नमस्कारोऽस्तु । प्राकृतत्वाच्चतुर्थीस्थाने पष्ठी। किंप्रकारेभ्यश्छेकेभ्यः । प्राकृतकविगन्धह स्तिभ्यः । गन्धहस्तित्वादद्यापि कविमधुकराणां रिंगोली 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 वजालग्गं
[31*431*4) पाइयकव्वुल्लावे पडिवयणं सक्करण जो देह।
सो कुसुमसत्यरं पत्थरेण दलिउं विणासेर ॥ ४ ॥ 31*5) छंदेण विणा कव्वं लक्खणरहियम्मि सक्कयालावं ।
रूवं विणा मरट्टो तिणि वि सोहं न पावंति ॥५॥ 31*6) तंकि वुच्चइ कन्वं 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 कुसुमस्रस्तर कुसुमसंस्तारकं प्रस्तरेण दृषदा दलितुं भक्तुं { ? दलित्वा भक्त्वा ) विनाशयति ॥३१ ४॥
31*5) [ छन्दसा विना काव्यं लक्षणराहित्ये संस्कृतालापः । रूपं विना गवस्त्रीण्य पि शोभां न प्राप्नुवन्ति ।।] एते त्रयोऽपि शोभां न प्राप्नुवन्ति । एते के के । छन्दसा विना काव्यम् । लक्षणरहिते संस्कृतालापः । रूपं विना मरः ।। ३१*५ ।।
____316) [ 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 हस्ताद्धस्तं 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
सज्जणवज्जा। 48*1) खुहइन कडुयं जंपइ लेइ न दोसे गुणे पयासेइ ।
रूसंताण न रूसह दक्खिण्णमहोयही सुयणो॥१॥ 48*2) सुयणस्स होइ सुक्ख न तेत्तियं जेत्तियं दुहं होइ।
जं जं पिच्छइ दुहियं तं तं अणुसोयमाणस्स ॥२॥ 48*3) होंति परकज्जणिरया नियकज्जपरंमुहा फुडं सुयणा।
चंदो धवलेइ महिं न कलंक अत्तणो फुसइ ॥३॥ 48*4) सच्चुचरणा पडिवनपालणा गरुयभारणिव्वहणा।
धीरा पसन्नवयणा सुयणा चिरजीवणा होंतु ॥४॥
ran
___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 ।। ४८१ ॥
48*2) [ सुजनस्य भवति सौख्यं न तावद्यावद् दुःखं भवति । यं यं प्रेक्षते दुःखितं तं तमनुशोचतः ॥ ] सुजनस्य तावत् सौख्यं न भवति न्यावद् 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 ।।] सुजनाः परकार्यनिरता भवन्ति निजकार्यपराङ्मुखा भवन्ति । अमुमेवार्थं कविष्टान्तेन द्रढयति । चन्द्रो महीं पृथ्वी धवलयति, आत्मकलङ्कं न स्फेटयति ।। ४८३ ॥ ___48*4) [ सत्योच्चरणाः प्रतिपन्नपालना गुरुकभारनिर्वहणाः । धीराः प्रसन्नवदनाः सुजनाचिरजीवना भवन्तु ।। ] एवं विधाः सुजनाश्चिरजीवना भवन्तु, चिरकालं नन्दन्तु । के ते। सत्योच्चरणाः । सत्यमुद्गारो विद्यते येषां ते सत्योच्चरणाः । पुनः किंप्रकारास्ते। प्रतिपन्नपालनाः । प्रतिपन्नम् अङ्गीकृतं पालयन्ति इति प्रतिपन्नपालनाः । पुनरपि किं. प्रकाराः । गुरुकभारनिर्वहणाः । गुरुकं भारं निर्वहन्तीति गुरुकभार
1. The commentator seems to have read सहई for खुहइ in tber
text.

Page #285

२२०
वज्जालग्गे
[48*548*5) विवक्खए वि सुयणो सेवइ रणं न जंपर दीणं। मरणे वि महग्घयरं न विकए माणमाणिकं ॥५॥
दुजणवज्जा। 64*1) तं नत्थि घरं तं नत्थि देउलं राउलं पितं नत्थि ।
जत्थ अकारणकुविया दो तिनि खला न दीसंति ॥१॥ 64*2) खलसंगे परिचत्ते पेच्छह तिल्लेण जं फलं पत्तं ।
मियणाहिसुरहिवासियपहुसीसं उवलहंतेण ॥ २॥ 64*3) धन्ना बहिरंधलिया दो चिय 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 महाघतर न विक्रीणीते मानमाणिक्यम् ।। ] विभवक्षयेऽपि 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 शण्वन्ति पिशुनवचनं खलस्य ऋद्धीन प्रेक्षन्ते ।। ] मनुष्यलोके बधिरान्धलौ धन्यौ
1.Cf. Gatha No. 94.

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.-72*1] मित्तवज्जा
૨૨ 64*4) आरंभ च्चिय चडुयारयाण निप्पन्नकजविमुहाणं ।
मंडलसुरयाण व दुज्जणाण मग्गो च्चिय अउन्वो' ॥४॥ 64*5) पयडियपयावगुणकित्तणेण लज्जंति जे महासत्ता । इयरा पुण अलियपसंसणे वि अंगे न मायंति ॥ ५॥
मित्तवज्जा। 72*1) सुरसरिपूरं वडविडवितुगिमा सुयणलोयपडिवन्नं ।
पहमं चिय ते लहुया पच्छा जायेति गरुयाई ॥१॥
सन्तौ जीवतः । कथं बधिरान्धलौ क्वापि धन्यौ वयेते । यतः पिशुनवचनं न शण्वन्ति, अत एव बधिरा धन्याः । तथा अन्धलाः खलस्य ऋद्धीन 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 । निष्पन्न कार्यविमुखानाम् । 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 ।।६४४॥
__645) [ प्रकटितप्रतापगुणकीर्तनेन लज्जन्ते ये महासत्त्वाः । इतरे पुनरलीकप्रशंसनेऽप्यङ्गे न मान्ति ।। ] थे 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 ॥ ७२१ ॥
1. Cf. Gātha No. 61.

Page #287

Acharya Shri Kailassagarsuri Gyanmandir Acharya Shri Kailass
२२२ वज्जालग्गं
[72-272*2) अहिटे रणरणओ दिळे ईसा अदिहुए माणो।
दूरं गए वि दुक्खं पिर जणे सहि सुहं कत्तो' ॥२॥ 72*3) अज्जाहं पुप्फबई तुम पि रे चुंबणसयण्हो।
तह चुंब जहन छिप्पसि भणिऊण समप्पिओ अहरो ॥३॥ 72*4) हत्थे ठियं कवालं न मुयइ वराई खणं पि खटुंगं ।
सा निद्दय तुज्झ कए बाला कावालिणी जाया ॥४॥ 72*5) कीरइ समुदतरणं पविसिज्जइ हुयवहम्मि पज्जलिए।
आयामिज्जइ मरणं नस्थि दुलंघं सिणेहस्स ॥५॥
आयामि
722) [ अदृष्टे रणरणको दृष्ट ईर्ष्या अदृष्टे मानः । रं गतेऽपि दुःखं प्रिये जने सखि सुखं कुतः ॥ ] हे सखि प्रिये जने सुखं कुतः । अदृष्टे सति रणरणक औत्सुक्यम् । यतः श्रीहेमसूरियादेरौत्सुक्यम् । ( ? ) रणरणरणको.... ( ? ) दृष्टे सति ईषा वाञ्छा । दूरं गते सत्यपि दुखम् । अतः कारणात् प्रिये जने सौख्यं स्वल्पम् ॥ ७२"२ ।।
72*3) [ अद्याहं पुष्पवती त्वमपि रे चुम्बनसतृष्णः । तथा चुम्ब यथा न स्पृशसि भणित्वा समर्पितोऽधरः ।। ] हे सुभग अद्याहं पुष्पवती ऋतुमती वर्ते। त्वमपि चुम्बनसतृष्णो वर्तसे । तथा चुम्ब यथा स्पशों न भवति ।।७२*३॥
___72*4) [ हस्ते स्थितं कपालं न मुञ्चति बराकी 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 मुश्चति । खट्वाया अङ्गं खट्वाङ्गम् । चिन्तातुरः प्राणी खट्रामवलम्बते । 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 दुर्लद्ध्यं स्नेहस्य ॥ ] सुगमेयं गाथा ।। ७२*५ ॥
1. Cf. Gatha No. 338.

Page #288

-80*1]
नेहवज्जा
२२३
wwwwww.rriawwwwwm
72*6) मा जाणसि' वीसरियं तुह मुहकमलं विदेसगमणम्मि।
सुन्नं भमइ करंक जत्थ तुम जीवियं तत्थ ॥ ६॥ 72*7) रणरणइ घरं रणरणइ देउलं राउलं पि रणरणइ ।
एक्कण विणा सुंदरि रणरणइ ससायरा पुहवी ॥ ७ ॥ 728) बहले तमंधयारे विज्जुज्जोएण दीसर मग्गो। अहिसारियाण नेहो अस्थि-अणत्थी पयासेइ ॥ ८॥
नेहवज्जा। 80*1) गुणवज्जिए वि नेहो अह नेहो होइ कस्स वि कहं पि।
मोत्तूण मणहरदुमे निवम्मि दिवायरो वसइ ॥१॥ 72*6) [ मा जानासि विस्मृतं तव मुखकमलं विदेशगमने । शून्यं भ्रमति करंको यत्र त्वं जीवितं तत्र ।। ] सुगमेयं गाथा ।। ७२६॥
727) [ 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 मार्गों दृश्यते, तथा असतीनां स्नेहो अस्ति नास्ति च प्रकटयति । अयं भावः ॥ ७२८॥
80*1) [ गुणवर्जितेऽपि स्नेहोऽथ स्नेहो भवति कस्यापि कथमपि । मुक्त्वा मनोहरदुमान् 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.

Page #289

वजालग्गं
[ 80*280*2) दूरयरदेसपरिसंठियस्स पियसंगमं वहतस्स ।
आसाबंधो च्चिय माणुसस्स परिरक्खए जीयं ॥२॥ 80*3) एक्केण विणा पियमाणुलेण सब्भावणेहभरिएण । जणसंकुला वि पुहवी अयो रणं व पडिभाइ' ॥३॥
नीइवज्जा। •90*1) लवणसमो नत्थि रसो विनाणसमो य बंधवो नत्थि।
धम्मसमो नत्थि निही कोहसमो वेरिओ नत्थि ॥१॥ 90*2) महिला जत्थ पहाणा डिभो राया निरक्खरो मंती।
अच्छउ ता घणरिद्धी जीयं रक्खउ पयत्तेण ॥२॥ 90*3) जस्स न गिण्हंति गुणा सुयणा गोट्ठीसु रणमुहे सुहडा ।
नियजणणिजोवणुल्लूरणेण जाएण किं तेण ॥३॥
80*2) [ दूरतरदेशपरिसंस्थितस्य प्रियसङ्गमं वहतः । आशाबन्ध एव मानुषस्य परिरक्षति जीवितम् ।।] मनुष्यस्य आशाबन्ध एव जीवितव्यं रक्षति । किंप्रकारस्य मनुष्यस्य । दूतरदेशपरिसंस्थितस्य । प्रकृष्टं दूर दूरतरम् । दूरतरश्चासौ देशो दूरतरदेशः । तत्र परिसंस्थितो दूरतरदेशपरिसंस्थितः । तस्य । पुरुषस्य प्रियसंगमं वहतः । प्रियस्य संगमः प्रियसंगमः । प्रियसंगमं वहतीति प्रियसंगमं वहन् । ( ? ) तस्य ॥८०*२॥
80*3) [ एकेन विना प्रियमानुषेण सद्भावस्नेहभतेन । 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 तावद् धनऋद्धिर्जीव रक्षतु प्रयत्नेन ।। ] सुगमा ॥ ९०*२ ॥
___90*3) [ यस्य न गृह्णन्ति गुणान् सुजना गोष्ठीषु रणमुखे सुभटाः । निजजननीयौवनोच्छेदकेन जातेन किं तेन ॥] सुजना
1. Cf. Gatha No. 786. 2. Cf. Gatha No. 780, 781 3.Cf. Gatha No. 698.

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-90-8]
नीदवज्जा
90*4) कुप्पुत्ते हि कुलाई गामणगराइ पिसुण सीलेहिं । नासंति कुमंतीहिं नहिवा सुट्टु वि समिद्धा ॥ ४ ॥ 90 * 5 ) नासर वापण तुसं नासर गेयं जणस्स सद्देणं । अगुणिज्जंती विज्जा नासइ भज्जा पवासेणं ॥ ५ ॥ 90*6) कज्जं एव्व पमाणं कह व तुलग्गेण कज्जइत्ताणं । जइ तं अवहेरिज्जइ पच्छा उण दुल्लहं होइ ॥ ६ ॥ 90*7 ) मा होसु सुयग्गाही मा पत्तीय जं न दिट्ठ पञ्च्चक्खं । पच्चक्खे विप दिट्ठे जुत्ताजुत्तं वियारेह ॥ ७ ॥ 90*8) धम्मो घणाण मूलं जाया मूलं सुहाण सयलाणं । विणओ गुणाण मूलं दप्पो मूलं विणासस्स ॥ ८ ॥
गोष्ठीषु यस्य गुणान् न गृह्णन्ति, रणमुखे सुभटा न व्याख्यानयन्ति, तेन जातेन किम् । किंप्रकारेण तेन । निजजननी यौवन विदारणेन ॥ ९०३ ॥
२२५
I
90 * 4 ) [ कुपुत्रैः कुलानि ग्रामनगराणि पिशुनशीलैः । नश्यन्ति कुमन्त्रिभिर्नराधिपाः सुष्ठु अपि समृद्धाः ।। ] सुगमा ।। ९०*४ ॥
90*5) [ नश्यति वातेन तुषं नश्यति गेयं जनस्य शब्देन । अगुण्यमाना विद्या नश्यति भार्या प्रवासेन || ] सुगमा ।। ९० *५ ।। 90*6) [ कार्यमेव प्रमाणं कथं वा तुलाप्रेण कार्यकर्तॄणाम् । यदि तदव हेल्यते पश्चात् पुनर्दुर्लभं भवति ॥ ] कार्यकर्तॄणां पुरुषाणां कथं वा कार्यमेतत् यत् तुलावत् प्रमाणं कार्यकृत्सु आस्थीयते ( ? ) | नो वा । यदि तत् कार्यम् अवहेरिज्जइ अवहेल्यते पश्चात् तत् कार्यं दुर्लभं भवति ।। ९०* ६ ॥
वल १५
90*7 ) [ मा भव श्रुतग्राही मा प्रत्येहि यन्न दृष्टं प्रत्यक्षम् | प्रत्यक्षेऽपि च दृष्टे युक्तायुक्तं विचारयत || ] सुगमा ।। ९०*७ ।।
90*8) [ धर्मों धनानां मूलं जाया मूलं सुखानां सकलानाम् । विनयो गुणानां मूलं दर्पो मलं विनाशस्य ॥ ] सुगमा ।। ९०८ ।।

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२२६
वज्जालग्गं
[90*9
90*9) नासइ जूएण धणं नासेइ कुलं असीलवंताणं ।
अइरूवेण वि महिला नासइ राया कुमंतीहि ॥ ९॥ 90*10) जम्मंतरं न गरुयं गत्यं पुरिसस्स गुणगणग्गहणं ।
मुत्ताहलं च गरुयं न हु गरुयं सिप्पिसंउडयं ॥ १० ॥' 90*11) जं जाणइ भणउ जणो गुणाण विहवस्स अंतरं गत्यं ।
लब्भइ गुणेहि विहवो विहवेण गुणा न लभंति ॥ ११ ॥ 90 12) बुद्धी सच्चं मित्तं चरंत नो महाकव्वं ( ? )।
पुवं सव्वं पि सुहं पच्छा दुक्खेण निव्वहइ ॥ १२॥ 90*13) किंवा गुणेहि कीरई किंवा रूवेण किं च सीलेण ।
धणविरहियाण सुंदरि नराण को आयरं कुणई' ॥ १३॥ 90*14) ठाणं गुणेहि लब्भइ ता गुणगणं अवस्स कायव्वं ।
हारो वि गुणविहूणो न पावए तरुणिथणवढें ॥ १४ ॥
90*9) [ नश्यति द्यतेन धनं नश्यति कुलमशीलवताम् । अतिरूपेणापि महिला नश्यति राजा कुमन्त्रिभिः ॥ ] सुगमा ॥ ९०*९ ॥
___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 । लम्यते गुणैर्विभवो विभवेन गुणा न लभ्यन्ते ।। ] सुगमा ।। ९०*११ ॥
90*12) [ बुद्धिः सत्यं मित्रं.... (?) नो महाकाव्यम् । पूर्व सर्वमपि सुखं पश्चाद् दुःखेन निर्वहति ।। ] सुगमा ।। ९०*१२ ।।
90*13) [किं वा 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 गणविहीनो न प्राप्नोति तरुणीस्तन पट्टम् ।। ] सुगमा ।।९०*१४॥
1 Cf. Gatha No. 687 3 Cf. Gātha No. 143
2 CE. Gatha 689 4 Cf. Gathā 690

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--119*3]
साहसवज्जा
२२७
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।
दड्डेण वि अवरद्धं अवहरियं कुसुमबाणेण ॥२॥ 119*3) जह जह वाएइ विही विसरिसकरणेहि निठुरं पडहं।
धीरा पहसियवयणा नच्चंति य तह तह च्चेव ॥३॥
50*15) [ देशे ग्रामे नगरे राजपथे त्रिकचतुष्कमार्गे वा। यस्य न विचरति कीर्तिगिस्तु 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 समायाते 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 ॥ ११९३ ॥
1 Cf. Gatha No. 700

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૨૨૮
वज्जालग्गं
[161*1
सेवयवज्जा। 161*1) अप्पत्थियं न लभइ, पत्थिज्जतो 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 समरतूरणिग्योसा।
पेम्मेण रणरसेण य भडस्स दोलाइयं हिययं ॥३॥
161*1) [ अप्रार्थितं न लभ्यते प्रार्यमानोऽपि कुप्यसि नरेन्द्र । हा धिक् कथं सहिष्यते कृतान्तवसतिं गते सति ॥ ] हे नरेन्द्र, अप्रार्थितं न लभ्यते । प्रार्थ्यमानोऽपि कुष्यसि । हा धिक् कृतान्तवसतिं गते सति कथं सोढुं शक्यते ॥ १६१४१ ॥
178*1)[ चिरकालसंस्थितानि स्वामिजनितानि मानदुःखानि । रिपुगजदशनप्रेरणविवरैर्भटस्य गलितानि ।। ] भटस्य मानदुःखानि 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 निपतित: । किंविशिष्टः सुभटः । कर्दमरुधिरविलिप्तः । इन्द्रोऽमृतेनाभिषिञ्चति । किंविशिष्ट इन्द्रः । अतिसाहसेन भीतः । मा मामकीनं राज्यं ग्रहीष्यत् । अत एव जीवयेय तम् ॥ १७८२२ ॥
178*3) [ एकतो रोदिति प्रिया, अन्यतः समरतूर्यनिर्घोषाः । प्रेम्णा रणरसेन च भटस्य दोलायितं हृदयम् ॥ ] भटस्य हृदयं दोलायितम्
1 Cf. Dhvanyāloka III. 24. 1.

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-199*3]
गयवज्जा
२२९
गयवज्जा ।
199*1) सिद्धंगणा उरत्थलथणभरुच्छलंतमंथरतरंगं । सुमरंतो च्चिय मरिहिसि गइंद रे नम्मयाणीरं ॥ १ ॥ 199*2) दंतुल्लिद्दणं सव्वंगमजणं हृत्थचलणायासं । पोढगदाणमयं पुणो वि जइ नग्मया सहइ ॥ २ ॥ 199*3) सयलजणपिच्छणिज्जो जो अप्पा आसि सो तर मूढ । केसरिभएण भज्जंत अज्ज लहुयत्तणं पत्तो ॥ ३ ॥
Į T
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 नर्मदानीर स्मरनेव मरिष्यसि । किंविशिष्टं नर्मदानीरम् | सिद्धाङ्गनाया उरःस्थलं सिद्धाङ्गनोर : स्थलम् । तत्र स्तनभर उच्छलन्तः ( मन्थरा : ) तरङ्गा यस्य तत् सिद्धाङ्गनोर : स्थलस्तन भरोच्छलन्मन्थरतरङ्गम् । मन्थरा निश्चलाः । * एवंविधम् ॥ १९९१ ॥
199*2) [ दन्तोल्लिखनं सर्वाङ्गमज्जनं हस्तचालनायासम् । प्रौढगजेन्द्राणां मदं पुनरपि यदि नर्मदा सहते ॥ ] प्रौढगजेन्द्राणां मदं पुनरपि यदि चेन्नर्मदा सहते । तत् किं किम् । दन्तोलिखनं सर्वाङ्गमज्जनं हस्तचालनायासम् ॥ १९९*२ ।।
199* 3 ) [ सकलजनप्रेक्षणीयो य आत्मासीत् स त्वया मढ | केस रिभयेन भज्यमान अद्य लघुत्वं प्राप्तः ।। ] रे मूढ गजेन्द्र य आत्मा आसीत् स त्वया केसरिभयेन भङ्गं कुर्वता अद्य लघुत्वं प्राप्तः । किंविशिष्टस्तव आत्मा । सकलजनप्रेक्षणीयः || १९९३ ॥

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२३०
वज्जालग्गं
[199*4
199*4) सरला मुहे न जीहा थोवो हत्थो मउमडा दिट्ठी।
रे रयणकोडिगविर गइंद न हु सेवणिज्जो सि ॥४॥ 199*5) कुंजर मइंददसणविमुक्कपुक्कारमयषसंगेण । न हु नवरि तए अप्पा वि सो वि लहुयत्तणं पत्तो॥५॥
वाहवज्जा ! 214*1) ओ सुयइ विल्लरविल्लुलियधम्मिल्लकुंतलकलावो।
अन्नत्थ वञ्च वाणिय अम्हं मुत्ताहलं कत्तो ॥ १ ॥ 214*2) इंतीइ कुलहराओ नायं वाहीइ भत्तणो मरणं ।
गयमयकवोलणिहसणमलमइलकरंजसाहाहि ॥२॥
199*4) [ सरला मुखे न जिह्वा स्तोको हस्तो मटा दृष्टिः । रे रत्नकोटिगर्विन् गजेन्द्र न खलु सेवनीयोऽसि ।। ] रे रत्नकोटिगर्विन् 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 विमुक्तपूत्कारमद प्रसङ्गेन । न खलु केवलं त्वया आत्मापि सोऽपि लघुत्वं नीतः ।। ] रे कुञ्ज र । नवरं विशेष: ( ? )। त्वया आत्मापि सोऽपि लघुत्वं प्रापितः। केन । मृगेन्द्रदर्शनविमुक्तपत्कारमदप्रसङ्गेन । मृगेन्द्रस्य दर्शनं, तेन विमुक्तः पूत्कारमदग्रसङ्गो यस्य सः । तेन ।। १९९*५ ॥
214*1) [ अहो स्वपिति ....... लुलितम्मिल्लकुन्तलकलापः । अन्यत्र ब्रज वणिग् अस्माकं मुक्ताफलं कुतः।। ] हे वणिक, स्वमन्यत्र व्रज । अस्माकं गृहे मुक्ताफलानि कुतः । ओ पश्य । गृहस्वामी विल्लर विरल विल्ल (१) लुलिय परस्परं लुलितधम्मिल्ल एवं विधकुन्तलकलापः स्वपिति । चेत् प्रमादी सन् गृह एव सुप्तस्तिष्टति, तदा मुक्ताफलानि कुतः समानीयन्ते । अतः कारणात् त्वमन्यत्र गच्छ ॥ २१४*१ ॥
214*2) [ आयत्या कुटगृहाज ज्ञातं व्याध्या भर्तुर्मरणम् । गजमदकपोल निधर्षणमलमलिनकरञ्जशाखाभिः ।। व्याध्या भर्तुमरणं

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-214*5]
वाहवज्जा 214*3) न तहा पइमरणे घि हु रुष्णं वाहीइ निम्मरकंठं ।
जह पल्लिसमासन्ने गईंद्गलगजियं सोउं ॥३॥ 214*4) पल्लिपएसे पज्जूसणिग्गयं लुलियकुंतलकलावं ।
दळूण वाहवंदं दंतकइया नियत्तति ॥४॥ 214*5) अच्छउ ता करिवहणं तुह तणुओ धणुहरं समुल्लिहइ ।
थोरथिरथणहराणं कि अम्ह माहप्पं ॥५॥ .
ज्ञातम् । किंविशिष्टया व्याध्या । कुलगृहात् पितृगृहादागच्छन्त्या । काभिः । गजमदकपोलनिघर्षणमलमलिनकरअशाखाभिः । गजानां मदेन कपोलनिघर्षणेन मलमलिनकरजशाखा यत्र ता गजमदकपोलनिघर्षणमलमलिनकरञ्जशाखाः । ताभिः ।। २१४*२ ॥ ___214*3) [ न तथा पतिमरणेऽपि खलु रुदितं व्याच्या निर्भरकण्ठम् । यथा पल्लीसमासन्ने 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 प्रत्यूष निर्गतं ललितकुन्तलकलापम् । दृष्टा व्याधवृन्दं दन्तक्रयिका निवर्तन्ते ।। ] दन्तक्रेतारो वणिजो निवर्तन्ते । किं कृत्वा । व्याधवृन्दं दृष्टा । किंविशिष्टं व्याधवृन्दम् । पल्लीप्रदेशे प्रत्यूषनिर्गतम् । पुनः किंविशिष्टं व्याधवृन्दम् । लुलित कुन्तलकलापं विसंष्ठुल-- केशसमूहम् ।। २१४*४ ।।
214*5) [ आस्तां तावत् करिवधनं तव तनुजो धनुर्हरं (?) समुल्लिखति । स्थूलस्थिरस्तनभराणां किमस्माकं माहात्म्यम् ।।] किरातवधूः श्वश्रू प्रति वक्ति । हे श्वश्नु करिवधनं तावत् तिष्ठतु । तक 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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જરૂર
वज्जालग्गं
[226*1
करहवज्जा। 226*1) दे जं पितं पि अहिलससु पल्लुवं मा कहि पि' रे करह।
उडमुहदीहसासो वल्लि सरंतो विवज्जिहिसि ॥१॥ 226*2) कह वि तुलग्गावडियं महुपडलं चक्खिऊण मा खिज ।
हियइच्छियाइ कत्तो अणुदियहं करह लभंति ॥२॥ 226*3) नीसससि रुयसि खिज्जसिजूरसिचिंतेसिभमसि उब्बिबो।
सा मरणस्स कए णं करह तए चक्खिया वल्ली ॥३॥
. इंदिदिरवज्जा। 252*1) मोत्तण वियडकेसरमयरंदुद्दामसुरहिसयवत्तं ।
ज महइ मायरो पाडलाइ तं केण व गुणेण ॥१॥
226*1) [ अहं प्रार्थये, यदपि तदपि अभिलषस्व पल्लवं मा कुत्रापि रे करभ । ऊर्धमुख दीर्घश्वासो वल्ली स्मरन् विपत्स्यसे ।। ] दे इति प्रार्थनायाम् । रे करभ यमपि तमापि पल्लवं कथमपि मा अभिलषस्त्र, अभिलाषं मा कुरुष्व | ऊर्धमुखो दीर्घश्वासो वल्ली स्मरन् सन् विपत्स्यसे विपत्ति प्राप्स्यसि ।। २२६* १ ॥
226*2) [ कथमपि यदृच्छापतितं मधुपटलमास्वाद्य मा खिद्यस्व । हृदयेदिसतानि कुतो अनुदिवसं करभ लभ्यन्ते ।। ] रे करभ, कथमपि मघुपटलनास्वाद्य 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, सा वल्ली त्वया मरणस्य कृते आस्वादिता । कथम् । निश्वःसिषि, रोदिषि, खिद्यसि, जर सि रणरणसि, चिंतेसि स्मरसि उद्विम्बः सन् विकलितः सन् भ्रमसि । अतः कारणान्मरणमेव सावशेषम् ॥ २२६*३ ॥
252*1) [ मुक्ता विकटकेसरमकरन्दोदामसुर भिशतपत्रम् । यत् काङ्क्षति मधुकरः पाटलानि तत् केन वा गुणेन । ] मधुकरो भ्रमरो यत्
1 The commentator seems to have read कहं पि ( = कथमपि ).

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-263*1]
हंसवज्जा
२३३
252*2) तं किंपि परसं पंकयस्स भमिऊण छप्पओ छिवइ । नलिणीण जेण कढइ आमूलगयं पि मयरंदं ॥ २ ॥
252*3) इंदिंदिर मा खिज्जसु दे निलसु कहिं पि मालईविरहे । हियइच्छियाइ नहु संपति दिव्ये पराहुत्ते ' ॥ ३ ॥ .252*4) बहुगंधलुद्ध महुयर कमलउडणिरुद्ध खिजसे कीस । अहवा वसणासत्ता अने वि सुहं न पावंति ॥ ४ ॥
~^^^
हंसवजा |
263* 1 ) वच्चिहिसि तुमं पाविहिसि सरवरं राय हंस, किं चोज्जं । माणससरसारिक्खं पुहवि भमंतो न पाविहिसि ॥ १ ॥
पाटलानि महति । किं कृत्वा । विकटकेसरमकरन्दोद्दान सुरभिशतपत्रं मुक्त्वा । तो मधुकरः । मधु मदिरां करोति इति मधुकरः । योऽसौ मधुकरस्तस्य चेतनाचातुर्यं न भवति ।। २५२*१ ।।
252 * 2 ) [ तं किमपि प्रदेशं पङ्कजस्य भ्रान्ता षट्पदः स्पृशति । नलिनीनां येन कर्षति आमलगतनपि मकरन्दम् || ] षट्पदः पङ्कजस्य “कमलस्य भ्रान्त्वा किमपि प्रदेशं स्पृशति, येन उपायेन नलिनीनाम् आमूल-गतमपि मकरन्दमाकर्षति ।। २५२२ ।।
252*3 ) [ इन्दिन्दिर मा विद्यस्व प्रार्थये निलय कुत्रापि मालती'विरहे । हृदयेप्सितानि न खलु संपतन्ति दैवे पराग्भूते ।। ] हे इन्दिन्दिर "भ्रमर मा खिद्यत्र । 'दे' इति अभ्यर्थनायाम् । कथमपि मालतीविरहे सति तर्हि निल (य) स्त्र स्वस्थो भत्र दैवे पराङ्मुखे सात हृदयेतानि 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 ।। २५२४ ।।
263*1 ) [ वजिष्यसि त्वं प्राप्स्यसि सरोवरं राजहंस, किं चित्रम् । • मानससरः सदृक्षं पृथिवीं भ्रमन् न प्राप्स्यसि ।। ] सुगना ॥ २६३*१ ।।
1 Cf. Gatha No. 245.

Page #299

२३४
वजालग्गं
[263*2
263*2) माणससरोरुहाणं मा सायं सरसु रे हंस।
कज्जाइ दिव्ववससंठियाइ दुक्खेहि लम्भंति ॥२॥ 263*3) हंसेहि समं जह रमइ कमलिणी तह य महुयरेणावि।
सियकसिणणिव्विसेसाइ होति महिलाण हिययाई ॥३॥ 26 3*4) विउलं पि जलं जलरंकुएहि तह कलुसियं हयासेहिं। जह अवसरवडियाण वि न हु निलयं रायहंसाणं ॥४॥
छइल्लवज्जा । 284*1) अक्खंडियउवयारा पुव्वाभावे अभिन्नमुहराया।
सिढिलंता वि सिहं छेया दुक्खेहि नजंति ॥ १॥ 284*2) ताव च्चिय ढलहलया जाव च्चिय नेहपूरियसरीरा ।
छेया नेहविहूणा तिलसच्छाया खला हुंति ॥२॥ 263*2) [ मानससरोरुहाणां मा सातं स्मर रे हंस । कार्याणि दैववशसंस्थितानि दुःखैलभ्यन्ते ।। ] हे हंस मानससरोरुहाणां सातानि सौख्यानि मा नाम त्वं स्मरस्व । दैववशसंस्थितानि कार्याणि दुःखैर्लभ्यन्ते ।। 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 ।। ] जलरंकैः जलजीवैः, विपुलमपि जलं तथा कलुषितं यथा अवसरपतितानामपि हु निश्चितं राजहंसानां निलयः स्थानं न भवति ।। २६३*४ ।।
284*1) [ अखण्डितोपचाराः पूर्वाभावे अभिन्नमुखरागाः । शिथिलयन्तोऽपि स्नेहं छेका दुःखैीयन्ते ॥ ] छेकाश्चतुराः स्नेह शिथिलयन्तोऽपि दुःखैयिन्ते । किं विशिष्टारछेकाः । अखण्डितोपका ( ? चा ) राः, पूर्वाभावे ( ? ) अभिन्मुख रागाः । अतः कारणात् छेका विरक्ता अपि नावगम्यन्ते ॥ २८४*१ ॥
284*2) [ तावदेव अनुकम्पिनो यावदेव स्नेह पूरितशरीराः । छेकाः स्नेह विहीनास्तिलसदृक्षाः खला भवन्ति ।। ] छेकास्तावदेव ढलहल- .

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- 284*6]
छहल्लवज्जा 284*3) वंकभणियाइ कत्तो कत्तो अद्धच्छिपेच्छियब्वाई।
ऊससियं पि मुणिजइ छइल्लजणसंकुले गामे ॥ ३ ॥ 284*4) अणुणयकुसलं परिहासपेसलं लडहवाणिसोहिल्लं ।
आलाव च्चिय छेयाण कम्मणं किं च मूलीहि ॥ ४॥ 284* 5) ते धन्ना ताण नमो से कुसला ताण वम्महपसाओ।
जे बालतरुणिपरिणयवयाहि हियए धरिजति ॥ ५॥ 284+6) वकं ताण न कीरइ कि कज्जं जस्स ते वि याणति ।
सब्भावेण य छेया पुत्ति देव व्व घेप्पंति ॥ ६॥ स्वभावाः ... परिणामिनो भवन्ति, यावत् स्नेहपुरपूरिता भवन्ति । छेकाः स्नेह विहीनाः खला भवन्ति, दुर्जनाः स्युः । किंविशिष्टाः छेकाः । तिलसच्छायास्तिलसदृक्षाः । यथा तिलाः स्नेह विहीना: खला भवन्ति।।२८४*२॥ ___284*3) [ वक्रणितानि कुतः कुतो अर्धाक्षिप्रेक्षितव्यानि । उच्छसितमपि ज्ञायते छेकजनसङ्घले ग्रामे ॥ ] चतुरजनसङ्कुले ग्राम उछुसितमपि ज्ञायते । स्वल्पेऽपि विकारे हृदयपरिणामं जानन्ति ।।२८४*३॥
284*4) [ अनुनयकुशलं परिहासपेशलं लटभवाणीशोभाढयम् । आलाप एव च्छेकानां कार्मणं, किं च मूलीभिः ॥ ] छेकानामालाप एव कार्मणं, मूलिकामिः किम् । किंविशिष्ट कार्मणम् । अनुनयकुशलम् अनुनयने प्रसादने कुशलम् । एतावता प्रसन्नम् । पुनः कथम् । परिहासपेशलं हास्येन मनोज्ञम् । पुनरपि किंविशिष्टं तत् कार्मणम् । लडहवाणिसोहिल्लं । सौभाग्यवाणीसुन्दरम् ॥ २८४*४ ॥
284*5) [ ते धन्यास्तेभ्यो नमस्ते कुशलास्तेषां मन्मथप्रसादः । ये बालातरुणीपरिणतवयोभिहृदये धार्यन्ते ।।। ते धन्यास्तेभ्यो नमः, ते कुशलास्तेषां मन्मथः प्रसादे वर्तते, ये मनुष्या बालातरूणीपरिणतवयोभिर्हृदये ध्रियन्ते ।। २८४*५ ॥ ____284*6) [ वक्रं तेषां न क्रियते किं कार्य यस्य तेऽपि जानन्ति । सद्भावेन च च्छेकाः पुत्रि देवा इव गृह्यन्ते ॥ 7 हे पुत्रि च्छेका ये ते न (?) जानन्ति । तेषां पुरस्ताद् वक्र न क्रियते । अन्यच्च ते सद्भावेन देवा इव गृह्यन्ते ॥ २८४*६ ॥

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२३६
वज्जालग्गं
[284*7
284*7) दिना पुणो वि दिज्जउ रेहा छेयत्तणम्मि कण्हस्स ।
__जो रमइ गोविसत्थं हिययणिहित्ताइ लच्छीए ॥ ७ ॥ 284*8) हियए जं च निहित्तं तं पि हु जाणंति बुद्धीए । मा पुत्ति वंकबंधं जपसि.पुरओ छइल्लाणं ॥ ८॥'
नयणवज्जा। 300*1) धणु संघइ भुयवलयं आयड्ढइ नयणबाण कण्णंता।
विधइ मणं न जीयं अउव्वधाणुकिणी बाला ॥१॥ 300*2) पामरवहयाइ सवरमहाण नयणाण रक्खसाणं व।
सासंको भमइ जणो जोयइ मग्गं पुलोयंतो ॥२॥
284*7) [ दत्ता पुनरपि दीयतां रेखा छेकत्वे कृष्णस्य । यो रमयति गोपीसा) हृदयनिहितया लक्ष्म्या ।। ] कृष्णस्य च्छेकल्वे रेखा दत्ता पुनरपि दीयताम् । यः कृष्णो गोपीभिः सार्धं रमते । कया लक्ष्म्या । किंविशिष्टया लक्ष्या । हृदयनिहितया ।। २८४*७ ।।
2848) [ हृदये यच्च निहितं तदपि खलु जानन्ति बुद्धया । मा पुत्रि वक्रबन्धं जल्पसि पुरतश्छेकानाम् ।। ] हे पुत्रि चतुराणां पुरुषाणां पुरस्ताद् वक्रबन्धं मा जल्पसि । यद् हृदये निहितम् आरोपितं भवति तदपि जानन्ति । कया । बुद्धया तीक्ष्णमत्या २८४*८ ॥
300*1) [ धनुः संदधाति भ्रूवलयम् आकर्षति नयनबाणान् कर्णान्तात् । विध्यति मनो न जीवम् अपूर्वधानुष्का बाला ।। ] बाला अपूर्वधानुष्किणी अपूर्वधनुर्धरा वर्तते । या बाला मनो विध्यति न जीवं जीवितव्यम् । अत एव अपूर्वधानुष्किणी । भुजवलया ( ! भ्रूवलया ) सती धनुः संधइ संदधाति। नयनबाणान् आ कर्णान्ताद् आकर्षयति ॥३००*१।।
300*2) [ पामरवधाः समन्मथाभ्यां नयनाभ्यां राक्षसाभ्यामिव । साशङ्को भ्रमति जनो पश्यति मार्ग प्रलोकयन् ।। ] जनो लोकः साशङ्कः परिभ्रमति । कथं साशङ्कः इत्याह । पाभरवधा नयनेभ्यश्चान्यद् राक्षसेभ्यः । किविशिष्टेभ्यो नयनेभ्यः । समन्मथेभ्यः । सकामेभ्यः । किं
1 Cr. Gatha No. 282. 2 we must obviously read भूवलयं instead of भुयवलयं.
3 The commentator appears to have read गोवीसद्ध( = गोपीसार्धम् = गोपीभिः सार्धम् ).

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-30051
नयणवज्जा
२३७
300*3) अज्ज वि य तेण विणा इमीह एयाइ कसिणधवलाई ।
जचंधगोरुयाइ व दिसासु घोलंति नयणाई ॥ ३ ॥ 300*4) सियकसिणदीहरुज्जलपम्हलघोल ततारणयणाणं ।
तरुणाण मा हु हयविहि दिट्ठीपसरं 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 मागं विलोकयन् जायते' ।। ३००*२ ॥
300*3) [ अद्यापि च तेन विना अस्या एते कृष्णधवले । जात्यन्धगोरूपाया इव दिशासु घूर्णतो नयने ।। ] अस्या नायिकाया अद्यापि तेन बल्लभेन विना एतानि नयनानि दिशासु घोलंति ( घूर्णन्ति ) । नयनानि कानीव । जात्यन्धगोरूपाया इव । यथा जात्यन्धगोरूपाया नयनानि शून्यानि दिक्षु घोलंति ( धूर्णन्ति )। किंविशिष्टानि नयनानि । कसिणधवलाई । किंचित् कृष्णानि किंचिद् धवलानि ॥ ३००*३ ॥
___300*4) [सितकृष्णदीघोज्ज्वलपक्ष्मलघूर्णमानतारनयनानाम् । तरुणानां मा खलु 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 ( ? ) 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 F15 in place of जोयइ ( = पश्यति ). जोयइ involves repetition with पुलोयंतो. जायइ stands in need of some predicative adjective. 2 Cf. Gatha No. 376.

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बज्जालग्गं
[ 300*6.
300*6) गाढयरचुंबणुप्फुसियबहलणीलंजणाइ रेदति ।
बष्फम्भितरपसरियगलंतबाहाहि अच्छीई ॥ ६॥ 300*7) न मए रुण्णं न कयममंगलं होंतु सयलसिद्धीओ। विरहग्गिधूमकडुयावियाइ पगलंति नयणाई ॥७॥'
थणवज्जा। 312*1) नहकुंतग्गयभिन्ना हारावलिसुत्तमंडलग्गठिया।
रेहति सुरयरजाहिसेयकलस व्व से थणया ॥१॥ 312*2) सो तण्हाइयपहिय व्व दूमिओ तीइ दिट्ठमेत्तेहिं ।
___ पंथपवाकलसेहि व थणेहि उम्मंथियमुहेहिं ॥२॥
300*6) [ गाढतरचुम्बनप्रोञ्छितबहलनीलाञ्जने शोभते । बाष्पाभ्यन्तरप्रसृतगलत् ... ( ? ) अक्षिणी ।।] नायिकाया अक्षीणि रेहंति शोभन्ते । काभिः । बाष्पाभ्यन्तरप्रसृतगलवाहाभिः (?) । पुन: किंविशि'ष्टानि अक्षीणि । गाढतरचुम्बनस्पृशत ( ? ) बहुलनीलाञ्जनानि ।।३००*६।।
___300+7) [ न मया रुदितं न कृतममङ्गलं भवन्तु सकलसिद्धयः । विरहाग्निधूमकटुकीकृते प्रगलतो नयने ।। ] सुगमेयं गाथा ॥ ३००*७ ।।
312*1) [नखकुन्ताग्रकभिन्नौ हारावलीसूत्रमण्डलामस्थितौ। शोभेते सुरतराज्याभिषेककलशाविव तस्याः स्तनौ ॥ ] तस्या नायिकायाः स्तनौ सुरतराज्याभिषेककलशाविव राजेते । किंलक्षणौ । नखकुन्ताग्रकभिन्नौ । अन्यावपि कलशौ नखकुन्तामभिन्नौ स्याताम् । पुनरपि किंविशिष्टौ स्तनौ । हारावलीसूत्रमण्डलायस्थितौ । अन्यावपि कलशौ सूत्रमण्डलाप्रस्थिती 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 दृष्टमात्राः । तैदृष्टमात्रैः ॥ ३१२*२ ॥
1 Cf. Gāthā No. 370

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-3126]
थणवज्जा
२३९
312+3) थणकणयकलसजुयलं रोमावलिलोहसंकलाबद्धं ।
कस्स कए गं बाला रयणणिहाणं समुबहइ ॥३॥ 312+4) अणुरायरयणभरिय कंत्रणकलसम्मि' तरुणिथणजुयलं।
ता कि मुहम्मि कालं मसिमुदा मयणरायस्स ॥ ४॥ 312*5) 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 समुदहति ।। ] बाला कस्य कृते । 'णं' इति वाक्यालंकारे । रत्ननिधानं समुद्वहति । किंविशिष्टं रत्ननिधानम् । स्तनकनककलशयुगलम् । अन्यदपि यत्र रत्ननिधानं भवति तत्र कलशौ विलोक्येते । किंविशिष्टं सनयुगलम् । रोमावलीलोहशंखलाबद्धम् । अन्यावपि कलशै लोहशंखलाबद्धौ स्याताम् ॥ ३१२*३ ॥
312*4) [ अनुरागरत्नभृतं काञ्चनकलशे तरुणीस्तनयुगलम् । तत् 'कि मुखे कालं मषीमुद्रा मदनराजस्य ।। ] तरुणीस्तनयुगलं काञ्चनकलशे
अनुरागरत्नभृतं 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 हस्तावलम्ब ददाति । अपि तु न कोऽपि । किंविशिष्टानां स्तनानाम् । स्थानच्युतानाम् । पुनः किंविशिष्टानाम् । मण्डलरहितानां परिवाररहितानाम् । पुनः किंविशिष्टानाम् । विभवत्यक्तानाम् । ॥ ३१२*५॥।
____312*6) [ नखकुन्ताग्रकभिन्नौ संमुखागतकुम्भपीडनसमयौँ । स्तनौ नियूंढभरौ भट इव पतितावपि शोभते ॥ ] स्तनाः पतिता अपि शोभन्ते ।
1We must read कंचणकलस व्व (= काञ्चनकलशाविव ), even against the •commentator. 2 Cf.Gatha No. 681

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२४०
वज्जालग्गं
[ 3127--
312+7) आसन्नपडणभयभीरुपहि जमलेहि सामलमुहेहिं ।
दुद्धंसुएहि रुण्णं थणेहि ठाणं मुयंतेहि। 312*8) अलिया खल व्व कुडिला मझसे किविणदाणसारिच्छा।।
थणया उन्नयचिंतिय व तीइ हियए न मायंति ॥ ८॥' 312*9) थणहारं तीइ समुन्नयं पि दळूण तारिस पडियं ।
मा कुणउ को वि गव्वं एत्थ असारम्मि संसारे ॥ ९ ॥
क इव । भटा इव सुभटा इव। यथा सुभटा: पतिता अपि शोभन्ते । किंविशिष्टाः स्तनाः किंविशिष्टा भटाः। नखकुन्तामभिन्नाः। पुनः किंविशिष्टाः । संमुखागतकुंभपीडनसमर्थाः । पुन: किंविशिष्टाः । नियूंढभराः उदूढसमरभाराः ।। ३१२*६ ।।
312*7) [ आसन्नपतनभयभीरुकाभ्यां यमलाभ्यां श्यामलमुखान्याम् । दुग्धाभिः रुदितं स्तनाभ्यां स्थानं मुश्चद्भयां ।। ] स्तनाभ्यां स्थानं मुश्चद्भयां दुग्धाभिः रुदितम् । किविशिष्टाभ्याम् । आसन्नपतनभयभीरुकाभ्याम् । पुनः किंविशिष्टाभ्याम् । युगलाभ्याम् । पुनरपि किंविशिष्टाभ्याम् । श्याममुखाभ्याम् ॥ ३१२*७ ॥
312+8) [ अलीको खल इत्र कुटिलौ मध्यांशे कृपणदानसदृक्षौ । स्तनौ उन्नतचिन्तितमिव तस्या हृदये न मातः ॥ ] स्तनौ हृदये न मातः । किमिव । उन्नत चिन्तितमिव । द्विवचने एकवचनं(?) (बहुवचनं) प्राकृतत्वात् । किंविशिष्टौ स्तनौ । खल इव अलीको। यथा खला अलीका भवन्ति ( तथा)। कुटिलाः खला भवन्ति । पुनः किंविशिष्टाः स्तनाः । कुटिलाः । पुनरपि किंविशिष्टाः स्तनाः। मध्यांशे मध्यप्रदेशे कृपणदानसदृक्षाः ॥ ३१२८॥
____312*9) [ स्तनभारं तस्याः समुन्नतमपि दृष्ट्वा तादृशं पतितम् । मा करोतु कोऽपि गर्वमत्र असारे संसारे ॥ ] भो लोका अत्र असारे संसारे कोऽपि गवं मा करोतु । किं कृत्वा। तस्यास्तादृशं समुन्नतमपि स्तनभारः पतितं दृष्ट्वा । एतावता संसारोऽनित्य एव ॥ ३१२*९ ॥
1Cf. Gatha No. 302. Better to read उन्नयाचिंत व्व so as to suit the metre. 2 Cf. Gatha No. 311.

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ર૪ર
--318*2]
लावण्णवज्जा 312*10) उच्चट्ठाणा वि सुसंगया वि संपुग्णया वि तुह थणया।
तरुणमणरयणसारं हरंति जं तं महच्छरियं ।। १० ।। 312*11) ठाणयरोहिं एहि अहोमुहेहि अणवरयपोटेहिं । सिहिणेहि नरिंदेहि व किं किजइ पयविमुक्केहि ॥ ११ ॥
लावण्णवज्जा। 318*1) इह तिवलिरमणे इह वयणकमले इह कढिणविउलथणवट्टे ।
अज्झाए लावणं फलियं पिव ढुंगढुंगोह ॥१॥ 318*2) अन्नन्ना मेहलया अन्नन्नो कंचुओ नववहए।
परिहेउं न समप्पइ समारुहंतम्मि तारुण्णे ॥ २॥ mmmmmmmmmm
___ 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: किंलक्षणो स्तनौ । सुसंगतावपि सुप्रीतावपि । पुनरपि किंलक्षणौ स्तनौ । संपूर्णावपि । न तु ये संपूर्णाः सन्ति ते परकीयं धनं हरन्ति । इत्याश्चर्यम् ।। ३१२*१० ।।
___312*11) [स्थानकराभ्यामाभ्यामधोमुखाभ्यामनवरतप्रौढाभ्याम् | स्तनाभ्यां नरेन्द्राभ्यामिव किं क्रियते पद विमुक्ताभ्याम् ॥ ] आभ्यां स्तनाभ्यां पद विमुक्तभ्यां स्थानच्युताभ्यां किं क्रियते । कैरिव । नरेन्द्र रिव । यथा स्थानविमुक्तैर्नरेन्द्रैः किं क्रियते । किंविशिष्टैनरेन्द्रैः स्तनैश्च । स्थानकरैः । पुनः किंप्रकारैः । अधोमुखैः । पुनरपि किंविशिष्टैः । अनवरतौढैः ॥३१२१११।।
318*1) [इह त्रित्र लिरमण इह वदनकमल इह कठिन विपुलस्तनपट्टे । प्रौढयुवत्या लावण्यं फलितमिव स्तबकस्तबकैः ।। ] प्रौढयुवत्या लावण्यं ढुंगढंगेहिं स्तबकस्तबकैः फलितमिव । इवशब्देन वृक्ष इव फलितम् । यथा वृक्षः काले काले स्थाने स्थाने फलति तथा। क फलितम् । अत्र त्रिवलिरमणे जघनप्रदेशे। पुनः क्व । अत्र च वदनकमले । पुनः क्व । अत्र कठिनविपुलस्तनपट्टे ।। 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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૨૪
वज्जालग्गं
1318*3-- 318*3) अंतोकढंत मयणग्गितावियं वहइ कणयकतिल्लं ।
बालार लावणं उप्फिणियं 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 लावणणिही नवल्लवल्लि ब्व माउलिंगस्स।
चिंचि व्व दूरपक्का करेइ लालाउयं हिययं ॥ ६॥
कंचुको नववध्वाः । परिधातुं न समाप्यते समाप्ति न याति । क सति । ( समारोहति तारुण्ये । ) यावत् सुरतावसाने स्वस्था सती मेखलां कचुकं च परिदधाति, तावत् पतिना उत्तार्यते इति भावः ॥३१८*२ ॥
___315*3) [ अन्तःक्थत मदनाग्नितापितं वहति कनककान्तियुक्तम् । बालाया लावण्यं बहिर्निर्गतं, स्तनभर मिषेण ॥ ] बालाए प्रौढयुवत्या लावण्यं स्तनभरमिषेण स्तनभरच्छमना अत्र उफिणियं उत्कलितं बाह्ये निर्गतम् । कीदृशं लावण्यम् । अन्तःक्थत् । पुनः कीदृशम् । मदनाग्निना तापितं सत् कनककान्तितुल्यकान्ति । वहति ( स्तनभर मिषेण )। अनेन हेतुन। स्तने कनककलशोपमा योग्या ॥ ३१८*३ ॥
318*4) [ सहसेति यन्न भज्यते स्तनभरभारेण मध्यतनुकाङ्गी । भङ्गमयेन विधिना दत्तो रोमावलीस्तम्भो ।। ] सहसेति यन्न भज्यते न त्रुट्यति स्तनभरभारेण मध्यतनुकाङ्गी, तद् विधिना त्रुटनभयेन रक्षणार्थं रोमावलीस्तम्भः प्रदत्तः ॥ ३१८*४ ॥
318*5) [बालाकपोललावण्यनिर्जितश्चन्द्र खिद्यसे कस्मात् । अथ मानो न खलु क्रियता बहुरत्नविभूषिता पृथ्वी ।। ] हे चन्द्र कस्मात् खिद्यसे । किंविशिष्टश्चन्द्रः । बालाकपोललावण्यनिर्जितः । 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*43 सुरयवज्जा
२४३ सुरयवज्जा 325*1) अन्नोन्नणेहणिज्झरॅविइण्णहिययाण अलियकुवियाणं ।
पत्तियजणाण सुरए जं सोक्खं तं फुडं अमयं ॥१॥ 3.8*2) सुरयावसाणसमए मउलियणयणाणणाय बोट्ठी।
अलहंती सुरयसुहं पासत्थमुही पियं भणइ ॥२॥ 328*3) सुरयप्पसुत्त कोवण अप्पंभर मा हु रे निवजिहिसि।
कयकज्ज किं न याणसि असमत्तरयाण जं दुक्खं ॥३॥ 328*4) चलवलयमेहलरवं कलकलिरमणोहरं च सोऊण।
ईसा रोसो महिलत्तणं च मुकं सवत्तीहि ॥४॥ वल्लीव । सा बाला लालाकुलं हृदयं करोति । केव । चिचिव्व । आचाम्लिकेव । यथा आचाम्लिका दूरपक्का सती हृदयं लालाकुलं कुरुते ॥ ३१८ ६ ॥
328*1) [ अन्योन्यस्नेह निर्झर वितीर्णहृदयानाम् अलीककु पितानाम् । विश्वस्तजनानां सुरते यत् सौख्यं तत् स्फुटममृतम् ॥ ] प्रतीतजनानां सुरते दृढस्नेहयुक्तानां संभोगे यत्सौख्यं तत् स्फुटं प्रकटम् अमृतम् । किविशिष्टानाम् । अन्योन्यस्नेह निर्झर वितीर्णहृदयानाम् । पुनः किंविशिष्टानाम् । अलीककुपितानाम् ।। ३२८१ ।।
____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 खल्लु रे निपत्स्यसे । कृतकार्य किं न जानासि असमाप्तरतानां यद् दुःखम् ।।] किं भणतीत्याह । हे कोपन क्रोधनशील, आत्मभर, हु निश्चितं सुरतग्रसुप्त मा निवर्तयसि' । रे कृतकार्य किं न जानासि असमाप्तरतानां यद् दुःखं वर्तते ।। ३२८*३ ।।
325*4) [ चलवलयमेखलारवं कलकलयुक्तमनोहरं च श्रुत्वा । ईर्ष्या रोषो महिलात्वं च मुक्तं सपनीभिः ।। ] सपत्नीभिः ईर्ष्या रोषो महिलात्वं
1 The commentator seems to have read fagfefefer in place of निवज्जिहिसि.

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वजालग्गं
[ 3285 328*5) बाला असमत्तरया रयावसाणम्मि पहरिसी भणइ । किं सुयसि नाह, हं 'सुयमि, किं नु पजत्तकज्जो सि ॥५॥
पेम्मवज्जा। 349*1) पढमारंभमणहरं घणलग्गं माणरायरमणिज्जं ।
पेम्मं सुरिंदचावं व चंचलं झत्ति वोलेइ ॥१॥ 349*2) खणभंगुरेण विसमेण हारिणा दुण्णिवारपसरेण ।
अणवद्वियसम्भावेण सव्वहा होड पेम्मेण ॥२॥ च मुक्तम् । तत्र ईर्ष्या असहनत्वम् । रोपः क्रोधः । महिलात्वं स्त्रीचरित्रम् | मुक्तम् । किं कृत्वा । चलवलयमेखलारवं श्रुत्वा चलनू पुरमेखलाशब्दं समाकर्ण्य । किंविशिष्टं मेखलारवम् । कलकलिरमनोहरम् । मानान्य (?) शब्दसुन्दरम् ।। ३२८*४ ।।
328*5) [बाला असमाप्तरता रतावसाने प्रहृष्टा भणति । किं स्वपिषि नाथ, अहं स्वपिमि, किं खलु पर्याप्तकार्योऽसि ॥ बाला रतावसाने प्रहर्षिता सती भणति । किंविशिष्टा बाला। असमाप्तरता। असमाप्तं रतं यया सा। कि 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 शीघ्र ब्रोडयति ( १ )। किमिव । सुरेन्द्रचापमिव । किंविशिष्टं प्रेम । प्रथमारम्भमनोहरम् । घनलग्नं मनसि सत् रागरमणीयं भवति । सुरेन्द्रचापमपि तथैव ।। ३४९१ ॥
349*2) [क्षणभङ्गुरेण विषमेण हारिणा दुर्निवारप्रसरेण । अनवस्थितस्वभावेन सर्वथा भवतु प्रेम्णा ।।] अनेन प्रेम्णा भवतु पूर्यताम् । किंविशिष्टेन प्रेम्णा। क्षणभङ्गुरेण तत्काल विनश्वरेण । पुन; किंविशिष्टेन प्रेम्णा । विषमेण । पुनरपि किंप्रकारेण प्रेम्णा। हारिणा मनोहारिणा। पुनरपि किंविशिष्टेन । दुर्निवार्यप्रसरेण । पुनरपि किंप्रकारेण प्रेग्णा। अनवस्थितसद्भावेन नैकरंगेण ।। ३४९२ ।।
1 Better to read हुं ( हुँ )( = yes ).

Page #310

-349-6]
प्रेम्मवजा
349*3) जइ देव मह पसनो मा जम्मं देहि माणुसे लोए ।
अह जम्मं मा पेम्मं, अह पेम्मं मा विओयं च ॥ ३ ॥ 3494) अन्नं तं सयदलियं पि मिलइ रसगोलिय व्व जं पेम्मं । अहं मयच्छि मुत्ताहलं व फुटं न संघडइ ॥ ४ ॥ 349* 5) दढणेहणालपसरियसम्भावदलस्स रइसुगंधस्स ।
पेम्मुप्पलस्स मुद्धे माणतुसारो च्चिय विणासो ॥ ५॥' 349* 6 ) अच्वो जाणामि अहं पेम्मं च हवेइ लोयमज्झम्मि । थिरआसार रइयं न पीडियं नवरि दिव्वेण ॥ ६ ॥'
349 * 3 ) [ यदि देव मम प्रसन्नो मा जन्म देहि मानुषे लोके । अथ जन्म मा प्रेम, अथ प्रेममा वियोगं च ।। ] हे देव यदि मम प्रसन्नो वर्तसे मनुष्यलोके जन्म मा देहि । मानुषं जन्म मा कुरु । अथ जन्म ददासि तदा प्रेम मा दास्य: ( १ देहि दद्या : ) । अथ प्रेम ददासि तदा वियोगं मा देयाः || ३४९*३ ॥
l
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 । किमित्र | मुक्ताफलमिव । यथा मुक्ताफलं स्फुटितं न मिलति || ३४९*४ ।।
1 Gatha No. 359.
२४५
|
349* 5 ) [ दृढस्नेहनालप्रसृतसद्भावदलस्य रतिसुगन्धस्य । प्रेमोपलस्य मुग्धे मानतुषार एव विनाशः ॥] हे मुग्धे प्रेमोत्पलस्य स्नेहकमलस्य मानतुषार एव विनाशः । किंविशिष्टस्य प्रेमोत्पलस्य । दृढस्नेहनालप्रसृतस्य । पुनः कथं भूतस्य । सद्भावदलस्य सत्स्नेहपत्रस्य । पुनरपि किंप्रकारस्य । रतिसुगन्धस्य सन्तोषपरिमलस्य || ३४९*५ ।।
obscure.
3496) [ अहो जानाम्यहं प्रेम च भवति लोकमध्ये | स्थिराशया रचितं न पीडितं केवलं दैवेन ।। ] हे मित्र एतदहं जानामि ढोकमध्ये प्रेम स्थिराशारचितं भवति । न पीडितं दैवेन ॥ ३४९*६ ।।
2 Sense of the Gatha and commentary

Page #311

२४६
वज्जालग्गं
[ 319*7
349*7) जा न चलइ ता अमयं चलियं पेम्मं विसं विसेसेइ । दिट्ठे सुर्य व कत्थवि मयच्छि विसगम्भिणं अमयं ॥ ७ ॥ 349* 8) भग्गं न जाइ घडिउं दुजणहिययं कुलालभंड व । सखंड पि घडिज कं चणकलसो सुयणचित्तं ॥ ८ ॥ 349*9) भग्गं पुणो घडिजइ कणयं कंकणवणेउरं नयरं । पुण भगं न घडिजइ पेम्मं मुत्ताहलं जच्चं ॥ ९ ॥ 349 *10) सो को विन दीसह सामलंगि जो घडइ विघडियं पेम्मं । घडकप्परं च भग्गं न एइ तेहिं चिय सलेहि ॥ ० ॥ '
349* 7 ) [ यावन्न चलति तावदमृतं चलितं प्रेम विषं विशेषयति । दृष्टश्रुतं वा कुत्रापि मृगाक्षि विगर्भितम् अमृतम् ॥ ] हे मृगाक्षि कापि विगर्भितम् अमृतं दृष्टं चान्यत् श्रुनम् । कथम् । यावत्कालं प्रेम न चलति ( तावत्कालं तदमृतम् ) | चलितं प्रेम विषं विशेषयति ।। ३४९७ ।।
349* 8 ) [ भग्नं न याति घटितुं दुर्जनहृदयं कुशलभाण्डानिव । शतखण्डमपि घट्यने काञ्चनकलशः सुजनचित्तम् ॥ ] दुर्जनहृदयं भग्नं सत् घटितुं न याति । किमित्र । कुलालभाण्डमित्र । यथा कुलालभाण्डं भग्नं सत् घटितुं न याति । सुजनचित्तं शतखण्डमपि घट्यते । किमित्र | / काचकलश इव || ३४९*८ ।।
349*9) [ भग्नं पुनर्घट्यो कनकं कङ्कनपुरं नगरम् । पुनर्भ न घटते प्रेम मुक्ताफलं जात्यम् || ] कनकं कङ्कगं च नूपुरं नगरं भग्नं सत् पुनर्घट्यते । ॥ ३४९*९ ॥
349 * 10 ) [ स कोऽपि न दृश्यते श्यामलाङ्गि यो घटयति विघटितं प्रेम | घटकर्परं च भग्नं नैति तैरेव .... ( ? ) ।। ] हे श्यामला हे श्यामे, यो विघटितं प्रेन घटयति स कोऽपि न दृश्यते । कथम् | घटक
"
च भग्नं तू तैरेव सलैः (१) संचै: ( १ ) न एति नागच्छति ॥ ३४९*१० ॥
1 Sense of the last quarter and commentary thereon obscure.

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-389-1]
माणवज्जा
माणवज्जा ।
364*1) दंते तिणाइ कंठे कुवारयं सुंदरं च तुह एयं । माणमडफरणडिए तुह माणो केण निदिट्ठो ॥ १ ॥ 364* 2 ) एमेव कह वि माणंसिणीइ तह महमहाविओ माणो । जह खेमकुसल सभासमेत सो पिओ जाओ ॥ २ ॥ पaसियवज्जा ।
373 * ) वासारते पावासियाण विरहग्गितावतवियाणं । अंगे लग्गमाणो पढमासारो छमच्छमइ ॥ १ ॥ विरहवज्जा |
389* 1 ) जेहिं सोहग्गणिही दिट्ठो नयणेहि ते च्चिय रुयंतु । अंगाई अपाविय संगमाइ ता कीस खिज्जति ॥ १ ॥ '
૪૭
364 * 1 ) [ दन्ते तृणानि कण्ठे कुवारकं ( १ ) सुन्दरं च तवैतत् । - मानाहङ्कारवञ्चिते तत्र मान: केन निर्दिष्टः || ] माननडप्फरन टिते तव मानः केन निर्दिष्टः । दन्तेषु तृणानि, कण्ठे कुवारकं ( ? ) तवैतत् सुन्दरं - नान्यत् ।। ३६४* १ ।
364 * 2 ) [ एवमेव कथमपि मनस्विन्या तथा प्रसारितो मानः । यथा क्षेमकुशल संभाषमात्रः स प्रियो जातः ॥ ] मनस्त्रिन्या कथमपि तथा मानो महमहाविओ उल्लासितो, यथा क्षेमकुशलसंभागमात्रः स प्रियो जातः || ३६४* २ ॥
373*1) [ वर्षारात्रे प्रवासिनां विरहाग्निनापतप्तानाम् | अङ्गेषु लगन् प्रथमासारश्छमच्छमायते ।। ] प्रवासिनां पथिकानामङ्गेषु प्रथमासारः प्रथमवर्षा मम प्रज्वालयति । किंलक्षण आसारः । शरारे लगमानः । किविशिष्टानां प्रवासिनाम् । विरहानितापतप्तानाम् ।। ३७३१ ।।
389*1) [ याभ्यां सौभाग्यनिधिर्दृष्टो नयनाभ्यां ते एव रुदताम् । अङ्गान्यङ्गमानि तत् कस्मात् खिद्यन्ति ॥ ] काचित् नायिका कंचित् पतिं । बल्लभयैर्नयनैस्त्वं दृष्टस्त एवं रुदन्तु । किं विशिष्टस्त्वम् । सौभाग्यनिधिः । ता ततः अप्राप्तसङ्गमानि अङ्गानि कीस कस्मात् खिद्यन्ते ॥ ३८९*९ ॥
1 Cf. Gatha No. 389. The text of the commentary is different from that on Gathā No. 389.

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२४८
वज्जाली
[ 389*2
389*2) तुह सुरयपवरतरुपल्लवग्गकवलाण लद्धमाहप्पो । मह मणकरहो मुद्धे दक्खाकवलं पि परिहरइ ॥ २ ॥ 389 * 3 ) विरहग्गजलणजालाकरालियं कुवलयच्छि मह अंग । तुह रमण महाणपाणिरण मुझे पविज्झाहि ॥ ३ ॥ 389* 4 ) रेह पियपडिरंभण' पसारियं सुरयमंदिरहारे । हेला हल्लावियथोरथणहरं भुयलयाजुयलं ॥ ४ ॥ 389* 5 ) ता जाइ ता नियत्तइ ठाणं गंतॄण झत्ति वाहुडइ । पियविरहो घोडा विग्गहो व्व हियए न संठाइ ॥ ५ ॥
389*2) [ तव सुरतप्रवरतरुपल्लवाग्रकवलानां लब्धमाहात्म्यः। मम मनः करभो मुग्धे द्राक्षाकलमपि परिहरति ॥ ] हे मुग्धे मम मनः करभो द्राक्षाकवमपि परिहरति । किंलक्षणो मनः करभः । तव सुरतप्रवरतरुपल्लचाग्रकवलानां लब्धमाहात्म्यो लब्धास्वादः । अत: कारणात् || ३८९* २ ॥
389*3) [विरहाग्निजनज्यालाकरादितं कुवलयाक्षि ममाङ्गम् || तव रमण महानदीपानीयेन मुग्धे विध्यापय । ] हे कुवलयाक्षि कुवलयनेत्रे,, ममाङ्गं विरहाग्निज्वलनज्वालाकरालितं वर्तते । ततस्तव रमणनदीपानीयेन: मुग्धे विध्याहि उपशमय प्रविध्यापय ।। ३८९ * ३ ।।
389* 4 ) [ राजते प्रियप्रतिरोधनप्रसारितं सुरतमन्दिरद्वारे । हेलाचालितस्थूलस्तनभरं भुजलतायुगलम् ।। ] हे सुन्दरि तव भुजलतायुगल राजते किंविशिष्टं भुजलतायुगलम् । हेलाहल्ला वियथोरथणहरं । हेलया हल्लापितः स्पृष्टः स्थूलस्तनभरो येन । पुनः किंविशिष्टम् । सुरतमन्दिरद्वारे प्रिय प्रतिरुन्धनप्रसारितम् ।। ३८९*४ ॥
389* 5 ) [ तावद्याति तावन्निवर्तते स्थानं गत्वा झटिति व्याघुटति । प्रियविरोऽवो विग्रह व हृदये न संतिष्ठति ॥] प्रियत्रिरहो हृदये न संतिष्ठति । प्रियस्य विरहः प्रियविरह: । अथ प्रियाया विरह: प्रियाविरहः । हृदये न संतिष्ठति । क इव । घोडा विग्रह इव । अश्वो विग्रह इव । यथा अव विग्रह: स्थाने न संतिष्ठति । तावद्याति तावन्निवर्तयति । स्थानं
1 Better to read परिरंभण ( = आलिङ्गन ) instead of परिरंभण

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-397*11
अणंगवज्जा
२४९.
389*6) न जलंति न धगधगंति न सिमसिमंतिन मुयंतिधूमवत्तीओ।
अंगाइ अणंगपरव्वसाइ एमेव डझति ॥६॥ 38947) घसि विरहे हस्ससि समागमे हा निसे निसंसा सि । भद्दे तुम पि महिला तह विहु दुक्खं न याणासि ॥ ७ ॥
अणंगवज्जा। 397*1) ता किं करोमि माए निज्जियरूवस्स कामदेवस्स।
दहूँ पि डहइ अंगं निमो संखचुण्णु ब्व ॥ १ ॥
www...mmmmwww.
गत्वा झटिति शीघ्रं व्याघुटति। एतावता यथा अश्वो विग्रहस्तथा प्रियविरहः ॥ ३८९१५ ॥
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: (? धूमवर्ती:) न मुञ्चन्ति ।। ३८९५६ ।।
389*7) [ वर्धसे विरहे हससि 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 ।। ३८९५७ ।। ___397*1) [तरिक करोमि मातर्निर्जितरूपस्य कामदेवस्य । दग्धमपि दहत्यङ्गं निधूमः शंखचूर्ण इव ।। ] हे मातः किं करोमि कामदेवस्य । अङ्गं दग्धमपि दहति । किंविशिष्टस्य कामदेवस्य ! निर्मितरूपस्य, अनङ्गस्य, दग्धदेहस्य । क इव । शंखचूर्ण इव । यथा शंखचूणों दहति । किंविशिष्टः शंखचूर्णः । निर्धूमः ॥ ३९७*१ ॥

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man
२५० वज्जालग्गं
[397*2397*2) हारेण मामि कुसुमच्छडायलुप्पन्नचिचिणा दड्रो। वम्मीसणो न मन्नइ उलूविओ तेण में डहइ ॥२॥
पियाणुरायवज्जा। 412*1) जे के वि रसा दिट्ठीउ जाउ जे भरहभाविया भावा।
ते नच्चिज्जति अणच्चिया वि सहसा पिर दिल्ढे ॥ १॥ 412*2) सो कत्थ गओ सो सुयणवल्लहो सो सुहासियसमुद्दो।
सो मयणग्गिविणासो जो सो सोसेइ मह हिययं ॥२॥ 412*3) सो मासो तं पिदिणं सा राई सबलखणसउण्णा ।
अमयं व तं मुहत्तं जत्थ पिओ झत्ति दोसिहिइ ।।३॥ ___397*2) [ हारेण सखि कुसुमच्छटातलोत्पन्नवहिना दग्धः । वमेंषणो न मन्यते विध्यापितः तेन मां दहति ॥ ] हे मामि हे सखि, वर्मेषणः सुभटः, अर्थात् कामः । तेन कारणेन उलूविओ विध्यापितः उपशमितः मां दहति । किंविशिष्टो वर्मेषणः कामः । हारेण कुसुमच्छटातलोत्पन्नाग्निना दग्धः । यः शीतवीर्येण समुदायेन दग्धो भवति स शीतत्वे न उपशमनं प्राप्नोति ॥ ३९७२२ ।।
+12*1) [ ये केऽपि रसा दृष्टयो या ये भरतभाविता भावाः। ते ते नय॑न्ते अनृत्ता अपि सहसा प्रिये दृष्टे ॥ ] ये केचन रसाः शृंगारादयो याश्च दृष्टयः स्नेहरागा ये भरतभाविता भावाः, ते अनर्तिताः ( ? अनृत्ताः ) अपि नर्त्यन्ते । क्व । सहसा प्रिये दृष्टे ।। ४१२२१ ॥
____412*2) [ स कुत्र गतः स सुजनवल्लभः स सुभाषितसमुद्रः । स मदनाग्निविनाशो यः स शोषयति मम हृदयम् ।। ] स सुजनवल्लभः क्व गतः । किंविशिष्टः । सुभापितसमुद्रः । मम मदनाग्निविनाशकः । यः स मम हृदयं शोषयति ॥ ४१२*२ ॥ ___412*3) [स मासस्तदपि दिनं सा रात्रिः सर्वलक्षणसंपूर्णा । अमृत मित्र स मुहतों यत्र ग्रियो झटिति द्रक्ष्यते ॥ ] स मासः तदपि दिनं सा रात्रिः सर्वलक्ष संपूर्णा, तन्मुहूर्तममृतमिव यत्र प्रियो झटिति द्रक्ष्यते ।। ४१२*३ ।।
1 Cf. Gātbā No, 782 2 Cf. Gātha No. 78. 3 The sense of the Gatha and that of the commentary are obscure.

