Vajjalaggam

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

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

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

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Published by H. C. Bhayani, Secretary, Prakrit Text Society, Ahmedabad-). Price Rs. 21.00 Available from (1) Prakrit Text Society, Ahmedabad-9. (2) Motilal Banarsidas, Varanasi. (3) Munshiram Manoharlal, Delhi. (4) Gurjar Grantharatna Karyalaya, Ahmedabad-1. (5) Sarasvati Pustak Bhandar, Ratanpole, Ahmedabad-1. (6) Chaukhambha Vidyabhavan, Chawk, Varanasi, Printed by S. R. Sardesai, B-A.,LL.B. Veda-Vidya Mudranalaya, 41 Budhwar Peth, Poona 2

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prAkRta-graMtha-pariSad granthAGka 14 jayavallahaM nAma vajjAlaggaM ratnadevakRtasaMskRtavRttisaMvalitam prA. mAdhava vAsudeva paTavardhana, em. e. ityanena bhUmikA-AglAnuvAda-TippaNIzabdakoza-ityAdibhiH saha saMpAditam maahinggaa prAkRta grantha pariSad ahamadAbAda-9

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prakAzakaH harivallabha bhAyANI sekreTarI, prAkRta TeksTa sosAyaTI amadAbAda 9 prAptisthAna: mUlya - ru.21 ( 1 ) prAkRta TeksTa sosAyaTI, amadAbAda - 9 ( 2 ) motIlAla banArasIdAsa, vAraNasI (3) munzIrAma manoharalAla, dillI ( 4 ) gurjara grantharatna kAryAlaya, amadAbAda - 1 ( 5 ) sarasvatI pustaka bhaNDAra, ratanapoLa, amadAbAda -- 1 (6) caukhambA vidyAbhavana, cauka, vArANasI mudraka :- esa. Ara. saradesAI vedavidyA mudraNAlaya 41 budhavAra peTha, pUnA - 2

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Abbreviations Preface Introduction : (i) Title of the Work (ii) Name of the Author (iii) Name of the Commentator (iv) Extent of the Vajjalagga (v) Date of the Vajjalagga (vi) Sources of the Vajjalagga (vii) Stanzas common to the Vajjalagga and (i) the Gathasaptasati (ii) the Chappannayagahao CONTENTS (viii) Stanzas from the Vajjalagga cited in Alamkara works (ix) The Language of the Vajjalagga (x) The Threefold Subject-matter of the Vajjalagga (xi) The Literary Form and Merits of the Vajjalagga (xii) Description of the Mss. consulted (xiii) Index of Vajjas Text of the Vajjalagga with Ratnadeva's Commentary Additional Stanzas found in Ms C. English Translation Notes Index of First Lines Select Glossary Errata ... ... (v) ... ... ... ... ... ... *** ix-xii xii xiii xiii-xv XV xviii xviii.xxiii xxiii-xxvi xxvi. xxix ... xxix-xxxii xxxiii xliv xliv xlvii vi vii-viii ix-lxii xlviii-liv lv-lxii lxiii-lxiv ... ... ... ww. ... PAGE ... 3-215 216-267 271-414 417-608 609-624 625-636 637-638

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ABBREVIATIONS Used in the Introduction and Notes. VL= Vajjalagga. PSM = Paiasaddamahaanava. DNM= Desinamamala of Hemacandra. PLM or PLNM= Paialacchinamamala of Dhanapala. H$ = Hemacandra's Sabdanusasana. Weber (1870) = Uber das Saptasatakam des Hala (1870), by Weber. Weber (1881)=Uber das Saptasatakam des Hala (1881), by Weber PG=Pischel's Grammatik der Prakrit Sprachen. = Verbal root in Sanskrit or Prakrit. P= Parasmaipada. A = Atmanepada. U = Ubhaya pada. ...

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

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I am aware of the fact that in spite of my efforts to unriddle the meanings of a number of obscure stanzas in the text, I have not been able to give a satisfactory rendering and explanation of their exact sense. I shall be grateful if my readers send their suggestions, if any, in all such cases. I must make mention of Prof. N. A. Gore's edition of the opening portion of the Vajjalagga (revised third edition 1948), containing the Prakrit text and Sanskrit chaya (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 Vajjalagga, especially his introductory essay (Leipzig, 1913). 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 Rataadeva, additional stanzas found in Ms C (received from the L. D. Institute of Indology) together with a Sanskrit gloss (not by Ratnadeva, but by some anonymous person), English translation, explanatory notes, alphabetical index of stanzas and a glossary of select words. The Bibliotheca Indica edition contains only the text with a Sanskrit 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. Poona 1st May 1969. M. V. PATWA'RDHAN (viii)

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

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VAJJALAGGAM stanzas (gathas) bearing on different topics, each group dealing with one single topic.' The word vajja has been explained by the author as well. The meaning of the word sa has not been however explained by the author. 1561 is the Prakrit equivalent of the Sanskrit word 7391.2 which primarily means the act of going or moving. Secondarily the word prat means the path or way on which or by which the act of going takes place. The commentator Ratnadeva (on st. 4) equates 25511 with qai (path or way, from the root qc to go or to move or to walk), which is semantically, if not phoneticallys, quite correct. The word 271 then conveys by laksana the sense of manner or behaviour, (cfthe words Hri, tiat, atto in Sanskrit). Finally the word 47911 conveys the sense of a group or section. Hemacandra (Desinamamala, VII. 32) records qfar the sense of 315mit (section or topic). In the Dhammapada groups of stanzas dealing with different topics are called als. The Nitisataka of Bharishari and the Subhasitaniuktavali of Jablana are divided into sections called qalas. The different topical groups in Sadharanadeva's recension of Hala's Gathasaptasati, in the Subhasitavali of Vallabhadeva and in the Subhasitaratnakosa of Vidyakaia are called 1. Teata 774 fauna 93T TETTI taM khalu vajjAlaggaM vajja tti ya paddhaI bhnniyaa|| St. 156 dealing with the 18 tree and St. 157 dealing with the cloud and the Cataka bird are irrelevant in the context of the ayam, unless we understand the former as indirectly glorifying the bounty of a noble master and the latter as indirectly criticising the belated generosity of a bad master. Similarly st. 249 is a misfit in the craft and st. 645 is a misfit in the fil 695571. Its proper place would be in the 257571. Stanzas 546-551, which appear at first sight to be misfits in the atsida7015ft can be understood as giving a warning to the young damsel against clever or shrewd men (Ts) in the matter of having any tender relations with them. Also st. 682-684 (51977571) appear to be out of place. 2. From the root to go or to move, with the Kft suffix (91) added in the sense of He or action, according to Panin; III.3.98. 3. Phonetically the initial 9 of a Sanskrit word is never changed to in Prakrit.

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INTRODUCTION by the name af. The word 71 standing for Sanskrit 737 is according to Pischelf to be understood in the sense of fame. He refers to Hemacandra's Desinamamala VII. 17 ( asari qa) for that sense. So according to Pischel Vajjalagga would mean a collection of stanzas of which the Vrajja atsargement (groupwise or topical arrangement) is a distinguisting mark. It is, however, likely that the word (= 27 conveys the sense of TifaT, FRC, or 4779 (a collection or aggregate), though the word *5*2is neither found recorded in the dictionaries, nor used in Sanskrit literature in that sense. 7567133377 therefore perhaps stands for ASJAHE, a collection of 2531s or stanza.groups arrarged ore after another, each stanze-group dealir g with a separate topic. Visvanatha (Sahityadarpana VI. 329) explains the word dat as HA171227 7:, which mears the grouping of star.zas similar in their general purport or dealing with one and the same topic. From the manner in which the sense of the word Vajjalagga. is explained in st. 4, it would appear that the autor locks upon Vajjalag ga as a class-name given to any collection of stanzagroups dealing with different topics. In sienia 3 the author says. that he has compiled the Vajjalagga, called ty the specific name Jayavallaha, after collecting together choice groups of stanzas composed by different poets. This means that Vajialagga is the 1. PG $ 12, note 4, p. 10. 2. Panini (VII.2.18) mentions 27 as a past participle (from at to stick, cling or adhere ) in the sense of HF (i,e. 195). According to Panini III.3.114, past participles can, when used in the neuter gender, convey the sense of action-nouns. There is thus no theoretical difficulty in understanding the past participle ga in the sense of tifat or 46. 3. kozaH zlokasamUhastu syaadnyonyaanpeksskH| vrajyAkrameNa racitaH sa evAtimanoramaH / / sajAtIyAnAmekatra saMnivezo jyA yathA muktaavlyaadiH| grafi is the name by wbich Sadharanadeva's recension of Hala's Gatha-saptasati is knowa. 4. vivihakaiviraiyANa gAhANaM varava.kANi naga / raiyaM varanAlagaM vihiNA jayavarahaM nAma //

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

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

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xiv VAJJALAGGAM gacche pRthau zrImati mAnabhadrasUrirbabhUva prathitaH pRthivyAm / tadIyapa haribhadrasUrijaze'khilakSmAtalalokapUlyaH / / 1 / / tacchiSyalezo'sti guNAnuraktaH zrIdharmacandraH sakala: kalAbhiH / nipIya yadbhAgamRtaM sudhAyA manoharaM no vibudhAH smaranti // 2 // vidyAlaye prAkRte'smin subhASitamaNAviha / lilekha lekhakazchAyAM ratnadevazca tadvirA // 3 // zikhigrahAmicandre (= 1313) hi pramite vatsare pare / grantho'yaM saMkhyayAkhyAtaH sahasratritayaM nanu // 4 // - Ms C (No. 824 of the L. D. Institute of Indology, Ahmedabad) used by me, however, gives the name of the commentator as Dhanasara, both at the beginning and the end. Beginning: zrIazvasenavasudhAdhipavaMzaratnaM zrIzAradAM suranama kRpAdapabhAm / natvA gurUMzca dhanasArakaviH prasanna vidyAlayasya vivRtiM vidadhe'rthasArAm // 4 // End: o kezagacchagaganAGgaNabhAnutulyazrIsiddhamUripadapaMkaja gadhuryaH / vRttiM cakAra dhanasArasudhIndracandro vidyAlayasya viSamArthapadapradIpAm / / 1 / / dasreSuvANazazadharavarSe (1553) caivasya zuddhapaJcamyAm / vidyAlayasya nIkAM vidadhe dhanasArapAThakapravaraiH // 2 // 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 chaya on the Vajja lagga at the request of Sri-Dharmacandra who was a disciple of Haribhadrasuri, who, as a successor of Manabhadrasuri, held the office of high priest (or chief)of the Pothu 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 vivRtti or vRtti) as Dhanasara, a disciple of Sri Siddhasuri, who was a distinguished member (perhaps, chief) of 1. In the commentary on st. 387, Ratnadeva quotes from the Haima-desiya-namamala [cujjamaccharie iti haimadezIyanAmamAlAyAM tRtIye kANDe / (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 Okesa Gaccha. From stanza 4 at the commencement of the Ms it appears that Dhanasara lived under a certain king called Asvasena, since he pays his homage to that king. From stanza 2 of the colophon it appears that the commentary was written by Dhanasara in the year 1552 (probably of the Samvat era), corresponding to 1496 A.D. Ms.C shows many peculiarities regarding the sequence of the various sections in it, the additional stanzas inserted here and there and the commentary on them.All these peculiarities will be discussed later on (pp. lvi-lix) in the section dealing with the manuscript material consulted for the present edition of the VL. One can understand the motive behind the insertion of additional stanzas in the vulgate and even behind the improvisation of a Sanskrit gloss on the same. But one is at a loss to know who was responsible for changing the name of the commentator from Ratnadeva to Dhanasara with a different age, patronage and spiritual ancestry or what was the motive in doing so. The various peculiarities shown by Ms C (to be discussed in the sequel) are such as to raise a doubt in one's mind regarding the statements made in it about the name, age, patronage and spiritual ancestry of the commentator. The only point in favour of Ms C is that it gene. rally follows the order as given in the ligtak stanzas in respect of those sections which are cominon to the vulgate and the TIETOIT stanzas. (iv) Extent of the Vajjalagga: The VL is a compilation of Prakrit stanzas, prepared after the model of Hala's Gathasaptasati, with this difference that whereas Hala's Saptasati 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 Hala's Saptasati. The last of the Gahadara stanzas quoted at the end of Ratnadeva's commentary on st. 8, (p. 5), speaks of the present anthology as FARU, i.e. a collection of 700 stanzas. This means that the author of the Gaha dara stanzas had before him only 700 stanzas in the VL. Laber (loc 1. See st. 3 (particularly the word afgm) and st. 4, and the remarks made earlier in the present introduction regarding the significance of the title Vajjalagga (supra pp. ix-x )

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

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

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xviii VAJJALAGGAM 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 Vajjalagga : The problem of the date of the VL is to be understood only in the sense of the probable period in which the VL was compil. ed by the author. An attempt is made here to define the upper and lower limits within which the compilation of the VL can be probably placed. Upper limit, internal evidence : The only internal evidence that we get in the VL to indicate its upper limit is the reference to Hala, King of Pratisthana on the banks of the river Goda (= Godavari), which occurs in st. 468' and to the work of Susruta on medicine in st. 519.2 The Hala referred to in st. 468 is in all probability king Hala, who is identified with king Salahana or Satavahana or Salivahana, the compiler of the Gabasattasai (Gathasaptasati)in Prakrit and author of some stanzas included therein. He belonged to the Andhrabhttya 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 Pratisthana (Baithana, according to the Greek writer Ptolemaios)'. According to the Puranas, Hala was the eleventh or seventeenth of the thirty kings in that dynasty. According to the Matsya Purana, king Sata. vahana 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 Gathasas tasati 1881) discusses the whole question on the basis of the contents and language of the Gathasaptasati, and comes to the conclusion 1. purisaviseseNa saittaNAI na kulakameNa mahilANaM / saggaM gae vi hAle na muyai golA paTTANaM // (saIvajjA) 2. a clasin FSHETITIA fariaza i FATHA Tunaan g Fee fer qasil (297471). 3. See Weber ( 1881), Introduction, p. XIII.

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

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VAJJALAGGAY 702 in the VL.' In addition to this stanza I could not trace in the Gauqavaho any other stanza from the VL, although Dr. Bhandarkar says that he had observed "some verses from the Gaudavaho" in the VL. The context in which st. 702 in the Vajjalagga occurs in the Gaudavaho 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 Vakpatiraja from some other source. The stanza therefore appears to have been derived by the author of the VL from the Gaudavaho of Vakpatiraja (with two variations viz. azifa for ata and youfia for geg). As Vakpatiraja 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 Gaudavaho in the light of Dr. Bhandarkar's remark. The text of the stanza ab printed in the present edition is corrupt in the third quarter and the commentary also is based on the corrupt reading. I couid not make out any sense from the second half of the stanza and I had to remark in a foot-note on p. 373, that the sense of the second half of the stanza is obscure. But when I found the corresponding stanza in the Gaudavaho and consulted the Sanskrit commentary of Haripala, it became clear that for a dat in the third quarter is a corruption of are a Chile = fata $a HTT). I have given in the notes on st. 702 the correct explanation of the stanza in the light of this correct reading. 2. Stanza No. 722 in the Gaudavaho is of a general nature i.e. a generalisation in support of the statement made in st. 721 about the fate by which Yasovarman's enemies were overtaken, while st. 723 is a culogy of the king. st. 721 : M bati na FTURHOOT 791 TA 2011 sesA vi rika jalahiM kahiM pikira ke vi paDipaNNA / / st. 722 : Fruit est ut avea gresit sa yako! bIyAhi va ekatto kulAhi parisA samuppaNNA // st. 723 ; pour foreni post gasite Tera tI ni pahutaNaM vo paDadosanibajjiyaM hi //

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INTRODUCTION Since the VL. thus derives a stanza from the Gaudavaho its upper limit can be safely taken to be 750 A. D.' Lower limit: The lower limit of the date of the VL is fixed by the date 1393 Vikrama Samvat, corresponding to 1337 A. D., of the commentary of Ratnadeva. (Vide p. xiv, supra). xxi We can therefore place the VL between the two broad limits of 750 A.D. and 1337 A.D. In the present state of our knowledge it is not possible to fix the date with greater precision. As remarked by Prof. Gore (loc. cit., Introduction p. vii), st. 13 of the VL is found quoted in the second Adhyaya of the Kavyanuasansa of Vagbhata, and st. 12 of the VL is found quoted in the Gathasahasri of Shri Samayasundara Gani (p. 49, Bombay edition, 1940), in both cases without any mention of the VL as the source. The date of Vagbhata is the 13th century A.D. and that of Samayasundara Gani is 1650 A.D. As stated by Dr. Bhandarkar (loc. cit. p. 17), some stanzas from the VL are found quoted in the Kavyaprakasa of Mammata (1150 to 1250 A. D.). Similarly a good many stanzas occurring in the VL are found cited in the Sarasvatikanthabharana and in the Srmgaraprakasa of Bhoja,the Dasarupaka, the Alamkara-ratnakara of Sobhakara, the Kavyanusasana of Hemacandra, the Sahityadarpana of Visvanatha 1. The upper limit of 750 A. D. for the VL derives further support from the circumstance of the considerable influence of Apabhramsa on its language. See below (pp. xxxiii ff.), remarks on the language of the Vajjalagga and also Hermann Jacobi, Bhavisattakaha, Munchen, 1918, Introduction pp. 53* ff, and in particular pp. 61*-62*. 2. Page 26, Kavyamala No. 43, 1894. In addition to this I find two more stanzas from the VL quoted in Vagbhata's work: VL 284*3: Vagbhata, Kavyanusasana p. 37. VL 476 P. 41. : " 3. The Vrtti on Hema candra's Sabdanusasana, VIII.3.135 quotes a line from the VL, st. 87 (fag ag en ged), as illustration of the vicarious use of the Locative for the Instru mental in Prakrit. 39 an

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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 rhetori. cal 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 VL?. So long as 1. See infra, Stanzas from the Vajjalagga cited in Alam. kara-works, p. xxix ff. 2. On going through the first 16 pages of Uddyotana-suri's Kuvalayamala ( edited by Dr. A. N. Upadhye, 1959, in the Singhi Jaina Granthamala ), I noticed two stanzas common to the Kuvalayamala and the VL. (i) Kuvalayamala, p. 3, line 16 f : mA dose cciya gehaha virale vi guNe payAsaha jnnss| akkhapauro vi uyahI bhaNNai rayaNAyaro loe / Vajjalagga st. 748 mA dosaM ciya geNhaha virale vi guNe pasaMsaha jaNassa / akkhapauro vi uvahI bhaNNai rayaNAyaro loe / (ii) Kuvalayamala p. 12, line 24 f. attho vijjA purisattaNAi~ aNNAi~ gunnshssaaii| devAyatte kajje savvAi~ jaNassa vihaDaMti / / Vajjala gga st, 120 : antho vijjA purisattaNaM ca annAI guNasahassAI / divvAyatte kajje savAI narassa vihaDaMti // It is possible to find many more of such common stanzas in the Kuvalayamala and the VL, if the whole of the former work is scrutinised carefully. Also in the Chappannayagahao or the Gathakosa 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 Chappa. nnayagahao, or the authors of these two latter works derived them from the VL, or all the three derived them independently of one another from some common source Unknown to us. The same remark holds good in the case of VL stanzas Nos. 121 ( found in the story arafat) (Ghatage, Kabanayatigam p. 11 (only the second half of the stanza ), 127 ( = 667), 284*4, 685 I found in the story of Taa) (Ghatage, op.cit. pp. 37, 31 and 42) and 64*5, 71 and 339 ( found in the story of SITECO ) (Jacobi, Ausg. Erz. st. 79,96 and 37).

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INTRODUCTION xxiii such stanzas quoted in thetorical works or found included in literary works are not accompanied by the remark that they are derived from the VL, they are of no use in determining the date of the VL. (vi). Sources of the Vajjalagga : The VL, just like the Gathasaptasati of Hala, is not an original and independent creation of a single author.' It is an anthology of Prakrit stanzas (gathas), which, as stated by the author in st. 32, were selected by him from the works of different poets and put together in the form of a single collection, being arranged topically under a number of sections (vajjas). The author claims that the stanzas included by him in the present anthology are the best that he could lay his hands on (TIEJU ate.citoi). The word AEOT ("according to a definite plan, method or system") used in st. 3 seems to refer to the topical grouping of the stanzas under different sections and to the presentation of the sections under the three broad groups, Dharma, Artha and Kama. Unfortunately the names of the authors of the different stanzas are nowhere mentioned either in the MSS of the text or in the commentary of Ratnadeva. Even though we may come to know 1. According to Winternitz ( loc. cit. p. 101 ), Hala was not a mere compiler of an anthology, but a redactor (editor), who had great enthusiasm and regard for Prakrit poetry and who. was also poetically gifted as he has made the selection of the stanzas with great skill and refined taste, and he was responsible for giving to the stanzas collected by him the last poetical form and finish. The author of the VL may be similarly credited with redactorial activity in compiling the present collection. He has taken great pains to make a very good selection out of the innumerable Prakrit stanzas available to him and may have given to many of the gathas 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 (soyAravajjA, gAhAal and 77955). 2., vivihakaiviraiyANaM gAhANaM varakulANi ghettnn| raiyaM vajjAlamgaM vihiNA jayavallahaM nAma // 3. raamste 94711 EETRI arag I st. 1.

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xxiv VAJJALAGGAY 2 2 about the names of some of the authors of the stanzas common to the VL and the Gathasaptasati from the traditional information recorded in the MSS of the text and commentaries of the Gathasaptasati,' that does not add to our knowledge about those authors or their works and hence about the sources of the VL. 1. In the case of Hala's Gathasaptasats we find the names of the authors mentioned for about 130 out of the first 145 stanzas in the commentaries of Gamgadhara, Kulanathadeva and Pitambara [ Weber (1881), Introduction, pp. LXII-LXVI ]. There are thirteen stanzas in the Vajjalagga which are also met with among the first 145 stanzas of the Gathasaptasati. 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: Vajjalagga Saptasati Name of the author St. No, St. No. Not mentioned. 206 119 Salivahana !or Hala ). 207 120 Salivahana (or Hala). 348 Manmatha. 354 45 Pravararaja. 365 46 Lampa (Lampata ?). 374 58 Asadrsa. 425 . 57 Gatalajja 462 38 Not mentioned. 464 36 Malloka (or Adivaraha). [ Weber (1881), p. LIII, footnote 3 ] 59 Mugdhadhipa (or mugdhadIpa). 473 Not mentioned. 643 Anuraga. The stanza-index printed in the Kavyamala edition (1933) of Gathasaptasati gives the names of authors (in Prakrit) 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 Vajjalagga and the Gathasaptasati. The editor does not however (Continued on page xxu > 53 465 70

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

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

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

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xxviii VAJJALAGGAN 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 Gathasaptasati : VE | GSS / VL | GSS 64*3 704 161 284*3 445*1 445.5 496*9 884 844 223 349*3 887 Only partial similarity is noticed in the case of the following: five stanzas: VL 1 GSS VL GSS 688 420 168 370 208 292 430 242 444 Continued from page xxvit The stanza is addressed by the Nayika to a female messenger who had all along been professing her steadfast loyalty to the Nayika 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 Nayika to appease the offended and indifferent Nayaka and to bring him back to the Nayika, had herself a love intrigue with the Nayaka. The Nayika 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 Vajjalagga appears to be corrupt, but it must have originally conveyed the same sense as st. 861 in the Gathasaptasati.

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INTRODUCTION xxix The following stanzas are found to be common between the VL and the Chappannayagahao or the Gathakosa 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=Gathakosa (Chappannayagahao). VL | GK | VL GK I VL GK (= *90.: 1287 748 129 117 25 64*1 $64*2 88 84 + Only partial agreement 149+ 68 134 (viii)Stanzas from the Vajjalagga cited in Alamkara Works: Laber ( loc. cit. p. 4) says: "Because this (i.e. Hala's antho. ogy) is the oldest and most famous work of this class of poetry which is known to us, it is already cited in Bana ( Harsacarita, Introductory stanza No. 13 ), and later on several stanzas from it are quoted in Alamkara literature. [Weber (1881) pp. XLIII ff.). Of the Vajjalagga on the contrary there is no mention anywhere. Composed by a Sveta mbara Jaina, it appears to have remained confined to this narrow circle ( of Svetambara Jains )." It is true that the VL was not as lucky as the Gatha-saptasati in the matter of being noticed and eulogised by reputed writers like Bana. We do, however, find a number of stanzas from the VL cited in

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XXX VAJZALAGGAM Alamkara works like the Dhvanyaloka (Dhv.) of Anandavardhana. the Dhyanyalokalocana (Dhvl.) of Abhinavagupta, the Sarasyatikankhabharana (SkBh) and the Srmgaraprakasa (SpP) of Bhoja, the Dasarupaka (DR) of Dhananjaya, the Kavyaprakasa (KP) of Mammata, the Kavyanusasana of Hemacar.dra (KH), the Alamkarai atnakara (AR) of Sobhakara, the Alamkarasarvasya (AS) of Ruyyaka, the Sahityadarpana (SD) of Visvanatha and the Kavyanusasana of Vagbhata (KV).' But in none of these rhetorical works are the stanzas designated as having been quoted from the VL. In a good many cases the stanzas are also found in one or another of the various recensions of the Gathasaptasati. (GSS) of Hala and hence it is difficult to say whether they have been quoted from the VL or from the Gathasaptasati or from some other work. Below is given a list of 46 stanzas from the Vajjalagga (VL) found quoted in one or more of the Alamkara-works mentioned above : VL st. Names of Alamkara Works Remarks No. 13 KV.2 p. 26 Absent in GSS. 22 SkBh. IV. 189 Absent in GSS. 34 AR. st. 514 =GSS. 250. 35 AR. st. 62 =GSS, 319. 178*3 Dhv. III p. 214; DR. IV.34; KH. p.168 =GS$. 966. 1. Dhvanyaloka, Kavyamala Edition, Bombay 1935. Sarasvatikaathabharana, Kavyamala Edition, Bombay 1934. Ssmgaraprakasa, edited by Josyer, Mysore, 1955. Dasarupaka, Nirnaya Sagar Edition, Bombay, 1941. Kavyaprakasa, Zalakikar's edition, Poona, 1921. Kavyanusasana of Hemacandra, Bombay, 1938. Alamkarasar vasva, Nirnaya Sagar Edition, Bombay, 1939. Sahityadarpana, Nirnaya Sagar Edition, Bombay, 1931. Kavyanusasana of Vagbhata, Kavyamala Edition, Bombay, 1894. 2. Vagbhata remarks on this stanza cited by him as an example of the fault called FATA-GFTCP :-27 STOT HAUETAT faqe sandhitapucchaprAyaM na svdte|

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212 213 p. Dhv. II 130, 157; Sr.P. XII p. 487 Dhv. III p. 157; KP.X. (JISTK); KH. p. 63; AR. st. 447 284 SkBh. III.129, V.252; Sr.P. X p, 401 284*3 KV. 37 p. 313 Sk Bh. IV.90. 105; SrP. VIII p. 230, X p. 418, 421. SrP. VIJ p. 236; KPX (n); AS. p. 85; KH. p. 368 315 333 347 SkBh. V. 262 SkBh. V. 328 349 3 AR. st. 513 365 SP. XX.892 367 AR. st. 260 SkBh. V. 254; SrP. XXIII. 71' AR. st. 317 379 382 389 4 SkBh. V. 164 SrP. VII. 236 SrP. XIII. 604 413 420 SkBh. V. 341 SkBh. V. 149 SrP. XIV. 665 INTRODUCTION 425 430 432 438 439 AR. st. 81 AS. p. 147; SD.X (PPK) =GSS. 173. =GSS. 951. = GSS. 720.. =GSS. 884. Absent in GSS =GSS. 969. =GSS. 829. =GSS. 236. XXXI = GSS. 844. =GSS. 46. Absent in GSS. Absent in GSS. Absent in GSS Absent in GSS. =GSS. 181. =GSS. 168 similarity of construction = GSS. 57. Absent in GSS.. =GSS. 194. GSS. 178. = GSS. 198. 1 1. Vagbhata reads in the last quarter chaila pure (chailapaure ?) hayaggAme instead of chaddallajaNasaMkule gAme. He remarks : kvacidapi avidhipratiSedhe niSedho yathAkabhaNiyAi katto // atra asmin vidagdhajanamaye grAme pracchannakAmukaM prati tvayA ratirna kartavyA iti kayAcit kAM (cit ) prati niSedhaH kriyate / 2. According to Dr. J. C. Jaina, fag, Vara. 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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INTRODUCTION xxxiii (ix) The Language of the Vajjalagga : According to Laber (loc. cit. p. 9 ) the language of the VL is essentially Jaina Maharastri, a name given by Hermann Jacobi (Kalpasutra, p. 17; Ausg. Erz. p. XI f.) to that particular form of Maharastri Prakrit which was used by the Svetambara Jainas in their non-canonical prose and metrical works. According to Dr. Ghatage (Kahanaya-tigam, Introduction, p. 63), it presents to us, along with the Prakrit stories preserved in Devendra's commentary on the Uttaradhyana-sutra, the latest form of Jaina Mahacastri' of which the various Nijjuttis (old metrical com 1. The oaly traits of Jaina Maharastri that we come across in the VL are the following: - (i) Preponderance of 79a (HS. VIII.1.180 3ui qua:). The vowel 27 or 371 remaining behind after the elision of the postvocalic F, I, 7, 1 , 7, 4, and attracts to itself a lightly pronounced (39759aTu ) as a hiatus-filler. See Pischel, PG $ 137 (p. 137). Fara occurs mostly after a preceding 3 or 41, but frequently also after a preceding 1, 3, 5 or at. This phenomenon is peculiar to Ardhamagadhi and Jaina Maharastri and is absent in Maharastri works like gAthAsaptazatI ana setubandha. (ii) Change of non-initial and intervocalic to "I and retention of initial I and of 7 forming part of a conjunct consonant other than 5, L, T. See Pisehel, P.G. $ 224 (p. 161). (iii) Change of initial and postvocalic to 7 (rather than to om as in Maharastri). E.g. 97 (1), Badez4 (141), 550994 (281), Totgan (470), 480 ( 99) (512, 518), BITHE (533), (= faeit) (764). (iv) Use of the expressions a emiat (9, 17, 128, 456, 668), Aromt (32, 40, 162, 331, 405, 614, 747, 756, and 2 ame (508, 533, 712). These expressions occur frequently in Jaina Mahatastri. The 981fat has been effected here on the assumption that 7 is a medial and not an initial sound. See Piscbel, PG $ 170 (p. 127). According to Pischel a becomes a proclitic word here and is looked upon as the first member of a compound. Consequently in some printed editions of Jaina Maharastri works these expressions are printed with a hyphen between 7 and the following verbal form. In the gAthAsaptazatI we get the expressions Na ANAmi, Na aportet, fore, oat and op afila, without the qfa. V.L...3

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xxxiv VAJJALAGGAM mentaries on Svetambara canonical works), Paumacariya and Vasudevahindi represent the oldest or archaic phase and the Samaraiccakaha of Haribhadra represents the classical stage. It shows, however, a number of traits peculiar to Apabhramsa, a fact which did not escape the notice of the commentator Ratnadeva, who says in the course of his comment on st. 705, regarding what he considers to be the use of the neuter word rayana (= ratna) in the masculine gender ( rayana, Nominative plural form) : ayaM granthaH prAyeNApabhraMzabhASAnusArI / ata evApabhraMzabhASAyAM kacit napuMsake'pi puMsvam / In his commentary on st. 131, while accounting for the Genitive singular form haraha, Ratnadeva says : atra haraha iti apabhraMze SaSThayA: sthAne aga 547, implying thereby that the VL is under the influence of Apabhramsa. Apart from these two places Ratnadeva nowhere makes any mention of Apabhramsa influence on the language of the VL. There are, however, quite a number of places in this anthology where we see unmistakably the influence of Apabhram. sa. We may therefore very well describe the language of the VL as Jaina Maharastri with a mixture of a good many Apabhramsa traits. Jacobi (Bhavisattakaha, Introduction, p. 61* says that Apabhramsa has exercised on the language of the VL a far greater influence than on the language of Paumacariya, and this shows that the VL as a whole represents a later phase than the Paumacariya in the development of the Prakrit language. According to Dr. Ghatage (loc. cit. p. 63), the influence of Apabhramsa 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 Apabhramsa, and also from "the literary Apabhramsa, with which the writers were thoroughly acquainted" 1. Even Hemacandra seems to have noticed this tendency of the later phases of the Prakrit language to incorporate occasionally Apabhramsa traits. Under H$. VIII.4.447 (79744) he says : prAkRtAdibhASAlakSaNAnAM yatyayazca bhavati, which provides among other things for the occasional incorporation of Apabhramba traits in Prakrit.

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INTRODUCTION XXXV Peculiarities of the Language of the Vajjalagga: 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 Maharastri, in the following 17 sutras of his Prakrit grammar : VIII.1.4; VIII. 1.27; VIII.1.67; VIII.1.70; VIII.1.8t; VIII.1.101; VIII.1.121; VIII.1.146; VIII.1.160; VIII. 3.8; VIII.3.21, VII 1.3.29; VIII.3.94; VIII.1.43; VIII.1.44 VIII.1.85; VIII.1.116. The following two sutras primarily occurring in the section on Apabhramsa in Hemacandra's Prakrit grammar are found occasionally to be holding good in the case of Mabarastri also according to HS. VIII.4.447 194294991 al 19 giraf 77979 Hafa 1) (1) VIII.4.410 and (2) VIII.4.411. We find in the VL examples of all these sutras. Only those cases which are not covered by the sutras given above are mentioned below :(1) Shortening of long vowels, for metrical or other reasons : (i) Final 911, , and 3 of Nominative singular forms of feminine 311, & and sistems: Afg4 = Rental (366); qat (@EET) (589); ATATE TH-AFF ( = deg7777) (256), #affor ( = darfrost) (317); 39 (= (337). (ii) Final 31 of Nominative plural forms of masculine 87 stems : 379( = 3741) (128). (iii) Final of No minative singular forms of masculine stems 43 (= ) (208). (iv) Final 5 of vocative singular forms of feminine 311 stems (into :) : 2895 ( = 375557) (296); $T (=5259) (352): yras (=gias) 474 (v) Final 8 of locative singular forms of masculine 2 stems and of verbal forms (Atmanepada Present first person singular (ipto 34) 0777 ( =' ) (204); 37412 ( = ufag) ira (264); Frage niigisu (Entfeier) (794); 474 ( = 4GA 1999) (377); o forma (= 27 fear) (393); j feat (= sino fEUR77) (495); frau (=ER ) (499);TEITA fea(sq8IHUt fe44) (517); a (=Ha) (244). (vi) Final of Nominative singular forms of masculine 34 stems (into 37) : 24 sa (= 17X560).

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Xxxvi VAJJALAGGAM (vii) Nasalised final vowels of indeclinable adverbs by dropping the nasal element : fa# (Laber's reading) ( = faza) (267); dIha (= doha) (673); avassa (= avassa) (690). (2) Lengthening of short vowels, for metrical reasons : (i) Medial or final a, I or u : sAhijjaI (= sahijjai) bhaDeNa (1771.. suhANa sayakhANI (= sayakhaNI) (341, 782); degsArisA (= sarisA) (561, 577); gharAgharaM * = gharagharaM) (701); nirAvarAho (= niravarAho) (732); niyaI (= niyaTTaI) (380); DahaI (= DahaI) (385); vIvAha (= vivAha) (492); vIsanno (= visaMzaH) (764). (ii) Medial and final vowels, by nasalisation : sarisaMtarisA (= sarisasarisA) (275); ajja ( = ajja) (3773, 513), ihaM ( = iha). (735). (iii) Final vowel of the first member of a compound by duplication of the initial consonant of the following member: aputva (= apuvva) (7); kuppADhaya (= kupADhaya) (16*2); kullehaya (= kuleha ya) (16*2) ahasa geNa (asaNa) (346. 347); kummuhutte (= kumuhutta) (380); attatta (= anatta) (399); sabbhAva ( = sabhAva = svabhAva) (532, 669); pammuko ( = pamuko) (585); maruddesa (=marudesa) (734) etc. ____I. Phonological : (B) Consonants: Ki) Insertion of m or ma, ra and v to fill up the hiatus caused by the elision of an intervocalic consonant, or between the final vowel of a word and the initial vowel or consonant of the following word: "jujjhamAbhiDie (204) [ = "jujjJa (= jujjhe) AbhiDie]. ekkekamavaiveDhiadeg (429) (= ekakeka-vaiveDhiadeg). niraMdhaleDi (593) (= ni-aMdhalehi. ghiratthu (700) ( = dhiatthu) (found in Pali and Ardhamagadhi also). Avai (67) ( = Aai = AyAti, according to Ratnadeva); Avae (769) (= Aae = AyAte), AvihiI (784) (Aihii). suhaba (365) (= suhaa); uvahi (748, 751762 etc.) ( = uahi) (58).! (ii)Change of m to v as in Apabhramsa: gAmAra >gamAra>gavAra (15)... (iii) Change of medial v to ya. taha cceya (= taha cceva) (197 etc.); neya (= neva) (273, 279 etc.); taheya (= taheva) (383). 1. See Jacobi, Bhavisattakaha, Introduction p. 24*-25*.

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INTRODUCTION (iii) Change of medial to: -samara ( = sabara = zabara) (62), HS. VIII. 1. 258); vimhala = (vivhala = vihvala) (109) ; (a) (290, 321, 324, 352 etc.).' (iv) Hardening of into as in Apabhramsa, in the case of the root rajja... xxxvii hA viraccati ( Reading in Mss B and C ) ( = virajyante) (123); jAva na bIo rAI (Laber's reading) (= rajjaI) (334); fa 3 (Laber's reading) = 3) (336); 1 raccAvaMte na racca N (Laber's reading (= raGajAvaMti na rajjahiM ) (549, 550). (Laber's reading) ( = mA rajja) (641). (v) Simplification of conjuncts: Flag (= gler) (54, 275, 331 etc.) HS. VIII. 4.388. vesa ( = verasa = dveSya ) ( 560 ); vesA ( = vessA = vezyA) (562 etc.) (vi) Simplification of conjuncts metri causa: maNe ( = madhNe = manye) (73), (HS. VIII. 2. 207); vihala ( = vinDla) (116); dusaha ( = dussaha) (385); susaha (= surasai) (653) ; samuha (= sammuha ) ( 712, 714); misaNa ( nihassaNa) (575); nihasieNa ) ( = nihassieNa (728) ; nihasaNe ( = hissaNeM ) (729) ; saNa ( = sampuNNa) (775, 785) ; kaDila ( = kaDilla) (788). II. Morphological: (A) Declension : (i) Deinflection of nominal forms-a): Though it is true that the deinflection of nominal forms whenever it occurs in the VL is, in most cases, due to metrical considerations, it is a clear indication of the influence of Apabhramsa on the language of the VL. Even in Ardhamagadhi we come across sporadic instances of ceinflected nominal forms. In Apabhramsa, according to Hemacandra (VIII.4.344, 345), the terminations of the Nominative, Accusative and Genitive singular and plural are often dropped. 1. See Jacobi, op. cit. p. 62*; Pischel, PGS 261 (p. 181). 2. See Jacobi, op. cit. p. 30*. 3. According to Pischel, FG 206 (p. 148) fg stands for fa (from - to rub), being changed to according to HS. VIII.1.186. Pischel says that fan would yield the form nihaMsaNa in Prakrit. See, however, a in st. 768.

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Xxxviii VAJJALAGGAM I give below only a few examples of deinfected nomina forms for each of the different nominal cases occurring in the Vajjalagga: (a) Nominative : majjhaM pai (= paI) koyaMDo (208); jaha caMcu (= caMcU kIrarasa (337); suyaNasamAgama (= degsamAgamo) vaggI (655); daMDo taha cciya TThiya (= Thio) (683);jaha sakkhara (= savakharo) tulaI khalI (769); kaDilamha paDibhAi ( = kaDilaM amha paDibhAi) (788); jaM na diTTa (= di) paJcavakhaM (90*7); unnaya (- unnayA) nIyA (128). (b) Accusative: jA jA DAlA ( = jaM jaM DAlaM) laMbaI (124) (Laber's reading); sevA ( = seva) suhaM kuNau (160); puhavI (Laber's reading .( = puha vi) niei (198); (Cf. st.. 485, puhavI = puhaviM, Laber's reading). dasiyA (= dasiya) vi samIhae caMdo (268); unbheu aMgulI (Laber's reading)(= aMguvi) (463); masi ( = masi) maliUNa na yANasi (508); eNhi virahAvatthA (= virahAvatthaM) puNo vahaMtI (545) (Laber's reading); annassa deI diTThI (Laber's reading) (didA) (577). appA ( = appaM) paraM na yANasi (712) (Laber's reading); pecchaha gaMbhIrimA (= gaMbhIrima) tassa (751); appA (= appa) deMteNa (758). jaha sakkhara tulai khalI (= khAla) (769). (c) Instrumental : gayavaI= gayavaIe) bhaNiyaM (373); kajala (= kajjaleNa) bhariuNa do vi hatthAI (490); AsaMti saMgamAsA (= saMgamAsAe) (726); jIse gimha pivAsA (= gimhapivAsAe) valaMti (763). (d) Locative:jaha bIyadiyaha (=bIyadiyahe) savilakkhalakkhie (325); aMcala ( = aMcale) gahio ya kuppase kosa (369); akAla ( = akAle) ghaNabhaddavaM kuNai (400); patthAve goTThiThiya (= goTTiTie) (794). In the case of the second and third passages it is also possible to regard the deinflected word as forming a compourd with the following word. (ii) Occasional use of declensional forms as in Apabhrari.sa (a) Nominative and Accusative singular forms of masculine and neuter a stems, ending in u (HS. VIII.4.331 : syamorasyot): sUlAdinnu (= sUlAdino) va (50); murau (= murao) va (52); bANu (= bANo) kA (53); ju (-jo) (234); phuDu (phuDa) (479,793}; aNudiNu (=aNudi) (772).

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

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xl VAJJALAGGAM (h) The Genitive plural form of the pronoun ends in AhaM (instead of esiM or ANaM) (HS. VIII. 4. 339 : Amo haM) : arg ( = md) fat quarat (31); ang (= ari) faa <Page #42
INTRODUCTION (v) The Apabhrai a form Eles (Future third person singular from the root ho) (HS. VIII.4.388) is found used frequently instead of hossai (54, 275,331, 637 etc.). II. Morphological : (C) Primary Derivatives : (a) Gerund (Absolutive) forms sometimes end in , and evi (instead of ttA, u, UNa) as in Apabhramsa (HS. VIII.4. 439,440): ___ pasArevi (205); ummevi (234); samapivi (343); lakkhevi (410); cuMbevi (475) sumari (487). According to Pischel (PG, $588,p. 398) we come across forms dike laMthevi, pecchavi, nisuNevi , vajjevi, jAlevi etc. in Jaina Maharastri. (b) Use of radical forms as past participles:VpaloTTa (319) : past participle paloha (= paloTTiya) (24, 28); Vthaka (= / sthA) (163) : past participle thakka (= thakkiya) (182, 183), athaka (=atyakkiya) (27). Vphulla (sphuT) (238) : p. p. viSphulla (= vipphulliya) (210), upphulla (upphulliya (617). vosaTTa (=vikas) : p. p. vosa? (= vosaTTiya) (249); / suSpa (= svap) (455): p. p. supa (suppiya) (455); /phiTTa (/ aMza) (112,487, 495 etc.): p. p. phiTTa ( = phiTTiya) (345); VphuTa (= sphuTa) (450, 496*13) : p. p. phuTa ( = phuTTiya) (349*4, 793); Vtu (= / truT) (327) : p. p. tuTTa (= tuTTiya) (358); cuka (= v bhraMza (500, 524): p. p. cuka (=cukkiya) (681). II. Morphological: (D) Secondary Derivatives : (i) Pleonastic use of the Taddhita suffix & as in Aprbhramsa (HS. VIII.4.429): __ tA kIsa muDamuhI (613, 615,622-624). (ii) Formation of an abstract noun with the Taddhita suffix I, not mentioned by Hemacandra. Cf. Sanskrit words like cAturI, -mAdhurI etc.: mANavihUrNa ruMdIi cheDayaM (789). (iii) Formation of Denominatives from past participles : mukkiya (219) from the Denominative root muka made from the past pati*ciple muka (%3D mukta). suta (717) from the Denominative root muka made from the past participle muka ( zuSka).

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xlit VAJJALAGGAM III, Lexical: (i) Desya or provincial (i.e. regional) words have been mentioned by the author in st. 28 as one of the characteristics of Prakrit poetry. In the VL we find a number of Desya or Desi words (including Dhatvadesas) 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 Dhanapala's Paiyalacchinamamala, Hemacandra's Desinamamala and in the Dhatvadesa section (HS. VIII.4.1-259) and other parts of his Prakrit Grammar. There are however some Desya words (including Dhatvadesas), which are used in the VL, but are not found recorded in any of the works mentioned ahove. For example: Nouns : celabha (277); Dora (327); Dhalahalaya (559, 31*7, 284*2); dekhara (251); DhuMga ( 318*1); talavagga (395) ; dhukkoDiyA ( 445 ) ; naharaNa ( 51 ), pattalA (635) ; paloTTa ( = pravRtta) (24, 28); balahaTTua (561) ; ruMdI (689); ruMpa ( 206, 207); luMcapahu~ca (15, 16*1) ; vammala (636) ; vaseraya (492) ; saDDhI (696); sAtha (263*2); suvisatya ( = vyabhicAri puruSa) (482); haka (or hakkA) (181). Dhatvadesas : ummaMtha ( 304, 312*4); ghurahura (285) ; cAla (to speak) (81); chamacchama (431, 373*1, 496*10); chaMDa (718) ; joa (3C0*2); jhaNajhaNa (327); jhaMpa (611); Dhala (509); durudula (625) ; tuMga (295); tharatharathara, tharahara ( 109, 136, 235, 445*3); dhagadhaga (3896); paloTTa ( = / pravRt) (319) ; mahamma ( 520 ); raNajhaNa (633); ruNaruNa (240); viNa (792) ; halla (190) ; halAva ( 389*4). (ii) Words peculiar to Apabhramsa ji (= eva) (70, 87) HS. VIII. 4. 420; kasarakka ( = kuDmala) (221); HS. VIII.4.423 records this word as, i.e., having the sense of the sound produced while chewing or eating something (). emai ( = emeva = evameva ) ( 296 ), HS. VIII.4.420. a) (628), HS. VIII.4.422. vahila ( IV Syntactical: (i) Use of the Accusative for the Locative (HS. VIII.5.137); hRtthaM (Laber's reading ) ( = hatthe ) gahiUNa (124) ; laggae kaMThaM ( = kaMThe ) (561) ; piyavasahiM ( = piyavasahimmi ) putti dovayaM dehi (623). (ii) Use of the Locative for the Instrumental (due to the influence of Apabhramsa, according to Jacobi, Ehavisattakaha, Introd. p. 60*) (HS, VIII.3.135) : tisu tesu ( = tihi tehi ) alaMkiyA puhabI (87).

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INTRODUCTION (iii) Use of Absolutive forms in the sense of Infinitive forms (see Jacobi, Bhavisattakaha, Introd. pp. 42*, 60* and 61*). xliii paDhiUNa ( = paDhiDaM ( 31 ), jaMpiTaNa ( = piuM) (272), maliUNa ( = maliDaM) (508), dAUNa (= dAuM) (677), hariUNa ( = hariuM) (677). The use of Infinitive forms in the serse of Absolutive forms. is met with with in Ardhamagadhi and has been recognised by Hemacandra (HS. VIll.2.146). See VL 225, 261, 415, 503 etc.. Hemacandra does not however anywhere er join the use of Absolutive forms in the sense of Infinitive forms in the case of be Maharastri Prakrit. The origin of this peculiar usage is to found in Apabhramsa in which, as Pischel says (FG SS 588, p. 398), the Absolutive is used in the sense of the Infinitive. According to Hemacandra (HS. VIII.4.441), the Infinitive forms in Apabhramsa are made by adding the terminations ofiq, eftqy, efa, efay, evaM, aNa, aha and ahiM. Now the first four of these are really Absolutive terminations (HS. VIII. 4.439,44C). From this it follows that in Apabhramsa Absolutive forms ending in fcq,. epiNu, evi, eviNu can be used in the sense of infinitive forms. The use of Absolutive forms in the sense of Infinitive forms met with in the VL is thus clearly due to the influence of Apabhramsa. Dr. A. M. Ghatage (Karanayatigam, Introd. p. 62) regards this usage as due to confusion between Infinitive and Gerundial forms and as a feature of the older stage of Jaira Makarasti (iv) Use of Active voice forms of verbs in a Passive sense : janakahiu~ na sahiuM na ceva pacchAI tarai ( = tIraha) (121): gayakuMbhaviyAriyamattiehi jaM jaMgalaM kiNi ( = kiNi jjai) (205); vallaha vioyaduvakhaM maraNeNa viNA va vIsaraI (= vIsa: rajjai) (241) ; amhArisANa diTThe piyagmi appA vi vIsaraI (= vIsariujara) (406). addharasa ya addhayaraM harai ( = harijjai) jarAbAlabhAveNa (Laber's reading) (666). In the case of the first, second and fourth passages Ratnadeva paraphrases the verbal forms taraha, kiNai and vIsaraha by tIryate, krIyate and fa respectively. But in the case of the third passage he paraphrases na vIsaras by na vismarati ( ko vi jaNo to be understood as the subject ).

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

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INTRODUCTION xlu and death ) being outside the scope of the anthology. If we examine carefully the contents of the VL, we see that the authorhas paid attention to these three objects of human life in selecting the stanzas and arranging them in the form of Vajjas. The. commentator Ratnadeva, however, says in the course of hisremarks on the first stanza, that the author bas compiled the present collection of Prakrit gathas for the benefit of ordinary people, who are ignorant of Sanskrit (tiesa facgfu ) and yet have a fascination for erotic matters (petrui Fahata). Thus, according to Ratnadeva, the subject matter of the VL, is primarily or mainly concerned with 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 themain emphasis is on Kama, and we find there a large number of stanzas with an expressed or implied erotic purport. Eut the situation is different in the case of the VL, which maintains a balance between Artha and Kama, while Dharma occupies a sute ordinate position, as will be clear from the analysis attempted below. The three opening sections (soyAra, gAhA and kanva) in the VL ( with a total of 26 stanzas ) are of an introductory nature and carnot be classified as dealing either with Dharma, Artha or Kama. Further there are four sections (67 frE, 6. 774, 70 TART, and 71 faffe), with a total of 10 stanzas), which are of a purely descriptive nature and cannot be included under Dharma, Artha or 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 stanzasas the real corpus of the VL. The foot-note will show how the 88 sections and 752 stanzas are distributed over the three goals

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xlvi VAJJALAGGAM '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 Kama 'or erotic matters. The percentage of stanzas is 8:38 for Dharma, 1. Sections dealing with Dharma: 4 sAjaNa, 6 mitsa, 7 neha, - 48 sughariNI, 49 saI, 72 jarA, 78 guNasalAhA. Seven sections, sixty-three * stanzas. Sections dealing with Artha : 5 dujaNa, 8 nII, 9 dhIra, 10 sAhasa, 11 diva , 12 vihi, 13 doNa, 14 dAridda, 15 pahu, 16 sevaya, 17 suhaDa, 18 dhavala, 19 viMjha, 20 gaya, 21 sIha, 22 vAha, 23 hariga, 24 karaha, 25 mAlaI, 26 iMdidira, 27 surataruvisesa, 28 haMsa, 29 caMda, 30 chailla, 31 paMcama, 60 kiviNa, 73 mahilA,74 phuvakayakamma, -75 ThANa, 76 guNa, 77 guNaNiMdA, 79 purisaNiMdA, 80 kamala, 81 kamalaNiMdA, 82 haMsa- mANasa, 83 cakavAya, 84 cadaNa, 85 vaDa, 86 tAla, 87 palAsa, 88 vaDavANala,89 rayaNAyara 90 samuddaNiMdA, 91 suvaNga, 92 AIcca, 93 dIvaya, 95 dosiya. Forty-seven . sections, 347 stanzas. Sections dealing with Kama: 32 nayaNa, 33, thaNa, 34 lAvaNNa, :35 suraya, 36 pemma. 37 mANa, 38 panasiya, 39 viraha, 40 aNaMga, 41 purisullAva 42 piyANurAya, 43 dUI, 44 oluggAviyA, 45 pathiya, 46 dhanna, 47 hiyayasaMvaraNa, 50 asaI, 51 joisiya, 52, lehaya, 53 vijja, 54 dhammiya, 55 jaMtiya, 56 musala, .57 bAlAsaMvaraNa; 58 kuTTiNIsikkhAvaNa, 59 vaisA, 61 uDDa; 62 kaNha, 63 rudda, 64 hiyAlI, 65 sasaya, 66 vasaMta, 68 pAusa, 94 piyollAva. Thirty-four sections : 342 : stanzas. Even in the case of some sections primarily concerned with Artha, such as vijha, gaya, vAha, karaha, mAlaI, iMdidira, surataruvisesa, haMsa and paMcama, 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 Kama, such as pemma, mANa, pavasiya, viraha, aNaMga, purisullAva, piyANurAya, dUI oluggAviyA, paMthiya, dhana, 'hiyayasaMvaraNa, asaI, bAlAsaMvaraNa, kuTTiNIsikkhAvaNa, vesA, kaNha, rudda, hiyAlI, vasaMta and pAusa, there are a good many stanzas that are non-erotic. Both these kinds of stanzas would cancel each other, and the nett proportion of stanzas connected with Artha and of those connected with Kama would remain roughly the same, viz. 46 and 45 respectively.

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xlvli 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. INTRODUCTION 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 (0-6) and section 61, most of the stanzas in which are full of obscene thoughts. These eight sections may be called the pornographic core of the entire collection. In the whole of the VL ('ncluding the eight sections mentioned just now), we get a total of about 75 stanzas which may be said to be directly or suggestively descriptive of the sexual act or its accessories, antecedents, concomitants or consequents, and which may therefore be regarded as obscenc or indecent (). But there is one thing to be noted about these stanzas that the sense connected with sexual matters is in most cases suggested and not directly expressed.' Even in the case of Sanskrit anthologies like the subhASitAvali of vallabhadeva, the subhASitaratnakoza of vidyAkara and the more modern subhASitaratnabhANDAgAra, we come across sections dealing with erotic mers such as yutratizarIrAvayava, virahiNIavasthA, virahiNIpralApa, dUtIvacana, anunaya, jalakeli, pAnakeli, suratakrIDA, viparItarata asatI etc. The Vajjalagga seems to have followed the same pattern. 1. In spite of the large number of erotic stanaas in the Gathasaptasati, Bana characterises that work as in st. 13 of his introduction to the Harsacarita. means "not vulgar" Bana means to say that the stanzas in the Gathas aptasati are not boorish or gross, but are highly refined, the erotic sense being always very delicately conveyed by suggestion. This is true of the VL also. Dandin says in his Kavyadarsa (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. (kAmaM sarvo'pyalaGkAro rasamarthe niSiJcati / tathApyagrAmyataivainaM bhAraM vahati bhUyasA // kanye kAmayamAnaM mAM na tvaM kAmayase katham / iti grAmyo'yamarthatmA vairasyAya kalpate // kAmaM kandarpacANDAlo mayi vAmAkSi nirdayaH / tvayi nirmatsaro diSTayetyagrAmyarthe -rasAvahaH 11)

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

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INTRODUCTION xlix though other sentiments like the mirthful, the pathetic, the heroic, the marvellous etc., are not absent in it. Prakrit stanzas have varied emotional appeal (29790Mfait, st. 10). Because it is composed in the language commonly spoken by the masses' and because of its erotic nature and secular character, Prakrit poetry yields a fund of delight to its readers and listeners. That is why Prakrit poetry is styeld as amsta (nectar)2 in st. 2. Because of tic nature of Prakrir poetry its knowledge is said to be a sine que non for one who professes to talk about erotic matters (st. 2) and for the full appreciation of the coquettish blandishments of beautiful young women (st. 9). Some of the stanzas in this introductory portion (1-31 ) give us an idea about the author's conception of (Prakrit) poetry. Metrical form, charming expression, beauty of ideas, ornate emotional appeal and freedom from faults are stated here as the characteristics of Prakrit poetry (as they are of poetry in general). This conception of poetry conforms to the general view of writers on poetics. Composition of poetry is not an easy thing. The labours of a poet are detailed in st. 22-24. A poet must take extreme care in the use of grammatically correct and appro. priate words and in the exclusion of in-correct and inappropriate ones. He must pay due atcention to the requirements of the various literary styles (marga 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. Prakrit gathas have often a subtle, hidden meaning (feze st. 11 and 97434 st. 16 ), which can be comprehended only by persons endowed with superior intelligence and genuine literary taste and appreciation ( f st. 11 and 3 st. 14). This trait of Prakrit 1. Cf. the Commentator's remark on st. 29: Starefa praakRtmtiricyte| AbAlagopAlaprasiddhatvAt sugamatvAcca tsy| 2. Cf. what Jnanesvara says about the Marathi language in his exposition of the sixth Adhyaya of the Bhagavadgita : #1411 giga ato garai 1 garafe us for its i esiti chalal hoeft II (VI.14) 3. Cf. Bhoja, Sarasvatikanthabharana, 1.2: taaid Ioan $184. malakakArairalaGkatam / rasA nvitaM kaviH kurvan kIrti prItica vindati // 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 Gathasaptasati and also in the case of those cited in works on poetics as illustrations of Dkrani. The subtle, hidden meaning is conveyed by suggestion based on the use of ambivalent words ( #19170177ea) or ambivalert acticns and situations ( 8191 OET). This peculiarity of Prakrit poetry is called autora (st. 21) or fog (st. 27), and it consists in keeping the real intention (189797784) hidden behind a simple and unsophisticated exterior (Cf. st. 491-496). The real test of the poetic quality of the utterarces of poets is their ability to charm or fascinate the mirds of cultured audi. ences ( Tigt st. 14), to thrill their bodies with joy ar.d to cause them to nod their heads in approval and admiration ( st. 26). Poetry must be effectively and charmingly recited. Corrsosition of poetry: is undoubtedly difficult, but even its flawless ard effective recitation ( GEEU = pagal ) before cultured audierces is. equally difficult. Only such a public recitation of poetry ( 29FT. 487 ) can confer upon a composer the status and distincticn of a Prakrit poet (st. 5, 795 ). Prakrit gathas are meant to be recited publicly in the assemblies of cultured men of literary taste (st. 14 ) according to their desire i.e. as directed by them (?f=3&TIET for soft, st. 794 ). Such cultured men alone are able to fathom and appreciate the subtle hidden beauty of poetry and not only to put their finger unerringly on the faults if any, but also to show how the faults can be got over by removing the faulty words and using flawless ones in their place (st. 26). * Effective and pleasing recitation of Prakrit poetiy demands a high level of education and refinement on the part of the reciter. Reciters of Prakrit poetry must be leaired men acquainted with the sciences of prosody and grammar and with the technicue of recitation, of which last we get some idea from st. 27, which mentions the faults to be avoided in the recitation of poetry. These are : (i) failure to pause at the proper place (caesuia), (ii) failure to convey the proper emotional atmosphere and appeal, (iii) disregard for propriety regarding the place and time of recitation, (iv) unwarranted nasalisation of scurds, (v) hasty recitation, (vi) facial distortions and (vii) viclation of the lan's of melody.

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INTRODUCTION Stanzas 28 and 29 give some further details about Prakrit poetry, viz. (1) Prakrit poetry is marked by the use of desya (regional) words (of non-Sanskritic orgin); (2) it is sweet-sounding (perhaps because of the elision of single intervocalic consonants and the assimilation and simplification of conjunct consonants); (3) it is characterised by clarity or transpareney of sense; (4) it is graceful in its expression and ideation; (5) it is loved by young women. It The high praise of the Prakrit language and Prakrit poetry that we come across in some of these introductory stanzas is easily understandable since it comes from one who had a specially soft corner in his heart for them. But when partisans of Prakrit in their enthusiasm for that language, criticise and even denounce Sanskrit for its alleged harshness (compare st. 11, 31*3, 31*4 and Rajasekhara, Karpura-Manjari, 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 (Kunsteleien) of a later style and in this respect they differ as much from the stanzas constituting the main body of the VL as they do from the stanzas in Hala's anthology. By "artificialities or mannerisms of a later style", Laber undoubtedly means punning expressions which are found used in eight of the introductory stanzas (Nos. 8, 10, 12, 18, 20, 22, 23 and 24). It is true that the use of punning expressions is an artificiality or mannerism. But is is not absent from the main body of VL or from Hala's anthology. The number of stanzas in which punning expressions are used in the VL is about 200. In fact the use of punning expressions may be said to be an important trait of the language of both the VL and the anthology of Hala. The punning expressions have sometimes two denotational senses holding good of the two things that are being simultaneously described, such as the upamana and the upameya in similes and allied figures of speech. On other occasions, however, the punning expressions are intended to express by the power of direct denotation only one sense connected with the obvious, contextual situation and to

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lii VAJJALAGGAM convey by suggestion a different sense connected with an implied. non-contextual situation. In the VL we find frequent use of both the kinds of pun, while in Hala's anthology the use of the denotative pun is less frequent than that of the suggestive pun. The VL shows many examples of unexpected and startling similes based on the use of the denotative pun. Such similes are always felt to be very artificial and unrealistic as there is no real similarity at their root at all and they present the appearance of a tourde force. For example: the poet is compared to a burglar (st. 22, 23); poetry is compared to the girdle of a woman (st. 20); the villain is compared to a nail-cutter ( st. 51), to a tabor ( st. 52), to an arrow (st. 53 ), to a snake ( st. 57, 58 ), to a lion (st. 60 ), to a dog (st. 61 ); a niggardly master is compared to the painted likeness of an elephant (st. 154), a harlot is compared to a lamp in a poor man's house and to a poet ( st. 560), to a cake of gram-flour ( st. 561 ), to a pair of tongs (st. 562 ), to a sword (st. 564), to a jewel-box( st, 565 ), to a rain-bow ( st. 567 ), to a garment ( st. 573), to a candana plant (st. 575) and to an ascetic (st. 578). Compare also stanzas 301-303 in the GENI. The VL abounds in figures of speech, the most commonly used being upamA, rUpaka, dRSTAnta, arthAntaranyAsa, utprekSA, samAsokti, aprastutaprazaMsA, ( mostly of the anyokti type ), tulyayogitA, dIpaka, kArakadIpaka, apahnuti, kAvyaliGga, nidarzanA, vyatireka, virodha and vikalpa. Of those which occur oceasionally are arthApatti (214 638 ), atizayokti (196, 248, 315), vinokti (263, 80*3, 300*3), viSama ( 80, 300*5), prahelikA ( 371, 372), uttara (213), AkSepa (438), paryAyokta (442), samuccaya (268, 464), tadguNa (596), hetu ( 782), anyonya (75), nizcaya (643), kAraNamAlA (116), vinimaya (696). Slesa (pun) occurs only rarely as an independent figure (637, 769, 770, 771, 72*4) but very frequently in support of other figures like upamA, rUpaka, dIpaka, samAsokti, aprastutaprazaMsA and others. So far as the Rasas are concerned, we get many examples of saMbhogazRMgAra and of vipralambhazRMgAra [ see in particular the gayavajjA ( st. 190199) and the f(st. 236-252)]. The Karunarasa is in evidence chiefly in the f(st. 215.219) and the Virarasa chiefly in the (st. 162-178). The Bibhatsarasa is found in st. 50, 98, 177, 178. Humour based on irony is met with in stanzas like 139, 140, 141, 157. 477, 478, 480, 482, and also in

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INTRODUCTION most of the stanzas of the al (st. 472-496) and 11 (st. 560-578). Subtle insinuations of erotic relatiors and attitudes (both physical and mental ) are found in vAhavajjA, karahayajjA, mAlaIvajjA, (st. 235) fat (st. 252) and (st. 491-496). lii are Although Jayavallabha, the compiler of the VL, was a Jaina by faith, as shown by the homage paid to the Suyadevi and the Omniscient Jina in st. 1 and as stated by the commentator Ratnadeva in his remarks on that stanza, there are in the VL only a few allusions to Jainism, while the allusions to the Brahmanical (Hindu) religion and Mythology are numerous. Laber (op. cit. p. 8) regards this as an evidence to show that Jayavallabha did not derive the stanzas in the collection from Jainistic literature. We can however regard this as an indication of a liberal mind free from narrow, sectarian outlook. The following are the allusions to Jainism in the VL: (1), the Omniscient Jina and Suyadevi, the goddess presiding over sacred learning ( st. 1): (2) vitarasappa (vyantarasarpa) (st. 58 ); (3) zrIparvata and the siddhas (st. 487), (4) gmaka (gfaaka) (st. 152) and (5) Kaspanakas (st. 153). On the other hand the allusions to Hindu religion and mythology quite abundant. Only some of them are mentioned below: (1) the Hindu Trinity - Hari, Hara and Brahman ( st. 111 and 128 ); (2) worship of God Siva (st. 290) and of his phallic image (st. 523, 531, 532*1 ); (3) Vamanavatara and Balibandha ( st. 172 ); (4) Visnu reposing on the milk-ocean with Laksmi (st. 118); (5) the Sagara-mathana and its aftermath (st. 19, 32, 107, 131, 132, 258, 381, 747, 751; 755-760 ); (6) Brahman seated on the lotus growing out of the navel of Visnu (st. 611), and Garuda, son of Vinata and enemy of snakes, as the loyal attendant of Visnu (st. 598); (7) Siva riding a bull (st. 70, 290, 371 ) and his son Kartikeya riding a peacock (st. 371); (8) Gauri (Parvati) spoken of as 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 skulis as ornaments for his body (st. 578*1, 652*1); (10) one whole section (F, st. 590-605) is devoted to the description of the early life of Krsna 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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Jiy VAJJALAOGAM in particular. Krsna is here identified with Kesava and Hari and is spoken of as purANapuruSa and tribhuvananamita, and Laksmi is referred to as his consort. All this points to the belief in the divine nature of Krsna and in his being an incarnation of Visnu; (11) another whole section ( PTFT st. 606-610) deals with the private life of Siva and Parvati. Although the VL is, according to Jayavallabha himself, only a collection of Subhasitas 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 (suyaNANa suhAsiya voccha ). Thus according to Jayavallabha the stanzas in the present collec. tion are Subhasitas. If we examine the nature of the stanzas, we find that a good many of them are gafas in the sense of apothegms or epigrams i.e. terse, pithy, instructive sayings on morality and worldly wisdom (e.g. stanzas in the FAFFH1, EST, #895571, casal, 1189571, 1751, gitaal etc. ). But there are besides these many other stanzas which are without any obvious didactic motive and are purely descriptive ( e.g. the stanzas in 17879521, $599551, 51, 799581, 1971, gfal, 4184351, 1951, diafraint, the sections on the seasons of the year etc.). These too are to be regarded as Subhasitas in the sense that they are clever wordpictures tersely presenting various things, ideas and situations, in an apt, appealing and convincing 'manner. Brevity and clever. ness are the most important features of all guferas, whether they are didactic or descriptive, or whether they are in prose or verse. They do away with all non-essential details and confining themselves only to the most salient, striking and essential points, convey to the readers (or listeners ) a very clear and vivid idea of the matter dealt with.

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INTRODUCTION (xii) Description of the Manuscripts consulted for the present edition. B-No. 825 of the L. D. Institute of Indology, Ahmedabad. 56 folios ( 111 pages of written matter ). Hand-made paper. * Size 102 " x 422. Complete. 15 lengthwise lines on every page and about 60 letters in every line. Legible Nagari characters. Text of the Vajjalagga with the Sanskrit commentary (called chaya) 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 : oM namaH zrIsarasvatyai / prAkRtasubhASitAvalyA vidyAlayasya cchAyA likhyate tatra zAstrAdau zvetAmbaraziromaNirnayavallabho nAma kavi : ... ... saMskRta pAraMgato'pi prAkRtagAthA* saMgrahamimaM cakAra / tatrApi AdyAyAM gAyAyAM vighnaprAtsAraNAya nijasamucita devatAM gAthApUrvArdhana uttarArdhena cAmiSeyaM brUte / lv End : iti padyAlayacchAyA samAptA / saMvat ( 1653) varSe ( letters erased with turmeric) masitapakSe aSTamyAM bhRguvAsare adam aNahila purapattane kI ( letters erased * vidyAlayasUtravRttililekha | dhamArtha kAmantritayAzRMgArAdirasocitaH / grantho'yaM saMkhyayA khyAtaH sahastra ) tritayaM nanu // : C-- No. 824 of the L. D. Institute of Indology, Ahmedabad. .34 folios (67 pages of written matter ). Hand-made paper. Size 12z" x 5O", complete. 24 to 20 lengthwise lines on every page and 75 to 78 letters in every line. Legible Nagari charac.ters. Text of the Vajjalagga with the Sanskrit commentary ( called vivRti or vRtti ) by Dhanasara. For the peculiar nature of this MS see pp. xiv-xv above. Beginning: jayati jagati devaH kyaptadevendrasevaH sujanakamalahaMsaH sUryavaMzAvataMsaH / jaDima jaladhimajjajjantupotAyamAnaH pradizatu kuzalaM vaH pArzvadevaH prasannaH // 1 // hRdayakamalakoze prAtarutthAya mantram uSasi japati bhakyA yaH pumAneva yasyAH / - sa bhavati bahuvAdivRndadapapanetA vivudhamanujavandyA bhAratI naH punAtu ||2|| vidvanmanaH kamalakAnanabhAnutalyA: svacchAvabuddhabhuvanodaradarzibhAvAH / prajJA prakarSavijitAnyamatapravAdAH santu prasannamanaso guravo guNajJAH // 3 // zrI azvasena vasudhAdhipavaMzaratnaM zrIzAradAM suranamaskRtapAdapadmAm / navA gurUMzca dhanasAraka vaH prasannAM vidyAlayasya vivRtiM vidadhe'rdhasArAm ||4|

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lvi vAjJALAGGAM 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 : okeshgcchggnaanggnnmaanutulyshriisiddhsuuripdpNkjbhNgdhuryH| vRttiM cakAra dhanasArasudhIndracandro vidyAlayasya viSamArthapadapradIpAm // 1 // dastreSubANazazadhara (= 1552) varSe caitrasya zuddhapaJcamyAm / vidyAlayasya TIkA vidadhe dhanasArapAThakapravaraiH / / 2 / / sUryAcandramasAvetau vizve yAvara vkaaltH| tAvad vRttiraso jIyAt paThyamAnAna kovidaiH / / 3 / / Peculiarities of MSC : (1) The commentary is ascribed in the MS to Dhanasarakavi, pupil of Srisiddhasuri ( chief of the Okesagaccha ), a contemporary ( perhaps a protege') of king Asvasena, and belonging to the 15th century A. D. (2) Although the total number of sections in MSC is the same as in the vulgate ( namely 95), MS.C does not have the caMdavajjA ( No. 29), but has an additional section called bAlAsaloyavajjA which is not found in the vulgate. 1. The arsa2 section is a group of six stanzas containing a flattering eulogy of a young damsel's physical charms. These six stanzas were omitte i inadvertently when the Appendix (p. 216 ff) containing the additional stanzas in Ms C. was printed. The 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 : tuha tuMgapaoharavisamakoTTamajjhaTio kurNgcchi| kAhI puNa vva nUNaM hareNa saha vigahamaNaMgo // 1 // he kuraGgAkSi tava tuGgapayodharaviSamakoTTamadhyasthitaH san anaGgaH kaMdoM hareNa zatruNA saha nizcita punarapi vigrahaM kArSIt ( ? krissyti)| katu 3.kyate (? zaknoti) iti bhaavH| anyo'pi yo rAjA bhavati sa vairiparAbhavAd durgamadhiruhya zatruNA saha vigra vidadhAtItyarthaH / avahatthiyabhayapasaro nUNaM pasayacchi vammaho ihi / harajujjhasaho vaTTa3 tuha tuMgapaoharAruDho // 2 // he prasRtAkSi, idAnIM tava tuGgapayodharArUDho manmatho harasuddhasaho vartate / kIdRk /

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INTRODUCTION lvtis (3) Out of the 95 sections, only 10 ( viz. sections 1-5 and 32, 33, 39, 94 and 95 ) are identical in their sequence in the vulgate and MSC. (4) In respect of the sections which are common to the gAhAdAra stanzas and the vulgate, MSC closely follows the sequence of the gAhAdAra stanzas, there being only 17 cases where the sequence as given in the 1812I stanzas is upset by the interposition of sections not enlisted in the TIETEIT stanzas. (5) Out of the first 64 sections in MS C, the order of 46 sections corresponds exactly to that in the ITETIT stanzas. (6) The section bAlasiloya standing between the sections lAyaNNa. and piyANurAya seems to correspond to the section called bAlakittI of the IGT 75 stanzas, which too stands there between the sections. lAyoga and daiyANurAya. (7) The total number of additional stanzas appearing in MSC is 201, out of which 195 have been printed in the AppennUnam apahastitabhayaprasaro avagaNitabhayapracAraH / / pAyaDiyabAhumUlaM onnaamiythorthnnhruchaaN| diyaheNa mA samappiya (? samappau ?) tuha eyaM cihurasaMjamaNaM // 3 // he zazivadane, tavedaM cikurasaMyamanaM kezabandhanaM divasena mA samApyatu samAptimAyAta / kIdRzaM cikursNymnm| prakaTIkatabAhumUlam / punaH kIdRzam / unnamitasthUlastanabharotsaGgam / / suhiu tti jiyaI viddho marada aviddho tuhacchivANeNa / iya sikkhaviyA keNa vi auvvameyaM dhaNuzveyaM // 4 // he mRgAkSi, idam apUrva dhanudaM tvaM kena shikssitaa| kim idam / yat tavAkSibANena viddhI jiivti| kthm| . sukhito'hamiti / api punaraviddho mriyte| nilAvaNyo'smIti (?) cintanAt / ko'pyanyo bANena viddho mriyate, aviddho jIvati / tadatra na / / nivaDai jahiM jahiM ciya tujjha maNo harataralataraliyA ditttthii| suMdari tahi tahiM ciya aMgetu viyaMbhae mayo // 5 // nipatati yatra yatra ca tava manoharataralataralitA dRSTiH, he sundari tatra tatrApi ca aGgeSu madano vijambhate, manye tava viSadharA dRSTiH / / 5 / / sasivayaNe mA vaccasu estha talAyammi mysilNbcchi| maulaMtAI na yANasi sasaMkasaMkAI kamalAI // 6 // zazivadane mA vrajasva atra taTAke'pi he mRgazAvakAkSi, mukulitAni na pazyasi zazAGkazaGkitAni kamalAni //

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

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INTRODUCTION lix fitted in with the section or sections in which he inserted them. He does not appear to have been very sound of memory, since he inserted as additional stanzas gathas which had already occur. Ted elsewhere in the collection in their appropriate places. ____F: No. 565 of the L. D. Institute of Indology, Ahmedabad. 36 folios ( 72 pages of written matter ). Hand-made paper. Size 101" x 43". 12-13 lengthwise lines on every page and about 40 letters in each line. Tolerably legible Nagari characters. Prakrit Text only, The MS. opens as follows: oM namaH sarvajJAya / vivihakaiviraiyAo gAhAo bahukulAI vittnnN| eyaM vajAlagaM vihiyaM jayavallahabuheNa // ikkike patthAve jattha paTijati pvrgaahaao| taM pi hu vajjAlaggaM jayaMti ya paDhamamaNiyanvaM // evaM vajjAlaggaM samva jo paDhai avasare ptte| pAiyakavvassa kaI so hohI kittimaMto y|| This is followed by the gAhAvajjA, the first section called soyAra4551 being absent. The Ms. ends as follows: vivihakaiviraiyANaM gAhANaM bahukulAi gahiUNaM / raiyaM vajAulayaM buheNa jayavalahaM nAma // biMdANanaMdieNa (?) ya muNiNA jayavallaheNa NAmeNaM / rahayaM vajjAlaggaM vihiya jayavahaM NAma // iti jayavallahakRtaM gAthAkosaM saMpUrNam / zrIrastu / zubhaM bhavatu lekhakavAcakayoH / This is followed by the TIETEIT stanzas printed on p. 5 of the present edition. The following 15 sections are absent in the MS: kiviNa (60), uDDa (61), rudda (63), sasaya (65), vasaMta (66), gimha (67), pAusa (68), saraya (69), hemaMta (70, sisira (71), jarA (72), mahilA (73), puvakayakamma (74), ThANa (75), dosiya (95). The following additional sections are found in the MS. : sUara (= sUkara), saraha (= zarabha), immediately after the section on kaNha (No. 62 in the vulgate ); pApAliyA (= prapApAlikA) immediately after the section on asaI (No. 50 in the vulgate). The sequence of the sections generally agrees with that in the vulgate, with the following exceptions : (1) guNa, guNaNiMdA, guNasalAhA and purisANaMdA (Nos. 76-79 in the vulgate) appear between nIi (No. 8) and dhIra (No.9). (2) kamala and kamalaNiMdA (Nos. 80 and 81) stand between surataru. kseisa and haMsa (Nos. 27 and 28).

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

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INTRODUCTION Ixi End: a 9919743TAI AATAT fazlogain: 1 pacaa $90 ( = 1613 A.D. (? Jahtaa?)8838 (1874 A.D.). 391ECITA R (Refea) CHI 1-MS belonging to the Bhandarkar Oriental Research Institute, Poona; No. 1358 of 1884-87. 61 folios ( = 122 pages). Hand-made paper. Size 13" x 8". Twenty-six breadthwise lines on every page and 28-30 letters in every line. The text and commentary ( of Ratnadeva ) are written continuously in fairly legible hand. Beginning : oM namaH paramAtmane / zrIsarasvatyai namaH / prAkRtasubhASitAvalyA vidyAlayasya chAyA likhyte| tatra zAstrasyAdau zvetAmbaraziromaNirjayavallabhoM nAma kaviH etc. End : gacche pRthau zrImati mAnabhadrasUriH etc., same as the four stanzas quoted on p. xiv supra. J-No. 3353 (551) of the L. D. Institute of Indology, Ahmedabad. 3+ folios ( 68 pages). Hand-made paper. Size 9"-3". Incomplete, with six ( 2, 10, 11.31, 32, 33 ) out of 34 folios missing. 16 lengthwise lines on every page and 52-56 letters in every line. Legible Nagari characters. Text and commentary are written continuously. The name of the commentator is not mentioned. __Beginning ; zrIgururjayati / prAkRtasubhASitAvalyA vidyAlayasya chAyAdhikAraH likhyate / 1977 DIETETIRI TERTAUF42941 AiH sa: etc. The MS breaks off at the end of folios 34 in the midst of the stanza : fan afet riferi a faq quas Safir ( st. 674, 95774al ). As six out of the 33 folios in MS.J are 'missing and as the MS breaks off after folio 34, as many as 30 complete sections (Vajjas) 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 sugamam , sugamA or sugamabheva. Many times the textual explanation in the commentary on a stanza is omitted and only the general remarks explaining the main idea in the stanza or some grammatical peculiarity in the stanza are given and vice

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

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(xiii) INDEX OF VAJJAS Name of Vajja Page Name of y Prologue | 28. haMsa (haMsa) 1. soyAra (zrota) 29. caMda (candra) 2. gAhA (gAthA) | 30. chailla (vidagdha) 3. kanca (kAvya) 131. paMcama (paJcama) 4. sajjaNa (sajana) | 32. nayaNa (nayana) 5. dujaNa (durjana) 33. thaNa (stana) 6. mitta (mitra) 34. lAvaNNa (lAvaNya) 7. neha (sneha) 35. suraya (surata) 8. nIi (nIti) 36. pemma (prema) 9. dhIra (dhIra) | 37. mANa (mAna) 10. sAhasa (sAhasa) | 38. pavasiya (proSita) . 97 11. diva (deva) | 39. viraha (viraha) 100 12. vihi (vidhi) 40. aNaMga (anaGga) 105 13. dINa (dIna) 41. purisullAva (puruSollApa) 107 14. dAridda (dAriya) | 42. piyANurAya (priyAnurAga) 109 15. pahu (prabhu) | 43. dUI (dUtI) 111 16. sevaya (sevaka) 144. oluggAviyA (avarugNA) 114 17. suhaDa (subhaTa) | 45 paMthiya (pathika) 119 18. dhavala (dhavala) 49. 46. dha (dhanya) 120 19. viMjha (vindhya) 51 47. hiyayasaMvaraNa (hRdayasaMvaraNa) 121 20. gaya (gaja) 48. sughariNI (sugRhiNI) 123 21. sIha (siMha) 49. saI (satI) 125 22. vAha (byAdha) 5550. asaI (asatI) 23. hariNa (hariNa) 58 51. joisiya (jyotiSika) 135 24. karaha (karabha) 59 52. lehaya (lekhaka) 138 23. mAlaI (mAlatI) 61 53. vijja (vaidya) 139 26. iMdidira (indindira) 6454. dhammiya (dhArmika) 142 27. surataruvisesa (surataruvizeSa) 681 55. jaMtiya (yAntrika) 145 lxiii 128

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Page Axiv VAJJALAGGAM Name of Vajja Page Name of Vajja 56. musala (musala) 146177. guNaNiMdA (guNanindA) 18) 57. bAlAsaMvaraNa (bAlAsaMvaraNa) 147 | 78. guNasalAha (guNazlAghA) 190 58. kuTTiNIsikkhA (kuTTinIzikSA)150/79. purisaNiMdA (puruSanindA) 191 59. vesA (vezyA) 15280. kamala (kamala) 192 60 kiviNa (kRpaNa) 15781. kamalajiMdA (kamalanindA) 193 61. uDDa (kUpakhanaka) 159 | 82. samANasa (haMsamAnasa) 195 62. kaNha (kRSNa) 160 83. cakkavAya (cakravAka) 196 63. rudda (rudra) 165 | 84. caMdaNa (candana) 197 64. hiyAlI (hRdayavatI) 167 | 85. vaDa (baTa) 198 65. sasaya (zazaka) 171 86. tAla (tAla) 199 66. vasaMta (basanta) 172 87. palAsa (palAza) 200 67. gimha (grISma) 176 88. vaDavANala (vaDavAnala) 201 68. pAusa (prAvRT ) 1771 89. rayaNAyara (ratnAkara) 202 69. saraya (zarad ) 179 90. samuddaNiMdA (samudranindA) 206 70 hemaMta (hemanta) 180 91. savaNNa (suvarNa) 207 71. sisira (zizira) 18092. bhAica (bhAditya) 209 72. jarA (jarA) 181 93. dIvaya (dIpaka) 210 73. mahilA (mahilA) 183 94. piyollAva (priyollApa) 211 74. puvakayakamma (pUrvakRtarkama) 18395. dosiya (dauSika) 75. ThANa (sthAna) 185 96. pajjaMtagAhAjuyala 76. guNa (guNa) 1871 (paryantagAthAyugala) 215 213

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jaya valla haM ( jaya vallabhaM ) nAma va jjA la ggaM saMskRtacchAyayA, ratnadevaviracitavRcyA, AGglabhASAnuvAdena, TippaNyAdibhizva saMvalitam /

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va jjA la gaM savvannuvayaNapaMkayaNivAsiNiM paNamiUNa suydevi| dhammAitivaggajuyaM suyaNANa suhAsiyaM vocchaM // 1 // 2) amayaM pAiyakavvaM paDhiuM souM ca je na jANaMti / kAmassa tattavatti kuNaMti te kaha na lajjaMti // 2 // 3) vivihakaiviraiyANaM gAhANaM varakulANi ghettnn| raiyaM vajjAlaggaM vihiNA jayavallahaM nAma // 3 // 1) [sarvajJavadanapaGkaja nivAsinIM praNamya zrutadevIm / dharmAditrivargayutaM sujanAnAM subhASitaM vakSyAmi // ] zrIgururjayati / prAkRtasubhASitAvalyA vidyAlayasya chAyA likhyate / tatra zAstrasyAdau zvetAmbaraziromaNirjayavallabho nAma kaviH saMskRte niSpratibhaM tathA ca zRGgAriNaM janamavalokya, AtmanA saMskRtapAraMgato'pi prAkRnagAthAsaMgraha mimaM cakAra / tatrApyAdyAyAM gAthAyAM vinaprotsAraNAya nijamamucita devatAM gAthApUrvArdhana, uttarArdhena cAbhidheyaM bate / ahaM kaviH zrutadevatAM sarasvatI praNamya subhASitaM vacmIti saMbandhaH / kiMviziSTAM zrAdevatAm / sarvajJo jinaH, tasya badanapaGkaja nivAsinIm / 'kiMviziSTaM subhASitam / dharmAdi trivargayutam / dharmArthakAmAnAM trivargaH, tadyutam / iha subhASitamiti jAtAvekavacanam / yathA niSpanno yava iti / tena subhASitAni vacmItyarthaH / keSAm / sujanAnAM sajjanAnAM viduSAmiti yAvat // 1 // 2) [ amRtaM prAkRtakAvyaM paThituM zrotuM ca ye na jAnanti / kAmasya tattvavAtAM kurvanti te kathaM na lajante // ] te puruSAH kathaM na ljjnte| te ka ityAha / ye amRtam amRtamayaM prAkRtakAvyaM paThituM zrotuM ca na jAnanti / tatrApi kAmasya tattvavArtA kurvanti / te kathaM na ljjnte| ayaM bhAvaH / prAkRtakAvyamajAnAnAH kAmatattvavArtA nirlajjA eva kurvate, netare // 2 // 3) [ vividhakaviviracitAnAM gAthAnAM varakulAni gRhItvA / racitaM vrajyAlagnaM vidhinA jayavallabhaM nAma // ] vividhakaviviracitAnAM gAthAnAM carakulAni / ko'rthH| gAthAvRndam / gRhItvA vajjAlayaM viracitam /

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vajjAlaggaM 4) ekkatthe patthAve jattha paDhijjaMti pauragAhAo / taM khalu vajjAlaggaM vajra tti ya paddhaI bhajiyA // 4 // 5) eyaM vajjAlaggaM savaM jo paDhai avasarasmi sayA / pAiyakavvakaI so hohii taha kittimaMto yaH // 5 // 1. soyAravajjA [ zrotRpaddhatiH ] 6) dukkhaM kIrai kavvaM kavammi kae pauMjaNA dukkhaM / saMte paraMjamANe soyArA dullahA huMti // 1 // 7) sakkayamasakkayaM pi hu attho soyArasaMgamavaseNa / appuvarasavisesaM jaNei jaM taM mahacchariyaM // 2 // 8) muttAhalaM va kavvaM sahAvatrimalaM suvaNNa saMghaDiyaM / soyArakaNNakuharammi payaDiyaM pAyarDa hoi // 3 // vidhinA zAstraproktaprakAreNa / kiMnAma / jayavallabhaM nAma prAkRta kAvyamiti // 3 // [ 4 : 0.4 4 ) [ ekArthe prastAve yaMtra paThyante pracuragAthAH / tatkhalu vrajyA lagnaM vrajyeti ca paddhatirbhaNitA || ] ekArthe prastAve yatra pracurA gAthAH paThyante, tatkhalu vidyAlayaM nAma / 'vajjA' iti paddhatirbhaNitA / athavA prAkRtavazAta padyA paddhatiH saraNiH / " saraNiH paddhatiH padyA" ityamarasiMhaH // 4 // 5) [ etadrajyAgnaM sarvaM yaH paThatyavasare sadA / prAkRta kAvyakaviH sa bhaviSyati tathA kIrtimAMzca // ] idaM vidyAlayaM sarvaM yaH paThati avasare sadA prAkRta kAvyakaviH sa bhaviSyati kIrtimAMzca tathA // 5 // 6 ) [ duHkhaM kriyate kAvyaM kAvye kRte prayojanA duHkham | prayuJjAne zrotAro durlabhA bhavanti // ] duHkhaM kriyate kAvyaM, kAvye'pi kRte prayuJjanA ( ? prayojanA, prayogaH ) duHkham / sati prayuJjake ( prayuJjAne, prayojake ) zrotAro durlabhA bhavanti || 6 || 7 ) [ saMskRtamasaMskRtamapi khalvarthaH zrotRsaMgamavazena / apUrvarasa vizeSa: janayati yattanmahAzcaryam // 7 // ] 8 ) [ muktAphalamiva kAvyaM svabhAva vimalaM suvarNa saMghaTitam / zrotRkarNa-:

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--10: 2.2] gAhAvajjA ___ 2. gAhAvajjA [gAthApaddhatiH] . 1) addhakkharabhaNiyAI nUNaM svilaasmuddhhsiyaaii| addhacchipecchiyAI gAhAhi viNA na najjati // 1 // 10) sAlaMkArAhi salakkhaNAhi annnnraayrsiyaahiN| gAhAhi paNaiNIhi ya khijjai vittaM aItIhiM // 2 // kuhare prapatitaM (prakaTitaM) prakaTaM bhavati // ] muktAphalapakSe suvarNena kanakena saha saMghaTitam / kAvyapakSe, zobhanavarNaiH saMghaTitam // 8 // .... 1 gAhANaM, 2 kavvANaM, 3 sajjaNa, 4 pisuNANa, 5 nIi, 6 dhIrANaM / 7 sai, 8 asai, 9 gharaNi, 10 nehANa, 11 cheya, 12 jaMtINa, 13 musalANaM // 1 // 14 dhammiya, 15 vejja, 16 nimittiya, 17 vesANaM, 18 sevayANa, 19 suhddaannN| 20 hari, 21 mayaNa, 22 suraya, 23 hiyayAliyANa, 24 vAhANa, 25 nayaNANaM // 2 // 26 sihiNANaM, 27 olaggAviyANa, 28 dUINa, 29dhanna, 30 sasayANaM / 31 paMcama, 32 vioya, 33 pimmANa, 34 mANa, 35 mANasaMvaraNayANaM // 3 // 36 mAlai, 37 bhamara, 38 gayANaM, 39 karahaya, 40 lAyaNNa, 41 bAlakittINaM / 42 daiyANurAya, 43 bAlasaMThavaNa, 44 bAlasikkhANaM // 4 // 45 paMthiya, 46 haMsa, 47 ghaNANaM, 48 vasaMtayANaM ca sattasaiyammi / evaM aTThAlIsA havaMti vajjAu nAyabA // 5 // ' 9) [ardhAkSarabhaNitAni nUnaM svilaammugdhhsitaani| ardhAkSiprekSitAni gAthA bhirvinA na jJAyante / / ] ardhAkSiprekSitAni kaTAkSAvalokitAni // 9 // ___ 10) sAlaGkArAbhiH salakSaNAbhiranyAnyarAgarasitA( kA)bhiH / gAthAbhiH praNayinIbhizca khidyate cittamanAgacchantIbhiH // ] gAthAbhiH '.. 1 These five gathas are given in C after Stanza 5 (and in B after Stanza 8) and are introduced with the words 96H TIETETE bhnnnni| In F these gathas are given at the end of the Ms. being introduced with the words atha pratyanatare gaathaaH| '

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vajjAlagaM 11) eyaM triya navari phuDaM hiyayaM gAhANa mahiliyANaM ca / aNarasiehi na labbhai daviNaM va vihINapuNNehiM // 3 // 12) sacchaMdiyA sarUvA sAlaMkArA tha sarasa ullAvA / varakAmiNi vva gAhA gAhijjaMtI rasaM dei // 4 // 13) gAhANa rasA mahilANa vigbhamA kaijaNANa ullAvA | kassa na haraMti hiyayaM bAlANa ya mammaNulAvA // 5 // [ 11: 23 praNayinI mizra anAgacchantIbhirhRdayaM khidyataM / ubhayoH khaNDayoH zleSaH kiMviziSTAbhirgAthAbhiH / sAlaMkArAhiM / alaGkArazAstrasahitAbhiH / tathA salakkhaNAhiM / lakSaNaM vyAkaraNaM tatsaMyuktAbhiH / anyAnyarAgara sitAbhiH / praNayinIbhirapi kiM viziSTAbhiH / sAlaGkArAbhirmaNDanasahitAbhiH / salakSaNAbhiH / lakSaNAni sAmudrikoktAni / tathAnyonyaM parasparaM rAgazcittaprItistena rasikAbhiH T: || { 0 || 11 ) [ etadeva kevalaM sphuTaM hRdayaM gAthAnAM mahilAnAM ca / arasikairna labhyate draviNamitra vihInapuNyaiH // ] navari kevalam / eyaM ciya etat phuDaM sphuTam | nizcayaM ( ? nizcitaM ) satyametat / kiM tadityAha / gAthAnAM mahilAnAM ca hRdayaM pratyekaM bhAvaM ( bhAvaH ) cittaM ca, arasikairna labhyate / kiM kairiva ityAha / draviNaM dhanamiva vihInapuNyaiH puNyarahitaiH / yathA apuNyA: dhanaM sarvatra bhramanto'pi na prApnuvanti tathA nIrasAH paThanto'pi bahuzo gAthAbhiprAyaM na vidantItyarthaH // 11 // 1 12) [ sacchandaskA ( svacchandikA ) sarUpA sAlaGkArA ca sarasollApA / varakAminIva gAthA gIyamAnA ( gAhyamAnA ) rasaM dadAti // ] gAthA varakAminIva paThyamAnA anubhUyamAnA ca rasaM dadAti / kiMviziSTA / sacchaMdiyA | gAthApakSe chandaH zAstraM tatsahitA / kAminIpakSe chandAnuvartanam tathA sarUpA ca sAlaGkArA ca sarasollApA ca // 12 // i 13) [gAthAnAM rasA mahilAnAM vibhramAH kavijanAnAmullApAH t kasya na haranti hRdayaM bAlAnAM ca manmanollApAH ||] gAthAnAM rasA mahikAnAM vibhramAH kavijanAnAmullApA bAlAnAM SoDazAbdAnAM mugdhAnAM manmano

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-17: 1.9] gAhAvajjA 14) savvo gAhAu jaNo vIsatyo bhaNai sbvgotttthiisu| paramattho jo tANaM so nAo mahachailehiM // 6 // gAhA ruai varAI sikkhijjaMtI gavAraloehi / kIrai lucapaluMcA jaha gAI maMdadohehiM // 7 // 16) gAhe bhajihisi tuma ahavA lahuyattaNaM vi paavihisi| gAmAradaMtadiDhakaDhiNapIDiyA ucchulahi vva' // 8 // 17) gAhANaM gIyANaM taMtIsahANa poddhmhilaannN| tANaM ciya so daMDo je tANa rasaM na yAti // 9 // wwwwwwwwwwwwwwww llApA manmanabhASaNAni kasya sacetaso hRdayaM na haranti / api tu sarveSAM meva hRdayaMgamA bhavantItyarthaH / / 13 // 14) [sarvo gAthA jano vizvasto bhaNati sarvagoSThISu / paramArtho yastAsAM sa jJAto mahAvidagdhaiH // ] sarvaH sarvagoSThISu vizvasto gAthAH paThati / tAsAM gAthAnAM yaH paramArthaH sa jJAto mahAvidagdhaiH // 14 // 15) [gAthA roditi varAkI zikSyamANA graamiinnlokaiH| kriyate luzvapralamcA yathA gaurmandadogdhRbhiH // ] gAthA roditi vraakii| kiM kriyamANA / prAmINalokairabhyasyamAnA / tathA lucapraluccA kriyate yathA gaurmandadogdhRbhiH / / 15 // 16) [gAthe bhakSyase tvamathavA laghutvamapi prApsyasi / grAmINadantadRDhakaThinapIDitA ikSuyaSTiriva // ] gAthe bhakSyase tvam athavA laghutvaM prApsyasi / keva / grAmINadantadRDhakaThinapIDitA ikSuSTiriva / yathekSuyaSTibhakSyamANA laghUbhavati, tathA murkheNa paThayamAnA gAthA laghUbhavati / sarvAkSarAnuccaraNAd iti // 16 // 17) [gAthAnAM gItAnAM tantrIzabdAnAM prauDhamahilAnAm / teSAmeva sa daNDo ye teSAM rasaM na jAnanti // ] gAthAnAM gItAnAM tantrIzabdAna prauDhastrINAM ye rasaM na jAnanti teSAM sa eva daNDo yadeSAM rasaM na jAnanti / ko'rthaH / eteSAM rasamajAnAnA daivahatakA udaraMbharayo vaidheyA iti // 17 // 1 Laber (zunaDi ba.

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vajjAlagaM [18 : 2.1018) chaMda ayANa-mANehi jA kiyA sA na hoi rmnnijaa| kiM gAhA aha sevA ahavA gAhA vi sevA vi // 10 // 3. kavvavajjA [kAvyapaddhatiH] 19) ciMtAmaMdaramaMthANamaMthie vittharammi atthaahe| uppajaMti kaIhiyayasAyare kavvarayaNAI // 1 // 20) rayaNujalapayasohaM taM kavvaM jaM tavei paDivakkhaM / purisAyaMtavilAsiNirasaNAdAmaM miva rasaMtaM // 2 // mmmmmmmmmmm 18) [ chando (chandam ) ajAnadbhiryA kRtA sA na bhavati rmnniiyaa| kiM gAthAtha sevA, athavA gAthApi sevApi // ] chandaH chanda:zAstram / pakSe chandAnuvartanam / ajAnAnaiH puMbhiryA kRtA sA na bhavati rmnniiyaa| kiM gAthA athavA sevA / athavA gAthApi sevApi / / 18 // ___19) [ cintAmandaramanthAnamathite vistRte'stAghe / utpadyante kavihRdayasAgare kAvyaratnAni // ] utpadhante kavihRdayasAgare kAvyaratnAni / sAgaradharmamAha / kiM viziSTe hRdysaagre| cintAmandaramanthAnamathite / vistAre / astAghe / atalasparza anAkalanIye ca // 19 // ___20) [racanojjvala ( ratnojjvala) padazobhaM tat kAvyaM yat tApayati prativakSaH (pratipakSam ) / puruSAyamANavilAsinIrazanAdAmeva rasAntam ( rasat )|| ] tatkAvyaM yat tApayati pratipakSaM durjanam / kiMviziSTaM kAvyam / racanojjvalapadazobham / racanayojjvalA padazobhA yatra tt| kimiva / puruSAyamANavilAsinIrasanAdAmeva / puruSAyamANA viparItarataM kurvANA yA vilAsinI, tasyA yad rasanAdAma mekhalAkalApaH, tdiv| yathA tat pratipakSaM sapatnIlokaM tApayati / taccApi kiMviziSTam / ratnojjvalapadazobham // 20 // 1 Jadds the following words : kiMlakSaNaM tat / rasaMta rasamadhyam / 2 Jadds: punaH kiMbhUtam / rasataM jalpat /

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-24 : 3.6] kavvavajjA 21) pAiyakavvammi raso jo jAyai taha ya cheybhnniehiN| uyayassa ya' vAsiyasIyalasta tittiM na vaccAmo // 3 // 22) kaha kaha vi raei payaM maggaM pulaei cheyamAruhai / coro vva kaI atthaM ghettUNaM kaha vi nivvahai // 4 // saddAvasahabhIrU pae pae kiM pi kiM pi ciNtNto| dukkhehi kaha vi pAvai coro atthaM kaI kavvaM // 5 // 24) saddapalodR dosehi vajiyaM sulaliyaM phuDaM mahuraM / puNNehi kaha vi pAvai chaMde kavvaM kalattaM ca // 6 // 21) prAkRtakAvye raso yo jAyate tathA ca cchekabhaNitaiH / udakasya ca vAsitazItalasya tRptiM na vrajAmaH / ] prAkRtakAvye raso yo jAyate tathA chekabhaNitaiH / udakasya ca vAsitasya sugandhIkRtasya zItalasya tRptiM na bajAmaH |puurnngunnsuhitaarthaanaaN kartari sssstthii| tena, udakena tRpti na vajAmaH / / 21 / / 22) [ kathaMkathamapi racayati padaM mArga pralokayati cachekam (chedam ) Arohati / cora iva kavirathaM gRhItvA kathamapi nirvahati / / ] kavirartham abhidheyaM kathamapi gRhItvA nirvahati / kathaMkathamapi viracayati padaM caraNam / mArga pralokayati / chedmaarohti| cora iva / yathA dasyuH kayaMkayamapi artha dravyaM gRhItvA yAti / kayaMkathamapi viracayati padaM caraNanyAnam / mArga alokayati / chidraM chiNDikAm ( ? ) Arohati iti / / 22 / / 23) [ zabdApazabdabhIruH pade pade kimapi kimapi cintayan / duHkhaiH kathamapi prApnoti coro'rthaM kaviH kAvyam // ] kaviH kAvyaM, coro'rthaM kathamapi duHkhaiH prApnoti / kiMviziSTaH / zabdApazabdabhIhaH / pade pade zlokacaturthAMze / pakSe crnndhaarnne| kinapi kinapi cintayan , kayaM sakalavRtaM vivAsyAmi, kayamito'rthaM gRhItvA yAsyAmi / / 23 / / . 24) [ zabdapravRttaM doSairvarjitaM sulalitaM sphuTaM madhuram / puNyaiH kayamapi prApnoti cchandasi ( cchande ) kAvyaM kalatraM ca / / ] kaviH puSpaiH kAvyaM 1 I uyayasya va 2 I udakasyeva vAsitazItalasya.

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26) bajjAlaggaM [25: 3.525) aNavarayabahalaromaMcakaMcuyaM jaNiyajaNamaNANaMdaM / jaM na dhuNAvai sIsaM kavvaM pemmaM ca kiM teNa // 7 // so sohai dUsaMto kaiyaNaraDyAi vivihkvvaaii| jo bhaMjiUNa avayaM' annapayaM suMdaraM dei // 8 // ___ asthakko rasarahio desavihINo'NuNAsio turio| muhavaMcaNo virAo ee dosA paDhaMtassa // 9 // 28) desiyasahapaloDaM maharakkharachaMdasaMThiyaM laliyaM / phuDaviyaDapAyaDatthaM pAiyakanvaM paDheyavvaM // 10 // chandasi, kalatraM chande chandAnuvartane ca puNyaiH prApnoti / kiMviziSTamubhaya mapi / zabdapravartamAnaM, doSairvarjitaM, sulalitaM, sphuTaM, madhuram / ubhayamaphi kAvyaM kalatraM ca // 24 / / 25) [anavaratabahalaromAJcakaJcukaM janitajanamanaAnandam / yanna dhUnayati zIrSa kAvyaM prema ca kiM tena // ] yatkAvyaM prema ca zIrSa ziro na dhUnayate, tena kAvyena premNA ca kim / api tu na kimpiityrthH| kiMviziSTam / anavaratabahalaromAJcakaJcukaM janitajanamanaAnandaM kAvyaM prema ca / / 25 // 2.) [sa zobhate dUSayan kavijanaracitAni vividhakAvyAni / yo bhaGktvA apadam anyapadaM sundaraM dadAti // ] sa zobhate kavijanaracitAni vividhakAvyAni dUSayan / sa ka ityAha / yo bhaktvA apadam anyapadaM sundaraM dadAti / nAnyo markhaH / / 26 / / / 27) [ avirato rasara hito dezavihIno'nunAsikastvaritaH / mukha-- vazcano virAga ete doSAH paThataH / ] ete doSAH paThataH puruSasya bhavanti / ka ityAha / atthakko akhinnaH / rasarahitaH / dezavihInaH / anunAsikaH / tvaritaH / mukhavaJcanaH / virAgaH / / 27 // 28) [ dezIyazabdapravRttaM madhurAkSaracchandaHsaMsthitaM lalitam / sphuTa-. vikaTaprakaTArtha prAkRta kAvyaM paThanIyam / / ] dezIyazabda pravartApakam / madhurA-- 1 I kuvayaM. 2 I adds paThanepAkSarabhakSakaH.

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-32:4.1] sajjaNavajjA 29) lalie mahurakkharae juvaIjaNavallahe ssiNgaare| saMte pAiyakavve ko sakkai sakkayaM paDhiDaM // 11 // 30) abuhA buhANa majjhe paDhaMti je chNdlkkhnndhihnnaa| te bhamuhAkhaggaNivADiyaM pi sIsaM na lakkhaMti // 12 // pAiyakavvassa namo pAiyakavvaM ca nimmiyaM jenn| tAhaM ciya paNamAmo paDhiUNa ya je vi yANaMti // 13 // 4. sajjaNavajjA [sajjanapaddhatiH] 32) mahaNammi sasI mahaNammi suratarU mahaNasaMbhavA lcchii| suyaNo uNa kahasu mahaM na yANimo kattha saMbhUo // 1 // kSaracchandaHsaMsthitam / lalitam / sphuTa vikaTa prakaTArthaM prAkRtakAvyaM paThanIyam / / 28 / / 29) [ lalite madhurAkSare yuvatijanavallabhe sazagAre / sati prAkRtakAvye kaH zaknoti saMskRtaM paThitum ||] sati prAkRtakAvye kaH zaknotiH saMskRtaM paThitum / kiMviziSTe prAkRta kAvthe / lalite, madhurAkSare, yuvatijanavallabhe, sshRnggaare| ko'rthH| saMskRtAdapi prAkRtamatiricyate / AbAla-.. gopAlaprasiddhatvAt sugamatvAcca tasya / / 29 // 30) [abudhA budhAnAM madhye paThanti ye chndolkssnnvihiinaaH| te. bhrakhaganipAtitamapi zIrSa na lakSayanti / / ] budhAnAM madhye ye'budhAzchandolakSaNavihInAH santaH paThanti, te bhrakhaganipAtitamapi zIrSa na lakSayanti / . ko'rthaH / mUrkhAn amanojJatayA chandolakSaNavihInaM gAthAdikaM paThato'va-. lokya paNDitA akSinikocanena tAnupahasanti // 30 // 31) [prAkRtakAvyAya namaH prAkRtakAvyaM ca nirmitaM yena / tebhya-. zcaiva praNamAmaH paThituM ca ye'pi jAnanti / / ] prAkRtakAvyAya namaH prAkRtakAvyaM ca nirmitaM yena tasmai ca nmH| tebhyazca praNamAmo ye paThituM jAnanti / prAkRte caturthyAH sthAne sssstthii| atra sarveSAM namane samAnatvam uktam // 31 // ____32) [ mathane zazI mathane suratarurmathanasambhavA lakSmIH / sujanaH punaH kathaya mama na jAnImaH ka saMbhUtaH // ] mathane zazI samutpannaH / /

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vajjAlaggaM [33:4.233) suyaNo suddhasahAvo mailijjato vi dujnnjnnenn| chAreNa dappaNo viya ahiyayaraM nimmalo hoi / / 2 / / 34) suyaNo na kuppaDa cciya aha kuppA maMgulaM na ciMtei / : aha citei na jaMpai aha japai lajiro hoi||3|| 35) daDharosakalusiyassa vi suyaNassa muhAu vippiyaM ktto| rAhumuhammi vi sasiNo kiraNA amayaM ciya muyaMti // 4 // 36) divA harati dukkhaM japaMtA deti sylsokkhaaii| eyaM vihiNA sukayaM suyaNA jaM nimmiyA bhuvaNe // 5 // suratarurmathane / mathanasaMbhavA lakSmIH / sujanaH punaH kathaya mama na jAnImaH ka saMbhUtaH / ete padArthAH samudramathanotpannAH paropakAriNaH / ayaM punaH -sujanaH sarvebhyo'tiricyate // 32 // .33) [sujanaH zuddhasvabhAvo malinIkriyamANo'pi durjanajanena / kSAreNa darpaNa ivAdhikataraM nirmalo bhavati / / ] sujanaH zuddhasvabhAvo nirmala'citto malinIkriyamANo'pi durjanajanena bhasmanA dapaNo malinI kriyamANa ivAdhikataraM nirmalo bhavati / / 33 / / 34)[sujano na kupyanyevAtha kupyati pApaM na . cintyti| atha cintayati na jalpatyatha jalpati lajjino bhavati / / ] sujano na kupyatyeva / * atha kathaMcana kupyati tadA amaMgalam aniSTaM na cintayati / atha cinnayati / jalpati / atha jalpati tadA lajjAzIlo bhavati / hA dhigmAM yadahamevamakaravam ' iti // 34 // 35) [ dRDharoSakaluSitasyApi sujanasya mugvAdvipriyaM kutH| rAhumukhe'pi zazinaH kiraNA amRtameva muJcanti / / ] sujanasya mukhAd vipriyaM kutaH / kiMviziSTasyApi / dRDharoSakaluSitasyApi / amumartham arthAntaradvAreNa sAdhayati / rAhumukhe'pi zazinaH kiraNA amRtameva muJcanti / ko bhAvo'tra / kadArthato'pi sujano vipriyANi kartuM nAlaMbhUSNuH / / 35 / / ___36) [ dRSTA haranti duHkhaM jalpanto dadati sakalasaukhyAni / eta"dvidhinA sukRtaM sujanA yanirmitA bhuvane // ] etadvidhinA sraSTA sukRtaM ... 1 J.hA ghiramA yadi mayoktamevam . 2:J ktum . / .......

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-40 / 4.9 ] sajjaNavajjA 37 ) na hasaMti paraM nAthuvaMti appayaM piyasayAi jaMpati / eso suyaNasahAvo namo namo tANa purisANaM // 6 // 38) akae vi kaMe vi pie piyaM kuNaMtA jayabhima dIsaMti / kayaviSpi vihupiyaM kuNaMti te dullahA suyaNA // 7 // 39) savvassa eha payaI piyammi uppAie piyeM kAuM / suyaNassa eha payaI akae bi pie piyeM kAuM // 8 // 40) pharusaM na bhaNasi bhaNio vi hasasi hasiUNa aMpasi piyAI sajaNa tujjha sahAvo na yANimo kassa sAriccho // 9 // zobhanaM kRtam, yadbhuvane saMsAre sujanA nirmitAH / yataH kiMviziSTAste. sujanA ityAha / dRSTAH santo du:khaM haranti / jalpanto dadati sakalasaukhyAni / / 36 / 130 37 ) [ na hasanti paraM na stuvantyAtmAnaM priyazatAni jalpanti / eSa sujanasvabhAvo namo namastebhyaH puruSebhyaH // ] tebhyaH puruSebhyo namo namaH / yeSAM sujanAnAmIdRk svabhAvaH / kIdRg ityAha / na hasanti paraM vidyAvihInam / na stuvantyAtmAnaM sakalaguNasaMyuktam / tathA kaTu bhASitA api priyazatAni jalpanti // 37 // 38 ) [ akRte'pi kRte'pi priye priyaM kurvanto jagati dRzyante / kRta vipriye'pi khalu priyaM kurvanti te durlabhAH sujanAH // ] akRte'pi kRte'pi priye priyaM kurvanto jagati kecana dRzyante / kRtaMvipriye'pi puMsi priyaM kurvanti ye te durlabhAH sujanAH // 38 // 39) [ sarvasyaiSA prakRtiH priya utpAdite priyaM kartum / sujanasyaiSA prakRtirakRte'pi priye priyaM kartum // ] 40) [ paruSaM na bhaNasi bhaNito'pi hasasi hasitvA jalpasi priyANi / sajjana tava svabhAvo na jAnImaH kasya sadRkSaH // ] paruSaM na bhaNasi, paruSaM bhASito hasasi, hasitvA jalpasi priyANi / sajjana tava : svabhAvo na jAnImaH kasya sadRkSaH // 40 //

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pajjAlaggaM [41:...41) necchasi parAvayAraM paroSayAraM ca nishcmaavhsi| avarAhehi na kuppasi suyaNa namo tuha sahAvassa // 10 // 42) dohi ciya pajjattaM bahuehi vi kiM guNehi suyaNassa / vijjupphuriyaM roso mittI pAhANareha vva // 11 // 43) re re kalikAlamahAgaIda galagajiyassa ko kaalo| ajja vi supurisakesarikisoracalaNaM kiyA puhavI // 12 // 44) dINaM abbhuddhariu patte saraNAgae piyaM kaauN| avaraddhesu vi khamiuM suyaNo ciya gari jANe // 13 // 41) [ necchasi parApakAraM paropakAraM ca nityamAvaha si / aparAdhairna kupyasi sujana namastava svabhAvAya / / ] sajana mamastava svabhAvAya / yatastvaM necchasi parApakAra, paropakAraM ca nityamAvahasi / tathA aparAdhairapi na kupyasi // 41 // 42) [ dvAbhyAmeva paryAptaM bahubhirapi kiM guNaiH sujanasya / vidhu* sphuritaM roSo maitrI pASANarekheva // ] dvAbhyAM guNAbhyAmeva paryAptaM paripUrNa * sujanasya / bahubhirguNaiH kiM prayojanam / kiM tavyamityAha / vidhudvilasitaM roSo maitrI pASANarekhA / ko'rthaH / roSaH kSaNadRSTanaSTaH / maitrI paassaannrekhaasdRshii| AmaraNAvadhi ityarthaH // 42 // ___43) [ re re kalikAlamahAgajendra galagarjitasya kaH kAlaH / adyApi -supuruSakesarikizoracaraNAGkitA pRthvii||] re re kalikAla eva mahAgajendra, tava galagarjitasya kaH kAlaH, ko nAma prastAvaH / kimiti| yato'dyApi satpuruSa eva kesarikizoraH taccaraNAGkitA pRthvI vrtte| idamatretira'hasyam' / yathA kesariNi sati mattasyApi hastino visphUrjitaM na vilasati, tathA satpuruSe bhuvanamalaMkurvati kalikAlavilasitaM na parisphurati // 43 // 44) [ dInamabhyuddhatuM prApte zaraNAgate priyaM kartum / aparAddheSvapi kSantuM sujana eva kevalaM jAnAti // sujana eva kevalaM jAnAtyetat 1 B avarAhe vi. 2 Laber vijjupphurio. 3 I Jidamatra aitihyam.

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__. -48 : 4.10] sajjaNavajjA 45) the purisA dharaI' dharA ahavA dohi pi dhAriyA dhrnnii| uvayAre jassa maI uvayariyaM jo na pahusaI // 14 // 46) paDivajati na suyaNA aha paDivajati kaha vi dukkhehi| pattharareha vva samA maraNe vina annahA hoi // 15 // 47) selA calaMti palae majjAyaM sAyarA vi mellNti| suyaNA tahiM pi kAle paDivana neya siDhilaMti // 16 // 48) caMdaNataru vva suyaNA phalarahiyA jai vi nimmiyA vihinnaa| taha vi kuNati parastha niyayasarIreNa loyassa // 17 // kartum / kimityAha / dInamanAthamabhyuddhartum / prApte zaraNAgate priya kartum / aparAdhavatsu puMsu kSamituM sujanaH khalvalam // 44 // ___45) [dvau puruSo dharati dharAthavA dvAbhyAmapi dhAritA dhrnnii| upakAre yasya matirupakRtaM yo na vismarati // ] dvau puruSau dharA dharatu / ko tAvityAha / upakAre yasya matiH / yazvopakRtaM na vismarati // 45 // ___46)[pratipadyante na sujanA atha pratipadyante kathamapi duHkhaiH / astararekheva samA maraNe'pi nAnyathA bhavati // ] sujanA na pratipadyante nAGgIkurvate / atha kathamapi pratipadyante, tadA duHkhaiH kRcchega / teSAM pratipattiH prastararekhAsamA maraNe'pi nAnyathA bhavati / yadaGgIkRtaM tadanyathA na bhavati // 46 // 47) [zailAzcalanti pralaye maryAdA sAgarA api muzcanti / sujanAstasminnapi kAle pratipannaM naiva zithilayanti / / ] zailA aSTau kulAcalAH pralaye calanti / sAgarAzca pralaye maryAdAM muzcanti / sujanAstasminnapi pralaye pratipannaM naiva zithilayanti / uktaM ca / "diggajakamaThakulAcalaphaNipatividhRtApi calati vasudheyam / pratipannamamalamanasAM na calati puMsAM yugAnte'pi" iti // 47 // 48) [candanataruriva sujanAH phalarahitA yadyapi nirmitA vidhinaa| tathApi kurvanti parArthaM nijakazarIreNa lokasya / / ] sujanA yadyapi vidhinA 1 BCJ dharau. 2 Jno uvayAraM na vissarai.

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: vajjAlaggaM " [49:.5.1. .. 5. dujaNavajA [durjanapaddhatiH] 49) hayadujjaNassa vayaNaM niraMtara bhlkjjlcchaayN| saMkuddhaM bhiuDijuyaM kayA vi na hu nimmalaM diTuM // 1 // 50) 'thaddho vaMkaggIvo avaMcio vismdihiduppeccho| ahiNavariddhi vva khalo sUlAdinnu' vva paDihAi // 2 // 51) nahamAsabheyajaNaNo dummuhao atthikhNddnnsmttho| taha vi hu majjhAvalio namaha khalo naharaNasariccho // 3 // phalarahitA vinirmitAH / ka iva / candanavRkSa iva / tathApi nijazarIreNa lokeSu parArthaM paropakAraM kurvate / yathA candanataruniSphalaH, tathApi nijazarIrapeSaNapaGkena dAghArtAnAM tApopazAntaye bhavati, tadvad durgato'pi sujano duHkhitAnAM lokAnAM nijazarIreNeti // 48 // .. 49) [ hatadurjanasya vadanaM nirantaraM bahalakajjalacchAyam / saMkruddhaM bhRkuTiyutaM kadApi na khalu nirmalaM dRSTam / / ] hatadurjanasya mukhaM kenApi na khalu nirmalaM dRSTam / ki viziSTam / nirantaraM bahalakajjalacchAyaM sarvadA ruSTataram / saMkruddhaM bhRkuTiyutam / / 49 // 50) [stabdho vakragrIvo'vAJcito viSamadRSTiduSprekSyaH / abhinavarddhiriva khalaH zUlAdatta iva pratibhAti ] khalo'bhinavarddhiH zUlAdatta iva pratibhAti / kiM viziSTaH / stabdhaH / vkrgriivH| avAJcito'dhomukhaH / viSamadRSTiduSprekSyaH / abhinavarddhizUlIprotayora pi vizeSaNAnImAni kartavyAni // 50 // 51) [ nakhamAMsabhedajanano durmukho ( dvimukho) 'rthi-('sthi-) khaNDanasabharthaH / tathApi khalu madhyAvalito namata khalo nakhalUsadRkSaH // ] khalaM namata / yataH kIdRk / nakhamAMsabhedajanakaH / dvayorapi prItyA militayonakhamAMsayoriva, bhedanaM viyojana janayatIti janakaH / durmukhaH / ( ? dvimukhaH ? ) pazcAdanyat purshcaanydvaadii| astikhaNDanasamarthaH / parasya astirdravyAdisamUhaH, tatkhaNDane smrthH| tathApi khalu majjhAvalio 1 Laber sUlAhinnu ( = zUlAbhinnaH or zUlabhinnaH ).

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--54 : 5.6 ] dujjaNavajjA 52) akulINo domuhao tA mahuro bhoyaNaM muhe jAva / murau vva khalo jiNNammi bhoyaNe virasamArasai // 4 // 53) niddhammo guNarahio ThANavimukko ya lohsNbhuuo| viMdhai jaNassa hiyayaM pisuNo bANu vva lggNto||5|| 54) jamme vijaM na hayaM na hu hosai jaM ca jammalakkhe vi| taM jaMpati taha cciya pisuNA jaha hoi sAricche // 6 // madhyAtra lizcittavakraH / ata eva naharaNasariccho nkhlluusdRkssH| so'pi nakhamAMsayorbhedanaM chedanaM tajjanakaH / durmukhakaH ( ? dvimukhakaH ? ) / asti( ? asthi-) khaNDanasamarthaH / tathApi khalu madhyAvalito madhye vkriikRtH||5|| 52) [ akulIno dvimukhastAvanmadhuro bhojanaM mukhe yAvat / muraja iva khalo jIrNe bhojane virasamArasati // ] khlo muraja iva mardala iva bhavati / gityAha / akulIno jArajAtaH / dvimukho dvijihvaH / tAvanmadhuro bhojanaM mukhe yAvat / yAvadeva bhojanAdi dIyate tAvanmadhuro hRSTaH / jINe bhojane virasamArasati karNakaTubhASI / mardalo'pyevaMvidhaH / akulIno'-spRSTabhUmiH / yato'ke dhRtvA vAdyate / "mRdaGgo murajo bhedAstvaLyAliGgayordhvagAstrayaH " ityamarasiMhaH // 52 // 53) [ nirdhoM guNarahitaH sthAna vimuktazca lobha-(loha-) saMbhUtaH / vidhyati janasya hRdayaM pizuno bANa iva lagan // ] pizuno bANa iva lagan janasya hRdayaM vidhyati / ubhayoH zleSamAha / nirdharmaH paapii| pakSa dharmazabdena dhanurlabhyate / dhanurmuktaH / tathA guNAH sattvasaujanyAdayastai rahitaH / 'tyaktapratyaJcazca / ThANavimukko sthAna vimuktaH / pakSe sthAnAni AlIDhavaizAkhapratyAlIDhAdIni tairvimuktazca / lobhasaMbhUtaH / lohasaMbhUtazcati // 53 // 54) [ janmanyapi yanna bhUtaM na khalu bhaviSyati yacca janmalakSe'pi / tajjalpanti tathaiva pizunA yathA bhavati sadRkSam // ] pizunA janmanyapi yanna bhUtaM, na khalu bhaviSya ti yajjanmalakSe'pi, tajjalpanti tathaiva yathA bhavati sadRkSam / ayamatra bhAvaH / yat kadAcit kacinna' saMghaTate, tad ghaTamAnamiva sAkSAujalpanti / / 54 / / 1 kvacinna bhavati na sNghttte|

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vajjAlaggaM [55: 5.755) guNiNo guNehi vihavehi vihaviNo hoMtu gamviyA nAma / dosehi navari gavvo khalANa maggo cciya aumvo||7|| 55) saMtaM na deMti vAreMti detayaM dinnayaM pi haarti| __ aNimittavairiyANaM khalANa maggo cciya auvvo||8|| 57) paravivaraladdhalakkhe cittalae bhIsaNe jmljiihe| vaMkaparisakkire goNase vva pisuNe suhaM katto / / 9 / / 58) asamatthamaMtataMtANa kulavimukkANa bhoyahINANaM / divANa ko na bIhai vitarasappANa va khalANaM / / 10 55) [ guNino guNairvibhavaibhivino bhavantu garvitA nAma / doSaiHkevalaM garvaH khalAnAM mArga evApUrvaH / / / khalAnAM mArga evApUrvaH / kathaM jJAyate / guNino guNairgarvitA bhavantu, vibhavino vibhavairgarvitA nAma / kevalaM doSairgarvaH khalAnAm , ata evApUrvo maargH| atra' guNavanto'pi vibhavino'pi gavaM na vidadhate guNa vibhavaH / tatra doSaiH khalA garva kurvata. ityAzcaryam / / 55 // 56) [ sanna dadati vArayanti dadataM dattamapi hArayanti / ani-. mittavariNAM khalAnAM mArga evApUrvaH / / ] sadapi vidyamAnaM na dadati / vArayanti dadataM puruSam / dattamanyenApi hArayanti, Acchidya grAhayanti / / animittavairiNAM khalAnAM mArgo'pUrvaH / / 56 / / 57) [ para vivaralabdhalakSye calacitte (citrale) bhISaNe yamalajihve / vakragamanazIle gonasa iva pizune sukhaM kutaH // ] pizune sukhaM kuto bhavati / gonase sarpa iva / ubhayoH zleSamAha / kiMviziSTe / parasya vivaraM chidraM tatra labdhalakSye / pakSe para vivaram anyena mUSakA dinA kRtaM vivaram / cittalae nAnAcitte, Azcaryayukte / pakSe citrale / bhISaNe / yugalajihve / vaMkaparisakire / sakka gatyarthaH / vakragamanazIle // 57 // 58) [asamarthamantratantrebhyaH kulavimuktebhyo bhoghiinebhyH| dRSTebhyaH ko na bibheti vyantarasarpebhya iva khalebhyaH / ] dRSTebhyaH khalebhyaH ko nA 1 J yatra.

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-61: 5.13] dujaNavajA 59) eyaM ciya bahulAho jIvijai jaM khalANa majjhammi / lAho ja na Dasijai bhuyaMgapariveDhie calaNe / / 11 / / 60) na sahai abbhatthaNiyaM asai gayANaM pipidrimNsaaii| daLUNa bhAsuramuhaM khalasIhaM ko na bIhei / / 12 // 61) mA vaJcaha vosaMbhaM pamuhe bahukUDakavaDabhariyANaM / nivvattiyakajjaparaMmuhANa suNayANa va khalANaM / / 13 // bibheti / vyantarasarpebhya iva / kiMviziSTebhya ubhayebhyaH / asamatthamaMtataMtANa / asamarthAni mantratantrANi yeSu te'samarthamantratantrAstebhyaH / kulavimukkANa kulvimuktebhyo'kuliinebhyH| pakSe, aSTau nAgAnAM kulAni, tavyatiriktebhyaH / bhogahINANa / bhogahInebhyaH, pakSe ni:phaNebhyaH // 58 // 59) [ etadeva bahulAbho jIvyate yat khalAnAM mdhye| lAbho yanna dazyate bhujaGgapariveSTite caraNe // ] etAvadeva ( ? etadeva ? ) bahulAbha: khalAnAM madhye nivsdbhiryjjiivyte| amumarthamarthAntaradvAreNa draDhayati / lAmo yanna dazyate pumAn bhujaGgapariveSTite caraNe / / 59 // 60) [na sahate'bhyarthanAm (na sahate'bhrastanitam ) anAti gatAnAmapi ( gajAnAmapi ) pRSThamAMsAni / dRSTvA bhAsuramukhaM khalasiMha ko na bibheti // ] khala eva siMhastaM dRSTvA ko na bibheti / siNhsaadhrmymaah| khalo na sahate'bhyarthanakaM, siMhazca na sahate'bhrastanitaM meghagarjitam / aznAti gatAnAmapi pRSThamAMsAni / gateSvanyatra puMsu durvacanaM vkti| pakSe, gajAnAmapi pRSThamAMsAnyaznAti bhakSayati / kiMviziSTaM khalasiMham / bhAsuramukhaM bhISaNAnanam / / 60 // 61) [ mA vrajata vizrambhaM pramukhe bahukUTakapaTabhUtAnAm / nirtitakAryaparAGmukhAnAM zunakAnAmitra khalAnAm / / ] mA vrajata vizvAsa zunakAnAmiva khalAnAM pramukhe bahukUTakapaTabhUtAnAM' nirvartitakAryaparAGmukhAnAm / zunakapakSe, nirvartitaM kArya surataM tatra parAGmukhAnAm / svabhAva eva teSAM, kRtasuratA yonisthitamehanA api parAGmukhA bhavanti // 61 / / 1 J bahubhiH kUTakapaTai tAnAm /

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20 vajjAlagaM 62 ) jehiM ciya unbhaviyA jANa pasAeNa niggayapayAvA / samarA DahaMti viMjhaM khalANa maggo cciya auvvo // 14 // 63) sarasA vidumA dAvANaleNa ujjhati sukkha saMvaliyA / dujjaNasaMge patte suyaNo vi suhaM na pAvei // 15 // 64) khalasajjaNANa dosA guNA ya ko vaNNiuM tarai loe / jai navari nAyarAo dohiM jIhAsahassehiM // 16 // [62: 5.14 6. mittavajjA [ mitrapaddhatiH ] 65) ekaM ciya salahijai diNesadiyahANa navari nivvahaNaM / Ajamma ekamekehi jehi viraho cciya na diTTho // 1 // 62 ) [ yairevordhvakRtA yeSAM prasAdena nirgatapratApAH / zabarA dahanti vindhyaM khalAnAM mArga evApUrvaH // ] yairevordhvakRtA, yeSAM prasAdena nirgatapratApAH / ya evaMvidhAste zabarA dahanti vindhyaM parvatam / khalAnAM mArgoM'pUrvaH // 62 // 63 ) [ sarasA api drumA dAvAnalena dahyante zuSkasaMvalitAH / durjanasaMga prApte sujano'pi sukhaM na prApnoti // ] sarasA ArdrA api drumAH zuSkeNa drumeNa saMvalitAH saMyuktAH santo dahyante / durjanasaMge prApte sujanospi sukhaM na prApnoti / atra sujana ArdravRkSasadRzaH / durjanaH zuSkatulyaH // 63 // 64) [ khalasujanayodoSAn guNAMzca ko varNayituM zaknoti loke / yadi kevalaM nAgarAjo dvAbhyAM jihvAsahasrAbhyAm ] khalasajjanayordoSAn guNAMzca ko varNayituM taraha samartho bhavati loke / kevalaM yadi nAgarAjo jihvAsahasrAbhyAM dvAbhyAm / / 64 / / 65) [ ekameva lApyate dineza divasayoH kevalaM nirvahaNam / AjanmaikaikAbhyAM yAbhyAM viraha eva na dRSTaH ] ekameva zlAdhyate dinezadivasayornirvahaNam / Ajanma ekaikAbhyAM yakAbhyAM vinirdiSTaH sneha iti / parasparaM vinA na bhavati / / 65 // .