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-421*1]
दूईवज्जा
२५१
412*4) हिययडिओ बिपिओ तह वि हु नयगाण होइ दुष्पेच्छो । पेच्छह विहिणा न कया मह उयरे जालयगत्रक्खा ॥ ३॥ 412*5) होही तं किंपि दिणं जत्थ पिश्रो बाहुपंजरणिबद्धो । वित्ते सुरयप संगे पुच्छिहिइ पवासदुकखाई' ॥ ५ ॥ 4126) दिनं गेण्ड, अप्पेइ पत्थियं, असइ, भोयणं देइ । अक्खड़ गुज्झं पुच्छे पडिवयं जाण तं रतं ॥ ६ ॥ दुईबज्जा |
421*1) अहवा तुज्झ न दोसो तस्स उरुवस्त हियकिलेसस्स । अज्जावि न प्पलीयइ ईसायंति व गिरितणया ' ॥ १ ॥
412 * 4 ) [ हृदयस्थितोऽपि प्रियस्तथापि खलु नयनयोर्भत्रति दुष्प्रेक्षः । प्रेक्षध्वं विधिना न कृता ममोदरे जालकगवाक्षाः ॥ ] काचिद् विरहिणी वक्ति । प्रियो हृदयस्थितोऽपि निखिनं तथापि नयनयोर्दुष्प्रेक्षो हु भवति । अहो प्रेतां (प्रेक्षध्वं ) विधिना मनोदरे जालक गवाक्षा न कृता यथा सुखेन तं पश्यामि ।। ४१२४ ।।
|
412+5) [ भविष्यति तत् किपि दिनं यत्र प्रियो बाहुपञ्जरनिबद्ध: । वृत्ते सुरतप्रसङ्गे प्रक्ष्यति प्रवासदुःखानि ।। ] सोऽपि कोऽपि दिनो भविष्यति यत्र प्रियो बाहुपञ्जर निवद्धः सन् सुरतप्रसङ्गे ( वृत्ते ) अती प्रवासदुःखानि (प्रक्ष्यति ) पृच्छां करिष्यति ॥ ४१२५ ।।
,
"
412*6) [ दत्तं गृह्णाति अर्पयति प्रार्थितम् अश्नाति भोजनं ददाति । आख्याति गुह्यं पृच्छति प्रतिपदं जानी है 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 हितकेशस्य । अद्यापि न प्रसीदति ईर्ष्यायमाणेव गिनिया || ] दूतो ईश्वरं प्रति वक्ति । अथवा दोषो न त निक्लेशस्य रूपस्य दोषः । हितः क्लेशो यस्य असौ
"
1 Cf. Gāthā No. 787. We must read हिययडिउ जइ वि पिओ metri causa. 2 Cf. Gātha 783. 3 The sense of the Gatha and commentary is obscure.

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२५२
वजालग्गं
421*2) कस्स कहिज्जति फुडं दूइविणट्ठाइ सहि कज्जाई । अहवा लोयपसिद्धं न फलंति समक्कडारामा ॥ २ ॥
[ 421-2
ओलुग्गावियावज्जा ।
438 * 1 ) सादियहं चिय पेच्छइ नयणा पडियाइ दप्पणतलम्मि । एहि तुमं दिट्ठो सि सुहय दोहिं पि अच्छीहिं ॥ १ ॥ 438 * 2 ) दुक्खे हि वि तुह विरहे बालय दुक्खं ठियं, अह च्चाए । अंसूजलेहि रुण्णं नीसासेहिं पि नीससियं ॥ २ ॥
438*3) बालय नाहं दूई तीइ पिओ सित्ति नम्ह वावारो । सा मरइ तुज्झ अअसो त्ति तेण धम्मक्खरं भणिमो ॥ ३ ॥
हितक्लेशः, तस्य हितक्लेशस्य । तु पुनः । गिरितनया पार्वती ईर्ष्या 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 दूती विनष्टानि कार्याणि कस्य कथ्यन्ते । अथवा, एतल्लोकप्रसिद्धं 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 भति । हे सुभग, आभ्यां द्वाभ्याम् आक्षिभ्यां त्वं दृष्टोऽसि । एतावता क्व वजिष्यसीति रहस्यम् ।। ४३८* १ ।।
438 * 2 ) [ दुःखैरपि तव विरहे बालक दुःखं स्थितम्, अथ त्यागे । अश्रुलैरपि रुदितं निःश्वासैरपि (च) निःश्वसितम् ।। ] हे बालक तव विरहे दुःखैरपि दुखं स्थितम् । अथ त्यागेऽप्यश्रुजलै रुदितम् । निःश्वासैरपि निःश्वसितम् का कथा परेषाम् || ४३८२ ॥
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
438*4) सा सुहय सामलंगी जा सा नीसाससोसियसरीरा।
आसासिज्जइ' सहसा जाव न सासा समप्पंति ॥ ४॥ 438*5) परपुरपवेसविनाणलाहवं सुहय सिक्खियं कत्थ ।
जेण पविट्ठो हियए पढम चिय दंसणे मन्झ ॥ ५ ॥
पंथियवज्जा। 445*1) उद्धच्छो पियइ जलं जह जह विरलंगुली चिरं पहिओ।
पावालिया वि तह तह धारं तगुयं पि तणुएइ ॥ १॥
बालक, अहं दूती न । तस्याः प्रियोऽसीति नास्माकं कोऽपि व्यापारः । सा म्रियते तव विरहे, इति तब 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 परपुरप्रवेश विज्ञानलाघवं क्व शिक्षितम् । येन कारणेन प्रथमदर्शन एव मम हृदये प्रविष्टोऽसि । अतः कारणात् तव परकायप्रवेशिनी विद्या गुव:( ? अपूर्वा ?) ॥४३८४५।।
___445*1) [ ऊर्धाक्षः पिबति जलं यथा यथा विरलागुलिः चिर पथिकः । प्रपापालिकापि तथा तथा धारां तनुकामपि तनूकरोति ॥7 'पथिको यथा यथा ऊर्धाक्षो 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, यथाध्वाक्षः पिबत्यम्बु etc.

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२५४ वजालगं
[445*2-- 445*2) अहिणवगज्जियसई मोराण य कलयलं निसामंतो।
मा पवस धिट्ठ पंथिय, मरिहिसि, किं ते पउत्थेण ॥२॥ 445*3) वासारत्ते वाउ एण वासं विमग्गमाणेण ।
पहिएण पहियरिणी रुयाविया थरहरंतेण ।। ३ ॥ 44: *4) सिहिरडियं घणरडियं दूर पि घरं घणत्थणं रमणि ।
संभरिऊण सएसं पहिएण घणग्घणं रुणं ॥ ४॥ 4456) तइ वोलते बालय तिस्सा लियाइ तह नु अंगाई।
जह पढिमज्झणिवडंतवाहधारा व दीसंति ॥५॥
445*2) [ अभिनवगर्जितशब्दं मयूराणां च कलकलं निशाम्यन् । मा प्रवस धृष्ट पथिक, मरिष्यसि, किं ते प्रवासेन ॥ ] हे धृष्ट पथिक मा प्रवस, प्रवास मा कुरु । मरिष्यसि । किं ते पउत्थेण तव प्रवासेन किम् । किंविशिष्टस्त्वम् । अभिनवगर्जितशब्दं शृण्वान: । चान्यत मयूर'णां केकारवं शृण्वानः ।। ४४५*२ ।।
___445*3) [ वर्षाराने वातोद्भूतेन वासं विमार्गयता । पथिकेन पथिकगृहिणी रोदिता कम्पमानेन ।। ] पथिकेन पथिकगृहिणी रोदिता। किंविशिष्टेन पथिकेन । थरहरंतेण कम्पायमानेन । पुन: किंविशिष्टेन पथिकेन । वासं वसतिं विमार्गमाणेन । पुनरपि किंविशिष्टेन पथिकेन । वातोद्भतेन पवनान्दोलितेन ॥ ४४५*३ ॥
445*4) [ शिखिर टितं घनरटितं दूरमपि गृहं घनस्तनी रमणीम् । संस्मृत्य स्वदेशं पथिकेन धनं घनं रुदितम् ।।] पथिकेन घनं घनं रुदितम् । किं कृत्वा स्वदेशं स्मृत्वा । पुनः किं कृत्वा । मयूरकेकारवं श्रुत्वा । पुन: किं कृत्वा । घनरटितं श्रुत्वा । पुनर पि किं कृत्वा । गृहं दूरमपि स्मृत्वा । नरपि किं कृत्वा । रमणी स्मृत्वा । किंविशिष्टां रमणीम् । घनस्तनी नवयौवनाम् ।। ४४५*४ ।।
445*5) [त्वयि अपक्रामति बालक तस्या वलितानि तथा नु अङ्गानि । यथा पृष्ठमध्यनिपतबाष्पधारा इव दृश्यन्ते ।।] हे बालक अज्ञ, त्वयि वलमाने तथा अङ्गानि तस्या वलितानि यथा पृष्ठिमध्ये निपतन्त्यो वाहधारा अग्निज्वालाः (?) दृश्यन्ते ॥ ४४५५५ ।।

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-454 21
धन्नवजा
२५५ :
धन्नवज्जा ।
449 * 1 ) इय तरुणितरुण संभरणकारणं तुरगतरणरणुच्छलियं । रद्दयं इय वरकुलयं पाइयसीलेण लीलेण ॥ १ ॥
हिययसंवरणवज्जा |
454 * 1 ) हे हियय अव्ववट्टिय अगणिज्जं तो वि तं जणं महसि । कंदु व्व सिलावडियं अलद्धपसरं नियत्तिहिसि ॥ १ ॥ 454*2) सातम्मि हियय दुलहम्मि माणुसे अलिय संगमासाए । हरिण व्व मूढ मतहियाइ दूरं हरिज्जिहिसि ॥ २ ॥
449*1 [इति तीतरुणसंस्मरणकारणं तुरगतरणरणोच्चलितम् । रचितमिति वरकुलकं प्राकृतशीलेन लीलेन || ] इति अमुना प्रकारेण लीलेन लीलायुक्तेन वरकुलकं रचितम् । किंविशिष्टेन लीलेन । पाइयसीलेण प्राकृत-. निष्ठेन । किंविशिष्टं वरकुदकम् । इति पूर्वोक्तप्रकारेण तरुणीतरुण संभरणकारणं तरुण्या युवत्या (तरुणस्य ) यत् संस्मरणं तस्य कारणम् । किंविशिष्टं. वरकुलकम् | तुरगतरणरणोच्छलियं तुरगस्य तरणं रंगणं रणस्य शब्दस्य तद्वद् उच्छलितम् || ४४९*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 || ४५४१ ॥
|
454+2) [ साते हृदय दुर्लभे मनुष्ये अलीकसङ्गमाशया । हरिण इव मूढ मृगतृष्णिकया दूरं हरिष्यसे ॥ ] रे हृदय दुर्लभे मनुष्यभवे साते सौख्ये दूरं हरिष्यसे । किंविशिष्टे मनुष्ये । अलीकसङ्गमाशे । अलीकश्वासौ सङ्गमच अलीकसङ्गमः । अलीकसङ्गमे सो अलीकसङ्गमाशः । तस्मिन् रे मूढ त्वं हरिण इव मृगतृष्णया दूरं हरिष्यसे ।। ४५४ * २ ॥
आशा यस्म
w

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२५६
वजालग्गं
[454*3
454*3) नयणाइ नयंति नयंतु, हियय को एत्थ तुज्झ वावारो । होहिंति इमाइ तडे 'तुह पडिहि वम्महचडका ॥ ३ ॥ 454 * 4 ) नयणाइ फुसलु मा रुयसु अणुदिणं, मुयसु तस्स अणुबंधं । गाइज्जर किं मरिऊण पंचमं मुद्ध हरिणच्छि ॥ ४ ॥ 454*5) इंदीवरच्छि सयवारवारिया कीस तं जणं महसि । जइ कणयमयच्छुरिया ता किं घाइज्जर अप्पा ॥ ५ ॥
सुधरिणीवज्जा |
462* 1 ) परघरगमणालसिणी परपुरिसविलोयणे य जच्चधा । परआलावे बहिरा घरस्स लच्छी, न सा घरिणी ॥ १ ॥
434 *3) [ नयने नयतो नयतां हृदय कोऽत्र तत्र व्यापारः । भविष्यत इमे तटे तव पतिष्यति मन्मथचपेटा || ] हे हृदय नयनानि नयन्ति तदा नयन्तु । अत्र तव को व्यापार: । इमानि नेत्राणि तटे चदिष्यन्ति । वम्महचक्का मन्मथचपेटा तव पतिष्यति ।। ४२४* ३ ।।
454*4) [ नयने प्रोज्छ 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 ।। ४९४*४ ||
454 * 5 ) [ इन्दीवराक्षि शतवारवारिता कस्मात् तं जनं काङ्क्षसि । यदि कनकमयच्छुरिका तत् किं घात्यत आत्मा || ] इन्दीवराक्षि मया त्वं शतवारान् वारिता । तं दुर्जनं जनं कस्मात् महसि । यदि चेत् कनकमयी छुरिका भवति, तदा किम् आत्मा घात्यते । अपि तु न ।। ४५४५ ।।
462*1) [ परगृहगमनालस्यवती परपुरुषविलोकने च जात्यन्धा । पराला बधिरा गृहस्य लक्ष्मीर्न सा गृहिणी || ] परगृहगमन आलस्यवती, न तु धर्मै । परपुरुषविलोकने च जात्यन्धा, न तु गुरुदर्शने । परेषां सविकालापत्र बधिरा, न तु गुरुकाणां गुणगणश्रवणे । एवंविधा या भवति सा गृहस्य लक्ष्मीः, न तु गृहिणी ॥ ४६२१ ॥

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-472*2]
सईवज्जा
२५७
46262) अज्जेव पियपवासो, असई दूरे, विडंबए मयणो।
चरणुग्गओ वि अग्गी कया वि सीसं समारहा ॥२॥
सईवज्जा।
471*1) भहं कुलंगणाणं जासि मणकमलकोसमणुपत्तो।
मयणभमरो वराओ वच्चइ निहणं तहिं चेव ॥१॥ 472*2) सकुलकलंकं नियकंतवंचणं अजसपडहणिग्योसो।
सरिसवमेते च सुहे को दूइ विडंबए अप्पं ॥२॥
462*2) [ अद्यैत्र प्रियप्रवासो, असती दूरे, विडम्बयति मदनः । चरणोद्गतोऽप्यग्निः कदापि शीर्ष समारोहति ॥ ] 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 निधन याति ।। ४७१*१ ।।
4712) स्विकुलकलङ्को निजकान्तवञ्चनम् अयश:पटहनिर्घोषः। सर्षपमात्रे च सुखे को दूति विडम्बयत्यात्मानम् ।। ] सुगमेयं गाथा।।४७१*२॥
____496*1) [ येन समं संबन्धो गृह्णाति नाम पुनः पुनस्तस्य । पृच्छति मित्रवर्गं भण्यते एवंविधा रक्ता ।। ] येन समं संबन्धो भवति, स्नेहः स्यात् , तस्य प्राणिनः पुनः पुनर्नाम गृह्णाति । मित्रवर्गे स्वजनवर्ग 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। 496*1) जेण सम संबंधो गिण्हइ नाम पुणो पुणो तस्स ।
पुच्छेइ मित्तवग्गं भण्णइ एवंविहा रत्ता ॥१॥ 496*2) असई असमत्तरया सयड ठूण गाममज्झम्मि ।
धन्ना हु चक्कणाही निच्चं अक्खो हिओ जिस्सा ॥२॥ 496*3) डिभत्तणम्मि डिमेहि रामिया जोवणे जुवाणेहिं ।
थेरी वि गयवएहिं मया वि असई पिसाएहिं ॥ ३ ॥ 496*4) भयवं हुयास एक्कम्ह दुक्यं खमसुजं पई रमिओ।
निहणइ पावं जाराणुमरणकयणिच्छया असई ॥४॥
496*2) [ असती असमाप्तरता शकटं दृष्टा प्राममध्ये । धन्या खलु चक्रनाभिनित्यम् अक्षो हितो यस्याः ॥ ] असती असमाप्तरता सती ग्राममध्ये शकटं दृष्टा इति चिन्तयति । हु निश्चितम् इयं चक्रनाभिर्धन्या यस्या नित्यं निरन्तरं धुरी (?) अक्षोभिता वर्तते (!) ॥ ४९६२ ॥
___496*3) [डिम्भत्वे डिम्भै रमिता यौवने युवभिः। स्थविरापि गतवयोभिzताप्यसती पिशाचैः ॥ ] असती डिम्भत्वे बालचेष्टायां डिम्भैलकै 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
२५९ 496*5) संकेयकुडंगोड्डीणसउणकोलाहलं सुणंतीए ।
घरकम्मवावडाए बहूइ खिज्जंति अंगाई' ॥५॥ 496*6) जारविणिम्मियमेहलावलिं जा न बंधइ नियंबे ।
ताव च्चिय नवकामालिणीइ रमणं व पज्झरियं ॥ ६ ॥ 496*7) जारमसाणसमुभवभूईसुहफंससिज्जिरंगीए ।
न समप्पइ नवकामालिणीइ उद्धृलणारंभो ॥ ७ ॥ 496*8) बहले तमंधयारे रमियपमुक्काण सासुसुण्हाणं ।
समयं चिय अभिडिया दोण्हं पि सरद्दहे हत्था ॥ ८॥
486*5) [ सङ्केतकुञ्जोडीनशकुनकोलाहलं शृण्वत्याः । गृहकर्मव्यापृताया वध्वाः खिद्यन्ति अगानि ।। ] 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) [ जारार्थविनिर्मितमेखलावली 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 श्वश्रस्नुषयोः । सममेव संगतौ ( मिलितौ ) द्वयोरपि......(?) हस्तौ ॥ ] द्वाम्यां
1 Cf. Dhvanyāloka II.32 and Kāvyaprakāśa V..45

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२६०
वज्जालग्गं
[496*9...
4969) 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 सारव्हे (?) हस्तौ अभिडिया अवलम्बितौ इत्यर्थः । किंविशिष्टयोद्वयोः । बहले तमसोऽन्धकारे रत्वा ( ? रमित्वा ) प्रमुक्तयोः । पुनः किं विशिष्टयोः । श्वाससोप्णयोः (१) । ४९६८ ।।
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 ।। ४९६१० ॥
49611) [ अक्षिभ्यां तेन भणितं मयापि हृदयेन तस्य प्रतिपन्नम् । यावत प्रतीतमपि जातं कर्णोपकर्णिकया प्रकटितं तावद् हतग्रामे॥] पुनरसती इति प्राह । तेन पुरुषेण अक्षिभ्यां भणितम् । मयापि हृदयेन तस्य परपुरुषस्य प्रतिपन्नम् । यावत् प्रतीतं जातम् उभयोरपि मनोमानितं तावद् हताशनामे घुणहुणियं लोके नियतिः (१) जाता ।। ४९६*११॥
____496*12) [ सिञ्चन्नपि मृगाको ज्योत्स्नासलिलेन पङ्कजवनानि । तथाप्यनिष्टतर एव, सकलङ्कः कस्य प्रतिभाति ॥ ] मृगाङ्कश्चन्द्रस्तथाप्य

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--507+1]
जोइसियवज्जा
496*13) अत्ता जाणइ सुण्डं सुण्हा जाणेइ अत्तरियाई।
वश्चउ सुहेण कालो मा फुटउ बिल्ल बिल्लेण ॥ १३ ॥ 496*14) पढम चिय मह रेहा असईमज्झम्मि उभिओ हत्थो।
सरणामि तुज्झ पाया सुरसरि दूयत्तणं कुणइ ॥१४॥
जोइसियवज्जा। 507*1) सीसेण कह न कीरइ निउंबर्ण मामि तस्स गणयस्स ।
असमत्तमुक्कसंकमणवेयणा जेण मह मुणिया ॥१॥
निष्टतर एव विरूप एव, निन्द्य एव । किं कुर्वन् । ज्योत्स्नासलिलेन पङ्कजवनान्यभिषिञ्चन्नपि । तदा कयमनिष्टतरः । सकलङ्कः प्राणी कस्य प्रतिभाति कस्य मानसोल्लासं कुरुते ।। ४९६*१२ ।। ___496*13) [श्वश्रर्जानाति स्नुषां स्नुषा जानाति श्वश्रूचरितानि । व्रजतु सुखेन कालो मा स्फुटतु बिल्वं बिल्वेन ।।] असती श्वश्रू प्रति वक्ति । हे श्वश्रु अत्ता श्वश्रूः स्नुषां वधू जानाति । स्नुषा वधूः अत्तचरियाई श्वश्रूचरितानि जानाति । तस्मात् कारणात् सुखेन कालो बजतु । बिल्वं बिल्वीफलम् आस्फाल्य मा स्फुटतु ।। ४९६*१३ ॥
496*14) [ प्रथमं चैव मम रेखा असतीमध्ये ऊबितो हस्तः । शरणयामि तव पादौ सुरसरिद् दूतत्वं करोति ।। ] पुनरपि असती वक्ति । असतीनां मध्ये प्रथमैत्र ( मम ) रेषा । अतः कारणात् ऊर्वितो हस्तः । हे उपपते, तव पादौ सरणामि शरणं गच्छामि । यतः कारणान् मम दूतत्वं सुरसरित् कुरुते । को भावः । उपपतिना प्रहितानि नद्याः प्रवाहे नागवल्लीदलानि समायातानि । अतः कारणात् मया समा कापि नास्ति ।। ४९६५१४ ।।
___507*1)[ शीर्षेण कथं न क्रियते निकुंबनं(?) सखि तस्य गणकस्य । असमाप्तशुक्रसंक्रमणवेदना येन मम ज्ञाता ।।] हे मामि हे सखि, तस्य गणकस्य शीर्षेण निकुंबन( ? ) कथं न क्रियते । येन गणकेन असमाप्तशुक्रसंक्रमणवेदना मम ज्ञाता ।। ५०१०१ ।।

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२६२
वज्जालग्गं
[532*1धम्मियवज्जा। 532*1) धुत्तीरएण धम्मिय जो होइ चडाविएण एकेण ।
सो कुरयाण सएण वि न होइ लिंगस्स परिओसो ॥१॥ 532*2) धम्मिय धम्मो सुव्वद दाणेण तवेण तित्थजत्ताए । तरुणतरुपल्लवुल्लूरणेण धम्मो कहिं दिट्ठो ॥२॥
बालासंवरणवज्जा। 551*1) तोलिज्जाते न केण वि सव्वंगायारगोवणसमत्था । अन्नं उण हिययतुलाइ दिटुं चिय तुलंति ॥ १॥
कुट्टिणीसिक्खावज्जा। 559*1) पज्झरणं रोमंचो वयणे सच्चं सया महादिट्ठी।
एवं पुणो वि सिक्खसु मुद्धे अत्थकविन्नाणं ॥ १ ॥
532*1) [ धत्तरकेण ( धूर्तारतेन ) धार्मिक यो भवति उपरि स्थापितेन एकेन । स कुरबकाणां शतेनापि न भवति लिङ्गस्य परितोपः ॥] हे धार्मिक, एकेनापि धत्तरकेण लिङ्गस्य चटापितेन या शोभा (? यः परितोषः ) भवति, स परितोष: कुरबकाणां शतेनापि लिङ्गस्य न भवति । अन्यच्च । हे धार्मिक., यः परितोष एकेनापि धारतेन भवति, स परितोषः कुरतानां शतेनापि न भवति ॥ ५३२१ ॥
5322) [ धार्मिक धर्मः श्रूयते दानेन तपसा तीर्थयात्रया । तरुणतरुपल्लवोच्छेदनेन धर्मः कुत्र दृष्टः ।। ] हे धार्मिक, धर्मों दानेन तपसा तीर्थयात्रया श्रूयते । तरुणतरुपल्लवुल्लरणेण न धर्मः क्यापि दृष्टः । तरुणतरूणां पल्लवास्तरुणतरुपल्लवाः । तेषाम् उल्लूरणं भजनं, तेन ॥५३२२।।
551*1) [ तोल्यन्ते न केनापि सर्वाङ्गाकारगोपनसमर्थाः । अन्य पुनर्हृदयतुलया दृष्टमेव तोलयन्ति ।। ] सर्वाङ्गाकारगोपनसमर्था मनुष्याः केनापि नोत्तोल्यन्ते । हृदयतुलायां पुनरन्यं दृष्टमेव तुलयन्ति ।। ५५१-१ ।। _____559*1) [ प्रक्षरणं रोमाञ्चो वदने सत्यं सदा महादृष्टिः । एतत् पुनरपि शिक्षस्त्र मुग्घे अश्रान्तविज्ञानम् ॥ ] हे मुग्धे, एतत् पुनः शिक्षस्व ।

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२६३
-578*2]
वेसावज्जा
559 * 2 ) करफेसमलण चुंबणपीलणणिहणाइ हरिसवयी है। अता मायंदणिहीण किंपि कुमरीड सिक्खवइ ॥ २ ॥ वेसावज्जा ।
578 * 1 )
अमुणियजम्मुप्पत्ती सव्वगया बहुभुयंगपरिमलिया । मयणविणा सणसीला हरो व्व वेसा सुहं देउ || ॥ 578 * 2 ) सवंगरागरत्तं दंसह कणवीरकुसुमसारिच्छं । गन्भे कह विन रत्तं वेसाहिययं तह च्चेव ॥ ॥
किंविशिष्टमेतत् । अत्यक्क विन्नाणं अश्रान्तविज्ञानम् । किं तत् । प्रक्षरणं निर्मलता ( ? ) | पुनः किम् । रोमाञ्चः । वदने सत्यम् । सया महादिट्ठी उज्ज्वला महादृक् || ५५९*१ ।।
1
559 * 2 ) [ करस्पर्शमर्दन चुम्बनपीडन निहननानि हर्षवचनैः । आर्या माकन्दनिधीन् किमपि कुमारी : शिक्षयति ॥ ] अस्या गाथायाः टीका न कृतास्ति । कूटत्वात् ।। ५५९*२ ।।
578 * 1 ) [ अज्ञात जन्मोत्पत्तिः सर्वगता बहुभुजङ्ग परिमृदिता । मदन विनशनशीला हर इव वेश्या सुखं ददातु ।। ] वेश्या सुखं ददातु । किंविशिष्टा । अज्ञातजन्मोत्पत्तिः । पुनः कथंभूता । सर्वगता | पुनरपि कथंभूता । बहुभुजङ्गपरिमृदिता । पुनरपि किंविशिष्टा । मदन विनशन - शीला । वेश्या क इव । हर इव । किंविशिष्टो हरः । अज्ञाता जन्मोत्पत्तिर्यस्य । पुनः किंविशिष्टः हरः । सर्वगतः । क्षितिजलपवन हुताशनव्योमसोमसूर्ययजमानाक्षा (1) इति ज्ञायते सर्वव्यापकः । पुनरपि किंविशिष्टः । बहुभुजङ्गपरिमृदितः । बहुभिर्भुजः परिमृदितः । पुनरपि किं विशिष्टः । मदनविनाशनशीलः । मदनस्य विनाशे शील: ( 1 ) तत्परः, मदनविनाशनशीलः ।। ५७८१ ॥
(576*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 || ५७८ * २ |

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२६४
605 * 1)
605 * 2 )
www
वज्जालगं
कण्हवज्जा ।
उच्चदभुवणभारो वि केसवो थणहरेण राहाए । मालदल व कलिओ लहुइज्जइ को न पेम्मेण ॥ १ ॥ तह रुण्णं तीइ तडट्टियाइ राहाइ कण्हविरहम्मि | जह से कज्जलमहलं अज्ज वि जउणाजलं वहद्द ॥ २ ॥ हियालीवज्जा ।
624*1) छीए जीव न भणियं परियणमज्झम्मि पोढमहिलाए । छोडेर चिरभारं पुण बद्धं केण कज्जेण ॥ १ ॥ 624-2) कुलवालिया पसूया पुत्तवई सुरयकज्जतत्तिल्ला । गुणसंपन्न कीस न वासिया पणा ॥ २ ॥
[ 605*1
605 * 1 ) [ उद्व्यूढभुवनभारोऽपि केशवः स्तनभरेण राधायाः । मालतीदलभित्र कलितो लघुक्रियते को न प्रेम्णा ॥ ] केशवो नारायणो रावया स्तनभरेण मालतीदल इव कलितः । उच्चैरुत्पाटित: ( १ ) | 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 ॥ ६०५०१ ॥
।
|
6052 ) [ तथा रुदितं तथा तटस्थितया रात्रया कृष्णविरहे । यथास्याः कज्जलमलिनम् अद्यापि यमुनाजलं वहति ॥ ] राधया तटस्थितया यमुनातीरस्थितया कृष्णविरहे तथा तथा रुदितं यथा सा यमुना अद्यापि कज्जलमलिनं जलं वहति ॥ ६०५२ ॥
624-1 ) [ क्षुते जीव न भणितं परिजनमध्ये प्रौढ महिलया | मोचयति चिकुरभारं पुनर्बद्धं केन कार्येण ॥ ] प्रौढमहिलया छिक्यत् ( क्षुवत् ) परिजनमध्ये जीव इति न भणितम् । लज्जावशात् । चिकुरभारं छोटयति केन कारणेन पुनः बद्धम् । भावोऽस्याः । यावन्ति मस्तके रोमणि वर्तन्ते तावन्ति वर्षाणि जीव ॥ ६२४०१ ॥
62+*2) [ कुछबालिका प्रसूता पुत्रवती सुरतकार्यतत्परा । ईदृशगुणसंपन्ना भग कस्मान्न वासिता पत्या || ] भग कथय । पत्या

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AC
-637-1]
वसंतवज्जा
२६५
624*3) कस्स करण किसोयरि वरणयर वहसि उत्तमंगेणं । कण्णेण कण्णवहणं वाणरसंखं च हत्थेण ॥३॥
वसंतवज्जा। 637*1) लंकालरण रत्तंबरवेसिण दिन्नपुष्फयाणेण।
दहषयणेणेव कयं लीयाहरणं पलासेण ॥ १॥
कुलबालिका कस्मात् न वासिता । वासो न वितेरे। किंविशिष्टा कुलबालिका | प्रसूता । पुनः किंविशिष्टा। पुत्रसहिता । पुनः किं विशिष्टा । सुरतकार्यतत्परा । पुनः किंविशिष्टा । ईदृशगुणसंपूर्णा । अयं भावः । पुत्रस्य कृपया (?) ॥ ६२४२ ॥
624*3) कस्य कृते कृशोदरि वरनगरं ( वर्णकरं ) वहसि उत्तमाङ्गेन । कर्णेन कर्णवहनं वानरसंख्यं च हस्तेन ॥ ] हे कृशोदरि, कस्य कृते उत्तमाङ्गेन वरनगरं वहसि । कोऽप्युतमाङ्गेन वरनगरं वहति ? अपि तु न । अत्र भावः । हे कृशोदरि कस्य कृते वर्णकर वहसि । वर्णकर चित्रवल्लरीमण्डनम् । कर्गेन कर्णवहनं ( ? ) कस्य कृते वहसि । चान्यत् । वानरसंख्यं ( ? ) कस्य कृते वहसि । पत्युः कृते । अयं भावः ॥ ६२४*३॥
637*1) [ लङ्कालयेन रक्ताम्बरवेषिणा दत्तपुष्पयानेन । दशवदनेनेव कृतं शीताहरणं (सीताहरणं) पलाशेन ।। ] पलाशेन वृक्षेग शीतस्य आ समन्ताद्भावेन हरणं कृतम् । किं विशिष्टेन पलाशेन । अलंकारकेश । अक्षरच्युतकलक्षणेन । अलम् अत्यर्थं कालकेन कालकिसलयेन । पुनः किंविशिष्टेन । रतंबरवेसिगा । रकतमम्बरम् आकाशं रक्ताम्बर, तद्वेषो यस्यास्तीति रक्ताम्बरवेषी । तेन रक्ताम्बरवेषिगा। पुनः किंविशिष्टेन । दिन्नपुष्फयाणेण । दत्तं पुष्पस्य यानं येन स दत्तपुष्पयानः । तेन । पलाशेन केन इव । दशवदनेनेव । यथा दशवदनेन सीताहरणं कृतम् । किंविशिष्टेन दशवदनेन । लङ्कालयेन । लङ्कायाम् आलयं यत्यासौ लङ्कालयस्तेन लङ्कालयेन । पुनः किंविशिष्टेन । रत्तंबरवेसिगा। रक्तं च तदम्बरं च रक्ताम्बरम् । रक्ताम्बरस्य वेषो यस्यासौ रक्ताम्बरवेत्री, तेन रक्ताम्बरवेषिगा।

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वज्जालग्गं
[641*1641*1) गुरुविरहसंधिविग्गहणिम्मवणो अस्थि को वि जइ मत्तो।
पढमिकमंजरिं अंगुलिं व उम्मेइ सहयारो ॥१॥ 641+2) चंचुपुडकोडिविलियमायंदरसोहसित्तदेहस्स।
कीरस्स मग्गलग्गं भमरउलं भमइ गंधड्ढं ॥२॥ 641*3) सच्चं चेव पलासो असइ पलं विरहियाण महुमासे ।
तित्तिं अवच्चमाणो जलइ ब्व छुहाइ सव्वंगं ॥३॥
पुनः किंविशिष्टेन। दिन्नपुप्फयाणेण। दत्तं पुष्पकं नाम विमान येन स दत्तपुष्पकविमानः, तेन । एवं विधन दशवदनेन सीताहरणं कृतम् ॥ ६३७१॥
641*1) [ गुरुविरहसंधिविग्रह निर्माता अस्ति कोऽपि यदि मत्तः । प्रथमैकमञ्जरीमङ्ग लिमिव ऊर्धयति सहकारः ॥ ] सहकारः प्रथमैकमञ्जरीम् ऊर्चति । 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 ।। ६४११ ॥
641*2) [चञ्चूपुटकोटि विगलितमाकन्दरसौघसिक्तदेहस्य । कीरस्य मार्गलग्नं भ्रमरवुलं भ्रमति गन्धाढ्यम् ॥] कीरस्य शुकस्य मार्गलग्नं सद् भ्रमरकुलं मधुकरसमूहः परिभ्रमति । कथंभूतं भ्रमरकुलम् । गन्धाढ्यम् । किंविशिष्टस्य कीरस्य । चञ्चुपुटकोटि विगलितमाकन्दरसौघसिक्तदेहस्य । चञ्चुपुटस्य कोटिरप्रविभागः । तत्र विगलितमाकन्दरसस्य ओधेन सिक्तो देहो यस्य स तथा । तस्य ॥ ६४१५२ ॥
641*3) [ सत्यं चैव पलाशोऽश्नाति पलं विरहिणां मधुमासे । तृप्तिम् अव्रजन ज्वलयतीव सुधया सर्वाङ्गम् ॥] मधुमासः सत्यं चैव पलाशः ।

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पाउसवज्जा
२६७ः
641*4) सुहियाण सुहंजणया दुक्खंजणया य दुक्खियजणस्त ।
एए. सोहंजणया सोहंजणया वसंतस्स ॥४॥
पाउसवजा। 652*1) विज्जुभुयंगमसहियं चवलबलायाकवालकयसोहं ।
गज्जियफुडट्टहासं भइरवरूवं नहं जायं ॥१॥
कथम् । विरहिणां पलं मांसम् अश्नाति । किंविशिष्टो मधुमासः । तृप्तिम् अवजन् । किम् इव । जलमिव (!)। यथा क्षुधा-(? सुधा )दीप्तसर्वाङ्गो जलात् तृप्ति न प्राप्नोति, तथा अयं मधुमासो विरहिणां पलम् अश्नन् सन् तृप्ति न व्रजति ॥ ६४१३ ॥
64184) [ सुखितानां सुखजनका दुःखजनकाश्च दुःखितजनस्य । एते शोभंजनकाः शोभाजनका वसन्तस्य ॥ ] एते शोभंजनका वसन्तस्य शोभाजनका वर्तन्ते । कथम् । सुखितानां सुखजनका वर्तन्ते । दुःखितजनस्य दुःखजनका वर्तन्ते ॥ ६४१* ४ ॥
652*1) [ विद्युद्भुजंगमसहितं चपलबलाकाकपालकृतशोभम् । गर्जितस्फुटाहासं भैरवरूपं नभो जातम् ।। ] नभ आकाशं भैरवरूपं जातम् । किंविशिष्टम् । विद्युभजंगमसहितम् । पुनः किंविशिष्टम् । चपलबलाकाकपालसंयुक्तम् । यत्र भैरवो भवति तत्र कपालमपि विलोक्यते । पुन: किंविशिष्टम् । गर्जितस्फुटाहासम् । भैरवः स्फुटाहासं करोति ॥ ६५२७१ ॥

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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 gathās (stanzas) composed by different poets, this Vajjälagga (also) called Jayavallabha, has been composed (compiled) (by me) according to a certain plan and system.
4) Where several gathās (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 Vajjā. lagga, 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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[8
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 gathās.
10) In the absence of the gathas adorned with figures of speech, characterised by literary excellences (or adherence to the rules of grammer- lakṣana), and enchanting with diverse emotions, and also in the absence of loving sweet-hearts, adorned with ornaments, characterised by auspicious physical qualities (lakṣaṇa) 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 gathas 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 gatha 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 gathas, 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).
3. THE SECTION ON POETRY
273
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 gāthā, 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 gathas, 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 gatha or service? Or rather both the gatha 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 Prakrit poetry, from the utterances of clever people VL...18

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[21
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 he inter os 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 ned in afpicbation ?
26) The critic (though) finding faults with various poenis composed by poets, looks charming (i. e. is welcome), provided he is able to eliminate a faulty phrase (or word) and to ilisert (in its place) a beautiful (apt) one.

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4. THE SKCTION ON THE GOOD
275
27) These are the sins (faults) to which a reciter of poetry is Jiable : 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.
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 (1912) obvious (F422) and transparent () deserves to be studied read) (by all).
29) While Prākrit 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 peo-ple, 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 Prākrit 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.
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 Rāhu 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.
4) 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 worder, 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 get angry. We pay homage to your (good) nature, oh good man!
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 wretched 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 persons 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 (ordinatily) do not undertake to do a thing, but if somehow they do so, they, like a line drawn (etched) on a rock, 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 reward. ed), 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 somhre 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 suddendy 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 dissersion between friends intimate like the finger-rail and the fob cut of which it grows, who has a double face (CASES = CITE 3 who is double-tongued) who is capable of splitting up (those who are joined together in friendship) (or who is capable of robbing money (f = 311a = 794) (or who is capable of disappointing poor suppliants (siffu = 3114) and who is crooked (narrow) in mind (9** Barat stain: 741), 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 (दुम्महओ= दोमुहओ), which is capable of cutting even a bone (34f4 = 39f44) (or bony cartilages, the nail being a bony growth) andi which is narrow (tapering) in the middle (775.71924 = Hall2623 = #4977)-bow down to him !
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 iuraja(a longish tabour plaved at once on the both its sides), possessed of tin mouths ard not touching (or resting on) the earth (97-3-6) (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-four 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 (feat) and virtues (Tuesit) and overpowered by greed (Zariyat = Haiya: or arata:) as soon as he is separated (removed) from the place (he was occupying (GREJET), strikes the heart of others and pierces it, like an arrow made of steel (T&TT3T1 = Mema:), which when discharged from a bow Post), detached from the bow-string (Entfeat) and let loose (released) by the archer) under a particular posture of the body (TTTET), 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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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 manner-any 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 #) 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
for a) 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) (4)?
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 (E), 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) (अभत्थणियं = अभ्यर्थनाम् ) and who slanders others even when they have departed (74101 F Ruf ATE 3988)-(i.e.indulges in backbiting), as at the sight of a lion of terrible look ( CE), who cannot brook the thunder of clouds (अब्भत्थणियं = अभ्रस्तनितम्) and who feasts upon the flesh of the backs of elephants (rami fafc #FIE 3173) ?
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 all directions 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. Seșa) 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 (1995 = 31419),it consumes itself first (आवट्टए = आवर्तते overlows 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) 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 (g) 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 anything that is painful to the ears of the hearer, and which while being uttered laccrates 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.
8. DISCREET CONDUCT
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 greatest importance 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 character? 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 tl at a learned I 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 publicises 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 (), 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 lise -all these are possible (or happen) (only) in the case of great men (1165 am, those who are destined to be great).
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 Rāhu, though consisting only of the head (and having no body at all) succeeds in swallow:ing the moon.
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 climb. ing up the lofty peak of the mountain of daring enterprise, disregarding the ups and downs and the smooth (trouble-free) por. tions of their journey.
111) People of fortitude and determination decide upon doing (and accomplish) such a jewel of a work (i, e. such an exce. llent 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 wichering (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 Vişnu), 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 Sāstras, a critical situation arises in the middle

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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 crow ned 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 frus. trated 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 (47).

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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) (19) ?
131) Behold the result of Karma already acquired. Both Siva (Hara) and Visņu (Kṛṣṇa) 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 Viṣṇu was lucky enough to secure Lakṣmi 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, Laksmi accrued to Visņu, the destroyer of the demon Madhu, and poison fell to the lot of Šiva.
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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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) Afected 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 wretehed ness (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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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 Kșapaņaka (Jaina monk).
154) Oh king, you may well be devoted to the practice of religious virtue, but we shall now go away. We have 1.0t 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 Tala (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 Cataka 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 ralaya grains -- if these are obtained (as the reward for service) one may unhesita tingly serve (the master) (for the sake of these).
293
161) Every place a monastery, a temple, a mansion, a public square (road-crossing)- appears beautiful when whitewashed with lime (gif). But, oh king, my family becomes enfeebled (miserable, wretched) when it is oppressed by hunger (छुहछुहिअ = क्षुधाक्षुधित).
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 footstep 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) 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 warriors (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 ele. phant 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 (FTAT) 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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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 yaliant 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).
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 mascer).
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 flappir:g 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 (astrile 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) 1 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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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 a 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 (ie. 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 ease (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?
1871 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), tuffaloes and horses, any place is suitable for their residence; but for the wretched (accursed) stately elephants, the only suitable place of resicence 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) 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 sallaki 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.
195) The leader of the berd, 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 race 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 emiciated (at their painful memories)?

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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.
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!
202) Do not suppose that people co ne 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 the nielves 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 ashaned, 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 (.e. the passion becomes heightened), and as the eyes become tender (soft) with emotion (love), the youthsul 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 how 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 kirdness (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 (91247) because of her protuberent and large (bulky, full, swelling) breasts?

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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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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 (mouthsul) (from the Pilu.shrub), and are refraining from even tasting it, drying up the tips of hundreds of Pilu-shrubs with your protracted, warm and copious sig hs?
224) Do not feel distressed, oh you camel, with uplifted neck, but keep yourself a live 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.encugh for you, in this desertplace which grows only the thorny cactus shrubs?
225) Ob 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 abcut the Vindhya mountain (even in the presence of that creeper)?
25. The Section on the Mālatī flower (or creeper)
227) Oh Malatī, 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 Mālatī-bud, whose emanations of fragrance are over-abundunt, go on progressing in your development; let the

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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 Mālati-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) Mālati-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). Ob bee, you will be convinced of the Mālati'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 Mālatī-flower? For bees, which are (merely) besmeared with its fragrance (i.e. which merely come into contact with its fragrance), are drunk (sucked) hy other bees (which mistake the former to be Málatī. 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 che) 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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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 Mālati' and again "oh Mālatī, alas, oh Mālati."
240) The bee, due to separation from the Mālati bud drones and moans, turns (this way and that) and cwists 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 Mälati had bloomed fully and even before she, full of vital juice (sap) (also: full of passion, A741), had chosen her lord (consort), the rude (unmannerly) bees began to suck her.
243) On bee, you who are poised on the fresh (juicy) blooming red lotus, you should pass your days somewhere or other and somehow or other until the Mālati blooms fully.
244) Ob hexaped, pass your time (patiently), do not abandon the Vāsava 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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245) Oh bee, perched on a lotus-petal, do not roam about (in this manner), in the absence of the Malati. 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 Malati 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 Mālati, 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 Ketaki fower, 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 Málati 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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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
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 foods), 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? (ie. 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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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 Minasa 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 tvinkling) 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 Tare person, if at all, that the attainment of riches (prosperity) is free from the reproach of vanity.
266) If 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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[268
268) He (the moon) was born from the ocean; he is the ornament 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 (Fortune'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 sanctited (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 CLEVER (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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VAJJĀLAGGAM
[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)?
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-a that was fathomed by the shrewd ones.
31. The Section on the Paricama 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 separatation 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 imen 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 illashing) 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 Rāga 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 Rāga blended with streams of tears and faltering on account of her sighs, and proceeding in e slow (leisurely) manner.

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32. SECTION ON THE FYES (CLANCES)
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-loin 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 cyelashes, 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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VAJJĀLAGGAM
[ 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) (724) are like a wicked person (or villain) who is obstinate (stern, hard-hearted, stubborn); they touch each other they are joined together) (na), 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 (Hozfè 1), 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 (f@ 78 7 Hreifa) 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 (fem), 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(Heton) like an exalted person (who is free from blunders and errors); they are compact and firm (Fr4519 = ERYHTA), like a good person (who is self-possessed (F4877
= 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
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 merit (acquired in a previous life).
313
305) Comparable to fully ripe-mätulinga 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 (वन), 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, appears 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 between the plump and lofty breasts, becomes nervous and dismayed and dangles on the bosom, like a mass of foam on the river Yamuna.
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 (=)and hence they are like the moon, which is accompanied (characterised) by a deer (=). They are (big and) round like the temples of the elephant of Indra and they are averse to making a modest, miserly request (fafnarantage1).
310) Oh, these are not breasts; they have become my enemies 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 contiguous with each other, now hanging down limp and flaccid, let

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VAJJALAGGAM
[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 an 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 ima pressions 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 (29171) 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 (pervada 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) oft the king viz. Cupid.
318) Bebold ! 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
315;
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).
320) As the damsel was uttering the sounds "maru maru māra” 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 infiction of wounds with teeth and nails and is accompanied by loud (944 = 299 = 1291 ) 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 noe.

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VAJJÄLAGGAM 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).
327) The golden girdle surrounding the waist is producing a jingling sound; the necklace is soapping and the gems are dropping down. (Hence it must be concluded that) a battle fierce like thit of the Pāņdava 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 listed 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 Vişnu (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, namely, by drying up the bodies of nearby persons with (warm) sighs,

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36. SECTION ON LOVE
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.
317
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 one sided 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) (f). 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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VAJJĀLAGGAM
[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.
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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37. SECTION ON HAUGHTINESS
319
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 that accursed pride (haughtiness), when youthful age is transitory like the flood of a river 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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VAJJALAGGAM
( 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).
359Oh 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) (4717).
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 (haughtiness) (towards your beloved consort), only after preparing yourself to face (or endure) sleeplessness, emaciation of the body, drying 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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SECTION ON THE TRAVELLER
321
38. The Section on the Traveller 361) 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)!
366) If you are determined to go, 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 (FOTF7).
367) If you are determined to go, do go by all means. There is no need of embracing me (Haven). 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 inauspici. ous; 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 Pārvati's son (i. e. of Kārttikeya, 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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VAJJALAGGAM
[372
if
you do not stay at home (but persist in going away) though be ing 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 Godă 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
323
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.
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. bas 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 (3987), unbearable and marked by gloomy, depressing light (Freisi); 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) Oh friend, when the dear one has departed (fearaam), 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 Siya'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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name of their family), checked in its advance by their will-power, do? The poor fellow (i.e. passion) wastes 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 (Pāryati) to reside in lor 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 presence of the tremulous 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 ālāvani (a particular kind of lute), the pigeon (dove) and the cuckoo ?
399) How possibly may she not be remembered, the com. plexion 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 Bhadrapada 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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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 ofences given to me by my dear one are, after all, trifling and I am prepared to connive 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 Dūtī): "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 Dūtī), 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 Dūtis 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 gātha is obscure. The commentary does not throw any light at all,
• Sense obscure - Commentary does not help.

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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 (Thot 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 hurdreds of prcmises 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 separation), ale 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.
of the hedge
RE

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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, lor 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 (4) and her whole and sole diet (ordinarily) is water alone (RI) and she eats food only once a month (IRI) and hence she is comparable to a Pulinda woman, who applies elephant-ichor to her body as cosmetic (f), whose only abode is the forest (1) and who eats the meat of wild animals (मांसाहारा).
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 (1, and hence she may be said to have become a female ascetic of the Käpälika sect, who carries a

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skull (as a begging bowl) in her hand and does not even for a 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.
331
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.
439) The grown-up (adult) lady, saying "I did not hear it", 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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[ 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) fastened 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 wise) (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 fanguish 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 bave 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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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-wise of a poor, wretched person) gives away to the poor and needy whatever food is left over after the young ones in the hou:e have had their meal. Oh, the pity of it, the virtuous house-wives of poor, wretched people suffer because of their de sire 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.
465) A certain pretty, young, naive woman, pure it 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.
436) 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.
438) The chastity (constancy) of women is due to the 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 Hāla went to heaven (i.c. is dead), the river Godā does not forsake the city of Pratişthāna.
469) Oh female messenger, what is the good of your propos. ing something to me, which is repugnant to my well-being both in this and the other world, which is unpleasant (hateful) to the ear, which is reprehensible and which is discreditable to both the families (my father's and my husband's families)?
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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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. Ob 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 like 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 (ag) the (other) eye of her husband (or pretending to kiss passionately (a vy) 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 Brāhmanas, there has never been in our family, uptill now, the stigma of having a single virtuous, chaste woman (the stigera of chastity)!
478) A woman is regarded as subhagā (lucky, blessed, popular) if she has had sixty lovers; she rises to the position of
Rambha (one of the Apasaras or 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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[484
484) Let Rahu's head, though once severed by the discus of Visņu, be hacked to pieces again! (i.e. he undoubtedly deserves such a cruel punishment). For it (i.e. Rahu'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 Sriparvata (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 Šiva, 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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(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)?
339
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, oh traveller, do not go away. Do ask for residence here in my house).
494) Oh traveller, how can you get a (comfortable) bed (a) in this rustic dwelling (poor people's house) of ours? If, however, seeing the rising clouds (brewing storm) (in the sky) (art), you want to stay (stop) here, then only you may stay. [Hidden sense: Oh traveller, how can you get comfortable dalliance (R) 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 even 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 I; and here all the servants of the household. Oh night-blind traveller, (mark these positions well just now, while it is day-time and) do not tumble into my bed (at night).

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VAJJALAGGAM
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 does calculate. [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.]
[497
498) Oh astrologer, do not delay; taking your stone-pencil (chalkstick) quickly calculate for me. Though Mars (अङ्गारक) 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 () 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 karaņas (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 know. ing 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 (af) 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 Citra (Spica, fourteenth constellation from Aśvini and consisting.

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51. THE SECTION ON THE ASTROLOGER
of one star). [Hidden meaning: Oh fair damsel, when the (a-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).
341
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 = dhumaketu) 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 = dhūmaketu = fire = heat) emerging 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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VAJJALAGGAM
(506
ment with the varicus modes of intercourse, ferevates or with his firger, still the extremely clever paramour pulls up (draws out) the seminal Auid into his tube (nādī--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 ask 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 ?] .: 507) He does not know Mars (346179); 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 (
3a); he does not understand. the various movements of the band (हस्त-चित्र-सचार-करिहस्त in Erotics). Oh mother (my God)! how can the incompetent (inept) paramour know the movement (emission, behaviour) of the seminal Huid and know how to check it ?]
52 The Section on the Scribe (Writer
508) You do not know liow 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 peris 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 brokenthe 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 stiffnesş and. has become limp); the bed-sheet has been spoiled. Fie, fie upon: you, oh inept scratcher (penetrator, piercer); and yet su desire to play the role of a penetrator.]

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53. SECTION ON THE PHYSICIAN
343
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 the ard the pudendum muliebre is quite large. But, oh accursed penetrator, your penis has been broken (has lost its stifts ard has become limp), while doing the work (of practising coitus) 101 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 uculd te allased (cured) by the ambrosial fluid called Viųunagoga (meciciral preparation made from the herb called fees) 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 विटाङ्गयोग)].
512) Surely you are very clever (proficient) in treating fever. You (will see that my ailment is the result of my love (ATH
= 671) and that this (my) body will be cured (927),oh physician, (only) by the vidamya herbs (also, only by frequent unions with the body of my paramour (fast = fà215).
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 unfulálled 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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VAJJÄLAGGAM
[515
why speculate? 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 Pukkaraya 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(?) (a). (Hidden meaning: Since he practises the Pukkaraya mode of sexual intercourse even in the case of (पत्तिया ( ? )
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 sättvika 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 buttermilk? [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 talking 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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54. THE SECTION ON THE RELIGIOUS MENDICANT
345
521) I have no taste (liking, desire) for food; but my heart is filled with thirst (feat= fquiat). 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.]
54. The Section on the Religious Mendica it
522) The religious mendicant, who cannot secure Kura" vaka, Mandāraka, and Muggaraka flowers, how possibly can he get Dhattūraka flowers, though he may be carrying a lowerbasket (in his hand)? [Hidden meaning: He who cannot secure kurata, mandārata and mugdhārata, how possibly can he get Dhūrtärata (sexual embrace given by a böld, 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 Siva) with Dhattūraka 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 Dhürtā, 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 Surangaka and Kuravaka flowers. (Hidden meaning: Visiting the densely wooded backyards of houses for intercourse with a Dhurtă, 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 Dhattüraka 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 Dhūrtärata; but he does not notice his own wife seduced and raped by others).
# Sense of the second half of the Gātha is obscure.

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VAJJĀLAGGAM
(526
526) Carrying the flower-basket (in his hand) and preoccupied (in his mind with thoughts of Dhattūraka flowers), the religious 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 Dhürtārata) and passionately attached to Dhūrtūrata, he wanders in the back-yards of
other people's houses. He does not let go even a single chance of Dhürtārata.]
527. Look, how the religious mendicant, disregarding (discarding) 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 Dhúrtaratas-sexual dalliance with Dhūrtás--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 (देहरय = देवहर), in order to worship God with many Karicanāra flowers (Kanciraa Karuvira fowers (Kaņavíraa) and Dhattūraka flowers (Dhuttīraa), then come to my house. (Hidden sense: If you wish to practise sexual intercourse (deharaya), in the form of kāñciratas, kanyāratas and dhūrtāratas, 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, Kuruvuka flowers and Bhrpgāraka ( = 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) mandärata, kurata and bhamgarata.]
530) Oh religious merdicant, Dhaltūraka flowers with blooming tips (foremost parts, apexes), possessed of gaudy colour and well.krown (famous) for their honey (fural juice) are not cbtained in the absence of religious merit (accumulated in a previous life). [Hidden sense : Dhürtáratussexual dalliances

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55. SECTION ON THE MACHINIST
347
with Dhürtās--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 satisfaction) 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 obtained hy one single dhürtārata (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 Karavira Aowers which are rosy-coloured by nature (7197 = EH19TFI) and which are possessed of copious fragrance (परिमलुल = परिमलवत्) spreading all round due to the exudation of the cool honey (floral juice). [Secret meaning: Oh religious mendicant, have (enjoy) these Kanyiratas (sexual dalliances with tender girls,virgins), which are full of attachment due to genuine feeling (साभावरन्त = 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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[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 (stafi*) 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 descrition: 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 outset, by a single stroke (assault), the vaginal vessel was filled to overflowing (with the seminal fluid)].
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 (guna = 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 (stalk, tube) and E (stick or staff) are
obscure.

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56. THE SECTION ON THE PESTLE
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. Ob 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), granatal, Gorleiterea, 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, organies and heart, 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, Taityti, and of a size appropriate to their vaginal passages.)
540) Pestles though bulky at the tip and though firmly secure ed 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 (.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) (feta) 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 (), 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 it (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 sunset), not having seen the night (:) (i.e. after the departure and before the advent of the night).

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58. INSTRUCTION BY A PROCURESS
351
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 (अश्रुतविनय ) (2)
551) My dear girl, all (i) 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 becomes 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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VAIJĀLAGGAM
[556
(yield lose the ir sting, become blunted) when saced with virtues practised (with patient endurance).
555) 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) leven 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 ching, 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 (44), just as a good poet is eager for securing sense (374) (for his utterances). On seeing such a harlor, 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).
59. THE SECTION ON THE HARLOT
562) Full of greed () 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 (1), 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 (g), 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 (1), 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
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).
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 iheir 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 sweer, pleasing things (Enni = Tint), capable of displaying several personalities, (while in the company of different patrons; (E91) 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 (
= सुसूत्रा), which displays several shades of different hues (बहुरूपा ) 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) (I), who yields the highest happiness due to friction (R), who is rich in the perfume (fragrance) of scents (F) and who is enjoyed by several gallants (ftata), is like a sandal creeper (tender sandal tree), which is full of juice (TET), which yields its choicest fragrance when rubbed(on a stone) (a), which is rich in fragrance (a) 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
[ 579.m.
(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 (5341 = 1271, 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 then 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 revealthat 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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61. SECTION ON THE DIGGER OF A WELL
357
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.
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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358
VAJJÄLAGGAM
(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 Radhā, is it all right with you ?" "Oh Kamsa, are you happy >' "Where is Kamsa ?" "Where is Rādha (either)?" When the young damsel had said thus, Hari (Krspa) smiled with embarrassment. Pay your homage to him !
591) Pay homage to him (i. e. to that Krşna), in whose cowstall (cow-station, the cowberdesses tormented by the fire of love (passion) and beseeching of Kęsna a neck-embrace openly, shower compliments on the demon Rista (Arista).
592) Victorious is Krsna possessed of youthful age (and vigour'; victorious too is Rādhā endowed with turbulent (into. xicated) youth. The Yamunā swells with her countless wavesa Gone are those days they will never return !
513) Though commanding the homage of all the three worlds, Hari (Kșsna) 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 Krsna. by the pleasing fragrance of his lotus-like face.
595) Oh Krşna, Višākhā (a certain cowherdess of that name), does not discard even now (even this day) her old, wornour 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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62. THE SECTION ON KRSNA
596) Radha, engrossed in (carried away by) the impetuosity of passion, embraced the white Kṛṣṇa, whose body had been whitened by the (bright) moon-light streaming from her cheeks and falling on (spreading over) him.
359
597) A certain fair-eyed (bright-eyed) cowherdess, while selling the white, delicious buttermilk in the heart of the city of Mathura, said in a sweet, charming manner "black, black", "(Krsna, Kṛṣṇa")!
598) Oh Kṛṣṇa, Visakha (a certain cowherdess) (fanfear) is certainly a very virulent female snake and nothing less than that, because even though you have always with you Garuda (son of Vinata) (as your vehicle), she has caused you to reel and to be giddy.
599) Oh Keśava, you are really an old man (915), also, the Primeval Being), as people are wont to call you, for you always go about with visähia (a stick or staff; also, Visakhā-a certain cowherdess of that name), clinging to your hand.
600) "Oh Kesava, 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 women }) "How can there be mental satisfaction for one who feeds himself on harmful 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 Visakhikā ?)
601) Oh Kṛṣṇa, let the gathering() disintegrate, let the collective dance (of the cowherds and cowherdesses)() 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 Kṛṣṇa).
602) Oh fair one, Kṛṣṇa 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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VAJJĀLAGGAM
[603
603) Even though (installed) on the kingdom (throne) of Mathurā as its king, Hari (Kțşņa) 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 (291*ft) feeding on the milk of the mother's breast-no doubt about it.
605) Do you recollect oh Krsna, how, during the ablution sports in the river Kälindi (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 Siva)
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 (Siva), which, when his two eyes were closed by Parvati 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 Pārvati) (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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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 Gauri's face.*
64. The Section of Riddles 611) Laksmi, practising inverted coitus (on Vişnu) and overpowered by emotional excitement, on seeing Brahmadeva poised on the lotus growing out of Vişnu's navel, closes the right eye of Hari (Vişnu)-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 restlul (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 shull 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 beart (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.

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VAJJĀLAGGAM
[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 sa ord 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 chaiming face feels more elated picud) than ever (about her good luck)—say, why?

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65. THE SECTION ON THE HARE
363
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.
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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VAJJĀLAGGAM
[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) (preclaiming) "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 Paläsa Aowers, resting (growing) on the branches and flourishing in the spring season, just as they would be afraid of demons (92731) residing in Lamkā, preying on sat, entrails and desh (of their victims) (ada ATERA EGIFTI" = 281-37177-HTÀ लब्धप्रलराणाम् ) and drinking the blood of their victims (आवी यलोहियाण = आपोतलोहितानाम् ).
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 (TRAFATG) and accompanied (followed) by the month of Caitra (AA14 = 7) also comes along. (Hidden meaning: Even Bhīma, 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 RAHUHT is obscure.

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67. SECTION ON THE SUMMER SEASON
365
(metaforata) and accompanied by Mādhava (Krşņa) (Farya) comes. along).
639) As the mango tree (HIBIT) will go on growing in the court-yard (of my house), there will be great service rendered by it(Fiat = 914 = 311417 = 341). (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)*
641) "Do not be enamoured of the Sobhāñjanaka (tree or flower), which is productive of well-being ( 024 = J457F) 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 (31273 = 314 = sten)] 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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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 "Mav his 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, ob you of virtuous (righteous, straightforward, upright) nature, you are looking forward to (waiting for) the recurn 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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69. SECTION ON THE AUTUMN
case movement with feet is unknown (as they have no feet and so creeɔ or crawl on their bellies), who are dangerous because of their venom, who are in contact with the surface of the earth (ie. move in contact with the earth or crawl on the earth) and who are dangerous to cross.
367
69. The Section on the Autuma
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 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 Gatha is obscure,

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VAJJÄLAGGAM
[659
72 The Section on Old Age 659) Prosperity (xealth, 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 child. hood were made (ty 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?
606) 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 ? Whose riches and whose loves are steady (stable, unchanging: lascing)? Who, to be sure, is not attacked by grayness of hair ? Say, who is not foiled (balked) by fate?
The senae of the Gatha is obscure.

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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!
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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VAJJĀLAGGAM
[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 sur. roundings.
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 forthe 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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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 extinguishing and drying up each other and in whose case the burning of the fire in the heart of the ocean is unkown to either.
76. The Section on Virtues
685) If a man has no virtues (good, amiable, noble qualities), what avails his noble (exalted) family ? For a virtuous man, noble family has no use (or advantage). In the case of persons devoid of good qualities, even a spotless family constitutes a great stigma (disgrace).
686) Foolish are those people, who, devoid of good (amiable) qualities, pride themselves on their noble (exalted) family. Even though a bow may be made out of bamboo, if it is devoid of the string there is no twang produced by it.
687) Birth (in exalted family) does not lead to greatness; but cultivation of numerous virtues by a man leads him to greatness. It is a pearl that possesses real greatness and not the pair of shells in which it is produced.
688) The mother-of-pearl is extremly rough, but in it is born a gem (pearl) which is priceless. What avails birth in noble family? Faults (draw-backs, short-comings) are wiped out by virtues.
689) People say what they know (to be true), namely that there is a very great contrast (disparity) between riches and virtues. Riches are obtained by means of virtues, but virtues are not obtained by means of riches.

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VAJJĀLAGGAM 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 guna [(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, if the master is impervious to the appeal of virtues (in his servants) and the pearl is devoid of perforation (antren)? Where the needle does not enter, there virtues (strings or threads--17: 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 (sterling 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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1697) The earth 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) in 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 Gatha is obscure,

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VAJJALAGGAM
[ 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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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 (pleasure. seeking) 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 (occupled by the Goddess of wealth."
713) if (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 abode of Lakşmi (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 Lakşmi, 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 Lakşmi. But if it is devoid of water, no body can support it even for a mo. ment (Hidden sense : A man may have a brave (valiant) friend, he may be surrounded on all sides by worthy persons as his rew tinue, 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).
* The sense of the second half of the Gathā is obscure,

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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 (fire). 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 Gatha is obscure.

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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 (des. troyed) 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 (@h). 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 ás 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 rubbed (on a stone), still it spreads out such a fragrance, that even the lush (juicy) wrerth 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 excellentiaire = aTerl), namely, that the wicked(venomous) snakes do not leave its side (vicinity) even for a moment.

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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 Vata 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 Tala (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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87. THE SECTION ON THE PALASA TREE
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 darkened 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].
379
740) "Let alone the emergence of fruits; even on the day that it blossomed, it put on a darkened face"-thinking thus, the Paläsa tree was at once forsaken by its leaves.
741) Oh Kimśuka (Palāśa) 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 Palasas (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 Palasa tree puts forth fruit, whose desires are fulfilled thereby (or who ever feels any desire for them)?
743) Oh Palasa tree, it is true that you have blossomed and borne fruits in solitary (unfrequented) regions; but if fruits were pleasant to eat, even in a slight measure, who could adjudge (assess) your real worth?
your
88.
The Section on the Submarine Fire (Vaḍavanala)
744) Oh submarine fire, 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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VAJJĀLAGGAM
1746
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 Murāni (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 (Krşņa) 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 deliri. ous with arrogance, although it is doubtful if its head possesses any pearl at all.

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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, you surrendered 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 Krsna (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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VAJJĀLAGGAM
[ 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 roaring 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) (faaa=faq) [or unconsci ous (fat)] 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 Rama). Why are you then roaring aloud at a false (non-existent) achievement (i.e. why are you roaring aloud in the absence of any positive 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, when-fie 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 Guñja berries.
The sense of the second half of the Gatha is obscure. Only a conjectural rendering has been attempted above.

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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 1.2) 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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VAJJALAGGAM
[776
776) The lamp (at night) swallows darkness and then gives out 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 känti (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 guna (virtue; also, wick). and sneha (affection; 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 ?
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. THE 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 Narmada.
790) Oh garment-vendor, even though a garment which is made from excellent (=) 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 (=, 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
VAJJÄLAGGAM
[792
792) Oh draper, show to us a garment which has a thick texture and which is excellent, which is excellently woven (gratuites =
an) 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 gar. ment (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 (75547ag = 92007), 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 (farasit = fala), having regard for the (appropriate) occasion (Tui Tiesu = na tarat) and at an opportune moment (TYT = 4711a), attains to high position (or esteem) (amongst the learned).

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Additional Stanzas (Ms. C)
ENGLISH TRANSLATION
2. The Section on the Gāthās 15*1) The helpless gātha, composed with great labour (effort) by good poets, wails (weeps) placing both its :hands on xits (fore-) head, when the foolish reciter easily ruins (spoils) it (by his careless and faulty recitation).
16*1) The gâthā, 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) gāthā 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*I) Who is not ravished by the gathās? 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, virtuous) 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 on fire it produces a crackling sound.* * The sense of the second half of the gathā is obscuro.
387

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388
VAJJÄLAGGAM
[31*4
31*4) He who gives his reply in Sanskrit when Präkrit 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 so-called 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 interests. of 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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389
-72*1) 5. SECTION ON THE WICKED
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 valuable 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.
6434) 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 flood (stream, current) of the divine river (Ganges), the height of the Vata tree and the commitments made (undertakings given) by righteous people all these are small (or

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390
VAJJĀLAGGAM
[ 72*2
tiny) 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, wher.ce 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 (epais), 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 22715).
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 their lovers, it is their love that illumines (reveals) every thing that is and is not (on the way).

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90*6]
7. THE 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 (Palere =farae) 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 (chiel) 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) = Gāthā 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-mongering) 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
VAJJALAGGAM
(90*7
are engaged in acconiplishing great tasks. How possibly can ran. dom and casual efforts (2017) 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 bearsay); 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) = Gātha 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) = Gātha 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
Seose obscure,

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-199*1]
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 Vallant 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.
17843) 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 Narmada's waters).
199*2) It is the Narmada (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 it instead of alat) 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 linn 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 (3 =39)* (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 karanja 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 het is obscure. Read Profane [Forest + faqe = gas)].

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-252*1]
24. THE SECTION ON THE CAMEL
395
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.
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 par«. ing the bow-staff. What (otherwise) is the greatness (power) of our swelling, form and heavy bosoms ?*
21. The Section on the Camel 226*1) Oh camel, do not at all desire to eat each and every sprout (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 (Para) and are wandering about in grief (rat = 3fga:). 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 (AACAAT) and honey, longs for the pāțala flowers, what is the (special) virtue (in those flowers), that is responsible for that ?
Sense obscuro.

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ACI
396
VAJJÄLAGGAM
(252*2
252*2) The bee hovering about, touches such a critical point (part) (i fà GB) of the lotus, that he sucks and draws away the honey in the lotus-plants (or, in the lotuses, if we read aloupot), even though it may be right in the roots (आमूलगयं पि).
252*3) Oh bee, do not feel distressed, but lie down (perch) somewhere in the absence of the Malati. Surely one's heart's desires are not fulilled 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 Mānasa lake. Matters that have come to an end (FT4 = 114a), 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*4) Even the abundant water (in the Mānasa lake? or any ordinary lake?)was so soiled by the accursed aquatic creatures (**9134), 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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-284*8]
397
absence of previous acquaintance(), though slackening their affection, are recognised as such only with great difficulty (i. e. not easily).
30. THE SECTION ON THE CLEVER
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 (, 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,) of a person. Oh dear girl, shrewd people, like gods, are won over by sincere affection (or devotion).
2847) Though the highest mark of distinction for shrewd ness might have already been conferred upon Kṛṣṇa, 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 Lakṣmi enshrined in his heart (all along).
284*3) 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. Gatha No. 559.
† Cf. Gatha No. 282.

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398
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 (445) 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 (i = wat 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*}) 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+1) Oh wicked (wretched, accursed) sate, 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 ( 777, 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 (TIER
TM), appear beautiful with the tears welling up from within and streaming down (her checks).*
300*7) = Gâtha 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 गलतबाहाई for °गलतबाहाहि.The sense of बष्फ ( = बाप) is obscure.

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-312*6 )
33. THB 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 (3f49 = 74 = tot), just as a thirsty traveller is distressed at the mere sight of pitchers in a water-distri. buting 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) #5o = Cey) 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 (45% =yfait) and have been forsaken by their (erstwhile) opulence (wealth)?
31246) The breasts which have in their proper time) dir. charged 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. c. 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
VAJJALAGGAM
[312*7
elephants ($# = fun= 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 (? 341241 = 340 Ti 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 anxiousthoughts 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)(Himal = GHETT; 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 BBAUTY (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.
310*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.
31844) 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.
3185) 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).
31846) The young girl, a store house of loveliness, who is like a young (fresh and tender) mâtulimga 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 reigned anger), is really nectar itself.
VL....26

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VAJJĀLAGGAM
[ 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 :
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 (TEHRH), intense (घणलग्ग)and beautiful because of the mixture of jealous anger (माण) and affection (174) 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.
349:42) By all means enough of this love, which is momentary, which is full of difficulties in the way of its fulllment, 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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36. THE SECTION ON LOVE
403
this 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)!
34944) 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 17?).
349:37) 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)?
34968) 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.
349:9) 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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VAJJALAGGAM
37. The Section on Haughtiness
3641) 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*1
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) = Gāthā 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.
3893) 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 (4) 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. e.

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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 be 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 inade 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 ?
41243) 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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VAJJALAGGAM
[412*4
412*4) = Gäthä 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 his absence.
4126) 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. Parvati), 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 not 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 bands separated from one another, the water-serving maiden (on her part) makes the slender stream of water still more sler.der (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).
44524) The traveller, on hearing the notes of the peacocks and the tumbling 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.

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408
46. 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*) 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 ?
45445) Oh lotus-eyed girl, though warned (dissuaded) hun. dreds 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 blind (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 !

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496*4]
49. THE SECTION ON THE 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 hushand, 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 Vachaste 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)!"
49643) 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 (pišāca) 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 un. chaste woman make amends for (literally: destroys) her sin having made up her mind to follow her paramour in death.

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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 excitement).
496*7) The lady seized by new-born (strong) passion (for her 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, even 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 streer-thak very 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 dayblooming lotuses with the water inithe form of moon-light, is

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51. SICTION 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 : (Hari = fazla )] 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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VAJJÄLAGGAM
[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 per. son, they weigh him with the balance of their heart.
58. 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 (3449).
559*?) 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 (patring) it-actions which are the repertories of sweetness and charm (Analogin?).
59. The Stction on the Harlot 578*1 ) 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 r sponsible 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.

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62. THE SECTION ON KRSNA
62. The Section on Kṛṣṇa
605*1) Kṛṣṇa, 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?
413
605*2) In her separation from Kṛṣṇa, Radha, standing on. the bank (of the Yamuna), wept so bitterly and profusely that even today the water of the Yen una fows cark on account of the collyrium 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?
6243) 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 Paläsa tree bearing a number of branches, wearing the dress of red flowers and giving (presenting) an offering of flowers, drove away the cold, just as Ravana residing in Lamka, wearing a red robe (as a mendicant), and to whom the Puspaka 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 ?"

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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 sku]l-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 loud peals of laughter comparable to the thunder of clouds. ]

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VAJJALAGGAM
EXPLANATORY NOTES

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Page #482

NOTES
1) The compiler of the present anthology was a Jaina and so he pays homage to him, i.e., Jina and to Srutadevī, the presiding deity of Jaina canonical literature. The author explains the scope of the subhasitas collected in the present anthology as manifestarigi, 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) pant - Laber reads arh. The commentary paraphrases this by Traqlanat (talk or gossip about or discourse on love), which raises the presumption that the original reading was 779€ ( = patir ) or 79 (aragiot, where gfe = arat). The Gāthāsaptaśati (St. 2), reads apart. afet is rendered by commentators on Hāla by Tal. Weber (p. 72 of the 1870 Edn. of the Saptaśatakam) says that in the Mss. the conjunct consonants and 77 are not differentiated, so that that could very well stand for tadia. The word af occurs in Hāla 51 and 276. The commentator Kulanāthadeva (on Hāla 276) says áfagra festa papa: 1 Weber equates tarafa with nestra. He translates : And yet they pretend to practise or play on the lyre in the form of the manuals (texe-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 falecil may have developed out of trail. Weber of course is not sure about the correctness of his conjecture and says that there may be altogether a different word underlying aft.
3) The author says that the present work is an anthology or collection of choice subhāşitas (gāthās) composed by different poets and presented here according to a degnite plan or isystem ( fri), viz. the topic-wise arrangement of the stanzas. The author gives the names of his work as a tea and Yesh. The term 45015711 appears to be a general name which could be applied to any collection of stanzas arranged topically. 3740914 is the specific name of this collection. The commentator says in the
VL....27

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418
VAJJĀLAGGAM
introductory remarks that the author of this work was 54964 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 ? than by the specific name 79954. See the Introduction for further discussion on tha: title 74266.
4) Here the author explains the meaning of the name 091134 and also of the word 9661. He does not, however, directly throw any light on the sense of the word om. Sesl, 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 75411 by usert. 6971 is the Prakrit equivalent of the Sanskrit fugl (irom Valco go or move) Teata means way or path. So 1591 means way, path, manner, series, succession, section or topic. Hemacandra. Deśínāmamāli (VII. 32) mentions 75377 in the sense of safett (section, chapter or topic). The astoy is a collection of als 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 met stands forma (from you to stick or cling) in Skt., though of course its use in this sense is not met with in literature. Foram may therefore be taken to stand for व्रज्यालम i.e. ज्यासमूह a collection of gols i e. a collection in which different groups of stanzas dealing with different topics are arranged one after another. Visvanātha (Sähityadarpana, VI. 329) explains 7511 by A919777e faas: i.e. grouping or aggregation of stanzas similar in their purport or dealing with the same topic. The commentator renders Post by 95134 (gātha 3) and by familia (gäthās 4 and 5). Some Mss. read qalay (gäthā 3 and 795). The commentator seems to have read 9551739 or loft34, but that does not suit the metre. In gāthā 797 we liave the reading toe, rendered as alles in the commentary. From the rendering 40174, it appears that the word TEST] was equated with T. 4471 (from 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 ज्या, (= V पद्, व्रज + या = पद् + या), but it is

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doubtful if it could be its phonetic equivalent, since an initial 9 is not changed to . In the Dhammapada, such groups of stanzas are called vargas. The Nītišataka of BhartȚhari is divided into a num'er of sections called rats. The different topical groups in the challaga HET, gufdarati and guiros para 27 also are called Frilis
6) cartrit may stand for 45Hurt (= 439-4717, toat).
7) Construe : chod Here the fù (ETC) 1 (TTA) 3 BATHTHIRU etc.
(8) The gātha has a double sense applying to 14 and 1784 The use of Sleșa (paranomasia) is quite common in the VL.
The five 191s given at the end of the commentary on gatha 8, give us a list of 48 topics in the VL. Out of these 48 topics, two viz. No. 41 (arat ant) and No. 47 (97) have no corresponding Testis in the vulgate. Three more, viz. No. 35 (Arau), No. 43 (ATBÅTIT ) and No. 44 (arofal) perhaps correspond respectively to No 47 ((fe 4781920), No. 57 (TIÅRET) and No. 58 (Effui ferment), but that is not certain. The following 11 quiis appear in the HEFTR list with slightly varying names: STERK list Vulgate TIETER list Vulgate (4) figa (5) FFT (21) 444 (40) 370197 (9) atiu (43) gafii (23) 205 (64) fear (11) 34 (30) 773 (26) furent (32) 47 (12) dicit (55) fa (32) 12 (39) ATE (16) fafafea (51) szfah (42) 7910714 (42) fūzig772 (20) 6 (62) and
Thus out of the 18 9951s enlisted in the IETEIT stanzas, 43 can be clearly identified with those in the vulgate. Two (viz. arahil No. 41 and 77 No. 47) have no corresponding 777|s in the valgate. Three (viz. Arriaro No. 35, arautzan No. 43 and atomer No. 44) are doubtful in their identification. The remaining 47 7551s in the vulgate are not at all mentioned in the IERR stanzas. If the recension on which the 776 177T stanzas are based contained only 48 79=11s and 700 stanzas as stated in the last TETETT stanza, it follows that the average length of each of must have been about 15 stanzas. At present we have in the vulgate 95 qols and 788 stanzas (leaving out the five prologue stanzas and the two epilogue stanzas), the average length of each 9571 being about

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VAJJĀLAGGAM 8 stanzas. It is is therefore to be supposed that in the main re cension, 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 mari version compressed or combined into a single section. For example the six
STS (Nos. 66 to 71) may have appeared in the TETER recension as only one 1991 dealing with all the six seasons of the year one after another. Similarly the two 45918 (No. 1577 and No.16 292) in the vulgate may have appeared as one single 45571 by name #duq71 (No. 18) in the TIETER version; No. 28 (€49597) and No. 82 (AF
17895371) in the vulgate may have been combined into one point by name 696 (No. 46) in the Terzit recension; and No. 38 (42f949591) and No. 45 (ifereqol) in the vulgate may have been compressed into one 18971 by name 79475971 (No. 45) in the 718T&T version. It is also possible that in the vulgate itself a good many 75118 at present appear as independent 775118, whereas formerly they were combined to form one single 1951. For example force (No. 11) als (No. 12) and 4*4** (No. 74) could have originally been one single 251. Similarly aim (No. 13) and Fire (No. 14) could have originally formed only one TEHT; 7 (No. 76), Yuva (No. 77) and TTHONET (No. 78) could have originally formed one single wil. The same can be said about 5* (No. 80) and #ca (No. 81) and also about वडवाणल (No. 88), रयणायर (No. 89) and सगुद्दशिंदा (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 is in the TIETCT recension and the vulgate.
(10) Tatry--Laber renders this by year in the chāyā. The correct rendering is 82177CM. See notes on stanza 567 (अन्ननरायरसियं, where Laber reads अन्नन्नराय and renders अन्योन्यराग in the chāyā). For the form gatit cf. f (st. 366) and a 37a (st. 382). अहंतीहि stands for अयतीमि: or अयान्तीभि: from , or या, both meaning to go or to come. Cf. faguir guant tantaquir entra: samaa SPORTS: 1 FI मामकोनकवितेष मनोऽमिरामा रामा कदापि हृदयान्मम नापयाति ॥ (Jagannatha, Bhaminīvilāsa).
11 ) Ms. B reads graui fata in mo.
(12) 1877 is used in the sense of yell. rfeustit = (1) = गीयमाना in the case of गाथा and (2) गाह्यमाना in the case of वरकामिनी.

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In the former case we have an example of the aspiration of the vowel इ.Cf. Skt. आकारयति = Pkt. हकारेई = Marathi हाकारणे.
(13) बालाण is explained by the commentator as बालानां शोडशाब्दानाम् i.e. young women. It is better to understand 91810 in the sense of children and prayer in the sense of lisping utterances. In gathā 576, however, wheta is used in connection with a harlot, in the sense of indistinct but sweet utterances.
(14) HR7t, for 56 see note on gāthā, 270. (15) Tak, cf. TAK in gātha 16.
99971 fles—The commentator is silent on the meaning of this phrase. The sense is perhaps 'to torture or harass'.
(16) Laber reads zestre, 59. In gâthā 534, mel is used to represent afe in Sanskrit. Cultured, refined, urban people do not eat pieces of sugarcane, but drink the juice extracted from them.
(17) Cf. 815 (Weber 1881), ajo faqe net = ari at fadet i.e. चिय is भग्नक्रम.
19) Feitt = fait = arritaa (Tamat + 37 as possessive suffix); or FEAT may be taken to stand for foret (feant). 37919 = 3169 = 3777. DNM 1.54 records this word in the sense of 3774. Ela shallow, Mtata very deep, unfathomable. The word '15 ( = 419) is found used in the sense of a (bottom) in gātha 456.
20) Pane = (1) an: in the case of rod and (2) vaq* opponent in the surata sa mgara i.e. the male partner in coitus. The commentator explains the word as noitetaan. THN = (1) THOSE (TA: 375759) full of emotional appeal, and (2) Ta, producing a tinkling sound. 99 =(1) footstep (2) word.
22) 27 (1) way, path (2) literary style such as hari, ishte etc. a (1) aperture, breach (2) a kind of alliteration called Shaung (5971 Pg Fiat Fian Arafa al-FEETGOT X.3). 47 (1) stolen property (2) sense, idea. Fiebe completes the poem or job undertaken by him.
23) Etheria (1) careful about correct and incorrect words ä.e., careful in using correct words and avoiding incorrect words. (2) nervous about sounds big and small. Cf. the gurrun-Hode निक्षिपते पदानि परितः शब्दं समुद्रीक्षते, नाना हरणे च कांक्षति, मुदाऽलंकारमाकर्षति। आदत्ते सकले सुवर्णनिचयं धत्ते रसान्तर्गत दोषान्वेषणतत्परो विजयते चोरोपमः सत्कविः॥

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24) सद्दपलोटें, 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 gāthā 319 पलोटुंत( = पउटुंत = प्रवर्तमान). छदे क poetry cast in metrical form, छंदे कलतं a wife obedient to the will of her consort. 25) Cf. किं कवेस्तेन काव्येन काण्डेन च धनुष्मतः। परस्य हृदये लग्नं न धूर्णयति यच्छिरः॥
28) अत्थ को stands for अत्थक्वतो or अस्थक्किओ, अतिष्ठन् or अस्थितः, not pausing at the proper place called यति (casura). देसविहूणो devoid of the sense of appropriate place and time. देस.विहूणोऽणुणासिओ, the elision of an initial 31 after a final or 377 is extremely rare in Prakrit [HS VIII.1.7 एदेतो: रवरे (परे सन्धिर्न भवति)] Cf.gāthā 780 रणरणओऽणिद्दा = रणरणओ अणिपा. 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. CI. कर्पूरमञ्जरी 1.7: फरसा सक्यबंधा पाईयबंधो उ होई सुउमारो। पुरिसमहिलाण जेत्तियमिहंतरं तेत्तियमिमाणे ।। Also बालरामायण I.11: गिरः श्रव्या भव्याः प्रकृतिमधुराः प्राकृतधुराः ।
31) ताह = तेषाम् = तेभ्य:. This is an Apabhrainsa trait.Cf. HS. VIIL4.339. पढिऊण = पढिउँ, tbsolutive 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 विपिs for मंगुलं. 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 दध्याः क्षणमपि मदान्धेक्षण सखे, गजश्रेणीनाथ त्वमिह जटिलायां वनभुवि। असौ कुम्भिभ्रान्या खरनखरविद्रावितमहागुरुग्रावग्रामः स्वपिति गिरिगर्भ हरिपतिः॥
45) नवरि= केवलम्.
46) पत्थररेह व्व समा-This is a clumsy expression used in the sense of पत्थररेहाद समा (प्रस्तररेखया समा). We should expect न अन्नहा हुति for न अन्नहा होइ, the subject being सुयणा (plural). The commentator understands तेषां प्रतिपत्तिः (their undertaking) as the subject of होइ.

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48) The stanza refers to a belief that the sandal-tree does not bear any fruit. We should expect लोयस्स.
for
instead of
50) सूलादिन्नु ग्व ( = शुलादप्त इव) put on the pale. Laber follows the reading सूलाहिन्नु व्व ( = शूलाभिन्न इव) broken or pierced by a pale. The Nominative singular ending in 3 is an Apabhramsa trait. Cf. HS. VIII.7.331. The epithets and hold good in the case of a or a person, who hangs down from the pale in a lifeless and limp manner. But it is difficult to see how they can go with either a खल or an अभिनवऋद्धिक person. The adjective विषमदृष्टिदुष्प्रेक्ष्य holds good in the case of all the three. विषम ( 1 ) Cruel (2) dreadful, terrible. It is possible to explain ft in the case of the , as being equal to afaa, too shrewd to be deceived by anybody. We have here a double comparison, the 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 (Cf. ale in St. 57), and (2) : द्विमुख having two sharp edges, one at each end, in the case of the nail-cutter.
(1) crooked or narrow in his mind (4), with the (2) narrow or tapering in the middle, in the case of the nail cutter. af आवलित pressed or squeezed, cf. आवळणे in Marathi अत्थिखंडणसमत्थो = (1) अस्ति खण्डनसमर्थ:; (2) अस्तिखण्डन समर्थः (= द्रव्यहरणसमर्थः अस्ति = द्रव्य wealth); (3) अर्थिखण्डनसमर्थ: in the case of the खल; (4) अस्थि खण्डनसमर्थ: in the case of the nail-cutter. (1) creating estrangement between friends intimate like the finger-nail and the flesh out of which it grows, in the case of the , (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. fat can also be explained as bending down at the waist for making a false show of modesty, in the case of the ; and in the case of the nail-cutter it can be equated with मध्यावलमित ( = मज्झावलइअ = मज्झावलिअ ). अवलग्न means narrow or tapering. Cf. कुमारसंभव 1.39 मध्येन सा वेदिविलग्नमध्या.
52) Cf. को न यासि वश लोके मुखे पिण्डेन पूरित: । मृदङ्गो मुखलेपेन करोति मधुरaf Nitiśataka 8.

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53) FET (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 yan a bow. yurfgan (2) devoid of virtue (2) disc harged from the bow-string. FERRO (1) ( = लोभाभिभूत or संभूतलोभ) over-powered by greed (2) (= लोहसभूत) made of steel. glavah (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 alta, sentenza, daire etc.
54) Ear-An Apabhramsa trait. See HS. VIII.4.388 Freifa FRT A: 1 Artes = HTER77 i.e. aftHTET. It might also be equated with HEWH or ATE 9H. JE EIT HIT in such a way as to make it seem plausible.
55) want used here in the sense of 46€ (but). In gātha 44, it is used in the sense of only (904). In gātha 64, 7 heft is used in the sense of save or except. Hemacandra (HS. VIII.2.188) however records it only in the sense of आनन्तर्य.
56) RTS (1) ( +*+ Fi) possessed of a fickle, unsteady mind (2) (147++ i) spotted,dappled with spots in the case of the itu. See gâthā 720. The commentator's explanation of fertigen as 291209 i and 97 is far from satisfactory. For as a Taddhita suffix cf. 4** (St. 103), "T" (St. 226, 291, 537), 75, 1129, stres, fon, 1993, Autot; Sanskrit 6-757, a7-, 39-71, 94-92, 44-445), श्याम-श्यामल etc. V परिसक to move about, from the Sanskrit root ध्वस्क् to go or move. Cf. St. 181.
58) fd410 (devoid of noble birth) gives a good sense in the case of c. But in the case of pricati one would naturally expect that they are born in noble families of Vyantara snakes- snake-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 the mooi it is better to adopt the reading #WHITUI [(1) addicted to dissipation and debauchery, (2) possessed of expanded hoods), following Ms. H. consulted by Laber. The reading tertuini does not yield any good sense at all either with tea or with fathe. The commentator's rendering of tastos by farm is wrong and rather supports the reading 17947ivt. There is a between the first and the second

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quarters : 3 TH JAI-gimtahk17 HtETIT The & in fãct ( = 5TRT) is due to संप्रसारण, vocalisation of the consonant य.
59) We should expect एस चिय in place of एयं चिय.
60) The word wat is recorded in PLNM 109 in the sense of et, dreadful. It is to be traced to the causal of the Vedic root * I.A.) to fear, HE ( =*HTET) to frighten + 3 (Taddhita suffix, HS.VIII.2.145). Bawcyfoe (1) The request (2) laaa thunder. 12 (1) n gone away (2) 75 elephant.
61) = Hāla 688, where the reading is not for the Cf. Hāla 690. For 1845445Hftarot cf. st. 180 and 669.
62) The variants Su (for al) and 5767 (for 870) found in MS. A and noted by Laber from MSS D and H are obviously to be preferred. If the plural forms at and Flui are to be retained, we shall have to read iaz (= 217) in place of ( = Drizzy) in quarter 3. Words expressive of mountains like those expressive of lands and people are used in the plural. saufael = m ali, HallhaT:. gaH = Si (HS VIII.2.59). Cf. 3oi3 st. 463. HATI = Batt:. See HS. VIII.1.258.
64) Haft is to be equated with #477.00 atar=ale of YTT if not however, save, except, als = Taala. HŚ. VIII.4.86 gives it as a substitute for v . a (Sanskrit ✓a) really means to cross a river or ocean and then by Lakşaņā, to be able to do something.
65) qafe = 293m. There is tautology between tar fra ( = 5a and hate (477). Hemacandra (HS. VIII.2.188) says that 79 and नवरि are used promiscuously in the sense of केवल and आनन्तर्य, according to some authorities. faragoi = faafu58m (isfreu) maintenance, retention or preservation of friendship. Ct. St. 793, where Fabu is used in the sense "maintenance or preservation of the original colour, texture, gloss etc." The commentator seems to have read the art felofest "by whom (mutual) unwavering and intimate affection has been demonstrated."
66) fan = sah, tett, ytay--that which has been accepted or undertaken i.e. friendship, cf. st. 71, 4 74pū and 75 usqvorforangut maintenance of(the accepted relation of)friendship.
67) ## =#FH friendship. aleares, subject waatet. 3 pag = 3779€ in calamity. 1997>214741 > 21491331194. It is also possible that 31195 was obtained by direct phonetic reduction from the

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Sanskrit form आपदि. आवट्टए = आवर्तते rises up in the form of an eddy or vortex (198), i.e., overflows and consumes itself in fire. Laber, following the commentator, gives the chāyā as follows: 31raila 2719तें प्रथमम्. Here आवइ is equated with आयाति and आवट्टए with आवर्तके (आवर्ते). It rises in case of eddying up (straft). 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 : & Ochotnic fara fg To TIT: y asfazi: तापमवेक्ष्य तेन पयसा स्वात्मा कशानौ हुत: (consumed itself in fire i.e. became evaporated) गन्तुं पावकमुन्मनरतदभवदृष्ट्वा तु मित्रापदं युक्तं तेन जलेन शाम्यति सतां मैत्री garatterit II Perhaps we have to understand 311929 (371970)in the sense of “becomes evaporated” (cf. Marathi erzõi, 3918.7 grū) and fri in the sense of ATH. In that case the sense of the stanza would be as follows :A'friend is like water mixed with milk (quatri = PYHICHÝ atei). 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 2i7. Here fired stands for HH. For et see st. 154 and for आलिहियभित्तिबाउलयं see st. 582. वसणम्मि देसकालम्मि in adver sity, at any time or in any place, or in dangerous times and places (34297 arah = 5221 27771). The commentator Gangadhara on Hāla 217 says : guna fange in the shared stanarit 191584-Weber 1870, p. 148, understands बाउल्लअ as standing for बक (बक-बअ→बाअ, with 3 and ar added 114)-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 41gmi, ATTEST, 4150 a doll, puppet, stuffed figure; effigy of a man, woman or child, made of cloth, wood, clay, stone etc. He surmises that
the word 2155 is to be derived from 95 + 3e possessed of arms, (i.e. a doll or puppel), with elision of

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69) धोयमाणं = धाग्यमानम्, from / धोअ (also / धुअ ) ( धुवइ, घोवर, धोअर.. धोयइ) to wash, (Skt. धौ-धावति to wash ) - धाविजमाण and धोइज्जमाण should be the normal present passive participial forms. is a peculiar form. From the radix (4), the passive base would be The present passive participle, could be easily transformed into धोयमाण, with the elision of य्. The form ध्रुवतं is used in this. very sense in gāthā 112.
NOTES
70) f stands for which is mentioned by Hemacandra (HS. VIII 2.217) as an expletive; or fa may be equated with fa (चित्→चिजि). जंजि = यत् चित्. In gāthā 87 जि is clearly used as an expletive. वसहेण समं वोलाविओ अप्पा - the use of समं is not happy. वराहेण: बोलाविओ अप्पा = वृषभेण कामित: (अतिक्रामित: ) (वाहित :) आत्मा God Siva has him - self transported or carried about by the bull.
72) वायाबंधं वाग्बन्धः or वाग्बन्धनम्, the neuter gender being used for the masculine according to HS. VIII. 1.34 : गुणाद्याः कृबि वा ।
73) मणे == मण्णे = मन्ये. See HS. III. 2. 207 मणे विमशैं । The moon and the full-moon night beautify each other- that is quite tive. 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? Eut what about :: The moon and the full moon night may be said to be g. But the author has not said anything to show that they are समदु:ख. The reasoning is not convincing.
75) झिजई, वढइ - supply सायरो as subject. For झीणम्मि and वड्ढंतयम्मि we must supply ससिम्मि as the विशेष्य. सक्सेिस (greatly, considerably, more than ever) must be connected with both fat and .. छज्जर = राजते or शोभते. HS VIII 4,100 mentions छन्ज as a substitute for. It is to be traced to the Vedic root, to look, seem.. appear.
76) We must supply f() as substantive agreeing with पडिवन्नं = (स्वीकृतम्, accepted, formed). पुव्वणिओअ = पूर्वसंबन्ध former relation, connection or association, or predestination (according to the commentator). Cf. 5 used in Marathi.
77) =, cheers up, gladdens. Laber, following. the commentator, renders by , which is not correct.

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79) For the idea in st.77 and 79cf. Malati Madhava VI. 12. व्यतिषजति पदार्थानान्तरः कोऽपि हेतुर्न खलु बहिरुपाधीन 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 favcur 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 णेहो ण चलइ दूरहिआणं पि॥
81) मम्मभेयं = मर्मभेदकम्, चालिज्जतं- Laber renders this by चाल्यमानम् in the chāyā. We should expect allzuia ( = 5EA#1776). Cf. gātha 148, where the धात्वादेश बोलः is used. Hemacandra (HS. VIII.4.2) does not mention चाल amongst the धात्वादेशs for कथः 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 tov दुर्मनाय 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 मइम (= मय) is added here in the sense of प्राचुर्य, or only as a possessive suffix (मत्वर्थ). We may take तक, धग्म 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 : शीलाद्यर्थस्येरः। तिसु तेसु = त्रिषु तेषु = त्रिभिः 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). Cl. gāthā 9, where परकलत्तवणयं rmeans परकलत्रवर्जनम्,

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90) THU = 155 Fi moral taint. In gäthä 203 sigut is used in the sense of humiliation. रादाइत्त = भव्यात्मन् or भाग्यवत्. रादा is found used in the Karpūramañjarī in the sense of lustre, splendour, opulence. şi is a possessive Taddhita Suffix (see HS. VIII. 2.159). So TTGIETI means lustrous, illustrious, those who are destined to be great or eminent. $954 = Avata = 95.
91) Laber notes the reading Baguer (for Berat) from Ms A. consulted by him, which also yields a good sense : not knowing themselves i.e. not knowing their limitations and capacities. Bhajat not abandoning or dedicatin, themselves to their undertakings. 1974-561 would have been a better wording than Á. "CUE4154 = परमुखप्रलोकिन् or परमुखावलोकिन्.
92) The reading the 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 कह पि.
93) de = 2977 = :. See note on gāthā 31.
94) Thus the MSS. We should expect quoi from 340477, with elision of initial 3 according to HS. VIII 1.66. Arut 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 utformat for yquinha माणुन्नय eminent or great because of self-respect. समपंति = समाप्यन्ते are finished i.e. perish or die. Cf. Nitiśataka, I. 33: Fehmita att वृत्तिमनस्विनः । मूनि वा सर्वलोकस्य विशीर्यंत वनेऽथवा ॥
96) The charming, beautiful. This word is used in gātha 421 also. The commentator renders it by fanten at stanza 96 and by Faha 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 gâthá 599 of "TATAHIN (p. 289, W 1881). He renders it by 'charming, lovely'. Gangadhara paraphrases it by Trat and says that it is a desi word. According to Weber the original form was perhaps वलहल (वल्लह = वल्लभ, with the Taddhita sufix ल added स्वार्थे as in the case of पीमल,
e), Augiat etc.), a being later on changed to a. The word is record. ed in Sanskrit dictionaries in the sense of a rake or libertine (alife

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FTTT, trat). In Marathi the word appears in the form depan dear, tenderly loved, darling; also as a term of endearment for a husband, wife, mistress etc. Molesworth (p. 772) equates arbeta with fire. For gāthās 96, 98 and 99 cf. Nitišataka 5: sal aa: mazat वा शिवो वा, एकं मित्र भूपतिवाँ यतिवाँ । एको वासः पत्तने वा वने वा, एका भार्या सुन्दरी वा W T 1)
97) tiger = sfar: oppressed, overpowered, afflicted. HS. VIII.4-143 gives ta as a Akaidz for vfq. The commentator connects it correctly with VAT, which means to push, press, oppress. It is possible that is is connected with Hot (= 15), so that afiga may stand for viêu = úlfen. So = pat, having cut, uprooted or pulled out.
98) थगव? = स्तनपृष्ठे. It is possible that °क्छे stands for °वटे, so that 19 = 77747. Cf. 7975akla, st. 129.
99) 4F3 = 35 (subject ut understood). It is possible that भुंजई stands for मुज्जइ (= भुज्यते) (passive voice), the subject being धीरेण
or Sliš.
100) HTŪTUT without sacrificing one's self-respect or honour. 101) qurger = safar: or heat:. See note on iftar, st. 97.
102) = Hāla 214, where the reading is SHTRIH ê in place of staa l. 34-ÅRT = 3774481764 or tarthat. The Prākrit form is the present active participle from the denominative verb 343 which means to set, from the noun 374--the setting or disappearance of the Sun in the evening, som Feld flash, shoot or spread up. wards, Forsee HS. VIII. 2.59. We also get the forms sed and 31.
103) 49751 = 944 to betake or apply oneself to, to undertake, to set about in right earnest.
104) FETI = 554TI:; usually used in the sense of clouds, but here in the sense of oceans. Cf. ET=itet used in st. 118 in the sense of ocean. 5117 77 ARNE Jeh 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, sereneminded and noble-spirited than the sky, the ocean and the great mountains. vk also means to weigh or balance, that is to chala lenge. Cf. Meghadūta 20,34677:TË 971 gotea noa: 371, Fari i, gayahlaai I: 39 is

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105) The second quarter pini kufer 70s is hypermetric with 19 mätras instead of the usual 18. TETI = TEH. DNM III. 27. records feat in the sense of fefe i.e.qe. HS. VIII.4.182 gives fa as a traiau for v9. HS VIII.2.138 records fèu and yt in the sense of tqe. Laber reads argfeels. The correct reading is obvious. ly वाहलियाउ or वाहलिया य. The commentator seems to have read argfag. argfal a stream or rivulet. Cf. st. 259. Cf. Marathi egas. The reading arepart can be justified by supposing that has been changed into (HAITI).
106) The exact sense of the six expressions Faísz, area, fakt, घडंत, विघडंत and संघडिज्जत is not clear. These six expressions are ob. viously to be construed as adjectives qualifying समारद्धं (कन्ज). It appears that the expressions संघडिय and संघडिज्जत, घडिय and घडत and fata and Aqsa 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 Arta cf. st. 103 AFST2457° The rendering of fiq3e7 as planning and of cri as starting is only conjectural and tentative. V 8664 = 946 Fried to throw away, give up, disregard, set at naught.
107) The commentator's remark that the moon is 6729177279i 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 huiniliation 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) VITAT (also 964) to tremble or shudder. See st. 136 and 235. Cf. Marathi U.DNM V.27 records yttar in the sense

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of fina. Oreo= a (
HE, 7). C reads to. In st. 753 the form av is used. 3 AH2AT4 etc. 399H 24991a: 37FÅ FIER 7, FTAETË pensant 438 4:1 Or TR FAR TAL FIBÅ, AT agaimait : 1 The commentator equates the Genitive skrut with the Ablative (21:). It would be better to take the Genitive as standing for the Locative (ayne Ft.Cf. HS.VIII. 3.134 Efte faatana: 1 Or we may take it to be Genitive Absolute construction used in the sense of the Locative Absolute construction.
110) Dit = lofty peak. This is a case of the nominal use of an adjective, called in Sanskrit H1997 F T. 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) = sto so that, 3 = , duplication of 1 according - to HS, VIII-4.230 3791&lat parati
112) AHHIAATE is locative singular ( = 442 fitui, knufatt), and not Instrumental singular as Laber, following the commentator, understands in the Chāyā. The word appears in the form HEMENT in st. 156, 233 and 745. Toen = FM. The root you is formed from the Sanskrit root according to HS. VIII.4.242: al hiera 4:4964 a 1992, giuge; FIUTTE etc. In Sanskrit the root appears also in the form 41-91fa, causal 2199fa. The Prākrit root is धुव to wash or cleanse. फिहिहिइ, फिट्ट is given as a धात्वादेश for /भ्रंश at HŚ. Vill-4-177. 7 ftaffee = 7 aufà, 7 arala, sifararda
113) AHTS = 77 hatch is not achieved or secured i.e. eludes their grasp and recedes from them,farsa should rather be connected with 78 and not fiftula, as the commentator seems to think.
114) Häla 282. FA7 = ##277, 3 being changed to at according to HS. .VIII.1.172 : 3ara i Cf. 75177 V.12: Hafi नम्रास्तरवः फलागमै वाम्बुभिर्दूरविलम्बिनो घना; । अनुद्धताः स पुरुषाः समृद्धिभिः स्वभाव एवैष परोपकारिणाम्।।

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115) Cf. रघुवंश 1.20 : तस्य संवृतमन्त्रस्य गूढाकारेङ्गितस्य च । फलानुमेया: प्रारम्भाः
संस्कारा: प्राक्तना इव ॥
116) Supply the word after fagar. For the last quarter,. cf. the last quarter of st. 150. f (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 fame.
117) तुंग = श्रेष्ठ. ववसाय व्यवसाय = प्रयत्न.
118) खीर हरे may be equated with क्षीरगृहे or क्षीरधरे. For क्षीरधर in the sense of ocean cf. the use of the word gt in st. 104 Cf. also the commonly used words like जलधि, पयोधि, अब्धि, वारिधि, वार्धिetc.
119) The commentator's explanation shows that he had before him the reading ", which is also supported by the Ms. C. The reading 11 adopted by Laber is metrically faulty. It is also possible that विवावडाण stands for वियावडाण (= व्यापृतानाम् with anaptyxis (f) of 1 and with change of into, the being changed into under the influence of the cerebral vowel (HS VIII.1.206). The form occurs in st. 97.
121) सत्यर्थे पडियस = शास्त्रार्थे पतितस्य abiding by the rules or norms of conduct or commands of the Sastras. Laber's paraphrase, which he gives following the commentator, is not satisfactory as it does not make good sense. is really an active voice form. The commentator takes it to be a passive voice form in the sense of शक्यते.
122) पराहुत्ते The exact Sanskrit equivalent of this word in this and the following three gathas is really and not 6 as supposed by the commentator, cf. भामिनीविलास 1: दैवे पराग्वदनशालिनि हन्स बाते ।
123) वबसाओ न समप्पइ = व्यवसाय: ( प्रयत्नः ) न सफलो भवति । His efforts are not crowned with success or his undertakings are not completed. विडंति = विघटन्ते are estranged from him.
124) Laber reads
etc. following the Mss. But
it is obvious that we have to read larly we have to amend हत्थे गहिऊण or हत्थे गहिऊण- ( The commentator
following Ms I.Simi
VL....28

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also seems to have read हत्थे = हस्तेन). In the latter case the userof हत्थे for हस्तेन would be an Apabhramsa trait, (see HS VIII.4.3.33). सडत्ति = तटदिति or वटदिति or टिति, onomatopoeic expression (अव्यक्तानुकरण). Cf Marathi तटकन् or ताडकन्. Cf. ढसत्ति in st. 358.
126) The commentator explains विहिणा by पुराकतकर्मणा. The three: words दैव, विधि and पूर्वकृतकर्म are really synonymous, cf. पूर्वजन्मकृतं कर्म तद् दैवमिति कथ्यते ।. For विधि in the sense of fate cf. प्रतिकुलतामुपगते हि विधी विफलत्वमेति बहुसाधनता। (शिशुपालवध IX.6); cf, also नमस्यामो देवाननु हलविधेस्तेऽपि वशगा विधिर्वन्यः सोऽपि प्रतिनियतकर्मेकफलदः । फलं कर्मायत्तं किममरगणैः किं च विधिना, नमस्तत् कर्मभ्यो विधिरपि न येभ्यः प्रभवति ।, where a distinction is made between कर्म (i.e., पुराकृतकर्म) and विधि. See gatha 129, where we have to understand either that latest and an are used in apposition as synonyms, or that it means "in consonance with one's destiny as determined by one's own previous acts (दश्वेण = देवेन = दैवानुसारेण)". So the subtle distinction between विधि, दैव 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 लक्ष्यते ।।
127) =DGathā 667, where we have पलियं for खलणे in the third quarter. dient is foiled or frustrated, disappointed, broken, struck down.
128) उन्नय - उन्नया. Shortening of आ into a in the Nominative Plural of nouns ending in 34 is an Apabhraiņsa trait. See HŚ VIII. 4-330 : स्यादो दीर्घह्नस्वी । तक्खण च्चेव = तत्क्षणमेव or तत्क्षणादेव । परिणामिय = परिणमित or परिणामित, changeds 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 077 into T.
129) For the sense of the words faison and arou see note on stanza 126. नलाड = ललाट (HS VIII.1-257). वट्टी = पट्ट, feminine gender for neuter in Sanskrit, according to HS VIII-1-35 (वेमाजख्याधाः 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) * = 91. The neuter gender is used for the masculine जं= ओ = यः) according to the maxim सामान्ये नपुंसकम् । The same holds good in he case of the neuter form atost used for the masculine or दो (referring to हर and कण्ह). हरह = हरय. This is again an Apabhramía trait. See HŚ VIII.4-338 : Eta: / The Genitive singular form according to this Sūtra ought to be Etel, but at is changed into according to HS VIII.4.329 : EITTOTT FITT: 1759 . Ct. the commentator's remark on this stanza and on st. 755 : 37 ru:
g a nter E is used here in the sense of fasos, of whom he is regarded as an incarnation.
132) ATC = TT. #17 means allotted portion or lot, cf. fuifa 1-4.90: GULFRETTANTO Era stanjaa: 1 HERE =
A
: 1 The Locative is used here in the sense of the Genitive (HEHETE SETT).
133) 411939 Imperative second person singular, active voice, from –* with the termination esa, according to HS VIII.3.175 3a: 3549-2751-53at i qetunt = frå717 or #alu: violation or frustration of a request made by some one. In the latter case the shortening of '11 into 'I would be in accordance with HŚ VIII.1.4. दीवहत्वौ मिथो वृत्तौ।
135) Laber reads formas following the MSS. But it is obvious that we have to amend laviget (Abative singular). tiratuit, neuter gender being used for the masculine according to HŚ VIII.1.34 (yutat: Ha all), or ju may be taken to stand for TV (47) (Hagura fan) (the abstract used for the concrete). 379-We must supply (=sfà) ( = 314) after 37c9101.Cf. Subhāşita : 21तरस्तूलस्तूलादपि च याचकः । वायुना किं न नीतोऽसौ मामयं प्रार्थयेदिति ।।
13>) For 4ruputa cf. st. 109 and 235.
137) TEHT = 477 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 ?
el = 310 = TET. V II. P. to take, receive. According to HS VIII-4-238 31 is changed into o in Prākrit can be easily changed into 34. Cf. Hindi far to take, accept, receive.
138) 39 used euphemistically for chat or in the sense of 55Uevil consequences or effects,

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VAJJALAGGAM
139) R prosperity, flourishing condition, eminence. Apte records 'n the sense of supernatural power also. It would be better to read fe (miraculous power) in place of ft. 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. मह =
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
-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 विमढविणाणा for वियदसंमाणा. वियदसंमाणा = विदग्धसंमानाः those who are honoured amongst the learned (विदग्धेषु संमानो येषां ते), विरहूढ 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 : चाणो (त्यागिन: ) generous, liberal; विअढविण्याणा whose knowledge is perfectly baked, mature. fan-fazn clever, fastidious, discreet.
141) जो यसिद्धा = योगसिद्धाः, योगेन प्राप्तसिद्धयः । दारिद्दजोय = दारिद्र्ययोग associa tion 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. f is to be understood to mean मग्गम्मि पयं ठवंति पंजलिज्जति = प्राञ्जलीकियन्ते are straightened out, cured, or set right. if at all.
144)
=
evident, manifest. For the elongation of the first अ, see HS VIII. 1.44 (अत: समृद्ध यादौ वा । ). Cf. धनैर्निष्कुलीनाः कुलीना भवन्ति... धनान्यर्जयध्वं धनान्यर्जयध्वम् । and सर्वे गुणाः काञ्चनमाश्रयन्ते ।
145)
HS VIII. 4.268 records in the sense of af क्रान्त. HS VIII. 4.162 gives वोल as धारवादेश for / गम्. For the use of see stanzas 70, 145.425, 726, etc. We also get the form affor Weber connects वोलीण with व्यपलीन. नड्डु 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 1.10 : सुखात्तु यो याति नरो दरिद्रतां वृतः शरीरेण मृतः स जीवति । The commentator notes the variant सुंदरं एयं for परिसं जत्तं ।
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 (3RT).
147) Hāla 243. fi =
sportiveness, gaiety, affected grace (कोडितम् ). खमा समत्थस्त may also stand for (खमाऽसमत्थस्स (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) प्रडिहाइ : प्रतिभाति appeals to or pleases (the mind) (रोचते). अजतस्स vicarious use of the Genitive for the Ablative ( शेषे षष्ठी). fus blissful, blessed, happy.
149 ) = जः (यदि ) if नीयरया = नीचरताः = नीचत्वरताः devoted or addicted to meaness, baseness. The commentator's explanation of खीरमाहवं by स्तन्यकारणम् is not correct. It should be स्तन्यकार्यम् or
स्तन्यप्रभावः.
150) हिट्ठ = हिट्ठ हिट्ठे = अधोऽधः or अधस्तात् अधस्तात्. The Samdhi of हट्ट + हिट्ठ as हि is noteworthy. The initial ह of the second हिट्ठ becomes vocalised into (a kind of Samprasarana), which is इ then changed into and becomes merged into the final of the first fe. The declensional termination of the Locative singular added to the indeclinable form fegg is also remarkable. Cf.

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(st. 221) and rau (st. 671). According to Sanskrit granma. rians declensional terminations are added even to indeclinables (22) in order to confer on them the status of a 92 (Ca) and are later on dropped. (Cf. Panini II. 4.82 : 3644121484:1) GE146 (1) mass of roots, (2) ignorant or foolish persons. * (root) is to be traced to the Sanskrit word 27 (matted hair), which by Lakşaņā means the tangled mass of the roots of a tree. 52TFHTqE >8109E >32109, the final 311 of gel being shortened metri causa according to HS ViII.1.4 tuletat foretarit I The word is used in Hindi in the sense of the root of a tree. 99811 = (1) grafu beautiful leaves, (2) 941210 worthy persons. ai sēta 79577, cf. st. 116 Literally : 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 "la 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 yah (fair woman).
____152) भूमीसपणं 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 ). HiTi enforced celibacy because, they cannot afford the luxury of marriage.
153) Laber reads tie a. It is obvious that the correct reading is the ta (TF14), which is also borne out by the conmentary... Totalt is explained by IT al Papa in the commentary. DNM V.15 records तुलग्ग in the sense of काकतालीय. विग्गोवय, DNM VII.64 assigns the sense of 15.ma, difficulty or confusion, to this word. It seems to be connected with the Sanskrit root 99 IV. P. to be confused or perplexed. ENTRIEU, 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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stanza, which refers to Yoqa (i.e. feat) and to eat. The explanation given in the commentary is obscure : यथा संन्यासिनो मृतस्य श्राद्धैश्च (by credulous people) तन्माहात्म्यानरविमानमारोहितस्य (placed upon a bier carried by people on their shoulders) ददद्दानं वाद्यमानमर्दलं नीयमानस्य HAT{79 g (V. L. Hariged) Hafal, aar Aantareti dai graines i 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) FBlog = na: or 771: or even Hafn (Cf.HŚ VIII, 3.177). The verbal form fh is used here in the sense of 797. In Sanskrit afer is sometimes used in the sense of 3TEA. Cf. stanza 734, last quarter. For आलिहियकुंजर cf. आलिहियभित्तिबाउल्लय in st. 68 and 582. तुह TE GTi faca fatig no generosity (liberality) has been observed by anybody in you, any more than the oozing of the ichor-fluid (ETA) 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. am (1) generosity or liberality, (2) exudation of the ichor-fluid.
155) The jack-fruit tree (FVA = qah) bears fruit right on its stem or trunk, so that they are easily accessible to every body. The palm tree (atm), however, bears fruits on its top beyond the easy reach of all. Cf. st. 737 where the tāla tree is described as दूरदावियफल.
156) It is difficult to see how this stanza glorifying the 408 tree can find a place in the 1921951. 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. ESTE
= 42818 = ERU HET. See HS VIII. 1.249 (31921 atsaratani). The shortening of च्छा into च्छ is metri causa. मम्गण = मार्गण = याचक a seeker.
157) Elfa fen, at being shortened into a metri . causa, or af#4. may be taken as a past participle from = V1

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VAJJĀLAGGAM to dry, सुसिय = शुष्क. वप्पीय = चातक. DNM. VII 33 records वप्पीअ and atite in the sense of afh. Cf. Hindi quiet, alati ( = 965). 94 = 45.
158) Atertaifai --Cf. st. 276, H ATTE. gyfa 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 bis master and that is easily urderstood 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 (Fra). TETA6191 = FETHIOTT by transposition of the two words in the compound. Fata is used here in the sense of साहाय्य (a case of भावप्रधान निर्देश). साहाय्यविधुराः 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 31pegaszat.
160) Cf. W (1881) 812 : 13 19 aisiais an as siquot 9102Eri Sat Feat 343 || 94 HŚ VIII. 2. 174 records in the sense of Hazi, 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 19 afg7 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 ali reddish or tawny--a colour frequently met with in the case of cows.fa197=faq. According to HŚ VII. 2.53 fregat would give rise to face. The form focal 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 dan te $43 by Aam Ruinh...34 2979:/ घेनुवृषभरालकधान्येषु 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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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 g 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 मादृशानां निरीहाणाम् । रालय - a kind of edible food grain, Marathi राळा.
161) छुहिओ (1) white- washed with lime (सुधित: = सुधया धवलीकृतः ) (2) hungry (:). (1) white-washed with lime (1) i. e. g) (2) oppressed by hunger (ggf or . 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 : (water) and remarks : न जानीमः किमभ्यधिकं स्नेहपानीययोर्मध्ये | नेहरस पयरस = नेहपयाणं = स्नेहपदयोः ।
163) fighting strength, resistance; offensive and defensive might वलिअ = वलित retreated. थक्कंति = तिष्ठन्ति stand hrmly.
164) neuter gender for masculine, according to HS. VIII.1.34 (गुणाया: क्लीबे वा ।) फुरणं स्फुरणम् enthusiasm, vibrant spirit, spirit vibrating with hopefulness.
A
165) संमाणिओ व 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) = pierced or gored. PLM 573 and DNM II. 20 record this word in the sense of दारित or दलित.
167) एक्मेकस्स 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 Er (plural), the hostile warriors charge at one another.

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_163) विहुरो = विधुरः beset with dificulties. 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) feu = sfin, tilsa or fun, overpowered, hard-pressed. See note on st. 97.
170) RJ = fath-active voice used for the passive in the sense of afg, with foute as subject understood. It is possible to understand R3 as a verb in the active voice, in the sense of urug as done by the commentator, provided that we emend the text as follows: # fua fu farritahu 273 GU10 323 I Cf. 6t. 133. It is also possible to understand 423 in the active sense if it is equated with fat (Imperative active third person singular from var VI. A to be, to exist). In that case 473 would mean fagg.
171) VYRTHE = vafrath to stalk about proudly, pompously, triumphantly.
172) In the Vāmana (dwarf) incarnation, the supreme Lord Vişnu, assuming the form of a dwarfish boy planted one footstep on the earth, the second in the leaven and was at a loss to know where to place the third foot-step. The commentator quotes a Prākrit gāthā, describing the three foot-steps of Vişņu. बलिबंधे विलसियं बलिबंधविलमियं ।
173) fourt = faut: =favaram HC: = fafa, 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. पूर्वनिपात of कण्ण and परनिपात of चालिर). चलचामर and-लिरकण्ण may be taken as forming a Dvandva compound or the whole compound may be dissolved as follows: 93914faa
q i i, afai Hata17:, i. e. gaamcadou may be taken to be an 34f4a title with the common property चञ्चलस्व. The commentator takes चलचामर as a agalic compound qualifying mv. Thus according to him both चलचमर and चालिर are to be understood as adjectives qualifying काण.
174) We must supply the word GEETA after fa in order to make the sense complete. fugt=48. See HŚ VIII.1.129 (98 aligaya)

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175) पहुहियए is awkward. It stands for पहुम्मि..
176) The commentator's rendering of orfèfeet by Ogrozile is not correct. afere does not here stand for at to wait for, but Ice to accept or receive. On st. 192, the commentator correctly explains the verbal form पडिच्छंति by प्रतीच्छन्ति. पडिच्छिर is. formed by adding the Krt suffix or in the sense of argen (HS VIII. 2. 145) 3100 = 3TIFS or starfa (safa or alfa).
177) साहिज्जई = सहिज्जई, स being lengthened into सा metri causa : according to HŚ VIII. 4.238. Fate THET E FONTE BATH LEGIN |
178) fertig.- (1) fet gan ti a precisiä saffron-like blood in the case of the female jackal and the warrior, and (2) EÈTATTET giganti The blood-like saffron, in the case of the a luit and the 91417 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 gatha is as follows : थोरजुयष्पहारसंचुण्णि
raffrejalautet. Thus we have here garaia of Hgfo- and is furto 2012 = . According to HS VIII.2.4, we should have ey instead of 44. See st. 218.
180) A = = aerei = ei, a case of natuta fačtal, con... crete used for the abstract. (Cf. szfag in st. 185 and fagt in st. 674). Even when standing in a difficult situation, where he finds it almost impossible to pull the cart. At a rustic cartman, a ploughman, a farmer. 371374Fragui 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 319921 or hook is used. T means the shoe-maker's awl and hence a goad or prodding hook.
181) Teutfia is obviously wrong. We must read THË (TEHTHT). E = 3116177, H. Cf. Marathi 1, from Sanskrit V2175177 to call or challenge, with aspiration of the first vowel,
182) fill the burden of the cart i. e. the loaded cart. थक = थकिय = स्थित, past participle active from/ थक्क which is a धात्वादेश। for FIT (HŚ VIII. 4. 16).

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183) gari = 30amati ya: who is making his first run (TFN leap, gallop) when harnessed to the yoke of the cart for the first time in his life. As the bull was never before barnessed 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 an ti a: differently. Eggeri, yoked to the cart along with a new, unbroken, untrained bull. vaata v fete to feel sorry(HŚ VIII.4.132.)
184) Fiat = festi: ploughman, farmer, agriculturist, from & (a plough) plus aita (Taddhita suffix in the sense of using that as a means for achieving his object, or as a means of earning his livelihood).Cf. Subhasita : गुणानामेव दौरात्म्याद् धुरि धुयों नियुज्यते । असंजातकिणस्कन्धः सुखं स्वपिति गौगलिः॥
185) 9913-neuter gender used for the masculine according to HŚ VIII.1.34. Test, see note on st. 180
186) at Shtev = 295251750 (by Tafagra of ae and qfama of Aze). This is otherwise known as amanti, butting or ramming against the mighty sides or slopes of a mountain with the head, butting sport. Cf. faga 2, qalsiufcurarsiausi (FC)
187) The mette in the first quarter is faulty. If we shorten ता and पा into त and it will be quite regular. (सा रेवा तइ पणियाई ते चेव Fantorei 9127 1).HE = Tht or facit a kind of tree of which elephants are very fond. Het = TAIL, rankles. Cf. Marathi Hool.
188) Toft agere Trič. This is Instrumental Absolute Construction, having the same sense as the locative Absolute Contruction. See Speijer, Sanskrit syntax p. 290.
189) Cf. Weber (1881), 820 : HEMENT ETO THE FIRSHEIM भइगईदाणमहो महावणं अव महाराओ। जुज्जए ठाणं = यत् किंचिदपि स्थानं युक्तम् उचित Hafa i Any place will do or serve for their residence. or would have been better than 9976.

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190) 1 = 500EI VT to shake. Cf. Marathi Ezut, cu, EE. Cf. EzET, HS VIII. 4.396. See note on the word 7634 in st. 559.9% = 1971. This is an Apabhramsa trait. See HS VIII, 1.370 (315471 el 1)
192) GAT = 71 changes or vicissitudes of fate. The Mss. read *77 or . We must read GT FE... FE or 011 51... 8 98 or 37 577 ... .
193) a flowing = Aleaca do not waste away or be emaciated. The commentator paraphrases झिज्जसु by खिद्यरव. Did he read खिजसु ?
194) fateos = paigas unsteady, agitated, unhinged, unnerved, one who has lost the balance of his mind.
195) We should expect fa in place of 9 in the first quarter, as the commentator seems to have read (TEHETEISETA Fal). fait = fata: = 3474a: remained uneaten. fecret-courtship, dalliance.
195) mae rh 951702i-Cf. st. 248.
198) fertizat Ablative singular, HŚ VIII. 3.8. face=wall fat32 is recorded by Hemacandra as a 479127 for v (HS. VIII. 4.181.)
200) AM = Alt self-respect, fiery spirit, 72965/TUT = "7522Greate or Thaztertuta. gas = safafa. Cf. HŚ VIII. 1.64 (441907). We also get the form सोवइ.
202) Laber reads we following the Mss, and paraphrases by eft in the chāyā. It is obvious that we must emend the text into
(= 7911). Htet - huete eminence, greatness, might, strength. HET small. PLM 472, DNM VI. I17 record 477 in the sense of mg. The commentator refers to gāthā 230,where the word #TF is used.
203) For àfor Nominative plural, see stanzas 96 and 131. Tisu 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 गंजपं.by विगोपकम् which perhaps stands for विगोपनम् and means humiliar tion or confusion (6919.). Cf. Flau in găthā 153. For the idea in the stanza compare stanzas 131 and 260.

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204) ° जुज्झमाभिडिए = जुज्झे आभिडिए. The Locative termination of has been dropped here and a euphonic inserted between the two words (we may call it on the analogy of the in Prakrit). HS. VIII. 4.164 mentions there for ✓. • Cf. Marathi भिडणे. पहर = पहार = प्रहार; माईद = मईद = मृगेन्द्र, the former according to HS VIII. 1.67 and the latter according to HS VIII. 1.44. Gore suggests the emendation 'माइंदगई दजुग्गमावडिए मृगेन्द्र गजेन्द्रgafaa, 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) गयकुंभवियारियमोत्तिएहि = वियारियगयकुंभमोत्तिएहि, with पूर्वनिपात of कुंभ and परनिपात of वियारिय. The तृतीया in 'मोत्तिएहि is करणे तृतीया and not उपलक्षणे तृतीया as supposed by the commentator. जंगलं from Sans krit जांगलं flesh. किंगर = किणिज्जर, active voice form used for passive voice form. Cf. st. 241 where fe is used in the sense of
.
206) = Häla 119, where the reading is for and 'जो मत्ता or जोवणुम्मइया. Cf. stanzas 207, 209, 210 and 211. उम्मइया = उन्मत्ता or उन्मादिता. दंप = उल्लिखन, त्वक् or त्वगुतकर or तक्षण shavings, parings, carvings, thin slices or shreds (of the bow).HS VIII. 4.194 gives ¿as a धात्वादेश for Vतक्ष 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) = Hala 120, where we have the following readings: उक्खिरपइ for ओ खिप्पइ; गेहूंगणाहि for गेहंगणाउ; उवह धणुसंपरिंछोली for घणुस्योपरिछोली. मो = अहो interjection of surprise. See st. 324. सोहाधेयवडाइ ध्व may stand for सौभाग्यध्वजपटानि इव, or for सौभाग्यध्वजपताका इव. 'पढाया इव

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पडाव > पडाइ व्व, य being changed into ३. धणुरओ परिछोली is to be explained as follows: धनुषः रजः सदृशानि यानि उल्लिखनानि (strips, chips, slices, shavings) if: -a mass of the tiny (thin, fine) shavings or slices of the bow (सूक्ष्मकणपंक्ति:).
208) पड़ पड़े = पतिः, shortening of ई metri causa. जुवाणा युवन् in Sanskrit becomes जवान according to HS. VIII. 3. 56 (पुंरुयन आणो राजवच ). Did the commentator read खिज्जति instead of झिज्जति in the second quarter ? झिज्जति stands for क्षीयन्ते क्षीयन्ते can assume the form खिज्जंति in Prākrit according to HS - VIII. 2. 3 (क्ष: ख: क्वचित्तु छझौं ). But झिज्जति can be rendered only by क्षीयन्ते and not by खिद्यन्ते Even if the reading before the commentator were faf, in the present context खिज्जंति must stand for क्षीयन्ते and not खिद्यन्ते.
202) वाहवाणो Nominative Singular from वाहजुवाण ( व्याधयुवा ). धणुलिह = धणु + उल्लिहर, the उ of घणु being dropped according to HS. VIII.1.6 (लुक् । वरस्य स्वरे परे बहुलं लुग भवति ।) चड is mentioned as a धात्वादेश for / आरुह् at HS. VIII. 4. 206. Cf. Marathi चढणे. मेल (मिल) is a धात्वादेश for according to HS. VIII. 4. 91. उम्मिल = उन्मुञ्च् to drop down, to let fall, here used intransitively in the sense 'to slip or fall down'.
210), an Apabhramsa trait. Cf. st. 131 where is used as Genitive Singular form (=). According to HS. VIII. 4. 336 (डसेहेंहू), the Ablative Singular form ought to be करहे or but we have here the form according to HS. VIII.4.329 (taciaj tact: aridsqøst 1). fargevisfaderyet – Age (yo) mekanı a seydi a 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 fat does not occur in Sanskrit and appears to be a pseudo equivalent of fas ( = विस्फुटित or विकसित).
211)
thanks to you, because of you, i.e., because of the powerful fascination that you exercised upon your hus

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band--the hunter of wild game-he became enamoured of you and began to dote on you so much, that he lost his physical sta. mina and could not use his bow to kill wild elephants.
212) = Hāla 173. TEM is recorded in PLM 294 and DNM VI.58 in the sense forces a plume or feather, eat from the + * (Taddhita possessive suffix, according to HS. VIII.2.154.) meg =
= taken, derived (obtained) from i.e. made out of. The commentator explains the reason of the proud bearing of the EM1494, as follows: During the time that the hunter stays with the 211494, 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 69744 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 8274714 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. APA - A moving with heavy, dull steps ( = 348T). 306 is used here in the sense of भालस्थ-a case of भावप्रधान निर्देश. This stanza is quoted by Mammata in Kavyaprakāśa X as an example of patiear. The re ding adopted there in the second half is : garaget acfi afthree Fog (or EET) I
214) Supply वि after मयचम्मपरिगहो. परिगह = परिग्रह a collection or stock-fevera Efa ARTE:
215) The deer's fascination for music is proverbial in Indian literature. Cf. रघुवंश XVIII.13. : सकदविविग्नानपि हि प्रयुक्तं माधुर्यमीष्टे हरिगान ग्रहीतुम् !; मालविकाग्निमित्र III मया व्याधगीतरक्तया हरिण्येवाशङ्कितयैतन्न विज्ञातम् । ताण चिय area yui = aro stojatie fara i.e., fat is used in the wrong place (FA).
216) This is the utterance of a deer.
217) geo la H ATI = tu guat, hatchai, h, i, it ✓ F to be enough, to be over, to come to an end, is to be traced

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to the Sanskrit root (45) to go, to move. The sense of the Prakrit root appears to be only a metaphorical extension of the sense of the Sanskrit roor? (). Ct. Marathi tu, dva, to come to an end, to be finished, to be over. 9.7
= FT TOT 11331 (6414:) = ut la 27 (or do it). i = 077:, che neuter gender being frequently used in Prākrit for the masculine. Or
ili may be equated with Gife (Hilfana). C1. HS. VIII.1.271. This is the utterance of either the male deer or the female deer Supply अम्हाणं after दो.
218) fs = re pierced or wounded.
219) Here we are told how a number of deaths took place hy a sort of chain-reaction. It must be supposed that the hunter's wife had gone to the forest to witness the game shooting (9791). PE = TE] See HŚ. VIII.1.22 (GT1 ). = gfiali, past participle from मुक्यइ (= मुक्तयति) which is a denominative verb from the past participle € (=#*).
220) de rechteffiT is equal to actife967°ETTwith peranta of 30 ga = safe= greatly blooming, expanded. According to HS. VIII 4.223, v gode is a substitute for vegg. Or 3ds may be eguated with 307 () excessively, extremely, (that which has crossed the beach or coast, hence excessive). BERTET
= excessively charming. facia415 = aa faarfer pleasures, merriments enjoyments, luxuries. खुडुकति, खुडुक is mentioned as a धात्वादेश at HS. VIII.4.395 (atearátai vET79) without indicating the original Sanskrit. The PSM gives the sense toa eit ATE ZH77, to rankle in the mind like a barb. The commentator paraphrases get by
Hafa. The word t hat occurs in Hāla 216. Weber (1881), p. 84, discusses the word gefashi, which is explained as tualet by the commentators on Hāla. Weber seems to suggest the sense "stiffened” (exhausted, tired out) for the wor d.
221) kes a certain kind of tree or shrub growing in deserta regions. Filter a thorny plant growing in deserts. The leaves of both the ute and #ic plants. products of desert-regions, are relished by camels. The camel's fondness for thorny plants and trees is proverbial in Indian literature. Cf. Arregler, 1.28 : factaat alan yang hadi: falch i Title = 957 a bud. 950€ also means -193737, sound produced while eating or chewing somen
V.L.... 29

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VAJJĀLAGGAM thing. See HS. VIII. 4.423. qufafan = gut + 274fFF IF ( = 217) is an indeclinable. But here the Locative singular ending fw is added to it. gefin is as good as (Locative singular form from the indeclinable 377). See note on the indeclinable form feed in stanza 150. Cf. the form or in stanza 671.
222) a = get i repeatedly, again and again. Or goreet may be taken to mean 31481 excessively. For IEĦ, see note on stanza 122.
223) We must obviously read of eit in place of FEET in Laber's text. The first half of the stanza is a long compound being an adjective qualifying Thunderstood.—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, Pilu leaves and Karira buds. (Cf. stanza 221 above). It is experiencing a nostalgic feel. ing. If now it is really far away from the Antarti-the desert-region. (see stanza 222), how is it that it is described as drying up with its sighs the tip of Pilu-shrubs ? Are we to suppose that there are Pīlu-shrubs even in places away from desert-regions and that the camel dries up their tips as it stands near them with its neck reaching down to them, but recollecting all along its former asso. ciations with the desert-regions? 794 fw-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 aftamagadj. elem 15 is equal to 31 fraagad ( = 347789qhh ) without even so much as tasting it. HS. VIII. 4.258 mentions चक्खिय in the sense of आरवादित. चक्ख is a धात्वादेश for / रवद् or / स्वाद to taste. According to Weber 779 is connected with the Sanskrit rootte 11.P. to eat. cf. Marathi graut.
224) ता = तावत् to be understood in the sense of अपि तु but. #1 = #1 real. See HS. VIII.4.132. = Tiara manage to live, continue to live, keep yourself alive. The MSS read #rafie ( = 34427:) (Nominative plural). The commentator too follows the same reading. But it does not make any sense. We must obviously emend अक्कमरुस्थलीइ (अमरुस्थल्याम् ) (Locative singular), or अक्कHay ( = 3:) (Locative plural), 37857546 = B erat AETAEFTA
thorny cactus. The Harten referred to here is only the ordi

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nary desert, which grows 57 (sun-plants or cactus) and not the native desert of the camel, which abounds in these and mate trees.
feu from * to move about grazing and hence to graze, to feed on grass, leaves etc.
225) #fo = fa, 'O friend', said by some one to his or her female friend. किं चि वरं तस्स जं दिटुं-तस्स is to be equated with तेग i.e. FETT, whatever is seen or found or thought by the camel to be somewhat good at first sight. We should expect in the place of it. Va from Sanskrit 13 ( = fagla) to spit out. Cf. Marathi
Fri faras = afaan = arata. For v228 see note on st. 223. 97. 445 zaaj tasting or trying hundreds of trees in this manner. The cim nentator wrongly renders चक्खिउं by आरवादयितुम्. It ought to be 311711.See HS. VIII, 2.146 (97ETATIEI:), which prescribes
(or 3) as one of the suffixes for making gerundial (absolutive) forms in Prākrit. CfHT=#17 in st. 261. 911 = 577 = 54 tree. The camel appears to be a very fastidious animal. The commentator's remark, युक्तोऽयनर्थो, अथवा यद् विरुद्धमपि यम्य जिवायां लग्नम् । कोऽधः । यामै यद् रोचते तदेव परम् शी भावः ।, purporting to hit upon the exact idea suggested by the stanza, is obscure. According to the commentator the stanza contains the figure 375g74zihi, in which the camel stands for a fastidious lover.
225) 900=17, lean, emaciated. DNM VI 14 records 4785 in the sense ale-sharp In the commentary, Hemacandra says : पत्तलं कशम् इत्यन्ये । The word is used in the sense of तीक्ष्ण in stanza 291. n the present stanza it has the sense of t. In stanza 537 it is used in the sense of 421(97) with the Taddhita suffix added
', without any change in the meaning. For 4719 in the ser.se of pal, cf. Marathi ur thin. It appears from this stanza that the cainel is also a native of the Vindhya mountain, although in the fã51 (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 (E1 27). 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 77199747919777 is suggested by it. So it is clear that he regards it as an example of HHTHIRI with a subtle suggested import.

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227) The commentator rightly points out the hidden import (714 Finliftigarra) in the case of stanzas Nos. 227, 228 229, 230, 231 and 234. He introduces the hidden import with the words 3401 wa:, mart: 09:,
3 914: 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. qfaziu = lite, ? being changed to according to HS. VIII.2.3 (*: : 21738).
228) FEHT = falsit excessive, abundant, teeming. In st. 173 the word faent has been used in the sense of fafan HFT PATH = järn of the Genitive being used vicariously for the Accusa. tive (tit túi). Laber's rendering FT ona in the chuyā is not correct as it does not fit in with the active voice construction 30991 . If the Genitive oft is to be regarded as used vicariously for the Ablative, we must read 7 (= 1
229) 1995 possessed of strong, oppressive, aggressive, overpowering fragrance. 5GT (Gal: 4717) unrestrained, unchecked, strong, powerful.
230) पराहुत्त rather stands for पराग्भूत. than for पराङ्मुख. See note on st. 122. HTC = 9, 3ETFH1, tiny, small, raw, undeveloped, jejune. See note on st. 202.
231) HEB = ugali. HEK + 3* (Taddhita suffix added and i.e., redundantly or pleonastically) - 41 (Abstract noun suffix). The form should strictly be reggae (Instrumental sirgular). eppur = a thin, tenuous, mcagre, spare.
232) Faeri excessively. See note on st. 248. C=Ra. The word 17 which is feminine in Sanskrit undergoes gender-trapsformation in Prākrit. See HS. VIII.1.31. $74, fly , BU HFITT, 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 orly with great difficulty. लक्खते' = लक्ष्यन्ते by direct phonetic reduction from the Sanskrit original. The normal form in Prākrit would be afaasása.
233) For Fritsit see note on st. 112. FEG @ We should expect जोए (= यस्याः ) in place of जस्स वि. Or we may take जरस वि as

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•standing for मालईवुसुमस्स वि. अपि is in any case भन्मक्रम and must be connected with famil. HS = . See HŚ. VIII.1.244, 254.
234) szita = 5:afta or appear. This is an Apabhramsa form. Cf. similar Apabhrarśa Absolutive forms: Enfeqfa (343), qarta, (373), paela (410), ala (475), gufi 487). See HS. VIII.4.4-9, 440: # gc3fa3a4: 1 fiqufiquefàufacta: (For sairastuia cf. st. 463 3713 aylēs. Cf. the form uit in st. 67. 32 (32) is a denominative from 377 ( = 3), raised up, erect. See HS.VIII. 259. HISZE FIHTCS the Mälatí proclaimed or gave a challenge with her language of fragrance (wtar 177haalfaan). 1643 is mentioned at HS VIII 4.78 as a 97747 for 1987, is the subject is 174 (smell). Laber reads We must emend this into 4731 = 4!). From the explanation of the second half of this gātha as given by the commentator, he appears to have read as follows : घर उ ज घरासमत्थो में तो महुयरजुवागो। But from the concluding remarks, which give the covert sense (3779) of the gäthä, the reading followed by the commentator would appear to be पर उजु पर गनमत्थो में एतं मयरजुवाग. Liber has given the text according to the forner and the chāyā according to the latter reading. HE
= R14 3172471, E being used in the sense of AIH. Cf. st. 191 AF TE cita 24. We could read * in place of #{ without disturbing the metie. = 5, the shortening being due to the requirements of the inetre. Cf. Additional gāthās Nos. 496*14 and 641*1. For the idea cf. friti371 XIV.52 9764174y2409170gtealeg #1241
135) 34 (or 381) = 934. See HŚ. VIII. 2-211. ATEH = lalat, cf. st. 109 and 136. zgzi, 18!?, either 'nails and proboscis' (45 compound) or needle-like sharp-pointed nails (claws) (The 57, Fire compound). This star za, like most others in the armiq, has a subtle suggested import in the manner of BATHT, some kind of 7114f algaller being suggested by the 3#THISIOTER.
135) For at af Huf-Why then do you not say so? Aletleri, the shortening of is due to metre (H$.VIII.1.4). For the idea in the stanza cf. Eduat (original) Ariffe $234feur esamte I ARETTA सरिन्छ भमर भमंतो न पाविहिसि ।। काव्यप्रकाशX.
237) ti, neuter gender used for the masculine according to HS.VIII.1.34 (Inlar: taal). Tata, this is really a neuter form (cf.