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--69 : 6.5 ] mittavajjA 66) paDiva diNayaravAsarANa doNDaM akhaMDiyaM suhai / sUro na diNeNa viNA diNo vi na hu sUravirahammi // 2 // 67) mittaM payatoyasamaM sAricchaM jaM na hoi kiM teNa / ahiyAei milaMtaM Avai AvaTTae paDhamaM // 3 // 68) taM mittaM kAyavvaM ja kira vasaNammi deskaalmmi| AlihiyabhittibAullayaM vana paraMmuhaM ThAi // 4 // 69) taM mittaM kAyavvaM jaM mittaM kaalkNbliisrisN| uyaeNa dhoyamANaM sahAvaraMgaM na mellei // 5 // 66) [pratipannaM dinakaravAsarayordvayorakhaNDitaM shobhte| sUryoM na dinena vinA dinamapi na khalu sUryavirahe / / ] dvayordinakaravAsarayorakhaNDitaM pratipannaM shobhte| tadeva darzayati / sUryo na dinena vinA dinamapi sUryeNa vinA na bhavati / pUrvo'pyartho'nena gAthAntareNodvelitaH / / 66 / / . 67) [ maitraM payastoyasamaM sadRkSa yanna bhavati kiM tena / adhikAyate miladApadyAvartate prathamam / / mitraM ( ? maitram ? ) payastoyasamam / sAdRzyaM (? sadRzam ? ) yanna bhavati kiM tena / adhikAyate miladekIbhavat / Avarte prathamam AyAti toyam / / 67 // ___68) [tanmitraM kartavyaM yat kila vyasane deshkaale| Alikhitabhittiputraka iva na parAGmukha tiSThati / / ] tanmitraM kartavyaM yat / kira iti kilArthe / vyasane dezakAle ca / AlikhitaM bhittau bAullayaM citralikhitaputraka iva na parAGmukhaM tiSThati / yAdRgvidho likhita zcitrapuruSaH saMmukhastadvadyo duHkhakAle saMmukhaM ( ? parAGmukhaH? ) na bhavati, pRSThaM na prayacchati / / 68 // 69) [tanmitraM kartavyaM yanmitraM kAlakambalIsadRzam / udakena dhAvyamAnaM svabhAvaraGga na muJcati / ] tanmitraM kartavyaM yanmitraM kAlakambalIsadRzam / udakena dhAvyamAnaM svabhAvaraGgaM na muJcati / yathA kRSNaH kambalaH zatazaH pAnIyena dhautaH kRSNa eva tathA yanmitramApadgrastamapi svabhAvaM na muzcati // 69 //

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22 vajAlaggaM 70) saguNANa nigguNANa ya garuyA pAlaMti jaM ji paDivanaM / pecchaha vasaheNa samaM hareNa volAvio appA // 6 // 71) chijjau sIsaM aha hoDa baMdhaNaM cayau savvahA lacchI / paDivannapAlaNe supurisANa jaM hoi taM hou // 7 // 72) diDhalohasaMka lANaM annANa vi vivihapAsabaMdhANaM / tANaM ciya ahiyayaraM vAyAbaMdhaM kulINassa // 8 // 7. nehvavajjA [ snehapaddhatiH ] 73) caMdo dhavalijjai puNNimAi aha puNNimA vi caMdeNa / samasuhadukkhAi maNe puNNeNa viNA na labbhaMti // 1 // [ 70: 6.6- 70 ) [ saguNAnAM nirguNAnAM ca guravaH pAlayanti yadeva pratipannam / prekSadhvaM vRSabheNa samaM hareNAtikrAmita AtmA // ] saguNAnAM nirguNAnAM ca gurukA mahAntaH pratipannaM yat tat pratipAlayanti, netare kSudrAH / atra dRSTAntamAha / prekSadhvaM vRSabheNa samaM saha hareNa AtmA atikrAmitaH / yathA haraH saptabhuvanAdhipatirhastyazvAdi parihRtya AgataM vRSabhamaGgIcakAra tathA nirguNaM saguNamapi puruSaM mahAn pratipadyata iti // 70 // 71 ) [ chidyatAM zIrSamatha bhavatu bandhanaM tyajatu sarvathA lakSmIH / pratipannapAlane supuruSANAM yadbhavati tadbhavatu // ] chidyatAM zIrSa mastakam / athavA bhavatu bandhanam / tyajatu sarvathA lakSmIH / pratipannapAlane satpuruSANAM yadbhavati tadbhavatu / yadyapi pUrvoktam ahamahamikayollasati tathApi pratipannaM kurvata eva mahAntaH // 71 // vividhapAzabandhebhyaH / 73 ) [ candro dhavalI kriyate pUrNimayAtha pUrNimApi candreNa / samasukhaduHkhAni manye puNyena vinA na labhyante // ] candro dhavalI kriyate pUrNimayA atha pUrNimApi candreNa / maNe iti ahaM manye / samasukhaduHkhAH puNyena binA na labhyante / amumevArthamarthAntareNa prakaTayati // 73 // 72) [ dRDhalohazaGkhalAbhyo'nyebhyo'pi tebhya evAdhikataraM vAgbandhanaM kulInasya // ]

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-78: 7.6] nehavajA 74) ekAi navari neho payAsio tihuyaNammi jonnhaae| jA jhijjai jhINe sasaharammi vaDDhei vaDr3hate // 2 // *75) jhijjai jhINammi sayA vaDDhai vaDDhaMtayammi svisesN| sAyarasasINa chajjai jayammi paDivannaNivvahaNaM // 3 // 76) paDivanaM jeNa samaM puvvaNioeNa hoi jiivss| dUraTThio na dUre jaha caMdo kumuyasaMDANaM // 4 // 27) dUraTThiyA na dUre sajjaNacittANa puvvamiliyANaM / gayaNaTTio vi caMdo AsAsai kumuyasaMDAI // 5 // 78) diTTe vi hu hoi suhaM jai vina pAvaMti aNgsNgaaii| dUraDhio vi caMdo suNivvuI kuNai kumuyANaM // 6 // 74) [ ekayA kevalaM sneha : prakAzita stribhuvane jyotsnayA / yA kSIyate kSINe zazadhare vardhate vardhamAne // ] ekayA eva jyotsnayA tribhuvane snehaH prkaashitH| yA zazadhare khinne khidyate (? kSINe kSIyate), cardhamAne vardhate // 74 // 75) [kSIyate kSINe sadA vardhate vardhamAne savizeSam / sAgarazazino rAjate jagati pratipanna nirvahaNam / / ] sAgaraza zino gati pratipanna nirvahaNaM zobhate / yogyatAM bhajate / katham / yat sAgarastasmin kSINe kSIyate, sadA sarvadA vardhamAne sphItIbhavati, sphAyate / / 75 / / 76) [pratipanna yena sama pUrvaniyogena bhavati jIvasya / dUrasthito na dUre yathA candraH kumudapaNDAnAm / / ] jIvasya pUrvaniyogena pUrvakRtakarmaNA yena samaM pratipannaM bhavati, sa dUrasthito'pi na duure| atra dRSTAntaH / yathA candraH kumudakhaNDAnAM kairavANAM dUra sthito'pi na dUre bhavati / / 76 / / 77) dUrasthitA na dUre sajjana cittAnAM pUrvamilitAnAm / gaganasthito'pi candra AzvAsayati kumudaSaNDAni / / ] pUrvamilitAnAM sajjanacittAnAM dUra sthitA na raM bhavanti / dRSTAntamAha / gaganasthito'pi candraH kumudakhaNDAnyAzAste vikAzayatIti yAvat / / 77 / / ___78) [ dRSTe'pi khalu bhavati sukhaM yadyapi na prApnuvantyaGgasaMgAn / dUrasthito'pi candraH munirvRtiM karoti kumudAnAm / / ] dRSTe'pi sukhaM

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24 ghajAlaggaM [79: 7..79) emeva kaha vi kassa vi keNa vi diTeNa hoi prioso| kamalAyarANa rahaNA kiM kajjaM jeNa viyasaMti // 7 // . 80) katto uggamai raI katto viyasaMti pNkyvnnaaii| suyaNANa jae neho na calai dUraThiyANaM pi // 8 // 8. nIivajjA [nItipaddhatiH] 81) jaM jassa mammabheyaM cAlijaMtaM ca dUmae hiyarya / taM tassa kaNNakaDuyaM kulesu jAyA na japAta // 1 // 8) saMtehi asaMtehi ya parassa kiM jaMpiehi dosehiM / atyo jaso na labbhaha so vi amitto kao hoi // 2 // bhavati yadyapi aGgasaMgaM na prApnoti / dUrasthito'pi candraH kumudAnAM suSTu nirvRtiM sukhaM, tAttvikatayA vikAza, karoti / / 78 / / / 79) evameva kathamapi kasyApi kenApi dRSTena bhavati paritoSaH / kamalAkarANAM raviNA kiM kAryaM yena vikasanti / / ] evameva mudhaiva kathamapi kasyApi kenApi dRSTena paritoSo bhavati / kathaM jJAyata ityAha / kamalAkarANAM padmakhaNDAnAM raviNA sUryeNa kiM kAryaM yena hetunA te vikasanti / / 79 / / 80) [ kuta udgacchati raviH kuto vikasanti paGkajavanAni / ' mujanAnAM jagati sneho na calati dUrasthitAnAmapi / / ] kutaH kvodgacchati raviH kutazca vikasanti paGkajavanAni / sujanAnAM yatra sneho dUrasthitAnAmapi na calati / / 80 / / 81) [ yadyasya marmabhedam ucyamAnaM ca dUnayati hRdayam / tattasya karNakaTukaM kuleSu jAtA na jalpanti / / ] yadyasya marmabhedaM cAlyamAnam ucyamAnaM yate hRdayam / tattasya karNakaTukaM kuleSu jAtAH kulajA na jalpanti // 81 / / 82) [ sadbhirasadbhizca parasya kiM jalpitairdoSaiH / artho yazo na labhyate sa cAmitraH kRto bhavati / / ] parasya sadbhirasadbhirapi jalpitaidoSaiH ki prayojanaM, na kimapi / arthoM yazo na labhyate, sa cAmitrIkRto bhavati, zatruH kRto bhavatItyarthaH / / 82 / /

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~86: 8.6 ]' nIvajA 83) appa hiyaM kAyavvaM jai sakkar3a para hiyaM ca kAyavvaM / apahiyaparahiyANaM appahiyaM caiva kAyavvaM // 3 // 84) purise saca samiddhe aliyapamuke sahAvasaMtuTTe / tavadhammaNiyamamaie visamA vi dasA samA hoi // 4 // 85) sIlaM varaM kulAo dAliddaM bhavvayaM ca rogAo / vijjA rajjAu varaM khamA varaM sudThu vi tavAo // 5 // 86) sIlaM varaM kulAo kuleNa kiM hoi vigayasIleNa / kamalAi kaddame saMbhavaMti na hu huMti maliNAraM // 6 // 83) [ AtmahitaM kartavyaM yadi zakyate parahitaM ca kartavyam / Atmahitapara hitayorAtmahitaM caiva kartavyam / / ] AtmahitaM kartavyaM, yadi zakyate kartuM tadA parahitaM ca kartavyam / Atmahitapara hitayormadhye AtmahitaM kartavyam iyameva nItiH / / 83 / / 25. 84 ) [ puruSe satyasamRddhe'lIkapramukte svabhAvasaMtuSTe / tapodharmaniyamamaye viSamApi dazA samA bhavati / / ] ete guNAH puruSe vartamAnaM dazAvaiSamyaM nAzayantIti bhAvaH // 84 // 85) [ zIlaM varaM kulAt dAridryaM bhavyaM ca rogAt / vidyA rAjyAdvareM : kSamA varaM suSvapi tapasaH // ] kulAcchIlaM varam rogAd dAridryaM varam,, alpavyayaM nIrogatvam / varaM rAjyAdvidyA / suSTvapi tapasaH kSamA varam / akulospi yadi zIlavAn, daridro'pi nIrogo, bhraSTarAjyAdapi ( ? bhraSTarAjyo'pi ) vidyAvAna, prataptatapaso'pi ( prataptatapasko'pi ) kSamAvAn puruSa: zreSTha iti bhAvaH / / 85 / / 86) [ zIlaM varaM kulAt kulena kiM bhavati vigatazIlena / - kamalAni kardame saMbhavanti na khalu bhavanti malinAni // ] pUrvoktAnAM padArthAnAmAdyaM dRSTAntayati / zIlaM varaM kulAt / kulena kiM bhavati vigata --- zIlena / kutaH / kamalAni kardameM saMbhavanti, na khalu bhavanti malinAni / ataH zIlaM kAraNaM na tu vaMzaH // 86 //

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26 vajAlaggaM [87 : 8.7 87) jaM ji khamei samattho ghaNavaMto jaM na gavvamuvvahacha / jaM ca savijjo namiro tisu tesu alaMkiyA puhabI // 7 // 88 ) chaMda jo aNuvaTTai mammaM rakkhara guNe payAsei / so navara mANusANaM devANa vi vallaho hoi // 8 // 89) chaNavaMcaNeNa variso nAsaha divaso kubhoyaNe bhutte / kukalatteNa ya jammo nAsai dhammo ahammeNa // 9 // 50) channaM dhammaM payaDaM ca porisaM parakalattavaMcaNayaM / gaMjaNarahio jammo rADhAittANa saMpaDai // 10 // 87) [ yat khalu kSamate samarthoM dhanavAn yanna garvamudrahati / yacca savidyo namrastribhistairalaGkRtA pRthvI / / ] tribhirevAlaGkRtA pRthvI / kaiH -kairityAha / yat kSAmyati samarthaH / dhanavAMzca yadgarvaM nodvahati / yacca - savidyo namiro namraH // 87 // I 1 42) [ chandaM yo'nuvartate marma rakSani guNAn prakAzayati / sa na kevalaM mAnuSANAM devAnAmapi vallabho bhavati ||] chandaM yo'nuvartate / ko'rthaH / svAminaM prati / svAmI kathayati dakSiNAmapi pUrvI dizaM yadA tadA yaH -sevakaH sa vakti " iyaM pUrvaitra dig na dakSiNA " / tathA vaTo vaTo'yaM na bhavati, kiMtu pipala iti, tatra pipala eveti vakti / idaM chandAnuvartanam / marma rakSati, guNAn prakAzayati / sa na kevalaM manuSyANAM, devAnA - vallabho bhavatItyarthaH // 88 // 89) [ kSaNavacanena varSo nazyati divasaH kubhojane bhukte / kukalatreNa ca janma nazyati dharmo'dharmeNa / / ] kSaNa utsavo dIpotsavAdiH / tasya - vaJcanenAkaraNena varSo nazyati / divasaH kubhojane bhukte / janma kukalatreNa, adharmeNa dharmo'pi nazyati // 89 // 90 ) [ chano dharmaH prakaTaM ca pauruSaM parakalatravaJcanam / kalaGkarahitaM janma bhavyAtmanAM saMpadyate // ] dharmazchanno'prakaTaH / prakaTaM ca pauruSam / parakalatravaJcanam / kalaGkarahitaM janma | rADhAittANa bhavyAtmanAM bhAgyavatAmiti yAvat / bhavati saMpadyate / / 90 / /

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..-95 : 9.5] dhIravajA 9. dhIravajjA [dhIrapaddhatiH] 91) appANaM amuyaMtA je AraMbhaMti duggamaM kjj|| paramuhapaloiyANaM tANaM kaha hoi jylcchii||1|| 92) sigdhaM Aruha kajjaM pAraddhaM mA kahaM pi siDhilesu / pAraddhasiDhiliyAI kajjAi puNo na sijjhaMti / / 2 // 93) acchau tA iyarajaNo aMge ciya jAi paMca bhuuyaaii| tAhaM ciya lajjijjai pAraddhaM pariharaMteNa // 3 // 94) jhINavihavo vi suyaNo sevai ramnaM na patthae annaM / maraNe vi aimahagdhaM na vikiNai mANamANikaM // 4 // 95) be maggA bhuvaNayale mANiNi mANunayANa purisANaM / ahavA pAvaMti siriM ahava bhamaMtA samappaMti // 5 // 91) [ AtmAnamamuJcanto ya Arabhante durgamaM kAryam / paramukhA'calokinAM teSAM kathaM bhavati jayalakSmIH / / ] AtmAnamamuJcanto ya Arabhante durgamaM kAryaM paramukhAvalokinAM teSAM kathaM jayalakSmIrbhavati / / 91 / / 92) [ zIghramAroha kArya prArabdhaM mA kathamapi zithilaya / prArabdhazithilitAni kAryANi punarna sidhyanti // ] zIghramArabhasva kArya, prArabdhaM mA * kathamapi zithilaya / prArabdhazithilitAni kAryANi punarna sidhyanti / / 92 // 93) [AstAM tAvaditarajano'Gga eva yAni paJca bhUtAni / tebhya eva lajjyate prArabdhaM pariharatA / / ] AstAM tAvaditarajanaH / aGgasthitAni yAni paJca bhUtAni pRthivyaptejovAyvAkAzAstebhya eva lajjyate prArabdhaM 'pariharatA tyajatA puruSeNa / / 93 / / 94) [kSINavibhavo'pi sujana: sevate'raNyaM na prArthayate'nyam / maraNe'pyatimahAghe na vikrINAti mAnamANikyam || ] kSINavibhavo'pi sujanaH sevate'raNyaM prArthayate nAnyam / maraNe'pyatimahAgha na vikrINAti mAnamANi"kyam / dhIrA daridriNo'pi maraNabhAjo'pi mAnaM muktvAnyaM na prArthayanta -iti bhAvaH // 94 // 95) [dvau mArgoM bhuvanatale mAnini mAnonnatAnAM puruSANAm / 'athavA prApnuvanti zriyamathavA bhramantaH samApyante // ] dvAveva mArgoM bhuvanatale

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vajAlaggaM [96 : 9.696) beNNi vi hu~ti gaIo sAhasavaMtANa dhIrapurisANaM / vellahalakamalahatthA rAyasirI ahava pvvjjaa||6|| 97) ahavA maraMti guruvasaNapeliyA khaMDiUNa niyajIhaM / no gaMtUNa khalANaM cavaMti dINakkharaM dhIrA // 7 // aha suppai piyamAliMgiUNa uttuNgthorthnnvtthe| aha narakaraMkakaMkAlasaMkule bhImaNamasANe // 8 // 99) aha bhuMjai saha piyakAmiNIhi kccolthaalsippiihiN| ahavA vimalakavAle bhikkhaM bhamiUNa peyavaNe // 9 // mAnini mAnonnatAnAM puruSANAm / athavA bhramanto grAmanagarATavISu zriyaM prApnuvanti, athavA samApyante mriyanta ityarthaH / / 95 / / 95) [dve api bhavato gatI sAhasavatAM dhIrapuruSANAm / vikasita-.. kamalahastA rAjazrIrathavA pravrajyA / / ] dve eva gatI bhavataH / keSAm / sAhasavatAM dhIrapuruSANAm / ke te ityAha / vikasitakamalahastA rAjazrIrathavA pravrajyA / / 96 / / 97) [ athavA mriyante guruvyasanapreritAH khaNDayitvA nija jihvaam| no gatvA khalAnAM jalpanti dInAkSaraM dhIrAH / / ] athavA dhIrA nijajihvAM khaNDayitvA guruvyasanapreritAH santo mriyante, no gatvA khalAnAM purato dInAkSaraM dehItyAdi jalpanti / / 97 / / 98) [ atha supyate priyAmAliGgayottuGgapRthustanapRSThe / atha narakaraGkakaGkAlasaMkule bhISaNazmazAne ||:] atha pakSAntare priyAmAliGgayottuGgavistIrNastanapRSThe dhIreNa supyte| atha narakaraGkakaGkAlasaMkule bhISaNe zmazAne / / 98 // 99) [ atha bhuGkte saha priyakA minIbhiH kaccolasthAlazuktibhiH / athavA vimalakapAle bhikSAM bhrAntvA pretavane // ] athavA bhuGkte priyakAminIbhiH sAkaM kaccolasthAlazuktibhiH / athavA vimalakapAle bhikSAM bhAntvA pretavane bhuGkte dhIraH / / 99 //

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-104 : 9.14] dhIravajA 100) namiUNa jaM viDhappai khalacalaNaM tihuyaNaM pi kiM teNa / mANeNa jaM viDhappai tarNa pi taM nivvuI kuNai // 10 // 101) te dhannA tANa namo te garuyA mANiNo thiraarNbhaa| je garuyavasaNapaDipelliyA vi annaM na patthaMti // 11 // 102) tuMgo Jciya hoi maNo maNaMsiNo aMtimAsu vi dasAsu / atyaMtassa vi raiNo kiraNA uddhaM ciya phuraMti // 12 // 103) tA tuMgo merugirI mayaraharo tAva hoi duttaaro| tA visamA kajjagaI jAva na dhIrA pavajjaMti // 13 / / 104) tA vitthiNNaM gayaNaM tAva cciya jalaharA aighiiraa| . tA garuyA kulaselA jAva na dhIrehi tulaMti // 14 // 100) [ natvA yadaya'te khalacaraNaM tribhuvanamapi kiM tena / mAnena yadaya'te tRNamapi tannirvRtiM karoti / / ] khalacaraNaM natvA yat tribhuvanama'pyaya'te, kiM tena tribhuvanena / mAnena yat tRNamapyamaMte tanirvRtiM sukhaM karoti / / 100 // 101) [ te dhanyAstebhyo namaste guravo mAninaH sthiraarmbhaaH| ye guruvyasanapratipreritA apyanyaM na prArthayante / / 101 / / ] 102) [ tuGgameva bhavati mano manasvino'ntimAsvapi dshaasu| astamayamAnasyApi raveH kiraNA Urdhvameva sphuranti / / 102 / / ] 103) [ tAvattuGgo merugirirmakarAlayastAvadbhavati dustrH| tAvadviSamA kAryagatiryAvanna dhIrAH prapadyante / / ] tAvattuGgo meru girirmakaragRhastAvadbhavati dustaraH / tAvadviSamA kAryagatiryAvaddhIrA na prtipdynte| dhIrA evaitat pUrvoktaM kartumalaMkarmINAH / / 103 / / 104) [ tAvadvistIrNa gaganaM tAvadeva jaladharA atigabhIrAH / 'tAvadgurukAH kulazailA yAvanna dhIraistulyante // ] tAvadvistINaM gaganaM tAvadeva jaladharA atigabhIrAH, tAvadgurukAH kulazailAH, yAvana dhIrestolyante / / 104 //

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vajAlaggaM [105 : 9.15-~ 105) merU tiNaM va saggo gharaMgaNaM hatthachittaM gynnyl| vAhaliyA ya samuddA sAhasavaMtANa purisANaM // 15 // 106) saMghaDiyaghaDiyAvighaDiyaghaDaMtavighaDaMtasaMghaDijjaMtaM / avahatthiUNa divyaM karei dhIro samAraddhaM // 16 // 10. sAhasavajjA [ sAhasapaddhatiH] 107) sAhasamavalaMbaMto pAvai hiya icchiyaM na sNdeho| jeNuttamaMgametteNa rAhuNA kavalio caMdo // 1 // 108) taM kiM pi sAhasaM sAhaseNa sAhaMti sAhasasahAvA / jaM bhAviUNa divvo paraMmuho dhuNai niyasIsaM // 2 // 105) [ merustRNamiva svargo gRhAGgaNaM hastaspRSTaM gaganatalam / kSudranadyaH samudrAH sAhasavatAM puruSANAm / / ] sAhasavatAM puruSANAM merustRNamiva, svargo gRhAGgaNa miva, hastaspRSTaM gaganatalaM, samudrAzca kSudranadya iva / ko bhAvaH / yathA tRNamAkramyate tathA meruH / yathA gRhAGgaNaM tathA svrgH| gaganatalaM hastena spRzyate, samudrAH kSudranadya iva tIryanta iti // 105 / / ___106) [ saMghaTitaghaTitavighaTitaghaTamAna vighaTamAnasaMghaTyamAnam / apahassya daivaM karoti dhIraH samArabdham / / ] 107) [ sAhasamavalambamAnaH prApnoti hRdayepsitaM na saMdehaH / yanottamAGgamAtreNa rAhuNA kavalitazcandraH / / ] sAhasamavalambamAnaH pumAn prApnoti hRdayepsitaM na saMdehaH / kathamevaM jJAyata ityAha / yena kAraNenottamAGgamAtreNa ziraHzeSeNa rAhuNA svabhInunA candraH kavalitaH / atra sAhasameva pramANam / no ced hastapAdAdyavayavasaMyuktaM candraM mUrdhamAtro rAhuH kathaM kavalayitumISTe // 107 / / ___ 108) [ tat kimapi sAhasaM sAhasena sAdhayanti sAhasasvabhAvAH / yad bhAvayitvA daivaM parAGmukhaM dhUnayati nija ziraH / / ] sAhasasahAyAH pumAMsaH tAhasena tat kimapi sAhasaM sAdhayanti / yad bhAvayitvA daivaM parAGmukhaM sacchiro nijaM dhUnayati "aho asya sAhasaM yadevamakArSIt " iti / / 108 // 1C sAhasasahAyA -For Private &Personal use Only

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-113 : 10.7] sAhasavajjA 112) 109) tharatharai dharA khumbhaMti sAyarA hoi vimhalo' diyo| asamavavasAyasAhasasaMladdhajasANa dhIrANaM // 3 // 110) agaNiyasamavisamANaM sAhasatuMge samAruhaMtANaM / rakkhai dhorANa maNaM AsannabhayAulo daivo // 4 // 111) taM kiMpikammarayaNaM dhIrA vavasaMti saahsvsennN| jaM baMbhahariharANa vi laggai citte cmkaaro||5|| dhIreNa samaM samasIsiyAi re divva aaruhNtss| hohiha kiM pi kalaMkaM dhuvvaMtaM jaM na phiTTihii // 6 // 113) jaha jaha na samappai vihivaseNa vihddNtkjjprinnaamo| taha taha dhIrANa maNe vaDDhai biuNo samucchAho / / 7 // 109) [ kampate dharA kSubhyanti sAgarA bhavati vihvalaM daivam / / asamavyavasAyasAhasasaMlabdhayazobhyo dhIrebhyaH // ] dhIrebhya evaM bhavati / kathamityAha / dharA pRthvI tharatharAyate kampate / kSubhyanti saagraaH| bhavati vihvalaM daivam / kiMviziSTebhyo dhIrebhyaH / asamavyavasAyasAhasavadbhayaH. // 109 / / 110) [ agaNitasama viSamANAM sAhasatuGge samArohatAm / rakSati: dhIrANAM mana AsannabhayAkulaM daivam / / ] 111) [ tatkimapi karmaratnaM dhIrA vyavasyanti sAhasavazena / yadU brahmahariharANAmapi lagati citte camatkAraH // ] taMt kimapi karmaratnaM dhIrA vyavasyanti sAhasavazena, yad brahmahariharANAmapi citte camatkAroM lagati / / 111 // 112) [dhIreNa samaM samazIrSikAyAM re daivaarohtH| bhaviSyati ko'pi kalaGko dhAgyamAno yo na yAsyati // ] re daiva, dhIreNa samaM samasIsiyAe spardhayA Arohatastava ko'pi kalaGko bhaviSyati yo dhAvyamAno'pi na yAsyati // 112 // ___ 113) [ yathA yathA na samApyate vidhivazena vighaTamAnakarmapariNAmaH / tathA tathA dhIrANAM manasi vardhate dviguNaH samutsAhaH // ] yathA yathA vidhi-. 1C bhiMbhalo

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vajjAlaggaM [ 114 : 10.8 ___ 114) phalasaMpattIi samoNayAi tuMgAi phlvipttiie|| hiyayAi supurisANaM mahAtarUNaM va siharAI // 8 // 115) hiyae jAo tattheva var3iDhao neya payaDio loe| vavasAyapAyavo supurisANa lakkhijjai phlehi'||9|| 116) vavasAyaphalaM vihavo vihavassa ya vihalajaNasamuddharaNaM / vihaluddharaNeNa jaso jaseNa bhaNa kiM na pajjattaM // 10 // 117) ADhattA sappurisehi tuNgvvsaaydinnhiyehiN| kajjAraMbhA hohiMti nipphalA kaha ciraM kAlaM // 11 // vazena vighaTamAnaH kAryapariNAmo na samApyate, na pUrNo bhavati, tathA tathA dhIrANAM manasi dviguNaH samutsAho vardhate / / 113 // 114) [ phalasaMpattyA samavanatAni tuGgAni phala vipattyA / hRdayAni supuruSANAM mahAtarUNAmiva zikharANi / / / phalasaMpattyA samavanatAni tuGgAni " phala vipattyA, satpuruSANAM hRdayAni mahAtarUNAmAmrAdInAM zikharANIva bhavantItyadhyAhartavyam / / 114 / / 115) [hRdaye jAtastatraiva vardhito naiva prakaTito loke / vyavasAyapAdapaH supuruSANAM lakSyate phalaiH / / ] vyavasAyapAdapaH supuruSANAM phalaiH lakSyate / atra phalaM kAryaniSpattiH / kiMviziSTo vyavasAyapAdapaH / hRdaye jAta utpanastatraiva vardhito naiva prakaTito loke / anyo yaH pAdapo bhavati sa jAtamAtro dRzyate vardhamAnazca / ayaM tu vyavasAyavRkSaH phalaireva jJAyate / ayaM bhaavH| - satpuruSANAM vyavasAya: phalita eva jJAyate, na pUrvamiti / / 115 // 116) [ vyavasAyaphalaM vibhavo vibhavasya ca vihvalajanasamuddharaNam / vihvaloddharaNena yazo yazasA bhaNa kiM na paryAptam / / ] vyavasAyaphalaM vibhavaH / vibhavaphalaM vihvalajanasamuddharaNam / vihvaloddharaNena yazo, yazasA bhaNa kiM na paryAptam api tu sarvamapi saMpUrNam / / 116 // ___117) [ ArabdhAH satpuruSaistuGgavyavasAyadattahRdayaiH / kAryArambhA bhaviSyanti niSphalAH kathaM ciraM kAlam / / ] satpuruSaistuGgavyavasAyadatta 1 JphaleNa

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-121 : 11.2 ] divvavajjA 118) na mahumahaNassa' vacche majjhe kamalANa neya khiirhre| vavasAyasAyare supurisANa lacchI phuDaM vasai / / 12 // 119) tadiyahAraMbhaviyAvaDANa mittkkjjrsiyaannN| ravirahaturayANa va supurisANa na hu hiyyviisaamo||13|| 11. divvavajjA [ daivapaddhatiH] 120) attho vijjA purisattaNaM ca annAi gunnshssaaii| divvAyatte kajje savvAi narasta vihaDaMti // 1 // 121) satthatthe paDiyassa vi majheNaM ei kiM pitaM kjj| jaM na kahiuM na sahiuM na ceva pacchAiuM tarai // 2 // hRdayaiH kAryArambhAH prArabdhAH kathaM cirakAlaM niSphalA bhaviSyanti / aphi tu tatkSaNAdeva phaliSyanti / / 117 // ___ 118) [na madhumathanasya vakSasi madhye kamalAnAM naiva kSIranidhau / vyavasAyasAgare supuruSANAM lakSmIH sphuTaM vasati // ] lakSmIna madhumathanasya vakSasi vasati, na kamalAnAM madhye, naiva kssiirnidhau| sphuTaM vyavasAyasAgare satpuruSANAM vyavasAya eva sAgarastatra vasati / / 118 / / / ___ 119) [tadivasArambhanyApUtAnAM mitraikakAryarasikAnAm / ravirathaturagANAmiva supuruSANAM na khalu hRdayavizrAmaH // ] tadivasArambhavizeSavyApUtAnAM mitraikakAryarasikAnAM satpuruSANAM na khalu hRdayavizrAmaH / keSAmiva / ra virathaturaMgANAmiva / yathA sUryasyandanasaMprasaktAnAm ( turagANAm ) aharnizaM paribhramatAM vizrAmo nAsti / teSAmapi kiMviziSTAnAm / mitraH sUryaH, tasyaikakAryarasikAnAm / / 119 // ___120) [ arthoM vidyA pauruSaM cAnyAni guNasahasrANi / daivAyatte kArye sarvANi narasya vighaTante // 120 / / ] 121) [ zAstrArthe patitasyApi madhyenaiti tat kimapi kAryam / yatna kathayituM na soDhuM na caiva pracchAdayituM zaknoti // ] svasthArthe patitasyAphi 1 BCJ: Na hu mahumahasasa

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vajjAlaggaM [ 122 : 11.3 122) jai visai visamavivaraM laMghai uyahiM karei vavasAyaM / taha vi hu phalaM na pAvai puriso divve parAjutte // 3 // 123) nagdhaMti guNA vihaDaMti baMdhavA vallahA virajjati / vavasAo na samappai narassa divve parAhutte // 4 // 124) jaM jaM DAlaM laMbai hatthe gahiUNa vIsamai jtth| ___ sA sA taDatti tudRi narassa divve parAhutte // 5 // 125) jaM nayaNehi na dIsaha hiyaeNa vi jaM na ciMtiyaM kaha vi| taM taM sirammi nivaDai narassa divve parAhutte // 6 // tat kimapi kArya madhya eti, yat kAryaM na kathayituM, na soDhuM, na caiva pracchAdayitu tIryate samarthyate / / 121 // 122) [ yadi vizati viSamavivare lakkhayatyudadhiM kurute vyavasAyam / tathApi khalu phalaM na prApnoti puruSo daive parAgbhUte / / ] yadi vizati viSamavivare, udadhiM laGghayati atikrAmati, kurute byavasAyaM, tathApi daive parAGmukhe phalaM pUrvakRtasya na prApnoti pumAn / / 122 // 123) [ nArghanti guNA vighaTante bAndhavA vallabhA virajyante / vyavasAyo na samApyate narasya daive parAgbhUte / / ] nArdhanti guNAH, vighaTante bAndhavAH, vallabhA virajyante / vyavasAyo na samApyate samAptiM yAti narasya daive parAGmukhe / / 123 // 124) [yAM yAM zAkhAM lambate haste gRhItvA vizrAmyati yasyAm / sA sA taTaditi tryuTayati narasya daive parAgbhUte // ] daive parAGmukhe sati yAM yAM zAkhAmAlambate hastena gRhItvA yasyAM ca vizrAmyati sA sA zAkhA narasya truTyatIti daivavilasitamidam // 124 // 125) [ yannayanAbhyAM na dRzyate hRdayenApi yanna cintitaM kathamapi / tattacchirasi nipatati narasya daive parAgbhUte // ] yannayanAbhyAM naiva dRzyate hRdayenApi yanna cintitaM kathamapi, tattacchirasi nipatati narasya daive parAmukhe // 125 //

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35 -129 : 12.4] vihivajA 12. vihivajA [vidhipaddhatiH] 126) khaMDijai vihiNA sasaharo vi sUrassa hoi asthamaNaM / hA divvapariNaIe kavalijjai ko na kAleNaM // 1 // 127) ko ettha sayA suhio kassa va lacchI virAi pemmaaii| kassa va na hoi khalaNaM bhaNa ko huna khaMDio vihiNA // 2 // 128) unnaya nIyA nIyA vi unnayA huMti takkhaNa cceva / vihipariNAmiyakajja hariharabamhA na yAti // 3 // 129) vihiNA jaM ciya lihiyaM nalADavaTTIi teNa daiveNa / pacchA so vi pasanno annaha kariu na hu smttho||4|| 126) [khaNDayate vidhinA zazadharo'pi sUryasya bhavatyastamanam / hA daivapariNatyA kavalI kriyate ko na kAlena // ] vidhinA purAkRtakarmaNA zazadharo'pi khaNDyate, sUryasya bhavatyastamanam / hA khede / daivapariNatyA ko na kAlena kvliikriyte| AstAM taavnmnussyaadiH| yatra sarvakAryasamarthayo"dina nizAkarayorevaMvidho bhavati vivartastatra kA kathA puruSAdeH / / 126 / / - 127) [ ko'tra sadA sukhitaH kasya vA lakSmIH sthirANi premANi / kasya vA na bhavati skhalanaM bhaNa kaH khalu na khaNDito vidhinA // ] ko'tra jagati sadA sukhitaH / kasya lakSmIH sthirA, kasya premANi sthirANi / kasya vA skhalanaM na bhavati / bhaNa kaH khalu vidhinA na khnndditH||127|| 128) [ unnatA nIcA nIcA apyunnatA bhavanti tatkSaNAdeva / vidhipariNAmitakArya hariharabrahmANo na jAnanti // ] unnatA ye nIcA bhavanti te tatkSaNAdeva, niicaashconntaaH| vidhipariNAmitakArya hariharabrahmANo'pi na jAnanti / / 128 // 129) [ vidhinA yadeva likhitaM lalATapaTTe tena daivena / pazcAtso'pi prasanno'nyathA kartuM na khalu samarthaH // ] tena daivena vidhinA lalATapaTTyAM yallikhitaM pazcAtso'pi kathamapyArAdhanena prasannaH san , anyathAkartuM na samarthastallikhitam / / 129 / /

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[ 130 : 12.5 130) kiM karai kira varAo sAhasavavasAyamANagaruo vi / puriso bhaggapayAvo vihiNA vivarIyarUveNa // 5 // 131) beNi vi mahaNAraMbha pecchaha jaM puNvakammapariNAmo / upaja haraha visaM kaNhassa ghaNatthaNA lacchI // 6 // 132 ) vihivihiyaM ciya labbhai amayaM devANa mahumahe lacchI / raNArammi mahie harassa bhAe visaM jAyaM // 7 // 36 vajjAlaggaM 13. dINavajjA [dIna paddhatiH ] 133) para patthaNApavannaM mA jaNaNi jaNesu parisaM puttaM / ure vimA dharijjasu patthaNabhaMgo kao jeNa // 1 // 130 ) [ kiM karoti kila varAkaH sAhasavyavasAyamAnagururapi / puruSo bhagnapratApo vidhinA viparItarUpeNa || ] kiM karoti varAka:kila sAhasavyavasAyamAnagururapi / yato viparItarUpeNa vidhinA bhagnapratApa:: // 130 // 1 131 ) [ dve api mathanArambhe prekSadhvaM yat pUrvakarmapariNAmaH / utpadyate harasya viSaM kRSNasya ghanastanI lakSmIH / / ] prekSadhvaM yat pUrvakarmapariNAmaH / mathanArambhe dvAveva haraharau vidyete / tatra mathanArambhe kRte haraha iti Izvarasya viSamutpadyate, kRSNasya ghanastanI lakSmIH / atra haraha iti apabhraMze SaSThyAH sthAne ha iti rUpam / pUrvakarmaNA, samayorapi puruSayoH pUrvaM karma pariNamati / / 131 // 132) [ vidhivihitameva labhyate'mRtaM devAnAM madhumathane lakSmIH / ratnAkare mathite harasya bhAge viSaM jAtam / / ] gAthAntareNa tamevArthamudvelayati / vidhivihitameva labhyate kathamityAha / amRtaM devAnAm / madhumathane lakSmIH saMjAtA / harasya bhAge viSaM jAtam // 132 // 7 133 ) [ paraprArthanA prapannaM mA janani janayedRzaM putram | udare'pi mA dhAraya prArthanAbhaGgaH kRto yena || ] paramArthanA prapannaM mA janani janayasve - dRzaM putram / udare'pi mA dhAraya taM yena paraprArthanAbhaGgaH kRtaH / / 133 //

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---137: 13.5] . dINavajA 134) tA rUvaM tAva guNA lajjA saccaM kulakkamo tAva / tAva cciya ahimANo dehi tti na bhaNNae jAva // 2 // 135) tiNatUlA vi hu lahuyaM dINaM daiveNa nimmiya bhuvaNe / vAraNa kiM na nIyaM appANaM patthaNabhaeNa // 3 // 136) tharatharatharei hiyayaM jIhA gholei kaMThamajjhammi / nAsai muhalAvaNNaM dehi tti paraM bhaNaMtassa // 4 // 137) kisiNijjati layaMtA uyahijalaM jalaharA payatteNa / dhavalIhu~ti hu detA detalayaMtaMtaraM peccha // 5 // ___134) [ tAvadrUpaM tAvadguNA lajjA satyaM kulakramastAvat / tAvadevAbhimAno dehIti na bhaNyate yAvat / / ] tAvadrapaM tAvadguNAstAvallajjA -satyaM kulakramastAvat / taavdevaabhimaanH| tAvat katham / yAvaddehIti na bhaNyate puruSeNa / / 134 / / ___135) tRNatUlAdapi khalu laghurdIno daivena nirmito bhuvne| vAtena kiM na nIta AtmAnaM prArthanabhayena / / ] tRNakarpAsAderapi laghurdIno yAcako daivena nirmitH| tRNatUlavad yad vAtena na nIyate, tatra ko hetuH / AtmanaH prArthanAbhayena / ayaM yAcako mAmapi yAciSyate nItaH sanniti na nIyate . / 135 / / ___136) [ kampate hRdayaM jihvA dhUrNate knntthmdhye| nazyati mukhalAvaNyaM dehIti paraM bhaNataH // ] paramanyaM dehIti bhaNato yAcakasya tharatharAyate kampate hRdayaM, jihvA kaNThamadhya itatatazcalati, nazyati mukhalAvaNyam / / 136 // _137) [ kRSNIbhavanti gRhNanta udadhijalaM jaladharAH prayatnena / dhavalIbhavanti khala dadato dadadgRhNadantaraM prekSasva / / ] dadallAdantaraM pazya dadato lAto gRhNatazcAntaram / tadeva darzayati / udadhijalaM lAnto gRhNanto jalaMdharAH kRSNIbhavanti khalu / tadeva dadato varSanto dhavalIbhavanti / sajalA: kRSNA nirjalA dhavalA ghanA bhavantIti svabhAvaH / / 137 / / ..

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B8 pajAlaggaM [ 138 : 14.114. dAridavajjA [ dAridrayapaddhatiH] 138) dAridaya tujjha guNA govijaMtA vi dhiirpurisehi| pAhuNaesu chaNesu ya vasaNesu ya pAyaDA huMti // 1 // 139) dAridaya tujjha namo jassa pasAraNa erisI riddhii| pecchAmi sayalaloe te maha' loyA na pecchaMti // 2 // 140) je je guNiNo je je vi mANiNo je viysNmaannaa| dAlidda re viyakkhaNa tANa tumaM sANurAo si // 3 // 141) dIsaMti joyasiddhA aMjaNasiddhA vi ke vi dIsati / dAridajoyasiddhaM meM te loyA na pecchati // 4 // _138) [ dAridrayaka tava guNA gopyamAnA api dhiirpurussaiH| prAghUrNakeSu kSaNeSu ca vyasaneSu ca prakaTA bhavanti // ] daaridryk| akra. kapratyayo nIcArthaH / ato he dAridraya nIca / tava guNA dhIrapuruSairgopyamAnA api prakaTIbhavanti / keSu / prAghUrNakeSu AgateSu / kSaNeSu dIpotsavAdiSu / / vyasaneSu ca / / 138 // 139) dAridrayaka tubhyaM namo yasya prasAdenedRzyaddhiH / prekSe sakalalokAMste mAM lokA na prekSante / / ] he dAridraya tubhyaM namaH / yasya prasAdene-- dRzyaddhiH sNjaataa| tAmeva darzayati / sakalalokAnahaM pazyAmi / te lokAH khalu mAM na pazyanti / / 139 / / 140) [ye ye guNino ye ye'pi mAnino ye vidagdhasaMmAnAH / dAridraya re vicakSaNa teSAM tvaM sAnurAgamasi / / ] ye ye guNino ye cApi mAnino ye vidagdhasaMmAnAH / dAridraya he vicakSaNa teSAM tvaM sAnurAgamasi / anyo'pi yo vicakSaNo bhavati sa guNamAnavatsu sAnurAgaH syAt / / 140 // - 141) [ dRzyante yogasiddhA aJjana siddhA api kecana dRshynte| dAriyayogasiddhaM mAM te lokA na prekSante // ] dRzyante yogasiddhA aJjana* siddhAzca kecana dRzyante / dAridyameva yogaratena siddhaM mAM lokAste na prekSante // 141 // 1J meM ..

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-145 : 14.8] dAridavajjA 142) je bhaggA vihavasamIraNeNa vaMka ThavaMti pymgN| te nUrNa dAlihosaheNa jai paMjalijjaMti // 5 // 143) kiM vA kuleNa kIrai kiMvA viNaeNa kiM va sveNa / ghaNarahiyANaM suMdari narANa ko AyaraM kuNai // 6 // 144) jAI rUvaM vijjA tinni vi gacchaMtu kaMdare vivre| attho cciya parivaDA jeNa guNA pAyaDA huMti // 7 // 145) dhammatthakAmarahiyA je diyahA niddhaNANa voliinnaa| jai tAi gaNei vihI gaNeu na hu erisaM juttaM / / 8 // ____142) [ye bhagnA vibhavasamIraNena vakra sthApayanti padamArgam / te nUnaM dAridryauSadhena yadi prAJjalIkriyante // ] ye bhagnA vibhavasamIraNena vibhavavAtena, vakra sthApayanti padamArgam / ko'rthaH / vakra calanti / te nUnaM dAridyauSadhena prAJjalIbhavanti / anye'pi vAtarugNA auSadhena punabhavanti / / 142 // 143) [ kiM vA kulena kriyate kiM vA vinayena kiM vA rUpeNa / dhanarahitAnAM sundari narANAM ka AdaraM karoti / / ] kiM vA kulena kriyate kiM vA vinayena kiM vA rUpeNa / he sundari dhanarahitAnAM narANAM ko nAmAdaraM karoti / / 143 // 144) [ jAtI rUpaM vidyA trINyapi gacchantu kandare vivre| artha eva parivardhatAM yena guNAH prakaTA bhavanti / / ] jAtirvidyA rUpaM trINyapi gacchantu kandare' vivre| artha eva parivardhatAM yena guNAH prakaTIbhavanti / / 144 // 145) [ dharmArthakAmarahitA ye divasA nirdhanAnAmatikrAntAH / yadi tAn gaNayati vidhirgaNayatu na khalvIdRzaM yuktam / / ] "suMdaraM eyaM" iti paatthH| dharmArthakAmarahitA ye divasA nirdhanAnAmatikrAntA, yadi tAn gaNayati vidhirgaNayatu na khalvIdRzaM yuktam / " suMdaraM eyaM" iti pAThe na khalvidaM sundaram / / 145 / / . 1Jhare

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40 vajAlaggaM 146) saMkuyaha saMkuyaMte viyasa viyasaMtayambhi sUrammi | sisire rorakuDuMba paMkayalIlaM samuvva // 9 // [ 146 : 14.9-- 15. pahuvajjA [ prabhupaddhatiH ] 147 ) chajjai pahussa laliyaM piyAi mANo khamA samatthassa / jANatas ya bhaNiyaM moNaM ca ayANamANassa // 1 // 148) sacchaMdaM bolijjai kijjai jaM niyamaNassa paDihAi / ajasassa na bIhijadda pahuttaNaM teNa ramaNijjaM // 2 // 149) jammadiNe thaNaNivaDaNabhaeNa dijjati dhAiucchaMge / pahuNo jaMnIyarayA manne taM khIramAhappaM // 3 // 146) [ saMkucati saMkucati vikasati vikasati sUrye / zizire daridrakuTumbaM paGkajalIlAM samudrahati / / ] zizire daridrakuTumbaM paGkajalIlAM kamalasAdRzyaM samudvahati / sUrye saMkucati sati astamayamAne saMkucati / vikasati udgacchati sUrye vikasati vikAzaM labhate / hastapAdaM prasArayati zItAbhAvAt / kamalamapi saMkucati mukulIbhavati, vikasati tasmin vikasati puSyatItyarthaH / / 146 / / 147 ) [ rAjate prabhorlalitaM priyAyA mAnaH kSamA samarthasya / jAnatazca bhaNitaM maunaM cAjAnataH / / ] prabhorlalitaM krIDitaM zobhate / priyAyA mAnaH kSamA samarthasya / jAnato bhaNitamajAnato maunam / "chajjai" iti sarvatra sambadhyate / / 147 / / 148) [ svacchandaM kathyate kriyate yannijamanasaH pratibhAti / ayazaso na bhIyate prabhutvaM tena ramaNIyam / / ] prabhutvaM tena hetunA ramaNIyaM mano'bhISTam / katham / svacchandamucyate sevakAnAM gAlyAdikaM kriyate / yannijamanasaH pratibhAti ayuktakaraNameva / yadayazastasmAnna bhIyate // 148 // 149) [ janmadine stana nipatanabhayena dIyante dhAtryutsaGge / prabhavo yannIcaratA manye tatkSIramAhAtmyam // ] prabhavo yannIcaratAstanmanye kSIramAhAtmyaM stanyakAraNam / kathamevam / yataH prabhavo janmadivase tanmAtuH stananipatanabhayena dhAtrI upamAtA tadutsaGge dIyante / ye kila rAja

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- 153: 16.3 ] sevayavajA 150) hiTThaTThe jaDaNivahaM taha ya supattAi uttamaMgeSu / jaha hoi tarU taha jai pahuNo tA kiM na pajjantaM // 4 // 16. sevayavajjA [sevakapaddhatiH ] 151) jaM sevayANa dukkhaM cArittavivajjiyANa naraNAha / taM hou tuha riUNaM ahavA tANaM pi mA hou // 1 // 152) bhUmIsayaNaM jaracIrabaMdhaNaM baMbhacerayaM bhikkhA / muNicariyaM duggayasevayANa dhammo paraM natthi // 2 // 153) jai nAma kaha vi sokkhaM hoi tulaggeNa : sevayajaNassa / taM khavaNaya saggArohaNaM va viggovayasarahiM // 3 // mahiSyAmutpannAste kathaM nIcA bhavanti / paraM dhAtrIstanyaM pibatAM nIcatvametra bhavati / / 149 // 150 ) [ adho'dho mUlanivahaM ( jaDanivahaM ) tathA ca supatrANi ( supAtrANi ) uttamAGgeSu / yathA bhavati tarustathA yadi prabhavastat kiM na paryAptam || ] yathA bhavati tarustathA yadi prabhavo bhaveyustat kiM na paryAptam / katham / adho'dho jaDanivahaM tathA ca supatrANi zobhanacchadAnuttamAGgeSu / dhArayantItyadhyAhAryam / prabhavaH punastarubhyaH pratIpAH / adho'dhaH supAtrANi dhArayanti / ko'rthaH / supAtrANi viduSastRNAyApi na manyante / uttamAGgeSu mUrkhavRndaM sarvathA saMmAnayantItyarthaH / / 150 / I I 151 ) [ yatsevakAnAM duHkhaM cAritryavivarjitAnAM naranAtha / tadbhacatu tava ripUNAmathavA teSAmapi mA bhavatu / / ] yatsevakAnAM duHkhaM cAritryavivarjitAnAM naranAtha, taduHkhaM tatra ripUNAM zatrUgAM bhavatu, athavA tetrA - mapi mA bhavatu / / 151 / / 152) [ bhUmIzayanaM jara cIrabandhanaM brahmacaryaM bhikSA | municaritaM durgata sevakAnAM dharmaH paraM nAsti / / ] bhUmIzayanaM jara cIradhAraNaM brahmacaryaM bhikSA, yAvat municaritraM durgata sevakAnAM dharmaH paraM nAsti / municaritre sarvaM bhavati / durgata sevakasya ca dharmamRte / / 152 / / " 153) [ yadi nAma kathamapi saukhyaM bhavati kAkatAlIyena sevakajanasya / tatkSapaNakasvargArohaNa mitra vyAkulabhAva zataiH // ] yadi nAma

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42 vajAlaggaM [ 154 : 16.5154) olaggio si dhammammi hojja ehi nariMda vccaamo| ___AlihiyakuMjarassa va tuha pahu dANaM ciya na dittuN||4|| 155) Asannaphalo phaNaso vva nAha sayalassa sevyjnnss| amhaM puNa patthiva patthio vi tAlo tuma jaao||5|| 156) phaNaseNa samaM mahimaMDalammikA taruvarANa smsiisii| karikuMbhasacchahaM maggaNANa jo dei phalaNivahaM // 6 // kathamapi saukhyaM sevakajanasya tulAgreNa kAkatAlIyanyAyena bhavati, tat kSapaNakasvargArohaNa miva vigopakazataiH / ayaM bhaavH| yathA saMnyAsino mRtasya zrAddhaizca tanmAhAtmyAnnaravimAnamArohitasya dadaddAnaM vAdyamAnamardalaM nIyamAnasya saMrakArAya surkha' bhavati, tathA sevakajanasyAharnizaM sevAM kurvANasya / uktaM ca yataH / sevayA dhana micchadbhiH sevakaiH pazya kiM kRtam / svAtantryaM yaccharIrasya mUDhaistadapi hAritam / / 153 // 154) [ avalagno'si dharme bhUyA idAnIM narendra vrajAmaH / AlikhitakuJjarasyeva tava prabho dAnameva na dRSTam / / ] he narendra, avalagito dharme bhUyAH / idAnIM vrajAmaH / AlikhitakuJjarasyeva tava prabho dAnaM na dRSTam / yathA citralikhitasya kArasya dAnaM madajalaM na bhavati, tathA tavApItyarthaH / / 154 // 155) [ Asannaphalo panasa iva nAtha sakalasya sevakajanasya / asmAkaM punaH pArthiva prArthito'pi tAlastvaM jAtaH / / 7 he nAtha tvaM sarvasyApi sevakajanasya Asannaphala: / ka iva / panasa iva / he pArthiva prArthito'pi svamasmAkaM tAlaH saMjAto'si / tAlazca zatavarSa yAvadekadaiva phalati // 155 / / ____156) [panasena samaM mahImaNDale kA tasvarANAM smshiirssikaa| karikumbhasa dRkSaM mArgaNAnAM yo dadAti pala nivaham || ] panasena samo pRthvIvalaye kA taruvarANAM spardhA, yo mArgaNAnAM yAcakAnAM karikumbhasadRkSa phalanivahaM dadAti // 156 / / 1J saMskAryamukhaM

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43 - 160 : 16.10 ] sevayavajjA 157 ) varisihisi tumaM jalahara bharihisi bhuvaNaMtarAi nIsesaM / taNhAsusiyasarIre muyammi vappIhayakuDuMbe // 7 // 158) dehi tti kaha nu bhaNNai supurisavavahArabAhiraM vayaNaM / se vijjai viNaNaM esa ciya patthaNA loe // 8 // 159) bhuMjaMti kasaNaDasaNA abbhaMtarasaMThiyA gaiMdassa / je uNa viharasahAyA te dhavalA bAhira cceva // 9 // 160) taMbAu tini supaoharAu cattAri pakkalabaillA / niSpannA rAlayamaMjarIu sevA suhaM kuNau // 10 // 157) [ varSiSyasi tvaM jaladhara bhariSyasi bhuvanAntarANi niHzeSam tRSNAzoSitazarIre mRte cAtakakuTumbe // ] varSiyasi tvaM jaladhara, pUrayiSyasi bhuvanAntarANi niHzeSam / ka sati / tRSNAzoSitazarIre cAtaka-kuTumbe mRte sati / / 157 / / 158) [ dehIti kathaM nu bhaNyate supuruSavyavahArabahirbhUtaM vacanam / sevyate vinayenaiSaiva prArthanA loke // ] kathaM nu bhaNyate dehIti satpuruSavyavahAra bahirbhUtaM vacanam / sevyate vinayena eSaiva prArthanA loke lokamadhye - / / 158 / / 159) [bhuJjate kRSNadazanA abhyantara saMsthitA gajendrasya / ye punarvidhurasahAyAste dhavalA bahireva || ] gajendrasya mukhAbhyantara sthitAH kRSNa-dazanA bhuJjate / ye punarvidhurasahAyAste dhavalA bahireva vartante / ayamabhAvaH / malinacittAH prabhorabhyantara sthitA vibhavajAtaM bhuJjate / ye puna:: zuddhasvabhAvAste bahiH sthitA eva kevalaM klezamanubhavanti / / 159 / / 160) [ gAvastisraH supayodharAzcatvAraH samarthavRSabhAH / niSpannArAhaka maJjaryaH sevA sukhaM karotu || ] sevA sukhaM karotu / sevayA paryAptam / kimiti | gAvastisraH supayodharAH, catvArazca samarthA vRSabhA:, niSpannA rAlakamaJjarya: / ayaM bhAvaH / dhenuvRSabharAlakadhAnyeSu vidyamAneSu sevayA ... lamityarthaH / H / / 160 / / *

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"44 vajjAlaggaM [161 : 16.11161) savvo chuhio sohai maDhadeulamaMdiraM ca cazvarayaM / naraNAha maha kuTuMbaM chuhachuhiyaM dubbalaM hoi // 11 // 17. suhaDavajjA [subhaTapaddhatiH] 162) jaM dijai paharaparavyasehi mucchAgaehi payamekaM / taha nehassa payassa va na yANimo ko samabhahi o // 1 // 163) bhagge vi bale valie vi sAhaNe sAmira nirucchAhe / niyabhuyavikkamasArA thakkaMti kuluggayA suhaDA // 2 // 164) viyalai dhaNaM na mANaM jhijjai aMgaM na jhijai pyaayo| rUvaM calai na phuraNaM siviNe vi maNaMsisatthANaM // 3 // 161) [soM dhavalitaH zobhate maThadevakulamandiraM ca catvaram / naranAtha mama kuTumbaM sudhAdhavalitaM (kSudhAkSudhitaM) durbalaM bhavati / / ] sarvaH chuhio sudhAdhavalinaH zobhate maThadevakulamandiraM ca catvaraka catuSpatham / atra zabdacchala:' / ekatra chuhio dhavalitaH / anyatra kSudhitaH bubhukSAyuktaH / / 161 // _____162) [ yaddIyate prahAraparavazaima gataiH padamekam / tathA snehasya 'padasya vA na jAnImaH kimabhyadhikam / / ] yat dIyate prahAraparavazairmu gataiH "padaM caraNavinyAsa ekaH / tathA snehasya payaso vA na jAnImaH kimabhyadhikam / snehapAnIyayormadhye / / 162 / / 163) [ bhagne'pi bale valite'pi sAdhane svAmini nirutsAhe / nijabhujavikramasArAstiSThanti kulodgatAH subhaTAH / / ] bhagne bale, sAdhane 'calite pazcAdbhUte, svAmini nirutsAhe, evaM samarasaMmardai nijabhujavikramasArAH "kulodgatAH subhaTAstiSThanti, netare kAtarA nIcAzceti / / 163 / / 164) [ vigalati dhanaM na mAnaH kSIyate'GgaM na kSIyate pratApaH / rUpaM calati na sphuraNaM svapne'pi manasvisArthAnAm / / ] vigalati dhanaM na mAnaH, kSIyate'GgaM na pratApaH kSIyate / rUpaM calati na sphuraNaM tejaH, svane-'pi manastrisArthAnAM subhaTAnAm iti / / 164 // 1 Jatra zabde chalam

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45. --168 : 17.7 1 suhaDavajjA 165) avamANio vva saMmANio vva navasevao va kuvio vva / paharas kayAvarAho vva nibbhao ko vi saMgAme // 4 // 166) uyare asika parie aMtohe nivaDiyammi calaNesu / bhamai bhaDo jasaluddho sasaMkalo mattahatthi vva // 5 // 167) dAhiNakareNa khaggaM vAmeNa siraM gharei nivaDataM / aMtAveDhiyacalaNo jAi' bhaDo ekamekassa // 6 // 168) ajja vi viharo supahU ajja vi paharaMti suhaDasaMghAyA / ajja vi majjhatthA jayasirI vi tA jIva mA vacca // 7 // iva, 165 ) [ apamAnita iva saMmAnita iva navasevaka iva kupita iva praharati kRtAparAdha iva nirbhayaH ko'pi saMgrAme / / ] ko'pi nirbhayaH praharati saMgrAme | apamAnita iva, saMmAnita iva, navasevaka kupita iva kRtAparAdha iva / / 165 / / | 166 ) [ udare'sidArite'ntraughe nipatite caraNayoH / bhramati bhaTo yazolubdhaH sazRGkhalo mattahastIva / / ] bhaTo bhramati / kiMviziSTa iva e / sazRGkhalo mattahastIva / kiMviziSTaH / yazolubdhaH / kva sati / udare khaDgadArite'ntraughe caraNayornipatite / khagaghAtadAritodara nipatitAntramAlA nigaDitacaraNaH subhaTosnduka kSiptapAdasya mattahastina upamAM dhArayati / / 166 / / 167) [dakSiNakareNa khayaM vAmena ziro dhArayati nipatat / anveSTitacaraNo yAti bhaTa ekaikasya // ] yAti bhaTa ekaikasya pratisubhaTasya / kiMviziSTaH / antramAlAveSTitacaraNaH / pUrvaM kiM karoti / dakSiNakareNa khaGga, vAmena nipatat paracchinnaM ziro dhArayati / / 167 / / 3 168 ) [ adyApi vidhura: suprabhuradyApi praharanti subhaTasaMghAtAH / / adyApi madhyasthA jayazrIrapi tasmAjjIva mA vraja / / ] adyApi vidhuraH prabhuracApi praharanti subhaTasaMghAtAH / adyApi madhyasthA jayazrIriyaM 1 J and Laber dhAi ( = dhAyai = dhAvati ) 2 J karmabhUta iva. 3J aupamyam

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:46 pajjAlaggaM [ 169: 17.8169) necchai saggaggamaNaM kuvai bhaDo suravahUhi nijanto / garuyapaDivakkhapelliyasAmiyakaje aNimmAe // 8 // 170) ekko vi ko viniyagottabhUsaNo dharau jnnnniuyrmmi| jo riughaDANa samuho paraMmuho parakalattANaM // 9 // 171) viyarDa so parisakau sAmipasAyaM ca so samuvvahau / duvvAraverivAraNaNivAraNA jassa bhuyadaMDA // 10 // eka daMtammi payaM bIyaM kuMbhammi tiymlhto| balibaMdhavilasiyaM mahumahassa AlaMbae suhddo|| 11 // 172) matsvAminaM naalinggti| ata eva he jIva mA vrajeti subhaTaprakANDavacana*midam // 168 // - 169) [ necchati svargagamanaM kupyati bhaTaH survdhuumirniiymaanH| gurukapratipakSakSiptasvAmikArye'nirmite / / ] kazcitsubhaTaH svargagamanaM necchti| suravadhUmizca nIyamAnaH svarga, tAbhyaH kupyati / ka sati / gurupratibhaTapreritasvAmikAyeM'nirmite'kRte sati / ayamatra bhaavH| svAmikAryakaraNotthitayazaHprasaraM vihAya, gatvaraM svargataruNIsukhaM tRNAyApi na manyata iti // 169 / / 170) [ eko'pi ko'pi nijagotrabhUSaNo dhriyatAM jananyudare / yo ripughaTAnAM saMmukhaH parAGmukhaH parakalatrebhyaH / / ] eko'pi nijagotrabhUSaNaM, taM jananyudare dhArayatu / yo ripughaTAnAM saMmukho'prayoddhA / parAGmukhazca parakalatrebhyaH / etenaitasya zauryazIlazAlitvaM vyajyate / / 170 / / 171) [ vikaTaM sa parikAmatu svAmiprasAdaM ca sa samudbahatu / "durivairivAraNanivAraNau yasya bhujadaNDau / / ] sa vikaTa parizaknotu (1 pariSvaskatu), svAmiprasAdaM ca sa samuhatu / durvAravairivAraNanivAraNau yasya bhujadaNDau / yo duHsahazatrusAmaja nivAraNabAhudaNDo bhavati // 171 / / 172) [ eka dante padaM dvitIyaM kumbhe tRtIyamalabhamAnaH / bali"bandhavilasitaM madhumathanasyAlambate subhaTaH / / ] subhaTo balibandhavilasitaM - mahumahassa vAmanamUrviSNorAlambate / kiM kurvANaH subhaTaH / ekaM padaM caraNa

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- 175 : 17.14 ] . suhaDavajA 173) calacamarakaNNa cAliravijjijjato bhaDo gaIdeNa / o suvadda sAmikayakajjaNibbharo daMtapalaMke // 12 // 174) gADhAsaNassa kassa vi uyare nihayassa maMDalaggeNa / arddha mahIi paDiyaM turaMgapiTThiTThiyaM addhaM // 13 // 175) sambhAve pahuhiyae jIe sagge jase jae sayale / Thavie raNammi sIse kayakajjo naccio suhaDo // 14 // vinyAsaM dante, dvitIyaM kumbhe, tRtIyaM padamalabhamAnaH / uktaM ca / ekko pAu payAle bIo baMbhaMDamaMDalavilaggo / taio rosaphuraMto balibaMdhe vAmaNo jayai / / 172 // 173 ) [ calacAmarakarNacazcalavIjyamAno bhaTo gajendreNa / aho - svapiti smAmikRtakAryanirbharo dantapalyaGke // ] o iti aho | bhaTaH - svapiti dantapalyaGke svAmikRtakAryeNa nirbharo nizcintaH / kiM kriyamANaH / calacamarau yau karNau, tAbhyAM cAlanazIlAbhyAM ( ? calanazIlAmyAM ) -vIjyamAnaH / kena gajendreNa hastinA / ko'rthaH / hastinA kRtaprahAro'pi taddantamArUDhaH san mRta eva tiSThati / jJAyate kila karNacamaravIjyamAnaH kRtasvAmikAryanizcintaH svapiti / anyo'pi yo naraH kRtasvAmikAryo -bhavati, sa nizcintaH san palyaGke cAmarairvIjyamAnaH zete / / 173 / / * 174) [ gADhAsanasya kasyApyudare nihatasya maNDalAgreNa / ardhaM mahyAM patitaM turaMgapRSThasthitamardham // ] kasyacit subhaTasyArdhaM mahyAM patitam / yataH kiMviziSTasya / udare maNDalAgreNa khaGgena nihatasya prahatasya / ardha caturaMgapRSTha sthitam / tatra kAraNamAha vizeSaNadvAsa / kiMviziSTasya / - gADhAsanasya / anena subhaTasya yodhitva' zUratvamuktam // 174 / / (175) [ sadbhAve prabhuhRdaye jIve svarge yazasi jagati sakale / - sthApite raNe zirasi kRtakAryo nartitaH subhaTaH / / ] subhaTo nartitaH / kiviziSTaH / kRtakAryaH / ka sati / sadbhAve prabhuhRdaye, jIve svarge, yazasi jagati sakale, raNe zirasi sthApite kRtakRtyaH / sadbhAvaM yuddhe niSkapaTatvaM 1 J yodharava

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vajjAlaggaM [ 176:17.15176) chinne raNammi bahupahupasAyamAlApaDicchire siise| uttiNNagaruyabhAraM va nacciyaM naravarakabaMdhaM // 15 // 177) pakkhANileNa pahuNo viramau muccha tti pAsapaDieNa / giddhaMtakaDaNaM dUsaha pi sAhijjai bhaDeNa // 16 // 178) vacchatthalaM ca suhaDassa ruhirakuMkumavilittayaMgassa / gharakAmiNi vva cuMbai ure nisannA sivA vayaNaM // 17 // jAnAnaH svAmI hRSTahRdayaH kRtaH / kRtayuddhaH san mRtaH svarge jIvaM sthApayAmAsa ! niHzaGkayuddhotthitakIrtiprasareNa jagad dhavalayAmAsa / mRtaH san patitazirasA mahImAnarca / iti kRtakAryoM niSkabandhaH subhaTo nanarta / subhaTasahasramaraNe raNe subhaTo nRtyatIti bahuzrutAH kathayanti / prAyaH sahasra-- nAze samaramukhe nRtyati kabandhaH // 175 // 176) [chinne raNe bahuprabhuprasAdamAlAgrAhiNi zIrSe / uttIrNagurukabhAra miva nartitaM naravarakabandham // ] naravarakabandha nartitam / utprekSate / uttIrNagurukabhAramiva / kathaM jJAyate / raNe zIrSe chinne sti| kiMviziSTe. zIrSe / bahuprabhuprasAdamAlApratIkSaNazIle / ayaM bhaavH| anavarataprAptasvAmiprasAdavRndApyAyitazarIraH sakalameva kAlaM yuddhameva vaanychte| tatazca prAptayuddhaH kena prakAreNa svAmiprasAdAnRNyaM yAsyAmIti dhiyA vicintya tAvadyuyudhe yudhi, yAvacchiro nippaat| tatazca dattasvAmiprasAda uttIrNazirobhAraH san nanarteva // 176 // 177 [pakSAnilena prabhoviramatu mUcheti pArzvapatitena / gRdhrAntrakarSaNaM duHsahamapi sahyate bhaTena // ] bhaTena gRdhairantrAkarSaNaM duHsahamapi sahyate / kiNvishisstten'| svasvAmipArzvapatitena | kimiti jIvatA sAmarthyavatApi sahyata ityAha / iti katham / prabhomUrchA etatpakSAnilena virmtviti| etena svAmibhaktatvaM kolInyaM ca darzitam / / 177 / / 178) [vakSaHsthalaM ca subhaTasya rudhirakuMkumaviliptAGgasya / varakAminIva cumbatyurasi niSaNNA zivA vadanam // ] zivA zRgAlI: 1 J reads here and elsewhere kiMbhUta or kathaMbhUta for kiMviziSTa.

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-181 : 18.3 ] dhavalavajjA 18. dhavalavajjA [dhavalapaddhatiH] 179) sNcunnnniythorjuypphaarsNjnniygruykinnsoho| dhavalassa mahAbharakaDaNAi kaMdho cciya kahei // 1 // 100) aha marai dhurAlaggo saMcuNNiyasaMdhibaMdhaNo dhvlo| na hu pAmarassa vihure ArAparighaTTaNaM sahai // 2 // 181) aha toDai niyakaMdhaM aha kai gurubharammi duvvojjhN| dhavalo dhurammi jutto na sahai uccAriyaM hakaM // 3 // kasyacit subhaTasyorasi niSaNNA vadanaM cumba ti| kiMviziSTasya / rudhirameva kuMkumaM tena viliptAGgasya / varakA minIva / yathA varakAminI kuMkumaviliptAGgasya svaka mituH kAmArtA vadanaM cumbati / ayaM bhAvaH / zastrakhaNDitazarIrasrutAsraplAvitamukhavakSaHsthalaM subhaTamavalokya zRgAlI rudhiramAMsalaulyAt tadupari nipapAta / ato'numIyate (? ata upamIyate) varakAminyA saheti / / 178 // 179) [ sNcuurnnitpRthuyugprhaarsNjnitgurukkinnshobhH| dhavalasya . -mahAbharakarSaNAni skandha eva kathayati // ] dhavalasya mahAbharAkarSaNAni skandha eva kathayati / kiMviziSTaH / saMcUrNitadIrghayugaprahArasaMjanitagurukiNazobhaH / saMcUrNitazcAsau vistIrNayugaprahArasaMjanitagurukiNazobhazcati karmadhArayaH / / 179 / / . 180) [ atha mriyate dhurAlagnaH saMcUrNitasandhibandhano dhavalaH / na khalu pAmarasya vidhura ArAparighaTTanaM sahate // ] atha mriyate dhurAlagnaH sNcuurnnitsndhibndhnH| na khalu vidhure pAmarasya ArAparighaTTanaM sahate dhavalaH kakumAn // 180 // ___181) [ atha troTayati nijaskandhamatha karSati gurubhare durvAhyam / 'dhavalo dhuri yukto na sahata uccAritaM preraNam || ] atha troTayati nijaskandham , atha karSati gurubhare durvAhya vastu / dhavalo dhuri yukto na sahata uccAritaM preraNam // 181 //

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183) vajjAlaggaM [182 : 18.4-- 182) cikkaNacikkhallacachuTTacakkathakke bharammi jaannihisi| avisesannaya gahavai paraMmuho jaM si dhavalANaM // 4 // amuNiyaguNo na juppai' na muNijjai sa ya guNo ajuttss| thake bhare visUrai auvvavaggaM gao dhvlo||5|| 184) so cciya sayaDe so cciya halammi so citraya vahei pitttthiie| bahugodhaNo vi halio naMdai ekkeNa dhavaleNa // 6 // 185) katto labbhaMti dhuraMdharAi dhavalAi bhrsmtthaaii| aivihure gurubhAraM kaiMti ya lIlamattAe // 7 // 182) [ cikkaNakardamamagnacakrasthite bhare jJAsyasi / avizeSajJa gRhapate parAGmukho yadasi dhavalebhyaH // ] gRhapate'vizeSajJa, yad dhavalebhyaH parAGmukho'si, tad bhare jJAsyasi / kiMviziSTe bhare / cikkaNaH styAna-. zcAsau cikkhallo kardamaH, tatra cahuI magnaM yat cakraM, tena thakko sthitaH / tasminnevaM vidhe bhare sati / kazcanAvizeSajJastyaktavidhure sahAyabhUtabhRtyaH pazcAdvyasanazatapatitakuTumba evmucyte||182|| 183) [ajJAtaguNo na yujyate na jJAyate sa ca guNo'yuktasya / sthite bhare khidyate'pUrvavalgAM gato dhvlH||] ajJAtaguNo'nasi na yojyate / sa ca guNastasyAyojitasya na jJAyate / dhavalo'pUrvavalgAM gato'-- pUrveNa saha yojito bhare sthite sati visUrai khicte||183 // 184) [ sa eva zakaTe sa eva hale sa eva vaha ti pRsstthe| bahugodhano'pi hAliko nandatyekena dhavalena // ] hAliko grAmaNIbahugodhano'pyekena dhavalena nandati, hRSyati, samRddho bhavati vaa| katham / tadeva darzayati / sa eva zakaTe'nasi, sa eva hale, sa eva vahati pRSThayAm / ataH kAraNAdeko dhavalaH sakalamapi kAryaM gRhapateH sAdhayatItyarthaH // 18 // 185) [ kuto labhyante dhuraMdharA dhavalA bharasamarthAH / atividhure gurubharaM karSanti ca lIlAmAtreNa // ] kuto lamyante dhuraMdharA bharasamA 1 I, J jujjai

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.-189 : 19.4 ] vijhavajjA 19. vijhavajA [vindhyapaddhatiH] 186) daMtacchohaM taDaviyaDamoDaNaM sarasapallavullihaNaM / jai viMjho cciya na sahai tA kariNo kattha vaccaMti // 1 // 187) sA revA tAi pANiyAi te cceva krinnisNghaayaa| sA sallai sallai gayavarassa vijhaM muyaMtassa // 2 // 188) viMjheNa viNA vi gayA naravaibhavaNesu gorvijjNti| viMjho na hoi agao gaehi bahuehi vi gaehiM // 3 // 189) gomahisaturaMgANaM pasUNa savvANa jujjae tthaannN| daGgaiMdANa puNo aha viMjho aha mahArAo // 4 // dhavalAH / atra prAkRte puMstve'pi napuMsakatvam ' / yataste'tividhure nadhuttAre nadhuccataTAdau gurabharaM lIlayaiva karSanti / evaMvidhA dhavalA durlabhAH // 185 // 186) [dantakSobhaM taTavikaTamoTanaM sarasapallavollekhanam / yadi vindhya eva na sahate tat kariNaH kutra vrajanti / / ] dantakSobhaM, taTavikaTamoTanaM. sarasapallavollekhanaM sarasapallavatroTanaM yadi vindhyo na sahate tadA kariNaH kuto vrajanti / na kutrApi // 186 // - 187) [sA revA tAni pAnIyAni te caiva kariNIsaMghAtAH / sA sallakI zalyAyate gajavarasya vindhyaM muzcataH / / ] sA revA nrmdaa| tAni lokottarANi svAdUni pAnIyAni / ta eva snehalAH krinniisNghaataaH| gaNikArikAvRndAni (?) / sA sarasapallavA sallakI gajavarasya shlyaayte| kiM kurvtH| vindhyaM muJcataH / ete padArthA vindhyotpannAH / / 187 // . 188) [ vindhyena vinApi gajA narapatibhavaneSu gauravitA bhvnti| vindhyo na bhavatyagajo gajairbahubhirapi gataiH // ] vindhyena vinApi gajA narapatibhuvaneSu gauravyante / vindhyo'gajo na bhavati gajairbahubhirapyanyatra gtaiH| etena gajavindhyayorapi parasparaM zobhAtizayaH // 188 / / 189) [gomahiSaturaMgANAM pazUnAM sarveSAM yujyate sthAnam / dagdhagajendrANAM punaratha vindhyo'tha mahArAjaH / / 189 / / ] 1J atra prAkRte napuMsake'pi puMstvam

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vajalAggaM [190:20.120. gayavajjA [gajapaddhatiH] 190) viyaliyamaraNa gayajovvaNeNa hallaMtadaMtamusaleNa / ajja vi vaNaM saNAhaM jUhAhiva pai jiyaMteNa // 1 // 191) ajja vi saMbharai gao majjaMto saravarammi lIlAe / jaM kariNikaraggummUlieNa pahao muNAleNa // 2 // 192) mA sumarasu caMdaNapallavANa kariNAha geNha tiNakavalaM / jA jaha pariNamai dasA taM taha dhIrA paDicchaMti // 3 // 193) mA jhijjasu aNudiyahaM kariNivioeNa mUDha kariNAha / sokkhaM na hoi kassa vi niraMtaraM ettha saMsAre // 4 // 190) [ vigalitamadena gatayauvanena calahantamusalena / adhApi vanaM . sanAthaM yUthAdhipa tvayA jIvatA // ] he yUthAdhipa, adyApi tvayA jIvatA vanaM sanAthaM sasvAmi / "pai mai " iti tvayA mayetyarthe / kiMviziSTena / vigalitamadena, gatayauvanena, caladdazanamusalena // 190 // 191) [ adyApi saMsmarati gajo majjan sarovare liilyaa| yat kariNIkarAmonmUlitena prahato mRNAlena // ] adyApi gajaH saMsmarati / kimiti / yat prahato mRNAlena / kiMviziSTena / kariNIkarAmonmUlitena / kiM kurvan / sarovare lIlayA majjan / / 191 // 192) [ mA smara candanapallavAnAM karinAtha gRhANa tRNakavalam / yA yathA pariNamati dazA tAM tathA dhIrAH prapadyante // ] mA smara candanapallavAnAM karinAtha gRhANa tRNakavalam / yA yathA pariNamati dazA tAM tathA dhIrAH pratIcchanti / candanapallavAn parityajya prAptAni tRNAni bhakSayetyarthaH // 192 // 193) [mA kSIyasvAnudivasaM kariNIviyogena mUDha karinAtha / saukhyaM na bhavati kasyApi nirantaramatra saMsAre / / ] he mUDha karinAtha, anudivasaM kariNIviyogena mA khidyasva / saukhyaM na bhavati kasyApyanavaratamatra saMsAre // 193 / /

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-198 : 20.9] gathavajA 194) jAyAsuyavirahavisaMtulassa jUhAhivassa vijhammi / te sarasapallavA salaIi visakavalasAricchA // 5 // 195) garuyachuhAuliyassa ya vallahakariNIsuhaM bhrNtss| saraso muNAlakavalo gayassa hatthe cciya viliinno||6|| 196) taha nIsasiyaM jUhAhiveNa ciravilasiyaM bharateNa / karagahiyaM tiNakavalaM hariyaM jaha jhatti pajjaliyaM // 7 // 197) virahapalitto re varagahaMda mA bhaMja sayalavaNarAI / ummUlie vi vijhe virahAvatthA taha cceya // 8 // 198) jUhAo vaNagahaNaM gahaNAu saraM sarAu girisihrN| siharAhito puhavi niei hatthI piyaavirhe||9|| 194) [jAyAsutaviraha visaMSThulasya yuuthaadhiptervindhye| te sarasapallavAH sallakyA viSakavalasadRkSAH // ] vindhye yUthAdhipateste sarasapallavAH sallakyA viSakavalasadRkSAH / kAraNa vishessnndvaarennaah| kiMviziSTasya yUthAdhipateH / jAyAsutaviraha visaMSThulasya // 194 // 195) [gurukSudhAkulitasya ca vallabhakariNIsukhaM smrtH| saraso mRNAlakavalo gajasya hasta eva vilInaH // ] gajasya saraso mRNAlakavalo hasta eva vilIno hasta eva sthitaH / na tu bhakSitaH / kAraNamAha / vallabhakariNIsukhaM smrtH| kadAcid akSudhito bhavet / garuyachuhAuliyassa vi bRhatkSudhAkulitasyApi / / 195 // 196) [tathA niHzvasitaM yUthAdhipena ciravilasitaM smrtaa| karagRhItaM tRNakavalaM haritaM yathA jhaTiti prajvalitam // ] tathA niHzvasitaM yUthAdhipena ciravilasitaM smaratA, yathA karagRhItaM haritamapi ArdratRNakavalaM jhaTiti prajvalitam // 196 // .. 197) [ virahapradIpta re varagajendra mA bhagdhi sakalavanarAjIH / unmUlite'pi vindhye virahAvasthA tathaiva / / ] virahapradIpta re varagajendra mA bhaJjaya sakalavanarAjIH, yato vindhye'pyunmUlite virahAvasthA tathaiva / / 197 // . 198) [ yUthAdvanagahanaM gahanAtsaraH saraso girizikharam / zikharAtpRthivIM pazyati hastI priyAvirahe / / ] hastI priyAvirahe yUthAvana

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vajjAlaggaM 199) kariNikarapiyaNavasa ra sasallaI kavalabhoyaNaM daMtI / jadda na marai sumaraMto tA kiM kisio vi mA hou // 10 // [ 199: 21. sIhavajjA [siMhapaddhatiH ] 200) kiM karai kuraMgI bahusuehi vavasAyamANarahiehiM / ekkeNa vi gayaghaDadAraNeNa siMhI suhaM suvai // 1 // 201) jAivisuddhANa namo tANa maiMdANa ahaha jiyaloe / je je kulami jAyA te te gayakuMbhaNiddalaNA // 2 // : 20.10 gahanaM pazyati, vAJchatIti yAvat / gahanAt saraH sarovaram | sarovarA - girizikharam / girizikharAt pRthvIM vAJchati / virahAsahanAt ( ? virahA-sahanatvAt ) kApi sthitiM na bhajate // 198 // 199) [ kariNIkarArpita nava sarasasala kI kavalabhojanaM dantI / yadi na mriyate smarastadA kiM Rzito'pi mA bhavatu // ] dantI yadi na mriyate tadA kRzo'pi kiM mA bhavatu / kiM kurvan / smaran / kiM tat / kariNI - karArpitanavAI sallakI kAlabhojanam / ayamatra bhAvaH / AtmavallabhAzuNDAdaNDArpitasala kI kavalabhojanaM smarato maraNaM saMbhavati kA kathA kAryasyeti / / 199 / / 200 ) [ kiM karoti kuraGgI bahusutairvyavasAyamAnarahitaiH / ekenApi gajaghaTAdArakeNa siMhI sukhaM svapiti // ] vyavasAyamAnarahitairba husutaiH kuraGgI hariNI kiM karoti / tathA bahusuteSvapi vidyamAneSu mRgI na nirbhayA bhavati / siMhI punaH sukhaM svapiti, ekenaiva sutena siMha kizorakeNa / yataH kiMviziSTena / gajaghaTAdArakeNa / ata eva nirbhayA siMhI bhavatItyarthaH // 200 // 201 ) [ jAtivizuddhabhyo namastebhyo mRgendrebhyo'haha jIvaloke / ye ye kule jAtAste te gajakumbha nirdalanAH / / ] ahaha iti adbhute / temyo mRgendrebhyo namo namaskAro'stu | kva / jIvaloke / kiMviziSTebhyaH / jAtivizuddhebhyaH / yatasteSAM kule ye ye jAtAste te gajakumbhanirdalanA: // 201 //

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--204 : 22.1] vAhavajA 202) mA jANaha jaha' tuMgattaNeNa purisANa hoi soMDIraM / maDaho vi maiMdo karivarANa kuMbhatthalaM dalai // 3 // 203) beNNi vi raNNuppannA bajjhaMti gayA na ceva kesrinno| saMbhAvijjai maraNaM na gaMjaNaM dhIrapurisANaM // 4 // .. 22. vAhavajA [vyAdhapaddhatiH] 204) ekksrphrdaariymaaiNdgiNdjujjhmaabhiddie| vAhi na lajasi naJcasi dohagge pAyaDijaMte // 1 // near. 202) mA jAnIta yayA tuGgatvena puruSANAM bhavati zauNDIryam / laghurapi mRgendraH karivarANAM kumbhasthalaM dalayati / / ] puruSANAM tuGgatvena zauNDIyaM balaM bhavati iti mA sma jAnIta / tuGgatvena na kimapi sidhyati / mRgendro laghurapi karivarANAM hastirAjAnAM kumbhasthalaM dArayati / kevalaM teja eva kAraNaM na tUccastvam / maDaho laghuH / dezIyapadamidam / agre'pi vakSyati mAlatIpaddhatau yathA "maDahA mAlaikaliyA" (gAthA 230) iti // 202 / / 203) [ dvAvapyaraNyotpannau badhyante gajA na caiva kesariNaH / saMbhAvyate maraNaM na kalaGko dhIrapuruSANAm / / ] badhyante gajA na caiva kesariNaH / ubhaye'pi kiMviziSTAH / araNyotpannAH / yato maraNameva saMbhAvyate na gaMjana vigopakaM dhIrapuruSANAm / / 203 / / ___204) [ ekazaraprahAradAritamRgendragajendrayuddhe pravRtte / vyAdhi na * lajjase nRtyasi daurbhAgye prakaTyamAne / / ] ekazaraprahAradAritamRgendragajendrayuddhe pravRtte, he vyAdhi vyAdhavanite, na lajjase, yannRtyasi / yataH daurbhAgye prkttiikriymaanne| ayaM bhAvaH / ekazaraprahArapAtitasiMhagajaM bhartAramavalokya zauryavato vanitAsmIti garvAyamANA vyAdhavadhUnanata / tAM ca nRtyantI samavalokya tatsakhI bruute| he maDhe, tvatpatizcet tvayyAsakto bhavet tataH kiM, bahubhirapi zaraprahArairhariNaM hanti / ata eva tvayyananuraktatvAcchaktikSayAbhAve gajendramRgendrAvakenaiva zareNa jaghAna / atastava nartanaM nijadaurbhAgyaprakaTanAya prtyutedmiti| prAkRte paharapahArauM zabdau dvAvapi bhavataH / / 204 / / 1 B, C,G, I, Laber jaI

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56 vajjAlagaM 205) katto taM rAyagharelu vilasiyaM jaM gharammi vAhassa / gayakuMbhaviyAriya mottiehi jaM jaMgalaM kiNai // 2 // 206) ajja kayattho diyaho vAhavahU rUvajovvaNummaiyA / sohaggaM dhaNurupacchaleNa racchAsu vikkhirai // 3 // 207) o khippara maMDalamArueNa gehaMgaNAu vAhIe / sohaggadhayavaDAi vva dhaNura oruMparicholI // 4 // 208) jaha jaha va Mti thaNA taha taha jhijaMti paMca vatthUNi / majjhaM para koyaMDaM pallijuvANA savattIo // 5 // [ 205 : 22.2 205) [ kutastadrAjagRheSu vilasitaM yadgRhe vyAdhasya / gajakumbhavidArita mauktikairyajjAMgalaM krIyate / / ] kutastadrAjagRheSu vilasitaM yad gRhe vyAdhasya vartate / katham / yadgajakumbhavidAritamauktikairupalakSitaM mAMsaM krIyate // 205 // 206) [ adya kRtArtho divaso vyAdhavadhU rUpayauvanonmattA | saubhAgyaM dhanurullikhanacchalena rathyAsu viSkirati / / ] atha kRtArthI divaso vyAdhavadhU rUpayauvanonmAditA saubhAgyaM dhanurullikhanavyAjena rathyAsu vistR-Noti / ayaM bhAvaH / tasyAmAsaktaH zaktikSayAt pratyahaM dhanustaka bhartA / tasya ca tvagutkaraM kacavaraM rathyAyAM nikSipati tadvadhUH / jJAyate kilAtmIyaM saubhAgyaM lokeSu darzayati / / 206 // / 207) [ aho kSipyate maNDalamArutena gehAGgaNAdvyAdhavadhvAH / saubhAgyadhvajapaTAnI dhanUrajastvakpaktiH // ] o aho maMDalamAruraNa maNDalIvAtena dhanUrajastvakpaktiH kSipyata uDDIyate / kasmAt / gehAGgaNAt / saubhAgyadhvajapatAketra vyAdhavadhvAH / / 207 // 208) [ yathA yathA vardhete stanau tathA tathA kSIyante paJca vastUni / madhyaM patiH kodaNDaH palliyuvAnaH sapatnyaH // ] yathA yathA vardhete stanau vyAdhavadhvAstathA tathA khidyante ( ? kSIyante ) paJca vastUni / kAni tAnItyAha / madhyamudaram / patiH / kodaNDaH / palliyuvAnaH / sapatnya: // 208 //

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-212 : 21.9] vAhavajjA 209) jaha jaha Sar3ati thaNA viyasai mayaNo savammahA ditttthii| taha taha vAhajuvANo diyahe diyahe dhaNullihai // 6 // 210) jaha jaha na caDai cAvo ummillaha karaha pllinnaahss| taha taha suNhA vipphullagaMDavivarummuhI hasai // 7 // 211) dinnaM thaNANa agdhaM kariNIjUheNa vaahvhuyaae| raMDattaNaM na pattaM he suMdari tuha pasAeNa // 8 // 212) sihipeTuNAvayaMsA vahuyA vAhassa gabirI' bhamai / gayamuttAgahiyapasAhaNANa majjhe savattINaM // 9 // 209) [ yathA yathA vardhate stanau vikasati madanaH samanmathA dRssttiH| tathA tathA vyAdhayuvA divase divase dhanurullikhati / / ] divase divase : pratidivasam / / 209 / / 210) [ yathA yathA nArohati cApo bhrazyate (saMsate) karAt pallinAthasya / tathA tathA snuSA viphullagaNDavivaronmukhI bhavati / / ] yathA.. yathA cApo na caTati, karaha hastAt ummillai bhrazyati / kasya / palli- . nAthasya / tathA tathA suhA vadhUrvisphullagaNDaparAGmukhI hasati / acaTita-.. pratyaJcaM karAd bhrazyacca dhanuddeSTA sundaraM mayyAsakto'sau priya evaMvidhAmavasthA prApeti vikasitakapolaM parAGmukhI hasati // 210 / / 211) [ dattaH stanayorardhaH kariNIyUthena vyAdhavadhvAH / raNDAtvaM na prAptaM he sunda ri tava prasAdena / / ] kariNIjaheNa hastinIvRndena vyAdhavadhvAH stanayoragha dattam / kimiti / he sundari tava stanayoH pUjanaM kurmaH / tava prasAda to raNDAtvaM na praaptmsmaabhiH| yadi tvayyanAsakto'-. bhaviSyat tarhi tvadbhartAsmatpatim ekenaiveSuNAha niSyat / idAnIM tvatkucaprasAdato jIvaddhavAH sma iti bhAvaH / / 211 / / 212) [ zikhipicchAvataMsA vadhUAdhasya garvavatI bhrAmyati / gajamuktAgRhItaprasAdhanAnAM madhye sapatnInAm || ] vyAdhasya vadhUrgoMdvahanazIlA bhrAmyati / ka / madhye sapatnInAm / kiMviziSTAnAm / gajamuktAbhigRhItaprasAdhanAnAm / sA ca kiNvishissttaa| shikhipicchaavtNsaa| tarhi garvo-- 1G gambiyA

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teje vajjAlaggaM [213 : 22.10213) vANiyaya hatthidaMtA katto amhANa vgykittiio| uttuMgathorathaNavaTTasAlamA jaM vahU suvaha // 10 // 214) vagyANa nahA sIhANa kesarA mottiyA gaIdANaM / katto vANiya amha mayacammapariggaho ntthi||11|| 23. hariNavajjA [hariNapaddhatiH-] 215) hariNA jANati guNA raNe vasiUNa 'geyamAppaM / tANaM ciya natthi dhaNaM jIyaM vAhassa appaMti // 1 // 216) amhANa tiNaMkurabhoyaNANa na hu kiMci saMciyaM daviNaM / maha maMsapiMDatuTTho jai vaccai tA ahaM dhanno // 2 // dvahanazIlA katham / etA mattapatnIH kAmayamAnasta dine'dravIbhUtacittaH zaktibAhulyAdna jAn hanti / gajaziraHpiNDagalitamuktAphalairmaNDayati taaH| mayyAsaktazca kSINazaktista dine mayUraM mArayati / tanmayUra picchAvataMsakA dhanyAhamiti bhAvaH / / 212 // 213) [ vANijaka hastidantAH kuto'smAkaM vyAghrakRtayaH / uttuMgapRthustanapasAlasA yadvadhaH svapiti // ] vANijaka kuto'smAkaM hastidantAH kutazca vyAghrakRttayo vyAghracarmANi, yato hetoruttuMgavistIrNastanapasALasA vadhUH svapiti / / 213 // 214) [ vyAghrANAM nakhAH siMhAnAM kesarA mauktikAni gajendrANAm / kuto vANijAsmAkaM magacarmaparigraho nAsti / / vyAghrANAM nakhAH siMhAnAM kesarA mauktikAni gajendrANAM kuto vANijAsmAkaM mRgacarmapari. "graho'pi nAsi / atrApi pUrvoko bhAyo jJAtavyaH / / 214 / / ____ 215) [hariNA: jAnanti gugAnaraNya uSitvA geyamAhAtmyam / teSAmeva nAsti dhanaM jIvaM vyAdhasyArpayanti / / 215 // ] 216) [ asmAkaM tRgAGkurabhojanAnAM na khalu kimapi saMcitaM draviNam / mama mAMsapiNDatuSTo yadi vrajati tadAhaM dhanyaH // ] - asmAkaM 'tRNAMkurabhojanAnAM na khalu kimapi saMcita draviNaM vartate / yadyasau gAyano "vyAdho mama mAMsapiNDatuSTo vrajati tadAhaM dhanyaH / / 216 / / 1G gIyamAhApaM

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- 220 : 24.1 ] kara havajjA 217) ekkeNa vi sarau sareNa vAha kiM bIyapaNa gahiraNa / ekaM pi vasai jIyaM hayAsa donhaM pi ya sarIre // 3 // (218) sarasallieNa bhaNiyaM kaMdhe ghuNiUNa juNNahariNeNa / gijjau puNo vi gijjau jAva ya kaMThaDio jIvo // 4 // (219) ghAeNa mao saddeNa maI cojjeNa vAhavahuyA vi / avaraMbhiUNa dhaNuhaM vAheNa vi mukkiyA' pANA // 5 // 24. karahavajjA [ karabhapaddhatiH ] 220) kaMkellipallavovvellamaNahare jai vi naMdaNe carai / karahassa taha vi maruvilasiyAi hiyae khuDukaMti // 1 // (217) [ ekenApi pUryatAM zareNa vyAdha kiM dvitIyena gRhItena / eko'pi vasati jIvo hatAza dvayorapi ca zarIre / / ] he vyAdha, ekenApi zareNa sarau pUryatAM, kiM dvitIyena gRhItena / ekameva jI ( ? jIvitaM ) dvayorapyAvayordampatyoH zarIre vasati / he hatAza hatA AzA yena tasya 59 saMbodhanam / / 217 / 218) [ zarazalyitena bhaNitaM skandhaM gIyatAM punargIyatAM yAvacva kaNThasthito jIvaH / / ] skandhaM vidhUya jIrNahariNena / gIyatAM punarapi gIyatAM yAvanmama kaNThasthito jIvaH / / 218 // dhUtvA jIrga hariNena / zarazalpitena bhaNitaM 219) [ ghAtena mRgaH zabdena mRgI AzvaryeNa vyAdhavavarapi / aSTamya dhanuvenApi muktAH prANAH / / ] ghAtena mRgo mRta ityadhyAhAryam / zabdena mriyamANamRgazabdena hariNAraTitena mRgI mRtA / cojeNa " aho etasyA mRgyA api premAtirekaH" ityAzcaryeNa vyAdhavadharapi / dhanuravaSTabhya, " hariNadampatI tAvanmayA mAritau / mallabhApyetayoH pazvorapi premAtirekamavalokya mRtA / etayA vinA mamApi jIvitena kiM kartavyam " iti vyAdhenApi muktAH prANAH || 219 / / 220) [ kalipallavodvelamanohare yadyapi nandane carati / karamasya tathApi maruvilasitAni hRdaya Avirbhavanti / / ] kaGkelilodvellamanohare 1 C mu~niyA

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vajjAlaggaM [221:24.2-. 221) te girisiharA te pIlupallavA te karIrakasarakA / labbhaMti karaha maruvilasiyAi katto vaNethammi // 2 // 222) puNaruttapasAriyadIhakaMdharo karaha kiM ploesi| katto labbhaMti marutthalIu divve parAhutte // 3 // 223) diihunnhpurnniisaassosiyaasespiilusysihro| kavalaM pi na geNhasi karaha muddha kiM cakkhiyamapuvvaM // 4 // 224) unnayakaMdhara mA jUra karaha tA dharasu kiM ci cariUNa / tuha joggA akkamarutthalIi' tuMgA tarU katto // 5 // .. yadyapi nandane carati, tathApi karabhasya maruvilasitAni marusthale kaNTaka-. jAlabhakSaNAni hRdaya Avirbhavanti / / 220 / / 221) [ tAni girizikharANi te pIlupallavAste kriirkuddmlaaH| lamyante karabha maruvilasitAni kuto bane'tra / / ] tAni girizikharANi / prAkRte napuMsake'pi puMstvaM vaapi| te piilupllvaaH| te karIrakasarakA karIrakuDmalasvecchAbhakSaNAni / evaMvidhAni maruvilasitAni kuto'tra vane labhyante / na kApItyarthaH / / 221 / / 222) [ punaruktaprasAritadIrghakandharaH karabha kiM pralokayasi / kuto lamyante marusthalyo daive parAGmukhe / / 222 // ] 223) [ diirghossnnprcurniHshvaasshossitaashesspiilushtshikhrH| kavalamapi na gRhNAsi karabha mugdha kimAsvAditamapUrvam / / ] dIrghoSNapracurani:zvAsazoSitAzeSapIluzatazikharo yat kavalamapi na gRhNAsi he mugdha karabha kimapUrvaM bhavatAsvAditam / / 223 // : 224) [ unnatakandhara mA khidyasva karabha tAvad dhriyasva kiMciccaritvA / tava yogyA akamarusthalyAM tuGgAstaravaH kutaH / / ] unnatakandhara he karabha mA khidyasva / tat tasmAd dharasva kiMciccaritvA / tava yogyA arkamarusthatyasGgAstaravaH kuto vartante, api tu na santi / / 224 // 1 BC akamarusthalIu takandhara mA liGkAstaravaH kutaH // tava yogyA

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--227 : 25.1 ] mAlaIvajjA 225) jaM jIhAi vilaggaM kiMci varaM mAmi tassa taM diTThe / thukke cakkhiuM vaNasayAha karaho dhuyaggIvo // 6 // 226) anno pi na pattA pattalakarahe hi karaha sA vellI / ko eso tujjha gaho jaM citasi viMjhasiharAI // 7 // 25. mAlaIbajjA [ mAlatIpaddhatiH ] 227) taha tuha virahe mAlai mahimaMDalavaMdaNijamayaraMde / parijhINaM bhramaraulaM jaha jAyaM masayavaMda va // 1 // 225) [jihvAyAM vilagnaM kiMcidvaraM sakhi tasya taddRSTam / thUtkarotyAstrAdya vanazatAni karabho dhutagrIvaH / / ] kazcana yuvA kAMcanA - pUrvI taruNImavalokya viruddhAmapi pUrvaramitAmanAkalayya tAmalabhamAnaH ziro dhUyati / kArayati ca / taM tAdRzamatralokya sA rUpavatI sakhIM prati te / he mAmi sakhi, karabho dhutaprIvo vanazatAni cakkhiuM AsvAdayituM thUtkaroti / yukto'yamartho'thavA yadviruddhamapi yasya jihvAyAM lagnam / ko'rthaH / yasmai yadrocate tasya tadeva varam iti bhAvaH // 225 // 226) [ anyairapi na prAptA kRzakarabhaiH karabha sA vallI / tava graho yacintayasi vindhyazikharANi // ] he karabha, anyairapi kRzakarabhairiyaM vallI na prAptA / ka eSa tava graho yaccintayasi vindhyazikharANi / ko bhAvaH / iyaM matsakhI rantum akuNThasaubhAgyayuktairapi yuvabhirna prApe / tvadbhAgyAcca svayamapyAgatAmimAM kimityavagaNayasi yadanyAmavalokayasi / ko nAma tavAgraha iti dhvanyate / / 226 // : ka eSa 9 227 ) [ tathA tava virahe mAlati mahImaNDalavandanIyamakarande / "parikSINaM bhramarakulaM yathA jAtaM mazakavRndamiva / / ] he mAlati jAti, tava virahe, mahImaNDalavandanIyamakarande tathA kSINaM kRzIbhUtaM bhramarakulaM yathA * mazakavRndamiva jAtam ityuttarArdhaH / bhAvArthastvayam | kAMcana nAyikA-mAgatya dUtI vadati / he mahImaNDala sthitayuvaprArthanIya saubhAgyavati tvadvirahe sakalamapi yuvajAtaM tathA tAnavamavalambate yathA dvitriSu dineSvaniSTabhAgbhaviSyati / / 227 // " 61 *

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vajjAlaggaM 228) vasu mAlaikalie nimbhrmyrNdprimluggaare| muMcaMtu chappayA sesakusumasevAkilesassa // 2 // 229) viyasaMtu nAma gaMdhuddharAu sesAu kusumjaaiio|' iMdidirassa raNaraNayakAraNaM mAlai cceva // 3 // 230) maDahaM mAlaikaliyaM mahuyara daLUNa kiM praahutto| etto pasarai bhuvaNaMtarAi gaMdho viyNbhNto||4|| 228) [ vardhasva mAlatIkalike nirbharamakarandaparimalodgAre / muJcantu SaTpadAH zeSakusumasevAklezam // ] he mAlatIkalike nirbharamakarandaparimalodgAre vardhasva / kimiti / puSpitAyAM tvayi SaTpadA azeSakusumasevAklezAnmucyantAm / azeSakusumAni parityajya tvatkusumAnyevAsvAdayantu, ityuttarArdhaH bhAvArthaH punareSaH / he tAmarasAkSi nirbharayauvanaramaNIye bhavantI sarvAvayavarUDhaprauDhayauvanAmAlokya sarve'pi yuvAnastvAmevAhamaha mikayA vAJchantu / bhaviSyatprauDhatAruNyArUDhAM nAyikA prati sakhIvAkyamiti / / 228 // 229) [ vikasantu nAma gandhoddharAH zeSAH kusumjaatyH| indindirasya raNaraNakakAraNaM mAlatyeva / / ] vikasantu nAma gandhoddharAH zeSakusumajAtayaH / indindirasya bhramarasya raNaraNakakAraNaM mAlatyeva / ayamabhiprAyaH / bhavantu sarvA api striyo, yUnaH punaH kasyApi karNAnta vizrAntalocanA kucayugalapIDyamAnacibukA, campakakalikAgaurAGgI avatIrNatAruNyA yuvatI raNaraNakaheturbhavati // 229 / / / 230) [lacI mAlatIkalikAM madhukara dRSTvA kiM parAGmukhaH / itaH prasarati bhuvanAntarANi gandho vijRmbhmaannH||] he madhukara lacI mAlatIkalikAmavalokya kiM parAGmukhaH saMjAtaH / yata ito mAlatyA gandhaH prsrti| kiM kurvaannH| bhuvanAntarANi vijRmbhamANo vyApnuvan / ayaM bhAvaH / kazcidhuvAnavatIrNatAruNyAM nAyikAmAlokya taamkaamymaansttskhyocyte| he yuvan kiM parAGmukhaH saMjAto'si / asyAH sa ko'pi yauvanabharaH samullasiSyati yena sakalanagarInArIrapyatizayiSyate / / 230 //

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--234 : 25.8 ] mAlaIvajjA 231) maDahulliyAi kiM tuha imIi kiM vA dalehi taliNehiM / Amoe mahayara mAlaIi jANihisi mAhapaM // 5 // 232) taha vAsiyaM vaNaM mAlaIi kusumehi nimbharaM sarae / jaha ittha tattha kattha vi bhamarA dukkhehi lakkhate // 6 // 233 ) kA samasIsI saha mAlaIi sesANa kusumajAINaM / jassa vi gaMdhavilittA bhasalA bhasalehi pijjeti // 7 // 234) kaliyAmiseNa unbhevi aMguliM mAlaIi mahamahiyaM / dharau' ju dharaNasattho maha eMto mahuyarajuvANo // 8 // 231) [ laghutayA kiM tavaitasyAH kiM patraistalinaiH / Amode madhukara mAlatyA jJAsyasi mAhAtmyam // ] he madhukara, etasyA laghutayA kiM tava, kiMvA taliNehiM viralaiH stokairvA dalaiH patraiH / yato'syA Amodena mAhAtmyaM jJAsyasi / ayaM bhAvaH / kazcana yuvA saMpUrNa kucayugalAM mugdhAM vAmAkSImavalokya tatsakhyodhyate / asyAH suratapANDityena guNAtizayaM - jJAsyasi / etAM mugdhAM laghvIM mA jJAsIriti // 231 // 232 ) [ tathA vAsitaM vanaM mAlatyA kusumairnirbharaM zaradi / yathA tatra kutrApi bhramarA duHkhairlakSyante / / ] tathA vAsitaM mAlatyA kusumairvanaMnirbharam / ka / zaradi / yathA atra tatra kutrApi bhramarA duHkhairlakSyante 63 // 232 // 233 ) [ kA samazIrSikA saha mAlatyA zeSANAM kusumajAtInAm / yasyApi gandhavaliptA bhramarA bhramaraiH pIyante / / ] zeSANAM kusumajAtInAM mAlatyA saha kA pratispardhA / yasyA gandhaviliptA bhramarA bhramaraireva pIyante / gandhavAsitA bhramarAH kusumAnyetAnIti bhrAntyA bhramarairAstrAdyante / gandhAti-zayoktiriyam // 233 // 234 ) [ kalikA miSeNovakRtyAGguliM mAlatyA kathitam / dharatu yo gharaNasamartho mAm Ayan madhukarayuvA / / ] kalikAvyAjenAGgulimUrvIkRtya mAlatyA mahamahiyaM kathitamiti saMjJA / kimityAha / yo dhArayitu samarthaH sa dhArayatu madhukarayuvA mAM pratyAgacchan / bhAvo'yam / kAcana nArI 1 B, C, G

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vajjAlagaM 235) pakkhukkhevaM nahasUikhaMDaNaM bhamarabhara samuSvahaNaM / uva sahadda tharaharaMtI vi dubbalA mAlai cceva // 9 // [ 235 : 25.9 26. iMdiMdiravajjA [ indindirapaddhatiH ] 236) iMdidira chappaya bhasala bhamara bhamio si kANaNaM sayalaM / mAlai sarisaM kusumaM jai diTThe kiM na tA bhaNasi // 1 // 237) kattha vi dalaM na gaMdhaM kattha vi gaMdho na pauramayaraMdo / ekkakusumammi mahuyara be tini guNA na labbhaMti // 2 // 238) ekaM mahuyara hiyayaM taM ciya puNa mAlaIi paDiruddhaM / sesA phulaMtu phalaMtu pAyavA ko nivArei // 3 // sarvAGgarUpavatI subhagA garveNa vakti / madrUpa zriyamavalokya yo yuvA mAmA- gacchati tametaM nivArayatu kazvana yasya zaktirasti // 234 // 235) [ pakSotkSepaM nakhasUcikhaNDanaM bhramarabharasamudvahanam / pazya sahate kampamAnApi durbalA mAlatyeva // ] pakSotkSepaM nakhasUcIkhaNDanaM bhramarabharasamudvahanaM pazya kampamAnApi durbalA mAlattheva sahate // 235 // 236) [ indindira SaTpada masala bhramara bhrAnto'si kAnanaM sakalam / mAlatIsadRzaM kusumaM yadi dRSTaM kiM na tadA bhaNasi || ] indindira "SaTpada bhasala bhramara tvaM bhrAnto'si kAnanaM sakalaM, mAlatI sadRzaM kusumaM yadi dRSTaM kiM na tadA bhaNasi // 236 // 237) [ kutrApi dalaM na gandhaH kutrApi gandho na pracura makarandaH ekakusume madhukara dvau trayo guNA na labhyante // ] kutrApi dalaM patraM na gandhaH / kutrApi gandho na pracura makarandaH / ekasmin kusume he madhukara dvau yo vA guNA na labhyante // 237 // 238) [ ekaM madhukara hRdayaM tadeva punarmAlatyA pratiruddham / zeSAH puSpantu phalantu pAdapAH ko nivArayati // ] ekaM madhukarahRdayaM, tadeva mAlatyA : pratiruddham / mAlatIM vinA madhukarahRdayaM nAnyatra ramate / ataH zeSAH pAdapAH puSpantu phalantu, kastAnnivArayati // 238 //

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-243 : 26.8 ] ididiravajjA 239) mAlai puNo vi mAlai hA mAlai mAlai tti jNpto| uvviggo' bhamai alI hiMDato sylvnnraaii||4|| 240) ruNaruNai valai vellai pakkhauDaM dhuNai khivai aNgaaii| mAlaikaliyAvirahe paMcAvatthaM gao bhamaro // 5 // 241) mAlaivirahe re taruNabhasala mA ruvasu nibbhrkNttN| vallahavioyadukkhaM maraNeNa viNA na vIsarai // 6 // 242) jAvana viyasai sarasA varai na IsaM pi maaliikliyaa| aviNIyamahuyarohiM tAva cciya pAumAraddhA // 7 // 243) viyasaMtasarasatAmarasabhasala viyasei mAlaI jaav| tA jattha va tattha vajaha va taha va diyahA gamijaMti // 8 // 239) [ mAlati punarapi mAlati hA mAlati mAlatIti jalpan / udvigno bhramatyalihiNDamAnaH sakalavanarAjIH // ] mAlati punarapi mAlati hA mAlati mAlatIti jalpanu dvigno bhramatya lihiNDamAnaH sakalavanarAjIH / ayaM bhAvaH / sakalaguNayuktAM mAlatImanavalokayan sakalA api puSpajAtIstRNAyApi na manyata ityarthaH / / 239 / / 240) [ruNaruNAyate valati vellati pakSapuTaM dhunoti kSipatyaGgAni / mAlatIkalikAvirahe paJcAvasthAM gato bhramaraH / / 240 // ] 241) [ mAlatIvirahe re taruNabhramara mA rodInirbharotkaNTham / vallabhaviyogaduHkhaM maraNena vinA na vismayate / / re taruNa bhramara mA rodInirbharoskaNTham / vallabhaviyogaduHkhaM maraNena vinA na vismarati / / 241 / / 242) [ yAvanna vikasati sarasA vRNoti nezamapi maaltiiklikaa| avinItamadhukaraistAvadeva pAtumArabdhA / / ] yAvatsarasA mAlatI na vikasati, IsaM pi na varai ISadapi na vRNoti, avinItamadhukaraistAvadeva pAtumAsvAdayitumArabdhA / ayaM bhAvaH / kAcana nAyikA anavatIrNatAruNyApi priyaH pAtumArabdhA / parakIyAsatI nAyikA // 242 // 243) [ vikasatsarasatAmarasabhramara vikasati mAlatI yAvat / tAvadyatra vA tatra vA yathA vA tathA vA divasA gamyante // 1 vikasatsarasa _1 GuviNNo 2G calai

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bajjAlaggaM [244: 26.9 244) chappaya gamesu kAlaM vAsavakusumAi tAva mA muyasu / mana jiyaMto pecchasi paurA' riddhI vasaMtassa // 9 // 245) mA iMdidira tuMgasu paMkayadalaNilaya maaliivirhe| tuMbiNikusumAi na saMpaDati divve parAhutte // 10 // 246) iyarakusumesu mahuyara de baMdha raI vimuMca raNaraNayaM / jhAyaMto cciya marihisi katto te mAlaI sarae // 11 // 247) bhamaro bhamaro tti guNojjhiehi kusumehi lAio doso| __ lahiUNa mAlaI puNa so niuNo bhamau jai bhamai // 12 // tAmaraseSu sthito yo'sau bhramarastasya saMbodhanam / he vikasatsarasakamalabhramara, yAvanmAlatI vikasati tAvadyatra tatra yathA tathA divasA nIyantAm / / 243 // 244) [SaTpada gamayasva kAlaM vAsavakusumAni tAvanmA muJca / manye jIvan pazyasi pracurA RddhIrvasantasya // ] SaTpada gamayasva kAlaM samayam / vAsavakasumAni ATarUSakapuSpANi mA muzca / kimiti| manna manye ahamiti / jIvan pracuraci vasantasya pazyasi // 244 // 245) [ mendindira tAmya paGkajadalanilaya maaltiivirhe| tumbinikusumAni na saMpatanti daive parAgbhUte / ] he bhramara mA tuMgasu mA bhrAmya / tarhi kiM karomItyAha / mAlatIvirahe paMkayadale kamalapatre nilaya laga / yato daive parAGmukhe tumbIkusumAni na sNpdynte| AsatAM campakakusumAdIni, alAbupuSpANyapi na prApyante // 245 // ___ 246) [itarakusumeSu madhukara he badhAna ratiM vimuJca raNaraNakam / dhyAyanneva mariSyasi kutaste mAlatI zaradi / ] de iti prArthanAyAM nipaatH| he madhukara itarakusumeSu badhAna rati, vimuJca raNaraNakam / dhyAyanneva mariSyasi, kutaste mAlatI zaradi // 246 / / 247) [ bhramaro bhramara iti guNojjhitaiH kusumairAropito doSaH / labdhvA mAlatI punaH sa nipuNo bhramatu yadi bhramati // ] guNojjhitaiH 1 G pavarA (pravarA)

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-250 : 26.15] iMdidiravajjA .248) kuMdalayAmaulapariTThieNa bhariUNa maalivilaasN| taha nIsasiyaM iMdidireNa jaha sA vi pjjliyaa|| 13 // 249) vosaTTabahalaparimalakeya imyrNdvaasiyNgss| hiyaicchiyapiyalaMbhA' cirA sayA kassa jAyaMti // 14 // *250) viyaliyadalaM pi gaMdhojjhiyaM pi virasaM pi mAlaIviDavaM / bhasalehi neya mukaM paDhamarasaM saMbharatehiM / / 15 // kusumaiyoM doSa AropitaH, ayaM bhramaro bhramaNaM karotIti bhramara iti doSo bhramara Aropito nedaM yuktam / nipuNo vidagdho'yaM bhramaro mAlatIM prApya yadi bhramati, tarhi bhramatu / paramanyatra na yAtIti / ayaM bhAvaH / sakalA api nArIdarza darza paribhramati, paramekAmapi na kAmayate sarvAGgasundarImalabhamAnaH / evaM sthite kAcana vkti| sarvatra paribhramati, paraM kvApi sthitiM na vidhatte'yam ityupAlabhyate / tadupAlambhanaM zrutvAnyaH kazcid brUte / yadi manogatAM sarvaguNaparipUrNA prAptoti, tarhi na bhrAmyatIti // 247 / / 248) [ kundalatAmukulaparisthitena smRtvA mAlatIvilAsam / tathA ni:zvasitamindindireNa yathA sApi prajvalitA // ] kundalatAmukuloparisthitenendindireNa mAlatIvilAsaM smRtvA tathA niHzvasitaM yathA sApi kundalatA prajvalitA // 248 // 249) [ vikasitabahalaparimalaketakImakarandavAsitAGgasya / hRdayepsita priyAlambhAzcirAt sadA kasya jAyante / / ] vikasitabahulaparimalaketakImakarandavAsitAGgasya bhramarasya hRdayepsita priyAlambhAzcirAt sadA kasya jAyante / / 249 // 250) [ vigalitadalo'pi gandhojjhito'pi viraso'pi mAlatIviTapaH / bhramarainaiva muktaH prathamarasaM saMsmaradbhiH / / ] mAlatIviTapaM bhramarainaiva muktam / kadAcitsundaraM bhavedityAha / vigalitadalaM zaTitapatramapi / gandhojjhitamapi, virasamapi / tarhi kena guNena na mukta miti vizeSaNadvAra 1 G velaMmA ( for piyalaMbhA)

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phUTa vajjAlaggaM 251) 'DhaMkharaseso vi hu mahuyarehi mukko na mAlaIviDavo / daraviyasiyakaliyAmoyabahalimaM saMbharatA hai // 16 // [ 251 : 26.16 252) nibiDadala saMThiyaM pi hu kaliyaM viyasAviUNa savise : je paDhamaM tIi rasaM piyaMti te chappayA cheyA // 17 // 27. surataruvisesavajjA [ surataruvizeSapaddhatiH ] 253) vasiUNa saggaloe gaMdhaM gahiUNa pArijAyassa / re bhasala kiM na lajjasi cuMbato iyarakusumAI // 1 // kAraNamAha / prathamarasaM saMsmaratA ( saMsmaradbhi: ) / ayamarthaH yathA kazcana yuvAtikrAntatAruNyAmapi guNagaNayuktAM nArIM prathamopabhuktA na tyajati. // 250 // 251) [ patrapuSparahitazAkhAzeSo'pi khalu madhukarairmukto na mAlatIviTapa: / dara vikasitakalikAmodabAhulyaM saMsmaradbhiH // ] madhukarairmukto na mAlatIviTapaH / kiMviziSTo'pi / patrapuSpAdirahito'pi khalu / ko heturiti vizeSaNadvAreNAha / ISadvikasitakalikAmodabAhulyaM saMsmara dbhiH / / 251 / / 252) [ nibiDadalasaMsthitAmapi khalu kalikAM vikAsya savizeSam / the prathamaM tasyA rasaM pibanti te SaTpadAzchekAH // ] ye SaTpadA bhramarA nibiDadalasaMsthitAmapi kalikAM vikAsya savizeSaM yathA syAttathA, prathamaM. tasyA mAlatyA rasaM pibanti te chekA vidagdhAH / idamaidaM paryam / yathA kazcana kAmukaH kAMcanAnavatIrNatAruNyAM kayAcana yuktyA suratakSamAM vidhAya tAmupabhuGkte sa nipuNo bhavediti // 252 / / 253 ) [ uSitvA svargaloke gandhaM gRhItvA pArijAtasya / re bhramara kiM na lajjase cumbannitarakusumAni || he bhramara svargaloka uSitvA gandhaM gRhItvA pArijAtasya vRkSasya, itarakusumAni cumbanna lajjase / ayaM bhAvaH / pradhAnasthAna sthitAM nibiDakucayugalabharanagyamAnamadhyAM madhyavayasaM nArIM ramitvA, idAnImitaranArIH kAmayamAno na lajjase he yuvannityupAlambhoktiH || 253 // 1 C Dhekara

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-257:28.1] haMsavajjA 254) katto lavaMgakaliyA icchaM pUrei cheyabhasalassa / amaratarumaMjariraseNa jassa ANaMdiyaM hiyayaM // 2 // 255) bhamara bhamaMteNa tae anneyvnnghnnkaannnnuddes| diho suo ya kattha vi sarisatarU pArijAyassa // 3 // *256) amaratarukusumamaMjari vAuhayA mahuyareNa jaM rsiyaa| talladdharaseNa kao saMkappo sesakusumANaM // 4 // 28. haMsavajjA [haMsapaddhatiH] 257) haMso si mahAsaramaMDaNo si dhavalo si dhavala kiM tujjha / khalavAyasANa majjhe tA haMsaya kattha paDio si // 1 // 254) [ kuto lavaGgakalikecchAM pUrayati cchekabhramarasya / amarataramaJjarIrasena yasyAnanditaM hRdayam / / ] kuto lavaGgakalikecchAM vidagdhabhramarasya pUrayati, yasyAmaratarumaJjarIrasena hRdayamAnanditam / sarvaguNapari'pUrNAyAH karNAnta vizrAntalocanAyAH surate sukhIbhUtahRdayasya yUno hRdayaM sAmAnyanArIrataM yathA nAnandati tathA kenaciducyate / / 254 / / ___ 255) [ bhramara bhrAmyatA tvayAnekavanagahanakAnanoddezam / dRSTaH zrutazca kutrApi sadRzataruH pArijAtasya / / ] he bhramara tvayA pArijAtasya sadRzastaradRSTaH zrutaH kutrApi / kiM kurvatA tvayA / anekavanagahanakAnanoddezaM bhrAmyatA // 255 // ___ 256) amaratarukusumamaJjarI vAyuhatA madhukareNa ydrsitaa| tallabdharasena kRtaH saMkalpaH zeSakusumAnAm / / ] amarataskusumamaJjarI vAyuhatA yadbhamareNAsvAditA, tallabdharasena madhukareNa tena zeSakusumAnAM saMkalpo niyamaH kRtaH / / 256 // 257) [haMso'si mahAsaromaNDanamasi dhavalo'si dhavala kiM tava / khalavAyasAnAM madhye tasmAddhaMsa kutra patito'si / / ] haMso'si mahAsaromaNDanamasi / tvayA vinA taDAgasya kuto lkssmiiH| dhavalo'si, dhavala ki tava kthyte| khalavAyasAnAM madhye tataH kAraNAt kutaH patito'si / ayamabhiprAyaH / yathA kazcid vipazcitprakANDaH sakalapariSanmaNDanabhUtaH. sajjanaziromaNirdurjanasaMsanmadhyagataH kenacidevamucyate / / 257 //

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70 vajjAlaga [258 : 28.2 258) haMso masANamajjhe kAo jai vasaI paMkayavaNammi | taha viha haMso haMso kAo kAo cciya varAo // 2 // 259 ) ahiNavaghaNa ucchaliyA savittharA' jai vi pAusavaseNa / taha vihu kiM sevijjai vAhaliyA rAmahaMsehiM // 3 // 260) be vi sapakkhA taha be vi dhavalayA ve vi saravaraNivAsAH // taha vihu haMsabayANaM jANijjai aMtaraM maruyaM // 4 // 261) navaNaliNamuNAlullolamAliyaM haMsa mANasaM mottuM // lajjAi kaha na mUo sevaMto gAmavAddaliyaM // 5 // ^^^^^^^^^ 258) [ haMsaH zmazAnamadhye kAko yadi vasati paGkajavane / tathApi khalu haMso haMsaH kAkaH kAka eva varAkaH / / ] haMsaH sitacchado yadi zmazAnamadhye vasati, kAkazca paGkajavane, tathApi khala haMso haMsaH kAkaH kAka eva varAkaH // 258 // 259) [ abhinavaghanocchalitA savistarA yadyapi prAvRDvazena / tathApi khalu kiM sevyate kSudranadI rAjahaMsaiH // ] tathApi khalu kiM kSudranadI haMsaiH sevyate, yadyapyevaMbhUtA saMjAtA / abhinavaghanocchalitAta eva pauttarA caladbahujalA / kena / prAvRDvazena / / 259 // 260) [ dvAvapi sapakSau tathA dvAvapi dhavalau dvAvapi sarovara nivAsI B tathApi khalu haMsabakayorjJAyate'ntaraM gurukam / / ] yadyapi dvAvapi sapakSau, dvAvapi dhavalau dvAvapi sarovara nivAsau, tathApi haMsabakayomahadantaraM jJAyata AkAradurantatveneti // 260 // " 261) [ navanalinamRNAlollolamAlitaM haMsa mAnasaM muktvA / lajjayara kathaM na mRtaH sevamAno grAmakSudranadIm // ] he haMsa navanalinImRNAlopalakSitA ullolAstairmAlitaM mAnasaM saro muktvA lajjayA kathaM na mRtaH / kiM kurvANaH / sevamAnaH / kAm / gAmavAhaliyaM grAmajalanirgamanodbhavanadIm / iyaM zRGgAre vartate / yathA kazcana yuvA kAMcana vidagdhavanitAM calaccamUrucakSuSamupabhujya nikRSTAM kAmayamAnaH kenApi sakhyaivamudhyate / / 261 // 1 B, C, G pauttarA ( payauttarA )

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_265: 29.2 ] caMdavajjA 262) ekkeNa ya pAsapariTThieNa haMseNa hoi jA sohA / taM saravaro na pAvai bahuehi vi DhiMkasatthehiM // 6 // 263) mANasa sararahiyANaM jaha na suhaM hoi rAyahaMsANaM / taha tassa vi tehi viNA tIrucchaMgA na sorhati // 7 // 29. caMdavA [ candrapaddhatiH ] 264) savvAyareNa rakkhada taM purisaM jattha jayasirI vasai / atthamiya caMdabiMbe tArAhi na kIrae jonhA // 1 // 265) jaha jaha baDhei sasI taha taha o peccha gheppai maraNa / vayaNijjavajjiyAo kassa vi jai huMti riddhIo // 2 // 262) [ ekena ca pArzvaparisthitena haMsena bhavati yA zobhA / tAM sarovaro na prApnoti bahubhirapi dhvAMkSasArtheH // ] ekenaiva pArzvasthitena haMsena bhavati yA zobhA, tAM sarovaro bahubhirapi DhikasAthairna prApnoti // 262 // 263) [ mAnasasarorahitAnAM yathA na sukhaM bhavati rAjahaMsAnAm / tathA tasyApi tairvinA tIrotsaGgA na zobhante / / ] yathA mAnasasarovarara hitAnAM haMsAnAM sukhaM na bhavati, tathA tasyApi mAnasasya tairvinA tIrotsaGgA na zobhante / / 263 // 264) [ sarvAdareNa rakSata taM puruSaM yatra jayazrIrvasati / astamite candrabimbe tArAbhirna kriyate jyotsnA / / ] sarvAdareNa sarvaprayatnena taM puruSaM rakSata yatra jayalakSmIrvasati / amumevArthamarthAntareNa sAdhayati / astamite candramaNDale tArAbhijyotsnA na kriyata iti // 264 // 265) [ yathA yathA vardhate zazI tathA tathAho pazya gRhyate mRgeNa ( madena ) / vacanIyavarjitAH kasyApi yadi bhavantyRddhayaH // ] yathA yathA vardhate zazI / 'o' iti aho / pazya gRhyate mRgeNa, madena ca garveNa // vacanIyavarjitAH kasyacid yadi bhavantyRddhayaH / na tu sarveSAm / yathA yathA pumAn arthena guNagaNena paripUrNo bhavati tathA tathA garvAyata iti / nirmado bhAgyavAneko na tu sarve lakSmIpUritA iti / / 265 //

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pajjAlaggaM [266: 19. 266) jai caMdo ki bahutArapahi bahupahi kiM ca teNa vinnaa| jassa payAso loe dhavaleha mhaamhiivttuN||3|| 267) caMdassa khao na hu tArayANa riddhI vi tassa nahu tANaM / garuyANa caDaNapaDaNaM iyarA uNa nizcapaDiyA y||4|| 268) rayaNAyarammi jammo harasiratilao sahoyarA lcchii| vihaDiyakalAkalAvo dasiyA vi samIhae caMdo // 5 // 269) harasirasaraNammi gao lukato taha jaDANa majjhammi / taha vi gilijjA caMdo vihivihiyaM ko nivAreha // 6 // 266) [ yadi candraH kiM bahutArakAbhirbahubhiH kiM ca tena vinA / yasya prakAzo loke dhavalayati mahAmahIpRSTham / / ] yadi candro'sti kiM. bahutArakaiH / bahubhistaiH kiM ca tena vinA, yasya prakAza eva, AstA tAvat kiraNanikurumbo, mahanmahIvalayaM dhavalayati // 266 // 207) [candrasya kSayo na khalu tArakANAmRddhirapi tasya na khalu tAsAm / gurukANAmArohaNapatanamitare punarnityapatitAzca / / ] candrasya kSayo na khalu tArakANAm / Rddhipi tasya na la teSAm / mahatAM caTanapatanaM, na kSudrANAm / itare punaH kSudrAH patitA eva / mahatAM hAnivRddhI bhavataH, kSudrANAM laghUnAM sarvadA hAnirevetyarthaH / / 267 / / 268, [ ratnAkare janma harazirassilakaH sahodarA lakSmIH / vighaTitakalAkalApo dazAmapi samIhate candraH / / ] so'yaM candro vighaTitakalAkalApo dvaitIyiko dazAmapi vastrAJcalasthitaM tantupuJjamapi samIhate vAJchati / lokebhya iti zeSaH / ya evaMvidhaH / yasya janma ratnAkare / yazca tribhuvanatilako jyotsnAvattvAt / sahodarA lakSmIH / evaMvidho'pi vighaTitakalAkalApo dazAM samIhata iti // 268 / / 239) [ haraziraHzaraNe gato nilayaMstathA jaTAnAM madhye / tathApi gilyate candro vidhivihitaM ko nivArayati / / ] tathApi candro nijegilyate, aryAdAhuNA, yadyapi harazirasi zaraNaM gtH| tatrApi gataH 1 G mahAmahIva? ( mahAmahIpaTTam /

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- 273 : 30.4 ] chalavajjA 30. chaddalavajjA [ vidagdhapaddhatiH ] 270) nayaraM na hoi aTTAlaehi pAyAratuMgasiharehiM / gAmo vi hoi nayaraM jattha chaillo jaNo vasai // 1 // -271) nivasaMti jattha cheyA laliyakkhara kavvabaMdhaNe kusalA / jANaMti vaikabhaNiyaM suMdari nayaraM, na so gAmo // 2 // 272) jo jaMpiUNa jANai jaMpiyamattaM ca jANae atthaM / deso teNa pavitto acchau nayaraM vasaMteNa // 3 // : 273 ) guruvihavalaMghiyA' avi Avai pattA vi AuramaNA vi / siviNaMtare vicheyA niyakajaM neya siDhilati // 4 // - saMstathA ca jaTAnAM madhye lukkato nilayan / yukto'yamarthaH / yadyapi bhargajaTATavIlalATapaTTe linAti tathApi rAhuNA dviSA nijegilyate // 269 // 1 9 270 ) [ nagara na bhavatyaTTAlakaiH prAkAratuGga zikharaiH / grAmo'pi bhavati nagaraM yatra vidagdho jano vasati || ] nagaraM na bhavatyaTTAlakaiH prAsAdapaGkibhiH prAkAratuGga zikharaiH / grAmo'pi bhavati nagaraM yatra vidagdho jano vasati / aTTAlakaprAkAra zikharasaMyuktaM nagaraM vidagvajanavarjitaM grAmAdapyatizete / vidagdha janapavitrito grAmo nagaramadhaH kuruta iti bhAvaH // 270 // 271 ) [ nivasanti yatra cchekA lalitAkSarakAvyabandhane kurAlAH / jAnanti vakrabhaNitaM sundari nagaraM, na sa grAmaH / / ] he sundari, tannagara, na sa grAmo yatra dhchekA nivasanti / kiMviziSTAH / lalitAkSarakAnyabandhane kuzalAH / tathA ca vakrabhaNitaM jAnanti, anyoktIrvidanti // 279 // 272 ) [ yo jalituM jAnAti jalpitamAtraM ca jAnAtyartham / dezastena pavitra AstAM nagaraM vasatA // ] yo vidagdho jalpituM jAnAti, aryAd trakramagitIH / jallitranapyabhiveyaM jAnAti / dezo nIvRjjanapada iti yAtrat / vasanA tena pavitra AstAM tAvannagaram / ekastinnagare vidagdho vasati, sarvamapi dezaM maNDayatItyarthaH // 252 // 1 273 ) [ guruvimatratA apyApadaM prAptA apyAturamanaso'pi / svapnAntare'picchekA nijakAryaM naitra zithivyanti // ] svapnAntare'pi cchekA 1 C gurune halaMghiyA

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vajalAggaM [274:30.5274) annaM dharati hiyae annaM vAyAi kIrae annaM / cheyANa patthivANa ya khalANa maggo cciya auvvo // 5 // 275) cheyANa jehi kajaM na hu hosai jehi jammalakkhe vi| dohi pi tehi sarisaMsarisa ciya hu~ti ullAvA // 6 // 276) sabbhAvabAhirehiM taha kaha vi piyakkharehi jpNti| jaha baMdhava tti kaliuM loe sIsehi vubhaMti // 7 // diTThItulAi bhuvaNaM tulaMti je cittacelae nihiyaM / ko tANa cheyavANijjayANa bhaNa khaMDaNaM kuNai // 8 // nijakArya naiva zithilayanti / kiMviziSTA api / guruvibhavalaGghitA api.. ApadaM prAptA api ApannA api, Aturamanaso'pi / / 273 / / ___ 274) [ anyaddharanti hRdaye'nyadvAci kriyate'nyat / chekAnAM pArthivAnAM ca khalAnAM mArga evApUrvaH // ] anyaddharanti hRdaye, anyad vAci, anyat kRtye kartavye / chekAnAM pArthivAnAM khalAnAM mArga evApUrvaH // 274 // . 275) [ chekAnAM yaiH kAryaM na khalu bhaviSyati yairjanmalakSe'pi / dvAbhyAmapi tAbhyAM sadRzasadRzA eva bhavantyullApAH / / ] chekAnAM yaiH kArya bhavati, yaizca janmalakSe'pi kArya na syAd dvayorapi tayoH sadRzasadRzA evollApA bhavanti / / 275 / / 276) [sadbhAvabahirbhUtaistathA kathamapi priyAkSarailpanti / ythaa| bAndhavA iti valayitvA leke zIrahyante // ] sadbhAvabahirbhUtaiH priyAkSaraistathA kathamapi jalpanti, yathA bAndhavA eta iti loke zirobhiruhyantedhAryante // 276 // ___277) [ dRSTitulayA bhuvanaM tulayanti ye cittatulApAtre nihitam / karateSAM chekavaNijAM bhaNa rUNDanaM karoti / / ] ye chekA vidagdhA eva vaNijo bhuvanaM tulaM ti iyattayA paricchindanti / kayA / dRssttitulyaa| kiMviziSTaM bhuvanam / nihitaM sthApitam / k| cittacelae cittameka 1 G jammalakkhehiM 2C dohiM pi ya tehi samaM sarisa cciya

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- 281, 30.19] chalavajjA 278) taM natthi taM na hUyaM na hu hosaha taM ca tihuyaNe sayale / taM vihiNA vina vihiyaM jaM na hu nAyaM challehiM' // 9 // 279) jaha paDhamadiNe taha pacchimammi pharusAi neya jaMpaMti / avo mahANubhAvA virajjamANA vi dullakkhA // 10 // 280) bahukUDakavaDabhariyANa putti cheyANa jo piDe paDai / so suno sunnamaNo siviNe vi na pAvae sukkhaM // 11 // 281 ) jai kaha vi tANa chappannayANa' taNuyaMgi goyare paDasi / tA thoravasaNadAhekamaMDiyA dukkaraM jiyasi // 12 // tulApAtraM tasmin / teSAM chekavaNijAM bhaNa ko nAmaM khaNDanaM karoti ko nAma tAn pratArayati / / 277 / / 75 278 ) [ tannAsti tanna bhUtaM na khalu bhaviSyati tacca tribhuvane sakale / tadvidhinApi na vihitaM yanna khalu jJAtaM vidagdhaiH / / ] tannAsti: tanna bhUtaM na khalu bhaviSyati tribhuvane sakale, tadvidhinApi na kRtaM yanna khala: jJAtaM vidagdhaiH aH / / 278 / / 279) [ yathA prathama dine tathA pazcimepi paruSANi naiva jalpanti / aho mahAnubhAvA virajyamAnA api durlakSyAH // ] yathA prathamadine tathA pazcime'pi paruSANi naivaM jalpanti, aho mahAnubhAvAzchekA virajyamAnA: api durlakSyAH / / 279 // 280) [ bahukUTakapaTabhRtAnAM putri cchekAnAM jo piTe patati / sazUnyaH zUnyamanAH svame'pi na prApnoti saukhyama || ] he putra, bahukUTakapaTabhRtAnAM chekAnAM jo piDe paDai yastadvazIbhavati, sa zUnyaH zUnyamanAH svame'pi na prApnoti sukham // 280 // (281) [ yadi kathamapi teSAM SaTprajJAnAM tanvaGgi gocare patasi / tad mahadvyasanadA haikamaNDitA duSkaraM jIvasa / / ] he tanvani, yadi katha mapi teSAM chekAnAM gocare patasi, dRggocarIbhavasi, tadA utsRSTavRSabha-... dAhaikamaNDitA duSkaraM jIvasi / / 281 // 1G, I choha 2 C cheyallayANa

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76 bajAlammaM 282) mA punti vaMkavaMkaM jaMpasu purao chalaloyANaM / hiyae jaM ca nihitaM taM pi hayAsA muNaMti buddhIe // 13 // 283) lIlAvaloyaNeNa vi muNaMti je putti hiyayaparamatthaM / te kArimavayArehi kaha nu cheyA chalijaMti // 14 // 281 ) sahasa tti jaM na diTTho saralasahAveNa jaM na Alatto / uvayAro jaM na kao taM ciya kaliyaM chailehiM // 15 // ... 31. paMcamavajA [paJcamapaddhatiH ] 285) kaMTha aMtaraNiggayadara gholi raghurahuraMta huMkAraM / khalirakkharaM pi mArai paMthiya mA paMcamaM suNasu // 1 // 202) [ mA putri vakavakaM jalpa puratazchekalokAnAm / hRdaye yacca nihitaM tadapi hatAzA jAnanti buddhayA // ] mA putri vakavakaM jalpa puto vidagdhajanAnAm / ete hatAzA hRdaye nihitaM hRdrataM yad bhavati tadapi strabuddhayA jAnanti / anuktamapi ye jAnate teSAM purato vakrabhaNitayaH - kAH // 282 // [282 : 30.13 283) [ lIlAvalokanenApi jAnanti ye putri te kRtrimopacAraiH kathaM nu cchekArachalyante / / ] he putra, ye vilokanenApi hRdayaparamArthaM vidanti jAnanti te chekA mopacAraiH kathaM nu pratAryante // 283 // 28+) [ sahaseti yanna dRSTa: saralasvabhAvena yannAlapitaH / upacAro yanna kRtastadeva kalitaM chekaiH / / ] yatsa priyo jhaTiti na dRSTaH, saralasvabhAvena yannApitaH, upacAro yacca na kRnastadapyAkalitaM vidagdhaiH // 284 // 285) [ kaNThAbhyantaranirgatadaraghUrNana zIlaghuraghurAyamANaDhuGkAram / skhanazIlAkSaramapi mArayati pathika mA paJcamaM zruNu / / ] he pathika, paJcamarAgaM mA zrAvIH / yataH skhalanazIlAkSaramapi mArayati / tadeva skhalanamucyate / kaNThAbhyantarAnnirgataM ca tadItraghuraghurAyamANahuGkAram / ata eva skhalitAkSaramapi mArayati / / 285 / / hRdayaparamArtham | vidurA lIlAdhUrtAH kRtri

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-289 ; 31.5 ] 286) gholaMtatAravaNNujaleNa varataruNikaNNalaggeNa / loyaNajayaleNa va paMcameNa bhaNa ko na saMtavio // 2 // 287 ) anne vi gAmarAyA gijjetA deti sayalasokkhAI / eyassa puNo hayapaMcamassa anno camakkAro // 3 // 288 ) apaNa kajjeNa vi dIharacchi thorayaradIharaNaraNayA / paMcamasarapasaruggA ra gabbhiNA paMti nIsAsA // 4 // 289 ) taM vaMcio si piyayama tIe bAhohasaMvalijjatA / na suyA nIsAsakhalaMtamaMtharA paMcamataraMgA // 5 // paMcamavajjA 286) [ ghUrNamAnatAravarNojjvalena varataruNIkarNalagnena / locanayuga--- leneva paJcamena bhaNa ko na saMtApitaH // ] bhaNa kathaya paJcamena paJcamarAgeNa ko na santApitaH / kiMviziSTena / varataruNIkarNalagnena / punaH kiM viziSTena ghUrNamAnAstArA ye varNA akSarANi tairujjvalena / keneva santApitaH / locanayugale neva / yathA locanayugalena sarvo'pi janaH santApitaH / tenApi kiMviziSTena / varataruNIkarNalagnena karNAntavizrAntena / ghUrNamAnA tArA. kanInikA, tasyA varNastenojjvalaM bhAsuraM tena tathA // 286 // " 287 ) [ anye'pi grAmarAgA gIyamAnA dadati sakalasaukhyAni / etasya punarhatapaJcamasyAnyazcamatkAraH || 287 || ] 288) [AtmakAryeNApi dIrghAkSi mahattaradIrgharaNaraNakAH / paJcamasvaraprasarodgAragarbhitA Ayanti niHzvAsAH / / ] he dIrghAkSi, AtmakAryeNApi vistIrNatara dIrgha raNaraNakAH, paJcamasvaraprasarodvAragarbhitA AyAnti niHzvAsAH // 288 // 289) [ tvaM vaJcito'si priyatama tasyA bASpaughasaMvalyamAnAH / na zrutA ni:zvAsaskhalanmantharAH paJcamataraGgAH / / ] he priyatama tvaM vaJcito'si,. yataH paJcamataraGgA na zrutAstvayA / kiMviziSTAH santaH / tasyA bASpaudha-mizrIkriyamANAH / punaH kIdRzAH / niHzvAsa ssvalanmantharAH || 289 //

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vajAlaggaM [ 290:31.6 290) summai paMcamageyaM pujjijjai vasahavAhaNo devo| hiyaicchio ramijjai saMsAre ittiyaM sAraM // 6 // 32. nayaNavajjA [nayanapaddhatiH] - 291) nayaNAi samANiyapattalAi prpurisjiivhrnnaaii| asiyasiyAi ya muddhe khaggAi va kaM na mAraMti // 1 // . 292) jatto nehassa bharo tatto nivaDaMti kasaNadhavalAI / calacalayakoDimoDaNakarAi nayaNAi taruNINaM // 2 // 293) sviyaarsvinbhmrhsvsvisdRtmnnhruhaamaa| mayaNAulANa diTThI lakkhijjai lakkhamajhammi // 3 // 'mmmmmmmmmmm-~~ 290) [ zrUyate paJcamageyaM pUjyate vRSabhavAhano devaH / hRdayepsito ramyate saMsAra etAvatsAram // ] saMsAra etAvanmAnaM sAram / kiM tadityAha / 'pazcamageyaM zrUyate / vRSabhavAhano devaH pUjyate / hRdayepsito ramyate // 29 // 291) [ nayane samAnItatIkSNe (degtIkSNau) parapuruSajIvaharaNe "(degharaNau ) / asitasite ( asitazitau) ca mugdhe khaGgAviva kaM na maarytH||] he mugdhe, tava nayane kaM na mArayataH / kAviva / khaDgAviva / yathA khaGgau mArayataH / adhunA zleSamAha / samAnIte ca patrale ca tIkSNAne, para"puruSajIvaharaNe asitasite ca / khagapakSe puMstvena vyAkhyeyam / / 291 / / __292) [ yataH snehasya bharastato nipatanti kRSNadhavalAni / caJcalakoTimoTanakarANi nayanAni taruNInAm / / ] taruNInAM nayanAni - yataH snehasya bharo bhavati tatra nipatanti kRSNadhavalAni / AtmavallabhaM dRSTvA * kaTAkSaiH pazyanti taruNyaH / kaTAkSAsvasitAHsitAH / punaH kiMviziSTAni / ' caJcalakoTimoTanakarANi || 292 / / 293) [ svikaarsvibhrmrbhsvshviksnmnohrodaamaa| madanA- kulAnAM dRSTilakSyate lakSamadhye / / ] madanAkulAnAM dRSTirlakSajanamadhye'pi lakSyate / kiMviziSTA / savikArasavibhramarabhasavaza vikasanmanoharoddAmA / / 293 / /