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Sanskrit o:). But it is used in Prākrit in connection with masculine words and feminine words also, just like the form afoot (st. 131, 203). See HS.VIII. 3.121. For the idea in the star za compare कुमारसंभव III.28 : वर्णप्रकर्षे सति कणिकारं दुनोति निर्गन्धतया स्म चेतः । प्रायेण सामग्रयविधा गुणानां पराङ्मुखी विश्वस्ट्रजः प्रवृत्तिः॥
238) फुलतु = पुष्पन्तु । / फुल्ल really represents Vफुट from / स्फुट् to bloom, to expand, to burst open, see HS. VIII.4.231 (स्फुटिचले:). The word फुल्ल (or उत्फुल्ल, प्रफुल्ल) is used in Sanskrit also, in the sense of पुष्पित. HS. VIII.4.177 gives फुट्ट as a धात्वादेश for /भ्रंश् also.
240) रुणरुगइ, cf. रणझगइ in st. 633 and झणझणइ in st. 327. /रुणरुण to drone, to make a droting sound. खिवइ अंगाई droops or tosses its limbs (wings). पंचावत्थं गओ = पञ्चवं गतः । पंचावत्था means death. Here पंचावत्थं गओ means मुमूर्षुः-standing on the threshold of death.
241) निब्भरकंठं = निभरोकाठम्-निभरा उत्कण्ठा यथा स्यात् तथा with excessive yearning. मा रुवसु = मा रोदी: or मा रुदिहि. / रुव = VEF according to HS.VIII 4.226 : रुदनमोर्वः। वीसरइ = वीसरिज, active voice form used for the passive, cf. st.205 where the active voice form fam is used instead of the passive fafi.cz. Or we may take part la as subject (understood) for the active verb #873. The statement made in the second haif of the stanza is not quite correct. For the fargs of separation from one's beloved consort are forgotter rot only when one dies, but also when one is reunited with ite beloved consort. Cf Hala 349 : अण्णह न तीरइ चिअ परिवड्दतगर पिअअमरस । मरण. विणोएण विणा विरमाउँ विरहदुक्खं ।।
242) जाव न वियसई-while she had not yet bloomed, i.e. before she had bloomed. ईसं 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 corsort. It is possible to get the following sense even if it 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 प्रियः पातुमारब्धा । Cf. Hala 44+ : जाव ण कोसविआसं पावइ ईसीसि मालईकलिआ। मअरंदपाणलोहिल्ल भमर ताव चिअ मलेसि ॥

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455
213) वियसंतसरसतामरसमसल - वियसंतसरसतामरसट्टियभसल, a मध्यमपदलोपी or 3114114ard (elliptical) compound. C1. 174zeina st. 275. na urita is really equal to गम्यन्ते. We should have either दियहा गमिज्जंतु (= दिवसा गम्यन्ताम् ), (Imperative mood, passive voice) or दियहा गज्जासु (= दिवसान् T7: Potential mood, active voice). The commentator seems to have read गमिज्जंतु, since he explains : दिवसा यथा तथा नीयन्ताम् । Cf. st. 244 : 3074 has
244) Cf. Weber (1881) 819. arau is explained by the commentator as आटरूषक पुष्प. The word वासवकुसुम or वासवपुष्प is not found recorded in the Dictionaries, We, however, get the word sharavil, zaraforator or Flag (5921). It is explained as colocynth, cucumis colocynthis, a wild bitter gourd, in Monier Williams Sanskrit Dictionary. In Marathi is is called कवंढळ. Cf. रसगंगाधर : 5493f 9 pre chliai gera! 3477:Filcad quiga alaa rajamii ll It is not certain whether in our gatha, the garbuit plant is meant by the word 4147. The Sanskrit equivalent 37269is found recorded in
Monier Williams Dictionary in the forms अटरूष, अटरूष, अटरूपक and 4724 and is explained as "the shrub Justicia Adhatoda”; Apte: Name of a very useful medicinal plant, the shrub 12 (Justicia Adhatoda or Justicia Vasaka- 35 ahl in Marathi). #71.97> HÌ>Afà An, shortening of the final 8, metri. causa. For the second half, compare: 3197 for at HGTfO; 434fa1 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 area or alah 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 937 FOI instead of 4301 (plural).
245) मा तुंगसु is explained by the connmentator as मा भ्राम्य-do out roam or wander. Is this connected with the Hindi 7 (distressed)? If that is the case, hi le can be explained as #Tate or 71 JTpH, do not be uneasy or distressed. 1946 stup e fia faza HTET HT 046 fucent, perched on the lotus-petal. The commentator explains पंकयदलणिलय as पङ्कजदले लग. He takes पंकयदल ns a de-inflected locative singular standing for पंकयदले and णिलय as a verbal form (Imperative second person singular), from va + ai facafa) to

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perch on. = чf. ✓¶—to accrue, to fall to one's lot (ct Marathi सांपडणें).
246) दे = हे, HS. VIII. 2. 196 : दे समुखीकरणे च, which means प्रार्थनायाम् This stanza says that the Malati flower does not bloom in the autumn season. But stanza 232 (1) does associate the Malati 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
, the wandering, unsteady hummer (buzzer). ì = cifin: or लगित : = आरोपितः, अर्पितः or लापित: irom causal of the root ली or ला to take, receive, obtain, take up. C1.Hala 458, where means application or laying on. See Weber, 1881, p. 195. DNM VII.27 records 13 in the sense of a (or). Cf. Marathi at लागे. सो निउणो भमउ ज‍ भमइ - We bet, it will not be able to extricate itself from the Malati flower and wander away from it. Cf. VI.1: येन श्रियः संश्रयदोषरूढं स्वभावलौरेत्ययशः प्रसृष्टम् । The commentator explains the covert meaning suggested by समासोक्ति.
248) भरिऊण = स्मृत्वा / भर is mentioned as a धात्वादेश for स्मृ at HS. VII.4.74. जह सा ( कुंदलया) वि पज्जलिया - cf. st. 196 (गयवज्जा ). कुंदल याम उलपरिट्टिएण : | = कुन्दलतागुकुलपरिस्थितेन । The commentator seems to have read कुंदलयामउलोवरिठिएग (कुन्दलतागुकुलो परिस्थितेन).
249) If this stanza has anything at all to do with the bee and if the adjective बोसह... वासियंगर qualifies भमरस्स (understood), it is not clear what is meant by feff-the realisation or attainment of the heart's desire (on the part of the bee.. (=or fa). What is the heart's desire on the part of the bee, and how is it fulfilled 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 In that place a misfit-in the section on the bee (9). 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 flower is irresistible. It is possible to understand of as standing for far with shortening of the in f. The pluralis puzzling. If we read it (singular), the verbal form would have to be changed into 1. We find the reading 'वेलभा for 'पियलंभा in the MSS G and I वेलंभ = विलंभ Or 'विप्रलंभ or A disappointment or frustration. In the case of a person whose body is perfumed with the juice (honey) of the Ketaki fower, 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 fragra rance of the Ketaki flower is irresistible. It is also possible to understand in the sense of f 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) the Malati branch i.e. the Malati creeper.Gore understands in the sense of cluster, clump or thicket. In the next gatha the word is used in the masculine gender. The commentator explains the covert sense of the stanza as follows: यथा कथन युवा अतिक्रान्ततारुण्यामपि गुणगणयुक्तां नारीं प्रथमोपभुक्तां न त्यजति ।
251) = Weber (1881) 755, with the variants
for
and भरते for संभरंतेहिं ढंखरसेसो is explained by the commentator as पत्रपुष्पादिरहित, shorn of flowers and leaves. Cf. Maarhi ढांक, ढांकेँ a leafless branch. बहलिमं, Accusative singular of बलिमा (feminine), abstract noun formed by adding the Taddhita suffix इमा to बद्दल (abundant), according to HS. VIII. 2.154 (aaa). The word f is both masculine and feminine according toHS.VIII. 1.35 (वेमा ल्याद्याः स्त्रियाम् )•
252) निबिड दलसंठिया = निविडदलसंस्थिता = निविडै: दलैः संस्थिता standing with tightly closed petals (उपलक्षणे तृतीया). सविसेसं = सविशेषम् = साकल्येन fully. The commentator explains the suggested sense as follows: इदमैदंपर्यम्। यथा कश्चन कामुकः कांचन अनवतीर्णतारुण्यां कयाचन युक्त्या सुरतक्षमां विधाय ́aguajad, a fagnt wàfefa |

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253) इयर = इतर other i.e. inferior. The commentator Ex. plains the suggested sense as follows : अयं भावः। प्रधानस्थानस्थितां निबिडकुचयुगभरनम्यमानमध्यां मध्यवयसं नारी रमित्वा ईदानीम् इतरनारी: कामयमानो न लज्जसे हे युवन् इति उपालम्भोक्तिः।
254) The commentator explains the subtle suggestion in the stanza as follows : सर्वगुणपरिपूर्णायाः कान्तविश्रान्तलोचनायाः सुरते सुखीभूतहृदयस्य यूनो हृदयं सामान्यनारीरतं यथा नानन्दयति तथा केनचिद् उच्यते ।
255) गहण = गहन a thicket (of trees). There is reretition between q and 700. It is possible to understand qui 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 Afh as a de-inflected Nominative singular form (= सरिसो) (a लुप्तविभक्तिकनिर्देश) qualifying तरू as an adjective.
256) जं यत् = यदा. तहदरसेण-तीसे अमरतरुकुसुममजरीए लद्धो रसो जेण, सो तरुद्धरसो, तेण। संकप्पो कओ = संकल्पः कृतः। संकल्प-resolve, restrictive, privative resolve. The bee imposed upon itself a restriction regarding the enjoyment or tasting of other flowers i.e, dismissed from its
mind the thought of ever tasting any other lowers. In अमरतरुकुसुममंजरि, the final short s has been substituted for long ई metri causa.
257) धवल (addressed to the swan) oh pure, white one ! कि तुल्झ. supply itri, what has happened to you? Cream may be taken as a भावप्रधाननिदेश, standing for वलता, ard further as a de-inflected form (लुप्तविभक्तिक नर्देश), so that किं तुज्झ धवल = किं तुल्झ धवलयाए- what is the use of your spotless purity? The commentator explains : (हे) ६वल किं तव कथ्यते--what shall we say to you, ch pure, white one? ता= तत् then. कत्थ = कुत्र, used in the sense of बुतः (why) or कथम् (how).
259) argfesar a small river, rivulet. Cf. Marathi 3180. See stanzas 105 and 261. उच्छलिया = उछलिता (from उत् + Vशल 1.P. to go, to move.उच्छल to rise up, to swell, cf.Marathi उसळणे)-bursting, swollen, being in a spate, flooded. सविस्थरा grown in its breadth or expanse. The commentator reads पउत्तरा (= पयउत्तरा= प्रचुरजला)which he explains as चलहुजला. ____ 260) Cf. stanzas 131 and 203. The commentator's remark 217811 Staat is obscure.

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261) aquiferunaafcal SAITAI 97 STUDENTI salar (936l, sfeert tremulous, unsteady, moving up and down) RITT
gafas MateCATA I aar 987 affA7 at fa / The commentator takes the word beter to be a noun (wave ?). 731 = 29 = 4a, with lengthening of 3 into Fi metri. causa. See starza 7€4 where the fair Eet is, used. It is also possible to equate qat with 77: dumb, speechless. The commentator understands this stanza as indirectly addressed to a 914h, who after enjoying the company of a beautiful and cultured lady. subsequently transfers his love to an inferior woman.
262) Po let čFi) really stands for taia, a ciow or crane. It is rendered as frog by Dr. J. C. Jain on s. 52 ci his History of Prākrit literature (Hindi) (1961). ISM gives the sense as fafazių. Better to read you fe than u. 1-The duplication of fi in his according to HŚ. VIII.2.98-99.
263) APRİNT = fit : = oznaat: 1
264) HTTo = Faizdo=4899*a with heart and soul, without sparing any pains or efforts. 349 stands for 34, with 4 first. shortened into and then changed into 4. C1.517H (st. 474) standing for पुत्तिए (Vocative). Or अस्थमिय (= अस्तमित) may be regarded as a deinflected form (लुप्तविभक्तिक निर्देश). CI. बीयदि यह in stanza 325 and अंचल in stanza 369. Or 3fingalaa may be taken as an irregularly formed compound.
265) A9% =(1) 77, (2) 2a. ecas = lend, see HŚ. Vill-4.256. (TEāca:), qafostalowapat free from the reproach (censure or blan e) of vanity or overbearing pride. 979 55 = 79714, Potential partici. ple used as a noun in the sense of farai.
266) When the moon is there, what is the use of numerous stars? They are redundant. When the moon is not thuê, 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 facile ( = fåglardan ta). 9301950, a FAIETTET compound.
268) हरसिरतिलओ the distinguishing mark or ornament of Siva's head. The commentator seems to have read freznfica (=

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=
त्रिभुवनतिलकः) the ornament of the three worlds. दसिया = दसिय (दशिकाम् = दशाम् i.e. दुर्दशां or दुरवस्थाम्-a deinflected form (लुप्तविभक्तिक निर्देश ). समग्रहए = समीहते = कांक्षति, प्राप्नोति, भजति, कलयति. वि is भग्नक्रम and should be connected with (f). 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 (द्वैतीयिक: = द्वितीयासंबद्धः)दतिया वि समीहए 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 (qateoftua argija-fù anîgà apofa, लोकेभ्यः इात शेषः 1).
269), ✓ has been recordad at HS VIII.4.55 as a for the root fast I, IV, and IX conjugations, which means to hide or to be concealed लुक्क perhaps stands for लुप्प ( लुप्यते ) which means to disappear, vanish and then to hide.
or
270) The word means The PLNM 193 and DNM Vil.24 record छल in the sense of छप्पण्णय and छलिय ( = छलिक). छेक - छेय-छेयल (with स्वार्थिक suffix अल्ल) - छयल-छलAccording to Weber (1881), p. 384, 3 is not to be phonetically connected with, but with (9). Cf. Marathi sly, wily artful, si castic, satirical. is found used under HS.VIII, 4. 412 (सवंगछडल) in the sense of छायावान् (रूपवान्, कान्तिमान् ) ( छाया + इल्ल, possessive suffix). Pischel compares Marathi fer handsome, graceful, which however seems to be connected with 34 (+ €). In the present section 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 in st. 281. For the sense of a in general see Dr. A N. Upadhaye's monograph-Chappannaya-gahão or the gathakosa, Journal of the Oriental Institute, Vol. IX, No. 4, June 1962 p. 387-388.

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271) Hivizi = 7 H at = qiralfeti I crooked, clever, ingenious remarks, which have a subtle, suggested sense concealed behind the apparent sense. वक्रोक्ति is explained as वैदग्ध्यभङ्गीणति by कुन्तक, author of वक्रोक्तिजीवित. The commentator renders वंकमणिय by अन्योक्ति, which means the same as वक्रोक्ति.
272) die u = vifus =5647, suffix of the Gerund added in the sense of the Infinitive. C1. 6f639 ( = yfés) (st. 31), 27307 ( = 418), Eft:17 ( = EiE) (st. 677). fçë -knows how to make clever, witty, suggestive, crooked remarks and also understards the hidden sense of such remarks made by others (जंपियमत्तं च जाणए अत्थ)
273) Safa?t = **f$it: = °34ar:, assailed or overpowered by i.e. in possession of or endowed with. Gore: passed over, disregarded, not favoured by, great forture. 3117 TT = STÅ UTHT: 1 आपदम् >आवयं>आव: (change of य into इ)>आवइ (with elision of the tinal nasal). ETA mentally unwell, restless.
274) Cf. HAYAT 172472431414474€ TTTATTET Hate de aceasta HETERTIFI! Here the word 37 is obvicusly used in a bad sense, namely, cunning, tricky, wily people, full of deceit and doubledealing.
275) Apabhramśa form. Cf. st. 54 and 278. Hata च्चिय = सरिससरिसा सिंचय, with anअनुस्वार after the first सरिस 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 likely to have anything to do at all.
276) कहवि in a wonderful manner. सत्भाववाहिर foreign to, divorced frem, lacking in sinceriti. For a similar use of amfeta see st. 158. सीसेहि घुमति are honoured and chaired. बुद्धभ is the धात्वादेश for vare in the passive voice according to HS. VIII. 4.245. a£>
a>30173978.7 is ordinarily changed to in Prāk rit (HS VIII. 2.26), but here it is changed to 3H as if the original form was to
277) Ázo to deceive, outwit, defeat. 231 = 771417 according to the commentator. For feetcai cf. fegzaal, Additional gāthâ, 551*1, p. 262.
278: We must obviously read å a reggo ior iz fagmur.

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279) Here the word watjujal--magnanimous is used as a qualification of the admis.
280) For बहुकडकवडभरियाण cf. st 61. पिडे पड:.--comes or falls under the influence of, Teilha according to the commentator, füs stands for five according to Laber.fque 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 fos with fua (hox or basket) and explains it as pogl, laat. The PSM quotes the following line from 941#(176): at ar dur th 17 HE पिडे पडिओ. Cf. गोयरे पडसि in st. 281.
251) 73474M = TEHA --shrewd, clever ones. See Dr. Upadhye's article on Chappaņņaya- gāhāo, mentioned in the notes on st. 270. The exact sense of 172 gr.#AT is obscure. This is rendered as उत्फ वृषभदाहैकमण्डिता by Laber. The Ms.C reads थोरवसण
rell, which yields some sense at least: adorned i.e., branded exclusively with the burns (F12, cf. Marathi 92%) of great calamities. The commentator paraphrases: ayat AliEat, where उत्सृट appears,to be a corruption for उत्कष्ट,which renders थोर ( = महत्), **= *£# with very great difficulty. Cf. st. 437.
202) Cf. Weber (1881) 883: #1 gra acufunt 793 gra 33 STUTI Fanu a fujai af oral stuifà 1). We must obviously read al for all! (Laber's reading), which offends against the metre.
283) stajaotatuto even by a passing, cursory, casual glance. कारिमउवयार artificial, empty formalities or courtesies. कारिम = कृत्रिम. For the krt suffix z7, cf. Pischel, Grammatik d. Prākrit Sprachen, p. 407, $ 60.
284) Cf. Weber (1881) 720 where the reading is Razzle ga दिट्ठो सरलसहावाद जं न आलत्तो।
285) TH is the fifth note of the Indian musical scale, the others being 757, 7TH, Tratt, 4774, 497 and foryla. It is supposed to be produced by the cuckoo. (Cf. Nārada : qez aia airea alfacit fifa
HI). This fan 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. Ý A also means 1971, 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. Manfaa 1 : gafilezam and X : 6747fà aar a afea 517334 ! For the disquieting effect of the 924 note of the cuckoo on lovers cf. Kumārasambhava III.32, Raghuvamsa IX.41, Siśupālavadba VI.8, Parvatiparīņaya III.3. Cf. also Vikramorvašīya IV. 11:rat कामिनो मदनदूतिमुदाहरन्ति, मानावभङ्गनिपुणं त्वममोघमाम् ।
In the present section, we have reference to the FAAT (ihat) produced by the cuckoo, though the word starts is not used. In stanza 286 we have the mention of VAATIT, in st. 289 there is the mention of die 1947 (T4: 49411211:), while in st. 290 Jaana i.e. song in MFACT is mentioned it is not, however, certain whether the autat in st. 288 refers to the 9note of the cuckoo or to the 171871T sung by a human being.
In stanza 28., the adjective rata "gurgling" implie friction and hoarseness. The 478 note uttered by the cuckoo is extremely smooth and anything bit hoarse. So Raia hardly fits in with the 478 note of the cuckoo.
286) arcas EF (1) beautiful with high-pitched sounds, 2) sparkling with the jet black colour of the pupils. 4002777 (!) reaching or falling on the ears, (2) reaching as far as ie. touching the region of the ears. Cf. (T*T IV.13). acari Forestitor's Tafot includes all also, a case of style, with retention of the feminine form instead of the masculine.
287) Macieir musical melodies based on combinations of different musical notes. A (A1A) means a particular combination of notes forming the essential skeleton or framework of a particular melody. In this stanza the word 474 is used as the name of a particular melody (<1) in music and it is contrasted with other HTMs 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 178 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 (Begulaato), war giving out sighs

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which were the result of very acute and prolonged mental açony' (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 1940IT (VZHATTET = 4247147. ATTAT)? In other words was the lady in question humming to herself the musical notes of the 1941 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 157 note of some cuckoo perching on some nearby tree?
289) may stand for 144 or id. in the latter case, we must supply vi( = 17) beit re 77841. (al) 27 821 du afgail FAI Hafingat Hari: = fafaar: 1 Here 4472iu refers to the 4 pata which was being beautifully rendered by the lady in question.
290) Here पंचमगेय means the song in the पंचमराग. पंचमरागे निबद्धं गेयं पंचमगेयं । C. माहिष दधि सशकरं पयः कालिदासकविता नवं वयः। पूर्णचन्द्रवदना च Eflf Hit Frequeia 701: 11 #-For the passive base gah from fly cf. HS. VIII.4.243-244. See st. 321, 352. See note on st. 352.
291) FH111771-HATI (=-114) qrie ( = 9720) ga ali HAT01797901.97is a 1992 faze standing for "1677. 475 means thin, sharp, incisive, trenchant (dem). F11497717-endowed with a sharp, piercing quality (power.) The commentator's dissolution of समाणियपत्तलाइ as a कर्मधारय compound is not satisfactory, since the sense of Harita as qualifying 27427 is not clear. Does it mean'turned or focussed on a particular object'? It is not clear how 311721997, 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 असियसियाइ with असित-शितानि where sfera means dark and fora means sharp ?
292) 26724 = 977.4 (4235 or 26197 in Sanskrit) tremulous. HCM = 20 twisting or twitching (literally, break ing). Cf. Marathi मोडणे to break.
293) EHHEFża blooming or dilating forcibly (Chału). TEA ( =THH) means force, vehemence, haste, violence. For foraz 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) आयष्यपूरियसरो-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 धषि वा, कर्णपूरीक्रियताम् भाशा मौव्या वा। (हर्षचरित). Cf. यत्र पतत्यबलानां दृष्टिनिशिताः पतन्ति तत्र शराः। तचापरोपितशरो धावल्यासां पुरः स्मरो मन्ये ।। (काव्यप्रकाश X).
295) क्लयलोयणा य फुरती य मयणालसा य वलियलोयणपुरंतमयणालसा। बलियाई 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, successicn (राजि or पङ्क्ति ).
296) एमई is an Apabhramsa form for एवमेव. See HS.VIII.4. 420, where his recorded as a substitute for vaha in Apabhramsa. एम्वइ has been here further weakened or simplified into एम. एम.-- even as they are i.e. even in their natural state, unadorned with collyrium. We must obviously read afa in place of are which is found in the MSS and in Laber. Cf. the reading पियहि for पियसि in st. 545. Or are here and faufe 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 त्य into & is puzzling. cf. HŚ 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, सजणो and मज्झन्थो and नजति (= शायन्ते) after रिउणो. चउविहाचउविहाई. The Nominative plural form 7afcant is reminiscent of Vedic forms like बना (= वनानि) etc.
299) वडिल (वहिल in Laber) is a Desi word in the sense of अधिक, more serious, dangerous, destructive, fatal, pernicious. DNM
VII.29 records वट्ट in the sense of गुरुक. वडिल is a Taddhita form with the addition of the भवार्थ suffix इल (इल्ल), added here pleonastically (स्वार्थे) to B. CC. HS.VIII. 2.163 डिलड्डुला भवे and VIII. 2. 164 स्वार्थे कश्च
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 चउठिवहा in st. 298. अम्ह = मम. HS VIII. 3.113 lays down as the Genitive singular form of the first person pronoun.
301) = (1) firm, hard (2) obstinate, hard-hearted, stubborn, stern. # = (1) joined together, touching each other (2) standing by one's friend under any circumstances. Hef= fa (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. तम्वनयाः स्तनयुग्मेन मुखं न प्रकटीकृतम् । साहित्यदर्पण X ). ( 2 ) having an abominable look (the privative particle being prefixed in the sense of Gnaw). Hits = gfte (1) curvaceous (2) crooked. ma in the middle or central part or portion. Laber renders this by star: Cf. Additional stanza No. 312 8, p. 240, and the explanation in the commentary on that stanza. ff, 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: : may: :) But it is difficult to see how the dark-brown central portions of the breasts could be described as invisible, ar f न मायंति, cf. stanza 301. सप्पुरिसमणोरह ध्व, 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) the horizontal bar or beam of a weighing balance. समा level, symmetrical. उन्नओ = उन्नत an exalted person. The commentator's explanation of as is not satisfactory. 4, see st. 301, (1) contiguous (2) joined in friendship or amity,

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loyal. Salsa (1) free from drooping, not hanging loosely (2) free from blunders or moral lapses. सत्यहाव (1) स्वस्थभाव compact or firm (2) self-possessed. Aufgai (1) protuberent (2) ready for fighting.
304) 3744 is paraphrased as 974 by the commentator. The 27291 3744 is not found recorded by Hemacandra.
305) 9 (1) firm, solid, dense (2) cloud.Atol = Rigid 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) 37a, this word is recorded in PLNM 567 in the sense of उद्वेष and in DNM I.127 in the senses खिन्न, शून्य, भीत, उद्भट and
24. In the present stanza it means -prominent, swelling, while in stanza 307 it means ta or ifta perplexed, nervous, dismayed. B -{ata (Pratay for vaul to roll or dangle) + $T, FI suffix in the sense of acted] =maits. QA = Teitti tumbling down (adat).
307) Cf. Hāla 671, where the reading is efeqnit for sfaat. Cf. 4174129 1.40: Foari 918 aut search I F 27417Agel flet 2017 TAFT. प्यलभ्यम् ॥
308) = Hāla 395, where the reading in the last quarter is दरुग्गअं चदबिंब व. अज्झा, the commentator paraphrases this word by starafa: an adult, grown-up lady. Cf. st. 313, 439, 679 etc. The Gāthāsaptašati reads 4531 = 3779). DNM 1.50 records the word Hal in five senses :(1) set an unchaste woman,(2) JHT a beautiful woman, (-) 7991 a newly married woman, (4) anvît a young woman (5) 897 this woman. The commentator on Håla as quoted by Weber (p. 100 of the 1870 Edn, says : 3463717643 azt surteniat ada The word stil 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 3571 is derived from 84. It is likely that the word 3531 used in the Vajjālagga and recorded in DNM really stands for 2471 and represents the Sanskrit word 37721. 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 अज्झा is rather to be connected with आढय than with आर्यउच्चरिय = उर्वरित, उद्धृत, अवशिष्ट, residuary. DNM I.132 records उवरिय in five senses : (1) अधिक, (2) अवांछित, (3) निश्चित, (4) ताप, and (5) अगणित, In st. 316, the word उद्धरियं and in st. 388, उच्चरियं are used in the same sense as उच्वरियं. For उच्चरिय-being surplus, over flowing, super-numerary, extra, cf. Hāla 377.
309) पसयच्छि = प्रलत्यक्षि । प्रसती इव अक्षिणी यरयाः सा । Whose eyes are large like the palms of the hands. gara f. means the palm of the hand stretched out and hollowed. See Nitisataka 45 : परिक्षीणः कश्चित् स्पृहयति यवानां प्रतये । 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 hy aparte in both the places. अमया = अमृतौ i.e. अमृततुल्या by लक्षणा. The commentator explains : तव स्तनौ शीतलत्वादगृतमयाविव । Did he read अमयामय व ( = अमृतमयाविव), अमय being read as 3791 metri causa? Laber's chaji sira (317.21) 7177 does not make any sense. The commentator's reading 3777271774 22 (= 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) समृगो accompanied or characterised by the deer. चक्कलया = चक्राकारी, वक्र चकचकल, with the Taddhita suffix ल added in the sense of सादृश्य. किविणभत्थणविमुहा = कृपणाभ्यर्थनविमुखौ averse to entreating miserly people. The exact sense of this is not clear. Cf. st. 302, where the breasts are described as किविणदाणसारिच्छा. Perbaps 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 संवत्त, to which इण seems to have been added as a pleonastic (स्वार्थिक) suffix. Or सवत्तिणा may be a corruption from सवत्तिया (= सपत्नीका). Better to read दुरे व्व instead of दूरे वि. Cf. st. 619, for a similar idea. Cf. कवीन्द्रवचनसमुच्चय, 308 : आस्तां दूरेण विश्लेषः प्रियामालिंगतो मम । स्वेदः किं न सरिनाथो रोमानः किं न पर्वतः।।
311) तारिसं = तादृशम् of that kind, i.e. once so gorgeous and prominent (ostentatious).

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312) =Hāla 268, where the reading in the last quarter is : Refogafin 11714. Supply (277) after 8- JE HETOTT fa quiet font, acts 8 77 1 feat = EC# (1) on the bosom (2) in the heart or mind.
313) faz = 59. See HS. VIII 2.182.
314) 27 is mentioned as a 99ca1 by HS VI11.4.395 : 7787761AT ETETTY: 1 v 34 means to exert pressure, to squeeze, to compress (= v autea). Cf. Marathi žqui, arqut, 7197 199 HTüt. Laber reads: iye Halt 54; but we must read igírat 67 (
Scanizā) as is clear from the explanation given in the commentary. By fart marks or impressions of the fingers. चिहुर = चिकुर, क being changed to ह according to HŚ VIII.1.186.
315) This stanza is found quoted in the Kavyaprakāśa X as an example of the form a f (azare 34dar avat), with the reading पत्तणछाया (= शरीर छाया) for बाहुलयछाया. रेहा = रेखा line, creation, handiwork. His explained by the commentator as atgal na young lady who has not borne any progeny so far.
316) For a cf. the note on usafi4 in st. 308. SATİ-not ibeing contained. Cf. Marathi Hiqui to be contained. Kelas = 700. HŚ VIII.4.48 gives it as a graèa for vara to wobble, to oscillate, to sway from side to side, to be unsteady. The commentator appears to have read iais, 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) TE TJECE 748=iti, cf. #997 82, THITICU17 FI-791 BAB 1 59 = a. gala cottage, residence, mansion. itirto. = unifuat, the final long being shortened metri-causa. The Marathi word and in the sense of the human body appears to be a case of :metaphorical extension of the primary sense of the word aa (a cottage), the body being regarded as the cottage inhabited by the soul.
318) = Hāla 278. Cf. 3 goat gana 14 hit97891: / Batta Aan fanala alquaifiat 39 11 (Artemisia X). For the comparison of the thinos földs of skin on the abdomca with a flight of steps, cf. कुमारसंभव I.39: मध्येन सा वेदिविलग्नमध्या वलित्रयं चारु बभार बाला । आरोहणार्थं नवयौवनेन कामस्य सोपानमिव प्रयुक्तम् ॥

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VAJJĀLAGGAM 319) = Hala 547. सोहिल = शोभायुक्त. सोहा + इल्ल possessive sufix. HS VIII. 2.159. तरुणसुरयं = तरुणस्य तरुण्याश्च इति तरुणयोः सुरतम्। (एकशेषवृत्ति). The sutra quoted by the commentator viz सरूपाणामेकशेष एकविभक्तौ (पाणिनि I.2.64) is not quite correct. The correct sutra is पुमाम् स्त्रिया (पाणिनि I.2.67). करण pose, position, mode or posture, physical attitude in sexual intercourse. पलोटूंत = प्रवर्तमान. See note on stanza 24.
320) मरुमरुमार 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 मारय मारय ( 3 प्रहर प्रहर प्रहर)? भणतियाई = भणन्त्याः or भणन्त्याम्-भावलक्षणा षष्ठी or सप्तमी ( Genitive or Locative Absolute construction ). हहाफल is explained as rites by the commentator-throun into tremor or flutter, trepidation. Hemacandra mentions this word in his aff on HS. VIII 2.174 (गोगादयः) without explaining its meaning हलफल occurs in Hāla 79. See Weber's note on the word on p. 28 ( 1891 Edn.). It is explained as उत्साहतारल्य or उत्साहरभस by the commentators on Hāla--the unsteadiness or impatience-haste-due to over-enthusiasm or eagerness for doing anything. The sense चंचल or कंपनदशील-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 नूपरे याते श्रूयते रसनाधनिः। प्रायः कान्ते रतिश्रान्ते कामिनी पुरुषायते ॥ निम्भर = निर्भर-intense vioelnt, vehement. ___322) विभिओ= विस्मितः । विस्मित: would become विम्हिओ ard then विभिओ. We must therefore read विभिओ in place of विभओ ( Laber's. reading '. In st. 423, however, विभिअ stands for विजंभित and not for विस्मित.
323) दंतणवखयमहिय - महियं = महितम् Irudable, praiseworthy, great, admirable. निधायपढंतवलयणिग्घोस- (1) निघतैः or निधीतेषु ( or निर्धाते. निर्धाते, प्रतिनिघत ) पतन् उद्भवन् वलयानां निघोंषो यस्मिन् (2) निर्घातेषु पतन् प्रादुभवन् बलवान् ( वलय = बलय = बलव = बलवत् ) निघोंषो यस्मिन्. There is obviously a pun ! ślesa ) in the case of both the adjectives čace #aafu and निग्यायपडतवलयणिग्योस. 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 934 as standing for बलय or बलव-बलवंत- बलवत्. Or we may take a 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. सविलक्वं ( सवेलक्ष्य ) लक्खियं सविलक्खलक्खियं.
325) सरहस = सरभस hasty, unrestrained, unreserved, uninhibited, all-out. कलयलिर = कलयल ( कलकल ) + इर ( possessive suffix). The noun qualified by any text 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...सिक्कारोहिं ( हेतो तृतीया ).
327) डोर = सूत्र, दवरक, काञ्ची girdle. Cf. Marathi दोर, दोरा, दोरी, a string or rope. झणझणई, 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 ऊध्वींकृता, we must read समुभिया (समूविता ) or समुच्छिया ( समुच्छिता). धयवडाई ब्व, cf. note on st. 207. The sense of the simile is not clear. Who has vanquished Kämadeva here ? Neither the women nor the man. On the contrary it is Kamadeva who has vanquished them in compelling them to scek 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), the beginningless, highest truth in the world. (1) assuming diverse forms, (2) assuming different incarnations or manifestations ( अवतार ). मोहाणुराय ( 1 ) infatuation and attachment (2) attachment due to infatuation. af farshall we then always pay homage to it? We should rather read न खल (or नक्खु ) after किं, so that the last quarter will contain 18 Is instead of the usual 15 and will become more pointed in its
sense.
330) पियगुणेहिं by means of or through these amiable virtues, stages or phases. Since the four Js are called (steps of a staircase) there must be progressiveness or sequentiality in them. आलावण casual talk; उल्लावण sustained conversation; संग continuous association; 3 curiosity about each other.
=
331) आउन = नान्नजण जालमा अन्नजणाणं आसासहि । = ऊसासेहिं : उच्छ्वासैः) सोसियाणि सरीराणि जम्मि सो आसन्नासा सोसियसरी आरंभो । It would be better to read areîfuqaüd.§15g cf. st. 54, 275, 278 and (39.
=
332) Cf. उत्तररामचरित II. 19, V1. 5: न किंचिदपि कुर्वाणः सौख्यैर्दुःखान्यपोहति। तत्तस्य किमपि द्रव्यं यो हि यस्य प्रियो जनः । दंसणमेत्त mere sight or presence. 333) = Weber (1881 ) 829. उज्जग्गरओ = उजागरकः, cf. st. 374. विसूरणं = खेदः •See HŚ. VIII. 4.132. खिदेर्जूरविसरौं । माण = मान, anger born of jealousy, स्त्रीणामीयीकृतः कोपो मानोऽन्यासंगिनि प्रिये ( साहित्यदर्पण ) सम्भावचाडुयं - coaxing utterances due to genuine affection.
334) The sense is obscure. There is obviously a pun on the word बीओ - ( 1 ) बीज: ( बीजम् ) the seed or grain ( 2 ) द्वितीय: the other party. So long as the other party is not inspired with attachment (f) and the love is unilateral, it is astringent or unpleasant and void of sweetness. The pomegrar.ate fruit too, so long as its seeds i.e. grains do not become red (safa), does not develop any sweetness, and is astringent in its taste. Construe : एक्के पवखे ( वट्टमाणं ) पेम्मं दाडिमफलं व सकसार्थ ( होइ ) जाव बीओ न रज्जइ ता किं महुरतणं कुणड़ |
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. घक्खुराग = चक्षुराग love conveyed by a glance or by an exchange of glances. Cf. fe in Sakuntala II:

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विदूषक :-अध भवंतं अंतरेण कीदिसो से दिद्विरागो। The word चक्षराग is used in Bâņas Kādambarī p. 41 (Peterson) and Mālatimādhava VI. 15.
PETIT-tinged with eye-love i.e. 7821712477 conveyed by an exchange of glances. न नहा मारेइ is not as fatal as. विन्भम = विघ्नम mental flurry ___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 1993 ( = 1740) (form, build up ), then gasSTEVE His would be the object of 77773.
337) For the duplication of Tinerfed in this and the next stanza, cf. SEHUJUI ( st. 346, 347 ) and HS. VIII. 2.97. 39 = 967,
= id, both metri causa. The commentator's paraphrase ai प्रम न ऋजु भवति loses sighr of व ( = इव ) coming after उज्जु.
338) It is not clear why there should be anger if the dear one is सुहटिअ ( सुस्वस्थित ), living happily. Should we read मुट्ठिए ( = मुखस्थिते = संमुखस्थिते standing in front )? This would offer a good contrast to दूरहिए.
340) vfql?2l = v faga to turn back, to recede, to recoil, to be estranged.
3+1) 918 is either Locative singular of 2187 ( = 914 ) or Instrumental singular of 91311 ( = 212 ) >71891e> arg. AT HET PETITE H etta eruit, (cf. st. 782), abode of hundreds of happiness i.e. endless happiness. = era: in Sanskrit, with elongation of Fit into ar. See H$. VIII. 1.44.
342) input = Hafea: or failea:. The root op (la, refa) means to injure or distress. HS. VIII. 4.150 records 75 as a 275713 for the roUL GT (IV. P.) to be confused or disturbed. See note on st. 351. 713 flattery, wooing, flirtation. F4291777 950 चालिरो जो दवग्गी तेण सरिस जं पेम्मं तेण । चालिर = चलिर ( = चलनशील or चंचल), च being lengthened metri causa. Or 9galfent may be taken to mean 529 ( briskly moving ), 4 or 515 meaning brisk or agile, cf. 925. 977907 713 arka gausite and after that I Cf. st. 444.
243) ददृढहयलोए = दडढहय involves tautology, समप्पिवि-This is an Apabhramśa form of the gerund of the root #T. See note on st. 234.

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34.) = Weber (1881) 746. af 49147 a crow on a sea-faring vessel or ship. This is the same as fantailai in Pāli literature. Rhys Davids ( Pāli Dictionary, published by the Pali Text Society, p.158 ) explains famili 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 drahth Figur is found in atafiela, 7777771, azett, $31, p. 255 ( Bhagwat's edition ). pa gook मिक्खु, सामुदिका वाणिजा तीरदरिंस सकुणं गहेत्वा नावाय समुई अज्झोगाईति । ते अतीरदक्खिणिया तीरदरिंस सकुणं मुंवंति । सो गच्छतेव पुरत्थिमं दिसं, गच्छति दक्खिणं दिसं, गच्छति पच्छिम दिसं, गच्छति उद्धं, गच्छति अनुदिसं । स चे समंता तीर पासति, तथा गतको व होति । स चे पन At wala 7 Tafa, aga ar 9691Teafa i The atatia Histu in this passage is the same as the दिसाकाक of the Jataka and the बोहित्यवायस of the Vajjālagga. The passage quoted above from the stafashila clearly explains the function of the thea şi". The Commentator Ratnadeva merely says : 747 91791ā feat arat 1797439151 31591 aža स्तम्भादौ विश्राम्यन् जनं हासयति, but he does not explain the exact role played by the offergal45. 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. Syādvādamañjarī, 19, F. W. Thomas, p. 125, foot-note 9. The word altefira securs later on in st. 764 in the sense of aagufisa (naguita or 9991714 ). Weber ( 1881 ). p. 402, equates the word atera with Sanskrit aft?, the 34 in a being changed to 34 as in the case of 47 ( WA ), gögt (alia ) a&ata (215) etc. See HŚ VIII. 1.61-64. The DNM VI. 6 records the word altera in the sense of प्रवहण.
345) 518 should better be equated with zia, than with aja as done by the commentator. qd A1FAT --when pride (haughtiness, jealous anger) has gone away i.e., disappeared. Ara arises only when there is love between two persons. When love comes to an end (2 ) there is no question at all of the emergence of 517. On the contrary, the #17 ought to subside. Even ad can be justified as follows :-"when AFF or jealous anger has asserted itself (stat), when real affection and gocd disposition have disappeared and their place has been taken by jealous anger, atat kind

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of love can that be, which is practised by request ?" Ch. st. 340g. APUTO qaFuta 4... felang JAVI PO is recorded at HS. VIII.4.177 as a argiaa for V** PE is used in the sense of fofgar (past participle active) ( = 17) in Hāla 93. Weber says that it is past participle from fee which too is recorded at HS. VIII.4.177 as a 47912h for: VÅRT. Cf. Marathi ftizoi.
346) Pago 2016 = EÊ Baieta. The present participle active (317) with the privative particle 3701 prefixed, is used here in the sense of nomen actionis, liks the past passive and active participle in Sanskrit and Prākrit. (See Fānini ]]].3.114: rytas Hà 7:).
347) = Hāla 236, with the readings 47.87 for aleat and helySafers for ETUGHTEÚ. In HTEN, HUH stands for 2147 with shortening of 371 into 34.
348) Hāla 53. On qezas farcitata, the commentator on Hala says : श्रुते अनुमिते च विप्रिय प्रतिकारः स्यात् , दृष्टे तु नास्ति । विरोहियसंधियस्स, this is what the commentator designates as 9217 #9174 compound, Sequential Karmadhāraya, expressive of sequence between two actions. विलिय = व्यलीक, य being changed into s by संप्रसारण (Vocalisation of semi-vowels) and 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 2470F 7518 saatu sifa, with 18 A171s in the last quarter, instead of the usual 15. 40 = 4a13, cf. the Vedic forms like ar ( = mala), 271 (= 771fa) etc.
350) 3fo = 2771217, walauiana 1962rfe for, one who obstinately clings or sticks to a particular frame or mood of mird and is impervious to advice tendered by others. Cf. T903 IX.47 : 1997 मानमलं बत विग्रहर्न पुनरेति गतं चतुरं वयः। सोक्खेकबंधवं = सौख्यकबान्धवः, the one and only friend of happiness. Or if 448 is taken to be a corruption for diyoi (2781) -- the one and only cause of happiness (area = faqiya
351) according to the commentator & is quétarai fagia:. HS.VIII.2.196 records दे in the sense of संमुखीकरण and आमन्त्रण. मा fost do not be deceived or misled (by haughtiness). The INM.

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IV.18 records fe in the sense of afa, 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) दइइ = दइए, Vocative singular of दइआ ( दइया ). The final has been shortened metri causa. पसिज्जसु = प्रसीद. The Prākrit substitute f for V is to be traced to a conjectural root प्रसिंद्य् (4th conjugation). परिओस कुणसु give me the pleasure or gratification of your company ( मम परितोषं कुरु ) or enjoy yourself (स्वपरितोष कुरु). कयसेहर = कृतशेखर one who is furnished with a crest or tufti.e. a comb, hence a cock. = Cf. st. 290, 321. HS.VIII.4.242 enjoins as the passive base of V (=), along with as, but nor सम्म सुम्म is due to falee oralogy with निम्म (/बि), (न्),
() etc. See HS VIII.4.243, 244. t is recorded at DNM II.96 in the sense of H, 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 √, सन् to let loose). The word गोलग्ग is clearly derived from गो + सृज् to release. (like) means the time when the cattle are released, hence morning.
353)
that
Hala 374. The commentator on Vajjalagga says this stanza is सखीशिक्षोक्तिः नायिकां प्रति. The commentator on Hala, however, puts it mcre correctly : मानं धत्स्वेति शिक्षयन्तीं सखौं काचिदाह (Weber, 1881, p. 142). The stanza is aff: ei già.
354) = Hāla 45. सच्छह् = सच्छाह = सच्छाय, य् being changed to ह् according to HS.VIII.1.249 and being shortened metri causa. अणियत = 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 जलोदचनi.e., a rope attached to a wooden pole for lifting up water from a well. The word ger also means a wooden beam in the roof of a house. Since in the present stanza gel is mentioned in connection with 4 (well), the reference must be to the horizontal wooden pole forming part of a water-lifting mechanism.

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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 in the commentary (यस्या ढेकुली इति कथ्यते । We should read यस्याग्रं in place of यस्याग्रे), stands for fe in the Punjabi langurge. Cf. the expression वरण्डलम्बुक used in मृच्छकटिक I, प्रस्तावना.
477
358) zafa=affa according to the commentator. Cf.Marathi धसकन्, तटकन्, तददिशि — with a snapping sound.
359)
about the two
-petal-fragrance : दलोबसुगन्ध fragrance emanat-ing from the petals. Cf. Additional stanza 349*5 (p. 245). The remark in the commentary : स्नेह प्रेम्णो: ऐक्यार्थत्वात् (? एकार्थत्वात् ) चिन्त्यम् is not quite clear. The commentator's difficulty is words and. They are synonymous and yet to be the firm stalk on which the lotus of love commentator tries to explain the distinction between He says that प्रेम is मरणावसानः परस्परानुरागः a permanent, life-long, abiding mood of mental attachment, while is the reinforcement of प्रेम by means of presents respect, honour etc. (स्नेहश्च दानमानाद्यादिना भवति ।) स्नेह is thus the indicator of प्रेम. (See note on st. 391).
is here said grows. The and
360) ✓ to respect, to show regard for, to welcome. पियसरयं सरयं the autumn season (सरय = शरद् ) in which wine ( सरय = सरक) is so dear (to all). It is also possible to take fas equal to पिन सरकम्. जाव वच्त्रए सरयं so long as the autumn season is going on i.e. is continuing. It would be better to read (for 3) Fac
, so long as the autumn does not go away or depart. The use of सरय (शरद) in the neuter gender is rather unusual. According to HS. VIII.13.1, the word (f.) assumes the masculine gender
in Prākrit (सरओ).
=
361) Weber (1881) 935. fa: built up, piled up, raised. Weber reads in the second quarter and 'सणी घाविण पहुंतो ( = प्रभवन् or पर्याप्त:). वज्जासणि involves repetition, वज and असणि meaning one and the same thing.
362) = Hala 432. भण कस्स कए कओ माणो - कस्य कृते - for what did you indulge in haughtiness i.e. what did you gain by indulging in haughtiness? is to be resorted to only for attracting the other

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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 : पत्थरणिच्विसेसे अणरसिप किं कीरए माणो । अणरसिअ = अरसिअ devoid of feeling. See HS VIII. 2. 190 (अण पाई नजर्थे ।)
S
364) उरं दाऊण = उरो दत्त्वा offering your breast (chest) to i.e. being prepared to face or endure. Cf. उरो दत्त्वामरारीणां येन युद्धेष्वगृह्यत । हिरण्याक्षवधाद्येषु यशः कुमुदपाण्डुरम् ॥ (उद्धट' काव्यालंकारसारसंग्रह, V. 16). उब्जग्गिरस्स stands for उज्जागरस्त. उज्जागर > उज्जग्गर > उज्जगिर For उज्जग्गस्अ see st. 374. DNM.I.117 records in the sense of faga (sleeplessness, insomnia).
365) Hala 46. Weber (1870), p. 89,compares the following gatha (No. 191) from Govardhana's Saptasati: 3 fazmunalad a मे दग्धमानपनीय । नमपक्रम एव क्षणदे दूतीव चलितासि ।
366) को वारइ तुज्झ जंतस्स-vicarious use of the Genitive for the Accusative (शेषे षष्ठी ). Cf. HS. VIII. 3. 134. सुहव is really सूव with क shortened into. See HS.VIII.1.192::1 Better to read मुहय with MS.G. Cf. st. 372. लिहिय stands for लिहिया with a shorten ed metri causa. It looks almost like an Apabhramsa trait. Cf. H.S.VIII.4.330. =: unalterrble mandate or rule(inscribed by Providence on the 12-the forehead). ft is used here in the sense of i.e. -order, command, mandate, inexorable destiny.
367) अवऊण = अवगूहनेन used in the sense of उपगूहनेन-embrace. पावासिय stands for पवासिय with elongation of the first अ into आ according to HŚ.VIII. 1. 44. छिक्ऊिण = स्पृष्ट्वा छिव is recorded as a धात्वादेश for / स्पृश् at HS. VIII. 4. 182. Cf. Marathi शिवणे.
3,8) ✓ means to play false to, to practise treachery on, to plunge into distress and ruin. सहवासहर = निवासगृह place of residence., masculine gender form used for the feminine ().
369) अंचल गहिओ is equal to अचले गडिओ. अंचल appears to be a dea inflected form (लुप्त|वेभक्तिक निर्देश ). Cf. note on अत्थमिय चंदबिंबे), st. 264.

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It is also possible to regard अचलगहिओ as a सप्तमोतत्पुरुष compound (apos afgant asgart). Cf. 4 78 in st. 325. The exact sense of the second half of the stanza is obscure. Cf. Hāla 142 : AAHTEGalaपरिवढिआण कालेण रूढपेन्माण । मिहुणाण मरई जं तं खुजिअई इअरं मुअं होइ ।।
___370) कडुयाइयाइ = कटुकीकृतानि irritated, distressed. कट or कटुक means pungent, sharp, acrid. Cf. st. 426.
371) This and the next stanza are of the nature of gehadits (enigmas or conundrums), in which the intended sense is conveyed in a round-about, indirect manner. Thus afHattarEO)... the vehicle (or carrier animal) of him who wears the moon (as a crest on his head), means a bull. Aega laga1a- the vehicle of the son of the mountain's daughter, means a peacock. In stanza 372 fahamathe abode of the abode of Lakşmi-means water, Tesale = qtas, the abode of Lakşmi. The commentator however understands the second are in the sense of a11: (92) 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) a gifh, 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 भूयात्र गतो भवान् ॥
___373) गयवs stands for गयवइयाए, a case of लुप्तविभकिकनिर्देश (Deinflection). We cannot think of a compound (acaraigaa) of me, the subject, with the past participle passive form afus (according to Panini's sūtra shq FITŪal aga i l1.1.32), 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. Here's = Atla, is being soiled or spoiled, erased or rubbed away. HŚ.VIII 2.138 records 1457 as a substitute for Aftet in Prākrit.
374) = Hāla 58. Weber gives the following caption to this gäthâ: "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 Etesanat, in the water of the Godā, with their illicit lovers. As a result of the station, 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. रधुवंश VI.48: यस्यावरोधस्तनचन्दनाना प्रक्षालनाद्वारिविहारकाले । कालिन्दकन्या मथुरां गतापि गोमि संसक्तजलेव भाति ॥ The commentator Gamgachara on Hala says : गोदावरीकलान्यद्यैव हरिद्रापिंजराणि
lalalaariuoma AHITITE MET Efe #12:1 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 the 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 gåtha is explained by Gamgadhara as due either to चोरादिभय and अभिसरणाभियोग i.e.preoccupation of the unchasle wives with their visits to their illicit lovers. Weber does not accept aliena, but appears to be in favour of अभिसरणाभियोग as the cause of the उज्जागर. According to रत्नदेव's commentary on the Vajjālagga, the JFFITT is due to altua 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 haye fallen in love with the person in question, do not any longe 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 : gá acari: ACERAT FIFT: etc. (p. 101). Gamgādhara's explanation and Weber's understanding of the spirit of the gātha is not at all complimentary to the person in question. Ratnadeva's explanation is decidedly better. 547579 19. Better to read 35:14. aut = azifa. According to HS. VIII.2.72 and VIII.1.104, the Sanskrit word de becomes tk in Prākrit. tein-bathing place on a river-bank. Ratnadeva paraphrases te by az (bank). On DNM V.16, Hemacandra explains of by War (a river-ford).
375) = Hála 190. TREDIHE = TETTE. 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) atofa = qua: are rolling in the quarters i.e. are scanning the quarters. जच्चंधमोत्ति = 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 viradai false or counterfeit pearl,which is path, 4 and icon i.e. a strange mixture of these three shades, constituting a serious blemish. A counterfeit pearl is called F14, 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 for fts for Parafite, 2753 7787 = 274 ma: = 39 atalgoferal fatt ma: / 8157, though an indeclinable, is here inflected, as if it were a noun. See the remarks on face in St. 150 and 4f in st. 221. 34 is the subject and art 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. qah fiqu=46# feat, a being shortened into under the pressure of the following conjunct and then changed into 34. Cf. the shortening of all in the case of the Nominative singular form of masculine nouns ending in 37) into 3 and then the transformation into 34 of which we have numerous examples in Prakrit. Cf. ein feat=217 f624, st. 393.
378) = Hāla 206, where the reading is Higatif sestefarent in the second quarter and a fantasy art fan 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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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: ai qari faq MTAIMTĀT-14... 15r417 1 and st. 84 : 3919 191 1772 RIYALIENAI At=484adi ya 171991 CELICAपुप्पैः । फुस is mentioned along with पुस, पुंछ etc. as a धास्वादेश for / मृज to wipe off or erase, at H$.VIII.4,105. It really represents the Sanskrit root 4753 to erase or rub away. The readings Tsh1971317 (already inscribed on the wall) and तहिं चिय (= तस्मिन् एव कुड्ये) in Hala appear to be preferable to his mights (while she was inscribing and ac feat 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 zifur (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 कई दिणा होति । Mss G and I read अज्जेण for अज्जेव.
8453707 = 3197 i.e. 54a zainta Fiat Faria wafa---when you say that he departed today, how many days since his departure does that

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szigoify? The reading 24h furnishes one more example of the declension of an indeclinable. See notes on stanza 150, 221 and 377. gaat is to be uttered with filh i.e. interrogative modulation of the voice.
380 = 1978. The duplication of is in accordance with HS.VIII.2.97 (And at). sariarot 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 forniti is strange. It should be feriatui ( = hardtaia ) or better fruit (=5471:). Temat singular, stands for 1951 plural. f4z6= faqat = faastra 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 That ( = Fra)-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 = fatto a second time, once again. The wording of the stanza .is faulty, as the subject of last is not mentioned. It must be forzet. Is ätd to be taken as a corruption for it (PoE = ET41)?
381) = Hāla 475. Gangadhara on Hāla 475 explains the idea underlying the stanzı as follows .---THIETTI E a farezi निवेदपि कापि सवेदग्थ्यमाह । अन्यो इति सूचकमव्ययम् । अतः परं मां विहाय न गन्तव्यम् ।
382) 4tát = 3 : duration of the period of separation. 39f4 is a masculine word in Sanskrit, but it is used here in the femi. nine gender as the commentator remarks (प्राकृते कापि पुंलिङ्गे स्त्रीलिङ्गम् । (Cf. HŚ VIII.1.35 : 13.131: F). The commentator's remark leaves no doubt that the reading which he had before him was HET ONT 374) instead of Laber's Hongonit 34781). 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 । 25+=HaithCt. the form ita in st. 10. If the consort returns as promised by him, the separation will of course come to an

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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) foaient = sifauna: a dangerous fever due to the derangement of the humours of the body. Feat: (last word in the commentary on the present stanza) (Ms. I: amar:) pathological.
384) TORTUGT is used here in the sense of 701706147?: or TuTu Fifa:. It is to be explained on the strength of Pāṇini's Sūtra (V. 2. 127) isaaltsa i grize and gla311 involve tautologs. We should understand gurala in the sense "marked by gloomy or depressing light" gruasi painful to look at whose sight is agonising.
385) #yfqaz = rufaa inflamed, kindled, fanned. See st. -34 for the root v # ( = TITLU). THE = H = 5:88, the being shortened metri causa. Epusteet = yeysafea: 1 is used here in the sense of hats, excessively. Cf. TAUH st. 407.
386) fuyatafit=fgaraaiti = futant when the dear one has departed, on the departure of the dear consert. eleifugalet: in the commentary paraphrases clienfaatil, e heirs rendered by ata and sijalta (HELFEZ) by festa.
387) HEALTH = HETSH a great wonder, cf. #raafri st. 7. Or HR may be taken to be equal to FA. HE 155 = ARE ! Or 43 (AH) may be connected with the as its object in the Genitive case (Free GET=FI GERT). 1937 is recorded in DNM IIJ.14 in the sense of 577244. It is to be traced to the Sanskrit word nie (from the root vata), a question, objection, worder. Cf. st. 219, 475, 589.
388) grafe==S7H left over or remaining behind intact or uninjured. Cf. note on the word geafru (St. 308) and 5 ft4 (St. 315).
389) mag =**). V# beconies vta according to HÝ. VIII.4.
226.
390) = Hāla 430. The commentator seems to have read अचो (for अन्नो) as is clear from his use of the word अहो. नीरस (1) de. void of moisture (2) devoid of emotion, feeling, passion, #78 (1) full of moisture (2) full of emotion, feeling, passion. Aszils according to HS.VIII.2. 28 (retail), v Pont represents fe + 74,

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to be extinguished. Hemacandra gives the verbal forms fiant (= समिध्यते) and विज्झाइ (वीध्यते). The PSM connects the Prakrit root cozi with Sanskrit varet (fa:21). The commentator on Vajjālagga equates विज्झाई with विध्याति as if ध्या were a root belonging to the second conjugation. See, st. 563 for the form aan 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 Päli Dictionary) connects it with the Sanskrit root Ê + (fastera > faszi-mer). fat afar fad
A
The Pāli root 2114 means "to be burning, to burn, to consume, to waste away, to perish”. Cf. the Sanskrit root fa (feat. Fraadig grafa "the house of Sāma. "vati is (or was) on fire''. faatar a greifa atving a great "they perish like herons in a lake in which the fishes have perished."
The ransal of apuh in poliis quo to opt on fire, in burn, to cook (cf. Sanskrit af, a. sand also means to meditate ( = €214a).
TE SPA rig "while the house was on fire, they practised penance". Cf. Marathi fazant to be extinguished.
391) Rafgeganti = efemnt:= $2946971, a series or succession of Ksidelong) glances. Here fa (affection), 1.919 (kind disposition) and sate (love) are distinguished from one another, to being the cause of Flä and 17 that of the. It is however difficult to render these three words precisely, so as to bring out the distinction between the ideas conveyed by them. The poet undoubtedly wants to represent the three as a series of deepening intensity. It is however difficult to understand how रति, सद्भाव and स्नेह can be vregarded as arrows of Cupid.
393) Cf. fig gulfonat Caillaanih 2). Flak = 1971 Cf. Marathi .f13. It is possible that fewis is connected with the Sanskrit root vazad). ( alda>f75312 > faisant
394) Cf. st. 388. The sense of the words A1 Quut #90 7 E APO is obscure. The commentator does not throw any light on their meaning. The words have been omitted while translating the stanza into English.
395) FAHTEHTIT, this is rendered in the commentary by Phara hasong in the tifth note i.e. the cuckoo's song. Cf. कालिदास, कुमारसंभव III.32 : चूताङ्कुरास्वादकषायकण्ठः पुरकोकिलो यन् मधुरं चुकुज ।

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मनस्विनीमान विधातदक्षं तदेव जातं वचनं स्मरस्य ।. We can also take the Potential Passive Participle 54 in an active sense. Cf. uota 111.4.68 : wan94977aae125-2760591417T: , and the example given in the Siddhānta Kaumudi: at am : Hir?TH ( = 77777 Fiturati: 477774). 7770t is paraphrased in the commentary by 97271: (i.e. 194717:). This word is not recorded either in the PLNM, or DNM, or the PSM. The word तलवर occurs in Ardhamāgadhi 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 asceticismı, when his wife, Sati, put an end to her life because of the insulting treatment received by her from her father, Daksa (Kumārasambhava 1.53). Later on Satī was born as Pārvatī, daughter of Mourt Himālaya. Himalaya intended that Pāryati should be married with God Siva. So be sent her to the place where God Siva was practising jenance, 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 Pârvati became fiet (Kumāra. 1.50)of God Siva.All praise and credit must therefore go to Cupid for having influenced God Siva to marry Paivaii and incorporate her in his own body.
397) cigalaet = log2497:, one engaged in plying or op-rating the bow. वावड -- व्यापत, ct. the toim दियावड in st. 11. सरपासलक्खो, the corrigentator renders this by ThZIT, one shore arrows hit the mark or target. Et represents 947, which ireans sufficient or adequate lor, being a match for. The word 967 is recorded in PLNM 526, in the sense of yeit. Hi and mean the same thing. 967 ( = 1277) means mastered, dominated, reached, hit, i.e. 911 or H. () za to Thoreal l. 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 himscií 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 कामिनीकटाक्षवाणपूग पूरिताङ्गः, स्वैरेव वाणैर्मार्यते प्रत्युतेति ।).
Section 41: 1. We must obviously read thus the name of this Vajja, instead of परिसुलासवज्जा of the Mss. परिमुल्लाव means yftafa, 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 ta for V. Here the in has been changed to a particular kind of lute. The commentator equates this with आलापिनी. The correct form of the word is अलाविणी, bcing connected with अलाबु ( अलावु ), a gourd. But even a वीणा is furnished with one or two gourds for resonance. Cf. चम्पूभारत : विपंचिका मौनमवाप्य तस्थौ पांचालिकावन्दनवादशैली माधुर्य 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 HŚ.VIII.2.97 (समासे वा 1 ) अतप्तकनकतनुशोभा means one whose body has the complexion of unheated gold (i.e.a yellowish complexion). Could उत्तत have been the original reading ? उत्तन्त = 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 go'd. Cf. रसगङ्गाधर, किं जल्पसि मुग्धतया हन्त ममा सुवर्णवर्णमिति । सद्यदि पतति हुताशे तदा हताशे तवाङ्गवर्णं स्यात् ॥ वरमद - the best of sages. ( = वरमति ) is paraphrased by the commentator by मुनि ( a self-con trolled, continent, righteous person).
वरम
400 ) कररुह तणु छि-पंती is paraphrased by the commentator as कररुहैः तनुं स्पृशन्ती touching her body with her finger-nails. The sense is obscure. कररुह् stands for कररुहेहि, तणु for तणुं and all three being deinflected forms (लुप्तविभक्तिक निदेशs ). पदम् भाद्रपद > भद्दवअ > भद्दव, with elision of the final अ.
अकाल for अकाले,
घणभद्दवं = घनभाद्रCf. Marathi

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#1691. FH1697 perhaps means 999917 or 5799 1897 the month of Bhādrapada abounding in clouds.
401) atro, this word occurs in Meghadūta 11.15: aideryfer धनुश्चारुणा तोरणेन, and is explained by Mallinātha as बहिवार,outside gate or arched gate or ornamental arch outside the main building. स्थिरदेव on Meghaduta loc.cit., explains तोरण by वन्दनमाला 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. Is सासा to be taken as a लुप्तविभक्तिक निर्देश standing for सासाए (Instrumental singular of सासा = श्वश्र ?
The word Hal in the sense of 4 is not recorded in the PSM, the regular form in 118e being art or 918371. It is possihle to understand सासा as standing for श्वासा = श्वासवती, the possessive Taddhita suffix 37 being added to 18 according to Pāṇini V.2 127: laratsa In the latter case, however, there is no grammatical subject directly mentioned for the verb 37141fhasiz, and we shall have to understand aglit ( = Hemat:) as the subject. 711 7 FIAT Fiyhd-so long as the breaths do not come to an end i.e. so long as she does not die or so lorg 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) THET=718H12--breathe heavily, give out sighs. It is possible to equate whefã with Arsyeras—they are dried up. समुच्छुष्यन्ति>समुस्सुरसंति>समूतुसंति>समूससंति। V 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. fèHIFANY or FAAFAAIT is a word of imitative origin, like the English simmer or sizzle. släta gat, they live only with their lives remaining behind i.e. they are dead for all practical purposes, they live a wretched, miserable life. Cf. Fitifa I.10: gaita la ord afgat धतः शरीरेण मृतः स जीवति ।
__405) Here in अंगाई समूससंति, we must equate समूससंति with Ay=fa—"my limbs become dried up". We cannot speak of the limbs of the body as breathing hard or heavily.

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406) = Hāla 361, where the reading in the second half is : म्हारिसीहि दिठे पिम्मि अच्पा वि वीसरिओ । अम्हारिसीण अप्पा वि वीसरह - here we must either supply as the object of, or understand the active form वीसरह as used for the passive वीसरिज्जइ, as the commenta tor seems to do, and further understand q as the grammatical subject of वीसरह (= वीसरिजह). Cf. st. 205 (किनर = किणिज्जइ) and 241 (वीसरइ = वीसरिज्जइ ) For the idea. cf. अमरुशतक : धन्यासि या कथयसि प्रियसंगमेऽपि विस्तब्धचाटुकशतानि रतान्तरेषु । नीवीं प्रति प्रणिहिते तु करे मियेण सख्यः शपामि यदि कंचिदपि स्मरामि ॥
or
489
407) दूररमणिज्जं = अहियरमणिज्जं. Cf. दूरपज्जलिओ, st. 385. दंसणमेतेन कि न पज्जतं = दंसणमेत्तं किं न पज्जतं. Or we can supply सुहं after किं : दंसणमेत्तेण वि पिययमरस, भण किं (सुहं न पज्जत्तं (= पर्याप्तम् ).
408) सोचख संपत्ती is equal to सौख्यसंपत्तिः सौख्यसंप्राप्तिः •
410 ) लक्खेवि == लक्षयित्वा, an Apabhramśa trait . Cf. note on st.234. The commentator, however, understands as equal to लक्ष्येऽपि, which he paraphrases by दृष्टिगोचरेऽपि (supply वर्तमानान् ) लक्षं जनान नैव लक्षयति ।
411) सोहग्गभारभमिररस - we must understand भमिर as standing for भामिर i.e. भ्रामणशील, one who causes (women) to turn round and round him. दूइसंघाह should be changed to असंहि by लिंगविपरिणाम, so as to make it ft in with रायंगणं.
412) = Hāla 627, with the reading तीअ वि तह, for तीए तह, in the sthird quarter, and णित्तरआइ for निव्वत्तरयाइ in the fourth quarter. दोह विनिवन्तरयाइ जायाइं, there was complete or perfect love. gratification or sexual gratification in the case of both of them. निव्वत्त = निर्वृत्त, perfect or complete. रयं = 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 दोणि वि समयं चिय निव्वत्तर यार जायाइँ, where निव्वत्तरयाइ is to be taken as a Bahuvrihi compound, qualifying alf. The reading alfo is actually found in one of the MSS consulted by Weber (see p. 306 of the 1881 Edn.) and has been followed in the Sanskrit chāyā in the Kavyamālā Edition of गाथासप्तशती, 1933, p. 316. The commentator says there : सगमेन एककालनेव निरृतौ पूरितरतखौ जातौ ।
413) = Hāla 181, where the reading is कंडुइपंडुरं in the third and करेज्जालु in the fourth quarters. कक्खड कर्कश. We also get the

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form en in Prākrit. For the aspiration in the second syllable cf. the Marathi word 7431 (crab), from the Sanskrit 7.62>48=> 495 (by metathesis) > fans > EFT. 474igt, it would be better to understand tega as a separate word standing for dez) with elision of the case-termination, than to take deguiat as a compound. कंडइयं पंडुरं जहा न होइ तहा तं (=वं) कुर्याः। The commentator does not explain the sense of कंडुइयपंडुरं. कंडुइय (scratching of the skin) corresponds to see. 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 Dūtī should use harsh and gentle words, in such a way that the dear consort should relent (or repent) as a result of the harsh words, but should also be drawn towards the Nāyikā because of the soft, 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 : 0g 477 40 tan efa OEU7 भवति तथा किल तं नायकं करिष्यसि । कटुतर्जनैर्यथा नोद्विजते, मृदुभाषितैर्यथा मां भजते त्वमपि तथा वक्ष्यसीत्याकृतम् ।
415) The sense of the gātha is obscure. Only a conjectural rendering has been attempted in the English Translation.
416) विलयं, Laber renders this by विलयं गतं in the Chiya. The commentator is silent. fa is a noun meaning dissolution or destruction. It appears to have been used here in the sense of lasin vanished, disappeared, rubbed away. 1974 is equal to faarizt with elision of the case-termination, The same is the case with which stands for fi a means hafta ie. . Cf. st. 418 : FA1971-1993fecift. The commentator paraphrases by
afea, which would presuppose the reading aafaa. The first half of the stanza is to be taken as addressed by the Näyikä to the Dūti.
feia = feritesin, concluding that she was a real Dūti. A gait 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 fara etc. and og etc. quoted in the Kavyaprakasa and other works on Sanskrit Poetics to throw a subtle light on this aspect of a Düti's character.
417) There is a pun on the words वयणं [(i) वचनं request (ii वदनं mouth i.e. lip] and [ = Gozafa (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.
420) at physically crooked, ugly, mis-shapen. Eufe from सुणअ (a dog) + इ + या, both तद्धित suffixes added pleonastically ( स्वार्थे) according to HS VIII 2-164 : स्वार्थे कश्च वा । (चकारात् हिडौ). सुणइल्या becomes सुगहिल्या with aspiration of into हि. Cf. मडला, st 231. So सुणइ (हि) लया means the same as शुनकी.
421), see note on st. 96. The commentator renders this by faf at st. 96 and by a at st. 421. If we accept the commentator's rendering of 8, the word would mean: expanded, blooming, expansive, sprightly. is recorded in PLNM 91 as a synonym of अभिसारिका (पुंश्चली, दुःशीला) and in DAM I. 18 in the sense of असती. साधारणदेव on Hāla 664, renders अडणा by ad, a woman of easy virtue and loose morals. Weber (1881 Edn.) p. 108 compares the Marathi word 1 headstrong, uns ruly, self-willed and says that the word with the root to wander, to stray. 3
is to be connected
perhaps represents
, a person straying from the path of virtue. Cf. the words पुंश्चली, कुलटा, अकुला, 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 ओलुग्गावियावज्जा : = अवरुग्णाव्रज्या or पद्धति: । ओलुग्गाविया = a love-sick woman. Laber (Introduction, p. 30 of the Bibliotheca Indica Edn. 1944) paraphrases by faredfear. can easily become (with contraction of inte મો and change of to) and by adding the Taddhita suffix
(1)

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VAJJALAGGAM
(स्वायें), we can get ओलुग्गया and then ओलुग्गिया. The letter वि between HT1 and ar cannot, however, be accounted for.
422) गोत्तायाणण should be taken as a locative singular form with elision of the case-termination. Cf. 84f74 (st. 264), 48 (st. 325) and 3* (st. 369). Hy vaginal passage. TZART pleasure. house, bed.chamber. Bayadh sprinkling. The object is not mentioned. It must be understood as TEHETTA. Cf. st. 558.
423) iğrafa is a contracted form stnnding for jiay ( = Adafowa). 7afàu, this word is recorded in DNM IV.22, in the form ofha and in the sense 37341534 i.c. 3991fci$i-a promise made to a god, re. worship, offerings, charities etc. on the fulfilment of a cherish. ed desire. The commentator explains : 4240 HAITE daiferat 197 gaafuatti Cf. Marathi 998. See stanza 001. The word tafaa is perhaps iu be tracců tu ih Simokaii T T or 7 leverance, respect, with change of 4 to . The sense of the words car fa न पत्ता is obscure. The commentator paraphrases : सुभग देव्यपि न प्राप्ता, without any explanation. It is not clear whether TG4 is to be taken as a Vocative singular or as forming a compound with the word 291.
424) T2119[vit, demanding, seeking, looking for. The commentator seems to have read सुहय सरहसाव यसियकवोला, which reading is found in Mss. G and I also. ATEH = ATHE 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) = Hāla 57. at for=#a#1-7. HS. VIII.4.258 records बोकीण as a past participle in the sense of अतिक्रान्त, चोहीण is connected with the root to mentioned by HŚ. VIII 4.162, as a 4179147 for VT to go, to pass away, to depart. Weber connects are with the Sanskrit व्यपकीन. लोयमनाया = लोकमयोदा limits of propriety, etiqu. ette or manners. The commentator on Hāla, as quoted by Weber (1870), p.93-94, says : 544 9 74131 feetat i atá aght #19197479 (उन्मादरूपाम् ) आपनामनुकम्पस्व ।
426) Cf. st. 370. ellest = epurazila. at is recorded at HS. Vill. 4.117 as a "
1 for Tuto roll about, to whirl, to reel, to well up, to gush up. The ai suffix fe is added in the sense of arztása

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493
according to HS. VIII.2.145 (ra). fat may be taken either as Locative singular (= वियोगे ) or as standing for विओएँ = वियोगेन (Instrumental singular), an Apabhramsa trait.
427) We should expect तह ( = त्वयि ) in place of तम्मि ( तस्मिन् ). As it is, the speaker of the stanza (a friend of the f) must be supposed to be addressing some g (handsome, lucky youth) and describing to him the sad plight of the aft on the departure of her beloved consort, who is different from the 47. It is better to understand the stanza as addressed to the gun, who is himself the beloved of the . The difficulty, however is, how to equate तग्मि with तई (त्वयि ) तम्मि in Prākrit always stands for तस्मिन् and never for af. We must understand a (=) as the pronominal base of the second person pronoun, to which the Locative singular termination f is added here. Cf. aaa, st. 429.
428) a call, challenge. ✔r (=qary) to call, to challenge. Cf. Marathi. Here R is obviously used in the sense of sobbing, wailing, screaming.
429) एकेक्कम = एकैक, to be connected with विवरंतर. The में is puzzl ing. It is perhaps a case of मश्रुति. Cf. 'जुज्झमा भिडिए, st. 204. वइवेटियविवरंतर (=qftafeafaaxı-ax), 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 af may be taken as standing for वेटियवर (= वेष्टितवृति), by transposition of the two words, 'enclosing or surrounding heage, hedge standing all round her resistence.'
430) = Hāla 371, where we have the reading
भणिओ सि in the fourth quarter. ता = तत् = तदा, then, at that time. मंथर dull, heavy. Weber renders f f f 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 जं ण भणिओ सि means सर्वम् अभिप्रेतं (अभिमतं भणितोऽसि ।
431) चंपण == निपीडन or, pressure, being squeezed or pressed down. Cf. note on af in st. 314. scanty water in a small pool or puddle.

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VAJJÁLAGGAM
____432) = Hala 194. ओमालयं = अवमालिकां or अपमालिकां or अपमाल्यं i.e. निमाल्यम् , (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. णयरवरदेवया-the word घर is redundant. °णयर देवया means the guardian deity or presiding deity of a city. Cf. मृच्छकटिक 1.27: उस्ताद्भुतं नगरदेवतवत् प्रयासि । ____433) उम्भिय = आर्थाित or ऊवीकृत. For the emaciation of the fore-arm in separation, cf. शाकुन्तल II.12 : मुहुर्मणिबन्धनात् कनकवलयं सस्तं सस्तं मया पतिसार्यते ।, मेघदूत I.2: अबलाविप्रयुक; स कामी नीत्वा मासान् कनकवलयभ्रंशरिक्त. प्रकोष्ठः 1, and केयूरायितमङ्गदैः (साहित्यदर्पण X). __434) था इच्छंगे = स्तनभरोल्स) On the region of the swelling bosom. दिज्जी = दीयमाना = स्थाप्यमाना. छमच्छमइ. 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 (1) जलैकस्वाहारा whose whole and sole diet is water (2) वनैकसाधारा or वनैकस्वाधारा whose only abode is the forest. मासाहारा (1) मासेण आहारो जोसे सा who eats food only once a month (2) मासं (मांस) आहारो जीसे सा who eats the meat of wild animals.
436 कावालिणी = कपालिनी (= कापालिकी) a female ascetic belonging to the Kapalika sect. See Karpuramanjari I. for the कापलिक sect, their beliefs and practices. खटंग न गुयई (1) She does not leave the bed-stead (खट्शाया अमन i.e. खट्वा), in the case of the नायिका, (2) she does not leave off her staff or club called state in the case of the theat. Apte in his dictionary explains again as a club or staf vith a skull at the top, considered as the weapon of Siva and carried by ascetics or yogins. The commentator explains agai by आयुध विशेष. The coronentator explains the sentence न मुयइ खणं वि खटुंगं as खवायां क्षगमपि अ न मुञ्चते, रात्रावपि ग्वट्वायां न शेते। But in that case the compounding of anal wifh would not be permissible. The con nentator turther seems to have construed 7 T4 with both हत्याट्टियं कवालं and खणं पि खटुंग.

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437) दुकरं = दुष्करम् (महता प्रयासेन) with very great difficulty. Cf. दुष्करं जियसि in st. 281.
438) Hala 178. Weber (1870 (p. 134) reads the stanza as follows : णाहं दई ण तुमं पिओ त्ति को अह अन्य वावारो। सा मरह तुझा विरहे, तेण अधम्मThe last quarter means according to Weber: I am
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: नाहं दई ण तुमं पिओ त्ति, को अम्ह एत्थ वावारो । सा मरह तुज्झ अअसो, एवं धम्मक्खरं भणिमो ॥ In the Sāhityadarpana X, the stanza is read as follows : बालअ णाहं दूई तीइ पिओ सित्तिण मह वावारो । सा Ace gen auûì çå am "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. ft, 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: ff, (I know) she is not dear to you i.e. you do not love her (though of course she loves you).an, 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 तुझ अजमुत्ति (= तत्र अवशउक्तिः scandalous talk about you ). According to Weber (1881), p. 184, we are concerned here with the tenth and last stage of love-sickness (Î m) viz. or impending death. The commentator on Hala as quoted by Weber (1881), p. 184 says on the third and fourth quarters of the stanza as follows: सा पुनप्रियते ते विरहेण तव च स्त्रीवधादपयश इति । तेन धर्माक्षरम् उभयहितं धर्मंहं तु संक्षिप्तं भणामः । तवायशस्तस्याश्च मरणं मा भूदिति भावः ।
439) = Hala 198. For अज्झा see note on st. 308. मज्झ हत्थसंदिट्ठे (your words) entrusted to me, sent as a message with me. न सुर्य

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VAJJĀLAGGAY
(supply 9c) "It was not heard by me; or I could not or did not hear it properly (clearly or distinctly).” gureihe 9 017 = HD gure ahi FIT or CITE 1
Section 45 : qf924951 ( = 184541 or 294ğfa:).Laber styles both this section and section 38 as पवसियवन्जा (प्रवसितपद्धतिः It ought to be straaqga:). The same is done in MSS. G and H. Although qalar and öføre generally mean one and the same thing, it is better to style section 45 as 1f94069| in view of the word ifera (or qfa) used in each of the stanzas in it, and to style section 38 as cafea in view of the word q1a1f59 occurring in st. 307 and the verbal form cafefes occurring in st. 365. The subject-matter of the two sections is not quite identical. All the stanzas in section 38 (T216749551) 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 stction 45 (7.965571) are addressed to or are concerned with some one who has already started on his journey, having left behind his beloved at home to languish in his absence.
430) = Hāla 399, where the leading in the fourth quarter is 7.99€( = 74418:) in place of a rt (= get42: Laber reads valat in the second quarter, which must obviously be cerected into संतावं (object of हरइ).
441) The commentator seems to have urderstood 9233 to mean both qacz: and qëq:. Hofeat is past passive participle from the causal base of 457. The sense is 212af78a3:, have immers. ed themselves.
442) For the idea cf, FT I: 2491- ai faceuserga qull forat aht (Brit) I Also 4427fa VIII.25 : 79970ft to 723: Balfe azi: 27469777 77773764 TITI 77491 047724 may stand for 9697743. light of the path (traversed by you), or 91742147 light of the travellers i.e. serving as a guiding light to other travellers.
4+4) 16 = 911 or brisk, swift. C1. Sanskrit qe unsteady. Here चाड is used adverbially to quality चालिर. चालिर = चलिर = पालनशील with elongation of the first vowel. कप्पड = कपेट a piece of cloth like a scarf worn round the neck as a protection against expo.... sure to cold. 3 ft half flying, poised for flying,

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445) 906 194 = qua thirsting for, extremely eager for. The word deuren is found in Sanskrit in the sense of ‘very thirsty', cf. 449, 96, staro, pag. HS.VIII.2.159 lays down 37 as a possessive तद्धित sufix in Prakrit. Cf. forms like नेहालु (from स्नेह), ईसालु (from femi), (from 151). facuerit = facfuZEAINEA = stileta Faradage4.74542 = Aktu. gerai, Deśī word for 141,874 ore (fear doubt, misgiving). The word is not found recorded in the PLNM or DNM. Cf. the Marathi word x1, 41 yah (fear, apprehension). In Hāla 58+ we find the verbal form my from the root yalyk which Weber (1881). p. 280, compares with Marathi बुकधुकणे, धुगधुगणे to palpitate and धुकमुक with palpitation or fluttering. 7 Hitía, 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 : 41077971, Laber renders this wrongly as 1996 a on page 91 of the text, but correctly as 7? (-961a) on p. 30 of the Bibliotheca Indica Edition (1944). It is better to name the section as 497591 rather than 4179511. The TIRICI stanzas quoted in Ratna. deva's commentary on st. 8 (p. 5) also read and not 17.
416) group = slightly choked. The second in becomes according to HS. VII.2.219.
447) भारिय = भारित weighed down. सम्भावणेह genuine love or affection (FF1969: F:).
448) fevarta = $THAIA. For VH see note on st. 418. *णीवीउल-उले is paraphrased by the Commentator by म्याकुल (or भाकुल) "embarrased at the loosening and slipping down of the knots of their garments", ofertaise or offers must be supposed to have been changed into oitatea by the elision of a1 or 29. But a better way would be to take 58 as standing for free vietoa = citatges =
ART, the word soos being used as a device to convey the idee of plurality.
449) Decekti = tarat: a postes al apoi: 1999matoratite means AHMET TAR toife, the final vowel af of the first word test being shortened according to HS. VIII.1.4 (teleg ca fet al.
PATATEERT = qualAT TOT = allorary the full moon, the nila being regarded as a day of triumph, glory and festivity for the moon. Not becomes out when it means a festival, according ng
V.L....32

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VAJJALAGGAM
HS. VIII. 2.20 (क्षण उत्सवे ), but it becomes खण when it means a moment. Cf, Marathi
Section 47 : हिययसंवरणवजा = हृदयसंवरणपद्धतिः । - checking or curbing of the heart.
450)
3, Laber following the commentator paraphrases this by far. But obviously the Prakrit root f represents the Sanskrit root (4) and not the root f The Prakrit form _corresponding to खिद्यते would be खिजt or खिजए ar d not झिजइ or झिजए, See note on st. 28and st. 546. लोयणा = लोयणाई = लोचने, the Nominative and Accusative plural forms of neuter nouns ending in being sometimes made on the analogy of the Vedic forms, like बना (ना), अद्भुता (अद्भुतानि etc. माग sense of wounded pridea sulking mood of mind. Cf. स्त्रीणामीर्ष्याकृतः कोपो मानो ऽन्यासङ्गिनि प्रिये ।
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'. == you will burst or break or be shattered,i.e.you will be surely disappointed. 452 ) आसा = आशा hope, desire. गरुय = गुरुक much valuedg prized or highly esteemed अघडंतजुत्ति = अघटमानयुक्ति impossible of achievement, defying all means (af) of realising it. running after, pursuing, pursuit.
453) = Hāla 202, where the reading is दुलहर्लभ for दुलहलाहं, and विम्मत ( Vocative) for विमग्गंतो in the second quarter and आआसवहिमंत हि कई वि भजिहिसि in the second half of the stanza. विगत and भतो qualify तं ( = त्वम् ) referring to the heart ( हियय) men - tioned in the preceding stanza and used here in the masculine gender. faffe, you will be devoured or preyed upon by some one i e. you will come to grief. We must supply Hent (aga:) or विगो (विहगः) as the substantive qualified by आयासं भमंतो. Or we may understand आयासं व भतो to be an उत्प्रेक्षा, “as if wandering in the sky". Ratnadeva understands अप्पच्छंद (स्वच्छंद, स्वतन्त्र) and पहाविर as two separate words in the Vocative case and qualifying (44 (to be supplied from the preceding stanza).
454)
=Hala 401, where the reading in the second half is: बाह्र वि परिसेसिओ (left off, abandoned, given up ) चिअ सो खु मए गलिम -

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AOIES
499
oprati = Sanskrit #4 to boil, to seethe, cf. Marathi write Bath Tal etc., we should either take the particle 5 ( = ??) as 'understood before डज्झसि, कड्ढसि and फुडसि as has been done in the
English translation or regard डन्झसि,कढसि and फुडसि as accompanied by FiFi (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: Haftoft = gyfęust-Virtuous house-wife, cf. Marathi
455) Jaro, ganit is recorded in DNM V.1 in the sense of भक्षगयोग्यकगादि, food-grains fit for being eaten. तुच्छ तवणि पि even negligible food-grains, even negligible odds and ends of foodgrains. The commentator's explanation of aathi as 5494 is obscure. नेइ विधरं makes it go a long way, lengthens it out बंधना वि थाहं न याति even her relatives are not able to know the bottoin lend) of her infinite resourcefulness. 46 is recorded in PSM in the sense of Fes, bottom. The commentator equates TT with F718, shallow. shallowness. Cf. the word 347416 ( = 314) in st. 19, which is found recorded at DNMI.5in the sense of 311, 35fpite öd, we expect the Genitive singular Fotolfgai, instead of the Nominative singular, 'as in the case of the ocean'. Perhaps setofon stands for जलणिहे ब्व, ए being shortened into s and जलणिहे being the direct phonetic reduction of Gofala:, with elision of the final visarga.
457) Hāla 472, where the reading in the last quarter is got fa 3374fa3 Tie v art to save, to spare, to avoid. For the phrase आउलत्तण रक्स cf. छाहि रवव in st. 432. सद्धा = श्रद्धा = स्पृहा or $31. Weber (1881), p. 206 points out that in Hemicandra's Abhi. dhānacincāmaņi 5+1 and Halāyudha Kośa, 2 34;, tant is given as a synonym of दोहद and that hence दोहलसद्धा (दोहदश्रद्धा) is taurologous. 'Strong desire' is one of the st nses of the word al recorded in Apte's Sinskrit-English Dictionary, accat may be explained as a769 El, strong desire in the form of pregnancy longing.
stel 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

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VAJJĀLAGGAM
got over in this way. Sādhāraṇadeva (on Hāla 472) remarks as follows on this stanza : 3faqi ad FifAFISAN faila at afatadifar: पत्युर्दरिद्रतया वृतमधुपिष्टकानां दुर्लभत्वात् जलानामनायाससुलभत्वात् ।
458) 18434-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 प्रार्णक or प्राघुणक or प्राघुणिक or प्राणिक. It is used in the form gigfuc in aquara 11.56 and fallama II (6. fq29160737 is explained by Ratnadeva as प्रियश्वासौ प्राधूर्णकः (कर्मधारय compound, a dear, welcome guest. It is better to explain it as f9944 3779017: (Aage compound), her dear consort's friend (or relative) come as a guest. कुलवालिया stands for कुलपालिका (one who guards or preserves the noble name of her family) or for Fiscalfat (a noble-born lady). Cf, note on st. 467. turfant - titea; i The Sanskrit root becomes * in Prākrit. The casual form 11g7 becomes aia. See HŚ.VIII. 4.236 and VIII. 3. 149. Cf. the form afaste in stanza 400.
459) Pering = amat disappointed, dejected, distressed. as the usual daily offering of food to crows, known as Filtrates, E9737 = 2834fiifi pet or favourite crow. The commentator, however, understands the word to mean [47495hefi or 99 intactilefio In the Rāmāyaṇa, fefiorenthalog 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) 979899ine, scaring away the crow. The commentator quotes the words supposed to have been uttered by the lady while scaring away the crow: ht: #19 SET, HA Hat irrificada I He further says : 919811d #tez stranyl.97179: gå gidalifa arti 19712:1 "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 : HH HÀI T RET (sic. 37|7897). Does the visit of the crow suggest the death of the dear consort, and does the

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dady scare it away because she thinks its visit to be inauspicious ? But in the previous stanza, the crow is according to the commentator वल्लभागमनसूचक or वल्लभकुशलनिवेदक and so the lady wants to welcome it and offer food to it. Fusce as a cavits goes against the convention 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 तां मयोद्वेष्टनीयाम् । Also क्रीडां शरीरसंस्कार समाजोत्सवदर्शनम् । हास्यं परागृहे यानं त्यजेत् प्रोषितभर्तृका ॥
451) fari = z:fedra: to the poor, needy, famished people (beggars etc.). as = qi63 = 777837 = aziaa:, I being shortened into { metri causa. t=faia, alt. See st. 146, 360 and 746 (SATC). The word is recorded at PLNM 49 in the sense of a and at DNM VII.11, in the sense of a fata = metrat, waste away become emaciated. We should really expect fossilt = fag, are grieved or distressed i. e. suffer. na = vita, good name, dignity, prestige.
462) = Hāla 33, where we have the reading tatui for Taipei in the last quarter. fate = fala noble birth, nobility of birth, birth in a noble family. The commentator paraphrases this by आभिजात्य, which is an abstract noun from अभिजात. अहियाई can phonetically stand for 1f51h if we suppose that the initial 371 has been shortened into 3, the final changed into by STARU and the penultimate consonant a elided. It is also possible to have the word asidi in Sanskrit as a feminine abstract noun from 27/f45713, on the analogy of Fyêî (from Ayt), argênt (from 996), fit (from उचित) etc. आभिजाती would assume the form आहियाई in Prakrit and then 3f art with shortening of the initial and final vowels. 37677arvit, one who considers himself to be noble born (of noble birth) and prides himself on that. 5779 poor, wretched, being in a wretched condition monetarily. But the securing the prestige, face or contenance of her husband, saving him from shame, disgrace, humiliation or embarassment. Weber (1870 Edition, page 86, footnote 2) takes alla pace (to guard the shadow of some one) to be a phrase meaning to follow a person closely or loyally". Bul it appears that the phrase is similar to 3113870 Thea (to save a person from embarassment) appearing in St. 457. get is the Prā. krit equivalent of 3141 according to HS. VIII 1.249 (919191 Els firedil

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at). Here Hemacandra enjoins the form grei in the sense of shadow or shade (31779719) and the form 41 in the sense of lustre or beauty (e.g. मुहछाया = मुखकान्ति). But in the present case it is clear that the form olet has been used in the sense of lustre or beauty..
Er is recorded at HS. VIII 4.132 as a traiezz 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 (afata जूरइ वह). The commentator renders जूरई by ईध्येति in the present stanza and by foirala in st. 614. laban qald—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. Sapa sigla = 5870 (saite) auf I Cf. geil uile, st. 234 and Joulah1, st. 62. state is represented in Prākrit:by both Ja () (st. 10.) and 35H. Cf. Marathi JHI standing up, erect. See HS. VIII.. 2.59 (aleo) I. Passt glance, amorous look.
464) = Hāla 36, where the reading is futanar 37 akut 456497311 अ in the first half and असई सअजिआ in the third quarter. चच्चर = चत्वर = 7694, a place where several streets meet or join, a public square. See HŚ.VIII.2.12. 9592afruil means atteinar feuit, a housewife dwelling in a house standing on the fringe of a public square. fondant beautiful in her appearance. 97.341 a neighbour. This word is recorded at DNM Vlil 10 in the sense of afsaft (91cargit or cancha) a neighbour. The DNM loc. cit. also records, the noun Affies in the sense of neighbourhood (nfaa47). Haha. ज्झिया must be taken to be a Bahuvrihi Compound (असई साझिया जीसे सा). असई and सइज्झिया can also be taken to be two separate words 3775€ being the subject and a the predicate (an unchaste, woman is her neighbour). Weber says, on page 86 of the 1870 Edition that the word A3f1657291 is not clear to him. He surmises - that it may stand for 71 ft (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 सइज्झ and in the sense of caffati, a neighbour. Weber conjectures that Bayat may stand for 37147ig a friendly neighbour. Cf. the word 375811, which occurs frequently in the Vajiālagga in the sense of a young : lady and is recorded at DNM 1.50 in the sense of atost, and i

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which appeares to be connected with आर्या (अजा)- Does सइज्झ (feminine सहज्झिया ) stand for साध्याय (feminine साध्यायिका ), a fellowstudent, and then a neighbour, just like the Sanskrit word चारिन् ?
465) = Hāla 59, where the reading is सोव्हा ( = स्नुषा ) for मुद्धा in the last quarter. fte, entertaining or harbouring unbecoming (improper, sinful) thoughts or intentions in his mind. pure-minded. (Sanskrit). Cf. a in Marathi. The word is used in st. 622. a rough-mannered, harsh, unkind, wild, furious in his reactions or manners. eft for fear that the harmony in the family would be disturbed. aga = तनुकायते pines, languishes away, becomes emaciated in her body.
466) वेसा सुरयम्मि, मैंति व भिचो व्व, घरिणी, cf. शिशुपालवध II 41 : अन्यदा भूषणं पुंसां क्षमा लज्जेव योषिताम् । पराक्रमः परिभवे वैयात्यं सुरतेष्विव ॥ Also : कार्येषु मन्त्री करणेषु दासी भोन्येषु माता शयनेषु रम्भा । (सुभाषित). Also रघुवंश VIII. 67 : गृहिणी सचिवः सखी मिथः प्रियशिष्या ललिते कलाविधौ । विदुरे = विदुरतणे = वैधुर्ये in adversity or calamity, a case of भावप्रधाननिर्देश.
=
467) Weber (1881), 871 (page 472), where the reading is कुलपालिआइ in the fitst quarter and पवसंति व पवसिए एंति व्व पिए घरं एंते, 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.) (See note on st. 458) may be equated with बालिका or with कुलपालिका. 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 रत्नदेव paraphrases it in both the places by कुलबालिका कुलबालिका would rather mean a virgin, an unmarried girl of good character and born in a noble family. Cf. किवणाण धर्ण नागाण फणमणी केसराई सीहाणं । goda (Weber, 1881, st. 976, also X, as an example of the figure of speech called ), where the reference is undoubtedly to unmarried girls or virgins born in noble families and jealously guarding their virtue. But even the rendering of कुलवालिया by कुलबालिकाcan 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 दुष्यधरिणी कुलवालिया य occurring in st. 458.
a
fia
quoted in

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VAJJALAGGAM
: 468) HTS = Adana. This is the reading adopted by Laber following the Mss. It would, however, be better to read here (= 4 ), following the commentator, the final 1 ( *) being added स्वार्थे (pleonastically). सक्तणाइ (सतीस्वादि) would mean 'chastity and other virtues'. It is not clear, however, what other virtues are intended by 31. MARE = gepaste yogafstea, special greatness or virtuousness of a man. Or gitaraua may be taken to mean gepraat 128greatness or virtuousness of a particular person.
A family tradition, nobility of the family in which a person is born. gre, king of f1817 (modern Paithan) on the bank of the river Goda,and identified with king शालिवाहन or सालवाहन or सातवाहन, the compiler of the TTETHORE (or TIETTA) in Prākrit 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 Goda, who does not forsake the city 8th, even when the king Hāla is no more. This loyalty of the river Godā ir 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 that in Prākrit according to HS.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 Vajjā lagga to king Häla, the author (or compiler) of TETHTHÉ. Cf. the reference to HISTETTRE in stanza 467 of the TIETETITE and Weber's discussion in his note on the stanza, re. FISICO's identity with Hāla (pp. 202-203 of the 1381 Edition). It would appear from the tone of the present stanza in the Vajjālagga that king Hāla was a person born in a low or obscure family.
469) 01 = = proposal, overture. Fill UAE hateful, unpleasant, repugnant to the ears. Hus=oqquila = " discrediable. The Potential Passive Participle form is used here in an active sense. Cf. note on the word in st, 395. These are the words uttered by a chaste, virtuous lady to deprecate the vicious proposal made to her by a procuress (szal).

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__470) गुणन्नुओ = गुणश: appreciator of virtue, one who esteems or has high regard for virtue. पदम चिय= प्रथममेव = पूर्वमेव । The sense is as follows : तत्कतमद्गुणप्रशंसाश्रवणे तत्क्षणमेव यद्यहं तं कामयमाना तशवर्तिनी भवेयं,तहिं महं प्रथममेव पूर्वमेव असती अपतिव्रता इति ज्ञात्वा तस्य मयि का (कीदृशी) गुणगणना स्यात् । अपि तु न कापि। तह च्चेय = तथा एव । i.e. यथा असतीत्वज्ञानात् पूर्व तस्य मयि गुणगणना मासीत् , 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 27, which is of masculine gender in Sanskrit, is used here in the neuter gender according to HS VIII. 1.34.
472) नियङकुटंग etc. We must supply गाम as the noun qualified by the three adjectives occurring in the first half. नियडकुडंग and पच्छन्नदेउलं should be taken as बहुप्रीहि compounds and बहुजुवाणसंविष्णं as a विभक्तितः पुरुष compound, qualifying गाम understood, and the verbal form als or an 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 : नियर्ड कुडंग होर, पच्छन्नं देउलं होइ; and बहुजवाणसंकिणं may be taken to be a विभक्तितत्पुरुष compound, in the sense : बहूणं जुवागाणं संकिग्णं (संमर्द ) हो.. कुडंग is explained by the commentator as गहनप्रदेशः or लताभिः छन्नप्रदेशः। In the commentary on st. 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 recorded at DNM II. 37 in the sense of लतागृह. See also PLNM 721.
473) = Hāla 9, where the reading in the first quarter is Foto रुअसि, and in the second half : हरिआलमंडिअमुही गडि व्व सणवारिआ जाआ। Kulanathadeva says in his commentary on on Hala 9 : लूनेषु शालिक्षेत्रेषु क मे भियसंगमो भविष्यति इति उद्विग्नाम् अभिसारिकां काचिदाह। सणवाडया = शणवाटकाः। वाट, वाटक, वाटिका, an enclosure, cf. the Sanskrit word वारी and the Marathi word वाडी. Sadhāranadeva on Hala explains : शणोत्पत्तिभूभागाः। वाटशब्दो भूभागे। वाटी देश्यम् । नड ब्व, it appears from this simile that actors (and actresses) used to paint their faces with yel. low 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.
____ +74) सणं = समक्खेत्तं (सणक्षेत्रम् ). वंजुल is explained by the commenitator as वेतमक्ष cane or reed. It also means the Asoka tree. पच्छेग

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= q* in Sanskrit, cf, 4414 wbich is the Ablative singular of 9 used in the Veda in the sense of quota. See Pānini V.3.33 922 CAT च च्छन्दसि । The पश्चा used in the Veda in the sense of पश्चात्, is also Instrumental singular from 99 with the addition of the termina. tion 31. alacat, a banian tree or a thicket (grove) of banian trees. विडव = विटप really means a branch and विटपिन् means a tree. But fazt can be credited with the sense of a tree by adding the possessive Taddhita suffix 37 (333faitsi Pāṇini V. 2. 127). See st. 482, garasal. AZT also means a cluster, clump or thicket. This latter sense also suits well in the present case. gas stands for yrag (gfart), with the final 5 shortened into metri causa. Cf. ( = 1) st. 352.
475) AETTET = FIRTESNI, a fette compound. Bquat means the same thing as alus i.e. 3 (see stanzas 219 and 387). 1917घरिणीए stands for काणघरिणीए (with elongation of the final अ of the first word metri causa), the wife of a man blind in one eye. *5 = 7 not quickly, that is slowly, in order to give sufficient time to her paramour to escape; or 7 39 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 sala, Apabhramsa form, see note on st. 234. Mss. G and I read gaan met and where gaan also is an Apabhramsa form of the Indeclinable past participle (Absolutive) and og means softly or gently. 3161 = a. See the word gyfer st. 352. 739, 785. Cf. Marathi an, 9257.
476) Hāla 197, where the reading is 7 for at in the second quarter. जुण्णसुरा = जीणेसुरा old, highly intoxicating wine. साहीणा at ber 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) T8134 = 417 mercy, favour, grace. #79171 ich = Flatkach : the stigma or blemish or disrepute of chastity. Cf. ad aprit apo तरुणिमनि यूनः परिणतावपीच्छामो वृद्धान् तदिह कुलरक्षा समुचिता। त्वयारब्धं जन्म क्षपयितुमनेनैकपतिना न नो गोत्रे पुत्रि क्वचिदपि सतीलाञ्छनमभूत् ॥
478) 0891=92711 lucky, favourite. popular. For the change of I into a cf. HS. VIII-1•192 (HO CHH17 a:). According to Hema

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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) F5 = Fict, an Apabhramsa trait. See HS. VIII. 4.331 (स्थमारस्योत्). जम्मफलं we should really expect कम्मफलं fruit or fruition of deeds done in the present life. , an expletive particle. Cf. the similar use of in Epic Sanskrit. Bilsal (may I enjoy or make merry), Potential first person singular from v (=ails). af = 741 i. e. इहजन्मवत् or एतजन्मवत् as in the present life.
480) 55731* = TEHT according to my heart's desire, to my heart's content or gratification. He is supposed to be derived from 91 31 >afa 3126751, acting as one likes, selt-will, independence of will and action, the word being irregularly formed by the change of into *, according to Pāņini VI.3.109 (goatiaita 27414RE). 78231) 414781> . It is possible that the original reading may have been fE EEST (= #f=318), later on changed into 377733TE by the vocalisation of the aspirate . Strictly speaking the form should be feas. But the inflected form f=917 can be defended on the basis of Pāṇini I. 4.14 (UTF8 997), without the elision of the case-affix as required by Pānini 11..4.82 (317224121409:). Cf. afe738 in st. 661, and 575015 in st. 777. Cf.the form 2410A (= JUBIT) used in 19199267fa I. 21. The word Ffe53375 occurs in Hala 443, with the variant fegat. (See Waber. 1881 Edn. p. 185). The commentator on Vajjālagga seems to have understood the sense of the second half as follows:-174= 2 = 977 = qata i da AT परलोके रन्तव्यम् इति मम इच्छा। तत इदानीमपि रम्यते।
481) Pag= softly, whisperingly, in an undertone, is to be connected with भणिया. Or it may be connected with होऊण (secretly drawing close to her ear). ECHTE = 9957h, the taste, flavour, experience or pleasure of illicit love with a paramour. The word TH also means 'seminal fluid' or 'semen virile'. Cf.
94, THEIT, illustration of IT, TT # FiforniagiaaTZ सुन्दरि करिष्ये। मा हन्त कातरा भूः, रसक्रियायां नितान्तनिपुणोऽस्मि ॥
482) Pracal = shortenfaen: 1 $745 is the name of a certain tree, so-called perhaps because of its short stature, low branches and dense foliage. See Manusmệti VIII.247. For faca in the sense of tree, see note on st, 474 above. 36 = 568: deserted,

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desolate, solitary, secluded (4, fa). Cf. Marathi (desolate). The word 3 is recorded in DNM 1.96 in the sense of and his explained as उद्वस गेहो = गेहम् । The masculine gender has been used for neuter according to HS. VIII. 1.33 (वाक्ष्यर्थवचनाद्याः). सुविसरभ is paraphrased in the commentary by ja, a libertine, a rake, a seducer. The word is recorded in the PSM in the sense of airचारी पुरुष : . सुविसत्थ should really be explained as सुविश्वस्त or सुविश्रन्ध स्थान, a place inspiring confidence and a sense of security from intrusion, a trustworthy place.
483) विडप्प = राहु. The DNM VII. 65 records three words विडप, • विडअ and विहुंडुअ in the sense of स्वर्भानु i.e. राहु. Of these, बिहुहुअ appears to stand for विधुंतुद, the molester of the moon, i.e. राहु. मा मुयसु, do not let off or spare.
484) पुगो वि छिज्जउ let it be chopped or hacked to pieces again. जेण = येन (राहोः शीर्पेण). दूसओ = दूषकः, spoiling the happiness of, offend - ing against, unchaste women by revealing their identity Cf.stanzas 488, 489, and 490.
485) होहिर = भविष्यति will appear or emerge or come into existence, will be produced, discovered or invented. *= : लभ्यते : will be found out, the present tense being here used in the sense of the future (लहिज्जिहिइ ). पुढवि वि हिडमाणेहिं पृथिवीमपि हिण्डमानैः or पृथिवी विहिण्डमानैः | It is possible that the original reading was पुढवीई हिंडमाणेहिं ( = पृथिव्यां हिण्डमानैः) . जीरिज्जर जीर्यते will decay, perish or be destroyed ( = जीरिजिहिइ ).
=
,
436) पुंसलि त्ति = पुंश्चलीति. The use of ति is awkward, unless we take it to mean 'for the reason that' इत्यर्थम् इति हेतो:. But in that case (so that) in the third quarter becomes redundant. If fa (f) is dropped the metre suffers. Perhaps we may construe as follows: जेण (जओ) (तीए पुंसलीए) साहीणो ससी नीलरंगम्मि न बोलिओ '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 / व्यापली - पलायित ) immersed, plunged. The PSM traces it to the root to sink, causal to immerse (cf. Marathi gem, ge, ate). HS. VIII.4.101 gives I

Page #574

NOTES
5097
as a धात्वा देश for the Sanskrit root / मरज. नीलरंगाम्मि-cf. the storyy of the jackal that fell in a vat of blue dye (alle noe ufaa: Ma:), in: the Pañcatantra. Aretot (Erka:) ibeing within easy reach of near at hand, being easily accessible.
487) Page = wufa will perish, vanish or disappear. For fiz as a praia for see HŚ. VIII.4.177. guft = "ht, an Apabhramba trait. See note on st. 234. Cf.HS. VIII.4.439 (*9 gasfaz1q2:1). HT is recorded at H$. VIII.4.74 as a 97912 for the Sanskrit root FL (). fafyo94 = sfaa a fabulous mountain supposed, in Jaina lite. rature, to be the abode of wonderful drugs, as the commentator remarks, like the stafft in the Rāmāyaṇa. The commentator says that only the fries have access to the Sriparvata. This is one of the Jainistic allusions we come across in the Vajjālagga,which are very few, although the author was a Jaina.
488) farqi = frent leaf of a cree used in worshipping the images of Gods such as that of the Bilva or Sami tree or the Tulsi. plant. Cf the word 1791 ( = #919921) in Additional Stanza No. 496* 9, page 260. FIACE" = THC677, God Śiva. The compound is to be understood as a विभक्तितत्पुरुष (कामरस डहणो कामडहणो). Ther of Ta is cerebralised according to HS. VIII.1.218. Pure = afa, Impe. rative second person singular accorcing to HS.VII.3.177.
489) fàtiqz = êfga unpleasant, disagreeable, distateful, odi. ous, offensive. Pis 91 = 771fů (according to the commentator) some time or other. If, however, afię 91 is taken to stard for (see HS.VIII.3.65) (and not for gaila), the sentence would amount to a question (when will you be seen etc.) 7771 aztet za like a piece of a broken bangle i.e. thinned and reduced to the form of a lean curve. E a det 59 involves tautology. Cf. Sanskrit BET यथा क्षीरमिवाम्बुमध्यात्।
490) 467 is an uninflected or deinflected form used for कञ्जलेण, or कज्जले (Apabhramsa form), कज्जले being shortened into . Puff and then changed to taste. Elision of case-affixes is one of the traits of Apabhramsa. See HS. VIII. 4.344, 345.7976, neuter gender used for the masculine according to H$. VIII. 1.34 (
I91: eta ar). He=U7; see st. 484 above. G, I, Laber read great for

Page #575

-510
VAJJÄLAGGAM
731t, the sibilant being changed to F. See H$.VIII.1.262, 263, according to which दश becomes दह and दिवस becomes दिअह. कूवावडिओ
=ytyła: 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 frytreay IX.18 : gaat a f faa malattien saregla 374 717यूथमलिनानि जगत् परितस्तमांसि परितस्तरिरे ॥
421) Cf. Weber (1870, Anhang 6, 1881, 877), where the reading is महुएहि किं व बालअ हरसि णिअबाउ जइ वि मे सि । साहामि कस्स रपणे दूरे गामो अहं एका ॥ Laber adopts the reading महुएहि कीस पंथि in the first quarter, while the commentator seems to have read # # or AB gfu site ofera ( = ATAU PATET afereli), the Genitive FC being used vicariously for the Accusative in the latter case. Cf. st. 234. The reading a lopted 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 - HŚ. VIII.4.2 records aig as a Galè for [V 14. Weber translates as follows (p. 476, 1881 Edn.): (Cry in the wilderness) “What do you wish to do with the Madhūka flowers, oh boy? (i.e. why bother about the Madhūka 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 gåthå, that the maiden, who is the speaker of the present stanza, had gone into the forest to pluck the Madhūka 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 : Fazad gartarratg417 475,मानि संगृह्य प्रतिनिवर्तनाना मध्ये मार्ग करिमश्चिदभिरूपे यूनि पथिके मधूकाम्यादातुं करं प्रसारयति तं प्रति तद्दर्शनादुत्पन्नमन्मथन्यथावशाद् । उपभोगाय वासो हर' इति प्रबोधयति । Another commentator quoted by Weber introduces the gathā 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 Asoka) trees? Hy is explained eithor as its or as Bassia Latiflora (cf. ##; HE371). fristeri = frati the appear on being according to HS.VIII.1.26 (971919-a:).

Page #576

NOTES
511
492) 271, this word is credited with four different senses at DNM 1.51: (1) #TE, mother. (2) f03751, aunt; (3) Ah, mother-inlaw; (4) Agl, a female friend. In the present stanza, the sense mother-in-law is intended. afgina=fETT Saleset 4 (#2777 Compound formed from two adjectives). वीवाह = विवाह, वि being lengthened metri causa. Cf, HŚ. VIII.1.4 (terat fatent aut !) The word fait is regarded as a la according to Pāṇini 11.2.18, (कुगतिप्रादय:). वसेरय is obviously a Desi word (connected with the root van to dwell) in the sense are or qua, though it is not found recorded either in the PLNM or DNM or PSM. Cf. 967 in the next stanza. The commentator paraphrases are by 3217, which perhaps means a halting place, shelter (cf. Marathi 3702 fofil). Cf. वीक्षितं न क्षमा श्वश्रः स्वामी दूरतरं गतः। अहमेकाकिनी बाला, तवेह वसतिः कुतः ॥ Also : एकाकिनी यदवला तरुणी तथाहम् अस्मद्गृहे गृहपतिश्च गतो विदेशम् । के याचसे तदिह वासमियं वराकी श्वधर्ममान्धवधिरा ननु मूढ पान्थ ।।
493) *=7997 vacant, solitary, secluded, unfrequented. 3118 = 39-194 = a i in the preceding stanza. The stanza has, according to the commentator two senses(I) 197r, obvious, overt sense and (2) Haret, the hidden or covert sense. The obvious sense amounts to a rejection of the traveller's plea for permission to halt over-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 वच, instead of with सुन्नं, देइ and #l, amounts to the acceptance of the traveller's request.
491) = Weber 879 (1881) and Anhang 44 in the 1870 Edn. The reading there is as follows: 0422 u gry Hittaa au Tour ! 50933 Et aface. 3 qafe ai gan ll =(1) ETT bed, partFRA (2) ALAT comfortable dalliance. Ratnadeva renders RU by स्वस्तरकम only, without giving the other equivalent स्वस्थरतम्. अहाणं ARTECH = 360 YTACIOTT TT. in this rustic, rural dwelling of ours. पामरघर is explained by Ratnadeva as ग्रामीगगृह. पामर means a villager a poor, humble rustic with very limited means. 38448tet (1) clouds rising in the sky; (2) conspicuous, swelling, prominent, protruding breats, चिबुकोत्तंभनरुची, 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

Page #577

512
VAJJÁLAGGAM
ed men incapable of emotional excitement, there is no possibility of getting any (comfortable) bed or couch or of securing Fea, comfortable dalliance.
495) 2771 fta4 = simt feay, with the final 8 of the first word shortened into under the pressure of the following conjunct consonant, and then changed to 34. Cf. er say (st. 499) and agriau feat (st. 517). They = 48, 7542. V means to perish, to come to an end i.e. to be fulfilled or satisfied. stagit = atą: keen desire (of sojourning here). ate becomes ales according to HS. VIII.1.221.791 =1797, 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 रत्ती67431 in the third quarter. In Kāvyaprakāśa V and Sähityadarpaņa. I, the reading is 3471 674 fura in the first quarter, og eg festes (or दिवस) पलोएहि in the second quarter, and सेज्जाए मह णिमज्जिहिसि in the fourth quarter. The commentator on Hāla, as quoted by Weber,. says : जातानुरागा गृहिणी विदिताभिप्राय प्रवासिजनमाह । निमज्जति स्वपिति। अत्र Taalasteaicelacat ha 777141 Tattaforzeitia 242 524ti v 155 stands for v fanns (to sirik, to plunge into), in the last quarter, a hile in the first quarter v 1075F (as read in Hāla and Mammata) stands for Vorhe. Cf.H$ .VIII.4.123 (:Azt 795:). F1A575 = fattad, sits down, sleeps. Cf. Hāla 530, where for only means 744. faces in the first quarter of the present stanza, also means 'sleeps' or 'lics down'. Cf. अम्बा शेतेऽत्र वृद्धा परिणतवयसामग्रणोरत्र तातो निःशेषागारकर्मश्रमशिथिलतनुः कुम्भदासी तथान। अस्मिन् पापाहमेका कतिपयदिवसप्रोषिप्तप्राणनाथा पान्थायेत्थं तरुण्या कथितमभिमतं ग्याहृतिव्याजपूर्वम् ॥
Section 51 : fh40591-cintangha: 1 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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NOTES
513
hidden sense in most cases. This remark holds good also in the case of the sections on लेह्य (लेखक) (No. 52 ) ; विज्ज (वैध) (No. 53 );
मि (धार्मिक) (No. 54); जैतिय (यान्त्रिक) (No. 55 ); मुसल (No. 56 ); and उड्ड (33) (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 Vajjalagga, 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 Kamaśāstra quoted by Mammata in Kāvyaprakāśa VII: द्वयर्थै: पदै: पिशुनयेत् ( = सूचयेत् ) च रहस्यवस्तु ।
(ii) to
check ng is
In the section on the astrologer (f) the following words have been frequently used with a hidden, suggested, obscene import. (1) खडिया ( = खटिका ) and सलाया ( = शलाका) : (i) chalkstick or stone-pencil (ii) penis. (2) फलय (= फलक) (i) wooden board or slate-board (ii) tanfeet, pudendum muliebre; (3) करण (i) the astrological divisions of the day which are eleven in number (ii) the various modes, positions, postures or attitudes () in sexual intercourse; (+) () (i) the planet Venus (ii) semen virile, seminal fluid (सप्तमो धातुवीर्यम् ); (5) सुक्करस गई जान (i) to know the mutations or movements of Venus in the zodiac know the behaviour of the seminal fluid; to know how to the discharge or emission of the seminal fluid; paraphrased by the commentator on st. 497 as शुक्रस्य सप्तमधातोः स्तम्भन कर्तुं जानाति. Cf. सुकसंचारं जाणइ in st. 507 and its explanation in the commentary. (6) √(√) to make astrological calculations and forecasts, (ii) to practise coitus; (7)()(i) to ask or request one to make astrological calculations and forecasts; (ii) to ask or request one to practise coitus; (8) 7 (79) (i) astrologer, (ii) practiser of coitus; (9) 4 (i) the planet Mars, (ii) अङ्गरत physical intercourse ; ( 10 ) रहबिबं (i) रविविम्ब orb of the sun, (ii) रतिबिम्ब pudendum muliebre; ( 11 ) नक्खत्त (i) नक्षत्र a constellation, (ii) a nail-wound or nail-mark, (12) (i) a drop of rain. water, (ii) a drop of seminal fluid; (13) fanfga (1) fan being in the constellation चित्रा, the fourteenth lunar mansion, (ii) चित्तस्थित 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) a comet, (ii) (15) V.L...33
(i)
fire or heat;

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514
VAJJĀLAGGAM
()(i) astrological conjunction of a planet or of a constallation with the horizon, (ii) coitus; (16) 1 (i) a measure of time equal to 24 minutes, (ii) tube, penis; (17) grafana (i) laaSR the mutations (of Mars) in the constellations (13th lunar mansion) and f, (ii) various movements of the hand (grafa. 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 pleonastically, according to HS.VIII.2.171. f, any one. Really we should have का वि. (any woman).
498) = for my sake, for me.The astrological and erotic significance of the second half is not clear.
500) चुक्कसि
or
प्रमाद्यसि, भ्रमसि (Ratnadeva) - CI. Marathi चुक ✓ to stray, to go astray, to err, to commit a blunder mistake, or to go wrong. is recorded at HS.VIII.4.177, as a धात्वादेश for v अंश, along with फिड, फिट्ट, फुड, फुड and भुल. चुक्क is obviously used in the present stanza in the sense 'to get confused, to blunder, to go wrong'. (i) : Venus (neuter gender used for the masculine according to HS.VIII.1.34). (2) शुक्रम् semen virile, seminal fluid. The astrological significance of fasten भवनम् is not clear.
501) The erotic significance of विपरीत रतिबिम्ब (= स्मरमन्दिर ) is perhaps the same as that of विपरीतरत or पुरुषायित ( inverted coitus ). 'नवस्वत्त = (1) नक्षत्र, (2) नक्खक्खय (नखक्षत), one of the two क्खs being dropped (haplology) and the final a being duplicated, becomes नह and also नक्ख in Prākrit. See HS. VIII. 2. 99 (सेवाद वा ). The astrological significance of शुक्रस्य चित्रानक्षत्रस्थानम्, रविविम्बस्य विपरीतत्वम् and नक्षत्राणां स्थानगृहीतत्वम् in relation to the complete failure of rain, referred to in the present stanza is not clear. Similarly the erotic significance of रतिबिम्बस्य विपरीतत्वम्, नखक्षतानां स्थानगृहीतत्वम् and शुक्रस्य चित्तस्थितत्वम् în relation to the complete retention of the semen virile suggestively referred to here is not clear. fanfagperhaps 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 down prematurely.

Page #580

NOTES
515
502) set = 5 or 67: (i) wooden or slate-board, (ii) pudendum muliebre or region of the buttocks (श्रोणी or जघन). सलायया2012 or Taifonctit = (i) pencil or stylus, (ii) penis. 34 = :31[77: = 471978:1 The astrological significance of 777 3771172# is not clear. The erotic sigrificance of ice 3771116697 is the failure or absence of the semen virile, absence or failure of ejaculation. - je 43t = :74: absent-minded, foolish.
503) The astrological significance of 27229 (anal:) 35477 emergence of the comet) is not clear. The erotic sigrifcerce of
29 (97at:= 3:) 3741474 is perhaps the emergence of heat, being an abbreviation of Preto (i) comet, (ii) fire or heat. The use of the gerund गणिर (गणयित्वा) is irregulary involving a breach of the rule that the grammatical subjects of the action conveyed by the gerund and of the principal action in the sentence must be identical (44129 hitet: gafas, Pāṇini III.4.21). Further it involves tautology with the sense of गणंतस्स.
504) s with particular (special) care or attention. The astrological significance of a fa 2 (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) ULTIMII (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. STETICATO 70727 (i) making astrological calculation only with the help of the fingers of the hand, (ii) digital penetration called FET in Kāmaśāstra. AICHTE -the astrological significance of het. TELP Ji4 A is not clear. Arti means (i) a measure of time equal to 24 minutes (i.e. a gent), (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 Huid in the tube (penis).
505) 1583funt = Ecolifari#: a false i.e. incompetent, inept astrologer. Laber reads 2016 713 379199 , which does not yield any good sense under the existing order of the words. If a good

Page #581

516
VAJJĀLAGGAM
sense is to be obtained, the order of the words would have to be changed so as to read : (जाया) गणावए गणई जई को वि 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. Cand G and is further supported by the commentator's explanation inizia fant !
507) simte = (i) 34597 the planet Mars, (ii) 257a physical intercourse, with elongation of the 37 at the end of the first word. Cf. TETA, st. 528. The astrological significance of enige 72101% is not clear. Fyfanlar = FUTHAITH,(i) arafrazat: (371179) var, the movement of Mars in the constellations of हस्त and चित्रा, (ii) grace fai ka the various movements of the hand (a = nitET) in erotics. Laber, following MS. G, reads qua and gwalt in the first half of the stanza. But the commentator's explanation and the use of the third person form an in the secord half, clearly show that the correct reading is 9103 and 34313 in the first half. +37107347 (cf. grisulterat in st. 506), (i) a false, incompetent astrologer, (ii) an incompetent, inept paramour, 148 (cf. 59
e in st. 498) is explained by the commentator as (i) Haziants (astrological) and ICFHFHI (erotic). The commentator understands the hidden sense of हत्थचित्तसंचारं as हस्तचित्रयोः संचाएन and adds Etafa 412 Hatc: maguitatsz aca:1 Really speaking n aii stands for Khatu (Fitztatz) fai (ARU) 4914 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 KāmaŠāstra of the 13th century A. C., called TITETU and also 04:11.
Section 52 649551 = rga: /
The following words have been used with a double import in this section : (1) () (i)writer, scribe, (ii) scratcher, piercer, penetrator, practiser of coitus; (2) deo or croit (rarit) (i) pen. stylus, (ii) penis. Apte records the root pre in this sense 'to unite sexually with a woman'. The commentator explains out in st. 510 as : Renaufgend magira (3) Hfe or #(707), (i) ink, writing fluid, (iii) seminal Auid; (4) HAZU (H13a) (i) mixing of various ingredients in order to prepare ink, (ii) mixing i.e. injection of the seminal fluid; (5) arten ( = calda:), (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) alta( = gefca977) (i) beautiful, spotless paper, papyrus or parchment, (ii) (garaz) beautiful, clean bed-sheet; (7) asal (i) a13474 palmleaf, paper, parchment, papyrus, (ii) bed sheet (7271988147792:); or pudendum muliebre, (8) aÀ41990 (=#4127774) (i) ink-pot, (ii) semen-container, the testes; (9) devil **91 (cei HaT), (i) the pen, pencil or stylus has broken or snapped, (ii) the penis has become limp or flaccid, has lost its tJutness or stiffness, has become detensed.
508) A = FF, with omission of the case-affix, an Apabhramsa trait. Cf. 96 in st. 208 and 31047724 in st. 604. ARB.
= R3 = Amat, the gerundial suffix 301 being added here in the sense of the infinitive of purpose. C1. qfe3.09 ( = fee) st. 31. 143.07 ( = sif15) st. 272, 2750 ( =418), aft5.07 ( = 175) st. 677. The Prākrit root Hy stands for Sanskrit v , cf. Marathi H . HŚ.VIII.4,126 give s मल as a धात्वादेश fur 'टद, लेनिहाण, with ummission of caseaffix, an Apabhramśa truit. 564 (i) worthless writer or scribe, (ii) incompetent scratcher, or practiser of coitus. See resistant st. 56, 57 st. 507, and 24 st. 51C; Jocmy71 cf. 1897 st. 509.
504) ढलिया dropped down, spilt. ढल appears to be a धात्वादेश for Vark, 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. Z in Marathi, and the word 34 used in st. 559 and 6854 in Additional Stanza No. 31*7, p. 218. The ETF112 appears to be connected with a to move or to shake or to be shaky. Cf. the form en in st. 190, and the word 73: in st. 320.27734 is explained in the PSM as 9h1 6317 (bent down or sway. ed). In the present stanza it is clear that 14 means dropped down or spilt. 72ai (i) 1974 (ii) 2643 bed-sheet (3782171312792); na nieans surface of the bed and 97 means a cloth used as bedsheec or bed-cover. Cr. Jag 47 in the preceding stanza. DNM
V.21 records agan in the sense of (1) a275--pudendum muliebre and (2) JUIHTUAJ. But none of these two senses fits in with the situation in the present stanza. area, the commentator renders this by a feat without any further explanation. The exact sense is doubıful. Perhaps it means 'spoiled or soiled', and corresponds to Ativirefcit in st. 508. Cf. Marathi arst to scratch cr scribble in a careless manner. DNM.II.79 records are in the senses

Page #583

518
VAJJĀLAGGAN
and भग्न. But none of these suits here. विद्धित्ति = धिद्धि = विग्धिक, the त्ति (= इति) being superhuous. अज्ज वि लेहत्तणे तण्हा, and yet you aspire to the role of a writer (also, the role of a penetrater, piercer... practiser of coitus). लेहत्तणे stands for लेह यत्तणे (लेखकत्ये).
510) HEHEMI = 414151a, the long # being shortened metri causa. Hat (i) ink, (ii) seminal fluid, focuri = TIR = Faina. Cf. st. 19 and note on the same. Here 1892 can be understood in the senses (i: 71397, papyrus, parchment and (ii) ai, pudendum. muliebre. For rent 1 cf fact 21 st. 502 The sense of bed. sheet (or hed) does not quite fit in. 3 faan (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 : 4899931. Section on the medicine-man or physiciar.
511) सलोणेग (i) मलवणेन mixed with salt. (लवण becomes लोपः according to HS. VIII.1.171), (ii) Holgoza hardsome, beautiful. om (397) means zan, beauty, loveliness. Ct. Hindi : Hota handsome, सलोनी beautiful. विडंग जोय (i) = विडगयोग, a special medicinal preparation made from the herb called a&; fazės means a vegetable and medicinal substance used as a vermifuge to expel parasitic worms from the intestinal passage. (ii) 721 union (sexual intercourse) with ihe lody of the paramout or lover. The com. pound a nd is faulty, as the portion 59, in the case of the overt sense, and the portion fac or 1981, in the case of the covert sense, has got to be detached in order to be construed with Festoon. 4. ut qualifies féns or fast and not 18179197A4TUN. Hala
(i) ambrosial fluid (nectar) in the form of fegu 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 अमृतरस: or TETAAT 21:), or ambrosial fluid (semis al discharge) arising from the union with the body of the handsome paramour (11ta 77:). The medicinal preparation made from the herb called Air is called stata perhaps because it is delicious and beneficial.
h
512) Laber reads, following the MSS., Fryeqat q acer a tet! and renders this by सरसोत्पन्नं च लक्षसे व्याधिम्. It would be better to take

Page #584

519
- सरसुप्पन्न as standing for स्वरसोत्पन्न. "You will see that my ailment is
Cf.
at st. 513. The f -the comपुनर्नूतनीसंजातम् । पन्नत्तं paraphrases:
by
the result of my love (=)." sense of the second half is obscure. mentator paraphrases : इदं पुनरंगं ब्रिटांगेः प्रशतं proclaimed (?). The commentator y-renovated, rejuvenated. Does a 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 सरसुप्पन्नं य लक्खसे वाहिँ । लबख = लक्ष्, लक्षय् (I. A., X.U) to mark to notice, to observe. A better reading would perhaps be: CQ1971 लक्ख वाही (स्वरसोत्पन्नश्च लक्ष्यते व्याधिः ) - the malady appears to have arisen from my love.
NOTES
513) g (1) a particular medicinal herb so called, (tafaविशेष ), ( 2 ) a particular mode of sexual intercourse called पूत्काररत, फूल्काररत or पुंस्काररत. The exact erotic sense of प्रकारय is not clear. Laber paraphrases the word by in st. 513, by पुकार in st. 515 and by फूत्काररत in st. 516. रसुन्भवाह वाहीए = रसोद्भवस्य व्याघे : (1) malady due to poison or mercury, (2) malady due to (unfulfilled) love. The masculine word affe (af) is used here in the feminine gender. See HS. VIII. 1. 35 ( वेमा अल्याद्याः स्त्रियाम्) पेजा = पेया gruel, cf. Marathi. The sense of under the hidden import of the gatha is not clear.
515)
514) = (1) massage, shampooing, (2) rough, violent pressing in coitus वियप = विकल्प doubt or misgiving about the usefulness of the 4 in both the senses. ff don't hesitate re. the discarding or stopping of the , i.e. discontinue it at once. माउलिंग = ( 1 ) मातुलिङ्ग a kind of citron possessing medicinal properties (Marathi महाकुंग), (2) मातृलिङ्ग pudendum muliebre. अवलेहो
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 अलि tip of the index finger. fas (1) physician (2) paramour,
a gallant.
(1) by the treatment with the herb, (2) by mode of sexual intercourse. (1) by the treatment (therapy) consisting in deep breathing, (2) by protracted or
the

Page #585

520
VAJJALAGGAM
long-drawn-out sighs. The exact erotic significance of $1948 19 obscure. #3 (1) let her eat solid food (FIFA : ***), (2) let her enjoy the company of some other paramour (ETT 3-4 22x). 5ff2319 = 35 or 78841, see note on st. 480.
516) Jafra (Falapit ?), the meaning of this word is obscure both in the case of the overt and the covert senses of the stanza. The commentator is silert. 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 game herb is contra-indicated in the case of one who is a gafst and similarly the fa mode of sexual intercourse is deprecated in the case of a Tafaat. Unless and until we know the exact sense of qafaat, the second half of the stanza cannot make any sense for us. Does qafell mean one who is cured or set right? See note on st. 518. But even then the hidden erotic sense remains doubtful.
517) 441 = til, supply and before 191; forsaken or left by, cured of. a1 = n therefore, for instance. fade=934. feqat is given as a rady for Vel by HS. VIII.4.181. Cf. the form falciata in st. 519. ## = raz perspiration as an indication of the cessation of fever and also as an evidence of emotional excitement (one of the FITTIFAT9s). JUTT 977 = FR 1974, 7 being shortened into for under the pressure of the following conjunct consonant, and then changed to 7. Cf. 3977 ffat (st. 495) and a feely (st. 499).
518) 2729 (1) a particular medicine or medicinal herb so called (atga ?), (2) para 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 977 seems to be 'quelled','cured" (FH). But it is difficult to see how this sense is given by the root 999 underlying 477, if it stands for 27. Perhaps 996 stands here for 978 (=12). But that does not suit st. 512 (ar Tari). Cf. st. 519 where the form 498 is used. grat (1) buttermilk (771), DNM III. 26. Cf. Hindi 313. (2) Eighty-six (stifa), cf. Marathi ne lüzít. Tho logic underlying para and quia (T7) in the erotic sense of the stanza is obscure.
519) T in = Fatifamit whose body was reddish, (flushed): with fever. सूसुओ वि सूसुओ = सुश्रुतोऽपि सुश्रुतः, the work of Susruta (सुश्रुत--

Page #586

org
NOTES
521
PETT), though perfectly heard i.e. studied, learnt, mastered. FEFFI
= Agaa = 88. Cf. fe = slefa (st. 352, 729, 785), qefe, (st. 475). qaret = 978: ( = fereza:), with duplication of 7. See HS. VIII.2.97. It is possible that the original reading was 9(9E: wiped out from the mind, forgotten). Suśruta is credited with the authorship of the Suśruta-samhitā, an ancient and well-known Sanskrit work on Indian medicine. The probable age of Suśruta, according to Winternitz ( History of Indian Literature (German), lll. p, 547) is the early centuries of the Christian era, not far removed from Caraka (second century A.C.). The name of Susruta is mentioned in the Mahābhārata (XIII. 4.55) amongst the sons of Viśvāmitra.
520) बालतंत-this stands for बालातंत-बालातन्त्र, the technique of medically treating young, adolescent girls. Ct. ARIAT OR A1777, FAITTF7, at 7, asfaltat as names of works on special branches of Indian medicine. fheara = f mustard seed or grain. PET481A seems to be connected with 6 which is given by HS. VIII.4. 244, as a aralez for Vet in the passive voice. It is, however, difficult to account phonetically for the initial H. Could it be 96*#* (-प्रहन्यते)? Or is महम्म to be regarded as an intensive base from
? AKUT 48795--the young lady is struck with mustard seeds. aikarotiaadra = antaudiadatgano, 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 azilukada-the charms and techniques of psychic subjugation.
521) 2 7 mai = (i) 376 77 taat I have no taste for food, :(ii) Brata 19 I have no fascination for any other person (save my lover', the neuter gender being used for the masculine. The duplication of p in as is according to HŚ. VIII.4.230 (htetai farahl). 19191 ---(i) = 1993F1 thirst, (ii) 1991311 deep longing for my beloved (viz. yourself). JE V TRETE your intercourse i.e. intercourse practised by you, charms or fascinates my body, is relished by my body. For this sense of पडिहाइ % (प्रतिभाति) see stanza 7a8. A&ETR1 = ETTEIS - 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 boch the overt

Page #587

522
VAJJĀLAGGAM
and covert senses of the stanza. Similarly the meaning of Ir grå विज्ज पडिहाइ in the overt sense of the stanza is obscure.नेहसरय perhaps means Ecqtara (FEATTETO). 379-3113 becomes 317, 3 ore according to HS. VIII.1.82.
442941 = 41142696a: 1
fin3t = y1d a religious
Section 54 : mendicant.
The following words have been used with a double meaning in this section :974, Hard, 1977, ie, ynika, fangro, gina, fra NIH, कंचीरअ, कणवीरअ, देहरय, भंगरय.
522) 4 (i) The Kurabaka flower, (ii) ma, sense obscure. Does it mean 'intercourse with a raw, immature girl', as opposed to tha 'intercourse with a bold, audacious woman', Har(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 wat by dil, in his remarks on st. 531 (Halda Papai adat). U974 (1) the one flower 'cf. Marathi 1177), (2) 4ra sexual intercourse with a naive, innocent, unsophisticated girl. धुत्तीरय, (1) the धत्तरक flower, (2) धूती (धूता रत sexual intercourse with a bold, audacious lady (Aquíma, see commentary on st. 531). The feminine of (YT) would be yat (II) and not धूता (धुत्ती). The Prakrit equivalent of धत्तरक would be धत्तरय and not yfika. It is only by a tour de force that yrilca can be made to yield the sense of art. TË THET (1) Tela 51003; one who carries a flower basket for collecting flowers for the worship of some deity, (2) TERISTITUE: one who carries the male sexual organs hanging down from the trunk, like a flower-basket. 308 is to be understood by लक्षणा in the sense of करण्डसदृशलम्बमानशिक्षवृषण. The commentator explains anat as follows very ingeniously, in his remarks on st. 529 : velà m1 3103 HP TE115147:1 But this explanation appears to be a forced and unnatural one. It is better to take the word focus by uit to mean the male sexual apparatus (organs) hanging down like a basket. reta = 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.

Page #588

NOTES
523
523) jangrui (1) covering the phallus (image of God Siva) with Dhattūraka flowers (2) covering the penis (with the vaginal sheath) (by having intercourse with a Dhūrtā, bold, audacious lady). 43&, Desi word explained as T699174117 in the commentary, 'the backyard of a house', The PLNM 934 records this word in the sense grát. Et perhaps stands for RIET=mtra-open space beyond i.e. behind a house. Cf. Marathi që, back.yard of a house. See Weber (1870), p. 182, (1880), p. 343-344. CFI= 371773. This is Imperative second person singular form from the root 31 + (= b) to come, with interposition of between and the termina. tion according to HS.VII. 3.178 (FCT = FT-151).
524) Pi = til, for the sake of. Cf. the use of it in Sanskrit, and कुरयाण कए (st. 527). कृत= कार्य ie लाभ or प्राप्ति, the locative termination being used in the sense of वैषयिक अधिकरण or नैमित्तिक अधि$184. Tigt = titt, dense, having thick vegetation, the long being shortened according to HS. VIII.1 101 (91714iffeqa). TRT77127 कुरयाण वि, we should expect सुरंगकाओ कुरयाउ वि. The root चुक = V भ्रंश 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 Pāņini 11.3.50 (et 314) and HS. VIII.3.154 (क्वचिद्वितीयादेः). Symmetry requires that both सुरंगक and कुरय should be in the same case and the same number. सुरंगक (:) a particular kind of flower, (2) highly gratifying sexual intercourse (ca in contrast to FTA). 12 (1) 2013flower, (2) non-gratifying sexual intercourse (with a raw, immature girl).The commentator's remark aरतकायें पुरतान्यपि न प्राप्स्यसि seems to show that he read सुरंगकर्ज instead of F976F1547.
525) 4596 = Film, the ser.se being the same as that of out in the preceding stanza. The commentator seems to have read out and EHTE, which readings are found in MSS G and I also. (477474 Th xf47 HATUTIESH40€) aleacea = Part4710 = fecanta (1) being despoiled or robbed, (2) being outraged, taped or seduced. 17997Page #589

524
VAJJÄLAGGAM
I is used in Sanskrit quite commonly in the sense of a beautiful woman.
526) वावडी = व्यापृतः = व्ययः preoccupied in his mind. Laber reads for in the fourth quarter. We must (bviously emend into so as to connect it with as its grammatical object. -(1) धतूरकम् (2) धूर्तीरतम्. मेल is recorded as a घात्वादेश for √ मुञ्च् at HS. VIII.4.91.
527), see note on this word occurring in st. 522 and in st. 524. The exact erotic sense of (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 (pleasing, gratifying, successful intercourse).
528) The construction is elliptical. Supply (15kz1) or गमिउं (गन्तुम् } [or काउं ( कर्तुम् )] after देहरयं, ( 1 ) if you wish to honour or visit the temple (देहरयं = देवगृहम् ) with कंचीरअ, कणवीरभ and धुत्तीरअ flowers, (2) if you want to practise physical intercourse (p=. देहरतम् ) in the forms of काञ्चीरत, कन्यारत and धूर्तारत. कंचीरअ, ( 1 ) (कंचीरक) a particular kind of flower called कांचनार or कोविदार, (2) a particular kind of sexual intercourse called . The erotic significance of this word is cbscure. r, 1) (4) a particular kind of flower. The first in is changed to in Prakrit according to HS. VIII.1.253, (2) sexual intercourse with a virgin. in the sense of assigned to it by the commentator appears to be connected with the Vedic word it which is also at the root of (son of a virgin, Fāņini IV,1.116) and
the word कन्या,
t
a doll, pupil of the eye. (1), a shrine or temple, देवहर > देअहर > देहरअ by merathesis of r and ह. (2) देहरत physical intercourse. Cf. (=) in st. 507 and note thereon. = आगच्छे: or आगच्छ. Cf. एज, st. 523 and HS. VIII. 3. 177 ( वर्तमानाभविष्यत्योश्च जज्जा वा ).
>
529 ) भंगर (1) भृंगराज or अंगरक or अंगारक, a particular kind of plant or its flowers or leaves used in worshipping images of gods, (2), the erotic sense is obscure. Does it mean interrupted intercourse ? गण = धार्मिक, a religious mendicant गण is used here in the sense of f(=), leader of a group or band of ascetics

Page #590

NOTES
525
following the same religious faith and practices. The commentatorTM explains the word by faza, where the sense of tea is obscure.
530) वियसियमुहाइ = विकसितमुखानि (1) धत्तरक flowers whose tips or foremost parts are blooming, (2) gas in which the faces are blooming with excitement or the flush (glow) of passion. quia (1) flowers possessed of bright, gaudy colours, (2) as which are marked by bright glowing colours of the faces मयरंदपायडिलाई = मकरन्दप्रकटानि (1) धन्तरक flowers well-known (प्रकट = प्रसिद्ध ) (famous) for (conspicuous because of) their juice ortorey, (2) aas famous for, or conspicuous because of, the honey (by
, moisture of the mouth-saliva-and of the vagina, oral and vaginal moisture, organic or glandular secretions). = 2, the first being lengthened according to HS. VIII.1.44 (37: Ea), and the Taddhita suffix being added a (pleonastically) according to HS. VIII.3.166-164 (fezgaì nà | 191à am 71).
531) (1) phallus, image of God Siva, (2) the male sexual organ, penis. =za (1) enfin or fafga placed, (2) clinging on to. मंदारय see note on st. 522. सुहं ( 1 ) शुभं, पुण्यम् religious merit, (2) सुखम् pleasure, happiness, gratification, satisfaction.
532) कणवीरयाइ = ( 1 ) करवीराणि Karavira flowers, (2) कन्यारतानि sexual dalliances with tender girls or virgins. (1)gather, collect, cull, (2) take, enjoy. RULE = (1) tam rosy-coloured by nature,
स्वभाव being changed to सहाव or सम्भाव in Prākrit, according to HS. VIII. 2,97 (समासेवा), (2) सद्भावरक्तानि full of attachment due to genuine affection or feeling. 'परिमलुलाई = 'परिमलवन्ति or 'परिमलयुक्तानि full of fragrance, the possessive suffix being added according to HS. VIII.2.159. Laber wrongly renders by an in the chaya. fefer¶ (1) exudation of the cool honey (floral juice), (2) exuda tion of vaginal moisture (organic or glandular secretions), by लक्षणा on the word मकरन्द. The Commentator remarks सात्विकभावभावितप्रस्रवद्रवत् पानीयानि ( कन्यारतानि). पउर = प्रचुर (1) copious, abundant, ( 2 ) intense, strong.
Section 55 : जंतियवजा = यान्त्रिकपद्धतिः ।
533) = Häla 555, where the reading is a for in the third quarter and गुलो for गुलं in the fourth जंतिय = यान्त्रिक, a machinist, (1) one who plies, works or operates a sugar-cane press, (2)

Page #591

:526
VAJJALAGGAM
one who operates the sexual machine or appartus, one who secretly practises coitus on the wives of others, by seducing them. 47 (1) any machine, such as an oil-press, sugarcane press, grinding machine etc. (2) sexual machine, appartus or gadget. The word 977 is found used often in Vātsyayana's Kāmasūtra in the sense of sexual organ, appartus or machine. The word al is formed from 977 by adding the Taddhita suffix or (=), in the sense of तेन जीवति, according to Panini IV.4.12 (वेतनादियो जीवति), the word यन्त्र being regarded as included in the आकृतिगण, वेतनादि. The commentator remarks on stanza 533 that 979 means grafa, where a means 'works, operates, plies or earns his livelihood'. Gamgādhara on Hāla 555 explains go by 424F12 F1. YE ( = y) (1) sugar, raw sugar, jaggery, (2) pleasure or joy (Aytait, as the commentator says). a1&t=9774713 Vikt to ply, to operate, to work. U 317 according to my desire, to my satisfaction. *55= 34677 one who does not know the secret, simple,foolish, inept. The reading 357f3( = 3771071) in Hāla 555, is explained by Gangadhara as follows : T alsgari 34 344 kg a fantaja1275 (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. li is quite possible that on the erotic plane, the author intends to convey by the word to the sense of the moistering or liquefaction of the vaginal passage. ung the neuter gender is used in place of the masculine according to HS.VIII,1.34 (INFT: a 91).. One of the commentators on Hāla says : s8 gaHit 3471977 aasih, 7 a fald i Weber (1881), p. 261, renders 3ntic127 as follows: "you are leaving out or omitting the juice (love)" !
534) saaret = *=T44: (1) legs, wooden props of supports (four in number) of the sugarcane press, (2) legs-supports-of the sexual machine (testes ?;. 47 male sexual organ. 1943 = 2792 stout, prominent, conspicuous (big, large). ata stick, tube, azi (af) stick. The sense of these two words as applying to the sugar-cane press and the sexual machine is obscure. The stes (1) the sugar-cane is full of juice (2) the male organ is full of seminal fluid.
535) ET = 1541, from the word # (), with the possessive suffix 3112, according to HS.VIII.2.159, the final 4 standing for

Page #592

NOTES
527
(parë), (cf. the word signas () in st. 647] (1) producing a creaking sound, (2) producing a peculiar sound during sexual intercourse. The commentator Ratnadeva equates FEIG with 571747-abode of sound' i.e. producing sound. FED=697 (1) possessed of an attractive form and finish (2) possessed of attractive shape, size, dimensions. Efestoot (1) large, (2) conspicuous, prominent. TETE (1) yielding excellent (copious) juice by completely or thoroughly squeezing the sugarcane, (2) possessing excellent (copious) seminal fuid. NEHÉ = 42467 emineatly able to withstand rough handling. 274 = 72 = aftaa = aa (4700).
536) üch 34 = 741h the sex-machine was operated or put into action or the female sex organ was overpowered or assaulted. ECHTH (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 Xenthusiasm) (for operating the sex machine). 96H 199 at the very outset. T9149 (1) by a single stroke, dash or push, (2) by a single assault or onslaught. sist (1) the juice-collecting vessel attached to a sugar-cane press or machine, (2) the vaginal vessel or receptacle. fezi was filled with (1) the sugarcane juice, (2) the seminal fluid.
537) * = 2 = ada, the same as before, i.e. unchanged. At and it preceding Band 37 respectively are to be understood and explained similarly. The commentator explains by cln att extraordinary, of ideal shape and size or proportions. sä (1) sugar-cane machine,(2) the male sexual apparatus (including the testes and the penis). 323 (1) sugar-cane (2) penis. This involves some tautology with the sense of ti on the erotic level. 56397673137 (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. 9776 = 9a (97), the pleonastic (89113) Taddhita suffix
being added according to HS.VIII.2.173 (Fagazútat=417:). 419199 = 415, squeezer of the sugar.cane i.e. 1177. Vute = ITE to press or to squeeze, cf. Marathi fuæūt. y = alat fault. The word yu is used here in the sense of cta by fauttasam. $45 a fenfu .= 791f4. 3:01 h meagre, scanty (1) juice, (2) seminal discharge.