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--297: 32..] nayaNavajA 294) jatto vilolapamhaladhavalAi calaMti' navara nynnaaii| AyaNNapUriyasaro tatto cciya dhAvai annNgo||4|| 295) kassa na bhiMdai hiyayaM aNaMgasaradhoraNi vva nivddNtii| SAlAi valiya loyaNaphuraMtamayaNAlasA diTThI // 5 // 296) nayaNAi tujjha suMdari viseNa bhariyAi nirvsesaaii| emai mAraMti jaNaM alajji kiM kajjalaM desi // 6 // 297) IsisidinakajjalaNIluppalasacchahehi nayaNehiM / vagmahamattA bAlA maiyA iva bhamai uttahA // 7 // 294) [ yato vilolapakSmaladhavalAni calanti kevalaM nayanAni / AkarNapUritazarastata eva dhAvatyanaGgaH / / ] yato vilolapakSmaladhavalAni calanti kevalaM nayanAni, tatraivAkarNapUritazaro'naGgo dhaavti| tIkSNaprAntAni dIrghANi dhavalakRSNAni nayanAni kAminInAM dRSTvAnaGgaH kAminaH sakAmAn karoti / / 294 / / __ 295) [ kasya na bhinatti hRdayamanaGgazaradhoraNIva nipatantI / bAlAyA valitalocanasphuranmadanAlasA dRSTiH // ] kasya na bhinatti hRdayamanaGgazararAjiriva nipatantI bAlAyA valitalocanasphuranmadanAlasA dRSTiH / yatra puMsi bAlA kaTAkSanirIkSaNaM karoti tasya tAmalabhamAnastha hRdayaM dvidheva bhavati / / 295 / / 296) [nayane tava sundari viSeNa bhRte niravazeSe / evameva mArayato janamalajje kiM kajjalaM dadAsi // ] he sundari, tava nayane evamevAna jite api janaM mArayataH / kiMviziSTe / viSeNa bhRte nirvshesse| he alajje * lajjArahite kiM kajjalaM dadAsi / niSkajjale api tvadIye locane viSaM bhakSitamiva puruSaM mArayataH / iti kajjaladAnaM punarmudhaiva / / 296 / / - 297) [ ISadISaddattakajjalanIlotpalaptacchAyAbhyAM nayanAbhyAm / manmathamattA bAlA mRgIva bhramatyuttastA / / ] ISadISaddattakajjalAbhyAmata eva nIlotpalasadRkSAbhyAM nayanAbhyAmupalakSitA bAlA manmathamattA uttastA mRgIva bhrAmyati / / 297 // 1 G valati 2 G caliya 3 C,G, I dehi

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vajjAlaggaM [298 :32:4298) kehi pio saralehi sajjaNo ujjuehi mjjhtyo| AyaMbirehi riuNo nayaNAi cauvvihA huMti / / 8 // 299) nayaNANa paDau vajja ahavA vajjAu vaDilaM kiM pi| amuNiyajaNe vi diThe aNurAyaM jAi pArvati // 9 // 300) dhAvati tammuhaM dhAriyA vi valiyAi tammi vlmaanne| jaNasaMkule vi naccAviyAi teNamha nayaNAI // 10 // 33. thaNavajjA [ stanapaddhatiH]. 301) ThaDDA khalo vva suyaNo vva saMgayA naravai vva mNddliyaa| thaNayA taha duggayaciMtiyaM va hiyae na mAyaMti // 1 // 298) [vakraiH priyaH saralaiH sajjana RjubhirmadhyasthaH / AtA ripavo nayanAni caturvidhAni bhavanti / / ] nayanAni caturvidhAni bhavanti / / caturvidhatvaM kathayati / vaH priyo'valokyate, saralaiH sajjana RjubhirmadhyasthaH / AtAprai ripavo'valokyante / / 298 / / 299) [ nayanayoH patatu vajramathavA vanAdadhikaM kimapi / ajJAtajane'pi dRSTe'nurAgaM ye prApnutaH // ] nayanayoH patatu vanamathavA vajrAdadhikaM kimapi patatu / kimiti / yato'jJAtajane'pi dRSTe'nurAgaM snehaM prApnutaH / ayaM bhAvaH | kAcana nArI dRSTamAtramapi mohadAyakaM yuvAnaM dRSTvA tamalabhamAnA svanayane nindantIdamAheti // 299 // ____300) [dhAvatastanmukhaM dhArite api, valite tasminvalati / janasaGkale'pi nartite tena mama nayane // ] tena yUnA, he sakhi, asmannayane nartite / ka / janasaMkule sthAne / yato dhArite api tanmukhaM dhAvataH / tasminvalati vyAghuTati, valite / sarvAGgasundaro yuvAsau bhAgyaparvatArUDho' yatra yatra jagAma tatra tatraivAsmannayane janasamakSameva lajjAM vihAya mantravazIkRte iva jagmaturityarthaH / / 300 / / 301) [ stabdhau khala iva sujana iva saMgatau narapatiriva mnnddlitau| stanau tathA durgata cinteva hRdaye na mAtaH / / ] stanau hRdaye na mAtaH 1 G, I yuvA saubhAgyaparvatArUDho

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---304 : 33.4 ] thaNavajjA 81 302) amuhA khalo Jca kuDilA majjhaM se kiviNadANasAricchA / thaNayA sappurisamaNoraha vva hiyae na mAyaMti // 2 // .303) tulao vva samA mitto vva saMgayA unnao vva akkhaliyA / suyaNo vva satthahAvA suhaDo vva samuTThiyA thaNayA // 3 // 304) samauttuMga visAlA ummaMthiyakaNayakalasasaMkAsA / kAmaNihANo vva thaNA puNNaviNANa duppecchA // 4 // 1 ativistIrNatvAt / kiMviziSTau / stabdhau khala iva, sujana iva saMgatI, ekatra militau / narapatiriva maNDalitau pArimANDalyayuktau yathA nara'patirmaNDalasaMyukto bhavati / keva hRdaye na mAta: / durgatacinteva, yathA - daridra cintA hRdaye na mAti / durgata manorathA bahavo'pi niSphalA bhavantI* tyarthaH / / / / 301 // 302) [ amukhau khala iva kuTilau madhye'syAH kRpaNadAnasadRkSau / stanau satpuruSamanorathA itra hRdaye na mAtaH // ] khala iva kuTilau nirmukhau se tasyAH stanau hRdaye na mAtaH / ka iva / satpuruSamanorathA iva / - yataste'tidIrghA bhaveyuH / punaH kiMviziSTau / madhye kRpaNadAnasadRkSau // 302 // 303 ) [ tule samau mitra miva saGgatau unnata ivAskhalitau / sujana -iva svasthabhAvau ( satsvabhAvau ) subhaTa iva samutthitau stanau // ] subhaTAviva -stanAvutthitau / kIdRzau / tulApAtramiva samau / mitramiva saMgatau / unnata iva ucca pradeza iva askhalitau / sujana iva svasthabhAvau // 303 // 304 ) [ samottaGga vizAlau dagdhakanaka kalazasaGkAzI / kAmanidhAnamiva stanau puNyavihInAnAM duSprekSyau / ] stanau kAmanidhAnamiva puNyavihInAnAM duSprekSau, yathA nidhAnaM puNyavihInAnAM na saMpadyate / kIdRzau stanau / samottuMgavizAlau, unmathita kanaka kalaza saMkAzau / unmathitaM dagdham // 304 // vala 6

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vajAlaggaM [ 305: 33.5 305) uttuNgghnnnnirNtrpkkaaiymaauliNgsaaricchaa| mAraMti vAsabhUsiyaNaho vva vijjujalA thaNayA // 5 // 306) ubibe thaNahAre rehai bAlAi gholiro haaro| himagirivarasiharAo khalio gaMgApavAho vva // 6 // maggaM ciya alahaMto hAro pINunayANaM thaNayANaM / ubibo bhamai ure a~uNANaipheNapuMjo vva / / 7 / / 308) ajjhAi' nIlakaMcuyabhariuvariyaM vihAi thnnvddheN| jalabhariyajalaharaMtaradaruggao caMdabiMbo vva // 8 // 307) .wwwwwwwwwwwwwwmmm 305) [ uttuMgaghananirantarau pakvIbhUtamAtuliMgasadRkSau / mArayato varSAbhUSitanabha iva vidhudujjvalau stanau // ] stanau mArayataH / kiMviziSTau / uttuMgadhana nirantarau, pakvIkRtamAtuliMgasadRkSau, vidhudujjvlau| kimiva / varSAbhUSitaM yannabhastadiva / tadapi kiMviziSTam / vidyudujjvalaM vidyutojjvalamAkAzam // 305 // 306) [ udbhaTe stanabhAre rAjate bAlAyA ghUrNanazIlo hAraH / himagirivara zikharAt skhalito gaGgApravAha iva // ] udvimbe stanabhAre rAjate bAlAyA ghUrNanazIlo hAro mauktikamayaH / utpreksste| gaGgApravAha iva / kiMviziSTaH / skhalitaH / kasmAt / himagirivara zikharAt // 306 // ___ 307) [ mArgamevAlabhamAno hAraH pInonnatayoH stanayoH / udvigno bhramatyurasi yamunAnadIphenapuJja iva / / ] udvimbo' bhramatyurasi yamunAnadIphenapuJja iva hAraH pInonnatayoH stanayorupari mArgamalabhamAnaH zobhate / / 307 // 308) [prauDhayuvatyA nIlakaJcukabhRtAvaziSTaM vibhAti stanapaTTam / jalabhRtajaladharAntaradarodgataM candrabimba miva / / ] prauDhayuvatyAH stanapahaM vibhAti / kiMviziSTam / nIlakaJcukabhRtoddhRtam / utpreksste| jalabhatajaladharAntaradarogataM candra vimbamiva / / 308 // 1 G, I here and elsewhere ajjAe 2 G udvigno

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-312 : 33.12] thaNavajA 309) amayA mao vva samayA sasi vva harikarisirovva ckklyaa| kiviNabbhatthaNavimuhA pasayacchi paoharA tujjha // 9 // 310) avvo na huMti thaNayA majjha sarIre savattiNA jaayaa| AliMgaNe vi patte dUre vi piyaM nivAreti // 10 // 311) thaNajuyalaM tIi niraMtaraM pi daLUNa tArisaM paDiyaM / mA karau ko vi gavvaM ettha asArammi saMsAre // 11 // 312) kaha nAma tIi taM taha sahAvagaruo vi thaNaharo pddio| ahavA mahilANa ciraM hiyae ko nAma saMThAi // 12 // 309) [ amRtamayAviva, samadau ( samRgau) zazIva, harikarizira iva vartulau / kRpaNAbhyarthana vimukhau prasRtya kSi payodhagai tava // ] he prasRtivadakSiNI yasyAH sA prasRtyakSI, tasyAH saMbodhanaM, he prasRtya kSi, taba stanau zItalatvAdamRtamayAviva / samadau samRgau zazivat / harikarisira vva indrahastikumbhAvitra cakkalayA vistIrNau / kRpaNAbhyarthana vimukhau // 309 // 310) [ aho na bhavataH stanau mama zarIre sapatnau jaatii| AliGgane'pi prApte dUre'pi priyaM nivArayataH / / ] avvo duHkhasUcanAyAM nipAtaH / aho stanAvetau na bhavataH / kintu etau sptniivjjaatii| kimiti / AliGgane'pi prApte dUre'pi priyaM nivArayataH / ayamabhiprAyaH / kaThinoccavistIrNakucatvAdgADhAliGgana tasyA na saMbhavatIti // 310 // 311) [ stanayugalaM tasyA nirantaramapi dRSTvA tAdRzaM patitam / mA karotu ko'pi garvamatrAsAre saMsAre // ] tasyAH stanayugalaM tAdRzaM lokottaraM nirantaratighanamapi patitamavalokya mA karotu ko'pi garvamasminnasAre saMsAre // 311 / / ___ 312) [ kathaM nAma tasyAstat tathA svabhAvagururapi stanabharaH patitaH / athavA mahilAnAM ciraM hRdaye ko nAma saMtiSThati // ] kathaM nAma tat , tathA svabhAvagururapi tasyAH stanabharaH patitaH / athavA mahilAnAM hRdaye ciraM ko nAma tiSThati / yatra nijAGgAdapyutpannau kucau na tiSThatastatrAnyasya kA kathA / bahutaraM kAlaM hRdaye premNA kamapi na dhArayanti mRgAkSyaH // 312 //

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4 vajjAlaggaM (313 : 34.134. lAvaNNavajA [lAvaNyapaddhatiH] 313) pallaviyaM karayalapallavehi papphulliyaM va nynnehi| phaliyaM miva pINapaoharehi ajjhAi lAvaNaM // 1 // 314) taha caMpiUNa bhariyA vihiNA lAvaNNaeNa tnnuyNgii| jaha se ciThurataraMgA aMgulimagga vva dIsaMti // 2 // 315) annaM laDahattaNayaM anna cciya kA vi baahulychaayaa| sAmA sAmannapayAvaiNo reha cciya na hoi // 3 // 316) karacaraNagaMDaloyaNabAhulayAjahaNamaMDaluddhariyaM / aMgesu amAyaMtaM raMkholaI tIi lAvaNaM // 4 // 313) [ pallavitaM karatalapallavaiH prapuSpitamiva nayanAbhyAm / phalita miva pInapayodharAbhyAM prauDhayuvatyA lAvaNyam / / ] ajjhAe taruNyA lAvaNyaM pallavitaM saMjAtapallavamiva / kaiH| krtlpllvaiH| praphullitaM protphullita miva nayanAbhyAm / phalitamiva saMjAtaphalamiva pInapayodharAbhyAm / pallavapuSpaphalAnukAraM karatalanayanapayodharaM lAvaNyavRkSastheti // 313 // 314) [ tathA nipIDya bhRtA vidhinA lAvaNyena tnvnggii| yathAsyAzcikarataraGgA agulimArgA iva dRzyante // ] tathA nyazcIkRtya ( ? nyakkRtya ) bhatA vidhinA lAvaNyena tanvaGgI, yathA se asyAzcikurataraGgA aGgulimArgA iva dRzyante / mastakaM haste dhRtvA lAvaNyabharaNe'tiprayatnavato vidheraGgulimArgA ivAsyAzcikurataraGgAH zuzubhire // 314 // 315) [ anyallaTabhatvamanyaiva kApi bAhulatAchAyA / zyAmA sAmAnyaprajApate rekhaiva na bhavati / / ] anyallaTabhatvamanyaiva kApi bAhulatAchAyA, ata eveyaM zyAmAprasUtA strI sAmAnyaprajApate rekhaiva na bhvti| sAmAnyaprajApatirimAM na sasarja // 315 // ____316) [ karacaraNagaNDalocanabAhulatAjaghanamaNDaloddhRtam / aGgevamAditastatazcalati tasyA lAvaNyam / / ] tasyA aGgeSvamAllAvaNyaM rikholai ____ 1G uvariya, I uccariyaM 2G, I rikholai

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-319 : 35.1] surayavajjA 317) sAmA niyaMbagaruyA thnnjhnnuvvhnnmNdsNcaaraa| lakkhijai mayaNaNarAhivassa saMcAriNi kuDi vva // 5 // 318): seyacchaleNa pecchaha taNue aMgammi se amaayNtN| . lAvaNNaM osarai vva tivalisovANapaMtIhi // 6 // 35. surayavajA [suratapaddhatiH ] 319) daLUNa taruNasurayaM vivihapaloDetakaraNasohillaM / dIvo vi taggayamaNo gayaM pi telaM na lakkhei // 1 // itastatazcalati / cakacakAyate zarIra miti bhAvaH / kiMviziSTaM lAvaNyam / karacaraNagaNDalocanabAhulatAjaghanamaNDalAni bhUtvoddhRtam / anyadapi pAnIyAdi nimnAni sthAnAni saMpUrNIkRtyoddhRtaM sad itastataH prasaratIti / / 316 // - 317) [ zyAmA nitambagurukA stanajaghanodvahanamandasaMcArA / lakSyate madananarAdhipasya saMcAriNI kuTIva // ] zyAmA madananarAdhipasya saMcAriNI jaGgamA kuTIva (lkssyte)| kiNvishissttaa| kaTIpradezagurukA, stanajaghanodvahanamandasaMcArA / / 317 / / / __318) [ svedacchalena prekSadhvaM tanuke'Gge tasyA amAt / lAvaNyamapasaratIva trivalisopAnapaGktibhiH / / ] lAvaNyamapasaratIva pazyata, tasyA aGge'mAt / kAbhiH / trivalIsopAnapaktibhiH / kena / svedacchalena / kiNvishisstte'ngge| tnuke| kRzAGgayaSTeH zramavazAnniHsaratsvedapUreNa, amA-. lAvaNyamupamIyate sma / / 318 // - 319) [ dRSTvA taruNasurataM vividhapravartamAnakaraNazobhAyuktam / ' dIpo'pi tadgatamanA gatamapi tailaM na lakSayati / / ] dIpo'pi tadgatamanA gatamapi tailaM na lakSayati / kiM kRtvA / dRSTvA / kim / taruNasuratam / taruNazca taruNI ca trunnau| sarUpANAmekazeSa ekavibhaktau (pANi ni, 1.2.64) / taruNayoH suratam / vividhapravartamAnakaraNazobhAsaMyuktam / // 319 //

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vajAlaggaM [320 : 35.5320) marumarumAra tti bhaNatiyAi surayammi kelisNgaame| pAsahio vi dIvo sahasA halupphalo jaao||2|| 321) summai valayANa rakho neurasaho vi nibharo jaao| kassa vi ghanassa ghare mahilA purisatsaNaM kuNai // 3 // 322) daLUNa rayaNimajjhe bahuvihakaraNehi nibbhara surayaM / o dhuNai dIvao vibhio vva pavaNAhao sIsaM // 4 // 323) daMtaNa hakkhayamahiyaM nigghaaypddNtvlynnigyos| vaNasIhANa va jujhaM vuttaM taM tArisaM surayaM // 5 // 320) [ marumarumAra iti bhaNantyAH surate kelisaMgrAme / pArzvasthito'pi dIpaH sahasA kampanazIlo jAtaH // ] marumarumAra tti bhaNantyAH surate kelisaMgrAme, pArzvasthito'pi dIpaH sahasA hallapphalo kampanazIlo jAtaH / / 320 // 321) [zrayate valayAnAM ravo nUpurazabdo'pi nirbharo jAtaH / kasyApi dhanyasya gRhe mahilA puruSakarma karoti / / ] kasyApi dhanyasya gRhe mahilA puruSatvaM karoti viparItarataM vidadhAti / kathaM jJAyata ityAha / valayAnAM ravaH zrUyate, nUpurazabdazca nirbharo jAto'sti / ayaM bhAvaH / svabhAvasurate valayanUpurayo ravau na sNgcchete| ataH kAraNAd dvAvapi zrutvA kasyApi dhanyasya (gRhe ) puruSAyitaM kriyamANaM vartata ityanumIyate // 321 // ____322) [ dRSTvA rajanImadhye bahuvidhakaraNairnirbharaM surtm| aho dhunoti dIpo vismita iva pavanAhataH zIrSam / / ] dIpakaH pavanAhataH san sIsaM zikhAM dhunoti / utpreksste| vismita iva / kiM kRtvA / rajanImadhye bahuvidhakaraNaiH suratairnAnAsuratairnirbharaM surataM dRSTvA / ayaM bhAvaH / taruNayoH karaNapavitritaM surataM dRSTvA aho anayoH suratakSamatvAccAturyamatIveti pavanAhato dIpo nijaM ziro dhUnayati smeti / / 322 // 323) [ dantanakhakSatamahitaM nirghAtapatadvalayanirghoSam / vanasiMhayoriva yuddhaM vRttaM tat tAdRzaM suratam / / ] tattAdRzaM surataM vRttaM vanasiMhayo 1 G sahiye

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-327 : 35.9 ] surayavajjA 324) o summai vAsahare vivarIyarayAi poddhmhilaae| calavalayakarapphAlaNakaNaMtamaNimehalAsaho // 6 // 325) na vi taha paDhamasamAgamasurayasuhe pAvie vi prioso| jaha bIyadiyaha savilakkhalakkhira vayaNakamalammi // 7 // 326) sarahasaramaNasamappaNakalayalirakaNaMtaNihuyasikAraM / labbhai kulavahusurae thavakkao sayalasokkhANaM // 8 // 327) jhaNajhaNai' kaNayaDoro tuTTai hAro galaMti rynnaaii| paMDavabhaDasaMgAmo ADhatto poDhamahilAe // 9 // yuddhamiva / kIdRzaM suratam / dantanakhayoH kSataM khaNDanaM, tena mahitam / dantanakhakSatayuktama. / nirghAtapatadvalayanirghoSam / / 323 // 324) [ aho zrayate vAsagRhe viparItaratAyAH prauDhamahilAyAH / calavalayakarAsphAlanakvaNanmaNimekhalAzabda: // ] 'o' iti aho / viparItaratAyAH prauDhamahilAyA vAsagRhe calavalayakarAsphAlanakvaNanmaNimekhalAzabdaH zrUyata iti // 324 / / ___325) [ nApi tathA prathamasamAgamasuratasukhe prApte'pi paritoSaH / yathA dvitIyadivase savilakSalakSite vadanakamale / / ] nApi tathA prathamasamAgamasuratasukhe prApte'pi paritoSo bhavati, yAdRg dvitIya divase savilakSalakSite vadanakamale parasparamiti // 325 / / ____ 326) [ sarabhasaramaNasamarpaNakalakalazIlakvaNanibhRtasItkAram / labhyate kulavadhUsurate stabakaH sakalasaukhyAnAm / / ] sarabhasajadhanasamarpaNakalakalazIlakvaNanibhRtasItkAraM labhyate kulavadhUsurate thavakkao sayalasokkhANaM samUhaH sakalasaukhyAnAm / / 326 // 327) [ jhaNajhaNAyate kanakakAJcI truTyati hAro galanti ratnAni / pANDavabhaTasaMgrAma ArabdhaH prauDhamahilayA / / ] raNajhaNAyate kanakadavarakaH kanakakAJcI, truTyati hAro, galanti ratnAni / pANDavabhaTasaMgrAma ArabdhaH 1G raNajhaNDa 2G tena sahitam / dantanakhakSatayutam /

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88 vajjAlaggaM 328) rehadda surayavasANe addhakkhitto saNeuro calaNo / jiNiUNa kAmadevaM samugbhiyA dhayavaDAya vva // 10 // [328 : 5:1 36. pemmavajjA [ premapaddhatiH ] 329) pemmaM aNAiparamatthapayaDaNaM mahumaho vva bahumeyaM / / mohANurAyajaNayaM avo kiM vaMdimo nitryaM // 1 // 330 ) AlAvaNeNa ullAvaNeNa saMgeNa kouhalleNa / sovANaparahi va piyaguNehi pemmaM samAruhai // 2 // 331) AraMbho jassa imo AsannAsAsasosiyasarIro / pariNAmo kaha hosai na yANimo tassa pemmassa // 3 // prauDhamahilayA / yathA pANDavakauravau yuddhodyatau kimapi na gaNayatastathA suratasaMmarde tau dampatI / / 327 / / (328) [ rAjate suratAvasAne'rdhotkSiptaH sanUpurazcaraNaH / jillA kAmadevaM samuvakRtA dhvajapatAkeva || ] rAjate suratAvasAne sanUpurazcaraNo'rdhokSipta jivvA kAmadevam UrdhvakRtA dhvajapatAkeva / / 328 // I 329) [ premAnAdiparamArthaprakaTanaM madhumathana iva bahubhedam / mohAnurAgajanakamaho kiM bandAmahe nityam // ] prema anAdiparamArthaprakaTanaM, bahubhedaM madhumathanamiva vande nityam / punaH kiMviziSTam | mohAnurAgajanakam / viSNupakSe' sarvANyapi vizeSaNAni yoktavyAni // 329 // 330) ATApanenollApanena saGkena kautuhalena / sopAnapadaikhi [ priyaguNaiH prema samArohati / / ] prema snehaH sopAnapaGktibhiriva priyaguNaiH samArohati / kaistairityAha / AlApanenollApanena saGgena kautUhalena // 330 // 331 ) [ Arambho yasyAyamAsannAzvAsazoSitazarIraH / pariNAmaH: kathaM bhaviSyati na jAnImastasya premNaH / / ] yasyArambha IdRza AsannAzvAsazoSitazarIraH, tasya premNaH pariNAmaH kathaM bhaviSyati iti vayaM na jAnImaH / premNA zvAsatanUkaraNAdayaH prathamaM bhavanti / tacca pazcAdbhavati vA na vA / saMkhi paricitAH kasya puruSAzcaJcalapremANo bhavantIti bibhemi // 331 // 1 G, I viNuprepa: 2 G zvAsatanUtanUkaraNAdayaH

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-335: : 36.7 ] pemmavajjA 332) dANaM na dei na karei cADuyaM kahai neya sabbhAvaM / daMsaNametteNa vi kiM pi mANusaM' amayasAricchaM // 4 // 333) jattha na ujjaggarao jattha na IsA visUraNaM mANaM / sambhAvacADuyaM jattha natthi neho tarhi natthi // 5 // 334) dADimaphalaM va pemmaM ekke pakkhe ya hoi' sakasAyaM / jAva na bIo rajai' tA kiM mahurattaNaM kuNai // 6 // 335 ) na tahA mArei visaM khajjaMtaM palasayaM pikavalehiM / jaha cakkhurAyarattaM mArei savibbhamaM pemmaM // 7 // 332 ) [ dAnaM na dadAti na karoti cATukaM kathayati naiva : sadbhAvam | darzanamAtreNApi kimapi mAnuSamamRtasadRzam // ] dAnaM na dadAti na karoti cATukaM kathayati naiva sadbhAvaM darzanamAtreNaiva bhavati kimapi mAnuSamamRtasadRkSam / mano'bhISTa evamakurvannapi darzanamAtreNaivAmRtAyate / premNovilasitamidamiti // 332 // " 332 ) [ yatra nojjAgara ko yatra nerSyA khedo mAnaH / sadbhAva cATukaM yatra nAsti snehastatra nAsti // ] yatra nojjAgarako yatra nerSyA khedo mAnazca, sadbhAvacATuvAkyaM yatra nAsti, sneho'pi tatra nAstIti // 333 // 334) [ dADimaphalamiva premaikasminpakSe bhavati sakaSAyam / yAvanna dvitIyo rajyate ( bIjaM na rajyate ) tAki madhuratvaM karoti / / ] prema dADimaphalamiva / ekasminpakSe sakaSAyaM rukopam / yAvad dvitIyo na: rajyate tAki madhuratvaM karoti / ubhayorapi kSIranIrayoriva militatvAt premAtimadhuraM bhavati / dADimIpalamapi ekasmin pakSe sakaSAyaM kaSAyarasa - yuktaM bhavati / yAvad bIjo na rajyate tAvat kuto mAdhuryaM bhavati / madhuro raso na bhavatIti / / 334 / / 335) [na tathA mArayati viSaM khAdyamAnaM palazatamapi kavalaiH / yathA cakSUrAgaraktaM mArayati savibhramaM prema // 335 // ] 1 I adds hoi after mANusaM 3 G jAva Na bIjau raccai 2 G, I eka pakkheNa hoi 4 I ekasmin pakSe bhavati sakaSAyam / .. ekena kRtaM sakaSAyaM sakopam /

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vajjAlaga [ 336 : 36.8 336) acvo jANAmi ahaM attaNahiyaraNa anahiyayAI / mA ko vikaha vi rajjau', dukkhuvvahaNAi pemmAI // 8 // 337) addiTThe raNaraNao diTThe IsA viDaMbaNA nAha / hoi na ujju va vaMkaM pemmaM jaha caMcu kIrassa' // 9 // 338) adiTThe raNaraNao diTThe IsA suhaTThie mANaM / dUraTThie vi dukkhaM pie jaNe bhaNa suhaM katto // 10 // 339 ) tAva cciya hoi suhaM jAva na kIrai pio jaNo ko vi| piyasaMgo jehi kao dukkhANa samapio appA // 11 // (336) [ aho jAnAmyahamAtmahRdayenAnyahRdayAni / mA ko'pi - kathamapi rajyanu, duHkhodvahanAni premANi / / ] abbo duHkhe / jAnA-myahamAtmano hRdayenAnyahRdayAni, mA ko'pi kApi rajyatu, duHkhodvahanAni premANi // 336 // 337) [ adRSTe raNaraNako dRSTa IrSyA viDambanA nAtha / bhavati na viva va prema yathA caJcU kIrasya // ] adRSTe priye raNaraNako dRSTa IrSyA biDambanA nAtha bhavati / vakraM prema na Rju bhavati yathA zukacaJcuH // 337 // 338) [ adRSTe raNaraNako dRSTa IrSyA sukhasthite mAnaH / dUrasthiteSpi duHkhaM priye jane bhaNa sukhaM kutaH // ] priye jane bhaNa kutaH sukham / katham / tadeva darzayati / adRSTe raNaraNako, dRSTa IrSyA, sukhasthite mAno, - dUra sthite tasmin duHkham // 338 // 339) [ tAvadeva bhavati sukhaM yAvanna kriyate priyo janaH ko'pi / 'priyasaGgo yaiH kRto duHkhebhyaH samarpita AtmA // ] tAvadeva sukhaM bhavati - yAvanna kriyate priyo janaH ko'pi / priyasaGgo yaiH kRtaH (taiH ) dukhebhyaH samarpita AtmA // 339 // 1G, I, Laber raccau 2 G, I jaha kIracaMcu ba

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-344 : 36.16] pemmavajjA 340) dUraM gae vi kayavippie vi annattha baddharAe vi| jattha maNaM na niyattai taM pegmaM paricao seso||12|| 341) so suvai suhaM so dukkhavajjio so suhANa sykhaannii| vAe maNeNa kAraNa jassa na hu vallaho ko vi // 13 // 342) ullavau ko vi mahimaMDalammi jo teNa natthi sNnnddio| kharapavaNacADucAliradavaggisariseNa pegmeNa // 14 // 343) so ko vi na dIsai sAmalaMgi eyammi dnggrhyloe| jassa samappivi hiyayaM suheNa diyahA gamijjati' // 15 // .344) avvo tahiM tarhi ciya gayaNaM bhamiUNa vIsamaMteNa / bohitthavAyaseNa va hasAviyA daDapemmeNa // 16 // 340) [ dUraM gate'pi kRtavipriye'pyanyatra baddharAge'pi / yatra mano na nivartate tatprema paricayaH zeSaH / / 340 / / ] 341) [ sa svapiti sukhaM sa duHkhavarjitaH sa sukhAnAM zatakhaniH / vAci manasA kAyena yasya na khalu vallabhaH ko'pi / / ] sa svapiti sukhaM sa duHkhavarjitaH sa sukhAnAM zatasya khanirvAci manasA kAyena yasya na khalu "vallabhaH ko'pi / / 341 // 342) [ ullapatu ko'pi mahImaNDale yastena nAsti saMnaTitaH / kharapavanacATucalanazIladavAgnisadRzena premNA / / 342 / / ] 343) [ sa ko'pi na dRzyate zyAmalAGgayetasmin dagdhahataloke / yasya samarpya hRdayaM sukhena divasA gamyante / / 343 / / ] ____344) [ aho tatra tatraiva gaganaM bhrAntvA vishraamytaa| yAnapAtravAyaseneva hAsitA dagdhapremNA / / ] bohitthaM yAnapAtram / avo duHkhasUcanAyAm / tahiM tahiM ciya tatra tatraiva durlabhapuruSe, vizrAmyatA dagdhapremNA hAsitAsmi / kiM kRtvA vishraamytaa| gaganaM zUnyaM bhrAntvA / keneva / bohityavAyaseNeva / yathA yAnapAtre sthito vAyaso gaganamAkAzaM 1 G gamissaMti 2 G bhamateNa

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bajAlaggaM [345 : 36.17-- 345) jAe mANappasare phiTTe nehe gayammi smbhaave| abbhatthaNAi' pemmaM kIraMtaM kerisaM hoi // 17 // 346) aIsaNeNa aidaMsaNeNa diDhe aNAlavaMteNa / mANeNa pavasaNeNa ya paMcavihaM jhijjae pemmaM // 18 // 347) ahaMsaNeNa bAlaya suThu vi nehANubaddhamaNasANaM / hatthauDapANiyAi va kAleNa galaMti pemmANi // 19 // 348) pemmassa virohiyasaMdhiyassa pnyckkhdiviliyss| uyayassa va tAviyasIyalassa viraso raso hoi // 20 // bhrAntvA tatraiva stambhAdau vizramatA jano hAsyate (? vizrAmyan janaM hAsayati ) / idamatra tAtparyam / kAcinnArI kasmiMzcidurlabhe'nuraktA tamalabhamAnA mAnamavalamvya punaranyaM vAgchantI punastatraivAnuraktA satI janAn . hAsayati // 344 // 345) [yAte mAnaprasare bhraSTe snehe gate sdbhaave| abhyarthanayA prema kriyamANa kIdRzaM bhavati // ] jAte mAnaprasare gate snehe gate sadbhAve, abhyarthanayA kriyamANaM prema kIdRg bhavati / / 345 / / ___346) [ adarzanenAtidarzanena dRsstte'naalptaa| mAnena pravasanena ca paJca vidhaM kSIyate prema // ] paJca vidhaM paJcaprakAraM kSIyate prema / tadeva darzayati / adarzanenAtidarzanena dRSTe'nAlapatA, mAnena pravasanena ca // 346 / / 347) [ adarzanena bAlaka suSTva pi snehaanubddhmnsoH| hastapuTapAnIyAnIva kAlena galanti premANi || ] he bAlaka, adarzanena suSThvapi snehAnubaddhamanasordampatyoH kAlena premANi gala nti, yAntItyarthaH / kAnIva / hastapuTasthapAnIyAnIva / yathA sudaDhaM dhRtAnyapi hastapuTasthapAnIyAni bindunA bindunA cireNa galantyeva / / 347 / / - 348) [aMgNo virodhitsaMdhitasya pratyakSadRSTavyalIkasya / udakasyeka tApitazItalaraya viraso raso bhavati / / ] pregNa evaM vidhasya raso'tyAsakti 1 I abbhatthaNeNa

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--351 : 37.2 ] mANavajjA 349) tAva ya putti challo' jAva na pemmassa goyare paDacha / neheNa navari cheyattaNassa mUlA khaNijaMti // 21 // 37. mANavajA [ mAnapaddhatiH ] 350) aliyapayaMpiri aNimittakovaNe asuNi suNasu maha vayaNaM / ekaggAhiNi sokkhekabaMdhavaM galai tAruNNaM // 1 // 351) agdhAhi mahuM de geNha caMdaNaM asuNi suNasu maha vayaNaM / mANeNa mA naDijjasu mANasiNi galai chaNarAI // 2 93 viraso bhavati / kIdRzasya / / virodhitasaMdhitasya / pUrvaM virodhitaM pazcAtsaMdhitaM, tasya / punaH kIdRzasya / pratyakSadRSTavyalIkasya / pratyakSaM dRSTaM - vyalIkamapriyaM yatra tasya sAkSAtkRtApriyasya / kasyeva / udakasyeva tApitazItalasya / yathA tApitazItalasyodakasya raso viraso bhavati / pUrvaM tApita pazcAcchItalaM, pazcAtkarmadhArayaH / / 348 / / 349) [ tAvacca putri vidagdho yAvanna premNo gocare patati / snehena kevalaM chekatvasya mUlAni khanyante || ] tAvadeva he putri vidagdhaH kathyate yAvat snehagocaro na bhavati / yataH navari kevalaM premNA chekatvasya - mUlAnyutkhanyante / / 349 // 350) [ alIkaprajalpinyanimittakopane'nAzrava AkarNaya mama vacanam / ekaprAhiNi saukhyaikabAndhavo galati tAruNyam / / ] he anAkarNanazIle, AkarNaya mama vacanam / he alIkaprajalpanazIle, he animittakopane, he ekagrAhiNi, saukhyaikabAndhavaM galati tAruNyam / sakhIzikSoktiriyam / athavA bhartuH kRtAparAdhasya || 350 // 351 ) [ Ajighra madhu he gRhANa candanamanAzrave zRNu mama vacanam / mAnena mA naTayasva manasvini galati kSaNarAtriH // ] ' de ' iti prArthanAyAM nipAtaH / he asuNi (anAzrave ), madvacanaM zRNu / kiM tadityAha / madhu madyamAjaghra pibeti yAvat / tathA gRhANa candanam / mAnena mA naTye: ( navyasva ) / he manasvini, galatyatikrAmatyutsavarAtriH / ayaM bhAvaH / 1G, Ichallo

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vajjAlaggaM [ 352 : 37.3352) e daii maha pasijjasu mANaM mottUNa kuNasu pasiosaM / kayaseharANa summai AlAvo jhatti gosammi // 3 // 353) niddAbhaMgo AvaMDurattaNaM doharA ya niisaasaa| jAyaMti jassa virahe teNa samaM keriso maanno||4|| 354) naipUrasacchahe jovvaNammi diyahesu nishcphiesu| aNiyattAsu vi rAIsu putti kiM daDramANeNa // 5 // kazcana yuvA kAMcanAnyAM striyaM gate divasa upabhujya dvitIyadinarAtrau kaumudyAdyutsave mAnamavalambya sthitAM vAmAkSI madyapAtrapuSpAdyupabhogavastvAnIya tAmanunayannidamAha / / 351 / / ___352) [he dayite, mama prasIda mAnaM muktvA kuru paritoSam / kukkuTAnAM zrUyata AlApo jhaTiti prabhAte / / ] 'e' iti prArthanAyAm / he dayite mahyaM prasIda, prasannA bhv| mAnaM muktvA paritoSaM kuru / kimityevaM yAcase, kiM tava yAti, etAvatA kiM bhavadasti-ityAha / kayaseharANaM kukkuTAnAm AlApaH zabdaH, gose prabhAte jhaTiti zrUyate / prabhAtaM bhavatItyarthaH / ata eva mAnaM muktvAtmIyaM kAryaM vidhehIti bharturuktiH / gose prabhAte iti dezIyaM padam / / 352 / / / 353) [ nidrAbhaGga ApANDuratvaM dIrghAzca niHzvAsAH / jAyante yasya virahe tena samaM kIdRzo mAnaH // ] tena samaM kIdRzo mAno yasya. viraha etAvadbhavati / nidrAbhaGga ApANDuratvaM dIrghAzca niHzvAsA iti sakhIzikSoktirnAyikAM prati // 353 / / 354) [ nadIpUrasadRze yauvane divaseSu nityapathikeSu / anivRttAsvapi rAtriSu putri kiM dagdhamAnena // ] he putri, kim amunA dagdhamAnena / yataH / nadIpUrasadRkSe yauvane, divaseSu nityapathikeSu nityagatvareSu, anivRttAsu rAtriSu / tA eva rAtrayo na hyaavrtnte| yauvanaM ca nadIpUravat / yathA nadIpUraH samAyAti, punarmuhUrtena vinivartate tadvadyauvanam / divasAzca ta eva nAyAnti pUrvavat // 354 //

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-358 : 37.9] mANavajA 355) jai mANo kIsa pio ahava pio kIsa kIrae maanno| mANiNi do vi gaIdA ekkakkhaMbhe na bajhaMti // 6 // 356) mANiNi muesu mANaM jai vi pio suTTha vallaho tujjha / __ kAraNavaseNa kUvo na namai muddhe tulA namai // 7 // 357) mANaM avalaMbaMtI marihisi muddhe vsNtmaasmmi| mANo puNo vi kijjai chaNadiyahA dullahA huMti // 8 // 358) mA putti kuNasu mANaM daio hiyayammi nitthurshaavo| kaMdalisarisaM pemmaM Dhasatti tujhe na saMghaDai // 9 // 355) [ yadi mAnaH kasmAt priyo'thavA priyaH, kasmAt kriyate mAnaH / mAnini dvAvapi gajendrAvekastambhe na badhyete // ] yadi mAnaH kimiti priyo'thavA priyastarhi kimiti kriyate mAnaH / he mAnini, dva.. gajendrAvekastambhe na bdhyete| gajendratulyau mAnabhartArau pratIhi, iti. sakhIzikSoktiH // 355 / / 356) [ mAnini, muJca mAnaM yadyapi priyaH suSTu vallabhastava / kAraNavazena kUpo na namati mugdhe tulA namati / / ] he mAnini, muJca mAnaM yadyapi priyaH suSThu vallabhastava / yato he mugdhe kAraNavazenAtmakAryeNa kUpo na namati, tulA namati / tulA jalodaJcanaghaTIkASThadavarakaM yasyAgre ' DheMkulI' iti kathyate / / 356 // ___ 357) [ mAnamavalambamAnA mariSyasi mugdhe vsntmaase| mAnaH punarapi kriyate kSaNa divasA durlabhA bhavanti / / ] he mugdhe, mAnamavalambamAnA vasantamAse mariSyasi / mAnaH punarapi kriyate, utsavadivasA durlabhA bhavanti / / 357 // 358) [ mA putri, kuru mAnaM dayito hRdaye niSThura svabhAvaH / kandalIsadRzaM prema jhaTiti truTitaM na saMghaTate // ] he putri, mAnaM mA kArSIH / kimiti / yato dayito hRdaye niSTurasvabhAvaH / tasmiMzca tAdRgvidhe prema. kandalasadRzaM jhaTiti truTitaM na saMghaTate / / 358 //

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vajjAlaggaM [359:37.10 359) daDhaNehaNAlaparisaMThiyassa sbbhaavdlsuyNdhss| pemmuppalassa mAe mANatusAro cicaya viNAso // 10 // 360) muya mANaM mANa piyaM piyasarayaM jAva vaccae sarayaM / sarae sarayaM surayaM ca putti ko pAvai auNNo // 11 // . 361) tuMgo thiro visAlo jo raio mANapavvao tiie| so daiyadiThivajjAsaNissa ghAyaM ciya na patto // 12 // 362) pAyavaDio na gaNio piyaM bhaNaMto vi vippiyaM bhnnio| vaccaMto na niruddho bhaNa kassa kae kao mANo // 13 // 359) [ dRDhasnehanAlaparisaMsthitasya sadbhAvadalasugandhasya / premotpalasya mAtarmAnatuSAra eva vinAzaH // ] premaivotpalaM kamalaM tatkSaNAdeva truTanazIlatvAdatikomalatvAcca tasya / he mAtaH, mAna eva tuSAro himaM vinAzaH vinAzakArI, dAhakatvAt / anyadapi kamalaM tuSAreNa dahyate / rUpakAlaMkAreNa premNa utpalasAdRzyaM vizinaSTi / kiMviziSTasya / dRDhasnehanAlaparisaMsthitasya, sadbhAvadalasugandhasya / atra gAthAyAM snehapremNorakyArthatvAt ( ? ekArthatvAt ) cintyam / athavobhayordampatyormaraNAvasAnaH parasparAnurAgaH prema / snehazca dAnamAnAdyAdinA bhavati / / 359 // ____360) [ muJca mAnaM mAnaya priyaM priyasarakA yAvadrajati zarad / zaradi sarakaM surataM ca putri kaH prApnotyapuNyaH // ] he putri, mAnaM muJca, priyaM mAnaya, yAvaccharadbajati / kimiti / yataH zaratkAle surataM surAM ca ko'puNyaH prApnoti / / 360 / / / ____361) [ tuGgaH sthiro vizAlo yo racito mAnaparvatastayA / sa dayitadRSTivanAzane_tameva na prAptaH // ] tayA yo mAnaparvato racitaH / kiMviziSTaH / tuGgo'tyucaiH / sthiro dRDhaH / vizAlo vistIrNaH / sa mAnaparvato dayitadRSTivajrAzanerghAtaM na praaptH| dayitasya dRSTidarzanaM sa eva sphoTakatvAdvajAzanistasya ghAtaM na prAptavAn / ko'rthaH / yannAyikA mAnaM racitavatI ( tat ) tAvat , yAvadvallabho dRSTigocaraM neyAya / Agate tasminkAkanAzaM naSTaH / / 361 // ____ 362) [ pAdapatito na gaNitaH priyaM bhaNannapi vipriyaM bhaNitaH / brajanna niruddho bhaNa kasya kRte kRto mAnaH / / ] he sakhi, bhaNa kathaya

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" -365:38.1] pavasiyavajA 363) mANaM hu tarima kijjai jo jANai virahaveyaNAdukkhaM / aNarasiyaNivvisese kiM kIrai patthare maanno||14|| 364) ujjaggirassa taNuyattaNassa susiyassa diihrunnnnss| eyANa uraM dAruNa putti mANaM kuNijjAsu // 15 // 38. pavasiyavajjA [proSitapaddhatiH] 365) kallaM kira kharahiyao pavasihii pio tti suvvai jaNammi taha vaDa bhayavai nise jaha se kallaM ciya na hoi||1|| kasya kRte kRto mAnaH / yataH pAdapatito na gaNitaH, priyaM bhaNannapi vipriyaM bhaNito vrajannapi na niruddha iti / kAcitkhaNDitA prAtarAgataM priyaM dRSTvA mAnamavalalambe / tAM ca mAnavatImavalokya " priye prasIda, nAhaM bhUyo'pyevaM kariSyAmi " iti caraNayoH patana vAcA nirdhATitaH ( nissAritaH ) / tataH so'pi mAnaM svIkRtya nirgacchaMstayA dIrghamAnavatyA na nissiddhH| pazcAd duHsaha virahavedanAdUnamAnasA sakhyAgatyaivamUce / / 362 / / 363) [ mAnaH khalu tasmin kriyate yo jAnAti virahavedanAduHkham / arasikanirvizeSe kiM kriyate prastare mAnaH // 363 / / ] 364) [ ujjAgarasya tanutvasya zoSitasya dIrgharuditasya / eteSAmuro dattvA putri mAnaM kuryAH // ] he putri, eteSAmuro hRdayaM dattvA, etaasviikRtyetyrthH| mAnaM kuryA: / keSAmityAha / ujjAgarasya, tanutvasya, zoSitatvasya, dIrgharuditasya / / 364 // 365) [ kalyaM kila kharahRdayaH pravatsya ti priya iti zrUyate jne| tathA vardhasva bhagavati nize yathA tasya kalyameva na bhavati // ] kira kila zrayate kharahRdayo niranukampaH kallaM prAtareva pravatsyati priya iti zrayate jne| ataH kAraNAd he nize rAtri tathA vardhasva bhagavati, yathA 'se' iti tasya prAtareva na bhvti| priyaM pravatsyamAnaM zrutvA duHsahavirahavedanApIDitA rAtrimevaM prArthayate // 365 // vala.

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pajjAlaggaM [ 366 : 38.1366) jai vaJcasi vacca tuma ko vAraiHtujjha suhava' jaitassa / tuha gamaNaM maha maraNaM lihiya pasatthI kayaMteNa // 2 // 367) jai vacasi vaJca tuma ehi avaUhaNeNa na hu kajjaM / pAvAsiyANa maDayaM chiviUNa amaMgalaM hoi // 3 // 368) vasiUNa majjha hiyae jIyaM gahiUNa ajja calio si / sahavAsaharaviDaMbaNa gaMgammi gao na sujjhihisi // 4 // ____365) [ yadi vrajasi vraja tvaM ko vArayati tava subhaga yAtaH / tava gamanaM mama maraNaM likhitA prazastiH kRtAntena / / ] he (priya), yadi vrajasi vraja tvam / ko nAma vArayati subhaga gacchatastava / ataH kAraNAt tvadgamanaM mama maraNam iti prazastilikhitA kRtAntena / tvayi gate kSaNamapi na jIviSyAmIti bhAvaH / / 366 // ___367) [ yadi vrajasi vraja tvam idAnImavagRhanena na khalu kAryam / pravAsinAM mRtakaM spRSTvAmaGgalaM bhavati // ] he priya yadi vrajasi tadA vraja tvam / idAnImavagRhanena na khalu kAryam / kimiti / pravasatAM mRtakaM spRSTvAmaGgalaM bhavati / mRtakasparzI hyaniSTAya, vizeSataH prvstH| ayaM bhAvaH / tava gamane mama prANA gatA iva vrtnte| ato mRtAmiva mAM mA spAkSIH / kimuktaM bhvti| yadi madiSTamicchasi tarhi mA yAsIriti // 367 / / 368) [ uSitvA mama hRdaye jIvaM gRhItvAdha calitosi / sahavAsagRha viDambana gaGgAyAM gato na zotsyasi // ] he priya, mama hRdaya uSitvA jIvaM gRhItvAdha calito'si / re sahavAsagRha viDambana gaGgAyAmapi gato na zuddhiSyase (? zotsyasi ) / anyo'pi yaH kApi vRkSAdau tiSThati tatra ca kaMcitkAlamuSitvA pazcAttasyopadravAdikaM vidhAya yadi yAti, tadA sahavAsagRhasya viDambanaM troTanAdikaM kurvan pApI bhavati / sa ca gaGgAyAmapi gataH kRtaprAyazcitto'pi na zudhyati / tathA tvamapi mahRdayavAsamAsAcedAnIM jIvaM gRhItvAdha calitaH kutaH kRtasnAno'pi zuddhi prApsyasi / tasmAnmAM mA tyAkSIriti / / 368 / / 1 Gsuhaya

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-372 : 38.8 ] pavaliyavajjA -369) jara vaJcasi vacca tumaM aMcala gahio ya kupase kIsa / paDhamaM ciya so muccai jo jIvai tuha vioraNa // 5 // (370) na mae ruSNaM na kayaM amaMgalaM hoMtu sayalasiddhIo / virahaggadhUmakaDuyAiyAi' payalaMti nayaNAI // 6 // 371) resasivAhaNavAhaNa mA pavasasu parisamma kAlammi / selasuyA suyavAhaNaghaNasaddo jattha ucchalai // 7 // 372) re sasivAhaNavAhaNa vArijjato na ThAsi jai suhaya / tA lacchivAsavAsaM amhANaM vacca dAUNa // 8 // 369) [ yadi vrajasi vraja tvamaJcale gRhItazca kupyasi kasmAt / prathamameva sa mucyate yo jIvati tvadviyogena || ] yadi vrajasi vraja tvam, aJcale gRhItaH kimiti kupyasi / prathamameva sa mucyate yastava viyoge jIvati | ahaM tu na tatheti / / 369 // 370 ) [ na mayA ruditaM na kRtamamaGgalaM bhavantu sakala siddhayaH | virahAgnidhUmakaTukIkRte pragalato nayane / / ] na mayA ruditaM na kRtamamaGgalaM bhavantu ata eva tatra sakalasiddhayaH / tarhi akSNi pAnIyaM kuto dRzyata ityAha / virahAgnidhUmakaTukIkRte nayane pragalataH, kiM karomi // 370 // 371) [re zazivAhanavAhana mA pravasedRze kAle / zailasutAsutacAhanaghanazabdo yatrocchalati // ] re zazivAhanavAhana / zazino vAhanam IzvarastadvAhanaM vRSabha: / ato re mUrkha / mA pravasedRze kAle / yatra kAle zailasunAyAH pArvatyAH : sutaH SaNmukhaH, tasya vAhanaM mayUraH, tasya ghanaH zabda ucchati / prAvRTkAla ityarthaH / varSAsu sarvo'pi pravAsI nijagRhe vanitayA saha tA ativAhayati / tvaM tu pratyuta tAsveva vrajasi / ata eva vRSabho'jJa iti sambodhanam || 271 // - 372) [re zazivAhanavAhana vAryamANo na tiSThasi yadi subhaga / - tadA lakSmIvAsavAsamasmabhyaM vraja davA || ] he zazivAhanavAhana, azRGga 1 G kaDuIkAi

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100 16 vajjAlaggaM [373 :38.9 373) iha paMthe mA vaccasu gayavai bhaNiyaM bhuyaM pasArevi / paMthiya piyapayamuddA mailijjai tujjha gamaNeNa // 9 // 39. virahavajjA [virahapaddhatiH] 374) ajjaM ceya pauttho ujjAgarao jaNassa ajjeya / ajjeya haladdIpiMjarAi golAi tUhAI // 1 // 375) ajjaM ceya pauttho ajjaM ciya sunnayAi jaayaaii| racchAmuhadeulacaccarAi amhaM ca hiyayAI // 2 // vRSabha, sabhaga, vAyamANo'pi yadi na tiSThasi. tadAsmabhyaM lakSmyA vAsa: kamalaM tasya vAsaH pAnIyaM tad datvA vrajeti / / 372 / / 373) [ asminpathi mA vraja gatapatikayA bhaNitaM bhujaM prasArya / / pathika priyapadamudrA malinI kriyate tava gamanena // ] he pathika asmin pathi mA vrajeti gatapatikayA bhujaM prasArya bhaNitam / priyapadamudrA, gatasya priyasya caraNalAJchanaM, tava gamanena malinIkiyate, proyata ityarthaH / ayaM bhAvaH / gatasya preyasazcaraNamudrAM pazyantI jIvAmIti viyoginIvAkyam / / 373 / / 374) [ adyaiva proSita ujjAgaro janasyAdyaiva / adyaiva haridrApiJjarANi godAvaryAstaTAni // ] adyaiva proSito'caiva janasyojjAgaro'dhaikA haridrApiJjarANi godAvaryAstaTAni / ayaM bhAvaH / kAcana nArI tatkSaNAdeva proSitaM priyaM dRSTvA virahAsahatvAt pralapitumidamArabdhavatI / tasmin mapriye proSite janasyAdyojjAgaro caurabhayatvAt / tena subhaTena vinA ko nAma rakSAM karoti / adyaiva haridrApiJjarANi godAvaryAstaTAni / tasmin sati sarvA api nArya AtmavapUMSi haridrApiJjarANi pratyahaM cakrustaM kAmukAH / idAnIM ca tasminproSite kimanena haridrArAgeNAsmAkamiti godAvaryAM tatkSaNAdeva gatvAkSAlayanniti nadItaTapItatvam / tUhaM taTam // 374 / / 375) [ adyaiva proSito'dyaiva zUnyAni jAtAni / rathyAmukha devakulacatvarANyasmAkaM ca hRdayAni // ] adyaiva proSito'dyaiva zUnyAni jAtAnyasmahRdayAni / na kevalaM tAni rathyAmukhadevakulacatvarANi / ayaM bhAvaH /

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-378 : 39.5] virahavajjA 376) ajjaM ciya teNa viNA imIi AyaMbadhavalakasaNAI / jaccaMdhamottiyAi va disAsu gholaMti nayaNAI // 3 // 377) ajjaM gao tti ajaM gao tti ajja gaotti lihirIe / paDhama cciya diyahRddhe kuDDo rehAhi cittalio // 4 // 378) avahidiyahAgamAsaMkirIhi sahiyAhi tIi lihirIe / do tinni taha cciya coriyAi rehA phusijjaMti // 5 // pUrva nagaranAryastadpadidRkSayA lAlasAH satyo yatra yatra gamanAgamanaM sa mapriyo vidhatte sma tatra tatraiva rathyAmukhadeze devakulacatvareSvAdAvevAgatyAsthuH / idAnIM tu tasmin proSite mahRdayena sAkaM zUnyAnyabhUvanniti nijapuruSarUpasaubhAgyaprakaTanoktiH // 375 // 376) [ adyaiva tena vinatasyA aataamrdhvlkRssnne| jAtyandhamauktike iva dikSu ghUrNato nayane / / ] athaiva tena vinA dikSu dhUrNato nayane / ke iva / jAtyandhamauktike iva / kasyAH / etsyaaH| kiMviziSTe nayane / aataamrdhvlkRssnne| iti nynsaamiicym'| mauktikayozcedameva vizeSaNaM doSaprakaTanAya / ko'rthaH / tasyAstena patyA vinA AraktasitAsitaprAntamadhye nayane sarvatra paribhramataH, paraM kApi na pazyataH / mauktikamapi kUTaM tyaktaM sat sarvatra patitaM na ko'pi gRhNAti / / 376 / / ____377) [ adya gata ityadya gata ityadya gata iti likhnshiilyaa| prathama eva divasAdhaM kuDayaM rekhAbhizcitritam // ] adyaiva gataH, adyaiva gataH, adhaiva gata iti rekhA likhanazIlayA prathama eva divasArdhe madhyAhna eva kuDayaM rekhAbhizcitritam / ayaM bhAvaH / kasyAzcidvirahAsahanazIlAyA nAyaka 'etAvatsu divaseSvAgamiSyAmi lagna' iti kRtvAgamat / tasmin gatavati tatkSaNAdeva ekaikasya divasasya bhrAntyA khaTikayAdyaiva gata iti paraHsahasrA rekhA muhUrta eva cakAra / ityAtmano virahamogdhyaprakaTanam // 377 // 378) [ avadhidivasAgamAzaGkanazIlAbhiH sakhIbhistasyAM likhanazIlAyAm / dve tisrastathaiva caurikayA rekhAH proJchayante // ] tasyAM 1G, I nayanasAmIpyam 2 G, I lagnam

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102 vajjAlaggaM [ 379 : 39.:379) 'kaiyA gaopio', 'putti aja', 'ajjeva' kaha diNA hoti'| 'ekko', 'e| hametto' bhaNiuM mohaM gayA bAlA // 6 // 380) taha kaha vi kummuhutte niyaTTaI vallaho jiyaMtANaM / jaha phuDiyasippisaMpuDadala va bIyaM na saMghaDai // 7 // 381) viraheNa maMdareNa va hiyayaM duddhodahiM va mahiUNa / ummUliyAi avvo amhaM rayaNAi va suhAI // 8 // likhanazIlAyAmavadhidivasAgamazaGkanazIlAbhiH saravI bhiTThe tisro rekhAstathaiva caurikayA pronychynte| ayaM bhAvaH / avadhidivasAvasAnazaGkitAm. (? zaGkinIbhiH ) etasyAmaniSTaM bhAvIti rekhaashcauryennonmRjynte| sakhI-- karmedam / / 378 // 379) [ 'kadA gataH priyaH', 'putri adya', * adyaiva kati. dinAni bhavanti' / 'ekam ', 'etAvanmAtram ' bhaNitvA mohaM gatA. bAlA // ] kadA gataH priyaH / putri adya / adya ityanena kati dinAni bhavanti / ekam / ekametAvanmAnaM bhavediti bhaNitvA mohaM matA bAlA / kAcidvirahavedanayA dUnA mAtaramAlApayantIti mumoha / kadA mataH priyo mama he mAtaH / tadAmbA bhaNati, adyeti / punaH sA-adya iti kati dinAni bhavanti / punarambA-ekam / punaH putrI-ekametAvaditi / aho ekasya dairghyamiti bhaNitvA mumoha // 379 // 380) [ tathA kathamapi kumuhUrte nivartate vallabho jIvatAm / yathA sphuTitazuktisaMpuTadalamiva dvitIyaM na saMghaTate // ] tathA kathamapi kumuhUrte jIvatAM vallabho nivartate / tathA katham / yathA sphuTitazuktisaMpuTadala mika dvitIyaM na saMghaTate / / 380 / / . 381) [ viraheNa mandareNeva hRdayaM dugdhoda dhimiva mathitvA / unmUlitAnyaho asmAkaM ratnAnIva sukhAni // ] adhvo iti duHkhasUcanAyAm / asmAkaM sukhAnyunmUlitAni / kena | viraheNa / kiM kRtvA / hRdayaM mathitvA / 1G, jeNa

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-384 : 39.11] virahavajjA 382) ajjaM puNNA avahI karesu muhamaMDaNaM payateNa / aja samappara viraho iMte vi pie ahaMte' vi // 9 // 383) khaNametaM saMtAvo seo sIyaM taheva romaMco / avo dUsahajijjo piyaviraho saMNivAo vva // 10 // 384) uNhuNhA raNaraNayA duppecchA dUsaDA durAloyA / saMghaccharasayasarisA piyavirahe duggamA diyahA // 11 // kimiva mathitvA kAnyunmUlitAni kena / dugdhodadhiM mathitvA mandareNa ratnAnyunmUlitAnyutthApitAni / / 381 / / | 382) [ avadhi: kurudhva mukhamaNDanaM prayatnena / atha samApyate viraha Ayatyapi priye'nAyatyapi / / ] he sakhi, adya pUrNo'vadhiH / prAkRte'pi kApi puMliMge strIliMgam / kuruSva mukhamaNDanam prayatnena / adya samApyate viraha AgacchatyanAgacchati vA priye / ko'rthaH / kAcana virahAsahA kathitAva dhidivasespi priyamanAgataM matvA maraNecchurityavAdIt / maNDanAdikaM kuruSva tAvat / adya viraha ubhayathApi samAptiM yAsyati / yadi priyo'dyAgAt tarhi diSTyA maNDanam / uta nAyAsIt tadAntyamaNDanaM bhAvIti / / 382 // : 383) [ kSaNamAtra saMtApaH svedaH zItaM tathaiva romAJcaH / aho duHsahanIyaH priyavirahaH sannipAta iva / / ] aho duHsahanIyaH priyavirahaH saMnnipAta iva / tadeva darzayati / kSaNamAtraM santApastathA svedaH zItaM ca tathaiva romAJcaH / ete virahotthAH sAttvikA bhAvA bhavanti / saMnipAte tu vikRtAH / / 383 // 384 ) [ uSNoSNA raNaraNakakAriNo duSprekSyA duHsahA durAlokAH / saMvatsarazatasadRzAH priyavirahe durgamA divasAH // ] priyavira he divasA duHsahA ( ? durgamA) bhavanti / kIdRzAH / uSNocNAH / raNaraNakA raNaraNakakAriNaH / duSprekSA, duHsahA, durAlokAH saMvatsarazatasadRzAH / / 384 / / 1 G yete vi pie bhayaMte vi 103 2 IT: ,

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104 vajAlaggaM [385 : 39.15- . 385) mynnaannilsNdhukkhiynnehiNdhnndushduurpjjlio| DahaI sahi piyaviraho jalaNo jalaNo cciya varAo // 12 // 386) thoraMsusalilasitto hiyae pajalai piyvioymmi| viraho hale hayAso auvvajalaNo kao vihiNA // 13 // 387) visaharavisaggisaMsaggadUsio Dahai caMdaNo Dahau / piyavirahe mahacojjaM amayamao jaM sasI Dahai // 14 // mmmmmmmmmm 385) [ mdnaanilsNdhukssitsnehendhnduHshduurprjvlitH| dahati sakhi priya viraho jvalano jvalana eva varAkaH // ] he sakhi priya viraho dhti| kiNvishissttH| madanAnilasaMdhukSita'snehendhanaduHsaho dUramatyartha prjvlitH| ata eva jvalano jvalana eva varAkaH / / 385 / / 386) [ sthUlAzrusalilasikto hRdaye prajvalati priyviyoge| viraho hale hatAzo'pUrvajvalanaH kRto vidhinA // ] he hale sakhi, viraho hRdathe prajvalati / kdaa| priyviyoge| kiviziSTo virhH| thoraMsusalilasitto dIrghAkSijala( ? sthUlAzrujala )siktH| ata evApUrvI vidhAtrA jvalano viracitaH / yaH kila jvalanaH sa jalasikto vidhyAti, ayaM tu pratyuta jAjvalyate hRdaye // 386 / / 337) [ viSadharaviSAgnisaMsargadUSito dahati candano dahatu / priyavirahe mahAzcaryamamRtamayo yacchazI dahati // ] he sakhi, viSadharaviSAgnisaMsargadUSitazcandano dahati / dahatu / yo'gnerutpannaH sa dAhakatvAda dahatyeva / ttsvbhaavvaasittvaattsy| priyavirahe mahacojjaM mahadAzcaryam / cojjaM Azcaryam iti dezIyapadam / 'cujjamaccharie' iti haimadezIyanAmamAlAyAM tRtIyakANDe ( 3. 14 ) / yadasAvamRtamayazcandro dahati / candraH sarvadA zItalo dugdhAbdherutpannazca / asAveva yaddahati etadAzcaryam / / 387 / / 1 G, I madanAnalasaMdhukSitaH 2G mama yadasAvamRtamayazcandro dahati (mama dahati = mAM dahati)

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-390 : 40.1] bhaNaMgavajjA 388) osarasu mayaNa ghettaNa jIviyaM harahuyAsaguccariyaM / piyavirahajalaNajAlAvalIhi sahasa tti Dajjhihisi // 15 // 389) jehiM sohamgaNihI diTTho nayaNehi te cciya ruvaMtu / aMgAi apAviyasaMgamAi tA kIsa jhijjati // 16 // 40. aNaMgavajA [anaGgapaddhatiH] 390) anno ko vi sahAvo vammahasihiNo dvalA hyaasss| vijjhAi nIrasANaM hiyae sarasANa pajjalai // 1 // 388) [ apasara madana gRhItvA jIvitaM harahutAzanocaritam / priyavirahacalanajvAlAvalIbhiH sahasA dhakSyase / / ] he madana, apasara mama zarIrAditi yojyam / jIvitaM gRhiitvaa| kiMviziSTaM jIvitam / harahutAzanoddhRtam / priyavirahajvalanajvAlAvalIbhiH sahasA dhakSyase / ayaM bhAvaH / virahakarAlinAnmaccharIrAnmadano duuriibhvtu| anyathA haranayanahutAzanapluSTo jIvitazeSaH samudbhUtaH' ( ? samudbhutaH ) idAnIM tu virahajvAlAmAlAjvalito mA varAko'naGgo mriyatAmiti virahAgniprAcuryavarNanam // 388 / / 389) [ yAbhyAM saubhAgyanidhiIyo nayanAmyAM te eva rudatAm / aGgAnyaprAptasaMgamAni tat kasmAt kSIyante / / ] he sakhi, yakAmyAM nayanAmyAM sa saubhAgyanidhidRSTaste eva rudatAm / aGgAni tvaprAptasaMgamAni kimiti kSIyante / ayaM bhAvaH / taM subhagayuvAvataMsamAlo kayantyAH sarve'pyavayavA duHkhitA bhavanti / tat kutaH kAraNAt / yena yadvastu labdhaM tadvirahe sa eva roditi / anye kimiti duHkhAyante / ityAtmAGga'pIDAprakaTanam / / 389 // 390) [anyaH ko'pi svabhAvo manmathazikhinaH sakhi hatAzasya / vIdhyate nIrasAnAM hRdaye sarasAnAM prajvalati / / ] aho ko'pi svabhAvo manmathazikhinaH sakhi hatAzasya / kathaM, tadeva darzayati / nIrasAnAM 1 G harayAsaNuSva rayaM, I harahuyAsaNuddhariyaM 2G samudata 3 B, C,G, I avyo

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106 vajAlaggaM [ 391 : 40.1 391) diTThI dippisaro pasareNa raI raIi sabbhAvo / sabbhAveNa ya neho paMca vi bANA aNaMgassa // 2 // 392) uvari mahaM ciya vammaha paMca vi bANA nisaMsa re mukkA / anaM uNa taruNijaNaM kiM haNihisi cAvalaTThIe // 3 // 393) icchANiyattapasaro kAmo kulabAliyANa kiM kuNai / sIho vva paMjaragao aMga cciya jhijjara barAo // 4 // 394) e kusumasarA tuha DajjhihiMti mA bhaNasu mayaNa na hu bhaNiyaM // piyavirahatAvatavie maha hiyae pakkhivaMtassa // 5 // hRdaye vidhyAti, sarasAnAM prajvalati / agnestu strabhAvo, nIraseSu kASThAdiSu prajvalati / saraseSu ca vidhyAti / asya punaH pratIpatvam / ata evApUrvI manmathAgniH || 390 // 391 ) [ dRSTirdRSTiprasaraH prasareNa ratI ratyA sadbhAvaH / sadbhAvena ca snehaH pazcApi bANA anaGgasya ] dRSTistadanu dRSTiprasaraH prasareNa ratiH, ratyA sadbhAvaH, sadbhAvena ca snehaH, paJcApi bANA anaGgasya || 391 // 392 ) [ upari mamaiva manmatha paJcApi bANA nRzaMsa re muktAH / anyaM punastaruNIjanaM kiM haniSyasi cApayaSTayA / / ] mamaivopari he manmatha pazcApi bANA nRzaMsa ghAtaka re muktAH / anyaM taruNIjanaM kiM cApayaSTyA haniSyasi / anyo'pi yastyaktasarvabANo bhavati, sa dhanuSaiva yudhyate / / 392|| 393) [ icchAnivRtta prasaraH kAmaH kulabAlikAnAM kiM karoti / siMha iva paJjaragato'Gga eva kSIyate varAkaH / / ] kAmaH kulabAlikAnAM kulaputrINAM kiM karoti / siMha iva paJjarastho'Gga eva kSIyate varAkaH / kiM viziSTo'naGgaH / icchAnivRttaprasaraH / kulabAlikAH kAmaM hRdaya eva mArayantIti bhAvaH // 393 // 394 ) [ he kusumazarAstava dhakSyante mA bhaNa madana na khalu bhaNitam / priya virahatApatapte mama hRdaye prakSipataH ] re madana mA bhaNeti na khalu tvayA bhaNitam / kimityAha / tava kusumAnyeva zarA dhakSyante / kiM kurvatastava / mama hRdaye prakSipataH / kiMviziSTe hRdaye / priyavirahatApatapte // 394 // 1

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398:41..] purisullAvavajjA 395) maharA mayaMkakiraNA mahumAso kAmiNINa ullaavo'| paMcamasarassa geo talavaggo kAmadevassa // 6 // 396) vammaha pasaMsaNijjo si vaMdaNijjo si guNamahagyo si| gorI harassa dehaddhavAsiNI jeNa nimmaviyA // 7 // saccaM aNaMga koyaMDavAvaDo sarapachuttalakkho si| taruNIcalaMtaloyaNapurao jai kuNasi saMdhANaM // 8 // 41. purisullAvavajjA [puruSollApapaddhatiH] 39) kaha sA na saMbhalijai jattha vi nivasaMti paMca vatthUNi / vINAvaMsAlAvaNipArASayakoilAlaviyaM // 1 // 397) 395) [ madirA mRgAGkakiraNA madhumAsaH kAminInAmullApaH / paJcamasvarasya geyaH sevakavargaH kAmadevasya || ] madirA, mRgAGkakiraNA, madhumAsaH, kAminInAmullApaH, paJcamasvarasya gItaM talavargaH sevakaloka: kAmadevasyaitat // 395 // 396) [ manmatha prazaMsanIyo'si vandanIyo'si guNamahA?'si / gaurI harasya dehArdhavAsinI yena nirmitA / / 396 / / ] - 397 ) [ satyamanaGga kodaNDavyApRtaH zaraprabhUtalakSyo'si / taruNI-. calallocanapurato yadi karoSi saMdhAnam // ] satyaM kodaNDavyApRtaH kodaNDayukto'si, zaraprAptalakSyo'si, taruNIcalallocanapurato yadi sandhAna karoSi re madana / ayaM bhAvaH / tAvadeva kAmaH svaparavazI dampatI mArayati yAvatkAminIkaTAkSabANapUgapUritAGgo na bhavati / pazcAtso'pi tAdRgvidhaH svaireva bANairmAryate pratyuteti / / 397 / / 398 ) [ kathaM sA na saMsmayate yatrApi nivasanti paJca vastUni / vINAvaMzAlApinIpArAvatakokilAla pitam || ] kathaM na sA saMsmaryate yatra nivasanti paJca vastUni / vINA, vaMzaH, AlApinI vINA vizeSaH, (pArAvataH),.. kokilA eteSAM shbdH| yA vINAvaMzAlApinI kalaravakokilAsvarA. vartate / / 398 / / 1G ullAvA 2 I AlAvani

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-208 bajAlaggaM [ 399 : 41.2. 399) kaha sA na saMbhalijai jA sA attttknnytnnulohaa| tivalItaraMgamajjhA harai maNaM varamaiMdANaM // 2 // 400) kaha sA na saMbhalijai jA sA navaNaliNikomalA baalaa| kararuha taNu chippaMtI akAla ghaNabhaddavaM kuNai // 3 // -401) kaha sA na saMbhalijai jA sA ghrbaartornnnnisnnnnaa| hariNi vva jUhabhaTThA acchA maggaM paloyaMtI' // 4 // 402) kaha sAna saMbhalijjai jA sA niisaassosiysriiraa| AsAsijjai sAsA jAva na sAsA samappaMti // 5 // 399) [kathaM sA na saMsmaryate yA sAtaptakanakatanuzobhA / trivalItaraGgamadhyA harati mano varamatIndrANAm / / ] kathaM na sA saMsmaryate yA sAdagdhakanakatanuzobhA, trivalItaraGgamadhyA harati mano varamaiMdANaM / "carA matiryeSAM te varamatayo munayasteSAmindrAH svAminasteSAM munIzvarANAm / / athavA satpuruSANAm / / 399 / / .400) [ kathaM sA na saMsmaryate yA sA navanalinIkomalA bAlA / kararuhai: tanuM spRzantI akAle dhanabhAdrapadaM karoti // ] kathaM na sA saMsmaryate yA sA bAlA navanalinIkomalA kararuhaistanaM spRzantI akAle'prastAve jyeSThASADhAdau ghanabhAdrapadaM karoti / / 400 / / ___401) [ kathaM sA na saMsmaryate yA sA gRhadvAratoraNaniSaNNA / hariNIva yUthabhraSTA Aste mArga pralokayantI / / / kathaM na sA saMsmaryate yA sA gRhadvAratoraNa niSaNNA yUthabhraSTA hariNIva mArga pralokayantI-kadA mama bhartA samAgamiSyatIti-tiSThati / / 401 / / 402) [ kathaM sA na saMsnayate yA sA niHzvAsazoSitazarIrA / AzvAsyate zvAsA yAvanna zvAsAH samApyante // ] kathaM na sA saMsmayate yA sA niHzvAsazoSitazarIrA, AzvAsyate sAsA yAvacchvAsA na samApyante / / 402 // 1G, I puloyaMtI

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-406 : 42.4 ] . piyANurAyavajA 42. piyANurAyavajjA [priyAnurAgapaddhatiH] 403) muharAo cciya payaDai jo jassa pio kimettha bhnnienn|. sAhei aMgaNaM ciya gharassa abhaMtare lacchi // 1 // 404) DajhaMti kaDhaMti samUsasaMti o mAi simisimAyati / jIvaMti jIvasesA je ramiyA poDhamahilAhiM // 2 // 405) kaMpati valaMti samUsasaMti o mAi simisimAyati / aMgAi tassa purao na yANimo kaha dharijjaMti // 3 // 406) nIsasiukkaMpiyapulaiehi jANaMti nacciuM dhnnaa| __ amhArisINa dihe piyammi appA vi vIsarai // 4 // mmmmmmmmmmmmmm 403) [ mukharAga eva prakaTayati yo yasya priyaH kimatra bhaNitena / kathayatyaGgaNameva gRhasyAbhyantare lakSmIm / / ] mukharAga eva prakaTayati yo yasya priyaH kimatra bhaNitena / amumarthamarthAntareNa sAdhayati / aGgaNameva: kartR kathayati gRhasyAbhyantarasthitAM lakSmIm // 403 / / 404) [dahyante kvathyante samucchvasantyahI simisimAyante / / jIvanti jIvazeSA ye ramitAH prauDhamahilAbhiH / / ] ' o ' iti aho / mAi he mAtaH / ye prauDha mahilAbhI ramitAste jIvazeSA jIvanti , jIva eva kevalaM teSu tiSThati / kathaM jJAyata ityAha / dahyante, kvthynte| samucchvasanti, simisimAyante / / 404 // 405) [ kampante valante samucchvasantyaho mAtaH simisimAyante / aGgAni tasya purato na jAnImaH kathaM dhAryante // ] he mAtastasya purato'GgAni kathaM dhAryanta iti vayaM na jAnImaH | yato'GgAni tasmin preyasi dRSTe kampante, balanti, samucchvasanti, simisimAyante / ko'rthaH / priyaM dRSTvA madaGgAni imAmavasthAmAlambanta iti // 405 // 406) [ niHzvasitotkampitapulakitairjAnanti nartituM dhanyAH / asmAdRzInAM dRSTe priya AtmApi vismayate // ] dhanyAH striyo niHzvAsokampitapulakitairtituM jAnanti / asmAdRzInAM punadRSTe preyasyAtmApi vismayate / ko'rthaH / priyaM dRSTvA dhanyAH striyo niHzvasitotkampita- .

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vajAlaggaM [407 : 42.5 407) acchau tA phaMsasuhaM amayarasAo vi duurrmnnijj| dasaNametteNa vi piyayamassa bhaNa kiM na pajjattaM // 5 // "403) acchau tA loyaNagoyarammi paDi raNa teNa jaM sokkhaM / AyaNNie vi piyasahi pie jaNe hoi nivvANaM // 6 // "409) hatthaphaMseNa vi piyayamassa jA hoi sokkha sNpttii| sA sarabhasagADhAligie vi iyare jaNe katto // 7 // 410) tA kiM karemi mAe loyaNajuyalassa yshaavss| ekaM mottUNa piya lakkhevi na lakkhara lakkhaM / / 8 // "pulakitAni kurvnti| vayaM punarAtmAnameva kAhaM, kutastiSThAmIti vismarAmaH / / 406 / / 407) [ AstAM tAvatsparzasukhamamRtarasAdapi dUraramaNIyam / darzanamAtreNApi priyatamasya bhaNa kiM na paryAptam / / ] tiSThatu tAvatsparzasukhamamRtarasAdapi dUraramaNIyamatyarthaM ramaNIyam / darzanamAtreNApi priyatamasya bhaNa kathaya kiM na paryAptam / / 407 / / 408) [ AstAM tAvallocanagocare patitena tena yatsukham / AkarNite'pi priyasakhi priye jane bhavati nirvANam // ] he priyasakhi priye jana AkarNite'pi nirvANaM sukhaM bhavati / AstAM tAvallocanagocare "patitena tena / ayaM bhAvaH / locanagocaramanAgatasyApi priyasya nAmA- karNanamapi sukhaM karoti / / 408 / / 409) [ hastasparzanApi priyatamasya yA bhavati saukhyasaMpattiH / "sA sarabhasagADhAliGgite'pItara smiJjane kutaH / / ] he sakhi priyatamasya hastaspazenApi yA sukhasaMpattirbhavati, sA sarabhasagADhAliGgite'pItarasmiJ jane kutaH / priyatamahastaspazo'pyanyajanagADhAliGganAdapyatiricyata : iti bhAvaH / asatI nAyikA / / 409 / / ___410) [ tat kiM karomi mAtarlocanayugalasya hatasvabhAvasya / ekaM - muktvA priyaM lakSayitvA na lakSayati lakSam // ] tataH kiM karomi mAta tasvabhAvasyAmuSya locanayugalasya / kimiti / yata ekaM priyaM muktvA

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-+13 : 43.1] duIvajjA 411) tA kiM karemi piyasahi piyassa sohggbhaarbhmirss| rAyaMgaNaM va khubbhaha jassa gharaM dUisaMghehiM // 9 // 412) taha teNa vi sA divA tIe taha tassa pesiyA dilii| jaha doNha vi samayaM ciya nivvattarayAi jAyAI // 10 // 43. dUIvajjA [ dUtIpaddhatiH] 413) dUi tuma ciya kusalA kakkhaDamauyAi jANase vottaM / kaMDuiyapaMDuraM jaha na hoi taha taM kuNijjAsu // 1 // lakSpe'pi dRSTigocare'pi lakSaM janAnnaiva lakSayati / lakSamapi janAnanAlokya priyamevAyalokayati locanayugalam / / 410 // 411) [ tat kiM karomi priyasakhi priyasya saubhAgyabhArabhramaNazIlasya / rAjAGgaNamiva kSubhyati yasya gRhaM dUtIsaMdhaiH // ] tataH kiM karomi priyasakhi priyasya saubhAgyabhArabhramaNazIlasya / api tu na kimapi / yato yasya gRhaM vAsasthAnaM dUtosaMdhaiH kSubhyate / kimiva / rAjAGgaNamiva / yathA rAjAGgaNaM dUtasaMdhairanyarAjapreSitairdUtaiH kSubhyate / ayaM bhAvaH / yaM subhagayuvAvataMsaM sarvA api nAryoM dUtIH preSayitvA ( ? preSya ) pratyahaM kAmayante tatra mAdRzo janasya mAnavairI kathamavakAzaM labhatAmiti // 411 // 412) [ tathA tenApi sA dRSTA tayA tathA tasya preSitA dRSTiH / * yathA dvayorapi samameva nirvRttaratAni jAtAni / / ] tenApi tathA sA dRSTA tayApi tasya preSitA dRSTistathA, yathA dvayorapi samamevaikakAlameva nirvRttara* tAni jAtAni / yuvA tayA kaTAkSitastenApi sA kaTAkSitA, yathA * gADhAliGganaM vinApi suratasukhamanvabhUtAmiti bhAvaH / / 412 / / 413) [ dUti tvameva kuzalA kaThinamRdUni jAnAsi vaktum / kaNDUyitapANDuraM yathA na bhavati tathA tvaM kuryAH // ] he dUti tvameva kuzalA kaThinamRdUni jAnAsi vaktum / kaNDUyitapANDuraM yathA na bhavati tathA tvaM kuryAH / yathA svayameva priyamabhisasAreSeti laghutAM yathA na yAmi, kArya ca yathA sidhyatIti / kaNDUyitapANDuraM ( ? kaNDUyitaM pANDuraM ) yathA na saMpadyata iti // 413 //

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22 vajAlaggaM [+14:43.5414) kittiyamettaM evaM esAvatthA u sahi sarIrassa / mahilA mahilANa gaI jaM jANasi taM kuNijjAsu // 2 // 415) jaM tuha kajja bhaNa taM maha tti jaM jANiuM bhnnejjaasu| o dui saJcavayaNeNa taM si pAraM gayA ajja // 3 // 416) tilayaM vilayaM vivarIya kaMcuyaM seyabhinna savvaMgaM / paDivayaNaM alahaMtI duI kaliUNa sA hasiyA // 4 // 417) jai so na ei gehaM to dUi ahomuhI tumaM kIsa / so hohI majjha pio jo tujjha na khaMDae kyaNaM // 5 // 414)[ kiyanmAtrametadeSAvasthA tu sakhi zarIrasya / mahilA mahilAnAM gatiryajjAnAsi tatkuryAH // ] he sakhi kiyanmAtrametat, eSAvasthA tu zarIrasya / mahilA mahilAnAM gatiryajjAnAsi tatkuryAH / mama bhartuH paraHsahasrA aparAdhAH / teSu satsu yadi mAnamavalambeya tarhi zarIrasyeyamavasthA / ataH kAraNAdevaMvidhe vyatikare tvameva mama zaraNam / yena kena prakAreNa sa Agaccha ti tad vidadhIthA iti bhAvaH / / 414 // ___415) [ yattava kArya bhaNa tanmameti yajjJAtuM bhaNeH / he dUti satyavacanena tvamasi pAraM gatAdya / / 1 yattaya kAryaM tanmahyaM bhnn| yajJAtuM tadbhaNeH / o dUi he dUti, satyavacanena tvaM pAraM gatAsi adya // 415 // 416 ) [ tilakaM vilayaM viparItaM kaJcukaM sveda bhinnaM sarvAGgam / prativacanamalabhamAnA dUtI kala yitvA sA ha sitA / / ] tilakaM vilayaM, viparItaM kaJcukaM, sveda bhinnasarvAGgam / prativacanamalabhamAnA kopenaH 'evamakArSIheM dUti ' iti kala yitvA vA hasitA / / 416 // 417 ) [ yadi sa naiti gehaM tad dUti adhomukhI tvaM kasmAt / sa bhaviSyati mama priyo yastava na khaNDayati vacanaM ( vadanam )|| he dRti yadi sa na gehameti, tatastvaM kimityadhomukhI bhavasi / sa bhaviSyati mamaH priyo yastava vacanaM na khaNDayati, tavAdezaM kariSyati / ayaM bhAvaH / kayAcinnAyikayA preSitA dUtI priyaM prati, tatraiva tena saha suratasukhamanubhaya khaNDitAdharA, evaM vidhaM mukhaM kathaM tasyai darzayAmItyadhomukhI AgatavatI / tAM ca tathAvidhAmavalokya nAyikA prakArAntareNa pratibhinatti / he sakhi)

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-421 : 43.9] duIvajjA 113 418) dUi samAgamaseullayaMgi drlhsiysicydhmmille| thaNajahaNakavolaNahakkhaehi nAyA si jaha paDiyA // 6 // 419) iya rakkhasANa vi phuDaM dUi na khajjaMti dUiyA' loe| aha erisI avasthA gayANa amhaM vase jAyA // 7 // 420) acchau tAva savinbhamakaDavakhavikkhevajaMpirI duii| taggAmakuDilasuNahillayA vi diTThA suhAvei // 8 // 421) vellahalAlAvaviyakkhaNAu addynnputtihrnnaao| __ so raNNo no gAmo jattha na do tini duiio||9|| kimityadhomukhI bhavasi / yastava vadanamoSThaM khaNDayati sa mama priyaH katham / tvAM sevamAno mama vairyeveti bhAvaH // 417 // 418) [dati sanAgamasvedArTAGgi ISatrasta sicykeshpaashe| stanajaghanakapolanakhakSatairzAtAsiyathA patitA / / ] he samAgamasvedArdAGgi, ISatrastavastrakezapAze, stanajaghanakapolanakhakSateqhatAsi yathA tvaM patitAsi / suratodbhUtasvedAm, ISatsrastavastrakezapAzAm avalokya kAcana dUtI pratibhinatti // 418 / / . 419) [ evaM rAkSasAnAmapi sphuTaM dUti na khAdyante dUtikA loke| athedRzyavasthA gatAnAmasmAkaM vaze jAtA ||] evaM rAkSasAnAmapi sphuTaM dUtakA loke / athedRzyavasthA gatAnAmasmAkaM vaze jAtA / / 419 / / ___420) [AstAM tAvatsa vibhramakaTAkSa vikSepajalpanazIlA duutii| tadgrAmakuTilazunakyapi dRSTA sukhayati / / ] tiSThatu tAvatsavibhramakaTAkSakSepopalakSitajalpanazIlA dUtI, tadgrAmakuTilazunakyapi dRSTA sukhayati // 420 // 421) [ komalAlApavicakSaNA asatIpravRttihAriNyaH / tadaraNyaM na grAmo yatra na ve tisro dUtyaH // ] yatra na dve tisro dUtyaH santi, so'raNyaM na tu grAmaH / kiMviziSTA dUtyaH / vikasadAlApavicakSaNA asatIpravRttihAriNyaH / vellahalaM viha sitam / aDayaNA asatI // 421 // 1 G dUayA 2 1 vikasitam

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114 vajjAlaggaM [422: 44.144. oluggAviyAvajjA [avarugNApaddhatiH] 422) tuha gottAyaNNaNaviyaDaramaNapajjhariyarasajaleNaM v| raimaMdirammi bAlA abbhukkhaMtI paribbhamai // 1 // 423) tuha saMgamadohaliNIi tIi sohggviNbhiyaasaar|| navasiyasayAi detIi suhaya devA vi na hu pattA // 2 // 424) tuha annesaNakajammi suhaya sA hrisviysiykvolaa| jaM jattha natthi taM tattha maggamANI ciraM bhamiyA // 3 // 425) agaNiyasesajuvANA bAlaya voliinnloymjaayaa| aha sA bhamai disAmuhapasAriyacchI tuha karaNa // 4 // 422) [ tava gotrAkarNana vikaTaramaNaprasutarasajaleneva / ratimandire bAlAbhyukSantI paribhramati // ] he nAyaka tvadgotrAkarNana vikaTakaTisthalaprasnutarasajaleneva ratimandire bAlAbhyukSaNazIlA paribhramati / ayaM bhAvaH / tava nAmAkarNanenApi gRhamadhye dravIbhUta cittA paribhramantyapi dravati / / 422 / / 423) [ tatra saGgamadohadavatyA tayA saubhAgya vijmbhitaashyaa| upayAcitakazatAni dadatyA subhaga devA api na prAptAH / / ] tava saGgame dohadavatyA tayA saubhAgyavijRmbhitAzayA, navasitazatAni dadatyA subhaga devyapi na prAptA / yat pUNe manorathe devAdibhyo dIyate tannavasitam // 423 // ___424) [ tavAnveSaNakArye subhaga sA harSavikasitakapolA / yadyatra nAsti tattatra mArgayantI ciraM bhrAntA / / ] tavAnveSaNakArye sarabhasa vikasitakapolA yadyatra nAsti tat tatra mArgayantI ciraM bhramitA he subhaga / / 424 // 425) [agaNitazeSayuva janA bAlakAtikrAntalokamaryAdA / atha. sA bhramati diGmuvaprasAritAkSI tava kRte / / ] he bAlaka asau sA matsakhI agaNitazeSayuvajanAtikrAntalokamaryAdA tvatkRte diGmukhaprasAritAkSI bhrAmyati / samastAnapi yUnastRNavat tyaktvA subhagamaulicaDAmANiM tvAmevAnveSayantI paribhramati // 425 //

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429:44.8] oluggAviyAvajjA 426) nayaNAi tuha vioe gholirabAhAi suhaya tnnuiie| hiyayaTTiyasoyaDayAsadhUmabhariyAi va galaMti // 5 // 421) vaimaggapesiyAI tIe nayaNAi tammi voliinne| aja vi galati paDilaggakaMTayAi vva o suhaya // 6 // 428) saMbhariUNa ya rupaNaM tIi tuma taha vimukkpukaarN| niya jaha suhiyassa vi jaNassa o nivaDio bAho // 7 // 429) ekekmviveddhiyvivrNtrtrldinnnnynnaae| tai volate bAlaya paMjarasauNAiyaM tIe // 8 // 426) [nayane tava viyoge ghUrNanazIlabASpe subhaga tanvyAH / hRdayasthitazokahutAzadhUmabhate iva galataH / / he subhaga, tasyAstanvyA nayane tvadviyoge hRdayasthitazokahutAzadhUmabhate iva galataH / kiMviziSTe nayane / prasAritabASpe / tvadviyogazokAgnidhUmapUrapihite iva nayane vahato'navaratam // 426 // 427 ) [vRtinArgapreSite tasyA nayane tasminnatikrAnte / adyApi galataH pratilagnakaNTake iva he subhaga / / ] he subhaga tasyA nayane tasminnatikrAnte'dyApi galataH / kiM viziSTe / vRti vivaramArgapreSite / utprekSate / akSiNI' pratilagnakaNTake iva pratilagnakaNTakakarkare ( iva ) bhavataH / tadA galataH / sA taM yuvAnamavalokayitu vRtipichadreSvakSiNI prakSiptavatI / tasmiMzcAtikrAnte virahAsahatvAdakSipratilagnakaNTakatvAdivAnavarataM roditIti // 427 // 428) [ saMsmRtya ca ruditaM tayA tvAM tathA vimuktapUtkAram / nirdaya yathA sukhitasyApi janasyAho nipatito bASpaH // ] he nirdaya tvAM saMsmRtya tayA tathA vimuktapUtkAraM ruditaM, yathA sukhitajanasya pArzvasthitasya dayitasyApi janasyAho nipatito bASpaH // 428 // 429) [ekaikvRtivessttitvivraantrtrldttnynyaa| tvayyatikrAma! bAlaka paJjarazakunavadAcaritaM tayA / / ] tvayyatikrAnte he bAlaka, tayA 1G, I akSiNI cet pratilagnakaNTake bhavataH tadA galataH /

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vajjAlaggaM [430:44.90 430) nayaNabhaMtaragholaMtabAhabharamaMtharAi ditttthiie| puNaruttapecchirIe bAlaya tA kiM na bhaNio si // 9 // 431) suhaya gayaM tuha virahe tissA hiyayaM paveviraM anja / karicalaNacaMpaNucchaliyatucchatoyaM miva disAsu // 10 // 432) sA tai sahatthadinaM ajja vi o suhaya gaMdharahiyaM pi| ujvasiyaNayaragharadevaya vva omAlayaM' vahai // 11 // paJjarazakunAyitaM paJjarasthitazakunavat Acaritam / kiMviziSTayA tayA / ekaikasya vRtiveSTakasya' vivraantrtrldttnynyaa| tvAmavalokayituM dattavRtivivaranayanayA paJjara sthitazakunavat saMjAtamiti bhAvaH // 429 // 430) [ nayanAbhyantaraghUrNadvASpabharamantharayA dRSTayA / punaruktaprekSaNazIlayA bAlaka tataH kiM na bhaNito'si // ] he bAlaka tataH kimiti na bhaNito'si / kena sAdhanenetyAha / dRSTayA / kiM viziSTayA dRSTayA / nayanAbhyantarapUrNadvASpabharamantharayA / punaruktaM punaH punaH prekSaNazIlayA / kimiti na bhaNito'si / tvAmavalokayantyA tvadvirahAzrupAtakaluSitayA punaH punaH preSitayA dRSTayA bhaNito'syeva / / 430 // 431) [subhaga gataM tava virahe tasyA hRdayaM pravepanazIlamadha / karicaraNAkramaNocchalitatucchatoya miva dikSu / / ] he subhaga tvadvirahe ( tasyAH ) prakampanazIlaM hRdayaM dikSu gatam / kimiva / karicaraNAghAtocchalitaM stokaM toyaM prakampanazIlaM sad yathA dikSu yAti / / 431 // 432) [ sA tvayA svahastadattAmadyApyaho subhaga gandharahitAmapi / udvAsitanagaragRhadevatevAvamAlikAM vahati / / ] he subhaga, sA bAlA tvayA svahastadattAm / 'o' ityaho, omAliyaM avamAlikAM puSpamAlA vahati / kadAcicchubhagandhA bhavettarhi vahatu nAmetyAha / gandharahitAmapi / keva / udvAsitanagaragRhadevateva / tvaddattAM mAlikAM tvatsamarpitasthapanikAmiva( ? ) tvatsaMgamaiSiNI vahatItyarthaH // 432 / / 1 G omAliyaM 2 I vRtiveSTitavivarAntara

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-436:44.15] oluggAviyAvajjA 433) taha jhINA tuha virahe aNudiyaha suMdaraMga tnnuyNgii| jaha siDhilavalayaNivaDaNabhaeNa ubbhiyakarA bhamai // 12 // 434) tuha virahatAviyAe tissA bAlAi thnnhrucchNge| dijaMtI aNudiyahaM muNAlamAlA chamacchamai // 13 // 435) sA tujjha kara gayamayavilevaNA taha ssnneksaahaaraa| jAyA nihaya jAyA mAsAhArA puliMdi vva // 14 // 436) hatthaTThiyaM kavAlaM na muyai nUNaM khaNaM pi khttttgN| sA tuha virahe bAlaya bAlA kAvAliNI jAyA // 15 // 433) [ tathA kSINA tava virahe'nudivasaM sundarAGga tnvnggii| yathA zithilavalayanipatanabhayenorvIkRtakarA bhrAmyati // ] he sundarAGga tvadvirahe'nudivasaM sA tanukAGgI tathA kSINA, yathA zithilavalayanipatanabhayanovIkRtakarA bhrAmyatItyatizayoktiH // 433 // 434) [tava virahatApitAyAstasyA bAlAyAH stnbhrotsNge| dIyamAnAnudivasaM mRNAlamAlA chamacchamAyate // ] tvadvirahatApitAyA stasyAH stanabharotsaGge'nudivasaM dIyamAnA mRNAlamAlA chamachamAyate'gnau patitAvastuvat // 434 // 435) [ sA tava kRte gatamadavilepanA ( gajamadavilepanA) tathA pAnIyakasvAhArA ( vnaiksvaadhaaraa)| jAyA nirdaya jAtA mAsAhArA ( mAMsAhArA ) pulindIva / / ] he nirdaya, sA tava kRte jAyA mAsAhArA, mAse AhAro yasyAH sA tathA, jAtA / keva / pulindIva zabarajAyeva / ubhayoH zleSaH / gayamayavilevaNA, gatamadyavilepanA, pakSe gajamada eva vilepanaM yasyAH zabarapurandhyAH / tathA vaNekkasAhArA, vanaM pAnIyamevaikaH svAhAro' yasyAH, pAnIyapAnazIlA na tu bhojanAdi / pakSe vanaikasvAdhArA' kAnanaikaruciH // 435 // 436) [ hastasthitaM kapAlaM na muJcati nUnaM kSaNamapi khaTvAGgam / sA tava virahe bAlaka bAlA kApAlinI jAtA // ] he bAlaka, sA bAlA 1 G AhAro 2G vanaikasAdhArA

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bajAlagaM [437: 1.16437) taha jhINA jaha mauliyaloyaNauDavihADaNe vi asmtthaa| sakkihii dukkaraM gharagayaM pi daTuM tumaM bAlA // 16 // 438) nAhaM duI na' tumaM pio tti ko ettha majjha vaavaaro| sA marai tujjha ajaso tti teNa dhammakkharaM bhaNimo // 17 // 439) bahuso vi kahijaMtaM tuha vayaNaM majjha htthsNdilN| na suyaM ti jaMpamANI puNaruttasayaM kuNai ajjhA // 18 // vadvirahe kApAlinI jaataa| tatsAdhayaM vizeSaNadvAreNa vizinaSTi / nUnaM nizcitaM hastasthitaM kapAlaM na muJcati, anavarataM lalATadattahastA tvanmArga mArgayantI tiSThati / tathA kSaNamapi khaTvAyAmaGgaM na muJcati, rAtrAvapi khaTvAyAM na shete| kApAlikApyevaMvidhA bhvti| hastasthitaM kAlaM mastakakhaNDa na muJcati bhikSArtham / tathA khaTvAGgamAyudhavizeSaM na muJcati // 436 // 437) [ tathA kSINA yathA mukulitalocanapuTavighaTane'pyasamarthA / zakSyati duSkaraM gRhagatamapi draSTuM tvAM bAlA // ] tathA bAlA kSINA yathA mukulitalocanapuTavighaTane'pyasamA satI tvAM draSTuM gRhagatamapi duSkaraM zakSyati // 437 // 433) [ nAhaM dUtI na vaM priya iti ko'tra mama vyApAraH / sA mriyate tavAyaza iti tena dharmAkSaraM bhaNAmaH / / ] he nAyaka, nAhaM duutii| tasyaiva' pravaktiko'tra( ? )mama vyApAraH / tarhi kimiti bhaNasItyAha / sA mriyate tabAyazaukitaH / tena dharmAkSaraM bhaNAmaH // 438 // 439) [bahuzo'pi kathyamAnaM tava vacanaM mama hastasaMdiSTam / na zrutamiti jalpantI punaruktazataM karoti prauDhayuvatiH // ] ajjhA prauDhayuvatiH / dezIyapada midam / na zruta miti jalpamAnA mama hastamaMdiSTaM tvadvacanaM bahuzo'pi kathyamAnaM sanna zrata miti jalpantI // 439 / / 1 G tasasa ya pavattako ittha maha vaavaaro| I tassa va pavattiko ittha maha vaavaaro| 2G, I ajjA 3G tasyaiva pravartako'tra mama vyaapaarH| tasyaiva pravaktiko'tra (?) mama vyApAra

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-443 : 45.4] paMthiyavajjA 45. paMthiyavajA [pathikapaddhatiH] 440) majjhaNhapatthiyassa vi gimhe pahiyassa harai sNtaavN| ... hiyayaTThiyajAyAmuhamayaMkajoNhAjaluppIlo' // 1 // 441) mA uNhaM piyasu jalaM virahiNivirahANaleNa saMtattaM / ettha sare e paMthiya gayavaivahuyAu majjaviyA // 2 // 442) ko deso uvvasio ko vasio suhaa jattha calio si / o pahiya paMthadIvaya puNo tumaM kattha dIsihisi // 3 // "443) diTTho si jehi paMthiya jehi na diTTho si be vi te musiyaa| ekkANa hiyayaharaNaM annANa vi niSphalaM jammaM // 4 // 440) [ madhyAhnapasthitasyApi grISme pathikasya harati saMtApam / hRdayasthitajAyAmukhamRgAGkajyotsnAjalotpIDaH // ] pathikasya prISme madhyAhe prasthitasyApi saMtApaM harati / ko'sau / hRdayasthitajAyAmukhamRgAGkajyosnAjalotpIDaH / kadAhaM jAyAM drakSyAmIti jAyAmeva cintayaMstanmukhacandracandrikApyAyitazarIro grISbhamadhyAhe dharma marmAvidhamapi na gaNayatIsyarthaH / / 440 // 441) [ moSNaM piba jalaM virahiNIvirahAnalena saMtaptam / atra sarasi re pathika gatapativadhvo majjitAH / / re pathika, atra sara si baDhyo gatapativadhvo majjitAH / moSNaM piba jalaM virahiNIvirahAnalasaMtaptam kA 441 // 442) [ ko deza udvAsitaH ko vAsitaH subhaga yatra calito'si / he pathika pAnthadIpaka punastvaM kutra drakSyase / / ] o iti prArthanAyAm / he pathika pAnthadIpaka ko deza udvAsito yaM parityajyAgato'si / he subhaga kazca vAsito yatra calito'si, AtmacaraNapaddhatyA yaM pavitrIkariSyasi / evaMvidhastvaM punaH kutra drakSyase / iti kAcana parakIyA nAyikA kaMcana pAnthaM saspRhamAlapat // 442 // 443) [ dRSTo'si yaiH pathika yairna dRSTo'si ubhaye'pi te mussitaaH| ekeSAM hRdayaharaNamanyeSAmapi niSphalaM janma | ] he subhaga yaidRSTo'si, 1G jalappUro, I jalApUlo

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20 bajjAlaga 444) kharapavaNacA DucAlirakaMThaTThiyadizna kapaDo pahio / dayAsaturio ajuDINo vva paDihAra // 5 // 445 ) daiyAdaMsaNa tiNhAluyassa pahiyassa ciraNiyattassa | nayarAsane dhukkoDiyA vi hiyae na mAyaMti // 6 // 46. dhanavajjA [ dhanyapaddhatiH ] 446 ) te dhannA garuyaNiyaMbabiMbabhArAlasAhi taruNIhi / phuriyAharadara gaggaragirAhi je saMbharijjati // 1 // 447) te dhannA kaDhiNuttaM gathorathaNavIDhabhAriyaMgIhiM / sambhAvaNehaukkaMThirIhi je saMbharijjati // 2 // [ 444: 455 yaizva na dRSTo'si, tau dvAvapi muSitau / kuta ityAha / ekeSAM hRdayaharaNaM yairnayanAtithitAM nItasteSAM manoluNTAko'bhUH / yaizca na dRSTasteSAmanyeSAM tvAdRzaM yuvaratnaM punarapazyatAM januniSphalamajanIti // 443 / / 444 ) [ kharapavana cATucalanazIlakaNTha sthitadattakarpaTaH pathikaH // dayitAdarzanatvarito 'rdhoDIna iva pratibhAti // ] kharapavanacATucAlanazIla:kaNThasthito. dattaH karpaTo yena / ata eva ardhoDIna iva pathiko bhAti / kiMviziSTaH / dayitAdarzanatvaritaH / pavana preritobhayapArzva sthita karpaTa miSAt pakSAbhyAmuDDIna iva lakSyate sma pAntha iti // 444 // 445) [dayitAdarzana tRSNAlo H pathikasya ciranivRttasya / nagarA-sanne saMzayA api hRdaye na mAnti | ] pathikasya dhukkoDiyA kathaM jIvantIM mRtAM vA prANezvarIM drakSyAmIti hRdaye dhugadhugitAni saMzayA na mAnti :: nagarAsane / kiMviziSTasya / dayitA darzana tRSNAloH / punazcira nivRttasya bahukAlavyAghuTitasya // 445 // 446) [ te dhanyA gurunitamba bimbabhArAlasAbhistaruNIbhiH / sphuritAdhara daragadgadagIrbhirye saMsmaryante // ] te dhanyA ya evaMvidhAbhistaruNIbhiH saMsmaryante / kIdRzImiH / gurunitamba bimbabhArAlasAbhiH sphuritAdharagadvada1 gIrbhiH // 446 // 447) [ te dhanyAH kaThinottuGga vistIrNastanapIThabhAritAGgIbhiH / sadbhAva snehotkaNThanazIlAbhiyeM saMsmaryante / / ] te dhanyA ye saMsmaryante ta

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-450 : 47.1 ] hiyayasaMvaraNavajjA 448 ) te dhannA tANa namo te zciya jIvaMti vammahapasAyA / IsilhasaMtaNIvIulAhi je saMbharijjati // 3 // 449) te dhannA samaya gaiMdalIlalIlAyarIhi aNavarayaM / chaNavAsarasa saharavayaNiyAhi je saMbharijjati // 4 // 47. hiyayasaMvaraNavajjA [ hRdayasaMvaraNapaddhatiH ] 450 ) jhijjau hiyayaM phuTTaMtu loyaNA hou ajja maraNaM pi / mayaNANalo viyaMbhau mA mANaM muMca re hiyaya // 1 // NIbhiH kaThinottuGga vistIrNastanapIThamA ritAGgIbhiH / akRtrimapremotkaNThana-zIlAbhiH // 447 // 448) [ te dhanyAstebhyo namasta eva jIvanti manmathaprasAdAt / ISatsraMsamAna nIvIvyAkulAbhirye saMsmaryante // ] te dhanyAstebhyo namasta ekamanmatha prasAdAjjIvanti ye saMsmaryante ISatsraMsamAnanIvI' vyAkulitAbhirvanitAbhiH / saMsmaraNamAtre nIvIbandhasraMsanaM kAmoddIpana vibhAvanam // 448 // 12. 449) [ te dhanyAH samadagajendralIlAlIlAcarI bhiranavaratam | kSaNavAsarazazadharavadanAbhirye saMsmaryante // ] te dhanyA ye proSitA evaMvidhAbhiH saMsmaryante / kIdRzIbhiH / samado matto yo'sau gajendrastasya lIlA calanetadvat lIlayA calantIbhirmattagajendragamana calanazIlAbhiH / tathA pUrNimAcandravadanAbhiH / evaMvidhAbhiranavarataM ye saMsmaryante ta eva dhanyA nAnye / yatastAH sarvo'pi smarati, na punastAH smaranti kaMcana / ata eva teSAM : dhanyatvam / na ratnamanviSyati mRgyate hi tat / / 449 // 450) [ kSIyatAM hRdayaM sphuTatAM locane bhavatvadya maraNamapi / mada- . vijRmbhatAM mAmAnaM muzca re hRdaya || ] kAcit khaNDitA mAnamavalambamAnA virahAvasthAmasahamAnA ca svahRdayaM saMvRNoti / khidyatu ( ? kSIya -- tAm ) hRdayaM, tena vinA sphuTatAM locane, maraNamadhyadya bhavatu mama / mada-nAnalo vijRmbhatAM, tathApi he hRdaya mAnaM mA tyAkSIH // 450 // 1 G, I nIvyAkulAbhi: ( nIvI + AlAbhiH )

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122 pajjAlaggaM [451:47.1451) hA hiyaya jhINasAhasa viyaliyamAhappaciMta bhjjesi| jattha gaona gaNijjasi tattha tumaM baMdhase nehaM // 2 // 452) hA hiyaya ki kilammasi dullahajaNagaruyasaMgamAsAe / aghaDaMtajuttikajANubaMdhakaraNe suhaM katto // 3 // 453) appacchaMdapahAvira dullahalAhaM jaNaM vimggNto'| AyAsaM va bhamaMto muha vva keNAvi khajihisi // 4 // 454) Dajjhasi Dajhasu kaTTasi kasu aha phuDasi hiyaya tA phuddsu| jeNa puNo na kayAi ya annAsatte maI kuNami // 5 // ___451) [ hA hRdaya kSINasAhasa vigalitamAhAtmyacinta bhajyase / nyatra gataM na gaNyase tatra tvaM badhnAsi sneham / / ] hA hRdaya kSINasAhasa vigalitamAhAtmyacinta bhakSyasi / yatra gataH ( ? gataM ) tvaM na gaNyase tatra tvaM badhnAsi prema / kAcit kaMcana vAJchantI tenApyagaNitA hRdayaM pratIdamAheti / / 451 // 452) [ hA hRdaya kiM klAmyasi durlabhajanagurusaMgamAzayA / aghaTamAnayuktikAryAnubandhakaraNe sukhaM kutaH / / ] hA khede hRdaya kiM klAmyasi, durlbhjngurusnggmaashyaa| aghaTamAnayuktikAryAnubandhakaraNe sukhaM kutH||452|| ___453) [ AtmacchandapradhAvanazIla durlabhalAbhaM janaM vimArgayat / AkAzamiva bhramanmudhaiva kenApi khAdiSyase / / ] he hRdaya, appacchaMdapahAvira, svataMtrapradhAvanazIla durlabhalAbhaM janaM vimArgayan mudhaivAkAzaM zUnya bhramat kenApi khAdiSyase / mudhaiva kenApi paribhramaj jJAsyase // 453 // 454) [ dahyase dahyasva, kvathyase kvathyasva, atha sphuTasi hRdaya tatsphuTa / yena punarna kadApi cAnyAmakte matiM karoSi // ] he hRdaya dahyase dahyastra, kvathyase, kathyasva atha sphuTasi tadA sphuTa / kutaH kAraNAt / yena punarna kadApyanyAsakte matiM kariSyasi / anyAsaktaM janaM kAmayamAnasya bhavata evaM bhavatu varam / / 454 / / 1 I vimagata (Vocative)

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-458 : 48.4 ] sughariNIvajjA 48. sudhariNIvajA [ sugRhiNIpaddhatiH ] 455 ) bhuMjaha bhuMjiya sesaM suppara suttammi' pariyaNe sayale / -paDhamaM ceya vibujjhai gharassa lacchI na sA ghariNI // 1 // 456) tucchaM tavaNiM pi ghare ghariNI taha kaha vi nei vitthAraM / jaha te vi baMdhavA jalaNihi vva thAhaM na yANaMti // 2 // 457 ) duggayagharammi ghariNI rakkhaMtI AulattaNaM paraNo / pucchi dohalasaddhA vyayaM ciya dohalaM kahadda // 3 // 458) patte pipAhuNae maMgalavalayAi vikkiNaMtIe / dumma ghariNI kulavAliyAi rovAvio gAmo // 4 // 455) [ bhuGkte bhuktazeSaM svapiti supte parijane sakale / prathamameva vibudhyate gRhasya lakSmIrna sA gRhiNI / / ] bhuGkte bhuktazeSaM muktAvazeSaM, parijane sakale supte svapiti, prathamameva sarveSu jAgariteSu prAtaruttiSThati / evaMvidhA yA gRhiNI bhavati sA lakSmIrgRhasya na tu gRhiNIti / / 455 // 123 456) [ tucchaM bhakSyakaNamapi gRhe gRhiNI tathA kathamapi nayati vistAram / yathA tespi bAndhavA jalanidheritra talaM na jAnanti // ] gRhiNI tavaNi vyayaM tucchamapi tathA vistAraM nayati, yathA te'pi bAndhavAstatsahodarAH stAghaM na prApnuvanti / ka iva / samudra iva / yathAgatAH pAnthAstasya stAghaM na prApnuvanti // 456 / / 457 ) [ durgatagRhe gRhiNI rakSantyAkulatvaM patyuH / pRSTadohadazravodakameva dohadaM kathayati / / ] durgatagRhe gRhiNI daridrakuTumbinI pRthdohadazraddhA, udakameva dohadaM nivedayati / kiM kurvatI / patyurAkulatvaM rakSantI / ka / gRhe / patyA tubhyaM kiM rocata ityantarvatnI pRSTA / daridraziromaNirayamiti udakameva mahyaM rocata iti niveditavatI / anena tasyA sugRhiNItvaM vyajyate // 457 // 458) [ prApte priyaprAghUrNake maGgalavalayAni vikrINatyA | durgatagRhiNIkulabAlikA rodito grAmaH // ] durgatagRhiNI ca sA kuchabAlikA 1G, I: summi 2 I sarvevajAgariteSu

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124 vajjAlaggaM [459 : 48.5-. 459) baMdhavamaraNe vi hahA duggayaghariNIi vi na tahA ruNNaM / appattabalivilakkhe vallahakAe samuDINe // 5 // 460) amuNiyapiyamaraNAe vAyasamuDAvirIi ghrinniie| rovAvijai gAmo aNudiyahaM baddhaveNIe // 6 // 461) DibhANa bhuttasesaM chuhAkilaMtA vi dei duhiyANaM / kulagoraveNa varaIu roraghariNIu jhijati // 7 // ca durgatagahiNIkulabAlikA tayA grAmo rodyate sma / kiM kurvatyA / maGgalavalayAnyavidhavAtvasUcakAni valayAni vikrINAnayA / ka sati / priyazcAsau prAdharNakazca priyaprAghUrNakastasmin prApta Agate / prAghUrNakamAgataM vIkSya maGgalavalayAnyapi vikrINAnAM daridrakuTumbinImavalokya dhigidaM dAridrayamasyA varAkyA iti sakalagrAmo roditItyarthaH / / 458 / / ___459) [ bAndhavamaraNe'pi hahA durgatagRhiNyApi na tathA ruditam / aprAptabalivilakSe vallabhakAke samuDDIne / / ] durgatagahiNyA bAndhavamaraNe'pi' naiva tathA ruditam / haheti khede / yathAprAptabalivilakSe vallabhakAke samuDDIne / ayaM bhAvaH / vallabhAgamanArthaM pRSTaH kAkaH kila svaraceSTAvizeSeNa tadAgamanaM kuzalam' acakthat / tatpUjArthaM balyarthaM tatkimapi nAsti yena baliM saMpAdya tasmai nivedayati / pazcAttasminnuDDIne aho ahaM durbhagaziromaNiryadasmai priyazakunasUcakAya kavalamapi na nyavedaya miti tArasvaraM ruroda // 459 / / 460) [ajJAtapriyamaraNayA vAyasamuDDAyinyA ghinnyaa| rodhate grAmo'-- nudivasaM baddhaveNyA / / ] gahiNyAnudivasaM grAmo rodyate / kiM kurvatyA tayA / vAyasaM kAkam uddddaaynshiilyaa| vizeSaNadvArA rodanakAraNamAha / kiMvi-. ziSTayA gRhinnyaa| ajJAta priyamaraNayA / ayamarthaH / aho patyurmaraNavArtAmajAnAnAyA asyA varAvayA " bhoH kAka, uDDayasva mama bhartAgamiSyati"" iti dazAM pazyanto grAmasthA lokA ruruduH / vAyasamAgataM vIkSya proSitapatibhrAtrAdayaH striya evaM kurvantIti tAsAM svabhAvaH // 460 // 461) [ DimbhAnAM bhukta.zeSaM kSudhAklAntApi dadAti dukhitebhyaH / kulagauraveNa varAvayo daridragRhiNyaH kSIyante / / ] durgatagRhiNI DimbhAnA 1I zakunam

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-464 : 49.2] . saIvajA 125 462) ahiyAimANiNo duggayassa chAhiM paissa rkkhtii| niyabaMdhavANa jUrai ghariNI vihaveNa pattANaM // 8 // 49. saIvajjA [satIpaddhatiH] 463) ummeu aMguliM sA vilayA jA maha paI na kAmei / so ko vi jaMpau juvA jassa mae pesiyA dihI // 1 // 464) caJcaraghariNI piyadasaNA vi taruNI pautthavaiyA vi| asaIsaijjhiyA' duggayA vi na hu khaMDiyaM sIlaM // 2 // bhaktazeSaM kSudhAklAntApi duHkhitebhyo dadAti yataH, varAkyo roragahiNyaH kSIyante / / 461 / / 462) [ abhijAtimAnino durgatasya cchAyAM patyU rakSantI / nijabAndhavebhyaH krudhyati gRhiNI vibhavena prAptebhyaH / / ] gahiNI nijabAndhacemyaH Irdhyati / kiMviziSTebhyaH / vibhavena gRhaM prAptebhyaH / kiM kurvtii| patyuzchAyAM patizobhA rkssntii| kiM viziSTasya patyuH / AbhijAtyamAninaH / durgatasya mama patyurdAridrayeNa bhojanAdipUjAmakurvato mAnahAnisteSu bAndhaveSvAgateSu mA bhUditi tAnapi dveSTi iti satkalatratvam // 462 // 463) [ UrvIkarotvaguliM sA vanitA yA mama patiM na kAmayate / sa ko'pi kathayatu yuvA yasya mayA preSitA dRSTiH // ] vilayA vanitA sAgulimUrvIkarotu, yA mama patiM na kAmayate / sa ko'pi kathayatu yuvA yasya mayA preSitA dRSTiH / asminnagare'mU: sarvA api kAminyo matkamitAraM kAmayante / ahaM tu na kamapIti aryo yadi mRSA tadA vadatu ko'piityrthH| ." vanitAyA vilayA" iti prAkRtasUtreNa (hemacandra 8.2.128) nipAtaH / / 463 // 464) [catvaragRhiNI priyadarzanApi taruNI proSitapatikApi / asatIprAtivezmikA durgatApi na khalu khaNDitaM zIlam / / ] catvaragRhiNyapi catuSpathagRhasthitApi / tayA na khalu khaNDitaM zIlam / kadAcidrUpavatI na bhavettadA ko nAma kAmayate tAm / ataH priyadarzanApi / yadyapi tAdRzyapi kadAcidanavatIrNatAruNyA bhavet / taruNI / taruNyapi kadAcinnikaTavarti- 1 G asaIsahajjiyA 2 G jAtyabhimAninaH, I AbhijAtyAbhimAninaH

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16 vajjAlaggaM [455: 49. - 465 ) asarisacitte diyare suddhamaNA piyayame visamasIle / na kahai kuTuMbavihaDaNabharaNa taNuyAyae muddhA // 3 // 466) gharavAvAre ghariNI vesA surayammi kulavaha suyaNe / pariNamajjhammi sahI vihure maMti vva bhicco vva // 4 // 467) kulavAliyAi pecchaha jonvaNalAvaNNavinbhamavilAsA | savve vi aggacaliyA piyammi kayaNicchae gaMtuM // 5 // 468) purisaviseseNa saittaNAi na kulakameNa mahilANaM / saggaM gae vihAle na muyai golA paTTA // 6 // bhartRkA bhavet / proSitapatikApi / satIprAtivezmikA bhavettadA zIlaM na khaNDayati / asatIprAtivezmikA / kadAcidIzvara gRhiNI bhavet / dravyArthaM viruddhamapyAcaryate durgatApi / eteSu zIlakhaNDanahetuSu satsvapi na khaNDitaM zIlaM satItvAt / / 464 // 465 ) [ asadRza citte devare zuddhamanAH priyatame viSamazIle / na kathayati kuTumbavighaTana bhayena tanUbhavati mugdhA || ] kAcinmugdhA satImatallikA na kathayati patyuH purato manogatam / kva sati / asadRza citte devare, priye ca viSamazIle / sA ca zuddhamanAH kuTumba vighaTanabhayena / ayamarthaH / kAcidAtmIya devara mazuddhamanase tAmeva ca riraMsumavalokyA patyuH purastAttaduduzceSTitam, " anayorbhrAtrorvighaTanaM mA bhUyAd " iti naH kathayati / kevalaM taccintAcAntacetAstanUbhavatItyarthaH || 465 // 1 466) [ gRhavyApAre gRhiNI vezyA surate kulavadhUH sujane / pariNatimadhye sakhI vidhure mantrI bhRtya iva / / ] gRhavyApAre gRhiNI / vezyAtulyA surate / kulavadhUH sujane / pariNatimadhye vRddhAvasthA mantrIva bhRtya iva // / 466 // / 467 ) [ kulapAlikAyA prekSadhvaM yauvanalAvaNyavibhramavilAsA: sarve'pyagracalitAH priye kRtanizcaye gantum // ] kulabAlikAyA vibhramalAva -- yauvana vilAsAH sarve'pyagracalitAH priye gantuM kRtanizcaye / / 467 // 468 ) [ puruSavizeSeNa satItvAdi na kulakrameNa mahilAnAm / svargaM gate'pi hAle na muzcati godA pratiSThAnam || ] puruSavizeSeNa satItkaM

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-471 : 49.9] . saIvajA 469) ihaparaloyaviruddhaNa kaNNakaDueNa garahaNijjeNa / ubhayakuladUsaNijjeNa dUi kiM teNa bhaNieNa // 7 // 470) jai so guNANurAI guNannuo maha guNe pasaMsei / paDhamaM ciya jai asaI guNagaNaNA kA taha cceya // 8 // 471) jai uttamo' vi bhaNNai maha purao so vi suyaNu annudiy| mAmi na uttama'purisA parassa dArAi pecchaMti // 9 // na kulakrameNa mahilAnAm / svarga gate'pi hAle sAtavAhane golA godAvarI paiThANa (pratiSThAnaM ) nAma nagaraM na muJcati / yathA puruSazcecchIlavAn stryapi zIlavatI / yadi sAtavAhanasya ko'pi guNo'bhUt tadA tasminsvarga gate'pi pratiSThAnaM nagaram adyApi na tyajati ( godAvarI) yathA kAcitsatI bhartari mRte'pi patisthAnaM na muJcati / / 468 / / 469) [ ihaparalokaviruddhena karNakaTukena garhaNIyena / ubhaya kuladUSaNIyena dUti kiM tena bhaNitena / / ] he dUti kiM tena bhaNitena / kiMvi-- ziSTena / ihaparalokaviruddhena, karNakaTukena garhaNIyena, ubhayakuladUSaNIyena / ayamarthaH / kAcana dUtI kenacit puMzcalena preritA satImatallikAmAgatyAmukaM. bhajasvetyuktavatI / tAM caivaM bruvANAM satI pratyuttarayati // 469 // 470) [ yadi sa guNAnurAgI guNajJo mama guNAn prazaMsati / prathamameva yadyasatI guNagaNanA kA tathA caiva // ] yadi sa guNAnurAgI guNajJo. mama guNAn bahu manyate, ahaM cAsatI bhaveyaM yadi, tadA mama ka ime. guNAH // 470 // . 471) [ yadyuttamo'pi bhaNyate mama purataH so'pi sutanvanudivasam / mAmi nottamapuruSAH parasya dArAn prekSante / / ] kAcana satI, " asAvuttamastvadguNAn bahu manyate" iti bruvANAM dUtI pratyuttarayati / yadi tvayA anudivasaM mama purato he sutanu "uttamaH saH" iti bhaNyate, tadA he mAmi he sakhi ya uttamapuruSAste paradArAn na pazyanti / / 471 / / 1 I uttima

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228 vajAlaggaM [472. : 50.150. asaIvajA [asatIpaddhatiH] ___472) niyaDakuDaMga' pacchannadeulaM bahujuvANasaMkiNaM / thero pai tti mA ruvasu putti dinA si suggAme // 1 // 473) mA ruvasu oNayamuhI dhavalAyatelu sAlichettesu / hariyAlamaMDiyamuhA naDa vva saNavADayA jAyA // 2 // * 474) puSveNa saNaM paccheNa vaMjulA dAhiNeNa vddviddvo| puttii puNNehi viNA na labbhara eriso gaamo||3|| 472) [ nikaTanikuJja pracchannadevakulaM bahuyuvasaMkIrNam / sthaviraH "patiriti mA rudihi putri dattAsi sugrAme // ] he putri mA rodIH / 'kathamiti / mama patiH sthaviraH / yadi sthavirastathApi mA rodiiH| kimiti| dattAsi zobhanagrAme / katham / nikaTakuDaMgaM nikaTagahanapradezaH / latAbhizchannapradezaH kuDaMga ityabhidhIyate / pracchannadevakulam / bahuyuvasaMkIrNam / ko'rthaH / eteSu satsu tava kA nAma cintA / kenApi mano'bhISTena yUnA saha rataM kurvIthA iti // 472 / / 473) [ mA rudiAvanatamukhI dhavalIbhavatsu zAlikSetreSu / haritAlama"NDitamukhA naTA iva zaNavATakA jAtAH // ] he putri dhavalIbhavatsu zAli. kSetreSu natamukhI mA rodIH / kutaH / zaNavATakA haritAlamaNDitamukhA naTA iva saMjAtAH / ayaM bhAvaH / kAcana svairiNI pakveSu zAlikSetreSu mama suratasthAnaM kSetraM laviSyate / etatpazcAt suratasthAnaM kva bhAvIti rudatyanyayA sakhyAgatya " kimiti rodiSi, tava suratasthAnAntaramete zaNavATAH puruSadvayasA saMjAtAH santi " iti mA rodanaM kArSIriti nyavAri // 473 // 474) [ pUrveNa zaNaH pazcAd vaJjulA dakSiNena vaTaviTapaH / putrike puNyairvinA na labhyata IdRzo grAmaH / / ] he putri, IdRzo grAmo na labhyate puNyairvinA / pUrveNa pUrvasyAM ( dizi ) zaNaH zaNavATaH / paccheNa pAzcAtyabhAgena vaMjulA vetasavRkSAH / dakSiNena bhAgena grAmasya vaTaviTapaH / / 474 // - 1 1 degkuTuMgaM 2 I adds : atyad vyAkhyAnAntaram IdRzInAM gAthAnAM zrItribhuvanapAlavivR titaH chekoktivicAralIlayA jJeyam / yato'haM lekhaka eva /

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- 477: 50.6 ] asaIvajA 475) pekkhaha mahANucojaM kANAghariNIi jaM kathaM kajaM / 'cuMbevi' na lahu nayaNaM jhaDatti' nIsArio jAro // 4 // 476) paurajuvANo gAmo madhumAso jovvaNaM paI thero / juNNasurA sAhINA asaI mA hou kiM marau // 5 // 477) devANa baMbhaNANa ya putti pasAeNa pattiyaM kAlaM / na hu jAo aha ghare kaiyA vi saddattaNakalaMko // 6 // 475) [ prekSadhvaM mahAzvaryaM kANagRhiNyA yat kRtaM kAryam / cumbitvA na laghu nayanaM jhaTiti niHsArito jAraH / / ] prekSadhvaM mahadAzcaryaM kANagRhiNyA yat kRtaM kAryam / cumbitvA kANasyAkSyekaM laghu niHsArito jAraH / kAcidasatI anyena saha suratasaukhyamanubhavantI yAvattiSThati tAvadakSNA kANastatpatiH samAjagmivAn / tata uktvA' "ayaM mama priyatamaH samAgato'haM dhanyA" iti tasya dvitIyamakSi sarabhasaM cumbati sma / tAvajjAro niH sasAreti bhAvaH // 475 // 476) [ pracurayutrako grAmo madhumAso yauvanaM patiH sthaviraH / jIrNasurA svAdhInAsatI mA bhavatu kiM mriyatAm // ] asatI mA bhavatu, kiM mriyatAm / yato yatra (sA) vasati sa grAma: pracurataruNaH / grAmo bhavatu, yadi taruNA na bhavanti, na asatI / pracurataruNaH / pracurataruNo'pi bhavatu, yadi madhumAso na syAt / so'pi bhavatu, yadi na tAruNyam / tadapyAstAM, yadi na patiH sthaviraH / patirapi varSIyAn bhavatAd, yadi jIrNasurA svAdhInA na bhavati, purANaM madyamAtmavaze yadi na syAt / evaMbhUteSu kAmoddIpakeSu bahuSu prakAreSu yathasatI na bhavettadA maraNaM zaraNaM manyeta // // 476 // 1 129 477 ) [ devAnAM brAhmaNAnAM ca putri prasAdenaitAvantaM kAlam / na khalu jAto'smAkaM gRhe kadAcidapi satItvakalaGkaH // ] he putra, asmadgRhe devAnAM brAhmaNAnAM ca prasAdata etAvatkAlaM na khalu jAtaH satItvakalaGkaH, iyaM satIti kalaGkaH // 477 // 21 jhaDitti, 11 cubeviNu, 4 I maraNaM zaraNaM nAnyat / vala 9 3 I tata utthAya

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130 vajjAlaggaM [478 : 50.5 479) 478) saTThIi hoi suhavA saeNa raMbhattaNaM ca pAvei / puNNe jArasahasse iMdo addhAsaNaM dei // 7 // jai phuDu ettha muyANaM jammaphalaM hoi ki pi amhANaM / tA tesu kuDaMgesu ha' teNa sama taha nukIlejA // 8 // 480) jo jaM karei pAvai so taM soUNa niggayA asaI / ramiyavvaM teNa samaM tattha jaicchAi tA emhi // 2 // 481) asaIhi saI bhaNiyA niyaM hoUNa kaNNamUlammi / narayaM vacasi pAve parapurisarasaM ayANatI // 10 // ___478) [ SaSTayA bhavati subhagA zatena rambhAtvaM ca prApnoti / pUrNe jArasahasra indro'rdhAsanaM dadAti / / ] SaSTayA jAraiH subhagA bhavati, zatena jArai rambhAtvaM prApnoti, pUrNe jArasahasra indro'rdhAsanaM dadAti / puMzcalItvadharmAtizayAditi / / 478 / / 479) [ yadi sphuTamatra mRtAnAM janmaphalaM bhavati kimapyasmAkam / tatteSu nikuJjeSu hA tena samaM tathA khalu krIDeyam // ] yadi sphuTamatra mRtAnAmasmAkaM kimapi janmaphalaM bhavati, tatasteSveva gahvarapradezeSu 'nu' ityaho, tathA ihajanmavat ( tena samaM ) krIDeyam // 479 // ___480) [ yo yatkaroti prApnoti sa tacchatvA nirgatAsatI / rantavyaM tena samaM tatra yadRcchayA tad idAnIm // ] yo yatkaroti prApnoti sa tad iti zrutvA nirgatAsatI, rantavyaM tena samaM mayA tatra yadRcchayA, tata idAnImapi ramyate / / 480 / / 481) [ asatIbhiH satI bhaNitA nibhRtaM bhUtvA karNamUle / naraka vrajasi pApe parapuruSarasamajAnAnA // ] asatIbhiH satI bhaNitA nibhRtaM, bhUtvA karNamUle, karNe lagitvetyarthaH / kim uktA / narakaM vrajasi pApe 'parapuruSarasamajAnAnA // 481 / / 1I

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-:485:50.14 ] asaIvajA 131 482) jattha na khujjayaviDavo na naI na vaNaM na ujjaDo geho| tattha bhaNa kaha vasijjai suvisatthavivajjie gAme // 11 // 483) re re viDappa mA muyasu dujjaNaM gilasu puNNimAyaMdaM / amayamayaM bhuMjaMto hayAsa dIhAuo hosi // 12 // 484) chinnaM puNo vi chijjau mahumahacakkeNa rAhuNo sIsaM / gilio jeNa vimuko asaINaM dUsao caMdo // 13 // 485) taM kiM pi kaha vi hohii labbhai puhavi vi hiMDamANehiM / jeNosaheNa caMdo jIrijjai puNNimAsahio // 14 // wwwwwwwwwwxxx 482) yatra na kubjakaviTapo na nadI na vanaM na nirjanaM gehaM / tatra bhaNa kathamuSyate suvizvasta vivarjite grAme / / ] yatra na kubjakavRkSo, na nadI, na vanaM, nodvasaM gRhaM, tatra kathaya kathamuSyate susArthavarjite grAme puMzcalarahita ityarthaH / / 482 // 483) [ re re rAho mA muJca durjana gila pUrNimAcandram / amRtamaya bhuJjAno hatAza dIrghAyubhaviSyasi / / ] re re rAho mA muJca durjanamamuM pUrNimAcandram / gila / kevalaM na mama kAryametat , tavApi lAbho bhavitA / katham / amRtamayamamuM bhuJjAno hatAza dIrghAyubhaviSyasi / ato gileti / / // 483 // 484) [ chinnaM punara pi cchidyatAM madhumathanacakreNa rAhoH ziraH / gilito yena vimukto'satInAM dUSakazcandraH / / ] rAhoH zirazchinnamapi punazchidyatAm / kena / madhumathanacakreNa sudarzanena / yena rAhuNA gilito'pi vimukto'satInAM dRSakazcandraH // 484 // 485) [tatkimapi kathamapi bhaviSyati labhyate pRthvImapi hiNDamAnaiH / yenauSadhena candro jIryate pUrNimAsahitaH // ] tat kimapi kathamapi bhaviSyati labhyate pRthivIM hiNDamAnairyenauSadhena pUrNimAsahitazcandro jIryate // // 485 //

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vajjAlagaM [ 486: 50.15 486) kiM vihiNA suraloe ekkA vi na puMsali tti nimmaviyA / sAhINo jeNa sasI na bolio nIlaraMgasmi // 15 // 487) pasarai jeNa tamoho phiTTai caMdassa caMdimA jeNa / taM siddha sumari siripavvayAu ANosahaM kiMpi // 16 // 488) mA pattiyaM pi dijjasu puMsali siviNe vi kAmaDahaNassa | jo amhANa amittaM caMdaM sIse samuvvahai // 17 // 489 ) asaNaM vippiya re gavvaM mA vahasu puSNimAyaMda | dIsihisi tumaM kaiyA jaha bhaggo valayakhaMDo vva // 18 // 132 486) [ kiM vidhinA suraloka ekApi na puMzcalIti nirmApitA / svAdhIno yena zazI na nimajjito nIlaraGge / / ] kiM vidhAtrA suraloka ekApi puMzcalI na kRtA yayA ( zazI ) svAdhIna AtmAyatto naikaTyavazAtra majito nIlaraMge nIlIrAge' / / 486 // 487) [ prasarati yena tamaogho bhrazyati candrasya candrikA yena / tatsiddha smRtvA zrIparvatAdAnayauSadhaM kimapi / / ] prasarati yena tamaogho'ndhakAranikurumbo, yAti ca candrasya candrikA yena, tadauSadhaM zrI parvatAt smRtvAnaya kimapi he siddha / zrIparyaMta : ' sarveSAmauSadhAnAM sthAnaM, tatra siddhA eva vrajanti / / 487 // 488) [ mA patrikAmapi dadyA: puMzcali svapne'pi kAmadahanasya / yo'smAkama mitraM candraM zIrSe samudvahati / / ] he puMzvali, svamespi kAmadahanasyezvarasya patrikAmapi mA dadyAH / IzvaraH patrikayA na pUjanIyo dviSannaH / yo'yamIzvaro'smAkama mitraM candraM zirasyudvahati // 488 // 489) [ asatInAM vipriya re ga mA vaha pUrNimAcandra / tvaM kadApi yathA bhagno valayakhaNDa iva // ] re asatInAM vipriya candra ga mA vahasva / kadApi tvaM drakSyase / katham / yathA bhagno valayakhaNDa iva ||489 // 1 I adds : etena sarvAbhiH puMzcalIbhiH svAtmAno malinIkRtAH santIti bhAvaH / 2 I zrIparvato himavatparvataH /

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-492:50.21] asaIvajjA 133 490) avvo dhAvasu turiyaM kajjala bhariUNa be vi htthaaii| diTTho kUvAvaDio asaINaM dUsao' caMdo // 19 // 491) maha eli kIsa paMthiya jai harAsi niyaMsaNaM niyNbaao| sAhemi kassa purao gAmo dUre ahaM ekA // 20 // 492) attA bahiraMdhaliyA bahuvihavIvAhasaMkulo gaamo| majjha paI ya viese ko tujjha vaserayaM dei // 21 // __490) [ aho dhAva tvaritaM kajalena bhRtvA dvAvapi hastau / dRSTaH kUpApatito'satInAM dUSakazcandraH / / ] aho tvaritaM dhAva kajalena bhatvA dvAvapi hastau / ayaM candraH kUpapatito dRSTaH / kiM viziSTaH / asatInAM dUSakaH / candramasaH pratimAM kUpAntaHsthAmavalokya tadupari viruddhamanAH kAcana svairiNI "kajjalenAmuM malinIkuru yena jyotsnAjAlaM na vikirati" iti sakhImuvAcetyarthaH / / 490 / / ___491) [ mAmetri kasmAtpathika yadi harasi nivasanaM nitambAt / kathayAmi kasya purato grAmo dUre'hamekA / / ] he pathika kimiti mAmeSi mAmAgacchasi / yadi nitambAnnivasanaM harasi, Acchina si, tadA kasya purataH kathayAmi / yato grAmo dUre 'hamekA / ayamarthaH / mAM pratyAgacchankimiti bibheSi / nitambAdvastramapi yadi galAsi tadA kasyAgrataH kathayAmyaham / AgamanaM tAvad dUre tiSThatu, mannIvIbandhamunmocya tathA ramasva yathA mano'bhISTam / davIyaso grAmA didAnI ko'pi nAgamiSyatIti svayameva yAcanaM puMzcalyA / / 491 / / 492) [ zvazrarbadhirAndhA bahuvidhavivAhasaMkulo grAmaH / mama patizca videze kastava vAsaM dadAti / / ] he pathika taba ko nAma vAsaM dadAti / yataH zvazrUrba ghirAndhA, grAmazca bahuvivAhasaMkulo, mama patizca videze, ataH ko nAma uttaraM dadAti / ayaM bhAvaH / zvazrastAvanna pazyati, na zaNoti / grAmalokazca gRhe gRhe vivAhavyagraH, mama patizcAtra nAsti / tasmAtsarvato'pi bhIti parityajya sakalAM rAtriM ramasveti bhaGgayoktavatI kAcana kulaTA / / 492 // 1 G, I dUhao 2 I bahiraMdhalayA