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VAJJALAGGAM
Section 59 : मुसलवज्जा = मुसलपद्धतिः । The apparent or prima facie meaning of the five stanzas in this section pertains to the 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. Rajasekhara in his Kavyamīmāmsā, Adhikaraṇa I, Adhyāya 6 (p. 92 of the Benaras edition 1934) gives the following quotation from the याजुषा:, followers of the Yajurveda : योनिरुदूखलं शिक्षं मुशलं मिथुनमेवैतत् प्रजननं क्रियते । Here the vaginal cavity is regarded as the mortar and the male organ as the pestle. Cf. 7,5,1,38, where we find the words योनिरुलूखलं शिश्नं मुसलम्, used, however, in a ritual context primarily, though obviously with a sexual suggestion.
stanza,
538), the sense of this expression is obscure. This stanza is found cited in the dioic IV.97 (233), p. 549 of the Kavyamālā edition, 1934. There the reading in the first quarter is दंसणवलियं दढकं and in the second quarter, विबंधणं दीहरं सुपरिणाई. The commentator says: इह उत्तमस्त्रीणां गृहे ईदृशं मुसलं स्वायत्तं भवति । कीदशम् । दंशने धान्यादिमर्दने वलितं लग्नम्। दढकं दृढम् । स्वार्थे कन् । विगतबन्धनं, दीर्घ सुपरिणाम् अतिस्थूलं च। मेाक्षे दंशने भगमर्दने वलितं संबद्धम् । ढं विगतबन्धनं दीर्घम् अतिस्थूलं च । 34451भिप्रायेण मुसलोत्तरन्यभावना । According to the commentator जगद्वर, देशनmeans 'engaged in pounding (the grains to be unhusked and polished, and also the vaginal cavity)'. 's explanation of विबन्धनम् as विगतबन्धनम् 'released from bondage' is not at all satisfactory. सुपरिणाहम् is explained by him as अतिस्थूलम् ' very bulky or big'. Does 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 mean iron or any other metal ? Under the hidden sense of the the expression may mean 'encircled or surrounded (a aaafen) by a prominent ring-like muscle near the tip', but this is purely conjectural. Cf. й, st. 542. Ravi (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. सुंदरकंचीजुत्ताइ ( st. 539), कंचीह दिढणिबद्धाई (st 540 ) and कंची जुताई (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; FRIO (94) at their disposal, ready for service or use at any time.
539) 2071697 ( = Tyyefui) large and bulky (sat), a tautologous expression. The commentator renders by Tyinifu with a view to getting over the tautology. सुदरकचीजुत्ताइ, see note on दिढकंचिबंधणं st. 538. JARE SHIP Car = 3TEFARIT-commensurate with, being of suitable or matching dimensions in relation to, the mortars, (2) being of a size appropriate to the vaginal passages. gee or 300m becomes algo according to HS.VIII.1.171, and then 3425 by shortening the initial al into 3, because of the pressure of the following conjunct consonant. C1. Marathi sao sau.
540) TEHTR21 = Tahitimiifo, bulky at the tip, cf. arue, slightly big, somewhat bulky, st. 542. gega-nicely, fnely. Smat factul
firm-secured with a metallic strip or hoop. Cf. note on foto Fairvi in st. 538. HATÊ fù , supply speite after at. Ms, Ghas: 8172452fa taifa 7544 in the commentary, which presupposes the reading & fà 3, 34at qualifies HST. Haifa ( = 45+7)(1) are broken or snapped, (2) are caused to become limp and flaccid, to lose their tenseness, to become detensed. SuueafH (1) in old mortars, (2) in the vaginal passages or cavities of old women.
541) Afegant (= HET:). The usual form is hetent. The form Heyat perhaps stands afgaten (=#614131) (Fe ), with shortening of the two central vowels & and 271 metri causa. TERESIFAT by the measure of the mortar in the house, i.e. commensurate with (matching) the mortar in the house. Cf. Badal in st. 539.41 oh my friend. See HS.VIII.2.195 (HIA FET EO TETT at).
542) HEHEHZU (1) having a beautiful decoration at the tip, (in the form of the metallic ferule), (2) having a beautiful appearance at the tip: cf. चंदणवलिय in st. 538. दरपिडुलं = ईषत्पृथुलम् = slightly bigs somewhat bulky. Cf. gehifeze in st. 540. For the addition of the pleonastic (ra1147) Taddhita suffix my see note on st. 51. TANIER (1) looking beautiful with the metallic hoop in the middle portion, (2) looking beautiful on account of the circular, ring-like promia nence in the middle portion. Cf. note on st. 538. feed
V.L....34

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VAJJĀLAGGAM
= Til gi na sa , qualifying HS, that which meets ; or satisfies one's desire or craving. fascinating, pleasing, attractive,. appealing strongly to the mind. 4. therefore we go in for: it or we go in search of it (fitte, qara:).
Section 57 : FOTETTU 17. The word #RUT appears to have been, used here in the sense of 'consolation, pacification or appeasement'. In the caption of section 47, (feartacus FT), however, the word fact has been used in the sense of checking, curbing or #estraining.'
543) jah = 11 (91%), vicarious use of the Genitive for the Locative (atat et). The construction of the sentence in the first half of the stanza is elliptical. Supply after the second quarter t o quant apie 7 As, hence there is no possibility of success in your love, (which is only one-sided). 75 R ar PET FF99 clapping is nor done with one hand; it takes two hands for clapping.Cf. Marathi एका हाताने टाळ वाजत नाही.. ताली (Marathi टाळो) (also HIFI) is to be traced to the root arc (X.U;) (Präkrit--21) to strike. साली ददाति-claps the hands. करतालीदानम् clapping of the hands.
544) 443 = goud is (not) yoked or harnessed. HS.VIII.4. 109 gives 65, 777 and greu as faits for vy in the active voice. Here, however, 99 is used in a passive sense. g = 5, HS.VIII.4. 105 gives g@ as a 6 3 for the Sanskrit root 7, to wipe. Phone. tically go is connected with sing rather than with V4. Cf. Für in Marathi. मा रुणं elliptical construction for मा रुण्णं होउ or मा सणं FUE 1 (AL 493 or Ali gol) para becomes von according to HS. VIII.1.209 (aca dal 017:). 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 consolation to you.
545) forfa, Laber following Ms. G reads faute (Imperative second person singular) and renders this by fa in the chāyā. foete may be regarded as an Apabhramsa form used instead of foute, according to HS. VIII.4.383.Cf.the CGI reading afy (for de adopt. ed in the text) in st. 276. uraft operatit, the word stes is used here in the feminine gender, as is clear from the adjective organte. In

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531
sfat, we have the possessive Taddhita suffix & added to 35 ( = 845) pleonastically (Fard). Efet moist with tears, tearful, or moist with love (941). yont = but, cf. Marathi 1917. gat enduring, undergoing. fahafalgte ( = $fift) stands for Fenetrargle (from foot = Sanskrit -काम्य् to suffer or be distressed). In किलाम, ल is lengthened into ला by way of compensation for the simplification of the conjunct consonant ( = ). Cf. HS.VIII.1.43.
546) Stanzas 546-551 deal with the 39 or 383 ( = 3). Really -speaking they belong to Section 30 (3769531). They are, however,
included in the present section (OTATUESI), as they deal with the behaviour of shrewd or clever people in the context of Tora u (pacification or appeasement of a young girl). The connection of all these stanzas (except No. 546) with the present section is therefore rather far-fetched.Cf. st. 559. which deals with the behaviour of the is in the context of Foruitgaatar (feat) faltarča = henta will be distressed. faszt (1) faad ( = 59T) will be pained, agonised, distressed, touched, moved, affected, (2) izat 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 fant from the root far according to HS. VIII.4.132 (redsgraati) and VIII,4.224 (reati a:). Similarly we get the form fate from the root fa according to HS.VIII.23 (9: : fag szit). The root fa also gives the forms fennt and the according to Hemacandra's sūtra quoted just now and VIII.4.25 (fra att al. It is therefore better to accept the reading खिज्जई, which by pun stands for both खिद्यते, and ed. If, hɔwever, we accept the reading site, that form would stand for only gua and not for read, and we shall be denied the advantage of the pun which is obviously intended by author. See Weber (1881) p. 135. 3 = 35., the neuter gender being used for the masculine according to HŚ.VIII.1.34 (119: gitaar). The duplication of the final is according to HS, VIII. .2.98-99. 79€ --from 59 = V6 See HŚ. VIII.4.226 (Tala:). अग्गए = अग्रके = अग्रे, a case of the addition of the स्वार्थक (pleonastic) suffix. It is possible that the original reading was 377737 (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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VAJJĀLAGGAM
547) The reading #9 posiâ adopted in the text is supported by the commentator. Laber reads a sfrula (êa gezica). Cf. st. 548, (route 24 ore fa). EITTE! = Stitrat: = gTiTrEFT: 1 Cf, çaReitrat in st. 550. It appears that the commentator had before him another reading GERIET difficult to climb or scale i.e. to prevail upon, to persuade to win over. 7 HO, cf. st. 549 :7 fa fagfeat.
548) FET = pemalu, vicarious use of the wel for the wall.. पसच्छि having large, conspicuous eyes (प्रतताक्षि or प्रसत्यक्षि). पसयच्छि also means हरिणाक्षि, पसय meaning a deer (मृगविशेष). See note on st.. 309. a facuta, do not become disaffected, detached, alienated, estranged. fagatal (1) not looking at or taking into account the faults (20) of others, (2) not having seen the night (2191). Talat (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 313.) (2) The rays of the sun become red (in the morning at sunrise or in the evening at sunset), not having seen the night. The commentator seems to have read य दिट्टदोसा instead of अदितृदोसा-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) (Pagatel). The pun on farwina may also be explained as follows: the isotis become disaffected (Pacevila = facturat), when they see the faults (in the object of their love), just as the rays of the sun become red (विरजति = विशेषेण रज्यन्ते), when they see the night approaching,
549) 7571eft = 192777,cause others to become attached to them. Twig = uta = eura, an Apabhramsa trait; see H$. VIII.4.382 (691
Tra arra foi ar). 7 ala faleza, cf, ela Hut, st. 547. Tyg gia (1) turn away indifferently, (2) turn on their backs to inject their poison more quickly and effectively. Cf. st. 61.
550) Braille give sorrow or cause distress to others. It is possible to understand this as standing for ata 31 (= a) dedi. Bagaविणय ति = अश्रुतविनया इति, 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
अनुयविणय ति. MSSG and I read अमुणेमि जाण इण्हि, which the commentary merely repeats without any explanation. The propriety of sög in the third quarter is not clear.
551) #90771 = 901: = 91761: all (clever persons). H=577 = 1 in this world. RBHÍO: = 4fol, crystal gem, highly refined glass. TT= T (1'attached, affectionate (2) red. FaTi = FOY (1) GEET4 wicked, behaving nastily, prompted by evil motives, (2) (1) black, dark. 47 (1) JEETH '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 i he original colour, shape, size etc. of the object are not distorted in the least.
Section 58 : giferaelqu14551, afguit = fai a procuress, gobetween. figare rau = frien, feial, instruction. Cf. Marathi filan.
552) कडक्खणिरिवखण side-long glance. सिंगारकन्म coquetry. मसिण = 0, smooth, lovely, fascinating, yout= to yoit again and again. arratsana4 = fabTneH17974H. 914 i becomes 1933--2133-34 and lastly 234, by shortening 1 into a ; 'which bestow or guarantee incomparable good luck (success) in love-affairs'. Laber paraphrases 4 by chat
553) 75 (751712-51:) various or all kinds of magic herbs for holding the lover deeply attached and spell-bound in his love. The repetition of the word lesai (= ) is for conveying the idea of totality (
कार्य or साकल्य). मृलिका is a feminine variation of the word the root of a plant having medicinal or magic "properties. In Linserialist 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 (Rawain). HTET = TETE = TÉ गृहम् , every house, all houses. घरहरं is also a case of आटॅडितसमास (iterative compound). Cf, ariat in st. 701, and Marathi fiat, 19714f. We get the form Fiata in Häla 47 and 138.
554) आडंपर ostentatious display. मा खिवसु = मा क्षिप do not throw - yourself away i.e. do not trouble yourself. The commentator
seems to have tead 49€ (as do MSS G and I also), as he paraphrastes by मा क्षपय (do not waste yourself away). खवम् = क्षपय. Vक्षपय is the causal form of the root f and means 'to destroy, to reduce,

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VAJJALAGGAM
534
रंजिज्जइ = रंज्यते = अनुरागं कार्यते, iss which is direct reduction from
to cause to become cnaciated' inspired with love. Laber reads the Sanskrit form. The proper form in Prakrit would be which would be changed to before a following conjunct con
sonant.
अ
555) कुणिज्जासु = कुणसु कुरु or कुर्या:. 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. उद्घच्छि = उाक्षि, paraphrased by the commentator by af, one having large, big eyes. It is however, difficult to see how can signify the sense of i.e. विशाल Could उद्धच्छि be a corruption of मुद्धच्छि (मुग्धाक्षि), one possess ed of beautiful, bewitching (or innocent) eyes? The sense of the second half is not quite clear. वेयणाइ = वेयणा = वेदना:, neuter gender being used for feminine, af, this is the Nominative plural of afta (=aft), met or faced or confronted with. We should expect aftafe (instrumental plural) (practised) agreeing with gue "Even sorrows bend down (yield, lose their sting and become blunted) when faced with virtues (practised) (with patient endurance)". The propriety of the second fat is not clear. The commentator says: चरित्रगुणैर्नमनशीला भवन्ति । Did he read चरियाण वि गुणेहिं ?
556
Hala 286, where the reading is get for at.. पेप्पर = गृह्यते. घेप्प is the substitute for the root ग्रह in the passive voice, according to HS. VIII.4.259 (:)., real, genuine, sincere, honest feeling, or affection, sincerity, honesty, uprightfiess. कंजिअ = कांजिक or कांजिका, sour gruel, rice-slime, rice-water produced in boiling rice. वेयारिडं ( = विकारयितुं, प्रतारयितुम् वञ्चयितुम् ), to deceive, cheat, dupe, impose upon. There is no phonetic justification for the change of the first t in विकारयितुम् to ए. मंजर = मार्जीर. The 3 on 4 is by way of compensation for the simplification of the following conjunct consonant. मार्जीर - मज्जार - मंजार - मंजर ; cf. HS.VIII.1.26 (वक्रादावन्त:). The second आ in मार्जार has been shortened! according to HS. VIII 1.67 (tratara:). Cf. Marathi
557) = Hāla 163, where the reading is जिविज्जई 101 वलिज्जइ. वलिज्ज is explained by the commentator as . The 1octn eans to turn, to move, to go. - he without whom one:
न

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NOTES
cannot go or move (even for a'moment). N.S. B reads fracas, which perhaps stands for जीविज्जइ = जोविज्जइ = जीयते. It is possible that the original reading was 57-'he without whom one cannot goi.e. do or carry on (even for a moment)'. Cf. Marathi 77891 aparat ziet ar atsio agluwas 36774, io appeased or conciliated. Weber (1881), p. 58, compares HS. VIII.4.343 : Afiqements 1573 Fa fìs, at šaure-2955 fomu n atau af hou jot
558) you aon etc. This stanza is addressed by the Nāyikā to the goat or procuress. Fanoute = fatta. 950 = (aqua). .HS. VIII.4.173 gives quant as a treia for var to ooze, to trickle, to flow. Cf. Marathi Rü. Cf. st. 422.
559) This stanza describes the behaviour of shrewd, clever people and should really belong to the section on žą or Roare(No. 30 : 399531). See remarks on st. 546. Cogeal is explained by the commentator as Ighiu, kind, soft, sensitive. This deši word appears to be connected with the word of which is recorded in DNM VII1.74, in the sense of aigai (curiosity or eagerness), and in PLNM 827, in the sense of cati (haste, hurry). It is found used in Hāla 21, and the commentator Gamgadhara explains it by FETT
214. It also occurs in Weber 780. Cf. Marathi gazzo(to tremble or flutter in excitement, to be thrown into mental flurry) and Rogo. In our stanza the word gaat is used as an adjective qualifying at in the sense "kind, soft, sentimental, sensitive". GREBU appears to be connected with the 9191237 for vee, and with the Präkrit root , to move, to shake, to be shaky. The Präkrit root so too appears to be connected with a (F). See note on sc. 509. Cf. the word 79104 in st. 320, and note on the same. Perhaps the original foim of the word bepaal was ezz'mental. ly unsteady or excited, thrown into mental flurry' and later on both the as lost their cerebral element and were changed to a दलहलया perhaps represents the transitional stage. नेहपुरियसरीरा whose bodies (i.e. minds) are overflowing with (a show of) affection. ifran (1) who have achieved their object or purpose, (2) mustard grains. HEREW (1) devoid of affection, (2) separated from oil, from which oil has been removed or extracted. adigla (1) turn wicked, (2) turn into oilless, dry.cakes,

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VAJJALAGGAM
560) For a similar tirade against harlots compare safeli IV.10-17. arieont (a female snake), feminine form corresponding to अहि, as if the original masculine form was अहिन्, रोरहरे दीवय ध्व Putet, cf. Leerpli 1: Parang : --Et Apa ang nu gatal275 249102ture,
kent dat putant forfe gotET39 TIT VITI Better to read and at instead of stated. For it see stanza 146, 461 and 761 (34TT). FRIOTE (1) devoid of genuine affection, (2) devoid of oil. SET (1) greedy for money, (2) eager for securing good sense (for his composition).
561) 2016 (1) rich and gaudy in her colour, because of powders and paints, clothes and ornaments, (2) possessed of bright, yellow colour. HETÀ21 (1) full of affection i.e. show of affection (TÀTI = Thant) at the beginaing (HE = y2 = 3177H), or very sweet in her talk, pleasing, delighting (TFI) at the beginning, (2) tasteful in the mouth i.e. while being chewed. HATI (1) devoid of genuine affection, (2) lacking in oil. 3 st = ng A, (the vicarious use of the Accusative for the Locative being enjoined by HS. VIII.3.137 (HAFAT faqat)] (1) clings or hugs to the neck (for embracing), (2) sticks to the throat or palate while being swallowed. Har 3 (1)changes in her attitude (and cobbing her patrondrives him away). (2) causes gas-trouble or gastric trouble. Ega
= चणकरोटिका or चणकपूपलिका, bread or cake made of gram-flour without mixing any edible oil with it (FEAT). This desi word is not found recorded in PLNM or DNM. °सारिसा = सरिसा, स being lengthened metri causa.
562) Hotel (1) ASHT full of greed, (2)= HalET (Stefania), made of steel. Cf. st. 564 : PESTET. 4°19191750 (1) furious beatings or poundings with a hammer (91 = 97), powerful hammer-strokes, 2) powerful, furious (99=97) beatings or poundings. There is tautology between धाय (घात) and ताडण (ताडन). बाणसंब्धं (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. salt (= HERIAI) a pair of tongs or pincers. This word is not found recorded in PLNM and DNM. TergofSET (1) extremely crooked in her thoughts and actions, (2) extremely crooked in its jaws. 966 = 98ft yields, is won over or brought under control, tamed or subjugated. This is a peculiar sense which the root dat eems to have in this stanza and in st. 564. ggts with blows of fists

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NOTES
537
(92en=yle: = Efezett:). Cf. Hagf, ziar 31 97 : ny fazê afa aforat हृदि हालाहलमेव केवलम् । अत एव निपीयतेऽधरो हृदयं मुष्टिमिरेव ताडयते ॥ The sense of auttaa 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 agiz Har in connection with the spild 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 afehaca 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 (2979) is compared to a grass-fire (fauftaufa) raging in a grass-land. Han ( = ava:) (1) approaching, visiting, patronising, (2) approaching, visiting, encircling. j a 147 (937 , HANTA) E (1) they extinguish i.e. tuin one paramour after another, as soon as he has been set von 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. fasais = eft, fagra, the primitive (non.causal) form used here in the sense of the causal form विझावेइ (वीन्धयति, or faef1921). For the root fall see note on st. 370. The root fasali is used here in the metaphorical sense to destroy or to ruin'. Els
afgant (wafat 399 7higa:) (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 fa 374th for a fan qidi.
564) Here a harlot is compared with a sword (que91). . facta (1) wearing a bright and clean (spot-less) necklace, (2) having a bright, clean (spotless) edge (4181). DEMET (1) full of intense or endless greed (a), (2) abounding in i.e. fashioned out of steel (E). Cf. Fetal in st. 552. gegut aina (1) characterised by a thrilled body (while welcoming her patrons). (2) looking as if it is covered with horripilation (because of its flashing lustre).
(1) treasure, wealth, riches, (2) cover. sheath, leather-case. 78967, see note on st. 562.

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VAJJĀLAGGAM
565) 1941 = yupqua (496A 6921 HT), (1) intent on amassing money, (2) holding hoarded treasures. = 9021 (1) having a beautiful pudendum, (2) fit to be carefully conceal. ed. face, (cf. Hetel st. 562 and TETIEI st. 564), (1) full of greed, fast SHTET ,(2) made of steel, or secured with iron hoops or straps, mea facet. PÍTHETO, CFI (1) admired by gallants, or dandies, (2) admired or loved by snakes (who are supposed to guard treasure chests). Cf. FünftiRAT, st. 575. Heat treasurechest or strong box. Eranta 10 1) abode of gold and other kinds of wealth, (लोहं च वित्तं च लोहवित्तं, तस्य स्थानम् ), the word लोह being recorded ia lexicons in the sense of gold; (2) abode of wealth in the form of gold (ateso far ETA). The commentator's explana. tion : लोभ एव वित्तं, लोभद्न्यस्य स्थानम् , is not satisfactory.
566) hadi and Enriqi involve an irksome tautology. The commentator adds 325i ar after .49777. But how can easă include the idea of अरूपम् ? Could it be that न गणेई रूववंत stands for न गणे Kredia, with elision of the initial 39, a case of qalaqui atau? 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 paātro instead of a ty. There is no question here at all of any reciprocity or mutuality, which is the sense conveyed by 3177 (3472179), but of diversity or variety, which is the sense conveyed by अन्नन्न ( = अन्यान्य). Cl. st. 10, अन्नन्नरायरसियाहिं (which is wrong. ly paraphrased by the commentator as 397277723712feft:). 34770147H = 3H477471TH (1) 347fa36affaq TTT: QA da fa fondly attached to different men, (2) possessed of diverse shaces of colours, possessing five colours (as the commentator says). 931BT (1) breasts, (2) clouds. JNEU = gofae171 (1) devoid of virtues, (2) stringless. gee = Fgall (1) obdurate, stubborn, hard, full of vanity, (2) stiff, rigid, motionless, still. Hetada = 12H1997 (1) crooked by nature, (2) curved or arching by nature.
568) Tado insincerely, falsely, dishonestly. Täfd = 144fa lavish their favours on their patrons and make them happy. 3941 fan et sui, the commentator says : TRIA FESTET gfascyufenfor money they surrender themselves even to lepers. (f. st. 572.

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539)
NOTES
569) A = Falla: association. degi = BETET (ZA122T) the final vowel of the first member being shortered unii (uusa. according to HS. VIII.1.4.
570) Fif#715 = 49f2541. The DNM, VIII.18, records the word. Satèal in the sense of ajal, a young girl and says that the word is. found used in literature in the sense of farge 47 also. In the present stanza, the latter sense appears to be intended. The stanza contains an अन्योक्ति or अप्रस्तुतप्रशंसा based on the relation of similitude between the reaa matter actually described and the skin matter suggested. HI E pass your time with or manage to do with. Hel- 242972671." costing very little. 2234 = dageaizmi, a temple.garden. Does
364134 stand for fac997- the leaf of a Bilva tree growit g in a. temple-garden? greitas = grazites very fragile. The suggested sense is : 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 loveaffair with a noble-born girl. qfaci corresponds to asi and. aucas24 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 9121 for the word H96991, the meaning of the first half of the stanza would be : "Pass your time 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 half and an irrelevant (non-contextual) matter expressed in the secord half, with the indirect suggestion of the relevant matter emanating from it. 5297644 would correspond to the harlot, who is more or less a public property,like the leaves of trees in a temple.garden:

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VAJJÄLAGGAM
which can be plucked by any one visiting the temple. Cf. for this idea 7753 Fifa 1.32: å arhiasa ata a arah gà 3 1 In this case there would be no conflict between this stanza and stanza 569.
572) FT HET months deformed and foul-smelling. ACA revolting, disgusting, foul-smelling aai = hta: hateful, odious. Cf. st. 568.
573) Here a harlot is compared with a woollen or silken garment (1241= qfail = rel). 34 = 419 = 34, rt, is obtained or secured. Cf. Marathi HiTSO. GALU (1) of ideal (physical) proportions, (2) of ideal dimensions (length and breadth). mai (1) 397il speaking sweet, pleasing things, (2) 4471 fashioned or woven out of excellent yarn. TEETT (1) displaying several personalities or moods in the company of different patrons, (2) displaying several shades of colours. pga farat (1) very tender (obliging, kindly) in the cold season, (2) very soft to the touch in the cold season when it (the garment)has to be wrapped close and tight round the body.
57) There is tautology between yols sani and his, 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) (#71541). Ca (1) full of emotion or passion, (2) full of juice or sap. faganski = faai narci (2) yielding the highest pleasure due to friction in coitus (2) yielding its choicest fragrance when rubbed on a stone (for making a paste). 4671 = 1411 (1) rich in the fragrance of the scents used by her (in her toilet), (2) rich in natural fragrance. agintara (1) enjoyed by several gallants, (1) encircled by numerous snakes. Cf, THEISAI in st. 565.
576) It would be better to read it instead of are in the first quarter, so as to agree with the form fuffa used in the last quarter. Similarly it would be better to read 718 ( = 441, that) in. stead of HE in the first quarter. Op=991 good, trustworthy. -AffaqOA = hatah, full of confidential whisperings i.e. prompting to whisper soft, sweet,pleasant things. For geta ct. st. 13.

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NOTES
541
577) Here a harlot is compared with a female jackal in a! cemetery. H54 ( = qah) (1) one who has been completely suba jugated and is almost like a dead person, (2) a corpse. Fisiereld (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 it instead o Laber's fagt. दिट्ठि देइ, turns her searching, avid eyes on. सिवसारिसा = शिवासदृशी, 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. ĘGO = zelar (1) having ascertained, (2) having read, comprehended, mastered. 981 (1) the entire property (hoarded wealth) of a man; cf.
Marathi गांठोडे, गांठीस असलेला पैसा, (2) all religious books or books dealing with spirituality. Hlee aria (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 ard death. 9774#019, whose minds are fixed wholly and solely of this single design or objective. Far24191 (1) whose hands are engaged in grabbing, whatever is within their reach. Fair.199171: tāl: 91817/ what act of grabbing or snatching, from the denominative root 998 to eat, to swallow, to grab, to snatch: (2) whose hands are engaged in carrying the begging bowl (79179= aleat=591627. = 941705).
579) fonament = $4929: residing with or being in the possession of misers. fahamu = $947, see HS. VIlI.1.46. 984197211 = EPITET: undisturbed in their sleep. The commentator's explanation of सस्थावत्था by शास्त्रावस्थाः and of सुयति by श्रयन्ते is puzzling. सुयंति = स्वपन्ति. Cf. HS.VIII.1.64. Fafea gala gata > getra.
580) fagufa = fazanfea (faruf-a) bury, keep, deposit. quuelin under the surface of the ground. 49 50, a. is 2 547171 35987, the उत्प्रेक्षावाचक इव being suppressed. पायाले गंतवं supply अम्हेहिं as subject for गंतव्वं. पायाल = पानाल subterranean region i.e. hell. अग्गठाणं = अग्र091797 = 398:, , in advance or ahead of us.
531) नवरि = But. मोतिया and भंडारा are Nominative plural forms. in the neuter gender ( = Allaisilla and HIDETIfoi respectively). The contrast is between heat and *ETTI (whole treasures or storehouses of riches), fz4 is to be connected with #SITI.

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VAJJALAGGAM
532 ) परिमुसइ = परिमृशति touches or caresses. तं = तत् (धनम् or अर्धम् ) that wealth. आलिहियमित्तिवाउलय, See st. 68. बाउलय (बाउल्लया also) = पुत्रिका or पंचालिका a doll.
583) पुच्छिज्जेता = पृच्छत्रमानाः । परियण servants, relatives. संतं = सत् actually existing. extremely bold, undaunted, audacious, shameless; or extremely wise (in an ironical sense). The MSS.read जे भयंता महाधीरा. The reading adopted in the text is supported by the commentator's explanation.
584)
= a, alarmed, panic-stricken.
-hold tightdo not give
ly for fear that it may be robbed by somebody. for fear that it may be diminished. g all sorts of invisible - spirits. चायभोअ, a समाहारद्वन्द्व compound चाय = त्याग = दान. झिज्जइ = क्षीयते, see note on st. 545.
585) Supply ति ( = इति) after देमि. Construe : कास वि उदारजणस्स विविहरणार देमि त्ति) न जाई । उद्दार = उदार, the duplication of दू being metri causa. 3 diverse jewels or riches. The propriety of the use of 3 as qualifying is not clear. One would rather expect दुश्यजणस्स or पामरजगास or निद्वगजगस्स. Perhaps उद्दार is to be equated with 3, devoid of house or residence, home-less, poor, destitute, the word I (IT) being used by for with which it is always associated. Understood in this way 3 may be paraphrased by निर्धन or दरिद्र, लच्छीई पम्मुको, supply होइ after पम्मुको. The duplication of in T is metri causa, according to HS. VIII. 2.97 (समासे वा ).
Section 61 : उड्डवज्जा (कूपख नकपद्धति:) उड्ड = तडागखनक or कूपखनक, digger of a well, 3 is perhaps connected with 34 (3), water, one who extracts water from the earth after digging deep into it. >> 3, being changed to because of the following (regressive assimilation).
53) = bears down, plunges, impinges. HS. VIII. 4.143 gives छुह as a धात्वादेश for / क्षिप्. Phonetically it appears to be akin to the root . F (1) spade, pick axe, cf. Marathi, (2) membrum virile, male organ. पेलेइ = प्रेरयति pushes or moves sideways in order to retract it or pull it out. HS.VIII.4.143. gives t as a ta for ✓ Phonetically it appears to be connected with √ मेय् or √ पीडयू (पीलय > पिल्लय > पिल्ल > पेल्ल). आउलं व = आकुलमिव as if with

Page #608

46
543
-
perplexity विलिहइ = 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. == a, brings out, elicits. हियपाणियं = हृदयेप्सितं पानीयम् (a मध्यमपदलोपी compound) or हितपानीयम् i.e. geà fķā чralax, (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. means in the case of the overt sense 'causes the vaginal passage to become moist with glandular secretions".
NOTES
587) ferage fazat = fadaigh fagm:, the sense of this is obscure. Perhaps fata 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 fragg fat may mean: "engaged in hard exertion involving the contact of the head with the knees".
588 ) निक्ष्य etc. निद्दएण कुद्दालएण मज्झम्मि बहुलाई उच्छलंताई जलसोत्ताईं जीए सा निद्दय कुदाल यमज्झ बहुल-छलं जलसोता वावी, तं । निद्दयकुद्दालय (1) merciless strokes of the spade, (2) merciless strokes of the membrum virile. • मझबहुल छलत बहुसो तं (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 fe 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 mātrās is necessary. लद्वप्फरिसो = लब्धस्पर्श: (i) 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) == 1) ground, earth (2) by suggestion, woman. The final vowel has been shortened metri causa. = आश्चर्यम्, wonder. See st. 219, 387, 475. पज्झरइ = प्रक्षरति ( 1 ) oozes with water, (2) oozes with vaginal moisture or secretions. IGAश्वणताडणेण = कुद्दालघणवायताडणेण, ( 1 ) by the powerful poundings ( घणघाय ) and strokes (13) of the spade, (2) by the powerful (vigorous) poundings of the membrum virile. The first half of the stanza expresses the matter (about the well-digger), while the second half constitutes a parallel illustration (E), meant to throw light on the g matter. (1) yields water, (2) yields or produces vaginal moisture.

Page #609

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VAJJALAGGAM
Section 62: 1.0678917019 fa:). This section contains 16 stanzas : (590 to 605). St. 604 refers to Nanda Gopāla, Krsna's Tosterfather; st. 591 alludes to Kșsna's exploit against the demon fis (=fte i.e. afte); st. -95 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 Kțşņa's love for Rādhā,while stanzas 595, 598 and 599 refer to his association with another cowherdess by name विसाहा or विसाहिया ( = विशाखा or विशाखिका). Stanza 601 refers to the raisi - group-dance of Krsna and the Gopis. Stanzas 603 and 605 refer to Kșsna'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 Kșşņa (faydaafia,
Turger and da), while stanza 590 speaks of Krsna as Hari i.e. Visņu himself, i.e, as an incarnation of Vişnu. Stanza 600 is obscure in its import.
590) filf, where is Karsa? i.e. there is no Kamsa here at alli.e. I am not Kamsa. Pichaefni-fco JET 14121 ET À fa विलक्खहसिरो, smiling with embarassment. विलयख = विलक्ष, embarassed., abashed.
591) foi quixifat laud or praise gratefully the demon Rittha. because it was due to the aussault made by Rittha on the cow. stall, that the cowherdesses in the cow-stall were frightened out: of their wits and rushed into the arms of Krsna and got the pleasure of his embrace. रिट्ट = अरिट % अरिष्ट, with the elision of the initial vowel.
592) 37991 endowed with turbulent (intoxicated) youthfulness. Jei afez a = à Rant: arra va, those days during which Kțsna and Radhā passed the happiest part of their youthful lives in each other's con pany on the banks of the billowy Yamuna are those much (1971) only,i.e. they are gore and will never come back. This is the utterance of some one who had witnessed approvingly the love-affair between Krşna and Rādhā in the vicinity of the river Yamunā.
593) Epins completely blinded by love. fatiya-315HQOT ant faétant. The proper form should be faéngas (fofaatia, apat). But

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NOTES
545
we have here something like a ta, cf. ferry in Aidhamāgadhi and in st. 70J tor fa 33 (famig). The final ® is added as a pleonastic Taddhita suffix according to HS.VIII.2.173. C1. Maralli átal.
594) निसि, the correct form should be निसी (= निसा = निशा), the final f being shortened here metri causa. afey=int, reed or cane. See HS. VIII.l..07 and VIII.1.46. Laber following the MSS. reads alat for alfafa. But Etal stands for Elfët which is the Future, third person singular dom ficm Vgl. What we want here is the second person singular doim kliefh, so as to suit the Vocative singular form gft. We have therefore obviously to read space for ala. The commentator tenders Bli by H9 ie. he regards erst as Imperative second person singular form from the root gl. But the correct form in that case would be bife (short for and not long); and even if we suppose that the original short fra has been lengthened metri causa, still the Imperative form does not fit in with the use of 51. Perhaps we have to understand as follows : ** na, a H (maja tagsfa) & acamata i Construe : Het Eiffo (at) a 70a 77 (704) EFTI. A bee is unerringly guided cowards 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.
595) aparazi za enhanced in its value or importance. Tegui = a137, mark or impression. 37979 = acadut, rubbing (of Kęspa's elbow on the bodice of विशाखा, when Krsna embraced her). वियारण
= Ganthi tearing, mauling, slaying. 7 = a uzte, does not throw away or discard, but keeps as a precious memento. Pargi = ladiel, a certain cowherdess by name विशाखा.
596) TETY is to be understood as (1) Instrumental singular of TEI, as subject of the passive action conyesed ky mezar and (2) Genitive singular of Till to be connected with the word
atas. The idea is that though Rädhā knew that Krşņa was of a dark complexion, still she en braced him now wbitt ned by the lustre of her cheeks, because her mind was over helmed by the impetuosity of passion (TFTgAa1981e). Had her mind not been thus overwhelmed, she would not have embraced the a bite Krsoa because she knew perfectly well that Kșsna was dark in complexe ion. 2196 = 847a engrossed or absorbed in, carried away by.
V.L...35

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VAJJALAGGAM
597) 49edt, a bright-(white) ered cowherdess. Met een fa argfal, we should really have 40 903 algfrei or augt augt fa atefii, supposing in the latter case that the word F (Fi) 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 descriting the butter-milk. But her mind was so absorbed in thoughts about Kșşņa, that she shouted Fit Foal, though the word 906 was not at all suited for describing butter-milk. Agi can be taken as adjective qualifying तक or as adverb depending on वाहरिओ (really वाहरिबं) (said in a sweet, gentle manner).
598) FATET (1) Agfal, i.e. Anner, the cowherdess of that name (see st. 595), (2) a gente extremely virulent, qualifyir o frioil. Construe : विसाहिया सच्चं चेय विसाहिया भुयंगी. तण्हहा, this is the reading adopted by Laber following the MSS. Laber renders this by que el in the chāyā. Tural would have to be traced to the dencminative root grote 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 Tech would be augalt, and the aspiration of the final 811 would remain unaccounted for. It is possible ihat FEET is a corruption for 77767 (a 247947) "not otherwise". "Visakhā is a dangerously poisonous snake and none else." विणयतणअ = विनतातनय, son of Vinatā,i.e. Garuda (eagle), vehicle of Vişņu and enemy of snakes, gra z ioa: caused to be giddy and to reel.
599) yragat (1) an old, decrepit man, (2) the arcient primeval Being (FF1127 87). Á FUTH013 = qual Hof, it would be better to read Fe ( = 721) in place of # ( = ). AHIRETI = Gallem (1) the cowherdess of that name, (2) a staff or stick fashioned out of a sub-branch or slender branch (fagrei) of a tree, a walking stick used by an old man to support himself.
600) Fafant = fata: reduced, emaciated. Lagine (1) 4774te acquisition or collection or procurement of corn or food. grains, (2) IT acquisition or procurement of beautiful women. FARETE > PATETE > TE with shortening of the final 31 of the first member of the compound, according to HS. VIII.1.4. Hugframat, mental satisfaction. faenfee = (1) falfaat, aapat ntuh (2) fut 97. The exact point of the pun is obscure. Some one asks Kļspa,

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NOTES
547
"Why are you emaciated? Have you not procured enough foodgrains 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 Kışņa replies : "How can there be a sense of mental gratification in the case of one who is enjoying the company of the cowherdess Visakhikā? [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 (fale = water.)?]
001) This stanza is addressed by a certain Gopi to Krsna. icleta = 107 61421, the formation of the gathering. The collectivedance in a circle practised by the Gopīs alone or by the Gopīs and Krşņa (and his friends) together. There is tautology between ter 44 and 12 as they refer to one and the same thing, 79184, see note on st. 423.
602) देवा वि पत्थरा निम्मविज्जति, construe पत्थरा वि देवा निम्मविज्जेति । We should really have öd (ua) in place of f ( = 39). "It is only stones that are fashioned into (images of) gods." Herzf= or 75ff . To a n, cf. st. 544 (71 bori).
603) i qui that (deep, abiding) love. 9727741Z 02711 affections grown out of love. This expression involves tautology between 773 and 44. See notes on stanzas 359 and 391.
601) This stanza is a taunt addressed to Krsna by some Gopi. चवइ = वदति, कथयति. HS. VIII.4.1 gives चव as a धात्वादेश for the root
(44). See st. 97. 3f0297774 is to be understood as a de. inflected form standing for forget . quoqun = tapusan, feeding on the milk of the mother's breasts. We can also equate quiiauit with 775197: depending on the mother's breasts for his sustenance. garaftt 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 gay 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
VAJJÅLAGGAN
605) fe, (see st. 788) = taal, a lois-cloth, a garment (saree) worn round the waist, 921 + , Taddhira suffix. Cf.. Marathi figos. FigTi = a 1917707 or larkyta i e. how you (by mistake) put on my garment at the end of the ablution-sport. in the water of the Yamunā. 91977 becomes into accord ng to HS. VIII.1.175. uro is used here as a nomen actionis, in the sense of the act of wearing or putting on (a garment) (platutaat).
Section 63 : TEJET contains five starzas dealing witb the: private life of Siva (Rudra, Haraj and Pārvali Gauri,
606) This stanza describes the plight of God Siva in the course of the रतिकलह between him and Parvati. जडाजड़ = जटाजूट. mass of matted hair. 'fcafe31, fallen or slipped from its place. $401 = f14a stopping or preventing (from fallirg or slipping down), supporting. HS. VIII.4.218 lays down). ta and i s late as for
in addition to a fazla tremulously active, fidgetting.
607) = Hāla 455, where the reading in the first quarter is : रइकेलिहिअणिअसण.We must dissolve the compound as follows : परिहासेण वासस्स छोडणे (अर्थात् रुद्रेण पार्वत्याः), (पचईए) करकिसलएण रुढे नयाजुयल जस्स, तस्स PEH I fea aratevi yfETITAEteti, snatching off or removal of the garment from the body, by way of amorous jocularity (ORTETC). Or we should understand परिहासवासबोडण as standing for परिहासवासBisut, with elision of the Locative singular termination. For the device of kissing the eye cf. stanza 475. Equyu 927. Sädhāvanadeva on Hāla remarks : gra 241 242 La gou:/ 201754a a समन्तात् चुम्बनेन गौर्या अधररसो लब्ध इति.तृतीयनयनस्य उत्कृष्ट तथा जयत ति। The verbal noun 154 (cf. Marathi Filzot) is cerived ficm the causal base (EISE) of the Prākrit root uz (cf. Marathi gami), to escape, to get away from bondage. See remarks on the root F3 in the note on stanza 625.
008) Haight at the time of offering the evening prayers. For Siva's practice of offering evening prayers (to the goddess presiding over the evening), see Kumārasambhaya VIII.50--52. afogfent
fia-Gauri gets angry when she finds that Siva connives at her and becomes absorbed in prayers to the evering. She gets jealous of the evening. For this idea cf. Hāla 1,448 and 647. Elegan = garsu (placat), with shoştening of 877 metri causa; God Siva

Page #614

NOTES
549
who broke the seal of silence (1) put on her mouth by the angry Parvati. Pārvati got angry as stated above and kept silent. But when Siva kept on looking at her now and then with half-closed eyes, i.e. kept on stealing glances at her, the irate Pârvati broke the seal of silence and spoke some angry words of remonstration. gf, the penultimate being duplicated according to HS. VIII.4.252 (::). Cf. st. 632, where the word occurs (in the form 3), without duplication of the consonant and without the shortening of the preceding vowel ई. अद्भुम्निलाल लोय = अद्धम्मिल्ललोयणपलोयतं ( looking with half-closed eyes), the words 1 and 4 being transposed as is usual in Prakrit.
609 The sense of this stanza remains obscure, because of *the expression चशय डिबि ए. This appears to be a बहुबीहि compound, being an adjective qualifying, and perhaps means: whose face (fe) was beaten (i.e. surpassed) by the moon. gezerading frightened because of the loud laughter in which Siva indulged. · मागविणवदं = मागविणे (माणविहडगत्थं) घडतो देहो जस्स तं, 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 Pärvati's mâna (jealous anger) is not clear.
610) The sense of this stanza also is obscure, because of the expressions गोरित्रयणस्स पलवं and कयरइमयरंदकलं. The rendering given in the English translation is a desperate attempt to salvage some sense our of the stanza. cannot be grammatically connected with 16. The connection of af too is not clear. Cf कुमारसम्भव VIII. 23 : पार्वतीवदन] अषट्पदः (शिव:).
In the गाहादार
Section 63: fara-Section of riddles. stanzas printed on p. 5 of the text, this section is called The section contains 14 riddles. Elsewhere in the Vajjalagga, there occur two stanzas, Nos. 371 and 372, which have the appearance of riddles (), consisting in indirect and round about and hence puzzling statements of simple acts. Cf. note on st. 371. In the PSM दियालो is explained as काव्यसमस्याविशेष, गूढार्थ काव्यविशेष. There are phonetic difficulties in connecting the word t with the Sanskrit word 2, which also means a riddle. The PSM sequates the word दिया with हृदया. हृदय becomes दियय or हिय in Prākrit and feminine ) appears to be the radinita possessive

Page #615

550
VAJJALAGGAM
suffix added to fa.according to HS.VIII.2.159.1871 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. fear (Equat 1741) therefore means a riddle, an enigma. It corresponds in sense, if not in phonetic form, to TERII, which also has a covert meaning behind its apparent sense. प्रहेलिका is defined as : व्यक्तीकय कमध्यर्थ स्वरूपार्धस्य गोपनाता यत्र वाह्यान्तरावयाँ Pot fi ser II (facug4037). TE37 is the apparent, obvious sense and corresponds to act in the above-given definition of HERRII, while 372 373 corresponds to the subtle, hidden sense, the tapetri in the above given definition. Rudrața in bis Kāvyā. amkara V. 25 says that प्रहेलिका is either स्पष्टप्रच्छन्नाथ or अव्याहृताथी. The former is that variety where the suhtle sense is of course express. 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 tourd out as a reply to be question or as an explan-tion of the unreasonable statement None of the riddles in the हिया वज्जा is रपः प्रछनार्थी (in-. volving the use of double meaning words). but all of them are 35a1eart, twelve being in the form of puzzling questions to which answers are to be found out and two (star zas Nos. 612 and 616) being in the form of puzzling statements, which require to be explained.
Though fear and that are thus one and the sanje thing the word well emphasises the amusing or entertaining function of the riddle. Eat means sport, amusement, pastrime, It is perhaps connected with the word aa (or 21), which finally is to be traced to act. The word fart underlines the mystifyir g or puzzling aspect of the ciddle which is due to the subtle, de p-laid, hidden answer or explanation which it demands.
The word ह्रदयवती is used by Anardavardhana in ध्वन्यानोक III.. 43 : हृदयवतीषु च षट्पशादिगाथासु, which rneans "in the gaihās of षट् and

Page #616

NOTES
551
others, which have a subtle, hidden, overt meaning". Thus the word Ex49ft was at first used as an adjective conveying the most salient feature (viz. the hidden meaning) of the riddle gathās and later on it became a designation of such gāthās. Al hinavagupta says on Anandavardhana's words cited above : Eggang sa sarap इति प्राकाकविगोष्ठयां प्रसिद्धासु । The word अअलिआ used by Abhinavagupta appears to he a corruption of fea311. According to Anaı davardhana &797 muts (i.e. riddle-71415 with a subtle, hidden meaning) were composed by 995 and others. For 9257 in the gereial sense of "a shrewd, cunning, clever person", see st. 281 and notes on stanza 270; and for 99 (3140714) as a class of authors, see Is. A.N. Upadhye's article-Chappannayagātão or the gärkäkesa- 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 fauciste FREN in the 1870 Edn) and after fin fat (in the 1881 Edn.) and in the last quarter रसाउला झत्ति ढवकेइ. विरीयरया in our text is to be explained as a agally comfourd : fata ta with all TF1Cm1 = रसाकुला overpowered with emotional excitement. झंपेइ-पिदधाति. The
123 519 is not recorded anywhere in HS. VII 4 in the sense of "t.) close, to cover (feta, ma or 3112917a)'', but it is recorded at HS. VIII. +.161 as a 1912 for 59. Hemacandra uses it, however, in Saran at III.74, in the sense of closing or covering :
Cf Marathi air to cover or close with a lid, 19, TITS (37178179) etc. The roor used in Webec 815 also means to close or to cover. S:e note on st. 614. The Mirathi words giv, Fiskt, 31euit appear to be based upon a conflation of the two roots 14 and 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-fou er becomes concealed or screened, and Lakşmi can now indulge in the Viparita enjoyment with Hari, without any witness''. Mam mata (Kāvvapraki śa V) says on this stanza: अब हि हरिपदेन दक्षिणनयनस्य सूर्या-मकता व्यज्यते । तन्मोलनेन सूर्यास्तमयः, तेन पभाय संकेचः, ततो ब्रह्मणः स्थगनम् । तत्र सति गोट्याङ्गस्य अदर्शनेन अनियन्त्रणं निधुवनfashara | This is the solution of the riddle. The sun and the moon are the eyes or Visnu according to the Puranas : म्याचन्द्रमसी विणो. श्चक्षुषी वामदक्षिणे।

Page #617

552
VAJJĀLAGGAM
612) = 3174h I HS. VIII. 4 21 records deak as a teater for the root F-5174-to cover, to screen, to ccnecal. This root occurs in Pāli in the form 4* (47FA). It is to be connected with the Sanskrit root 1974, to conceal or to cover. The form (9574) is also found used in Hāla 14, side by side with other
af pargi gatejat, we must supply #( = #F) as the object of getsial. 77 Flagali = a forect! not calm or restful, but restless. # (since) is to be cornected with each of the four clauses in the four quarters of the starza. The conclusion to be drawn from these indications is not expressed, but has to be found out by the reader or hy the consort of the lady who is addressing this starza to him. According to the commentator the conclusion of the four premises is : ga1971 frutre H21-vou have a guilty conscience; and this is the solution of the fears.
613) 65 = , charming. See st. 615. The 91147 suffix & added to (4) is an Apabhraíśı trait. See HS. VIII.4.429 : 33TTET: Far 1973 91 Cf. Apabhramsa words like a (=iter, (tylat), 273 (1977). 9A2 = 587. HS. VI11.4 101 records jo, ja, and go as 1177167s for the Skt. root 23. But all the four appear to be connected with the Skr.root 13 (9 + 308). 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) 77 young, married woman = falhat according to the commentator is recorded at HS. VIII.4.132 as a faida for faz ard at V'I:I.4.1 5 as a una for v , cf, Marathi stu. पई जूरइ = पत्या खिद्यति or पत्ये क्रु यति chafes at, gets angry with, her husband, curses or censures her husband. Cf. st. 462 faudzamu KTE. The solution of the riddle, the reason why the lady curses her dear consort, the worthy Brahmin and the elderly people is not quite clear in spite of the commentator's explanation of the last

Page #618

NOTFS
553
two. The commentator is silent on the reason of the first. The folloning 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 hy 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 hipi. Because of her heavy hips she cannot walk fast, and has to walk Tather slowly. (Cf.in a $2 : 1 TIITE 1147). Hvw can she prom. ptly go forward to meet them and greet them ? (?: F931: 74154:). "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 explınation as to why th: lady gets angry with her dear consort because of her eyes. #01 TIU = केन कार्यग = केन कारणेन.
615) 3aut = R1AA: 1 We must read 37am ( = 313471) by myself, instead of 3101 which is explained as meaning aq by the commentator. The answer to the riddle given by the c..n nentator is as follows:- The young lady was convinced that under the pretext of putting the silaka mark on her forehead, her husband wanted to kiss her. So she smiled in order to convey to him that she hıd 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. Cl. Additional stanza No. 72*, (p. 2:1).
611) = Weber 1831) 911, where the reading is stara i (for रोसुम्गिण) in the first quarter and णा इओ दो मासिगाई for तह उति पियो Arsifatitt) in the third and fourth quarters. The principal sentence is Arriramla zimi, the prou i lady wept with big tears. The remaining words in the stanza express the idea which suddenly dawned on the mind of the proui lady and moved her to tears at the thought that she had a rival in love. tefiitori provoked or brought about by anger i.e. being due to anger (=tru or 19737). az 3 fà fqint, construe : fontag 3 fã ( = fg7: 941 og šía). 741 = 2419401 17:, as I had su ipecte i him to be i e. Cirrying another beloved enshrined in his heart. When this idea flashed on her

Page #619

4
VAJJALAGGAM
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-रदितर दितम्स्त्रं योषितां ग्रिहेष as the commentator remarks. tg 3 fa fent can also be taken to be a question (F15). "Is then my dear consort of thar kind i.e. one who has lost his heart to another lady, whom he is enshrining in his heart? Aloifavil = मणसिणो = मनस्विनो, the first vowel being lengthened according to HS VIII.1.44 and the Hocar on being inserted according to [1$. VIII.1.19, by way of compensating for the simplification of the following conjunct consonant. Weber, (p. 99 of the 1881 Edn.) connects Ajuifari with Arafarili.e.Alaaft, the being inserted on the analogy of Sanskrit words like रूपस्विम् , इन्द्ररवत् etc.
617) परियगमज्झम्मि in the midst of his friends or relatives (परि. 79). H38 = sant at closed and turned into the form of a bud. The solution of the ti dle 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 agieed upon by both. Ct. Hasil Hati faż star faz"ATI alíqali 2:31941 PARAH!! quoted in Kāvs aprakāśa and Sahitya darpaņa X, as an example of the figure of speech सूक्ष्म.
618) yaz (also &173) = 4174@, washes.The Skt. root is eit (41arety causal 1944). 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

NOTES
nearby
order to convince the people or his friends standing 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.
555
619 ) कुंकुम saffron. अंगराय = अङ्गराग smearing of the body (अध्य रागः रञ्जनम्, अङ्गरागः पडिहत्थ, fully developed. The DNM VI. 28 records this word in the sense of q, 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, which she wanted to have while embracing him. Says the commentator: misfy muziga Cf. st. 310. The commen tator explains डिह थपओहरी by कुमि कुमपयोधरा. Did he read करिकुभपओहरी ?
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 lect on the thighs of her consort, of the collyrium in her eyes on his feet and of her frontal on his back-all kinds of odd and unexpected places for the marks (तस्याः सर्वत्रन्धवे तत्वं व्यज्यते). पट्टीए = पृष्ठे. The nueter word पृष्ठ optionally becomes feminine in Prakrit (, f) and the in 8 is changed to & or according to HS. Vill.1.35. VIII.1 126, 128 and 129. Cf. अमरुशतक st. 107 : कचिताम्बूला कः क्वचिदगुरुपं काकमलिनः क्वचिचूणद्वारी कचिदापं च सालककपदः । कभंगाभोगैरलकपतितैः शीर्णकुसुमैः स्त्रिया नानावस्थं प्रथ रतं प्रच्छदपटः ॥
621) The long compound forming the entire first half of the stanza should be understood as a समाहारद्वन्द्व compound : अ-qand a da¶îâ ¤ ¤aठ3⁄4¶qqtagagastsanfèfgas 1914, afta 1 The final info is lengthened metri causa. -Laber reads (cnāyā : कुत:). को = कस्मात्, see Hs Viil3 किमो डिपोडोसो). The commentator's explanation by : shows that he must have read कीस. If we follow the reading कम्म we shall have to supply हेउणो: after it, so that कस्स = कप्स हेउणो = कस्य हेतो = कामात् हेतोः = केन हेतुना । The answer to the question, accord n to the commentator, is. that the lady had come to the conclusion that such a person must be a veritable bull and hence she looked at his head to see if he had horns.
1

Page #621

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VAJJALAGGAM
622) = Sanskrit aa, brother-in-law, hustard's brother. We also get the format in st. 465. 13 = 1157> 57330>1137, according to HS. VIII.1. 267. Cf. the word 30% (= cag.a) in st. 624 and #1 / = 1541917) in st. 025. JE, See note on st. (13. The commentator explains the riddle as follows: The brother-inlaw had discovered saffron.coloured foot marke on the bed.cover of his sister-in-law (brother's wife), and he concluded therefrom that she must have indulged in inverted coitus tufa) with her consort (his brother) on the previous night. Consequently he asked the lady to take the sword (1.e. arm herst ]1 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 j tiplexid glance at the tell-tale saffron coloured looimarks on the bed-sheet. The sword is regarded as a symbol of pauluess, U. 93 75321 alguna 29891 fat quasar ma, quoted in Kavyaprakāśa, X, as an example of the figure of speech 84.
623) fuqaat = fuqakik, in the chamber or room of your dear consorr. वसति>वसई वसहि, by aspiration of the vowels according to HS. VIIL.1.214The Accusative is used here for the Locative according to HS. VIII 3.137 (Apg faciai). alajar-put up a lamp (light,. 467319 fot 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 (9498a). Now, how could she put up a lamp in her heart? Sne was therefore puzzled and cast a perplex: ed glance at her bosom.
024) gam9ATOT 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''. 3€ 741 777€? 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 frirnd of the lady in question had requested her husband for amorous dalliance with them. But he turned down their request by saying

Page #622

NOTES
557
that he was an impotent person, unable to have any sexual rela. tion with them. Hence the friends taunted her by saying: "Your husband is like a vacant empty temple (i.e. 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 te 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: 97403511 the section on the hare. This section contains four stanzas, in each of which the 7-1or hare is intro. duced 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 corcerned with the bare as its subject. matter, but with the hare as an illustration or example in order to throw light on the matter in liand.
625) szat =qf3447, wandering or roaming about here and there. The appears to be a 491 forv 54. HS.VIII.4.161 recorde टिरिटिल, ढंदुल and ढेढ among the 18 धात्वादेशs for the root भ्रम्, दुंदुल and gala are mentioned as arcaic is for voan4 at HS. VIII.4.189. But $63 is not mentioned as a 41791eu for 19 anywhere in HS.VIII. 4. Perhaps gegaat in our text is a corruption for gral. C1. Marathi
j€ , to wander about in search of something. 77815èd in the mouths or openings of city streets, i.e. in places włere by-lanes open into or join the lanes and lanes open into or join streets.See st. 375.3=aria:, your dear consort. 95 kat beautiful women, i.e. harlots or courtesans. Frau = F) = bagat = Bidzi, the Locative having been used for the Ablative according to HŚ. Vill. 3.136 [Qgaregatai 21 (altra Harafa)]. K = 273117 = trupar, an army.camp (565). Ef = giftet = falat, lovely, charming, handsome, fair-looking. Eikaaa= ut geagt er aan (42789754 FAIAelliptical compound). Cf. ETA agat in st. 627. 7 affe = a stead,
watendai Vyz to get away or escape from, to become loose, to be loosened, to be released or liberated from. Cf. Marathi uzote

Page #623

558
VAJJÁLAGGAM
The form fargli ( = ii, ima:, Aalfaa:) occurs in st. 757. The Absolutive form from the causal base (éta), fatela (Apabhramsa) occurs under HS. VIII.4.439, in the sense of Ant4. We get the past participle (from the causal base) Efèa ( = F) in st. 787 and the verbal noun (from the causal base) 3157 in st. 607 in the sense of han snatching off, or removal of (the garment). Weber discusses the root underlying the form Elfeet (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 te mentioned in Pārini's Dhātūpātha (V.97) in the sense of Eyza (to cut) (ZZTZzzie:). But the truth appears to be that 39fez is equal to refer cut off, separated, snatched away, removed, dragged, or pulled (271779 as paraphrased by Gamgādhara). HŚ. VIII.4.187 records 39ats as a raiz for 51, when the sense is that of pulling a sword out of its sheath. saate is obviously connected with v214 in sense (cf. Marathi Stata, 1295) and BIH in its phonetic form,
626) Foggia even as small as-no bigger than-the husk (chaff) of a sesamum grain, i.e. extremely tiny. fafeqe offence, wrong. 754tarat very great mental agony. 269 = 277, oh lucky, fortunate one ! YHT means a man who is much wanted and sought after by women, one who is courted or wooed by women. The team lê, even if its skin is slightly cut or bruised. fequit = fauna, 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. Ct. 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. ITEITARST in st. 625), and comes to grief. The 27 R$ = 97 954, how does he not see or perceive or notice? भालेइ = भालयति (usually with the उपसर्ग, नि). The root मल्

Page #624

NOTES
559
(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? पाउसे = प्रावृषि. प्रावृष [. becomes पाउस m. in Frākrit according to HS. VI I. 1.19 and 31. For the exciting effect of the rainy eason on men cf. Meghadtūa 3: hart vara सुखिनोऽप्यन्यथावृत्ति चेतः कण्ठाश्लेषप्रणयिनि जने किं पुनरसंस्थे।
628) The exact sense of the stanza is obscure. Hulfùy = 4:27, a person who is dear to one's mind (or heart). 9794 = 2 (with elision of the Nominative singular termination, metri causa), about him (about that #a:fg4 person), or about that desire. H in our mind. The reading 9-21ht of MSS. G and I would give the sense 'we dream about liim (or about that desire) in our mind'. afget = zils: fafca:), swift. This word has been recorded at HS. VIII.4.422 (igratar afarz:) as peculiar to Apabhrarića. So its use here is to be regarded as an Apabhramsa trait. जीविजई अन्नहा कतो, supply तए (स्वया) as subject for the Impersonal verbal form जीविजइ.
629) Boy = 372 391 = TREETda, falsely, in a light vein, jestingly, by way of joke. Han = FIT, seriously, earnestly, in right earnest. The second half is identical with that of st. 626.
630) 2014 = 72 = 77. The spring season is here regarded as a king mounted on the back of the horse in the form of the forest (or trees). affo alat=ef7919: fanfare, sound of musical
instruments, trumpets, bugles, drums etc. 4899* = 47997, excellent, melodiously cooing cuckoos. The commentator takes a as qualifying 3793232 instead of as qualifying .
631) HF spray, twig, sprig, cluster or bunch of mango.blossoms.
632) fhent = fire, bursts with sprouts and blossoms. It may also be equated with eastaan or Eieria, rises into prominence with its aprouts and blossoms. JH = 3-tie, blooming. See note on the word उम्मिल्ल in st. 608. उन्मील is formed from उत् + / मील by the addition of the Kșt suffix 317 according to Pāņini III 1.134.
FEfecafroja erd or termination of the cold season. Fora means end, termination, conclusion.

Page #625

560
VAJJĀLAGGAM
633) = Hāla 575, where the reading in the third quarter is muams in place of rura. 47 = AET, fars, fatici, fanfan, fully ex. panded. Cf 677 in st. 788. Cf. Marathi 57 wide, broad, dal width, breadth. The word tal = falical or fazar) is used in st. 789. DNM VII. 14, recctos i he woso in the st nie of lars and Jac. रंदारविद दिर should be taken as an उपमा, rather than as a रूपक. संद AFTEfTui Biaz ohjaator RTAFTA Sti: izar un to produce a humming, jirgling sourd. 9.50af= 04fu, dark-coloured precious stone, sapphire ( la). The stanza is a description of a morning in the spring season.
634) syf. 554 = ryezat. According to HS. VIII 2.3 and VIII. 2.90 typ should become pege. See st. 385.But here we find HERO HS. VIII.4.1-5 menticns is as a
w alor y sz. 429791 H 583, the fire of passion is erkindled or Hares up. rifo = 2717:. The sense of first off is cbscure and hence the propriety of the adjective 53 also is rot clear. The commentator merely tenders by Pasif : without any explanation. We should perhaps read fifa 1 instead of ra là, which docs sci make any sense. 635) चूअमंजरि - चूअर्मजार, with elision of the final अनुस्वार metri causa. 4TETETT, the sense of is not clear. The commentator seems to equate Tale Of with Sciert, doorkeeper, 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 dcoikeeper with a stafi, callirg 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 holding sway over the earth. The constiuction is elliptical. We must supply 5 uriated after idol.
636) affaelei = cafcacattah very quickly. Bicaquaraat, the commentator renders this by aig.2737967:- He thus takes the word
Hos to mean 75. 76% is not recorded in PSM. Perhaps it stands for मम्मल i.e. मम्मर (ममेर). "Producing copious sound with the swarms of bees"; "wailing profusely under the guise of the humming sound of the swarms of bees". Trata dah the goddess or spicit of the spring season. fequiereiland 69 as if apprehensive of

Page #626

NOTES
561
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 fee remains unanswered. We expect some such answer as सोयइ व्व or रुयइ व्व or कंदइ व्व or विलवइ व्व. The second half cannot be an answer to the question किं करइ सहयारो. MSS. G and I read पहियाण जियविणासासंकिय व, which is supported by the commentator's explanation, although it disturbs the metre.
637) Hala 311, where the reading in the second quarter is वसंतमासेकल पसराण. The words लंकालयाण, वसंतमासम्मि, आवीयलोहियाणं and पलासाणं are used with a double meaning in each case. जणो पलासाणं बीइ (love-sick) people are afraid of looking at the Palāśa flowers just as they are afraid of looking at the demons. The sight of Paläsa flowers is repugnant to love-sick people. (1) Palasa flowers, (2) demons, eaters of raw flesh (4 raw flesh + eater) ) (अश्नन्ति ) ते पलासा or पलं आसो आहारो जेसिं ते पलासा । Cf. पिशिताशन). लंकाळया (1) resting on i.e. growing or hanging on the branches (1: a branch), (2) residing in, the capital of the demon-king Rāvana. f 1 (1) flourishing in the spring season (or spring month), (2) preying or feasting on fat (1), entrails ( = मन्त्र) and flesh (मास = मांस ) ( वसान्त्रमांसे लब्धप्रसराणाम् )- Weber (1870 Edn.. p. 181) renders: "marching only in search of fat, entrails and blood" (वसंतमासेकल्दपसरणं). आवीयलोहिया (1) आवीया य लोहिया य (कर्मधारय compound), yellowish red, (2) and fààíà (le compound), drinking the blood of their victims., the Genitive is used here for the Ablative according to HS. VIII.3.134. HŚ.VIII 4.53 gives भा and बीह as धात्वादेशs for the root भी. 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, ied even when unaided by anything else. भीमो दुव्विसहो विरहो (1) sepa ration terrible and extremely difficult to bear, (2) facgì (fazu::
ff, the Paṇḍava Bhimasena extremely difficult to face or encounter (in battle) even when without (i.e-unaided by)a charioti V.L....36

Page #627

562
VAJJALAGGAM
गयवई (1) गतपतिकाः (Accusative plural of गतपति) women left bytor sepnrated from their husbands, (2) गजपतीन् (Accusative plural of गजपति) mighty elephants. किं पुण etc. supply जई (= यदि) after किं पुण and भवे after पत्तो. गहियसिलीमुहसमाहवो-गहियसिलीमुहो य समाहवो य गहिर्या सलीमुहसमाहबो (1969 compound), fe affet, (1) abounding in bees (fastya), (2) armed with arrows (fastya). Antgat (1) accompanied (or followed) by the month of Caitra (4162), (2) accompanied or helped and advised by Krşņa (HET). 1769 ( = A142) usually means the month of Vaišākha, but here as the expression FA189 qualifies wat (Freya), H184 must be taken to mean Caitra. Foyut = tega: (1) the month of Phälguna, (2) the Pāņdava Arjuna.
639) stap = macag, an Apabhraṁsa trait; see stanzas 54, 275 and 331. HIERTO SATR: (214RU FE ada sat Etuiti, afaitaruhig 34419:), useful, serviceable; or it may be regarded as a Haruna fale at:-HT41T:
= साधारत्वम् = आधारः or उपकार:, help, service, use. Cf. Hindi सहारा. The explanation given by the commentator (साहारो = सहधारः) is rather obscure. FTER = FETT. 74916> FE211TA1EBR>FIERT, the 87 of being lengthened into 71. CİHHTEIS HIAE dries up fat (marrow), entrails and flesh. Cf. the pun in HAALATH in st. 637 above.
640) The sense of the stanza is obscure. aft, Vocativo singular of Contrit, a female servant. But the feminine form does not at all fit in with the masculine forms atsell, afwait and wat in the second and third quarters. Even if we read Tontit in place of Then, the sense would still remain obscure. off is Imperative second person singular form from v (=) to do, an Apabhramsa trait. म करिमा कुरु, the आ in मा being shortened metri causa, according to HS. VIII.1.67. &ace for Holent fa, that you ihave been called a child (by the people). The second half wouid imean : 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) HI TFF HAM = 41759 Hjah do not be attached to or 'enamoured of the शोभांजनक tree or flower. सुहंजण = शुभंजनक, productive of happiness or well-being. For the pla1978th, tree compare Additional stanza No. 641*4, p. 267. gthg = 174€ sa you

Page #628

NOTES
563
will be broken or come to grief. #1 hiffah ghan that daring (bold) lady was ridiculed. How the 577 tree would lead to the ruin of the lady, as the commentator says (+Eestu á H&M) 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) 34779 ( = 37701) is explained by the commentator as 3irata, because of the north ward journey of the sun towards the summer-solstice. 795=79là glows furiously, burns, heats or scorches. top alfaar aas tu, cf. the ghifast farfur gefa avec TECH ETTER al 3-faat:1 is used here in the feminine gender instead of the masculine in Sanskrit. Construe : Thua anaat 9697 :721. ITTI1 = "2979 (9). Here the commentator explains 379707 (or परेण) by ग्रोप्मेण, the second season of the year, वसन्त being the first. It is possible that the word 3470 in the third quarter of the stanza) stands for 3145167, the period of the day immediately following the noon, which is very hot in summer. Even the word 37970 in the first quarter can be understood in the sense of 31971%.
643) = Hāla 70. Ama anafaa soiled, darkened, dusky. Ale becomes His according to HS.VIII.2.168. Cf. Marathi #21 (ACHT) night-soil. aff = #at dark colour, blackening, the state of being .cbarred. आससु = आसससु, with one of the two is dropped. Or आससु may be equated with 31144 "sit, be quiet' cf. arhla in st. 726.9354
= *945 (afva), departed, gone on a journey, gone abroad. 9574. ang = utqanoti
644) डहिऊण = दग्वा. The initial dental consonant in vदह is cerebralised according to HS. VIII. 1.218. Herzi, supply qui as the 2954 (qualificand). The figure of speech is implicit poetic fancy (Hagaran Bia91). For the idea cf. Bhämaha, Kavyālamkāra, II. 92 : jah-h599217 agnita våa: 1 7241774TTEAT: 94fia Ahlag: \l Cf. Weber (1881), 753 (p. 412).
645) ETA Yoait, 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, 199tar XV.1:3044:Jah*31574471 and it cantara ऊर्ध्वमूलोऽवाक्शाख एषोऽश्वत्थ: सनातनः ।

Page #629

564
VAJJĀLAGGAM
646) fhiacchit, advance or progress, escalation of the summerseason. Ha= His broken, stopped, halted. SHAIM, commanding: the respect of all i.e. admired and welcomed by all. fat, for longs, for ever.
647) salg = that, harsh, sharp, penetrating, incisive. az would ordinarily become faiH in Prākrit, and then with aspiration of the T in the second syllable it would become there and then set by changing into . Finally by dropping the aspirate element in E, we would get 937 and then maai81 (according to H$. VIII.1.44), and lastly mala by pana in the final syllable. We get the form gas in st. 413. The commentator renders na by $1914, which is phonetically permissible, 4 being changed to a (cf. Marathi fae=); but then 6914 (reddish) and furra (tawny), would involve taurology. 6 = 956 tremulous, unsteady. site rent
=ffrata , ET + 3717, possessive suffix according to HS.VIII.2. 159. Cf. Ar in st. 535.
BTS (1) (HET) having the tremulous lightning for its tongue, (2) (*1947371) having a tongue unsteady like a lightning flash. J apat = 361f45119: a meteor-gobling. i.e. a meteor șregarded as a goblin. The word may also be ex. plained as : a flame-thrower goblin; i.e. a demon or goblin with. fire issuing from its mouth. Jefat means (1) a meteor, (2) a firebrand or torch. Apte (Sanskrit English Dictionary) records the word Siha in the sense of a demon or goblin (having a mouth of fire) and cites Ageula XII.71 : Taryeniya: wat is ha afila sya:]
648) = Weber (1881), 729 where the reading is emot TEAM 2 instead of भग्गा य पंथया, पसरिआ सरिआ in place of पसरियाउ सरियाओ, and पइणो instead of पियस्स. पंथया भम्गा, 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) FETA ( = 82777) soffrais =qftbet (afranit) Eqgailat:, afmargem 4., wrapt in thoughts about their consorts, who have gone abroad. The commentator paraphrases by Baia (? 212142m): ist:, languishing or wasting away (because of their absent consorts). He connects the form with the root 345 + 12. situat becomes fests in Prākrit, see note on st. 546. It is possible that alaturitet: in the commentary is the copyist's mistake for 34.81uisitə1:, in which casethe commentator's explanation would agree with the rendering

Page #630

NOTES
=
ge, given above. धारामोक्ख, discharge of the showers, streams of rain-water : 'णिहेण 'निमेन = व्याजेन निभ is used in the sense of pretext, pretence, sham, guise (,, 92, 0, 1). असूणि = अश्रूणि, tears of sympathy.
565
(50) उच्चाविय = ऊर्वीकृत, उच्चीकृत, raised aloft. / उच्चाव is the denominative root from 3, in the sense of 'to lift up or to raise'. Cf. Marathi उंचावणे. उच्चाविय is past passive participle from (उच्चाव 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 होदार गज्जिए, either Locative singular as understood by the commentator, or Instrumental singular (= "fag) as in Apabrahṁśa, under i.e, due to loud (R) Thunders of dark, water-laden clouds. 447 = गच्छ गच्छ. √ 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 बइला वहध | supply त्ति after वह वह.
652) Here the clouds in the rainy season are compared with snakes. iki (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 movement of individual clouds is not noticed पयसंचार = पदसंचार. It can also be equated with :, 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. I, 1) terrible (to lovers in separation) because of the water (f) stored up in them, which gives to them their dark, inflated and threatening appearance, (2) dangerous because of their venom (aq). gear=g: (1) difficult to cross i.e. to live through or to endure, (2) dangerous to cross or trample upon. f(1) hanging down low-on the earth. (2) moving in
contact with the earth i.e. crawling on the earth.
653)
= The (a) is out of place here; there is no or statement of probability, but a categorical statement.

Page #631

266
VAJJĀLAGGAM
Austria = 4981977 (77561 @ 3919tfia, i.e. 224! Hafa), denominative verbal form from तनुक. अत्यमिए = अस्तमिते, come to an end, disappear. ed, retreated, 97340 , cf. 97387121 St. 646.
654) = Hāla 563, where the readings are fata for EA, 92919 for qator and nation for ETA. 70 = faagazzi (Patregon ft) coming outs. emerging, issuing forth. Pret line, flock, flight, cf. st 207 and 633. 174, explained as Tf in the commentary. stands for male parrot. Cf. the words (tillfio, 979, 1977, jõ4.
655) fùg afici, 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. 89717817h, this is obviously Nominative singular with elision of the case-affix. Cf. 379 furkat st. 305 and 3104977734 st. 604. 31771) faca fara uaths, the fire evermore (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 j.e. a hundred curses on the days in the cold season. fūanfices auto 06s (metrically faultyl, 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 (falikit), and (2) alat in the case 6940 (ie. रावण)]. The sense of आयवणक्खय (आतपनक्षय) is not clear.
657) The sense of the stanza is obscure. The main sentence appears to be : F#f419147541 logie a Stift.taqahman99273 and 469लुक्खाओ are evidently adjectives qualifying सिसिरवायलझ्या, while अलक्खणा is an adjective qualifying Sugiat. The commentator, however, seems to understand fafecal47891 as an adjective, since he paraphrases it by falfiacaiazetar: "seized or attacked by cold breezes", mg4 standing for 7134 (from the root to take or seize). But in that case, there would be no substantive corresponding to the adjective सिसिरवायलइया. सिसिरवायलइया may be equated with शिशिरवातht: streams or jets of cold wind. 46.92Fe = 44H, harsh (rough: biting, stinging) and dry. The commentator's paraphrase 9591: fearat: is puzzling. We have perhaps to read 37f?2047:. 389&naturgfte 54 would mean "like unfortunate or unlucky, poor men'.

Page #632

NOTES
567
For this sense of अलखण compare रघुवंश XIV.5 : क्लेशावहा भर्तुरलक्षणाहम्. There appears to be a pun intended on the word paraut, 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 3 aa (= axla), in the third quarter : THE GET HIEUR and in the fourth : 574 aujątate 739011. The form avea in the last quarter is rather puzzling. The normal form ought to be ac21146 (तनुकायते), denominative verb irom तनुक in the sense तनुका भवति, of the form तणु आयंति 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 respectiveły with 1, 4154, 9147 and 9f4.91648 = 1899 (= 10) till your fields. ang = cea (ATF) traverse (or move along) your (home-ward) way. Ct. si. 651 for the use of vag in the sense of to go or move along.
659) Eleat, cleverness, culture, education (aque94). The Taddhita suffix sat is add to adjectives to form abstract nouns according to HS. VIII.2.154.9918 = falfa, grayness of hair. For the use of the plural number cf. पलियाण in st. 662. पलियाणि can be rendered as patches of gray hair on the head. तरुणीयणकडुयत्तणाइ % Joutsehifrata = Fuchsalfa (the abstract being used for the concrete), hateful or odious to young women ( = Tavjtstafafeifa).
660) The sense of this stanza is obscure. We must read सोसे पडतेसु instead of सीसे पडताणं, so as to agree with तरुणीयणलोयणेसु. Laber has zilo qaa in the chāya. The construction appears to be elliptical. "Not when people turn their glances (natim Fafaeaf) (towards a person's gray hair), (does he feel so sorry) as when the (despising) glances of young women fall (descend) on his head'.
tafix afraaf appears to stand for 99 99954d, efnar being used in an active and not passive sense.
661) felegare = afegime = 2777891 = 784 to our (or their or your) heart's content. The form is the result of conflation between af and $16. Cf. the use of forms like 94174aat, 241779, ANHIA

Page #633

568
VAJJÄLAGGAM
in Sanskrit. See note on 738910 in st. 480. Cf. st. 777. The subject of fasi may be either BE or arg or ges. r ams=ratinet, white or gray with dust. $91 = min: were made to be like or were turned into FTAET = FTIRTH:.
662) We must supply the ata (qualificand) it or wait for the three adjectives in the first half of the stanza. Pigcadifaint,whose body is contracted, i.e. bent in the middle and is quivering (trembling). For संकुइय cf. st. 145. ससंकिरो = ससंको, the possessive suffix देर being added Fari (pleonastically), full of apprehension, nervousness, lack of self-confidence (due to old age). Raha49- this perhaps stands for मग्गदिनसयलपओ (by परनिपात 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. 200 gram, ashamed of the grayness of his hair. 77 701 378 få, the sense of this sentence is obscure. The commentator says : 39 fa 2 20, aína a 791226 But that does not throw any light on the meaning of the sentence at all. Perhaps 2018 stands for entia, 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. Fiia is rendered in the chāyā as FTITIS:- Why old age is here compared to a king is not clear. The sense of The Hausaihety and sivi .M is obscure, “Look, hard-hearted Cupid resorts to him (i.e. to HT175) 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+) = $14, wholesome, salutary advice. Perl apa Estar.de for Föä (thus). This appears probable from the cominentator's remark : Efa 54711 According to the commentator grayness first attacks the hair on both the sides of the head near the ears (gå fe जरा कर्णमूल एव समागच्छति ।)
655) जोयं = जीवितम् , life. जीवित becomes जीअ (and then जीय), according to HS. VIII.1.271. Oraite may stand for síla, with change of gender from masculine to neuter according to HS. VIII. 1,34. Flaghi like a drop of water precariously poised on a lotus

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NOTES
569
deaf. 31998 Flat HE 27T16 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. FUEI Raste Hat a gra, 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) 3715 = FIT:= 9591344, the maximum duration or length of human life. ang ulo T7E 3 ga, 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. ET FIT 41aT. this is the reading followed by the commentator, as his paraphrase (हरति जरा बालभावश्च) shows. The MSS read हरइ जरा बालभावेण, but that does not make any sense, unless we understand am in the sense of gre (Passive voice) and regard 319131êu as a FAIERÉE compound. Het of the half other than the one taken up by the nights.369 = 4674, one half, the Taddhita suffix at being regard• ed as स्वार्थिक (pleonastic).Cf. वत्सतर = वत्स and अश्वतर = अश्व in Sanskrit. Cf. Vairāgyaśataka, st. 107 : argaza zait affasci n at ca acq1472 परस्य चार्धमपरं बालत्ववृद्धत्वयोः ।
667) = st. 127, where the reading in the third quarter is asu instead of ydi.q=9= 39 used in the sense of em. 14 a feci पेम्माई, construe :-करस व लच्छो य पेन्मा: य थिराई । पलियं, grayness of hair i.e. old age. The text of the commentary as given in MS.C seems to be based on the reading afei instead of yra.fEt = fa# = taka lapse, mistake. "Who to be sure is impeccable or intallible?" jáfsat = aloza:, foiled, balked, disappointed (or ruined) (by fate).
668) गहचरिय stands for गह नरियं, with elision of the Nominative singular termination or गहचरिय- देवचरियं may be taken to be a समाहारद्वंन्द्र compound. गहचरिय ताराचरिय the movements or behaviour of the planets and stars. Saate the behaviour of the Gods. 1977 atti the behaviour of all things mobile and immobile i.e. animate and inanimate.
669) 25993 wiles and tricks or treacheries. F121€9, decep. tive appearance. 99 = Hala, gazi, delights, charms, pleases, fascinates. FH19 = 7:679, real nature. 7 Fluifat do not know, have not been able to divine or probe.

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VAJJALAGGAM
670) पए = पयसि, in water. पयमग्गो ( track) is to be connected with both मच्छाण and पक्खिणों (= पक्खीणं, singular used for the plurals. aniya). We should expect either the singular or the plural, in the case of both मच्छ and पक्खि. घेप्पई = गृह्यते = ज्ञायते, can be known, discovered or located. घेप्प is a धात्वादेश for √ ग्रह (गिव्ह in Prākrit) in the passive voice according to HS.VIII.4.256. = gega, in
1
scrutable.
Section 74, gea-Section on the deeds done in a previous life. Cf. Section 11 3 and Section 12 afg.
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, तंत्र, यंत्र, कुत्र etc. But it is here inflected and declined just like a noun, n being the Instrumental singular form. See remarks on stanzas 150 and 221. धणविलसियाण-घणेण or घणम्मि (घणेसु) विलंसियं जेसि से धणविलासिया, तेर्सि f, in the case of those who roll in riches or wealth. The commentator renders the expression by धनविलसनशीलानाम्. दालिद्दिय = दारिद्रक, दारिद्रं (दारिद्य) विद्यते येषां ते दारिद्रिकाः, the Taddhita suffix इक being added in the possessive sense (#), stricken with poverty. The commentator paraphrases by दारिद्र्यमुद्रित, branded with poverty. G reads दालिदय = दरिद्रक, द being lengthened into दा,
672) विडंति (विघटन्ते) from / विहड, to be separated, to become estranged, to drift away. The second quarter is metrically faulty, with 20 मात्राs instead of the usual 18. न विहड == न विघटते, is not lost or wasted. पुष्वक्कयं = पूर्वकृतम्. The consonant is duplicated according to HS. VIII.2.97: ¤à¤
673) The sense of the stanza is obscure. få á guiì a Hièg 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 af "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 अवहर , "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 (af)," we do not get any intelligible idea at all. The commentator's

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571
rendering, विधिः यन्न कृतं तन्नापहरति, "fate does not take away or destroy that which has not been done", does not make any sense. and morcover there is no basis in the oresent text for the second 7. fakt fhis fìa qales as this can only mean"fate does not allow even a grain of corn to grow". सित्थ ( = सिक्थ) means धान्यकण (a grain of corn) or a grain of boiled rice (Marathi zia). If we understand force 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)". Vaeg = Vad to increase, to spread, to stretch out, to serve (cf. Marathi alto). 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 कृतप्रणाश, and अकृताभ्यागम, which are usually urged as objections against the non-acceptance of the doctrine of Fifaylisti.
674) mei = mean, written down, prescribed, ordained. H469172 Tas, falls to the lot of all people. Agt a=aysfa (1127417 face concrete used for the abstract), even under calamity or distress. Cf. st. 180 and 185.
675) मरणबंधणं, मरण may be taken to be Nominative singular form, with elision of the case.affix, or Audzu may be regarded as a FAIENTE E compound. It is not clear for what noun the pronominal form aor stands. It is possible to take all as standing for afem or दिवेण. नियकम्मगलत्थिओ caught in the strangle-hold of his own deeds. performed in a previous life. गलत्थिओ %3D गलहस्तितः, caught or seized round the neck, strangled, throttled, seized by the throat. 146faa > 159f431 > 18771937. There is thus first the loss of the aspirate element in & and then the fusion of the remaining 37 with the preceding 31. Cf. Marathi 70 JÚ. HS. VIII.4.143 gives 1774 as a धाल्वादेश for / क्षिप्. Accordingly गलत्थिओ would mean क्षिप्त प्ररित, pushed.
676) hagu=fafaaàa = fraai, anxiety afigu = faàa = 2a. In both cases we have the past passive participle used in the sense of an action noun (cf. ajhai Ta tis Pāṇini 111.3.114). T is given as व धात्वादेश for /खिद् at HS. VIII,4,132. Cf. Marathi झुरणे. पुवकओ googtulat, we should expect A uth) instead of gouafuift. Soup restricts the sense to good or pious deeds, while what is intended is good and bad deeds. Moreover afropat would harmonise

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VAJJÁLAGGAM
with the title of the section, पुवकयकम्मवजा. Cf फुवकम्माणुसारेण in st.677. We can of course understand 90% as standing by Smut for both your and 919. 95 24 gonfut really stands for the Roht, geceniny being an adjective qualifying कम्म and not परिणाम,
677) 7750 = arg (TTT). Eff531 = f (FIT). The gerund-suffix STOT is used here in the sense of the infinitive of purpose. Cf. te: 0 (=y23) in st. 31, 1930 ( = sfus) in st. 272 and fast ( = Hice) in st. 508. जास जं विहियं is to be connected with फलं in the second half of the stanza and not to be connected as the object of u and हरिऊण in the first half, as done by the commentator. किं पि ( = किमपि) should be supplied as object of 91557 and eft M. Parce = Aigar, ordained or predestined by fate. frunt, accrues or falls to the lot of a person. 97*** TARTT, for the duplication of the consonant , see note on yani in st. 672.
678) HECT = ATET?*greatness, importance. fazla = fatherlanta The commentator Ratnadeva paraphrases this by facente falgues. Fahist, spread out and make themselves felt. HŚ. VIII.4.176 gives faz as a 4179147 for , which means 'to open out, to expand, to bloom'.
679) For 353, see note on st. 308.
680) Aarhet, 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 marrie. I women, for breasts (fallen down from their proper position). ठाणचुक = स्थानच्युन or स्थानभ्रष्ट, fallen down from the proper place. HS. VIII.4.177 gives as a 1191. forv i k is used here as a past participle from the root yh, in the sense of 334. Cf, the past participle form (= 128) from 9E (= V2.?), in st. 793 and 2 ( = 9€ or 72) from vi in st. 345, and the (= विकसित) from Vबोसट्ट, st. 249.
682) Goi, post of duty, path of duty, or position. JAHRHAFA 38971147, 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 1917, according to Pāṇini 11.3.38 : gt11a1ati The sense is : 395741989 geanien faktet (1994) 321€ (splanurza)

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573
fue phant, he gives battle (or fights) standing firm in his position. The commentator paraphrases this by तिष्ठदाप युद्धं, ददाति, where निष्ठत् appears to be used adverbially, qualifying the sense of year. If we connect ta as adjective with stars, the sense would be : "he gives (or puts up) standing opposition (i e. steady, unrelenting opposition) (to his enemies)". If we emend and read ont instead of ठतं, ठंतो would be an adjective qualifying धीरो. MS. Greads तिट्ट पि (= तिष्ठनपि'. The propriety of the use of पि (अपि) after ठंतं is not clear. $1 is present participle active, from ✓ = VPI. T>ia > a according to HS. VI]I.1 84 (1949: Pela).
683) We must read Fica ( = 73fa) instead of Laber's fala, as is clear from the commentator's paraphrase 37274. 971341 = 4 7: = Frafar:), people in the kingdom, leaders of the people. सामाइणो can be equated with समाजिनः [Nominative plural of समाजिन् (#91 + $1, Taddhita suffix!. ATEA: = HAPO and then m ot by elongation of #. felaget, first captured (arrested, detained), and then released (by the kings). after a gift, generate, i.e. contribute to, the greatness (glory, prestige) of kings. It is not necessary 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. et = 103;, (i) physical punishment, torture, (2) arrow (usually the word 5108 is used in the sense of an arrow). fon = feat fixa:, with elision of the Nominative singular termination, a af fega fa (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 (que) remains just where it is, i.e. is not brought into actual operation. 3177 FUS FIT, the (mere) twang of the bow-string is able to kill (frighten), down to the root (i.e. completely). Laber reads apel, which does not make any sense. We must read आमूलं. टंकार = टङ्कार or ZUTETT = F41317—twanging sound produced by a bow-string.
684) 5690 = 3840 = fa#9197 (Laber, chāyā), fualqui, au, extinguishing, dampening, moistening, drenching. The PSM records the root seka in the sense, to extinguish, to put out. HŚ. VIII. 1.416 uses the form of in the sense of. The Sanskrit word 3r becomes a in Prakrit according to HS. VIII.1.82. The

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VAJJĀLAGGAM
root ga is a denominative formation from , in the sense feldoy or 31184. Han = 1797, drying up. 37TATA147217", in whose case the internal combustion (burning) is unkncwn to hoth. The ocean is so vast and deep that it is not aware of the 750177 burning inside of itself. The 15917 is not aware that it is constantly blaz. ing 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. a zt = afatiti, 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 HS. VIII.3.148 (fiatica). Es = 107 = Seite ah , use, advantage. These 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.azanecha VIII.29 : 1 g yfer is 917 77TH I Haffa Yati iai: 44 AZHEAT: 1
686) gayat, (1) made or fashioned from a bamboo. (2) born in a noble family. We must construe the words in the second half as follows :-(57 A) 20 4947 (Ets) (ag A) Tre (afA) ¿12 af Jumper (1) devoid of the string, (2) devoid of good, noble qualities. The correct wording should be:- auta a un fanya afy 3 17I The commentator seems to have read agget a fin !
687) Hai = Fratrach = Jof, birth in an exalted family. The = 57, great, leading ro greatness, what makes a perslin great or eminent. गुणगणारुहणं = गुणगणारोहणम् , cultivation or development of numerous good qualities. 371587 = 34111ę mounting i.e. acquisition;or 315€" may be taken as equal to 31779 (Fazli angaarg fast), establishment. AFTE* & Ti, a pearl becomes great because of its intrinsic qualities like lustre, perfectly round shape, pleasing colour, large size, weightiness etc. fefqeyze = feirge the pair of shells in which a pearl is produced. fafiq = piti, see HS. VIII. 2.138. Cf. Marathi B14, Bigft.
688) fariqss = Ti myz, mother-of-nearl,oyster. athari = a1997 rough and hard, or extremely rough (fata 9E07) on the outside and to some extent on the inside also. 791 = Tiar, gem, i.e. pearl.

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575
Construe : जं (मुत्तारूव) रयणं (सिपिउडम्मि) होइ, तं अणग्धेयं (होइ)। अणग्ध्यं = अनय॑म् priceless, invaluable. Pischel (Grammatik Prakrit Sprachen $570, p. 358) compares the Vedic forms gaza, 799124 and RENA. The form 377734 may have been fashioned on the analogy of the abovementioned Vedic forms, from the root 389 (378), 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.फुसिज्जंति =प्रोज्छयन्ते or मृज्यन्ते.HS.VIII. 4.105 records फुस (along with पुस) as a धात्वादेश for / मृज to wipe out. Cf. Marathi पुस...
689) जं जाणा, supply सच्चं ति before जाणई. जं (सच्चं ति) जाणडे (त) जणो भणई, people say what they know to be true. अंतरं, distance, contrast.विहवो = विभवः, riches.न घेप्पति = न गृह्यन्ते (न लभ्यन्ते) are not obtained.
690) ठाणं, high position or status. गुणगणं = गुणग्रहणं, acquisition of virtues. Cf. गुणगणारुणं in st 187. 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. तरुणियणवट्ट - तरुणीस्तनपट्टम् , the bosom of a young lady, i.e. place or position on the bosom.
691) Laber reads पासपरिसंठियरस, which does not make any sense, unless we understand गुणहीणे as standing for गुणहीणस्त. Laber, however, renders पासपरिसंठियस्स वि by पार्श्वपरिसंस्थितोऽपि in the chāyā. 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 गुणवंती। Laber's reading is unsatisfactory, because there is no other word in theGenitive case, which can serve as the विशेष्य of पासपरिसंठियस्स. जायधय = जात्यन्धक, blind ever since his birth, absolutely blind. जात्यन्धक>जाइअंधय > जायंधय, 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 हत्थगओं (हस्तगतः). Cf. अन्धस्य दीपेन किम् ।
602) पच्छत्ताओ= पश्चात्तापः, cause for repentance, reason to feel sorry. वसे समुप्पन्ना people born in their families, their descendants. गुणुन्छाहेण = गुणोत्साहन, by the enthusiasm created in them, or by the inspiration given to them, by the recollection of their virtues. The ecommentator remarks : ये गुणवन्तस्ते मृता अपि जीवन्ति।

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VAJJALAGGAM
693) The wording of the first quarter appears to be faulty.. The sense of the tirst halt seems to be : Fift a antigatu gato quatsfa 9: 1 Titel Ja a seems to stand for JIEFA 9, metri causa. Los silt, what can a person (i e. a servant) do about such a master who, though possessing many other good qualities (UT) is impervious to the appeal of the virtues in his servant (@ETHER)?
= 4 literally means perforation, and by & it conveys the idea of appeal or deep impression or appreciation. Cf. Marathi az craze or mania. dettag, (1) impervious to the appeal of the virtues in his servant (in the case of 93, master). (2) devoid of perforation (in the case of मुक्ताफल, pearl). गुणिणो = गुणिनः, possessed of many other virtues (both in the case of प्रभु and मुताफल.) गुणिणो cannot be understood in the sense "furnished with or woven on a thread (It)”, as the author is speaking about an unperforated pearl. =rai, a perforating needle (in the case of 197). It is not clear in what sense the word is intended by the author in the case of the 4. TT1) threads or strings, (2) virtues. Cf. rađ7 1.4 : 411 417समुल्कोगों सूत्ररयेवास्ति मे गतिः।
694, fun meeting with the dear consort for amorous dalliance (File = capitel); fagung & TH TH TH The words that and do and coat are to be traced to the root stils, to sport or play..
आसारि = अपसारित or उत्सारित, cast away, removed. अवसररहिया, devoids of the proper time, those in whose case the time is not proper or opportune. Juga91 (1) possessed of virtues, (2) woven on threads or strings. aftesia are kept outside or at a distance.
695) an=fala, therefore, faign fogy ai = faraguaoi fayai, absence of virtues is better than possession of virtues (a case of Hja9419 facial, concrete used for the obstract). Construe :-P10T uguachofahat art fini farat. TENTIAM = 774930, 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) gurit in exchange for our virtues, fremur untui, your own. lack or absence of virtues. HEGO = 4 faranna. Fed, barter. This word is not found recorded in PLNM or DNM or PSM. The

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577
word कलिकाले is to be connected with न घेप्पति (कलिकाले पहुणो गुणेहि न घेप्पति). किं कोरइ = कि क्रियते। What is to be done? How can that be helped or avoided ? :
697) सव्वत्तो वसई धरा, the earth is present everywhere (on all sides), i.e. it is wide and extensive. Cf. मालतीमाधव I.6 : कालो ह्ययं निरवधिविपुला च पृथ्वी ।. अग्धति = अर्धन्ति, are valuable or estimable in and by themselves. SF483101 = fundiğint (Genitive used vicariously for the Ablative), from or at the hands of the rich.
698) गेहति = गृह्णन्ति, mention with approbation, praise. गोट्टी = गोष्ठी assembly (of learned people). रणमुहे on the battlefield, on the battle-front. गुणा = गुणान् , Accusative plural. उल्लूरण = छेदक or उच्छेदक. HS. VIII.4.116 records उल्लर as a धात्वादेश for the root तुडू (i.e. त्रुट्, त्रोटय to cut).Cf. Vairagyasataka 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). परिसे पयपुरणे वि असमत्थे-पुरिसे and असमत्थे” are Instrumental singular forms as in Apabhramsa, 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 वतेवः). सयलं भुवर्णतरं, the entire space of the world, i.e. the whole world. The world 999rüt can be connected with the upamāna Afa, by regarding it as an Instrumental singular form as in Apabhramsa (पयपूरणे = पयपूरणे = पयःपूरणेण = पयःपूरेण). The simile is to be explained as follows:-यथा सरिता पयःपूरणेन (= पयःपूरेण) सकलं भुवनान्तर भ्रियते (= व्याप्यते), तथा येन पुरुषेण पदपूरणे असमर्थेन सकलं भुवनान्तरं यशसा न भृतं (व्याप्त) तेन पुरुषेण जातेनापि किम्।
700) देस country, गाम village, नयर city, town. रायपह = राजपथ, royal path, highway, thoroughfare. तियचउक्कमग्गे- मग तियचउक्के = मार्गत्रिकचतुष्के in the junctions of three or four streets. घिरत्थु = धिगस्तु. धिगस्तु would ordinarily become for any in Prākrit. But here we have the insertion of in between the two words - a ma so to say.
701) पसयच्छि , see note on this word in st. 309, and cf. st. 548.आइम = आगत, आयात. आइ phonetically stands for एत (आ + इत), past participle active from the root मा + इ. आइम means come into this world i.e. born. Similarly 1991 means gone away i.e. dead.
V......37

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578
VAJJĀLAGGAM
The word 31139 thus ultimately means the same as 128 in st. 699 and 799 means 77 (= a). a = a1, the 291 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 : 31997 a Petar 936 am fangu (=Anda). Pue = TTTFi, uneasiness, sorrow. 97197 = TETET = TE गृहे. See note on the word घरहरं in st. 553. घरावरं really stands for grać, with the 3 at the end of the first member lengthened metri causa,
Section 79: gftat214571, 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) om ša, qofol AT FT . Tegel, gal This stanza occurs as No. 722 in the Gaüdavaho of Vākpatirāja, with the reading are a whitit (i.e. Qent) (= atafaa FFATT) 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 Gaüļavaho 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. 2 विपरीतता वा स्वचेष्टितान्येव नरं नयन्ति ।
703) f ifa la = fanati. We should rather except faqe fag (
f a ) or fa27*** feqq (371FMT ). grilar a temple. कूव (कूप) a well. सुरमंदिरकूवयरा builders of temples and diggers of wells. उड्ढद्धमुहा = ऊर्ध्वाधोमुरवा:, whose faces are turned upwards and down

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NOTES
579
wards. 1 scands for 24: 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. JEGGEET 2 züla, we should expect fe in.stead of 4. deaia go about their work or proceed to do their work. 37T may also mean "one who holds up his face i.e, bead erect" and HELE "one whose face is cast down".
704) verfaeduar, born from one and the same maternal 'womb. acatarhtmaster, supporter or feeder of hundreds of men.
1 39.99zent, supply la after , '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, i.e. मार्ग, cf. Skt. पदवी, path or way. सुसमत्था, supply वि after सुसमतया. परोक्यारे सुलमत्था कि, though quite in a position to do good to others, to help others. afc e a foto fû, even they are useless, are no good.
706) 3431 = ht:, the Goddess of wealth. Fie HES 77 783, 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. f3942914, qaratalo, HTATET and Onam. We should emend the text as follows: fochy2fTH 4927डियको सम्मि मित्त समुहम्मि। मामि गुणवंत यम्मि य कह कमले वसउ न हु कमला ।।, or हिढकयकटएसु पयडियकोसेसु मित्तसमुहेसुं। मामि गुणवंतएसु कह कमलेसु न वसउ कमला , so as to achieve concord between the four adjectives on the one side and the qualificand so on the other. 63622705234 (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 (#2 Fi). 97f212a (1) the lotus which shows or displays the seed-cup prominently, (2) the good man who freely displays (and never hides) his treasures. PTATE ( = laadya), (1) the lotus which always faces the sun (fÀ7)(2) the good man who always gladly welcomes his friends (fÀT). F1879 (1) the lotus which is possessed of filaments (IT), (2) the good man who is possessed of amiable qualities. He which primarily means a lotus, here conveys by suggestion, because of the double-meaning adjuncts, the behavi. our of a good man, in the manner of the figure Falafiti.

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VAJJĀLAGGAM
707) 37873 549ayfun (1) the day-lotus which has mutually overlapping or mutually touching, i e. thick-growing leaves surrounding it (ratri galAi qami ha: : I, which has mutually touching leaves as its retinue or circle of attendants), (2) the good man who has worthy (917) attendants or servants (9f577) attached to one another (3774ta 5:a: 11391747:--PFATTA). We should really expect 377° for 37°. fakan5FE17 () the lotus which puts down the big mass (complex) of its roots (EZT) under the surface of the water in which it grow's, (2) the good man who puts down the big crowd of dull people (513/51 = 45917, the final vowel of the first member being lengthened according to HS. VIII.1.4). For the use of the word 3721 in the sense of 'root' see st. 150. FACISTTolurgs (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) 394 = fari extremely blessed or lucky. gak पयडियकोसे य गुणड्ढे य, a कर्मधारय compound. For पयडियकोस see st. 706. quez (1) rich in fibres or filaments, (2)possessed of good qualities. Cf. graagni in st. 706. shaftor (1) ifta, lying on i.e. growing on the ground (with reference to the 144H which grows on land and not in water), (2) born in a noble family. greiftat, cf. 72$7129fTtit in st. 707. Because of the double meaning adjectives, we have here in the manner of Antalfth) the suggestion of the Goddess of wealth residing with, i.e. favouring, a good person. Cf. stanzas 706 and 707.
709) HaircaFATA--of the lotus which has transferred (HETET = arfga) harshness to the water (57 = 50), i.e. which has suppressed the thorns under the water and sisen above them. Cf. the expression fazCh72210 in st. 716. The abstract noun 450 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. Firear19 X (899egania1) 3rafiga ifu waifa कण्टका बहवो बहिः । कथं कमलनालस्य मा भूवन् भंगुरा गुणाः । निण्हवियणियगुणोहस्स-the lotus which conceals the mass of its filaments or fibres inside. To 79110 faqat-the Goddess of wealth resides in you because of your red (rosy) petals (TEIL 981 = àfegatt).

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581
710) TEX (f.) = dia cotton. The DNM VI 82 records this word in the sense of cotton. Laber, following the MSS, reads afastament. The reading adopted in the text is supported by the commentary. पलहिगुणा = पलह गुणा cotton threads. Supply समत्या or 957 after af gt44. Construe : Hoy, JC 925T afe3170 समन्था तह जड तुझ गुणा परछिछायणे समत्था भवेज्जा नु, ता इह सयले लोए तुह का उवमा samtid i In the case of the lotus Il means the filaments or fibres in the lotus.परछिदछायणे (समाथा or पज्जत्ता) useful in or capable of covering up the holes of others (i.e, of people). qfx 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. 91 GIAI TE = fatent 3471aga Garaia, (as understood by the commentator), what comparisons could have been made in your case ? i.e. you would have been incomparable or matchless. faciat is present tense, passive voice, third person plural from the causal base of dI (741), having the sense of type fad. It is also possible to understand Gasjià as being equal to oleosiit, in the sense of the conditional mood, passive voice T IG! ( = 375919feza). See HS. VIII.1.179.180 [
f lage: (537/5FT Parit Haa:) | Fap 1]. tawiat would be a feminine form in agreement with the object 3941 (Nominative singular). Cf. 77 atat = 7 stafaba: in st. 734.
711) maja (1) 212371819 ( = 372911219, the humming of the bees, (2) 322337701a ( = 3 1914), falsehoods uttered or false statements made by others. musa = a (Vocative singular), (1) opening out, expanding, (2) blooming with joy. TUSHI Fichaat, 1) seized or visited by the royal swans, (2) patronized by kings who are easy going like swans. gai Fico a atat, no good fruit will be yours. Filofoph 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 Thielfi) 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 37071. We must obviously emend 2647 into en (= आत्मानम् ) as the grammatical object of जाणसि, as is clear from the commentator's explanation. Cf, st. 758, where you can stands

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VAJJÁLAGGAM
for Bregðu. A30) = (1) Ayu: possessed of filaments, (2) 1997: (according to the commentator) possessed of virtues. sfasuratant
= nyfiafia: attended or favoured by the Goddess of wealth (fortune). BAHET = FTTHC:, facing the bright one (the sun ?). Cf. मित्तसमुहाण in st. 706. सा वयणं पि हु न ठावेइ (or ठावेसि, as the commentator seems to have read), the sense of this is obscure.
713) Construe:- OFTETT SEGUET 7 gfa (fa) (HOUTE), at पेछ, एए. कमला जेहिं चिय उड्ढविया तं चिय नालं न पेच्छति । लच्छीए परिंगहिया,favoured by fortune or wealth. BECHET =sagat, supercilious, stiff and arrogant; cf. SEEGHET (st. 703) and 300270 (st. 714). Se faz उड्ढविया, we must either read जेणं चिय उड्ढविया so as to suit तं नालं in the fourth quarter, or ता चिय नाला न पेच्छति so as to suit जेहिं चिय उढविया in the third quarter. seaaa1 = Skapiem:, raised up, supported, hoisted up. We get the form zaufa41 in st. 62. má is represented in Prakrit by 36H or 397 according to HS.VIII.2.59. a dorita do not condescend to look. The sense of the stanza is not clear.
714) staafu qay7109901, whose face is turned upwards, i.e., who is supercilious (stiff and arrogant) because it (the lotus) is the abode of Laksmi (Goddess of wealth). For amazon cf. GECET in st. 713. gsuot = yioa: (1) possessed of fibres or filaments, (2) possessed of good qualities. 991099 always joined or attached (1) physically, in the case of the lotus-stalk; and (2) mentally, in the case of the devoted follower. fast = fare:, averse to, turned away from. Et = Hie: (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 Foral) of a person,who has become supercilious because of his opulence and is indifferent even to his loyal followers possessed of good: qualities.
715) accia zanat (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). PRETH? (1) dried up (2) emaciated. 987 (1) 92, petals, leaves, (2)97, worchy followers. figqal = 8192 = gehtacat, the state of being

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583
the abode of Laksmi तं चिय नामं पि हारिहिसि, you will lose or forefeit (i.e. damage or spoil) even your (good) name. à fa a = ata नाम i.e. तत् तव प्रसिद्ध नाम (i.e. कीर्तिम् ).
716) मित्तो = मित्तं = मित्रम् . सूशे = ( 1 ) सरः = सूर्य:, the sun, (2) शूर: hero, a valiant person. कयपत्तपरियरो (1) कओ पत्ताणं परियरो जेण or कओ पहि परियो जस्स (कृतपत्रपरिग्रहम्, commentary), which is encircled by leaves on all sides, (2) कक्ष्मो पत्ताणं (= पात्राणां परियरो जेण or कओ पत्तेहिं ( = पात्रैः) afa, who is surrounded on all sides by worthy persons. af€3. यालओ = लच्छी-आलम, ( 1 ) which is the abode of the Goddess of wealth (2) who is favoured by the Goddess of wealth. (1) ga devoid of water, (2) = devoid of status, i.c. fallen down from his lofty position. सहारो = साहारो = साहारतणं साधारत्वम् आधार:. Cf. note on साहारी in st. 639. सहारो केणावि न सक्किओ ( = शक्त:), supply काउं ( = कर्तुम् ) before सक्किओ, no body can support or help bim, 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 a) 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.
=
1
717) i.e. a, how possibly? The commentator paraphrases by of what kind), i.e. he takes to be equal to केरिसो. उवयारो = उपकारः, service, help. सूरपरिसंठियाण, which face the sun or are dependent on the sun. A, juicy, fresh. ¶1: संस्थापितानि, reinstated उक्खयमूला = ऊखातमूलानि whose roots have been dug up सुक्त पंकया = शुष्यत् पंककानि, in whose case the nourishing or sustaining mud is drying up. really stands for , present participle active from the denominative verb gas, from the past participle सुक्क ( = शुल्क). (शुष्क इव आचरति शुष्कति = लुकाइ, cf. Marathi सुकणें ) -
718) 32, (the Manasa lake) is deserted or abandoned. We should expect इंडिजउ (= त्यज्यताम् ) ( Imperative third person singular, passive), let the Manasa lake be deserted by you. ✓ is connected with which according to HS.VIII.4.91, is a धनादेश for v मुञ्च, to give up or abandon. The अनुरवार in छेड is due to the desire to compensate for the loss of . Cf. Hindi ito lose, Marathi i to spill or pour down, to lose. in its turn

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584
VAJJĀLAGGAM
appears to be phonetically connected with the Sanskrit root (X.U.) to vomit i.e. to give up or abandon. H=A10 Ft, the Mānasa lake. 91H = 916:, abode, resisdence, quarter. Till athI TE feed is a paranthetical sentence, the first quarter of the stanza being directly connected with the third and the fourth: 914 Freqsit gloE (DE) #F48 FOUT 7 TE (Ara) Elfa 5 (E53). 9927 = ezechi, the rascal, scoundrel, wicked crane, which is supposed to be inferior to the ea. Cf. 2514758 in st. 719. According to the commen. tator 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 T FTITAT. 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) fa, 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 = सुहिणी ते हंसा, very lucky or happy are those swans. 0312950, che flock of the wicked cranes. 3#Tangu, seated on a lotty (eleyated, exalted seat), occupying a position of eminence, superiority and advantage. 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 Meghadüta, 11:... filosterit HlaHE4 हिमदुष्टत्वात्, हिमस्य च हंसानां रोगहेतुत्वात् , अन्यत्र गता हंसाः पुनर्वासु मानसमेव गच्छन्तीति
: 1
720) fana = faza = fan, marked or covered by. The suffix is addsd pleonastically (Fall) to many a word in Sanskrit and Prākrit. See note on st. 7. CATATA , other i.e. lesser or infe- rior birds. qgola = 4cafeti lines of foot-prints. giesmaiarygtert, surrounding regions of the sandy beach. वसियचे = वास: or निवास:The use of the potential passive participle as a noun is met with in Sanskrit also. Cf. fidaa duty, faza death. The commentator paraphrases by gfe agili

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NOTES
585
721) quad lotus-grove, lotus-bed. 9102*fia = 17a (Haftan) full of self-respect. The T1996 As 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) caffe = Fafia, half-set, partially sunk behind the western horizon in the evening. For the second half, cf. st.151. The sentences å gis as fisti etc. are quite appropriate in st. 151, in which the Vocative Frota 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 : uile at man face fu 7891907 on 777 मुणालिया न चत्ता । भूमीगर्य, touching the ground at the time of setting or gone underground lie. disappeared) after setting. 7 =a
ht, was not cast aside, but was retained or held in the mouth, जीय गला - जीवागेला, a barrier for preventing life from slipping out of the body. fa=Gill, given i.e. put or placed (Riiaal or fafcat). Cf HS. VIII.4.411; 314afot etc. and fhaalla mah, Tega a aa area कन्दत्सु भ्रमरेपु, वीक्ष्य दयितासन्नं पुरः सारसम् । चक्राह्वेन वियोगिना बिसलता नास्वादिता नोज्झिता Pipa asanta fatear an tai=31: 11 97899377 VIII.
724) .= 769197 = 17.93788 the bed of red lotuses. fază = 27, was seen by him and was felt by him, or appeared to him. sfare ad like a mass of fire or glowing embers. fqq=Faal, funeral pyre. Fe = pai, a corpse. 37691 = 311A his own self. The commentator seems to have read 8 a 31714, since he paraphrases by मृतकमिव आत्मानम्. But it is obvious that the correct reading is मडो a o (pa za has), as it suits the past passive participle Reg FATTAH = R1148TA, like the cremation ground. The use of the word Afta shows that aftö, f914 31 and Het & are to be understood as उपमाs and not as उत्प्रेक्षाs.
725) Fause = 372184d is comforted by, derives comfort from. An d anard by the hope or prospect of looking at its own image reflected in the water and thereby having the satisfa. tion of having a look at his own consort. निउगत्तगं%निपुगत्व- wicked cleverness or ingenuity (of fate or descinyl.

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VAJJÁLAGGAM
726) ART = HTATES, (with elision of the Instrumental singular termination), in the hope of eventually meeting each other. FTALET can also be regarded as a meally compound and explained as : संगमम्मि आसा जेसिं ते संगमासा, who are hoping to meet each other eventually. #191 = 9741791:. 94919: >9491911) 98377290
> 4181178191, couples of male and female Cakravāka birds; see HS. VIII.1.267-271. Tu 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 - हुंति, the days are not apprehensive of separation, i.e. during day-time the Cakravāka birds are in each other's company. The e aca = T
Tafea, how do the days pass (in the case of the Cakravāka birds) ? Or alēla may be taken as having a causal sense (antra नण्यर्थ), being equal to अतिक्रामयन्ति or गमयन्ति, with चक्काया as subject and feet (understood) as object:97919 fqana a SfEpafra or Tafel, how are the Cakravāka birds able to pass the days ? HS. VIII. 4,162 gives alo as a aparêz for V777.
727) HUSET = ctia by a selfish desire or greed for money or wealth. सेवालजीवियाणं = शैवालजीविकानाम् who subsist on mere moss and nothing else. जैविका, means of subsistence. क.ओ धणं = कुतो धनम् = ATH: 1
728) gfa = afga dried up, dehydrated, fagfaat = fagita, faqe rubbed on a stone for preparation of sardal-paste, FEAFES = Seat = गन्धः प्रसारितः। HS. VIII.4.77.78 give महमह as a धात्वादेश for /प्रसर, it it is the question of a fragrance or odsuis spreadirg about. Cf, Marathi qh970, qana. Atal juicy, fresh. qfrasfat Safa AC91, gfca .811, put to shame or embarassed in respect of fragr. ance, i.e. because of its inftrior or poor Sragrance.
729) परसुच्छेयपहरणेण = परशुच्छेदप्रहरणेन,परशुना छेदार्थ प्रहरणं परशुच्छेदप्रहरणं, qa, by the bearing down of the axe or hatchet for cutting or hack. ing. FERO (=fazenu = faqohuta), (Instrumental singular as in Apabhramsa), because of friction. Or if we read fakaw, it would be a Locative singular form, meaning "under rubbing or friction". Even the Locative case has the sense of FAFATA or cause, according to the Värttika fafarra aqla, on Pāṇini 11.3.36. But

Page #652

NOTES
587
because of the use of the Instrumental case in परसुच्छेयपहरणेण, Fagact is to be preferred to FETE HOD. TH=fart (Accusative singular).
730) तरुवराण मज्झम्मि amongst the best of trees. उत्तमकुळेसु जम्म birth in a noble family. The use of the plural number is unnecessary and even awkward. We should expect उत्तमकुलम्मि. दुज्जीह (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 7, see HŚ. VIII.2.97. 15, wicked people.
731) Afegat=rafafa: created by Fate or Providence. site represents 9727:)Ablative singular feminine) according to HS.VIII. 3.64 ($974: tar ft). But the use of the feminine gender is not called for here as the word die is masculine in gender. We must read: जेण or जम्हा (येन or यस्मात् ). दुरभुयंगा, wicked (venomous) snakes. पास =9148, side, vicinity, neighbourhood.
232) Fazrattet - fazaziet, being lengthened metri causa.. vast = neftqalazat. fazq means a branch. By the addition of the possessive Taddhita suffix 37 (321811:27 817, Pāṇini V.2.127) we get the word aza in the sense of a tree (cf. TIET, a. branch, afam a free). R55F3 (1) is cut down, (2) comes to grief.
733) HEISA, noble tree, grand tree. te, highway, public thoroughfare. Agar = afar. 874 has the sense of an in Sanskrit. Cf. we used in the third quarter in the sense of 'if'.
31 = ara: one that has borne or put forth fruit. Aulasai = 375177facx718, mockery or ill-treatment by birds (by feesting upon the fruit). Cf. Hred-Point, IV. 93.
734) (fourth quarter) = m = fa. fa = iqt1, cf. note on st.. 154. optat = arhez:,Conditional mood (frigifagfer). 7 = a:=quia:, miserable condition or plight. E10 = (Potential mood) or wataa (Conditional mood). HET = #al, desert, arid region. faha=, 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. Caet sharp-pointed Khadira trees. It appears from this stanza that desert regions abound in करीर, खदिर and út trees.

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100
VAJJĀLAGGAM
735) gfahi = Tira, height, tall stature. Hay peculiar quality or property of the soil. =E, the gitt 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.
AT THITUT, 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) radi loftiness, tallness, soaring height. 1918मग्गेग = अद्धरुद्धगयणमग्गेग (by transposition of अद्धरुद्ध and गयण), which half (i.e. almost) blocks the expanse (space) of the sky. F ETA = 77 saattle = 7 J9Jah, you are not resorted to, sought or approached. yraga, = 2919737afha, heated, scorched, or tormented by hunger and the fierce heat of the sun. €950, the final vowel 27 of the first member of the compound has been shortened metri causa. 01 = 5977 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) FITATEA = fariaus4, not affording shelter to anybody (as it is devoid of shade). दूरयरदावियफलस्स = दूरतरदर्शितफलस्य, which exhibits (i.e. bears) fruit at a height far beyond the reach of men. van is mentioned as a 90122 for the Sanskrit root El (casual), at HS. VIII.4.32.Cf. Marathi giao (used in rural areas by uneducated people). जा का वि तुगिमा your wonderful height. दोसेहि समा, is matched by your faults i.e. it is as immense as your faults.
738) बुदि नीओ, was reared, brought up. सयसलिलदाणसेवाए, by means of watering service rendered a hundred times, i.e. countless times. सय = शत. सय can also be understood in the sense of 997, "watering service, rendered by them with their own hands". We must read our in place of , so as to agree with the singular form fe in the third quarter, or we must read dia ta in place of

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NOTES
589
Jeda, so as to agree with gre 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 Filharsi97918 too recog. nises the fact that the palm tree bears fruit. Cf. Fagfa, atada,90. Here in st. 738, however, it is said that the palm tree does not yield any fruit even if watered regularly and adequately.
739) HÓTEA = 4594a:; putting forth buds, budding. 96 = 401911: = 0fa 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 : FENÊUETTH Freg aasian Perhaps a pun is here intended on the word TDIAT, which stands for both gaiz: and $150 ('the expectation of securing any benefit', which second sense would hold good in the case of the hidden, suggested meaning only). A30 =(1) 2757, bird, (2) AUM, virtuous, upright person. faqat are Frateri, supply as as subject of the Passive form Fitri. 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) 4ulai (neuter gender used for masculine) = CSALES, fruits, emergence or bearing of fruits. फुल्लणदियहम्मि = पुष्पणदिवसे on the day of blossoming. कलुसियं = कलुषितम् , darkened, cf. सामलियं in st. 739. arč (1) 19: by its leaves; (2) HETÀ: 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. Their appears to be Vocative singular of किसुय (= किंशुक), which is a synonym of पलास (पलाश). साहा appears to be Accusative plural of साहा (शाखा),branches. covered with leaves. 91818 of 6937—why were you grinned at by the young maiden? da is recorded at HS. VIII.4.93 as a 97791देश for / वज्र 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 it is connected with v en to imitate, to mock or grin. at. Cf. Marathi asravi, to imitate by way of ridiculing or teasing, to make faces or grimaces. The metre of the first two quarters is. faulty. 3237 = a:, deceived. TETRIE (1) leaves (2) demons. A

Page #655

*590
VAJJALAGGAM
pun on ait: appears to be intended by the author. But its exact point is not clear. The commentator understands al in Aici as an interjection in the sense of a, 'alas'. It is not clear how he construes and understands #f.
742) गुरुविहववित्थर, masses or heaps of excessive wealth. उत्थमिर = 57:Harita (VFÅ + $7, 97 suffix in the sense of atska). JİH represents v Satan, V39nt 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 उत्थभिरे) "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. Bifernt mendicants, supplicants. Aral
=41: (fasi:), going unrewarded, unsatisfied, ungratified. Or Ami may be taken as standing for fami:, 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) Temoigg = Talfaliģista, in solitary (unfrequented) regions. farijih means a bower or arbour, a place overgrown with shrubs and creepers. Here it can mean only a place or region (962T). EST = Hà:, potential second person singular form VET (U). Ao fà 9a53
1, whose fruits are pleasant to eat even in a slight degree. A 953 on azt, who can adjudge your worth: Cf. st. 710 92 3941 28 ठविज्जति.
744) HENA intent on drying up the moisture (of the ocean), FETTA HE FEET AHTANAEI 77977 is not aware of it. Fis may be connected either with alufes in the sense of 'clearly' or with a (yoka) in the sense of 'really, verily'. 77 94 74 yarn, 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 occan 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

Page #656

NOTES
=
=
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 ) समसीसी समशीष समशीर्षिका स्पर्धा, rivalry, emulation. Cf. st. 112, 156, 233. वडवाणलस्स सरिसम्मि - ( वैषयिक सप्तमो) towards one or with one like the submarine fire, i.e. with the submarine fire itself. वडवागल has nothing else resembling it and so वडवागलस्स सरिसम्मिmeans the same thing as वडवागले. उवसमियसिद्धिप्पसरो मयरहरो the ocean who extinguishes (checks or tames) the advance (or fury) of fire. = मकरगृह = मकरालय = सागर. The commentator Ratnadeva says: -सकल वह्नविध्यापकस्तावत् समुद्रः, तमपि यो ज्वालयतीति ।
591
746) परिमु = परिमुक्तम् = त्यक्तम्, thrown out, cf. जलणिहिमुक्रेण 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 सादृश्यसंबन्ध) or अन्योक्ति, 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 the royal courts of kings.
even in
747 ) कुत्थु = कौस्तुभ, the famous gem churned out of the ocean by the gods and the demons. तेग पुग तस्स ठाणे etc. cf. st. 756. तस्स aft, who was put in its place, i.e. how was the void caused by its loss made good or filled up?
748) मा दोसं चिय गेव्हह do not look at or pay attention to only the faults (of others), , scanty, rare, scarce, only a few. - abounding in (worthless) cowries (conchs) and shells., a sea shell (44) 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. C=AK, repertory or store-house of gems.
749) पेलिअ = क्षिप्तम्, प्रेरितम्, pushed, forced or driven (into a mountain-stream). वेला महल्लकल्लोल = वेलाए पसरता महला कहोला, the ocean's mighty waves advancing on the shore. महल = महत्, with the स्वार्थिक

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592
VAJJÁLAGGAM
suffix la added according to HŚ.VIII.2.159 and 164. From HET we should get the form ABT which is found used in Ardhamagadhi (महालय). महाल becomes महल्ल with the duplication of ल (HS. VIII.2.98,99) and the shortening of the preceding vowel because of the pressure of the following . Cf. the form the ( = grate) in st. 608. Hati = ANNA, which has gravitated into its (natural) course. 7901741 2043, returns into the ocean.
750) AFAT = iftat (see HS. VIII.2.154.), ferenity, calmness, gravity, profundity. E 39 (zat) remains unchanged just as it was before (i.e. before Lakşmi was parted from the ocean, at the time of its churning by the gods and the demons). ar fut,when separated or released from the ocean, in the absence of the ocean. B Fift 7971, 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. Lakşmi 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) a = tela:, seized. Afgant = Area:, churned, agitated. #= 7., deserted or abandmed. ìge vfiftai atsi, supply #FAT त्ति after तस्स. The commentator takes गंभीरिमा as equal to गंभीरिम (Accusative singular).
752) We must supply gå una or gain atif 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 779 (submarine fire) and 3(water), nectar and deadly poison (the 8191835 poison), Vişnu and his enemies--the demons. Bet Aluat, Kısra i.e. Vişņu accompanied by the demons. Krsna (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. Nitišataka 16 : $a: parola 72: कुलमितस्तदीयद्विषाम...अहो विततमूर्जितं भरसहं च सिन्धोर्वपुः । परमहिमा surpassing greatness, unrivalled eminence. Beqafe 7411 = aff&FAT:, 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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NOTES
593
753) feracefieft caufe, even with the thickly stuffed or densely packed jewels, i.eu, even with its teeming gems. The Instrumental case is used here in the sense of 34a. A t = halal , delirious (beside itself) with arrogance. For Raza ( = false), cf. farge. 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 (ETIGHET).
754) e surrendering, dispensing. (20118 a nila, the gems never run out of stock, i.e., are inexhaustible, there is at no time a shortage of gems. We should read सायरस्स in place of सायरे वि, so as to agree with hea. Moreover at after FTP is unjustifiable, as already fat has occurred after h. Further with the reading arn, anh remains unconnected. fast=144. app is changed to
,, or in Prakrit. See HS. VIII.2.4. We thus get there forms for sited, viz. festa, fent and fast. Cf. note on st. 546.
755) grgh = 78294, emptiness, depletion, exhaustion, loss of greatness. Cf. *ffat in st. 750 and fill in st. 735. Toz means empty, deplered, worthless. faarufe racung = free caute, Instrumental Absolute construction, used in the sense of the Locative Absolute construction. Arrat, 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 substa itute available to fill up the gap caused by its loss. The commen. tator understands 7411 as a Nominative plural form from the word 791, used here in the masculine gender, instead of the usual neuter. And for that he gives the reason as follows: 34 974: प्रायेणापभ्रंशभाषानुसारी । अत्र च अपभ्रंशभाषायां क्वचिनपुंसकेऽपि पुंस्त्वमिति । It is true that in Apabhramóa the genders as current in Sanskrit are not strictly adhered to. See HŚ. VIII.4.445 : 77. But that is equally true in Māhārāsţri and other Prakrits. See HS. VIII.1.31 -35. Moreover the form 14011 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 neuter words, such as per 291 = faqità, 921 alfa, cf. Tofa, VI.1.70 : 583afè a
756) 27=417, cast off. HS.VIII.4.46 records 74 as a rare for the root 7 and says in the gfa that 74 is a nater for the root 05 also. We get from va4 forms like 9537, 755, 76, 77m, a
V.L.... 38

Page #659

594
VAJJÁLAGGAM
etc. in Ardhamagadhi. Cf. the word चाय (= त्याग) in st. 754. The conjunct of in the root 257 becomes 7 in Prakrit according to HS. VIII.2.13, so that त्यज् becomes चय in Prakrit. हरह( = हरस्य) Genitive singular of हर, an Apabhramsa trait. Cf. note on st. 131, where also the form हरह is used and the commentator says : अत्र हरह इति अपभ्रंशे षष्ट्याः स्थाने 'ह' इति । तिलयतं - तिलकत्वम् , status or position of being an ornament on Siva's head.
___757) विच्छुडिओ = विछुट्टिओ = वियोजितः, पृथक्कृतः, दूरीकृतः, separated./छुड is the same as GF. The commentator equates fefeat with fetezlea.. See note on the verbal form yfiet occurring in st. 625. कालवसेणं, due to the flux of time, as fate would have it, because of fate. तस्स पयावं = तरस 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 पयावं is a corruption for पयासं (पयासो = प्रकाशः). दूरे वि आणंद कुगइ, supply समुदस्स before आणद.
758) अप्पा = अप्पं = आत्मानम्. Cf. st. 712.अप्पा देतेण, surrendering or yielding yourself. छुहि यस्स = क्षुधितरय = क्षुधिताय; to the hungry submarine fire (to satisfy its hunger). ag gavi gefast, you have left your mark permanently on the world. त्वया भुवनं मुद्राङ्कितम् = त्वया भुवनं प्रशसा पूरितम् ।
759) अस्थि = सन्ति । अस्थि is the present tense form of the root अस in Prakrit used in all persons and numbers. See HS. VIII.3. 148 : अत्थिस्त्यादिना। रयणायरस्स संभूया = रयणायराओ संभूया or रयणायरम्मि संभूया, the Genitive case being used here in the sense of the Ablative or the Locative. See HS VIII.3.134 : वचिद् द्वितीयादेः। सद्दलद्धी = शब्दलब्धिः, attainment of renown, fame, celebrity, i.e. eminence (allaath or यशःप्राप्तिः) (शब्द = यशः or कीर्ति :). पंचजन्न = पाञ्चजन्य, the special conchtrumpet belonging to Vişņu.
760) धवलीकओ = धवलीकृतः whitened, honoured, raised to distinction. अस्थित्तणेण = अर्थित्वेन, in the capacity of a mendicant (beggar). हट्थ = हस्तः, neuter gender used for masculine, according to HS. VIII.1.34.
761) साहीणामयर यणो = स्वाधीनामृतरत्नः, who has nectar and gems at his disposal, who is the master or owner of nectar and gems. अमरं,

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NOTES
595
immune from death, immortal. The commentator's remark BRAK
ang is puzzling. It should have been BPAT ATufa4.3nti = BERGE, immune from poverty. Cf. At in st. 146, 461 and 560. gefahfe = 35azilsai, turbulent, restless, flashing. According to the commentator the stanza is an elit 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.
562) रयणायर ति नामं, the name or appellation रत्नाकर (repository of gems), per a Eftet fh, why were you not dried up (long ago)? gla3 = 345i, past participle active from ved to be dried up. The sense of the second half of the stanza is not clear. Construe: 3474541 amat qit 7 791, since sailors (sea faring merchants) desirous of earning wealth did not reach the other shore but perished in the ocean. Fit = 9174fåta: (commentator), or 47910:, sailors, sea-faring merchants. 917 or 1997 means a boat, ship or vessel.
inaat and 3424747 are Nominative plural forms. The alternative forms are जाणवत्तिणो and अत्थस्थिणो. It is not however clear how the name 7901747 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 3ft. The same form is used in st. 765 also. The normal equivalent of actu in Prākrit is set (safa_337f-galę by 999). Poat, proud, 1774 + (possessive Taddhita suffix, according to HS.VIII.3.159). He = 1 = clef, long ago, since long, the 3gant 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 Fiat, or the Instrumental singular neuter form foi, instead of the Ablative singular feminine form uita. For in such cases the neuter gender is used according to the principle : #14182 ajah.See st. 731. for fuarai = fireftalate, with elision of the Instrumental singular termination. It is also possible to understand TTHES Tarat as a safushto-galle compound : foot fearet ett a forefjarat (Nominative plural). E is to be connected with forefalhi, though oppressed with chirst due to the heat of the summer-season,

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VAJJĀLAGGIM
764) 37 = ta: according to HS. VIII.1..31 (99 fatal). Cl. the form or in st. 261. strat = font=fargout = 90m: despondent, distressed (with anxiety). ant may also stand for ani, unconscious. विin विसनो has been lengthened here metri causa. पइ = त्वयि, an Apabhraņsa trait. See HS. VIII.4.370 : fat në ašIn sto 190 95 has been used in the sense of 1991 (Instrumental singular). affraafy = 4797fafa:, yaguftud:, by sea-faring merchants. For afecta see note on st. 344. alfefa is formed by adding $4.Taddhita suffix corresrording to इक in Sanskrit. बोहित्थियहि, in माहाराष्ट्री the Instrumental plural form would be alfefaeufe, (see HS. VIII.3. 14-15). But in Apabhramsa we get the form atreferate, along with alfagle. See HS. VIII.4.335.
765) ad fe you were fastened or bound (by Rāma, by means of the ha constructed at the time of Rāma's invasion of Lamkā). The commentator says : Festa galà:s you are enclosed on all sides by mountains (?). Het fè, you were drunk or quaffed (by Agastya). afeantfa, you were crossed (by the monkey-soldiers of Rāma).
f245g = time at a false (non-existent) victory or achievement, i.c. when your fast record is not one of achievement, but of defeat and humiliation. 45 may also be taken to stand for Bf458 = 34.51 -an Apabhramsa trait. Çf. similar forms occurring in st. 699, 729, 768 etc. The long of 3 has been shortened according to HS. VIII.1.101.
766) fata = fagia, washed, i e, clean, pure. REEHT = FEFÈNT: regions of lakes. 464 = 27= 997. f473 = foaia, retreats, disappears, is completely satisfied.
767) 1877 = great, gold, woah, entry into the fire, i.e., putting or throwing into fire, corsignment to fire. E = 1 faza > > > . The duplication of is according to HS.VIII. 2.97, and the elongation of the final is metri causa HS. VII.2. 192 mentions as an indeclinable interjection in the sense fara (grief, sorrow). It can also have the usual sense of condemnation (fie upon it!). Quti = SETT:, stones, i.e. touch-stones, which are used for testing the purity of gold. afraila = qtara, judge, assess. guidat, qualities, virtues, purity, genuineness.

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NOTES
597
: घर्षण
768) = 6, (cerebralisation of according to HS. VIII. 1.218), the process of being burnt i.e. heated in fire. = (cf. Marathi), (cf. taga, st. 729), the process of being rubbed on a stone (i.e. a touch-stone). is a Locative singular form, the Locative being used in the sense of fafa or cause. The same bolds good in the case of गुंजाहलसमतुलणे. खंडण, the process of being cut into pieces with a chisel etc. (for examination of the inside). गुंजाहलसमतुलणे = गुंजाहलेहिं समं ( = सह ) तुलणे, because of being balanced against guñjā berries (which are used in weighing small quantities of gold). and can also be taken as equal to खंडणे ( = खण्डनेन) and 'तुलणे ( = 'तुलनेन ), Instrumental singular forms in the manner of Apabhramsa. See remarks on fag, st. 729.
769) aft=faat.
is recorded at HS. VIII.4.132 as a चात्वादेश for Vखिदू. Supply पुरिसेग as subject of the verbal form fear. af, how can one fail to be sorry or distressed in this world?, how can old age (and a sense of frustration or despondency) not come (upon a person)? = आगच्छति. The root is आव ( = आ + या) to come with change of यू to वू Cf. the verbal form आविहिर (एष्यति or आयास्यति ) in st. 784, and the in st. 67, which is equated with by the commenta
form tor. जह = जहा = यथा. We should really expect जइ (यदि ) instead of g. (un inflected form) stands for (=), lettered, having the figures (numbers) embossed or stamped upon it. It qualifies नाराओ ( = नाराः, the iron bar or beam to which the scales of a grocer's or goldsmith's weighing machine are attached). = खडी = खटी = खटिका, sugar (cf, Marathi, खडीसाखर) खटी also means chalk. The use of the uninflected forms and is an Apabhramsa 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. सबखर a) also means literate, educated, cultured. fara far: unlettered, not having the numbers 1, 2, 3 etc. embossed upon it. =, 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

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VAJJALAGGAM
un
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: face far tar stefe गोरवग्धविआ । सोणारतुल व णिरक्खरा वि खंधेहि उन्भेति ॥; also कर्पूरमञ्जरी, 1.20, 11-13 (Prof. Suru's Edition, 1960) : विचक्षणा :- अज्ज मा कुप्प। का तम्हेहि समं पाडिसिद्धी । जझे तुमं णाराओ विअ णिरक्खरो वि रयणतुलाए णिउंजीभसि । अहं उण तुला ar लक्खराणि सुणतुणे णिउँजी आमि। 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 f (occurring in Hāla, 91) by agterfear. See Weber, 1870, p. 138. Dr. Man-Mohan Ghosh (Edn. Karpūramañjarī, Calcutta University, p. 87), however, 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 are suspended with strings or chains. far, (1) devoid of 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 are suspended with strings, (2) double-faced, hypocritical. Cf. atyget in. st. 52. The stanza suggests, in the manner off, 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.

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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. fat (1) devoid of graduated figuremarkings, (2) illiterate, uneducated.
772) agya, 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. also means a particular kind of cereal grain' or bean called in Marathi. ता सर 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: 'nia 30: sqft सुवर्ण नलस्य से.
599
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. अत्थमण = अरतमनम् अस्तमयनम्. Here we have the elision of even in Sanskrit, (1) setting (of the sun), (2) downfall. The commentator's use of the word 6: seems to lend support to the reading (for) of MS I.
1
775) सउणो = सगुण: ( 1 ) possessed of virtues, wick (, a cotton-thread, string). Agazont = affection, (2) full of oil. For read नेहसुउष्णो ( = स्नेह्र पूर्ण :), the sense would be the same.
eq see st. 785.
(2) possessing a gegd: (1) full of
Even if we लोइलो :
1

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VAJJALAGGAM
34917 i-e. 279917 (1) fanzite: or manna endowed with discernment or power of discrimination, (2) Tyt: endowed with light. He is formed by adding the possessive Taddhita suffix (HS.VIII.2.159) to ta ( = atqi) which means discernment and light. Ihleqet, advance or prevalence of darkness (also ignorance), i.e. advancing, enveloping, spreading darkness (or ignorance).
a = Finti: = alti, a lamp. The DNM III.49 records 3* in the sense of $14. late = walâ: a flame + (Possessive Taddhita suffix)]. milia:fed afera si In Sanskrit the form of the word would be Flash or falacio Tongaun a s al, we should really have 44= a. eigant? 94, meqal. Cf. st. 18.
776) first = fileft or forfat, swallows, devours, imbibes.fatese =uffola = sfecla gives out, disgorges.
I=HTETA, malice, anger (a case of the use of the concrete for the abstract, भावप्रधाननिर्देश).
777) AQUT = ATAT: i.e. afaraat: wicked people, whose minds are impure or sinful; or people of unclean habits. So guila create dirt and uncleanliness. Het becomes * in Prākrit, according to HS. VIII.2-138. 797519 = 967341 or TT3u1, wilfully. See note on st. 480. Cf. the form oferozul in st. 661. gue basta possessed of TT [(1) virtues, (2) cotton-wick], Fata [(1) affection, (2) oil), and Fitfaa [(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) auguugalii, who destroys (or consumes) 97s [(1) virtues, (2) cotton-wicks) and tag [(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 vittues and affection. HICUM 1291301 avata, (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, disrcpute) on his family. तुझ छाया सुयणेहि परिचत्ता, 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 : fagia: Fatos legata alia.

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NOTES
601
779) T819 = q*4 (1) light, lustre, (2) splendour of wealth, grandeur. got (1) cotton.wick, (2) virtue. A = a, (1) oil, (2) affection. Afegi = fraieti, eminent, distinguished people, i.e. good or wise (cultured, educated) people. agan fler: faften: 1 (or gra) afu asfa (aftalea), shun or avoid from a distance.
Section 94 : fonto199571 = falarea:, the section on the utterances 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 Jeta or f319. The commentator Ratnadeya says in the course of his remarks on st. 787 : Arrauit folyara a Jagu176977 (ater ferd), with reference to the use of the two syno“ nymous words 74 and 19e. From this remark it is clear that he understands fort in the sense of Atlauti (a beloved woman in separation), and 3619 in the sense of 4819. Cf. the title of section 41g|78199511-section on the wailings or utterances of men in separation. If 81 is understood in the sense of "out-pourings, utterances', even the title Idra951 would be allright.
780) fūgaus = fq94204, dear, beloved consort. HII = 3113564 (langour, sluggishness, depression), with gender-mutation accord. ing to HŚ. VIII.1.33.77031 = TUTT:, uneasiness, restlessness of mind. aforer loss of sleep. Toetsforet presents to us one of the very rare occurrences in Prākrit of the magazine (fusion of an 34 with a preceding or st), in spite of Hemacandra's dictum that Band sit do not enter into Sandhi with a following vowel in Prā. krit (HS. VIII.1,6-7 : 9 garrantà i catal: Kr 1) Cf. cargotsguferst, st. 27. gost = gesi, horripilation (TA1a). HTHS = Farming accompanied by nervousness. ATELA becomes FIFA according to HS. VIII.2.15.
781) Furugaon, full of genuine love and affection. The MS. G reads 074907, while the MS. I reads "ATT1 ( = a). This reading is supported by the commentator's paraphrase Filata carta जणसंकुला, thronged or crowded with countless people. रणं व% अरण्यF#, desolate or dreary like a forest. · For the elision of the initial 24 in 80, see HS. VIII.1.66. 39, HŚ. VIII.2.204 gives g:e, èz or far as some of the numerous senses of this interjection.

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VAJJALAGGAM
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 (सुयणाणं वलहो). It can also be explained as सुयणो य वल्लहो य (कर्मधारय compound, as the commentator understands it), the good-natured darling. 'विणासो = 'विनाशकः, destrover or extinguisher. सो सो सोसेइ मह हियय, we should expect जो सो सोसेई मह हि ययं. 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 पवासदेवखाई=निःक्षरति (प्रक्षरति) प्रवासदुःखानि, will exude or ooze away the pangs (sorrow) of his protracted absence from home.
784) आविहिइ = आइहिई = एयति or मायास्यति. Cf. the remarks on the verbal form 31198 in st. 769. faezi = fagra, mercilessly, violently. MSS. Gand I read मुहं for निठुरं, and this is supported by the commentator's paraphrase.कुसल त्ति तुम = तमं कुसल ति. नमो नमो ताण दिवसाणं, 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 recurierce of the blessed day of seurion, after every period of separation.
785) सयललवखणसउण्णा = सकललक्षणसंपूर्णा, endowed with all auspicious characteristics. Cf. note on नेह सउण्णो 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 = स्त्रीलोकरय or अबलाजनरय. भासाबंधी, the bond of hope. अवलंबए, supports or sustains, braces up. Cf. Meghadita, 9 : आशाबन्धः कुसुमसदृशं प्रायशो ह्यङ्गनानां सधःपाति प्रणयि ह्रदयं विप्रयोगे रुणद्धि । Hala 43 : विरहाणलो सहिज्जइ आसावधेण वल्लहजणस्स।
__787) सुहवो = सुभगः, my beloved consort. दुप्पेपछो = दुष्प्रेक्ष्यः or दुष्प्रेक्षः, dificult or impossible so see. मह हियए in the walls of my heart. जालयगवाखा, windows or openings, (जालया वा गवक्खा वा जालयगवखा). The ccr mentator remarks : विरहिणीप्रलापत्वात न शब्दपौनरालम् (दोषाय)।

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NOTES
603
Section 95 : alfa2951, the section of the garment-vendor or draper. af = cifra, from 247 (in Prakrit), a cotton garment or piece of clothing, वस्त्र, वसन. दोसिय is explained as वसनविक्रेतः in the commentary on st. 790. &&9 + * [Taddhita suffix added in the sense da sta gría, a familia, or aa (i.e. 784 4:) #fashi 9tal] gives us the form alfa (in Sanskrit), which becomes alfae in Prākrit.
788) Ali, iong, of full (optimum) length. ce = €94, soft or fire (TT, 97**). agatiae = agan qida q=1747. Farefoot (#4179 compound), consisting of or woven with many threads, i.e., of close texture and wide (of full or optimum width). 5 is recorded in the PLNM 126 in the sense of fun and in DNM VII.14 in the sense of विपुल. Cf. Marathi रुंद broad or wide. कडियलम्मि सुहजणयं, comfortable to the region of the waist, i.e., 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 afèeż would support the reading enfaafin. gore = paredi (affee) . The correct sandhi would be कडिलमम्ह. But the अनुस्वार at the end of कडिलं has been dropped here and the final 3 of fees and the initial ey of g have been fused into one single 37, metri causa. Similarly the conjunct consonant
(in pare) has been simplified into , metri causa. argi = 17:, der, clothing, garment, saree. aid stands in apposition to Firm (afen). fed (f) are a garment or saree to be worn round the waist. The word tisa is formed by adding the Taddhita suffixo to fiel ( = ) waist, in the sense of 77 79, according to HS. VIII.2.163 (tergai wa). Jeig He alse, worn on or round the waist. Cf. Marathi Fico. Ofegir=sahifal, appeals (to us), is liked or appreciated (by us). According to the commentator, the stanza conveys by suggestion (in the manner of THRIFT), the following idea : våfaut feat (or válas mitral) 2799, i.e.the speaker requests the person addressed that the latter should secure for him a woman possessing qualities conveyed punningly by the adjuncts- (tall).
(tender, delicate), SEETECH [ full of beautiful, pithy and apt remarks (बहुसुत्तं = बहुसूक्तम्) and of large physical proportions (रुदय)], apuoli UE FUE (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 Ag18 (possessed of rare and valu. able moral qualities). The difficulty in accepting this suggested

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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 scanzas 789 and 790 also, but not in the case of the remaining three stanzas (791, 792 and 793).
789) Amaro Aranag a garment deficient in its length (12=31214). 275 34= canto Fit (Tişat ) a garment devoid of the ideal or optimum width. , width (feant), is abstract noun from 7 (broad, wide) (cf. fi in st. 788). Cf. Marathi l, breadth or width. th, we should expect Efes (past passive participle from Vets to abandon or to desert) in place of 134. Cf. the form megfeat in st. 757 and the note on the verbal form yffes in st. 625. fast177314 = issu119.9791 97 (farsiai acara qisi, aa 1.173174), which loses its colour (59141) 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
970gli or seta14. 97 98173 = 7 aaya does not give joy i.e.,is not comfortable when worn on the body. The various expressions, if they are supposed to bint at the suggested sense of a woman as believed by the commentator, would have to be explained as follows : Amazi, a woman who is deficient in height i.e. short. statured date 319, a woman who is devoid of ideal physical proportions (optimum breadth of the bodyli.e., who is thin or lean in her body. futanari, 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; (feat 919191@ga 77 sia SA, ta 1999177 ). 2 geras does not yield joy or pleasure when amorous. ly approached. 99 HATS = hagi paraż na, 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. FHUÊ =
91319 = ARGIT.

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NOTES
605
790) qoruri, this is paraphrased by the commentator as पराङ्मुखसूत्रम् (which appears to be a corruption for प्राङ्मुखसूत्रम् ), with-. out any further explanation. Later on, however, while giving the 31:34 (hidden meaning) of the stanza, he renders and by GETT (woven with excellent, superfine yarn), though it must be said that 5474 is not a correct rendering of the expression under the hidden sense. It ought to have been fill. The paraphraseof पम्मुह by पराङ्मुख (or even by प्राङ्मुख) is wrong. पम्मुह stands for: TE, i.e. age, which means excellent, first and foremost, chief, of the first and best quality. So 4*60n would mean (i a garment woven out of the best threads or yarn (SHOT), and (2) a woman who is able to utter excellent, apt, pithy remarks in her conversation with others (Agat). Hleetag = 3 FEITET, 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 cormfortable to. wear). Cf. 3 ÈST 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. Efaiagasi = frazret a gara (88177 compound), (1) a garment which creates attachment for itself in the mind of the wearer (जणियरायं = अनितरागम् ) and thrills or tickles the body of the wearer (by its smooth,glossy touch).5kg = 4734 + 38 (possessive suffix) = 391 = geet Fig 17H1RITE, (2) a woman (altens) who creates attachment for herself in the mind of her consort and thrills his body by her passionate embrace. दिउजंतं पि=दीयमानमपि,even though offered to us (to me). HIITT SPF qfèrit, (1) (even) such a garment does not appeal to us, i.e., it is not liked by us, if it is devoid of colour (R3 = colour-less), 12) (even) such a woman does. not appeal to us, if she is devoid of in-attachment, (genuinefeeling).
791) The commentator does not say anything about the applim. cability of the expressions पखालियसारं, गल्यं and खममहग्ध, to स्त्रीरत्नम्. It is however possible to understand the three expressions in such a way as to be applicable to स्त्रीरत्नम्, पक्खालियसारं (1) agarment 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 these
anaari in st. 789. 7531 (i) weighty (in the care of the garment). (2) noble, magnanimous, exalted (in the case of the woman).