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vajjAlaggaM [ 493 : 50.22 494) 493) jaNasaMkulaM na sunnaM rUsai attA na dei oAsaM / tA vacca pahiya mA magga vAsayaM ettha majjha ghare // 22 // kaha labbhai sattharayaM amhANaM pahiya pAmaragharammi / unnayapaohare pecchiUNa jai vasasi tA vasasu // 23 // 495 ) vasa pahiya aMgaNa cciya phiTTau tA tujjha vasaNadohalao ihagAme hemaMto navaraM gimhassa sAriccho // 24 // 134 493) [ janasaMkulaM na zUnyaM ruSyati zvazrurna dadAtyavakAzam / taja pathikamA mArgaya: bAsakamatra mama gRhe // ] he pathika, etatsthAnaM janasaMkulaM, na zUnyam / tava vAse'navakAzaH / ata eva attA zvazrU ruSyati, na dadAtyavakAzaM tava svaptum / tato vraja, mA mArgaya vAsakamatra mama gRhe / iti prAkRto'rthaH / bhAvArthastvayam / he pathika, etatsthAnaM janasaMkulaM na vartate'ta eva zUnyametat / attA ( zvazrUH ) na ruSyati, dadAti svaptumavakAzam / tadA mA vraja, kiMtu vAsaM yAcasvAtra mama gRhe // 493 || / 494) [ kathaM labhyate srastarakaM ( svastharataM ) asmAkaM pathika pAmaragahe | unnatapayodharAn ( unnatapayodharau ) prekSya yadi vasasi tdvs|| ] he pathika, atra kA labhyate srastarakamasmAkaM pAmaragRhe / unnatAn payodharAn meghAn dRSTvA yadi vasasi tato vasa / iti prAkRta: ( artha: ) / bhAvArthasvayam / he pathika, asmAkaM pAmaragRhe grAmINagRhe sattharayaM svastharataM prApyate / atra ko'rthaH / AtmAnaM prati grAmINatvavyAjena cchekamatallikA suratacAturyaM prakaTayati / tayonnatI payodharau mAmakInau cibukottambhanarucI dRSTvA yadi vasasi tato'vazyaM vasa / mayA saha ramasveti prakArAntareNa zabdazleSeNa prakaTayati // 494 // 495) [ basa pathikAGgaNa eva bhrazyatu tAvattatra vasanadohadaH / iha grAme hemantaH kevalaM grISmasya sadRkSaH // ] he pathika, aGgaNa eva vasa / tatastava vasanadohado gacchatu / navaraM kevalamatra grAme hemanto grISmasadRkSaH | ko'rthaH / yadyatra vatsyase tadA matkucoSmaNA gatazIto gatAmapi rAtriM na jJAsyata ityartha: / / 495 //

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-498 : 51.2] joisiyavajjA 134 496) itto nivasai attA pattha ahaM ettha pariyaNo sylo| e pahiya rattiaMdhaya mA maha sayaNe nimajjiAhAsa // 25 // 51. joisiyavajjA [jyotiSikapaddhatiH] 497) dIharakhaDiyAhattho joisio bhamai nayaramajjhammi / jANai sukkassa gaI gaNai jai gaNAvae ko vi||1|| 498) joisiya mA vilaMbasu khaDiyaM ghettUNa gaNasu maha turiyaM / aMgArae paNaDhe sukkassa gaI taha cceya // 2 // 496) [ito nivasati zvazrUratrAhamatra parijanaH sakalaH / he pathika rAtryandha mA mama zayane nimaMkSyasi ] ito nivasati svapiti attA zvazraH / atrAham / itaH parijanaH sakalaH / he rAtryandha pathika mA mama zayane nimaMkSyasi / kAcanAGgalyA sakalaparijanasvApasthAna(darzana)vyAjena pathikasya suratAya samAgacchato nizIthe AtmanaH sthAnaM niveditavatI / / 496 / / 497) [ dIrghakhaTikAhasto jyauti Siko bhrAmyati nagaramadhye / jAnAti zukrasya gatiM gaNayati yadi gaNayati ko'pi / / ] jyautiSiko nagaramadhye bhrAmyati / kiMviziSTaH / diirghkhttikaahstH| jAnAti zukrasya gatiM bhArgavasyAticAram / asmin rAzau nakSatre zukro gato gamiSyati gacchatIti / ato yadi ko'pi gaNayati kathayeti pratipAdayati, tadA gaNayatItyakSarArthaH / bhAvArthastvayam / dIrghazepho nagaramadhye bhrAmyati, zukrasya saptamadhAtorgatiM stambhanaM kartuM jAnAti / ataH kAraNAdyadi kAcana yAbhyati tadA yAbhayatu / zukrastambhanena tasyAH suratasukhaM pUrayAmItyarthaH / / 497 // ___498) [ jyautiSika mA vilambasva khaTikAM gRhItvA gaNaya mama tvaritam / aGgArake ( aGgarate ) pranaSTe zukrasya gatistathaiva // ] jyotiSika mA vilambasva / mama gaNaya tvaritam / kiM kRtvA / khaTikAM gRhItvA / aGgArake bhaume, pakSe agarate / pranaSTe / zukrasyaH matiH zukrAticArastathaivAste // 498 //

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136 vajAlagaM [ 499: 51.3 499) atthi ghara cciya gaNao vicittakaraNehi niDuraM gaNai / na jANai sukkagaIM teNAhaM tuha ghare pattA // 3 // 500 ) joisiya kIsa cukkasi vicittakaraNAi jANamANo vi / taha kaha vi kuNasu sigdhaM jaha sukaM nizcalaM hoi // 4 // 501) vivarIe rabiMbe nakkhattANaM ca ThANagahiyANaM / na paDai jalassa biMdU suMdari cittaTThie sukke // 5 // 499) [ asti gRha eva gaNako vicitrakaraNairniSThuraM gaNayati / na khalu jAnAti zukragatiM tenAhaM tava gRhe prAptA / / ] asti gRha eva gaNakaH / vicitrakaraNaiH, vicitrANi yAni karaNAni bavabAlavAdIni sapta, tairniSThuraM gaNayati / paraM na khalu jAnAti zukrasya gatiM zukrAticAraM, tenAhaM tatra gRhe prAptAsmIti / bhAvArthastvayam / asti gRhe eva gaNako vicitrakaraNairnAnAbandhairniSThuraM gaNayati / paraM na khalu jAnAti zukrastambhanaM, tenAhaM tava gRhe prAptAsmIti / tvaM tathA kurvIthA yathA zukro nizcalaH ( zukraM nizcalaM ) syAditi // 499 // 1 500 ) [ jyautiSika kiM pramAdyasi vicitrakaraNAni jAnAno'pi / tathA kuru kathamapi zIghraM yathA zukro ( zukraM ) nizcalo (nizcalaM) bhavati // ] jyautiSika kimiti bhramasi vicitrakaraNAni jAnAno'pi / tathA kathamapi kuru zIghraM yathA zukro nizcalo bhavati / pakSe zukraM saptamo dhAturvIryamiti / / 500 // 501 ) [ viparIte ravi bimbe (ratibimbe ) nakSatrANAM (nakhakSatAnAM ) ca sthAnagRhItAnAm / na patati jalasya (bIjasya ) binduH sundari citrAsthe (cittasthe ) zukre // ] viparIte ravibimbe pakSe ratibimbe / nakSatrANAM nakhakSatAnAM ca / na patati jalasya bindu:, he sundari, citrAsthe zukre bhArgave / pakSe jalasya bIjasya, cittasthe zukre vIrye // 501 //

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-505:51.9]. joisiyavajA ___502) viulaM phalayaM thorA salAyayA' tu pi gaNaya kusalo si / taha vi na Ao sukko saccaM ciya sunnahiyao si // 6 // 503) ujjhau so joisio vicittakaraNAi jANamANo vi| gaNiu sayavAraM me uhaha dhUmo gaNaMtasla // 7 // 504) jai gaNasi puNo vi tumaM vicittakaraNehi gaNaya svisesN| sukkakameNa rahiyaM na hu laggaM sohaNaM hoi // 8 // 505) mottUNa karaNagaNiyaM aMgulimetteNa jai vi so gaNai / aiNi uNo joisio kaDui nADIgayaM sukkaM // 9 // 502) [vipulaM phalakaM dIrghA zalAkA tvamapi gaNaka kuzalo'si / tathApi nAgataH zukraH satyameva zUnyahRdayo'si / / ] vipulo vistIrNaH phalakaH', thorA prauDhA zalAkA, tvamapi gaNaka kuzalo'si / tathApi nAgataH zukraH satyameva zUnyahRdayo'si / vistIrNaM ratimandira, dIrghazca prajApatistvamapi kuzalo yabhane pravINaH / tathApi yanna zukra samAyAtaM, na dravIbhato'si, tajjAne zUnyahRdayo'si // 502 // 503) [ dahyatAM sa jyautiSiko vicitrakaraNAni jAnAno'pi / gaNayitvA zatavAraM mamottiSThati dhUmo gaNayataH // ] vicitrakaraNAni jAnAno'pi dahyatAM sa jyautiSikaH / mama zatabAra gaNayitvA dhUna uttiSThati gaNayatastasyeti // 503 // 504) [ yadi gaNayasi punarapi tvaM vicitrakaraNairgaNaya savizeSam / zukrakrameNa rahita na khalu lagnaM zobhanaM bhavati / / ] he gaNaka, yadi gaNayasi punastvaM, vicitrakaraNaiH savizeSaM gaNaya / zukragamanena rahita na khalu lagnaM zobhanaM bhavati / / 504 // 505) [ muktvA karaNagaNitamaGgulimAtreNa yadyapi sa gaNayati / atinipuNo jyautiSikaH karSati nADIgataM zukram / / ] karaNagaNitaM muktA, aMgulimAtreNa aMgulirekhAbhiryadi gaNayati, tadA atinipuNo jyau tiSika AkarSati nADIgataM zukram / / 505 // 1G, I salAiyA, 2 G, I sukkagamaNeNa 3 I phalapaTTakaH

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138 vajjAlaggaM [506:51.10-. 506) bhaNio vi jai na kuppasi jaI na tuma hosi kuuddjoisio|| tA kIsa tujjha jAyA annehi gaNAvae diyahaM // 10 // 507) aMgArayaM na yANai na hu bujjhai htthcittsNcaarN| iya mAi kUDagaNao kaha jANai sukkasaMcAraM // 11 // 52. lehayavajjA [ lekhakapaddhatiH] 508) masi maliUNa na yANasi lehaNi gahiUNa mUDha khalio si / / osarasu kUDalehaya sulaliyapattaM viNAsihisi // 1 // 509) DhaliyA ya masI bhaggA ya lehaNI kharaDiyaM ca tlvttuuN| dhiddhitti kUDalehaya aja vi lehattaNe taNhA // 2 // ____506) [bhaNito'pi yadi na kupyasi yadi na tvaM bhavasi. kUTajyotiSikaH / tat kiM tava jAyAnyairgaNayati divasam / / ] bhaNito'pi. yadi na kupyasi, yadi tvaM na bhavasi kUTajyotiSikastataH kimiti tava. jAyAnyairgaNayati divasam / yadi tvaM sabhyagyabdhaM jAnAsi, tadA kimityanyena yAbhayati / tasmAttvamakuzalaH / / 506 / / 507) [ aGgArakaM na jAnAti na khalu budhyati hastacitrAsaMcAram (hastacitrasaMcAram ) / iti mAtaH kUTagaNakaH kathaM jAnAti zukrasaMcAram // ] aGgArakaM bhauma, ( pakSe ) aGgarataM, na jAnAti, na khalu budhyati hastacitrAsaMcAram / hasta citrayozca saMcAraH kukkokapraNIto'tra boddhavyaH / granthagauravabhayAnna likhyate'tra / iti he mAtaH, ayaM kUTagaNakaH zukrasaMcAraM bhArgavasaMcAra zukrastambhanaM kathaM jAnAti / / 507 // 508) [ maSI mardituM na jAnAsi lekhanI gRhItvA mUDha skhalito'si / apasara kUTalekhaka sulalitapatraM vinAzayiSyasi / / ] maSI mardituM na jAnAsi lekhanI gRhItvA maDha skhalito'si ato'pasara kUTalekhaka, sulalitapatraM vinAza yiSyasi / kazcid yabdhum anipuNaH kayAcinnAyikayA evamucyate / / 508 / / 509) [ skhalitA ca maSI bhagnA ca lekhanI bhagnaM ca tAlapatram ( talapaTTam ) / dhidhigiti kUTalekhakAdyApi lekhakatve tRSNA / / ] DhalitA

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139 -513 : 53.3 ] vijjavajA 510) piThulaM masibhAyaNayaM atthi masI vittharaM ca talavaE / amhArisANa kajje hayalehaya lehaNI bhaggA // 3 // 53. vijjavajjA [vaidyapaddhatiH ] . ___511) vijja na eso jarao na ya vAhI esa ko vi sNbhuuo| uvasamai saloNeNaM viDaMgajoyAmayaraseNaM // 1 // 512) saccaM jarae kusalo sarasuppannaM ya lakkhase vaahiN| eyaM puNo vi aMgaM vija viDaMgehi pannattaM // 2 // 513) pukkArayaM pauMjasu bAlAi rasubbhavAi vaahiie| ajjaM aNajja nillajja vijja pejAina hu kajjaM // 3 // maSI, bhagnA lekhanI, kharaTitaM ca tAlapatram / dhig dhik kUTalekhaka, adyApi lekhakatve tRSNA / anyacca, skhalitA maSI vIrya, bhagnA lekhanI zephaH, kharaTitaM talapatraM zayyApracchAdanapaTam / dhig re kuTakAryakartaH, adyApi yabhane. tava tRSNA / / 509 / / 510) [ pRthulaM maSIbhAjanamasti maSI vistRtaM ca tAlapatram ( varAGgam ) / asmAdRzInAM kArye hatalekhaka lekhanI bhagnA // ] he hatalekhaka, pRthulaM maSIbhAjanaM, maSI cAsti, vistIrNaM tAlapatram / asmAdRzInAM. kArye tava lekhanI bhgnaa| likhyata ullikhyate bhagamanayeti lekhanI // 510 // 511) [ vaidya naiSa jvaro na ca vyAdhireSa ko'pi saMbhUtaH / upazAmyati salavaNena viDaGga ( viTAGga ) yogAmRtarasena // ] he vaidya naiSa jvaro, na ca ko'pi saMbhUto vyAdhiH / kiMtu ayaM jvaro viDaMgayoga evAmRtarasastenopazAmyati / kiMviziSTena tena / salavaNena / bhAvArthazvAyam / ayaM. salAvaNyaviTAGgayoga evAmRtarasastenopazAmyati // 511 / / 512) [ satyaM jvare kuzalaH svarasotpannaM ca lakSase vyAdhim / idaM punarapyaGga vaidya viDaGgaiH prajJaptam // ] satyaM jvare kuzalaH sarasotpannaM ca. lakSase vyAdhim / idaM punaraGgaM vaidya viTAGgaiH prajJaptaM punarnUtanIsaMjAtam // // 512 // ___513) [ pukkArayaM ( puMskArakaM ) prayuGva bAlAyA rasodbhavasya vyaadheH| adyAnArya nirlajja vaidya peyayA na khalu kAryam || ] adya anArya

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140 vajAlaggaM [514 : 53.4514) sAmA khAmA na sahei maddaNaM vija kiM viyappeNaM / aggaMgulIi dijau avaleho mAuliMgassa // 4 // 515) pukkAraeNa vijaya niviNNA tuha ya dIhasAseNa / mA vArijjau bAlA bhuMjau annaM jahicchAe // 5 // 516) gahavAsueNa bhaNiyaM auvvavijjattaNaM yAseNaM jeNa paJjai pukkArayaM pi pannattiyANaM pi||6|| 517) vija tuhAgamaNa cciya mukkA jaraeNa kiM na primunnsi| tA niyasu majjha aMge saMpai seo samuppanno // 7 // nirlajja vaidya, bAlAyA rasodbhavAyA vyAdheH pukArayaM oSadhi vizeSa prayu'Tva / kiMtu pijjAe peyayA na khalu kAryam // 513 / / 514) [ zyAmA kSAmA na sahate mardanaM vaidya kiM vikalpena / agrA. gulyA dIyatAmavaleho mAtuliMgasya ( mAtRliMgasya ) // zyAmA kSAmA na sahate mardanaM, vaidya kiM vikalpena, agrAGgulyA kriyatAmavaleho mAtuliMgasya / aMgamardanaM na sahate / liMgasya aGgulyA avalehaH kriyatAm / / 514 / / 515) [ pukkArayeNa vaidya nirviNNA tava ca dIrghazvAsena / mA vAryatAM bAlA bhuGktAmannaM ( anyaM ) yatheccham // ] pukAraeNa vaidya nirviNNA tava dIrghazvAsena / mA vAryatAM bAlA, bhuGktAmannaM yadRcchayA / pakSe anyaM viTam / / 515 // ____516) [ gRhapatisutena bhaNitamapUrvavaidyakaM hatAzena / yena prayuGkte pukkArayaM (pUtkAraratam ) api prajJaptikAnAmapi // 516 // gRhapatisutena apUrvavaidyakaM bhaNitamasti hatAzena / yena prayuGkte pukArayaM pannattiyANaM vi / pakSe pUtkArarataM' prAptAnAmapi / 517) [ vaidya tavAgamana eva muktA bareNa kiM na jAnAsi / tat 'pazya mamAne saMprati svedaH samutpannaH / / ] he vaidya tavAgamana evAhaM muktA jvareNa kiM na jAnAsi / tataH pazya madane saMprati svedaH samutpannaH / jvaro yadA muzcati, tadA svedo bhavati / pakSe, tvadAgamanajanmA prasvedaH samullalA. sAdhunA // 517 / / 1 G phUtkAraratam

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--521 : 53.11 ] vijjavajjA 518) vijjaya annaM vAraM maha jarao sayarapaNa pannatto / jai taM necchasi dAuM tA kiM chAsI vimA hou // 8 // 519) bAlaM jarAvilaMgi kalamaharapalAviNiM niyaMtassa / vijassa sUsuo sUsuo vi sahasatti pannaho // 9 // 520) mottUNa bAlataMtaM taha ya vasIkaraNa maMtataMtehiM / siddhatthehi mahammai taruNI taruNeNa vijjeNa // 10 // 521 ) annaM na ruzcai cciya majjha piyAsAi pUriyaM hiyayaM / nehasurayallayaMge tuha surayaM vijja paDihAi // / 11 // 518) [ vaidyAnyaM vAraM mama jvaraH zatarayeNa ( zataratena ) prajJaptaH / yadi tat necchasi dAtuM tat kiM takramapi ( SaDazItirapi ) mA bhavatu // ] vaidya anyaM vAraM mama sayaraeNa auSadhena prajJaptaH ( yara: ) / yadi tannecchasi dAtuM tat kiM chAsI takramapi mA bhavatu / pakSe, zatasya ratam / chAsIvi SaDazItirapi mA bhUt // 598 // " 141. 519) [ bAlAM jvarAvilAGgIM kalamadhurapralApinIM pazyataH / vaidyasya suzrutaH suzruto'pi sahasA pranaSTaH // ] vaidyasya suzruto'pi suzruto vaidyakasaMhitA pranaSTo visasmAra / katham sahasati jhaTiti / kiMviziSTasya vaidyasya / bAlAM jvarAvilAGgIM kalamadhurapralApinIM pazyataH / etAM bAlAm evaMvidharoga rugNAM kathamupacariSyAmIti vaidyasya paNDitasyApi cintA samudapAdi / bAlAM jvarAvilAGgIM pazyataH suzruto naSTaH // 519 // 520) [ muktvA bAlatantraM tathA ca vazIkaraNamantratantraiH / siddhArthaiH prahaNyate taruNI taruNena vaidyena // ] muktvA bAlatantraM, tathA vazIkaraNamantra-tantraiH, siddhArthaiH mahammai taruNI taruNena vaidyena // 520 // 521) [ annaM ( anyat ) na rocata eva, mama pipAsayA ( priyA - zayA ) pUritaM hRdayam / snehasuratArdrAGge tatra surataM vaidya pratibhAti / / ] annam anyacca na rocata eva / mama pipAsayA priyAzayA snehasuratArdrAGge taba surataM vaidya pratibhAti / / 521 // pUritaM hRdayam / .. 1 G tuM (tvam )

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vajjAlaggaM [522:54.1 54. dhammiyavajjA [dhArmikapaddhatiH] 522) jo dhammio na pAvai kurayaM maMdArayaM ca muggarayaM / so gahiyakaraMDo cciya katto dhuttIrayaM' lahai // 1 // 523) dhuttIraeNa dhammiya jai icchasi liMgapUraNaM kaauN| tA ejjasu majjha 'parohaDammi sUrammi atthamie // 2 // 524) dhuttIrayassa kajje gahirANi parohaDAi vccNto| dhammiya suraMgakAo kurayANa vi navari cukkihisi // 3 // 522) [ yo dhArmiko na prApnoti kurabakaM (kurataM ) mandArakaM (mandArataM) ca mudgarakam ( mugdhAratam ) / sa gRhItakaraNDa eva ( gRhItakarANDaka eva ) kuto dhattarakaM ( dhUrtArataM )] labhate / / yo dhArmiko na prApnoti kurabakaM mandArakaM, muggarakaM, sa gRhItakaraNDa eva kuto dhattarakaM 'labhate / anyacca / ( yaH) kurataM, mandArataM, mugdhArataM na prApnoti sa gRhIta" karaNDa' eva kuto dhUrtArataM labhate / / 522 // 523) dhattarekaNa (dhUrtAratena ) dhArmika yadIcchasi liGgapUraNaM kartum / 'tata Agaccha mama gRhapazcAdbhAge sUrye'sta mite / / ] he dhArmika, dhattarakeNa yadIcchasi liGgasyezvarasya pUraNaM kartuM, tata Agaccha mama gRhapazcAdbhAge sUrye'sta mite| anyacca / dhUrtAratena he dhArmika liGgapUraNaM prajApatipUraNaM kartuM ( yadIcchasi ), tadA mama gRhamAgatya pazcAt sUrye'stamite suratasukhamanubhUyAH // 523 // 524) [ dhattUrakasya (dhUrtAratasya ) kArye gabhIrAn gahapazcAdbhAgAn vrajan / dhArmika suraGgakAt kurabakebhyo'pi ( kuratebhyo'pi ) kevalaM bhraMzidhyasi // dhattarakasya kArye gabhIrANi parohaDANi (paragahapazcAdbhAgAn) vrajan dhArmika suraMgAkArye kuravakANyapi cukihisi na praapsysi| dhUrtAratasya nimittaM gaMbhIrAn gRhapazcAdbhAgAn vrajan suratakArye kuratAnyapi na prApsyasi // 524 // 1 Here and in the following gathas of this section, G has dhattUraya, dhattUraeNa, dhattUrayassa, dhattUrayAga, dhattUrayAi, dhattaraehiM. Only in 526 and 529,G reads dhuttIraesu and dhuttIrayaM respectively. 2 Here and in subsequent gathas I reads purohaDa for parohaDa. 3G gRhItakararANDa

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. - 528 : 54.7 ] dhammiyavajjA 525 ) dhuttIrayANa kajjeNa dhammio paraparohaDe bhamai / anehi viluptaM niyayArAmaM na lakkhei // 4 // 526) ghettUNa karaMDaM bhamai vAvaDo paraparohaDe nUNaM / dhuttIrasu ratto eka pi na mellae dhammI // 5 // 527) sulahAi parohaDasaMThiyAi dhuttIrayANi mottUNaM / kurayANa kara raNaM pecchaha kaha dhammio bhamai // 6 // 528 ) kaMcIraehi kaNavIraehi dhuttIraehi bahue hai / jai icchasi deharayaM dhammiya tA maha ghare ejja // 7 // ww 525) [ dhatUrANAM (dhUrtAratAnAM ) kAryeNa dhArmiko paragRhapazcAdbhAgAn bhramati / anyairvilupyamAnaM nijArAmaM na lakSayati // ] dhattarakANAM kArye dhArmiko bhramati parohaDazatAni / anyairvilupyamAnaM nijArAmaM na lakSa- yati / dhUrtAratAnAM kRte parohaDazatAni paribhramati / Atmana ArAmam Atmano jAyAm anyena ramyamANAM na lakSayati / / 525 // 526) [ gRhItvA karaNDaM bhrAmyati vyApRtaH paragRhapazcAdbhAgAn nUnam / dhatUrakeSu ( dhUrtArateSu ) rakta ekamapi ( ekAmapi ) na muJcati dharmI || ] gRhItvA karaNDaM bhrAmyati vyAvRtaH paraparohaDAnnUnam / dhattUrakeSu rakta ekamapi na tyajati dharmI / ( dhUrtArateSu rakta ekAmapi na tyajati dharmI / ) pakSe -gRhItakANDa: / / 526 // 143 527) [ sulabhAn gRhapazcAdbhAgasaMsthitAn dhattUrakAn ( dhUrtAratAni ) muktvA / kurakANAM (kuratAnAM ) kRte'raNyaM prekSadhvaM kathaM dhArmiko bhramati // ] * sulabhAni parohaDasaMsthitAni dhattarakapuSpANi muktvA, kurabakANAM nimittaM "pazyata kathaM dhArmiko bhramati / dhUrtAratAni sulabhAni / kuratakRte || 527|| 528 ) [ kaMcIrakaiH ( kAcIrataiH ) karavIrakai : ( kanyArataiH ) - dhattUrakaiH ( dhUrtArataiH ) bahubhiH / yadIcchasi devagRhaM ( deharataM ) dhArmika - tanmama gRha AgaccheH / / ] he dhArmika, karavIrakairdhattara kairbahubhiryadi ced devagRha micchasi tato mama gRha Agaccha // kaiH / kAMcanArakusumaiH, punarbaDubhiH kaNavIrakusumaiH punarapi bahubhirdhattUra kusumaiH / pakSAntare / kAJcIrataiH . / I 1

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vajAlaggaM [529:554529) maMdArayaM vivajjai kurayaM pariharaha cayai bhaMgarayaM / dhuttIrayamalahaMto gahiyakaraMDo gaNo bhamai // 8 // 530) viyasiyamuhAi vaNNujjalAi myrNdpaayddillaaii| dhuttIrayAi dhammiya puNNehi viNA na labbhaMti // 9 // 531) ekkeNa vijaha dhuttIraeNa liMgassa uvari laggeNa / maMdArayANa dhammiya koDIi na taM suhaM hoi // 10 // 532) sisirmyrNdpjjhrnnpurpsrtprimlullaaii|| kaNavIrayAi geNhasu dhammiya sabbhAvarattAI // 11 // kanyAratai--ritairbahubhiharataM kartuM yadIcchasi tadA mama gRhamAgaccheri ti svairiNIvAkyam / / 528 / / 529) [ mandArakaM ( mandArataM ) vivarjayati, kurabakaM ( kurataM ) pariharati, tyajati bhRGgArakaM ( bhaMgaratam ) / dhattUrakaM ( dhUrtAratam ) alabhamAno gahItakaraNDo ( gRhItakarANDo ) gaNo bhramati // ] mandArakaM vivarjayati, kuravakaM pariharati, bhRGgarakaM bhRGgarAjaM tyajati / dhatturakamalabhamAno gahItakaraNDako gaNo dhArmikapeTakaH paribhramati / pakSe / mandArataM, kurataM, bhaMgarataM dhUrtAratam / gRhItaM karAbhyAmaNDakaM muSko yena sa karagRhItasAdhanaH / / 529 // 530) [ vikasitamukhAni varNojjvalAni makarandaprakaTAni / dhattarakANi (dhUrtAratAni ) dhArmika puNyairvinA na labhyante / / ] dhattarakakusumAni puNyairvinA na labhyante / kIzi / vikasitamukhAni puSpitAni, varNojjvalAni, makarandaprasiddhAni / atha ca dhUrtAratAni hasitamukhAni, varNena zarIrakAntyojjvalAni, makarandaprakaTAni / / 530 // 531) [ ekenApi yathA dhatturakeNa ( dhUrtAratena ) liGgasyopari lagnena / mandArakANAM ( mandAratAnAM ) dhArmika koTyA na tatsukhaM bhavati / / he dhArmika he devapUjaka, ekenApi dhattUrakapuSpeNa liGgasyopari lagnena yathA sukhaM bhavati tathA mandArANAmapi koTyA sukhaM na bhavati / anyacca / ekendra

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145 -535 : 55.3 ] jatiyavajjA 55. jaMtiyavajjA [yAntrikapaddhatiH] 533) jaMtiya gulaM vimaggasi na ya me icchAi vAhase jaMtaM / arasanna kina yANasi na raseNa viNA gulaM hoi // 1 // viyaDA vi jaMtavAyA mauo nAlo rasAulo ucchr| laTThI vi' suppamANA kiM jaMtiya UNayaM vahasi // 2 // 535) saddAlayaM sarUvaM vitthiNNaM vararasaM sumadasahaM / jaMparisayaM jaMtaM tattha suhaM jaMtio lahai // 3 // dhUrtAratena vidagdhAliGganena liGgalagnena sAdhanaspRSTena yat sukhaM bhavati, tanmandAratena mugdhAnAM suratena kutaH / api tu na kvApi / / 531 / / 532) [ ziziramakarandaprakSaraNapracuraprasaratparimalayuktAni / karavIrANi ( kanyakAratAni ) gRhANa dhArmika svabhAvaraktAni (sadbhAvaraktAni) / / ] he dhArmika, ziziramakarandaprakSaraNapracuraprasaratparimalayuktAni karavIrANi gahANa svabhAvaraktAni prakRtyA raktAni / sAvikabhAvabhAvitaprasravadravatpAnIyAni kanyakAratAni sadbhAvAnuraktAni gahANAmUni / / 532 // 533) [ yAntrika guDaM bimArgayase na ca mamecchayA vahasi yantram / arasajJa kiM na jAnAsi na rasena vinA guDo bhavati / / ] he yAntrika / yantreNa carati yAntrikaH / gulaM madhuratAmicchasi, mamecchayA yantraM na vahasi / ataH kAraNAd he arasajJa, kiM na jAnAsi rasena vinA gulaM na bhavati / anyacca / he maithunakartaH, dravIkaraNaM tvaM vAJchasi / mamecchayA yantraM na vahasi / arasajJa kiM tvaM na jAnAsi zobhanamaithunena vinA gulaM madhuratvaM vicitradravatvaM' kuto bhavati / api tu na syAt // 533 // 534) [ vikaTA api yantrapAdA mRduko nAlo rasAkula ikSuH / yaSTirapi supramANA kiM yAntrikonakaM vahasi // ] vikaTA yantrapAdA, mRduko nAlo, rasAkula ikSuH / yaSTirapi supramANA, ato he yAntrika, kim UnaM vahasi / / 534 // 535) [ zabdAlayaM sarUpaM vistIrNaM vararasaM sumardasaham / yad IdRzaM yantraM tatra sukhaM yAMntriko labhate // 535 / / ] 1 G ya, 2 G jai, 3 cittadravatvam vala 10

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146 vajjAlaggaM [536: 554 536) taha jatieNa jaMtaM akaMtaM nehaNibbhararaseNa / jaha paDhamaM ciya kuMDI bhariyA ekkeNa ghAeNa // 4 // 537) taM jaMtaM sA kaMDI so uccha bhlpttlcchaao| pIlAvaya tujjha guNo ajja vi UNo raso jaao||5|| 56. musalavajjA [musalapaddhatiH] 538) caMdaNavaliyaM diDhakaMcibaMdhaNaM dIharaM suparimANaM / hoi ghare sAhINaM musalaM dhannANa mahilANaM // 1 // 539) thoragaruyAi 'suMdarakaMcIjuttAi hu~ti niygehe| dhannANa mahiliyANaM ukkhalasarisAi musalAI // 2 // 536) [ tathA yAntrikeNa yantramAkrAntaM sneha nirbhararasena / yathA prathamameva kuNDI bhRtaikena ghAtena // ] tathA yAntrikeNa yantramAkrAntaM sneha nirbhararasena, yathA prathamameva ekenaiva ghAtena kuNDI bhRtA / / 536 // 537) [ tadyantraM sA kuNDI sa ikSurbahalapatralacchAyaH / pIDaka taka guNo'dyApyUno raso jAtaH // tadyantraM lokottaraM yantraM, sA kuNDI, sa ikSurbahalapatralacchAyaH / he yAntrika tava guNo'yaM yad adyApyUno raso. jAtaH / / 537 / / 538) [ candanavalitaM dRDhakAJcIbandhanaM dIrgha suparimANam / bhavati gRhe svAdhInaM musalaM dhanyAnAM mahilAnAm // ] dhanyAnAM strINAM gRhe svAdhIna musalaM bhavati / kva / gRhe / kikiM viziSTam / candanavalitaM, dRDhakAJcIbandhana, dIrgha suparimANam // 538 // 539) [ sthUladIrghANi sundarakAJcIyuktAni bhavanti nijagehe // dhanyAnAM mahilAnAmudakhalasadRzAni musalAni // ] dhanyAnAM mahilAnAm udUkhalasadRzAni musalAni bhavanti / kiMviziSTAni / sthUladIrghANi sundarakAJcIyuktAni lohamayakaTakayuktAni / ka / nijagehe // 539 / / 1 G, I, Laber suMdari ( Vocative Singular)

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-543 : 57.1 ] bAlAsaMvaraNavajjA 140 540) muhabhAriyAi suTTha vi suThu vi kaMcI diDhanibaddhAI / annAhi pahu juNNukkhalammi bhajjaMti musalAI // 3 // 541 ) bhamio ciraM aselo gAmo mai sahiyao sayaM vAraM / gehukkhalaparimANeNa mAmi musalaM ciya na dihaM // 4 // 542 ) bhaddamuhamaMDaNaM ciya darapihulaM taha ya kaMcisohilaM / anesi piya' musalaM paDichaMdaM teNa vaccAmo // 5 // 57. bAlA saMvaraNavajA [ bAlAsaMvaraNapaddhatiH ] 543) jassa tumaM aNurattA so tujjha ya maMdahaNehao putti / na hu dijjai tAlI dIharacchi ekkeNa hattheNa // 1 // 540) [ mukhabhArikANi suSThupi suSThupi kAJcyA dRDhanibaddhAni / anyAbhirapi khalu jIrNodUkhale bhajyante musalAni // ] mukhagurUNi, suSThupi kAJcyA dRDhabaddhAni, anyAbhirapi jIrNodUkhale bhajyante musalAni // 540 // 541 ) [ bhrAntazviramazeSo grAmo mayA sakhyaH zatavAram / gehodUkhalaparimANena sakhyo musalameva na dRSTam / / ] he sakhyaH, azeSo grAmo mayA ciraM bhrAntaH / katham / zataM vArAn / he mAmi gehodUkhalayogyaM musalaM na dRSTam / ayaM bhAvaH / sarvamapi grAmaM bhrAntAsmi / param AtmabhagayogyaM kasyApi sAdhanaM na dRSTamiti // 41 // 542) [ bhadramukhamaNDanamevepatpRthulaM tathA ca kAJcIzobhitam / anyeSAmapi musalaM praticchandaM tena vrajAmaH / / ] ahaM ( ? vayaM ) tena vrajAma: / anyeSAmeva musalaM praticchandaM mahe nAsti / kiM viziSTam / bhadramukhamaNDanam | dara ISatpRthulam / tathA ca kavIzobhitam / / 542 / / 543 ) [ yasya tvamanuraktA sa tava ca mandasnehaH putri / na khalu dIyate tAlikA dIrghAyekena hastena / / ] yasya tvamanuraktA sa tvayi he putri mandasnehaH, na khalu dIyate tAlikA dIrghAdayekena hastena // 543 // 1 I ciya

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148 vajAlaggaM [54+ : 57.2544) jattha gao tattha gao sAmali sIho na juppai hlmmi| sappuriso vi taha cciya puMsasu nayaNAi mA ruNaM // 2 // 545) taiyA vArijaMtI piyasi' paI ullirIhi acchIhiM / ehi virahAvatthaM puNo vahaMtI kilAmihisi // 3 // 546) mA ruvasu putti cheyANa aggae khijihiti nynnaaii| na hu khijai tANa maNaM sellaM miva salilapUreNaM // 4 // 547) dANaM na deti bahulaM nehaM darisaMti neya rjjNti|| geNhaMti na deti maNaM putti ccheyA durArAhA // 5 // 544) [ yatra gatastatra gataH zyAmale siMho na yujyate hale / satpuruSo'pi tathaiva proJcha nayane mA ruditam / / ] zyAmale yatra gatastatra gataH siMhaH / kim / hale na yujyate / satpuruSo'pi tathaiva / ata eva nayane proJcha / mA rudyatAm / kAcana khaNDitA mAnamavalambya yAvat sthitA, tAvadAgatya bhAnunItApi mAnaM na tatyAja / tataH so'pi mAnaM jagRhe / evaMvidhe vyatikare kAma ( ? kopa) paravazo yAvanna patirmAnaM tyajati tAvadrodituM pravRttA satI sakhyocyata etAvaditi / / 544 // 545) [ tadA vAryamANA pibasi patimAbhyAmakSibhyAm / idAnIM virahAvasthA punarvahantI klamiSyasi // ] tadA vAryamANApi tvaM pati ullirIhi rodanAbhyAmakSibhyAM pibasi pazyasIti yAvat / idAnIM virahAvasthAM punarvahamAnA klamiSyasi / / 545 // 546) [ mA rudihi putri cchekAnAmagre khetsyete nayane / na khalu khidyate (kSIyate ) teSAM manaH zaila iva salilapUreNa // ] mA rodIH putri cchekAnAmane, yato nayane tava rodanena khetsyate / na khalu teSAM manaH khetsyate kSIyate, zaila iva parvato yathA salilapUreNa / tvadrodanena teSAM chekAnAM mano na dUyate / pratyuta kRtakarodanena mAM pratArayatyeSeti manyante // 546 / / 547) [ dAnaM na dadati bahulaM snehaM darzayanti naiva rajyante / gRhNanti na dadati manaH putri cchekA durArAdhAH // ] he putri cchekA durA 1G, I, Laber piyahi 2G, I siMhaH kiM hale yujyte| 3G, I agrata: which presupposes the reading aggabho.

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-551 : 57.9] bAlAsaMvaraNavajA 149 548) rajjati' neya kassa vi rattA pasayacchi na hu virjjti'| diNayarakara vdha cheyA adidvadosA vi rajjaMti // 6 // 549) rajAvaMti na rajahiM. harati hiyayaM na deti niyahiyayaM / cheyA bhuyaMgasarisA DasiUNa paraMmuhA hoti // 7 // 550) rajjAvaMti na rajjahiM deti asokkhaM na dukkhiyA huMti / asuyaSiNaya tti pamhi dukkhArAhA jae cheyA // 8 // 551) ratte rattA kasaNammi kasaNayA dhavalayammi taha dhvlaa| phalihamaNi vva chaillA huMti jaNe putti saMpuNNA // 9 // rAdhyAH / athavA duHkhenAruhyante durArohAH / kathaM tadeva darzayati // dAnaM na dadati, bahulaM snehaM darzayanti, naiva rajyante, pareSAM mano gRhanti, na tvAtmano dadati / ata eva durArAdhyAH / / 547 // 548) [ rajyante naiva kasminnapi raktAH prasRtAkSi na khalu virajyante / dinakarakarA ita cchekA adRSTadoSA api rajyante // ] rajyante naika kasminnapi, he prasRtAkSi naiva raktAH santo virajyante / dinakarakarA iva cchekA dRSTadoSA virajyante / dinakara kiraNapakSe, dRSTA doSA rAtriyaiste // 548 / / 549) [ raJjayanti na rajyante haranti hRdayaM na dadati nijahRdayam / chekA bhujaGgasadRzA daSTA parAGmukhA bhavanti // 549 // ] 550) [ raJjayanti na rajyante dadatyasaukhyaM na duHkhitA bhavanti / azrutavinayA itIdAnI duHkhArAdhyA jagati cchekAH // ] raJjayanti na rajyante, dadatyasaukhyaM, na duHkhitA bhavanti / amuNemi jANa iNhi (?) yeSAmidAnI duHkhArAdhyA jagati cchekAH // 550 // ___551) [ rakte raktAH kRSNe kRSNA dhavale tathA dhavalAH / sphaTikamaNiriva cchekA bhavanti jane putri saMpUrNAH // ] he putri cchekAH saMpUrNAH sphaTikamaNiriva bhavanti / kathaM tadeva darzayati / rakte'nuraktajane raktAH, 1 G, I, Laber raccaMti, viraccaMti, viraccati 2 I raccAvati 3 I raccAhiM 4 I prasatyakSi

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150 vajjAlaggaM [552 : 58.158. kuTTiNIsikkhAvajA [kuTTinIzikSApaddhatiH] 552) darahasiyakaDakkha NirikkhaNAi siNgaarkmmmsinnaaii| eyAi puNo sikkhasu niruvamasohaggadaiyAI // 1 // 553) maggaMtI mUliyamUliyAi mA bhamasu gharaharaM putti| chaMdANuvattaNaM piyayamassa eyaM vasIkaraNaM // 2 // 554) bhUsaNapasAhaNADaMbarehi mA khivasu' putti appANaM / rajijjai jeNa jaNo anna cciya te alaMkArA // 3 // 555) annAsatte vi pie ahiyayaraM AyaraM kunnijjaasu| uddhacchi veyaNAi vinamaMti cariyAi vi guNehiM // 4 // kRSNe duSTahRdaye kRSNAH , dhavale zuddhahRdaye dhavalAH / maNirapyevaMvidho bhavati / / 551 / / 552) [ ISaddha sitakaTAkSanirIkSaNAni zaGgArakarmamasRNAni / etAni punaH zikSasva nirupamasaubhAgyadAyakAni // ] he putri, ISaddhasitakaTAkSanirIkSaNAni zRGgArakarmamasRNA ni, etAni punaH zikSasva nirupamasaubhAgyadAyakAni / / 552 / / 5:3) [ mArgayamANA malikA mUlikA mA bhrama gahagahaM putri / chandAnuvartanaM priyatamasyaitadvazIkaraNam / / ] mArgayamANA malikA oSadhIH, mama bhartA kathaM vazyo bhavatIti, gRhaM gRhaM mA bhrAmya he putri / chandAnuvartanaM priyatamasyaitadvazIkaraNam / chandAnuvartanam -" idaM kRSNaM kRSNaM priyatama nanu zvetamathavA, gamiSyAmo yAmo, bhavatu gamanenAtha bhavatu" ityAdi vartanam / / 553 // 554) [ bhUSaNaprasAdhanADambarairmA kSipa putryAtmAnam / rajjyate yena 'jano'nya eva te'laGkArAH // ] bhUSaNaprasAdhanADambarairmA kSapayAtmAnam / rajyate yena jano'nya eva te'laGkArAH / / 554 / / 555) [ anyAsakte'pi priye'dhikataramAdaraM kurvIthAH / UrdhvAkSi vedanA api namanti caritA api guNaiH // ] anyAsakte priye'dhikataramAdaraM kurvIthAH / UrdhvAkSi he prasRtAkSi....duHkhamapi caritraguNainamanazIlA bhavanti / / 555 // 1G, I khabasu

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-559:58.8 ] kuTTiNIsikkhAvajjA 556) na viNA sabbhAveNaM gheppai paramatthajANao loo| ko juNNamaMjaraM kajieNa veyAriuM tri||5|| 557) jeNa viNA na valijjai' aNuNijjai soM kayAvarAho vi| patta vinayaradAhe bhaNa kassa na vallaho aggI // 6 // 558) avvo jANAmi ahaM tumha pasAraNa caadduysyaaii| eka navari na jANe niNNehe ramaNapajjharaNaM // 7 // 559) tAva cciya DhalahalayA jAva cciya nehpuuriysriiraa| siddhatthA uNa cheyA nehavihUNA khalIhuMti // 8 // 556) [ na vinA sadbhAvena gRhyate paramArthajJo lokaH / ko jIrNamArjAraM kAMjikena vikArayituM zaknoti // ] he putri, paramArthaM jAnAno loko vinA sadbhAvena na gRhyate / kathamevaM jJAyata ityAha / ko jIrNamArjAra vRddhautuM kAMjikena pratArayituM zaknoti / / 556 // 557) [ yena vinA na sthIyate'nunIyate sa kRtAparAdho'pi / prApte'pi nagaradAhe bhaNa kasya na vallabho'gniH / / ] yena vinA na sthIyate, anunIyate sa kRtAparAdho'pi / amumarthamarthAntareNa draDhayati / prApte nagaradAhe tathApi bhaNa kasya na vallabho'gniH / kRtanagaradAgho'pi pAcanArthaM sarvakAryArthaM punaravalokyate ( agniH ) tathA vihitAparAdho'pi preyAn iti / / 557 // ___558) [ aho jAnAmyahaM tava prasAdena cATukazatAni / ekaM kevalaM na jAne niHsnehe ramaNaprakSaraNam / / ] aho jAnAmyahaM yuSmatprasAdena cATuzatAni / ekaM kevalaM na jAne niHsnehe' priye drAvaNam // 558 // _____559) [ tAvadeva mRdukA yAvadeva snehapUritazarIrAH / siddhArthAH punazchekAH snehavihInAH khalIbhavanti / / 7 tAvadeva DhalahalA mRdukA yAvadeva snehapUritazarIrAH / siddhArthAH sarSapAH punaH siddhArthAH kRtakRtyAzca sneha vihInA: khalIbhavanti / sarSapAzca tailaM vinA khalIbhavanti piNyAkaM bhavantItyaryaH // 559 / / / 1 B vivijjai( ? jivijjai = jIvijjai) 2 I ninneha 31 niHsneha priyadrAvaNam

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vajjAlaggaM [560 59.151. vesAvajjA [vezyApaddhatiH] 550) ahiNi vva kuDilagamaNA rorahare dIvaya vva ninnnnehaa| sukai vva atthaluddhA vesaM daLUNa vaMdAmi // 1 // vaNNaDDA muharasiyA nehavihUNA vi laggae kaMThaM / pacchA karai viyAraM balahaTTayasArisA vesA // 2 // 552) sahai salohA ghaNaghAyatADaNaM taha ya bANasaMbaMdhaM / kuMThi vva paurakuDilA vesA muTThIha saMvahai / / 3 // 560) [ ahiriva kuTilagamanA daridragRhe dIpaka iva niHsnehA / sukavirivArthalubdhA vezyAM dRSTvA vande / / ] vezyAM dRSTvA vande namaskaromi dUrata eva / yataH kIdRzI sA / ahinI sarpiNI tadvat kuTilagamanA vakragamanazIlA vakragatiH / tathA roragRhe daridrAlaye dIpaka iva ni:snehA / daridragRhadIpaH prAyeNa tailarahito bhavati / tadvat ni:snehA premavarjitA / tathA arthalubdhA. sukaviriva / yathA sukavirathoM'bhidheyastatra lubdhaH' // 560 // 561) [ varNADhyA mukharasikA sneha vihInApi lagati kaNTham / / pazcAt karoti vikAraM caNakaroTikAsadRkSA veshyaa||] vezyA balaha TuyasArisA caNakaroTikAsadRkSA / ubhayoH zleSamAha / varNADhyA pItacchavitvAt , muharasiyA mukhe rasikA, "Agaccha prANanAtha mAM dAsI kimiti dRzApi na saMbhAvayasi " iti / pakSe mukhara sikA, bhakSyamANA svAdurbhavati / sneha vihInAphi lagati kaNTham / kRtrimapremaprakaTanA kaNThe lagati / caNakapUpalikAphi. sneha vihInA tailAdirahitA kaNThe tAluni lagati, atirUkSatvAttasyAH / pazcAt karoti vikAraM, nirdravyaM puruSaM kRtvA vikAraM kurvanti vezyAH, niSkAsayantItyarthaH / roTikApakSe pazcAdvikAram udarAdhmAnAjIrNAtisArAdikaM. karoti // 561 // ___562) [ sahate salobhA ( salohA ) ghanaghAtatADanaM tathA ca bANasaMbandham / saMdaM zikeva pracurakuTilA vezyA muSTayA saMvahati / / ] vezyA 1 G, I add : tadvadiyamapi arthe dravye lubdhA /

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-565 : 59.4] vesAvajjA 153 563) jAo piyaM piyaM paha eka vijjhAi taM ciya palittaM / hoi avaraDio cciya vesAsattho tiNaggi bva // 4 // 564) nimmalapavittahArA bahulohA pulaieNa aMgeNa / khaggalaiya vya vesA koseNa viNA na saMvahai // 5 // 565) dhaNasaMcayA' sugujjhA nibaddhalohA bhuyNgmhnnijjaa| maMjUsiya vva vesA ThANaM ciya lohavittassa // 6 // muSTayA saMvaha ti| kiMviziSTA / salohA salobhA / ghanaghAtatADanaM sahate / / ata eva kuMThi vva saMdaM zikeva pracurakuTilA muSTayA saMvahati // 562 / / 563) [ yAtaH priyaM priyaM prati eka nirvApayati tameva pradIptam / bhavatyaparasthita eva vezyAsArthastRNAgniriva / / ] vezyAsArthastRNAgniriva bhavati / jAo piyaM piya pai / ekaM vidhyAti, taM vi apalittaM tadapi. aprajvalitam aparasthito'pi tRNAgniriva / yathA tRNAgnirekaM vidhyAti pradIptaM sat , aprajvalite aparasmin sthito bhavati prajvalitatvAt // 563 / / 564) [ nirmalapavitrahArA ( degdhArA ) bahulobhA ( 'lohA ) pulakitanAGgena / khaGgalatikeva vezyA kozena vinA na saMvahati // ] khagalateva vezyA kozena bhANDAgAreNa, dravyeNeti yAvat / pakSe koza: pratyAkAraH / tena vinA na saMvahati, na vazIbhavati / kiMviziSTA / nirmalapavitrahArA bahulobhA pulakitenAGgena / khaDgayaSTirapi kIdRk / nirmalapavitradhArA, bahulohA pracurAyaskA, pulakitena saMjAtaromAJcenAGgena / paradravyaM dRSTotkaNTakitazarIrA // 564 // 565) [ dhanasaMcayA suguhyA nibaddhalobhA ( nibaddhalohA ) bhujaMgamahanIyA / maMjUSikeva vezyA sthAnameva lobhavittasya ( loha vittasya )|] vezyA maMjUSikeva / kiM viziSTA / dhanasaMcayA / pakSe dhanasaMcayo yasyAm / nibaddhalohA nibaddhalobhA / pakSe, prAkRte pUrvanipAtaH, lohanibaddhA / bhujaMga 1G, I ghaNasaMcayA, 2 G aprajvalitaM prajvalati, aparasmin sthito bhavati / 3G, I dhnsNcyaa| pakSe dhanaH saMcayo yasyAm /

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154 vajjAlaggaM 566 ) na gaNei rUvavaMtaM na kulINaM neya rUpasaMpannaM / vesA vANarisarisA jattha phalaM tattha saMkamai // 7 // 567) annannarAyarasiyaM AsannapaoharaM guNavihUNaM / Tha sahAyaka sAhiyayaM suradhaNu va // 8 // 568 ) kavaDeNa ramaMti jaNaM piyaM payaMpaMti attha loheNa / tANa namo vesANaM appA vi na vallaho jANa // 9 // 569 ) kulalaMchaNaM akittI atthassa khao asIlasaMvAso / gaMtuM ciya vesaharaM na jujjae paMDiyajaNassa // 10 // [566: 59.7 mahanIyA ssinggsevniiyaa| pakSe, bhujaMgairmahanIyA / lobha eva vittaM, lobhadravyasya sthAnam / pakSe, loha' meva vittaM, tasya sthAnameva // 565 // 566) [ na gaNayati rUpavantaM na kulInaM naiva rUpasaMpannam / vezyA vAnarIsadRzI yatra phalaM tatra saMkrAmati // vezyA vAnarIsadRkSA yatraiva phalaM tatraiva saMkrAmati / katham / na gaNayati rUpavantam, arUpaM vA, na kulInaM naiva rUpasaMpannam || 566 / / 567 ) [ anyAnyarAgarasikamA sannapayodharaM guNavihInam / stabdhaM svabhAvavakraM vezyAhRdayaM suradhanuriva // ] vezyAhRdayaM suradhanurivendracApamitra / adhunA zleSaH / kiMviziSTam / anyasminnanyasminyo'sau rAgastena rasitaM, nAnAjanarA gi / pakSe, anyo'nyo yo'sau rAgaH paMcavarNatvAt / anyonyarAgarakSitam / tathA Asannau payodharau stanau yatra / pakSe, AsannAstannikaTavartinaH payodharA meghA yatra tat / guNavihInam / guNA RjutvAdayaH / pakSe ziJjinIrahitam / stabdhamubhayamapi / svabhAvavakramanRju / / 567 // 568 ) [ kapaTena ramayanti janaM priyaM prajalpantyarthalobhena / tAbhyo namo vezyAbhya AtmApi na vallabho yAsAm || ] tAbhyo vezyAbhyo namo yAsAmAtmApi na vallabhaH / ko'rthaH / AtmAnaM dravyalobhena kuSThine'pyarpayanti / kapaTena ramante janam / arthalomena priyaM prajalpanti // 568 // 569) [ kulalAJchanamakIrtirarthasya kSayo'zIlasaMtrAsaH / gantumeva vezyAgRhaM na yujyate paNDitajanasya // ] paNDitajanasya vidvallokasya vezyAgRhaM 1 G, I lobha eva vittaM tasya sthAnameva

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-573 : 59.14 ] vesAvajjA 570) saMpattiyAi kAlaM gamesu sulahAi appamullAe / deulavADayapattaM tuTTaNasIlaM aimhgvN|| 11 // 571) vesANa kavaDasayapUriyANa sambhAvaNeharahiyANaM / attharahiona ruJcai paJcakkho kAmadevo vi // 12 // atthassa kAraNeNaM cuMbati muhAi vNkvirsaaii| appA vi jANa veso ko tANa paro pio hoi // 13 // 573) supamANA ya susuttA bahurUvA taha ya komalA sisire / katto puNNehi viNA vesA paDiya vya saMpaDai // 14 // 572) gantumapi na yujyate, sarvadoSAviSkaraNAt / ke ke doSA ityAha / kulalAchanamakIrtirarthakSayo'zIlasaMvAsaH // 569 // 570) [ bAlayA kAlaM gamaya sulabhayAlpamUlyayA / devakulavATakapatraM truTanazIlamatimahAgham // ] 'he putri saMpatrikayA tvaM kAlaM gamaya / kiMviziSTA saMpatrikA / sulabhA suprApA / puna: kiMviziSTA / alpmuulyaa| he putri devakulavATakapatraM truTanazIlaM truTitatparam atimahAghu bahUmUlyamityarthaH // 570 // 571) [ vezyAbhyaH kapaTazatapUritAbhyaH sadbhAvasnehara hitAbhyaH / artharahito na rocate pratyakSaH kAmadevo'pi / / ] vezyAbhyaH kapaTazatapUritAbhyaH sadbhAvasnehara hitAbhyo'rtharahitaH pratyakSaM kAmadevo'pi na rucyate ( ? rocate ) / AstAM kurUpaH / / 571 // 572) [ arthasya kAraNena cumbanti mukhAni vaktravirasAni / AtmApi yAsAM dveSyaH kastAsAM paraH priyo bhavati // ] arthasya kAraNena cumbanti mukhAni vaktravirasAni / yAsAmAtmApi dveSyaH / yadyAtmA dveSyo na bhavet tadA kurUpAn kuSThino'pi kathaM bhajante / AtmAta eva dveSyaH / kastAsAM paro'nyaH priyo bhavati // 572 // 573) [ supramANA ca susUktA ( susUtrA) bahurUpA tathA ca komalA zizire / kutaH puNyairvinA vezyA paTakeva saMpatati / / 1 vezyA paTIva sATikeva kutaH puNyairvinA zizire saMpadyate / kiMvi ziSTA pttii| supramANA susthAnA nAtidIrghA nAtikRzA / susUtrA bahurUpA tathA ca komalA / 1 G, I omit the whole of the commentary on the gatha.

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156 vajjAlaggaM 574) kuDilattaNaM ca kantaNaM ca vacattaNaM asacaM ca / anANa huMti dosA velANa puNo alaMkArA // 15 // 575) sarasA nihasaNasArA gaMdhaDDA bahubhuyaMgaparimaliyA' / caMdaNalaya vva vesA bhaNa kassa na vallahA hoi // 16 // 576 ) mA jANaha maha suhayaM vesAhiyayaM samammaNulAvaM / sevAlalittapattharasarisaM paDaNeNa jANihisi // 17 // 577) ekkaM khAyai maDayaM anaM ca kaDakkharakkhiyaM dharacha / annassa dei dihiM masANasivasArisA vesA // 18 // sATikApi supramANA, susUtrA, bahurUpA pItanIlarakta kRSNa zubhrairvaNairvayitA. komalA // 573 // [574:59.15- 574) [ kuTilatvaM ca vakratvaM ca vaJcakatvamasatyaM ca / anyeSAM bhavanti doSA vezyAnAM punaralaGkArAH / / ] kuTilatvaM hRdayakauTilyaM, vakratvaM vakroktibhanatvaM vaJcakatvaM pratAraNatvam, asatyaM ca ete doSA anyeSAM sAmAnyAnAM lokAnAM bhavanti / vezyAnAM punaralaGkArA maNDanAni bhavanti / / 574 // " 575) [sarasA nigharSaNasArA gandhADhyA bahubhujaGgaparimRditA / candanalateva vezyA bhaNa kasya na vallabhA bhavati // ] sarasA nigharSaNasArA gandhADhyA bahubhujaGgaparimRditA candanalateva vezyA bhaNa kasya na vallabhA bhavati / candanalatApi sarasA, nigharSaNasArA, gandhADhyA, bahusarpaveSTitA, evaMvidhA kasya na vallabhA bhavati, dAhopazAmakatvAt tasyAH || 575 // 576) [ mA jAnIta mama subhagaM vezyAhRdayaM samanmanollApaM / zaivAlaliptaprastarasadRzaM patanena jJAsyasi / / ] mA jAnIta mama subhagaM vezyAhRdayaM / samanmanollApam | zaivAla liptapASANasadRzaM patanena jJAsyasi / yathA zaivAlabaddha-prastarapatanaM duHkhAya saMpadyate, tathA vezyAhRdaya vizvAsaH / / 576 / / 1 577 ) [ ekaM khAdati mRtakamanyaM ca kaTAkSarakSitaM dhArayati / anyasya dadAti dRSTiM zmazAna zivAsadRzI vezyA || ] vezyA zmazAna zivA IG bahubhuyaMgaparivariyA ( bahubhujaGgaparivRtA )

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.-580 : 60.2] kiviNavajjA 578) gahiUNa sayalagaMthaM mokkhaM jhAyaMti tggymnnaao| vesA muNisAricchA niccaM ciya kavaliyAhatthA // 19 // 60. kiviNavajA [kRpaNapaddhatiH] 579) nahu kassa vi deti dhaNaM annaM detaM pitaha nivAraMti / atthA kiM kiviNatthA satthAvatthA suyaMti vva // 1 // 580) nihaNaMti dharNa dharaNIyalammi iya jANiUNa kivinnjnnaa| pAyAle gaMtavvaM tA gacchau aggaThANaM pi||2|| sadRkSA, zagAlItulyA / kathaM, tadeva darzayati / ekaM mRtakam AtmavazIkRtaM mRtakaprAyamiva khAdati, anavarataM bhakSayati / anyaM cAjigamiSaM vyasaninaM kaTAkSara kSitaM dhArayati, enamapi grahISyAmIti / anyasya dadAti dRSTim, asya nagarasyAsau dhanI yadyAgacchati tadAtmavazamAnayAmIti dRSTiM dadAti', zvaH parazvaH kaM mRtakaM bhakSayiSyAmIti // 577 / / 578) [ gRhItvA sakalagranthaM mokSaM dhyAyanti tadgatamanasaH / vezyA munisahakSA nityameva kavalita( kapAlikA )hastAH / / vezyA munisadRzyaH / kathaM, tadeva darzayati / gRhItvA sakalagranthamartha, mokSaM tasmAd vyasanino dhyAyanti / kiMviziSTAH / tadgatamanasaH / punaH kiMviziSTAH / nityameva kavalitahastAH kavalitumeva bhakSitumeva hastau yAsAM taaH| muna. yo'pyevaMvidhAH / sakalagranthaM zAstraM gRhItvA kaNThasyaM vidhAya, AgamAdikaM jJAtvA, mokSaM zivaM dhyAyanti / tadgatamanasastasminmokSa eva gataM mano yeSAM te tathA / nityaM kapAlikAhastAH / / 578 / / 579) [ na khalu kasyApi dadati dhanamanyaM dadatamapi tathA nivArayanti / arthAH kiM kRpaNasthAH svasthAvasthAH svapantIva // ] na khalu kasyApi dadati dhanaM,dhanaM dadAnamanyaM nivArayanti / arthAH kiM kRpaNasthAH zAstrAvasthAH ( ! svasthAvasthAH ) zrUyante ( ? svapanti ) iva / / 579 / / ____580) [ nikhananti dhanaM dharaNItala iti jJAtvA kRpaNajanAH / pAtAle gantavyaM tadgacchatvagrasthAnamapi // ] kRpaNajanA iti jJAtvA dhanaM dharaNItale ___ 1G, I add ata eva zmazAnazivAsadRkSA rUpAjIvA / sApi eka mRtakaM bhakSayati / anyacca kaTAkSanirIkSitaM vidhatte / anyasya ca dRSTiM dadAti /

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158 vajjAlaggaM [581 : 60.3581) kariNo hariNaharaviyAriyassa dIsaMti mottiyA kuMme / kiviNANa navari maraNe payaDa cciya huMti bhaMDArA // 3 // 582) parimusai karayaleNa vi pecchai acchIhi taM sayA kivinno| AlihiyabhittibAulayaM va na hu bhuMjiuM taraha // 4 // 583) pucchijjaMtA niyapariyaNeNa payaDaMti neya taM atthaM / saMtaM pi dhaNaM natthi tti je bhaNaMti' te mahAdhIrA // 5 // 584) atthaM dharaMti viyalA na deti pUyaMti sylbhuuyaaii| puNNakkhaeNa jhijai na saMpayA cAyabhopaNa // 6 // nikSipanti / iti kim ityAha / amIbhiH ( ? asmAbhiH ) pAtAle gantavyaM tato'grato'pi gacchatu / / 580 / / 581) [ kariNo harinakharavidAritasya dRzyante mauktikAni kumbhe / kRpaNAnAM kevalaM maraNe prakaTAnyeva bhavanti bhANDAgArANi / / ] harinakharavidAritasya kariNaH kumbhe mauktikAni dRzyante / kRpaNAnAM maraNe prakaTAni bhavanti bhANDAgArANi kevalam / / 581 / / 582) [ parimRzati karatalenApi pazyatyakSibhyAM tatsadA kRpaNaH / Alikhita bhittipaJcAlikAmiva na khalu bhoktuM zaknoti // ] kRpaNastad dhanaM karatalena proJchati, akSibhyAM pazyati sadA sarvadA / AlikhitabhitticitraputrikAmiva na khalu bhoktuM prabhavati / / 582 // 583) [ pRcchyamAnA nijaparijanena prakaTayanti naiva tamartham / / sadapi dhanaM nAstIti ye bhaNanti te mahAdhIrAH // ] nijaparijanena pRcchayamAnA arthaM naiva prakaTayanti / sadapi vidyamAnamapi dhanaM nAstIti ye bhaNanti te mahAdhIrAH kathyante / vidyamAnamapi dhanamapalapituM na zakyata iti bhAvaH // 583 // 584) [ arthaM dharanti vikalA na dadati pUjayanti sakalabhUtAni / puNyakSayeNa kSIyate na saMpat tyAgabhogAbhyAm // ] vikalA arthaM dharanti, na dadati, pUjayanti bhUtAni mama dhanaM kvApi mA gacchatviti / yataH saMpat puNyakSayeNa kSIyate, na tyAgabhogAmyAm // 584 // 1 B, C, G, I, Laber je bhayaMtA mahAdhIrA

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159 Winnnn -588 : 61.3 ] uDavajjA 585) demi na kassa vi jaMpai uddArajaNassa vivihrynnaaii| cAeNa viNA vi naro puNo vi lacchIi pammukko // 7 // 61. uDDavajjA [kUpakhanakapaddhatiH] 586) chuhai daDhaM kuddAlaM aigamaNe AulaM va pellei / vilihai do vi taDIo ANai hiyapANiyaM uddddo||1|| 587) sirajANue' niutto ur3o hattheNa khaNaNakusaleNa / kuddAleNa ya rahiyaM kaha uDDo ANae uyayaM // 2 // 588) niddayakuddAlayamajha bhulucchlNtjlsottN| uDDo laddhapphariso bhariyaM pi na mellae vAviM // 3 // 585) [ dadAmi na kasyApi vadati udArajanasya vividharatnAni / / tyAgena vinApi naraH punarapi lakSmyA pramuktaH // ] dadAmIti dhanaM na kasyApyagrata udArajanasya nivedayati / kAni / vividharatnAni / tyAgena vinApi naraH punarapi lakSmyA pramuktaH // 585 // 586) [ kSipati dRDhaM kuddAlamatigamana Akulamiva prerayati / vilikhati dve api taTayAvAnayati hRdayepsitapAnIyaM khanakaH // ] uDDo taDAgakhanakaH / dRDhaM yathA sthAt tathA kuddAlaM kuzIM bhamau prakSipati / atigamana Aku-- lamiva prerayati / vilikhati dve api taTayau, Anayati hRdayepsitaM pAnIyam / yathA kAmI sAdhanaM vinikSipya dve taTayau bhagasya vilikhya, hRdayepsitaM. pAnIyamAnayati drAvayatItyarthaH // 586 // 587) [ zirojAnuke niyuktaH khanako hastena khananakuzalena / kuddAlena ca rahitaM kathaM khanaka Anayatyudakam // ] katham uDDa Anayati udakam / kiMviziSTaH / zirojAnuke niyuktaH / hastena khananakuzalena, kuddAlena rahitam // 587 // 588) [ nirdayakuddAlakamadhyabahulocchalajjalasrotasam / khanako labdhaspazoM bhRtAmapi na tyajati vApIm // ] uDDo labdhasparTI bhRtAmapi vApI na tyajati, punazcikhaniSati / kiMviziSTAM vApIm / nirdayakuddAlakama'dhyabahulo 1G,I siri jANue 2 G, I Laber kuddAlayahatthamajjha 31 nirdayakuddAlahastakamadhya

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-160 vajAlaggaM [589. : 614.589) kuddAlaghAyaghaNatADaNeNa pajjharai vasuha na hu coj| so uDDo jassa vi dasaMNeNa vaDavA jalaM dei // 4 // 62. kaNhavajjA [kRSNapaddhatiH] 590) 'kusalaM rAhe' 'suhio si kaMsa' kaMso kahi' 'kahiM raahaa'| iya bAliyAi bhaNie vilakkhahasiraM hariM namaha // 1 // 591) taM namaha jassa goTTe mayaNANalatAviyAu goviio| pAyaDakaMThaggahamaggirIu riTaM pasaMsati // 2 // cchalajjalasrotasam / yathA kazcana kAmuko labdhasukho nirdayAliGganabahulocchaladretasaM nArI dravIbhUtAmapi punarAliGgati / / 588 // ____589) [ kuddAlaghAtaghanatADanena prakSarati vasudhA na khalvAzcaryam / sa "khanako yasya darzanena vaDavA jalaM dadAti // ] vasudhA pRthvI kuddAlaghAtaghanatADanena yat prakSarati, tanna khalvAzcaryakAri / sa uDDo yasya darzanenaiva vaDavA jalaM dadAti / ayamarthaH / nArI dvAdazAMgulipramANaliMgadRDhaghAtena yat prasravati tannAzcaryakAri / yasya darzanenaiva dravati sa kAmukaH kuzalaH / / 589 // 590) [ 'kuzalaM rAdhe' 'sukhito'si kaMsa ' ' kaMsaH kva ' 'kva "rAdhA' / iti bAlikayA bhaNite vilakSahasanazIlaM hariM namata / / ] kuzalaM rAdhe, sukhito'si kaMsa, kaMsaH kvAtra, kvAtra rAdhA / iti bAlikayA bhaNite vilakSahasanazIlaM hariM namata / ayamarthaH / kayAcana iti gotraskhalite hariruktipratyuktikayA evamucyate sma / hariH kAMcana gopabAlikAM rAdhAnAmnAlapati sma / 'kuzalaM rAdhe' / tarhi sA krodhAviSTA ' sukhito'si kaMsa' iti hari pratyavAdIt / tato bhagavAn sacamatkAraM parAvRtya ' kaMsaH kvAtra' iti papraccha / tataH sA, 'rAdhikApi kAtra' iti pratyuttaramadAditi // 590 // 591) [taM namata yasya goSThe madanAnalatApitA gopyaH / prakaTakaNThagrahamArgaNazIlA ariSTaM prazaMsanti // ] taM namata hariM, yasya haregoSThe -madanAnalatApitA gopyo'riSTaM vRSabhAsuraM prazaMsanti / yataH prakaTakaNThagrahaNa

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-594 : 62.5] kaNhavajA 592) kaNho jayai juvANo rAhA ummattajovvaNA jayai / jauNA bahulataraMgA te diyahA tettiya' cceva // 3 // 593) tihuyaNaNamio vi harI nivaDai govAliyAi calaNasu / sacaM ciya nehaNiraMdhalehi dosA na dIsaMti // 4 // 594) kaNho kaNho nisi caMdavajiyA nibiDaveDisA junnaa| bhamarI hohisi jai, lahasi putti vayaNassa gaMdheNa // 5 // mArgaNazIlAH / dhanyo'si vRSabharAja yadAgamanavyAkulatayAmuSya subhagayuvAvataMsasya hareH sakalajanapratyakSameva gADhakaNThagraham alapsmahi // 591 // 592) [ kRSNo jayati yuvA rAdhonmattayauvanA jayati / yamunA bahulataraGgA te divasastAvanta eva / / ] kRSNo jayati yuvA, rAdhonmattayauvanA jayati / yamunA bahulataraGgA te divasAsta evAbhavan / ko'rthaH / kRSNaH kapATavakSAH purArgalAdIbhujaH kamaladalanetraH / rAdhikApi campakakalikAgaurAgI, kaThinakucayugalaniruddhavakSaHsthalA, kamalamRNAlabAhuvallirmukhacandracandrikAbhayAdiva lagnatamonikuruMbakezapAzA / dvAvapyetau yamunAyAM ciraM cikrIDaturyeSu divaseSu te tAdRzA divasAstadAnImabhUvanna tu idaaniimiti|| 592 // 593) [ tribhuvananamito'pi harinipatati gopAlikAyAzcaraNayoH / satyameva snehAnrdoSA na dRzyante || ] tribhuvana mito harinipatati gopAli. kAyAzcaraNayoH / aho Azcaryam / athavA satyameva snehAndhairdoSA na dRzyante / haristribhuvananato'pi " ahaM kimiti nIcagopAlikAcaraNayonipatAmi" iti jAnAno'pi snehapAzayantritaH patatyeva / / ..93 // 594) [ kRSNaH kRSNo nizA. candravarjitA nibiDavetasA yamunA / bhramarI bhaviSyasi yadi, labhase putri vadanasya gandhena / / ] kAcana gopyambA kasyAzcit kRSNavirahArditAGgayA gopyA agre kRSNalAbhopAyaM nivedayati / kRSNastAvatkRSNastApicchacchaviH / nizA ca candravarjitA / svabhAvata eva . 1 G, I tatio cceva ( tattiya cceva) 2G, I te divasAstAdRzA evAbhUvan / matu idAnIM snti| vala 11

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[ 595 : 62.6 595) kesiviyAraNarudvirullakupparugdhasaNa laMchaNagdhaviyaM / na muei kaNha juNNaM pi kaMcuyaM ajja vi visAhA // 6 // 596) rAhAi kavolata lucchalaMta joNhANivAyadhavalaMgo / rahara hasavAvaDAe dhavalo AliMgio kaNho // 7 // 162 I tAvajjanArdano bhinnAJjanacayopamaH, tatrApi sUcibhedyAndhakAraprAgbhArabharitA rAtriH / aparaM ca / yadi panthAstruTito' bhavet tadA bhagavAnna prApyata eve - tyAha- nibiDavetasA yamunA / sA ca kAlakAyA kAlajalA kAliyavyAlakulaM yamunA nirantarataraNiniruddhasaraNiH / ata evAha / he putra bhramarI bhava yadi vadanagandhena - bhagavataH kila vadanocchrAsaH kamalakiJjalkapuJjasabrahmacArI vartate tena vadanagandhena yadi nijacittacauraM tam ubhayathApyanaGgajanakaM prAmoSIti // 594 // -- ww vajjAlagaM 595) [ kezi vidAraNarudhirArdrakUrparoddharSaNalAJchanArcitam / na muJcati kRSNa jIrNamapi kaJcukamadyApi vizAkhA / / ] he kRSNa / vizAkhA gopIbhedaH / jIrNamapi kaJcukamadyApi na tyajati / amocane kAraNamAha / kezinasturaMgadAnavasya yadvidAraNaM, tena yadrudhiraM, tenArdo yo'sau kUrparaH - 'kuhaNI iti loke - tasyodvarSaNena yallAJchanaM tenArcitam / kezidAnavamAraNarudhirArdrakUpara lAJchanArdhitam / dAnava rudhirAktakUrparagADhA liGganajanita lAJchanaM kaJcukamadyApi na tyajati vizAkhA / etena dAnavArernArAyaNasya subhaTaprakANDasya vallabhAsmIti garvAyate sma / / 595 / / 596) [ rAdhayA kapolatalocchalajjyotsnA nipAtadhavalAGgaH / ratirabhasavyApRtayA dhavala AliGgitaH kRSNaH / / ] kayAcid gopyA ratirabhasavyApRtayA kRSNo'pi dhavala AliGgitaH / kiMviziSTaH / rAdhAyAH kapolatalocchalajjyotsnAnipAtadhavalAGgaH / etena rAdhAkapolatalayozvAkacavayaM varNyate sma // 596 // 1 G, I yadi panthAH sthapuTito ( uneven, full of ups and downs) bhavet ,

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-599 : 69.10] kaNhavajjA 597 ) dhavalaM dhavalacchIpa mahuraM mahurAurIi majjhammi / takaM vikaMtIpa kaNho kaNho tti vAhario // 8 // 598) saccaM ceya bhuyaMgI visAhiyA kaNha taNhaDA hoi / saMte viviNayataNae jIe dhummAvio taM si // 9 // 599 ) kesava purANapuriso saccaM ciya taM si jaM jaNo bhaNai / jeNa visAhiyAe bhamasi sayA hatthalaggAe // 10 // 1 597) [ dhatralaM dhatralAkSyA madhura mathurApuryA madhye | takraM vikrINatyA kRSNaH kRSNa iti vyAhRtam // ] kayAciccaJcalAkSyA' madhuraM yathA syAt tathA mathurApuryAmadhye dhavalaM zvataM tatraM mathitaM vikrINAnayA kRSNaH kRSNa iti vyAhRtam / etena kimuktaM bhavati / bhagavati gatacittA dhavalamapi ta kRSNamiti bhagavato nAma gRhNAti smeti // 597 // 163 1 I 598) [ satyametra bhujaGgI vizAkhA kRSNa tRSNakA bhavati / satyapi vinatAtanaye yayA dhUrNitastvamasi // ] he kRSNa', eva nizvayena vizAkhAtava kala - satyaM bhujaGgI / kiMviziSTA / viSAdhikA / viSeNAdhikA viSAdhikA / satyaM bhujaGgIti ko bhAvaH / bhujaGgIti proktena siddhaM satyame - tad rahasyam / yayA tvaM sarvadApi ghUrNito'si / kiMviziSTastvam / svAdhInavinatAtanayaH / vinatAyAstanayo vinatAtanayo vainateyo garuDaH / yasya bhagavato vAhanaM garuDastasya bhujaGgI kiM karoti / yasya nAmasaMkIrtanenaiva kulanAgA dhanaM ( nidhanaM ) prayAnti, tasmin garuDe vAhane vidyamAne'pi sA vizAkhA bhujaGgI bhagavantaM tvAM ghUrNayati / tadA sA vizAkhA nAma tava kalatraM kathaM satyaM bhujaGgI na / ata eva satyaM bhujaGgI // 598 // 599 ) [ kezava purANapuruSaH satyameva tvamasi yajjano bhaNati / yena vizAkhayA bhramasi sadA hastalagnayA || ] he kezava' he vAsudeva jano 1 G, I dhavalAkSyA 2 G, I present the following abridged version of the commentary he kRSNa satyaM vizAkhA bhujaMgI eva sarpiNyeva, bilAsinyeva / yayA vinatAtanaye garuDe satyapi tvaM ghUrNApito'si / 3 The commentary on this gatha runs as follows in B, G, I he kezava satyameva tvaM purANapuruSo'si yajjano bhaNati / yena hetunA bhrAmyasi sadA hastalagnayA vizAkhayA yaSTayA, atha ca vizAkhayA gopIbhedena sadA hastalagnayA paribhramati / etena kasArAtirnimeSAntaramapi vizAkhAM gopIM na parityajati, ativAllabhyAt tasyA ityarthaH /

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164 vajjAlagaM [ 600 : 62.11 600) kisio si kosa kesava kiM na kao dhannasaMgaho mUDha / katto manaparioso visAhiyaM bhuMjamANassa // 11 // 601 ) vihaDau maMDalibaMdho bhajjau rAso na muccae kaNha / navasiya sahi laddho tuha hattho majjha hattheNa // 12 // 602) kaNho devo devA vi pattharA suyaNu nimmavijjaMti / aMsUhi na mauijjati pattharA kiM va rugNeNa // 13 // loka iti bhaNati / itIti kim / ayaM purANapuruSaH DolatkaraH ( ? ), tatsatyameva tvaM purANapuruSaH / yena kAraNena vizAkhayA yaSTyA hastalagnaya paribhramasi / ye purANapuruSA bhavanti, te yaSTimavalambya paribhramantIti 1 bhAvaH // 599 // / 600 ) [ krazito'si kasmAtkezava kiM na kRto dhanyAsaMgraho ( dhAnyasaMgraho ) mUDha / kuto manaH paritoSo vizAkhikAM viSAdhikaM ) bhuJjAnasya // ] he mUDha mUrkha kezava kimiti kRzo'si / kiM na kRto dhAnyasaMgrahaH / kuto manaH paritoSo visAdhitaM bhuJjAnasya / pakSe / kimiti kRzo'si / kiM na kRto dhanyAnAM saMgraha: / vizAkhikAM gopImupabhuJjAnasya kuto manaH paritoSaH / rucyaM vastu yathA yathA bhujyate tathA tathA tRSNA vardhatetarAm / yo nityaM visAdhayati' tasya kuto manaH paritoSaH // 600 || 601 ) vighaTatAM maNDalIbandho bhajyatAM rAso na mudhyate kRSNa / upayAcitakazatairlabdhastava hasto mama hastena / / ] kAcid gopI kathayati / he kRSNa maNDalIbandho vighaTatu / rAso bhajyatAm / na mudhyate tava hasto mama hastena navasiyasa ehi laddho / pUrNe manorathe yad devebhyo dIyate tat navasitam / navasitAnAM zatena labdho mama hastena tava hastaH / parituSTadevAd varasahasreNa prAptaM hastaM tAvakInaM na mukhAmIti // 601 / / 602) [ kRSNo devo devA api prastarAH sutanu nirmAdhyante / azrubhirna mRdUkriyante prastarAH kiM vA ruditena // ] kAcigopI khaNDitA mAnamavalambya suciraM rudatI kayAcana sakhyaivamudhyate / he sutanu kRSNo devaH kathyate / devAzca prastarA nirmAyante / ata evAzrubhirna mRdUbhavanti prastarAH / 1 G vizodhayati

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- 606: 63.1 ] rudda vajjA 603) mahurAraje vi harI na muyai govAliyANa taM pemmaM / khaMDati na sappurisA paNayaparUDhAi pemmAI // 14 // 604) saccaM ciya cavai jaNo amuNiyaparamattha naMdagovAlo | thaNajIvaNo si kesava AbhIro natthi saMdeho // 15 // 605) saMbharasi kaNha kAliMdimajaNe maha kaDillapaMguraNaM / ehi mahurArajje AlavaNassAvi saMdeho // 16 // 63. ruddavajA [ rudrapaddhatiH ] 606) raikalahakuviyagorIcalaNA hayaNivaDie jaDAjUDe / nivaDatacaMda ruMbhaNavilolahatthaM haraM namaha // 1 // kiM vA ruditena / pASANasadRzahRdayo'yaM na tava rodanairmRduhRdayo bhavati // 602 // 165. 603 ) [ mathurArAjye'pi harirna muJcati gopAlikAnAM tatprema / khaNDayanti na satpuruSAH praNayaprarUDhAni premANi / / ] harigapAlikAnAM tat prema na muJcati / ka / mathurArAjye prApte / yukto'yamarthaH / ye satpuruSAste praNaya prarUDhAni premANi na khaNDayanti // 603 // 604 ) [ satyameva vadati jano'jJAtaparamArtho nandagopAlaH / stanyajIvano'si kezavAbhIro nAsti saMdehaH // ] // 604 // 605 ) [ saMsmarasi kRSNa kAlindImajjane mama kaTIvastraprAvaraNam | idAnIM mathurArAjya AlapanasyApi saMdeha: // ] kAcana bAlyakrIDAsakhI gopI -kRSNamupAlabhate / he kRSNa kAlindImajjane yamunAjalakrIDAyAM mavastraparidhAnaM yat tvayA bhrameNa madUvastra parihitam / ( tat smarasi kim | ) idAnIM mathurArAjye tvayA prApte sati, AlapanasyApi saMdehaH || 605 // 1 } 606) [ratikalaha kupitagaurI caraNAhatanipatite jttaajuutte| nipatacandrarodhana vilolahastaM haraM namata ||] ratikalaha kupitagaurIcaraNAhata nipatite' jaTAjUTe, ata eva nipataccandradhAraNa vilolahastaM haraM namata || 606 // 1 I caraNAitinipatite

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166 607 ) parihAsavAsachoDaNakara kisalayaruddhaNayaNajuyalassa / ruissa taiyaNayaNaM pavtraiparicuMbiyaM jayai // 2 // 608) saMjhAsamae parikuviya goriyA muddavihaDaNaM viulaM / addhummilapaloyaMta 'loyaNaM taM haraM namaha // 3 // 609 ) caMdAhayapaDibiMbAI' jAi mukkaTTahAsabhIyAe / gorI mANavihaDaNaghaDaMtadehaM haraM namaha // 4 // 610 ) namiUNa gorivayaNassa pallavaM laliya kamalasarabhamaraM / kayaraimayaraMdakalaM laliyamuhaM taM haraM namaha // 5 // vajjAlagaM 607) [ parihAsavAsomocanakara kisalayaruddha nayanayugalasya / rudrasya tRtIyanayanaM pArvatIparicummitaM jayati / / ] rudrasya tRtIyaM nayanaM jayati sarvotkarSeNa vartate / kiM viziSTam / pavvaiparicuMbiyaM pArvatyA paricumbitaM pari samantatobhAvena cumbitam / cumbane kAraNamAha / parihAsena khelanena yad vAsarachoTanaM tasmAt kAraNAt kara kisalayAbhyAM ruddhaM nayanayugalaM yasya rudrasya / ayamarthaH / khelayA gauryUrumUla nitamba bimbakucayugalA dididRkSurIzvaro vasanagranthicchonamakArSIt / tasmin kRte mamAGgayaSTiM mAsau pazyatvityabalAtvAdanyat kartumapArayantI tasyaiva nayanayugalaM pANinalinayugalena pidadhe / pazcAdekaM kRte'pi tArtIyalalATalocanena mAM drakSyatItyupAyAntaramapazyantI tannayanam anisteti' ( ? ) / / 607 // - 608 ) [ sandhyAsamaye parikupitagaurImudrAvighaTanaM vipulam | ardhomIlapralokayallocanaM taM haraM namata || ] / / 608 // [ 607 : 63.2 609) [ candrAhatapratibimbAyA yasyA muktATTahAsabhItAyAH / gauryA mAnavighaTana ghaTamAna dehaM haraM namata / / ] he lokA haraM namata / kiMviziSTaM haram / mAnavighaTanaghaTamAna deham / kasyAH / gauryAH / kiMviziSTAyAH / muktATTahAsabhItAyAH / candrAhatapratibimbAyA yasyAH / / 609 / / 610) [ natvA gaurIvadanasya pallavaM lalitakamalasarobhramaram / kRtaratimakarandakalaM lalitamukhaM taM haraM namata || ] lalitamukhaM taM haraM namata 3 G anista 1 G loyaMta 2G vaMdA hayapaDibiMgAe 4 G caNDAhatapratibimbAyA

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-613:64.3] hiyAlIvajjA 64. hiyAlIvajA [hRdayavatIpaddhatiH] 611) vivarIyarayA lacchI baMbhaM dahaLUNa nAhikamalatthaM / hariNo dAhiNaNayaNaM rasAulA kIsa jhaMpei // 1 // 612) Dhakkasi hattheNa muhaM jaM jaMpasi aNimisaM ployNto| hasiraM ca vahasi vayaNaM tuha nAha na nivuyA ditttthii||2|| 613) jai sA sahIhi bhaNiyA tujjha muhaM puNNacaMdasAricchaM / tA kIsa muddhaDamuhI kareNa gaMDasthalaM pusi'||3|| kiMviziSTam | kRtaratimakarandakalam / natvA gaurIvadanasya (pallava) lalitakamalasarobhramaram // 610 // 611) [ viparItaratA lakSmIbrahmANaM dRSTvA nAbhikamalastham / haredakSiNanayanaM rasAkulA kasmAspidadhAti // ] viparItaratA lakSmI bhikamalasthitaM brahmANaM dRSTayA harernArAyaNasyaiva dakSiNaM nayanaM rasAkulA satI kathaM pidadhAti / idamuttaramatra kathayanti pUrvavidaH / lakSmIH kila kAmArtA brahmANamapi nAbhikamalasthitaM dRSTA suratasukhaM tyaktumapArayantI lajjAmajjadvadanakamalA kathamasau parameSThI mAmevaMkurvANAM drakSyatIti cintAcAntacittA, "hu~ jJAtam , asya bhagavato nayanadvayI kila suuryaacndrmsau| tarhi yatra sUryastatra kamalaM vikasati, tasmiMzcAstamayamAne payojamapi saMkucati / ato nAbhipAthoruhaM nArAyaNadakSiNanayanasUryAcchAdanena saMkucediti (dakSiNa )nayanaM pidadhe bhagavatyudadhijeti / / 611 // 612) [chAdayasi hastena mukhaM yajjalpasyanimiSaM pralokayan / hasanazIlaM ca vahasi vadanaM tava nAtha na nirvRtA dRSTiH / / ] pidadhAsi yad hastena mukham , animiSaM pralokayan yajjalpasi, hasanazIlaM yadvadanaM vahasi, he nAtha tava na nirvRtA dRSTiH / etAvatA sAparAdho bhavAniti / / 612 // 613) [ yadi sA sakhIbhirbhaNitA tava mukhaM pUrNacandrasadRkSam / tat kasmAnmugdhamukhI kareNa gaNDasthalaM proJchati // ] yadi sA sakhIbhirevaM bhnnitaa| katham / he sakhi tava mukhaM parNimAcandrasadRkSam / idAnIM tataH 1G, I phusai 2G saMkucattiti

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vajjAlagaM 614) acchI hi paI sihiNehi diyavaraM guruvaNaM niyaMbeNa / tini vi jUrei vahU na yANimo keNa kajreNa // 4 // 615 ) jaisA paiNA bhaNiyA tilayaM virapami attaNo (? attaNA) tujjha / tA kIsa muddhamuhI hasiUNa parammuhI ThAi // 5 // 616) hiyara rogiNNaM pAyapahAraM sirammi patthaMto / taha utti pio mANasiNIi thoreMsuaM ruNNaM // 6 // 168 kimiti sA mugdhamukhI svakareNa gaNDasthalamutpuMsayati / idamuttaram / mama mukhaM tAvat ketakI karpUradhUlidhavalaM, pUrNimAcandrazca mRgalakSmadUSitaH / tato mama gaNDasthale kutastyaM kajjalaM lagitaM, yanmukhamRgAGkalakSmaNAnumimIta iyamiti // 613 // [ 614 : 64.4 614 ) [ akSibhyAM patiM stanAbhyAM dvijavaraM gurujanaM nitambena | trINyapi nindati vadhUrna jAnImaH kena kAryeNa || ] akSibhyAM patiM, stanAmyAM dvijavaraM, gurujanaM zvazurAdi nitambena trINyapi jUrei nindatIti yAvad vadhUH, tadvayaM na jAnImaH kena kAryeNeti / AbhyAM stanAbhyAM niruddhatvAd hRdayasya, amuSya brAhmaNasya namaskArasUcakaM mama zironamanaM na bhavatIti kimityAgAdasAviti / amunA nitambena durvaheNa mama tvaritaM gamanaM na saMgacchate zvazurAdeH sparzaH kathaM rakSitavya iti // 614 // 1 615 ) [ yadi sA patyA bhaNitA tilakaM viracayAmyAtmanastava ( viracayAmyAtmanA tatra ) / tat kasmAnmugdhamukhI hasitvA parAGmukhI tiSThati // ] yadi sA patyA bhaNitA / iti kim ( kimiti ) / Atmanastava tilakaM viracayAmi tataH sA mugdhamukhI kimiti hasitvA parAGmukhI bhavati / idamuttaram / patistasyAstilakakaraNavyAjena mukhaM cucumbiSati / sA ca "ahamidAnImRtumatya smi, pazya rudhirAktaM mama vAsaH" iti parAGmukhIbhUya darzanam / / 615 // " 616) [ hRdaye roSodgIrNaM pAdaprahAraM zirasi prArthayamAnaH / tathaiveti priyo manasthinyA sthUlAzrukaM ruditam // ] hRdaye roSodgIrNaM roSAdutthApitaM pAdaprahAraM bhartA zirasi prArthayamAnaH, tathaiva yathA mama manasi zaGkAbhUt tathaiva nAnyatheti sthUlAzru yathA syAdevaM ruditam / ayaM bhAvaH / asya "

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-619 : 64.9] hiyAlIvajjA 617) taM daLUNa juvANaM pariyaNamajjhammi poddhmhilaae| upphulladalaM kamalaM kareNa maulAiyaM kIsa // 7 // 618) haMtUNa varagaiMdaM vAho ekkeNa navari baannenn| dhuvai saraM piyai jalaM taM jANaha keNa kajjeNa // 8 // 619) kuMkumakayaMgarAyaM paDihatthapaoharI krNgcchii| sayaNammi nAvagRhai ramaNaM bhaNa keNa kajjeNa // 9 // hRdaye'nyA nivasati, tasyAH pAdaprahAramasau sahiSyate no veti, yAvadutthApayati ahA~ pAdaM tAvacchirasi pratyaicchat / tatastatheti nAnyathA mama shngkaa| itaH paraM kiM karomIti sthUlAzrubhI ruroda / yataH, ruditamucitamastraM yoSitAM vigraheSu / / 616 // 617) [taM dRSTvA yuvAnaM parijanamadhye prauddhmhilyaa| utphulladalaM kamalaM kareNa mukulIkRtaM kasmAt // ] prauDhayuvatyA parijanamadhye taM lokottara yuvAnaM dRSTA, utphulladalaM kamalaM kareNa mukulIkRtaM kutaH kAraNAt / bhAvo'yam / parijanamadhyasthitaM pUrvameva yAcitasurataM vallabhamava Tokya kathaM pratyuttarayAmIti kareNa kalitaM lIlAna linaM mukulayAmAsa / sUryAstamane'mUni mukulIbhaviSyanti, tataH paraM tvayA samAgantavyam iti kamalamukulane hetuH / / 617 / / 618) [hatvA varagajendraM vyAdha ekena kevalaM bANena / dhAvati zaraM pibati jalaM tajjAnIta kena kAryeNa // ] vyAdha ekenaiva bANena varagajendra hatvA zaraM dhAvati, jalaM' ca pibati, tajjAnIta kena kAryeNa / ayaM bhAvaH / ekenaiva bANena varagajendrahanane mama zaktirasti / mA jAnAtu ko'pi viSAktena zareNAmuM mattahastinaM jaghAneti / zaraprakSAlanapibanaM ( ? zaraprakSAlanajalapAnaM ) pratyayAya', viSAktazarajale pIte mamaivApi mRtyubhavatIti // 618 // 619) [ kuGkumakRtAGgarAgaM paripUrNapayodharA kurnggaakssii| zayane nAvagahati ramaNaM bhaNa kena kAryeNa || ] kuMkumakRtAGgarAgaM ramaNaM zayane nAvagaha ti kuMbhikuMbhapayodharA kuraGgAkSI, tadbhaNa kena kAryeNa / kuMkumarAgo'pyaGga-. sparzasukhAntarAya AvayormA bhUditi // 619 // 1I tajjalam , 2 I zaraprakSAlanamapi janapratyayAya

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270 vajjAlaggaM [620 : 64.1. 620) sAlattayaM payaM Urupasu taha kajjalaM ca clnnesu| paTTIi tilayamAlaM vahaMta kaha se rayaM patto // 10 // 621) ahinnvpemmsmaagmjovvnnriddhiivsNtmaasmmi| pavasaMtassa vi paiNo bhaNa kIsa paloiyaM sIsaM // 11 // 622) jai devareNa bhaNiyA khaggaM ghettUNa rAule vaJca / tA kIsa muddhaDamuhI hasiUNa paloae sejjaM // 12 // 623) jai sAsuyAi bhaNiyA piyavasahiM putti dIvayaM dehi| tA kIsa muDamuhI hasiUNa paloyae hiyayaM // 13 // 620) [ sAlaktakaM padamoMstathA kajjalaM ca caraNayoH / pRSche. tilakamAlAM vahan kathaM tasyA rataM prAptaH // ] sAlaktakaM padaM caraNavikSepamorvahan , tathA kajjalaM ca caraNayoH, pRSThayAM tilakamAlAM vahastasyA rataM surataM kathaM prApto'si / etena tasyAH sarvabandhavettRtvaM vyajyate // 620 // 621) [ abhinavapremasamAgamayauvanarddhivasantamAse / pravasato'pi patyurbhaNa kasmAt pralokitaM zIrSam // ] abhinavapremasamAgame yauvanaRddhau vasantamAse, eSu satsu pravasataH priyasya tayA pralokitaM zira iti kuto bhaNa / ucyate / abhinavapremasamAgamo dvayorapi yauvanarddhirvasantamAse sati kathamasau vRSabho na, yadevaM vidhAM mAM parityajya yAti dezAntara miti zaMge asya zirasi sto no vA, iti ziro'valokanam / / 621 / / 622) [ yadi devareNa bhaNitA, khaDgaM gRhItvA rAjakule vraja / tat kasmAnmugdhamukhI hasitvA pralokayati zayyAm / / ] yadi devareNa "khaGgaM gRhItvA rAjakule vraja he prajAvati " iti bhaNitA, tataH kimiti sA mugdhamukhI hasitvA zayyAmAluloke / idamuttaramatra / kaucid rAjaputrI vidyate / tayoH kaniSThena, prajAvatI " rAjakule rAjasevArtha mama bhrAtuHsthAne braja" ityuktA satI, adyAmunA devareNa viparItarataM mama zayyApracchAdanapaTasthitacaraNakuGkumalAJchanena jJAtvA madbhAtuH kArya tvayA kRtam ityajJAsIt (?) / ( madbhAtuH kAryaM tvayA kriyatAmityAjJApitam / ) // 622 // 623) [ yadi zvazvA bhaNitA priyavasatau putri dIpakaM dehi / tat kasmAmugdhamukhI hasitvA pralokayati hRdayam // ] yadi " he putri priyavasatau

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-626 : 65.2] sasayavajjA 624) jaha sA sahIhi bhaNiyA tujya paI sunndeulsmaanno| tA kIsa muddhaDamuhI ahiyayaraM gavvamuvvahai // 14 // 65. sasayavajjA [ zazakapaddhatiH] 625) durudullaMto racchAmuhesu varamahiliyANa htthesu| khaMdhArahArisasao vva putti daio na chuTTihii // 1 // 6:6) tilatusametteNa vi vippiega taha hoi gruysNtaavo| suhaya vivajjai sasao cammacchaeNa vi vraao||2|| dIpakaM dehi " iti zvazvA bhaNitA, tataH kimiti sA mugdhamukhI hasitvA pralokayati hRdayam / iyaM zvazrUrmama hRdaye dIpakaM dApayati / priyasya vAsastAvanmama hRdye| tasmizca dIpakaH kathaM dIyata iti hRdayAvalokanam // 623 // 624) [ yadi sA sakhIbhirbhaNitA tava patiH shuunydevkulsmaanH| tat kasmAnmugdhamukhI adhikataraM garvamudvahati // ] yadi " tava patiH zUnyadevakulatulyaH" iti sakhIbhirbhaNitA, tataH kimiti sA mugdhamukhI adhikataraM garvamudvahati / idamatra bIjam / Abhirmama bhartA rantuM yAcitaH / tatastAH subhagAH ahaM napuMsako'smItyuttarayAmAsa / tato dhanyAhaM yasyA bhartAnyA na kAmayata iti garvamuvAha // 624 / / 625) [ paribhraman radhyAmukheSu varamahilAnAM hasteSu / skandhAvAra-- hArizazaka iva putri dayito na mokSyate // ] rathyAmukheSu varamahiliyANA hatthesu varastrINAM hasteSu parimraman he putri dayito na chuTTihii hai| kiMviziSTaH / khaMdhArahArisasao va skandhAvAramadhyagatazazaka iva / yathA kaTakamadhya AgataH zazakaH kvApi na chuTTati, tathA varavanitAdRSTigocarIbhUtastava bhApIti // 625 // 626) [ tilatuSamAtreNApi vipriyeNa tathA bhavati gurusaMtApaH / subhaga vipadyate zazakazcarmacchedenApi varAkaH / / ] tilatuSamAtreNApi vipriyeNa tathA bhavati saMtApaH / he subhaga zazakazcarmacchedenApi vipadyate / vipriyeNAphi vinAzakatvAt // 626 //

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vajAlaggaM [627 : 65.3 627) iha iMdadhaNU iha mehagajjiyaM iha sihINa ullaayo| pahio hArI sasao vva pAuse kaha na bhAlei // 3 // 628) jA icchA kA vi maNopiyassa taggaya maNammi pucchaamoN| sasaya vahillo si tumaM jIvijjai annahA ktto||4|| 629) alieNa va sacceNa va geNhasi nAma pi dnggmnnss| suhaya vivajjai sasao cammaccheeNa vi vraao||5|| 66. vasaMtavajjA [vasantapaddhatiH ] 630) vaNayaturayAhirUDho aliuljhNkaartuurnnigyoso| patto vasaMtarAo parAyavaraghuTThajayasaho // 1 // 627) [ ihendradhanuriha meghagarjitamiha zikhinAmullApaH / pathiko hArI zazaka iva prAvRSi kathaM na pazyati / / ] atrendradhanuratra meghagarjitam atra zikhinAmulApaH / pathiko hArI zazaka iva prAvRTkAle kathaM na pazyati / prAvRTkAle zazakapathiko duHkhinau bhavataH // 627 // ___ 628) [ yecchA kApi manaH priyasya tadgataM manasi pRcchAmaH / zazaka zIto'si tvaM jIvyate'nyathA kutaH // ] yecchA kApi manaHpriyasya tadgataM manasi pRcchAmaH / he zazaka tvarito'si tvaM, jIvyate'nyathA kutaH / / 628 // 629) [ alIkena vA satyena vA gRhNAsi nAmApi dagdhagamanasya / subhaga vipadyate zazakazcarmacchedenApi varAkaH / / ] alIkena vA satyena vA gRhNAsi nAmApi dagdhagamanasya / he subhaga zazakazcarmacchedenApi vipadyate varAkaH / premArUDhaM vacanenaiva kamalanAlavat truTyati, atikomalatvAt // 629 // 630) [ vanakaturagAdhirUDho'likulajhaGkAratarya nirghoSaH / prApto 'vasantarAjaH parabhRtavaraghuSTa jayazabdaH / / ] vasantarAjaH prAptaH / rAjatvameva vizeSaNairvizinaSTi / vanaturagAdhirUDhaH / anyo'pi yo rAjA bhavati sa turagAdhirUDho bhavati / alikulajhaGkAratUryanirghoSaH / parabhRtavaraghuSTajayazabdaH 'parabhRtena varo ghuSTo jayazabdo yasya saH / anyo'pi yo rAjA bhavati sa 'bandibhiH zabditajayazabdo bhavati / / 630 / / ___1G, I kaha Nu bhAlei 2G, I pecchAmo

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-63+ : 66.5] vasaMtavajjA 631) paridhUsarA vi sahayAramaMjarI vahau maMjarINAmaM / nIsesapasUNaparammuhaM kayaM jIha bhamaraulaM // 2 // 632) ubbhijjai sahayAro viyasai kuMdo ya viyasai asoo| sisirapariNAmasuhiyaM' ummIlaM paMkayaM sahasA // 3 // 633) ruNdaarviNdmNdirmyrNdaannNdiyaaliriNcholii| raNajhaNai kasaNamaNimehala vva mahumAsalacchIe // 4 // 634) saMdhukijjai hiyae primlaannNdiyaalimaalaahiN| ullAhi vi disimaNimaMjarIhi loyassa mayaNaggI // 5 // mmmmmmmmm 631) [ paridhUsarApi sahakAramaJjarI vahatu maJjarInAma | niHzeSa-- prasUnaparAGmukhaM kRtaM yayA bhramarakulam / / ] sahakAramaMjarI AmramaMjarI paridhUsarApi maMjarInAma vahatu, yayA bhramarakulaM SaTpadavRndaM niHzeSaprasUnaparAGmukhaM kRtam / yAvat sahakAramaMjarI saMjAtA tAvat sakalamapi puSpajAtaM parityajyA tasyAmeva patati ( bhramarakulam ) / / 631 // 632) [ udbhidyate sahakArI vikasati kundazca vikasatyazokaH / zizirapariNAmasukhitam unmIlitaM paGkajaM sahasA // ] udbhavati sahakAro vikasati kundo vikasati cAzokaH, zizirapariNAmasukhitamunmIlitaM paGkajaM sahasA / anyo'pi yaH ziziramatikAmati sa vikasati / / 632 // 633) [ vizAlAravindamandiramakarandAnanditAlipaGktiH / raNa-. jhaNati kRSNamaNimekhaleva madhumAsalakSmyAH / / ] vistIrNakamalamandiramakarandA-. nanditA bhramarapaktiH raNajhaNati / utprekSate / madhumAsalakSmyAH kRSNamaNimekhaleva // 633 / / 634) [ saMghukSyate hRdaye parimalAnanditAlimAlAbhiH / ArdAbhi-- rapi diGmaNimaJjarI milokasya madanAgniH // ] lokasya hRdaye madanAgniH saMdhukSyate / kaabhiH| primlaannditaalimaalaabhiH| diGmaNimaMjarIbhirArdAbhiH // 634 // 1 G rahiya, 2 G ummilaM, 3G, I udgacchati

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274 vajjAlaggaM [ 635 : 666 635 ) gahiUNa cUya maMjari kIro paribhama pattalAittho / osarasu sisiraNaravara laddhA puSI vasaMteNa // 6 // 636) kiM karai turiyaturiyaM aliulaghaNavammalo ya sahayAro / pahiyANa viNAsAsaMkiya' vva lacchI vasaMtassa // 7 // 637 ) laMkAlayANa puttaya vasaMtamAsammi laddhapasarANaM / AvIya lohriyANaM bIhei jaNo palAsANaM // 8 // 635 ) [ gRhItvA cUtamaJjarI kIraH paribhramati pratIhAraH / apasara ziziranaravara labdhA pRthivI vasantena / / ] kIraH zukazcana maJjarIM gRhItvA, ata eva pattalAtyo pratIhArarUpI paribhramatIva / kimartham / he ziziranarapate'- pasara vasantena labdhA pRthvI / adhunA tavAnavasaraH / vasanto galagarjitaM ' kariSyatIti // 635 // 636) [ kiM karoti tvaritatvaritamalikulaghana zabdazca sahakAraH / pathikAnAM vinAzAzaGkitetra lakSmIrvamantasya // ] kiM tvaritatvaritam alikulaghanazabda : sahakAraH karoti / pathikAnAM jIvavinAzAzaGkiteva lakSmIrvasantasya // 636 // "L 637 ) [ laGkAlayebhyaH putraka vasantamAse ( vasAntramAse ) labdhaprasarebhyaH / ApItalohitemyo bibheti janaH palAzebhyaH / / ] he putraka, janaH palAzebhyaH palAzakusumebhyo bibheti / kebhya iva / palAzAnAM palamaznantIti palAzA rAkSasAstebhyaH ( iva ) / kiMviziSTebhya ubhayebhyaH / laMkAlayANaM laGkAyAM zAkhAyAm Alayo yeSAM tebhyaH / pakSe, laGkAyAM rAvaNapuryAmAlayo yeSAM te tathA ( tebhyaH ) | nagarIzAkhayorlaGkA " iti vizvaprakAzaH / punaH kiMviziSTebhyaH / vasantamAse labdhaprasarebhyaH / pakSe, vasAntramAse labdhaprasarebhyaH / rAkSasA hi vasAntramAMsAni jagdhvA puSTA bhavanti / punarapi kiMviziSTamyaH / ApItalohitebhyaH / A samantAt pItAni lohitAni yaiH, tebhyaH / - pakSe, A samantatobhAvena pItam AsvAditaM rudhiraM yaiste, tebhya iti / vasante hi palAzAni palAzakusumAni dRSTA palAzebhyaH ( rAkSasebhyaH ) iva palAzebhyaH ( palAzakusumebhyaH ) bibhyatIti / / 637 // 1 G, I jiyaviNAsAsaMkiya va 2 G omits gala -

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- 640 :66.11 / vasaMtavajjA 638 ) eko ciya duvvisaho viraho mArei gayavaI bhImo / kiM puNa gaddiyasilImuhasamAddavo phagguNo patto // 9 // 639) hosa kila sAhAro sAhAre aMgaNakima bate' // patte vasaMtamAse vasaMtamAsAi sosei // 10 // 640) kiMkari kari ma ajuttaM jaNeNa jaM bAlao tti bhaNio si / ghavalattaM deto kaMTayANa sAhANa maliNattaM // 11 // 175 638 ) [ eka eva durviSaho viraho ( viratho) mArayati gatapatikAH ( gajapatIn ) bhImaH / kiM punargRhItazilImukhasamAdhatraH phAlgunaH prAptaH // ] eka eva viraho viyogastAvanmAra pati gatapatIrgatapatikAHstrIH / kiM viziSTaH / durviSaH, punarbhImo raudraH / kiM punaH phAlgunamAsaH prAptaH / kiMviziSTaH / gahiya silImuhasamAhavo gRhItAH zilImukhA bhramarA yena sa gRhItazilImukhaH / mAdhavena caitreNa saha vartata iti samAdhavaH / gRhItazilImukhazcAsau samAdhavazca gRhItazilImukhasamAdhatraH / phAlgunaH prAptaH / virahastAvanmArayati proSita'patikAH / tatrApi cet sa madhukarasahitaH sacaitramAsaH phAlgunamAsaH / tasminnatyuddIpanatvAdvirahasya / atha ca eka eva viratho ratharahito duHsaha bhImo vRkodarastAvanmArayati gajapatIn hastirAjAn / kiM punaH phAlguno'rjunaH : prApto na mArayati / kiMviziSTaH / gahiyasilo muhasamAhavo / gRhItAH zilI- mukhA bANA yena / tathA saha mAdhavena vartata iti samAdhatraH / gRhItazilImukhavAsI samAdhavazca sa tathA / bhImo vRkodaro gajapatIn mArayatyekaH / tatrApi ghRtakANDakodaNDo bhagavatsArathirarjunazcet prApto bhavediti zleSaH // 638 // 639) [ bhaviSyati kila sAdhAra: sahakAre'GgaNe vardhamAne / prApte vasantamAse vasAntramAMsAni zoSayati // ] kAcidvirahiNI AmravRkSamuSTvA pazcAttasminvardhamAne pralapati / kileti saMbhAvanAyAm / sahakAre'GgaNatriSaye vardhamAne sati kila ko'pi sAdhAraH sahadhAro'yaM bhaviSyati / vasantamAse prApte'sau sahakAro vasAntramAMsAni zoSayati mama // 639 / / 640 ) [ kiMkari kuru mAyuktaM janena yadvAlaka iti bhaNito'si / dhavalatvaM dadAnaH kaNTakAnAM zAkhAnAM malinatvam || ] kiMkari mA kArSIra2 G, I sahAdhAratvaM 1 G, I bahute,

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176 vajjAlagaM [ 641 : 66.12- 641 ) mA rajja' suiMjaNae sohaMjaNae ya dimattammi | bhajjihisiya sAhasiyA sA hasiyA savvalopaNa // 12 // 67. gimhavajA [ grISmapaddhatiH ] 642 ) avareNa tava sUro sUreNa ya tAviyA tavai reNU / sUreNapareNa puNo dohiM pi hu tAviyA puhavI // 1 // 643) gimhe davaggimasimailiyAi dIsaMti vijhasiharAI | Asasu pautthavaipa na huMti navapAusambhAI // 2 // yuktam / janena tvaM yad bAlaka iti bhaNito'si / kiM kurvaMstvam / kaNTakAnAM dhavalatvaM dadAnaH patrANAM ca malinatvam / / 640 / / 641) [ mA rajya zubhaMjanake zobhAJjanake ca dRSTamAtre | bhakSya iti sAhasikA sA hasitA sarvalokena || ] mA rajya zubhaMjanake zobhAJjanake' ca dRSTamAtre | asmin dRSTe'pi tvaM maMkSyasa iti sA sAhasikA sarvalokena hasitA // 641 // 1642 ) [ apareNa tapati sUryaH sUryeNa ca tApitA tapati reNuH / sUryeNApareNa punardvAbhyAmapi khalu tApitA pRthivI / / ] apareNa uttarAyaNena * sUryastapati / sUryeNa tApitA reNustapati / sUryeNa apareNa grISmeNa ca dvAbhyAmapi tApitA pRthvI tapati / / 642 // 643 ) [ grISme davAgnimaSImalinIkRtAni dRzyante vindhyazikharANi / Azvasihi proSitapatike na bhavanti navaprAvRDabhrANi / / ] he proSitapatike Azvasihi / na bhavanti navaprAvRDabhrANi prAvRTkAlInameghAH / tarhi kimetadityAha / grISme davAgnimaSImalinIkRtAni dRzyante vindhyazikharizikharANi / kAcitproSitapatikA grISmodbhavava hridagdha vindhyazikharANi dRSTvA prAvRTkAlo mama kAlarUpI ayaM samAjagmivAniti zvAsadhautAdharA sakhyA (6 na bhavanti ghanAghanA ete " ityUce / / 643 // 2 G, I saubhAgyajanake 1 G, I Laber raca 3 G, I omit uttarAyaNena

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4647 : 68.2 ] pAusavajjA 644) DahiUNa niravasesaM sasAvayaM sukkhrukkhmaaruuddho| ki sesaM ti davaggI puNo vi raNaM paloei // 3 // *645) mUlAhiMto sAhANa niggamo hoi sayalarukkhANaM / sAhAhi mUlabaMdho jehi kao te tarU dhanA // 4 // 68. pAusavajjA [prAvRTpaddhatiH] (646) bhaggo gimhappasaro' mehA gajjaMti lddhsNmaannaa| morehi vi ugghuhU~ pAusarAyA ciraM jyu||1|| 647) kakkhAyapiMgalaccho kasaNaMgo cddulvijjujiihaalo| pahiyariNIi dilo meho ukkApisAo vva // 2 // 644) [ dagdhvA niravazeSa sazvApadaM zuSkavRkSamArUDhaH / kiM zeSamiti ndavAgniH punarapyaraNyaM pralokayati / / ] davAgniH punarapyaraNyaM pralokayatIva / kathamiti / kiM zeSamiti / kiMviziSTaH / zuSkavRkSamArUDhaH / kiM kRtvA / sazvApadaM sajIvaM vanaM niravazeSaM dagdhvA / mayA tAvadazeSajIvasahitaM vanaM bhasmIkRtam / idAnIM zeSaM kimiti vartata ityuccaiH zuSkaM tarumArUDha iti pratIyate sma vanavahniriti / / 644 // 645) [ mUlebhyaH zAkhAnAM nirgamo bhavati sakalavRkSANAm / zAkhAbhirmalabandho yaiH kRtaste taravo dhanyAH // ] sakalatarUNAM mUlAt ( ? mUlebhyaH ) zAkhA nirgamo bhavati / zAkhAbhireva mUlabandho yaiH kRtaste saravo dhanyAH / agnaya ityarthaH (!) // 645 // . 646) [bhagno grISmaprasaro meghA garjanti labdhasaMmAnAH / mayUrairapyughuSTaM prAvRDAjazciraM jayatu / / ] bhagno grISmaprasaro meghA garjanti labdhasaMmAnAH / mayUrairapyu STaM cukUje evaM, prAvRDAjazciraM jayatu // 646 // 647) [ kaSAyapiGgalAkSaH kRSNAGgazcaTulavidhujihvaH / pathikagRhiNyA dRSTo megha ulkApizAca iva ||] pathikagRhiNyA megha ulkayopalakSitaH pizAca iva dRSTo dadRze / kiMviziSTo meghaH / kaSAyapiGgalAkSaH, kRssnnaanggH| caTulavidyudeva jihvA vidyate yasya saH // evaMvidho meghaH / pizAcapakSe, caTulA vidyudiva jihvA yasyeti / / 647 // 1 I giMbhaSpasaro vala 12

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178 vajAlaggaM 648 ) gajjaMti ghaNA bhaggA ya paMthayA pasariyAu sariyAo / ajja vi ujjusIle piyassa paMthaM phlopasi // 3 // 649 ) aNujhijjirIu AloiUNa pahiyassa pahiyajAyAo / dhArAmokkhaNiheNaM mehANa galaMti asUNi // 4 // 650 ) ucca uccAviyakaMdhareNa bhaNiyaM va pAuse sihiNA / ke ke ime pautthA mottUNa gharesu ghariNIo // 5 // 651 ) jA nIlajalaharodAra 'gajjie maraha neya tuha jAyA / tA pahiya turiyaturiyaM vaha vaha ullavara kalakaMThI // 6 // 648 ) [ garjanti ghanA bhagnAzca panthAnaH prasRtAH saritaH / adyApi RjuzIle priyasya panthAnaM pralokayasi // ] kAcinmugdhavirahiNI nirantaraM varSati vAride, saritsUbhayakUlaMkaSAsu satISu, AtmIyaprANezvarasyAgamanaM vAJchantI kayAcit sakhyaivamucyate / adyApi RjuzIle priyasya panthAnamavalokayasi, yato garjanti ghanAH panthAnazca bhagnAH sarito dUraM prasRtAH // 648 // " 649) [ anukSayaNazIlA Alokya pathikasya pathikajAyAH / dhArAmokSanibhena meghAnAM galantyazrUNi / / ] meghAnAM galantyabhrUNi / na kRtvA / dhArAmokSanibhena dhArAmokSaNavyAjena / kiM kRtvA / avalokya | kAH / pathikajAyAH proSitabhartRkAH / kiMviziSTA dRSTvA / aNu jhijjirIo anukSINa (? anukSayaNa ) zIlAH / yathA yathA vayaM dhArA muJcAmastathA tathAmU rodanadhArA muvanti / asmAnanukurvanti cakSurbhyAm amUrvarAkyaH kila / dayayA jaladhArAcchalena ghanAghanA api ghanaM ruruduH || 649 // 650 ) [ uccairuccIkRtakandhareNa bhaNitamiva prAvRTkAle zikhinA / keka ime proSitA muktvA gRheSu gRhiNIH // ] ime ke ke gRhiNIgRha eva parityajya proSitA iti zikhinA mayUreNa bhaNitamiva / kiM viziSTena / uccamatyartha mUva kRtakandhareNa // 650 // jAyA / 651 ) [ yAvannIlajaladharodAragarjite mriyate naiva tava tAvatpathika tvaritatvaritaM vaha vahetyulapati kalakaNThI // ] he pathika, 2G, IpUraprasRtAH 1 [ 618 : 68.3 t I 'jalahorAla

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-654 : 69.2] sarayavajjA 105 652) amuNiyapayasaMcArA dIsaMti bhayaMkarA bhuyaMga vya / visavisamA dulaMghA mehA mahimaMDale laggA // 7 // 69. sarayavajA [zaratpaddhatiH] 653) susai va paMkaM na vahati nijharA barahiNo na nazchati / taNuAyaMti naIo athamira pAusariMde // 1 // 654) uyaha tarukoDarAo gacchaMtI pUsayANa' riNcholii| sarae jario va dumo pittaM va salohiyaM vamai // 2 // yAvattava jAyA na mriyate / ka sati / nIlajaladharodAragarjite sati / tAvat tvaritatvaritaM vaha vahetyullapati kalakaNThI // 651 // 652) [ ajJAtapadasaMcArA dRzyante bhayaMkarA bhujagA iva / viSaviSamA durladdhyA meghA mahImaNDale lagnAH || ] ajJAtapadasaMcArA dRzyante meghA bhujaMgA iva bhayaM karA; / na jJAtaH padAnAM saMcAro yeSu / ahipakSe, ( na jJAtaH padAnAM saMcAro ) yeSAM te| kiMviziSTAH / mahImaNDale lagnA jalaprAgbhArabharitatvAt pRthvIspRzaH // 652 // 653) [ zuSyatIva paGko, na vahanti nirjharA, barhiNo na nRtyanti / tanUbhavanti nadyo'stabhite prAvRTakAlanarendre // ] prAvRDnarendre'stamita evaM jAtam / kIdRgityAha / zuSyatIva paGkam / nirjharA na vahanti / barhiNo na nRtyanti / nadhazca tanukAyante / yathA kasmiMzcit pradhAnapuruSe vinaSTe zokatanutanukRzAdayo ( ? zokAttanukRzatvAdayo ) bhavanti tatparivArasya // 653 / / 654) [ pazyata tahakoTarAdgacchantI zukAnAM paktiH / zaradi jvarita iva drumaH pittamiva salohitaM vamati // ] pazyata tarakoTarAnnirgacchantI zukAnAM paktiH / utprekSate / zaradi jvarito drumaH pittaM salohitaM vamati / zukazarIraharitatvena caMcAzca lauhityena salohitaM pittamivotprekSate (! salohitaM pittamutprekSyate ) // 654 / / IC,I uvaha, 2 I pUsuyANa

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180 vajjAlaggaM [655 70.1.: 70. hemaMtavajjA [ hemantapaddhatiH] 655) jANijjai na u piyamappiyaM pi loyANa tammi hemaMte / suyaNasamAgama vaggI niccaM niccaM suhAvei // 1 // 71. sisiravajjA [zizirapaddhatiH] 656) DajhaMtu sisiradiyahA piyamappiyaM jaNo vahai / dahavayaNassa va hiyae sIyAyavaNakkhao jaao||1|| 657) avadhUyaalakkhaNadhUsarAu dIsati phruslukkhaao| uya sisiravAyalaiyA' alakkhaNA dINapurisa vva // 2 // 658) corANa kAmuyANa ya pAmarapahiyANa kukkuDo raDai / re palaha ramaha vAhayaha vahaha taNuijjae rayaNI // 3 // 655) [ jJAyate na tu priyamapriyamapi lokAnAM tasminhemante / sujanasamAgama ivAgninityaM nityaM sukhayati / / ] jJAyate na priyamapriyaM tasmin hemante lokAnAm / sujanasamAgama ivAgnirnityaM nityamadhikaM sukhyti||655|| 656) [ dahyantAM ziziradivasAH priyamapriyaM jano vahati / dazavadanasyeva hRdaye sItAtapanakSayo jAtaH / / ] ziziradivasA dahyantAm / priyamapriyaM jano vahati / dazavadanasyeva hRdaye sItAtapanakSayo jAtaH / / 656 // 657) [ avadhUtAlakSaNadhUsarA dRzyante paruSarUkSAH / pazya ziziravAtagRhItA alakSaNA dInapuruSA iva || ] ziziravAtagRhItA dInapuruSasyeva alakSaNAnIva / uya pazya / kiNvishissttaaH| avadhUtalakSaNadhUsarA dRzyante paruSAH snigdhAH / / 657 / / 658) [ caurANAM kAmukAnAM pAmarapathikAnAM ca kukkuTo raTati / re palAyadhvaM, ramadhvaM, vAhayata, vahata, tanUbhavati rjnii||] kukkuTo raTatyevam / keSAmityAha / caurANAM, kAmukAnAM, pAmarANAM,' pathikAnAM ca / re caurAH palAyacaM, tanUbhavati rajanI / ramadhvaM kAmukAH / vAhayata kSetrANi 1IG sisiravAulaiyA 2 [ vAhaha 3G, I add karghakANAM after pAmarANAm

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-662; 72.4] jarAvajA 72. jarAvajjA [ jarApaddhatiH ] 660 ) 659 ) tA dhaNariddhI tA suMdarataNaM tA viyaDDimA loe / jA taruNIyaNakaDuyattaNAi na hu huMti paliyAI // 1 // na tahA loyammi kaDakkhiyammi na hu jaMpiyaM taha cceya / jaha jaha' taruNIyaNaloyaNesu sIse paDaMtANaM // 2 // ramiyaM jahicchiyAe dhUlIdhavalammi gAmamajjhami / DiMbhattaNassa diyahA ya NaM kayA jarayadiyaha vva // 3 // 662 ) saMkuiyakaMpiraMgo sasaMkiro dinnasayalapayamaggo / paliyANa lajjamANo na gaNei aittara dinaM // 4 // 661 ) 181 pAmarAH / he pathikA vahata mArgam / tanukAyate rajanIti padaM padaM prati yojyam // 658 // 659) [ tAvaddhanaRddhistAvatsundaratvaM tAvadvidagdhatA loke / yAvattaruNIjana kaTukatvAni na khalu bhavanti palitAni // ] // 659 / / 1 660) [ na tathA loke kaTAkSite na khalu jalpitaM tathaiva / yathA yathA taruNIjanalocaneSu zIrSe patatsu / / ] na tathA loke kaTAkSitena na khalu jalpitaM tathA, yathA taruNIjana locaneSu zIrSe patatAm || 660 // 661 ) [ ramitaM yathepsitaM dhUlIdhavale grAmamadhye / Dimbhatvasya divasAzca nanu kRtA jarAdivasA iva / / ] Dimbhatvasya divasA nanu kRtA jaradivasai: ' ( ? jarAdivasA iva ) / dhUlidhavale grAmamadhye yathepsitaM ramitaM krIDitam // 661 // 662) [ saMkucitakampanazIlAGgaH zaGkanazIlo dattasakalapadamArgaH / palitebhyo lajjamAno na gaNayati atIte dattam ||] saMkucitakampanazIlAGgaH, zaGkanazIlo', dattasakalapadamArgaH palitebhyo lajjamAno na gaNayati / ayi iti AmantraNe / dattamiti na gaNayati // 662 // 1 G omits jaha 2 I jaraddivasaiH 3 I sazaGkanazIlaH

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382 [ 663 : 72.5 663) vammahabhakkhaNadigvAsahI aMgaM ca kuNai jararAo / pecchaha niDurahiyao pahi sebei taM kAmo // 5 // 664) ujjha visayaM pariharasu dukkayaM kuNasu niyamaNe dhammaM / ThAUNa kaNNamUle iTuM siTThe va palieNa // 6 // 665 ) jIyaM jalabiMdusamaM uppajjara jovvaNaM saha jarAra / diyA diyahehi samA na huMti kiM niDuro loo // 7 // 666 ) varisasayaM naraAU tassa vi adveNa huMti rAIo / addhassa ya addhayaraM harai jarA bAlabhAvo ya // 8 // 667 ) ko ettha sayA suhio kassa va lacchI thirAi pemmAI | kasla va na hoi paliyaM bhaNa ko na hu khaDio bihiNA // 9 // vajjAlagaM 663 ) [ manmathabhakSaNa divyauSadhyAGgaM ca karoti jarArAjaH / prekSadhvaM niSThurahRdaya idAnIM sevate taM kAmaH || 663 // ] 664) [ ujjha viSayaM parihara duSkRtaM kuru nijamanasi dharmam / sthitvA karNamUla iSTaM kathitamitra palitena // ] karNamUle sthitvA iSTaM kathitamiva palitena vArddhakena / iti katham / viSayam ujjha tyaja, duSkRtaM parihara parityaja, nijamanasi dharmaM kuru / iti karNamUle lagitvA kathitamiva / pUrvaM hi jarA karNamUla eva samAgacchati / / 664 // divasaiH 665 ) [ jIvitaM jalabindusamamutpadyate yauvanaM saha jarayA / divasA : samA na bhavanti, kiM niSThuro lokaH / / ] jIvitaM jalabindusamamutpayauvanaM jarayA samam / divasA divasaiH samA na bhavanti / kiM loko niSThuraH / / 665 / / 666 ) [ varSazataM narAyustasyApyardhena bhavanti rAtrayaH / ardhasya cArdhataraM harati jarA bAlabhAvazva || ] varSazataM narAyustasyApyardhena bhavanti rAtrayaH / ardhasyArdhataraM harati jarA bAlabhAvazca // 666 // 667 ) [ ko'tra sadA sukhitaH kasya vA lakSmIH sthirANi premANi / kasya vA na bhavati palitaM bhaNa ko na khalu khaNDito vidhinA // ] ko'tra jagati sadA sukhitaH kasya lakSmIH sthirA, kasya premANi sthirANi / kasya ca na bhavati palitaM, bhaNa kaH khalu na khaNDito vidhinA / / 667 // "

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-671: 74.1] . mahilAvajA 73. mahilAvajA [ mahilApaddhatiH] 668) gahacariya devacariyaM tArAcariyaM carAcare cariyaM / jANati sayalacariyaM mahilAcariyaM na yAti // 1 // 669) bahukUDakavaDamariyA mAyArUveNa raMjae hiyayaM / mahilAe sambhAvaM aja vi bahavo na yAti // 2 // 670) gheppaDa macchANa pae AyAle pakkhiNo ya payamaggo / ekaM navari na gheppai dullakkhaM kAmiNIhiyayaM / / 3 // 74. puvakayakammavajA [ pUrvakRtakarmapaddhatiH] 671) iha loe ciya dIlai samgo narao ya kiM prttenn| __ dhaNavilasiyANa saggo narao dAlidiyajaNANaM // 1 // ..., 668) [ grahacaritaM devacaritaM tArAcaritaM carAcare caritam / jAnanti sakalacaritaM mahilAcaritaM na jAnanti // ] grahacaritraM, devacaritraM, tArAcaritraM, carAcaracaritraM, jAnanti sakalacaritraM, mahilAcaritraM na jAnanti budhAH // 668 // 669) [ bahukUTakapaTabhRtA mAyArUpeNa raJjayati hRdayam / mahilAyAH sadbhAvamayApi bahavo na jAnanti // 669 / / ] 670) [ gRhyate matsyAnAM payasyAkAze pakSiNazca padamArgaH / eka kevalaM na gRhyate durlakSyaM kAminIhRdayam // ] gRhyate matsyAnAM padamArgaH / kva / payasi jale / tathA pakSiNaH padamArga AkAze gagane gRhyate / ekaM na paraM gRhyate / kiM tat / durlakSya kAminIhRdayam / jalacarasya matsyasya payasi caraNavikSepo'pi, AkAze pakSiNo'pi grahItuM zakyate / na punaH kUTakapaTacittAyAH striyo hRdayam // 670 // ... 671)[ iha loka eva dRzyate svagoM narakazca kiM paralokena / dhanavilasitAnAM svoM narako daridrajanAnAm // ] iha loka eva dRzyate svargoM narakazca kiM paratreNa / kathaM, tadeva darzayati / dhana vilasanazIlAnAM svoM, dAridrayamudritajanAnAM narakaH / ye dhanino dharmAdiSu padArtheSu dhanaM niyuJjate 11 jANaMti 2G dAliddaya'

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* vajAlagaM [672: 74,2 672) vihaDaMti suyA vihaDaMti baMdhavA vihaDei saMcio attho / ekaM navarina viDai narasta puNvakkathaM kammaM // 2 // 673) avaharai jaM na vihiyaM jaM vihiyaM taM puNo na nAsera / aNiuNo navari vihI sitthaM pi na vaDDi dei // 3 // 674 ) jaM ciya vihiNA lihiyaM taM ciya pariNamai sayalaloyassa // iya jANiUNa dhIrA vihure vina kAyarA huMti // 4 // 675 ) pAvijai jattha suhaM pAvijai maraNabaMdhaNaM jattha / teNa tarhi ciya nijjai niyakammagalatthio jIvo // 5 // ta eva svargiNaH / ye ca pratyahaM dehItyakSaravadanacuMcavasta evaM nAra kikAH svarganarakau hi nAmarUpiNau // 671 // 672) [ vighaTante sutA vighaTante bAndhavA vighaTate saMcito'rthaH / ekaM kevalaM na vighaTate narasya pUrvakRtaM karma // ] vighaTante sutA, vighaTante bAndhavA, vighaTate saMcito'pyatha, navari kevalam ekaM pUrvakRtaM karma narasya na vighaTate / / 672 // 673 ) [ apaharati yantra vihitaM yadvihitaM tatpuna nAzayati // atinipuNaH kevalaM vidhiH sikthanapi na vardhituM dadAti // ] vidhiryanna kRtaM tApaharati ( ? vidhiryanna kRtaM tadapaharati ) / yat kRtaM tat punarna nAzayati / ata evAtinipuNaH sikthamapi vardhituM na dadAti // 673 // 674 ) [ yadeva vidhinA likhitaM tadeva pariNamati sakalalokasya | iti jJAtvA dhIrA vidhure'pi na kAtarA bhavanti ||] yadeva vidhinA pUrva - kRtakarmaNA likhitaM tadeva pariNamati sakalalokasya, iti jJAtvA dhIrA vidhurespi na kAtarA bhavanti // 674 || 675 ) [ prApyate yatra sukhaM prApyate maraNabandhanaM yatra / tena tatraiva nIyate nijakarmagalahastito jIvaH / / ] yatra sukhaM prApyate yatra maraNabandhana prApyate tena tatraiva nijakarmaNA galahastito nIyate / yatra maraNaM bhavati tatra kiM ko'pi yAti / paraM nijakarmaNA balAtkAreNa avaza: / saMstatraika nIyate // 675 //

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*679: 75.2 ] ThANavajA 676) tAki bhaeNa kiM ciMtieNa ki jarieNa bhuenn| jai sozceva viyaMbhai puvvakao puNNapariNAmo // 6 // 677) ko dAUNa samattho ko vA hariUNa jassa jaM vihiyaM / pariNamai phalaM puttaya puzvakammANusAreNa // 7 // 75. ThANavajjA [sthAnapaddhatiH] 678) rAyaMgaNammi parisaMThiyassa jaha kuMjarassa mAhappaM / vijhasiharammi na tahA ThANesu guNA visaGgRti' // 1 // 679) ajjhAkavolaparisaMThiyassa jaha caMdaNassa mAhappaM / malayasihare vi na tahA ThANesu guNA visaTRti // 2 // 676) [ tat kiM bhayena kiM cintitena kiM khinnena bahunA / yadi sa eva viz2ambhate pUrvakRtaH puNyapariNAmaH / / ] tataH kiM bhayena, kiM cintitena, kiM khinnena bahunA, yadi pUrvapuNyapApakRtaH pariNAmo vijambhate sa eva // 676 // 677) [ ko dAtuM samarthaH ko vA hA~ yasya yadvihitam / pariNa-. mati phalaM putraka pUrvakarmAnusAreNa / / ] yasya yadvihitaM tat ko vA dAtuM. vA hartuM samarthaH / he putraka pUrvakarmAnusAreNa phalaM pariNamati / / 677 / / 678) [ rAjAGgaNe parisaMsthitasya yathA kuJjarasya mAhAtmyam / vindhya zikhare na tathA sthAneSu guNAH prasaranti / / ] rAjAGgaNe parisaMsthitasya kuJjarasya yathA mAhAtmyaM tathA vindhyazikhare na / yatrotpannaM vastu tatra tathA na zobhate yathAnyatra sthAne zobhatetarAm / ata eva sthAneSvAkareSu guNAH visadRti vighaTante / / 678 / / 679) [ prauDhayuvatikapolaparisaMsthitasya yathA candanasya mAhAtmyam / malaya zikhare'pi na tathA sthAneSu guNAH prasaranti / / ] prauDhayuvatIkapola-. sthitasya zrIcandanasya yathA mAhAtmyaM, tathA malayAcala zikhare n| sthAneSu guNA vighaTante vijRmbhante // 679 // 1c vivaDheti 2 I pUrvakRtaH puNyakRtaH puNyapariNAmaH

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6 [ 680 : 75.3 680) varataruNiyaNaparisaMThiyassa jaha kajjalassa mAhaM / dIvasihare vi na tahA ThANesu guNA visati // 3 // 681 ) ke sANa daMtaNa haThakkurANa bahuyANa bahuyaNe taha ya / thaNayANa ThANacukANa mAmi ko AyaraM kuNai // 4 // 682 ) ThANaM na muyadda dhIro ThakkurasaMghassa dudruvaggassa / ThataM pi' deha jujjhaM ThANe ThANe jasaM lahai // 5 // 683) gahiyavimukkA teyaM jaNaMti' sAmAiNo nariMdANaM / daMDo taha cciya TThiya AmUlaM haNai TaMkAro // 6 // 684) uyahivaDavANalANaM paropparulhavaNa sosaNamaNANaM / amuniyamajjhapajalaNANa vaiyaro jiNadda jiyaloe // 7 // bajAlaggaM 680) [ carataruNInayanaparisaMsthitasya yathA kajjalasya mAhAtmyam / * dIpazikhare'pi na tathA sthAneSu guNAH prasaranti / / ] varataruNInayana sthitasya kajjalasya yathA mAhAtmyaM, tathA na dIpazikhare / sthAneSu guNA vijRmbhante // 680 // 681 ) [ kezAnAM dantanakhaThakurANAM vadhUkAnAM vadhUjane tathA ca / - stanAnAM sthAnabhraSTAnAM sakhi ka AdaraM karoti / / ] he mAmi sakhi, kezAnAM, dantAnAM, nakhAnAM, ThakurANAM vadhUnAM bahujane ( vadhUjane ) tathA ca stanAnAM sarveSAmapi sthAnabhraSTAnAM ko nAmAdaraM karoti / api tu na - ko'pi // 681 // 682 ) [ sthAnaM na muJcati dhIraSThakurasaMghasya duSTavargasya / tiSThadapi - dadAti yuddhaM sthAne sthAne yazo labhate / / ] dhIraH sthAnaM na muJcati / kasya / -rasaMghasya duSTavargasya / tiSThadapi yuddhaM dadAti, sthAne sthAne yazo labhate / / 682 / 683) [gIta vimuktAstejo janayanti sAmAjikA narendrANAm / - daNDastathaiva sthita AmUlaM hanti TaNatkAraH || 683 / / ] 684 ) [ udadhivaDavAnalalyoH paraspara nirvApaNazoSaNamanasoH / ajJAtamadhyaprajvalanayorvyatikaro jayati jIvaloke // 684 // ] 1G tiThThe pi 2 I jiNaMti

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-688 : 76.4 ] guNavajjA 76. guNavajjA [ guNapaddhatiH ] (685) jai natthi guNA tA kiM kuleNa guNiNo kuleNa na hu kajjaM / kulamakalaMkaM guNavajjiyANa garuyaM ciya kalaMkaM // 1 // *686) guNahINA je purisA kuleNa gavvaM vadaMti te mUDhA / vasuppano vi dhaNU guNarahie natthi TaMkAro // 2 // 687) jammaMtaraM na garuyaM garuyaM purisassa guNagaNAruhaNaM / muttAlaM hi garuyaM na hu garuyaM sippisaMpuyaM // 3 // 688) kharapharusaM sippiuDaM rayaNaM taM hoi jaM aNagdheyaM / jAI kiM va kija guNehi dosA phusijjati // 4 // ' 685) [ yadi na santi guNAstat kiM kulena, guNinaH kulena na khalu kAryam / kulamakalaGkaM guNavarjitAnAM guruka eva kalaGkaH // ] yadi na santi guNAstataH kiM kulena / guNino guNavataH kulena na khalu kAryam / guNavarjitAnAM narANAm akalaGkamapi kulaM gurutaraH kalaGkaH / nirguNasya kulInasyApi kulaM kalaGkAya bhavatItyarthaH // 685 / / 686) [ guNahInA ye puruSAH kulena garbhaM vahanti te mUDhAH / vaMzo - spannamapi dhanuH guNarahitaM nAsti TaNatkAraH // ] guNahInA ye puruSAH kulena " ahaM kulIno'smi " iti garvaM vahanti te mUDhA mUrkhAH / kathamevaM jJAyata ityAha / tadeva pazya / vaMzotpanne'pi dhanuSi guNarahite nAsti TaNaskAraH / yadyapi kulotpannastathApi guNarahitastRNAya bhavati / yathA guNarahitaM dhanuH piMjanAdatiriSyate ( ? ) // 686 // 687 ) [ janmAntaraM na guru guru puruSasya guNagaNArohaNam / muktAphalaM hi guru na khalu guru zuktisaMpuTakam // ] janmAntaraM na guru, puruSasya guNagaNArohaNaM guru / amumetrArthamarthAntareNa vivRNoti / muktAphalaM sphuTaM guru, na punastadutpattisthAnaM zuktisaMpuTam || 687 // 688 ) [ kharaparuSaM zuktipuTaM ratnaM tadbhavati yadanam / jAtyA kimiva kriyate guNairdoSAH proJchayante // ] atizayena paruSaM zuktipurTa