Page #671

606
VAJJÁLAGGAM
CATETE = AR 9 HBTN 9 (UTCe compound) (1) durable (a = 4, capable of standing rough use and washing) and costly (892 = #978), (2) capable of standing rough handling (in amorous dalliance), tenacious (@=74, Tatq4749) and possessed of rare and valuable physical and moral qualities (4879 = HEIÐ; cf. st. 788). TAHETÉ can also be understood as standing for ( = HTTÀ970), with transposition of both the members, which would ultimately mean the same thing as 6e. Laber reads 476 in the text, but HB9814 in the chāyāgas if the original reading was HEART. The commentator too appears to have read #99, as is clear from his explanation महन् महाघ च । दसिज्जउ = दंश्यताम् let such a garment (or such a woman) be shown (or introduced) to me.
792) pugnar, qui a Tiar (Fife ati or arou) 4 (779174 compound) (1) (a garment) having a close texture and excellent in its other qualities. घणउणसारं may also be explained as घणेहिं गुणेहिं सारं, excellent because of ics closely woven (99) threads (UT, i.e. be. cause of its close texture. (2) (a woman) who is excellent because of her solid (sterling) (91) virtues (J7). arautzi = (1) gafori, a gar
ment which is excellently woven [सुविणियं = स्मृतम् (सु + ऊतम् )], from Ver to weave, cf. Marathi avion. The root fan is not recorded either by Hemacandra or by PSM. But PSM records the verbal noun any in the sense of gaat (=247, weaving), and refers to perfe49774, 1, for the occurrence of this word; (2) garitat (ETH) a woman who is highly cultured. ECHTETİTUT = Tegallar#7777H (1) a garment which considerably (afp) adds to the beauty and smartness of the wearer, (2) a woman who greatly adds to the beauty of the house. Alat = AliEL , be of good cheer (and show to me such a garment or such a woman). The com. mentator explains #1 giu ei as AT 347777777 (i.e, 247789 atha: atrace at alat) 107, 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) 47#, (supply fè after 97A) on the first day of wearing. enaar, in the end, i.e. on the last day. 164 = 712h, a garment, a saree, cf. Marathi साडो. Supply जस्स before साडक्रस. निव्वर्ण = निर्वहणम 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 (fron the day of purchase to the last day of its wear). For the word f31EN (86) in the sense of maintenance or preservation, see st. 65. faza" can also be taken to mean "smart or attractive appearance". F5 = , surely, certainlyman Apabhramsa trait. See st. 479. É f9 = tylantų, though worn out and torn (here and there), though worn thread. bare. HS. VIII.4.177 mentions and Fs among the 41:41&is for val. But obviously both ya and are phonetically connected with the Sanskrit root ass 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. C1. Marathi Fizo, gizo, z, Fits etc. Fi( = xyifè17) means here, "tattered, torn here and there”. For the past participle Ft (besides 9f731), from the root Ft (19%), cf. g21 = 81 = aftal) (st.358), gk ( = 3f993) (from vy# to fall down) in st. -81, and I ( = 19:19) (from Vites= VHp) in st. 345, and alaz (atafa) (from Vane = Vaal, in st. 249.
Section 96 : Epilogue. The last two stanzas (794 and 795) are introduced in MS.C with the words : 3489F3ITIEFJS HOME
791) Fiquife 5kg composed by several different poets. Cf. st. 3 : Argilat: qui . 239135 (734167) is metrically faulty. We must read वज्जालग्गे. The commentator equates the word with वज्जालये “store house, or collection of quals". Laber, p. 3, Inaugural Dissertation, Leipzig 1913, notes that his MS. A reads Hans instead of वज्जालए. सयललोयहिट्टिए, the commentator renders this •by
ochroffe, liked, welcomed or loved by all people. 34° in Sanskrit would become fez in Prakrit. By adding the alle suffix i to अहिट, we get the form अहिटिय. सयललोयाहिटिर is metrically faulty.
The reading found in MSS. B, C and I, 975514Tante, gets over the metrical fault. We must understand the Locative form 453167 in the sense of the Ablative (9551731771 : 401 15912 etape furat 4931f77721). Cf. HS. VIII.3.13): 19791: atur (91 aprafo). Or we should supply the word a24177877 ( = adatai:) after 15713T). 1912 =gala, whenever there is a suitable occasion (for their recital), at the opportune moment. Cf. st. 5:54 255113 950 Tag Haffia FAN गोट्रिट्रिय, 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 पायावे, on a suitable occasion

Page #673

608
VAJJÁLAGGAM
presenting itself in an assembly of learned people. sitgit = ngit, an assembly of learned people, poets, critics etc. The commentary in MS. G equates ifgfga with nigfa:, as subject of the passive verb पढिज्जति. इच्छियगाहा = इष्टगाथा:, the desired i.e. appropriate stanzas.
795) JVÍ FUT = PNÅ TETEST = 418 4191, having due regard for the appropriate occasion. Thus this expression conveys the same sense as tyle in the preceding stanza and in the present stanza also. The root 76 (= 15) conveys the sense of comprehension, according to the principle : FOTEUTET vaal aan opfà i fragm = fa. 1917, in the proper place. quia 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 Grü FM, faustot and Truie. JETON GEE, atrains to high position or esteem (amongst the learned).

Page #674

अपि विrees अकए वि कए विपिए
अकुलीणो दोमुहओ अक्खंडिय हवयास अगणिय समविसमाणं
अगणिय से सजुषाणा
अग्गि व पउमसंदे
Verse Index
Index to First Lines
Add. = Additional Stanza found in Manuscript C, and print• ed in the Appendix (pp. 216-267)
Add. 284 * 1
Add. 317! अज्जेव पियपवासो Add. 462-2
38 | अज्झाइ नी कंचुय
308
679
52 अज्झा कवोलपरिसंठियस्स अणवश्यवहलरोमंच
25
110 भणवर देतस्स वि
754
425 | अणुझिज्जिरी आलोइऊण
649
Add. 312*4 Add. 31*2
Add. 496*13
724 अणुणयकुसलं परिहास Add 284*4 चाहि महुं दे गेह 351 | अणुराश्यण भरियं अच्छता इयरजणो 93 अणुसरह मग्गलगं अछता करिवहणं Add. 214*5 | अत्ता जाणइ सुण्डं अच्छउ ता फलविहं 740 अत्ता बहिरंधलिया 407 अत्थक्को रसर हिओ 408 | अत्थरस कारणेणं 420 | अत्थं घरंति वियला अस्थि भसंखा संखा
492
27
572
584
759
499
120
346
347
उता फंससुई
अच्छउ ता लोयणगोयरम्मि अच्छ ताव सविब्भम
अच्छीहि तेण भणियं Add. 496*11 अच्छी पई सिहिणेहि
614 अस्थि घर चिय गणओ
भज्ज कयस्थो दियो अज वि विहुरो सुपहू अज्जवि संभरह गभी
206 | मत्थो विज्जा पुरिसत्तणं 168 | भई पणेण इदंसणेण 191 अहंसणेण बालय 377 अद्दिट्ठे रणरणओ दिट्ठे ईसा 376 375 | अद्दिट्ठे रणरणओ दिट्ठे ईसा
अज्जं गओ ति अज्जं अजं चिय तेण विणा
मज्जं चेय पडत्यो अज्जं अजं चेय पउत्थो उज्जागरभो अजं पुण्णा अवही
374
विषणा
382
अजं चिय तेण विणा Add. 300*3
जाई gha
Add. 72-3
V.L....39
609
अदिट्ठए Add. 72*2
अट्ठेि रणरणओ दिट्ठे ईसा
सुइट्ठिए अद्धक्खर भनियाई
337
338
9

Page #675

610
VAJJĀLAGGAM
65/
555
226
344
310
288
भद्धस्थमिए सूरे
722 | बलिया बल व Add. 31 +8 अनबरायरसियं
567 अलियालावे वियसंत 711 अचलगाकयपत्त
707 अवधूयभलक्षण भनमा मेहलया Add. 318*2 अवमाणिओ व्व समाणिो 165 अन्नं तं सयदलियं Add. 349*4 | अवरेण तवा सूरो 642 भरंति हियए
274 भवहरइज न विहिय 673 अन्न न रुच्चा च्चिय 521 अपहिदियहागमा
378 भवं लमहत्तणयं
315 मध्वो जाणामि अहं अत्तण 336 अनासत्ते वि पिए
मध्वो जाणामि अहं तुम्ह 558 भने विगामराया
287 अम्वो जाणामि अहं पेम्म Add.349+6 भबेहि पि न पत्ता
अब्बो तहिं तहिं चिय भन्मो को वि सहावो 390 | मन्चो धावसु तुरियं
490 अन्नोलणेहणिजार Add. 328.1 अन्णे न हुंति थणया अप्पच्छंपहाविर
453 असई असमत्तरया Add. +96*2 भप्पणकज्जेण वि
असईणं विप्पिय रे
489 अप्पस्थियं न लम्मा Add. 161*1 असईहि सई भणिया 481 भपहियं कायन्वं
83
असमत्थमंततंताण अप्पं परं न याणसि
असरिसचित्ते दियरे
465 भपाणं अमुयंता 91 | अह तोडइ नियकंध
151 अबुहा पहाण मझे
| अह भुंजइ सह पिय भमयं पाइयकवं
अह मरइ धुरालग्गो 180 भमया मओ व
309 | अहवा तुज्म न दोसो Add. 421-1 भमरतरुकुमुममंजरि 256 अहवा मरंति गुरुवसण 97 अमुणियगुणो न जुप्पा 183 अह सुप्पइ पियमालिंगिऊण 98 भमुणियजम्मुप्पत्ती Add. 578*1| अहिणवगजियस Add.445*2 अमुणियपथसंचारा
अहिणवघणउच्छलिया 259 अमुणिय पियमरणाए 460 अहिणवपेम्मसमागम 621 अमुहा सलो ब्व कुडिला 302 अहिणि ब्व कुडिलगमणा 560 भम्हाण तिणकुरभोयणाण 216 | अहियाइमाणिणो
462 भलिएण व सच्चेण व 629 अंगारयं न याणइ
507 भलियपयंपिरि
350- अंतोकढत मयणगि Add.318*3 भलियं जंपेइ अणो 72 आठत्ता सप्पुरिसेहि
117
58
712
30
99
2
652

Page #676

INDEX
611
306 632
684 342
आरंभ चिय चडु Add. 64*4 | उत्तुंगघणणिरंतर
305 भारंभो जस्स इमो 331 उद्धच्छो पियइ जलं 445*1 आलावणेण उल्लावणेण 330 उव्यकंधर मा जूर
224 आविहिइ पिओ चुंबिहिब 784 उन्नय नीया नीया
128 आसन्नपडणभय Add. 312*7 | उब्बिबे थणहारे आसन्नफलो फणसो 155/ उब्भिजइ सहयारो आसति संगमासा
726 | उम्भेउ अंगुलिं सा 463 आसासिज्जइ चक्को
725 | उयणं भुवणक्कमण 774 इच्छाणियत्तपसरो 393 उयरे असिकप्परिए
166 इत्तो निवसइ अत्ता 496 उयह तरुकोडराओ 654 इय कइयणेहि रइए 794 | उयहिवडवाणलाणं इय तरुणितरुण Add. 4491 उल्लवउ को वि महि इयरकुसुमेसु महुयर
246 उवरि महं चिय वम्मह 392 इय रक्खसाण वि फुडं ___419 उवहि लहरीहि गन्चिर 763 इयरविहंगमपयपंति 720 उब्बूढभुवणभारो Add. 605*1 इह इंदधणू इह 627 ए कुसुमसरा तुह
394 इह तिवलिग्मणे इह Add. 318-1 एकत्तो रुयइ पिया Add. 178*3 इहपरलोयविरुद्धण
एक्कत्थे पत्थावे इह पंथे मा वञ्चसु 373 एक्कम्मि कुले एक्कम्मि 704 इह लोए चिय दीसह 671 एक्कसरपहरदारिय
204 इंतीइ कुलहराओ Add.214*2 एवं खायह मडयं
577 इंदिंदिर छप्पय
236 | एक चिय सलहिजह 65 इंदिदिर मा खिज्जसु Add. 252*3 | एक्कं दंतम्मि पयं इदीवरच्छि सयवार Add.454-5 | एक्कं महुयरहिययं
238 इसिसिदिन्नकजल
297 एक्काइ नवरि नेहो उचट्ठाणा वि Add. 312*10 एक्केकमवइवेढिय
429 उच्च उच्चावियकंधरेण 650 एक्केण या पासपरि
262 उज्जग्गिरस्स तणुय 364 एक्केण वि जह धुत्ती 531 उज्झसु विसय
664 एक्केण विणा पियमाणुसेण बहुयाइ 780 उड्ढं वच्चंति अहो 702 एक्केण विणा पियमाणुसेण उण्हुण्हा रणरणया
384 सम्भाव 781, Add. 80*3 उरामकुलेसु जम्म
730 क्केण वि सरउ सरेण
469
172
74
217

Page #677

612
VAJJALAGGAM
399
एक्को चिय दुव्विसहो 638 कलियामिसेण उम्भेवि 234 एक्को चिय दोसो
731 कलं किर खरहियओ 365 एक्को वि को विनिय 170 कवडेण रमंति जणं
568 ए दइइ मह पसिजसु 352 कस्स कएण किसोयरि Add. 624*3 एमेव कह वि कस्स वि 79 | कस्स कहिजति फुडं Add. 421*2 एमेव कह वि माणसिणीइ
कस्स न भिदइ हिययं 295 Add. 364*2 कह कह वि रपइ पयं
22 एयं चिय नवरि फुडं
11 कह नाम तीइ तं तह 312 एयं चिय बहुलाहो
51, कह लभइ सत्थरयं 494 एयं वज्जालागं ठाणं
795 कह वि तुलग्गावडियं Add. - 26*2 एयं वजालग्गं सव्वं
5 कह सा न संभलिजइ जत्थ 398 ओ खिप्पड मंडल
207 · कह सा न संभलिजइ जा सा ओलग्गिओ सि धम्मम्मि 154
अत्तत्त ओसरसु मयण घेत्तण
388 कह सा न संभलिजइ जा सा ओ सुम्मइ वासहरे 324 घरबार ओ सुयइ विल्लरविल्ल Add. 214*|| कइ सा न संभलिजइ जा सा कइया गओ पिओ
379
नवणलिणि 400 कक्खायपिंगलच्छो
647 | कह सा न संभलिज्जइ जा सा कजं एव पमाणं Add. 90*6 नीसास 402 कण्हो कण्हो निसि 594 | कंकेलिपल्लवुब्वेल्लमणहरे 220 कण्हो जयइ जुवाणो 592 कंचीरएहि कणवीरएहि कण्हो देवो देवा वि 602 कंठभंतरणिग्गय
285 कत्तो उग्गमइ रई
कंपति वलंति समूससंति 405 कत्तो तं रायघरेसु
205 का समसीसी तियसिंदयाण 745 कत्तो लभंति धुरंधराह 185 का समसीसी सह मालईइ 233 कत्तो लवंगकलिया 254 / कित्तियमेत्तं एवं
414 कत्थ वि दलं न गंध 237 किसिओ सि कीस
600 कद्दमरुहिरविलित्तो Add. 178*2 | किसिणिजति लयंता करचरणगंडलोयण ___316 कि करइ किर वराओ 30 करफंसमलणचंबण Add. 559*2 किं करह कुरंगी बहुसुएहि 200 करिणिकरप्पियणवसरस 199 किं करह तुरियतुरियं करिणो हरि-णहर
581 किंकरि करि म अजुत्तं
528
80
137
636
640

Page #678

INDEX
613
648
13
15
किं ताल तुज्झ तुंगत्तणेण 736/ खंडिज विहिणा ससहरो 126 किं तुज्झ पहाए
779 खुहइ न कडुयं जंपइ Add. 48*1 किं तेण आइएण व
701 गजति घणा भग्गा य पंथया किं तेण जाइएण वि 699 ! गरुयछुहाउलियस्स
195 किं वा कुलेण कीरह 143 गहचरिय देवचरियं
668 किं वा गुणेहि कीरइ Add. 90*13 ! गहवइसुएण भणियं 516 किं विहिणा सुरलोए 486 गहिऊण चूयमंजरि
635 कीरइ समुद्दतरण Add. 72*5 गहिऊण सयलगंथं
578 कुडिलनणं च वंकत्तणं च 574 | गहियविमुक्का तेयं
683 कुद्दालघायघण
589
589 गाढयरचंबणुप्फुसिय Add. 300*6 कुप्पाढएहि कुलेइएहि Add. 16-1| गाढासणस्स कस्स वि . 174 कुपुत्तेहि कुलाइं Add. 90*4 गाहाम रसा महिलाण कुलबालिया पसूया Add. 624*2 ! गाहाणं गीयाणं कुललंछणं अकित्ती
569 | गाहा रुअइ अणाहा Add. 15*1 कुलवालियाइ पेच्छह 467 | गाहा रुअइ वराई कुसलं राहे सुहिओ सि
गाहाहि को न हीरइ Add. 18*1 कुंकुमकयंगराय
619 गाहे भजिहिसि तुम कुंजर मइंददसण Add. 199*5 गिम्हे दवग्गि
643 कुंदलयामउलपरिट्ठिएण 248 गुणवजिए वि नेहो Add. 80*1 केसव पुराणपुरिसो 599 गुणहीणा जे पुरिसा
686 केसाण दंतणहठक्कराण 681 गुणिणो गुणेहि विहवेहि 55 केसिवियारणरुहिरुल्ल
595 गुरुविरहसंधिविग्गह Add. 641*1 को एत्थ सया सुहिमओ...खलणं 127 गुरुविहवलंघिया अवि 273 को एत्थ सया सुहिओ...पलिअं 667 गुरुविहववित्थस्त्यंभिरे 742 को दाऊण समत्थो 677 | गोमहिसतुरंगाणं
189 को देसो उज्वसिओ 442 घरवावारे घरिणी
466 खणभंगुरेण विसमेण Add. 349*2 घाएण मओ सहेण मई 219 खणमेत्तं संतावो 383 घेत्तण करंडं भम
526 खरपवणचाडुचालिर 444 घेप्पइ मच्छाण पए
670 खरफरसं सिप्पिउडं
688 | घोलंततारवण्णुजलेण 286 खलसजणाण दोसा 64 चच्चरघरिणी
464 खलसंगे परिचत्ते Add. 64*2/ चल चमरकण्णचालिर 173
16

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614
VA]JÄLAGGAM
चलवलयमेहलवं Add. 328*4 | जह नाम कह वि सोक्ख 153 चंचुपुडकोडिवियलिय Add.641*2 जइ फुडु एत्थ मुयाणं
479 चंदणतह ब्व सुयणा
48 जइ माणो कीस पिओ 355 चंदणवलियं दिढकंचि 538 जइ वच्चसि वच्च तुम अंचल 369 चंदस्स खओ न हु तारयाण 267 जइ वच्चसि वच्च तुमं एम्हि । 367 चंदाहयपडिबिंबाइ 609 |
| जइ वच्चसि वच्च तुमं को 366 चंदो धवलिजइ पुण्णिमाइ 7 3 जइ विसइ विसमविवरे 122 चिकणचिक्खल्लचहुट्ट __ 182 जइ वि हु कालवसेणं 757 चिरयालसंठियाई Add. 178*1 जइ सा पहणा भणिया 615 चिंतामंदरमंथाण
19 | जइ सा सहीहि भणिया तुज्झ पई 624 चोराण कामुयाण य 658 | जइ सा सहीहि भणिया तुज्ह मुहं 613 छज्जइ पहुस्स ललियं 147| जइ स्गसुयाइ भणिया 623 छणवंचणेण वरिसो 89 | जइ सो गुणाणुराई
470 छनं धम्म पयर्ड च 90 | जइ सो न एइ गेहं
417 छंडिज्जइ हंस सरं 718 जडसंवाहियफरुस
709 छप्पय गमेसु कालं
244 जणसंकुलं न सुनं
493 छंद अयाणमाणेहि 18 जत्तो नेहस्स भरो
292 छंद जो अणुवट्टइ 88 | जत्तो विलोलपम्हल
294 छंदेण विणा कव्वं Add.31*5 जत्थ गओ तत्थ गओ 544 छाया हियस्स | जत्थ न उज्जग्गाओ
333 छिज्जड सीसं अह होउ 71 जस्थ न खुज्जयविडवो 482 छिन्नं पुणो वि छिज्जउ 484 जम्मदिणे थणणिवडण 149 छिन्ने रणम्मि बहुपहु
176 | जम्मंतरं न गरुयं गरुयं पुरिसस्स छीए जीव न भणियं Add. 624*1 गुणगणग्गहणं Add. 90*10 छुहइ दढं कुद्दालं
586 | जम्मंतरं न गरुयं गत्यं पुरिसस्स छेयाण जेहि कर्ज
| गुणगणारुहणं जह उत्तमो त्ति भण्णा 471 जम्मे विजं न हूयं
54 जह कह वि ताण छप्पन्न 281 | जलणडहणेण न तहा 768 जइ गणसि पुणो वि तुम 504 जलणपवेसो चामीयरस्स 767 जह चंदो किं बहुतारएहि 266 जलणं जलं च अभियं जइ देव मह पसनो Add. 349*3 | जलणिहिमुक्केण वि
747 जइ देवरेण भणिया 622 जस्स तुमं अणुरत्ता
543 जह नस्थि गुणा ता किं 685 ' जस्स न गिण्हंति गुणा Add.90*3
737
687
752

Page #680

INDEX
615
सरसा
557
738
जस्स न गेण्हंति गुणा 698 | जा नीलजलहरोदार
651 जह कणय तह पडिमाण 771 | जायासुयविरह
194 जह जह न चडइ चावो 210 | जारट्ठविणिम्मिय Add. 496*6 जह जह न समप्पह
113 | जारमसाणसमुन्भव Add. 496-7 जह बह वड्दति थणा तह तह 208 |
242 जह जह वड्ढेति थणा वियसह 209 | जीयं जलबिंदुसम
665 जह जह वड्ढेइ ससी 265 जूरिजह 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 पल हिगुणा परछिद्द 710 जेण विणा न वलिज्जह जंचिय विहिणा लिहियं 674 | जेण समं संबंधो Add. 496*1 जं जस्स मम्ममेयं
81 जे भग्गा विहवसमीरणेण 142 जंजं ढालं लंबई 124 जेहिं चिय उन्भविया
62 जं जाणइ भणइ जणो 689 जेहिं नीओ वडिट जे जाणइ भणउ जणो Add. 90*11 जेहिं सोहग्गणिही जंजि खमेइ समरथो
87
389, Add. 389*1 जं जीहाइ विलग्गं
225 | जोइक्खो गिलइ तमं जंतिय गुलं विमग्गसि 533 | जोइसिय कीस चुक्कसि जंतुह कज्ज भण तं
415 जोइसिय मा विलंबसु 498 जं दिज्जह पहरपरग्वसेहि 162 जो जंपिऊण जाणइ
272 जं नयणेहि न दीसइ 125 जोज करेइ पावइ सो त 480 जं पक्खालियसारं
जो धम्मिओ न पाव जं सेवयाण दुक्खं
झणझणइ कणयडोरो 327 जा इच्छा कावि मणो
झिज्जइ झीणम्मि सया जाइविसुद्धाण नमो 201 झिज्जउ हिययं फुटुंतु
450 जाई रूवं विज्जा
झीणविहवो वि सुयणी जाएण तेण धवलीको 760 ठड्ढा खलो ब्व सुयणो जाए माणप्पसरे
345 ठाणच्चुयाण सुंदरि Add. 312*5 जाओ पियं पियं पह
ठाणयरेहिं एहिं Add. 312*11 जाओ सि कीस पंथे 733 | ठाणं गुणेहि लब्भइ...हारो वि जाणिज्जइ न उ पियमप्पियं 655 गुण Add. 90*14 जा न चलइ ता अमयं Add, 349•7 ठाणे गुणेहि लाम...हारो वि नेय 690
776 500
791
522
75
144
94 301

Page #681

616
VAJJALAGGAM
289
509
ठाणं न मुयह धीरो :682 : तं नत्थि घरं तं Add.64+1 ज्झाउ सक्कयकन्वं Add. 31*3 | तं नत्थि तं न हयं
278 डझउ सो जोइसिभी 503 | तं नमह जस्स गोठे 591 उज्झसि डज्मसु
454 तंबाउ तिमि सुपओ 160 उज्झति कति 404 तं मित्तं कायन्वं जं किर
68 डझंतु सिसिरदियहा 656 | तं मित्त कायन्वं जं मित्तं
69 बहिऊण निरवसेस
644 | तं वचिओ सि पिययम डिंभत्तणम्मि डिंभेहि Add.496*3 ता किं करोमि पियसहि 411 डिंभाण भुत्तसेस
461 ता किं करेमि माए निजियरुवस्स ढक्कासि हत्थेण मुहं
612
Add. 397*1 ढलिया य मसी
| ता किं करेमि माए लोयण 410 ढंखरसेसो वि महुयरेहि 251 ता किं भएण किं चिंतिएण 676 दुरुढल्लंतो रच्छामुहेसु 625 | ता जाइ ता नियत्तइ Add. 389*5 तइया वारिज्जती 545 ता तुंगो मेरुगिरी
103 तइ वोलंते बालय Add. 445*5 | ता धणरिद्धी ता
659 तहियहारंभ
119ता निग्गुण चिय वरं 695 तह कह वि कुम्मुहुत्ते 380 ता रूवं ताव गुणा
134 तह चंपिऊण भरिया
314 ताव चिय ढलहलया... तह जंतिएण जंतं
536 छेया नेहविहणा Add. 284*2 तह झीणा जह मउलिय 437 ताव च्चिय ढलहलया... तह झोणा तुह विरहे 433 सिद्धत्था उण छेया 559 तह तुह विरहे मालह 227 तावच्चिय होइ सुई 339 तह तेण वि सा दिट्ठा 412 | ताव य पुत्ति छइल्लो
349 तह नीससियं जूहाहिवेण 196 | ता विस्थिण्णं गयणं
104 तह रुण्णं तीइ तड Add. 605*2 | तिणतूला वि हु लहुयं 135 तह वासियं वणं मालईइ 232 | तिलतुसमेत्तेण वि
626 तं किं पि कम्मरयणं 111 तिलयं विलय
416 तं किं पि पएस Add. 252*2 | तिहयणणमिओ वि
593 तं किं पि कह वि
तुच्छं तवणिं पि
456 तं किं पि साहसं 108 तुलओ ब्व समा
303 तंकि वुच्चइ कवं Add. 31*6 तुह अनेसणकज्जम्मि
424 तं जंतं सा कुंडी
537 तुह गोत्तायण्णण तं ठूण जुवाणं 617 तुह विरहतावियाए
434
485
422

Page #682

INDEX
617
138
36
391
78
72
तुह संगमदोहलिणीह 423 | दाडिमफलं व पेम्म
334 तुह सुरयपवरतरु Add. 389*2 | दाणं न देइ न करेइ
332 तुंगो चिय होइ मणो 102 दाण न देंति बहुलं
547 तुंगो थिरो विसालो
361 दारिदय तुज्झ गुणा ते गिरिसिहरा ते 221 ! दारिदय तुज्झ नमी
139 ते धना कढिणुत्तुंग 447 दाहिणकरेण खग्गं
167 ते धना गरुयणियंब
| दिट्ठा हरति दुक्खं ते धन्ना ताण नमो ते कुसला दिट्ठीतुलाइ भुवणं
277 Add. 2845 दिट्ठी दिटटिप्पसरो ते धन्ना ताण नमो ते गरुया 101 दिवें वि हु होइ सुह ते धना ताण नमो ते चिय 448 दिटठो सि जेहि पंथिय 443 ते धना समयगइंद
449 दिढलोहसंकलाणं तोलिज्जति न केण वि Add. 551*1 दिलं गेण्हइ अप्पेह Add. 412*6 थणकणयकलस . Add. 312*3 | दिन थणाण अग्धं
211 थणजुयलं तीइ
311 दिना पुणो चि दिज्जउ Add. 284*7 थणहार तीइ समुन्बयं Add. 3129 दीणं अब्भुद्धरिडं
44 थद्धो वंकग्गीवो 50 दीसंति जोयसिद्धा
141 थरथरइ धरा खुम्भंति 109 दीहरखडियाहत्थो थरथरथरेइ हिययं 136 ! दीहं लण्हं बहुसुत्त
788 थोरगरुयाइ सुंदर 539 | दीहुण्हपउरणी सास
223 थोरंसुसलिलसित्तो
386 | दुक्खं कीरइ कव्वं दइयादसणतिण्डालुयरस 445 दुक्खेहि वि तुह विरहे Add. 438*2
ठूण किंसुया साहा 741 . दुग्गयघरम्मि घरिणी 457 दटूण तरुणसुरयं 319 | दूइ तुमं चिय कुसला
413 ठूण रयणिमझे | दूइ समागमसेउल्ल
418 दक्षणेहणालपरिसंठियस्स 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
323दे पितं पि Add. 226*1 दंतुलिहणं सव्वंग Add. 199*2 देमि न कस्स वि जंपइ
535 दंते तिणाइ कंठे Add. 364*1/ देवाण बंभणाण य
477
497
322

Page #683

291
270
60
618
VAJJÄLAGGAM देसियसद्दपलोडं
28 । नमिऊण गोरिवयणस्स 610 देसे गामे नयरे...न पसरह 700 नमिजण नं विढप्पा 100 देसे गामे नयरे...न वियरह
नयणमंतरघोलंत
430 Add. 90*15 नयणाइ तुज्म सुंदर 296 देहि सि कह नु भण्णइ 158 नयणाइ तुह विओए 426 दोसिय घणगुणसारं
792 | नयणाइ नयंति Add. 454*3 दोहिं चिय पजतं
42 नयणाइ फुलसु Add. 454* धणसंचया सुगुज्झा
565 नयणाइ समाणियपत्तलाइ धणु संघइ भुयवलयं Add, 300*1 नयणाण पडउ वज्ज 299 धनं तं चेव दिणं
785 नयरं न हो। धमा बहिरंधलिया Add. 64*3 नवणलिणमुणालुल्लोल 261 धम्मस्थकामरहिया 145 | न विणा सम्भावेणं
556 धम्मिय धम्मो सुब्ध Add. 532*2 न वि तह पढम
325 धम्मो धणाण मूलं Add. 90*
8न सहइ अब्भस्थणिय धवलं धवलच्छीए
597 | | नहकुंतगयभिन्ना समुहागय धावंति तम्मुहं धारिया 300
___Add. 3126 धीरा मया वि कजं Add. 1192 | नहकुंतग्गयभिन्ना हारावलि धीरेण समं सम 112
Add. 312*1 धुत्तीरएण धम्मिय जइ इच्छसि 523 | नहमासभेयजणणो धुत्तीरएण धम्मिय जो होइ
न संति परं न थुवंति 37 Add. 532*1 न ह कस्स वि देति धणं 579 धुत्तीरयस्स कज्जे 524 नाराय निरक्खर
770 धुत्तीरयाण कज्जेण
525 नासइ जूएण धणं Add. 90*9 नइपूरसच्छहे
354 नापइ वाएण तुसं Add. 90*5 न गगेइ रूववंतं 566 नाहं दूई न तुमं
438 नग्धंति गुणा विहडंति 123 निग्गुण गुणेहि निय 696 न जलंति न धगधगंति Add.389*6| नियकुद्दालयमज्झ । न तहा पइमरणे वि हु Add. 214*3 निहाभंगी भावंडुरतणं 353 न तहा मारेइ विसं 335 निद्धमो गुणरहिओ
53 न तहा लोयम्मि 660 निद्धोय उदयकंखिर
766 न मए रुण्णं न कयं 370, निबिडदलसंठिय
252 Add. 300*7 निम्मलपवित्तहारा न महुमहणस्स
118 नियकम्मेहि विनीय 703

Page #684

नियगुणणे हवयं कर
नियडकुडंगं पच्छन्न नियालएस मलिणा
निवसति जरथ छेया
निहणंति घण
atreकरीरखर
नीसससि रुयलि
नीस किंपिय
नेच्छ सग्गगमणं
नेच्छसि परावयारं
परजुवाणो गामो
पक्खाणिलेण पहुणो
पक्क्खेवं नहसूइ
पज्झरणं रोमंचो
पडिवज्जंति न सुयणा
पडव जेण समं
पडिवन दियर
पढमं चिय जे
पढमं चिय मह पढमारंभमणहरं
पत्ते पिपाहुण मुह सुतं भट्ठी
पर्याय को गुणड्ढे पयरियपयावगुण परघरगमणाल सिणी
परपत्थणापव
परपुरपवेसविन्नाण
परलोयगाणं पि हु परविवर लन्दलक्खे परसच्छेयपहरणेण
परिधूसरा वि सहार परिमुसइ करयलेण वि परिहासवा सोडण
777
271
580
734
Add. 226*3
Add
778
472
406
169
41
476
177
235
559 * 1
46
76
66
719
Add. 496*14 Add. 349*1
INDEX
Add. 438**
694
510
515
513
583
222
468
84
474
475
348
3.9
156
40
114
765
बहले तमंधारे रमिय Add. 4968 बहले तमंधयारे विज्जुजीएण Add. 72*8 बहुकूडकवडभरियाण
280
बहुकूडकवडभरिया माया
669
631 | बहुगंधलुद्ध महुयर Add. 252*4
732
582 607
बहुतरुवराण मज्झे बहुसी वि कहिज्जैतं
439
692
57
729
पल्लवियं करयल
पल्लिपएसे पज्जूस
पसरइ जेण तमोहो
पाइयकव्वम्मि रसो
पाइयकन्दस्स नमो
पाइयकलावे
पामरवहु याइ
पायवडिओ न गणिओ
पाविज्जइ जत्थ सुहं पासपरिसंठिओ वि
हु
पियकेलिसंग मोसारिएण
पिहुलं मसिभायणयं
पुकारएण विज्जय
पुकारयं पउंजसु
पुच्छिज्जेता निय
458
790
708
Add. 64*5 Add. 462*1 फलसंपत्ती समो
133 | बद्धो सि तुमं पीओ
पुणरुत्तपसारियदीह
पुरिसविसेसेण सइ पुरिसे सच्चसमिद्धे
पुरुवेण सणं पच्छेण
पेक्खह महाणुचोज्जं
पेम्मस्स विरोहिय
619
313
Add. 214*4
487
21
31
Add, 31*4
Add, 300*2
पेम् अणाइपरमत्थ
फणसेण समं महि
फरुसं न भणसि
362
675
691

Page #685

620
धरणे विहा
- बालय नाहं दूई बालं जराविलंगि
बाला असमेत्तरया
बालाकवोलावण्ण
बाला लावण्णणिही बुद्ध सच्चे मित्तं
बेण वि महणारंभे
for विष्णुप्पन्ना
for विहुति ईओ पुरसा धरइ धरा
बे मग्गा भुवणयले बेवि सपक्खा तह
भगं न जाइ घडिउ
भग पुणो घडिजाइ भग्गे वि बले वलिए
भग्गो freeread
भणि विजइन भद्दमुहमंडणं
भई कुलंगणा भमर भमंतेण तए
भमरो भमरो त्ति गुणो
भमिओ विरं असेसी भमिओ सिभमसि
Add. 438* 3
519
Add. 328* 5
Add
185
: Add. 318 * 6
Add. 90*12
VAJJALAGGAM
459 | भग्गं चिय अलहतो
भय हुयास भुंजइ भुंजियसेस भुंजति कसण्डसणा
भूमीगयं न चत्ता भूमी गुणेण वडप/यवस्स भूमीसयणं जरचीर भूसणपसाद्दणाडंबरे हि महरा मयंक करणा
मउलतस्य मुक्का
मरुमरुमार ति
मसि मलिऊण न याणसि
मह स की पंथि
96 | महणमि ससी महणमि
45
95
260
Add 3498
Add. 349*9
131
203
Add. 471*1 255
मग्गंती मूलियमूलियाइ मज्झहपत्थियम्स
मडहं मालइकलिय
महुलियाइ किं तुह मयणाणलसंधुक्खिय
महिला जत्थ पहाणा
महुरारज्जे वि हरी
मंदारयं विवज्जइ
मा इर्दिदिर तुंगसु
मा उपिय जलं माजास वीसरियं
163 646 | मा जागह जह लुंग 506 मा जाणइ मह सुहयं 542 | मा झिजसु अणुदियहं माणविहूण रुंदीइ माणस सररहियाणं
247 माणससरोरुहाणं
541 | माणं अवलंबती
772 | माणं हु तस्मि किज्जइ
Add. 496*4 माणिणि मुसु माणं
455
मादो चिय
159 मापत्ति पि दिज्ज
723 म पुत्ति कुसुमा
735
मा पुति वकवक
152
मा रज्ज सुहंजणए
554 मा वसु ओणय मुही
395
मारुवसु पुत्ति
739 | मालइ पुणो वि मालइ
307
553
440
230
231
385
320
508
491
32
Add. 50*2
603
529
245
441
Add, 72*0
202
576
1.3
789
263
Add. 263*2
357
363
356
748
488
358
282
641
473
546
259

Page #686

मालविरहे रे तरुण मा वच्चह वीसंभ
मा सुमर चंदण मा होगा
मित्तं पयतोयसमं
मित्त सूरो कयपत्त मुत्तादलं व क
मुत्ताद्दलं व पहुणो मुयमाणं माण पिंयं
मुहारियाइ सुवि हराओ चिपess
मूलाहिंतो साक्षण मेरुतिर्ण व सग्गो मोणकरणगणि
INDEX
192 रुणरुण वलहू Add. 90*7 | रुंदारविंदमंदिर 67 रे रे कलिकालमहा
716 रे रे विश्व मा 8
693 रे ससिवाहण वाहण वारिज्जतो
360 | रहइ पियपडिरंभण Add. 540 रेहइ सुरयवसाणे
403 | लच्छिणिलयत्तणुत्ताण 645 लच्छीइ विणा रयणायरस्स 105 लच्छीए परिगहिया 505 ललिए महुरक्खरए 520 | लवणसमो नस्थि रसो
मोण बालतंत
मोत्ण विकेसर Add. 252*1 लंकालएण रत्तंबर कलहकुवियगोरी 606 लंकालयाण पुत्तय रच्छातुलग्गवडिओो Add. 496*10 | लीलावलोयणेण वि 548 व मग्गपेसियाई 550 वग्घाण नहा सीहाण 549 | वच्चिहिसि तुमं पाविहिसि Add. 72*7
रज्जति नेय कस्स वि
Add. 300 * 5
रज्जावंति न रज्जहि न देति रज्जावंति न रज्जहि" हरंति रणरणइ घरं रणरणइ रतं रत्तेहि सियं रत्रता सम्मि रमियं जहिच्छ्याए रणाइ सुराण समपिऊण रयणाय रचत्तेण
551
वच्छस्थलं च सुइडस्स वडवाण ेण गहिओ 661 वदसि विरहे 758वड्स माइकलिए 356 वड्ढाधियकोसो जं 762 वणय तुरयाद्दिरूढो
रयणायर त्ति नामं
रयणायरस्मि जम्मो
268 | वण्णड्ढा मुहर सिया
रणारस्सन हु होइ
755
वम्म पसंसणिज्जो
रयणायरेण रयणं
746
20
जलप सोहं रयणेहि निरंतर पूरिएहि
753
241 | रायंगणमि परिसंठियस्त 61 राहाइ कवोलतलुच्छलंत
रे ससिवाहणवाहण मा
621
678
596
240
633
43
483
371
372
389 *4
328
714
750
713
29
Add. 90*1
Add, 637*1
चम्महभक्खण दिग्वोस हीइ
वरतरुणिणयण
वरिससयं नरभाऊ
637
283
427
214
Add. 263*1
178
751
Add. 389*7
228
715
630
561
396
663
680
666

Page #687

132
622
VAJJĀLAGGAM परिसिहिसि तुम
157 | विविहविहंगमणिवहेण 721 बवसायफलं विहवो 116 विसहरविसग्गिसंसग्ग 387 वस पहिय अंगण रिचय 495 विहदउ मंडलिधो 601 वसिऊण मज्न हियए 368 विहांति सुया विहति 672 वसिऊण सग्गलोए 253 विहवक्खए वि दाणं Add. 119*1 चंकमणियाइ कत्तो Add. 284*3 | विहवक्खए वि सुयणो Add. 48*5 पंक ताण न की Add. 284*3 विहिणा चिय लिहियं । __129 वंकेहि पिओ सरलेहि 298 । विहिविहियं चिय लगभइ वाणियय हथिदंता 213 विंझेण विणा वि गया 188 वाससएण वि बद्धा Add. 16*2 वेलामहल्लकल्लोल
749 वातास्ते पावासियाण Add. 3731 वेल्लहलाकाव
421 वासारत्ते पाउद्धएण Add. 445*3 | वेसाण कवडसय
571 विउलं फलयं थोरा 502 वोसट्टबहल परिमल
249. विउल वि जलं जल Add. 263*4 सउणो नेहसउण्णो
775 विज्ज तुहागमण चिय 517सकुलकलंक नियकंत Add. 471*2 विज्ज न एसो जरओ 511 सक्वयमसक्कयं पि हु विजय अन्नं वारं
518 सगुणाण निग्गुणाण य 70 विज्जुभुयंगमसहियं Add. 652*1 | सच्च अणंग कोयंड 397 वियडं सो परिसकर
| सच्चं चिय चवह जणो 604 वियता वि जंतवाया 534 सच्चं चेय भुयंगी वियलइ धणं न माणं 164 सच्च चेव पलासो Add, 641*3 विलियतेएण वि
773 सचं जरए कुसलो वियलियदलं पि
250 सच्चं पलास जं विलियमएण गय
सच्चुचरणा पडिवw Add. 48*4 वियसंतसरस 243 सच्छंदं बोलिज्जा
148 वियसंतु नाम 229 | सच्छंदिया सरूवा
12 वियसियमुहाइ
530 सजणसलाहणिज्जे वि.हगिगाजलणजाला Add. 389*3 | सट्ठीइ होइ सुहवा विरहपलित्तो रे वरगइंद
सत्थत्थे पडियस्स वि 121 विरहेण मंदरेण व
381 सद्दपलोहें दोसेहि विवरीए रइविंबे 501 सद्दालयं सरूवं
535 विवरीयरया लच्छी 611 सद्दावसद्दभीरू विविहका विरयाण
3| सम्भावबाहिरहिं
171
598
512
743
705 478

Page #688

सरला मुड़े न जीहा
सरसलिएण भणियं
सरसाण सूरपरिसंठियाण
सरसा निसणसारा
सरसा विदुमा सरसा वि सरसरमणसमध्पण
सवियारसविब्भम
सन्वत्तो वसद्द धरा सन्वन्नुवयणपंकय
सन्स एह पयई सव्वंगरागरतं
- सब्बायरेण रक्खह सब्द गाउ जणो
roat छुहिओ सोह सहद्द सलोहा घणघाय
सहस तिजं न दिट्ठो
सब्भावे पहुहियए समउत्तुंग विसाला सयलजणपिच्छणिज्जो Add. 1993
Add, 199* 4
218
717
575
63
हु कष्वकहा Add. 31*1
संकुइ संकु
संकेच कुठं गोडीण
संघडि घडिय
संचुण्णिय थोरजुय
संज्ञासमए परिकुविय
संतं न देति वारेति
INDEX
संतेहि असंतेहि य
संधुकिज्जइ fore
175 | संभविण य रुण्णं 304 सात सहत्यदिन
326
293
697
सातम्मि हियय दुलहम्मि
सा तुझ कए गयमय
सादियहं चिय पेच्छ
सामाखामा न सहेइ
सामा नियंबगरुया
सायर लज्जाइ कह
सा देवा ताइ पाणियाइ
सालत्तयं पयं ऊरुएसु
1 सालंकाराहि सलक्खणाहि
Add. 578 2 | साहसमवलंबतो 264 | साहीणाम यस्यणो
14 सिग्वं आरुह कज्जं 161 | सिद्धगणा उरस्थल 562 सियक सिणदीहरूज्जल 284 | सिरजाणुए निउत्तो
Add, 199*1 Add. 300*4
587
सहस त्ति जं न भज्जइ Add 3184 | सिसिरमयरंदपज्झरण
532
संकुइयकंपिरो
662 सिहिपेणावयंसा
212
146 सिद्दिरडियं घणरडियं Add. 4454 Add. 4965 सिंचतो वि मियंको Add. 496*12 106 सीलं वरं कुलाओ कुलेण
179 | सीलं वरं कुलाओ दालिद्द 608 | सीसेण कह न कीरइ Add
Add. 454*2
435
39 | सा सुहय सामलंगी Add. 438*4
107
761
92
56
सुपमाणा य सुसुत्ता 82 सुमद्द पंचम
634 सुम्मइ वल्याण रवो
623
428
432
Add, 438-1
514
317
764
187
620
10
संपत्तियाइ कालं गमेसु
570 | सुयणस्स होइ सुक्खं
संपत्तिया विखज्जइ Add. 496*9 | सुयणो न कुप्पइ च्चिय संभरसि कण्ह कालिंदि
605 सुमणो सुद्धसहावी
86
85
507 *1
573
290
321
Add. 48 * 2
333333
34

Page #689

624
VAJJILAGGAM
409
527
सुरयप्पसुत्त कोवण Add. 328*3 | हत्थठियं कवालं
436 सुरयावसाणसमए Add. 328*2 हत्थफंसेण वि पिय । सुरसरिपूरं वरविडवि Add. 72*1 हत्थे ठियं कवालं Add. 724 सुलहाइ परोहड
यदुज्जणस्स वयणं __49 सुसह व पंक
653 हरसिरसरणम्मि गओ 269 सुसिएण निहसिएण वि 728हरिणा जाणंति गुणा 215 सुहय गयं तु विरहे 431 | हतूग वरगइंद
618 सहियाण सुहंजणया Add. 6414 हंसेहि समंजह Add. 263*3 सेयच्छलेण पेच्छह 318 हंसो ममाणमझे
258 सेला चलंति पलए ___47| सो सि महासरमंडणो 257 सो कस्थ गओ सो सुयणवल्लहो हारेण मामि कुसुम Add. 397*2
सो सहाण 782 | हा हियय किं किल मसि 452 सो कत्थ गओ सो सुयणवल्लहो हा हियय झीणसाहस 451
सो सुहासिय Add. 412*2 हिट्ठकयकंटयाणं सो को वि न दीसइ सामलंगि हिट्ठठे जाणिवहं
150 एयम्मि 343हियए जं च निहितं Add. 284*8 सो को विन दीसह सामलंगि हियए जाओ तत्थेव 115 जो घडइ Add. 349*10 हियए रोसुगिणं
616 सोच्चिय सयडे सो च्चिय 184 हिययटिभी वि पिभो Add.412*4 सो तहाइयपहिय व्व Add. 312*2 | हियओि वि सुहवो 787 सो मासो तं पि दिणं Add. 412*3 | हे हियय अन्ववष्ठिय Add. 454*1 सोसणमई उ निवससु 744 होसह फिल साहारो 639 सो सुबह सुहं सो
341 होही तंकिंपि दिणं Add. 412*5 सो सोहह दूसंतो
26 होति परजणिस्था Add. 48*3 सो होहिद को विदिणो 873
706

Page #690

GLOSSARY
OF SELECT WORDS ABBREVIATIONS: ts = ; 16 = 159; d = 274. PLNM = 11:72 amalgl of Dharapāla, Bhavnagar, 1917 (Samvat
193.1. DNM = aranI of Hemacandra, edition by Pischel and Bühler
Bombay, 1880. Hc. = Semacandra. HŚ, = semacandra's Sabdānuśīsana. MKPS - Markandeya's Prākrta-Sarvasva. PG = Fischel, Prākrit Grammar (German). BTJAT (= 31ár, gagaw), 303, 313, 439 etc., a grown-up, adults
yoliny lady. DNM 1,50. 6541 d. 421, an unchaste woman, a woman of easy virtue. PLNM
91, DNM I.18 (salaa). BODIE th (= vaata, 31*), 475, a wonder. See 7167.
AT d, 492, 496 etc., a mother-in-law. DNM 1.51 (99). By d, 27, 559*1 ( = 377441737), not pausing or resting. See 4€. suf 11,496*8, joined, touching, clashing. From vafàng =
VITI, HS. VIII.4.164. ATIT 4, 701, immune from poverty. See Ite. ITT 1, 117, 327 etc., begun, commenced. HS. VIII.2.138 (=
311704. em fz4 , 204, see safe feu. ATT d, 229, 236, 245, 248 etc., a bee. PLNM 11, DNM 1.79. JH3 d, 482, deserted, desolate. DNM 1.96. Marathi GFE, JGİTTT d, 364, sleeplessness. DNM 1.117 (Sanskrit 351177 ). JE 0,586, 589, digger of a well, DNM 1.85 (Sanskrit 5?). JEIT th, < = GIT), 585, homeless, destitute, gute !, 410, a cluster or mass. DNM 1.126 (Skt. 515 ).
(625)

Page #691

626
VAJJÁLAGGAM
of 90 d, 318*3 (affra), to erupt, to overflow, to pop up, to
shoot up. ✓ 399 d, 300*6 (segaf 4 = 37e), to wipe out. See v 99. stiae d. 306, prominent, swelling; 307, 226*3, plunged in grief.
DNM 1.127. VJAU d, 304, 312*4 ( 3of44 ), to heat, to burn. 30 (also 339, 39) = 934, Imperative second person singular. HS.
VIII.2.211, DNM 1.86. V383, 397*2 (3 34), 3664, 684 (SEfaa), to extinguish or to put
out. (Sanskrit 29154, to moisten). V 30cat d, 698, to cut. HŚ. VIII.4.416. Tag d, 736, to be accepted, received or resorted. See aeg.
HS.VIII.4.255. grafia d, 308, left over, remaining behind. DNM 1,132. C1.
R4 316 and 3e7fc4 388. 31 d, 99, a cup, Marathi alo. alte 605,788, a cloth used by women for the lower pait of the
body, a loin.cloth, a saree (izlaza). Marathi.co. surat d, 528, a virgin (91). cyfist d, 166, gored, wounded (aifa). at d, 221, a bud (ETH). HŚ. VIII.4.423. FEST d, 472, 479, an arbour, a bower, a thicket. DNM 11.37. got d, 562, a pair of tongs or pincers. afsu d, 509, spoiled, sullied, besmeared. api d, 769, sugar, Marathi CEFIET. DNM 11.66 (aastal). vece d, 220, to start up, to arise (enfexia, Ratnadeva). I. $. Vlll.
4.395. 77777 d, 13 an uncultured, untrained, inept person, a rustic.
Connected with Skt. ग्राम. Hindi गॅवार. TOT th, (= 15), 90, moral taint; 203, humiliation. TART d, 16, see tatt. TT 2,352, early morning, PLNM 71, DNM II. 96. connected with
Skt. Teri.

Page #692

GLOSSARY
627
Iubio d, 49*11, whispering campaign. DNM II.110. (= 80114.
hoil). Marathi J'INT, grad, to revolve. HS. VIII.4.117. Causal base 919 598, to
causa to reel. Marathi yao, gaiari. gratd. conomatopoeic) 285, to grunt, to gurgle. Marathi yetu. aco d, 265.5.6,070 etc. (Passive base from voc), to be taken
received or accepted. HS. VIII.4.256. Connected with the
Vedic root 9 (TAT) otto ad qua>874&> cy). 3131 d. 389*5, a horse, DNM 11.111. Connected with Skt. az,
SIZ, 136, 36, 300*3, to roll about: 430, to well up. HS. VIII.
4.117 ( = vao 776 d, 223, 225, 226*2,*3, to taste. HS. VIII.4.258 ( = vet).
Weber equates v 997 with Skt. 5 to eat. Marathi . Te d, 210, to ascend, to climb up, to mount, HS.VIJ1.4.206
( = 3918). Marathi 9647. 2017 d(Causal base from var), 532*1, to place, to put, to
mount. Marathi acau. #gal d, 454*3, a blow or stroke. HS. VIII.4.406. 2507 d, 267, act of climbing, rising or ascending; ascension. 72 d, 97, 6014. to speak, to talk, to utter. HÁ. VIII. 4.2 ( =
p!!. Connected with Skt, root 97 to speak ? THE d, 182, stuck up, immersed, submerged. DNM 111.2 ( = 49), * d. 314, 31*7, co press, to squeeze, to pack tightly (
faqtea). HŚ. VIII.4,395 ( = 3 ). Marathi giao, alqot,
. *7 d, 4:1, act of being pressed down or trodden. (= fausa).
7 d, 81, to speak. 1PET 1, 182, sticky. Marathi films, fam. fang d, 182, mud. DNM III.11. Marathi faaa. faig d, 397*2. fire. DNM III.10.
d, 500, 524, to blunder, to miss. Marathi 90. HS VIII, 4.177 ( = v ).

Page #693

623
VAJJALAGGAM
(=) d, 681, fallen down (7).
ad, 277, the pan of a weighing balance 1).
d, 219, 337, 263*1 etc., wonder, astonishment, astonishing thing. PLNM 451, DNM III.14 (a). Connected with Skt. चोद्य,
d, 14, 270, 278, 284 etc., a wily, artful, clever, shrewd, cunning person; a wise, intelligent. prudent person (, faz). DNM III.24. Weber connects with the root to cover,
to conceal.
d. 75, 147 etc., to behove, to become. ( ✓ Connected with the Vedic root
appear.
Ax th. (=9293, 1), 281,a shrewd, clever person.DNM III.24.
'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 / सिमसिम
HS. VIII.4.100 to look, to
d, 718, to leave, to abandon. [connected with the Prakr root #3 ( = ¿, HŚ. VIII.4.91) to vomit]. Marathi ie, Hindi
Biear.
Bad, 518, butter-milk. DNM III.26. Hindi sit.
fa d. 105, touched. Connected with Sanskrit . DNM III. 27; IIS. VIII.2.1 38, 4.258.
før d, 400, 72*3, to touch. HS. VIII.4.257 (only in a passive sense).
'fad, 367, 252*2, to touch. HS. VIII.4.182. Marathi f¶, ed, 625, to escape. Connected with the Skt. root (VIP) to cut, (X.P). Marathi
red, 607 (causal base from untie, to loosen. Marathi
gd, 757, to escape.
d, 586, to bring down or bear down forcibly. HS. VIII.443 (=✓. Appears to be phonetically connected with
in d, 607, act of loosening or untying.
3 d, 789 (= àìfe), deserted, abandoned.
3), to separate, to release, to
.

Page #694

GLOSSARY
-
420, 585, 612 etc., to speak, to say. HS. VIII.4.2 ( v). Appears to be phonetically connected with. 3d, 183, 544, to be yoked. Marathi . HS. VIII.4.106 (= to yoke).
629
d, 22, 462, 614, 676, 769 etc., (1) to be distressed or pained Marathi, HS. VIII.7.132 (=✓f)( (2) to be angry, to curse, HS. VIII.4 135 (=√).
aard, 003*2, to see, MKPS. Connected with Skt. ✔atag. 1,775-778, a lamp. DNM III.49. Appears to be connected with Sanskrit ज्योतिष्क.
af d,475, 740, af 352, 73) etc. (= Sanskrit a), quickly, at Marathi झटकन्.
once.
(onomatopoeic), 327, to jingle, to tinkle.
d. 611, to cover up, to close. Not recorded by Hc. in this but in the sense of to wander, HS. VIII.4.161. Marathi झांप, झांपड. MKPS records in the sense of vछादय्.
sense,
DNM IV.9 records et in the sense of
Id, 124, a branch. शाखा Marathi डहाळी.
eit d, 327 (¤¶¤etc), a golden girdle or waist-band (=). Marathi ,,, a string or rope. Ratnadeva equates with Skt. दवरक.
V 612, to cover, to screen.
Sanskrit Marathi झांक.
Seems to be connected with
HS. VIII.4.21 ( = / छादय् ). Pali थकेति,
✔d, 509, to drop down, to fall down, to be spilt, to sway, to swing, to swerve, to move. See / हल. Marathi,
20.
* d, 31*7, 284*2, 559, kind, soft, gentle, sensitive, sentimental, sympathetic. PLNM 827, DNM VII.74. Marathi हळहळ, हळहळणे, हळवा.
afa d, (onomatopoeic), (a), 358 with a thumping or snap. ping sound. Marathi
ad, 251 (agqkfgan), a branch shorn of flowers, leaves
etc.

Page #695

630
VAJJÁLAGGAM
fá d, 262, a crow (or crane); appears :o be connected with:
Sanskrit 1912-4. PLNM 67 ( = $15). $698 d. 625, to roam, to wander. Seems to be connected with
V5 = VT, HS. VI 1.4.161. Marathi y1601. $d, 318*1 ( = 449%), a cluster, a bunch. acid, (onomatopoeic), 124, with a snapping, crashing sound.
Marathi तटकन्. ai 12 d, 624* ( = 1997), devoted, intent, expert, proficient. DNM
V. 3. at 64. 121, 555, 582 etc , to be able to do something. HŚ. VIII.
4.86 ( = 775). Connected with Sanskrit v. to cross. gaat 1, 395, servants, attendants, retinue, entourage. azaz 1,509, 510, (1) 21847 parchment, paper, (2) 4243 bed-sheet,
bed.cover, DNM V.21 records 4747 in the sense of a
pudendum muliebre. aan d. 456, food grains fit to be eaten ( 84**, ***T), DNM V.1. Mat d, 160, a cow. PLNM 69, DNM V.1. Connected with Skt..
4191, a reddish, brown cow. goud, 153, 225*2, 496*10. chance, accident; 90*6, random or
casual effort. DNM V.15( = i dla). Ín d. 245, to roam or to wander (Ratnadeva). Seems to be
connected with Hindi 17 (371al) to be distressed, to be uneasy
(= Sanskrit 3914). 25 d. 153. stunt Genly, to hold on tenaciously, to stay on, to
persevere. HS. VI[1.4.161 = ). Marathi GiFpi, ini. 2* ( = ) d, 182, 183, come to a stand-still or dead scop.
( = 779). y 4: 225, to spit. Perhaps connected with Skt. Palfi, Marathi
धुंकणे 27T2TTUIT d, 136, to tremble, to quake, to flutter, to shudder, to
pound furiously. Marathi 4547". PTTET , 109, 235, 445*3, same as above. fra d. 737, to show, to display, to exhibit. HS. VIII.4.32 ( =
2 ), Marathi gravi.

Page #696

GLOSSARY
631
VITA 1, 81, 18*1, 312*2, to pain, to torment, to distress, HS.VIII.
4.23 (=V77, causal of 8). Connected with Skt, deno
minative SHIT, according to Weber. V d, 389*6, to radiate heat, to burn furiously. YA, 53 (i) PÅ, piety, virtue, (ii) Young a bow.
#fra d. 4+5, doubt, misgiving, apprehension. Marathi $1999. atarao 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 (= garaani) Appears to be connected with Sanskrit qafiza. Marath
an. PETU d. 51, a nail-cutter (7077al). Seems to be connected with
(TCEMEKTU ETUI). ✓ forest d, 198, 517,579 etc., to see. HS. VIII.4.181 (= VE). 43 160, full-grown. matured, fully developed, strong, mighty
PLNM 52 (= 412). HS. VIII.2.174 (= AFå). Connected with Sanskrit 997 ( = 4* in Präkrit) with (the pleonastic Taddhita
suffix . GRECU d, 619, fully developed, full-grown. DNM VI.25 ( = quia
919). 974 d, 291, lean, thin (Marathi 917m, 99917); 537, abounding in
leaves (97468). HS. VIII.2.173. DNM VI.14 (= cileu). qald, 635, the staff carried by a door-keeper in a palace (patentele
Ratnadeva). VITAT 1, 45, to forget. HS. VIII.4.75 ( = V AT). 9716tb, 122-125, 230, 245, 252*3, hostile, adverse. unpropitious
(=qra), TRIES 523-527, the back-yard of a house (7892112717). Marathi
Pë. Seems to be connected with #TE > 9779€ > 473747783. Voeg d, 319, to proceed, to happen. Seems to be connected
with age (T22 >933 >4072). qala ( = 987f34, = 9977), 24, 28, begun, commenced, expressed,
brought to expression. TAU 309, 549, 570 etc., (1) a particular kind of deer (ar),
DNM VI.4, (2) palm of the hand ( = sea, na, Marathi 4A1). (3) Large, wide, extended ( 49a, = fans, Resta).

Page #697

632
VAJJĀLAGGAM
907 397, sufficient, adequate, being a match for. PLNM 526 (=
पर्याप्त). Seems to be connected with Skt. प्रभूत. Cf. पराहुत्त. 9H 613, vga 544, 49 378, 683, to wipe, to rub. HS. VIII.4. 105 ( = 147). Appears to be connected with Sanskrit
Atoa. q d, 654, a parrot. PLNM 291 ( = c). Appears to be con
nected with Sanskrit 119, (cf. gora, vezatim, iza). oor d, 212, a plume, a feather. PLNM 294, DNM VI.58. 64 b, 407, 409 etc. (= FT3), touch, contact, act of touchingi
PLNM 792. HS. VII14.182 (ViA = Vet). 10 tb, 31*1 ( = 1T2) touch, contact. HS. VIII.4.182 (V 919 =
✓ !). i tre d, 112, 437, 495 etc., to drop away, to disappear, to vanish.
HŚ. VIII.4.177 (= v*?). Marathi Pozo. the d, ( = ftofz34), 345, vanished, disappeared ( = 5€ or 78). SE 450, 496*13 etc., to burst, to break, to be smashed. HS.
III.4.231 ( = V . Marathi preot. ya ( = F1731), 793, 31945, torn, worn out, broken, smashed. ased, 160, a bull. DNM VI.91 ( = it). TEETH 2,561, bread or cake made of gram flour (974FT, Ratna
deva). anggu 0,68, 582, a figure or portrait painted on a wall (fufaa1394),
a doll, a puppet. Marathi angst. Appears to be connected with sig, arm. area d, 148, to talk, to speak. HS. VIII.4.2 (VITE = V51).
Marathi alo), a d, 486, to immerse, to plunge. Appears to be connected
with VIE. HS., VIII.4.101 ( = VAFEL). Causal base ale sats
>s, to cause to sink. alteru d, 344, ship, vessel. DNM VI 96 (= 4984). Connected
with Sanskrit afa> afgi4 >alftiu>aiferents according to
Weber. बोहिस्थिय d, 164, a sea-faring merchant प्रावहणिक or यानपात्रिक). HTET 60, frightful, dreadful. PLNM 109. Connected with the
Vedic root to fear, causal 2147 to frighten.

Page #698

GLOSSARY
633
#73747 d, 364*1, vanity, pride. PLNM 89, DNM VI.120. HTE d, 202, 230, small, tiny, raw, undeveloped.PLNM 472, DNM
IV.117. #77 d, 31*5, pride, vanity. PLNM 89, DNM VI.120. H d, 500, 559*2,578*1, to :pound, to pulverize, to press, to
squeeze, to knead. HŚ. VI!1.4.126 ( = 17). Marathi
HOUT. had, 780, 232*1 etc., to desire. HŚ. VIII.4.192( = V ). FEHÉ d, 234, 728, 364*2, to spread (used of a smell or fra.
grance). HS. VIII.4.78. #EFA ,520, ( passive base) to be struck. Appears to be an in
tensive form from v 5+7 (HS. VII1.4.264). 3d, 749, mighty, big, large. DNM VI.143 (= 11). Connected
with AC ( = HET), with 92 as pleonastic Taddhita suffix. ATT d, 34, evil, wicked, malicious design. PLNM 807, DNM VI.
145. H3 d, 64*4, a dog. PLNM 62, DNM VI.114. Ho d, 47, 69, 526 etc., to give up, to abandon, to desert, to
transgress. HS. VIII.4.91 ( = V1957). TOTETOR d, (onomatopoeic), 633, to produce a humming sound.
d, 263*4, a tiny creature (51a, 517). TICIET (TIC1 + a Taddhita suffix), co, lustrous, illustrious, destined
to be great or eminent. figrat d, 31*2, 207, 633, 654, line, series, succession, collection,
multitude. PLNM 106(20), DNM VII.1 ( = 482.). V ENEOT d, 240, to drone, to moan. #d, 633, 788 (674), broad, wide, spacious (fatale, Quast. PLNM
126, DNM VII.14. Marathi *. et d. 789, width, breadth (abstract noun from 57 with Taddhita
suffix š). Marathi 27. +T d, 205, 207, shaving, carving, pacing, slice, shred. Connected
with viq, HS. VIII.4.194 ( = ). v67 d. 389*4, to stop. HS. VIII.4,218 ( = 754).

Page #699

זרע
VAJJALAGGAM
1 d, 306, 328 etc., to look charming, lovely, graceful. HS.
VIII.4.100( = V(13). TĪT d, 146, 461, 560, poor, indigent. DNM VII.11(= 13). See
< d, 315, 284*4, lovely, beautiful, charming. 'DNM VII.17
( = 77). al 637, 637*1, (1) name of a city, the capital of Rāvana, (2) the
branch of a tree. 37837 247, given, taken, ascribed, attributed, past participle from:
est to take (1a). May also be connected with VT (causal) afha, zifira, or with vol (causal', afva or Pa. #d, 269, to hide. HŚ.V111.4.55 (= v fazi). May be connect-- ed with you to vanish, to disappear, to hide. Cf. the use of the word om by Pāṇini in the sense of elision or omission. asal (T) d, 15 to harass, to torture. May be conargat (it) d, 16*1, 5 nected with the Skt. root sa 10 pul.
out, to pluck, to tear off. aga d, 418, 448, to slip, to drop or fall down, to be loosened
or dishevelled. HS. VIII.4.197 (Even). afet 299, big, great, serious. DNM VII.29 ( = Jezi). From age
(=aa= k) with as pleonastic Taddhita suffix. HS. VIII
2.174 (75=ET ). Marathi afem, Hindi aet. acqiz7 d, 157, the Cātaka bird. PLNM 293, DNM V1.90. Hind
QUIET, 991ECI. aihed, 636, sound. PLNM 47 (9715 = 2940). May be connected
with Sanskrit ममेर. arrigur d, 397*2, Cupid. DNM VII.42 (quet = #277). GTA d, 492, residence, sojourn ( 914, aaaa417, 6784). Hird
aites d, 628, swift, agile. HS. VIII.4.422. *27, 89, 90 avoidance, shirking, shunning, missing. Connected
with Skt. 950 97501> u>. afzal d, 105, 257, 261, a stream or rivulet (arát, zugegang).
DNM VII.29.

Page #700

GLOSSARY
635
fartiyaz d, 153, confusion, difficulty. DNM VII.61 ( = 3132ar ).
Connected with the Skt. root IT (IV.P.), to be perplexed or
confused. fazant 390, to be extinguished; 563, 389*3 to extinguish. Con
nected with fav24. HS. VIII.2.128. Marathi @gut, eft. fag d, 483, Rāhu, DNM VII.65. facea d. 100, (passive base', to be obtained. HS. VIII.4.251.
Connected with Skt. fazat according to P. G. fao d, 792, to weave. Marathi quiut. THE d, 293, 678-680, to spread, to bloom, to dilate, to become manifest. HS. VIII.4.176 ( = v ); HS. VIII.4.195 (v atz
= ). fawr d, 183, to become sad or dejected. HS. VIII.4.132
lagu d, 333, sadness, sorrow, dejection (aa). ada ,741, perhaps connected with fasa, to mock, to imitate,
to grin. Marathi Qaradt. HŚ. VIII 4.93 (= våg), VIII.4.156
(=v3917). *# 249, disappointment, frustration, delay (27*, QFH, fa). ae d. 96, delicate, lovely (943); 421, expanded, blooming:
(Ratnadeva!. DNM VII.96 ( = 75, 717). ale d, 429, 726, 349*1, 445*5 etc., to go, to pass to go away, to
depart, to vanish, to disappear, to transgress, 10 violate. HS.
VIII.4.162 ( = T), VIII.4.258 ( = 1 1). qaT d, causal of vates), 70, to cause to go. atero d, 145, 427 etc., gone away, departed; 425 violated, trans
gressed. HS. VIII.4.258. Connected with 7748377 according
to Weber. asfigut d', 464, next-door neighbour. DNM VIII. 10 (AzTU --
Dihaara). api d, 696, exchange, barter (zaffany, Ratnadeva). VART th, ( = 48147, simiználtı, 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 attais to consin natics; 339, 343, to offer, to surrender; 318*2, to be adequate.

Page #701

636
VAJJALAGGAM
समससिया th, equality.
), 112, rivalry, emulation, competition,
A¤Â tb, ( = ¤¤¶), 156, 233, 745, same as above. DNM VIII.13 (= स्पद्धी).
'd, 217, to be enough, to suffice, to be over, to come to an end, to be finished. Marathi (ziqõî).
Ad, 263*2, happiness ().
d. 403, 491 etc., to tell, to proclaim, to announce, to declare to speak. HS. VIII.4.2 (=√4). Appears to be connected with Sanskrit ✓.
fatà¤d, 389*6 (onomatopoeic), to simmer, to sizzle, to see the Marathi शिवशिवणे.
'faяid, 404, 405, same as above.
faf d, 614, breast). PLNM 227, DNM VIII.31.
482, a rake, a libertine (aff, Ratnadeva); a place calculated to inspire a sense of security and confidence (Eविश्वस्त).
d, 181, challenging, insulting words. Marathi 1 (8159, from Sanskrit / आकारय्).
d, 190, to shake, to be shaky or unsteady.
grad, 389*4 (causal base from
agitate. Marathi हलविणे.
Eth, (= Sanskrit VI. P.) to become contracted or shortened.
Marathi g
3), to cause to shake, to

Page #702

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9922 38 18
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4
Ꮪ
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9
30 26
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67 last line
82 2
82
6
94
2
4
45 2
102
110
163
190
190
19%
242
257
75
21
5
5
15 O
6
पक्काय separately from
पीणुन्नयाग
परिओसं
नियहई
गाढालिंगिए
122
परिभ्रमन
129 foot note 1 चुंबविण
147
2
151
8
3
شی
574=
336 14
423
10
ERRATTA
READ
यागति
य
कुवयं
कुपदं
जागति
जपति
पुहवी
रणं
साहसेन
विवरे
थिराइ
कुसुमेहि
विशेषणद्वारा
दिढविद्धाई
पत्ते
घुम्मावनो
जोब पहलू
सरिव
संजय
सभी
471*2
473
27
637
जागति
थ
अवयं
अपदं
याति
जपान
पुहबो
रन्नं
FOR
साहसेन
विवरं
विराइ
कुसुमेहि
विशेषणद्वार
उगवणरंतर
पीत्रयाणं
पसिओसं
नि यह
गाढालिगिए
परिभ्रमज्
चुबेविण
दिनिबद्धाई
पत्त
धुम्मा विभो
गुर
सुरिच्च
संनय
खभः
472*2
573
28

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•638
VAJJĀLAGGAY
FOR Taddhita
HS. VIII.2.145. मिब्भल drop the number 145 क्रियताम् पृयताम्
PAGE LINE READ 4257
Krt 4258 as in Skt. भिदुर, मेदुर etc. 432 3 विमल 436 2 from bottom 4427 नियताम् 448 2 पूर्यताम्
from bottom 449 19 उद्भिन्न 453 25 235 453 31 236 462 27 602 507 23 जहिच्छाए 5108 491 510 17 साहेमि
उद्धिन्न
135
136 60 जहिज्छाए 421 साहेषि
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

Prakrit Text Society Series.
1. Angavijja (Science of Divination),
edited by Muni Shri Punyavijavaji, Eng. Int. by Dr. Motichandra and Hindi Int. by Dr. V. S. Agrawala, 1957, Demy Quarto Size, Pages 8 +94 + 372. 21-00
2. Praktṛa-paingalam, Part I,
edited by Dr. Bhola Shankar Vyas, (Text, Sanskrit Commentaries, Hindi Translation, Philological Notes and Glossary), 1959 Demy Octavo Size, Pages 700. 16-00 3. Cauppannamahāpurisacariyam of Silanka,
edited by Pt. Amritlal Mohanlal Bhojak, Introduction by Dr. Kl. Bruhn, 1961, Demy Quarto Size, Pages 8+6+384. 21-30
4. Prakṛta-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. Akhyānakamaṇikosa of Acarya Nemicandra, with Commentary of Amradeva, edited by Muni Shri Punyavi jayaji, Introduction by Dr. U. P. Shah, 1962, Demy Quarto Size, Pages 8+26+18+ 30+ 424. 21-00
6. Paumacarivam of Vimalasūri, Part I,
Revised Edition of Dr. H. Jacobi, 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.
7. Päia-Sadda-Mahanṇavo
by late Pt. H. T. Seth, Second Edition, 1963, Temy Quarto Size, Pages 64+ 952.
Library Edition Rs. 30-00. Student Edition
8. Pasanahacarju 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
20-00

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(2)
9. Nandisūtram with Cūrņi of Jinadāsa,
edited by Mini Shri Punyavijayaji with Indices, 1666 Demy Quarto Size, Pages 8 + 16 + 104
10-00 10. Nandisūtram with Vrtti of Haribhadra and Tippani of
Srichandra, edited by Muni Shri Punyavijayaji, 1966, Demy Quarto Size, Pages 8 + 16 + 218.
15-in 11. Mārkandeyi's Prāksta-Sarvasva, edited by Dr. Krishna Chandra Acharya, 1963.
20-00 12. Paumaçariyam 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. Kathäkośa of Sricandra
edited by Dr. Hira Lal lain, 1968.
Works in Press
1. Sūtrakritänga Cūrņi. 2. Dasakāliya Cūrņi. 3. Prithvicandracarita. 4. Mūlaśuddhiprakaraña. 5. Prākrita Grammar of Kramadiśvara.
Commission :
No. 1 to 6 and No. 8 to 10. No. 7.
= =
33% 25%
Secretary Prākrit Text Society, L. D. Institute of Indology,
Ahmedabad 9.

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