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vajAlaggaM [689:76.5 689) jaM jANai bhaNai jaNo guNANa vihavANa aMtaraM garuyaM / labbhai guNehi vihavo vihavehi guNA na gheppaMti // 5 // 690) ThANaM guNehi labbhai tA guNagahaNaM avassa kAyavvaM / hAro vi neya pAvaI guNarahio taruNithaNavaDhe // 6 // 691) pAsaparisaMThio vi hu guNahINe kiM karei gunnvNto| jAyaMdhayassa dIvo hatthakao niSphalo cceya // 7 // 692) paraloyagayANaM pi hu pacchattAo na tANa purisANaM / jANa guNucchAheNaM jiyaMti vaMse samuppannA // 8 // bhavati / tadutpannaM ca ratnaM ca tadbhavati yadanaya'm' / jAtyA kimiva kriyate,. guNairdoSAH proJchyante // 688 / / / 689) [ yajjAnAti bhaNati jano guNAnAM vibhavAnAmantaraM gurukm| labhyate guNairvibhavo vibhavairguNA na gRhyante / / ] yajjAnAti bhaNati jano guNAnAM vibhavAnAM ca mahadantaram / vibhavo guNairlabhyate, vibhavena guNA na gRhyante, na labhyanta iti / / 689 // 690) [ sthAnaM guNairlabhyate tadguNagrahaNamavazyaM kartavyam / hAro'pi naiva prApnoti guNarahitastaruNIstanapaTTam // ] sthAnaM guNairlabhyate, tato guNagrahaNamavazyameva kartavyam / etadeva dRSTAntenopodbalayati / hAro'pi -AstAM tAvat sacetanaH puruSaH-naiva prApnoti guNarahitastaruNIstanapaTTam / / 690 // 691) [ pArzvaparisaMsthito'pi khalu guNahIne kiM karoti gunnvaan| jAtyandhakasya dIpo hastakRto niSphala eva // ] pArzva parisaMsthito'pi guNahIne kiM karoti guNavAn / jAtyandhasya dIpo hastakRto niSphala eva // 691 // 692) [ paralokagatAnAmapi khalu pazcAttApo na teSAM puruSANAm / yeSAM guNotsAhena jIvanti vaMze samutpannAH / / ] yeSAM guNotsAhena kulotpannA api puruSAjIvanti, teSAM puruSANAM paralokagatAnAmapi khalu na pazcAttApaH / . 11 yadanardheyam

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-696 : 77.4 ] guNaNiMdAvajjA 77. guNaNiMdAvajjA [ guNanindApaddhatiH ] 693) muttAhalaM va pahuNo guNiNo kiM karai vehrhiyss| jattha na pavisai sUI tattha guNA bAhira cceya // 1 // 694) piyakelisaMgamosArieNa hAreNa ciMtiya eyaM / avasararahiyA guNavaMtayA vi dUre dharijjaMti // 2 // 695) tA nigguNa cciya varaM pahuNavalaM bheNa jANa prioso| guNiNo guNANurUvaM phalamalahaMtA kilissaMti // 3 // 696) nigguNa guNehi niyaNigguNattaNaM dehi amha saDIe / kalikAle kiM korai guNehi pahuNo na gheppaMti // 4 // ye guNavantaste mRtA api jIvanti / aho dhanyA ete puruSA yeSAM pUrvajA guNagaNAlaMkRtA abhUvanniti / / 692 / / 693) [ muktAphalamiva prabhorguNinaH kiM karoti vedharahitasya / yatra na pravizati sUcI tatra guNA bahireva / / ] vedharahitasya prabhorguNinaH kiM kurvanti( ? karoti ) yathA muktAphalasya vedharahitasya / yatra na pravizati sUcI tatra guNA bahireva // 693 / / 694) [ priyake lisaMgamotsAritena hAreNa cintitametat / avasararahitA guNavanto'pi dUre dhriyante // ] priyakelisaMgame suratakrIDAprastAve utsAritena hAreNa cintitam / kimityAha / avasararahitA guNavanto'pi dUre dhriyante / yadyevaM nAsti tarhi kathaM yairasmAbhistaruNIkucakalazayobhUSA janitA te vayamapi guNino dUre dhriyAmahe // 694 / / 695) [ tannirguNA eva varaM prabhunavalambhena yeSAM paritoSaH / guNino guNAnurUpaM phalamalabhamAnA: klizyanti // ] tato nirguNA eva varaM pradhAna, yeSAM nirguNAnAM prabhunavalambhena pritossH| guNinaH punarguNAnurUpaM phalamalabhamAnAH klizyanti / / 695 / / 696) [ nirguNa guNairnijanirguNatvaM dehyasmabhyaM vinimayena / kalikAle kiM kriyate guNaiH prabhavo na gRhyante // ] he nirguNa guNairnijanirguNatva

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190 vajAlaggaM [697 : 77.5697) savvatto vasai gharA saMti nariMdA guNA vi agdhaMti / tA kiM sahati guNiNo aNAyaraM athavaMtANaM // 5 // 78. guNasalAhAvajjA [ guNazlAghApaddhatiH] 698) jassa na geNhati guNA suyaNA goTThIsu raNamuhe suhddaa| niyajaNaNijovvaNullaraNeNa kiM teNa jAeNa // 1 // 699) kiM teNa jAieNa vi purise payapUraNe vi asamattheM / jeNa na jaseNa bhariyaM sari bva bhuvaNaMtaraM sayalaM // 2 // 700) dese gAme nayare rAyapahe tiyacaukamagge vaa| jassa na pasarai kittI ghiratthu kiM teNa jAeNa // 3 // 701) kiM teNa AieNa va kiMvA pasayacchi teNa va gaeNa / jassa kae raNaraNayaM nayare na gharAgharaM hoI // 4 // masmabhyaM dehi / kayA / saDIe dravyavinimayena / yataH kalikAle ki kriyate, guNaiH prabhavo na gRhyante // 696 // 697) [ sarvato vasati dharA santi narendrA guNA apyanti / tat kiM sahante guNino'nAdaramarthavatAm // ] sarvato dharA vasati, narendrAH santi, guNA apyaya'nte / tataH kiM sahante guNino'nAdaramarthavatAm / yadi sarvatra vAsaH, sarvatra narendrAH, sarvatra guNAH pUjyante / / 697 // 698) [ yasya na gRhanti guNAn sujanA goSThISu raNamukhe subhaTAH / nijajananIyauvanocchedakena kiM tena jAtena // 698 / / ] 699) [ kiM tena jAtenApi puruSeNa padapUraNe'pyasamarthena / yena na yazasA bhUtaM saridvad bhuvanAntaraM sakalam // ] kiM tena jAtenApi puruSeNa padapUraNe'pyasamarthena, yena yazasA sakalaM saridvad bhuvanAntaraM na bhRtam / / 699 // 700) [ deze grAme nagare rAjapathe trikacatuSkamArge vaa| yasya na prasarati kIrtirdhigastu kiM tena jAtena / / 700 / / ] 701) [ kiM tenAgatena vA kiM vA prasRtAkSi tena vA gatena / yasya kRte raNaraNako nagare na gRhe gRhe bhavati / / ] kiM tenAgatena vA kiM vara

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191 -705 : 79.4 ] purisaNiMdAvajjA 79, purisaNidAvajjA [ puruSanindApaddhatiH] 702) ur3a vaccati aho vayaMti mUlaMkura va bhuvaNammi / vijjAhiyae katto kulAhi purisA samuppannA // 1 // 703) niyakammehi vinIyaM ucca purisA lahaMti saMThANaM / suramaMdirakUvayarA uddhamuhA ya vaccaMti // 2 // 704) ekammi kule ekkammi maMdire' ekkukkhisNbhuuyaa| ekko narasayasAmI anno ekkassa asmttho||3|| 705) sajjaNasalAhaNijje payammi appA na ThAvio jehiM / susamatthA je na parovayAriNo tehi vina kiM pi||4|| prasRtAkSi tena gatena (vaa)| yasya kRte raNaraNako na gRhe gRhe bhavati / / 701 // ___702) [ Urva brajantyadho vrajanti mUlAGkurA iva bhuvne| vidyAdhike kutaH kulAt puruSAH samutpannAH // ] puruSA UrdhvaM vrajanti adho vrajanti mUlAkurA iva bhuvanatale / vidyAdhike kutaH kulAt puruSAH samutpannAH / / 702 / / 703) [ nijakarmabhirapi nIcamuccaM puruSA labhante saMsthAnam / suramandirakUpakarA UrdhvAdhomukhAzca vrajanti / / ] nijakarmabhireva puruSA nIcamuccaM saMsthAnaM labhante / ka iva / suramandirakUpakarA UrdhvAdhomukhA vjnti| kUpasthitatulA riktabhRtA satI nIcocca sthAna prApnoti / / 703 // . ___704) [ ekasmin kula ekasmin mandira ekakukSisaMbhUtau / eko narazatasvAmyanya ekasyAsamarthaH / / ] ekasmin gRhe, ekasmin kule, ekasyAM kukSau samubhUtI dvau bhavataH / tanmadhya eko narazatasvAmI, anyazcaikasyApi bhartuM na samarthaH / / 704 // 705) [ sajjanazlAghanIye pada AtmA na sthApito yaiH / susamarthA ye na paropakAriNastairapi na kimapi / / 1 sajjanazlAdhanIye pada AtmA yaiAropitastaiH kimapi prayojanaM nAsti / te nirarthakA ityarthaH / na kevalamete / suSTu samarthA api ye na paropakAriNo bhavanti, taizcApi kim / paropakAraM 1G, I ekkammi ghare ekkammi kule 2G kiM ci

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vajjAlaggaM kamalavajjA | kamalapaddhatiH ] 706) siskaya kaMTayANaM payaDiyakosANa mittasamuhANaM / mAmi guNavaMtANaM kaha kamale vasau na hu kamalA // 1 // 707 ) annanna'laggakayapattapariyaNe nihayagurujaDAjAle / -192 80. mittAloyaNasuhie kaha kamale vasau na hu kamalA // 2 // 708) payaDiyako saguNaDe tadda ya kulINe supattaparivAre / [ 706 : 80.1 evaMvihe vasaMtI kamale kamale kayatthA si // 3 // 709 ) jaDasaMvAhiyaphahasattaNassa niNDaviyaNiyaguNohassa re kamala tujjha kamalA nivasai: rattANa pattANa // 4 // kartumalaMkarmINA ye na kurvanti ( paropakAraM ) tairapi na kimapi / - teSAmajananireva bhavatu / / 705 / / 706) [ adhaH kRtakaNTakAnAM prakaTitakozAnAM mitrasaMmukhAnAm / * sakhi guNavatAM kathaM kamale vasatu na khalu kamalA // ] adhaH kRtakaNTakAnAM prakaTitakozAnAM - kozo'tra kamalAntarvartinI karNikA -sUryasaMmukhAnAM - guNavatAM he mAmi sAkha, evaMvidhe kamale kathaM kamalA na vasati / api tu - vasatyeva / ayamarthaH / adhaH kRtadurjane, prakaTitabhANDAgAre, suhRtsaMmukhe * guNavati puMsi kathaM na zrIrvasati / api tvalaMkarotyeva / / 706 / / " 707) [ anyonyalagnakRtapatra ( pAtra ) parijane nihatagurujaTAjAle / mitrAlokanasukhite kathaM kamale vasatu na khalu kamalA / / 707 ||] 708) [ prakaTitakozaguNADhaye tathA ca kulIne supatraparivAre / evaMvidhe vasantI kamale kamale kRtArthAsi / / ] prakaTitakozaguNADhaye tathA ca : kulIne pRthvIlIne supatraparivAre, evaMvidhe kamale vasantI he kamale lakSmi - kRtArthAsi / / 708 // 709 ) [ jaDasaMvAhitaparuSatvasya nihutaguNaughasya / re kamala taba - kamalA nivasati raktAnAM patrANAm / / 709 / / ] 1 C, G, I Laber annANa

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193 --710 : 81.3 ]. kamalavajA 710) jaha palahiguNA parachiddachAyaNe' taha nu kamala jai tujjha / tA iha sayale loe kA uvamA tava Thavijjati // 5 // 81. kamalarNidAvajjA (kamalanindApaddhatiH) .711) aliyAlAve viyasaMta kamala kalio si raayhNsehi| tA suMdaraM na hohI tujjha phalaM kAlapariNAme // 1 // 712) appaM paraM na yANasi nUrNa sauNo si lcchipriyrio| ujjalasamuho pecchaha tA vayaNaM pi huna ThAvei // 2 // 713) lacchIe parigahiyA uDamuhA jai na hu~ti tA peccha / jehiM ciya uDaviyA taM ciya nAlaM na pecchati // 3 // 710) [ yathA kAsaguNA: paracchidracchAdane tathA nu kamala yadi tava / tad iha sakale loke kA upamAstava sthApyante / / ] yathA palahiguNA kAsaguNAH paracchidrAcchAdane, tathA aho yadi tava bhavanti, tata iha asmin sakale loke kA upamAstava sthApyante / api tu sarvopamApAtraM bhavasi / / 710 / / 711) [ alyAlApe vikasat kamala kalitamasi raajhNsaiH| tat sundaraM na bhaviSyati tava phalaM kAlapariNAme // ] alyAlApe vikasaddhe kamala kalito'si ( ? kalitamasi ) rAjahaMsaiH / tatastava phalaM pariNAme kAlapariNAme sundaraM na bhaviSyati / / 711 // 712) [ AtmAnaM paraM na jAnAsi nUnaM saguNo'si lkssmiipricritH| ujjvalasaMmukhaH prekSadhaM tadvadanamapi khalu na sthApayati / / AtmAnaM paraM ca na jAnISe / nUnaM sapuNyo'si lakSmyA prikritH| ujjvalasamUhaH ( ? ujjvalasaMmukhaH ) pazyata, tadvadanamapi na khalu sthApayasi / / 712 // 713) [ lakSyA parigRhItA UrdhvamukhA yadi na bhavanti tatprekSasva / yairevorvIkRtAni tAnyeva nAlAni na prekSante / / ] he paMkaja, lakSmIparigRhItA yacUrdhvamukhA na bhavanti tataH pazyaitAni kamalAni yairevorvIkRtAni tAnyeva nAlAni na pazyanti / / 713 // 1G parachiddachAyaNA 2C,G, I appA vala 13

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194 [714:69.8 714) lacchiNilayattaNuttANavayaNa guNiNo syANulaggassa / niyaNAlassa vi vimuddo tA paMkaya kassa samuho si // 4 // 715) vaDDAviyakoso jaM si kamala parisosiehi pattehiM / acchau tA lacchivao taM ciya nAmaM pi hArihisi // 5 // 716) mito sUro kayapattapariyaro lacchiyAlao kamalo / payahINassa sahAro keNAvi na sakkio nimisa // 6 // 717) sarasANa suraparisaMThiyANa kamalANa kIsa uvayAro / ukkhayamUlA sukkhaMtapaMkayA kaha na saMThaviyA // 7 // bajjalagaM 714 ) [ lakSmInilayanatvottAnavadana guNinaH sadAnulagnasya / nijanAlasyApi vimukhaM tat paGkaja kasya saMmukhamasi / / ] he paMkaja, lakSmInilayanottAnavadana, guNinaH sadAnulagnasya evaMvidhasya nijanAlasyApi vimukhastato'nyasya kasya saMmukho bhaviSyasi / api tu na kasyApi / yaH khalu lakSmyAliGgitaH sa yadyAtmIyAnapi prati niSphalaH, sa parAn prati kathaM saphalo bhaviSyatIti / / 714 / / 715) [ vardhitakozaM yadasi kamala parizoSitaiH patraiH / AstAM tAlakSmI padaM tadeva nAmApi hArayiSyasi // ] yad he kamala vardhitakozo'si / kaiH / parizoSitaiH patraiH / AstAM tAvalakSmIsthAnaM, tadeva nAmApi / hAriSyasi ( ? hArayiSyasi ) / / 715 || 716) [ mitraM sUryaH, kRtapatraparikaraM lakSmyAlayaH kamalam / payohInasya ( padahInasya ) sAdhAraH kenApi na zakto nimitram || ] kamalasya ki sUryo mitram / tacca kRtapatraparigraham / lakSmyAlayam ( lakSmyAlayaH ) / payohInasya sadhAraH ( ? sAdhAraH ) kenApi kartuM na zeke nimiSamAtramapi // 716 // 717 ) [ sarasAnAM sUryaparisaMsthitAnAM kamalAnAM kIdRgupakAraH / utkhAtamUlAni zuSyatpaGkAni kathaM na saMsthApitAni / / ] sarasAnAM sUraparisaMsthitAnAM kamalAnAM kIdRgupakAraH / jAnAmi yadi sUrya utkhAtamUlAni zuSyatpaGkAni saMsthApayati / / 717 //

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-721 : 82.4 ] . haMsamANasavajjA 82. haMsamANasavajA ( haMsamAnasapaddhatiH ) 718) chaDijAi haMsa saraM katto vAso parammuhe divve / jAvana ThavehacalaNe kUDabao matthae ehi // 1 // 719) paDhama ciya je vigayA ghaNAgame sAhu tANa haMsANaM / jehi na dilu uccAsaNaTriyaM khalabayakuDuMbaM // 2 // 720) iyaravihaMgamapayapaMticittalA jattha puliNaperaMtA / tattha sare na hu juttaM vasiyavaM rAyahaMsANaM // 3 // 721) vivihavihaMgamaNivaheNa maMDiyaM pecchiUNa kamalavaNaM / mukaM mANabhariehi mANasaM rAyahaMsehiM // 4 // 718) [ tyajyate haMsa saraH kuto vAsaH parAGmukhe daive / yAvanna sthApayati caraNau kUTabako mastaka idAnIm / / ] he haMsa sarastyajyate / yataH kuto vAsaH parAGmukhe daive / yAvanna sthApayati caraNau mastake kaTabaka idaaniim| ayaM bhAvaH / kazcinmanasvI kvApi mUrkhapradhAne grAme vasan kenacidevamucyate // 718 // 719) [ prathamameva ye vigatA dhanAgame sAdhu teSAM haMsAnAm / yairna dRSTamuccAsana sthitaM khalabakakuTumbam / / ] prathamameva ye gatA mAnasaM ghanAgame, sAdhu teSAM haMsAnAm / kimityevmucyte| yairna dRSTaM khalabakakuTumbakam -uccAsanasthitam / varamanyatra gamanaM viduSAM', na tu mUrkhasya mUkhaiH kriyamANaH satkAro dRSTaH // 719 / / / 720) [ itaravihaGgamapadapaGkticitritA yatra pulinpryntaaH| tatra sarasi na khalu yuktaM vasitavyaM rAjahaMsAnAm / / ] itaravihaGgamapadapaGkticitritA yatra pulinaparyantAH, tasminnevaM vidhe sarasi na khalu yuktaM rAjahaMsAnAmuSitum / / 720 / / 721) [ vividhavihaGgamanivahena maNDitaM prekSya kamalavanam / muktaM mAnabhRtairmAnasaM rAjahaMsaiH / / ] rAjahaMsairmAnasaM saro muktam / kiviziSTaiH / mAnabhatarmanasvibhiH / kiM kRtvA / prekSya / kiMviziSTam / vividhavihaGgamanivahama NDitaM kamalavanam / / 721 // 1G, I viduSaH 2 I uSitam

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196 vajjAlaga 83. cakkavAyavajjA (cakravAkapaddhatiH ) 722 ) addhatthamie sUre jaM dukkhaM hoi cakkavAyarala / taM hou tuha riUNa ahavA tANaM pi mA hou // 1 // 723) bhUmIgayaM na cattA sUraM daTThUNa cakkavAeNa / jIyaggala vva dinnA muNAliyA virahabhISaNa // 2 // 724 ) aggi vva paumasaMDa ciya vtra naliNI maDo vva appA NaM cakkeNa piyAvirahe masANasarisaM saraM dihaM // 3 // 725 ) AsAsijjai cakko jalagayapaDibiMba daMsaNAsAe / taM pi haraMti taraMgA pecchaha niuNattaNaM vihiNo // 4 // 722 ) [ ardhAstamite sUrye yad duHkhaM bhavati cakravAkasya / tadbhavatu tava ripUNAmathavA teSAmapi mA bhavatu / / ] ardhAstamite sUrye yad duHkhaM bhavati cakravAkasya tadbhavatu tava ripUNAm athavA teSAmapi mA bhavatu / sUryAstamane kila cakravAkyA saha viyogaprArambhaH / itaH paraM sakalAmapi rAtriM jIvitezvaryA saha viyogaduHkhamanubhaviSyAmIti cintAgRhItasya. cakravAkasya duHkhamiti / / 722 / / " [ 722: 83. 723) [ bhUbhigataM na tyaktA sUryaM dRSTvA cakravAkeNa / jIvArgaleva dattA mRNAlikA virahabhItena / / ] bhUmigataM sUryaM dRSTvA virahabhItena cakravAkeNa mRNAlikA na tyaktA / tarhi kiM kRtA ityAha / jIvArgalA datteva / ayamarthaH / mRNAlikAM bhakSayaMzcakravAkaH sUryAstamanamAlokya kathaM priyAvirahavedanAvyatikaraM soDhAsmIti caJcUsthitAmapi mRNAlikAmargalAprAyAM jIvagamanabhayAdiva na mumoceti // 723 // 724 ) [ agniriva padmaSaNDaM citeva nalinI mRtaka ivAtmA khalu / cakreNa priyAvirahe zmazAnasadRzaM saro dRSTam // ] cakreNa cakravAkeNa saraH zmazAnasadRzaM dRSTam / zmazAnasAdRzyamAha / zmazAne kila agnyAdayo bhavanti / agniriva padmaSaNDaM, citeva nalinI, mRtakamitra AtmAnaM (? mRtaka ( AtmA ) / dRSTamiti sarvatra saMbadhyate / / 724 // 725) [ AzvAsyate ko jalagatapratibimbadarzanAzayA / tAmapi haranti taraGgAH prekSadhvaM nipuNatvaM vidheH / / ] AzvAsyate cakro jalagata

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728 : 84.] caMdaNavajjA 197 726) AsaMti saMgamAsA garmati rayaNiM suheNa ckkaayaa| diyahA na ya hu~ti vioyakAyarA kaha nu volaMti // 5 // *727) aliyaM jaMpei jaNo jaM pemma hoi atthaloheNa / sevAlajIviyANaM kadhaNaM cakkavAyANaM / / 6 / / 84. caMdaNavajjA (candanapaddhatiH) 728) susieNa nihasieNa vi taha kaha vi hu caMdaNeNa mahamahiyaM / sarasA vi kusumamAlA jaha jAyA parimalavilakkhA // 1 // pratibimbadarzanAzayA, tAmapi haranti taraGgAH kallolAH / ata eva pazyata nipuNatvaM vidheH / cakravAkaH kila ' iyaM mama prANavallabhA' iti svakIyaM pratibimbaM jalasthitamavalokya udazvasIt / tatrApi hatavidhipariNAmena' tadAtmapratibimbam ambuni gatam Urmaya eva vinAzayanti // 725 // 726) [ Asate saMgamAzayA gamayanti rajanIM sukhena cakravAkAH / divasA na ca bhavanti viyogakAtarAH kathaM nu vyatikrAmanti // ] cakracAkAH saMgamAzayA Asate, rajanIM gamayanti sukhena, divasA na ca bhavanti viyogakAtarAH katham nu atikrAmanti / / 726 // 727) [ alIkaM jalpati jano yat prema bhavatyarthalobhena / zaivAlajIvikAnAM kuto dhanaM cakravAkANAm / / ] jano'lIkaM mRSA jalpati, yat prema arthalobhena bhavati / arthanimittaM sneho bhavatIti yat kathayati tanmRSA / tadeva dRSTAntena sAdhayati / zaivAlajIvikAnAM cakravAkANAM kuto. dhanam // 727 // 728) [ zoSitena nirSitenApi tathA kathamapi khalu candanena prasRtam / sarasApi kusumamAlA yathA jAtA parimalavilakSA / / ] tathA kathamapi candanena mahama hitam / kiMviziSTana / zoSitena nigharSitenApi / yathA sarasApi sugandhApi kusumamAlA puSpasraka parimalavilakSA jAtA / / 728 // 1 G pariNamane, I pariNamanena

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198 vajjAlagaM [ 729 : 84.2 729) parasuccheyapaharaNeNa nihasaNe neya ujjhiyA payaI / caMdaNa saMnayasIso teNa tumaM baMdara loo // 2 // 730 ) uttamakulesu jammaM tuha caMdaNa taruvarANa majjhammi | dujjIhANa khalANa ya niccaM ciya teNa aNuranto // 3 // 731) ekko ciya doso tArisassa caMdaNadumassa vihighaDio | jIse duTThabhuyaMgA khaNaM pi pAsaM na melluMti // 4 // 732) bahutaruvarANa majjhe caMdaNaviDavo bhuyaMgadoseNa / chijjhai nirAvarAho sAhu vva asAhusaMgeNa // 5 // 85. vaDavajjA (vaTapaddhatiH ) 733) jAo si kIsa paMthe ahavA jAo si kIsa phalio si aha phalio si mahAduma tA sauNaviDaMbaNaM sahasu // 1 // 729) [ parazucchedapraharaNena nigharSaNena naivojjhitA prakRtiH / candana saMmatazIrSastena tvAM vandate lokaH // ] parazucchedapraharaNa nigharSaNairnaiva tyakta prakRtiH / he candana saMnata zirAstena tvAM vandate lokaH' / / 729 // 730) [ uttamakuleSu janma tava candana taruvarANAM madhye | dvijihvAnAM khalAnAM ca nityameva tenAnuraktaH // ] he candana taruvarANAM madhye tavottama -- kuleSu janma | dvijihvAnAM khalAnAM ca tena hetunA tvamanurakto'si / prakArAntareNopAlambhaH / / 730 / / 731 ) [ eka eva doSastAdRzasya candanadrumasya vidhighaTitaH / yasya duSTabhujaGgAH kSaNamapi pArzvaM na muJcanti / / ] tAdRzasya candanadrumasyaika eva doSo vidhikRto, yasya dRSTabhujaGgAH kSaNamapi pArzva na muJcanti / / 731 // 732) [ bahutaruvarANAM madhye candanaviTapo bhujaGgadoSeNa / chidyate niraparAdhaH sAdhurivAsAdhusaGgena / ] bahutaruvarANAM madhye candanavRkSo bhujaGgadoSeNa yate niraparAdhaH sAdhurivAsAdhusaGgena / / 732 / / 733 ) [ jAto'si kasmAtpathi, athavA jAto'si kasmAtpha lito'si / atha phalito'si mahAdruma tacchakuna viDambanAM sahasva / / ] he 1 G I add : khaNDane'pi nigharSaNe'pi natazirAstvam, ato bhavantaM loko vandate /

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-737:86..] tAlavajjA 129 734) nIrasa-karIra-kharasArasaMkule vismsmimruhese| kA hojja gaI pahiyANa jaM si dhaDapAyava na hoto // 2 // 735) bhUmIguNeNa vaDapAyavassa jaha tuMgimA ihaM hoi|| taha vihu phalANa riddhI hosaha bIyANusAreNa // 3 // 86. tAlavajjA ( tAlapaddhatiH) 736) kiM tAla tujjha tuMgattaNeNa gayaNaddharuddhamaggeNa / chuhajalaNatAviehi vi upaheppasi jaMna pahiehiM // 1 // 737) chAyArahiyassa nirAsayassa duuryrdaaviyphlss| dosehi samA jA kA vi tuMgimA tujjha re tAla // 2 // mahAdruma kimiti pathi jAto'si / yadi jAtastadA kimiti phalito'si / atha cetphalitastadA zakuna viDambanAM sahastra / / 733 / / 734) [ nIrasakarIra-khara-khadirasaMkule vissmshmiimrudeshe| kA bhavedgatiH pathikAnAM yadasi vaTapAdapa na bhavan / / ] nIrasA ye karIrAH kharAzca ye khadirAstaiH saMkule / tathA viSamAH zamyo yatrAsau viSamazamiH ( ? viSamazamIkaH ) / evaMvidho yo marudezastasmin nIrasakarIratIkSNakhadirasaMkule viSamazamImarudeze / tatra he vaTapAdapa kA gatirbhavet pathikAnAM yadi tvaM nAbhaviSyaH / / 734 // 735) [ bhUmiguNena vaTapAdapasya yadi tuGgatvamiha bhavati / tathApi khalu phalAnAmRddhirbhaviSyati bIjAnusAreNa / / ] bhUmiguNena vaTapAdapasya yadi tuMgimA tuGgatvaM bhavati, tathApi phalAnAmRddhi/jAnusAreNa bhavitrI / yadyapi bhUmiguNena vaTavRkSo hrasvaH saMjAtastathApi phalaprAcurya tathA bhaviSyati yena. sarve'pi prANinaH sukhitA' bhaviSyanti // 635 // 736) [ kiM tAla tava tuGgatvena gaganArdharuddhamArgeNa / kSudhAjvalanatApitairapyupagRhyase yanna pathikaiH / / ] he tAla tava tuMgatvena kiM gaganArdharuddhamArgeNa' / kSudhAjvalanatApitairupagRhyase yanna pathikaiH / / 736 // 737) [ chAyArahitasya nirAzrayasya dUrataradarzitaphalasya / doSaiH sama yat kimapi tuGgatvaM tava re tAla // ] re tAla yA' kApi tava tuMgimA 1I suhitAH 2G gaganAvaruddhamArgeNa which presupposes the reading gayaNAvaruddhamaggeNa . 31 yaH ko'pi tugimA tugatvaM sa doSaiH samastulyaH /

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200 vajAlaggaM [738 : 86.3738) jehiM nIo vaddhi tAlo sNghslildaannsevaae| tasseva jo na phalio so phalio kaha nu annassa // 3 // 87. palAsapajjA (palAzapaddhatiH) 739) maulaMtassa ya mukkA tujjha palAsA palAsa sauNehi / jeNa mahumAsasamae niyavayaNaM jhatti sAmaliyaM // 1 // 740) acchau tA phalaNivaha phullaNadiyahammi kalusiyaM vayaNaM / iya kaliUNa palAso jhaDa tti mukko sapattehiM // 2 // 741) daTTaNa kiMsuyA sAhA taM bAlAi kIsa velvio| ahavA na tujjha doso kona hu chalio palAsehiM // 3 // tuGgatvaM, sA doSaiH samA tulyA / chAyArahitasya, nirAzrayasya dUrataradarzitaphalasya / / 737 // 738) [ yairnIto vRddhiM tAlaH zatasaliladAnasevayA / tasyaiva yo na phalitaH sa phalitaH kathaM nvanyasya / / ] yairvRddhi nItastAlaH zatasaliladAnasevayA, tasyaiva yo na phalitaH sa phalitaH kathaM nvanyasya / / 738 // 739) [ mukulayatazca muktAstava palAzAH palAza zakunaiH / yena madhumAsasamaye nijavadanaM jhaTiti zyAmalitam / / ] mukulayato'pi re palA. zavRkSa zakunaistava palAzA muktAH / yena hetunA tvayA madhumAsasamaye vasante nijaM vadanaM zyAmalitam / ayaM bhAvaH / yaH ko'pi dhanI bhavati, sa vRddhiM vrajan yAcyamAnazced vadanacandraM kopakalaGkitaM vidhatte tasyAzAM yAcakAstyajanti / / 739 / / 740) [ AstAM tAvatphalanivahaH puSpaNadivase kaluSitaM vadanam / iti kalayitvA palAzo jhaTiti muktaH svapatraiH / / ] AstAM tAvat phalanivahaH / phullanadivase'pi kaluSitaM vadana miti kalayitvA palAzo jhaTiti muktaH svapatrairnijacchadaireva / ayagarthaH / yaH ko'pi mukhaM kaluSitaM vidhatte zubhavacanadAne'pi, AstAM dAnaprastAvaH,sa svakIyaireva pAtraistyajyate / / 740 // 741) [ dRSTA kiMzuka zAkhAstvaM bAlayA kasmAd vaJcitaH / athavA na tava doSaHko na khalu chalitaH palAzaiH / / ] dRSTA hA iti khede (1) /

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201: --744 : 88.1] kDavANalavajjA 742) guruvihavavittharutthaMbhire vi kiviNammi atthiNo vihlaa| bhaNa phalie vi palAse maNorahA kassa jAyaMti // 4 // 743) saJcaM palAsa jaM phullio si phalio si rhnniuNjesu|| jA hojja sukhajjaphalo maNaM pitA tujjha ko mullo // 5 // 88. baDavANalavajjA (vaDavAnalapaddhatiH) 744) sosaNamaI u nivasasu vaDavANala muNai jAva na smuho| jAva ya jANihii phuDaM tA na tuma neya bhuvaNayalaM // 1 // tvaM bAlayA kimiti pratAritaH / athavA na tava doSaH, ko nAma na 'cchalitaH palAzaiH' / / 741 / / 742) [ guruvibhava vistarottambhanazIle'pi kRpaNe'rthino viphalAH / bhaNa phalite'pi palAze manorathAH kasya jAyante // ] guruvibhava vistarottambha"nazIle'pi kRpaNe'rthino yAcakA viphalA niSphalA eva / bhaNa kathaya phalite'pi palAze manorathAH kasya jAyante, mahyaM dAsyatIti / gurulakSmIlakSito'pi kRpaNaH kamapi na kRtArthinaM karoti // 742 / / 743) [ satyaM palAza yatpuSpito'si phalito'si rahonikuJjeSu / yadi bhaveH sukhAyaphalo manAgapi, tat tava kiM mUlyam / / ] he paThAza rahonikuJja puSpito'si phalito'si satyaM, yadi tvaM sukhAdyaphalo bhatre nAgapi, 'tatastava kiM mUlyam / api tu ano'si // 743 // . ____744) [ zoSaNamatistu nivasa vaDavAnala jAnAti yAvanna samudraH / yAvatsamudro jJAsyati sphuTaM tAvanna tvaM naiva bhuvanatalam / / ] he vaDavAnala, aurvAgne, tAvatvaM zoSaNamatireva nivasa, yAvatsamudro na jAnAti / yAvat samudro jJAsyati, tAvat tvaM naiva bhuvanatalamidam / ayamAzayaH / kazcid duSTo dauSTayaM tAvatkaroti yAvadanyaH satpuruSastat nigRhItakopATopabhrakuTilatAlaM. kRtalalATo na jAnAti / tena ca jJAtena tadAnI (na) duSTo na cAnyaH ko'pi // 744 // 1G, I add : laMkAlayAga puttaya ityAdivasantavarNanenaiva vyAkhyAtA gAthA (Gatha No. 637 ) atra draSTavyA /

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202 vajjAlaggaM [745: 88.1745) kA samasIsI tiyasiMdayANa paDavANalassa srismmi| upasamiyasihippasaro mayaraharo iMdhaNaM jassa // 2 // 89. rayaNAyaravajjA (ratnAkarapaddhatiH) 746) rayaNAyareNa rayaNaM parisakkaM jai vi amuNiyaguNeNa / taha vi hu maragayakhaMDaM jattha gayaM tattha vi mahagdhaM // 1 // 747) jalaNihimukkeNa vi kutthuhaNa pattaM murArivacchayalaM / teNa puNa tassa ThANe na yANimo ko paridhio // 2 // 748) mA dosaM ciya geNhaha virale vi guNe pasaMsaha jnnss| akkhapauro vi uvahI bhaNNai rayaNAyaro loe // 3 // 745) [ kA samazIrSikA tridazendrANAM vaDavAnalasya sadRze / upazamita zikhiprasaro makarAlaya indhanaM yasya || vaDavAnalasya tridazendrANAM kA spardhA / yasya vaDavAnalasya indhanaM samid makaragRhaM samudra upaza mita-zikhiprasaraH / vaDavAgninA saha spardhA katham AdadhatAm indrAdayo devAH, yasyopazamitazikhigrasaraH samudra evendhanam / sakalavahnividhyApakastAvatsamudrastamapi yo jvAlayatIti / / 745 // 746) [ ratnAkareNa ratnaM parimuktaM yadyapyajJAtaguNena / tathApi khallu. marakatakhaNDaM yatra gataM tatrApi mahAgham // ] ratnaM ratnAkareNAjJAtaguNena yadi tyaktaM, tathApi marakatakhaNDaM yatra gataM tatrApi mahAgham / ayamAzayaH / yadi kenApi mUrkhaziromaNinA grAmINagrAmaNinA kazcid vipazcitprakANDastyaktaH, so'nyatra gataH sakalanaranAthamUrdhavandanIyacaraNaH kiM na bhvissytiiti||746|| 747) [ jalanidhimuktenApi kaustubhena prApta murArivakSaHsthalam / tena punastasya sthAne na jAnImaH kaH pratiSThApitaH / ] jalanidhimuktenApi kaustubhena prAptaM murArivakSaHsthalam / tena samudreNa punastasya sthAne ko nAma paristhApita iti vayaM na vidmaH // 747 // 748) [ mA doSameva gahIta viralAna pi guNAn prazaMsata janasya / akSapracuro'pyudadhiH bhaNyate ratnAkaro loke // mA doSameva gRhIta, stokAnapi guNAna janasya prazaMsata / katham / yathA akSaH kapardakabhedaH,

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2 . -752: 89..] rayaNAyaravajA 749) velAmahallakallolapelliyaM jai vi giriNaI pattaM / aNusarai maggalaggaM puNo vi rayaNAyare rayaNaM // 4 // 750) lacchIi viNA rayaNAyarassa gaMbhIrimA taha ccev| sA lacchI teNa viNA bhaNa kasla na maMdiraM pattA // 5 // 751) baDavANaleNa gahio mahio ya surAsurehi sayalehiM / . lacchIha uvahi mukko pecchaha gaMbhIrimA tassa // 6 // 752) jalaNaM jalaM ca, amiyaM' visaM ca, kaNho sadANavo ccev| khIroyahi tujjha tahA paramahimA ahiyaahiyayaro // 7 // tatpracuro'pi yadyapyudadhiH, akSAH pracurA yasmin so'styudadhiH, tathApi loke ratnAkara iti kathyate // 748 // 749) | velAmahAkallolagreritaM yadyapi giriNadIM prAptam / anusa.. rati mArgalagnaM punarapi ratnAkare ratnam // ] velAmahadUrmipreritaM yadyapi giriNadIM prApta tathA ( ? tathApi, mArgalagnaM punarapi ratnAkare ratnamanusarati / yadyapi kenApi muhUrtavazena kuto'pi nagarAt kvApi pallayAdau vidvAn, pAtram Agacchati tathApi mArgalagnastatraivAyAti // 749 / / ___750) [ lakSyA vinA ratnAkarasya gambhIratA tathaiva / sA lakSmIstena vinA bhaNa kasya na mandiraM prAptA || ] labhyA vinA ratnAkarasya tathaiva, gambhIrimA / sA ca lakSmIstena vinA kasya na mandiraM prAptA / api tu zunIva gahe gRhe paribabhrAmeti ratnAkarasya mahattvakathanam // 750 / / ____ 751) [ vaDavAnalena gRhIto mathitazca surAsuraiH sakalaiH / lakSmyodadhirmuktaH prekSadhvaM gambhIratA tasya // 1 udadhiH samadrastAvad vaDavAnalena. gRhItaH, tathA surAsurairmathitaH, anyacca lakSmyA vimuktaH, tathApi tasyodadhergambhIrimANaM pazyata / ayamAzayaH / yaH ko'pi puruSasiMhaH kaSTAM dazAM prAptaH. kenApi yAcyamAnaH saMpattyakto'pi bhavati, sa AtmIyaM gAmbhIrya na tyajatIti / / 751 // 752) [ jvalano jalaM cAmRtaM viSaM ca kRSNaH sadAnavazcaiva / kSIrodadhe tava tathA paramahimAdhikAdhikataraH / / ] he kSIrodadhe, jvalana 1G amayaM

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204. vajAlagaM [753 : 89.80 753) rayaNehi niraMtarapUriehi rayaNAyarassa na hu gvyo| kariNo muttAhalasaMsae vi mayaviSbhalA' ditttthii||8|| 754) aNavarayaM detassa vi tumuti na sAyare vi rayaNAI / puNNakkhaeNa khijAnahu lacchI cAyabhopahiM // 9 // 755) rayaNAyarassana hu hoi tucchimA niggaehi rynnehiN| taha vi hu caMdasaricchA viralA rayaNAyare rayaNA // 10 // 756) rayaNAyaracatteNa vi pattaM caMdeNa haraha tilayattaM / teNa uNa tassa ThANe na yANimo ko paridvavio // 11 // .( ? jalanaH ) tatraiva jalam , amRtaM viSaM ca, kRSNaH sadAnavaH / tava mahimA tathApi adhiko adhikatara eva / ko'pyekatra vairisaMghAn parasparaM sthApayituM kiM ko'pi zaknoti tvAm Rte / / 752 // ___753) [ ratnairnirantarapUritai ratnAkarasya na khalu garvaH / kariNo muktAphalasaMzaye'pi mada vihvalA dRSTiH // ] ratnanirantarapUritai ratnAkarasya na khallu garvo'sti / kariNo hastinaH punarmuktAnAM saMzaye'pi santi no vA muktAphalAnIti saMzaye sati-mada vihvalA dRSTiH / / 753 / / 754) [ anavarataM dadato'pi na khalu truTyanti sAgare'pi ratnAni / puNyakSayeNa kSIyate na khalu lakSmIstyAgabhogAbhyAm / / ] anavarataM dadato'pi ratnAkarasya na khalu kSIyante ratnAni / puNyakSayeNa kSIyate lakSmIna khallu tyAgabhogAbhyAm / / 754 / / 755) [ ratnAkarasya na khalu bhavati tucchatvaM nirgatai ratnaiH / tathApi khalu candrasadRkSANi viralAni ratnAkare ratnAni / / ] ratnAkarasya na khalu bhavati tucchatvaM nirgatai ratnaiH / yadyapyevamasti, tathApi candrasadRkSANi viralAni ratnAkare ratnAni / ayaM granthaH prAyeNa apbhrNshbhaassaanusaarii| atra ca apabhraMzabhASAyAM kacinnapuMsake'pi puMstvamiti / / 755 / / 756) [ ratnAkaratyaktenApi prAptaM candreNa harasya tilakatvam / tena punastasya sthAne na jAnImaH kaH pratiSThApitaH / / ] ratnAkaraparityaktenApi 1G, I mayabhiMbhalA 2G adhikAdhikatara eva

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-760 : 89.15] rayaNAyaravajjA 205: 757) jai vihu kAlavaseNaM sasI samudAu kaha vi vicchuddio| taha vi hu tassa payAvaM( ? payAso)ANaMdaM kuNai dUre vi||12|| 758) rayaNAi surANa samappiUNa vaDavANalassa chuhiyss| appA (? appaM ) deteNa tae samudda muiMkiyaM bhuvaNaM // 13 // 759) asthi asaMkhA saMkhA dhavalA rayaNAyarassa sNbhuuyaa| nahu tANa sahaladdhI jA jAyA paMcajannassa // 14 // 760) jAeNa teNa dhavalIkao si nRNaM samuha saMkheNa / atthittaNeNa hatthaM pasAriyaM jassa kaNheNa // 15 // prAptaM candreNa harasya tilakatvam / tena punastasya sthAne ko nAma paristhApita iti vayaM na vidmaH / / 756 / / 757) [ yadyapi khalu kAlavazena zazI samudrAt kathamapi viyojitH|' tathApi khalu tasya pratApaH ( ? prakAzaH ) AnandaM karoti dUre'pi / / ] yadyapi zazI candraH samudrAt kAlavazena kathamapi vicchuTitaH, tathApi tasya pratApam ( ? pratApaH, prakAzaH ) AnandaM dUre'pi karoti / / 757 / / 758) [ ratnAni surebhyaH samarpya vaDavAnalAya kSudhitAya / AtmAnaM dadatA tvayA samudra mudrAGkitaM bhuvanam / / ] ratnAni candralakSmIkaustubhapArijAtamadiroccaiHzravaairAvaNadhanvantariprabhRtIni surAsurebhyaH' samarpya vaDavAnalasya kSudhitasyAtmAnaM dadatA he samudra tvayA bhuvanaM jagan mudrAGkitam / ayamarthaH / / yathA ko'pi vadAnyaH pAtrebhyaH sarvamapi vasujAtaM. vizrANya, kasmaicanaH viziSTAyacchekAyAtmAnamarpayan sakalajaganmaNDalamAtmayazasA pUrayati, jImUta-- vAhanavat / / 758 / / ___759) [ santi asaMkhyAH zaMkhA dhavalA ratnAkarasya saMbhUtAH / na khalu teSAM zabdalabdhiryA jAtA pAJcajanyasya / / ] santi asaMkhyAtAH zaMkhAH / kiMvi-. ziSTAH / dhavalAH / punaH kiMviziSTAH / sNbhuutaaH| ka / ratnAkare / na khalu teSAM zabdalabdhiryA jAtA pAJcajanyasya zrIviSNukaravadanapavitritasya / / 759 / / 760) [ jAtena tena dhavalIkRto'si nUnaM samudra zaMkhena / arthitvena hastaH prasArito yasya kRSNena // ] he samudra tena zaMkhena jAtena dhavalI... 11 purANasurebhyaH 2 I vastujAtam 3G I avaziSTAya yAcakAya

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206 pajjAlaggaM -[761 : 90.190. samudaNiMdApajA (samudranindApaddhatiH) *761) sAhINAmayarayaNo amaramaroraM ca bhuvnnmkrNto| ullasirIhi na lajasi laharIhi taraMgiNINAha // 1 // 762) rayaNAyara ti nAmaM vahaMta tA uvahi kiM na susio si| majjhe na jANavattI atthatthI jaM gayA paare||2|| 763) ughahi laharIhi gavvira gajaMto kiM na dIha susio si / jIse gimhapivAsA valaMti vi parammuhA pahiyA // 3 // 764) sAyara lajjAI kahaM na muo ciMtAi kaha na piisno| pai huMte bohatthiyahi kao jalasaMgaho anno // 4 // kRto'si / nUnaM nizcayena / yasyArthitvena kRSNena hastaH prasAritaH, he "samudra, amuM zaMkhaM mahyaM vitreti|| 760 / / 761) [ svAdhInAmRtaratno'maramadaridraM ca bhuvanamakurvan / ullasanazIlAbhirna lajjase laharIbhistaraGgiNInAtha / / ] he taraGgiNInAtha, ullasanazIlA bhirlaharIbhirUmibhirupalakSito na lajjase / kiM kurvan / amaraM devasamUhaM ( ? ) bhuvanam adaridaM cAkurvan / kiMviziSTaH / svaadhiinaamRtrtnH| yaH kazcid vibhavaprAcurya nirjitadhanadaH param adadAnaH kimapi, sa evamucyate // 761 // 762) [ ratnAkara iti nAma vahastad udadhe kiM na zuSko'si / madhye na yAnavartino'rthArthino yadgatAH pAre / / ] ratnAkara iti nAma vahan tata udadhe kiM na zuSko'si / madhye na yAnavartino aArthino yadgatAH pAre / / 762 // 763) [ udadhe laharIbhirgoMdvahanazIla garjan kiM na dIrgha zuSko'si / yasmAd grISmapipAsA valante'pi parAGmukhAH pathikAH / ] udadhe -laharIbhirgoMdvahanazIla, garjan kiM na zuSko'si / katham / dIrgham -atyartham / yasmAd grISma pipAsAyAH parAGmukhAH pathikA vyAghuTante // 763 // 764) [sAgara lajjayA kathaM na mRtazcintayA kathaM na viSaNNaH / tvayi sati pravahaNasthitaiH kRto jalasaMgraho'nyaH / / ] he sAgara lajjayA kathaM

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207 -767 : 91.1] suvaNNavajA 765) baddho si tumaM pIo si pubvayaM laMdhio si taM uvhi| kiM gajasi aliyajae na lajase uyahi kiM bhnnimo||5|| 766) niddhoyaudayakaMkhira paMthiya mA vaJca sAyaro es| jattha niyattai taNhA anna zciya te saruhesA // 6 // 91. suvaNNavajA (suvarNapaddhatiH) 767) jalaNapaveso cAmIyarassa kaha sahi na jujjae kaauN| hRddhI jassa parikkhaMti pattharA navari guNaNivahaM // 1 // na mRto'si / kathaM ca cintayA na viSaNNo'si / yatastvayi pAnIyanidhau satyapi bohitthiyahi yaanpaatrsthitairjlsNgrho'nyshcke| yo jalAnAM nidhirbhavati tasmin vidyamAne ko nAma jalasaMgrahaM vidhatte / / 764 / / ____765) [baddho'si tvaM pIto'si pUrva la dhito'si tvamudadhe / kiM garjasyalIkajaye na lajjasa udadhe kiM bhaNAmaH / / ] baddho'si tvaM parvataiH / pIto'si tvam agastinA / tathA la dhito'si vAnarAdibhiH / evaMvidhastvam udadhe'lIkajagati (? alIkajaye) kiM garjasi / udadhe tvaM na lajase / kiM punaH punarbhaNAmaH / / 765 / / 766) [ nirdhItodakakAMkSaNazIla pathika mA vraja sAgara eSaH / yatra nivartate tRSNAnya eva te sarauddezAH // ] he pathika, udakAkAMkSaNazIla mA vraja, ayaM sAgaraH / yatra nivartate tRSNA, anya eva te sarauddezAH / kazcitpathikaH pipAsAkulo jalaM vAJchan samudrasya jalaM pazyan uttAlaH (1) samAyAtaH / taM tathAvidhamAgacchantamavalokya kenaciducyata iti / / 766 // 767) [ jvalanapravezazcAmIkarasya kathaM sakhi na yujyate kartum / hA dhigyasya parIkSante prastarAH kevalaM guNanivaham / / ] jvalanapravezazcAmIkarasya kathaM sakhi na yujyate kartuM, hA dhig yasya navari kevalaM guNanivahaM prastarAH parIkSayanti / tasya tAdRgvidhasya suvarNasya pASANAH kathaM parIkSAM vidadhata iti kRtvA jvalanameva praviveza lajjAmajjadvadano mAnI / / 767 / / 1 I taha uyahe

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208 bajAlaggaM [768 :91.2. 768) alaNaDahaNeNa na tahA pattharaghasaNeNa khaMDaNe taha ya / guMjAhalasamatulaNe jaM dukkhaM hoi kaNayassa // 2 // 769) jUrijjai kiM na jara kiM na jarA Avae akAlammi / jaha sakkhara tulai khalI nirakkharo kaMcaNaM khaMDaM // 3 // 770) nArAya nirakkhara lohavaMta domuha' ya tujjha kiM bhnnimo| guMjAi samaM kaNayaM tolaMto kaha na lajesi // 4 // 771) jaha kaNayaM taha paDimANapattharaM peccha tulai naaraao| ahavA nirakkharANaM guNadosaviyAraNA katto // 5 // 768) [ jvalanadahanena na tathA prastaragharSaNena khaNDane tathA ca / gujAphalasamatulane yad duHkhaM bhavati kanakasya / / ] kanakasya jvalanadahanena tathA prastaragharSaNena khaNDanena tathA duHkhaM na bhavati, guMjAphalasamatulane yad duHkhaM ( bhvti)| mAnI janazchedanadAha nigharSaNAdikaM paraM sahate / na / punarasamAnajanena saha sAmyam / / 768 / / 769) [ khidyate kiM na jagati kiM na jarAgacchatyakAle / yathA sAkSarastulyati khaTikAM nirakSaraH kAJcanaM khaNDam / / ] kathaM na khidyate jagati kiM na jarAgacchatyakAle, yathA sAkSarastulayati khaTikA, nirakSarazca kAzcanaM khaNDam / / 769 // 770) [ nArAca nirakSara lohavan dvimukha ca tava kiM bhaNAmaH / guJjAphalena samaM kanakaM tolayan kathaM na lajjase / / ] he nArAca, nirakSara, lobhavan , durmukha, nirakSara, lohavan , durmukha tava kiM bhaNAmaH / [ he nArAca nirakSara, lohavan ( lobhavan ) dvimukha tava kiM bhaNAmaH / / gaMjAphalena samaM kanaka tolayan kathaM na lajjase / yathA kazcidasamIkSyakArI nirakSaro lobhavAn durmukho ( ? dvimukho) mUrkheNa nIcena samaM satpuruSaM vidvAMsaM karoti sa evamucyate, asamaMjasamasahamAnena / / 770 // 771) | yathA kanaka tathA pratimAnaprastaraM pazya tolayati naaraacH| athavA nirakSarANAM guNadoSavicAraNA kutaH // ] yathA kanakaM tathA mAna 1G, I dummuhaya 2 I guMjAhalasamakaNayaM

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775 : 93.1] dIvayavajjA 92. AizcavajjA (Aditya paddhatiH ) 772) bhamio si bhamasi bhamihisi aNudiNu' pAsammi merusiharassa / jaha pAvasi kaMcaNamAlayaM pi tA sUra sUro si // 1 // 773) viyaliyatepaNa vi sasahareNa jaha daMsio dine appA | taha jaha rayaNI tumaM tA sacvaM sUra sUro si // 2 // (774) uyaNaM bhuvaNakkamaNaM atthamaNaM ekadivasa majjhammi' / sUrassa vitini dasA' kA gaNaNA iyaraloyassa // 3 // 93. dIvayavajjA ( dIpakapaddhatiH ) 775) sauNo nehasauNNo loillo loyaloyaNANaMdo / nAsiyata mohapasaro kiM suyaNo neha' joikkho // 1 // prastaraM pazya tolayati nArAcaH / athavA nirakSarANAM mUrkhANAM guNadotravicAraNA kutaH / / 771 // " 772) [ bhrAnto'si bhramasi bhramiSyasyanudinaM pArzve meruzikharasya / -yadi prApnoSi kAJcanamAtrakamapi tat sUrya zUrossi / / ] bhrAnto'si bhramasi bhramiSyasi / ka / meruzikharasya pArzve / yadi prApnoSi kAMcanamASakamapi, tadA he sUra sUrya, zUro'si / amuSmAnmerorlavamapi suvarNaM / - lapsyase / / 772 / 209 773 ) [ vigalitatejasApi zazadhareNa yathA darzito dina AtmA / tathA yadi rajanyAM tvaM tatsatyaM sUrya zUro'si // ] vigalitatejasApi zazadhareNa yathAtmA darzito dine, tathA yadi rajanyAM tvaM darzayasi, tadA he - sUrya satyaM zUro'si // 773 // sUryasyApi 774) [ udayanaM bhuvanAkramaNamastamanameka divasamadhye / tisro dazA: kA gaNanetaralokasya // ] udayo bhuvanAkramaNaM tathA cAstamanamevaM tisro gatayo yatra sUryasya tatretaralokasya kITatulyasya kA gaNanA // 774 // na 775) saguNa : snehasaMpUrNa AlokavA~lokalocanAnandaH / nAzitatamaogha prasaraH kiM sujano neha jyotiSkaH // ] saguNaH savartikaH, taila1 G, I aNudiNa 2 G, I taha ya ekkadiyahammi 3 I gaI 4 I neya ( = naiva) vala 14

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210 pajjAlaggaM [776 93.1 776) joikkho gilai tamaM taM ciya uggilai kajjalamiseNaM / / ahavA suddhasahAvA hiyae kalusaM na dhAreti' // 2 // 777) niyayAlapasu maliNA kuNaMti maliNattaNaM jaicchAe / guNaNehakaMtijuttaya na jujjae tujjha joikkha // 3 // 778) niyaguNaNehakhayaMkara maliNaM niyayAlayaM kurnntss| joikkha tujjha chAyA paricattA teNa suyaNehi // 4 // saMpUrNaH, AlokavAn , lokalocanAnandanaH, nAzitatamaoghaprasaraH, evaMvidhaH kiM sujanaH, nahi nahi jyotiSkaH / jyotirvidyate yasminniti. jyotiSko diipH| sujano'pyevaMvidho bhavati / saguNaH, premasaMpUrNaH, AlokavAn , lokalocanAnandanaH, nAzitatamaoghaprasaraH / / 775 // 776) [jyotiSko gilati tamastadevodgirati kajjalamiSeNa / athavA zuddhasabhAvA hRdaye kaluSaM na dhArayanti // ] jyotiSko gilati tamastadevodgirati kajjalamiSAt / athavA zuddhasvabhAvA hRdi kaluSaM na dhArayanti / / 776 // ___777) [ nijAlayeSu malinAH kurvanti malinatvaM yatheccham / guNasnehakAntiyukta na yujyate tava jyotiSka // ] malinA nijAlayeSu malinatvaM yadRcchayA kurvate / na tu khacchacittAH / ata eva jyotiSka udyotakara he dIpa guNasnehakAntiyukta, tava nijAlaye malinatvaM kartuM na yujyate / / 777 / / 778) [ nijaguNasnehakSayaMkara malinaM nijAlayaM kurvataH / jyotiSka tava cchAyA parityaktA tena sujanaiH / / ] nijaguNasnehakSayaMkara jyotiSka nijAlayaM nijasthAnaM malinaM kurvatastava cchAyA tena hetunA sujanaiH prityktaa| vidvAMsaH kila dIpacchAyAM na gRhNanti / dIpacchAyA gajacchAyA' kharacchAyA tathaiva ceti / / 778 / / 1 G, I dhAraMti 2 I loillo Alokayukta udyotayukta iti yAvat 3G nijacchAyA, 4 G, I khagacchAyA

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-782 : 94.3] . piyolAvavajA 211 779) kiM tujya pahAe kiM guNeNa kiM dIva tujjha neheNa / chAyaM jassa visihA dUre vi cayaMti nidaMtA' // 5 // 94. piyolAvaSajA (priyollApapaddhatiH) 780) ekeNa viNA piyamANuseNa baDDayAi hu~ti dukkhaaii| .. Alasso raNaraNao'NihA pulao sasajjhasaoM // 1 // 781) ekkeNa viNA piyamANuseNa sbbhaavnnehbhriennN'| jaNasaMkulA vi puhavI avvo raNaM va paDihAi // 2 // 782) so kattha gao so suyaNavallaho so suhANa sykhaannii| so mayaNaggiviNAso so so sosei maha hiyayaM // 3 // . 779) [ kiM tava prabhayA kiM guNena kiM dIpa tava snehena / chAyAM yasya viziSTA dUre'pi tyajanti nindantaH / / ] kiM tava prabhayA, kiM guNena kiM snehena, chAyAM yasya viziSTA dUre'pi tyajanti nindantaH / / 779 // 780) [ekena vinA priyamAnuSeNa bahUni bhavanti duHkhAni / AlasyaM raNaraNako'nidrA pulakaH sasAdhvasaH / / ] ekena priyamAnuSeNa vinA bahUni duHkhAni bhavanti / Alasya, raNaraNakaH, anidrA, pulakaH, sasAdhvasaH / saha sAdhvasena vartata iti tathA / / 780 / / 781) [ ekena vinA priyamAnuSeNa sadbhAvasnehabhRtena / janasaMkulApi pRthvI, aho araNya miva pratibhAti / / ] ekenApi vinA priyamAnuSeNa sadbhAvasnehamayena janasaMkulApi pRthvI aho araNya miva pratibhAti // 781 / / 782) [ sa kutra gataH sa sujanavallabhaH sa sukhAnAM zatakhaniH / sa madanAgnivinAzaH sa sa zoSayati mama hRdayam / / ] sa priyaH kutra gataH / sa sujanavallabhaH / sujanazcAsau vallabhazca sujanavallabhaH / sa sukhAnAM zatasya khAniH / sa ca madanAgnivinAzakaH / sa sa evaM vidho mama vallabho virahe mama hRdayaM zoSayati // 782 / / 1G niMdaMti 21 sasajjho ya 3 1 degmayaeNa, IdegmaieNa 4G nindanti Is sujanAnA 5 I adds sujanAnAM vallabha:

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zara vajjAlaggaM [783 : 94.4 783) so hohi ko vi diNo jattha pio bAhupaMjaravilINo / rarahasakheyakhino nijjharaha pavAsadukkhAI // 4 // 784) Avihira pio cuMbihidda niThuraM cuMbiUNa pucchihira / daie kusala tti tumaM namo namo tANa divasANaM // 5 // 785) dhannaM taM ceva diNaM sA rayaNI sayalalakkhaNa sauNNA / amayaM taM pi muhutaM jattha pio jhatti dIsihi // 6 // 786 ) dUrayara desaparisaMThiyassa piyasaMgamaM mahaMtassa / AsAbaMdho cciya mANusassa avalaMbae jIvaM // 7 // 783 ) [ tadbhaviSyati kimapi dinaM yatra priyo bAhupaJjara vilInaH / ratirabhasakheda khinno niHkSarati pravAsaduHkhAni // ] sa bhaviSyati ko'pi divaso yatra priyo bAhupaJjare vilInaH ratirabhasakheda khinnaH pravAsaduHkhAni nirjharatIva prakSaratIva / / 783 // 784 ) [ eSyati priyazcumbiSyati niSThuraM cumbitvA prakSyati / dayite kuzaleti tvaM namo namastebhyo divasebhyaH // ] AgamiSyati priyazcubiSyati mukhaM, cumbitvA prakSyati / kathamiti / he dayite kuzalinI tvaM vartase / yeSu divaseSu, namo namastebhyo divasebhyaH // 784 // , 785) [ dhanyaM tadeva dinaM sA rajanI sakalalakSaNasaMpUrNA / amRtaM so'pi muhUrto yatra priyo jhaTiti drakSyate / / ] tadeva dina dhanyaM, sA rajanI sakalalakSaNasaMpUrNA / amRtaM so'pi muhUtoM yatra priyo jhaTiti drakSyate // 785 // 786) [ dUrataradezaparisaMsthitasya priyasaMgama kADhUkSataH | AzAbandha eva mAnuSasyAvalambate jIvam // ] dUrataradezaparisaMsthitasya priyasaMgamamabhilapata AzAbandha eva mAnuSakasya strIlokasya jIvamavalambate / strIjanasya virahiNa AzAbandha eva jIvaM nirgacchantamavalambate / / 786 // 3 G, I amiyaM 1 G, I muhaM 4 G hiyayaM 2 I jihi divasehiM Namo Namo tANaM 5 G, I add mayeti zeSaH

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-790 : 95.3 ] dosiyavajjA 213 787) hiyayaTThio vi suhavo taha vihu nayaNANa hoi duppeccho| .pecchaha vihiNA na kayA' maha hiyae. jAlayagavakkhA // 8 // ___95. dosiyaSajjA (dauSikapaddhatiH) 788) dIhaM laNhaM bahusuttaruMdayaM kaDiyalammi suhajaNayaM / taha vAsaM ca mahagdhaM dosiya kaDilamha paDihAi // 6 // 789) mANavihUrNa ruMdIi choDayaM sildhoygychaayN| jaM vasaNaM na suhAvai muya dUraM nammayADe taM // 2 // 790) pammuhasuttaM aTThIsuhAvahaM jnniyraaypulil| dosiya dijjaMtaM pi hu nAraMgaM amha paDihAi // 3 // ____787) [ hRdayasthito'pi subhagastathApi khalu nayanayorbhavati dussprekssH| prekSavaM vidhinA na katA mama hRdaye jAlakagavAkSAH // ] hRdayasthito'pi subhagastathApi locanayorbhavati duSprekSyaH, prekSata (prekSadhvaM ) vidhinA sraSTrA na kRtA mama hRdaye jaalkgvaakssaaH| virahiNIpralApatvAnna zabdapaunaruktyam // 787 // 788) [ dIrgha zlakSNaM bahusUtravizAlaM kaTitale sukhajanakam / tathA vAsazca mahAghu dauSika kaTivastraM mama pratibhAti / / ] he dosiya' tathAvidhaM kaDillaM adhovastram asmabhyaM pratibhAti, rocte| kiM viziSTam / dIrgha tathA zlakSNaM mRdu, bahusUtravistIrNa, kaTitaTe sukhajanakam / tathA vAsazca mahAya'm / ayamAzayaH / evaMvidhAM striyamasmabhyaM yojayeti gamyam ||788 // 789) [ mAnavihInaM vistAreNa tyaktaM zilAdhautagatacchAyam / yadvasanaM na sukhayati muJca dUraM narmadAtaTe tat / / ] mAnavihInaM raMdatvena hrasvaM, zilAdhaute gatacchAyaM gatazobha, yad vasanaM vastraM na sukhayati ta dUraM muzca narmadAtaTe / ayamAzayaH yat , kazcana kAmI evaMvidhaM strIratnamalabhamAno yadi na prApnoti, tadaivaM vakti // 789 / / 790) [ pramukhasUtramasthisukhAvahaM janitarAgapulakavat / dauSika dIyamAnamapi khalu nAraGgaM maga pratibhAti // ] he dosiya vasanavikretaH, 1 I kiyA 2 I adds vasanavikreta: after dosiya

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214 vajAlana [791 : 95..791) je pakkhAliyasAraM jaM galyaM ceva khamamahancha / te dosiya amhANaM daMsijjau ki viyAreNa // 4 // 792) dosiya ghaNaguNasAraM suviNIya suTchu sohasaMjaNayaM / dasahi mA kuNa kheyaM taM amhaM jaNai pariosaM // 5 // 793) jaha paDhame taha dIsai avasANe sADayassa nivvahaNaM / taM phuDa amha niyaMbe dosiya phujhe pi pddihaai||6|| wwwwwwww pammuhasuttaM parAGmukhasUtram ( ? prAGmukhasUtram ) asthisukhajanakaM janitarAgapulakitam , evaMvidhaM dIyamAnamapi araGga' raGgarahitaM cet tadA kasyApi na pratibhAti, na rocate / aymaashyH| susUtramasthisparzasukhakAri janitaprItipulakitaM dIyamAnamapi strIratnaM raMgarahitaM cet tadA yathA kasyApi na rocate tadvadidamapi / / 790 // 791) [ yatprakSAlitasAraM yad gurukaM caiva kSamamahAgha c| tad dauSikAsmAkaM darthatAM kiM vicAreNa ] yat sAraM, yad gurukaM, mahan mahA ca / he dosiya (dauSika ), tad darzyatAM kiM vicAreNa / / 791 / / ___792) [ dauSika dhanaguNasAraM suvinItaM suSTu zobhAsaMjanakam / darzaya mA kuru khedaM tadasmAkaM janayati paritoSam // ] he dosiya ( dauSika ), ghanaguNasAraM suvinItaM suSThuzobhAjanakaM yad vastraM tad darzaya / mA anyadarzanena khedaM kArSIH / yatastAddagvidhamasmAkaM janayati paritoSam // 792 // ____793) [ yathA prathame tathA dRzyate'vasAne zATakasya nirvahaNam / tat sphuTaM mama nitambe dauSika sphuTitamapi pratibhAti / / ] yathA prathame tathAvasAne yasya zATakasya nirvahaNaM dRzyate, tat zATakaM sphuTitamapi sphuTaM nizcitam asmannitamve prtibhaati|| 793 / / 1GI araMga raMgarahitam amAMjiSThamiti yAvat , na pratibhAti na rocte| -

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215 -795 : 96.2] pajjaMtagAhAjuyalaM 96. parjatagAdAjuyala (paryantagAthAyugalam) - aha pajjaMtagAhAjuyalaM bhnnnni'|| 794) iya kaiyaNehi raie vajjAlae sylloyhihir| patthAve godvidviya icchiyagAhA paDhijjaMti // 1 // 795) eyaM vajjAlaggaM ThANaM gahiUNa paDhai jo ko vi| niyaThANe patthAve guruttaNaM lahai so puriso||2|| ~~~~~~~mmmarrior 794)] [atha paryantagAthAyugalaM vyaakhyaayte|] [iti kavijanai racite vrajyAlaye sakalalokAbhISTe / prastAve goSThIsthita IpsitagAthAH paThyante / / iti pUrvoktaprakAreNa, kavijanairviracite vajjAlaye sakalalokAbhISTe, prastAve goSThIsthita IpsitagAthAH paThyante / / 794 / / ____795) [ etad vrajyAlagnaM sthAnaM gRhItvA paThati yaH ko'pi / nijasthAne prastAve gurutvaM labhate sa puruSaH // ] etad vajAlaggaM padyAlaya, sthAnaM gahItvA paThati yaH ko'pi nijasthAne prastAve, gurutvaM labhate sa puruSa iti // 795 // iti padyAyalayacchAyA samAptA / 1 B, G, I omit this sentence 2 B,C,I sayalaloyaramaNIe 4 Gadds vidyAlayavRttiH 3GI goSThIsthitaiH

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vajjAlaggaM 115*1 APPENDIX Additional gathas found in MS. C.. (N. B. The first Arabic figure at the left hand shows the serial number of the gatha after which the additional gatha is found in Ms. C. The second Arabic figure with a prefixed star shows the serial number of the additional gatha itself. ) gaahaavjaa| 15*1) gAhA ruai aNAhA sIse kAUNa do vi htthaao| sukaI hi dukkharaiyA suheNa mukkho viNAsei // 1 // 16*1) kuppADhaehi kullehaehi atthaM ayaannmaannehi| nayari vva chattabhaMge luMcapaluMcIkiyA gAhA // 1 // vAsasaeNa vi baddhA ekkA vi maNoharA varaM gaahaa| lakkhaNarahiyA na uNo koDI vi khaNaddhametteNa // 2 // 16*2) 15*1) [ gAthA rodityanAthA zIrSe kRtvA dvAvapi hstau| sukavibhirduHkharacitA sukhena mUryo vinAzayati ] / / 15*1 // ____ 16*1) [ kupAThakaiH kulekhakairarthamajAna dbhiH / nagarIva cchatrabhaGge luzcapralucIkRtA gAthA / / ] kupAThakaiH kulekhakairarthamajAnAnairgAthA luNTyate / kev| nagarIva / yathA nagarI chatrabhaGge sati luJcapraluJcIkriyate luNTayataH ityarthaH // 16*1 // 16*2) [ varSazatenApi baddhA ekApi manoharA varaM gaathaa| lakSaNa-- rahitA na punaH koTirapi kSaNArdhamAtreNa / / ] ekApi gAthA varam / kiMviziSTA gaathaa| varSazatenApi baddhA / punaH kiNvishissttaa| manoharA / vizveSAM mano haratIti manoharA / lakSaNarahitA gAthAkoTyapi kSaNArdhamAtreNa baddhA na varaM na zreSThA / kiMviziSTA gAthA / lkssnnrhitaa| lakSaNaM vyAkaraNa tena rhitaa| athavA chando'laMkAra viruddhA // 16*2 //

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-31*3] kamvavajjA 217 18*1) gAhAhi ko na hIrai piyANa mittANa ko na sNbhri| dUmijada ko na vi dUmieNa suyaNeNa rayaNeNa // 1 // kvvvjaa| 31*1) sarasA vi hu kavvakahA pariosaM jaNai kassa vi maNammi / viyasaMti na sayalatarU varataruNIcaraNaphAseNa // 1 // 31*2) aNusarai maggalaggaM ajja vi kaimahuyarANa riNcholii| tANa chaillANa namo pAiyakaigaMdhahatthINaM // 2 // 31*3) Dajjhau sakapakavvaM sakkayakavvaM ca nimmiyaM jeNa / vaMsaharammi palitte taDayaDataTTattaNaM kuNai // 3 // ___ 18*1) gAthAbhiH ko na hriyate priyANAM mitrANAM ko na saMsmarati / dUyate ko nApi dUnena sujanena ratnena / / ] gAthAbhiH ko na hriyate / gAthAH kasya mano na harantItyarthaH / priyANAM mitrANAM ko na smarati / sujanena dUnenApi punaH ko vA na dyate / kiMprakAreNa sujanena / ratnena / ratnabhUtena sarvaguNAdhAreNetyarthaH / / 18 1 / / 31*1) [ sarasApi khalu kAvyakathA paritoSaM janayati kasyApi manasi / vikasanti na sakalataravo varataruNIcaraNasparzana / / ] hu nizcimta / sarasApi kAvyakathA kasyApi svalpasya manasi paritoSaM janayati / amumevArtha kavidRSTAntena draDhayati / sakalataravaH samastavRkSA varataruNIcaraNasparzena na vikasanti / yataH "pAdAhataH pramadayA vikasatyazokaH" na tvapare / / 31*1 // .. 31*2) [ anusara ti mArgalagnamadyApi kavimadhukarANAM paGktiH / teSAM chekAnAM namaH prAkRtakavigandhahastinAm // ] tebhyazchekebhyo namo namaskA-. ro'stu / prAkRtatvAccaturthIsthAne sssstthii| kiMprakArebhyazchekebhyaH / prAkRta-. kavigandhahastibhyaH / gandhahastitvAdadyApi kavimadhukarANAM richolI zreNi-. mArgalagnaM yathA bhavati tathAnusarati / / 312 // 31*3) [ dahyatAM saMskRtakAvyaM saMskRtakAvyaM ca nirmitaM yena / vaMza-. gRhe pradIpte taDataDazabdaM karoti / / ] saMskRtakAvyaM dahyatu prajvalatu / /

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218 vanAlaggaM [ 31*431*4) pAiyakavvulAve paDivayarNa sakaraNa jo deha / so kusumasatyaraM patthareNa daliuM viNAsaha // 4 // 31*5) chaMdeNa viNA kavvaM lakkhaNarahiyammi sakkayAlAvaM / rUvaM viNA maraho tiNi vi sohaM na pAvaMti // 5 // 31*6) taM kiM vuzcai kavvaM teNa karaNAvi viDio appA / ekkasuya vva kuTuMbe hatthA hatthe na jaM bhamai // 6 // 31*7) aicaMpiyaM viNassai daMtaccheeNa hoi vicchAyaM / DhalahalayaM ciya muccai pAiyakavvaM ca pemmaM ca // 7 // saMskRtakAvyaM yena nirmitaM so'pi dahyatu / yato vaMzagRhe pradIpte sati, prajvalite sati triTat triTat trATakaM (?) zabdaM karoti / etAvatA saMskRtakAvyaM na kimapi prAkRtakavitvAgrataH // 31*3 // 31*4) [prAkRtakAvyollApe prativacanaM saMskRtena yo dadAti / sa kusumasrastaraM prastareNa dalitvA vinAzayati // ] yaH paNDitaH prAkRtakAvyollApe sati prativacanaM saMskRtena dadAti, sa kusumasrastaraM kusumasaMstArakaM prastareNa dRSadA dalituM bhaktuM ( ? dalitvA bhaGktvA ) vinAzayati / / 31*4 // 31*5) [ chandasA vinA kAvyaM lakSaNarAhitye saMskRtAlApaH / rUpaM vinA gavastrINyapi zobhAM na prApnuvanti / / ] ete trayo'pi zobhA na prApnuvanti / ete ke ke / chandasA vinA kAvyam / lakSaNarahite saMskRtAlApaH / rUpaM vinA maraH / / 31 5 / / ____31*6) [ tat kimucyate kAvyaM tena kRtenApi vinaTita AtmA / ekasuta iva kuTumbe hastAddhaste na yad bhramati / / ] tat kAvyaM kim ucyate / tena kavinApi AtmA vinaTito viDambitaH / yasya kAvyaM hastAstaM na bhramati / / 316 // ___31*7) [ atinipIDitaM vinazyati dantacchedena bhavati vicchAyam / zithilaM caiva mucyate prAkRtakAvyaM ca prema ca // ] aticampitaM vinshyti| dantacchedena vicchAyaM bhavati / ataH kAraNAt prAkRtakAvyaM ca prema snehazca halahalaM zithilameva mucyate // 317 //

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-46*4] sajjaNavajA 219 . sjjnndhjjaa| 48*1) khuhaina kaDuyaM jaMpai lei na dose guNe payAsei / rUsaMtANa na rUsai dakkhiNNamahoyahI suyaNo // 1 // 48*2) suyaNassa hoi sukkhaM na tettiyaM jettiyaM duhaM hoi / jaM jaM picchai duhiyaM taM taM aNusoyamANassa // 2 // 48*3) hoti parakajjaNirayA niyakajjaparaMmuhA phuDaM suynnaa| caMdo dhavalei mAhiM na kalaMkaM attaNo phusai // 3 // 48*4) saccucaraNA paDivanapAlaNA gruybhaarnnivvhnnaa| dhIrA pasannavayaNA suyaNA cirajIvaNA hotu / / 4 / / ____48*1) [ kSubhyati na kaTukaM jalpati lAti na doSAn guNAnprakAzayati / ruSyatAM na ruSyati dAkSiNyamahodadhiH sujanaH // ] sujanaH sahate' kaTu na jalpati, doSAn na lAti guNAn prakAzayati, roSayatAmupari roSaM na kurute sujano dAkSiNyamahodadhiH / / 48*1 // 48*2) [ sujanasya bhavati saukhyaM na tAvadyAvad duHkhaM bhavati / yaM yaM prekSate duHkhitaM taM tamanuzocataH / / ] sujanasya tAvat saukhyaM na bhavati yAvad duHkhaM bhavati / sujanasya duHkhaM kutaH / yaM yaM duHkhitaM pazyati taM tam anuzocamAnasya // 48*2 // ___48*3) [ bhavanti parakAryaniratA nijakAryaparAGmukhAH sphuTaM sujanAH / candro dhavalayati mahIM na kalaGkamAtmanaH proJchati / / ] sajanAH parakAryaniratA bhavanti nijakAryaparAGmukhA bhavanti / amumevArtha kavidRSTAntena draDhayati / candro mahIM pRthvI dhavalayati, AtmakalaGkaM na spheTayati / / 48*3 // 48*4) [ satyoccaraNAH pratipannapAlanA gurukabhAranirvahaNAH / dhIrAH prasannavadanA: sujanAzcirajIvanA bhavantu / / ] evaMvidhAH sujanAzcirajIvanA bhavantu, cirakAlaM nandantu / ke te| satyoccaraNAH / satyamudgAro vidyate yeSAM te satyoccaraNAH / punaH kiNprkaaraaste| pratipannapAlanAH / pratipannam aGgIkRtaM pAlayanti iti prtipnnpaalnaaH| punarapi kiMprakArAH / gurukabhAra nirvhnnaaH| gurukaM bhAraM nirvahantIti gurukabhAra 1. The commentator seems to have read Free for go in tbe text.

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vajjAlaggaM 148*5-- 48*5) vihavakkhae vi suyaNo sevA raNNaM na jaMpae dINaM / . maraNe vi mahagghayaraM na vikkara mANamANikaM // 5 // dujnnvjjaa| 64*1) taM natthi gharaM taM natthi deulaM rAulaM pi taM nthi| jattha akAraNakuviyA do tinni khalA na dIsaMti // 1 // 64*2) khalasaMge paricatte pecchaha tilleNa jaM phalaM pttN| miyaNAhisurahivAsiyapahusIsaM uvalahaMteNa // 2 // 64*3) dhannA bahiraMdhaliyA do zciya jIvaMti mANuse loe| na suNaMti pisuNavayaNaM khalassa riddhIna pecchaMti // 3 // nirvahaNAH / punarapi kiNprkaaraaH| dhIrA dhRtimantaH / punarapi prasanna-- vdnaaH| prasanna vadanaM yeSAM te prasannavadanAH sadA prahasitavadanAH / / 48*4 // 48*5) [ vibhayakSaye'pi sujanaH sevate'raNyaM na jalpati dInam / maraNe'pi mahAryataraM na vikrINIte mAnamANikyam / / ] vibhavakSaye'phi daridrabhAve'pi araNyaM sevate paraM dInaM na jalpati / maraNe'pi prANatyAge'pi sati mAnamANikyaM na vikrINAti / kiMprakAraM mAnamANikyam / mahArghataram atIva bahumUlyam // 48*5 // __64*1) [ tannAsti gRhaM tannAsti devakulaM rAjakulamapi tannAsti / yatrAkAraNakupitA dvau trayaH khalA na dRzyante // ] sugamA // 64*1 / / ____6+*2) [ khalasaGge parityakte prekSadhvaM tailena yat phalaM prAptam / mRganAbhisurabhivAsitaprabhuzIrSam upalabhamAnena // ] pecchaha avalokayata khalasaGge vipramukte parityakte sati tailena yat phalaM prAptam / kiMprakAreNa tailena / mRganAbhisura bhivAsitaprabhuzIrSam upalabhatA prAptavatA / mRganAbhiH kastUrikA, tasyA yat saurabhaM, tena saurabheNa vAsitaM yacchISaM tatprAptavatA / anye'pi ye khalasaGgaM parityakSyanti te sarveSAmapi mastakArUDhA bhaviSyanti / etAvatA khalasaGgaH parihartavyaH // 64*2 // 64*3) [ dhanyau badhirAndhau dvAveva jIvato mAnuSe loke| na zRNvanti pizunavacanaM khalasya RddhIna prekSante // ] manuSyaloke badhirAndhalau dhanyau 1. Cf. Gatha No. 94. -

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-~72*1] mittavajjA 221 64*4) AraMbha cciya caDuyArayANa nippannakajavimuhANaM / . maMDalasurayANa va dujjaNANa maggo cciya auvo // 4 // 64*5) payaDiyapayAvaguNakittaNeNa lajjaMti je mhaasttaa| iyarA puNa aliyapasaMsaNe vi aMge na mAyaMti // 5 // mittvjjaa| 72*1) surasaripUraM vaDaviDavituMgimA suyaNaloyapaDivanaM / paDhama ciya te lahuyA pacchA jAyaMti gruyaaii||1|| santau jIvataH / kathaM badhirAndhalau kvApi dhanyau vayete / yataH pizunavacanaM na zaNvanti, ata eva badhirA dhanyAH / tathA andhalAH khalasya RddhIne prekSante / ata eva dvAvapi dhanyau / / 64*3 // 64*4) [ Arambha eva cATukArakANAM niSpannakAryavimukhAnAm / maNDalasuratAnAmiva durjanAnAM mArga evApUrvaH // ] durjanAnAM mArga evApUrvo viparItaH / katham / Arambha eva caTukArakAzcaTuvAkyAni vadanti / caTuvAkyaratAnAmityarthaH / punaH kiMprakArANAM durjanAnAm / niSpannakAryavimukhAnAm / niSpanne kArye vimukhA niSpannakAryavimukhAsteSAM niSpannakAryavimukhAnAM durjanAnAm / keSAmiva / maNDalasuratAnAmiva zvAnamaithunAnAmiva / kiMprakArANAM maNDalasuratAnAm | Arambha eva caTukArakANAm / Arambha eva caTubhAvaM kurvantIti ArambhacaTukArakAH, teSAm / punarapi kiMprakArANAM maNDalasuratAnAm / niSpannakAryavimukhAnAm / te'pi zvAno niSpanne kArya vimukhA bhavanti / durjanA api niSpanne kArye vimukhA bhavanti // 64*4 // 64*5) [ prakaTitapratApaguNakIrtanena lajjante ye mahAsattvAH / itare "punaralIkaprazaMsane'pyaGge na mAnti // ] ye mahAsattvAste prakaTitapratApaguNakIrtanena lajjante / lajjAparAyaNA bhavanti / itare nIcA alIkaprazaMsanenApi aGge na mAnti punaH / / 64*5 / / 72*1) [ surasaritpUraM vaTaviTapituGgatA sujanalokapratipannam / prathama caiva te laghukA pazcAd gurukANi // ] sugameyam // 72*1 // 1.Cf. Gatha No. 61.

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rarara vajjAlaggaM [72-272*2). ahiDhe raNaraNao diDhe IsA adiTThae maanno| dUraM gae vi dukkhaM pira jaNe sahi suhaM kaso' // 2 // 72*3) ajjAhaM puSphavaI tuma pi re cuNbnnsynnho| taha cuMba jaha na chippasi bhaNiUNa samappio ahro||3|| 72*4) hatthe ThiyaM kavAlaM na muyai varAI khaNaM pi khttttNg| sA nihaya tujjha kae bAlA kAvAliNI jAyA // 4 // 72*5) kIrai samuhataraNaM pavisijjai chayavahammi pjjlie| AyAmijjai maraNaM natthi dulaMghaM siNehassa // 5 // ___72*2) [ adRSTe raNaraNako dRSTa IrSyA adRSTe mAnaH / draM gate'pi duHkhaM priye jane sakhi sukhaM kutaH // ] he sakhi priye jane sukha kutaH / / adRSTe sati raNaraNaka autsukyam / yataH zrIhemasUriyAderautsukyam / ( ? ) raNaraNaraNako.... ( ? ) dRSTe sati ISA vAJchA / dUraM gate satyapi dukham / ataH kAraNAt priye jane saukhyaM svalpam // 722 / / 72.3) [ adyAhaM puSpavatI tvamapi re cumbanasatRSNaH / tathA cumba yathA na sprazasi bhaNitvA samarpito'dharaH / / 1 he subhaga adyAhaM puSpavatI RtumatI vrte| tvamapi cumbanasatRSNo vartase / tathA cumba yathA sparzoM na bhavati / / 723 // 72*4) [ haste sthitaM kapAlaM na muJcati varAkI kSaNamapi khaTvAGgam / sA nirdaya tava kRte bAlA kapAlinI jAtA / / ] he nirdaya tava kRte sA bAlA kApAlinI jAtA, yoginI babhUva / katham / kapAlaM haste sthitam / yatazcintAturo galakahastaM ( ? kapAle hastaM ) karoti / sA varAkI kSaNamapi khaTvAGgaM na muJcati / khaTvAyA aGgaM khaTvAGgam / cintAturaH prANI khaTAmavalambate / dvitIyo'rthaH / anyApi yA kApAlinI yoginI bhavati sA hastasthitaM kapAlaM bibharti / yoginI anyApi kSaNamapi khaTAGgaM rakSAkolikAM na muJcati / sA viyoginI tava strI evaMvidhA jAtA // 72 4 / / 72*5) [ kriyate samudrataraNaM pravizyate hutavahe prjvlite| AkAmyate maraNaM nAsti durladhyaM snehasya // ] sugameyaM gAthA / / 72*5 / / __ 1. Cf. Gatha No. 338.

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mmmmmmmmmm -80*1] / nehavajjA 223 72*6) mA jANasi' vIsariyaM tuha muhakamalaM videsgmnnmmi| sumnaM bhamai karake jattha tuma jIviyaM tattha // 6 // 72*7) raNaraNai gharaM raNaraNai deulaM rAulaM pi raNaraNai / ekkeNa viNA suMdari raNaraNai sasAyarA puhavI // 7 // 72*8) bahale tamaMdhayAre vijjujjoeNa dIsae mggo| ahisAriyANa neho atthi-aNatthI payAsei // 8 // nehvjjaa| 80*1) guNavajjie vi neho aha neho hoi kassa vi kaha pi| mottUNa maNaharadume nibammi divAyaro vasai // 1 // 726) [ mA jAnAsi vismRtaM tava mukhakamalaM videzagamane / zUnyaM bhramati karaMko yatra tvaM jIvitaM tatra || ] sugameyaM gAthA / / 72"6 // 72*7) [ raNaraNakaM karoti gRhaM raNaraNakaM karoti devakulaM rAjakulamapi raNaraNakaM karoti / ekena vinA sundari raNaraNakaM karoti sasAgarA pRthvI / / ] he sundari, ekena sabhAgyena vinA gRhaM raNaraNati'....dInaM bhavatI-.. tyarthaH / tathA tena prakAreNa devakulamapi raNaraNati / rAjakulamapi raNaraNati / ekena vinA pRthvI / sasAgarA samudrasahitA samudramayAdA ityarthaH // 72*7 // 728) [bahale tamo'ndhakAre vidyududyotena dRzyate mArgaH / abhisAri kANAM sneho'stinAsti prakAzayati // ] svacchandacAriNInAM sneho'sti nAsti ca prakAzayati / yathA bahale'ndhakAre vidyududyotena mAgoM dRzyate, tathA asatInAM sneho asti nAsti ca prakaTayati / ayaM bhAvaH // 72*8 // 80*1) [ guNavarjite'pi sneho'tha sneho bhavati kasyApi katha.. mapi / muktvA manoharadrumAn nimbe divAkaro vasati / / ] guNavarjite'pi. kasyApi kathamapi sneho bhavati / athavA snehaH kasyApi kvApi bhavati / tadupari dRSTAntaM darzayati kaviH / manoharAn drumAn muktvA vRkSAn pUrvAn parityajya divAkaro nimbe vasati // 80*1 // 1. We should read jANasu (= jAnIhi ). 2. The commentator appears to have read kahiM pi (= kvApi).. 3. The commentary is illegible here.

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=224 [ 80*2 80*2) dUrayaradesaparisaMThiyassa piyasaMgamaM vatassa / AsAbaMdho cciya mANusassa parirakkhae jIyaM // 2 // 80*3) ekeNa viNA piyamANuseNa sambhAvaNeha bharieNa / jaNa saMkulA vi puhavI acyo raNNaM va paDibhAI' // 3 // nIravajjA / vajAlagaM -90*1) lavaNasamo natthi raso vinnANasamo ya baMdhavo natthi / dhammasamo natthi nihI kohasamo verio natthi // 1 // 90 * 2 ) mahilA jattha pahANA DiMbho rAyA nirakkharo maMtI | acchau tA dhaNariddhI jIyaM rakkhau payateNa // 2 // 90 * 3 ) jassa na giNhaMti guNA suyaNA goTThIsu raNamuhe suhaDA / niyajaNaNijonvaNullUraNeNa jAeNa kiM teNa ' // 3 // 80*2) [ dUrataradezaparisaMsthitasya priyasaGgamaM vahataH / AzAbandha eva mAnuSasya parirakSati jIvitam // ] manuSyasya AzAbandha eva jIvi - tavyaM rakSati / kiMprakArasya manuSyasya / dUrataradezaparisaMsthitasya / prakRSTaM dUraM dUrataram / dUratarazvAsau dezo dUrataradezaH / tatra parisaMsthito dUratara dezaparisaMsthitaH / tasya / puruSasya priyasaMgamaM vahataH / priyasya saMgamaH priya saMgamaH / priyasaMgamaM vahatIti priyasaMgamaM vahan | ( ? ) tasya || 80*2 // 80*3 ) [ ekena vinA priyamAnuSeNa sadbhAvasnehabhRtena / janasaGkalApi pRthvI aho araNyamiva pratibhAti / / ] sugameyaM gAthA || 80 * 3 // 90*1 ) [ lavaNasamo nAsti raso vijJAnasamo bAndhavo nAsti / dharmasamo nAsti nidhiH krodhasamo vairI nAsti / / ] sugamA // 90* 1 // 90*2) [ mahilA yatra pradhAnA DiMbho rAjA nirakSaro mantrI / AstAM tAvaddhanaRddhirjIvaM rakSatu prayatnena / / ] sugamA // 90 * 2 // 90 * 3 ) [ yasya na gRhNanti guNAn sujanA goSThISu raNamukhe subhaTAH / nijajananIyauvanocchedakena jAtena kiM tena // ] sujanA 1. Cf. Gatha No. 786. 2. Cf. Gatha No. 780, 781 3. Cf. Gatha No. 698.

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-90*8] nIivajA 90*4) kupputtehi kulAI gAmaNagarAi pisunnsiilehi| nAsaMti kumaMtIhiM narAhivA suThu vi smiddhaa||4|| 90*5) nAsai vAraNa tusaM nAsai geyaM jaNassa saddeNaM / / aguNijjaMtI vijjA nAsai bhajjA pavAseNaM // 5 // 90*6) kajja eva pamANaM kaha va tulaggeNa kajjaittANaM / jaha taM avaherijjai pacchA uNa dullahaM hoi // 6 // mA hosu suyaggAhI mA pattIya jaM na diTTha paJcakkhaM / paJcakkhe viSa diThe juttAjuttaM viyAreha // 7 // dhammo dhaNANa mUlaM jAyA mUlaM suhANa sayalANaM / viNao guNANa mulaM dappo mUlaM viNAsassa // 8 // 90*7) 90*8) goSThISu yasya guNAn na gRhNanti, raNamukhe subhaTA na vyAkhyAnayanti, tena jAtena kim / kiMprakAreNa tena / nijajananIyauvanavidAraNena // 903 // ___90*4) [ kuputraiH kulAni grAmanagarANi pizunazIlaiH / nazyanti kumantribhirnarAdhipAH suSTu api samRddhAH / / ] sugamA / 90 *4 / / 90.5) [ nazyati vAtena tuSaM nazyati geyaM janasya zabdena / aguNyamAnA vidyA nazyati bhAryA pravAsena // ] sugamA / / 905 / / 90*6) [ kAryameva pramANaM kathaM vA tulApreNa kAryakartRNAm / yadi tadavahelyate pazcAt punardurlabhaM bhavati // ] kAryakartRNAM puruSANAM kathaM vA kAryametat yat tulAvat pramANaM kAryakRtsu AsthIyate ( ? ) / no vA / yadi tat kAryam avaherijjai avahelyate pazcAt tat kArya durlabha bhavati / / 90*6 // 90*7) [ mA bhava zrutagrAhI mA pratyehi yanna dRSTaM pratyakSam / pratyakSe'pi ca dRSTe yuktAyuktaM vicArayata / / ] sugamA / / 90*7 / / 90*8) [ dharmo dhanAnAM malaM jAyA mUlaM sukhAnAM sakalAnAm / vinayo guNAnAM mUlaM do mUlaM vinAzasya // ] sugmaa|| 9058 // vala 15

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: 226 vajjAlaggaM [ 90*9 90*9) nAsai jUpaNa dhaNaM nAsera kulaM asIlavaMtANaM / airuveNa vi mahilA nAsai rAyA kumaMtIhiM // 9 // 90*10) jammaMtaraM na garuyaM garuyaM purisassa guNagaNaggahaNaM / muttAhalaM ca garuyaM na hu garuyaM sippisaMuDayaM // 10 // 90*11 ) jaM jANai bhaNau jaNo guNANa vihavassa aMtaraM garuyaM / labha guNehi vivo vihaveNa guNA na labbhaMti // 11 // 90 12 ) buddhI saccaM mittaM caraMta no mahAkavvaM ( ? ) / puvvaM savvaM pi suhaM pacchA dukkheNa nivvahai // 12 // 90*13) kiM vA guNehi kIrai kiM vA rUveNa kiM ca sIleNa / dhaNavirahiyANa suMdari narANa ko AyaraM kuNaI' // 13 // 90*14) ThANaM guNehi lagbhai tA guNagahaNaM avassa kAyavyaM / hAro vi guNavihUNo na pAvae taruNithaNavaTTaM // 14 // 90*9) [ nazyati dyUtena dhanaM nazyati kulamazIlavatAm / atirUpeNApi mahilA nazyati rAjA kumantribhiH // ] sugamA // 909 // 90*10) [ janmAntaraM na guru guru puruSasya guNagaNagrahaNam / muktAphalaM ca guru na khalu guru zuktisaMpuTakam / / ] sugamA / / 90*10 / / 90 * 11 ) [ yajjAnAti bhaNatu jano guNAnAM vibhavAnAmantaraM guru / labhyate guNairvibhavo vibhavena guNA na labhyante / / ] sugamA / / 9011 // 90*12) [ buddhiH satyaM mitraM.... ( ? ) no mahAkAvyam / pUrvaM sarvamapi sukhaM pazcAd duHkhena nirvahati // ] sugamA / / 90-12 / / 90*13) [kiMvA guNaiH kriyate kiM vA rUpeNa kiM ca zIlena / dhanavirahitAnAM sundari narANAM ka AdaraM karoti // ] sugamA / / 90* 13 // 90*14) [ sthAnaM guNairlabhyate tad guNagrahaNamaNavazyaM kartavyam / hAro'pi guNavihIno na prApnoti taruNIstanapaTTam // ] sugamA ||90* 14 // 1 Cf. Gatha No. 687 3 Cf. Gatha No. 143 2 Cf. Gatha 689 4 Cf. Gatha 690

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--119*3 ] sAhasavajjA 90*15) dese gAme nayare rAyapahe tiyacaukkamagge vaa| jassa na viyarai kittI dhiratthu kiM teNa jAeNa' // 15 // saahsvjjaa| 119*1) vihavakkhara vi dANaM mANaM vasaNe vidhIrimA mrnne| kajjasae vi amoho pasAhaNaM dhIrapurisANaM // 1 // 119*2) dhIrA mayA vi kajjaM niyayaM sAhati, pecchaha hrss| daDreNa vi avaraddhaM avahariyaM kusumabANeNa // 2 // 119*3) jaha jaha vAei vihI visarisakaraNehi niThuraM pddhN| dhIrA pahasiyavayaNA naccaMti ya taha taha cceva // 3 // 9015) [ deze grAme nagare rAjapathe trikacatuSkamArge vA / yasya na vicarati kIrtirSigastu ki tena jAtena // ] sugamA / / 90*15 // ____ 119*1) [ vibhavakSaye'pi dAnaM mAno vyasane'pi dhairya maraNe / kAryazate'pyamohaH prasAdhanaM dhIrapuruSANAm // ] dhIrapuruSANAmetAvadeva prasAdhanaM maNDanam / kiM kim / vibhavakSaye'pi kSINe dhane'pi yad dAnaM, vyasane kaSTe'pi yan mAnaH, maraNe'pi samApAte yad dhairya, kAryazate'pi avyAmohaH / na kSudrasya ta ityarthaH / satpuruSANAmetan maNDanam / / 11921 // 119*2) [ dhIrA mRtA api kAryaM nijakaM sAdhayanti, pazyata harasya / dagdhenApi aparArdham apahRtaM kusumabANena // ] dhIrA mRtA api nijakaM kAryaM sAdhayanti / prekSadhvam avalokayadhvam / dagdhena kusumabANena harasya mahezasya aparAdhaM vAmArdham apahRtaM muSTam / / 119*2 / / 119*3) [ yathA yathA vAdayati vidhirvisadRzakaraNairniSThuraM paTaham / dhIrAH prahasitavadanA nRtyanti ca tathA tathaiva // ] vidhiniSThuraM visadRzakaraNaiH parAGmukhakartavyaiH paTahaM vAdayati, dhIrAstathA tathaiva nRtyanti / kiMviziSTA dhIrAH / prahasitavadanA harSaprakarSeNa yuktAH // 119*3 / / ___ 1 Cf. Gatha No. 700

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228 vajjAlaggaM [161+1 sevayavajjA / 161*1) appatthiyaM na labbhai, patthijjaMto vi kuppasi nriNd| haddhI kahaM sahijjai kayaMtavasahiM gae saMte // 1 // suhaDavajjA / 178*1) cirayAlasaMThiyAI sAmiyajaNiyAi maanndukkhaaii| riugayadasaNappellaNavivarehi bhaDassa gliyaaii||1|| 178*2) kaddamaruhiravilitto raNaMgaNe neya nivaDio suhddo| aisAhaseNa bhIo iMdo amaeNa siMcei // 2 // 178*3) ekatto ruyai piyA annatto smrtuurnnigghosaa| pemmeNa raNaraseNa ya bhaDassa dolAiyaM hiyayaM // 3 // 161*1) [ aprArthitaM na labhyate prArthyamAno'pi kupyasi narendra / hA dhik kathaM sahiSyate kRtAntavasatiM gate sati // ] he narendra, aprArthitaM na labhyate / prArthyamAno'pi kupyasi / hA dhik kRtAntavasatiM gate sati kathaM soDhuM zakyate // 161*1 // ___ 178*1) [ cirakAlasaMsthitAni svAmijanitAni mAnaduHkhAni / ripugajadazanapreraNavivarairbhaTasya galitAni || ] bhaTasya mAnadaHkhAni galitAni / kaiH / zatrugajadazanayoH preraNavivaraiH / kiM viziSTAni mAnaduHkhAni / cirakAlasaMsthitAni / punaH kiMviziSTAni mAnaduHkhAni / svAmijanitAni // 178*? // 178*2) [ kardamarudhiravilipto raNAGgaNe naiva nipatitaH subhaTaH / atisAhasena bhIta indro'mRtena siJcati / / ] subhaTo raNAGgaNe samarAGgaNe naiva nipatitaH / kiMviziSTaH subhaTaH / kardamarudhiraviliptaH / indro'mRtenAbhiSiJcati / kiMviziSTa indraH / atisAhasena bhItaH / mA mAmakInaM rAjyaM grahISyat / ata eva jIvayeya tam // 17872 // ____ 178*3) [ ekato roditi priyA, anyataH samaratUryanighoSAH / premNA raNarasena ca bhaTasya dolAyitaM hRdayam // ] bhaTasya hRdayaM dolAyitam 1 Cf. Dhvanyaloka III. 24. 1.

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-199*3] 199*1) 199*2) 199*3) gayavajjA 229 gayavajjA / siddhagaNA uratthalathaNabharucchalaMtamaMtharataraMga / sumaraMto cciya marihisi gahaMda re nasmayANIraM // 1 // daMtulihaNaM savvaMgamajaNaM hatthacallaNAyAsaM / poDhagadANa mayaM puNo vi jai sammayA sahai // 2 // sayalajaNapicchaNijjo jo appA Asi so tara mUDha / kesaribharaNa bhajjaMta ajja lahuyattaNaM patto // 3 // AndolasamArUDham / kena / premNA, anyato raNarAgeNa ca / kiM tat prema / ekataH priyA rudati ( roditi ) / anyataH samaratUryanirghoSaH / -tena premNA raNarasena ca ubhAbhyAm AndolitaM manaH / yadA snehaM vicintayati tadA gantuM na samIhate / yadA saMgrAmatUryANi zRNoti tadA gantumutsuko bhavati // 178*3 // 199*1) [ siddhAGganAura : sthalastanabharocchalanmantharataraGgam / smaraneva mariSyasi gajendra re narmadAnIram || ] re gajendra narmadAnIraM smaraneva mariSyasi kiMviziSTaM narmadAnIram / siddhAGganAyA uraH sthalaM siddhAGganora : sthalam / tatra stanabhara ucchalantaH ( mantharA : ) taraGgA yasya tat siddhAGganoraH sthalastana bharocchalanmantharataraGgam / mantharA nizcalAH / * evaMvidham // 199* 1 // 199*2) [ dantolikhanaM sarvAGgamajjanaM hastacAlanAyAsam / prauDhagajendrANAM madaM punarapi yadi narmadA sahate || ] prauDhagajendrANAM madaM punarapi yadi cennarmadA sahate / tat kiM kim / dantolikhanaM sarvAGgamajjanaM hastacAlanAyAsam // / 1992 / / 199*3 ) [ sakalajana prekSaNIyo ya AtmAsIt sa svayA mUDha / kesaribhayena bhajyamAna adya laghutvaM prAptaH / / ] re mUDha gajendra ya AtmA AsIt tvayA kesa ribhayena bhaGgaM kurvatA adya laghutvaM prAptaH / kiMviziSTa - stava AtmA / sakalajana prekSaNIyaH / / 1993 //

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230 vajjAlaggaM [1994 199*4) saralA muhe na jIhA thovo hattho maumaDA ditttthii| re rayaNakoDigavvira gaIda na hu sebaNijjo si // 4 // 199*5) kuMjara maiMdadaMsaNavimukapukAramayapasaMgaNa / na hu navari tae appA vi so vi lahuyattaNaM ptto||5|| vAhavajA / 214*1) o suyai villrvillluliydhmmilkuNtlklaavo| annattha vacca vANiya amhaM muttAhalaM katto // 1 // 214*2) iMtIi kulaharAo nAyaM vAhIi bhattuNo maraNaM / gayamayakavolaNihasaNamalamailakaraMjasAhAhiM // 2 // __199*4) [ saralA mukhe na jihvA stoko hasto madodbhaTA dRSTiH / re ratnakoTigarvin gajendra na khalu sevanIyo'si / / re ratnakoTigarvina gajendra, nizcitaM tvaM sevanIyo nAsi / kathaM kathaM sevanIyo nAsi / mukhe saralA jihvA na / anyacca stoko hasta uccastuNDaH ( ? ) / anyacca madodbhaTA dRSTiH / atastvaM na sevanIyaH / / 199*4 // ___199*5) [ kuJjara mRgendradarzana vimuktapUtkAramadaprasaGgena / na khalu kevalaM tvayA AtmApi so'pi laghutvaM nItaH / / ] re kuJjara / navaraM vizeSaH (1 ) / tvayA AtmApi so'pi laghutvaM praapitH| kena / mRgendradarzanavimuktapatkAramadaprasaGgena / mRgendrasya darzanaM, tena vimuktaH pUtkAramadaprasaGgo yasya saH / tena / / 199*5 // . 214*1) [ aho svapiti ....... lulitadhammillakuntalakalApaH / anyatra vraja vaNiga asmAkaM muktAphalaM kutH|| he vaNik, tvamanyatra vraja / asmAkaM gRhe muktAphalAni kutaH / o pazya / gRha svAmI villara virala villa (?) luliya parasparaM lulitadhammilla evaM vidhakuntalakalApaH svapiti / cet pramAdI san gRha eva suptastiSThati, tadA muktAphalAni kutaH samAnIyante / ataH kAraNAt tvamanyatra gaccha / / 214*1 // ... 214*2) [ AyatyA kulagRhAz2a jJAtaM vyAdhyA bhartumaraNam / gajamadakapolanidharSaNamalamalinakaraJjazAkhAbhiH / / ] vyAdhyA bharturmara

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-214*51 vAhavajjA 231: 214*3) na tahA paimaraNe ghi hu rupaNaM vAhIi nimmarakaMThaM / jaha pallisamAsanne gaIdagalagajiyaM souM // 3 // 214*4) pallipaese pajjUsaNiggayaM luliyakuMtalakalAvaM / dahaLUNa vAhavaMdaM daMtakaiyA niyattati // 4 // 214*5) acchau tA karivahaNaM tuha taNuo dhaNuharaM samullihai / thorathirathaNaharANaM kiM amha mAhappaM // 5 // jJAtam / kiMviziSTayA vyAdhyA / kulagRhAt pitRgRhAdAgacchantyA / kAbhiH / gajamadakapolanigharSaNamalamalinakaraJjazAkhAbhiH / gajAnAM madena kapolanigharSaNena malamalinakaraJjazAkhA yatra tA gajamadakapolanigharSaNamalamalinakaraJjazAkhAH / tAbhiH / / 214*2 // 214*3) [ na tathA patimaraNe'pi khalu ruditaM vyAdhyA nirbharakaNTham / yathA pallIsamAsane gajendragalagarjitaM zrutvA // ] vyAdhyA tathA patimaraNe'pi hu nizcitaM nirbharakaNThaM yathA bhavati tathA na ruditam / yathA pallIsamAsanne gajendragalagarjitaM zrutvA / bhartari maraNaM ( ? bhartRmaraNaM) smRtipathamAgatam / ayaM bhAvaH // 214*3 // 214*4) [ pallIpradeze pratyUSanirgataM lulitakuntalakalApam / dRSTA vyAdhavRndaM dantakrayikA nivartante / / ] dantakretAro vaNijo nivartante / kiM kRtvA / vyAdhavRndaM dRSTA / kiMviziSTaM vyAdhavRndam / pallIpradeze pratyUSanirgatam / punaH kiMviziSTaM vyAdhavRndam / lulita kuntalakalApaM visaMSThulakezasamUham / / 214*4 / / 214*5) [ AstAM tAvat karivadhanaM tava tanujo dhanurhareM (1) samullikhati / sthUla sthirastanabharANAM kimasmAkaM mAhAtmyam / / ] kirAtavadhUH zvazrU prati vakti / he zvazru karivadhanaM tAvat tiSThatu / tava tanayo dhanurharaM (?) dhanuH samullikhati takSNoti / tat kimasmAkaM sthUlasthirastanabharANAM mAhAtmyam / ko bhAvaH / yathA unnatapayodharabhAraM pazyan san ( ? ) tathA tava putro viSayAn sevamAno balahIno bhavati / kaH karoti karivadham || 214*5 //

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232 vajjAlagaM karavajjA / 226*1) de jaMpitaMpi ahilasasu pallavaM mA kahi pi' re karaha / uDDumuhadIhasAso valli saraMto vivajjiddisi // 1 // [ 226*1 226 * 2 ) kaha vi tulaggAvaDiyaM mahupaDalaM cakkhiUNa mA khija / katto aNudiyahaM karaha labbhaMti // 2 // 226*3) nIsasasi ruyasi khijjasi jUrasi ciMtesi bhramasi ubbiyo / sA maraNassa karaNaM karaha tae cakkhiyA vallI // 3 // iMrdidiravajjA / 252*1) motUna viyaDa ke saramaya raM duddAmasura hisayavantaM / jaM mahai mahuyaro pADalAi taM keNa va guNeNa // 1 // ww 226*1 ) [ ahaM prArthaye, yadapi tadapi abhilaSasva pallavaM mA kutrApi re karama / Urdhvamukha dIrghazvAso vallIM smaran vipatsyase / / ] de iti prArthanAyAm / re karama yamapi tamApi pallavaM kathamapi mA abhilaSasva, abhilASaM mA kuruSva / Urdhamukho dIrghazvAso vallIM smaran san vipatsyase vipattiM prApsyasi / / 226* 1 / / 226*2) [ kathamapi yadRcchApatitaM madhupaTalamAsvAdya mA vidyasva | hRdayepsitAni kuto anudivasa karabha labhyante // ] re karama, kathamapi madhupaTalamAstrAdya mA khidya stra / kiMviziSTaM madhupaTalam / tulaggAvaDiyaM / aTamaTAnyAyena ( ? ) saMprAptam / re karabha, anudivasaM dinaM dinaM prati hRdayepsitAni kuto labhyante / / 226*2 / / " 226*3) [ niHzvasiSi, rodiSi khidyase, kSIyase, cintayasi bhramasi udvignaH / sA maraNasya kRte khalu karabha tvayA AsvAditA vallI // ] he karabha, sAvalI tvayA maraNasya kRte AsvAditA / katham / nizvaHsiSi, rodiSi khidyasi, jUrasi raNaraNasi, ciMtesi smarasi udvimbaH san vikalitaH san bhramasi / ataH kAraNAnmaraNameva sAvazeSam || 226*3 // 252*1 ) [ muklA vikaTa kesara makarandodAmasura bhizatapatram / yat kAGkSati madhukaraH pATalAni tat kena vA guNena // ] madhukaro bhramaro yat " 1 The commentator seems to have read kahUM pi ( = kathamapi ).

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233 -263-1] haMsavajjA 252*2) taM kiM pi paesaM paMkayassa bhamiUNa chappao chivaha / naliNINa jeNa kaTTA AmUlagayaM pi mayaraMdaM // 2 // .252*3) iMdidira mA khijjasu de nilasu kahiM pi mAlaI virhe| hiyaicchiyAi na hu saMpaDaMti divve parAhutte' // 3 // .252*4) bahugaMdhaluddha mahuyara kamalauDaNiruddha khijase kiis| ahavA vasaNAsattA anne vi suhaM na pAvaMti // 4 // hNsvjaa| 263*1) vaccihisi tumaM pAvihisi saravaraM rAyahaMsa, kiM cojja / mANasasarasArikkhaM puhavi bhamaMto na pAvihisi // 1 // pATalAni mahati / kiM kRtvA / vikaTakesaramakarandodAmasurabhizatapatraM muktvA / yato madhukaraH / madhu madirAM karoti iti mdhukrH| yo'sau madhukarastasya cetanAcAturya na bhavati / / 252*1 // ___252*2) [ taM kimapi pradezaM paGkajasya bhrAntvA SaTpadaH spRzati / nalinInAM yena karSati AmUlagatamapi makarandam // ] SaTpadaH paGkajasya kamalasya bhrAntvA kimapi pradezaM spRzati, yena upAyena nalinInAm AmUlagatamapi makarandamAkarSati / / 252*2 / / 252*3) [ indindira mA khidyasva prArthaye nilaya kutrApi mAlatIvirahe / hRdayepsitAni na khalu saMpatanti daive parAgbhUte / / ] he indindira bhramara mA khidyasva / 'de' iti abhyarthanAyAm / kathamapi mAlatIvi he sati tarhi nila(ya)sva svastho bhava / daive parAGmukhe sAta hRdayepsitAni na sampadyante / / 252*3 // 252*4) [ bahugandhalubdha madhukara kamalapuTaniruddha khidyase kasmAt / athavA vyasanAsaktA anye'pi sukhaM na prApnuvanti / / ] bahugandhamugdha madhukara kamalapuTaniruddhaH kasmAt tvaM khidyase rudanaM karoSi / athavA vyasanAsaktAH prANino'nye'pi sukhaM na prApnuvanti / / 252*4 / / 263*1) [ vajiSyasi tvaM prApsyasi sarovaraM rAjahaMsa, kiM citram / mAnasasaraHsadRkSaM pRthivIM bhraman na prApsyasi / / ] sugamA // 263*1 / / 1 Cf. Gatha No. 245.

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234 vajAlaggaM [263*2 263*2) mANasasaroruhANaM mA sAyaM sarasu re hNs| kajjAi divvavasasaMThiyAi dukkhehi labbhaMti // 2 // 263*3) haMsehi samaM jaha ramai kamaliNI taha ya mhuyrennaavi| siyakasiNaNivvisesAi hoti mahilANa hiyayAI // 3 // 263*4) viulaM pi jalaM jalaraMkuehi taha kalusiyaM hyaasehi|| jaha avasaravaDiyANa vina hu nilayaM rAyahaMsANaM // 4 // chaillavajjA / 284*1) akkhaMDiyauvayArA puvvAbhAve abhinnmuhraayaa| siDhilaMtA vi siNehaM cheyA dukkhehi najjaMti // 1 // 284*2) tAva cciya DhalahalayA jAva cciya nehpuuriysriiraa| cheyA nehavihUNA tilasacchAyA khalA huti // 2 // 263*2) [ mAnasasaroruhANAM mA sAtaM smara re haMsa / kAryANi daivavazasaMsthitAni duHkhailabhyante / / ] he haMsa mAnasasaroruhANAM sAtAni saukhyAni mA nAma tvaM smarasva / daivavazasaMsthitAni kAryANi duHkhailabhyante / / 263*2 // 263*3) [ haMsaH samaM yathA ramate kamalinI tathA ca madhukareNApi / sitakRSNa nirvizeSANi bhavanti mahilAnAM hRdayAni // ] sA kamalinI haMsena" samaM ramate, tathA madhukareNApi samaM ramate / yuktam / mahilAnAM hRdayAni sitakRSNanirvizeSANi bhavanti // 263*3 / / 263*4) [ vipulamapi jalaM jalaraMka kaistathA kaluSitaM hatAzaiH / yathA avasarapatitAnAmapi na khalu nilayo rAjahaMsAnAm / / ] jalarakaiH jalajIvaiH, vipulamapi jalaM tathA kaluSitaM yathA avasarapatitAnAmapi hu nizcitaM rAjahaMsAnAM nilayaH sthAnaM na bhavati // 263*4 / / 284*1) [ akhaNDitopacArAH pUrvAbhAve abhinnamukharAgAH / zithilayanto'pi snehaM chekA duHkhairbIyante // ] chekAzvaturAH sneha zithilayanto'pi duHkhairjAyante / kiM viziSTAzchekAH / akhaNDitopakA ( ? cA ) rAH, pUrvAbhAve ( ? ) abhinnamukha rAgAH / ataH kAraNAt chekA viraktA api nAvagamyante // 284*1 // 284*2) [ tAvadeva anukampino yAvadeva snehapUritazarIrAH / chekA: sneha vihInAstilasadRkSAH khalA bhavanti // ] chekAstAvadeva Dhalahala-.

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- 284*61 chaillavajjA 284*3) vaMkabhaNiyAi katto katto addhcchipecchiyvvaaii| UsasiyaM pi muNijaha chaillajaNasaMkule gAme // 3 // 284*4) aNuNayakusalaM parihAsapesalaM laDahavANisohillaM / AlAva cciya cheyANa kammaNaM kiM ca mUlIhi // 4 // 284* 5) te dhannA tANa namo te kusalA tANa vmmhpsaao| je bAlataruNipariNayavayAhi hiyara dharijjati // 5 // ' 284*6) paMkaM tANa na kIrai kiM kajjaM jassa te vi yaannti| sambhAveNa ya cheyA putti deva vva gheppati // 6 // svabhAvAH .., pariNAmino bhavanti, yAvat snehapUrapUritA bhavanti / chekAH sneha vihInAH khalA bhavanti, durjanAH syuH / kiMviziSTAH chekAH / tilscchaayaastilsdRkssaaH| yathA tilAH snehavihInAH khalA bhvnti||284*2|| 284*3) [ vakraNitAni kutaH kuto ardhAkSiprekSitavyAni / ucchRsitamapi jJAyate chekajanasaGghale grAme // ] caturajanasaGkule grAma uchasitamapi jJAyate / svalpe'pi vikAre hRdayapariNAma jAnanti // 284*3 // 284*4) [ anunayakuzalaM parihAsapezalaM laTabhavANIzobhADhayam / AlApa eva cchekAnAM kArmaNaM, kiM ca mUlIbhiH / / ] chekAnAmAlApa evaH kArmaNaM, mUlikAmiH kim / kiMviziSTaM kArmaNam / anunayakuzalam anunayane prasAdane kuzalam / etAvatA prasannam / punaH katham / parihAsapezalaM hAsyena manojJam / punarapi kiMviziSTaM tat kArmaNam / laDahavANi-. sohillaM / saubhAgyavANIsundaram / / 284*4 // 2845) [ te dhanyAstebhyo namaste kuzalAsteSAM manmathaprasAdaH / ye bAlAtaruNIpariNatavayobhirhRdaye dhAryante / / ] te dhanyAstebhyo namaH, te kuzalAsteSAM manmathaH prasAde vartate, ye manuSyA bAlAtaruNIpariNatayobhihRdaye dhriyante / / 284*5 // 284*6) [ vakraM teSAM na kriyate kiM kAryaM yasya te'pi jAnanti / / sadbhAvena ca cchekAH putri devA iva gRhyante // ] he putri cchekA ye te na ( ? ) jAnanti / teSAM purastAd vakraM na kriyate / anyacca te sadbhAvena devAH iva gRhyante // 284*6 //

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vajjAlagaM [284+7 284*7 ) dinA puNo vi dijjau rehA cheyattaNammi kaNhassa / jo ramai govisatthaM hiyayaNihittAra lacchIe // 7 // 284*8) hiyae jaM ca nihittaM taM pi hu jANaMti buddhIe / mA putti vakabaMdhaM jaipasi purao chailANaM // 8 // ' : 236 nayaNavajjA / 300*1) dhaNu saMghai bhuyavalayaM' AyaDDha nayaNabANa kaNNaMtA / vidhara maNaM na jIyaM auvvadhANukkiNI bAlA // 1 // 300*2) pAmaravhuyAi savammahANa nayaNANa rakkhANaM va / sAsaMko bhamai jaNo joyai maggaM puloyaMto // 2 // 284*7 ) [ dattA punarapi dIyatAM rekhA chekatve kRSNasya / yo - ramayati gopIsArthaM hRdayanihitayA lakSmyA || ] kRSNasya cchekatve rekhA dattA punarapi dIyatAm / yaH kRSNo gopIbhiH sArdhaM ramate / kayA lakSmyA | kiM viziSTayA lakSmyA | hRdayanihitayA / / 284*7 / / 284*8) [ hRdaye yacca nihitaM tadapi khalu jAnanti buddhayA / mA putri vakabandhaM jalpasi puratazchekAnAm / / ] he putra caturANAM puruSANAM purastAd vakrabandhaM mA jalpasi / yad hRdaye nihitam AropitaM bhavati tadapi jAnanti / kayA / buddhayA tIkSNamatyA 284 *8 // 300*1) [ dhanuH saMdadhAti bhUvalayam AkarSati nayanabANAn karNAntAt / vidhyati mano na jIvam apUrbaMdhAnuSkA bAlA / / ] bAlA apUrvadhAnuSkaNI apUrvadhanurdharA vartate / yA bAlA mano vidhyati na jIvaM jIvitavyam / ata eva apUrvadhAnuSkiNI / bhujabaLyA ( valayA ) satI dhanuH saMghai saMdadhAti / nayanabANAn A karNAntAd AkarSayati // 300 *1 // 300*2) [ pAmaravadhvAH samanmathAbhyAM nayanAbhyAM rAkSasAbhyAmiva / sAzaGko bhramati jano pazyati mArgaM pralokayan || ] jano lokaH sAzaGkaH paribhramati / kathaM sAzaGkaH ityAha / pAmaravadhvA nayanebhyazcAnyad rAkSasebhyaH / kiMviziSTebhyo nayanebhyaH / samanmathebhya: / sakAmebhyaH / kiM 1 Cf. Gatha No. 282. 2 We must obviously read bhUvalayaM instead of bhuyavalayaM. 3 The commentator appears to have read govIsaddhaM ( = gopIsArdham = gopIbhiH sArdham ).

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-300*5] nayaNavajjA 237. 300*3) ajja vi ya teNa viNA imIi eyAi kasiNadhavalAI / jacaMdhagoruyAi va disAsu gholaMti nayaNAI // 3 // 300*4) siyakasiNadIharujjala pamhalagholaMtatAraNayaNANaM / taruNANa mA hu hayavihi didvIpasaraM pi bhaMjihisi // 4 // 300*5) rattaM rattehi siyaM siehi kasiNaM kuNaMti kasiNehiM / siyakasiNacchIhi tae macchi ratto jaNo cojjaM // 5 // viziSTebhyo rAkSasebhyaH / samanmathebhyaH sakAmebhyaH / yathA pAmaravadhvA nayanebhyo janaH zaGkate, rAkSasebhyastathaiva zaGkate / janaH kiM kurvan / mArga prarUpayan mArga vilokayan jAyate' // 300*2 // 300*3) [ adyApi ca tena vinA asyA ete kRSNadhavale / jAtyandhagorUpAyA iva dizAsu ghUrNato nayane / / ] asyA nAyikAyA adyApi tena vallabhena vinA etAni nayanAni dizAsu gholaMti (ghuurnnnti)| nayanAni kAnIva / jAtyandhagorUpAyA iva / yathA jAtyandhagorUpAyA nayanAni zUnyAni dikSu gholaMti (dhUrNanti ) / kiMviziSTAni nayanAni / kasiNa-.. dhavalAI / kiMcit kRSNAni kiMcid dhavalAni // 300*3 // 300*4) [sitakRSNadIpoMjjvalapakSmalaghUrNamAnatAranayanAnAm / taruNAnAM mA khallu hatavidhe dRSTiprasarapapi bhakSyasi / / ] he hatavidhe durdaiva / 'hu' nizcitam / nayanayoISTiprasaraM mA bhakSyasi / kiMviziSTayonayanayoH / sitakRSNadIrdhatarojjvalapakSmalaghUrNamAnatArakayoH // 300*4 // 300*5) [ raktaM raktaiH sitaM sitaiH kRSNaM kurvanti kRSNaiH / sitakRSNAkSibhyAM tvayA mRgAkSi rakto jana Azcaryam / / ] he mRgAkSi,. raktAbhiH akSabhiH (1) raktaM kurvanti, sitAbhiH sitaM kurvanti, kRSNAbhiH kRSNaM kurvanti / he mRgAkSi tvayA sitakRSNAbhiH akSabhiH jano rakta ityAzcaryam / / 300*5 // 1 The commentator seems to have read 21 in place of joyA ( = pazyati). joyai involves repetition with puloyaMto. jAyai stands. . in need of some predicative adjective. 2 Cf. Gatha No.'376.

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-238 vajjAlaggaM 300*6) gADhayara cuMbaNuSphusiyabahalaNIlaMjaNAi rehati / baphambhitara pasariyagalaMtabAhAhi acchIiM // 6 // 300*7) na mae ruNNaM na kayamamaMgalaM hoMtu sayalasiddhIo / virahaggadhUmakaDuyAviyAi pagaleti nayaNAI // 7 // thaNavajjA / [ 300*6 (312*1) nakuM taggayabhinnA hArAvalisuttamaMDalaggaThiyA / rehati surayarajjAhiseyakalasa vva se thaNayA // 1 // 312*2) so tanhAiyapahiya vva dUmio tIi diTThamettehiM / paMthapavAkalasehi va thaNehi ummaMthiya muhehiM // 2 // 300*6) [ gADhataracumbana proJchita bahalanIlAJjane zobhete / bASpAmyantaraprasRtagalat ( ? ) akSiNI || ] nAyikAyA akSINi rehaMti zobhante / kAbhiH | bASpAbhyantaraprasRta galavAhAbhiH (1) / punaH kiMvizi-STAni akSINi / gADhatara cumbana spRzata ( ? ) bahulanIlAJjanAni // 300*6 // ... 300*7 ) [ na mayA ruditaM na kRtamamaGgalaM bhavantu sakalasiddhayaH | virahAnidhUmakaTukIkRte pragalato nayane // ] sugameyaM gAthA / / 3007 / / 312*1) [ nakhakuntAkabhinnau hArAvalIsUtramaNDalAprasthitau / zobhete 'suratarAjyAbhiSekakalazAviva tasyAH stanau // ] tasyA nAyikAyAH stanau suratarAjyAbhiSeka kalazAviva raajete| kiMlakSaNau / nakhakuntAgrakabhinnau / anyApi kalaza nakhakuntAprabhinnau syAtAm / punarapi kiMviziSTau stanau / - hArAvalI sUtramaNDalAgra sthitau / anyAvapi kalazau anyAvapi kalazau sUtramaNDalAgrasthitau bhavataH // 312*1 // 312*2) [ sa tRSitapathika iva dUnastasyA dRSTamAtrAbhyAm / pathiprapAkalazAbhyAmiva stanAbhyAM dagdhamukhAbhyAm // ] sa kazcit tasyA nAyikAyAH stanairdUnaH / sa ka iva / tRSNArditapathika iva / stanaiH kairiva / pathiprapAkalazairiva / yathA pathiprapAkalazaiH unmathitamukhaiH pathiko dUyate / kiMbhUtaiH stanaiH / dRSTamAtraiH / dRSTA stokA mAtrA pAnIyalakSaNA - yeSu te dRSTamAtrA: / tairdRSTamAtraiH // H // 312*2 // / 1 Cf. Gatha No. 370

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239 -312*6] thaNavajjA 312+3) thaNakaNayakalasajuyalaM romAvalilohasaMkalAbaddhaM / kasla kara NaM bAlA rayaNaNihANaM samuvvahai // 3 // 312*4) aNurAyarayaNabhariya kaMcaNakalasammi' trunnithnnjuylN| tA kiM muhammi kAla masimuddA mayaNarAyassa // 4 // ThANaccuyANa suMdari maMDalarahiyANa vihavacattANaM / thaNayANa supurisANa ya ko hatthaM dei paDiyANaM // 5 // 312*6) nahakuMtaggayabhinnA smuhaagykuNbhpiilnnsmtthaa| thaNayA nimbUDhabharA bhaDu vva paDiyA vi sohaMti // 6 // 312*3) [ stanakanakakalazayugalaM romAvalIlohazaMkhalAbaddham / kasya kRte nanu bAlA ratnanidhAnaM samuddhahati / / ] bAlA kasya kRte / 'NaM' iti vAkyAlaMkAre / ratnanidhAnaM samudvahati / kiMviziSTaM ratnanidhAnam / stanakanakakalazayugalam / anyadapi yatra ratnanidhAnaM bhavati tatra kalazau vilokyete| kiMviziSTaM stanayugalam / romAvalIlohazaMkhalAbaddham / anyAvapi kalazai lohazaMkhalAbaddhau syAtAm / / 312*3 // 3124) [ anurAgaratnabhRtaM kAJcanakalaze taruNIstanayugalam / tat ki mukhe kAlaM maSImudrA madanarAjasya // ] taruNIstanayugalaM kAJcanakalaze anurAgaratnabhataM vartate / tA tata idaM stanayugalaM mukhe kAlaM kim / * madanarAjasya maSImudrA vartate / anyasmin ratnanidhAnakalaze mudrA vidhIyate / 'eSu staneSu kRSNamudrA, kasya / madanarAjasya // 312*4 // ___312*5) [ sthAnacyutAnAM sundari maNDalarahitAnAM vibhavaparityaktAnAm / stanAnAM supuruSANAM ca ko hastaM dadAti patitAnAm / / ] he sundari, stanAnAM cAnyat satpuruSANAM patitAnAM ko hastAvalambaM dadAti / api tu na ko'pi / kiMviziSTAnAM stanAnAm / sthAnacyutAnAm / punaH kiMviziSTAnAm / maNDalarahitAnAM parivArarahitAnAm / punaH kiMviziSTAnAm / vibhavatyaktAnAm / // 312*5 // ___3126) [ nakhakuntAgrakabhinnau saMmukhAgatakumbhapIDanasamarthau / stanau niyUMDhabharau bhaTa iva patitAvapi zobhate / / ] stanAH patitA api zobhante / 1We must read kaMcaNakalasa bva (= kAJcanakalazAviva ), even against the commentator. 2Cf. Gatha No.681

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240 vajjAlaggaM [ 312-7-- 312*7) AsannapaDaNabhayabhIruehi jamalehi sAmalamuhehiM / duddhaMsuehi ruNNaM thaNehi ThANaM muyNtehiN|| 312*8) aliyA khala vca kuDilA majjhaMse kivinndaannsaaricchaa| thaNayA unnayaciMtiya va tI hiyae na mAyaMti // 8 // ' 312*9) thaNahAraM tIi samunnayaM pi daLUNa tArisaM paDiyaM / __ mA kuNau ko vi gavvaM ettha asArammi saMsAre // 9 // ka iva / bhaTA iva subhaTA iva / yathA subhaTAH patitA api zobhante / kiMviziSTAH stanAH kiMviziSTA bhttaaH| nkhkuntaambhinnaaH| punaH kiviziSTAH / saMmukhAgatakuMbhapIDanasamarthAH / puna: kiMviziSTAH / niyUMDhabharAH udUDhasamarabhArAH / / 312*6 / / 312*7) [ AsannapatanabhayabhIrukAbhyAM yamalAbhyAM zyAmalamukhAbhyAm / dagdhAzrabhiH ruditaM stanAbhyAM sthAnaM muzcadbhayAM / / ] stanAbhyAM sthAnaM muJcadbhayAM dugdhAzrabhiH ruditam / kiMviziSTAbhyAm / AsannapatanabhayabhIrukAbhyAm / punaH kiM viziSTAbhyAm / yugalAbhyAm / punarapi kiMviziSTAbhyAm / zyAma-- mukhAbhyAm / / 312*7 // 312*8) [ alIko khala iva kuTilau madhyAMze kRpaNadAnasadRkSau / stanau unnatacintitamiva tasyA hRdaye na mAtaH / / ] stanau hRdaye na mAtaH / kimiva / unnata cintitamiva / dvivacane ekavacanaM(?) (bahuvacanaM ). prAkRtatvAt / kiMviziSTau stanau / khala iva aliikau| yathA khalA alIkA bhavanti ( tathA ) / kuTilAH khalA bhavanti / punaH kiMviziSTAH stanAH / kuTilAH / punarapi kiMviziSTAH stnaaH| madhyAMze madhyapradeze kRpaNadAnasadRkSAH / / 312*8 // 312*9) [ stanabhAraM tasyAH samunnatamapi dRSTvA tAdRzaM patitam / mA karotu ko'pi garvamatra asAre saMsAre // ] bho lokA atra asAre saMsAre ko'pi garva mA karotu / kiM kRtvaa| tasyAstAdRzaM samunnatamapi stanabhAraH patitaM dRSTvA / etAvatA saMsAro'nitya eva / / 312*9 // 1 Cf. Gatha No. 302. Better to read unnayaciMta vva so as to suit the metre. 2 Cf. Gatha No. 311.

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241 --31821 lAvaNNavajjA 312*10) uccaTThANA vi susaMgayA vi saMpuNNayA vi tuha thnnyaa| taruNamaNarayaNasAraM harati jaM taM mahacchariyaM // 10 // .312*11) ThANayarohiM ehi ahomuhehi annvrypoddhehi| sihiNehi nariMdehi va kiM kijai payavimukkehiM // 11 // laavnnnnvjjaa| 318*1) iha tivaliramaNe iha vayaNakamale iha kddhinnviulthnnvtttte| ajjhAe lAvaNNaM phaliyaM piva DhuMgaDhuMgahi // 1 // 318*2) annannA mehalayA annanno kaMcuo nvvhuue| pariheuM na samappai samAruhaMtammi tAruNNe // 2 // 312*10) [ uccasthAnAvapi susaMgatAvapi saMpUrNAvapi tava stanau / taruNamanoratnasAraM harato yat tan mahAzcaryam / / ] he sundari, tava stanau taruNamanoratnasAraM yad harataH tan mahadAzcaryam / katham / kiMlakSaNau stanau / uccasthAnau / na tu ye'tra uccasthAnAH syuH, te kasyApi kimapi haranti / puna: kiMlakSaNau stanau / susaMgatAvapi suprItAvapi / punarapi kiMlakSaNo stanau / saMpUrNAvapi / na tu ye saMpUrNAH santi te parakIyaM dhanaM haranti / ityAzcaryam // 312*10 // ____312*11) [ sthAnakarAbhyAmAbhyAmadhomukhAbhyAmanavarataprauDhAbhyAm / stanAbhyAM narendrAbhyAmiva kiM kriyate padavimuktAbhyAm // ] AbhyAM stanAbhyAM pada vimuktabhyAM sthAnacyutAbhyAM kiM kriyate / kairiva / narendrariva / yathA sthAnavimuktairnarendraH kiM kriyte| kiMviziSTainarendraiH stanaizca / sthaankraiH| punaH kiMprakAraiH / adhomukhaiH / punarapi kiMviziSTaiH / anavaratauDhaiH // 312*11 / / 318*1) [ iha trivaliramaNa iha vadanakamala iha kaThina vipulastanapaTTe / prauDhayuvatyA lAvaNyaM phalitamiva stabakastabakaiH / / ] prauDhayuvatyA lAvaNyaM DhuMgaDhuMgehiM stabakastabakaiH phalitamiva / ivazabdena vRkSa iva phalitam / yathA vRkSaH kAle kAle sthAne sthAne phalati tathA / ka phalitam / atra trivaliramaNe jaghanapradeze / punaH k| atra ca vadanakamale / punaH ka / atra kaThina vipulastanapaTTe / / 318* 1 / / 318*2) [anyAnyA mekhalA anyAnyaH kaMcuko navavadhvAH / paridhAtuM na samApyate samArohati tAruNye // ] anyA anyA mekhalA, anyo anyaH vala 16

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242 vajjAlaggaM [ 318*3-- 318*3) aMtokaDhaMta mayaNaggitAviyaM vahai kaNayakatillaM / bAlAe lAvaNNaM uphiNiyaM thaNabharamiseNa // 3 // 318*4) sahasa tti jaM na bhajai thaNaharabhAreNa mjjhtnnuyNgii| bhaMjaNabhaeNa vihiNA dinno romAvalIkhabho // 4 // 318*5) bAlAkavolalAvaNNaNijio caMda khijjase kIsa / aha mANo na hu kIrau bahurayaNavibhUsiyA puhavI // 5 // 318*6) bAlA lAvaNNaNihI navallavalli bva maauliNgss| ciMci vva dUrapakkA karei lAlAuyaM hiyayaM // 6 // kaMcuko navavadhvAH / paridhAtuM na samApyate samAptiM na yAti / ka sati / ( samArohati tAruNye / ) yAvat suratAvasAne svasthA satI mekhalAM kacaka ca paridadhAti, tAvat patinA uttAryate iti bhAvaH // 318*2 // ___318*3) [anta:kathata madanAgnitApitaM vahati kanakakAntiyuktam / bAlAyA lAvaNyaM bahirnirgataM, stanabhara miSeNa // ] bAlAe prauDhayuktyA lAvaNyaM stanabharamiSeNa stanabharacchadmanA atra uphiNiyaM utkalitaM bAhye nirgatam / kIdRzaM lAvaNyam / anta:kathat / punaH kIdRzam / madanAgninA tApitaM sat kanakakAntitulyakAnti / vahati ( stanabhara miSeNa ) / anena hetun| stane kanakakalazopamA yogyA / / 318*3 / / 318*4) [ sahaseti yanna bhajyate stanabharabhAreNa madhyatanukAGgI / bhaGgabhayena vidhinA datto romAvalIstambho / / ] sahaseti yanna bhajyate na truTyati stanabharabhAreNa madhyatanukAGgI, tad vidhinA truTanabhayena rakSaNArthaM romAvalIstambhaH pradattaH / / 318* 4 // . 318*5) [ bAlAkapolalAvaNya nirjitazcandra khidhase kasmAt / atha mAno na khalu kriyatAM bahuratnavibhUSitA pRthvI / / ] he candra kasmAt khidyase / kiNvishissttshcndrH| bAlAkapolalAvaNya nirjitH| athavA mAnaH kApi na kriyate (? kriyatAm ) / yataH pRthvI bahuratnavibhUSitA vartate / / 318*5 // 3186) [bAlA lAvaNyanidhirnavInavallIva mAtuliGgasya / ciMceva dUrapakkA karoti lAlAkulaM hRdayam / / ] bAlA lAvaNyanidhirnavInamAtuliGgasya

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-328*4] surayavajjA 243 surayavajjA 325*1) annonnaNehaNijjharaeNviiNNahiyayANa aliyakaviyANaM / pattiyajaNANa surae jaM sokkhaM taM phuDaM amayaM // 1 // 338*2) surayAvasANasamae mauliyaNayaNANaNA yaarbbotttthii| alahatI surayasuhaM pAsatthamuhI piyaM bhaNai // 2 // 328*3) surayappasutta kovaNa appaMbhara mA hure nivajihisi / kayakajja kiM na yANasi asamattarayANa jaM dukkhaM // 3 // 328*4) calavalayamehalaravaM kalakaliramaNoharaM ca souunn| IsA roso mahilattaNaM ca mukkaM savattIhi // 4 // vallIva / sA bAlA lAlAkulaM hRdayaM karoti / keva / ciMcivva / AcAmlikeva / yathA AcAmlikA dUrapakA satI hRdayaM lAlAkulaM kurute // 318 6 // ____328*1) [ anyonyasneha nirjharavitIrNahRdayAnAm alIkakupitAnAm / vizvastajanAnAM surate yat saukhyaM tat sphuTamamRtam // ] pratItajanAnAM surate dRDhasnehayuktAnAM saMbhoge yatsaukhyaM tat sphuTaM prakaTam amRtam / kivishissttaanaam| anyonyasneha nirjharavitIrNahRdayAnAm / punaH kiMviziSTAnAm / alIkakupitAnAm / / 328*1 / / 328*2) [ suratAvasAnasamaye mukulitanayanAnanA ca bimbosstthii| alabhamAnA suratasukhaM pArzvasthamukhI priyaM bhaNati / / ] bimboSThI suratAvasAnasamaye mukulitanayanAnanA satI suratasukhamalabhamAnA vakramukhI priyaM bhaNati // 328*2 // 328*3) [surataprasupta kopana Atmabhara mA khalu re nipatsyase / kRtakArya kiM na jAnAsi asamAptaratAnAM yad duHkham / / ] kiM bhaNatItyAha / he kopana krodhanazIla, Atmabhara, hu nizcitaM surataprasupta mA nivartayasi / re kRtakArya kiM na jAnAsi asamAptaratAnAM yad duHkhaM vartate / / 328*3 // 328*4) [calavalayamekhalAravaM kalakalayuktamanoharaM ca zrutvA / IrSyA roSo mahilAtvaM ca muktaM sapatnIbhiH / / ] sapatnIbhiH IrSyA roSo mahilAtvaM 1 The commentator seems to have read facafefeta in place of nivajjihisi.

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244 vajAlaggaM [ 328*5 328*5) bAlA asamattarayA rayAvasANammi paharisI bhaNai / kiM suyasi nAha, haM 'suyami, kiM nu pajjattakajo si // 5 // pemavajjA | 349 * 1 ) paDhamAraMbhamaNaharaM ghaNalagaM mANarAyaramaNijjaM / pemmaM suriMdacAvaM va caMcalaM jhatti volei // 1 // 349*2) khaNabhaMgureNa visameNa hAriNA duNNivArapasareNa / aNavaTThiya sabbhAveNa savvahA hou pemmeNa // 2 // ca muktam / tatra IrSyA asahanatvam / rotraH krodhaH / mahilAtvaM strIcaritram | muktam / kiM kRtvA / calavalaya mekhalAravaM zrutvA calanUpura mekhalAzabdaM samAkarNya / kiMviziSTaM mekhalAravam / kalakaliramanoharam | mAnAnya ( ? ) zabdasundaram / / 328*4 // 328*5) [ bAlA asamAptaratA ratAvasAne prahRSTA bhaNati / kiM svapiSinAtha, ahaM svapimi kiM khalu paryApta kAryo'si // ] bAlA ratAvasAne praharSitA satI bhaNati / kiMviziSTA bAlA / asamAptaratA / asamAptaM taM yayA sA / kiM bhaNati tadAha / he nAtha tvaM svapiSi zayanaM kuruSe kim / ahaM svapimi / kiM paryApta kAryo'si kRtakRtyo'si // 328*5 // 349 * 1 ) [ prathamArambhamanoharaM ghanalagnaM mAnarAgaramaNIyam / prema surendradhanuriva caJcalaM jhaTiti apakrAmati / / ] caJcalaM prema jhaTiti zIghraM broDayati ( ? ) / kimiva / surendracApamiva / kiMviziSTaM prema / prathamArambhamanoharam / ghanalagnaM manasi sat rAgaramaNIyaM bhavati / surendracApamapi tathaiva // 349*9 // * 349*2) [ kSaNabhaGgureNa viSameNa hAriNA durnivAraprasareNa / anavasthitasvabhAvena sarvathA bhavatu premNA // ] anena premNA bhavatu pUryatAm / kiMviziSTena premNA / kSaNabhaGgareNa tatkAlavinazvareNa / punaH kiMviziSTena premNA | viSameNa | punarapi kiMprakAreNa premNA / hAriNA manohAriNA / punarapi kiMviziSTena / durnivAryaprasareNa / punarapi kiMprakAreNa premNA / anavasthitasadbhAvena naikaraMgeNa / / 349* 2 / / 1 Better to read huM ( hu~ )( = yes ).

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245 -349*6] premmavajA 349*3) jai deva maha pasanno mA jammaM dehi mANuse loe| aha jammaM mA pegmaM, aha pegmaM mA vioyaM ca // 3 // 349*4) anaM taM sayadaliyaM pi mila rasagoliya vva jaM pemma / amhaM mayacchi muttAhalaM va phuha na saMghaDai // 4 // 349*5) daDhaNehaNAlapasariyasabbhAvadalassa risuyNdhss| pemmuppalassa muddhe mANatusAro zciya viNAso // 5 // " 349*6) avvo jANAmi ahaM pemmaM ca havei loyamajjhammi / thiraAsAe raiyaM na pIDiyaM navari divveNa // 6 // 349*3) [ yadi deva mama prasanno mA janma dehi mAnuSe loke / atha janma mA prema, atha prema mA viyogaM ca / / 1 he deva yadi mama prasanno vartase manuSyaloke janma mA dehi / mAnuSaM janma mA kuru / atha janma dadAsi tadA prema mA dAsyaH ( ? dehi, ddyaaH)| atha prema dadAsi tadA viyogaM mA deyAH / / 349*3 // 349*4) [ anyat tat zatadalitamapi milati rasagolikeva yat prema / asmAkaM mRgAkSi muktAphalamiva sphuTitaM na saMghaTate // ] zatadalitamapi cUrNIkRtamapi annaM anyat dhanyaM tat (prema yat ) milati rasagolakamiva / yathA rasagolakaM dalitamapi milati / he mRgAkSi, asmAkaM yat prema tat sphuTitaM na milati / kimiva / muktAphalamiva / yathA muktAphalaM sphuTitaM na milati / / 349*4 / / 349*5) [ dRDhasnehanAlaprasRta sadbhAvadalasya ratisugandhasya / premotpalasya mugdhe mAnatuSAra eva vinAzaH // ) he mugdhe premotpalasya snehakamalasya mAnatuSAra eva vinAzaH / kiMviziSTasya premotpalasya / dRDhasnehanAlaprasRtasya / punaH kathaMbhUtasya / sadbhAvadalasya sasnehapatrasya / punarapi kiMprakArasya / ratisugandhasya santoSaparimalasya // 349*5 / / ___- 349*6) [ aho jAnAmyahaM prema ca bhavati lokamadhye / sthirAzayA racitaM na pIDitaM kevalaM daivena / / ] he bhitra, etadahaM jAnAmi lokamadhye prema sthirAzAra citaM bhavati / na pIDitaM daivena // 349*6 / / 1 Gatha No. 359. 2 Sense of the Gatbu and commentary obscure.

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vajjAlagga 1349-7 349*7) jA na calai tA amayaM caliyaM pemma visaM viseseh| diTai surya va kattha vi mayacchi visagabhiNaM amayaM // 7 // 349*8) bhaggaM na jAi ghaDiu dujaNahiyayaM kulAlabhaMDaM v| sayakhaMDaM pi ghaDijada kaMcaNakalaso suyaNacittaM // 8 // 349*9) bhaggaM puNo ghaDijai kaNayaM kaMkaNayaNeuraM nayaraM / puNa bhaggaM na ghaDijada pemma muttAhalaM jaccaM // 9 // 349*10) so ko vi na dIsaha sAmalaMgi jo ghaDai viDiyaM pemma / ghaDakapparaM ca bhaggaM na ei tehiM ciya salehiM // // ' 349*7) [ yAvanna calati tAvadamRtaM calitaM prema viSaM vizeSayati / dRSTa zrutaM vA kutrApi mRgAkSi viSagarbhitam amRtam / / ] he mRgAkSi trApi viSagarbhitam amRtaM dRSTaM cAnyat zrutam / katham / yAvat kAlaM prema na calati ( tAvatkAlaM tadamRtam / calitaM prema viSaM vizeSayati / / 3497 // 349*8) [ bhagnaM na yAti ghaTituM durjanahRdayaM kuThAlabhANDabhiva / zatakhaNDamapi dhaTyate kAJcanakalazaH sujana cittam // ] durjanahRdayaM bhagnaM sat ghaTituM na yAti / kimitra / kulAlabhANDamiva / yathA kulAlabhANDaM bhagnaM sat ghaTituM na yAti / sujana cittaM zatakhaNDamapi ghaTyate / kimiva / kAJcanakalaza iva // 349*8 / / 349*9) [ bhagnaM punarghaTya te kanakaM kaGkaNanUpura nagaram / punarbhagna na ghaTyate prema muktAphalaM jAtyam / / ] kanakaM kaGkaNaM ca nUpuraM nagaraM bhagnaM sat punarghaTyate / // 349*9 // 349*10) [ sa ko'pi na dRzyate zyAmalAGgi yo ghaTayati vighaTitaM prema / ghaTakaparaM ca bhagnaM naiti taireva....( ? ) // ] he zyAnalAGgi he zyAme, yo vighaTitaM prema ghaTayati sa ko'pi na dRzyate / katham / ghaTakara ca bhagnaM sat taireva salaiH (?) saMcaiH ( ? ) na eti nAgacchati / / 349*10 // 1 Sense of the last quarter and conmentary thereo i obscure.

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-389*1 ] mANavajjA mANavajjA / 364" 1 ) daMte tiNAi kaMThe kuvArayaM suMdaraM ca tuha eyaM / mANamaDappharaNaDie tuha mANo keNa niddiTTho // 1 // 364*2) emeva kaha vi mANaMsiNIi taha mahamahAvio mANo / jaha khemakusala saMbhAsameta so pio jAo // 2 // pavasiyavajjA | (373*) vAsArate pAvAsiyANa virahaggitAvataviyANaM / aMge laggamANo paDhamAsAro chamacchamai // 1 // virahavajjA / 389 * 1 ) jehiM sohaggaNihI diTTho nayaNehi te cciya rutu / aMgAi apAtraya saMgamAi tA kIsa khijjaMti // 1 // 47 364 * 1 ) [ dante tRNAni kaNThe kuvArakaM ( ? ) sundaraM ca tavaitat / mAnAhaGkAravaJcite tatra mAnaH kena nirdiSTaH / / ] mAnamaDaSkaranaTite tava mAnaH kena nirdiSTaH / danteSu tRNAni, kaNThe kuvArakaM ( ? ) tavaitat sundaraM -nAnyat / / 364*1 // 364* 2) [ evameva kathamapi manasvinyA tathA prasArito mAnaH | yathA kSemakuzala saMbhASamAtraH sapriyo jAtaH // ] manasvinyA kathamapi tathA mAno mahamahAvio ullAsito, yathA kSemakuzalasaMbhASamAtraH sa priyo jAtaH / / 364*2 // 373*1) [ varSArAtre pravAsinAM virahAgninApataptAnAm | aGgeSu lagan prathamAsArazchamacchamAyate / / ] pravAsinAM pathikAnAmaGgeSu prathamAsAraH prathamavarSA mama prajvAlayati / kiMlakSaNa AsAraH / zarAre lagamAnaH / kiMviziSTAnAM pravAsinAm / virahAgnitApataptAnAm || 373* 1 / / 389*1) [ yAbhyAM saubhAgya nidhirdRSTo nayanAmyAM te eva rudatAm / aGgAnyavAptasaGgamAni tat kasmAt khidyanti // ] kAcit nAyikA kaMcit patiM / ballabha yairnayanaistvaM dRSTasta evaM rudantu / kiMviziSTastvam / saubhAgyanidhiH / tA tataH aprAptasaGgamAni aGgAni kIsa kasmAt khidyante // 389*1 // 1 Cf. Gatha No. 389. The text of the commentary is different from that on Gatha No. 389.

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248 vajjAlaggaM [389*2 389*2) tuha surayapavaratarupallavaggakavalANa lddhmaahppo| maha maNakaraho muddhe dakkhAkavalaM pi pariharai // 2 // 389*3) virahaggijalaNajAlAkarAliyaM kuvalayacchi maha aNg| tuha ramaNamahANaipANieNa muddhe pavijjhAhi // 3 // 389*4) rehai piyapaDibhaNa'pasAriyaM surymNdirhaare| helAhallAviyathorathaNaharaM bhuyalayAjuyalaM // 4 // 389*5) tA jAi tA niyattai ThANaM gaMtUNa jhatti vAhuDai / piyaviraho ghoDA viggaho vva hiyae na sNtthaai||5|| 389*2) [ tava suratapravaratarupallavAgrakavalAnAM labdhamAhAtmyaH / mamA manaHkarabho mugdhe drAkSAkavalamapi pariharati // ] he mugdhe mama manaHkarabho. drAkSAkavalamapi pariharati / kiMlakSaNo mn:krbhH| tava suratapravaratarupallavAgrakaralAnAM labdhamAhAtmyo labdhAsvAdaH / ataH kAraNAt // 389*2 // 389*3) [ virahAgnijvalanajvAlAkarAlitaM kuvalayAkSi mamAGgam / tava ramaNamahAnadIpAnIyena mugdhe vidhyApaya / / ] he kuvalayAkSi kuvalayanetre, mamAGgaM virahAgnijvalanajvAlAkararAlitaM vartate / tatastava ramaNanadIpAnIyena he mugdhe pravidhyAhi upazamaya pravidhyApaya / / 389 3 // 389*4) [ rAjate priyapratirodhanaprasAritaM surtmndirdvaare| helAcAlitasthUlastanabharaM bhujalatAyugalam / / ] he sundari tava bhujalatAyugalaM. rAjate kiMviziSTaM bhujalatAyugalam / helAhallAviyathorathaNaharaM / helayA hallApitaH spRSTaH sthUlastanabharo yena / punaH kiMviziSTam / suratamandiradvAre priyprtirundhnprsaaritm|| 389*4 / / 389*5) [ tAvadyAti tAvannivartate sthAnaM gatvA jhaTiti vyAghuTati / priyaviraho'zvo vigraha iva hRdaye na saMtiSThati / / ] priyaviraho hRdaye na saMtiSThati / priyasya virahaH priyavirahaH / atha. priyAyA virahaH priyaavirhH| hRdaye na saMtiSThati / ka iva / ghoDA vigraha iva / azvo vigraha iva / yathA azvo vigrahaH sthAne na saMtiSThati / tAvadyA ti tAvannivartayati / sthAnaM 1 Better to read parirabhaNa ( = AliGgana ) instead of paDibhaNa.

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249. -397*1] aNaMgavajjA 389*6) na jalaMti na dhagadhagaMti na simasimaMtina muyNtidhuumvttiio| aMgAi aNaMgaparavvasAi emeva DajhaMti // 6 // 389+7) basi virahe hassasi samAgame hA nise nisaMsA si / __ bhadde tuma pi mahilA taha vi hu dukkhaM na yANAsi // 7 // annNgvjjaa| 397*1) tA kiM karemi mAe nijjiyarUvassa kaamdevss| dardU pi Dahai aMgaM nimo saMkhacuNNu vva // 1 // gatvA jhaTiti zIghraM vyAghuTati / etAvatA yathA azvo vigrahastathA priyavirahaH // 3895 // 389*6) [na jvalanti, na dhagadhaganti na zamazamanti na muJcanti dhUmavartIH / aGgAni anaGgaparavazAni evameva dahyante / / ] anaGgaparavazAni aGgAni evameva dahyante, amunA prakAreNa jvalanti / evameva katham / na jalaMti na prajvalanti, na dhagadhaganti, na zamazamanti / dhUmavRttI: (? dhUmavartIH). na muJcanti / / 389*6 / / ___389*7) [ vardhase virahe hrasasi samAgame hA nize nRzaMsAsi / bhadre tvamapi mahilA tathApi khalu duHkhaM na jAnAsi / / ] he bhadre, api punastvaM mahilA / virahe vardhase / samAgame hasasi / hA iti viSAde / nize rAtri / nRzaMsA nistriMzA nirdayA asi | yA niHzvAsAn muJcasi (?) / hu nizcitam / tathApi duHkhaM na jAnAsi / / 389*7 / / 397*1) [ tatkiM karomi mAtarnirjitarUpasya kAmadevasya / dagdhamapi dahatyaGgaM nidhUmaH zaMkhacUrNa iva / / ] he mAtaH kiM karomi kAmadevasya / aGgaM dagdhamapi dahati / kiMviziSTasya kAmadevasya / nirjitarUpasya, anaGgasya, dagdhadehasya / ka iva / zaMkhacUrNa iva / yathA zaMkhacUrNoM dahati / kiMviziSTaH zaMkhacUrNaH / nirdhUmaH // 397*1 //

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: 250 vajjAlagaM 397* 2 ) hAreNa mAmi kusumacchaDAyaluppannacicciNA daDDho / vammIsaNo na mannai ulUvio teNa meM Dahadda // 2 // piyANurAyavajjA / 412*1) je ke virasA diTThIu jAu je bharahabhAviyA bhAvA / te nacijjati aNacciyA vi sahasA pira diTThe // 1 // 412*2) so kattha gao so suyaNavallaho so suhAsiyasamuddo / so maggaviNAso jo so sosei maha hiyayaM // 2 // 412*3) so mAso taM vidiNaM sA rAI samvalakkhaNasauNNA / amayaM va taM muhuttaM jattha pio jhatti dIsihi // 3 // [397*2 397*2) [ hAreNa sakhi kusumacchaTAtalotpannavahninA dagdhaH / varmeSaNo na manyate vidhyApitaH tena mAM dahati // ] he mAmi he sakhi, varmeSaNaH - subhaTaH, arthAt kAmaH / tena kAraNena ulUvio vidhyApitaH upazamitaH mAM dahati / kiMviziSTo vaSaNaH kAmaH / hAreNa kusumacchaTAtalotpannAgninA dagdhaH / yaH zItavIryeNa samudAyena dagdho bhavati sa zItatve na upazamanaM prApnoti / / 3972 / / + 12*1) [ ye ke'pi rasA dRSTayo yA ye bharatabhAvitA bhAvA: / - te te nartyante anRtA api sahasA priye dRSTe || ] ye kecana rasAH zRMgArAdayo yAzca dRSTayaH sneharAgA ye bharatabhAvitA bhASAH, te anartitAH ( ? anRttA: ) api nartyante / kva / sahasA priye dRSTe / / 412 * 1 // 412*2) [ sa kutra gataH sa sujanavallabhaH sa subhASitasamudraH / sa madanAgnivinAzo yaH sa zoSayati mama hRdayam || ] sa sujanavallabhaH kva gataH / kiM viziSTa: / subhASitasamudraH / mama madanAgnivinAzakaH / yaH sa mama hRdayaM zoSayati // 4122 // sa 412*3) [ sa mAsastadapi dinaM sA rAtriH sarvalakSaNasaMpUrNA / amRtamitra muhUrto yatra priyo jhaTiti drakSyate // ] sa mAsaH tadapi dinaM sA rAtriH sarvalakSaNasaMpUrNA, tanmuhUrtamamRnamitra yatra priyo jhaTiti : drakSyate / / 4123 // 1 Cf. Gatha No. 782deg of the Gatha and that of the commentary are obscure. 2 Cf. Gatha No. 785. 3 The sense

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251 -421-1] dUIvajA 412*4) hiyayaDio vi pio taha vi hu naya gANa hoi duppeccho / pecchaha vihiNA na kayA maha uyare jAlayagavakkhA // 3 // ' 412*5) hohI taM kiM pi diNaM jattha pio bAhupaMjaraNibaddho / vitte surayapasaMge pucchihii pavAsadukkhAI // 5 // 412*6) dinaM geNhai, appei patthiyaM, asai, bhoyaNaM dei / akkhai gujjhaM pucchei paDivayaM jANa taM rattaM // 6 // dUIvajjA / 421*1) ahavA tujjha na doso tasla u svasta hiyakile sasta / ajjAvi na pasIyai IsAyaMti va giritaNayA // 1 // 412*4) [ hRdaya sthito'pi priyastathApi khalu nayanayorbhavati duSprekSaH / prekSavaM vidhinA na kRtA mamodare jAlakagavAkSAH / / ] kAcid virahiNI vakti / priyo hRdayasthito'pi hu nizcitaM tathApi nayanayorduSprekSo bhavati / aho prekSyatAM (prekSadhvaM ) vidhinA mamodare jAlakagavAkSA na kRtA yathA sukhena taM pazyAmi / / 412*4 / / 412*5) [ bhaviSyati tat kimapi dinaM yatra priyo bAhupaJjaranibaddhaH / vRtte surataprasaGge prakSyati pravAsaduHkhAni / / ] so'pi ko'pi dino bhaviSyati yatra priyo bAhupaJjara nibaddhaH san surataprasaGge (vRtte ) atIte pravAsaduHkhAni ( prakSyati ) pRcchAM kariSyati / / 412*5 / / ____412*6) [ dattaM gRhNAti, arpayati prArthitam , anAti, bhojanaM dadAti / AkhyAti guhyaM pRcchati pratipadaM jAnI ha taM raktam // ] he mitra, taM raktaM jAnIhi / kam / yo dattaM gRhNAti / prArthitam arpayati / mitragRhe aznAti ca bhojanaM dadAti / guhyamAkhyAti, pratitrataM ( ? pratipadaM) pRcchati / / 412*6 // 421*1) [ athavA tava na doSastasya tu rUpasya hitaklezasya / adyApi na prasIdati IrSyAyamANeva giritanayA // ] dUno IzvaraM prati vkti| athavA doSo na tava, hitaklezasya rUpasya doSaH / hitaH klezo yasya asau 1 Cf. Gatha No. 787. We must read hiyayaTThiu jai vi pio metri causa. 2 Cf. Gatha 783. 3 The sense of the Gatha and commentary is obscure.

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22 vajAlagaM [ 421-2421*2) kassa kahijjati phuDaM dUiviNaTThAi sahi kajjAI / ahavA loyapasiddhaM na phalaMti samakaDArAmA // 2 // oluggaaviyaavjjaa| 438*1) sA diyahaM ciya pecchai nayaNA paDiyAi dppnntlmmi| eehi tumaM divo si suhRya dohiM pi acchIhiM // 1 // 438*2) dukkhehi vi tuha virahe bAlaya dukkhaM ThiyaM, aha nycaae| aMsUjalehi ruNNaM nIsAsehi pi nIsasiyaM // 2 // 438*3) bAlaya nAhaM dUI tIi pio si tti namha vaavaaro| sA marai tujjha aaso tti teNa dhammakkharaM bhnnimo||3|| hitaklezaH, tasya hitaklezasya / tu punaH / giritanayA pArvatI IyAM kurvatI,. adyApi na prasIdati na prasannA bhavati / / 421*1 / / ___421*2) [ kasya kathyante sphuTaM dUtIvinaSTAni sakhi kAryANi / athavA lokaprasiddhaM na phalanti samarkaTArAmAH / / ] he mAmi sakhi sphuTaM prakaTaM dUtIvinaSTAni kAryANi kasya kathyante / athavA, etallokaprasiddha vartate yat samarkaTArAmA: markaTasahitA ArAmAH kathaM phalanti / / 421*2 // 438*1) [ sA divasamapi prekSate nayane patite darpaNatale / etAbhyAM tvaM dRSTo'si subhaga dvAbhyAmapyakSibhyAm / / / sA kAcinnAyikA darpaNatale patitAni ( ? patite ) nayanAni ( ? nayane ) divasamapi prekSate / anyacca bhaNati / he subhaga, AbhyAM dvAbhyAm AkSibhyAM tvaM dRSTo'si / etAvatA kva vrajiSyasIti rahasyam / / 438*1 / / 438*2) [ duHkhaira pi tava virahe bAlaka duHkhaM sthitam , atha tyAge / azrujalairapi ruditaM niHzvAsairapi ( ca ) ni:zvasitam / / ] he bAlaka tava virahe duHkhaira pi dukhaM sthitam / atha tyAge'pyazrujalai ruditam / niHzvAsairapi niHzvasitam / kA kathA pareSAm / / 438*2 // 438*3) [ bAlaka nAhaM dUtI tasyAH priyo'sIti nAsmAkaM vyApAraH / sA mriyate tava ayaza iti tena dharmAkSaraM bhaNAmaH // ] he 1 Cf. Gatha No. 438.

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--445*1] paMthiyavajjA 253 438*4) sA suhaya sAmalaMgI jA sA niisaassosiysriiraa| AsAsijjai' sahasA jAva na sAsA samappaMti // 4 // 438*5) parapurapavesavinANalAha suhaya sikkhiyaM kattha / jeNa paviTTho hiyae paDhama cciya daMsaNe majjha // 5 // pNthiyvjjaa| 445*1) uddhaccho piyai jalaM jaha jaha viralaMgulI ciraM phio| pAvAliyA vi taha taha dhAraM taNuyaM pi taNuei // 1 // ' bAlaka, ahaM dUtI na / tasyAH priyo'sIti nAsmAkaM ko'pi vyApAraH / sA mriyate tava virahe, iti tava ayazaH / tena kAraNena dharmAkSaraM bhaNAmaH / / 438*3 / / 438*4) [ sA subhaga zyAmalAGgI yA sA ni:zvAsazoSitazarIrA / AzvAsyate sahasA yAvanna zvAsAH samApyante / / ] he subhaga mA zyAmalAGgI vartate sarvadA mugdhA / yA sA niHzvAsazoSitazarIrA / sA sahasA AzvAsyate, yAvat zvAsA na samApyante / / 438*4 // 438*5) [ parapurapraveza vijJAnalAghavaM subhaga zikSitaM kutra / yena praviSTo hRdaye prathama eva darzane mama / / ] he subhaga parapurapravezavijJAnalAghavaM kva zikSitam / yena kAraNena prathamadarzana eva mama hRdaye praviSTo'si / ataH kAraNAt tava parakAyapravezinI vidyA guvI( ? apUrvA ? ) // 438*5 // 445*1) [ UrdhAkSaH pibati jalaM yathA yathA viralAGguliH cira 'pathikaH / prapApAlikApi tathA tathA dhArAM tanukAmapi tanUkaroti // 1 pathiko yathA yathA UrdhvAkSo jalaM pibati / kiMviziSTaH pathikaH / viralaMgulI viralA aGgulayo yasya / kathaM yathA bhavati / ciraM yathA bhavati / pAvAliyA vi prabolitApi (?) tathA tathA vAridhArAM tanukAmapi tanujalam eti ( ? tanujalAM karoti ) // 445*1 / / 1 Better to read AsAsijjau (AzvAsyatAm ). 2 Cf. Gatha No. 402 3. Cf. Hala 161, and Kuvalayanada, yathovAkSaH pibatyambu etc.

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254 vajAlaggaM [445*2 445*2) ahiNavagajjiyasaI morANa ya kalayalaM nisaamNto| mA pavasa ghidva paMthiya, marihisi, kiM te pauttheNa // 2 // 445*3) vAsAratte vAuddhaeNa vAsaM vimaggamANeNa / pahieNa pahiyaghariNI ruyAviyA tharaharaMteNa // 3 // 445*4) sihiraDiyaM ghaNaraDiyaM dUraM pi gharaM ghaNatthaNaM ramaNi / saMbhariUNa saesaM pahieNa ghaNagghaNaM ruNNaM // 4 // 44565) tai volaMte bAlaya tissA liyAi taha nu aMgAI / jaha paTimajjhaNivaDaMtavAhadhArA va dIsaMti // 5 // www. 445*2) [ abhinavagarjitazabdaM mayUrANAM ca kalakalaM nizAmyan / / mA pravasa dhRSTa pathika, mariSyasi, kiM te pravAsena // ] he dhRSTa pathika mA pravasa, pravAsaM mA kuru / mariSyasi / kiM te pauttheNa tava pravAsena kim / kiMviziSTastvam / abhinavagarjitazabdaM zRNvAna: / cAnyat mayUraNAM kekAravaM. zRNvAnaH / / 445*2 / / ___445*3) [ varSArAtre vAtoddhRtena vAsaM vimArgayatA / pathikena pathikagRhiNI roditA kampamAnena / / ] pathikena pathikagRhiNI roditaa| kiMviziSTena pathikena / tharaharateNa kampAyamAnena / puna: kiMviziSTena pathikena / vAsa vasatiM vimArgamANena / punarapi kiMviziSTena pathikena / vAtodbhUtena. pavanAndolitena // 445*3 // 445*4) [ zikhira TitaM dhanaraTitaM dUramapi gRhaM ghanastanI ramaNIm / saMsmRtya svadezaM pathikena dhanaM ghanaM ruditam / / ] pathikena ghana ghanaM ruditam / kiM kRtvA svadezaM smRtvA / punaH kiM kRtvA / mayUrakekAravaM zrutvA / punaH kiM kRtvA / ghanaraTitaM zrutvA / punarapi kiM kRtvA / gRhaM dUramapi smRtvA / narapi kiM kRtvA / ramaNIM smRtvA / kiMviziSTAM ramaNIm / ghanastanI navayauvanAm // 445*4 // ___445*5) [tvayi apakrAmati bAlaka tasyA valitAni tathA nu aGgAni / yathA pRSThamadhya nipatabASpadhArA iva dRzyante // ] he bAlaka ajJa, tvayi valamAne tathA aGgAni tasyA valitAni yathA pRSThimadhye nipatantyo vAhadhArA agnijvAlAH (?) dRzyante // 445*5 / /

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-454*2] dhnvjjaa| 449*1) iya taruNitaruNasaMbharaNakAraNaM turagataraNaraNucchaliyaM / raiyaM iya varakulayaM pAiyasIleNa lIleNa // 1 // . hiyysNvrnnvjjaa| 454*1) he hiyaya avvavaTThiya agaNijjato vi taM jaNaM mahasi / kaMdu vva silAvaDiyaM aladdhapasaraM niyattihisi // 1 // 454*2) sAtammi hiyaya dulahammi mANuse aliyasaMgamAsAe / hariNa vva mUDha mayataNhiyAi dUraM harijjihisi // 2 // 449*1) [iti taruNItaruNasaMsmaraNakAraNaM turagataraNaraNocchalitam / racitamiti varakulakaM prAkRtazIlena lIlena / / ] iti amunA prakAreNa lIlena. lIlAyuktena varakulakaM racitam / kiM viziSTena lIlena / pAiyasIleNa prAkRtaniSThena / kiM viziSTaM varakulakam / iti pUrvoktaprakAreNa taruNItaruNasaMbharaNakAraNaM taruNyA yuvatyA (taruNasya) yat saMsmaraNaM tasya kAraNam / kiMviziSTaM varakulakam / turagataraNaraNocchaliyaM turagasya taraNaM raMgaNaM raNasya zabdasya, tadvad ucchalitam / / 4 49*1 / / 445*1)[ he hRdaya avyavasthita agaNyamAnamapi taM janaM kAGkSasi / kanduka iva zilApatito alabdhaprasaraM nivartiSyase // ] he hRdaya avyavasthita agaNyamAnamapi naM janaM mahasi / tat tvam alabdhaprasaraM sat nivartiSyase / ka iva / kandukamiva / yathA kandukaM zilApatitaM sat nivartate tathA tvaM nivartiSyase / / 454*1 / / ___454+2) [ sAte hRdaya durlabhe manuSye aliiksnggmaashyaa| hariNa iva mUDha mRgatRSNikayA dUraM hariSyase // ] re hRdaya durlame manuSyabhave sAte. saukhye dUraM hariSyase / kiMviziSTe manuSye / aliiksnggmaashe| alIka-. zvAsau saGgamazca alIkasaGgamaH / alIkasaGgame AzA yasma so alIkasaGgamAzaH / tasmin re mUDha tvaM hariNa iva mRgatRSNayA dUra hariSyase / / 454*2 / /

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256 vajAlaggaM [454*3 454*3) nayaNAi nayaMti nayaMtu, hiyaya ko ettha tujjha vaavaaro| hohiMti imAi taDe tuha paDihii vammahacaDakA // 3 // 454*4) nayaNAi phusasu mA ruyasu aNudiNaM, muyasu tassa aNubaMdhaM / gAijjai kiM mariUNa paMcamaM muddha hrinncchi||4|| 454*5) iMdIvaracchi sayavAravAriyA kIsa taM jaNaM mhsi| jai kaNayamayacchuriyA tA kiM ghAijjae appA // 5 // sughrinniivjjaa| 462*1) paragharagamaNAlasiNI parapurisaviloyaNe ya jaJcaMdhA / paraAlAve bahirA gharassa lacchI, na sA ghariNI // 1 // 434*3) [ nayane nayato nayatAM hRdaya ko'tra tava vyApAraH / bhaviSyata ime taTe tava patiSyati manmathacapeTA / / ] he hRdaya nayanAni nayanti tadA nayantu / atra tava ko vyApAraH / imAni netrANi taTe cadiSyanti / vammahacaDakkA manmathacapeTA taba patiSyati / / 454*3 / / 454*4) [ nayane proJcha mA rodihi anudinaM, muJca tasyAnubandham / gIyate kiM mRtvA paJcamo mugdhe hariNAkSi / / ] he sundari nayane parimArjaya / anudinaM mA rodihi / tasya vallabhasya anubandhaM muJca / he mugdhe hariNAkSi, mRtvA paJcamaM kiM gIyate, api tu na / / 454*4 / / 454*5) [ indIvarAkSi zatavAravAritA kasmAt taM janaM kAGkSasi / yadi kanakamayacchurikA tat kiM ghAtyata AtmA // 1 indIvarAkSi mayA tvaM zatavArAn vAritA / taM durjanaM janaM kasmAt maha si / yadi cet kanakamayI churikA bhavati, tadA kim AtmA ghAtyate / api tu na / / 454*5 / / ___462*1) [ paragRhagamanAlasyavatI parapuruSavilokane ca jaatyndhaa| parAlApe badhirA gRhasya lakSmIna sA gRhiNI / / ] paragRhagamana AlasyavatI, na tu dharme / parapuruSavilokane ca jAtyandhA, na tu gurudrshne| pareSAM savikArAlApazravaNe badhirA, na tu gurukANAM guNagaNazravaNe / evaMvidhA yA bhavati - sA gRhasya lakSmIH , na tu gRhiNI // 462*1 / /

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-472-21 saIvajjA 257 462*2) ajjeva piyapavAso, asaI dUre, viDaMbae mynno| caraNuggao vi aggI kayA vi sIsaM samAruhai // 2 // saIvajjA / 471*1) bhahaM kulaMgaNANaM jAsiM mnnkmlkosmnnuptto| mayaNabhamaro varAo vaJcai nihaNaM tahiM ceva // 1 // 472*2) sakulakalaMka niyakaMtavaMcaNaM ajspddhnnigyoso| sarisavamette ca suhe ko dUi viDaMbae appaM // 2 // 462*2) [ adyaiva priyapravAso, asatI dUre, viDambayati madanaH / caraNodgato'pyagniH kadApi zIrSa samAroha ti // ] priyo'dyaiva pravAsaM gataH / asatI duure| madano viDambayati / caraNodgato'pyagniH kadApi zIrSa samArohati // 462*2 / / 471*1) [ bhadraM kulAGganAnAM yAsAM manaHkamalakozamanuprAptaH / madanabhramaro varAko vrajati nidhanaM tatraiva / / ] kulAGganAnAM bhadraM bhavatu / yAsAM kulAGganAnAM manaHkamalakozamanuprAptaH san madanabhramaro varAkaH, tatraiva nidhanaM yAti // 471*1 // 471*2) svakulakalaGko nijakAntavaJcanam aysh:ptthnirghossH| sarSapamAtre ca sukhe ko dUti viDambayatyAtmAnam / / ] sugameyaM gaathaa||471*2|| 496*1) [ yena samaM saMbandho gRhNAti nAma punaH punastasya / pRcchati mitravarga bhaNyate evaMvidhA raktA // ] yena samaM saMbandho bhavati, snehaH syAt , tasya prANinaH punaH punarnAma gRhNAti / mitravarge svajanavarge punaH punaH pRcchati / raktA manuSyAH snehino manuSyA evaMvidhA bhaNyante / 'bahuvayaNe hoi egavayaNaM u' / ataH kAraNAt , bahuvacane ' bhaNNai ' iti prAkRtavyAkaraNe // 496*1 // vala 17

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258 vajjAlaggaM [496-1 asiivjjaa| 49641) jeNa sama saMbaMdho giNhai nAmaM puNo puNo tassa / pucchei mittavaggaM bhaNNai evaMvihA rattA // 1 // 496*2) asaI asamattarayA sayaDaM daLUNa gAmamajjhammi / dhannA hu cakkaNAhI niccaM akkho hio jissA // 2 // 496*3) DibhattaNammi DiMbhehi rAmiyA jovvaNe juvANehiM / therI vi gayavarahiM mayA vi asaI pisAehi // 3 // 496*4) bhayavaM huyAsa ekkamha dukkayaM khamasu jaM paI rmio| nihaNai pAvaM jArANumaraNakayaNicchayA asaI // 4 // 496*2) [ asatI asamAptaratA zakaTaM dRSTA grAmamadhye / dhanyA khalu cakranAbhinityam akSo hito yasyAH / / ] asatI asamAptaratA satI grAmamadhye zakaTaM dRSTA iti cintayati / hu nizcitam iyaM cakranAbhirdhanyA yasyA nityaM nirantaraM dhurI ( ? ) akSobhitA vartate ( 1 ) // 496*2 // ___496*3) [Dimbhatve Dimbhai ramitA yauvane yuvbhiH| sthavirApi gatavayobhirmRtApyasatI pizAcaiH // ] asatI Dimbhatve bAlaceSTAyAM DimbhairbAlakai rAmitA / yauvane yuvabhiH puruSai rAmitA / sthavirApi vRddhApi gatavayobhiH puruSai rAmitA / asatI mRtA satI pizAcai rAmitA // 496*3 // 496*4) [ bhagavan hutAza ekamasmAkaM duSkRtaM kSamasva yat patI ramitaH / nihanti pApaM jArAnumaraNakRtanizcayA asatI / / he bhagavan hutAza, he vaizvAnara, ekamasmAkaM duSkRtaM kSamasva / yan mayA nijaH patiH ramitaH rataH / ekaivAzA gurvI vartate / yattu (?) asatI jArAnumaraNakRtanizcayA satI pApaM nihanti / / 496*4 / /

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--496*8 ] asaIvajA 496*5) saMkeyakuDaMgoDDINasauNakolAhalaM sunnNtiie| gharakammavAvaDAe vahUi khijjaMti aMgAI // 5 // 496*6) jAraviNimmiyamehalAvaliM jA na baMdhai niyaMbe / tAva ciya navakAmAliNIi ramaNaM va pajjhariyaM // 6 // 496*7) jAramasANasamubhavabhUIsuhaphaMsasijjiraMgIe / na samappai navakAmAliNIi uddhalaNAraMbho // 7 // 496*8) bahale tamaMdhayAre ramiyapamukkANa sAsusuNhANaM / samayaM ciya abhiDiyA doNhaM pi saradahe hatthA // 8 // 486*5) [ saGketakuJjoDDInazakunakolAhalaM zRNvatyAH / gRhakarmavyApRtAyA vadhvAH khidyanti aGgAni / / ] asatyA bahubhiH prakArairaGgAni jIryante truTyantItyarthaH / kiMviziSTAyA asatyAH / gRhakarmavyApRtAyAH / gRhasya karma gRhakarma / gRhakarmaNi vyApRtA, tasyAH / punaH kiM kurvatyAH / saMketakuDaMgoDDInazakunakolAhalaM zRNvatyAH / saMketasya kuDaMgaH saMketakuDaMgaH / saMketakuDaMgAduDDInA ye zakunAH, teSAM kolAhalaM zRNvatI, tsyaaH|| 496*5 // 496*6) [ jArArtha vinirmitamekhalAvalI yAvanna badhnAti nitambe / tAvadeva navakAmAturAyA ramaNamiva prakSaritam / / ] navakAmAturAyA nAyikAyAstAvadeva tasmin kAla eva ramaNaM prakSaritam / skhalanaM jAtamityarthaH / yAvannitambe kaTIpradeze jArArthanirmitamekhalAvalI na badhnAti // 496*6 / / ____496*7) [ jArazmazAnasamudbhavabhUtisukhasparzasvedanazIlAGgyAH / na samApyate navakAmAturAyA udbhUlanArambhaH // ] navakAmAturAyAH svacchandacAriNyA udhdUlanArambho na samApyate / na paryApto bhavati / kiMviziSTAyA navakAmAturAyAH / jArazmazAnasamudbhavabhUtisukhasparzazayyAraMgitAyAH ( ? ) / jArasya zmazAnaM jArazmazAnam / jArazmazAnAt samudbhavA yA bhUtiH, tasyAH sukhasparzanazayyayA raMgitAyAH ( ? ) // 496*7 // 496*8) [ bahale tamo'ndhakAre ramitapramuktayoH zvazrUsnuSayoH / samameva saMgatau ( militau ) dvayorapi.......( ? ) hastau / / ] dvAmyAM ___1 Cf. Dhvanyaloka II.32 *and Kavyaprakasa V..45

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260 vajjAlaggaM [496*9:-- 496*9) saMpattiyA vi khajai pattaccheyammi, mAmi ko doso| niyayavaI vi ramijjai parapurisavivajjie gAme // 9 // 496*10) racchAtulaggavaDio nAlatto jaM jaNassa bhiiyaae| so ceya virahaDAho ajja vi hiyae chamacchamai // 10 // 496*11) acchIhi teNa bhaNiyaM mae vi hiyaeNa tassa paDivanaM / jA pattiyaM pi jAyaM ghuNahuNiyaM tA hayaggAme // 11 // 496*12) siMcaMto vi miyaMko joNhAsalileNa paMkayavaNAI / taha vi aNidvayaro cciya, sakalaMko kassa paDihAi // 12 // samakAlameva sAradrahe (?) hastau abhiDiyA avalambitau ityarthaH / kiMviziSTayodvayoH / bahale tamaso'ndhakAre ratvA ( ? ramitvA ) pramuktayoH / punaH kiM viziSTayoH / zvAsasopNayoH (?) // 496*8 / / 496*9) [ pippalIpatramapi khAdyate patracchede, sakhi ko doSaH / nijakapatirapi ramyate parapuruSavivarjite grAme / / ] he mAmi he sakhi, patracchede nAgavallIdalarahite samaye saMpattiyA api khAdyate / atra ko doSaH / parapuruSavivarjite grAme nijapatinA saha ramyate // 496*9 // ___496*10) [ rathyAyadRcchApatito nAla pito yajjanasya bhItayA / sa caiva virahadAho adyApi hRdaye chamacchamAyate (prajvalati ) |] he sakhi jAro rathyAtulAgrapatito mayA nAlApito yat / kayA / janasya bhItyA / sa caiva virahadAgho adyApi hRdi chamacchamai adyApi prajvalati hRdayadAghaH / / 496*10 // 49611) [ akSibhyAM tena bhaNitaM mayApi hRdayena tasya pratipannam / yAvat pratItamapi jAtaM karNopakarNikayA prakaTitaM tAvad htgraame||] punarasatI iti prAha / tena puruSeNa akSibhyAM bhaNitam / mayApi hRdayena tasya parapuruSasya pratipannam / yAvat pratItaM jAtam ubhayorapi manomAnitaM tAvad hatAzagrAme ghuNahuNiyaM loke niyatiH (1) jaataa|| 496*11 // ___496*12) [ siJcannapi mRgAko jyotsnAsalilena paGkajavanAni / tathApyaniSTatara eva, sakalaGkaH kasya pratibhAti // ] mRgAGkazcandrastathApya

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.-507-11 joisiyavajjA 261 496*13) attA jANai suNDaM suNhA jANei attriyaaii| vaJcau suheNa kAlo mA phuTTa billa billeNa // 13 // 496*14) paDhama ciya maha rehA asaImajjhammi ubbhio httho| saraNAmi tujjha pAyA surasari dUyattaNaM kuNai // 14 // joiliyvjjaa| 507*1) sIseNa kaha na kIrai niuMbarNa mAmi tassa gaNayassa / asamattasukkasaMkamaNaveyaNA jeNa maha muNiyA // 1 // niSTatara eva virUpa eva, nindya eva / kiM kurvan / jyotsnAsalilena 'paGkajavanAnya bhiSizcannapi / tadA kathamaniSTataraH / sakalaGkaH prANI kasya pratibhAti kasya mAnasollAsaM kurute / / 496*12 / / / 496*13) [zvazrUrjAnAti snuSAM snuSA jAnAti zvazrUcaritAni / vrajatu sukhena kAlo mA sphuTatu bilvaM bilvena / / ] asatI zvazrU prati vkti| he zvazru attA zvazrUH snuSAM vadhUM jAnAti / snuSA vadhUH attacariyAI zvazrUcaritAni jAnAti / tasmAt kAraNAt sukhena kAlo vrajatu / bilvaM bilvIphalam AsphAlya mA sphuTatu / / 496*13 / / ___496*14) [ prathamaM caiva mama rekhA asatImadhye Urvito hastaH / zaraNayAmi tava pAdau surasarid dUtatvaM karoti / / ] punarapi asatI vakti / asatInAM madhye prathamaiva ( mama ) reSA / ataH kAraNAt Urvito hastaH / he upapate, tava pAdau saraNAmi zaraNaM gacchAmi / yataH kAraNAn mama dUtatvaM surasarit kurute / ko bhAvaH / upapatinA prahitAni nadyAHpravAhe nAgavallIdalAni samAyAtAni / ataH kAraNAt mayA samA kApi nAsti // 49614 // 507*1)[zIrSeNa kathaM na kriyate nikuMbanaM(?) sakhi tasya gaNakasya / asamAptazukrasaMkramaNavedanA yena mama jJAtA / / ] he mAmi he sakhi, tasya gaNakasya zIrSeNa nikuMbanaM(?) kathaM na kriyate / yena gaNakena asamAptazukrasaMkramaNavedanA mama jJAtA / / 5011 //

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262 vajjAlaggaM .... [53291dhmmiyvjjaa| 532*1) dhuttIraeNa dhammiya jo hoi caDAvieNa ekkeNa / so kurayANa saeNa vina hoi liMgassa parioso // 1 // dhAmmiya dhammo suvvai dANeNa taveNa titthjttaae| taruNatarupallavullUraNeNa dhammo kahiM dihro // 2 // baalaasNvrnnvjjaa| 551*1) tolijjAte na keNa vi savvaMgAyAragovaNasamatthA / annaM uNa hiyayatulAi diDhe ciya tulaMti // 1 // __ kuttttinniisikkhaavjjaa| 559*1) pajjharaNaM romaMco vayaNe saccaM sayA mhaadittttii| eyaM puNo vi sikkhasu muddhe atthakkavinANaM // 1 // 532*1) [ dhattarakeNa ( dhUrtAratena ) dhArmika yo bhavati upari sthApitena ekena / sa kurabakANAM zatenApi na bhavati liGgasya paritoSaH // ] he dhArmika, ekenApi dhatturakeNa liGgasya caTApitena yA zobhA (? yaH paritoSaH ) bhavati, sa paritoSaH kurabakANAM zatenApi liGgasya na bhavati / anyacca / he dhArmika., yaH paritoSa ekenApi dhUrtAratena bhavati, sa paritoSaH kuratAnAM zatenApi na bhavati // 5321 / / 532*2) [ dhArmika dharmaH zrayate dAnena tapasA tIrthayAtrayA / taruNatarupallavocchedanena dharmaH kutra dRSTaH / / ] he dhArmika, dharmo dAnena tapasA tIrthayAtrayA zrUyate / taruNatarupallavullaraNeNa na dharmaH kvApi dRSTaH / taruNatarUNAM pallavAstaruNatarupallavAH / teSAm ullUraNaM bhaJjanaM, tena // 532*2 // ___551*1) [ tolyante na kenApi sarvAGgAkAragopanasamarthAH / anya punarhRdayatulayA dRSTameva tolayanti / / ] sarvAGgAkAragopanasamarthA manuSyAH kenApi nottolyante / hRdayatulAyAM punaranyaM dRSTameva tulayanti / / 5511 / / :, 559*1) [ prakSaraNaM romAJco vadane satyaM sadA mahAdRSTiH / etat punarapi zikSasva mugghe azrAntavijJAnam // ] he mugdhe, etat punaH zikSasva /

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-578*2] vesAvajjA 263 559*2) karaphaMsamalaNacuMbaNapIlaNaNihaNAi hrisvynnhaiiN| attA mAyaMdaNihINa kiM pi kumarIu sikkhavai // 2 // vesaavjjaa| 578*1) amuNiyajammuppattI savvagayA bhubhuyNgprimliyaa| mayaNaviNAsaNasIlA haro vva vesA suhaM deu // 1 // 578*2) savvaMgarAgarattaM dasai knnviirkusumsaaricchN| gabme kaha vina rattaM vesAhiyayaM taha cceva // 2 // kiMviziSTametat / atthakka vinnANaM azrAntavijJAnam / kiM tat / prakSaraNaM nirmalatA (1) / punaH kim / romAJcaH / vadane satyam / sayA mahAdiTThI ujjvalA mahAdRk // 55951 / / / 559*2) [karasparzamardanacumbanapIDananihananAni harSavacanaiH / AryA mAkandanidhIn kimapi kumArIH zikSayati // ] asyA gAthAyAH TIkA na kRtAsti / kUTatvAt // 559*2 / / / 578*1) [ ajJAtajanmotpattiH sarvagatA bhubhujnggprimRditaa| madana vinAzanazIlA hara iva vezyA sukhaM dadAtu / / ] vezyA sukhaM dadAtu / kiMviziSTA / ajJAtajanmotpattiH / punaH kathaMbhUtA | sarvagatA / punarapi kathaMbhUtA / bahubhujaGgaparimRditA / punarapi kiMviziSTA / madanavina zanazIlA / vezyA ka iva / hara iva / kiviziSTo haraH / ajJAtA janmotpattiryasya / punaH kiMviziSTaH haraH / sarvagataH / kSitijalapavana hutAzanavyomasomasUryayajamAnAkSA (?) iti jJAyate srvvyaapkH| punarapi kiMviziSTaH / bahubhujaGgaparimRditaH / bahubhirbhujaGgaiH parimRditaH / punarapi kiMviziSTaH / madanavinAzanazIlaH / madanasya vinAze zIlaH (!) tatparaH, madanavinAzanazIlaH / / 578.1 // 573*2) [ sarvAGgarAgaraktaM darzayati karavIrakusumasAdRzyam / garbhe kathamapi na raktaM vezyAhRdayaM tathA caiva / / ] vezyAhRdayaM yathA karavIrakusumaM tathaiva / kiMviziSTaM karavIrakusumam / sarvAGgarAgaraktaM darzayati / garbham antarhRdayaM kvApi na raktam / tathaiva vezyAhRdayam // 57812 //

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264 vajjAlagga [605*1 knnhvjaa| 605*1) umbUDhabhuvaNabhAro vi kesavo thaNahareNa rAhAe / mAlaidala vva kalio lahuijjai ko na pemmeNa // 1 // 605*2) taha ruNaM tIi taDahiyAi rAhAi kaNhavirahammi / jaha se kajjalama ilaM ajja vi jauNAjalaM vahai // 2 // hiyaaliivjjaa|| 624*1) chIe jIva na bhaNiyaM pariyaNamajjhammi poddhmhilaae| choDei cihurabhAraM puNa baddhaM keNa kajjeNa // 1 // 624*2) kulabAliyA pasUyA puttavaI surykjjtttillaa| erisaguNasaMpannA bhaNa kIsa na vAsiyA paiNA // 2 // 605*1) [ udyUDhabhuvanabhAro'pi kezavaH stanabhareNa rAdhAyAH / mAlatIdalamiva kalito laghUkriyate ko na premNA / / ] kezavo nArAyaNo rAdhayA stanabhareNa mAlatIdala iva kalitaH / uccairutpATitaH ( ? ) / kiMviziSTo hariH / udUDhamuvanabhAro'pi / ko'rthaH / udUDhaH tribhuvanasya bhAro yena sa tathA / yo'sau udUDhabhuvanabhAraH sa rAdhayA stanabhareNa mAlatIdala iva kathaM kalitaH / tatra kAraNamAha kaviH / premNA snehena ko na laghukriyate / sarvo'pi jano mohena laghurbhavati // 605.1 // 605*2) [ tathA ruditaM tayA taTasthitayA rAdhayA kRSNavirahe / yathAsyAH kajjalama linam adyApi yamunAjalaM vahati // ] rAdhayA taTasthitayA yamunAtIrasthitayA kRSNavirahe tathA tathA ruditaM, yathA sA yamunA adyApi kajjalamalinaM jalaM vahati // 605*2 // 624*1) [ kSute jIva na bhaNitaM parijanamadhye prauDhamahilayA / mocayati cikurabhAra punarbaddhaM kena kAryeNa // ] prauDhamahilayA chikyat (kSuvat ) parijanamadhye jIva iti na bhaNitam / lajjAvazAt / cikurabhAra choTayati kena kAraNena punaH baddham / bhAvo'syAH / yAvanti mastake romANi vartante tAvanti varSANi jIva // 624*1 // 624*2) [ kulabAlikA prasUtA putravatI suratakAryatatparA / IdRzaguNasaMpannA bhaNa kasmAnna vAsitA patyA // ] bhaga kathaya / patyA

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-637-1] vasaMtavajjA 265 624*3) kasta karaNa kisoyari varaNayaraM vahasi uttamaMgeNaM / kaNNeNa kaNNavahaNaM vANarasaMkhaM ca hattheNa // 3 // psNtvjjaa| 637*1) laMkAlaraNa rattaMbaravesiNa dinapupphayANeNa / dahavayaNeNeva kayaM sIyAharaNaM palAseNa // 1 // kulabAlikA kasmAt na vaasitaa| vAso na vitere / kiviziSTA kulabAlikA / prasUtA / punaH kiMviziSTA / putrasahitA / punaH kiM viziSTA / suratakAryatatparA / punaH kiMviziSTA / IdRzaguNasaMpUrNA / ayaM bhAvaH / putrasya kRpayA (?) // 624*2 // ___624*3) kasya kRte kRzodari varanagaraM ( varNakaraM ) vahasi uttamAGgena / karNena karNavahanaM vAnarasaMkhyaM ca hastena // ] he kRzodari, kasya kRte uttamAnena varanagaraM vahasi / ko'pyuttamAGgena varanagaraM vahati ? api tu na / atra bhAvaH / he kRzodari kasya kRte varNakara vahasi / varNakara citravallarImaNDanam / karNena karNavahanaM ( ? ) kasya kRte vahasi / cAnyat / vAnarasaMkhyaM (?) kasya kRte vahasi / patyuH kRte / ayaM bhAvaH / / 624*3 // 637*1) [ laGkAlayena raktAmbaraveSiNA dattapuSpayAnena / dazavadanenetra kRtaM zItAharaNaM (sItAharaNaM) palAzena / / ] palAzena vRkSega zItasya A samantAdbhAvena haraNaM kRtm| kiM viziSTena palAzena / alaMkArakega / akSaracyutakalakSaNena / alam atyarthaM kAlakena kAlakisalayena / punaH kiM viziSTena / rattaMbaravesigA / rakatamambaram AkAzaM rakatAmbaraM, tadveSo yasyAstIti raktAmbaraveSI / tena raktAmbaraveSiNA / punaH kiMviziSTena / dinnapuSphayANeNa / dattaM puSpasya yAnaM yena sa dattapuSpayAnaH / tena / palAzena kena iva / dazavadaneneva / yathA dazavadanena sItAharaNaM kRtam / kiMviziSTena dazavadanena / laGkAlayena / laGkAyAm AlayaM yasyAsau laGkAlayastena laGkAlayena / punaH kiM viziSTena / rttNbrvesigaa| raktaM ca tadambaraM ca raktAmbaram / raktAmbarasya veSo yasyAsau raktAmbaraveSI, tena raktAmbaraveSigA /

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266 [ 641*1 641-1 ) guruvirahasaMdhiviggahaNimmavaNo asthi ko vi jada matto paDhamika maMjari aMguliM va ubbhei sahayAro // 1 // 641*2) caMcupuDakoDiviyaliyamAyaMdara sohasittadehassa / kIrassa maggalaggaM bhamaraulaM bhamai gaMdhadaM // 2 // 641*3) saccaM ceva palAso asai palaM virahiyANa mahamAse / titti avaccamANo jalai vva chuhAi savvaM // 3 // vajjAlagaM wan punaH kiMviziSTena / dinnapupphayANeNa / dattaM puSpakaM nAma vimAnaM yena sa dattapuSpaka vimAna:, tena / evaMvidhena dazavadanena sItAharaNaM kRtam // 637* 1 // 1 641*1 ) [ guruvirahasaMdhivigrahanirmAtA asti ko'pi yadi mattaH / prathamaikamaJjarImaGgulimiva Urdhvayati sahakAraH // ] sahakAraH prathamaikamaJjarIm Urdhvayati / kAmiva / aGgulimiva / yathA kazcidaGgulim Urdhvayati / yadi cet mattaH ko'pi guruvirahasaMdhivigraha nirmANakaraNe samarthaH ko'pyasti / api tu ko'pi nAsti / ahaM guruvirahiNAM saMdhivigrahanirmANaM kartuM kSamaH / mattaH ko'pi aparo nAsti, ataH kAraNAt maJjarImiSAd aGguliM darzayati // 641-1 // 641*2) [caJcUpuTakoTivigalitamAkandara saugha sikta dehasya | kIrasya mArgalagnaM bhramarakulaM bhramati gandhADhyam ||] kIrasya zukasya mArgalagnaM sad bhramarakulaM madhukarasamUhaH paribhramati / kathaMbhUtaM bhramarakulam / gandhADhyam / kiMviziSTasya kIrasya / caJcupuTakoTivigalitamAkandara saugha sikta dehasya | caJcupuTasya koTiragravibhAgaH / tatra vigalitamAkandarasasya odhena sikto deho yasya sa tathA / tasya // 6412 // 641*3) [ satyaM caiva palAzo'znAti palaM virahiNAM madhumAse / tRptim avrajan jvalayatIva sudhayA sarvAGgam ||] madhumAsaH satyaM caiva palAza: /

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-652*1] pAusavajjA 267H 641*4) suhiyANa suhaMjaNayA dukkhajaNayA ya dukkhiyajaNassa / ee sohaMjaNayA sohaMjaNayA vasaMtassa // 4 // paausvjjaa| 652*1) vijjubhuyaMgamasahiyaM cavalabalAyAkavAlakayasohaM / gajjiyaphuDaTTahAsaM bhairavarUvaM naha jAyaM // 1 // katham / virahiNAM palaM mAMsam anAti / kiMviziSTo madhumAsaH / tRptim atrajan / kim iva / jalamiva (1) / yathA kSudhA-(? sudhA )dIptasarvAGgo jalAt tRpti na prApnoti, tathA ayaM madhumAso virahiNAM palam anan san tRpti na vrajati // 6413 // 641*4) [ sukhitAnAM sukhajanakA duHkhajanakAzca duHkhitajanasya / ete zobhaMjanakAH zobhAjanakA vasantasya / / ] ete zobhaMjanakA vasantasya zobhAjanakA vartante / katham / sukhitAnAM sukhajanakA vartante / duHkhitajanasya duHkhajanakA vartante // 6416 4 // 652*1) [ vidyudbhujaMgamasahitaM capalabalAkAkapAlakRtazobham / garjitasphuTAhAsaM bhairavarUpaM nabho jAtam / / ] nabha AkAzaM bhairavarUpaM jAtam / kiMviziSTam / vidyudbhujaMgamasahitam / punaH kiM viziSTam / capalabalAkAkapAlasaMyuktam / yatra bhairavo bhavati tatra kapAlamapi vilokyte| punaH kiM viziSTam / garjitasphuTATTahAsam / bhairavaH sphuTATTahAsaM karoti

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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 gathas (stanzas) composed by different poets, this Vajjalagga (also) called Jayavallabha, has been composed (compiled) (by me) according to a certain plan and system. 4) Where several gathas (stanzas) are recited, dealing with a matter (topic) having one single idea running through, that indeed is vajjalagga, and vajja 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 Vajjalagga, 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 271

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272 VAJJALAGGAM [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 Gathas 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 gathas. 10) In the absence of the gathas adorned with figures of speech, characterised by literary excellences (or adherence to the rules of grammer - laksana), and enchanting with diverse emo. tions, and also in the absence of loving sweet-hearts, adorned with ornaments, characterised by auspicious physical qualities (laksana) 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 gathas in all the literary me etings (or assemblies). But their real (hidden) sense

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--21] 3. THE SECTION ON POETRY 273 is understood only by exceptionally clever people (i.e. by literary connoisseurs). 15) The poor (unfortunate) gatha laments when it is being learnt by uneducated rustics. It is tortured (harassed) like a cow being milked by ignorant (unpractised) milkmen. 16) Oh gatha, 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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274 VAJJALAGGAM (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 te interds to steal). 24) Poetry cast in metrical form, expressed with (clothed in) apt words, devoid of blemishes, graceful, explicit in meaning and pleasing is obtained (achieved) (by a poet) with great effort, as a result of virtue (practised in earlier lives), just as a wife, obedient to the will of her consort, acting up to his words, free from faults, graceful (charming), frank-hearted and sweet-tempered is secured by a person with great effort, as a result of virtue (practised in earlier lives). 25) What avails that poet ry and what avails that love, which neither producing a cloak of incessant and copious horripilation (on the bodies of the readers and the lovers) nor yielding delight to the minds of people (i. e. to the minds of the readers and lovers), does not cause their heads to nod in approbation ? 26) The critic (though) finding faults with various poems composed by poets, looks charming (i. e. is welcome), provided he is able to eliminate a faulty phrase (or word) and to insert (in its place) a beautiful (apt) one.

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

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

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-501 5. THE SECTION ON THE WICKED 277 earth is still marked with the foot.prints of the lion-cubs in the form of the good? 44) It is only the good (and none else but they) who know * how to extricate the poor and the miserable (from their wretch ed plight), how to do good to those who seek their protection and how to pardon even those that have wronged them. 45) The earth (proudly) supports (on her bosom) two per. sons or rather, shall we say, the earth is supported by two persons, viz, one who is inclined to do good to others and one who does not forget a good turn done to him. 46) The good (ordinarily) do not undertake to do a thing, but if somehow they do so, they, like a line drawn (etched) on a tock, do not change (i. e. do not resile from their commitment) even if they have to sacrifice their life (in carrying out their plighted word). 47) At the time of world-dissolution, (even) the mountains stir; (even) the oceans trangress their boundary-line; but even at that time, the good do not slacken their determination to stand by their commitment. 48) Even though the creator has made the good to be (often) rewardless (i. e, even if their goodness is not many times rewarded), just like the sandal trees (which are made by the creator to be unproductive of fruit), still they promote the good of others at the cost of their own body (just like the sandal tree which wears itself away to cool and delight others). 5. The Section on the Wicked 49) The face of the accursed wicked person, which is always sombre in appearance like a mass of lamp-black, angry and frowning,is never found to be clear(lucid, beaming with a candid smile). 50) The wicked person, stiff in his attitude(or bearing), with a crooked neck, hanging down and difficult to be looked at because of his cruel (terrible) eyes, appears like a person who has suddenly risen to prosperity (in an upstartish manner) and like a person killed on a pale (like an impaled person).

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

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-60] 5. THE SECTION ON THE WICKED 279 55) One can understand if the virtuous feel elated because of their good qualities or if the wealthy feel elated because of their wealth. But the wicked take pride in their faults (de-merits). Passing strange is the way of the wicked! 56) The wicked do not give to others what they themselves possess (in abundance), if they see someone giving, they stop him from doing so;if they find that something has been already given away (by others) they cause it to be withdrawn (snatched away). Ob how passing strange is the behaviour of the wicked who indulge in hostility without any cause ! 57) Whence can there be any happiness (freedom from worry) in the company of a wicked person who jealously focusses his attention on the weak points of others, who is possessed of a fickle mind, who is terrible and speaks with a double tongue and who moves about in a crooked mannermany more than 'in the vicinity of a snake,which forces its entry into the hole made by another animal (such as a rat), whose body is dappled with spots, who is terrible to look at, has two tongues (a split tongue) and glides along in a zigzag manner? 58) Who is not frightened at the sight of the wicked against whom counsel (persuasion #7) and the use of restraining power a) do not prevail, who are devoid of noble birth and are addicted to a life of dissipation and debauchery (read adatot for utareturri) as at the sight of Vyantara-snakes, against whom charms and techniques (use of drugs etc.)are powerless, who are devoid of birth in the eight well-known noble families of snakes (but are born of cross-breeding and are therefore very virulent) and who are possessed of hoods (expanded in anger) (1747atui)? 59) That one manages to remain alive in the midst of wicked people is itself indeed a great gain (or achievement), just as it is a great achievement (or sheer good luck) that one is not bitten (or manages to escape from being bitten) (by a snake) even when the leg is encircled by it. 60) Who is not frightened at the sight of a wicked person of dreadful appearance (HTETTE), who cannot brook a request (made by others) (i.e. gets annoyed when requested by others to do some

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280 VAJJALAGGAM [60 thing for them) (ambhatthaNiyaM = abhyarthanAm ) and who slanders others even when they have departed (Tapoi fa fafe HATE THE)i.e.indulges in backbiting), as at the sight of a lion of terrible look ( H ER), who cannot brook the thunder of clouds (abbhatthaNiyaM = abhrastanitam) and who feasts upon the flesh of the backs of elephants (gayANa piTTimasAI asai) ? 61) Be not lured into a sense of security in the presence of the wicked, who are replete with many frauds and deceits and who turning their face away in indifference the moment their (selfish) object is achieved, are comparable to dogs who also turn their face in the opposite direction as soon as they have achieved the sexual act (coitus). 62) The Sabaras (mountain-dwelling Bhillas) burn down the (forests on the) Vindhya mountains by which they were raised to eminence and due to which their valouri(power) spread out in alldi. rections and asserted itself (on the hilly regions of the Vindhyas) - oh how passing strange is the behaviour of the wicked! 63) Even green (lucious, juicy) trees are burnt down by wild fire (conflagration) when mixed up with (i. e. along with) dried up ones. (Similarly) the virtuous can never experience happiness (i.e. are invariably plunged in misery) in the company of the wicked. 64) Who in this world would be able to describe the vices and virtues of the wicked and the good (respectively),save the lord of snakes (i. e. Sesa) 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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-74] 19. THB SECTION ON APPBCTION 281 ther (coming together) it increases (in volume and bulk), (i. e. when milk and water are mixed, the volume and bulk show an increase), and under calamity (21595 = 3919fa),it consumes itself first (AvaTTae % Avartate overflows and consumes itself in fire). 68) An endeavour should be made to secure the friendship of only that person, who to be sure in adversity at any time and in any place (or in dangerous times and places) would (stand by and would) not turn his face away, like a figure (portrait) painted on a wall, 69) That friend (alone) should be secured, who, like a dark-coloured blanket (woollen rug), does not give up the natural colour even when washed with water. 70) Whatsoever the great (noble) undertake to do for the sake of those who are possessed of merits or are devoid of them, that they carry out (at all costs). For, see, how god Siva has himself transported along with (i. e. on the back of) the bull (which he has once for all accepted as his pet vehicle). 71) No matter even if the head is severed (from the body); no matter even if there is imprisonment; no matter even if fortune (wealth) forsakes completely (for good). Whatever may happen, while the good are engaged in carrying out what they have pledged themselves to do, they would not be deterred (or daunted) (or they don't care). 72) Far stronger than stout (strong) steel-fetters and far stronger than various other kinds of bonds, is the bond of the plighted word in the case of a noble-born person. 7. The Section on Affection 73) The moon is whitened (beautified) by the full-moon night (alone) and the full-moon night too is brightened (beautified) by the moon (alone). I think, friends whose joys and sorrows are identical (with ours) are not secured (by us) without merit and virtue (practised in an earlier life). *74) In all the three worlds, it is only the moon-light that has demonstrated its (unchanging) affection in so far as it wanes when the moon wanes and waxes when the moon waxes.

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

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-891 8. DISCREET CONDUCT 283 82) What is the use of mentioning (and discussing) the real and unreal faults (shortcomings) of others? Neither money nor fame is thereby obtained. (The only result is that) those persons. are turned into enemies. 83) One should promote one's own interest and if possible the interest of others also. But if there is a clash between one's own interest and that of others, one should mind one's. Own interest. 84) In the case of a person, who is truthful, devoid of duplicity and contented by nature and who attaches the greatestimportance to penance, piety and the rules of proper conduct (or who is devoted to penance and the rules of piety), even adversity turns into good fortune. 85) Character is far better than birth in a high family, poverty is far superior to (chronic) ill-health; learning is far better than royalty (or mastery over a kingdom) and forgiveness is preferable to the rigorous practice of austerities. 86) Character is far better than birth in a high family. What is the good of birth in a high family, if it is divorced from chara- . cter? Lotuses grow in mud and still they are not soiled (by it). 87) That a strong person should be patient and forgiving... that a rich person should be free from vanity (conceit) and that a learned person should be full of humility -well, these three are the ornaments--the pride and glory of the world. 88) He who follows the inclination (of his master), preserves (from disclosure) his (master's) weak points (defects) and pub-. licises his (master's) good qualities, becomes a favourite not only of men, but of gods too. 89) The charm of the whole year is spoiled by the missing: of a festival (sud qutot), the pleasure of a whole day is spoiled by the eating of a bad meal, an entire life-time is ruined by an unworthy wife; righteousness is frustrated by the practice of unrighteousness (sinful acts).

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

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-1061 9. THE ENERGETIG AND SELF-POSSESSED 285 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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286 VAJJAL AGGAM 10. The Section on Adventure (Enterprise) 107) There is no doubt that a person who resorts to enterprise achieves the object of his desire; for Rahu, though consisting only of the head (and having no body at all) succeeds in swallowing the moon. [ 107 108) Those who are enterprsing by nature perform, by dint of bold enterprise, some such inconceivable daring deed, that on thinking of it, fate itself turns its face away (in dismay) and nods its head in admiration. 109) The earth shudders, the oceans are thrown into restless agitation, and fate itself becomes alarmed (perturbed), when men of fortitude and determination achieve success (in their most difficult tasks) because of their unparalleled perseverance and enterprise. 110) Fate itself being overcome by fear of imminent defeat (at the hands of resolute persons), preserves the balance of the minds of persons of fortitude and determination, who are climbing up the lofty peak of the mountain of daring enterprise, disregarding the ups and downs and the smooth (trouble-free) portions of their journey. 111) People of fortitude and determination decide upon doing (and accomplish) such a jewel of a work (i. e. such an excellent work) by dint of their spirit of daring enterprise, {that even Brahman, Hari and Hara are struck with astonishment. 112) Oh fate if you pit yourself against the man of fortitude and determination, you will be defeated and the stigma of defeat will be such as cannot be removed even when washed (i. e. the disgrace will be perpetual). 113) As the expected result of an undertaking, which is being foiled by adverse fate, recedes from men of fortitude and determination, enthusiasm becomes redoubled in their minds. 114) The minds (hearts) of the good become humble on the attainment of success (in any undertaking), and become lofty on failure (in any undertaking), and hence they are comparable to the

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-121] 11. THE SECTION ON FATE 287 tops of lordly trees which bend low under the profusion of fruits and become erect on the withering (removal) of the fruits. 115) In the case of the good, the tree in the form of determination (or energetic pursuit of an undertaking) springs up in their hearts and (secretly) grows even there, and, though not revealed to the world at large, is finally detected through its fruits (results). 116) Riches are the outcome of firmness of purpose (or determination); the extrication of distressed people from their difficulties is the result (or consequence) of riches; acquisition of fame is the outcome of helping people in distress; what happiness is there in this world that is not obtained by fame? 117) How will tasks undertaken by good people, who have set their hearts on high endeavour, be void of fruition (the expected achievement) for long? 118) The goddess of wealth resides not on the chest of the exterminator of Madhu (i. e. not on the chest of Lord Visnu), nor in the midst of lotuses,nor in the milk-ocean but she most certainly resides in the ocean in the form of the unshakable derermination and endeavour of the good. 119) There is no respite for the hearts of the good, who are always preoccupied with the beneficent activities of any particular day and whose only aim and object is to further the cause of their friends, just as there is no rest for the horses of the sun's chariot, who are busy with the commencement (and consummation) of any particular day and whose only aim and object is to further the cause (i.e. to facilitate the diurnal journey) of the sun through space. 11. The Section on Fate 120) Wealth, learning, valour and thousands of other virtues of a man are rendered null and void (are of no avail), when we see that every task undertaken is at the mercy of fate (for its success). 121) Even in the case of a person, who abides by the rules laid down in the Sastras, a critical situation arises in the middle

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

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-137] 13. SECTION ON THE POOR 287 130) What forsooth can a poor, helpless man do although the may be great in his spirit of enterprise, determination and selfrespect, when adverse fate shatters to pieces his valour (enthusiasm, morale, energy) (HAY719:) ? 131) Behold the result of Karma already acquired. Both Siva (Hara) and Visnu (Kssna) 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 Visnu was lucky enough to secure Laksmi 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 Visnu, the destroyer of the demon Madhu, and poison fell to the lot of Siva. 13. The Section on the Poor 133) Oh mother do not give birth to such a son, as is given to begging of others (for satisfying his wants). Similarly do not at any time bear in your womb him who does not grant a request made to him. 134) Beauty of form, moral virtues, shame (modesty), truthfulness, noble ancestry (or family-status) and self-respect are valid (i.e. command attention and compel admiration) only so long as one does not (abjectly) utter the words "Pray, give unto me". 135) Fate has in this world made a destitute person to be even lighter than a straw or cotton. Why is he then not blown away by the wind ? (Of course) through fear that he would pester it with an entreaty for (fulfilment of his needs)! 136) When a (self-respecting) person says to another "Please give unto me", his heart pounds furiously, his tongue rolls about inside the throat and the loveliness (lustre) of his face disappears (comes to an end). 137) Clouds become darkened, when, after great effort, they receive (suck up) the water of the ocean. But they, to be sure, become bright after they give it away (in the form of rain). Behold VL..,19

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

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-152] 15. SECTION ON THE MASTER 291 wealth and enjoyment (of worldly pleasures)-well, let it do so! (Who can stop it ?). But that is not at all justified (not the proper thing to do). 146) In winter the poor bear (show or imitate) the behaviour of the day-blooming lotuses shrinking when the sun contracts (i.e. sets) and expanding when the sun expands (rises). 15. The Section on the Master (Boss) 147) Affected grace behoves a master, jealous anger behoves a beloved woman, forgiveness lends charm to one who is strong enough to do harm, discourse (or eloquence) behoves a wise person and silence becomes one who is ignorant. 148) The position of a master is charming, for he can talk just as he likes, can do whatever pleases his mind and he need not be afraid of any infamy sticking to him (howsoever he may speak or behave). 149) Men who are born to be masters in course of time are (by their mothers) entrused to the laps of wet nurses (for feeding), on the very day they are born, for fear of the drooping of their breasts. If, in these circumstances, they become addicted to meanness, that (I think) is the result of the milk (that they drink in their infancy). 150) Trees have their roots (jada) at their bottoms and the nice leaves (supatta) on their tops. If masters were to behave like trees [i.e. if they were to keep down the ignorant, unworthy people (jada) and to place worthy persons (supatta) on their heads ]-well, then nothing more is to be desired or obtained in this world. 16. The Section on Servants 151) Oh king, may your enemies experience the wretehedness (misery), which falls to the lot of servants devoid of (sterling) character or rather, may even they, not experience that wretchedness (misery)! 152) Miserable (wretched) servants have to live the life of ascetics, e.g. they have to sleep on the bare ground, they have to

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292 VAJJALAGGAM [152 wrap tattered clothes round their bodies, they have to observe (enforced) celibacy and have to beg food (of their masters), but still no religious merit accrues to them (for all that). 153) If somehow, by a merest chance, servants get some happiness, it is through hundreds of difficulties, like the attainment (ascension) to heaven on the part of a Ksapanaka (Jaina monk). 154) Oh king, you may well be devoted to the practice of religious virtue, but we shall now go away. We have not at all seen any liberality in you, any more than we see any exudation of ichor-fluid in the case of a pictured (painted) elephant. 155) Oh sire, to all your (other) servants you are prompt in the manifestation of your generosity like a jack-fruit tree, whose fruit is easily within reach (of every body). But though entreated by us, you, oh king, have become in our case like a 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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--166] 17. SECTION ON THE VALIANT WARRIOR 293 160) 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). 161) Every place - a monastery, a temple, a mansion, a public square (road-crossing)- appears beautiful when whitewashed with lime (35fer = Gelsa). But, oh king, my family becomes enfeebled (miserable, wretched) when it is oppressed by hunger (TESTE = guma). 17. The Section on the Valiant Warrior 162) When warriors, overwhelmed with the wounds (received by them in the battle) and fainting away, plant a single foot. step forward, we do not know which is the greater of the twotheir affection (loyalty) for the master or the strength (firmness) of the foot. 163) Even when the fighting strength has been shattered and the army has retreated and the master himself has lost his enthusiasm (has become demoralised), valiant warriors born in noble families stand firm and unshaken on the battle-field, relying exclusively on the valour of their arms. 164) In the case of haughty, self-respecting heroes, their wealth may desert them, but not, even in their dreams, their proud spirit (self-respect); their bodies may waste away (be emaciated) but not their valour; their handsomeness may disappear, but not their enthusiasm (spirit vibrating with hopefulness, enthusiasm; vibrant spirit). 165) The wonderful, fearless hero geos on striking (at the enemy) in the battle as if he has been humiliated, as if he has been honoured, as if he were a newly employed servant, as if he is enraged and as if he has been offended (insulted)(by the enemy).. 166) The hero hankering after fame moves about (on the battle-field) even though his belly has been gored (wounded) with a sword and the mass of his entrails is dangling at his feet, like an elephant in rut who moves about trailing the steel fetters with him.

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

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

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

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-192] tusks, the smashing of its mighty ramparts and the tearing away (spoliation) of the juicy (fresh) leaves of trees where possibly will the elephants go? 20. SECTION ON ELEPHANTS 297 -- 187) That river Reva (Narmada), those waters (or watering places), those herds of female elephants and that sallaki tree (or creeper)-the memory of all these rankles in the heart of the stately elephant as he is on the point of leaving the Vindhya mountain. 188) Even without the Vindhya mountain (i.e. even when removed from the Vindhya mountain), elephants are held in high esteem (are honoured) in the palaces of kings. And even if many elephants leave the Vindhya mountain, there is no dearth of elephants on it. 189) In the case of all other animals such as bulls (or cows, cattle), buffaloes and horses, any place is suitable for their residence; but for the wretched (accursed) stately elephants, the only suitable place of residence is either the Vindhya mountain or a great king's palace. 20. The Section on Elephants 190) Oh lord of the herd, even though your ichor has run dry, your youthful vigour has become a thing of the past and your pestle-like (huge) tusks have become shaky, yet as you continue to live, the forest is proud and happy to own you as its master. 191) Even now the (captive) elephant remembers how he, while taking a pleasure-dip in the lake, was (gently) struck (caressed) with a lotus-stalk, plucked by the cow-elephant with the tip of her trunk. 192) Oh lordly elephant, do not keep brooding on the leaves of sandal trees (which you used to eat in your freedom), accept the mouthful of grass (offered by your keeper). For the lofty-minded accept (put up with) the changes of fate just as they shape themselves (and fall to their lot).

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

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

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300 VAJJALAGGAM [206 scatters (broadcasts, publicises) her good fortune on the streets (or, on the street in front of her house) under the disguise of the parings of the bow (of her husband). 207) Oh what a wonder! From the court-yard of the house of the hunter's wife a heap of the tiny parings of the (hunter's) bow is tossed up by the stormy wind, as if the heap of the parings were the cloth of the banner proclaiming her good fortune! 208) As the breasts (of the hunter's wife) go on increasing in their size, the (following) five things become emaciated, namely, the waist (of the lady), the husband, the bow, the youths in the village and the rival wives. 209) As the breasts (of the hunter's wife) go on increasing in their proportions, as cupid expands (1.e. the passion becomes heightened), and as the eyes become tender (soft) with emotion (love), the youthful hunter pares off slices of his bow (to make it manageable and fit to wield, having regard for the gradual and progressive loss of his physical stamina). 210) As the bow becomes more and more difficult to lift up (for the hunter) and (on the contrary) begins to drop from the hand of the chief of the village (i.e. of the hunter), the daughterin-law (i.e. the hunter's wife) smiles with blooming cheeks and upraised mouth (face). 211) The herd of cow-elephants gave an offering of homage to the breasts of the wife of the hunter with the grateful thought "it is by your kindness (favour), oh fair one, that widowhood has not befallen us". 212) The wife of the hunter wearing a crest of peacock plumes, moves about proudly amongst the rival wives, who are wearing (only) ornaments made of the pearls obtained from the heads of elephants. 213) Oh merchant, how possibly can we have elephanttusks and tiger-skins with us, since my daughter-in-law lies (i.e. is present) in the house, languid (1) because of her protuberent and large (bulky, full, swelling) breasts?

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

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

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-235 ] 25. SECTION ON THE MALATI FLOWER 303. bees give up(be freed from) the botheration (drudgery) of dancing attendance upon other flowers. 229) Let (all) the other varieties of flowers bloom with their overpowering (strong, oppressive) fragrance. In the case of the bee, however, the Malati-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) Malati-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 Malati and with the thinness of its petals? (i.e. don't bother about both these things). Oh bee, you will be convinced of the Malati's greatness (power) in her (maddening) fragrance. 232) The (whole) forest is so abundantly pervaded by the fragrance of Malati 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 Malati-flower? For bees, which are (merely) besmeared with its fragrance (i.e. which merely come into contact with its fragrance), are drunk (sucked) by other bees (which mistake the former to be Malati- flowers). 234) The Malati 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 Malati, who, though trembling (shuddering) and feeble, is able to bear the (jerks and jolts caused by the) vibrations of the wings, the lacerations caused by the nails and the proboscis and the sustaining of the body-weight of the bee.

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304 VAJJALAGGAM [ 236 26. The Section on the Bee 236) Oh bee, oh hexaped, oh bumble-bee, oh vagrant, you have roamed the whole of the forest. If you have seen any flower comparable with the Malati, 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 Malati. 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 Malati). 239) The disconsolate bee moves about roaming through all the lines (rows) of trees, wailing"oh Malati" and again "oh Malati, alas, oh Malati." 240) The bee, due to separation from the Malati bud drones and moans, turns (this way and that) and twists and tosses its wings and droops, standing almost on the threshold of death. 241) Oh young bee, do not lament with excessive longing under separation from the Malati. (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 Malati bad bloomed fully and even before she, full of vital juice (sap) (also: full of passion, Thi), had chosen her lord (consort), the rude (unmannerly) bees began to suck her. 243) On bee, you who are poised on the fresh (juicy) bloom. ing red lotus, you should pass your days somewhere or other and somehow or other until the Malati blooms fully. 244) Oh hexaped, pass your time (patiently), do not abandon the Vasava flowers just now. I think, if you continue to live, you will be able to witness the abundant luxuriance of the spring season.

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-252) 26. THE SECTION ON THE BEB 305 245) Oh bee, perched on a lotus-petal, do not roam about (in this manner), in the absence of the 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 Malati). 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 Malati, if that clever fellow wanders away still let him do so! (If that bee, being clever enough to extricate himself from the Malati, wanders away, let him do so!) 248) The bee, perched on the bud of the Kunda creeper, on remembering his merriment (dalliance) with the Malati, 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 flower, whose abundant fragrance is spreading all round, will ever the acquisition ( realisition or conquest) of his heart's beloved be delayed (or postponed) (for long) ? 250) The bees did not at all desert the Malati branch (i. e. the Malati 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 Malati 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 (Malati) 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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306 VAJJAL AGGAM [253 27. The Section on the Celestial Tree (Parijata) 253) Oh bee, having lived in the heavenly world and having inhaled the fragrance of the Parijata 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, Parijata ? 255) Oh bee, have you anywhere seen or heard of a tree comparable to the Parijata tree, in the course of your wanderings through the regions of several forests and thickets of trees i 256) When the cluster of the blossoms of the divine tree (Parijata), disturbed (ruffled) by a gentle breeze, was tasted by the bee and when the bee derived (the utmost) satisfaction from that (cluster of blossoms), the bee imposed (upon himself) a restriction in regard to (the enjoyment or tasting of) other (ordinary) flowers. 28. The Section on the Swan 257) Oh pure (white) one ! You are a (royal) swan, you are an ornament of the great lake and you are spotless bright. What has happened to you (or what is the use of your spotless purity) ? Tell me then, how is it that you have fallen (i. e. come to dwell) among the wicked crows (you have fallen in the company of the wicked crows)? 258) Even if a swan resides in a cemetery and even if a crow dwells in a bed of lotuses, still a swan is a swan and a crow is a poor (wretched) crow for all that ! 259) Even if a small river (rivulet) is in spate (swollen with floods), on account of fresh clouds (i.e. due to the recently started rains) and even if it grows in its expanse because of the rainy season, still will it be (ever) resorted to by the royal swans? (i.e. the royal swans will never be ready to resort to a river). 260) Both of them are possessed of wings, both are spotless white, both have their residence in the great lake, still a vast difference is noticed between the swan and the crane. -

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-267] 29, SECTION ON THE MOON 307 261) Oh swan, having deserted the Manasa 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 Manasa lake, similarly the regions of the banks of the Manasa lake do not look charming in the absence of the royal Swans. 29. The Section on the Moon 264) Save (or preserve) with every possible care and effort that person, who is the abode of the glory of victory (or the glory of outstanding eminence). When the orb of the moon has set, moon-light is not produced by (the faintly t'vinkling) stars. 265) As the moon goes on increasing (in its size and splendour day by day), oh, behold, it is increasingly pervaded (occupied) by the deer (i. e. more and more of its surface becomes darkened) (also, it comes to be more and more under the influence of pride, vanity, intoxication). In this world it is only in the case of some care person, if at all, that the attainment of riches (prosperity) is free from the reproach of vanity. 266) Jf the moon is there, what is the use of the countless stars? And if the moon is not there, what is the use of the stars even if they be countless ? For, his light alone, in this world, is able to brighten the vast expanse of the earth. 267) It is the moon that is subject to (periodic) depletion (waning) and not the stars. Similarly it is the moon that undergoes (periodic) repletion (waxing), and not the stars. Falling and rising are possible only in the case of the great; others (i. e. ordinary men) are always fallen (i. e. they never rise to eminence and so they never fall down either).

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

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

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

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

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

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- -311 ] 33. SECTION ON THE BREASTS 313 304) Symmetrical and expansive, shining like two jars made of heated gold, the breasts are as it were the treasure of Cupid and are very difficult to have a sight of, for persons devoid of religious nerit (acquired in a previous life). 305) Comparable to fully ripe-matulinga 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 (uttagayana), closely huddled together (nirantara) and bright with lightning flashes. 306) The pearl-necklace, dangling (rolling) on the prominent (swelling) mass of the breasts of the young damsel, agpears lovely like the stream of the Ganges tumbling (rolling) down from the summit (lofty peak) of the great snow-mountain. 307) The pearl-necklace, not finding the slightest way be(tween the plump and lofty breasts, becomes nervous and dismayed and dangles on the bosom, like a mass of foam on the river 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 (14 = 7)and hence they are like the moon, which is accompanied (characterised) by a deer (1744 = HIT). They are (big and) round like the temples of the elephant of Indra and they are averse to making a modest, miserly request (fenf@ule Hymayat). 310) Oh, these are not breasts; they have become my ene: mies in my own body. For even at the time of embracing, they keep my beloved one away from me! 311) Having seen her breasts, once so gorgeous and conti: guous with each other, now hanging down limp and flaccid, let

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314 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 ani expansive) eyes; and it looks as if fructifying because of her plump (swelling) breasts. 314) The slender one has been so tightly packed with loveliness by the Creator, that her wave-like tresses look like the impressions of the fingers (of the Creator's hands). 315) Extra-ordinary is her loveliness; the charm of her sup ple creeper-like arms is quite apart (from anything seen in the world). The young lady (79171) cannot have been the creation of the ordinary Creator (literally : could not have been his line i.e. in his line or could not have been his handi-work). 316) Her loveliness left over after having filled up (pervad. ed) her hands, feet, eyes, creeper-like arms and her round hips, and no longer contained in the various parts of her body, is wobbling unsteadily in her body. 317) The beautiful lady with heavy hips and walking slowly because of having to bear the burden of her breasts and buttocks, appears as if she were the moving cottage (residence, mansion) ofi the king viz. Cupid. 318) Behold! her loveliness not contained in her slender body, is, under the guise of perspiration, descending (departing, flowing away) over the flight of steps in the form of the three folds, of skin on her belly.

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-325] 35. THE SECTION ON COITUS 35. The Section on Coitus 319) On witnessing the coitus of the young couple, graceful (charming) on account of the diverse poses (modes or postures in sexual intercourse), transpiring in succession, even the lamp, with its mind absorbed (in beholding the coitus) does not notice the consumption of its oil (does not know when its oil was consumed or burnt out). 315 320) As the damsel was uttering the sounds "maru maru mara" during the sexual intercourse-a veritable battle of amorous - dalliance-even the lamp nearby (by the bedside) was thrown into trepidation all of a sudden (i. e. was frightened and began to tremble). 321) The jingling sound of the bangles is being heard and the tinkling of the anklets too has become more intense. (Consequently it must be concluded that) in the house of some lucky person, the woman is playing the role of man (in sexual intercourse). 322) Oh wonder ! on beholding at night the sexual union, vehement (violent) in its diverse poses (or modes), the lamp struck by the wind, shakes its head (i. e. flame) as if overwhelmed with astonishment. 323) There transpired that (wonderful) sexual intercourse of that kind (between a couple), laudable because of the wounds inflicted on each other with teeth and nails, and marked by the clanking sound of bangles falling down due to mighty blows, like a duel between two wild lions, which too is characterised by the infliction of wounds with teeth and nails, and is accompanied by loud (= balaya = balavat ) 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 (viparItarata) - 325) Even on the attainment of ecstasy due to sexual intercourse at the first meeting (with the beloved consort), there is not

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

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-340 ] 36. SECTION ON LOVE 317 332) Some (beloved) person, though not giving anything, though not uttering flattering language, though not at all (orally) proclaiming genuine (deep) affection, becomes (a source of boundless happiness) like nectar by his or her mere sight. 333) Where there is no sleeplessness, no jealousy, no sorrow (dejection), no anger (born of jealousy) and no coaxing utterance due to genuine affection there is no love at all there. 334) Love which is onesided is astringent (unpleasant) like a pome-granate fruit. So long as the seed does not become red how can it produce any sweetness ? (So long as the other party is not inspired with love, how can it produce any sweetness ?) 335) Even poison weighing as much as a hundred palas (i.e. even a sizeable amount of poison), though eaten in mouthfuls, does not kill as much (is not as fatal) as love accompanied by mental flurry and conveyed by exchange of glances. (336) Alas! I know the hearts (minds) of others by my own heart (mind)! Let not any one anyhow form any attachment (for anybody); for love is hard to sustain (to a happy end). 337) Oh dear one, if the dear beloved is not seen, there is uneasiness, but if he is seen there is jealousy and vexation (mortification) (fasraat). Love is, like the beak of a parrot, not so much straight-forward as it is crooked. 338) If the dear one is not seen, there is uneasiness, if the dear one is seen, there is jealousy. If the dear one is living happily, there is anger (?). If the dear one is far away, there is wretchedness (misery). Say how can there be any happiness from the dear one in any circumstances ? 339) A person gets happiness only so long as he or she does not make any one the object of his or her love. Those who form attachment for some one whom they hold dear, must be said to surrender themselves to (unending) sorrow and misery. 340) That is real love under which the mind does not recede (recoil), even if the other party has gone away to a long distance, or has given offence, or has fixed its attachment on some other : object; all else is mere acquaintance (familiarity).

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

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---357] 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 thit accursed pride (haughtiness), when youthful age is transitory like the flood of a tiver and the days are always moving onwards (i.e. are fleeting) and the nights (once gone) never return? 355) If you indulge in haughtiness why do you look upon him as your dear one? Or, if you consider him as your dear one, why do you indulge in pride ? Oh haughty one, two mighty elephants are never fastened to a single post. 356) Oh haughty one, even if your consort is really very dear to you, give up your haughtiness. It is not the well that bends under any circumstances, but it is the pole (used for lifting up water) that bends under certain circumstances (i.e. if necessary). 357) Resorting to haughtiness, you will court your death in this vernal season. Pride can be indulged in again and again, but the gala days are hard to obtain (cannot be revoked).

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320 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). 359; Oh mother, the blighting frost in the form of pride is. the ruination itself of the lotus in the form of love the lotus which grows on the stalk in the form of (steady) affection and which has a pleasing fragrance in the form of abiding genuine feeling (sincerity) (AF17). 360) Give up your haughtiness and welcome your consort, before the autumn in which wine is so dear (to all) goes away. Oh daughter, what luckless person ever gets wine and amorous dalliance during the autumn ? 361) The lofty, stable and extensive mountain of pride which she had raised (in her mind) did not at all come within the range of the striking power of the thunderbolt of the glance of her beloved consort (and hence remained for long intact). 362) Though your consort prostrated himself at your feet, he was not heeded by you. Though he was talking sweet (flattering) words, you scolded him. When he departed, you did not stop him. Pray, tell me, for what did you indulge in this haughtiness ? (i.e. what did you gain by indulging in haughtiness?) 363) Pride (haughtiness) is really assumed only towards him who knows the sorrow resulting from the pangs of separation. What is the good of assuming pride towards a rock, which is in no way different from (i.e. is very similar to) a person devoid of feeling? 364) Oh daughter, you should indulge in pride (haughti-- ness) (towards your beloved consort), only after preparing your. self to face (or endure) sleeplessness, emaciation of the bodydrying up of the body (due to the heat of sorrow) and prolonged weeping (i.e. you can indulge in haughtiness only on peril of facing these four calamities).

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-372] 39. SECTION ON THE TRAVELLER 38. The Section on the Traveller 365) My hard-hearted consort is verily going out on a journey-that is what I hear people talking (or, that is what I hear talked among people). Oh revered night, lengthen yourself out to such an extent (or, in such a way), that it will never be morrow for him (to start his journey)! 321 366) If you are determined to so, then do go; who can stop you, oh blessed one, from going? Your departure would spell my death-that is the inevitable mandate written down by Providence (halea). 367) If you are determined to go, do go by all means. There is no need of embracing me (7). For, touching a corpse leads to evil in the case of those about to start on a journey. 368) (Oh dear one) having resided in my heart you are departing today taking my life (along with you). Oh you who are thus playing treachery on (plunging into distress) the abode where you once lived, you will not be purified even though you might visit the (holy river) Ganges. 369) If you are determined to go, go (by all means). But why do you get angry, if the skirt of your garment is held (by me)? Who continues to live in your separation, he is surely realeased first (?). 370) I am not weeping, nor doing anything that is inauspicious; on the contrary, may all prosperity (and good luck) attend you (that is what I am praying for, for you). The reason why my eyes are dripping is that they have been irritated by the smoke of the fire of separation. 371) Oh you, the carrier animal of him that bears the moon as a crest on his head (i. e. oh you bull-oh fool), do not start on the journey at such a time when the copious (loud) notes of the carrier bird of Parvati's son (i. e. of Karttikeya, whose carrier bird is the peacock) are rising up on all sides (i. e. in the rainy season). 372) Oh you, the carrier animal of him that bears the moon as a crcst on his head (i. e. oh you bull-on fool), oh blessed one, VL....21

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

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

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

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-4001 41. MEN IN SEPARATION 325 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 (Pancama 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 (Parvati) to reside in (or occupy) one half of Siva's body. 397) Oh Cupid (bodiless one), you will really become one engaged in plying your bow and one whose arrows hit their mark (correctly), if you aim your arrows in the preser lous glances of young women. 41. The Section on the Utterances (or wailings) of Men (in separation) 398) How possibly may she not be remembered (how possibly can she be forgotten), in whom there reside (or who is the abode of) the (following) five things, namely, the notes of the lute, the flute, the alavani (a particular kind of lute), the pigeon (dove) and the cuckoo ? 399) How possibly may she not be remembered, the complexion of whose body is comparable to unheated gold, the middle region of whose body (the belly)is marked by the ripple-like triple folds (of abdominal skin), and who ravishes the minds of even the best of sages (self-controlled, righteous people)? 400) How possibly may she not be remembered-she, the young damsel delicate like a young, tender lotus. plant, who, touching the body with the finger-nails, creates the cloudy mouth of Bhadrapada unseasonably ?

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326 VAJJALAGGAM [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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-414] 42. THE SECTION ON THB PEMALE MESSENGBR 327 name of the dear one is heard, there arises a state of supreme beatific joy. 409) The realisation of happiness which results even from the casual contact of the dearest one's hand-how can that be possible even when another person (other than the dearest one) is vehemently and closely embraced ? 410) What then shall I do, oh mother, about the accursed, perverse nature of these two eyes of mine ? They simply refuse to take notice of lacs of other men though beholding them, the only exception being the one dear consort. 411) What then shall I do, oh dear friend, about my dear one, who causes women to turn round and round him, due to the gravitation (weight) of his elegance. while his house is :agog (full of hustle and bustle) with throngs of female messengers, just as the court of a king is restless with throngs of political messengers (deputed by other kings) ? 412) He looked at her in such a way and she too shot a glance towards him in such a way, that both of them had simultaneously the gratification of sexual union (amorous dalliance). 43. The Section on the Female Messenger 413) Oh female messenger, you alone are clever (in your business), you alone know how to speak both harsh and tender things. Do you (therefore) proceed in such a way, that the scratched skin does not become white. 414) What is this after all ? (i. e. the offences given to me by my dear one are, after all, trifling and I am prepared to con. nive at them, taking into consideration the serious condition of my body). Oh friend, such is the (serious) condition of my body. A woman is the final shelter (resort) of women. Do what you think to be desirable (or in my best interest).

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328 VAJJALAGGAM ( 415 415)* (The Nayika addresses the Duti:) Oh Duti, 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 Nayika says to the Duti): "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 Nayika did not get any reply (satisfactory explana.. tion from the Duti), she took her to be a real Duti 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 Duti, such has been the fate of those who have come under our influence, that even the Dutis of Raksasas. 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 gatha is obscure. The commentary does not throw any light at all. Sense obscure - Commentary does not help.

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

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-330 VAJJALAGGAM [ 429 429) Oh young man, when you departed, she unsteadily directed her eyes to the openings in the enclosing (surrounding) fence, one after another, and consequently she behaved just like a bird shut up in a cage. 430) Oh youth, what possibly did she then, looking at you again and again, not say to you with her glance, dull (in its movements) because of the load of tears welling up inside the eyes? 431) Oh fortunate one, in your separation .her trembling heart went out in all directions, like scanty water which rushes up (and spreads in all directions), when pressed down by the foot of an elephant. 432) Oh lucky one, even to this day she bears (carries) the crumpled garland, though devoid of fragrance, which was given by you with your own hand, as if she were the tutelary deity of a deserted city (in ruins). 433) Oh handsome youth, that slender damsel has become so emaciated day by day in your absence (separation), that she wanders about holding aloft her arms, 1or fear that the loosened bangles may slip down (and be lost). 434) The garland of lotus-stalks, daily placed on the region of the swelling bosom of that young damsel, heated (tormented) by separation from you, produces a crackling sound (as when a moist thing is thrown into fire). 435) Oh cruel one, because of you she has given up wine and cosmetics (Tarefa471) and her whole and sole diet (ordinarily) is water alone (amareri) and she eats food only once a month (ATATERT) and hence she is comparable to a Pulinda woman, who applies elephant-ichor to her body as cosmetic (173hafaqat), whose only abode is the forest () and who eats the meat of wild animals (HTATEITI). 436) Oh young man, that damsel, in your absence (separation), rests her forehead on her hand and does not even for a moment leave her bed.stead (egaleat, and hence she may be said to have become a female ascetic of the Kapalika sect, who carries a

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-442] 45. SECTION ON THE TRAVELLER skull (as a begging bowl) in her hand and does not moment leave off her staff (called ). 437) She is so emaciated and weak, that she is unable even to open her closed eyes. Only with utmost difficulty will that young damsel be able to look at you, even when you visit her house. 438) I am no messenger (coming from her to persuade you). Nor are you dear (to her). Consequently what scope or occasion is there (for any intercession on my part)? She is dying and yours will be the disgrace. Hence I am saying this (uttering these words) as righteous advice. 331 even for a not hear it", 439) The grown-up (adult) lady, saying "I did in connection with the message sent by you with me (i. e. entrus - ted to me) and delivered by me again and again, causes (me to make) a hundred repetitions of it. 45. The Section on the Traveller 440) Even though the traveller is moving on the road at mid-day in summer, the cluster (mass) of moisture of the cooling light proceeding from the moon in the form of the face of his beloved wife enshrined in his heart, banishes his heat-torment (torment caused by the heat of the sun). 441) Oh traveller, do not drink the warm water heated by the fire of separation tormenting women separated from their consorts. For, in this lake, several women separated from their consorts (or, whose consorts had left them) have immeresed themselves (to get relief from the heat of love-fever). 442) Oh fortunate one, which country have you caused to become dreary and desolate, and which region, being the destination of your journey, are you causing to be thronged with people? Oh traveller, you, the light of other travellers (or the light of the path along which you are proceeding), where again would you be seen (by me)?

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

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-456] 47. CHECKING OF THE HEART 333 47. The Section on Checking (Curbing) of the Heart 450) Let the heart languish away, let the eyes burst (with the tension of suppressed feelings), let even death occur today and let the fire of passion rage furiously; but, oh heart, do not forsake (give up or forget) your sense of wounded pride. 451) Oh my heart, you have lost all your fortitude and have discarded all thoughts of your greatness; you will be shattered to pieces (you will burst). You have fixed your affection on one, who, even if approached, will have no regard for you (will remain indifferent to you). 452) Oh my heart, why do you pine with the hope (desire) of the much-esteemed union with that person, who is so difficult to obtain ? How possibly can there be any happiness in pursuing a matter, which defies all means of realising it? 453) Oh my heart, you who are running (here and there) according to your own sweet will, seeking to obtain a person so difficult to secure, you will be easily preyed upon (by some one) (i. e. you will come to grief), just as a bird flying about in the -sky (according to its own sweet will) is easily preyed upon(devour. ed) by some (stronger bird). 454)If you are being burnt, all right, be you burnt (oh heart); if you are seething (with torment), all right, seethe, if you are bursting, all right, do burst; so that never again, will you 'harbour thoughts of one who is attached to some one else! 48. The Section on the Virtuous House-wife 455) She eats what has been left over after other people in the house have eaten; she retires to sleep after all the servants have fallen asleep and she wakes up before any one else (in the house). She is the presiding goddess of the house-hold and not merely a house-wife. 456) Even negligible odds and ends of food-grains are somehow made to go such a long way in the house by the virtuous house-wife, that even the relatives are not able to know the bottom (the infinite depth) (of her resourcefulness) as in the case of the ocean.

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

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-470] 48. VIRTUOUS WOMAN 464) Though dwelling in a house standing on the fringe of a public square, though lovely in her looks, though young in age, though having her husband gone abroad (on a journey), though having a woman of bad character as her next-door neighbour and though (herself) plunged in poverty, still she has maintained her virtue (moral character) inviolate. 335 465) A certain pretty, young, naive woman, pure in her mind, whose brother-in-law harbours in his mind sinful thoughts about her and whose beloved consort is wild (or furious) in his temper, does not complain to her husband (about her brother-inlaw), for fear of discord (disintegration) in the family and languishes away. 456) She is a dutiful house-wife in domestic matters, she is unreserved and bold like a harlot in sexual (amorous) dalliance, she is a high-born, respectable lady in dealing with good people, she is a trusted friend in old age and is like a counseller and devoted servant in adversity. 467) Lo and behold-in the case of a high-born virtuous woman, when her dear consort decided to leave the house and go out on a journey, her youthful attractiveness, her loveliness, her amorous actions and graceful gestures-one and all-started to go away (in advance of her dear consort) (i.e. they deserted her completely). the 458) The chastity (constancy) of women is due to greatness (virtuousness) of the particular men (whom they love) and not due to family-tradition (the nobility of the family in which those men or women are born). Though the king Hala went to heaven (i.e. is dead), the river Goda does not forsake the city of Pratisthana. 469) Oh female messenger, what is the good of your proposing something to me, which is repugnant to my well-being both in this and the other world, which is unpleasant (hateful) to the which is reprehensible and which is discreditable to both the families (my father's and my husband's families)? ear, 470) If he is really a lover of virtue and an appreciator of virtue and hence extols my amiable qualities-well, if I (succumb

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-336 VAJJALAGGAM [ 471 to his persuasions and) prove to be unchaste at the very out. set, "what admiration for my virtue will he continue to have, as before? 471) If, oh my charming (fair-bodied) friend, he is being described (praised) (by you) every day in front of me as a noble man-(I have to say that) noble (magnanimous) men do not even so much as cast a glance at the wives of others. 50. The Section on Unchaste Women 472) There is an arbour in the neighbourhood and also a hidden temple crowded with many youths. Oh daughter (damsel), do not weep because your husband is an old man. You have been given in marriage (you have been married) into a nice village ! 573) Do not weep with face cast down because the paddyfields are whitening (with maturation of the grains) (and will be shortly harvested, so that you will have no secret place to carry on your illicit love with your paramour). Here are the hempgardens (enclosures) (that have grown up quite tall), looking e actors, whose faces are adorned (smeared) with yellow pigment. 474) To the east there are hemp-fields; to the west there are Asoka groves (or cane-groves); to the south there is a cluster of Vata (banian) trees. Oh daughter, such a village is not secured without special merit (or good luck)! 475) Behold this great wonder, namely the deed done (or subterfuge employed) by the wife of the person blind in one eye! (She was having amorous dalliance with her paramour, and just then her one-eyed husband returned home. Then she greeted her husband, fondled and caressed him.) Kissing slowly (a zg) the (other) eye of her husband (or pretending to kiss passionately (a se) the normal eye of her husband), she enabled her paramour to escape quickly (unnoticed by her husband). 476) The village abounds in youthful fellows; the spring season is on (has set in); youthful age is in full swing (she is in the prime of youthful age); her husband is an old man; old (highly

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-483] 50. THE SECTION ON UNCHASTE WOMEN 337 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 Brahmanas, there has never been in our family, uptill now, the stigma of having a single virtuous, chaste woman (the stigmra of chastity)! 478) A woman is regarded as subhaga (lucky, blessed, popular) if she has had sixty lovers; she rises to the position of Rambha (one of the Apasaras of harlots in heaven), if she has had a hundred; on attainment of the one-thousand mark (i.e. if she has had a thousand lovers), Indra himself honours her by sharing his seat with her. 479) If, surely, we are destined, after death in this world, to obtain some fruit of the good deeds done in this life,then may I make merry (enjoy) in these (very) arbours with him (i.e. with my paramour), in the same way (as I did in this life.) (Utterance of an unchaste woman). 480) "Whatever a person does, even that he gets (in future) (i.e. he gets the fruit of that in future)", hearing this the unchaste woman went out, thinking to herself "I must therefore now make myself merry there in his company, to my heart's content"! 481) The unchaste woman said to the chaste woman secret. ly, drawing close to her ear "Oh miscreant (sinner), you will go to hell, if you die ignorant of the experience of the love (or flavour) of a paramour (also, ignorant of the experience of a paramour's semen virile)" ! 482) Where there is no kubjaka tree (a short-statured tree, densely covered with foliage), no river, no forest, no deserted house-say how can one stay there in a villege, which is devoid of any place calculated to inspire confidence and a sense of security and solitude in the minds of illicit lovers (a trustworthy place)? 483) Oh Rahu, 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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338 VAJJALAGGAM [ 484 484) Let Rahu's head, though once severed by the discus of Visnu, 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 Siva, who burnt down Cupid to ashes, for he bears (carries) on his head our enemy, the moon. 489) Oh full moon, oh you who are hateful to unchaste women, do not be elated with pride (at your present greatness or prosperity). For you will be seen by us, some time or other, reduced to the condition of a broken bangle. 490) Oh my friend, make haste, having filled both your hands with lamp-black. Here is seen the moon, the spoiler of the happiness of unchaste women, fallen inside the well. (You should throw lamp-black on him and blacken him once and for all!) 491) Oh traveller, why do you take the trouble of coming to me (i.e. to my place)? Even if you snatch off the garment from my loins, before whom can I complain? The village is far away from here and I am alone ! .

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

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

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-505] 51. THE SECTION ON THE ASTROLOGER 341 of one star). [Hidden meaning: Oh fair damsel, when the fra (-pudendum) is reversed and the nail-wounds ( = ) are placed correctly, not a drop of the seminal fluid () falls down (is spilt), if (moreover) the seminal fluid is intensely reflected 'on in the mind (cittasthita). 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 ganaka (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 (dhuma 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 (dhuma = dhumaketu fire = heat) emergxing while he is penetrating]. = 504) (Oh astrologer), if you are calculating once again with the help of the various karanas (astrological divisions of the day), calculate then with particular care. The (astrological) conjunction bereft of the movement of Venus, is surely not auspicious. [Hidden meaning: If you are practising coitus once again with the various modes of sexual enjoyment, then do so with special care and caution. No conjunction (coitus) devoid of the emission of the seminal fluid is ever good (or nice)]. 505) Having given up the calculation with the help of the various karanas (astrological divisions of the day), although the extremely clever astrologer is calculating with the help of his fingers alone, still he draws Venus, existing in the nadi. [Hidden meaning: Although the paramour, having given up sexual enjoy

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

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-514] 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 them and the pudendum muliebre is quite large. But, oh accursed penetrator, your penis has been broken (has lost its stiffress ard has become limp), while doing the work (of practising coitus) for persons like me.] 53. The Section on the Physician 511) Oh physician, this is no fever, nor is it any (other) disease that has arisen in me. My suffering would be allayed (cured) by the ambrosial fluid called Vidamgayoga (medicinal preparation made from the herb called fae) mixed with salt. [Hidden meaning: My suffering will be allayed only by the ambrosial fluid (seminal discharge) arising from union with the body of my handsome lover ( salAvaNya viTAgayoga)]. 512) Surely you are very clever (proficient) in treating fever. You (will) see that my ailment is the result of my love (ra =) and that this (my) body will be cured (1), oh physician, (only) by the vidamga herbs [also, only by frequent unions with the body of my paramour (viDaMga = viTAGga ) ). 513) As a cure against the malady due to poison (or mercury) in the case of this damsel, make use of (the herb called) Pukkaraya. Oh vile, shameless physician, there is (really) no use of gruel today. (Hidden meaning: As a cure against the malady caused by unfulfilled love in the case of this damsel, make use of the mode of sexual intercourse called Pukkaraya. 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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344 VAJJALAGGAM [ 515 why speculater With the fore-most finger (middle finger) you should gently manipulate her pudendum.] 515) Oh physician, she is disgusted with your Pukkaraya 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 Pukkaraya herb even in the case of girls who have been already cured(?) (TTTAT). (Hidden meaning: Since he practises the Pukkaraya mode of sexual intercourse even in the case of (qaferatX ?) 517) Oh physician, do you not know (see) that I am forsaken by (cured of) the fever at your mere approach? Look here, in my body there is the emergence of perspiration (as an indication of the termination of the fever, and also as an evidence of emotional excitement, a sattvika bhava). 518) Oh physician, on another occasion my fever was quelled (cured) by the medicine called Sayaraa. If you do not wish to give me that medicine, should I not have even butter. milk? [Hidden sense: On another occasion my fever was cured by sayaraa (satarata-a hundred coitions). If you do not wish to give me that, should I not have even eighty-six ?] 519) While the physician was looking at the young damsel, whose body was reddish (flushed) due to fever and who was talk. ing in an indistinct and sweet manner, his Susruta, 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 (ef). Oh physician I *. [Hidden meaning: I have no fascination for any one else; my heart is filled with deep longing for my beloved ( piyAsA = priyAzA). Oh physician, your intercourse (i.e. intercourse practised by you) (alone) charms (fascinates) my body which is moist with the desire for amorous dalliance full of (genuine) affection.] -525] 54. The Section on the Religious Mendica it 522) The religious mendicant, who cannot secure Kura" vaka, Mandaraka, and Muggaraka flowers, how possibly can he get Dhatturaka flowers, though he may be carrying a flowerbasket (in his hand)? [Hidden meaning: He who cannot secure kurata, mandarata and mugdharata, how possibly can he get Dhurtarata (sexual embrace given by a bold, audacious lady), though he may be carrying the sexual apparatus hanging like a basket?] 523) Oh religious mendicant, if you wish to cover the phallus (image of God Siva) with Dhatturaka flowers, then you should come to the back-yard of my house after sun-set. [Hidden meaning: If you wish to cover your penis with the vaginal sheath by having intercourse with a Dhurta, 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 Dhatturaka flowers, you will miss (fail to get) even Suramgaka and Kuravaka flowers. (Hidden meaning: Visiting the densely wooded backyards of houses for intercourse with a Dhurta, you will miss even kurata and suramgaka). 525) The religious mendicant wanders in the back-yards of other people's houses for the sake of Dhatturaka flowers; but he does not notice his own garden despoiled by others. (Hidden meaning: The religious man wanders in the back-yards of other people's houses for the sake of Dhurtarata; but he does not notice his own wife seduced and raped by others). * Sense of the second half of the Gatha is obscure.

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346 VAJJALAGGAM [526- 526) Carrying the flower-basket (in his hand) and preoccu- . pied (in his mind with thoughts of Dhatturaka flowers), the reli-- gious mendicant wanders in the back-yards of other people's houses; his mind passionately attached to Dhatturaka flowers, he does not leave off even one (Dhatturaka flower). [Secret meaning: Carrying the sexual apparatus hanging down like a basket, his mind preoccupied (with thoughts of Dhurtarata) and passion-- ately attached to Dhurtarata, he wanders in the back-yards of other people's houses. He does not let go even a single chance of Dhurtarata.] . 527. Look, how the religious mendicant, disregarding (dis : carding) the easily accessible Dhatturaka 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 Dhutaratas-sexual dalliance with Dhurtas in the back-yards of houses, he wanders about in the forest for the sake of kuratas). 528) Oh religious mendicant, if you wish to visit a temple (TETA = daat), in order to worship God with many Kajicanara flowers (Kanciraa) Karavira flowers (Kanaviraa) and Dhatturaka flowers (Dhuttiraa), then come to my house. Hidden sense : If you wish to practise sexual intercourse (deharaya), in the form of kanciratas, kanyaratas and dhurtaratas, then come to my house.] 529) The religious mendicant (gana = Dharmika), not being able to secure Dhatturaka flowers, wanders about carrying the flower-basket, conniving at Mandaraka flowers, Kuravaka flowers and Bhrmgaraka (= Bhrmgaraja) flowers. [Secret meaning : Holding with his hand the sexual apparatus i.e. handling it again. and again, he, not being able to secure dhurtarata, wanders about conniving at (discarding) mandarata, kurata and bhamgarata.] 530) Oh religious mer dicant, Dhatturaka flowers with blooming tips (foremost parts, apexes), possessed of gaudy colour and well-known (famous) for their honey (fural juice) are not obtained in the absence of religious merit (accumulated in a previous life). [Hidden sense : Dhurtaratas-sexual dalliances

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-533) 55. SECTION ON THE MACHINIST 347 with Dhurtas- wherein the faces (of both the parties) are bloom - ing with excitement (flush of passion), which are marked by gaudy, glowing colour of the faces and are well-known (famous) for honey (secretions of the sexual organs) are not obtained in: the absence of religious merit (accumulated in a previous lite). 531) Oh religious mendicant, what pleasure (mental satis-- faction) is obtained by one single Dhatturaka flower,placed upon the phallus (image of God Siva)--that pleasure (mental satisfation) is not obtained even by a crore of Mandaraka flowers. (placed on the phallus). [Hidden sense. What pleasure is obtain-. ed by one single dhurtarata (sexual embrace given by an adult, audacious lady) clinging on to the penis - that happiness is not obtained even by a crore of mandaratas (sexual embraces given by women who are slow or inert in their orgasm.)] 532) Oh religious mendicant, gather these Karavira flowers which are rosy-coloured by nature (sabbhAvaratta = svabhAvarakta) and which are possessed of copious fragrance (9f64s = faza) spreading: all round due to the exudation of the cool honey (floral juice).. [Secret meaning: Oh religious mendicant; have (enjoy) these Kanyaratas (sexual dalliances with tender girls,virgins), which are full of attachment due to genuine feeling (sambhAvaratta = sadbhAvarakta) 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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348 VAJJALAGGAM [ 534 534) The legs (wooden supports or props) of the machine (sugar-cane press) are stout and prominent; the stalk* (tube) is -soft (tender); the sugar-cane is full of juice; the stick (staf*) too is of the ideal proportions. Oh machinist, what is there wanting (deficient) in your case? [Hidden sense : The legs of the sexual machine (referring perhaps to the testes) are large and prominent; the tube* (penis ?) is soft (tender); the sugar-cane (penis) is full of juice (seminal fluid); the staff* too is of ideal proportions. Oh - machinist, what is there that is deficient in you ?] 535) If the machine (sugar-cane press) is of this description, namely, producing a creaking sound, possessed of an attractive form (finish), large, capable of yielding excellent juice and able to withstand rough handling-the machinist gets pleasure (happiness) out of that. [Secret meaning : The person operating the sexual machine derives pleasure out of it, if it is of the following descri. tion : producing a peculiar sound (due to friction) (during intercourse); possessed of an attractive form; large, possessed of excellent (copious) semical fluid and able to withstand rough handling.] 536) The sugar-cane machinist began to operate the sugarcane machine, his mind full of joy due to his affection (for operating the machine), in such a manner, that with one single stroke at the very outset, the juice-collecting vessel was filled to overflowing). [Hidden sense : The sex-machinist, full of emotional excitement due to his affection (for operating the sex-machine), began to ply the sex-machine in such a way, that at the very out"Set, by a single stroke (assault), the vaginal vessel was filled to overflowing (with the semina) fuid)]. 537) The machine is the same as before, the juice-collecting 'vessel is the same as before, the sugar-cane is the same as before, full of abundant leaves and shady. Oh machinist, it is your fault (guna = dosa) if in spite of all that, only scanty juice has been produced. (Hidden sense : The sexual apparatus (machine) is the same as before; the vaginal receptacle (passage) is the same * The senses of the words 71 (stalk, tube) and afe (stick or staff) are sobscure.

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

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

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-555] : 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 (34921974) (?) 551) My dear girl, all (Hiqol) clever (shrewd) persons are, in this world, like a crystal gem, attached to those who are attached to them, wicked to those who behave nastily with them, and good towards those who are good to them. (A crystal-gem also be- comes red, black or white according as it is placed on a red, black or white object). 58. The Section on the Instruction given by a Procuress (to a Novice Girl) 552) Learn (cultivate), oh dear girl, again (and again), (the art of) side-long glances, glances lit up with gentle smiles, glances smooth(lovely, fascinating)with coquetry, glances which guarantee incomparable good luck (in love-affairs). 553) Oh my dear girl, do not wander from house to house in search of (or seeking to obtain) various kinds of magic herbs (for holding your lover spell-bound in his love for you). Following scrupulously the whims of one's dearest consort--that is the best means of subjugation. 554) My dear girl, do not trouble yourself with the ostentatious display of ornaments and decorations. Altogether different are those ornaments by which one's dear person is inspired with love (for, or attracted towards, a woman). 555) Even though your consort may be attached to another (woman), you should show to him all the greater respect (or attention). Oh lady possessed of large eyes even sorrows bend low

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

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-565 1 5 9. THE SECTION ON THE HARLOT 353 robbing him of all his wealth drives him away), is like a bread (cake) of gram (-flour), which is possessed of bright, yellow colour, which is very tasteful in the mouth, which, being devoid of oil, sticks to the palate (throat) while being swallowed and which later on causes gas-trouble (indigestion etc). 562) Full of greed (HST) and extremely crooked, she bears (endures) furious beatings (poundings) and also the impact of the arrow (shaft) (male-organ), and is therefore like a kunthi (a pair of pincers), which is made of steel (FFIET), is very crooked (curved), endures powerful hammer-strokes, and also the contact with the arrow. A harlot yields to (or is won over by) blows of fists alone. 563) Harlots who visit (patronise) their consorts (for the time being) one after another, set them on fire (enkindle the fire of passion in them) and then extinguish them (i. e. ruin them completely) and then approach others, are like a fire raging in a grassland, which also encircles the trees one after another, sets them on fire and then extinguishes them (i. e. destroys them), and then approaches others. 564) A harlot, who wears a bright and clean (spotless) necklace, who is full of intense (endless) greed and is marked by a thrilled body (while welcoming her patrons) is not won over except with treasure, just as a sword, which has a bright, clean (spotless) edge, which abounds in steel (i. e. is fashioned out of steel), and which looks as if it is covered with horripilation (because of its flashing rays of reflected light), is not tamed (brought under control) except with a sheath. 565) She is intent on amassing money, she is possessed of a beautiful pudendum (u), she is full of greed, she is a fit object of admiration for gallants (dandies) and is an abode of gold and wealth, like a strong box, which holds hoarded treasures, which is fit to be carefully concealed (eat), which is made of steel, is visited by snakes (supposed to guard it), and is an abode of wealth in the form of gold (or abode of gold and other kinds of wealth). VL...23

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

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

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

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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. -589] 61. The Section on the Digger of a Well 586) He bears down the spade with great force. If it goes too deep, he moves it (sideways), as if perplexed. He rubs (scratches) both the sides (of the orifice made by the initial stroke) and then the digger brings out the water that he longed for. [Hidden 'sense: He bears down (thrusts) the organ with great force. If it goes too deep, he moves it (sideways), as if perplexed. He rubs both the sides of the vaginal passage and then the digger brings out water (moisture) that he longed for (i. e. causes the vaginal passage to become moist.) 587) How can a digger bring out water with his hand, skilled though it may be in digging, if he does not have a spade with him? (Hidden sense: How can a man bring about liquefaction in a woman, with his hand, howsoever clever in penetration of the vaginal passage with its fingers, if he is devoid of the male organ ?) 588) The digger, who has effected contact with the waterbearing layer (stratum) in the ground], does not leave the well though filled with the (gushing) water (but wishes to dig it still further), the well in which numerous spurts of water are springing up in its interior, due to the merciless strokes of the spade. [Hidden sense: The paramour, who has secured the pleasure of intimate contact, does not withdraw his organ from the vaginal passage, though the latter is filled with the moisture (secretion) of the woman's liquefaction and his seminal discharge, the vaginal passage, which has copious spurts of moisture springing up in its interior, due to the merciless strokes of the male organ]. 589) No wonder that the ground begins to ooze with water, because of the powerful pounding with the strokes of the spade. He is a real digger (stallion), at whose mere sight the mare begins to drip with moisture. [Hidden meaning: No wonder that a

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358 VAJJALAGGAM [ 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 Krsna 590) "Oh Radha, is it all right with you ?" "Oh Kamsa, are you happy ?" "Where is Kamsa ?". "Where is Radha (either)?' When the young damsel had said thus, Hari (Kesna) smiled with embarrassment. Pay your homage to him ! 591) Pay homage to him (i. e. to that Krsna), in whose cowstall (cow-station) the cowberdesses tormented by the fire of love (passion) and beseeching of Krsna a neck-embrace openly, shower compliments on the demon Rista (Arista). 592) Victorious is Krsna possessed of youthful age (and vigour); victorious too is Radha endowed with turbulent (intoxicated) youth. The Yamuna swells with her countless waves.. Gone are those days--they will never return ! 513) Though commanding the homage of all the three worlds, Hari (Kssna) 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) Krsna is possessed of a dark complexion; the night is moonless; the Yamuna 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 Kssna, Visakha (a certain cowherdess of that name), does not discard even now (even this day) her old, wornout bodice, which has grown in its importance (in her eyes) due to the mark left on it by the rubbing of your elbow, moist with the blood shed on the occasion of the slaughter of the demon Kesin.

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-602 ] 62. THE SECTION ON KkSNA 359 596) Radha, engrossed in (carried away by) the impetuosity of passion, embraced the white Krsna, whose body had been whitened by the (bright) moon-light streaming from her cheeks and falling on (spreading over) him. 597) A certain fair-eyed (bright-eyed) cowherdess, while selling the white, delicious buttermilk in the heart of the city of Mathura, said in a sweet, charming manner "black, black", "(Kssna, Kssna")! 598) Oh Kssna, Visakha (a certain cowherdess) (FFTf@t) 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 Kesava, you are really an old man (97101564), also, the Primeval Being), as people are wont to call you, for you always go about with visahia (a stick or staff; also, Visakha-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 wome "How can there be mental satisfaction for one who feeds himself on harmfu) stuff (on something which is harmful like poison)? (Also, by pun : How can there be mental satisfaction for one who enjoys himself in the company of Visakhika i) 601) Oh Krsna, let the gathering(Hosearu) disintegrate, let the collective dance (of the cowherds and cowherdesses)(TR) be broken up. But I shall not let go this hand of yours, which has been secured by me as a result of hundreds of conditional promises to various Gods. (So says a certain Gopi to Krsna). 602) Oh fair one, Krsna is a God, and stones are fashioned into images of Gods. Stones are never softened by tears. Why do you weep then? (that is how a certain Gopi is addressed by her friend).

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* 360 VAJJALAGGAM (603 603) Even though (installed) on the kingdom (throne) of Mathura as its king, Hari (Krsna) 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 Gopala (i. e. the cowherd-chief Nanda) does not comprehend the truth". Oh Kesava, you are a cowherd (397 ) feeding on the milk of the mother's breast-no doubt about it. 605) Do you recollect oh Kssna, how, during the ablution sports in the river Kalindi (Yamuna), 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 Mathura, 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 Parvati 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 Parvati (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 Parvati) (i. e. stealing glances at her) and who thereby broke the seal of silence put on (her mouth) by the angry Parvati! 609) Offer your salutation to Hara (God Siva), who, when Gauri was frightened by the very loud laughter in which he indulged, and when her disc-like face was beaten back (i.e. sur

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

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

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

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

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

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

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

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

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-674] 73. SECTION ON WOMEN 73. The Section on Women 668) People know the behaviour of the planets (in the sky); they know the behaviour of the Gods; they know the movements of the stars; they know the behaviour of things mobile and immobile (i. e. living and not living); they know the behaviour of all-but they do not know the behaviour of women! 369 669) Full of wiles and treacheries, woman fascinates (ravishes) the heart (of man) by her deceptive appearance. Even today (to this day), many have not been able to probe the real nature of women. 670) The track of fishes can be discovered (located or comprehended) in water and that of birds in the sky. But only one thing cannot be discovered (comprehended), namely, the inscrutable heart of a woman. 74. The Section on Deeds done in previous life 671) In this very world we find (come across) both heaven and hell: where is the necessity of (leaving this world and going to) the other world? We find heaven in the case of those who roll in wealth and hell in the case of those who are stricken with poverty. 672) Even one's own children (sons and daughters) are separated (or are lost); even relations become estranged; even accumulated wealth is frittered away. But there is only one thing that is not wasted (or lost), namely, the (good or bad) deeds done by a person in a previous life. 673) Fate (Destiny) does not take away that which has been done nor does it destroy (undo) what has been done (already). Fate which is extremely clever does not allow even a grain (of corn) to grow. 674) Whatever has been ordained (written down) by Destiny, that alone falls to the lot of every person. Knowing this, wise people do not become nervous (do not lose heart) even under calamity. VL.....24

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

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---689] 76. SECTION ON VIRTUES even to) a host of village-headmen or a throng of wicked people. He gives battle even while standing firm in his position, and acquires fame in every place. 683) People from the kingdom, first captured and then released, contribute to she glory and greatness (prestige) of kings. The arrow remains where it is. But the mere twang of the bowstring is able to kill, down to the root (i.e. completely.) 684) Virtuous, in this world of mortals, is the combination of the ocean and the submarine fire, who are intent upon Page #437
372 VAJJALAGGAM 1690_690) High position is obtained by dint of virtues; hence virtues must necessarily be obtained (cultivated) (by a person).. For even a necklace, if it is devoid of 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, he master is impervious to the appeal of virtues (in his servants) and the pearl is devoid of perforation (Qazlea)? Where the needle does not enter, there virtues (strings or threads-jury remain outside. 694) The pearl-necklace, cast away (by the lady) at the time of amorous dalliance with the dear consort, thought to itself thus: "Even those possessed of virtues (woven on strings or threads) are kept outside when it is not the proper time for them". 695) Far better it is to be devoid of virtues in the case of those, who have the pleasure of having secured a new master. (For) people possessed of virtues, if they do not get a reward commensurate with their virtues '(sterlirg worth), are distressed (disappointed). 696) Oh you, who are devoid of virtues, give us your lack of virtues in exchange for our virtues. What is to be done ? (How can that be helped?). In this present kali age, masters are not won over by virtues.

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

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374 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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-716] 81. SECTION ON CENSURE OF LOTUSES 375 others, like the filaments of cotton, then in this entire world, what comparisons could be made in your case? (i. e. you would be incomparable or matchless). 81. The Section on the Censure of Lotuses 711) Oh lotus, since you, blooming at the humming of the bees, have been seized by the royal flamingos, therefore, in the fullness of time, no good fruit will be yours (no happiness will come to you). [Hidden sense : Since you, blooming at the falsehoods uttered by others, have been patronized by swan-like (pleasureseeking) kings, therefore in the fullness of time, no good fruit will be yours (no happiness will come to you)]. 712) You do not know yourself, nor others. Surely you are possessed of filaments (fibres) (also virtues) and are attended (occupied by the Goddess of wealth.* 713) 1f (you say that) those who are favoured by wealth (fortune), do not become supercilious (stiff and arrogant), then see how these lotuses do not deign to look at the stalks, by which they were supported and raised aloft. 714) Oh you lotus, if you whose face is turned upwards by reason of your being the ab ode of Laksmi (Goddess of wealth), are averse even to the stalk which is possessed of fibres (also good qualities) and which is always attached (to you), then (tell us) to whom are you amicably inclined (disposed) ? 715) Oh lotus, your seed-cup has been nourished at the cost of dried up leaves. Let alone the state of being the abode of Laksmi, you will even lose your name as a lotus. 716) The sun is the friend of the (day-) lotus; it is encircled on all sides by leaves and it is the abode of Laksmi. But if it is devoid of water, no body can support it even for a moment [Hidden sense: A man may have a brave (valiant) friend, he be surrounded on all sides by worthy persons as his retinue, and he may be the abode of wealth. But if he is devoid of status (i. e. if he falls down from his lofty position), no body can support him]. may The sense of the second half of the Gatha is obscure.

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376 VAJJALAGGAM [717 717) 82. The Section on the Swan and the Manasa Lake 718) Oh swan, let the (Manasa) lake be deserted by you. When fate is adverse, how can you have an abode (in the Manasa 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 Manasa 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 Manasa lake. 83. The Section on the Cakravaka Bird 722) That sorrow, (affliction), which overtakes the Cakravaka bird when the sun is half-set, may that sorrow befall your enemies, or rather, may it not befall even your enemies. 723) The Cakravaka 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 Cakravaka bird afraid of its (impending) separation (from its female consort). * 724) The bed of red lotuses appeared to the Cakravaka bird in its separation from its beloved consort, as if it were a mass of glowing embers (fre). The lotus-plant appeared as if it were a funeral pyre. Its own self appeared as if it were a corpse; and the lotus-pond (lake) appeared as if it were a cremation-ground. The sense of the Gatha is obscure.

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

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378 VAJJALAGGAM [732 732) Amongst all great trees, the sandal-tree, though innocent, is cut down, because it is vitiated by the presence of snakes, just as a good person comes into trouble because of his association with a bad (wicked) person. 85. The Section on the Vata (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 Vata 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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-745] 87. THE SECTION ON THB PALAGA TRB 379 87. The Section on the Palasa Tree 739) Oh Palasa tree, your leaves were abandoned by birds even as you were putting forth your buds, for you at once dark-. ened your face in the spring season. (Hidden sense : a person.. growing day by day in his prosperity, is abandoned by supplicants, .. if they find that his face becomes glocmy (darkened) with anger, on his being entreated for charity or alms). 740) "Let alone the emergence of fruits; even on the day that it blossomed, it put on a darkened face''--thinking thus, the Palasa tree was at once forsaken by its leaves. 741) Oh Kimsuka (Palasa) 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 your fruits were pleasant to eat, even in a slight measure, who could adjudge (assess) your real worth? 88. The Section on the Submarine Fire (Vadavanala) 744) Oh submarine file, you should reside (in the heart of the ocean), intent on drying up its moisture, so long as the ocean is not aware of it. But when the ocean clearly comes to know about it, then neither you, nor the surface of the world will fare well. 745) What emulation can (even) the best of Gods have with the submarine fire (literally: with one like the submarine fire)? For the submarine fire feeds on the ocean (i.e. consumes the water of the ocean as its fuel)-the ocean which checks (tames). the advance of fire (and extinguishes it).

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380 VAJJALAGGAM [ 746 89. The Section on the Ocean 746) Even though the gem might have been thrown out by the ocean, who has no appreciation of its virtues (or worth), still the emerald-piece is esteemed highly wherever it goes. 747) The Kaustubha gem, though thrown out by the ocean, Teached (attained to) the broad (expansive) chest of Murari (i.e. rose to the exalted position of being used as an ornament on the chest of Visnu). 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 Laksmi (the Goddess of wealth), the serenity of the ocean remains as it was before. But tell me, to whose abode has that Laksmi 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 Laksmi. But behold its serenity (gravity)! 752) Oh milk-ocean, you always bear fire and water, nectar and poison, Visnu (Kssna) and the demons (who are his enemies) together. Your surpassing greatness is always on the increase. 753) The ocean, though thickly packed with gems, is never elated with pride. But the glance (eye) of the elephant is delirisous with arrogance, although it is doubtful if its head possesses any pearl at all.

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

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

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

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

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

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

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

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

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

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

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

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

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-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 Valiant Warrior 178*1) A Warrior's sorrows due to the offence given by his master to his self-respect and rankling in his mind for a long time, dropped down (as it were) through the orifices (wounds) in his body caused by the thrusts of the (pointed) tusis of the enemy's elephant. 178*2) The noble warrior, besmeared with (his own) thick curdled blood, did not fall down (i.e. collapse) (unconscious) on the battle-field, because Indra, frightened by his extra-ordinary courage (boldness), besprinkled him with nectar. 178*3) The beloved consort laments (weeps) on one side; and on the other side there are the loud sounds of the war-trumpets. The heart (mind) of the warrior swings (oscillates) (vacillates) be. cause of his love (for the consort) and because of enthusiasm (fascination) for plunging into the battle (i.e, wavers between his love for the consort and his impatience for taking a plunge into the battle). 20. The Section on Elephants 199*1) Oh lordly elephant, you will die at the mere recollection of the waters of the Narmada, in which sluggish waves are Sense obscure. **

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394 VAJJALAGGAM ( 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 art instead of wat) and your glance looks wild (frightful) because of intoxication. Oh lordly (mighty) elephant, you who are proud because of the sharp points of the your tusks (or, because of the jewelled tips of your tusks), (it is precisely because of these faults that) you are not fit to be resorted to (or visited). 199*5) Oh elephant, when you gave out a shriek of distress on beholding the mighty liun and also gave up your proud, defiant spirit, you reduced even your (mighty) self to a very low (abject) position. 22. The Section on the Hunter of Wild Game 214*1) Alas! (My Son) is sleeping with his mass of hair mingled ( ? a) with the dishevelled (fan = )* (or luxuriant) tresses (of his wife). Oh trader, go somewhere else. Whence (how) can there be any pearls with us? 214*2) The wife of the hunter, while returning from her father's house interred the death of her husband from the branches. of the 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 Past is obscure. Read fast format [Fast + Efel = JF)].

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-252*1] 24. THE SECTION ON THE CAMEL 214*3) The wife of the hunter did not lament so full-throatedly (profusely), even when her husband died, as when she heard the trumpeting sound of mighty elephants near the habitation of the huntsmen. 395 214*4) On seeing a group of huntsmen in the region of their habitation, coming out in the early morning, with the mass of their hair dishevelled, the purchasers (or traders) of ivory go back (despairing of getting any elephant-tusks in a place where the huntsmen are living a dissolute nocturnal life and hence do not have any stamina left in them to kill elephants for ivory). 214*5) Let alone the killing of elephants. Your son is paring the bow-staff. What (otherwise) is the greatness (power) of our swelling, firm and heavy bosoms ?* 24. The Section on the Camel 226*1) Oh camel, do not at all desire to eat each and everysprout (that you come across). Your face (mouth) lifted up and long sighs emanating from your mouth, you will breathe your last, remembering your (favourite) creeper*. 226*2) Oh camel, do not feel sorry on tasting the bee-hive which has been obtained by you somehow, by chance. How possibly can things eagerly desired by one's heart be obtained every day? 225*3) Oh camel, you are sighing, weeping, feeling distressed, pining, worrying (fa) and are wandering about in grief (at = fau:). Surely (it must be said that) you tasted that creeper only to court your death ( maraNassa kae). 26. The Section on the Bee 252*1) If the bee, leaving aside the lotus excessively fragrant because of its prominent filaments (f) and honey, longs for the patala flowers, what is the (special) virtue (in those flowers) that is responsible for that? * Sense obscure.

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

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

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1398 VAJJAL AGGAM [300*1 32. The Section on the Eyes (Glances) 300*1) The young damsel is a wonderful (unprecedented) archer, in that she puts into action (128) the bow of her arching eye-brows, pulls the arrows of her glances as far as the region of her ear and wounds (pierces) the mind and not the body (Fe = fan life, i. e. the living body). 300*2) People being apprehensive of the love-inspiring eyes (glances) of the farmer's wife as of demons, begin to wander about, looking for the way (by which to escape). 300*3) Even today in his absence (i. e, due to his separation) these eyes of this lady, dark (black) and white, are rolling in the quarters (i. e. are scanning the quarters, surrounding space) like cows which are born blind. 300* +) Oh wicked (wretched, accursed) fate, do not destroy (break) the operation (functioning, activity) of the eyes (glances) of young men and women (by carrying away, or by removing the object of their love)-the eyes, which are white, dark, long, bright, framed with beautiful eyelashes and rolling about (searching for a beautiful object). 300*5) People make something red with red colour, white with white colour and dark (black) with dark (black) colour. But it is very marvellous, oh deer-eyed one, that you have made people red ( , inspired with love), by means of your eyes which are white and black dark). 300*6) The eyes (of the lady), whose copious, dark collyrium paint has been wiped off because of a close and tight kiss (1164090), appear beautiful with the tears welling up from within and streaming down (her checks).* 300*7) = Gatha 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 galatabAhAs for galatabAhAhi.The sense of baSpha (= bASpa) is obscure.

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

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

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

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

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

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

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

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406 VAJJALAGGAM [412*4 412*4) = Gatha No. 785. 412*5) That wonderful day will dawn, on which my dear consort caught in the cage of my arms will, during the course of amorous dalliance, ask (question) me about my sufferings during bis absence. 412*6) Know him to be really enamoured, who accepts (gladly) what is given (by the other party), who gives (to the other party) whatever is asked for, who (willingly) eats in the house of the other party) and entertains to dinner (the other party), who freely shares confidential secrets (with the other party) and who every now and then asks (the other party) (about his or her (confidential secrets). 43. The Section on the Female Messenger 421*1) Or rather, it is not your fault (you are not to blame).. It is the fault of the beauty which gives rise to sufferings (or which is doomed to suffering). The daughter of the mountain (i.e. 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 nor because you are dear to her. She is dying and yours will be the disgrace. Hence I am saying this as righteous advice.

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

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

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

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

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

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

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-641*1] 62. THE SECTION ON KRSNA 413 62. The Section on Krsna 605*1 ) Kssna, though sustaining the weight of the entire universe, was considered by the bulky bosom of Radha to be as light as a Malati petal. Who is not made light (i.e.made to lose his dignity) by love ? 605*2 ) In her separation from Kisna, Radha, standing on. the bank (of the Yamuna), wept so bitterly and profusely that even today the water of the Yaruna fons d'ark on account of the col.. lyrium from her eyes. 64. The Section of Riddles 624*1 ) Why did the adult lady not say "live long" (to her husband) when he sneezed in the midst of the servants ? But she looses the mass of her braided hair-say, why ? 624*2) A lady, born in a noble family, who had delivered and given birth to a son and who was an expert in the art of amorous dalliance-though possessed of such virtues, she was not given quarter in his house by her husband--say why? 624*3 ) Oh you possessed of a thin (slender) belly, for whose sake are you carrying a beautiful city on your head ? For whose sake are you bearing with your ear the sin of killing Karna? For whose sake you are bearing with your hand a number of monkeys? 66. The Section on the Vernal Season 637*1) The Palasa tree bearing a number of branches, wear.. ing the dress of red flowers and giving (presenting) an offering of flowers, drove away the cold, just as Ravana residing in Lamka, wearing a red robe (as a mendicant), and to whom the Puspaka vimana had been surrendered (by Kubera), abducted Sita. 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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414 VAJJALAGGAM [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 Palasa 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 Sobhanjanas which produce happiness for those who are already happy and which produce sorrow for those who are already plunged in sorrow, contribute to the beauty of the spring season. 68. The Section on the Rainy Season 652*1) The sky which is accompanied by snake-like lightning flashes, which is beautified by the skull-white female cranes briskly moving about, and which gives rise to the thunder of clouds comparable to the loud peals of laughter, has assumed a frightful appearance. [Also, the sky has become god Siva himself, who is accompanied by lightning-like flashing snakes (coiled round his body),who is beautified with a garland of dangling skulls comparable in their whiteness to female cranes and who indulges in dloud peals of laughter comparable to the thunder of clouds.)

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VAJJALAGGAM EXPLANATORY NOTES

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

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

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etc. doubtful if it could be its phonetic equivalent, since an initial q is not changed to . In the Dhammapada, such groups of stanzas are called var gas. The Nitisataka of Bhartrhari is divided into a number of sections called Ts. The different topical groups in the kavIndravacanasamuccaya, subhASitAvalI and subhASitaratnakoza also are called vrajyAs. 6) paujamANe may stand for paujjamANe (= prayujyamAne, kAvye) - 7) Construe : kavvaM sakkayaM asakkayaM pi hu ( hou ) | ( tassa) atho soyArasaMgamavaseNa (4) pisuNa ( 9 ) gharaNi (8) The gatha has a double sense applying to muktAphala and kAvya The use of Slesa (paranomasia) is quite common in the VL. The five Is 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 (f) and No. 47 () have no corresponding als in the vulgate. Three more, viz. No. 35 (), No. 43 (bAlasaMThavaNa ) and No. 44 ( bAlasikvA) perhaps correspond respectively to No 47 ((hi yayasaMvaraNa), No. 57 ( bAlAsaMvaraNa) and No. 58 (kuTTiNIsikkhA), but that is not certain. The following 11 s appear in the ERK list with slightly varying names: gAhAdAra list gAhAdAra list (21) mayaNa ( 23 ) hiyayAlI (26) sihiNa (32) vioya (42) daiyANurAya (11) cheya (12) jaMtI ( 16 ) .(20) harI nimittiya NOTES Vulgate ( 5 ) dujjaNa (48) sughariNI (30) chaila (55) jaMtiya ( 51 ) joisiya (62) kaNh 419 Vulgate (40) aNaMga (64) hiyAlI (32) thaNa ( 39 ) ( 42 ) Thus out of the 48 s enlisted in the IR stanzas, 43 can be clearly identified with those in the vulgate. Two (viz. No. 41 and 4 No. 47) have no correspondings in the valgate. Three (viz. # No. 35, No. 43 and offere No. 44) are doubtful in their identification. The remaining 47 ls in the vulgate are not at all mentioned in the ER stanzas. If the recension on which the ER stanzas are based contained only 48s and 700 stanzas as stated in the last stanza, it follows that the average length of each must have been about 15 stanzas. At present we have in the vulgate 95 ls and 788 stanzas (leaving out the five prologue stanzas and the two epilogue stanzas), the average length of each being about viraha piyANurAya

Page #485
420 VAJJALAGGAM 8 stanzas. It is is therefore to be supposed that in the Ten recension, there must have been many more stanzas in a good many of its sections, than we have in the vulgate. It is also possible that many of the sections in the vulgate appeared in the R version compressed or combined into a single section. For example the six als (Nos. 66 to 71) may have appeared in the IT recension as only one dealing with all the six seasons of the year one after another. Similarly the two as (No. 15 and No.16 ) in the vulgate may have appeared as one single vajjA by name sevayavajjA (No. 18) in the Tg version; No. 28 (8) and No. 82 (A) in the vulgate may have been combined into one f by name (No. 46) in the recension; and No. 38 (af) and No. 45 () in the vulgate may have been compressed into one vajjA by name paMthiyavajjA (No. 45 ) in the gAhAdAra version. It is also possible that in the vulgate itself a good many Is at present appear as independent is, whereas formerly they were combined to form one single. For example (No. 11) afe (No. 12) and F (No. 74) could have originally been one single. Similarly (No. 13) and a (No. 14) could have originally formed only one 1; (No. 76), (No. 77) and THE (No. 78) could have originally formed one single . The same can be said about H (No. 80) and H (No. 81) and also about vaDavANala ( No. 88), rayaNAyara ( No. 89 ) and samuddANiMdA (No. 90). But all this is mere guess-work and even that does not completely explain away the great disparity in the number of the s in the recension and the vulgate. (10) annannarAya - Laber renders this by anyonyarAga in the chaya. The correct rendering is anyAnyarAga. See notes on stanza 567 (annarvairAyarasiyaM, where Laber reads annannarAya' and renders anyonyarAga in the chaya). For the form a cf. (st. 366) and (st. 382). ahaMtIhiM stands for ayatImiH or ayAntIbhi: from i or yA, both meaning to go or to come. Cf. nidUSaNA guNavatI rasabhAvapUrNI sAlaMkRtiH zravaNa komalavarNarAji: / sA mAmakIna kaviteva mano'mirAmA rAmA kadApi hRdayAnmama nApayAti // ( Jagannatha, Bhami - nivilasa). 11 ) Ms. Breads daviNaM viva hINapuNNehiM. (12) sarUvA is used in the sense of surUvA. gAhijjatI = ( 1 ) gAijjatI = mAnA in the case of gAthA and ( 2 ) gAdyamAnA in the case of varakAminI.

Page #486
NOTES 421 In the former case we have an example of the aspiration of the vowel i.Cf. Skt. AkArayati = Pkt. hakArei = Marathi hAkAraNe. (13) bAlANa is explained by the commentator as bAlAnAM choDazAbdAnAm i.e. young women. It is better to understand 413th in the sense of children and H GTI in the sense of lisping utterances. In gatha 576, however, m eta is used in connection with a harlot, in the sense of indistinct but sweet utterances. (14) HEESTE, for 356 see note on gatha, 270. (15) Tak, cf. far in gatha 16. g99$ar mills--The commentator is silent on the meaning of this phrase. The sense is perhaps 'to torture or harass'. (16) Laber reads Jaeggie 69. In gatha 534, azt is used to represent af in Sanskrit. Cultured, refined, urban people do not eat pieces of sugarcane, but drink the juice extracted from them. (17) Cf. 815 (Weber 1881), av faz at get = ari At fequca i.e. ciya is bhagnakrama. 19) facite = fant = fakataa (faraT + 34 as possessive suffix); or Face may be taken to stand for Farge (farza). BYTE = 34771u = 37711. DNM 1.54 records this word in the sense of 340174. Faiq shallow, 347719 very deep, unfathomable. The word 416 ( = 1) is found used in the sense of a (bottom) in gatha 456. 20) paDivakkha = (1) pratibakSaH in the case of kAvya and (2) pratipakSam opponent in the surata-se ngara i.e. the male partner in coitus. The commentator explains the word as Ageritat. Tia =(1) TAFAH (TA: 34747 749) full of emotional appeal, and (2) Ta, producing a tinkling sound. 94 =(1) footstep (2) word. . 22) 21 (1) way, path (2) literary style such as datari, ushi etc. a (1) aperture, breach (2) a kind of alliteration called SHQ9th (zah al F EET Asia ArxeHAHA --Agzaa901 X.3). 1974 (1) stolen property (2) sense, idea. Pelet completes the poem or job undertaken by him. 23) Ferhat (1) careful about correct and incorrect words .e., careful in using correct words and avoiding incorrect words. (2) nervous about sounds big and small. Cf. the gatea: Are nikSipate padAni paritaH zabdaM samudvIkSate, nAnAthAharaNaM ca kAMkSati, mudaa'lNkaarmaakrssti| Adatte sakala suvarNanicayaM dhatte rasAntargata doSAnveSaNatatparI vijayate coropamaH satkaviH //

Page #487
422 VAJJALAGGAM 24) saddapaloTTa, the commentator paraphrases this by zabdapravartamAnam but does not explain the sense. Perhaps paloTTa stands for pauTTa (= pravRtta), so that saddapaloha is equal to zabdapravRttam i.e., zabdaiH pravRttam or zabdaiH pravartamAnam brought to expression with words i.e. expressed in apt words. Cf. gatha 28 desiyasaddapaloTTa and gatha 319 paloTTata(= paudRta = pravartamAna). chade kanvaM poetry cast in metrical form, chaMde kalataM a wife obedient to the will of her consort. I 25) Cf. kiM kavestena kAvyena kANDena ca dhnussmtH| parasya hRdaye lagna na ghUrNayati ycchirH|| ___28) attha ko stands for atthakkato or atthakkio, atiSThan or asthitaH, not pausing at the proper place called yati (casura). desavihUNo devoid of the sense of appropriate place and time. desavihUNo'NuNAsio, the. elision of an initial 34 after a final & Or 37 is extremely rare in Prakrit [HS VIII.1.7 edeto: svare (pare sandhirna bhavati)] Cf.gatha 780 raNaraNao'NiddA = raNaraNao aNidA. virAo = virAgaH = rAgaviruddhaH rAga musical melody.. 28) desiyasaddapaloTuM = dezIya (dezya) zabdapravRttam marked by the use of provincial (regional) words. See note on gatha 24. 29) High praise conferred on Prakrit poetry. cf. kapUramaJjarI I.7: pharasA sakkayabaMdhA pAiyabaMdho u hoI suumaaro| purisamahilANa jettiyamihaMtaraM tettiyamimANaM / / Also bAlerAmAyaNa I.11: gira: zravyA bhavyAH prakRtimadhurAH praakRtdhuraa:|| 31) tAha = teSAm = tebhya:- This is an Apabhramsa trait. Cf. HS. VIII.4.339. paDhiUNa = paDhiGa, absolutive form used in the sense of the infinitive. Cf. jaMpiUNa (St. 272), dAUNa, hariUNa (St. 677). 32) yANimo is a plural form and does not fit in with the singular form H. But such is the usage in Prakrit. 34) = Hala 250, where the reading is vimpis for maMgurla. 35) = Hala 319, where the reading is muhAhi for muhAu. 39) eha (quarters 1 and 3) = esA. Shortening of a long vowel and change of s to ha are Apabhramsa traits. Cf. HS. VIII.4.329 and-VIII.4.362. __43) Cf. bhAminIvilAsa (I 52): sthitiM no re dadhyA: kSaNamapi madAndhekSaNa sakhe, gajazreNInAtha tvamiha jaTilAyAM vnbhuvi| asau kumbhibhrAntyA kharanakharavidrAvitamahAgurugrAvagrAmaH svapiti girigarbha haripatiH / ___45) navari = kevalam. 46) pattharareha vva samA-This is a clumsy expreseion used in the sense of patthararehAi samA (prastararekhayA samA). We should expect na annahA huti for na annahA hoi, the subject being suyaNA (plural). The commentator understands dat afayfa: (their undertaking) as the subject of ais.

Page #488
NOTES 423 48) The stanza refers to a belief that the sandal-tree does not bear any fruit. We should expect afth or see instead of koyassa. 50) agen (=T144 57) put on the pale. Laber follows the reading sUlAhinu vva (=zUlAbhinna iva) broken or pierced by a pale. The Nominative singular ending in 3 is an Apabhramsa trait. Cf. HS. VIII.7.331. The epithets arrita and afaa hold good in the case of a Tati or Tefta 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 c or an af77a5cft person. The adjective viSamadRSTiduSprekSya holds good in the case of all the three. viSama (1) Cruel (2) dreadful, terrible. It is possible to explain great in the case of the , as being equal to afaa, too shrewd to be deceived by anybody. We have here a double comparison, the color being compared with an impaled person and with a person who has risen to prosperity suddenly. 51) dummuha (1) = durmukha having an evil face, or = dvimukha having a double face i.e., double-tongued or double-mouthed, in the case of the ans (Cf. Frescita in St. 57), and (2) = fage having two sharp edges, one at each end, in the case of the nail-cutter. Hozitare (1) crooked or narrow in his mind (#2), with the CT (2) narrow or tapering in the middle, in the case of the nail cutter. Bateze = Avalita pressed or squeezed, cf. AvaLaNe in Marathi atthikhaMDaNasamattho = (1) fa que FETE; (2) fagusah : ( = GUTETUTEHET:, fa = 474 wealth); (3) sha*: in the case of the co; (4) 374 queadas: in the case of the nail-cutter. EHA710---(1) creating estrangement between friends intimate like the finger-nail and the flesh out of which it grows, in the case of the clan (2) separating the finger-nail from the flesh in which it is embedded and out of which it grows in the case of the nail-cutter. Hosilapat can also be explained as bending down at the waist for making a false show of modesty, in the case of the Co; and in the case of the nail-cutter it can be equated with #grasforn (=# 053 = Harapa). A means narrow or tapering. Cf. FATTAH 1.39 2.a ar gafaremet. 52) Cf. ahal anfer any other foreca gra1 Tart gedat tota AERHafta 11 Nitisataka 8.

Page #489
424 VAJJALAGGAM 53) fat (1) devoid of piety (2) discharged from a bow. The word is recorded in PLNM. 53, in the sense of a bow. It is to be traced to the Vedic word 491 a bow. TORTE (2) devoid of virtue (2) disc harged from the bow-string. Erat (1) (= lobhAbhibhUta or saMbhUtalobha) over-powered by greed (2) (= lohasaMbhUta) made of steel. grofagan (1) removed or deposed from the place he was occupying so far (2) discharged by the archer under a particular posture or attitude of the body such as Ale Dha, pratyAla Dha, vaizAkha etc. 54) Ethe-An Apabhram a trait. See HS. VIII.4.388 arifa 89827 : 1 Artes = HET i.e. 97479HTET. It might also be equated with HEETH or ATE 97. 98 ATR in such a way as to make it seem plausible. 55) Hart used here in the sense of pro (but). In gatha 44, it is used in the sense of only (ash). In gatha 64, et is used in the sense of save or except. Hemacandra (H$. VIII.2.188) however records it only in the sense of Anantarya. 56) farsen (1) (Fan + 3 + i) possessed of a fickle, unsteady mind (2) (faz +5+ i) spotted,dappled with spots,in the case of the STUTA. See gatha 720. The commentator's explanation of fast as 371 ly ti and it is far from satisfactory. For n as a Taddhita suffix cf. 967 (St. 103), 9710 (St. 226, 291, 537), The Eco, 49, reg gras, ytresat, far tot; Sanskrit E-, 93-95cm, 30-gotes, qy-TY, 44-28%, zyAma-zyAmala etc. V parisaka to move about, from the Sanskrit root Svask to go or move. Cf. St. 181. 58) imaglu (devoid of noble birth) gives a good sense in the case of co. But in the case of PTACT one would naturally expect that they are born in noble families of Vyantara snakessnake-gods living in the Patala according to Jainism. The sense "born as a result of cross-breeding and devoid of noble birth and hence very virulent or dangerous"(suggested by Prof. N.A. Gore) appears to be rather strained. In place of Hop Muut it is better to adopt the reading utaatot (1) addicted to dissipation and debauchery, (2) possessed of expanded hoods), following Ms. H. consulted by Laber. The reading #TARTITU does not yield any good sense at all either with or with fansact. The commentator's rendering of #laster by faznu is wrong and rather supports the reading #12770. There is a between the first and the second

Page #490
NOTES quarters : 'asamatthametataMtA-Na kulavimukkANa bhoyahINANaM / The i in viMtara ( = vyantara ) is due to Ia, vocalisation of the consonant 59) We should expect esa ciya in place of eyaM ciya. 60) The word is recorded in PLNM 109 in the sense of , dreadful. It is to be traced to the causal of the Vedic root bhyasU (I.A.) to fear, bhAsa ( = bhyAsayU) to frighten + ura (Taddhita suffix, HS.VIII.2.145) abbhatthaNiyaM (1) abhyardhanAm request ( 2 ) abhrastanitam thunder. jaya (1) gata gone away (2) gaja elephant. 425 61) = Hala 688, where the reading is for . Cf. Hala 690. For cf. st. 280 and 669. 62) The variants jeNaM (for jehiM) and jassa (for jANa) found in MS. A and noted by Laber from MSS D and H are obviously to be preferred. If the plural forms af and I are to be retained, we shall have to read viMjhe ( = vindhyAn ) in place of viMjhaM ( = vindhyam ) in quarter 3. Words expressive of mountains like those expressive of lands and people are used in the plural. ubbhaviyA = UvitA :, UrdhvakRtAH * unbha = Urdhva (HS VIII. 2.59). Cf. ubbheu st. 463. samarA = zabarA:See HS. VIII.1.258. 64) navari is to be equated with na param. jai navari = yadi na param if not however, save, except. = ata. HS. VIII.4.86 gives as a substitute for . (Sanskrit) really means to cross a river or ocean and then by Laksana, to be able to do something. 65) navari = kevalam . There is tautology between ekkaM ciya ( = ekameva and f(). Hemacandra (HS. VIII.2.188) says that and navara are used promiscuously in the sense of kevala and Anantarya, according to some authorities. niSvahaNaM === mittaNivvahaNaM ( maitra nirvahaNam ) maintenance, retention or preservation of friendship. Ct. St. 793, where fagi is used in the sense "maintenance or preservation of the original colour, texture, gloss etc." The commen. tator seems to have read af at fafofest "by whom (mutual) unwavering and intimate affection has been demonstrated.' 66) paDivannaM = pratipannaM, svIkRtam, abhyupagatam - that which has been accepted or undertaken i.e. friendship, cf. st. 71, and 75 g maintenance of(the accepted relation of)friendship. 67) mittaM = maitram friendship. ahiyAei, subject payatoyaM. Avai = Apadi in calamity. AvayAe > ApadAyAm > AvayAi > Avaha. It is also possible that was obtained by direct phonetic reduction from the

Page #491
426 VAJJALAGGAM Sanskrit form 34. 37Tag = ada rises up in the form of an eddy or vortex (3798), i.e., overflows and consumes itself in fire. Laber, following the commentator, gives the chaya as follows: 319 3714a T . Here Te is equated with 3441fe and 311935 with 37797h (ra). It rises in case of eddying up (zat). But if the statement in the stanza is taken to mean that the water in the milk comes up first, when boiling milk begins to overflow the sides of the containing vessel, that is not correct. The whole of the milk-water mixture comes up and not the aquatic part alone; and what throws itself into the fire is not water alone, but both water and milk. Cf. the Sanskrit Subhasita : SIROTCHATEA4 fg TIT: grasfeer: IR tApamavekSya tena payasA svAtmA kazAnau huta: (consumed itself in fire i.e. became evaporated) gantaM pAvakamunmanastadabhavadRSTavA ta mitrAparda yuktaM tena jalena zAmyati satAM maitrI punstviidRshii|| Perhaps we have to understand AvaTTae (Avartate)in the sense of "becomes evaporated" (cf. Marathi 3720, 371597 GTu) and fi in the sense of fh. In that case the sense of the stanza would be as follows :Afriend is like water mixed with milk (payatoyaM = payamIsiyaM art). What is the use of that friend who is not like that? He grows in volume and bulk (i.e. swells with joy) on meeting his friend (just as water swells in its volume and bulk when mixed with milk) and under calamity he consumes himself first (just as when milk-water mixture is heated to boiling point, the water consumes itself first by being evaporated). 68) = Hala 217. Here fat stands for f#77. For forea see st. 154 and for 341 A TSER see st. 582. Fauf depofih in adver sity, at any time or in any place, or in dangerous times and places (arta 19 = 54HYT TCS). The commentator Gangadhara on Hala 217 says : yes faute , care utaFETHI 91594-Weber 1870, p. 148, understands 9139334 as standing for atto ( +81137, with 35 and 34 added 1970-a crane. According to him, a crane painted in a picture is steady or motionless and unchanging, though in actual life it is unsteady and changeful. In the 1881 Edition, p. 80, he compares it with the Marathi words 41631, ates, algd a doll, puppet, stuffed figure; effigy of a man, woman or child, made of cloth, wood, clay, stone etc. He surmises that the word al is to be derived from an + Je possessed of arms, (i.e. a doll or puppet), with elision of

Page #492
NOTES 427 69) AT = THAIL , from 27 (also 937) (995, eta, 1977. dhoyai) to wash, (Skt. dhau-dhAvati to wash). dhAvijamANa and dhoijjamANa should be the normal present passive participial forms. &777117 is a peculiar form. From the radix 1 (ata), the passive base would be 527.. The present passive participle Elzatu, could be easily transformed into TTTT, with the elision of y. The form yodid is used in this very sense in gatha 112. 70) fat stands for 3 which is mentioned by Hemacandra (HS. VIII.2.217) as an expletive; or fe may be equated with Taleh (f9 -f9f51). GifH = 2a Fala. In gatba 87 fe is clearly used as an: expletive. vasaheNa sama volAvio appA-the use of samaM is not happy. vasaheNa atstraat 34c91 = Hilfha: (enfataifaa:) (afea:) SITAT God Siva has himself transported or carried about by the bull. 72) 91970je = are: or 9694er, the neuter gender being used for the masculine according to HS. VIII.1.34 : 90101: laar! 73) HU = HOU = Hrit. See HS. III.2.207 HU PRI The moon and the full-moon night beautify each other that is quite uiue. But how does the general proposition stated in the seccrd half of the stanza follow? Does the author mean that the moon and the full-moon night are each other's friends, the happiness of each of whom depends on that of the other ? But a hat about 5:6:? The moon and the full moon night may be said to be HUE. But the author has not said anything to show that they are: #:. The reasoning is not convincing. 75) jhijai, vaDDhai-supply sAyaro as subject. For jhINammi and vaDDhaMtayammi we must supply sasimmi as the vizeSya. sakseisaM (greatly, considerably, more than ever) must be connected with both fests and qEGS.. But = 19 or that. HS. VIII 4,100 mentions 5557 as a substitute for Tv It is to be traced to the Vedic root 5, to look, seem, appear. 76) We must supply fH (#7+ ) as substantive agreeing with qiqi = ( h, accepted, formed). yoafo,enter = garany former relation,connection or association, or predestination (garanno according to the commentator). Cf. F4115974 used in Marathi. 77) TATAL = 311TATTA, cheers up, gladdens. Laber, following. the commentator, renders by 3473irat, which is not correct.

Page #493
428 VAJJALAGGAM 79) For the idea in st. 77 and 79 cf. Malati - Madhava VI. 12. vyatiSajati padArthAnAntaraH ko'pi heturna khalu bahirupAdhIn prItayaH saMzrayante / vikasati hi pataGgasyodaye puNDarIka dravati ca himarazmAbudgate cndrkaantH|| 80) The reading jae (= jagati), noted by Laber from Ms A consulted by him, has been adopted in favour of jattha (= yatra) followed by the commentator and by Laber also. Cf. Weber (1881), st. 753: katto kamalANa raI katto kumuyANa sIalo caMdo / taha sajjaNANa ho Na calaI dUrahiANaM pi|| 81) mammabheyaM = marmabhedakam, cAlijjata--Laber renders this by cAlyamAnam in the chaya. We should expect bollijataM (= ucyamAnam ). Cf. gatha 148, where the dhAtvAdeza bola: is used. Hemacandra (HS. VIII. 4.2) does not mention cAla amongst the dhAtvAdezas for kath. cAlijjataM = cAlyamAnam being activated, being set into motion, being given out or discharge ed from the mouth, being uttered. The Commentator's rendering of dUmei by dUyate is not correct. It ought to be dunoti or dUnayati. The dhAtvAdeza dUma (HS.VIII 4.23) is to be traced to/ durmanAy in Sanskrit (W. 1870, p.76). 84) aliya = alIka, the long I being shortened according to HS VIII, 1.101 pAnIyAdiSvit / tavadhammaNiyamamaie-The Taddhita suffix maia (= maya) is added here in the sense of prAcurya, or only as a possessive suffix (matvartha). We may take tava, dhamma and Niyama as three separate items or tava and dhammaNiyama as two items. 86) Cf. Mrcchakatika IX-7: kiM kulenopadiSTena zIlamevAtra kAraNam / bhavanti sutarAM sphItA: sukSetre kaNTakidrumAH / / 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) namiro= namanazIla:. The kRt suffix ira is added to roots in the sense of zIla etc. according to HS. VIII. 2.145 : zIlAdharthasyeraH / tima tesu = triSu teSu = trimiH tai:, the Locative case being used for the Instrumental according to HS. VIII. 3.135 ditIyAtRtIyayo: saptamI / 88) navari (= na param ) =na kevalam Usually navari is used in the sense of kevalam. But here it has the sense na kevalam. 89) vaMcaNa Missing (= varjana). Cf. gatha 9, where parakalattavaMcaNayaM means parakalatravarjanam.

Page #494
429 90), moral taint. In gatha 203 is used in the sense of humiliation. A = bhavyAtman or bhAgyavat. rADhA is found used in the Karpuramanjari in the sense of lustre, splendour, opulence. is a possessive Taddhita Suffix (see HS. VIII. 2-159). So. means lustrous, illustrious, those who are destined to be great or eminent. saMpaDai = saMpatati = saMpadyate .. 91) Laber notes the reading amuNaMtA (for amuyaMtA ) from Ms A. consulted by him, which also yields a good sense: not knowing themselves i.e. not knowing their limitations and capacities. i not abandoning or dedicating themselves to their undertakings. duggarma-dukkaraM would have been a better wording than duggamaM parabhuhapaloiya . = paramukhapralokin or paramukhAvalokin . NOTES 92) The reading fa noted by Laber from the MSS.C and E consulted by him has been adopted in the text in prefernce to kahiM pi followed by Laber. kahiM pi would be equal to kutrApi and not kathamapi. The Commentator too seems to have read kahaM pi. 93 ) tAhaM = teSAm = tebhyaH. See note on gatha 31. 94) rannaM--Thus the MSS. We should expect raNNaM from araNyam, with elision of initial according to HS. VIII 1.66. fa though he may on the point of dying; though death may be the only other alternative to the sacrifice of self-respect;even though he may have to risk his life while preserving his honour. 95) Weber 752, where the reading is dharaNiyale for bhuvaNayale .. mANunnaya eminent or great because of self-respect. samadhyaMti = samAdhyante are finished i.e. perish or die. Cf. Nitisataka, I. 33: angi vRttirmanakhinaH / mUrdhni vA sarvalokasya vizIryeta vane'thavA // = 96) ag charming, beautiful. This word is used in gatha 421 also. The commentator renders it by fanfe at stanza 96 and by fata at stanza 421. DNM VII. 96 records this word in two senses viz. mRdu ( = komala) and vilAsin (a libertine, rake or sensualist). Weber discusses this word in his notes on gatha 599 of t (p. 289, W 1881). He renders it by 'charming, lovely'. Gangadhara paraphrases it by and says that it is a desi word. According to Weber the original form was perhaps vallahala (vallaha vallabha, with the Taddhita suffix la added svArthe as in the case of pImala, , fas etc.), a being later on changed to a. The word is recorded in Sanskrit dictionaries in the sense of a rake or libertine (an =

Page #495
-430 VAJJALAGGAM Air, Fittaa). In Marathi the word appears in the form desto, dear, tenderly loved, darling; also as a term of endearment for a husband, wife, mistress etc. Molesworth (p. 772) equates de with ea. For gathas 96, 98 and 99 cf. Nitisataka 5: gatit ca: Firat vA zivo vA, eka mitra bhUpatirvA yatirvA / eko vAsaH pattane vA vane vA, ekA bhAryA sundarI vA at 01 97) drar = afat: oppressed, overpowered, afflicted. HS. VIII.4.143 gives do as a para for fan. The commentator connects it correctly with t, which means to push, press, oppress. It is possible that/ pella is connected with /pIla (DV poDa), so that dige may stand for virs=ylfta. SS10 = dostaat, having cut, uprooted or pulled out. 98) Atag = 798. It is possible that og stands for sale, so that 4092=67793. Cf. faisagil, st. 129. 99) E = Y5 (subject it understood). It is possible that bhuMjaI stands for bhujjai ( = bhujyate) (passive voice), the subject being dhIreNa or ekid 100) AJUTUT without sacrificing one's self-respect or honour. 101) qafen = sfagfar: or afafan:. See note on afat, st. 97. 102) = Hala 214, where the reading is BFTATA A in place of 34a fa. 37:= 3477774 or starfaitem. The Prakrit form is the present active participle from the denominative verb 34793 which means to set, from the noun 371--the setting or disappearance of the Sun in the evening. gifa flash, shoot or spread upwards, Forsee HS. VIII. 2:59. We also get the forms JEZ and ubhaM. 103) 49551 = to betake or apply oneself to, to undertake, to set about in right earnest. 104) SETI = FIUTI:, usually used in the sense of clouds, but here in the sense of oceans. Cf. ekET = LITUR used in st. 118 in the sense of ocean. 919 Rf gera so long as they are not compared with men of fortitude and determination. The idea is that men of fortitude and determination are far more large-hearted, serene. minded and noble-spirited than the sky, the ocean and the great mountains. vg also means to weigh or balance, that is to challenge. Cf.Meghaduta 20,3974:Ari 57 gopi afas: 7erfa cara i, asochfe ato 1: 7 340p Thin I

Page #496
NOTES 431 105) The second quarter i Eife 74045 is hypermetric with 19 matras instead of the usual 18. FERT = . DNM III. 27. records fest in the sense of festa 37 i.e.se. HS. VIII.4.282 gives fa as a Ta1a5 for y2 HS VIII.2.138 records fee and get in the sense of eqe. Laber reads argfesait. The correct reading is obviously vAhaliyAu or vAhaliyA ya. The commentator seems to have read arge 4. argfesat a stream or rivulet. Cf. st. 259. Cf. Marathi Sta. The reading a great can be justified by supposing that 24 has been changed into * (Falco). 106) The exact sense of the six expressions tafey, apa, faara, ghaDaMta, vighaDaMta and saMghaDijjata is not clear. These six expressions are ob. viously to be construed as adjectives qualifying samAraddhaM (kajja). It appears that the expressions saMghaDiya and saMghaDijjata, ghaDiya and ghaData and dass, and masa form three pairs, in each of which the first expression conveys that the action (saMghaTana, ghaTana or vighaTana) is already accomplished and the second expression conveys that the action is in the process of being accomplished. For fagia cf. st. 103 faecatito. The rendering of jaght as planning and of 9277 as starting is only conjectural and tentative. V 397674 = V 37967 to throw away, give up, disregard, set at naught. 107) The commentator's remark that the moon is granteazaTi is rather intriguing. 108) It is not clear why fate should turn its face away, if it really wants to nod its head in approbation or admiration. Perhaps the idea is that fate feels itself humiliated or defeated in its efforts to make the enterprising persons to give up their endeavour On tinding that the enterprising persons are not deterred, but that they actually perform the most daring and difficult deeds, fate takes that as a humiliation and turns its face away in anger. But this is only a temporary, momentary reaction. It nods its head in admiration all the same in a sporting spirit. Or we may suppose that although in the beginning fate may have turned its face away and may have been adverse and unfavourable still later on it admires the undaunted, indomitable spirit of the enterprising persons and nods its head in appreciation. 109) 74746 (also 48T) to tremble or shudder. See st. 136 and 235. Cf.Marathi TRUDNM V.27 records are in the sense

Page #497
432 VAJJALAGCAM of fiyat fark fage (Hurgas, HATT). C reads f . In st. 753 the form foto is used. 37AHTqE14 etc. SAT 329914: 348# HIER 3, era present part : 1 or 3478 fah ZART TO HIEH, da SOU 2 : 1 The commentator equates the Genitive si tut with the Ablative (1727:).. It would be better to take the Genitive as standing for the Locative (Qafan Ant.Cf. HS.VIII. 3.134 mrac fadata: 1 Or we may take it to be Genitive Absolute construction used in the sense of the Locative Absolute construction. 110) got = lofty peak. This is a case of the nominal use of an adjective, called in Sanskrit 119947 fait. Fate is afraid of its impending defeat at the hands of men of fortitude and determination and so it tries the preserve the balance of their minds or to steady up their minds. The reasoning is not quite convincing. That fate should be frightened at the prospect of its impending defeat is understandable. But it is not clear why fate should preserve or maintain the balance of their minds and steady them up. Fate preserves the balance of its own mind when it finds its bent upon achieving a difficult task. 111) $= or so that. 3 = gia, duplication of 1 accordingto HS, VIII-4.230 Tatatati farasti 112) HAFIRITE is locative singular ( = Hasil Perai, tafar), and not Instrumental singular as Laber, following the commentator, understands in the Chaya. The word appears in the form HEAT in st. 156, 233 and 745. godina = 459417. The root yoq is formed from the Sanskrit root according to HS. VIII.4.242: 77 at SHTO 54: 4974 a Sehi 1 goqz, groteina; goal UTSETT etc. In Sanskrit the root appears also in the form dhau-dhAvati, causal dhAvayati. The Prakrit root is dhuva to wash or cleanse. phiTihii, phiTTa is given as a dhAtvAdeza for /bhraMz at HS. VIII-4.177. 7 Pfefes= a aegla, arcufa, a sirgeeta. 113) a AH = a marcha is not achieved or secured i.e. eludes their grasp and recedes from them.faksni should rather be connected with first and not fulH, as the commentator seems to think. 114) = Hala 282. 2114 = 4977, 377 being changed to t according to H$. VIII.1.172 : 3191912 i Cf. tisina V.12: Hapa namrAstaravaH phalAgamainavAmbubhirdUravilambino dhanAH / anuddhatA: sa. puruSAH samRddhimiH svabhAva evaiSa propkaarinnaam||

Page #498
NOTES 433 115) Cf. tyaz I.20 : 749 ATNAETH CART 9 I ITAST: STRAH: saMskArAH prAktanA iva // 116) Supply the word 43 after fratre 4. For the last quarter, cf. the last quarter of st. 150. O P 77 43577 (1) What is there in this world that is not obtained by fame ? (2) Is not fame enough? That is to say, fame, glory, reputation is the highest reward in this world. There is no higher desideratum than same. 117) (=98.97814 = 549814 = 479677. 118) khIrahare may be equated with kSIragRhe or kSIradhare. For kSIradhara in the sense of ocean cf. the use of the word Foet in st. 104. Cf. also the commonly used words like sofa, que, anfaa, aiffe, qvidetc. 119) The commentator's explanation shows that he had before him the reading F491951", which is also supported by the Ms. C. The reading 919517 adopted by Laber is metrically faulty. It is also possible that vivAvaDANa stands for viyAvaDANa (= vyApRtAnAm with anaptyxis (EPS) of out and with change of I into , the being changed into under the influence of the cerebral vowel (HS VIII.1.206). The form 9198 occurs in st. 397. 121) Fra San = Men Trent abiding by the rules or norms of conduct or commands of the Sastras. Laber's paraphrase FRITZ, which he gives following the commentator, is not satisfactory as it does not make good sense. It is really an active voice form. The commentator takes it to be a passive voice form in the sense of 744a. 122) PIGE The exact Sanskrit equivalent of this word in this and the following three gathas is really parAgbhUte and not parAkhe as supposed by the commentator, cf, wifHalfdata 1: Trapraudesta for trai 123) q at a FATE = bepaalT: (9989:) 7 7 wafal His efforts are not crowned with success or his undertakings are not completed, vihati - vighaTante are estranged from him. 1:24) Laber reads F1 F1 GIO $af etc. following the Mss. But it is obvious that we have to read 270 following Ms. I.Similarly we have to amend hatthe gahiUNa or hatthe gahiUNa-(The commentator VL....28

Page #499
434 VAJJALAGGAM also seems to have read hatthe = hastena). In the latter case the userof hatthe for hastena would be an Apabhramsa trait, (see HS VII.4.3.33). saDatti = taTaditi or Taditi or traTiti, onomatopoeic expression (avyatAnukaraNa).Cf Marathi taTakan or tADakan. Cf. Dhasatti in st. 358. 126) The commentator explains vihiNA by purAkRtakarmaNA. The three words deva, vidhi and pUrvakRtakarma are really synonymous, cf. pUrvajanmakRtaM karma tad daivamiti kathyate / . For vidhi in the sense of fate cf. pratikUlatAmupagate hi vidhau / viphalatvameti bhusaadhntaa| (zizupAlavadha IX.6): ct.also namasyAmo devAnnana halavidhArate'pi vazagA vidhirvandhaH so'pi prtiniytkrmaikphldH| phalaM karmAyattaM kimamaragaNaiH kiM caH vidhinA, namastat karmabhyo vidhirapi na yebhyaH prabhavati / / , where a distinction is made between karma (i.e., purAkRtakarma) and vidhi. See gatha 129, where we have to understand either that calcul and adori are used in apposition as synonyms, or that caut means "in consonance with one's destiny as determined by one's own previous acts (daiveNa = devena = devAnusAreNa)". So the subtle distinction between vidhi, deva and karma seems to be that: vidhi-Providence- is the director of the course of destiny which is: determined by one's previous actions. For the idea in the gatha compare bhagavantau jagannetre sUryAcandramasAvapi / pazya gacchata evArataM niyatiH kena labhyate // 127) =Gatha 667, where we have paliyaM for khalaNaM in the third quarter. khaMDio is foiled or frustrated, disappointed, broken, struck down. ____128) unnaya = unnayA. Shortening of A into t in the Nominative Plural of nouns ending in 34 is an Apabhramsa trait. See HS VIII. 4-330: syAdau dIrghahrasvau / takkhaNa cceva = tatkSaNameva or tatkSaNAdeva / pariNAmiya = pariNamita or pariNAmita, changed, transformed, shaped or fashioned, willed and controlled. Laber reads pariNammiya, which is the same as pariNAmiya, the duplication of being due to the shortening of it into ". 129) For the sense of the words vihiNA and daiveNa see note on stanza 126. nalADalalATa (HS VIII.1-257). vaTTI- paTTa, . feminine gender for neuter in Sanskrit, according to HS VIII-1-35 (vemAjalyAcAH striyAm ). In Sanskrit we get the word paTTikA, but not paTTI. - 130) bhagga = bhagna shattered, rendered futile, neutralized. payAva = pratApa valour, morale, energy. enthusiasm.

Page #500
NOTES 435 131) ja= yat. The neuter gender is used for the masculine = jo = yaH) according to the maxim sAmAnye napuMsakam / The same holds good in he case of the neuter form afoor used for the masculine a or do (referring to hara and kaNha). haraha = haraya. This is again an Apabhramsa trait. See HS VIII-4-338 GasaH suhossvH| The Genitive singular form according to this Sutra ought to be haraho, but ho is changed into ha according to HS VI11.4.329 : svarANAM svarAH prAyo'pabhraMze. Ct. the commentator's remark on this stanza and on st. 755 : spil granthaH praayennaapbhrNshbhaassaanusaarii| kaNha is used here in the sense of viSNu, of whom he is regarded as an incarnation. 132) bhAe = bhAge. bhAga means allotted portion or lot, cf. pANini 1-4.90: lakSaNetthaMbhUtAkhyAnabhAgavIpsAsu pratiparyanavaH / mahumahe lacchI = madhumathane lakSmIH | The Locative is used here in the sense of the Genitive (mahumaharasa lacchI). 133) dharijjasu Imperative second person singular, active voice, from -dhara with the termination ijjasu, according to HS VIII.3.175 ataH ijjasu. ijjahi-ijje-luko vaa| patthaNabhaMgo= prArthanabhaGgaH or prArthanAbhaGgaH violation or frustration of a request made by some one. In the latter case the shortening of '|| intowould be in accordance with HS VIII.1.4. dIghahrasvau mitho vRttau| 135) Laber reads tiNatUlaM following the MSS. But it is obvious that we have to amend tiNatUlA (Abative singular). dIrNa = dINo,neuter gender being used for the masculine according to HS VIII.1.34 (guNAdyAH klIbe vaa|), or dI] may be taken to stand for dINataNaM (dainyam ) (bhAvapradhAna nirdeza) (the abstract used for the concrete). appANaM-We must supply pai ( = prati) (= uddizya) after appANa.Cf. Subhasita : tRNAladhutarastUlastUlAdapi ca yaackH| vAyunA kiM na nIto'sau mAmayaM prArthayediti // 133) For tharatharatharei cf. st. 109 and 235. 137) payatteNa = prayatnena 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 ? layaMta = lAt = gRhNat. VlA II. P. to take, receive. According to HS VIII-4-238 lA is changed into le in Prakrit. le can be easily changed into laya. Cf. Hindi lenA to take, accept, receive... ... 138) guNA used - euphemistically for dosA or in the sense of - dugguNA evil consequences or effects.

Page #501
436 VAJJALAGGAM 139) prosperity, flourishing condition, eminence. Apte records in the sense of supernatural power also. It would be better to read fe (miraculous power) in place of fet. To be able to make oneself invisible is a siddhi in yoga, akin to aNimA, mahimA etc. See stanza 141 where the words joyasiddha and aMjaNasiddha are used. mah == Genitive used for the Accusative. This is a case of zeSe SaSThI (vicarious use of the Genitive) according to Panini. Cf Subhasita : bho dAridrya namastubhyaM siddho'haM tvatprasAdataH / pazyAmyahaM jagatsarvaM na mAM pazyati kazcana // maha loyA fa-People do not see me because I am inconspicious or below anybody's notice or attention because of my poverty. 140) = Hala 671, where we have the readings cAiNo for mANiNo and viaDDhaviNANA for viyaDhasaMmANA. viyaDhasaMmANA = vidagdhasaMmAnA: those who are honoured amongst the learned (vidagdheSu saMmAno yeSAM te), viyahUDha 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 : cAraNo (tyAginaH) generous, liberal; viaDhaviNANA whose knowledge is perfectly baked, mature. fan-fa clever, fastidious, discreet. 141) jo yasiddhA = yogasiddhAH, yogena prAptasiddhayaH / dAriddajoya = dAridryayoga association with poverty, the state of being cursed with or of being a victim of poverty. Or may be taken to mean discipline. dAriddajoya the discipline of poverty. 142) samIraNa = vAta or vAyu. The windy humour in the body, which controls the nervous system. : means one who is struck or afflicted by the upsetting of the windy humour i. e. attacked by a stroke of paralysis. Ta is to be understood to mean mammi payaM ThavaMti paMjalijjati = prAJjalIkriyante are straightened out, cured, or set right. if at all. 144) pAyaDa = evident, manifest. For the elongation of the first a, see HS VIII. 1. 44 (ataH samRddhayAdau vA / ). Cf. dhanairniSkulInAH kulInA bhavanti... dhanAnyarjayadhvaM dhanAnyarjayadhvam / and sarve guNAH kAJcanamAzrayante / (145) bolINa HS VIII. 4.268 records volINa in the sense of atikrAnta. HS VIII. 4. 162 gives vola as dhAtvAdeza for / gam. For the use of to see stanzas 70, 145.425, 726, etc. We also get the form fo Weber connects volINa with vyapalIna na hu erisaM juttaM that is not pro

Page #502
437 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 kama, 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. mRcchakaTika I. 10 : sukhAtta yo yAti naro daridratAM dhRtaH zarIreNa mRtaH sa jIvati / The commentator notes the variant suMdaraM evaM for erisaM jutaM / 146) The day-lotus blooms or expands when the sun rises and shrinks, fades and closes its petals when the sun sets. The poor also stretch out their limbs when the sun rises and collect them together when the sun sets in the cold season, as they have no means such as warm clothing or fire or food or massage with oil to keep themselves warm in winter. a shrinking, contracting, sinking. expanding, blooming, rising., DNM VII. 11. See stanzas +61, 560 and 761 (R). NOTES 147) Hala 243. = sportiveness, gaiety, affected grace (krIDitam ). khamA samatthassa may also stand for (khamAssamatthassa (W.1870, p. 157) forbearance behoves (comes in handy for) one who is a weakling. discourse, talk, eloquence. For the last quarter cf. vizeSataH sarvavidAM samAje vibhUSaNaM maunamapaNDitAnAm / bhartRri, nItizataka 7. For see note on stanza 75. - 148 ) paDihAra = pratibhAti appeals to or pleases (the mind) ( rocate). ajatarasa vicarious use of the Genitive for the Ablative ( zeSe SaSThI). af blissful, blessed, happy. 149 ) jaMjara (yadi ) if nIyarayA = nIcaratAH = nIca varatAH devoted or addicted to meaness, baseness. The commentator's explanation of khIsmAhavaM by stanyakAraNam is not correct. It should be stanyakAryam or stanyaprabhAva:. 150) hiTTha = hiTTha hiTTha = adho'dhaH or adhastAt adhastAt. The Samdhi of + hiTTha as hiThTha is noteworthy. The initial ha of the second hiTTha becomes vocalised into (a kind of Samprasarana), which is then changed into and becomes merged into the final of the first feg. The declensional termination of the Locative singular added to the indeclinable form fegg is also remarkable. Cf.

Page #503
438 VAJJALAGGAM (st. 221) and (st. 671). According to Sanskrit grammarians declensional terminations are added even to indeclinables (345224s) in order to confer on them the status of a 97 (9tiat) and are later on dropped. (Cf. Panini II. 4.82 : 37572741989: 1) suak (1) mass of roots, (2) ignorant or foolish persons. 375 (root) is to be traced to the Sanskrit word 521 (matted hair), which by Laksana means the tangled mass of the roots of a tree. Fatfak >jaDANivaha > jaDaNivaha, the final A of jaDA being shortened metri causa according to HS Vill.1-4 aastat fent anti The word 78 is used in Hindi in the sense of the root of a tree. 997715 = (1) 7931fur beautiful leaves, (2) 891210 worthy persons. ai fato 7 9575, cf. st. 116Literally : what is there (in this world) that is not obtained ? What more is there to be obtained in this world ? i. e. everything is obtained, nothing more remains to be obtained, that is the highest consummation to be wished for. 151) For the second half, compare st. 722, where, however the word uit does not appear in the first half. This stanza appears to have been derived from some context where several stanzas we re addressed to some king. Cf. stanzas 154, 155,161. Cf. also stanzas like no. 143 addressed to a ygot (fair woman). ____152) bhUmIsayaNa the elongation of the final vowel of bhUmi may be due to metre, or the original Sanskrit word may be taken to be (with long ).avari enforced celibacy because, they cannot: afford the luxury of marriage. 153) Laber reads ir a. It is obvious that the correct reading is kaha vi (kathamapi), which is also borne out by the commentarytulaggeNa is explained by kAkatAlIyanyAyena in the commentary. DNM V.15 records tulagga in the sense of kAkatAlIya. viggovaya, DNM VII.64 assigns the sense of 311F.SAT, difficulty or confusion, to this word. It seems to be connected with the Sanskrit ruot IT IV. P. to be confused or perplexed. 0914 TREOI, the commentator paraphrases khavaNaya (=kSapaNaka) by saMnyAsin. 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 Vajjalagga does the author, although a Jaina, make any reference to Jainism or Jaina ascetics or to the Tirthamkaras, except of course in the opening

Page #504
NOTES 439 : stanza, which refers to Yoga (i.e. f871) and to saat. The explanation given in the commentary is obscure : 991 faat watu 1 (by credulous people) tanmAhAtmyAnaravimAnamArohitasya (placed upon a bier carried by people on their shoulders) dadaddAnaM vAdyamAnamardalaM nIyamAnasya ***1719 g (V. L. Frue) Hafd, aut 99 retea hai giafora ! Does the author mean that just as in the case of a monk, who has renounced the world and is leading the life of a recluse, the attainment of heaven (or liberation) is very difficult, so in the case of a servant the attainment of happiness is extremly difficult ? 154) si hojja =tvaM bhaveH or bhUyAH or even bhavasi (Cf.HS VIII.3.177). The verbal form fe is used here in the sense of a#. In Sanskrit aft is sometimes used in the sense of 3761. Cf. stanza 734, last quarter. For a rea FT cf. fefeafHf7791554 in st. 68 and 582. IE E tui fan a Raco, no generosity (liberality) has been observed by anybody in you, any more than the oozing of the ichor-fluid (GF) is observed in the case of an elephant painted in a picture,Hence; though you may be a person devoted to religion accorcing to your own ideas, we shall go away and have nothing to do with you, as we do not see any prospect of receiving any gifts or charities from you. 21 (1) generosity or liberality, (2) exudation of the ichor-fluid. 155) The jack-fruit tree (407 = 977) bears fruit right on its stem or trunk, so that they are easily accessible to every body. The palm tree (ato), however, bears fruits on its top beyond the easy reach of all. Cf. st. 737 where the tala tree is described as daradAviyaphala. 156) It is difficult to see how this stanza glorifying the 2017 tree can find a place in the 2005 t. It is a mis-fit here. The same holds good in the case of the next stanza. Cf. stanzas 546-551 and 645, which too are mis-fits in their respective sections. Fe36 =931EUR = 793014 =-FI. See HS VIII. 1.249 (sarai atsareni ar 1). .. The shortening of cchA into ccha is metri causa. mamgaNa = mArgaNa = yAcaka : -a seeker. 157) gheanfaa = zilfan, Ht being shortened into a metri ..causa, or gleu may be taken as a past participle from H = 04

Page #505
440 VAJJALAGGAM to dry, ef = 74. a4t4 = 9144. DNM. VII 33 records ariter and arate in the sense of ani. Cf. Hindi quet, quatt(=966). 99 = 4. 158) ETHITERETE-Cf. st. 276, Fehralta. aga selfrespecting person. The idea in the second half is as follows: A servant need not make an humble request to his master for rewarding his services. His silent, devoted service itself is a request that he makes to his master and that is easily understood by a sympathetic and appreciative master. 159) This gatha expresses the belief that the internal teeth of an elephant are dark in colour. It may be only a poetical convention (aluma). facta 1911 = Etag by transposition of the two words in the compound. #814 is used here in the sense of FIERI (a case of H at farat). Argrafayt: unhelpful in chewing or mastication. Those servants, who are really helpful and hardworking are admitted to the interior of the house by the master, though they may be unattractive in their appearance. But those servants who are not helpful are kept outside, though they may be gaudy and attractive. The figure of speech is gegaat. 150) Cf. W (1881) 812 : TIEs iz aiffets aaf 9695eti fiqoof OTETT FFS sur 11 Tag HS VIII. 2. 174 records 99 in the sense of het, strong, mighty. PLM 52 also records this word in the sense of samartha or prauDha. The word is to be traced to pakka> pakka, with the main are suffix -ripe, matured, full-grown, fully developed. dat is recorded in PLM 69 and and DNM V.1 in the sense of a cow. It is to be derived from dat reddish or tawny--a colour frequently met with in the case of cows. nippanna = niSpanna. According to HS VII. 2.53 farqa would give rise to factThe form fuqa is used in Hala 691. sevA suhaM kuNau we should read sevaM in place of sevA, as object of kuNau, the subject being sevao (understood). suhaM = sukham unhesitatingly. There is no objection or harm in serving under a master, although service is humiliating in itself, provided one gets these three compensating advantages in return. The commentator, however, explains #91 ci sius by aut it.... uta: 1 dhenuvRSabharAlakadhAnyeSu vidyamAneSu sevayA alam |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

Page #506
NOTES 441 expect to get as a reward from service under a master ? If these three things are there, then enough of service. Perhaps he understands sevA sukhaM karotu in the sense of sevA sukhaM gacchatu, i. e. sevayA kRtam / sevA at is active voice, while is passive voice (imperional construction). Weber (1881), p. 448 renders the last quarter as follows: Well may service bring happiness (but that does not fascinate us). The commentator sAdhAraNadeva says : sevA zivaM karotu sevakAnAM na mAzAnAM nirIhANAm / rAlaya --a kind of edible food grain, Marathi rALA. 161) chuhio (1) white-washed with lime (sudhita: = sudhayA dhavalIkRtaH ) (2) hungry (afn:). gegfei (1) white-washed with lime (faan) i. e. sudhAdhavalitam ) (2) oppressed by hunger (kSudhAkSudhitam or kSudhAkSubdham . The sense of (a public square or road-crossing) does not fit in with the idea of whitewashing. Was it the practice to whitewash public squares or road-crossings or to mark in white their borders ? 162) The translation of the second half is only conjectural, as the idea is obscure. The commentator equates with 448: (water) and remarks : na jAnImaH kimabhyadhikaM snehapAnIyayormadhye | nehassa payassa : nehapayANaM = snehapadayoH / = 163) fighting strength, resistance; offensive and defensive might. valia = valita retreated. thakaMti = tiSThanti stand firmly. 164) neuter gender for masculine, according to HS. VIII.1.34 (guNAdyAH klIbe vA / ) phuraNa sphuraNam enthusiasm, vibrant spirit, spirit vibrating with hopefulness. 165) as if he has been honoured. He regards the opportunity to fight and strike at the enemy as a great honour done to him. as if he is a newly employed servant, who is only too eager to give striking evidence of his loyalty to his master by doing daring deeds on the battle-field. 166 ) kapparia = dArita pierced or gored. PLM 573 and DNM II. 20 record this word in the sense of dArita or dalita. 167) ekamekassa jAi - ekaikasya yAti charges at one enemy after another. Or we may understand in the sense 'at one another'. In that case should be taken as standing for Hel (plural), the hostile warriors charge at one another.

Page #507
442 VAJJALAGGAM ____168) vihuro = vidhuraH beset with difficulties. majjhatthA hanging in the balance, uncertain, undecided. This is the utterance of a hero who is on the point of death on the battle-field. 169) thg = afai, tiesa or fans overpowered, hard-pressed. See note on st. 97. 170) R3 = faftar-active voice used for the passive in the sense of af73, with fruits as subject understood. It is possible to understand as a verb in the active voice, in the sense of 4174 as done by the commentator, provided that we emend the text as follows : # fu fa faperitahui 93 Gufo 34 TIH I Cf. st. 133. It is also possible to understand 773 in the active sense if it is equated with far (Imperative active third person singular from va VI. A to be, to exist). In that case #23 would mean fagg. 171) VARTHE = vafestep to stalk about proudly, pompously, triumphantly. 172) In the Vamana (dwarf) incarnation, the supreme Lord Visnu, assuming the form of a dwarfish boy planted one footstep on the earth, the second in the heaven and was at a loss to know where to place the third foot-step. The commentator quotes a Prakrit gatha, describing the three foot-steps of Visnu. balibaMdhe vilasiyaM blivNdhvilmiyN| 173) fuauit = fakt: = fastafaralhT: = fafara:, disburdened of all worry,or anxiety, fully satisfied at having achieved the object of his master. kaNNacAlira= cAlirakaNNa with transposition of the two words (i. e. qafaqa of four and fan of a ). Alat and - Tiroides may be taken as forming a Dvandya compound or the whole compound may be dissolved as follows: 9591Aaq 9 Boi, arti vIjyamAnaH, i.e. calacAmaracaJcalakarNa may be taken to be an upamita samAsa with the common property caJcalatva. The commentator takes calacAmara as a agatie compound qualifying out. Thus according to him both calacamara and cAlira are to be understood as adjectives qualifying kaNNa. 174) We must supply the word UFO after te fa in order to make the sense complete. Fugi=8. See HS VIII.1.129 (Ig 1987aa)

Page #508
NOTES 175) is awkward. It stands for gfm. 176) The commentator's rendering of paDicchire by deg pratIkSaNazIle is not correct. fe does not here stand for to wait for, but to accept or receive. On st. 192, the commentator correctly explains the verbal form paDiccheti by pratIcchanti paDicchira is formed by adding the Krt suffix in the sense of (HS VIII. 2. 145 ) uttiSNa = uttAria or avatAria (uttArita or avatArita) * 443 177 ) sAhijjai = sahijjaI, sa being lengthened into sA metri causa according to HS VIII. 4. 238. giddhatakaDDhaNaM = giddhoha aMtANaM kaDhaNaM / 178) ruhirakuMkuma - ( 1 ) ruhiraM kuMkuma va ruhirakuMkuma saffron like blood in the case of the female jackal and the warrior, and (2) faftig blood-like saffron, in the case of the and the with whom the warrior is compared by implication. 179) The proper order of the words in the long compound forming the first half of the gatha is as follows : thorajuyappahArasaMcuNNiyagaruyakiNasaMjaNiyasoho. Thus we have here pUrvanipAta of saMcuNNiya and saMjaNiya... According to HS VIII.2.4, we should have instead of. See st. 218. 180) vihure = vidhure = vaidhurye = saGkaTe, a case of bhAvapradhAna nirdeza, con-crete used for the abstract. (Cf. af in st. 185 and fag in st.. 674). Even when standing in a difficult situation, where he finds it-almost impossible to pull the cart. 1 a rustic cartman, a ploughman, a farmer. prodding done with the goad or with the wooden handle of the whip. It seems to have been the practice in ancient times to prick, prod or goad a bull with a sharp,... metallic point, just as, in the case of elephants, the 3 or hook is used. I means the shoe-maker's awl and hence a goad or prodding hook. 181) gurubharammi is obviously wrong. We must read gurubharaM pi (gurubharamapi). hakkaM = AhvAnam, Akrozam. Cf. Marathi 1, from Sanskrit to call or challenge, with aspiration of the first vowel. 182) f the burden of the cart i. e. the loaded cart. thakka = thakkiya = sthita, past participle active from / thakka which is a dhAtvAdeza for (HS VIII. 4. 16).

Page #509
444 VAJJALAGGAM 183) 373094ni Tang ani za: who is making his first run (Tam leap, gallop) when harnessed to the yoke of the cart for the first time in his life. As the bull was never before harnessed to the cart (because of the circumstances stated in the first half of the stanza) that was the first time in his life that he was yoked by his master. And when the loaded cart came to a standstill because of some trouble on the road, the eycellent (noble) bull felt very sad that he should not have been given any gradual training in pulling loaded carts before, and should have been yoked to a loaded cart for the first time ever in his life. The commentator, however, explains 37ae ni Ta: differently. 379gu ag aft:, yoked to the cart along with a new, unbroken, untrained bull. VTT = vfer to feel sorry(HS VIII.4.132.) 184) Email = ain: ploughman, farmer, agriculturist, from F (a plough) plus ehi (Taddhita suffix in the sense of using that as a means for achieving his object, or as a means of earning his livelihood). Cf. Subhasita : quia altretta yr yai ragaza i risaleNaskandhaH sukhaM svapiti gaugaliH / / 185) 49316-neuter gender used for the masculine according to HS VIII.1.34. aast, see note on st. 180 186) agfash9 = ATESHEM (by gafaata of as and qf89177 of viyaDa). This is otherwise known as vaprakrIDA, butting or ramming against the mighty sides or slopes of a mountain with the head, butting sport. Cf. Ran 2, 24Fitslyfratsiusti (8) GIII 187) The metre in the first quarter is faulty. If we shorten tA and pA into a and h it will be quite regular. (sA revA tai paNiyAI te ceva daftforam 1). = 1947 or een a kind of tree of which elephants are very fond. salai = zalyAyate, rankles. Cf. Marathi salaNe. 188) fg agnie a nic. This is Instrumental Absolute Construction, having the same sense as the Locative Absolute Con. truction. See Speijer, Sanskrit syntax p. 290. 189) Cf. Weber (1881), 820 : PERETE 70 TACHEFIUT REGAETU bhaddagaiMdANamaho mahAvaNaM ahava mahArAo | jujjae ThANe = yat kiMcidapi sthAna yuktam ucita Haal Any place will do or serve for their residence. Toate would have been better than tog.

Page #510
NOTES 445 190) = 7501 75 to sbake. Cf. Marathi Fout, Gou, FED Cf. FRIES, HS VIII. 4.396. See note on the word toe in st. 559. 9 = 1997. This is an Apabhranga trait. See HS VIII. +.370 (SETAI qe at 1) 192) AT = PRI changes or vicissitudes of fate. The Mss. read a 75 ore We must read - 76... 8 al or 511 51... A ak or FT JI ... i 8. 193) AT FIKTE = At etara do not waste away or be emaciated. The commentator paraphrases jhijjasu by khidyarava. Did he read khijasu ?' 194) Price = perigos unsteady, agitated, unhinged, unnerved, one who has lost the balance of his mind. 195) We should expect fa in place of a in the first quarter, as the commentator seems to have read (TEETS2 Pa). Paremont = fata: = 39fica: remained uneaten. Fashi-courtship, dalliance. 195) 770 gfet quhei-Cf. st. 248. 198) febrne at Ablative singular, HS VIII. 3.8. Free = 94ra i faser is recorded by Hemacandra as a 99.7 for VT (HA. VIII. 4.181.) 200) A10 = #17 self-respect, fiery spirit. 72964RUT = *751821-- GTU Or 75EZTETTUA. gas = afuffi. Cf. HS VIII. 1.64 (Eyigaa). We also get the form sovai. 202) Laber reads 5* following the Mss, and paraphrases by and in the chaya. It is obvious that we must emend the text into JE (= 441). PER - gilustes eminence, greatness, might, strength. #67 small. PLM 472, DNM VI. 117 record Hck in the sense of ag. The commentator refers to gatha 230,where the word het is used. 203) For a foor Nominative plural, see stanzas 96 and 131. iu is used here in the sense of humiliation, while in st. 90 it is used in the sense of moral taint or stigma. The commentator renders gaMbaNaM.by vigopakam which perhaps stands for vigopanam and means humiliation or confusion (6219.cat). Cf. f am in gatha 153. For the idea in the stanza compare stanzas 131 and 260.

Page #511
-446 VAJJALAGGAM 204) 5 PATART = GET STARg. The Locative termination of Tast has been dropped here and a euphonic #inserted between the two words (we may call it Astia on the analogy of the gafa in Prakrit). HS. VIII. 4.164 mentions the area THE for FT. Cf, Marathi SUT. TET = 4617 = SETT; HTT= HT= ters, the former according to HS VIII. 1.67 and the latter according to HS VIII. 1.44. Gore suggests the emendation ATATNE Z arafey = 'TEIGESYA 319faat, when both the lion and the mighty elephant fell down dead as the result of one single arrow shot by the hunter. The lion and elephant were engaged in a deadly fight, when the hunter shot a single arrow at them and killed both of them. This clearly reveals the terrific punch which the hunter could put into his arrow. For the idea, see the commentator's remarks on the present stanza and also stanzas 206, 207, 209, 210. : 205) 778HERITA fefe = a forefi hallavfe, with qafua of 1996H and q uia of fazate. The adtar in Alfauit is put air and not 399580 afar as supposed by the commentator. Gre from Sans krit wittes flesh. tame = fenfuissti, active voice form used for passive voice form. Cf. st. 241 where #ari is used in the sense of fraf73. 206) = Hala 119, where the reading is at a for fort and DOUCHAT or sloquar. Cf. stanzas 207, 209, 210 and 211. J4*= GRATI Or Joaient. $9=afeer, 177 or fauc cfit or 97817 shavings, parings, carvings, thin slices or shreds (of the bow).HS VIII.4.194 gives 99asa dhAtvA deza for /takSa. rupa appears to be connected with raMpa. 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 Brancois for of faces; their for TRTTUT3; 596 OLETTE for rentetan Retet. E t interjection of surprise. See st. 324. At=7499575 E may stand for an 891 a, or for ata1726961971911 39.461 595

Page #512
NOTES 447 paDAya va >degpaDAi vva, ya being changed into 3. dhaNuraoraMparicholI is to be explained as follows : dhanuSaH rajaHsadRzAni yAni ullikhanAni (strips, chips, slices, shavings) teSAM paMktiH samUhaH-a mass of the tiny (thin, fine) shav'ings or slices of the bow (sUkSmakaNapaMktiH ). 208) paI - paI = patiH, shortening of I metri causa. juvANA-yuvan in Sanskrit becomes juvANa according to HS. VIII.3.56 (puMsyana ANo rAjavaJca / ). Did the commentator read khijjati instead of jhijjati in the second quarter? jhijjaMti stands for kSIyante. kSIyante can assume the form khijjati in Prakrit according to HS-VIII.2.3 (kSaH khaH kvacittu chajhauM). But jhijjati can be rendered only by kSIyante and not by khidyante. Even if the reading before the commentator were fawuifa, in the present context khijjati must stand for kSIyante and not khidyante. 202) vAhajuvANo Nominative Singular from vAhajuvANa (vyAdhayuvA). dhaNullihaI = dhaNu + ullihai, the u of dhaNu being dropped according to HS. VIII.1.6 (luk / svarasya svare pare bahulaM luga bhavati / ) caDa is mentioned as a dhAtvAdeza for / Aruh at HS.VIII.4.206. Cf Marathi caDhaNe. mella (milla) is a dhAtvAdeza for /muJca according to HS.VIII.4.91. ummilla = unmunc to drop down, to let fall, here used intransitively in the sense 'to slip or fall down'. 210) karaha = karAt , an Apabhramsa trait. Cf. st. 131 where haraha is used as Genitive Singular form (= harasya). According to HS. VIII.4.336 (seheMhU), the Ablative Singular form ought to be karahe or karahu, but we have here the form karaha according to HS. VIII.4.329 (svarANAM svarAH prAyo'pabhraMze / ). viSphullagaMDavivarummuhI = viphulla (utphula) gaNDavivarA ca' unmukhI ca 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 adhomukhI, now she becomes unmukhI. Laber following the commentator paraphrases visphullagaNDaviparAGmukhI, which does not make good sense. The word Faye does not occur in Sanskrit and appears to be a pseudo equivalent of fays (= visphuTita or vikasita). : 211) tuha pasAraNa thanks to you, because.of you, i.e., because of the powerful fascination that you, exercised upon your, hus

Page #513
448 VAJJALAGGAM band-the hunter of wild game-he became enamoured of you and began to dote on you so much, that he lost his physical stamina and could not use his bow to kill wild elephants. 212) = Hala 173. deu is recorded in PLM 294 and DNM VI.58 in the sense piccha a plume or feather. gavirI from gavva + ira (Taddhita possessive suffix, according to HS. VIII.2.159.) 3 = TEIN=ma taken, derived (obtained) from i.e. made out of. The commentator explains the reason of the proud bearing of the 647994 as follows: During the time that the hunter stays with the 1994, he is excessively attached to her, with the result that he has no stamina left in him to kill elephants and so he kills only peacocks, whose plumes the tead wears on her head as a trophy and an ornament. But during the time that the hunter stays with her senior cowives he is not very deeply attached to them, with the result that he has sufficient stamina in him to kill even elephants, the pearls obtained from whose heads are worn by the senior cowives as ornaments on their bodies. So the wearing of peacock plumes by the 41474 is an indication of the hunter's deeper attachment to her, while the wearing of pearls by the senior cowives is an indication of his feeble and luke-warm attachment to them. 213. Cf. Weber (1881) 951. SET - ART moving with heavy, dull steps (=HTHTHAT). He is used here in the sense of bhAlasya-a case of bhAvapradhAna nirdeza. This stanza is quoted by Mammata in Kavyaprakasa X as an example of satidalt. The reding adopted there in the second half is : glarmangel gefin afhe Hoge (or FETI 214) Supply fa after #97#Africt. affing = 9fa7 a collection or stock-ftuen safar: 1 215) The deer's fascination for music is proverbial in Indian literature. Cf. raghuvaMza XVIII.13. : sakRtivignAnapi hi prayuktaM mAdhuryamISTe harigAna grahItum / / mAlavikAgnimitra III mayA vyAdhagItarakta yA hariNyevAzaGkitayaitanna vijJAtam / tANaM ciya afy yo = arut you are fat i.e., fat is used in the wrong place (AA). 216) This is the utterance of a deer. 217) e a FIT AC3 = c a nu gaat, harruat, 174, 46, vitae VFR to be enough, to be over, to come to an end, is to be traced.

Page #514
NOTES 449 to the Sanskrit root (at) to go, to move. The sense of the Prakrit root at appears to be only a metaphorical extension of the. sense of the Sanskrit root (at). Cf. Marathi 60, 901, to come to an end, to be finished, to be over. 92 Toy FRI= paat OT 77500 (414:) = via TU 077 (or 340, qui ). 9 = 5119:, the neuter gender being frequently used in Prakrit for the masculine. Or sht may be equated with Hifi (sifaa). C1. HS. VIII.1.271. This is the utterance of either the male deer or the female deer.Supply 34*81'i after clue 218) Afga = afega pierced or wounded. 219) Here we are told how a number of deaths took place by a sort of chain-reaction. It must be supposed that the hunter's wife had gone to the forest to witness the game shooting (2741). E = :. See HS. VIII.1.22 (1997 at 1). #at = y trat:) past participle from mukkayai (= muktayati) which is a denominative verb from the past participle 9 (= 7). 220) kaMkellipalavonvellamaNaharammi is equal to ubvelakaMke lpillavamaNaharammi, with afatgja of Books google = safe= fg, blooming, expanded. According to HS. VIII 4.223, gode is a substitute for var. Or uvvella may be equated with udvela (udvelam ) excessively, extremely, (that which has crossed the beach or coast, hence excessive). GOTEAMET = excessively charming. Asfents = acfearle pleasures, merriments enjoyments, luxuries. khuDuvaMti, khuDukka is mentioned as a dhAtvAdeza at HS. VIII.4.395 (agai 31977:) without indicating the original Sanskrit. The PSM gives the sense the face Zya1, to rankle in the mind like a barb. The commentator paraphrases geen by Baharia. The word of occurs in Hala 216. Weber (1881), p. 84, discusses the word ggf371, which is explained as Togo by the commentators on Hala. Weber seems to suggest the sense "stiffened" (exhausted, tired out) for the wor d. 221) Vis a certain kind of tree or shrub growing in desert regions. poste a thorny plant growing in deserts. The leaves of both the tites and filtr plants, products of desert-regions, are relished by camels. The camel's fondness for thorny plants and trees is proverbial in Indian literature. Cf. famalgaqafra, 1.28 : nirIkSate kelivanaM pravizya kramelakaH kaNTakajAlameva / kasaraka = kuDamala a bud. kasaraka also means 2017, sound produced while eating or chewing somein V.L...,29

Page #515
450 VAJJAL AGGAM thing. See HS. VII. 4.423. quaefia = aut + pufill I CU ( = 847) is an indeclinable. But here the Locative singular ending ff is added to it. gyff is as good as 31 (Locative singular form from the indeclinable 397). See note on the indeclinable form fest in stanza 150. Cf. the form in stanza 671. 222) 57 = 477E repeatedly, again and again. Or 90767 may be taken to mean AraT2T excessively. For Origa, see note on stanza 122. 223) We must obviously read facit in place of OFFET in * Laber's text. The first half of the stanza is a long compound being an adjective qualifying Th understood. The difficulty about this stanza is as follows: The camel is really feeling home-sick, as it is no longer in the midst of its familiar surroundings, namely the desert-regions with their hill-tops, Pilu leaves and Karira buds. (Cf. stanza 221 above). It is experiencing a nostalgic feeling. If now it is really far away from the Heart the desert-region(see stanza 222), how is it that it is described as drying up with its sighs the tips of Pilu-shrubs ? Are we to suppose that there are Pilu-shrubs even in places away from desert-regions and that she camel dries up their tips as it stands near them with its neck Teaching down to them, but recollecting all along its former asso. ciations with the desert-regions? 090 fa--even a bunch or cluster of ordinary grass or of the Pilu leaves. As the camel refrains from tasting even a bunch of grass or of Pilu leaves, the author says afaangooi. sayy500 is equal to 8afaaegoa ( = 877 atleaga) without even so much as tasting it. HS. VIII. 4.258 mentions afaay in the sense of Baian. age is a traias for 199 or V89164 to taste. According to Weber 7e is connected with the Sanskrit root TT II.P. to eat. cf, Marathi laut. 224) tA = tAvat to be understood in the sense of api tu but. AT FR = #1 faata. See H$. VIII.4.132: 40 = fraca manage to live, continue to live, keep yourself alive. The MSS read 87EUR45TYFIE (= 340 HP Sta:) (Nominative plural). The commentator too follows the same reading. But it does not make any sense. We mus obviously emend akkamarutthalIi (arkamarusthalyAm ) (Locative singular), or akkaHeng ( = 374'Hateng) (Locative plural). 37 reti = 3407494771 HARYANA -thorny cactus. The Hors referred to here is only the ordi

Page #516
451 nary desert, which grows (sun-plants or cactus) and not the rnative desert of the camel, which abounds in and trees. afte from to move about grazing and hence to graze, to 'feed on grass, leaves etc. NOIES 225) #fafa, 'O friend', said by some one to his or her female friend. kiM ci varaM tassa jaM dihaM - tassa is to be equated with tega i.e. , whatever is seen or found or thought by the camel to be somewhat good at first sight. We should expect in the place of . thukka from Sanskrit thUtkR ( = niSThIv) to spit out. Cf. Marathi 'thuMkaNe. cakkhiraM = cakkhiUNa = AsvAdya. For v cakkha see note on st. 223. vaNaafa tasting or trying hundreds of trees in this manner. The commentator wrongly renders cakkhiuM by AsvAdayitum. It ought to be rara.See HS. VIII. 2.146 :), which prescribes (or) as one of the suffixes for making gerundial (absolutive) forms in Prakrit. Cf in st. 261. tree. The camel appears to be a very fastidious animal. The commentator's remark, yukto'yamartho, athavA yad viruddhamapi yamya jihvAyAM lagnam | ko'rthaH / yasmai yad rocate tadeva varam iti bhAva: 1, purporting to hit upon the exact idea suggested by the stanza, is obscure. According to the commentator the ani, in which the camel stands for stanza contains the figure a fastidious lover. |226)_pattala = , lean, emaciated. DNM VI 14 records in the sense-sharp. In the commentary, Hemacandra says: pattalaM kRzam ityanye / The word is used in the sense of g in stanza 291. in the present stanza it has the sense of . In stanza 537 it is used in the sense of T (47) with the Taddhita suffix added ar, without any change in the meaning. For in the sense of stanza that the although in the , cf. Marathi 1 thin. It appears from this camel is also a native of the Vindhya mountain, fa (stanzas 186-190) there is reference only to elephants and not to camels. It is not clear from this stanza by what name that particular creeper is called (a). It is obvious that though the emaciated camel was standing in front of a certain creeper, which was beyond the reach of other similarly emaciated camels, he did not pay any attention to it, being absorbed in thoughts about the Vindhya mountain. On stanza 226 the commentator says that gala is suggested by it. So it is clear that he regards it as an example of 4 with a subtle suggested import.

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

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NOTES 453 "standing for mAlaIkusumassa vi. api is in any case bhagnakrama and must be connected with gaMdhavilittA. bhasala = bhramara. See HS. VIII.1.244, 254. 234) ummevi = Udhvakitya or UrdhvayitvA. This is an Apabhramsa form. (Cf. similar Apabhramsa Absolutive forms : samaSpivi (343), pasArevi, (373), lakkhevi (410), cuMbevi (475), sumari (487). See HS. VIII.4.4-9, 440: kva iiuiviavyH| epieppiNuevieviNavaH |For ubmevi aMguliM cf. st.463 ubheu aMguliM. Cf. the form ubbhaviyA in st. 67. / ubbha (ubmei) is a denominative from ubbha (= Urdhva), raised up, erect. See HS.VIII. 2.59. mAlaIi mahamahiya the Malati proclaimed or gave a challenge with her language of fragrance (prasaratA gandhena ghoSitam ). mahamaha is mentioned at HS.VIII. 4.78 as a dhAtvAdeza for / prasar , it the subject is gandha (smell). Laber reads dharahu. We must emend this into dharau( = dharata). From the explanatis second half of this gatha as given by the commentator, he appears to have read as follows : dharau ja dharaNasamattho meM eMto mhuyrjuvaanno| But from the concluding remarks, which give the covert sense (9779) of the gatha, the reading followed by the commentator would appear to be dhara u ju dharaNasamatatho meM etaM mahuyarajuvANa. Laber has given the text according to the former and the chaya according to the latter reading. E eMto = mAm Ayan , maha being used in the sense of mAm. Cf. st. 191 maha esi kIsa paMthiya. We could read i in place of maha without disturbing the metre. ju = jo, the shortening being due to the requirements of the metre. Cf. Additional gathas Nos. 496*14 and 641*1. For the idea cf. zizupAlavadha XIV.52 yUparUpakamanInamadbhujaM bhUzcaSAlatulitAGguThIyakam / 135) uva (or ua) = pazya. See HS. VIII. 2.211. tharahatI = kampamAnA, cf. st. 109 and 136. nahasUikhaMDaNaM, naharAI, either 'nails and proboscis' (dvandva compound) or needle-like sharp-pointed nails (claws) (nahaM sUi bva, karmadhAraya compound). This star za, like most others in the mAlaIvajA, has a subtle suggested import in the manner of RATAIT, some kind of nAyakanAyikAvRttAnta being suggested by the bhramaramAlatIvRttAnta. 135) kiM na tA bhaNasi-Why then do you not say so? mAlaisarisaM, the shortening of I is due to metre (HS.VIII.1.4). For the idea in the stanza cf. TuMTuMNato (or DhuMDhulto) marihisi kaMTaakaliAI keaivnnaaii| mAlaikusumasarincha bhamara bhamaMto na pAvihisi / / kAvyaprakAza X. 237) gaMdha, neuter gender used for the masculine according to HS.VIII.1.34 (guNAdyAH klIbe vA). tinni, this is really a neuter form (cf.

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454 VAJJALAGGAM Sanskrit). But it is used in Prakrit in connection with masculine words and feminine words also, just like the form af (st.. 131, 203 ). See HS. VIII. 3. 121. For the idea in the stanza compare kumArasaMbhava III.28 : varNaprakarSe sati karNikAraM dunoti nirgandhatayA sma cetaH / prAyeNa sAmagrathAvidhau guNAnAM parAGmukhI vizvasRjaH pravRttiH // I 238) phulaM tu = puSpantu / / phulla really represents VphuTTa from sphuTa: to bloom, to expand, to burst open, see HS. VIII. 4. 231 (sphuTicale :)The word phula (or utphulla, praphulla ) is used in Sanskrit also, in the sense of puSpita. HS. VIII. 4. 177 gives phuTTa as a dhAtvAdeza for va also. 240) ruNaruNai, cf. raNajhaNai in st. 633 and jhaNajhaNai in st. 327. ruNaruNa to drone, to make a droning sound. fa droops or tosses its limbs (wings). paMcAvatthaM gao paJcatvaM gataH / paMcAkkathA means death. Here paMcAvatthaM gao means mumUrSu: --standing on the threshold of death. = 241) nibbharukaMThaM = nirbharotkaNTham -nirbharA utkaNThA yathA syAt tathA with excessive yearning. mA ruvasu = mA rodIH or mA rudihi. va = rud according to HS.VIII 4.226 : rudanamorvaH / vIsarai = vIsarijai, active voice form used for the passive, cf. st.205 where the active voice form fan is used instead of the passive kiNi jjai. Or we may take ko vi as subject (understood) for the active verb. The statement made in the second half of the stanza is not quite correct. For the pangs of separation from one's beloved consort are forgotter rot only when one dies, but also when one is reunited with the beloved consort. Cf. Hala 349 : aNNaha na tIrai cia parivaDDhatagarua piaamarasa / maraNaviNoeNa viNA viramAveuM virahadukkhaM // 242 ) jAva na viyasa -- while she had not yet bloomed, ie before she had bloomed Isa pi na. varai - this is really equal to Izamapi na vRNoti and not ISadapi na vRNoti as understood by the commentator and by Laber in the Chaya. Isa = Iza, hRdayeza, prANezvara - her lord or consort. It is possible to get the following sense even if is equated with ISat : : even before the Malati had shown the slightest inclination to choose or woo her lover or consort. aviNIya = avinIta rough, rude, unmannerly. Here too the commentator explains the covert sense which is suggested by samAsokti : kAcana nAyikA anavatIrNatAruNyApi priyai = pAtumArabdhA / Cf. Hala 444 : jAva Na kosaviAsaM pAvara IsIsi mAlaIkaliA / maaraMdapANalohila bhamara tAvacia malesi //

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NOTES 455 .2+3) viyasaMtasarasatAmarasabhasala = viyasaMtasarasatAmarasaTTiyabhasala, a madhyamapadalopI or zAkapArthivAdi (elliptical) compound. Cf. paMkayadalaNilaya st. 275. gabhijjati is really equal to . We should have either get fasta (= Raat TYTL), (Imperative mood, passive voice) or faget 1,510 ( = F2411 THPT: Potential mood, active voice). The commentator seems to have read gamijjaMtu, since he explains : divasA yathA tathA nIyantAm / Cf. st. 244 : 3094 The 101 244) Cf. Weber (1881) 819. athe is explained by the comrnentator as ATarUSaka puSpa. The word vAsavakusuma or vAsavapuSpa is not found recorded in the Dictionaries. We, however, get the word Parro, erareforrit or gant (375981). It is explained as colocynth, cucumis colocynthis, a wild bitter gourd, in Monier Williams Sanskrit Dictionary. In Marathi is is called kavaMDhaLa. Cf. rasagaMgAdhara 11: 4962fu Taifa Tammi 84:Aquiga margaravilll It is not certain whether in our gatha, the grgaltuit plant is meant by the word afh. The Sanskrit equivalent 371264 is found recorded in Monier Williams Dictionary in the forms aTaruSa, aTarUSa, aTarUSaka and IT and is explained as "the shrub Justicia Adhatoda"; Apte: Name of a very useful medicinal plant, the shrub 9127 (Justicia Adhatoda or Justicia Vasaka-31821 in Marathi). 4,7 = Hil. Hid> H>Afa > Ha, shortening of the final 5 metri. causa. For the second half, compare: 797 fe 7 Hifu ugha I The idea seems to be that during the months prior to the spring, i.e. during the autumn and the winter-months, the bee should somehow manage to keep itself alive by feeding on the inferior juice in the 919 or alan flowers. If it luckily survives the rigours of the cold season in this manner, it will be able to enjoy the beautiful luxuriance of the spring. The commentator seems to have read 958 RIG instead of tot1 Rei (plural). 245) mA tuMgasu is explained by the connmentator as mA bhrAmya-do not roam or wander. Is this connected with the Hindi ao (distressed)? If that is the case, fire can be explained as Al are or AT 3T17, do not br, uneasy or distressed. 49c5fula4_144fH faszt TEET 4972fusat, perched on the lotus-petal. The commentator explains paMkayadalaNilaya as paGkajadale laga. He takes paMkayadala as a de-inflected locative singular standing for 46496 and fuo4 as a verbal form (Imperative second person singular), from vfa + p (fasura) to

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456 VAJJALAGGAM perch on. 454 = igala. V 893-to accrue, to fall to one's lot ict Marathi Aitsu). 246) a=, HS. VIII.2.196: a Helauta, which means fria1918 311 Haqut al This stanza says that the Malati flower does not bloom in the autumn season. But stanza 232 (A12357351) does associate the Malati bloom with the autumn. 247) bhramara is derived from the root bhram (bhrAmyati) to roam or wander. bhrAmyatIti bhramaraH--the wanderer, vagrant, or bhrAmyati ca roti ca iti AT:, the wandering, unsteady hummer (buzzer). SESI = offia: or sfia: = 31C:, iga:, or ofaa: from causal of the root of or 31 to take, receive, obtain, take up. C1.Hala 458 737125313401, where [8907 means application or laying on. See Weber, 1881, p. 195. DNM VII.27 records lAia in the sense of gRhIta (or svIkRta).Cf. Marathi doSa 3a. facut HH3 HAI-We bet, it will not be able to extricate itself from the Malati flower and wander away from it. Cf. Tyaz VI.+1 : 77 784; 1991. THE 24977: 47281 The commentator explains the covert meaning suggested by samAsokti. 248) HEU = tfal. VHT is mentioned as a 91691.3 for at HS. VII.4.74. & HT (CSAT) @ 99feat-cf. st. 196 (7495971). ESATA3 STREET = a satisfifugal The commentator seems to have read kuMdalayAmaulovariThieNa (kundalatAmukuloparisthitena). 249) if this stanza has anything at all to do with the bee and if the adjective vosaTTa...vAsiyaMgarasa qualifies bhamarassa (understood), it is not clear what is meant by fearfegyfuzeHI--the realisation or attainment of the heart's desire (on the part of the bee. (778824 = se or steha). What is the heart's desire on the part of the bee, and how is it fulhlled immediately (cirAt sadA kasya jAyante means acirAdeva jAyante)? The attainment of the heart's desire on the part of the bee cannot ever be delayed i.e. can never be delayed-is bound to be instantaneous. If, however, this stanza has nothing to do with the bee, but rather with any person in general, then it would be out of place-a misfit-in the section on the bee (ETCR1931). In that case the meaning would be as follows:- When the body of a man is perfumed with the juice (honey) of the Ketaki flower, whose abundant, intense fragrance is spreading all round, the acquisition (realisation) of his hearts' desire, that is the conquest of his

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457 NOTES beloved cannot ever be delayed i.e. can never be delayed, but is bound to be immediate. For the appeal of the fragrance of the juice (honey) of the Ketaki fower is irresistible. It is possible to understand ofagmat as standing for "QASHT with shortening of the 341 in fact. The plural $1 is puzzling. If we read it (singular), the verbal form fljfa would have to be changed into the We find the reading degvelabhA for degpiyalaMbhA in the MSS G and I. velaMbha = vilaMbha or vipralaMbha or viDambana disappointment or frustration. In the case of a person whose body is perfumed with the juice (honey) ol the Ketaki flower, disappointment or frustration cannot take place even after a long time or the frustration (non-realisation) of his heart's desire cannot last long, because the appeal of the fragrarance of the Ketaki Aower is irresistible. It is also possible to understand an in the sense of fase delay in, or postponement of, the realisation of the heart's desire. Thus understood the stanza contains a glowing compliment to the fragrance of the Ketaki flower and has nothing to do with the bee. On the whole the sense of the stanza is obscure. 250) Asefasd the Malati branch i.e. the Malati creeper. Gore understands 59 in the sense of cluster, clump or thicket. In the next gatha the word Armasa is used in the masculine gender. The commentator explains the covert sense of the stanza as follows : yathA kazcana yuvA atikrAntatAruNyAmapi guNagaNayuktAM nArI prathamopabhuktAM na tyjti| 251) = Weber (1881) 755, with the variants Hostafor HERRE and saMbharaMteNa for saMbharaMtehiM. DhaMkhara seso is explained by the commentator as patra puSpAdirahita, shorn of flowers and leaves. Cf. Maathi DhAMka, DhAMke a leafless branch. TEFA, Accusative singular of ach (feminine), abstract noun formed by adding the Taddhita suffix a to ako (abundant), according to HS. VIII. 2.154 (aca BHTN at). The word agresat is both masculine and feminine according toHS.VIII. .1.35 (77377721: fazi). 252) fafacesafta = fafaszsafigat = fafat: peal standing with tightly closed petals (5929o qatar). Ti = Haiti = ARTA *fully. The commentator explains the suggested sense as follows: . idamaidaMparyam / yathA kazcana kAmukaH kAMcana anavatIrNatAruNyAM kayAcana yukyA suratakSamA vidhAya atuajad, fagot warral

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458 VAJJALAGGAM 253) iyara = itara other i.e. inferior. The commentator explains the suggested sense as follows : ayaM bhaavH| pradhAnasthAnasthitAM nibiDakucayugabharanamyamAnamadhyAM madhyavayasaM nArI ramitvA IdAnIm ItaranArI: kAmayamAno na lajjase he yuvam iti upaalmbhoktiH| 254) The commentator explains the subtle suggestion in the stanza as follows: sarvaguNaparipUrNAyAH karNAstavizrAntalocanAyAH surate sukhIbhUtahRdayasya no hRdayaM sAmAnyanArIrataM yathA nAnandayati tathA kenacid ucyate / 255) gahaNa = gahana a thicket (of trees), There is repetition between vaNa and kANaNa. It is possible to understand vaNa in the sense of vRkSa, so that vaNagahaNa would mean a thicket of trees. Or vaNa may be taken to mean uvavaNa (upavana) a garden and kANaNa a forest. The compound sarisatarU is faulty. We should have sariso tarU. We can of course look upon Afte as a de-inflected Nominative singular form (= sariso) (a luptavibhaktikanirdeza), qualifying tarU as an adjective. 256) jaM yat = yadA. tahaddharaseNa-tIse amaratarukusumamajarIe laddho raso jeNa, so tahaddharaso, tenn| saMkappo kao-saMkalpaH kRtH| saMkalpa-resolve, restrictive, privative resolve. The bee imposed upon itself a restriction regardirg the enjoyment or tasting of other flowers i.e. dismissed from its mind the thought of ever tasting any other flowers. In amaratarukusumamaMjari, the final short I has been substituted for long I metri causa. 257) dhavala (addressed to the swan) oh pure, white one ! ki tujjha, supply arri, what has happened to you? Cr 4. may be taken as a bhAvapradhAnanirdeza, standinp for dhavalatA. ard further as a de-infiected form (luptavibhaktikA nardeza), so that kiM tujjha dhavala = kiM tujjha dhavalayAe-what is the use of your spotless purity? The commentator explains : (he) 6vala kiM tava kathyate-what shall we say to you, cb pure, white one? tA= tat then. kattha = kutra, used in the sense of dutaH (why) or katham (how). 259) vAhaliyA a small river, livulet. Cf. Marathi ohacha. See stanzas 105 and 261. ucchaliyA = uchalitA (from ut + Vzala . P. to go, to move.ucchala to rise up, to swell, cf.Marathi usaLaNe)-bursting, swollen, being in a spate, flooded. savittharA grown in its breadth or expanse. The commentator reads pauttarA (= payauttarA-pracurajalA)which he explains as caladvahujalA. 260) Cf. stanzas 131 and 203. The commentator's remark AkAradurantatvena is obscure.

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NOTES 459 261) Aquifu--79afalg SASAFI Falsaquila14 (9261, 314TT tremulous, unsteady, moving up and down) A11 AncaqMZIZICASTI FLFFIAT 979 affaqat ha i The commentator takes the word set to be a noun (wave ?). 731 = 72 = a, with lengthening of 3 into si metri. causa. See star za 764 a here the icin E3t is, used. It is also possible to equate 797 with 77: dumb, speechless. The commentator understands this stanza as indirectly addressed to a 77127, who after enjoying the company of a beautiful and cultured lady, subsequently transfers his love to an inferior woman. 262) Face (ori) really stands for taia, a crow or crane. It is rendered as frog by Dr. J. C. Jain on s. 582 of his History of Prakrit literature (Hindi) (1963), TSM gives the sense as farang. Better to read la than 57,07 4. 3- The duplication of Fi in af is. according to HS. VIII.2.98-99. 263) frezgin = Miitrint: = azgazit: 1 264) Haarzo = H T=789979 with heart and soul, without sparing any pains or efforts. rafta stands for hift, with first. shortened into & and then changed into 4. C1.9172 (st. 474) standing for puttie (Vocative). Or atthamiya (= astamita) may be regarded as a deinflected form (luptavibhaktika nirdeza).Cf. bIyadi yaha in stanza 325 and aMcala in stanza 369. Or 84f74acia may be taken as an irregularly formed compound. 265) HUU = (1) 77701, (2) ca. 3 = TETT, see HS. VIII-4.256. (TE309:). afuma Garant free from the reproach (censure or blan e}, of vanity or overbearing pride. galo. = 99717, Potential partici. ple used as a noun in the sense of nindA. 266) When the moon is there, what is the use of numerous stars? They are redundant. When the moon is not there, what is the use of numerous stars? They are too faint or feeble to illumine the world. The commentator appears to have read mahAmahIvalayaM. 267) The commentator appears to have read facayfa (=faggraat 5e). 93014511, a AHIGITEE compound. 268) Effaclarasan the distinguishing mark or ornament of Siva's head. The commentator seems to have read frequent (=

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

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NOTES 461 271) Huizi = 7hah = anfetit crooked, clever, ingenious remarks, which have a subtle, suggested sense concealed behind the apparent sense. vakrokti is explained as vaidagdhyabhaGgINiti by kuntaka, author of vakroktijIvita. The commentator renders vaikaNiya by anyokti, which means the same as vakrokti. 272) Gifs:= fqs=ffenh, suffix of the Gerund added in. the sense of the Infinitive. Ct, fasu (=yfes) (st. 31), 415.07(=), EFTSH ( = ERS) (st. 677). E 102---knows how to make clever, witty, suggestive, crooked remarks and also understands the hidden sense of such remarks made by others (jaMpiyamattaM ca jANae atthaM) 273) fayl= offar: = far:, assailed or overpowered by i.e. in possession of or endowed with. Gore : passed over, disregarded, not favoured by, great fortune. 3779EUR TT1 = 89 ma STAT: 391967> 371921 > 3117s (change of 7 into 5)>37177 (with elision of the tinal nasal). 3113TH mentally unwell, restless. 274) Cf. Hararea 9777477a FireFTE STATTFT I Hate 972 filetti HETH171 Here the word ge is obvicusly used in a bad sense, namely, cunning, tricky, wily people, full of deceit and doubledealing. 275) TGS Apabhramsa form. Cf. st. 54 and 278. CARA feat = aftaufter fiay, with an ear after the first afta according to HS. VIII.3.1. The stanza means that shrewd people behave with equal cunning with all without any distinction, those who are likely to be useful to them and those with whom they are not like. ly to have anything to do at all. 276) kahavi in a wonderful manner. sabbhAvavAhira foreign to, divorced from, lacking in sincerity. For a similar use of afete see st. 158. sIsehi ghubbhaMti are honoured and chaired. bubbha is the dhAtvAdeza for vag in the passive voice according to HS. VIlI. 4.245. g&> sua >343 >13. is ordinarily changed to any in Prakrit (HS VIII. 2.26), but here it is changed to H as if the original foim was grea.. 277) agu Fur to deceive, outwit, defeat. Ece = 931912 according to the commentator. For feigai cf. fequat, Additional gatha, 551*1, p. 262. 278) We must obviously read taM ca tihuyaNe for jaM ca tihu yaNe.

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462 VAJJALAGGAM 279) Here the word FETUJH1a1-magnanimous--is used as a qualification of the gras. 280) For 4615693 fait cf. st 61. fua qe3-comes or falls under the influence of, agrituala according to the commentator. fys stands for fios according to Laber.fqas means food given by a supe. rior person to some one who depends upon him and is at his mercy for his subsistence. The PSM equates fus with foc (box or basket) and explains it as Fll, 341aat. The PSM quotes the following line from 491aaf (176): at ara aur ufuzi 10 piDe paDio.Cf. goyare paDasi in st. 281. 281) 3044 = 959717--shrewd, clever ones. See Dr. Upadhye's article on Chappannaya- gahao, mentioned in the notes on st. 270. The exact sense of TTTARCIBHEAT is obscure. This is rendered as utkaSvRSabhadAhaikamaNDitA by Laber. The Ms.C reads thoravasaNaCERAT, which yields some sense at least : adorned i.e., branded exclusively with the burns (212, cf. Marathi 922451) of great calamities. The commentator paraphrases : riequ Hathfocar, where utsRSTa appears,to be a corruption for utkRSTa,which renders thora ( = mahat). G&i=*+CH with very great difficulty. Cf. st. 437. 202) Cf, Weber (1881) 883 : #1 gfet faforei 198 gaat GA F3ETI | razgo a ufuai a fu pantat aquifa ll. We must obviously read gets for Act (Laber's reading), which offends against the metre. 283) Toatott even by a passing, cursory, casual glance. kArimauvayAra artificial, empty formalities or courtesies. kArima = kRtrima. For the krt suffix H, cf. Pischel, Grammatik d. Prakrit Sprachen, p. 407, $ 60. 284) Cf. Weber (1881) 720 where the reading is egzie 7 diTTho saralasahAvAi jaM na aaltto| 285) 197 is the fifth note of the Indian musical scale, the others being Tez, TH, TFT, #47,897 and fagia. It is supposed to be produced by the cuckoo. (Cf. Narada : yesi tifa aurea alfacat ia H1). This can note when produced by the cuckoo and heard by persons in separation from their beloved consorts, makes them restless, fills their minds with deep longing and even kills them. 4qh also means GTAT, a particular kind of musical melody sung in the fifth note or based on the fifth note as its dominant note.

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463 Cf. gItagovinda I : udazcitapaJcamarAgam and X : vyathayati vRthA maunaM tanvi prapaJca paJcamam / For the disquieting effect of the note of the cuckoo on lovers cf. Kumarasambhava III.32, Raghuvamsa IX.47, Sisupalavadha VI.8, Parvatiparinaya III.3. Cf. also Vikramorvasiya IV. 11 : Fa amfunt #zacfayzigifa, maqugfayi zannanen | In the present section, we have reference to the paMcamasara (paMcamasvara) produced by the cuckoo, though the word kokila is not used. In stanza 286 we have the mention of , in st. 289 there is the mention of tIe paMcamataraMgA (tasyAH paMcamataraMgA :), while in st. 290 paMcamageya i.e. song in paMcamarAga is mentioned. It is not, however, certain whether the HT in st. 288 refers to the note of the cuckoo or to the sung by a human being. NOTES In stanza 285, the adjective a "gurgling" implie friction note uttered by the cuckoo is extremely smooth and anything bit hoarse. So ghuraghuraMta hardly fits in with the note of the cuckoo. and hoarseness. The 286) (1) beautiful with high-pitched sounds, 2) sparkling with the jet-black colour of the pupils. (1) reaching or falling on the ears, (2) reaching as far as ie. touching the region of the ears. Cf. karNAntavizrAntalocana (raghuvaMza IV. 13). varataruNikaNNalamgeNa, taruNi includes taruNa also, a case of ekazeSavRtti, with retention of the feminine form instead of the masculine. 287) gAmarAgA musical melodies based on combinations of different musical notes. T (1) means a particular combination of notes forming the essential skeleton or framework of a particular melody. In this stanza the word is used as the name of a particular melody () in music and it is contrasted with others i.e. melodies based on different combinations or groupings of musical notes. But what exact melody it is and with what melody in modern Indian music it is to be identified is not clear. Or does the 4 mentioned in the present stanza mean the peculiar sequence of rising and falling notes coming out of the throat of the cuckoo ? 288) The exact sense of this stanza is not clear. Does it mean that the large-eyed lady, while engaged in the ordinary routine duties of the household (aq), was giving out sighs

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464 VAJJALAGGAM which were the result of very acute and prolonged mental agony (thorayaradIharaNaraNayA), or which sighs were giving rise to very acute and prolonged mental agony in persons standing nearby and which sighs were further pregnant with the emanations of the 1947 (49HHTHT = 9aHATHTATYT)? In other words was the lady in ques. tion humming to herself the musical notes of the 194217 and at the same time giving out sighs caused by deep anguish in herself, or causing deep anguish in others? Or does it mean that while the lady was attending to her household duties, she was giving out sighs caused by deep anguish in herself or causing deep anguish in others and that these sighs were impregnated with the emanations of the # note of some cuckoo perching on some nearby tree? 289) * may stand for 699 or 4. in the latter case, we must supply ( = 45 ) before 77891. (ap) 77891 i quatitig a afgent fe ! Hamsal Haz A171: = fafstat: 1 Here janaki refers to the 17ART which was being beautifully rendered by the lady in question. __290) Here paMcamageya means the song in the paMcamarAga. paMcamarAge nibaddhaM geyaM paMcamageyaM / Cf. mAhiSa dadhi sazakara payaH kAlidAsakavitA navaM vyH| pUrNacandravadanA ca kAminI svargasaukhyamupabhuJjate narAH // sugmai-For the passive base summa from Vzru, cf. HS. VIII.4.243-244. See st. 321, 352. See note on st. 352. 291) AHTU 49843-HAITURI ( = hadi) 970 ( = 4547770) he also FAL0797751. 972 is a 129479 fait standing for 4737. Y means thin, sharp, incisive, trenchant (du). 641101497614-endowed with a sharp, piercing quality (power.) The commentator's dissolution of samANiyapattalAi as a karmadhAraya compound is not satisfactory, since the sense of Aaraa as qualifying 747 is not clear. Does it mean 'turn. ed or focussed on a particular object'? It is not clear how 31172f#211, black and white, holds good in the case of swords. Swords are usually described as blue or dark because they are made of highly tempered steel. Are we to equate asiyasiyAI with asita-zitAni where aha means dark and flat means sharp ? 292) 78934= 9775 (or 20197 in Sanskrit) tremulous, #54 = uzui twisting or twitching (literally, breaking). Cf. Marathi moDaNe to break. 293) Tehaarahga blooming or dilating forcibly (Teadu). TEA (= THA) means force, vehemence, haste, violence. For THE see:

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NOTES 465 note on st. 678. lakkhamajjhammi lakkhijjai = lakSajanamadhye lakSyate, are detected or discovered unerringly even in the midst of a hundred thousand persons. 294) AyaNNapUriyasaro-AkarNam (AkRSTaM) pUritazaraM dhanu:yena, 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. pUriyasaraM = sarapUriyaM dhaj. Cf. namayantu zirAMsi dhanUMSi vA, karNapUrIkriyantAm mAjJA maunyoM vaa| (harSacarita). Cf. yatra patatyabalAnAM dRSTinizitAH patanti tatra shraaH| tacAparopitazaro dhAvatyAsAM paraH smaro manye / / (kAvyaprakAza X). 295) kaliyaloyaNA ya phuraMtI ya mayaNAlasA ya vliyloynnphurNtmynnaalsaa| valiyAI loyaNAI jIe sA valiyaloyaNA diTThI-the glance in which the eyes are slanting i.e. the glance shot or darted from or accompanied by slanting eyes. dhoraNi-dhoraNI volley, series, succession (rAji or paGkti ). 296) emaI is an Apabhramsa form for evameva. See HS.VII.4. 420, where at is recorded as a substitute for saha in Apabhraisa. embaI has been here further weakened or simplified into emaI. emaIeven as they are i.e. even in their natural state, unadorned with collyrium. We must obviously read fe in place of are which is found in the MSS and in Laber. Cf. the reading faafe for fgfg in st. 545. Or dehi here and piyahi in st. 545 may be regarded as Apabhramsa forms. See HS.VIII.4.383. 297) sacchaha = sacchAha = sacchAya = sadRza. uttaTThA = uttrastA. The proper form in Prakrit should have been uttatthA. The cerebralisation of stha into g is puzzling. cf. HS VIII.2.45. 298) sarala candid, inspiring confidence. ujjua = Rjuka straight. This word appears to have been used here in the sense of indifferent, neutral, as is clear from the vicinity of the word majjhattha. We must supply the verbal form najjaI (zAyate) after pio, sajjaNo and majjhattho and najjati (= zAyante) after riuNo. causvihA = cauThivahAI. The Nominative plural form asfakt is reminiscent of Vedic forms like banA (= vanAni) etc. 299) vaDDila (baTTila in Laber) is a Desi word in the sense of adhika, more serious, dangerous, destructive, fatal, pernicious. DNM VII.29 records vaDDa in the sense of guruka. vaDDila is a Taddhita form with the addition of the bhavArtha suffix ila (ila), added here pleonastically (svA) to bahu. Cf. HS.VIII. 2.163 DilaTTale / bhave and VIII. 2. 164 svArthe kazya V... ...30

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466 VAJJALAGGAM vaa| vaDDa is to be traced to vaDDha (= vRddha). Cf. Marathi vaDila senior, elderly, advanced in age, a father. 300 ) dhAvaMti the present tense is used here for the past tense ( = dhAviMsu ). dhAriyA = dhAriyANi Cf. note on cauvvihA in st. 298. amha = mama. HS VIII. 3.113 lays down as the Genitive singular form of the first person pronoun. 301) uDUDha (1) firm, hard (2) obstinate, hard-hearted, stubborn, stern. H = (1) joined together,touching each other (2) standing by one's friend under any circumstances. f = 3. f(1) circular, round, spherical in shape (2) surrounded by the circle of neighbouring princes (rAjamaNDala). hiyae na mAyaMti (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. tamyA: stanayugmena mukhaM na prakaTIkRtam / sAhityadarpaNa X). (2) having an abominable look (the privative particle being prefixed in the sense of aprAzastya). kuDila = kuTila (1) curvaceous (2) crooked. macjhase = madhyAMze in the middle or central part or portion. Laber renders this by : I Cf. Additional stanza No. 312*8, p. 240, and the explanation in the commentary on that stanza. kiviNadANasAricchA, 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. Meghaduta 18: :: :) But it is difficult to see how the dark-brown central portions of the breasts could be described as invisible. ria, cf. stanza 301. sapurisamaNoraha va the desires of a good person are not contained in the heart, because they are far-reaching and wide-sweeping, i.e. ambitious, in a good sense of course. 303) go the horizontal bar or beam of a weighing balance. samA level, symmetrical. unnao : 3: an exalted person. The commentator's explanation of as is not satisfactory. , see st. 301, (1) contiguous (2) joined in friendship or amity,

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NOTES 467 loyal. Berea (1) free from drooping, not hanging loosely (2) free from blunders or moral lapses. Ff4819 (1) at49112 compact or firm (2) self-possessed. Anfal (1) protuberent (2) ready for fighting. 304) Seifera is paraphrased as 479 by the commentator. The tara 3779 is not found recorded by Hemacandra. 305) 67 (1) firm, solid, dense (2) cloud. Argi = Argint citron fruit (citrus).Cf. Marathi mahAkuMga. vAsa = varSa rainy season. vijjujala (1) bright like lightning (2) bright with lightning flashes. The sight of the sky overcast with clouds at the beginning of the rainy season has an agitating and disquieting effect on the minds of lovers. 306) 3jaa, this word is recorded in PLNM 567 in the sense of udbhaTaveSa and in DNM I.127 in the senses khinna, zUnya, bhIta, udbhaTa and sized. In the present stanza it means 372-prominent, swelling, while in stanza 307 it means ofga or afta perplexed, nervous, dismayed. atit-[entas (arare for vade to roll or dangle) + ST, ea suffix in the sense of 41233te3] =quaris. arosent = Teien: tumbling down (sat). 307) Cf. Hala 671, where the reading is afegit for spat. Cf. kumArasaMbhava I.40: stamadyaM cAru tathA prvRddhm| madhye yathA zyAmamukhasya tasya mRNAlasUtrAntarama 11 308) = Hala 395, where the reading in the last quarter is OCTA a la q. 375501, -the commentator paraphrases this word by gagala: an adult, grown-up lady. Cf. st. 313, 439, 679 etc. The Gathasaptasati reads BF1 = 379. DNM 1.50 records the word Fazll in five senses :(1) adt an unchaste woman,(2) JHT a beautiful woman, () 7994 a newly married woman, (4) puit a young woman (5) 597 this woman. The commentator on Hala as quoted by Weber (p. 100 of the 1870 Edn. says : 3465117an, akit frearat aziati The word 24671 occurs also at Hala 79, 150, 170, 128, 249 etc. and is explained in the same manner by the commentator in all these places. In the light of the commentator's explanation Weber renders the word as"the daughter of an eminent (notable), aristocratic, wealthy master", "a lady or mistress".According to Weber 395971 is derived from 371. It is likely that the word 345311 used in the Vajjalagga and recorded in DNM really stands for 3771 and represents the Sanskrit word 3711i. It can be rendered as a beauti

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468 VAJJAL AGGAM ful, young lady, a grown-up, adult woman. Weber (1881, p. 28) says that 345311 is rather to be connected with 31161 than with 347 uvvariya = urvarita, uddhRta, avaziSTa, residuary. DNM I.132 records uvariya in five senses : (1) adhika, (2) avAMchita, (3) nizcita, (4) tApa, and (5) agaNitaIn st. 316, the word uddhariyaM and in st. 388, uccariyaM are used in the same sense as uvvariya. For uccariya-being surplus, over-flowing, super-numerary, extra, cf. Hala 377. 309) pasayacchi = prasRtyakSi / prasRtI iva akSiNI yasyAH saa| Whose eyes are large like the palms of the hands. prasUti f. means the palm of the hand stretched out and hollowed. See Nitisataka 45: parikSINaH kazvit spRyati yavAnAM prasRtaye / pasayacchi may also be equated with prasRtAkSione whose eyes are large or big, as understood by the PSM. Or we can take pasayacchi to mean mRgAkSi, pasaa (pasaya) being recorded in DNM VI.4 in the sense of mRgavizeSa. Cf. st.548 and 701, where the commentator paraphrases the word by ggarta in both the places. amayA = amRtau i.e. amRtatulyauM by lakSaNA. The commentator explains : tava stanau zItalatvAdamRtamayAviva / Did he read amayAmaya vva (= amRtamayAviva), amaya being read as amayA metri causa? Laber's chaya amRtau (amadau) mRga iva does not make any sense. The commentator's reading amayAmaya dhva (= amRtamayAviva) is to be understood as an utprekSA and not as an upamA, and appears to be better than amayA mao vva / samayA (1) samadau possessed of an intoxicating beauty or quality, (2) samRgau accompanied or characterised by the deer. cakkalayA = cakrAkArau, cakra>cakka>cakkala, with the Taddhita suffix la added in the sense of sAdRzya. kiviNabbhatthaNavimuhA - kRpaNAbhyarthanavimukhau averse to entreating miserly people. The exact sense of this is not clear. Cf. st. 302, where the breasts are described as kiviNadANasAricchA. Perhaps kiviNabhatthaNavimuha 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) savattiNA = sapatnAH / sapatna becomes savatta, to which iNa seems to have been added as a pleonastic (svArthika) suffix. Or savattiNA may be a corruption from savattiyA ( = sapatnIko). Better to read dUre vva instead of dUre vi. Cf. st. 619, for a similar idea. Cf. kavIndravacanasamuccaya, 308: AstAM dUreNa vizleSaH priyAmAliMgato mama / ravedaH kiM na sarinAtho romAJcaH kiM na prvtH|| 311) tArisaM = tAdRzam of that kind, i.e. once so gorgeous and prominent (ostentatious).

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NOTES 469 312) = Hala 268, where the reading in the last quarter is : ko vi Na hiyayammi saMThAI. Supplya (yat) after taM-jaMtaha sahAvagaruo vi thaNaharI paDio, te tII kaha nAma / hiyae = hRdaye (1) on the bosom (2) in the heart or mind. 313) miva = iva. See HS. VIII.2.182. ___314) pa is mentioned as a dhAtvAdeza by HS VI11.4.395 : takSyAdInAM 818164: 1 means to exert pressure, to squeeze, to compress (=/nipIDaya). Cf. Marathi cepaNe, cApaNe, cApUna copUna bharaNe. Laber reads : aMgulimaggo vva; but we must read aMgulimagga vva (aMgulimArgA iva) as is clear from the explanation given in the commentary. Par marks or impressions of the fingers. cihura = cikura, k being changed to ha -according to HS VIll.1.186. 315) This stanza is found quoted in the Kavyaprakasa X as an example of the figure atizayokti (prastutamya anyatvena varNanam ), with the reading vattaNachAyA (= zarIracchAyA) for bAhulayachAyA. rehA = rekhA line, creation, handiwork. zyAmA is explained by the commentator as aprasUtA strI-a young lady who has not borne any progeny so far. 316) For uddhariya cf. the note on uvvariya in st. 308. amAyaMta-not being contained. Cf. Marathi mAvaNe to be contained. raMkholai = calati. HS VIII.4.48 gives tats as a ukaica for vates to wobble, to oscillate, to sway from side to side, to be unsteady. The commentator appears to have read Rets, which is also found in MSS G and I. "The idea is that the vibrant loveliness of the woman appears to be 'wobbling as it were. 317) thaNajahaNujvahaNamaMdasaMcArA, cf. meghadUta 82, zroNIbhArAdalasagamanA stokanamrA stanAbhyAm / kuDi bva = kuTIva. kuTI a cottage, residence, mansion. saMcAriNi = saM nAriNI, the final long I being shortened metri-causa. The Marathi word vel in the sense of the human body appears to be a case of metaphorical extension of the primary sense of the word kuTI (a cottage), the body being regarded as the cottage inbabited by the soul. 318) = Hala 278. Cf. azrucchalena sudRzo hutapAvakadhUmakaluSAkSyAH / aprApya mAnamaGge vigalati lAvaNyavAripUra va / / (sAhityadarpaNa X). For the comparison of the threc folds of skin on the abdomen with a flight of steps, cf. kumArasaMbhava I.39: madhyena sA vedivilagnamadhyA valitrayaM cAru babhAra bAlA / ArohaNArtha navayauvanena kAmasya sopAnamiba prayuktam / /

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470 VAJJALAGGAM 319) = Hala 547. sohila = zobhAyukta. sohA + ila possessive suffixn HS VIII. 2.159. taruNasurayaM = taruNasya taruNyAzca iti taruNayoH surtm| (ekazeSavRtti). The satra quoted by the commentator viz sarUpANAmekazeSa ekavibhakto (pANini I.2.64) is not quite correct. The correct sutra is pumAm striyA (pANini 1.2.67). karaNa pose, position, mode or posture, physical attitude in sexual intercourse. paloTTata = pravartamAna. See note on stanza 24. 320) HEHEHTC appear to be the exclamations uttered by the young damsel instigating her partner in coitus to press the sexual on-slaught more and more vigorously. Does it stand for mAraya mArayaH mAraya ( prahara prahara prahara? bhaNaMtiyAI -bhaNantyAH or bhaNantyAm-bhAvalakSaNA SaSThI or saptamI ( Genitive or Locative Absolute construction ). halaphala is explained as netails by the commentator-thrown into tremor or flutter, trepidation. Hemacandra mentions this word in his qfar on HS. VIII 2.174 ( goNAdayaH) without explaining its meaning hallapphalaH occurs in Hala 79. See Weber's note on the word on p.28 (1881 Edn). It is explained as utsAhatAralya or utsAharabhasa by the com mentators on Hala-the unsteadiness or impatience-haste-duer to over-enthusiasm or eagerness for doing anything. The sense caMcala or kaMpanazIla-trembling with fear-suits our stanza very well. Cf. the root hala to move or to be shaky, in st. 190. Cf. also note on DhalahalayA st 559. 321 ) For the idea compare kavIndrabacanasamuccaya 316 : vizrAnti nUpure yAte zrUyate rsnaavniH| prAyaH kAnte ratizrAnte kAminI puruSAyate // nibbhara = nirbhara-intense vioelnt, vehement. 322) vibhio = vismitaH / vismita: would become vimhio and then vibhio. We must therefore read vibhio in place of vibhao ( Laber'ss.. reading . In st. 423, however, vimia stands for vijeMbhita and not for vismita. 323) daMtaNahakkhayamahiyaM - mahiyaM = mahitam 17udable, praiseworthy, great, admirable. nigyAyapaDaMtavalayaNigghosaM-(1) nighataiH or nidhIteSu ( or nidhote nirghAte, pratinidhIta ) patan udbhavan valayAnAM nighoSo yasmin (2) nirghAteSu patan prAdurbhavan balavAn ( valaya = balaya - balava = balavat ) nirghoSo yasmin. There is obviously a pun ! slesa ) in the case of both the adjectives aura@gAfga and: nigdhAyapaDaMtavalayaNigdhosaM. The pun in the case of the former adjective is.. simple enough. But the pun in the case of the second adjective is not so simple. We have to understand the word 204 as standing: for balaya or balava-balavaMta- balavat. Or we may take va as a possessive

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NOTES 471 suffix, which is met with in Sanskrit in the case of words like kezava, maNiva, arNava, addhiva etc. balava could become balaya ( valaya) by the elision of the intervocalic c and by yazruti. 324) vAsahara = vAsagRha bed-chamber ( zayanamandira ). calavalayakarapphAlaNa = karapphAlaNacalavalaye ( by paranipAta of karapphAlaNa and pUrvanipAta of calavalaya), ( the sound of the bangles moving up and down and clashing against one another in the act of giving blows with the hands. kaNaMtamaNimehalA ( the sound of ) the jingling jewelled girdle because of the diverse movements of the hips or buttocks. 325) = Hala 209. bIyadiyaha must be taken to be a deinflected form ( a luptavibhaktikanirdeza ) standing for bIyadi yahe. savilakkha = sabailakSya, vilakkha being a case of the concrete used for the abstract. savilakkha ( savelakSya) lakkhiyaM savilakkhalakkhiyaM. 326) sarahasa = sarabhasa hasty, unrestrained, unreserved, uninhibited, all-out. kalayalira = kalayala ( kalakala) + ira (possessive suffix). The noun qualified by fault is not mentioned. We must supply kaMkaNAibhUsaNa. The same is the case with kaNaMta, where we must supply the substantive mehalA. sikAra = sItkAra 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. thavakkaa = stabaka or samUha bunch, cluster, fund (of joy ). We must understand the compound sarahasaramaNa...sikkAraM as equivalent to sarahasaramaNa...sikkArahiM (heto tRtIyA ). 327) Dora = sUtra, davaraka, kAJcI girdle. Cf. Marathi dora, dorA, dorI, a string or rope. jhaNajhaNai, cf. ruNaruNa in st. 240 and raNajhaNa in st. 633 paMDavabhaDasaMgAmo= paMDavakauravabhaDasaMgAmasariso saMgAmo a battle fierce like that of tne Pandavas with the Kauravas. ___328) Laber reads samujhiyA and renders by samujjhitA. In the light of the commentator's explanation Statemat, we must read Farhat ( samUvitA ) or samucchiyA ( samucchritA ). dhayavaDAi bva, cf. note on st. 207. The sense of the simile is not clear. Who has vanquished Kamadeva here ? Neither the women nor the man. On the contrary it is. Kamadeva who has vanquished them in compelling them to seek pleasure in each other's intimate company. It would be desirable to read kAmadeve ( kAmadeveNa ) ( Instrumental singular as in Apabhramsa ). kAmadevena jitvA dhvajapatAkA UvIkRtA iva. The commentator is silent on the point.

Page #537
472 VAJJALAGGAM 329) 3079954, the beginningless, highest truth in the world. agit (1) assuming diverse forms, (2) assuming different incarnations or manifestations (319art ). HigTUTTI (1) infatuation and attachment (2) attachment due to infatuation. zat ze af at fara shall we then always pay homage to it? We should rather read ac (or 70g ) after so, so that the last quarter will contain 18 Alls instead of the usual 15 and will become more pointed in its sense. 330) fagyotic by means of or through these amiable virtues, stages or phases. Since the four Tuts are called A19101937 ( steps of a staircase ) there must be progressiveness or sequentiality in them. AlAvaNa casual talk; ullAvaNa sustained conversation; saMga continuous association; 51367 curiosity about each other. 331) 34737=21599". 3157810i 5i77700 = FHINI = ucchvAsaiH) sosiyANi sarIrANi jammi so AsannAsAsasosiyasarIro aarNbho| It would be better to read 341HPARHAITEIT. Etas cf. st. 54, 275, 278 and ( 39. 332) Cf. 3a7aafia II. 19, VI. 5 : 7 foffaafa grado: atratzerryatafal Taita fahafa fari alt for meg at 7:1 canal mere sight or presence. 333) = Weber (1881) 829. JG3777237 = 557177i, cf. st. 374. farktu = .See HS.VIII.4.132. facefuti i A10=#19, anger born of iealousy, teretana: atat flatschrifafa Fifera ). Fau192134Fahlaut aici coaxing utterances due to genuine affection. 334) The sense is obscure. There is obviously a pun on the word 47311--(1) 015: ( 157 ) the seed or grain (2) Gita: the other party. So long as the other party is not inspired with attachment (a yfa) and the love is unilateral, it is astringent or unpleasant and void of sweetness. The pomegranate fruit too, so long as its seeds i.e. grains do not become red (7 trafa ), does not develop any sweetness, and is astringent in its taste. Construe : eke pakkhe ( vaTTamANaM) pemma dADimaphalaM va sakasAyaM (hoi ) jAva bIo na rajjaI tA kiM mahurattaNaM kuNaI / 335) pala is a weight equal to 4 karSas and karSa is a weight equal to 16 mASas, one mASa being equal to 10 guMjAs. palasayaM therefore means a sizeable amount of poison. cakkhurAga = cakSurAga love conveyed by a glance or by an exchange of glances. Cf. gratii in Sakuntala II :

Page #538
473 vidUSaka :- adha bhavataM aMtareNa kIdiso se diTThirAgo / The word is used in Banas Kadambari p. 41 (Peterson) and Malatimadhava VI. 15. cakkhurAgarataM -- tinged with eye-love i.e. cakSarAgavyaktam conveyed by an exchange of glances. na nahA mArei is not as fatal as vinbhama = vibhrama mental flurry. NOTES 336) dukkhuvahaNAi pemmAI 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 raccau ( =) ( form, build up), then ggvvahaNAi pemmAI would be the object of raccau. 337) For the duplication of & in in this and the next stanza, cf. (st. 346, 347) and HS. VIII. 2.97. 3, caMcu = caMcU, both metri causa. The commentator's paraphrase * prema na Rju bhavati loses sight of va ( = iva ) coming after ujju. 338) It is not clear why there should be anger if the dear one is suhaTTi ( suvasthita ), living happily. Should we read muhaTTie : ( = mukhasthite = saMmukhasthite standing in front ) ? This would offer a * good contrast to dUrahie. 340) fa to turn back, to recede, to recoil, to be estranged. 341 ) bAe is either Locative singular of vAa ( =) or Instrumental singular of vAA ( = vAc )> vAAe > vAe. so suhANa sayakhANI= age ait, (cf. st. 782), abode of hundreds of happiness i.e. endless happiness. khANI = khaniH in Sanskrit, with elongation of into. See HS. VIII. 1.44. : 42 ) saMNaDio = saMnaTita: or saMnATita: The root naT ( nayati, nATayati ) means to injure or distress. HS. VIII. 4.150 records as a for the root 3 (IV. P.) to be confused or disturbed. See note on st. 351. cATu flattery, wooing, flirtation * kharapavaNassa cADuNA cAliro jo davaggI teNa sarisaM jaM pemmaM teNa / cAlira = calira ( = calanazIla or caMcala ), ca being lengthened metri causa. Or fe may be taken to mean drutacalanazIla ( briskly moving ), caTu or cATu meaning brisk or agile, cf. caTala. kharapavaNeNa cADacAliro jo davaggI, tassa sariseNa pemmeNa | Cf. st. 444. 343) daDDhahyaloe = daDDhahya involves tautology. samappivi - This is an Apabhramsa form of the gerund of the root. See note on st. 234.

Page #539
474 VAJJALAGGAM 34) = Weber (1881) 746. a crow on a sea-faring vessel or ship. This is the same as in Pali literature. Rhys Davids ( Pali Dictionary, published by the Pali Text Society, p.158) explains as "a compass crow, a crow kept on board a ship in order to search for land." The word occurs in Jataka, Fausboll, Vol. III, p. 126 and 267. The word draft ag is found in dIghanikAya, paThamabhAga, kevahasutta, 531, p. 255 ( Bhagwat's edition) bhUta pumaM bhikkhu, sAmuhikA vANijA tIradariMsa sakuNaM gatvA nAvAya samudde ajjhogArhati / te atIradakkhiNiyA tIradasi sakuNaM muMcati / so gacchateva puratthimaM disaM, gacchati dakkhiNaM disaM, gacchati pacchimaM disaM, gacchati uddhaM, gacchati anudisaM / sa ce samaMtA tIraM pAsati tathA gatako va hoti / sa ce pana so samatA tIna pasati, tameva nAvaM paccAgacchati / The tIradassi sakuNa in this passage is the same as the disAkAka of the Jataka and the bohityavAyasa of the Vajjalagga. The passage quoted above from the clearly explains the function of the aft . The Commentator Ratnadeva merely says : yathA yAnapAtre sthito vAyaso gaganam AkAzaM bhrAntvA tatraiva stambhAdau vizrAmyan janaM hAsayati, but he does not explain the exact role played by the mohitthavAyasa. 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. Syadvadamanjari, 19, F. W. Thomas, p. 125, foot-note 9. The word affe securs later on in st. 764 in the sense of pravahaNasthita ( pravahaNIya or yAnapAtrIya). Weber ( 1881 ). p. 402, equates the word af with Sanskrit af, the in being changed to o as in the case of padma ( pomma ), vaktum (vottuM ) vakSyAmi (bocchaM ) etc. See HS VIII. 1.61-4. The DNM VI. 6 records the word afr in the sense of pravahaNa. 345) jAe should better be equated with yAte, than with jAte as done by the commentator. -when pride (haughtiness, jealous anger) has gone away i.e., disappeared. mAna arises only when there is love between two persons. When love comes to an end (f) there is no question at all of the emergence of 1. On the contrary, the I ought to subside. Even a can be justified as follows:-" when I or jealous anger has asserted itself (), when real affection and gocd disposition have disap-peared and their place has been taken by jealous anger, what kind

Page #540
NOTES 475 of love can that be, which is practised by request ?" Cf. st. 346,Arulu qanotar q... tong OFW Info is recorded at HS.VIII.4.177 as a dhAtvAdeza for /bhraMza. phiTTa is used in the sense of phiTTia (past participle active) (= Rac) in Hala 93. Weber says that it is past participle from ffos which too is recorded at HS. VIII.4.177 as a 91q1a3 for: VR. Cf. Marathi Paza. 346) Pago 2011 ato = 3971642a. The present participle active (8158a) with the privative particle 20 prefixed, is used here in the sense of nomen actionis, liks the past passive and active participle in Sanskrit and Prakrit. (See Fanini 111.3.114 : 70697 Ha T:). 347) = Hala 236, with the readings 973 for a 11 and OETUarzaffez for TE TO@CHALU. In 1A, HUE stands for A1019 with shortening of 31 into 37. 348) Hala 53. On saralasan serth, the commentator on Hala says : maafada para afiant: 79th, te a Tiffa i Partizafaat, this is what the commentator designates as 9112 t#9174 compound, Sequential Karmadharaya, expressive of sequence betu een two actions. viliya =vyalIka, ya being changed into z by saMprasAraNa (Vocalisation of semi-vowels) and it being shortened metri causa. We have here a reference to the belief that water when heated and cooled loses its original flavour. 349) The commentator appears to have read 3470177 2018 statusulid, with 18 Hits in the last quarter, instead of the usual 15.791 = IPT, cf. the Vedic forms like epat ( = warta), qat (=hila) etc. 350) ago = 877181at, wariazia 1 691fefot, one who obstinately clings or sticks to a particular frame or mood of mird and is impervious to advice tendered by others. Cf. 1982 IX.47 : 450 Araraa fazla garifa ya ag 79: 1 Fallegu = 77742:, the one and only friend of happiness. Or if 448 is taken to be a corruption for zoi (artri)-- the one and only cause of happiness (artet= fgained :). 351) a-according to the commentator & is suarat fa91a:. H$. VIII.2.196 records in the sense of sig ellion and ATU. AI afsste do not be deceived or misled (by haughtiness). The CNM.

Page #541
476 VAJJALAGGAM IV.18 records "fe in the sense of af, and says that according to some also means, distressed. See note on stanza 342. The commentator explains the contextual background, according to which the stanza ia addressed by a faithless gallant to his offended sweet-heart. = 352) daiI = daie, Vocative singular of daiA ( daiyA). The final e has been shortened metri causa. pasijjasu = prasIda. The Prakrit substitute for V is to be traced to a conjectural root prasic (4th conjugation). pariosaM kuNasu give me the pleasure or gratification of your company (mama paritoSaM kuru) or enjoy yourself (svaparitoSaM kuru). kayasehara = kRtazekhara one who is furnished with a crest or tuft i.e. a comb, hence a cock. Cf. st. 290, 321. HS.VIII.4.242 enjoins as the passive base of V (=), along with f, but nor summa summa is due to false analogy with cimma (V/tri), hamma ( han ) () etc. See HS VIII.4.243, 24+. is recorded at DNM II.96 in the sense of , along with . According to Weber (1881), p. 11, properly means the release of cows or cattle from the pen where they are confined at night (+ from VI, san to let loose). The word gosagga is clearly derived from go + sRj to release. (like me) means the time when the cattle are released, hence morning. 353) Hala 374. The commentator on Vajjalagga says that this stanza is sakhIzikSokti: nAyikAM prati. The commentator on Hala, however, puts it mcre correctly : mAnaM dhatsveti zikSayantIM sakhIM kAcidAha (Weber, 1881, p. 142). The stanza is aff: adi qf. 354) Hala 45. = sacchAha = sacchAya, y being changed to h according to HS.VIII.1.249 and being shortened metri causa. aNiyatta = anivRtta, used here in the sense of anivartamAna pahia = pathika traveller, one who is (always) moving onwards, one who is (always) on the move. - 355 ) tulA -- The commentator explains this word by jalodaJcana - i.e., a rope attached to a wooden pole for lifting up water from a well. The word I also means a wooden beam in the roof of a house. Since in the present stanza gol is mentioned in connection with (well), the reference must be to the horizontal wooden pole forming part of a water-lifting mechanism.

Page #542
NOTES 477 This horizontal pole is supported in its middle on a vertical prop and its end to which the water-bucket is attached bends down into the well to collect water and is then raised up from the well, by pulling down the other end. The word gitt in the commentary (2210 Gamint a menti We should read Jia) in place of 4210), stands for Forst in the Punjabi langurge. Cf. the expression questi used in antea I, 491977. 358) Gat=safa according to the commentator. Cf.Marathi 47511, A2 pink, azafat--with a snapping sound. 359) Cogit-petal-fragrance= 164874 fragrance emanate ing from the petals. Cf. Additional stanza 349*5 (p. 245). The remark in the commentary : Fejtuit: gaamecara (? Fielcata) 195594 is not quite clear. The commentator's difficulty is about the two words & and 4#. They are synonymous and yet ag is here said to be the firm stalk on which the lotus of love grows. The commentator tries to explain the distinction between the and he He says that hH is ACUTTTA1A: TREICTEEM: -a permanent, life-long, abiding mood of mental attachment, while he is the reinforcement of 98 by means of presents, respect, honour etc. (69 27mAnAdyAdinA bhavati / ). sneha is thus the indicator of prema. (See note on st.. 391). 360) VAT to respect, to show regard for, to welcome. fache HT the autumn season (974 = 72) in which wine(ty= A776) is so dear (to all). It is also possible to take for Free as equal to fua Act, 7719 2698 Arci so long as the autumn season is going on i.e. is continuing. It would be better to read 1 7 (for 819) 98 Atli, so long as the autumn does not go away or depart. The use of HTI (7) in the neuter gender is rather unusual. According to HS. VIII.13.1, the word 373 (f.) assumes the masculine gender in Prakrit (sarao), 361) Weber (1881) 935. FEST=faa: built up, piled up; raised. Weber reads Tag # Ara1969 3 in the second quarter and pulls are fa o agat ( = Hal or in:). Stafot involves repetition, Fast and fut meaning one and the same thing. 362) = Hala 432. HTF 15 in Hoitoa --for what did you indulge in haughtiness i.e. what did you gain by indulging in haughtiness? H17 is to be resorted to only for attracting the other

Page #543
478 VAJJALAGGAM party and not repelling or alienating it altogether. Haughtiness is to be assumed only in order to attract the consort towards one's self. But you behaved in a most indifferent and harsh manner towards your consort. What did you gain thereby? What was the result of your haughtiness, except the complete estrangement of your consort from you ? 363) One would rather expect : Teutafuifeadh 30 ford f ocus Fronti a fast = 34737 devoid of feeling. See HS VIII.2.190 (2407 NAI narthe / ) 364) 36 27557 = 32 Tal offering your breast (chest) to i.e. being prepared to face or endure. Cf. uro dattvAmarArINAM yena yuddheSvagRhyata / feku71994199 97: FUTUS II (Jea's filo ITAKHTE, V.16). Sofea stands for obhaal, bhaal>bhbhaar'>bi. For bhaans see st. 374. DNM.1.117 records 58ft in the sense of wifaga (sleeplessness, insomnia). 365) = Hala 46. Weber (1870), p. 89,compares the following gatha (No. 191) from Govardhana's Saptasati : 3481ta fazahnya meM dagdhamAnapanIya / narmopakrama eva kSaNade dUtIva calitAsi / 366) alaita gua dich-vicarious use of the Genitive for the Accusative ( gl). Cf. HS. VIII.3.134. ga is really go with shortened into 3. See H$.VIII.1.192 : Sica SHHT :1 Better to read 964 with MS.G. Cf. st. 372. Pe stands for men with 31 shortened metri causa. It looks almost like an Apabhramsa trait. Cf. H.S. VIII.4.330. 474 = qafe 1: unalterrble mandate or rule(inscribed by Providence on the GT342-the forehead). Ifta is used here in the sense of 921179 i.e. 317511_order, command, mandate, inexorable destiny. 367) avaUhaNeNa = avagRhanena used in the sense of upagRhanena-embrace. pAvAsiya stands for pavAsiya with elongation of the first a into A, according to HS.VIII.1.44. felas," = teat. feja is recorded as a 8709127 for verzi, at HS. VIII.4.182. Cf. Marathi faraot. 358) vase means to play false to, to practise treachery on, to plunge into distress and ruin. sahavAsahara=nivAsagRha place of residence. Ma, masculine gender form used for the feminine (sie). 369) aMcala gahio is equal to acale gaDio. aMcala appears to be a deinflected form (af ufatti fa&T). Cf. note on suhu ara), st. 264.

Page #544
NOTES It is also possible to regard acalagahio as a saptamItatpuruSa compound (aufgen aufg). Cf. Haag in st. 325. The exact sense of the second half of the stanza is obscure. Cf. Hala 142: KEGTIEparivaDDhiANa kALeNa rUDhapemmANa / mihuNANa marai jaM taM khu jiai iaraM muaM hoi // 479 370) kaDuyAiyAra = kaTukIkRtAni irritated, distressed. kaTu or kaTuka means pungent, sharp, acrid. Cf. st. 426. 371) This and the next stanza are of the nature of s (enigmas or conundrums), in which the intended sense is conveyed in a round-about, indirect manner. Thus afargarethe vehicle (or carrier animal) of him who wears the moon (as a crest on his head), means a bull. -the vehicle of the son of the mountain's daughter, means a peacock. In stanza 372the abode of the abode of Laksmi-means water, fa = kamala, the abode of Laksmi. The commentator however understands the second in the sense of : () clothing, apparel-that which forms the clothing or apparel of a lotus i.e. water in which a lotus is born and grows and by which it is surrounded on all sides. 372) af, if you do not stop or stay at home i.e., if you persist in going away in spite of my prayer. Cf. gaccha gacchasi cet kAnta panthAnaH santu te zivAH / mamApi janma tatraiva bhUyAdyatra gato bhavAn // 373) gayavara stands for gayavaiyAe, a case of luptavibhakikanirdeza (Deinflection). We cannot think of a compound (a) of the subject, with the past participle passive form f (according to Panini's sutra 11.1.32), as the subject would in that case be completely subordinated in the compound and would be overshadowed by the predicate bhaNiyaM. pasArevi = prasArya, is an Apabhramsa trait. See note on st 234. mailijai = malInIkriyate, is being soiled or spoiled, erased or rubbed away. HS.VIII 2.138 records . maila as a substitute for malina in Prakrit. = 374) Hala 58. Weber gives the following caption to this gatha: "When the cat is away the mice dance freely" (p. 21, 1881 Edn.). According to Weber, as soon as the consort of the lady in question had departed, his numerous other wives had a free time and began to behave licentiously, and to indulge in , in the water of the Goda, with their illicit lovers. As a result of the 1, in the course of which the turmeric powder

Page #545
480 VAJJALAGGAM applied to their bodies was washed away, the waters of the Goda became yellowish. For the idea cf. raghuvaMza VI-48: yasyAvarodhastanacandanAnAM prakSAlanAd vArivihArakAle / kAlindakanyA mathurAM gatApi gaGgormi saMsaktajaleva bhAti // The commentator Gamgadhara on Hala says : godAvarIkalAnyadyaiva haridrApiMjarANi gristalaistus. SATHI TEUTA Efa 1a:1 The unchaste women took a bath in the river Goda (together with their lovers ?), after applying turmeric powder to their bodies and then after the bath they applied other cosmetics to their bodies. As a result of t turmeric powder rubbed and washed away from their bodies, the water of the Goda became yellowish. The vigil of the people mentioned in the second quarter of the gatha is explained by Gamgadhara as due either to atene HT and ATM i.e.preoccupation of the unchaste wives with their visits to their illicit lovers. Weber does not accept aktif , but appears to be in favour of bhabhisaraNAbhiyoga as the cause of the ujjAgara. According to ratnadeva' commentary on the Vajjalagga, the frame is due to era and to wory about the safety and protection of the village in the absence of the valiant consort of the lady in question. The change of the colour of the waters of the Goda to yellow is due to the washing away of the turmeric powder applied by the ladies in the village as decoration to their bodies. The ladies in the village, who have fallen in love with the person in question, do not any longer find any use for decoration of their bodies with turmeric powder, when he is no longer in the village. For the idea that the person in question was the object of the love of the ladies in the village, see the next stanza and the commentator's remark : go 777774: FTOHE TOAT: etc. (p. 101). Gamgadhara's explanation and Weber's understanding of the spirit of the gatha is not at all complimentary to the person in question. Ratnadeva's explanation is decidedly better. 345514 = 99. Better to read 270519. TETS = Alfa. According to HS. VIII.2.72 and VIII.1.104, the Sanskrit word the becomes in Prakrit. de-bathing place on a river-bank. Ratnadeva paraphrases Le by 72 (bank). On DNM V.16, Hemacandra explains qt by Afzaar (a river-ford). 375) = Hala 190. Tayk = nya. Weber (1870), p. 138 renders this by "surface of the streets". It is better to understand it to mean the point of junction where lanes open into streets. See st. 625. According to Weber, though the street surfaces are:

Page #546
NOTES 481 astir with life and activity, they appear desolate to the lady in question, as she is not able to see her consort anywhere. 376) stafa = quia: are rolling in the quarters i.e. are scanning the quarters. jascadhamottia = jAtyandhamauktika, a pearl which is blind by i.e., from birth i.e. which is born blind. This is an obscure expression. The commentator renders it by Fafaazi false or counterfeit pearl,which is AtAmra, dhavala and kRSNa i.e. a strange mixture of these three shades, constituting a serious blemish. A counterfeit pearl is called artrid, perhaps because it is not able to see or meet any one who would like to pick it up. Just as counterfeit pearls move about or wander from place to place without meet. ing anyone who would care to pick them up, so her eyes are scanning the quarters, without meeting the object of their longing. 377) = Hala 208, where we have the reading a forfits for mergaitg27554 72 = 277 Ta: = 33 maaltyefaa'Rh na: 1 34557, though an indeclinable, is here inflected, as if it were a noun. See the remarks on fest in St. 150 and 4f in st. 221. 347 is the subject and Tent is the predicate. Today i.e. one day has gone away, another day is over, a third day has come to an end". Even in the first half-day of her consort's departure, the Nayika inscribed quite a large number of lines on the wall of her house, each line standing for one day. She felt every moment of her separation from her consort as one tediously long day, so that even during the first half-day, she had passed through the torturing experience of having lived through a large number of days away from her consort. One half-day was packed as it were with the tortures and sufferings of a large number of days. 96# fegy = 96h frau, k being shortened into t under the pressure of the following conjunct and then changed into 34. Cf. the shortening of al(in the case of the Nominative singular form of masculine nouns ending in a) into 3 and then the transformation into 8 of which we have numerous examples in Prakrit. Cf. sem fag = feat, st. 393. 378) = Hala 206, where the reading is Afganistischen in the second quarter and a fafou a faza in the third quarter. The background of the stanza appears to be as follows:-A certain lady used to inscribe on the wall of her apartment one line every day to represent each day of her consort's absence from home. Her V.....31

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482 VAJJALAGGAM 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 Meghaduta st. 9: at qa fan9172971 -... Haar and st. 84 : TT AF1 T TEET 2979591 f4g-ya TA ESITEpuppaiH / phusa is mentioned along with pusa, puMcha etc. as a dhAtvAdeza for /mRja to wipe off or erase, at HS. VIII.4,105. It really represents the Sanskrit root v4753 to erase or rub away. The readings sister att (already inscribed on the wall) and ahiM ciya (= tasmim eva kuDye) in Hala appear to be preferable to Rights (while she was inscribing and ng fead in the Vajjalagga, It would not be possible for the friends to earse 2 or 3 lines, while the Nayika is actually engaged in drawing the line for a particular day; they could, however, do so only when she has already finished the work of drawing the line and gone away. Further the use of the word aliats (secretly) shows clearly that the friends must have erased a couple of lines, not while the Nayika was engaged in inscribing the line for a particular day, but only after she had finished that and gone away. 379) ajjeva kai diNA hoti / Mss G and I read ajjeNa for ajjeva. Bostot = 3997 i.e. 31a eroa saft fara wafaa--when you say that he departed today, how many days since his departure does that

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NOTES 483 Signify ? The reading yosto furnishes one more example of the declension of an indeclinable. See notes on stanza 150, 221 and 377. Tegaat is to be uttered with fils i.e. interrogative modulation of the voice. ____330. kumbhuhutta = kumuhUrta. The duplication of m is in accordance with HS.VIII.2.97 (ARTE at). feriatur refers to women who have been separated from their consorts and who have somehow managed to remain alive during their absence. The use of the masculine from jiyatANaM is strange. It should be jiyaMtINaM ( = jovantInAm ) or better fering (=577 :). 983t singular, stands for 1901 plural. fraze = faada = faraara I The idea seems to be as follows : Women in separation somehow manage to keep themselves alive during the absence of their consorts on the strength of the hope that they Would come back sooner or later. But then a time comes at last when they fall into utter despair about their return and their hearts break. Ironically enough the consorts return at a time when their beloveds have already died of heart-break. The time of the return of the consorts is therefore described as 1 (= FIT-inauspicions. It is now too late. The hearts once broken cannot be repaired any more than the two parts of a shell (oyster) that has once burst open can be joined together. ati = faith a second time, once again. The wording of the faulty, as the subject of #at is not mentioned. It must be fotet. Is atet to be taken as a corruption for stai (fc azt = EUR794)? 381) = Hala 475. Gangadhara on Hala 475 explains the idea underlying the stanza as follows.- HITT Foki ga farat nivedayituM kApi savaidagthyamAha / avo iti kaSTasUcakamavyayam / ataH paraM mAM vihAya na gantavyam / 382) 37967 = af: duration of the period of separation. Bare is a masculine word in Sanskrit, but it is used here in the femi. nine gender as the commentator remarks (prAkRte kvApi puMliGge strIliGgam / (Cf. HS VIII.1.35 : Akula: fain). The commentator's remark leaves no doubt that the reading which he had before him was ajja puSNA avahI (instead of Laber's ajja puNNo avahI). The commentator points out that this is the desperate utterance of a lady whose consort had failed to return on the promised day. iMte = Ayati / Band = 34714a. Cf. the form 34 atle in st. 10. If the consort returns as promised by him, the separation will of course come to an

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484 VAJJALAGGAM 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) saMNivAo=saMnipAtaH a dangerous fever due to the derangement of the humours of the body. Paggar: (last word in the com: mentary on the present stanza) (Ms. I : vaikRtAH) pathological. 384) raNaraNayA is used here in the sense of raNaraNakakarA: or raNaraNakadAyinaH. It is to be explained on the strength of Panini's Sutra (V.2. 127) arzaAdibhyo'c / duppecchA and durAloA involve tautology. We should understand gay in the sense "marked by gloomy or depressing light Clast painful to look at, whose sight is agonising. 385) saMdhukkhiya = saMdhukSita inflamed, kindled, fanned. See st.634 for the root /saMdhuka (= saMdhujh). dusaha = dUsaha = du:saha, the s being shortened metri causa. dUrapajjalimo = dUraprajvalitaH / dUra is used here in the sense of atyartham , excessively. Cf. dUraramaNija st. 407. 386) piyavioyammi = priyaviyoge = priyapravAse when the dear one has departed, on the departure of the dear conscrt. alifagafatti: in the commentary paraphrases thoraMsusalilasitto, thora (sthUla) Feing rendered by dIrgha and aMsusalila (azrusalila) by akSijala. 387) mahacojja = mahAzcaryam a great wonder, cf. mahAchariyaM st. 7. Or maha may be taken to be equal to mama. maha cojja = mamAzcaryam / . Or maha (mama) may be connected with the as its object in the Genitive case (HE DahaI = mAM dahati). cojja is recorded in DNM III.14 in the sense of Azcarya. It is to be traced to the Sanskrit word codya (from the root vcodaya), a question, objection, wonder. Cf. st. 219, 475, 589. 388) uccariyaM = uccaritam = uddhatam left over or remaining behind intact or uninjured. Cf. note on the word umariya (St. 308) and uddhariya (St. 316). 389) ruvaM tu = rudantu. / rud becomes / ruva according to HS.VIII.4. 226. 390) = Hala 430. The commentator seems to have read avvo (for anno) as is clear from his use of the word aho. nIrasa (1)devoid of moisture (2) devoid of emotion, feeling, passion. ETA (1) full of moisture (2) full of emotion, feeling, passion. vijjhAI according to HS.VIII.2. 28 (indho jhA), / vijjhA represents vi+ /indha,

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NOTES 485 to be extinguished. Hemacandra gives the verbal forms AfHTET ( = AETE) and fauze (oftead). The PSM connects the Prakrit root viljhA with Sanskrit /vidhyai (vidhyA). The commentator on Vajjalagga equates vijjhAi with vidhyAti as if dhyA were a root belonging to the second conjugation. See, st. 563 for the form fszt used in a causal sense (= nirvApayati). In Pali the root vijjhAya is used in the sense "to go out, to burn out, to be extinguished". Childers "Pali Dictionary) connects it with the Sanskrit root + (farza > fasanta). Pifcat agraar @zaring! The Pali root 14 means ""to be burning, to burn, to consume, to waste away, to perish". Cf. the Sanskrit root fet (afted). Frading 919 a "the house of Samavati is (or was) on fire''. fhogaiat a pria at They a 994 "they perish like herons in a lake in which the fishes have perished." The causal of giza in Pali is goal to set on fire, to burn, to cook "{cf. Sanskrit ara, 1979). And also means to meditate ( = 31419). TE ATTATO HIRE "while the house was on fire, they practised penance". Cf. Marathi fani to be extinguished. 391) Referat = Efenat:= 219029ct, a series or succession of (sidelong) glances. Here ta (affection), Fila (kind disposition) and 6 (love) are distinguished from one another, that being the cause of 9719 and Ata that of ae. It is however difficult to Tender these three words precisely, so as to bring out the distinction between the ideas conveyed by them. The poet undoubted. ly wants to represent the three as a series of deepening intensity. It is however difficult to understand how rati, sadbhAva and sneha can be regarded as arrows of Cupid. 393) Cf, das anfaa (aitfagian 2). Fets = 12 i Cf. Marathi TT. It is possible that felis is connected with the Sanskrit root v aalea). ( silea> 145373 > font 394) Cf. st. 388. The sense of the words #1 gHOT H20 7 guard is obscure. The commentator does not throw any light on their meaning. The words have been omitted while translating the stanza into English. 395) EHETET 791, this is rendered in the commentary by 194698737 flat-song in the fifth note i.e. the cuckoo's song. Cf. kAlidAsa, kumArasaMbhava III.32 : cUtAGkurAsvAdakaSAyakaNThaH puMskokilo yan madhuraM cukuja /

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486 VAJJALAGGAM We can also take the Poten manasvinImAnavighAtadakSaM tadeva jAtaM vacanaM smarasya // tial Passive Participle in an active sense. Cf. pANini III.4.68 : bhavya geyapravacanIyopasthAnIyajanyAplAvyApAtyAH, and the example given in the Siddhanta Kaumudi : geyo mANavakaH sAmnAm ( = gAtA mANavakaH sAmnAm ). talavaggo is paraphrased in the commentary by sevakavarga: (ie. sevaka lokaH) * This word is not recorded either in the PLNM, or DNM, or the PSM. The word talavara occurs in Ardhamagadhi in the sense of nagararakSakaan officer in charge of peace and order in a city. It is doubtful if talavagga is in any way connected with talavara. 396) God Siva had first decided to lead a life of renunciation and asceticism, when his wife, Sati, put an end to her life because of the insulting treatment received by her from her father, Daksa (Kumarasambhava 1.53). Later on Sati was born as Parvati, daughter of Mount Himalaya. Himalaya intended that Parvati should be married with God Siva. So he sent her to the place where God Siva was practising penance, in order to wait upon him and propitiate him. It was here that due to the intervention of Cupid, God Siva conceived love for Parvati and eventually the two were married and Parvati became a (Kumara. 1.50)of God Siva. All praise and credit must therefore go to Cupid for having influenced God Siva to marry Parvati and incorporate her in his own body. 397) koyaMDavAvaDo = kodaNDavyApRtaH, one engaged in plying or operating the bow. : vyApRta, cf. the form viyAvaDa in st. 119. sarapahuttalakkho, the commentator renders this by :, one whose arrows hit the mark or target. 4 represents, which means sufficient or adequate for, being a match for. The word g is recorded in PLNM 526, in the sense of paryApta prabhUta and paryApta mean the same thing. (=) means mastered, dominated, reached, hit, i.e. prApta or paryApta sarehiM paDuttaM ( prAptaM ) laksva jamsa so sarapadalakkho / According to the commentator the stanza contains a challenge to Cupid to shoot his arrows at his victims in the presence of the tremulous glances of young ladies. If he were to do so, he himself would be riddled. with the arrows in the form of the side-long glances cast by the young ladies themselves and would be killed by his own arrows. But inspite of this explanation given by the commentator, the sense of the stanza remains obscure. Cupid dare not shoot his arrows at

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487 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 ? ( pazcAt so'pi tAdRgvidhaH ie kAminIkaTAkSabANapUgapUritAGgaH, svaireva bANairmAryate pratyuteti / ). NOTES Section 41 : purisulAvavajjA. We must obviously read thus the name of this Vajja, instead of parisulAsavajjA of the Mss. erisullAva means gftafara, wailings of men in separation. Cf. the title of section 94, piyolAvavajjA (to be read thus, instead of piyollAsavajjA) 398) saMbhalijjai = saMbharijai = saMsmaryate. bhara is mentioned at HS. VIII.4.74 as a ch for V. Here the in has been changed to lU. AlAvaNI a particular kind of lute. The commentator equates this with fq. The correct form of the word is ft, being connected with (1), a gourd. But even a vINA is furnished with one or two gourds for resonance. Cf. campUbhArata : vipaMcikA maunamavApya tasthau pAMcAlikAvandanavAdazailImAdhurya bhAkarNya vilajjiteva / The commentator renders pArAvaa (pArAvata) by kalarava. 399 ) attatta is paraphrased by the commentator by adagdha. He takes it as standing for, the first a being duplicated according to HS.VIII.2.97 (samAse vA / ) ataptakanakatanuzobhA means one whose body has the complexion of unheated gold (i.e.a yellowish complexion). Could uttata have been the original reading ? uttantta = uttapta = heated. Heated gold has a reddish appearance, while unheated gold has a yellowish appearance. It is usual to compare a fair complexion with heated gold. Cf. rasagaGgAdhara, kiM jalpasi mugdhatayA hanta mamAGgaM suvarNavarNamiti / sadyadi patati hutAze tadA hatAze tavAGgavarNaM syAt // varamada - the best of sages. (= varamati) is paraphrased by the commentator by muni (a self-cons trolled, continent, righteous person). varamaI 400 ) kararuha taNu chippatI is paraphrased by the commentator as kararuhaiH tanuM spRzantI touching her body with her finger-nails. The sense is obscure. kararuha stands for kararuhehi, taNu for taNuM and akAla for akAle, all three being deinflected forms (luptavibhaktika nirdezas). ghaNabhaddavaM = ghanabhAdrabhAdrapada > bhaddavaa bhaddava, with elision of the final a. Cf. Marathi padam.

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488 VAJJALAGGAM bhAdavA. dhanabhAdrapada perhaps means dhanapradhAna or ghanapracura bhAdrapada the month of Bhadrapada abounding in clouds. 401) atcut, this word occurs in Meghaduta II.15 : ett gryter anuzvAruNA toraNena, and is explained by Mallinatha as bahirdvAra,outside gate or arched gate or ornamental arch outside the main building. Festga on Meghaduta loc.cit., explains a cor by gaGFTHIET i.e.a garland or festoon suspended across a gate-way or the entrance of a house, decorative garland of flowers and leaves hung on the top of the door-frame of a house. 402) AsAsijai sAsA is obscure. ls sAsA to be taken as a luptavibhaktika nirdeza standing for sAsAe (Instrumental singular of sAsA= zvazrU ? The word Hial in the sense of 94 is not recorded in the PSM, the regular form in use being and or A14341. It is possible to understand sAsA as standing for zvAsA- zvAsavatI, the possessive Taddhita suffix a being added to zvAsa according to Panini V.2 127 : arzaAdizyo'n / In the latter case, however, there is no grammatical subject directly mentioned for the verb ITATAFUR, and we shall have to understand Aglic (= Hella:) as the subject. Ha 7 HI HAUR-SO as the breaths do not come to an end i.e. so long as she does not die or so long as she continues to live in that condition. 403) The idea is that when a woman blushes in the presence of a man, that blushing itself proclaims that she loves him and no verbal assertion to that effect is called for. 404) Faengsa = 4H-gara-breathe heavily, give out sighs. It is possible to equate samUsasaMti with samucchuSyanti-they are dried up. samucchuSyanti smussussNti>smuususNti>smuussNti| -simisimAya to produce the sound sim-sim, to boil with a bubbling, humming sound, to simmer, to seethe, to sizzle, to produce a sizzling sound. fAFAFFARI or AAAIT is a word of imitative origin, like the English simmer or sizzle. filifa S al, they live only with their lives remaining behind i.e. they are dead for all practical purposes, they live a wretched, miserable life. Cf. Faghfaqe 1.10 : gainat a pati afisat dhRtaH zarIreNa mRtaH sa jIvati / ___405) Here in aMgAI samUsasaMti, we must equate samUsasaMti with Araysafe--"my limbs become dried up". We cannot speak of the limbs of the body as breathing hard or heavily.

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NOTES 489 406) = Hala 361, where the reading in the second half is: amhArisIhi diThe piammi appA vi viisrio| amhArisINa appA vi vIsarai-here we must either supply 3969101 as the object of PTT, or understand the active form dats as used for the passive AFTEFE as the commenta"tor seems to do, and further understand 39cqot as the grammatical subject of vIsaraI (= vIsarijaI).Cf. st. 205 (kiNai = kiNijjaI) and 241 (vIsaraI = vIsarijjaI). For the idea. cf. amaruzataka : dhanyAsi yA kathayasi priyasaMgame'pi visnagdhacATukazatAni ratAntareSu / nIvI prati praNihite tu kare diyeNa sakhyaH zapAmi yadi kiMcidapi smarAmi / / 407) dUraramaNijja = ahiyaramaNijja. Cf. dUrapajjalio, st. 385. dasaNametteNa kiM 'na pajjataM =dasaNamettaM kiM na pajjataM. Or we can supply suhaM after kiM : dasaNametteNa vi piyayamassa, bhaNa kiM (suha) na pajjattaM ( = paryAptam ). 408) socakhasaMpattI is equal to saukhyasaMpattiH or saukhyasaMprAptiH. 410) lakkhevi = lakSayitvA, an Apabhramsa trait.Cf. note on st.234. The commentator, however, understands ze e as equal to lakSye'pi, which he paraphrases by dRSTigocare'pi (supply vartamAnAn) lakSaM janAna naiva lakSayati / 411) sohaggabhArabhamirassa-we must understand bhamira as standing for bhAmira i.e. bhrAmaNazIla, one who causes (women) to turn round and round him. dUisaMghahiM should be changed to dUasaMdhehiM by liMgavipariNAma, so .as to make it fit in with rAyaMgaNa. 412) = Hala 627, with the reading tIa vi taha, for tIe taha, in the third quarter, and NittaraAI for nivvattarayAi in the fourth quarter. doNha vi nivittarayAi jAyAI, there was complete or perfect love.gratification or sexual gratification in the case of both of them. nivvatta = nivRtta, perfect or complete. raya = rata gratification of love or passion, the plural being used to convey the abundance of the gratification. It would be decidedly better to read jaha doNNi vi samayaM ciya nivvattarayAi jAyAI, where nivvattarayAi is to be taken as a Bahuvrihi compound, qualifying alfor. The reading atfoot is actually found in one of the MSS consulted by Weber (see p. 366 of the 1881 Edn.) and has been followed in the Sanskrit chaya in the Kavya'mala Edition of gAthAsaptazatI, 1933, p. 316. The commentator says there : samameva ekakAlameva nirvRtaratau pUritaratasukhau jaatii| 413) = Hala 181, where the reading is kaMDUipaMDuraM in the third and karejjAsu in the fourth quarters. kakkhaDa %= karkaza. We also get the

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490 VAJJALAGGAM forme in Prakrit. For the aspiration in the second syllable cf. the Marathi word khekaDA (crab), from the Sanskrit karkaTa>kavakhaDa> * (by metathesis) >fas > pet. origi, it would be better to understand $954 as a separate word standing for brzi with elision of the case-termination, than to take me 5449* as a compound. fsze igi GET TETT TET (= a) 921: 1 The commentator does not explain the sense of kaMDuiyapaMDuraM. kaMDuiya (scratching of the skin) corresponds to thes. When the skin is scratched in order to allay an itch, it becomes white (or reddish ?), if the scratching is done rather violently. The skin should be scratched in such a way, that the itching sensation is allayed, but without turning the skin white (or red). Similarly the Duti should use harsh and gentle words, in such a way that the dear consort should relent (or repent) as a result of the harshwords, but should also be drawn towards the Nayika because of the soit, coaxing words and should not be repelled from her altogether. According to the commentator, the Duti 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 Nayika. Cf. Mathuranatha Shastri on Hala 181 : Ting gaat 09h4thpura a bhavati tathA kila taM nAyakaM kariSyasi / kaTutarjanairyathA nodvijate, mRdubhASitairyathA mAM bhajate tvamapi tathA vakSyasItyAkUtam / 415) The sense of the gatha is obscure. Only a conjectural rendering has been attempted in the English Translation. 416) farmet, Laber renders this by femei sta in the Chaya. The commentator is silent. Rosa is a noun meaning dissolution or destruction. It appears to have been used here in the sense of famia vanished, disappeared, rubbed away. @afta is equal to faster with elision of the case-termination, The same is the case with 797 which stands for fi. Ana means af i.e. actie Cf. st. 418: FA 1774-943fgift. The commentator paraphrases by svedakhinna, which would presuppose the reading seyasinna. The first half of the stanza is to be taken as addressed by the Nayika to the Duti. tofo = f fers, concluding that she was a real Duti. Aga is often represented as betraying the cause of the Nayika 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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NOTES female messenger, sent by the Nayika to persuade and conciliate her consort, succumbs to the temptation of the flesh and has amorous dalliance with him. Cf. the stanza fa:Rozgaazze cada etc. and for etc. quoted in the Kavyaprakasa and other works on Sanskrit Poetics to throw a subtle light on this aspect of a Duti's character. 491 417) There is a pun on the words vayaNaM [ (i) vacanaM request (ii vadanaM mouth i.e. lip] and [=zafa (i) breaks, disregards, violates (ii) bites]. 418) stands for, (see HS.VIII.4.197) to slip down. Cf. st. 448. 419) The sense of the gatha is obscure. The English translation is purely conjectural. f 420) = physically crooked, ugly, mis-shapen. from suNaa (a dog) + illa + yA, both taddhita suffixes added pleonastically (svArthe) according to HS. Vill 2-164 : svArthe kazca vA / ( cakArAt DilDo ) - suNaillayA becomes suhilayA with aspiration of i into hi. Cf. mahuhayA, st. 231. So suNai (hi)layA means the same as zuna kI . 421), see note on st. 96. The commentator renders this by fafe at st. 96 and by fa at st. 421. If we accept the commentator's rendering of a, the word would mean: expanded, blooming, expansive, sprightly. is recorded in PLNM 91 as a synonym of abhisArikA (puMzcalI, duHzIlA) and in DNMI. 18 in the sense of asatI. sAdhAraNadeva on Hala 664, renders aDayaNA by , a woman of easy virtue and loose morals. Weber (1881 Edn.) p. 108 compares the Marathi word headstrong, unruly, self-willed and says that the word " is to be connected with the root to wander, to stray. aDayaNa perhaps represents Cf. the words , a person straying from the path of virtue. puMzcalI, kulaTA, utkulA, also the words vyabhicAra and vyabhicArin (from vi + abhi + to stray away from the path of virtue). Cf. also the Marathi word ADavATa, ADamArga. Section 44. olubhgAviyAvajjA = avarugNAvrajyA or paddhatiH / oluggAviyA: a love-sick woman. Laber (Introduction, p. 30 of the Bibliotheca Indica Edn. 1944) paraphrases olaggAviyA by virahapIDitA. can easily become a (with contraction of into and change of to) and by adding the Taddhita suffix (1) -

Page #557
-492 VAJJALAGGAM (svArthe), we can get oluggayA and then khaluggiyA. The letter vi between and I cannot, however, be accounted for. 422) gottAyaNa should be taken as a locative singular form with elision of the case-termination. Cf. fha (st. 264), faz (st. 325) and (st. 369). ramaNa vaginal passage rahamaMdira pleasurehouse, bed-chamber. sprinkling. The object is not mentioned. It must be understood as . Cf. st. 558. 423) viMbhiya is a contracted form standing for viyaMbhiya ( = vijRmbhita). navasiya, this word is recorded in DNM IV. 22, in the form Namasiya and in the sense oAia ie upayAcitaka--a promise made to a god, re. worship, offerings, charities etc. on the fulfilment of a cherished desire. The commentator explains : yat pUrNe manorathe devAdibhyo dIyate tannavasitam / Cf. Marathi navasa. See stanza 601. The word navasiya is perhaps to be traced to the Sanskrit for reverence, respect, with change of to . The sense of the words ar fag na pattA is obscure. The commentator paraphrases : subhaga deNyapi na prAptA, without any explanation. It is not clear whether is to be taken as a Vocative singular or as forming a compound with the word devA. 424), demanding, seeking, looking for. The commentator seems to have read suhaya sarahasaviyasiyakavolA, which reading is found in Mss. G and I also. = e quickly, violently. The idea is that she was so beside herself with joy even while searching you out, that she began to look for things at places where they could not be expected to be found. She was thrown into a delirium of joy. 425) Hala 57. a. HS. VIII.4.258 records hatir as a past participle in the sense of atikrAnta volINa is connected with the root to mentioned by HS. VIII 4.162, as a to go, to pass away, to depart. Weber connects the Sanskrit vyaparIna. loyamajjAyA = lokamaryAdA limits of propriety, etiquette or manners. The commentator on Hala, as quoted by Weber *(1870), p.93-94, says : vyatikrAntA lokasya maryAdA sthitiryathA / tadevaM saptamIM kAmAvasthAm (unmAdarUpAm) ApanAmanukampasva / 426) Cf. st. 370. gholira = ghUrNanazIla. ghola is recorded at HS. VII. 4.117 as a for to roll about, to whirl, to reel, to well up, to gush up. The suffix is added in the sense of a for with

Page #558
NOTES 493 according to HS. VIII.2.145 (zitatgeteit:). Famty may be taken either as Locative singular (= viyoge) or as standing for vioe~ = viyogena (Instrumental singular), an Apabhraisa trait. 427) We should expect as (= safa) in place of afin (aftar ) As it is, the speaker of the stanza (a friend of the attit) must be supposed to be addressing some gho (handsome, lucky youth) and describing to him the sad plight of the airlit on the departure of her beloved consort, who is different from the gut. It is better to understand the stanza as addressed to the 079, who is himself the beloved of the all. The difficulty, however is, how to equate tammi with taI (tvayi). tammi in Prakrit always stands for tasmin and never for af. We must understand a (=17) as the pronominal base of the second person pronoun, to which the Locative singular termination fiH is added here. Cf. as arca, st. 429. 428) SETT a call, challenge. V g&K (=42917y) to call, to challenge. Cf. Marathi yfirsu. Here (#1 is obviously used in the sense of sobbing, wailing, screaming. 429) ekekama = ekaika, to be connected with vivaraMtara. The ma is puzzling. It is perhaps a case of mazruti. Cf. degjujjhamAmiDie, st. 204. vaiveDhiyavivaraMtara ( =qfaafeafaarifat), the openings surrounded by the hedge i.e. the openings formed by the surrounding parts of the hedge. Every opening (vivaraMtara = chidra) in a hedge is surrounded on all sides by comparatively dense portions of the hedge. Or Oqealen may be taken as standing for vediyavaI (= veSTitavRti), by transposition of the two words, 'enclosing or surrounding hedge, hedge standing all round her resistence.' 430) = Hala 371, where we have the reading 91527 Pao sto bhaNimo si in the fourth quarter. tA = tat = tadA, then, at that time. maMthara dull, heavy. Weber renders for a ufu en fe as follows: Has she not said anything to you ? and says that the upshot of the question is: What (has she then done) if she thereby did not say (anything to you)?. But this is rather a laboured way of understanding the simple sense of the words. kiM ja Na bhaNi o si means sarvam abhipreta (TATASI) Hforatste i 431) #9 = faytsa or 31174deg, pressure, being squeezed or pressed down. Cf. note on #193.67 in st. 314. GEEST scanty water in a small pool or puddle.

Page #559
494 VAJJALAGGAM 432) Hala 194. omAlayaM = avamAlikAM or apamAlikAM or apamAlyaM i.e. nirmAlyam, (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. 'NayaragharadevayA - the word ghara is redundant. 41 means the guardian deity or presiding deity of a city. Cf. mRcchakaTika 1. 27 : trastAdbhutaM nagaradaivatavat prayAsi / 433) ubbhiya = Urcchita or UrdhvakRta. For the emaciation of the fore-arm in separation, cf. zAkuntala 111.12 : muhurmaNibandhanAt kanakavalayaM sarataM staM mayA pratisAryate / , meghadUta I. 2: abalAviprayuktaH sa kAmI nItvA mAsAn kanakavalayabhraMzariktaprakoSThaH / , and keyUrAyitamaGgadaiH (sAhityadarpaNa X). 434 ) thagacchaMge = stanamarotsaGge On the region of the swelling bosom. dijjainI = dIyamAnA = sthAdhyamAnA. chamacchamaI. 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 gayamayavilevaNA, vaNekkasAhArA and mAsAhArA gayamayavilevaNA ( 1 ) gayaM maya - ( = mada i.e. madya) vilevaNaM jIse sA who has given up wine and the use of cosmetics, (2) gayamaeNa vilevaNaM jIse who applies elephant rut as cosmetic to her body. vaNekkasAhArA (!) jalaikasvAhArA whose whole and sole diet is water ( 2 ) vanaikasAdhArA or vanaikasvAdhArA whose only abode is the forest. mAsAhArA (1) mAseNa AhAro jIse sA who eats food only once a month ( 2 ) mAsaM (mAMsaM ) AhAro jIse sA who eats the meat of wild animals. 436) kAvAligI = kapAlinI (= kApAlikI) a female ascetic belonging to the Kapalika sect. See Karpuramanjari I for the kApalika sect, their beliefs and practices. kharaMgaM na suyai ( 1 ) She does not leave the bed stead (khaTvAyA aGgam i.e. khavAm ), in the case of the nAyikA, (2) she does not leave off her staff or club called, in the case of the kapAlinI. Apte in his dictionary explains khaTvAGga as a club or staff with a skull at the top, considered as the weapon of Siva and carried by ascetics or yogins. The commentator explains by AyudhavizeSa. The commentator explains the sentence na muyai khaNaM vi khaTTagaM as khaTvAyAM kSaNamapi aGgaM na muJcati, rAtrAvapi khavAyAM na zete / But in that case the compounding of wifh would not be permissible. The commentator further seems to have construed with both hatthATThiyaM kavAla and khaNaM pi khaDuMgaM. .

Page #560
495 437 ) dukkaraM = duSkaram (mahatA prayAsena) with very great difficulty. Cf. dukkaraM jiyasi in st. 281. NOTES I am 438) Hala 178. Weber (1870 (p. 134) reads the stanza as follows: NAhaM dUI Na tumaM pio nti ko amha attha vAvAro / sA marai tujha virahe, teNa adhammakkharaM bhaNimo // The last quarter means according to Weber : saying these words full of impropriety (that you should go to her even if you do not yield to her). In the 1881 edition (p. 64) Weber reads the stanza as follows: NAhaM dUI Na tumaM pio tti, ko amha ettha vAvAro / sA mara tujjha aaso, eeM dhammakkharaM bhaNimo // In the Sahityadarpana X, the stanza is read as follows : bAlaa NAhaM dUI tIi pio sittiNa maha vAvAro / sA marai tujha aaso ea dhammakkharaM bhaNimo // "Oh young man (boy), I am not a messenger, nor am I undertaking this mission because you are dear to her (or because she loves you). She will die 'or she is dying) and discredit will accrue to you. Hence I am saying this righteous (disinterested, self-less. well-intentioned) advice". , I am not her messenger, I do not come here to plead on her behalf, i.e. she has not sent me and I am entirely indifferent and impartial. fq, you are not dear to her (so far as I know) i.e. I do not know that you are dear to her. It would be better to read: ggf fa, (I know) she is not dear to you i.e. you do not love her (though of course she loves you). , such being the case, where is there any scope or occasion for intercession on my part? But I am prompted to utter these words (urging you to visit her) as righteous, disinterested and wellintentioned advice, only in order to save her life and to spare you the disgrace of being the cause of the death of a poor, innocent woman. The coinmentator Ratnadeva seems to have read tujjha ajasutti ( = tava ayazauktiH scandalous talk about you ). According to Weber (1881), p. 184, we are concerned here with the tenth and last stage of love-sickness (dazamI kAmAvasthA) viz. maraNa or impend - ing death. The commentator on Hala as quoted by Weber (188!), p. 184 says on the third and fourth quarters of the stanza as follows: sA punamriyate te viraheNa tava ca strIvadhAdapayaza iti / tena dharmAkSaram ubhayahitaM dharmahetu saMkSiptaM bhaNAmaH / tavAyazastasyAzca maraNaM mA bhUditi bhAvaH / 439) Hala 198. For see note on st. 308. (your words) entrusted to me, sent as a message with me. na suyaM

Page #561
496 VAJJALAGGAM (supply ) "It was not heard by me; or hear it properly (clearly or distinctly )." kAres or karAve | I could not or did not puNaruttasayaM kuNai = bhae puNaruttasayaM Section 45 : pathiyavajjA (= pathika vrajyA or pathikapaddhatiH) Laber styles both this section and section 38 as pavasiyavabjA ( pravasitapaddhati: It ought to be afqaz:). The same is done in MSS. G and H. Although and generally mean one and the same thing, it is better to style section 45 as paMthiyavajjA in view of the word paMthiya (or pahiya) used in each of the stanzas in it, and to style section 38 as afsal in view of the word f occurring in st. 367 and the verbal form affe occurring in st. 365. The subject-matter of the twosections is not quite identical. All the stanzas in section 38, (af) are addressed to or are concerned with some prospective traveller, who is shortly going to leave his beloved, and depart on a journey; while all the stanzas in section 45 (PS29511) are addressed to or are concerned with some one who has already started on his journey, having left behind his beloved at hometo languish in his absence. 430) = Hala 399, where the reading in the fourth quarter is jalappavaho ( = jalapravAha :) in place of jaluppIlo ( = jalot pIDa : ). Laber reads Hara in the second quarter, which must obviously be corrected. into saMtAnaM (object of haraI) - to 441) The commentator seems to have understood mean both : and :. 1 is past passive participle from the causal base of v majja. The sense is AtmAnaM majjitavatyaH, have immersed themselves. 442) For the idea cf, zAkuntala I : anasUyA - kadamo vA viraha pajjussuajaNo kido deso (ajjenn)| Also naiSadhIyacarita VIII. 25 : damayantI to nala : anAyi dezaH katamastvayAdya vasantamuktasya dazAM vanasya / paMthadIvaya may stand for pathidIpaka light of the path (traversed by you), or light of the travellers i.e.. serving as a guiding light to other travellers. 4 + 4 ) cADu = ghATu or caDa brisk, swift. Cf. Sanskrit caTula unsteady. Here ghATu is used adverbially to qualify cAlira cAlira = calira = calanazIla with elongation of the first vowel. kappaDa = karpaTa a piece of cloth like a scarf worn round the neck as a protection against expo... sure to cold. it half flying, poised for flying.

Page #562
! NOTES 497 445) POETI = Tour a thirsting for, extremely eager for. The word zeults is found in Sanskrit in the sense of 'very thirsty', cf. TIE, 1979, as, FSR. HS. VIII.2.159 lays down to as a posses. sive taddhita suffix in Prakrit.Cf. forms like nehAlu (from sneha), IsAlu (from soli), JETTE (from SHI). Fazpolahti = far for TEATEH = alata nivartamAnasya. nayarAsanne-nagarasamIpe. dhukkoDiyA, Desi word for zaMkA,saMzaya or saMdeha (fear doubt, misgiving). The word is not found recorded in the PLNM or DNM. Cf. the Marathi word nie altyan (fear, apprehension). In Hala 58+ we find the verbal form 3914* from the root gelyk which Weber (1881). p. 280, compares with Marathi dhukadhukaNe, dhugadhugaNe to palpitate and dhukamuka with palpitation or fluttering. a Alta, so many fears about the safety and well-being of his beloved crowd his heart that they cannot be contair.ed in the heart. Section 46 : dhANavajjA, Laber renders this wrongly as dhAnapaddhati on page 91 of the text, but correctly as You (-961a) on ip. 30 of the Bibliotheca Indica Edition (1944). It is better to name the section as 47571 rather than 91779511. The 781977 stanzas quoted in Ratnadeva's commentary on st. 8 (p.5) also read and not 117. 416) a 1 = 0667 slightly choked. The second in the becomes according to HS. VIII.2.219. 447) bhAriya = bhArita weighed down. sambhAvaNeha genuine love or affection (1969: EET:). 448) Santa = SEHA17. For Vape see note on st. 418. *NIvIula-ule is paraphrased by the Commentator by bhyAkula (or bhAkula) "embarrased at the loosening and slipping down of the knots of their garments". NIvIghAula or NIvIAuka must be supposed to have been changed into unrates by the elision of ar or 277. But a better way would be to take 3* as standing for go. ofta = oftaftges = fetare, the word soos being used as a device to convey the idea of plurality. 449) Peruti A: a tear a ft: 1 Fatostoranti means FAITETAAFA Aft, the final vowel all of the first word to being shortened according to HS. VIII.1.4 (tiga foren adi). WATATHATT = 1TATTI = niton95, the full moon, the ATAT being regarded as a day of triumph, glory and festivity for the moon. or becomes out when it means a festival, according as P.L....32

Page #563
498 VAJJALAGOAM HS. VIII.2.20 (qui sera), but it becomes au when it means a moment, Cf, Marathi #9. Section 47 : femeiacu151 = E Triacuela: 1-checking or curbing of the heart. 450) fois, Laber following the commentator paraphrases this by far. But obviously the Prakrit root for represents the Sanskrit root fa (sad) and not the root fat. The Prakrit form corresponding to khidyate would be khijaI or khijae ard not jhijai or 15See note on st. 208 and st. 546. 7901 = tunget, the Nominative and Accusative plural forms of neuter nouns ending. in 37 being sometimes made on the analogy of the Vedic forms, like 271 ( = qari), 3 (tagita) etc. Ari sense of wounded pridea sulking mood of mind. Cf. Eurolina: at Aral sparar la fortal 451) jhINa = kSINa subsided, lost. sAhasa should be understood here in the sense of fortitude or courage and not in the usual sense adventure or daring deed'. Hate = HE = HETE you will iburst or break or be shattered,i.e.you will be surely disappointed. 452) HET = 3TNT hope, desire, 15= Tapi much valued) prized or highly esteemed. aghaDaMtajutti = aghaTamAnayukti impossible of Achievement, defying all means (fi) of realising it. moaufikat running after, pursuing, pursuit. 453) = Hala 202, where the reading is gone for GEESTE. and fathria (Vocative) for arrint in the second quarter and 87751189. ehi bhamata hiaa kaiA vi bhajihisi, in the second half of the stanza. vimagato and bhamaMto qualify taM (=tvam ) referring to the heart (hiyaya) mentioned in the preceding stanza and used here in the masculine gender. af safeth, you will be devoured or preyed upon by some one i e. you will come to grief. We must supply Haut (1917:) or vihago (vihagaH) as the substantive qualified by AyAsaM bharmato. Or we may understand 347918 a What to be an 371, "as if wandering in the sky". Ratnadeva understands appacchaMda (svacchaMda, svatantra) and pahAvira as two separate words in the Vocative case and qualifying (f694 (to be supplied from the preceding stanza). 454) = Hala 401, where the reading in the second half is: og fa utafhent (left off, abandoned, given up) fener H arita

Page #564
NOTES 499 prati Vig = Sanskrit a to boil, to seethe, cf. Marathi marta Epaia 57 etc., we should either take the particle 78 (= a) as understood before senfa, fiecare and gasfe as has been done in the ..English translation or regard Dajjhasi,kaDDhasi and phuDasi as accompanied .by fils (interrogative intonation of the voice) as Weber (1881), p. :159, has done. "Are you burning oh heart? Well, then burn; are you boiling? Well, then boil; are you bursting? Well, do then burst (by all means)''. Section 43: garuit = gyfgoft ---Virtuous house-wife, cf. Marachi TUTTU. 455) ago, gavit is recorded in DNM V.1 in the sense of HERITAGFIR, food-grains fit for being eaten. TEES gafo fu even negligible food-grains, even negligible odds and ends of foodgrains. The commentator's explanation of aafui as 3444 is obscure. nei vitharaM makes it go a long way, lengthens it out. baMdhavA vi thAhaM na yANati even her relatives are not able to know the bottom (end) of her infinite resourcefulness. & is recorded in PSM in the sense of 735, bottom. The commentator equates 9112 with Eate, shallow. shallowness. Cf. the word 3FUIT (= 319) in st. 19, which is found recorded at DNM 1.5+ in the sense of 37714. FSLUTE od, we expect the Genitive singular stofani, instead of the Nominative singular, 'as in the case of the ocean'. Perhaps Fosforo og stands for jalaNihe vva, e being shortened into s and jalaNihe being the direct phonetic reduction of gofa:, with elision of the final visarga. 457) = Hala 472, where the reading in the last quarter is gott fa 338 fast voert to save, to spare, to avoid. For the phrase AulattaNaM rakkha cf. chAhiM rakkha in st. 432. saddhA = zraddhA = spRhA 'or $31. Weber (1881), p. 206 points out that in Hemacandra's Abhi. dhanacincamaai 541 and Halayudha Kosa, 2.34), steel is given as a synonym of dohada and that hence dohalasadvA (dohadazraddhA) is tautologous. **Strong desire' is one of the senses of the word al recorded in Apte's Sanskrit-English Dictionary. atacat may be explained as 216754 41, strong desire in the form of pregnancy longing. steel is a general term meaning any strong desire in general, while it is a specific ter n meaning the longing or yearning of a pregnant woman. The tautology pointed out by Weber can be

Page #565
500 VAJJALAGGAY got over in this way. Sadharanadeva (on Hala 472) remarks asian follows on this stanza : $31faqj ad ARTHUSET ofrezcaat wazifalu patyudaridratayA ghRtamadhupiSTakAnAM durlabhatvAt jalAnAmanAyAsasulabhatvAt / 458) 9164127-see st. 138. This is obviously a desi word though it is not recorded either in the PLNM or the DNM, cf. Marathi pAhuNA- It means atithi or abhyAgata a guest or casual visitor. It is rendered by prAdhUrNaka or prAghuNaka or prAghuNika or prAdhUrNika. It is used in the form prAdhuNika in naiSadhIyacarita II.56 and bhAminIvilAsa II t6. piyapAhuNaana is explained by Ratnadeva as priyazvAsau prAdhUrNakaH (karmadhAraya compound), a : dear, welcome guest. It is better to explain it as fq264 straun(aayey compound), her dear consort's friend (or relative) come as a guest. gibati se stands for jeg hat (one who guards or preserves.. the noble name of her family) or for simatkat (a noble-born lady Cf, note on st. 467. Autoffen1 The Sanskrit root becomes 5in Prakrit. The casual form 2124 becomes 1919. See HS.VIII. 4.236 and VIII. 3.149. Cf. the form stalase in stanza 460. 459) facea = disappointed, dejected, distressed. as the usual daily offering of food to crows, known as flfiales. 166134 = Ehli pet or favourite crow. The commentator, however, understands the word to mean 95H1TTeichli or 96 H efajaa titilho In the Ramayana, faifoirat halos 1.55-56 (Bombay Edition with the commentary Tilaka), there is a reference to the popular belief that the crow by its crowing-sounds portends separation if the husband and wife are together and reunion if they are already separated from each other. Cf. st. 460. 460) JIHHEIT, scaring away the crow. The commentator quotes the words supposed to have been uttered by the lady while scaring away the crow: 41: fili 34EUR, Hat Brificacial He further says : vAyasamAgataM vIkSya proSitapatibhrAtrAdayaH evaM kurvantIti tAsAM svbhaavH| "Women, whose husbands, brothers and other relatives have gone away on a journey, scare away a crow when they see it coming near". The exact significance of the presence of the crow and of scaring it away is not clear. The arrival of the crow perhaps suggests that the dear consort will not return and so the lady in question scares it away: "Begone, oh, crow! May my husband come back", G reads : ## HIIT TofiqT (sic. 89177-99). Does the visit of the crow suggest the death of the dear consort, and does the

Page #566
NOTES 501 tady scare it away because she thinks its visit to be inauspicious ? But in the previous stanza, the crow is according to the commen#tator vallabhAgamanasUcaka or vallabhakuzalanivedaka and so the lady wants to wel come it and offer food to it. Bucas a teavite goes against the convenstion that women in separation from their consorts must not attend to their tresses during the period of separation, cf. Meghaduta 98 - Adye baddhA virahadivase yA zikhA dAma hitvA zApasyAnte vigalitazucA ai mayodvenIyAm / . Also krIDAM zarIrasaMskAra samAjotsavadarzanam / hAsyaM parAgRhe yAnaM tyajet proSitabhartRkA / / 461) gigalu = g:faara: to the poor, needy, famished people (beggars etc.). gris = 9133 = 273 = 271949:, I being shortened into 5 metri causa. t=fawa, ofis. See st. 146, 360 and 746 (34770). The word is recorded at PLNM 49 in the sense of spirit and at DNM VII.11, in the sense of . fgha = trd, waste away become emaciated. We should really expect fees = fagra, are grieved or distressed i. e. suffer. 1a = a, good name, dignity, prestige. 462) = Hala 33, where we have the reading tarvi for gari in the last quarter. Bfait = 37f97a noble birth, nobility of birth, birth in a noble family. The commentator paraphrases this by - AbhijAtya, which is an abstract noun from abhijAta. ahiyAi can phon* etically stand for fifth if we suppose that the initial 371 has been * shortened into 37, the final a changed into $ by UERU and the penultimate consonant a elided. It is also possible to have the word Thala in Sanskrit as a feminine abstract noun from * #517, on the analogy of Ayat (from Ayt), argi (from 90T), FRA * {from ucita) etc. AbhijAtI would assume the form AhiyAI in Prakrit and then this with shortening of the initial and final vowels. BETTATUIT, one who considers himself to be noble born (of noble Page #567
502 VAJJALAGGAM ar). Here Hemacandra enjoins the form 381 in the sense of shadow or shade (397798719) and the form 191 in the sense of lustre or beauty (e.g. JE3141 = gena). But in the present case it is clear that the form sigt has been used in the sense of lustre or beauty. = is recorded at HS. VIII 4.132 as a statai for free (to be: distressed or dejected) and at HS.VIII.4.135 in the sense of to be angry, to be annoyed, to spite, to hate. Cf. st. 614 (fafa fer jUrei vahU). The commentator renders jUraI by Idhyeti in the present. stanza and by fercle in st. 614. Rasan 47710--who have visited her house with great pomp and splendour or with costly presents in order to help her out of her difficulties. 463) This is a challenge given by a chaste, virtuous woman. 33 Biol. = maa (ainita) EURA I Cf. Ja sitios, st. 234 and Goulaat, st. 62. Stat is represented in Prakritiby both were (5EUR) (st. 10 :) and 30H. Cf. Marathi JHT standing up, erect. See H$. VIlI... 2.59 (aleet) lfast glance, amorous look. 464) = Hala 36, where the reading is fordam 34 aduil 936495371 a in the first half and asaI saajiA in the third quarter. caccara = catvara = 97897, a place where several streets meet or join, a public : square. See HS.VIII.2.12. qaratul means aquefitat preuit, a housewife dwelling in a house standing on the fringe of a public square. fataan beautiful in her appearance. asfogat a neighbour. This word is recorded at DNM VIil 10 in the sense of greatas (91arrier or ungarsa), a neighbour. The DNM loc. cit. also records, the noun Aspazia in the sense of neighbourhood (naas97). 3AAT. jjhiyA must be taken to be a Bahuvrihi Compound (asaI sajhiyA jIse sA). asaI and saijjhiyA can also be taken to be two separate words . 3787EUR being the subject and 51991 the predicate (an unchaste, woman is her neighbour). Weber says, on page 86 of the 1870 - Edition that the word 73767391 is not clear to him. He surmises that it may stand for AIRT (following the same occupation or business). In ZDMG. Vol. 28 (1874), p. 35, Weber connects saajiA with ajjhao recorded at DNM I.17 as a synonym of saijya: and in the sense of malati, a neighbour. Weber conjectures that: 253731 may stand for 34 ptefi, a friendly neighbour. Cf. the word 34581!, . which occurs frequently in the Vajialagga in the sense of a young: lady and is recorded at DNM 1.50 in the sense of spust, andi

Page #568
NOTES 503 which appeares to be connected with AryA (ajA). Does saijya (feminime sAjhiyA) stand for sAdhyAya (feminine sAdhyAyikA), a fellowstudent, and then a neighbour, just like the Sanskrit word HACE cArin ? 405) - Hala 59, where the reading is flugt (= TUT) for wat in the last quarter. fafar, entertaining or harbouring unbecoming (improper, sinful) thoughts or intentions in his mind. pure-minded. Pane = dat (Sanskrit da). Cf. ek in Marathi. The word is used in st. 622. PAHEREs rough-mannered, harsh, unkind, wild, furious in his reactions or manners. sijaaeguHQU for fear that the harmony in the family would be disturbed. 79919 =ga pines, languishes away, becomes emaciated in her body. 466) Ek , Afa , fata, afruit, cf. Faraj419994 II 41: 347997 bhUSaNa puMsAM kSamA lajjeva yossitaam| parAkramaH paribhave vaiyAtyaM surtessviv|| Also: kAryeSu Hraft cute att 1999 ATAT 1499 THI! ( fa). Also tyaa VIII. 67: gRhiNI sacivaH sakhI mithaH priyaziSyA lalite klaavidhau| vihure = vihurattaNe = vaidhuyeM in adversity or calamity, a case of Hamaraaaat. .... 467) = Weber (1881), 871 (page 472), where the reading is kulapAliAi in the fitst quarter and pavasaMti va pavasie eMti va pie gharaM ete, in the second half (take leave of her i.e. desert her as it were when her dear consort departs, and come back as it were when he returns home.) ghearresat (See note on st. 458) may be equated with so 1947 or with gaernt. But in both the stanzas 458 and 467, it is better to take it as standing for kulapAlikA (kulayoSitku or lavadhU), a chaste, respectable, high-born woman of good family and good character, though Tradea paraphrases it in both the places by siasatieseala sissetti would rather mean a virgin, an unmarried girl of good character and born in a noble family. Cf. fa que yo 110 90jt ett stark goalhamon 90091 goat festutta samoill (Weber, 1881, st. 976, also quoted in Sipan X, as an example of the figure of speech called 1994), where the reference is undoubtedly to unmarried girls or virgins born in noble families and jealously guarding their virtue. But even the rendering of art by sa termilcan be justified if it is understood as referring to the noble families, in which the lady concerned was born. Cf. the commentary on the expression gareffunt pissaldan 4 occurring in st. 458.

Page #569
504 VAJJALAGGAM . 468) HET = H arle. This is the reading adopted by Laber following the Mss. It would, however, be better to read Asau (= Bata), following the commentator, the final 2 ( * being added 1974 (pleonastically). $70713 (dearfa) would mean 'chastity and other virtues'. It is not clear, however, what other virtues are intended by 3. RAPATA = goofy = youaiiea, spectal greatness or virtuousness of a man. Or great may be taken to mean gefastafTEER greatness or virtuousness of a particular person. si este family tradition, nobility of the family in which a person is born. To, king of dela (modern Paithan) on the bank of the river Goda,and identified with king zAlivAhana or sAlavAhana or sAtavAhana, the compiler of the gAhAsattasaI (or gAhAkosa) in Prakrit and author of some of the stanzas collected therein. He is regarded as having lived in the 1st or 2nd century of the Christian era. He belonged to the Andhrabhstya dynasty of kings, which ruled over the Deccan from about 238 B. C. to about 225 A. C. according to Vincent Smith. The second half of the stanza underlines the loyalty of the river Goda, who does not forsake the city stagra, even when the king Hala is no more. This loyalty of the river Goda is the result of the extra-ordinary virtues possessed by king Hala and not due to the noble family in which he was born. Ti? becomes to in Prakrit according to HS.VIII.2.174. The commentator understands paiTThANa as standing for (i) pratiSThAna and (ii) patisthAna, the house, residence or family of the husband. This stanza is an indication of the posteriority of Vajjalagga to king Hala, the author (or compiler) of gAhAsattasaI. Cf. the reference to sAlAhaNaNariMda in stanza 467 of the "TIETATII and Weber's discussion in his note on the stanza, re. H ET's identity with Hala (pp. 202-203 of the 1881 Edition). It would appear from the cone of the present stanza in the Vajjalagga that king Hala was a person born in a low or obscure family. 469) 170731=uma = proposal, overture. To che hateful, unpleasant, repugnant to the ears. Els=oqquna = 4discrediable. The Potential Passive Participle form is used here in an active sense. Cf. note on the word 5121 in st. 395. These are the words uttered by a chaste, virtuous lady to deprecate the vicious proposal made to her by a procuress (gitar).

Page #570
NOTES 505 ___470) guNannuo = guNazaH appreciator of virtue, one who esteems or bas high regard for virtue. paDhama ciya =prathamameva = pUrvameva | The sense is as follows : tatkRtamadguNaprazaMsAzravaNe tatkSaNameva yachaha taM kAmayamAnA tadvazavartinI bhaveyaM,tahiM * ahaM prathamameva pUrvameva asatI apativratA iti jJAtvA tasya mayi kA (kIdRzI) guNagaNanA syAt / * api tu na kApi / taha ceya = tathA eva / i.e. yathA asatItvajJAnAt pUrva tasya mayi guNagaNanA * AsIt , tathA asatItvazAnAdanantaraM kA tasya mayi guNagaNanA syAt / api tu na kApi / ___471) uttamoM vi, we must obiviously read uttamo tti as is clearly shown by the explanation in the commentary. dArA = dArAn. The word 277, which is of masculine gender in Sanskrit, is used here : in the neuter gender according to HS VIII. 1.34. ___472) niyaDakuDaMga etc. We must supply gAma as the noun qualified by the three adjectives occurring in the first half. fnagiri and ' pacchannadeurla should be taken as bahuvrIhi compounds and bahujuvANasaMkigNaM as - a vibhaktitatpuruSa compound, qualifying gAma understood, and the verbal form als or any should also be supplied in order to make the sense of the first half complete. Or niyaDakuDaMga and pacchannadeulaM may be understood as karmadhAraya compounds in the sense : niyaDaM kuDaMga hora, pacchannaM. deulaM hoi; and bahujavANasaMkiNaM may be taken to be a vibhaktitatpuruSa compound, 1 in the sense : bahUrNa juvANANaM saMkiNNaM (saMmada ) ho. kuDaMga is explained by the commentator as gahanapradezaH or latAbhiH channapradeza: | In the commentary on * 8t. 479, the word kuDaMga is explained as gahvarapradeza. It thus means a kuJja, a bower or arbour, a thicket of trees or creepers. The word is I recorded at DNM II. 37 in the sense of latAgRha. See also PLNM 721. ___473) = Hala 9, where the reading in the irst quarter is kiM - ruasi, and in the second half : hariAlamaMDiamuhI NaDi vva saNavADiA jaaaa| Kulanathadeva says in his commentary on on Hala 9 : lUneSu zAli kSetreSu va me priyasaMgamo bhaviSyati iti udvignAm abhisArikAM kaacidaah| saNavADayA = zaNa- vaattkaaH| vATa, vATaka, vATikA, an enclosure, cf. the Sanskrit word vArI * and the Marathi word vADI. Sadharanadeva on Hala explains : zaNo tpttibhuubhaagaaH| vATazabdo bhuubhaage| vATI dezyam / naDa bva, it appears from this : simile that actors (and actresses)used to paint their faces with yellow orpiment (haritAla) in order to have a fair complexion. For a similar use of turmeric (haridrA),cf. st. 374 and the note on the same. The hemp fields become yellowish in appearance with flowers, 'when they attain to full growth. 474) saNaM = saNakkhettaM (saNakSetram ). vaMjula is explained by the commenstator as vetasakSa cane or reed. It also means the Asoka tree. paccheNa

Page #571
506 VAJJALAGGAM = q in Sanskrit, cf, 7217 which is the Ablative singular of Team used in the Veda in the sense of pazcAt. See Panini V.3.33 pazca pazcA ca cchandasi / The pazcA used in the Veda in the sense of pazcAt, is also Instrumental singular from 9 with the addition of the termina. tion . asfasat, a banian tree or a thicket (grove) of banian trees. viDava = viTapa really means a branch and viTapin means a tree. But face can be credited with the sense of a tree by adding the possessive Taddhita suffix 37 (3481391fzisi Panini V. 2. 127). See st. 482, gafsat. fazy also means a cluster, clump or thicket. This latter sense also suits well in the present case, gas stands for free (gf=tni), with the final shortened into metri causa. Cf. que (=46) st. 352. 475) ATTUTTIR = HETETA, a parte compound. aton means the same thing as low i.e. 3 ta (see stanzas 219 and 387). FITaruitg stands for Finafruity (with elongation of the final 37 of the first word metri causa), the wife of a man blind in one eye. a 5 = 7 ay not quickly, that is slowly, in order to give sufficient time to her paramour to escape; or 79 may be taken to mean 'not lightly or casually' but passionately and fervently. For the device of kissing the eye, cf. st. 607 infra. For ala, Apabhramba form, see note on st. 234. Mss. Gand I read atau 35 7201 where jaray also is an Apabhramsa form of the Indeclinable past partie ciple (Absolutive) and se means softly or gently. Esfer = nRfa. See the word gto st. 352, 739, 785. Cf. Marathi , 4277 476) Hala 197, where the reading is azt for etzt in the second quarter. Fordi = Flugti old, highly intoxicating wine. ATSITI at her disposal. In the face of these temptations, if she is not to turn unchaste, should she die? There are only two possibilities--to succumb to these temptations and to turn unchaste or to die. If she does not turn unchaste then the only course open to her is to die. 477) 97134 = 31 mercy, favour, grace. Fe 77019000 = Adicates: the stigma or blemish or disrepute of chastity. Cr, azi am amia taruNimani yUna: pariNatAvapIcchAmo vRddhAn tadiha kularakSA smucitaa| tvayArabdhaM janma kSapayitumanenaikapatinA na no gotre putri kvacidapi satIlAJchanamabhUt // 478) 9621 = gumy lucky, favourite. popular. For the change of into a cf. HS. VIII-1.192 (UT SHTEMOT a:). According to Hema- .

Page #572
NOTES 507 candra, the change of Tinto a is contingent upon the lengthening of the first vowel 3. But here the change has taken place even in the absence of the lengthening of 3. 479) FE92, an Apabhramsa trait. See HS. VIII. 4.331 (FPHULTRATCL). 1779 we should really expect 7990 fruit or fruition of deeds done in the present life. , an expletive particle. Cf. the similar use of in Epic Sanskrit. Michl (may I enjoy or make merry), Potential first person singular from vata (=). TE = 441 i. e. ihajanmavat or etajanmavat as in the present life. 480) 557313 = 7E841 according to my heart's desire, to my heart's content or gratification. FEEDT is supposed to be derived from 91731 > fost > EUR791, acting as one likes, sell-will, independence of will and action, the word being irregularly formed by the change of $ into *, according to Panini V1.3.109 (goatialfa 4:919f ). JE 31> CET>75757. It is possible that the original reading may have been f EET ( = 512=518), later on changed into 732315 by the vocalisation of the aspirate & Strictly speaking the form should be gree. But the inflected form fc zone can be defended on the basis of Panini I. 4.14 (afasi 464 ), without the elision of the case-affix as required by Panini II-.4.82 (246421184:). Cf. 98799 in st. 661, and 5759318 in st. 777. Cf.the form T ata (= 241414 ), din magraf 1. 21. The word afg5315 occurs in Hala 443, with the variant stort. (See Waber. 1881 Edn. p. 185). The commentator on Vajjalagga seems to have understood the senseof the second half as follows: 779 = 72 = 973 = qatar i Aa FA FAT qalet 77784 TO HH 53311 7 sarilita vaati 481) fage = fata softly, whisperingly, in an undertone, is to be connected with bhaNiyA. Or it may be connected with hoUNa. (secretly drawing close to her ear). FORATE = QYEUTH, the taste, flavour, experience or pleasure of illicit love with a paramour. The word 7 also means 'seminal fluid' or 'semen virile'. Cf. 1914, THF697, illustration of 375raTT, HET a felforrei 7 THISITE sundari krissye| mA hanta kAtarA bhUH rasakriyAyAM nitAntanipuNo'smi // 482) g lasat = grasal@cy: 1 320517 is the name of a certain tree, so.called perhaps because of its short stature, low branchesand dense foliage. See Manusmoti VIII.247. For esa in the sense of tree, see note on st. 474 above. Soget = iga: deserted,

Page #573
508 VAJJALAGGAM desolate, solitary, secluded (Ta, fafa). Cf. Marathi351s (desolate). The word 5675 is recorded in DNM 1.96 in the sense of 24 and is explained as udghasa. geho = geham / The masculine gender has been used for neuter according to HS.VIII.1.33 (areersiagatai:). glactan is paraphrased in the commentary by gaz, a libertine, a rake, a - seducer. The word is recorded in the PSM in the sense of ef ari geo: should really be explained as ef467 or gastos 1977, a place inspiring confidence and a sense of security from intru. sion, a trustworthy place. 483) fast = Tie. The DNM VII.65 records three words fascy, viDaa and vihuMDua in the sense of svarbhAnu, i.e. rAhu. of these, vihuMDama appears to stand for vidhutuda, the molester of the moon, i.e. rAhu. mA muyasu, do not let off or spare. 484) qoit e fengi3 let it be chopped or hacked to pieces again. T= a (riet: zinot). gaat = 75., spoiling the happiness of, offending against, unchaste women by revealing their identity Cf.stanzas 488, 489, and 490.. 485) hohiI - bhaviSyati will appear or emerge or come into existence, will be produced, discovered or invented. 3027EUR = goed = Ceca will be found out, the present tense being here used in the sense of the future (@fgfonfes). ga E TESATURE = peratura feuetta: or qerar rafgozata: 1 It is possible that the original reading was garante fETATIE (=qfarai felsala:). Hillside = Flea will decay, perish or be destroyed ( = file fizick). 436) gafas fer= jahat. The use of fa is awkward, unless we take it to mean 'for the reason that fapt, sa Eat:. But in that case 2 (so that) in the third quarter becomes redundant. If for (ra) is dropped the metre suffers. Perhaps we may construe as follows: f (5734) (18 GAST) AngTot ait ad alessen 'since the moon, within her easy reach (easily accessible to her) has not been immersed in a vat of blue dye'. If a harlot (unchaste woman) had been created in the heaven by the creator she would have certain. ly immersed the moon in a vat of blue dye. volio or bolio (con. nected by Weber with the causal of va79391972a) immersed, plunged. The PSM traces it to the root Vis to sink, causal VAET to immerse (cf. Marathi gani, graui, atsa). H$. VIII.4.101 gives 13

Page #574
NOTES 509 as a dhAtvAdeza for the Sanskrit root / maraja. nIlaraMgAmmi-cf. the story of the jackal that fell in a vat of blue dye (alles pe afaa: :), in the Pancatantra. Argiu ( eta:) ibeing within easy reach or near at hand, being easily accessible. 487) PIEE = pat will perish, vanish or disappear. For this as a fare: for see HS. VIII.4.177. gaf = 77891, an Apabhramsa trait. See note on st. 234. Cf.HS. VIII.4.439 (* sesfaze: 1). URT is recorded at HS. VIII.4.74 as a stata for the Sanskrit root FT (HO). faf994 = stata a fabulous mountain supposed, in Jaina literature, to be the abode of wonderful drugs, as the commentator remarks, like the stuff in the Ramayana. The commentator says that only the farms have access to the Sriparvata. This is one of the Jainistic allusions we come across in the Vajjalagga, which are very few, although the author was a Jaina. 488) 99721 = qfh leaf of a cree used in worshipping the images of Gods such as that of the Bilva or Sami tree or the Tulst: plant. Cf the word fifa ( = #971) in Additional Stanza No. 496* 9, page 260. HEBUT = 146a, God Siva. The compound is to be understood as a vibhaktitatpuruSa (kAmarasa DahaNo kAmaDahaNo). Thes of 87 is cerebralised according to HS. VIII.1.218. Roue = dfe, Imperative second person singular accorcing to HS. VIII-3.177. 489) Aafuqa = afga unpleasant, disagreeable, distateful, odious, offensive. Das 9 = mafa (according to the commentator) some time or other. If, however, fast is taken to stand for al. (see HS.VIII.3.65) (and not for falfa), the sentence would amount to a question (when will you be seen etc.) 3711 qazdat za like a piece of a broken bangle i.e. thinned and reduced to the form of a lean curve. E qmadiet sa involves tautology. Cf. Sanskrit Baet yathA kSIramivAmbumadhyAt / 490) 1997 is an uninflected or deinflected form used for kajaleNa, or kajjale (Apabhramsa form), kajjale being shortened into quals and then changed to 17h. Elision of case-affixes is one of the traits of Apabhramsa. See HS. VIII. 4.344, 345.87978, neuter gender used for the masculine according to HS. VIII. 1.3 4 (QUIAT: ofta at). Het=47.; see st. 484 above. G, I, Laber read pet for

Page #575
VAJJALAGGAM = , the sibilant being changed to. See HS.VIII.1.262, 263, according to which daza becomes daha and divasa becomes diaha. kUvAvaTio : 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 Pancatantra and zizupAlavadha IX. 18 : patite pataGgamRgarAja nija pratibimbaroSita dhvAmbunidhauM / atha nAga* yUthamalinAni jagat paritastamAMsi paritastarire // 510 421) Cf. Weber (1870, Anhang 6, 1881, 877), where the reading is mahuehi kiM va bAlaa harasi NibAu jai vi me siaM / sAhAmi kassa raNe dUre * gAmo ahaM ekkA || Laber adopts the reading mahuehi kIsa paMthia in the first quarter, while the commentator seems to have read for g esi kIsa paMthiya ( = mAbheSi kasmAt pathika), the Genitive maha being used vicariously for the Accusative in the latter case. Cf. st. 234. The reading adopted in the present text is based upon the commentator's explanation Why do you take the trouble of coming to my place to meet me? Why are you talking of coming to me or to my place?' sAheSi = kathayAmi, from the Sanskrit root zaMs or zAmU with change of the final to - HS. VIII.4.2 records IE as a for [v kath. Weber translates as follows (p. 476, 1881 Edn.): (Cry in the wilderness) "What do you wish to do with the Madhuka flowers, oh boy? (i.e. why bother about the Madhuka blos. soms?) (Rather take hold of me!) Even if you snatch the cloth from my hips, whom shall I tell about it (here) in the forest? The village is far away and I am alone!" He remarks in the notes on the gatha, that the maiden, who is the speaker of the present stanza, had gone into the forest to pluck the Madhuka flowers, which were,however, later on snatched from her by a young traveller coming that way, by way of joke. The commentator on Hala, as quoted by Weber, says : kAcidasatI yuvatirvanAntaramupagatya madhUka sumAni saMgRhya pratinivartamAnA madhyemArga kasmizcidabhirUpe yUni pathike madhUkAnyAdAtuM kareM prasArayati taM prati taddarzanAdutpannamanmathanyathAvazAd ' upabhogAya vAso hara' iti prabodhayati / Another commentator quoted by Weber introduces the gatha with the words : kAcit svayaMdUtI jAram Aha / Dhanika also in the dazarUpAloka characterises the speaker of the stanza as a svayaMdUtI. mahuehi kiM bAlaa may also be rendered as follows: Why talk of, or what is the good of going to the grove of, Madhuka (or Asoka) trees? is explained either as azoka or as Bassia Latiflora (cf. meha; mahuA). niyaMsaNaM = nivasanam the anusvAra on ya being according to HS. VIII. 1. 26 (vakrAdAvantaH ). V.

Page #576
NOTES 511 492) attA, this word is credited with four different senses at DNM I.51: (1) mAi, mother. (2) piucchA, aunt; (3) sAma, mother-inlaw; (4) sahI, a female friend. In the present stanza, the sense mother-in-law is intended. bahiraMdhaliyA = vahirA ya aMdhaliyA ya (karmadhAraya Compound formed from two adjectives). vIvAha = vivAha, vi being lengthened metri causa. Cf. HS.VIII.1.4 (dIrghahrasvau mitho vRttau|) The word vivAha is regarded as a gatisamAsa according to Panini II.2.18, (kugatiprAdayaH), vaseraya is obviously a Desi word (connected with the root Vvas to dwell) in the sense kAsa or ksati, though it is not found recorded either in the PLNM or DNM or PSM. Cf. 9184 in the next stanza. The commentator paraphrases vaseraya by uttara, which perhaps means a halting place, shelter (cf. Marathi utaraNyAce ThikANa)Cf. vIkSitaM na kSamA zvazraH svAmI dUrataraM gtH| ahamekAkinI bAlA, tavehe vasatiH kutaH // Also : ekAkinI yadabalA taruNI tathAham asmadgRhe gRhapatizca gato videzam / ke yAcase tadiha vAsamiyaM varAkI zvazrarmamAndhabadhirA nanu mUDha pAntha / / ___493) suna = zUnyam vacant, solitary, secluded, unfrequented. moAsaM = avakAzam = vaserayaM in the preceding stanza. The stanza has, according to the commentator,two senses(I) prAkRtArtha, obvious, overt sense and (2) bhAvArtha, the hidden or covert sense.The obvious sense amounts to a rejection of the traveller's plea for permission to halt ovet-night in the residence of the lady, who is the speaker of the stanza. The hidden sense obtained by connecting the negative particle na or mA with janasaMkulaM, rUsaI and vacca, instead of with sunnaM, deI and magA, amounts to the acceptance of the traveller's request. 494) = Weber 879 (1881) and Anhang44 in the 1870 Edn. The reading there is as follows : paMthaa Na ettha sattharamatthi maNaM pattharatthale gAme / uNNaapaohare pekkhiUNa jaI vasasi tA vasasu // sattharayaM = (1) sastarakam bed, zayanA - * sanAdi, (2) svastharatam comfortable dalliance. Ratnadeva renders sattharayaM ! by svastarakam only, without giving the other equivalent svastharatam, amhANaM pAmaragharammi = asmAkaM pAmarANAM gRhe,in this rustic, rural dwelling of ours. pAmaraghara is explained by Ratnadeva as grAmINagRha. pAmara means a villager a poor, humble rustic with very limited means. unnayapaohare (1) .clouds rising in the sky; (2) conspicuous, swelling, prominent, protruding breats, cibukotaMbhanarucI, as Ratnadeva says. pattharatthale gAme (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 VAJJALAGGAM ed men incapable of emotional excitement, there is no possibility of getting any (comfortable) bed or couch or of securing perit, comfortable dalliance. 495) Bito fta1 = sinut ftay, with the final 8 of the first word shortened into under the pressure of the following conjunct consonant, nnd then changed to 34. Cf. fazat (st. 499) and Getru feat (st. 517). 1923 = 174, 7249. fiz means to perish, to come to an end i.e. to be fulfilled or satisfied. args = ates: keen desire (of sojourning here). atst becomes atea according to HS.. VIII.1.221. Tai = 2931, but, however. 496) = Hala 669 (Weber, 1870, Anhang 11: 1881, p, 331), where the reading is etha NimajjaI attA in the first quarter and paMthia rattI-- 07734 in the third quarter. In Kavyaprakasa V and Sahityadarpana. I, the reading is attA etha Nimajjai in the first quarter, ettha ahaM diahae (or divasa) paloehi in the second quarter, and sejjAe maha Nimajjihisi in the: fourth quarter. The commentator on Hala, as quoted by Weber, says : glatgimit Tieu faleilani 1AFFATE I forta satira i 347 baktavizeSavAcyavizeSAbhyAM mamaiva zayyAyAM rAtrau svapiNyasIti vastu vyjyte| Nimajja stands for faan (to sink, to plunge into), in the last quarter, u hile in. the first quarter fulHost (as read in Hala and Mammata) stands for Vang. Cf.HS .VIII.4.123 (A: ACT 45:). font = fatatea, sits down, sleeps. Cf. Hala 530, where UHSHE means 7989. Faqas in the first quarter of the present stanza, also means 'sleeps' or 'lies down'. Cf. ambA zete'tra vRddhA pariNatavayasAmagraNoratra tAto niHzeSAgArakarmazramazithilatanuH kumbhadAsI: tathAtra / asmin pApAhamekA katipayadivasaproSitaprANanAthA pAnthAyetthaM taruNyA kathitamabhimataM dhyAhRtivyAjapUrvam / / Section 51 : FtefA 99571-aifafae9efa: All the stanzas in this. section are concerned with the astrological calculations which the astrologer makes and with the means such as the wooden board. or slate-board, chalk-stick, stone-pencil etc. that he uses in making. the calculations on the basis of the horoscope, and with the predictions that he makes. The stanzas contain in some cases obscure allusions to the technical details and processes of the astrological science, whose exact implications are not clear. But what is more important is that every stanza contains a subtle, hidden, suggested import which is uniformly and invariably of an, obscene nature. The commentator takes pains to explain the

Page #578
NOTES 513 hidden sense in most cases. This remark holds good also in the case of the sections on g7 () (No. 52); fash (ga) (No. 53); Elona (HR) (No, 54); stag ( 779) (No. 55); # (No. 56); and (38) (No. 61). All these seven sections, standing approximately in the middle of the whole collection, may be said to form the core or nucleus of obscenity or indecency of the 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 Kamasastra quoted by Mammata in Kavyaprakasa VII: 494: qa: fugata (=Raza) a tepaatti In the section on the astrologer (FishST) the following words have been frequently used with a hidden, suggested, obscene import. (1) afta (= afl) and FOTO ( poloh) : (i) chalkstick or stone-pencil (ii) penis. (2) 09 ( = 9.58EUR7) (i) wooden board or slate-board (ii) anfrath, pudendum muliebre; (3) iu (i) the astrological divisions of the day which are eleven in number (ii) the various modes, positions, postures or attitudes (377) in sexual intercourse; (+) U* (1) (i) the planet Venus (ii) semen virile, seminal fluid (ARAT91094); (5) thg 77" (i) to know the mutations or movements of Venus in the zodiac (ii) to know the behaviour of the seminal fluid; to know how to check the discharge or emission of the seminal fluid; 567 EUR 5105 is paraphrased by the commentator on st. 497 as ypy AHARIM: FIFA er orna. Cf. dari 1975 in st. 507 and its explanation in the commentary. (6) 979 (tute) to make astrological calculations and forecasts, :(ii) to practise coitus; (7) V70719 (7014) (i) to ask or request one to make astrological calculations and forecasts; (ii) to ask or request one to practise coitus; (8) 70784 (1077) (i) astrologer, (ii) practiser of coitus; (9) ST (i) 3515 the planet Mars, (ii) 3757 physical intercourse; (10) Tejad (i) afara orb of the sun, (ii) ialah pudendum muliebre; (11) pela (i) 247 a constellation, (ii) FEPA a nail-wound or nail-mark, (12) jak (i) a drop of rain. water, (ii) a drop of seminal fluid; (13) fagfest (i) faztea being in the constellation fail, the fourteenth lunar mansion, (ii) fogfiya being in the mind i.e. on which the mind is focussed or concentrated with a view not to allow it (the seminal fluid) to drop or escape; (14) (i) fio a comets (ii) fire or heat; (15) V.L...33

Page #579
514 VAJJALAGGAM (3) (i) astrological conjunction of a planet or of a constallation with the horizon, (ii) coitus; (16) 7181 (i) a measure of time equal to 24 minutes, (ii) tube, penis; (17) Befattar (i) Eralez14917 the mutations (of Mars) in the constellations Rea (13th lunar mansion) and 1977, (ii) various movements of the hand (Etata. saMcAra) (such as karihasta in erotics). 497) dIhara = dIrgha. dIrgha becomes dIha or digdha in Prakrit, according to HS.VIII.2.90, 91. is added after ate pleonastically, according to HS.VIII.2.171. att fat, any one. Really we should have a PT. (any woman). 498) #8 = A4 for my sake, for me.The astrological and erotic significance of the second half is not clear. 500) A = afh, PA (Ratnadeva). Ci. Marathi ga. V to stray, to go astray, to err, to commit a blunder or mistake, or to go wrong. is recorded at HS. VIII.4.177, as a dhAtvAdeza for /bhraMza, along with phiDa, phiTTa, phuDa, phuDa and mula. cukka is obviously used in the present stanza in the sense 'to get confused, to blunder, to go wrong'. * = (i) 1: Venus (neuter gender used for the masculine according to HS. VIII.1.34). (2) # semen virile, seminal fluid. The astrological significance of late fregon 1974 is not clear. 501) The erotic significance of fagfia afama (= Hafiz) is perhaps the same as that of fagfinca or your (inverted coitus). 7967 = (1) 797, (2) a tau (972a), one of the two phas being dropped (haplology) and the final a being duplicated. To becomes 76 and also are in Prakrit. See HS. VIII.2.99 (harai 91). The astrom logical significance of my faqt78721at, afasare fagfiacai and 74710 FIFA7in relation to the complete failure of rain, referred to in the present stanza is not clear. Similarly the erotic signi. ficance of afasta faqataca4, GEHTTI FATTET 4 and 1 fagfest in relation to the complete retention of the semen virile suggestively referred to here is not clear, foaittaa l perhaps means : if the seminal fluid is reflected upon or stabilised in the mind, i.e. if the mind is focussed or concentrated on the seminal fluid, with a determined effort not to allow it to drop conn prenaturely,

Page #580
NOTES 515 502) Faset=438i or i: (i) wooden or slate-board, (ii) pudenedum muliebre or region of the buttocks (zroNI or jaghana). salAyayA = 13 or Tosiffiatal = 370101 (i) pencil or stylus, (ii) penis. 327311 = :31177: = Fata:! The astrological significance of Spit 3711 Taca# is not clear. The erotic significance of pity 2477177797 is the failure or absence of the semen virile, absence or failure of ejaculation. 97f8937 = T4E29: absent-minded, foolish. 503) The astrological significance of maz4 (qaqat:) 37497 (emergence of the comet) is not clear. The erotic sigriifcerce of 29 (amat:=39:) 37417 is perhaps the emergence of heat, being an abbreviation of quai (i) comet, (ii) fire or heat. The use of the gerund fouis (Tufarar) is irregular, involving a breach of the tule that the grammatical subjects of the action conveyed by the gerund and of the principal action in the sentence must be identi. cal (AThat: canale, Panini III.4.21). Further it involves tautology with the sense of gaNaMtassa. 504) Hart with particular (special) care or attention. The astrological significance of L AO (conjunction bereft of the movement of Venus) is not clear. The erotic significance is : coitus devoid of the emission of the seminal fluid even at the climactic point. 505) unfoldi (i) astrological calculation with the help of the eleven (astrological) divisions of the day, (ii) sexual enjoyment with the help of the various modes of intercourse. aGgulimAtreNa gaNanam (i) making astrological calculation only with the help of the fingers of the hand, (ii) digital penetration called after in Kamasastra. kaDDhaI nADogayaM suka-the astrological significance of nADI7ac7 Toit Bratur is not clear. Fill means (i) a measure of time equal to 24 minutes (i.e. a aferii), (ii) tube, penis. The erotic significance of the expression also is not clear. It may mean either drawing out of the se minal fluid into the tube (penis) or pulling up, or stopping the discharge (emission), of the seminal fluid in the tube (penis). 505) Ftefan = eficentrafafi: a false i.e. incompetent, inept astrologer. Laber reads 791EUR 378 907198 A, which does not yield any good sense under the existing order of the words. If a good

Page #581
516 VAJJALAGGAM sense is to be obtained, the order of the words would have to be changed so as to read : (4191) Titag 17014 T f your wife asks some other man to calculate (to practise coitus) if such a one is available and at hand. The reading adopted in the text is based on MSS. C and G and is further supported by the commentator's explanation temvara faqal 507) Smita = (i) 351h the planet Mars, (ii) 39 physical intercourse, with elongation of the 87 at the end of the first word. Cf. aarz, st. 528. The astrological significance of $281178 2 9703 is not clear. ErfaTETT = Eyfa iait,(i) Erafat: (STITUI) FRA, the movement of Mars in the constellations of 777 and fear, (ii) ma fai qr the various movements of the band (a =EFA) in erotics. Laber, following MS. G, reads afe and safe.in the first half of the stanza. But the commentator's explanation and the use of the third person form 7103 in the second half, clearly show that the correct reading is 2105 and gys in the first half. 75103 (cf. Fichte fast in st. 506), (i) a false, incompetent astrologer, (ii) an incompetent, inept paramour. 5 (cf. 97 Te in st. 498) is explained by the commentator as (i) uaiara (astrological) and T6737TTI (erotic). The commentator understands the hidden sense of cyfangar as fafazat: jan and adds grafacute #TTT: mithiquitatsz 1664:1 Really speaking Ezaraziari stands for tatu (oftatata) fa (Falas) ARH and the commentator's explanation hastacitrayoH saMcAram appears to be incorrect. Kukkoka or Kokkoka or Koka is the name of the author of a work on Kamasastra of the 13th century A. C., called arart and also alleiter. Section 52 4842751 = 27.4%a: 1 The following words have been used with a double import in this section : (1) 69 (ai) (i)writer, scribe, (ii) scratcher, piercer, penetrator, practiser of coitus; (2) for or boit (daat) (i) pen, stylus, (ii) penis. Apte records the root fore in this sense 'to unite sexually with a woman'. The commentator explains guit in st. 510 as : Rua fgcua HITHAI fanaati (3) He or het (et), (i) ink, writing Auid, (iii) seminal fluid; (4) Afh507 (Holaaa) (i) mixing of various ingredients in order to prepare ink, (ii) mixing i.e. injection of the seminal fluid; (5) arany ( = Tesa:), (i) one who blunders or commits mistakes while writing, (ii) one who has spilt or dis

Page #582
NOTES 517 charged the seminal fluid prematurely; (6) gale99 (=gereaza) (i) beautiful, spotless paper, papyrus or parchment, (ii) (ESR92A) beautiful, clean bed-sheet; (7) asa(i) ar3474 palmleaf, paper, parchment, papyrus, (ii) bed sheet (272219781791:)or pudendum muliebre, (8) ATIHT90121 (=4011777777) (i) ink-pot, (ii) semen-container, the testes; (9) gui(Saat Hat), (i) the pen, pencil or stylus has broken or snapped, (ii) the penis has become limp or flaccid, has lost its toutness or stiffness, has become detensed. 508) HA = AF, with omission of the case-affix, an Apabhramsa trait. Cf. 46 in st. 208 and 34f0qqtay in st. 6C4. afceu = maliu = marditum , the gerundial suffix UNa being added here in the sense of the infinitive of purpose. Cf. ges. ( = fas) st. 31. Gfysi ( = tfs) st. 272, 370 ( = 15), affin ( = efte) st. 677. The Prakrit tout 7 stands for Sanskrit , cf. Marathi H . HS.VIII.4,126 gives mala as a dhAtvA deza for nRd. lehani = lehaNi, with omission of caseaffix, an Apabhramsa trait. 5 9 (i) worthless writer or scribe, (ii) incompetent scratcher, or practiser of coitus. See Fieris fent ist. 5o6, mannen st. 507, and G464 st. 51C; Santi cf. mat st. 509. 509) DhaliyA dropped down, spilt. Dhala appears to be a dhAtvAdeza 'for viel, though it has not been recorded in HS. VIII.4. The PSM gives the sense 'to fall or drop down, to sway, to swing, to Swerve, to move'. Cf. good in Marathi, and the word toezii used in st. 559 and Zogu in Additional Stanza No. 31*7, p. 218. The dhAtvAdeza Dhala appears to be connected with halla to move or to shake or to be shaky. Cf. the form an in st. 190, and the word ggc, in st. 20. 7734 is explained in the PSM as hit E34 (bent down or sway. ed). In the present stanza it is clear that by means d .down or spilt. talavaDhe (i) tAlapatram (ii) talapaTTa bed-sheet (zayyApranchAdanapaTa); ao means surface of the bed and qmeans a cloth used as bedsheet or bed-cover. Cf. in the preceding stanza. DNM V.21 records 7eaal in the sense of (1) 9215-pudendum muliebre and (2) KUIHTOTST. But none of these two senses fits in with the situation in the present stanza. ali, the commentator renders this by a fent without any further explanation. The exact sense is doubtful. Perhaps it means 'spoiled or soiled', and corresponds to id fargfa in st. 508. Cf. Marathi atsu to scratch cr scribble xin a careless manner. DNM.II.79 records acfe37 in the senses a *

Page #583
$18 VAJJALAGGAM and bhagna. But none of these suits here. dhidvitti = dhiddhi = dhigdhika, the tti (= iti) being superluous. ajja vi lehattaNe taNhA, and yet you aspire to the role of a writer (also, the role of a penetrator, piercer., practiser of coitus). 2570 stands for EGGU (@anica). 1 510) HEHZOD = Hu741977, the long being shortened metri causa. Heit (i) ink, (ii) seminal fluid. faceri = facan= falada. Cf. st. 19 and note on the same. Here gaz can be understood in the senses (i) 139, papyrus, parchment and (ii) ai, pudendum. muliebre. For facut asa cf fago Fire st. 502 The sense of bedsheet (or bed) does not quite fit in. 3476fTHJ0171017 (i) while doing. the work of writing for persons like us, (ii) while doing the work. of practising coitus for persons like us. Section 53 : Fl. Section on the medicine-man or physician. 511) OUT (i) Hatta mixed with salt. (Zan becomes ato according to HS. VIII.1.171), (ii) Asiqola handsome, beautiful. 7 (390) means 204, beauty, loveliness. Cf. Hindi : Fata handsome, salonI beautiful. viDaMgajoya (i) = viDaMgayoga, a special medicinal preparation made from the herb called viDaMga; viDaMga means a vegetable and medicinal substance used as a vermifuge to expel parasitic worms from the intestinal passage. (ii) faisait union (sexual. intercourse) with the body of the paramour or lover. The com. pound AENETHIT is faulty, as the portion fas7514, in the case of the overt sense, and the portion as or feest, in the case of the covert sense, has got to be detached in order to be construed with Foto. Halotor qualifies 1974 or fast and not fa- TRETUTI. YU. ASTEIZTAETA (i) ambrosial fluid (nectar) in the form of aenga (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 (viTAgayoga eva amRtarasaH or STUTTHET azF417:), or ambrosial fluid (seminal discharge) arising from the union with the body of the handsome paramour (2215ma gata:). The medicinal preparation made from the herb called Ast is called Hate perhaps because it is delicious and. beneficial. 512) Laber reads, following the MSS., ATHTAT I mad aret and renders this by sarasotpannaM ca lakSase vyAdhim. It would be better to take

Page #584
519 = * sarasuppanna as standing for svarasotpanna. "You will see that my ailment is the result of my love (ER)." Cf. a st. 513. The sense of the second half is obscure. g i af at-the commentator paraphrases : idaM punaraMga viTAMgaiH prazataM punarnUtanIsaMjAtam / SannantaM proclaimed (?). The commentator paraphrases: Ta by -renovated, rejuvenated. Does mean 'cured', 'set right'? See note on st. 518. Laber's chaya and the commentator's explanation indicate that the reading in the second quarter should be sarasudhpatraM ya labakhase vAhiM / lakkha = , (I. A., X.U.) to mark, to notice, to observe. A better reading would perhaps be: EIGqAF ya lakkhae vAhI (svarasotpannazca lakSyate vyAdhiH ) - the malady appears to have arisen from my love. NOTES 513) R (1) a particular medicinal herb so called, (f vizeSa ), ( 2 ) a particular mode of sexual intercourse called pUtkArasta, phUrakArarata or puMskArarata The exact erotic sense of pukAraya is not clear. Laber paraphrases the word by y in st. 513, by pukkAsya in st. 515 and by phUtkArarata in st. 516. rasubbhavAha vAhIe = rasodbhavasya vyAdhe: ( 1 ) malady due to poison or mercury, (2) malady due to (unfulfilled) love. The masculine word affe (f) is used here in the feminine gender. See HS. VIII. 1.35 (vemA alyAdyAH striyAm) pejA = peyA gruel, cf. Marathi peja. The sense of under the hidden import of the gatha is not clear. = 514) = (1) massage, shampooing, (2) rough, violent pressing in coitus viyappa - vikalpa doubt or misgiving about the usefulness of the 4 in both the senses. kiM viyacpeNa don't hesitate re. the discarding or stopping of the , i.e. discontinue it at mAuliMga = (1) mAtuliGga a kind of citron possessing medicinal properties (Marathi - mahALuMga), (2) mAtRliGga pudendum muliebre. avaleho once. 3 (1) let the lambative or electuary (medicinal mixture to be licked) be given to her, (2) let the pudendum be gently manipulated. The commentator seems to have read kijjau for dijjau, agaMguli = tip of the index finger. (1) physician (2) paramour, gallant. 515) (1) by the treatment with the g herb, (2) by the pukAraya mode of sexual intercourse. dIhasAseNa (1) by the treatment (therapy) consisting in deep breathing, (2) by protracted or

Page #585
520 VAJJALAGGAM long-drawn-out sighs. The exact erotic significance of arts obscure. (1) let her eat solid food (), (2) let her enjoy the company of some other paramour (bhuGktAm anyaM viTam ) - jahicchAe = yatheccham or yadRcchayA, see note on st. 480. 516) pannattiyA ( prazaptikA ? ), the meaning of this word is obscure both in the case of the overt and the covert senses of the stanza. The commentator is silent. The PSM does not record this word at all. It does not occur PLNM or DNM. It is clear from the tone of the stanza that the g herb is contra-indicated in the case of one who is a raft and similarly the ER mode of sexual intercourse is deprecated in the case of a panattiyA Unless and until we know the exact sense of af, the second half of the stanza cannot make any sense for us. Does a mean one who is cured or set right? See note on st. 518. But even then the hidden erotic sense remains doubtful. 517) mukkA =, supply a before ; forsaken or left by, cured of tA = tat therefore, for instance. niyasu pazya. nibha is given as a for by HS. VIII.4.181. Cf. the form fa in st. 519. sea = sveda perspiration as an indication of the cessation of fever and also as an evidence of emotional excitement (one of the sAttvikabhAvas ) tuhAgamaNa cciya = tuhAgamaNe citraya, Ne being shortened into fu under the pressure of the following conjunct consonant, and then changed to ". Cf. fa (st. 495) and a fa (st. 499). 518) sayaraa (1) a particular medicine or medicinal herb so called (zatarajas ? ), ( 2 ) zatarata a hundred coitions. The commentator's explanation by zatasya ratam is obscure. maha jarao pannatto, here from the tone of the stanza, the sense of ch seems to be 'quelled', 'cured" (f). But it is difficult to see how this sense is given by the root prazapU underlying pannatta, if it stands for prazapta. Perhaps pananta stands here for (=). But that does not suit st. 512 (ch). Cf. st. 519 where the form a is used. (1) buttermilk (), DNM III. 26. Cf. Hindi 18. (2) Eighty-six (e), cf. Marathi . The logic underlying zatarata and SaDazIti (rata) in the erotic sense of the stanza is obscure. 519) jarAvilaMgi = jvarAvilAGgIm whose body was reddish, (flushed) with fever. susuo vi susuo = suzruto'pi suzrutaH, the work of Susruta (suzruta-

Page #586
NOTES Cf. jhapti = ga), though perfectly heard i.e. studied, learnt, mastered. Agafa = sahaseti = sahasA. jhaTiti (st. 352, 729, 785), jhaDanti, (st. 475). pannaTTo = pranaSTaH (= vismRta: ), with duplication of na. See HS. VIII.2.97. It is possible that the original reading was pamhuTTho (pramRSTa: wiped out from the mind, forgotten). Susruta is credited with the authorship of the Susruta-samhita, an ancient and well-known Sanskrit work on Indian medicine. The probable age of Susruta, according to Winternitz | History of Indian Literature (German), III. p, 547) is the early centuries of the Christian era, not far removed from Caraka (second century A.C.). The name of Susruta is mentioned in the Mahabharata (XIII. 4.55) amongst the sons of Visvamitra. 521 520) bAlataMtaM - this stands for bAlAtaMtaM - bAlAtantra, the technique of medically treating young, adolescent girls. Cf. kumArabhRtyA or kaumArabhRtya, kumAratantra, bAlatantra, bAlacikitsA as names of works on special branches of Indian medicine. siddhattha = siddhArtha, mustard seed or grain. mahammaiseems to be connected with which is given by HS.VIII.4. 244, as a for in the passive voice. It is, however, difficult to account phonetically for the initial . Could it be ( = prahanyate ) ? Or is mahamma to be regarded as an intensive base from hamma ? taruNI mahammai - the young lady is struck with mustard seeds. vasIkaraNa maMta taMtAI = vasIkaraNamaMtatatANusAreNa, in accordance with the charms and techniques of psychic subjugation. The physician should really have treated the girl according to the techniques of the scientific medical treatment of young girls. Eut he followed the devious course of striking her with mustard grains, in accordance with the charms and techniques of psychic subjugation. = 521 ) annaM na ruccai = (i) annaM na rocate I have no taste for food, : (ii) I have no fascination for any other person (save my lover), the neuter gender being used for the masculine. The duplication of ca in ruccai is according to HS. VIII. 4. 230 ( zakAdInAM dvitvam ) piyAsA---- (i) * pipAsA thirst, (ii) priyAzA deep longing for my beloved (viz. yourself). f g your intercourse i.e. intercourse practised by you, charms or fascinates my body, is relished by my body. For this sense of paDihAra = ( pratibhAti) see stanza 788. nehapura yallayaMge = snehasuratArdrAGge - my body which is moist with (the desire for) amorous dalliance full of (genuine) affection. The exact meaning of the third quarter is obscure in both the overt

Page #587
522 VAJJALAGGAM and covert senses of the stanza. Similarly the meaning of de gra vijja paDihAi in the overt sense of the stanza is obscure.nehasuraya perhaps means ECTETA (Egtata). 373-3715 becomes 37, 30 or 3 according to HS. VIII.1.82. Section 54 : mendicant. 241 = 1 : 787 = a religious The following words ha ve been used with a double meaning in this section : Fry, HRA, 4774, Ris, ypica, f 1970, gita, faqarTH, kaMcIraa, kaNavIraa, deharaya, bhaMgaraya. 522) F9 (i) The Kurabaka flower, (ii) at, sense obscure. Does it mean 'intercourse with a raw, immature girl', as opposed to 'intercourse with a bold, audacious woman' ? HERE (i) the Mandaraka (Mandara) flower, (2) sexual intercourse with a woman who is slow or inert in her erotic awakening or orgasm. The commentator explains it by 1991, in his remarks on st. 531 (Aranda H7151 gtaa). 1774 (1) the Am flower (cf. Marathi HTT), (2) gara sexual intercourse with a naive, innocent, unsophisticated girl. dhuttIraya, (1) the dhattaraka Hower, (2) dhUtI (dhUrtA)rata sexual intercourse with a bold, audacious lady (Grenaa, see commentary on st. 531). The feminine of ad ( ) would be gat () and not dhUtA (dhuttI). The Prakrit equivalent of dhattaraka would be dhattaraya and not yaika. It is only by a tour de force that yrilta can be made to yield the sense of PTR. Tignanet (1) Tetanus: one who carries a flower basket for collecting flowers for the worship of some deity, (2) TE HAUE: one who carries the male sexual organs hanging down from the trunk, like a flower-basket. FTUS is to be understood by lakSaNA in the sense of karaNDasadRzalambamAnaziznavRSaNa. The commentator explains ganet as follows very ingeniously, in his remarks on st. 529 : zela **310** ya 99 H Piere Tap1947: | But this explanation appears to be a forced and unnatural one. It is better to take the word Focus by S&T to mean the male sexual apparatus (organs) hanging down like a basket. gta = carried, possessed. The logical connection between the two statements contained in the two halves of the stanza is obscure, both on the religious and erotic levels.

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523 523) (1) covering the phallus (image of God Siva) with Dhatturaka flowers (2) covering the penis (with the vaginal sheath) (by having intercourse with a Dhurta, bold, audacious lady ). parohaDa, Desi word explained as gRhapazcAdbhAga in the commentary, 'the backyard of a house', The PLNM 934 records this word in the sense gharavADayaM. parohaDa perhaps stands for parohara = parogRha-open space beyond i.e. behind a house. Cf. Marathi T, back-yard of a house. See Weber (1870), p. 182, (1880), p. 343-344.. This is Imperative second person singular form from the root + (=) to come, with interposition of between 5 and the termination according to HS. VIII. 3.178 (gi). NOTES 524) kajje = kAyeM, for the sake of. Cf. the use of kRte in Sans - krit, and kurayANa kae ( st. 527). kRta = kArya i e. lAbha or prApti, the locative termination being used in the sense of vaiSayika adhikaraNa or naimittika adhi .f=f, dense, having thick vegetation, the long being. shortened according to HS. VIII.1 101 (pAnIyAdiSvit) suraMgakAo kurayANa vi, we should expect suraMgakAo kurayAu vi. The root cukka = bhraMz would ordinarily require the use of the Ablative case of that which one misses or fails to get or is deprived of, though the genitive also can be accounted for according to Panini 11.3.50 (4) and HS. VIII. 3. 134 (kvacidvitIyAde: ). Symmetry requires that both suraMgaka and kuraya should be in the same case and the same number. suraMgaka (1) a. particular kind of flower, (2) highly gratifying sexual intercourse (su-rata in contrast to kurata). kuraya (1) kurabaka flower, (2) non-gratifying sexual intercourse (with a raw, immature girl). The commentator's remark suratakAyeM duratAnyapi na prApsyasi seems to show that he read suraMgakajje : instead of suraMgakAo. 525) kajjeNa = kAryeNa, the sense being the same as that of kajje in the preceding stanza. The commentator seems to have read and I, which readings are found in MSS G and I also. (dhatUra yANa kajje dhammiya bhamai parohaDasayAI) - vilupaMta = viluppamANa = vilupyamAna ( 1 ) being. despoiled or robbed, (2) being outraged, raped or seduced. faqqi (1) his own garden, (2) his own wife or sweetheart. The use of RH in the sense of wife or sweetheart is interestnig. 1 means pleasure or delight. By it could mean the source or cause of: delight i.e. a wife or sweetheart. (Cf. E. The word

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

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NOTES 525 following the same religious faith and practices. The commentator" explains the word by 94fig a here the sense of dea is obscure. 530) Rafallait = fanfragata (1) RF flowers whose tips or foremost parts are blooming, (2) gaitas in which the faces are blooming with excitement or the flush (glow) of passion. 200Gtais = qoliwgarfa (1) gr flowers possessed of bright, gaudy colours, (2) gaicas which are marked by bright glowing colours of the faces. Hetaus = #*927fa (1) 4775 flowers well-known (992 = 17) (famous) for (conspicuous because of) their juice og terey, (2) garcas famous for, or conspicuous because of the honey (by SETT, moisture of the mouth-saliva--and of the vagina, oral and vaginal moisture, organic or glandular secretions). pars = 51912, the first 34 being lengthened according to HS. VIII.1.44(3a: ECOalat), and the Taddbita suffix being added 910 (pleonast!cally) according to HS. VIII.3.162-164 (Pezen he i saj: 52 at). 531) TT (1) phallus, image of God Siva, (2) the male sexual. organ, penis. 3771 = 3 (1) Para os fafea placed, (2) clinging on to. Harta see note on st. 522. JE (1) JA, your religious merit, (2) JAH pleasure, happiness, gratification, satisfaction. 532) attais = (1) fiato Karavira flowers,(2) trattare sexual dalliances with tender girls or virgins, jog (1)gather, collect, cull, (2) take, enjoy. A54197 TE = (1) FqH1RTTITfa rosy. coloured by nature, FH14 being changed to HETT or F*#19 in Prakrit, according to HS. VIII.2,97 (PART 1), (2) F127 ritha full of attachment due to genuine affection or feeling. parimalulAI = 'parimalavanti or 'parimalayuktAni full of . fragrance, the possessive suffix sg being added according to HS. VIII.2.159. Laber wrongly renders 38 by 3915 in the chaya. FACH HTIC997 (1) exudation of the cool honey (floral juice), (2) exudation of vaginal moisture (organic or glandular secretions), by on the word makaranda. The Commentator remarks sAvikabhAvawilayaragauraiera (choiraifa). 935 = (1) copious, abundant, (2) intense, strong. Section 55: ~4451 = 127976a: 1 533) = Hala 555, where the reading is 34013fhET for 3477# in the third quarter and gulo for gulaM in the fourth. aMtiya = yAntrika, a machinist, (1) one who plies, works or operates a sugar-cane press, (2).

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526 VAJJALAGGAM yantra one who operates the sexual machine or appartus, one who secretly practises coitus on the wives of others, by seducing them. (1) any machine, such as an oil-press, sugarcane press, grinding machine etc. (2) sexual machine, appartus or gadget. The word is found used often in Vatsyayana's Kamasutra in the sense of sexual organ, appartus or machine. The word af is formed from yantra by adding the Taddhita suffix Thak or ThaJ (= ika), in the -sense of tena jIvati, according to Panini IV. 4.12 ( vetanAdibhyo jIvati ), the sword yantra being regarded as included in the AkRtigaNa, vetanAdi. The .commentator remarks on stanza 533 that yAntrika means yantreNa carati, where means 'works, operates, plies or earns his livelihood'. * Gamgadhara on Hala 555 explains jaMtia by yantrakarmakAraka. gula ( = guDa) (1) sugar, raw sugar, jaggery, (2) pleasure or joy (, as the commentator says). 1g=1, 18 to ply, to operate, to -work me icchAI according to my desire, to my satisfaction. arasanna = one who does not know the secret, simple, foolish, inept. The reading (=) in Hala 555, is explained by Gamgadhara as follows: raso dravo'nurAgazca / arasika dravasyAnurAgasya ca vidhAnAnabhijJa / (1) one who does not know how to extract the juice out of the sugarcane (2)one who does not know how to inspire love (passion) in the heart of his partner in amorous dalliance. Ii is quite possible that on the erotic plane, the author intends to convey by the word the sense of the moistering or liquefaction of the vaginal passage. To, the neuter gender is used in place of the masculine according to HS.VIII,1.34 (g: 1). One of the commentators on Hala says : tvaM punarmAm upabhoktum icchasi na ca snihyasi / Weber (1881), p. 261, renders fe as follows: "you are leaving out or omitting the juice (love)" ! 534) jatavAyA = yaMtrapAdAH (1) legs, wooden props or supports (four in number) of the sugarcane press,(2) legs-supports-of the sexual machine (testes ? ). yaMtra male sexual organ. viyaDa = vikaTa stout, prominent, conspicuous (big, large). I stick, tube. gi (af) stick. The sense of these two words as applying to the sugar-cane press and the sexual machine is obscure. (1) the sugar-cane is full of juice (2) the male organ is full of seminal fluid. 535) saddAlaya zabdayuktam, from the word sadda (zabda), with the posses-sive suffix 1, according to HS. VIII-2.159, the final standing for =

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

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528 VAJJALAGGAM Section 59 : JASESTI = YESTER: 1 The apparent or prima facie meaning of the five stanzas in this section pertains to the gam or pestle which along with a stone or wooden mortar is used for husking rice-grains and for pounding other things such as spices etc.; the hidden meaning pertains to the male sexual organ, the penis and the female sexual organ, the vaginal cavity. Rajasekhara in his Kavyamimamsa, Adhikarana I, Adhyaya 6 (p. 92 of the Benaras edition 1934) gives the following quotation from the 91991:, followers of the Yajurveda: afaced fixi id fachana 47ai Periya I Here the vaginal cavity is regarded as the mortar and the male organ as the pestle. Cf. 18947161 7,5,1,38, where we find the words alfataze...... FET FASH, used, however, in a ritual context primarily, though obviously with a sexual suggestion. 538) Guards, the sense of this expression is obscure. This: stanza is found cited in the ATENTOFTU IV.97 (233), p. 549 of the Kavyamala edition, 1934. There the reading in the first quarter is dasaNavaliyaM daDhakaM and in the second quarter, vibaMdhaNaM dIharaM supariNAhaM. The commentator says : & 3THET VE SER H0 FI Hari TTI TR dhAnyAdimardane valitaM lagnam / daDhakaM dRDham / svArthe kan / vigatabandhanaM, dIrgha supariNAham atisthulaM ca / meTrupakSe daMzane bhagamardane valitaM saMbaddham / dRDhaM vigatabandhanaM dIrgham atisthUlaM ca / atra mer3hAATT JASHTETIT 1971 | According to the commentator Jost, 272253# means'engaged in pounding (the grains to be unhusked and polished, and also the vaginal cavity)'. let's explanation of vibandhanam as vigatabandhanam 'released from bondage is not at all satisfactory. G OTEA is explained by him as far yosh 'very bulky or big'. Does Lauase mean 'surrounded by a circular iron strip (ferule) which * is fixed on the lower end of the pestle, to protect it from wear and tear caused by strokes in the wooden or stone mortar'? Does u mean iron or any other metal ? Under the hidden sense of the stanza, the expression may mean 'encircled or surrounded (arizi = arah = afeah) by a prominent ring-like muscle near the tip', but this is purely conjectural. Cf. HEHEH30, st. 542. Roataydi (1)in the case of the pestle : having a firm, strong, tight, metallic hoop or ring (in the central or middle part),which is narrow in comparison with the two ends, so as to make possible a firm grip with the hand. Cf. suMdarakacIjuttAI (st. 539), kaMcIi didaNibadAI (st. 540) and kaicIjuttAi (st. 542); (2) the hidden meaning applying to the male organ is

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

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

Page #596
NOTES 531 ullira, we have the possessive Taddhita suffix ira added to ulla ( = Ardra) pleonastically (rh). alex moist with tears, tearful, or moist with love (as). gont = but, cf. Marathi 9019. jdt enduring, undergoing. farfare ( = f ) stands for fastingth (from fit - Sanskrit -klAmya to suffer or be distressed). In kilAma, la is lengthened into lA by way of compensation for the simplification of the conjunct consonant # ( = 17). Cf. HS. VIII.1.43. 546) Stanzas 546-551 deal with the 39 or 06 ( = ). Really speaking they belong to Section 30 (97995971). They are, however, included in the present section (Triatula571), as they deal with the behaviour of shrewd or clever people in the context of aloria (pacification or appeasement of a young girl). The connection of all these stanzas (except No. 546) with the present section is there. fore rather far-fetched.Cf. st. 559, which deals with the behaviour of the in the context of funitaC1Tn (fear ). faffen = eta will be distressed. fant (1) faat ( = a) will be pained, agonised, distressed, touched, moved, affected, (2) tea is eroded or washed away. Thus we have here a pun on the verbal form khijaI, which stands for both khidyate and kSIyate. We get the form fests from the root fee according to HS. VIII.4.132 (facukai) and VIII.4.221 (fezi :). Similarly we get the form fer from the root fa according to HS.VIII.23 (#: a: aaa sa). The root fan also gives the forms fons and the according to Hemacandra's sutra quoted just now and VIII.4.25 (atro att al. It is therefore better to accept the reading khijjaI, which by pun stands for both khidyate, and eat. If, however, we accept the reading forth, that form would stand for only aftera and not for fead, and we shall be denied the advantage of the pun which is obviously intended by author. See Weber (1881) p. 135. = :, the neuter gender being used for the masculine according to HS.VIII.1.34 ( U T: a ai). The duplication of the final - is according to .2.98-99. 598 -from 15 = See Hs. VIII.4.226 (ochila:). aggae = agrake = agre, a case of the addition of the svArthaka (pleonastic) suffix. It is possible that the original reading was 370739 (347a:). It is not correct to say that mountains are not worn away by the action of streams of water. In fact they are eroded over a long period of time, though in a short space of time there is no noticeable wearing away.

Page #597
532 VAJJALAGGAM 547) The reading # novia adopted in the text is supported by the commentator. Laber reads 24 riffa (garrafa). Cf, st. 548, (asuta at fa). GTITTEI=STITTET: = STINAT: 1 Cf. greitigt in st. 550. It appears that the commentator had before him another reading. gertat difficult to climb or scale i.e. to prevail upon, to persuade, to win over. 7a noi, cf. st. 549 : 7 ara faalizi. 548) Fift a = falu, vicarious use of the 487 for the HA.. Tagfey having large, conspicuous eyes (Parte or yazare). qaaft: also means hariNAkSi, pasaya meaning a deer (mRgavizeSa). See note on st.. 309. arvift, do not become disaffected, detached, alienated, estranged. fatal (1) not looking at or taking into account the faults (a) of others, (2) not having seen the night (alat). Tovila (1) fall in love, (2) become red. Sense of the second half : (1) Shrewd people fall in love without looking at the faults of others (this is however, far from being complimentary to the sopis.) (2) The rays of the sun become red (in the morning at sune rise or in the evening at sunset), not having seen the night. The commentator seems to have read a fagalat instead of afgaa-'the shrewd, become attached even when they have seen (noticed) the faults (in the object of their attachment), just as the rays of the sun become red, when they see the night approaching (in the evening) (Pagalai). The pun on par wing may also be explained as follows: the chekas become disaffected (virajati = virajyante), when they see the faults (in the object of their love), just as the rays of the sun become red (virajjaMti= vizeSeNa rajyante), when they see the night approaching. 549) lif = 9afea,cause others to become attached to them. Tafe = wa = ora, an Apabhramsa trait; see HS. VIII.4.382 (ET Terrasca fa 7 ar), ara faziezi, cf. 7 Cha Hu, st. 547. Ugl data (1) turn away indifferently, (2) turn on their backs to inject their poison more quickly and effectively. Cf. st. 61. 550) TT The give sorrow or cause distress to others. It is. possible to understand this as standing for afa 37(= 9) H . Bagefara fa = 37909faatan sfa, since they have not received any instruction in culture, in as much as they are impervious to, ignorant of, untutored in, culture. This is only a conjectural explanation of:

Page #598
NOTES 335 bhasuthaviNaya tti. MSS G and I read amuNemi jANa iNhi, which the commentary merely repeats without any explanation. The propriety of Ljo in the third quarter is not clear. 551) $70771 = tiquit: = Atel: all (clever persons). == tot in this world. fenfu = i nfot, crystal gem, highly refined glass. 577 = 57 (l'attached, affectionate (2) red. $707 = (1) GEETA wicked, behaving nastily, prompted by evil motives, (2) Y=1) black, dark. 497 (1) TEETH 'good, prompted by good motives, (2) white. A crystal gem faithfully transmits all the rays emanating from the object on which it is placed, so that the original colour, :shape, size etc. of the object are not distorted in the least. Section 58 : sifzutraga19045511. siquit = great a procuress, gobetween. faqajan = f799, fal, instruction. Cf. Marathi falequi. 552) kaDakkhaNirikSaNa side-long glance. siMgArakamma coquetry. masiNa 0901. smooth. lovely. fascinating, got gult guit again and again. faFqHAIEINZET = STA141742747.9147 becomes 27434-21534-2134 and lastly 7, by shortening at into a; 'which bestow or guarantee incomparable good luck (success) in love-affairs'. Laber paraphrases Ta by RA 553) qidalane (@F151:) various or all kinds of magic Therbs for holding the lover deeply attached and spell-bound in his love. The repetition of the word aan (= ) is for conveying the idea of totality (kAya' or sAkalya). mUlikA is a feminine variation of the word PH the root of a plant having medicinal or magic properties. In in fis we have the shortening of the final vowel of the first member according to HS. VIII.1.4 and transformation of the gender from feminine to neuter in the case of the second member of the iterative compound (BERSAHAIA). Et= TETE = TE gRham , every house, all houses. gharaharaM is also a case of ArTeDitasamAsa iterative compound). Cf. aizi in st. 701, and Marathi 97197, alatt. We get the form piator in Hala 47 and 138. 554) 3187 ostentatious display. At feag = Alfara do not throw yourself away i.e. do not trouble yourself. The commentator seems to have tead cae (as do MSS G and I also), as he paraphrasxes by mA kSapaya (do not waste yourself away). khavam =kSapaya. kSipay is Page #599
534 raMjijjai = raMjyate = anurAgaM kAryate, is to cause to become emaciated'. inspired with love. Laber reads which is direct reduction from the Sanskrit form . The proper form in Prakrit would be a which would be changed to a before a following conjunct con- sonant. VAJJALAGGAM 555) kuNijjAsu = kuNasu or at. According to HS. VIII.3... 175 the suffix is added to roots ending in to form the second person singular of the Imperative or the Potential. Here we have further the lengthening of jja into jjA. uddhacchi UrdhvAkSi, paraphrased by the commentator by af, one having large, big eyes. It is however, difficult to see how can signify the sense of a i.e. vizAla. Could uddhacchi be a corruption of muddhacchi (mugdhA kSi), one possess ed of beautiful, bewitching (or innocent) eyes? The sense of the: second half is not quite clear. veyaNA = vedanAH, neuter gender being used for feminine. aftag, this is the Nominative plural of afta ( = alafta), met or faced or confronted with. We should expect aftafe (instrumental plural) (practised) agreeing with "Even sorrows bend down (yield, lose their sting and becomeblunted) when faced with virtues (practised) (with patient endurance)". The propriety of the second fa is not clear. The commen-tator says: caritraguNairnamanazIlA bhavanti / Did he read cariyANa vi guNehiM ? - 556 Hala 286, where the reading is get for me.. gheppara = gRhyate. gheppa is the substitute for the root grah in the passive voice, according to HS. VIII. 4. 259 ( grahergheppa: ) . sabbhAva = sadbhAva, real, genuine, sincere, honest feeling, or affection, sincerity, honesty, uprightriess. kaMjia = kAMjika or kAMjikA, sour gruel, rice-slime, rice-water - produced in boiling rice. veyAriu (= vikArayituM, pratArayitum vaJcayitum ), to. deceive, cheat, dupe, impose upon. There is no phonetic justification for the change of the first I in vikArayitum to e. maMjara = mAjIra. The on is by way of compensation for the simplification of the following conjunct consonant. mArjIra - majjAra - maMjAra - maMjara; cf.. HS.VIII.1.26 (:). The second in has been shortened} according to HS. VIII 1.67 (pqatzeraizraza:). Cf. Marathi ist. 557 ) = Hala 163, where the reading is jivijjaI for valijjai. valijja is explained by the commentator as . The roctn eans to turn, to move, to go. ana af- he without whom one: na

Page #600
535 NOTES cannot go or move (even for a moment). MS. B reads Aage, which perhaps stands for jIvijjai. jovijjai = jIyate. It is possible that the original reading was afe-'he without whom one cannot go i.e. do or carry on (even for a moment)'. Cf. Marathi F277821 ara andati armatei. Bogfu 313 gadt, is appeased or conciliated. Weber (1881), p. 58, compares HS. VIII.4.343 : fafigarette jai vi piu, to vi ta~ mANahi ajjH| amgiNa daDavA jaI vi gharu to te ammiNa kajja // 558) Boct sponta etc. This stanza is addressed by the Nayika to the seat or procuress. facute = fa:te. = 5 0 (grau ). H$. VIII.4.173 gives at as a praia for v to ooze, to trickle, to flow. Cf. Marathi U. Cf. st. 422. 559) This stanza describes the behaviour of shrewd, clever people and should really belong to the section on si or Faqr(No. 30 : 3595571). See remarks on st. -546. Coraal is explained by the commentator as Ipili, kind, soft, sensitive. This desi word appears to be connected with the word gogo which is recorded in DNM VIII.74, in the sense of high (curiosity or eagerness), and in PLNM 827, in the sense of cati (haste, hurry). It is found used in Hala 21,and the commentator Gamgadhara explains it by STEZIfaze.. It also occurs in Weber 780. Cf. Marathi agavi(to tremble or flutter in excitement, to be thrown into mental furry) and 8050. In our stanza the word gaat is used as an adjective qualifying 391 in the sense kind, soft, sentimental, sensitive". GREY appears to be connected with the waiaa aa for van, and with the Prakrit. root o, to move. to shake, to be shaky. The Prakrit root so too appears to be connected with a (8). See note on -st. 509. Gf. the word 50% in st. 320, and note on the same. Perhaps the original form of the word 56321 was gee39'mentally unsteady-or excited, thrown into mental flurry' and later on both the es lost their cerebral element and were changed to g. 'dalahalayA perhaps represents the transitional stage. nehapuriyasarIrA whose bodies (i.e. minds) are overflowing with (a show of) affection. 'ferat (1) who have achieved their object or purpose, (2) mustard grains. Afarm. (1) devoid of affection, (2) separated from oil, from which oil has been removed or extracted. Bagte (1) turn wicked, (2) turn into oilless, dry.cakes.

Page #601
536 VAJJALAGGAM 560) For a similar tirade against harlots compare hostaleratu IV.10-17. sfont (a female snake), feminine form corresponding to ahi, as if the original masculine form was ahin. rorahare dIvaya vva foutat, cf. fenti I: fa :-RT at ang petoi nafaqat hoeffort, kAmuA via gaNiA NissihAo dArNi sNvRttaa| Better to read dIviya vva instead of 1794 4. For It see stanza 146, 461 and 761 (TT). Favute (1) devoid of genuine affection, (2) devoid of oil. BFSET (1) greedy for money, (2) eager for securing good sense (for his composition). 561) augal (1) rich and gaudy in her colour, because of powders and paints, clothes and ornaments, (2) possessed of bright, yellow colour. HETAI (1) full of affection i.e. show of affection (#91 = T) at the beginning (95 = ya = 3117+H), or very sweet in her talk, pleasing, delighting (fetti) at the beginning, (2) tasteful in the mouth i.e. while being chewed. ar TT (1) devoid of genuine affection, (2) lacking in oil. 3799 = 7 Sofia, [the vicarious use of the Accusative for the Locative being enjoined by HS. VIII.3.137 (Apat fedtni)] (1) clings or hugs to the neck (for embracing), (2) sticks to the throat or palate while being swallowed. All *** (1)changes in her attitude (and robbing her patrondrives him away). (2) causes gas-trouble or gastric trouble. Forge = caNakaroTikA or caNakapUpalikA, bread or cake made of gram-flour without mixing any edible oil with it (ABC). This desi word is not found recorded in PLNM or DNM. degsArisA = degsarisA, sa being lengthened metri causa. 562) FET (1) FHT full of greed, (2) = FSIRI (Stefat), made of steel. Cf. st. 564 : 16MET. anangalsu (1) furious beatings or poundings with a hammer (qu1 =ga), powerful hammer-strokes, 2) powerful, furious (ET=97) beatings or poundings. There is tautology between 919 (apa) and aizu (at5a). am (1) impact of the arrow (shaft) (membrum vlrile, the male organ), (2) contact with the arrow i.e. arrow-head which is being hammered into the proper shape. gift (= ht) a pair of tongs or pincers. This word is not found recorded in PLNM and DNM. T EST (1) extremely crooked in her thoughts and actions, (2) extremely crooked in its jaws. 896 = Hnefat yields, is won over or brought under control, tamcd or subjugated. This is a peculiar sense which the root eems to have in this stanza and in st. 564. ggle with blows of fists

Page #602
NOTES 537 HEM=FFE: = fengi:). Cf. heft, qarga 97 : Ag fara afastioni hRdi hAlAhalameva kevalam / ata eva nipIyate'dharo hRdayaM muSTimireva tADayate // The sense of apurtaja in connection with gift is not clear. Perhaps the arrow is held in the grip of the pair of tongs and then hammer-stroked on the anvil, in order to give the proper shape and point to the barb, and while this is being done, the pair of tonge also receives hammer-blows now and then. Similarly the sense of ste sine in connection with the gift is not clear. Perhaps the pair of tongs is held in the strong grip of the left hand by the iron smith. This is the speziata meant here. But for such a firm seizure by the fist of the left hand, the pair of tongs would not remain steady on the anvil, nor would it keep the arrow-head steady under the hammer-strokes. 563) Here the community of harlots (AT ) is compared to a 'grass-fire (Arth = TUTA) raging in a grass-land. Frant ( = 47a:) (1) approaching, visiting, patronising, (2) approaching, visiting, encircling. A ha fan (ala, TA175) Para (1) they extinguish i.e. tuin one paramour after another, as soon as he has been set on fire by enkindling the fire of passion in him, (2) the grass-fire extinguishes i.e. ruins one tree after another as soon as it has been set on fire. Agit = atas pena, the primitive (non-causal) form used here in the sense of the causal form viDajhAvei (vIndhayati, or vidhyApayati). For the root vimjhA see note on st. 390. The root vijjhA is used here in the metaphorical sense 'to destroy or to ruin'. afgan (waa 999 fiya:) (1) they approach or visit another patron or victim, (2) the grass-fire approaches or visits i.e. encircles another tree. avarammi Thio avaraTio. The commentator seems to have read i per aquesti for a 194 fa. . 564) Here a harlot is compared with a sword (C#4541). fantes. frei (1) wearing a bright and clean (spot-less) necklace, (2) having a bright, clean (spotless) edge (27771). PIET (1) full of intense or endless greed (H),(2) abounding in i.e. fashioned out of steel (m6). Cf. Fetet in st. 552. gosipu zidos -(1) characterised by a thrilled body (while welcoming her patrons). (2) looking as if it is covered with horripilation (because of its flashing lustre). te (1) treasure, wealth, riches, (2) cover, sheath, leather-case. 7 H963, see note on st. 562.

Page #603
538 VAJJALAGGAM 565) 1 = y1kqya (HEA HOT AI), (1) intent on amassing money, (2) holding hoarded treasures. ETH = Hat (1) having a beautiful pudendum, (2) fit to be carefully concealed. faciet, (cf. AtET st. 562 and CET st. 564), (1) full of greed, faaet HJET,(2) made of steel, or secured with iron hoops or straps, a farmer. THEOFI (1) admired by gallants, or dandies, (2) admired or loved by snakes (who are supposed to guard treasure-chests). Cf. yirfanai, st. 575. #F#91 treasure. chest or strong box. Stefana gru 1) abode of gold and other kinds of wealth, (lohaM ca vittaM ca lohavittaM, tasya sthAnam ), the word loha being recorded in lexicons in the sense of gold; (2) abode of wealth in the form of gold (STEEN A FEATH ). The commentator's explana. tion: lobha eva vittaM, lobhadradhyasya sthAnam , is not satisfactory. 566) aga and Eha involve an irksome tautology. The commentator adds arUpaM vA after rUpavantam. But how can rUvavaMtaM include the idea of arUpam ? Could it be that na gaNeI rUvavataM stands for na gaNei 24hqia, with elision of the initial 3, a case of qanad Afiu? 4 (1) gain, (2) fruit. 567) Here the heart (mind) of a harlot is compared with a rain-bow. We must, following the commentator's explanation, read atteo instead of B T14. There is no question here at all of any reciprocity or mutuality, which is the sense conveyed by 377777 (27721179), but of diversity or variety, which is the sense conveyed by saa ( = 3479177). Ct. st. 10, 3rdrakta faat (which is wrong. ly paraphrased by the commentator as 34771172177fafa:). 37752142FFE = 3977TIFF (1) 39f24a 7: gada tho fondly attached to different men, (2) possessed of diverse shaces of colours, possessing five colours (as the commentator says). 93.187 (1) breasts, (2) clouds. Juha = gofalu (1) devoid of virtues, (2) stringless. g = 57747 (1) obdurate, stubborn, hard, full of vanity, (2) stiff, rigid, motionless, still. #graded = 129777927 (1) crooked by nature, (2) curved or arching by nature. 568) 17.a insincerely, falsely, dishonestly. #fa = Tagfa lavish their favours on their patrons and make them happy. 34699 faa aset poi, the commentator says : A quote gfgascauafen for money they surrender themselves even to lepers. Cf. st. 572.

Page #604
539 NOTES 569) ET = ATTla: association. Qari = QETE (OSATZE*). the final vowel of the first member being shortened nelii (cusa" according to HS. VIII.1.4. 570) BT2175 = Ef941. The DNM, VIII.18, records the word.! Faton in the sense of a101, a young girl and says that the word is. found used in literature in the sense of facgfiq7 also. In the present. stanza, the latter sense appears to be intended. The stanza contains an a ffi or kaarier based on the relation of similitude between. the paga matter actually described and the tega matter suggested. 14 AG pass your time with or manage to do with. 37996197977971." costing very little. 359154 = aqg.&alfi, a temple.garden. Does. 380154177 stand for faca47-the leaf of a Bilva tree gicwir g in as temple-garden? quilos = geagito very fragile. The suggested senseis : Manage to do with i.e. satisfy your carnal needs with a profes-- sional harlot who is easy to get and costs comparatively little. A girl belonging to a high family is very costly and fragile i.e. will not remain with you for long. This is perhaps the practical advice: given by some person to a man who is thinking of having a love : affair with a noble-born girl. faat corresponds to get and 250mle corresponds to a noble.born girl. According to the commentator, this stanza contains an advice to a young girl. But the sense of the stanza as given above is decidedly more plausible... though of course the advice given here is at variance with the one contained in the preceding stanza, which warns wise men against association with harlots. If we adopt the sense ata for the word that, the meaning of the first half of the stanza would be : "Pass your cime in the company of a young girl (after marrying her), - for she is easy to get and costs little". The apparent sense of the second half would be the same as before. The suggested sense of the second half would be : "A harlot is very costly and fragile i.e. fickle or unsteady". In this case the stanza would be a hybrid mixture of a relevant matter directly expressed in the first halfand an irrelevant (non-contextual) matter expressed in the secord half, with the indirect suggestion of the relevant matter emanating from it. 5096447 would correspond to the harlot, who is more or less a public property,like the leaves of trees in a temple-garden:

Page #605
540 VAJJAL AGGAM which can be plucked by any one visiting the temple. Cf. for this idea 1757 1.32: ca anna ta alta ga azafa 8 451 In this case there would be no conflict between this stanza and stanza 569. 572) & FITHI YET mouths deformed and foul-smelling. FACH revolting, disgusting, foul-smelling =&ca: hateful, odious. Cf. st. 568. 573) Here a harlot is compared with a woollen or silken garment (9641 = y1 = geht). HE = para = rat, grad, is obtained or secured. Cf. Marathi AITTO. UTAI (1) of ideal (physical) pro. portions, (2) of ideal dimensions (length and breadth). guai (1) gafil speaking sweet, pleasing things, (2) 871 fashioned or woven out of excellent yarn. 4669 (1) displaying several personalities or moods in the company of different patrons, (2) displaying several shades of colours. 1430 fat (1) very tender (obliging, kindly) in the cold season, (2) very soft to the touch in the cold season when sit (the garment)has to be wrapped close and tight round the body. 57 +) There is tautology between stui and a hard, but it can be got over by understanding the former as mental crookedness (crookedness of thought) and the latter as crookedness in speech and action. 575) Here a harlot is compared with a sandal creeper (tender sandal tree) (UHT). Fal (1) full of emotion or passion, (2) full of juice or sap. RICHTETI = faqe TTT (2) yielding the highest pleasure due to friction in coitus,(2) yielding its choicest fragrance when rubbed on a stone (for making a paste). 1456 = GIT, (1) rich in the fragrance of the scents used by her (in her toilet), (2) rich in natural fragrance. 25 YTPARCA (1) enjoyed by several gallants, (1) encircled by numerous snakes. Cf. yITAEVAL in st. 565. 570) It would be better to read it instead of Fun in the first quarter, so as to agree with the form Ffurfefe used in the last quarter. Similarly it would be better to read 16 ( = 441, that) instead of g in the first quarter. = UHT good, trustworthy. - Targ = A aq, full of confidential whisperings i.e. prompting to whisper soft, sweet,pleasant things. For HAUEIa cf. st. 13.

Page #606
NOTES 541 577) Here a harlot is compared with a female jackal in an cemetery. HET ( = H ) (1) one who has been completely sub-- jugated and is almost like a dead person, (2) a corpse. 45#eared (1) enthralled by her (love-inspiring and frowning) glances, (2) guarded by her glances channelled through the corners of the. eyes. In the third quarter we must read fest instead o Laber's agt. ang as, turns her searching, avid eyes on. fATAITEI = Parteit, the final vowel of the first member being shortened metri causa * For sArisA cf. balahaTTayasArisA in st. 561. 578) Here harlots are compared with ascetics. Tes.u = lelar (1) having ascertained, (2) having read, comprehended, mastered. autu (1) the entire property (hoarded wealth) of a man; cf. Marathi gAMThoDe, gAMThIsa asalelA paisA, (2) all religious books or books dealing with spirituality. Alte anula (1) constantly think of how to relieve the man of his hoarded wealth (2) constantly think of how to achieve salvation from the round of birth and death. 97774#011217, whose minds are fixed wholly and solely of this single design or objective. acatai41 (1) whose bands are engaged in grabbing whatever is within their reach. Fafe#194171: gar: JFIFI Aafrican act of grabbing or snatching, from the denominative root foto eat, to swallow, to grab, to snatch: (2) whose hands are engaged in carrying the begging bowl (Faina = falsat = 5912. = 99737). 579) fafauzy= 51.907291: residing with or being in the possession of misers. fiferos = 590, see H$. VIII.1.46. ACUTTY = TENETT: undisturbed in their sleep. The commentator's explanation of satthAvasthA by zAstrAvasthAH and of suyaMti by zrayante is puzzling. suyaMti =svapanti.. Cf. HS.VIII.1.64. Eyfa > hafa > gaia >ada. 580) fargvia = cafea (fafra) bury, keep, deposit. Fuslyati under the surface of the ground. iya jANi,uNa is a pratIyamAnA utprekSA, the utprekSAvAcaka iva being suppressed. pAyAle gaMtavaM supply amhehiM as subject for jqaa. 97213s = quates subterranean region i.e. hell. 34771070 = 2977914 = 37a:, si, in advance or ahead of us. 581) navari = But. mottiyA and bhaMDArA are Nominative plural forms. in the neuter gender ( = Hiftitirfa and HIDETTIfu respectively). The contrast is between Alfeet and *517| (whole treasures or store.. houses of riches). cciya is to be connected with bhaMDArA.

Page #607
542 VAJJALAGGAM 532) Trgas = fura touches or caresses, 8 = 42 (917 or 2 ) that wealth. Grafg34, See st. 68. 41334 (913831 also) = yf797 or allstil a doll. 583) PETAIT = 773874121: 1 fan servants, relatives. id = Flak actually existing. Haratcr extremely bold, undaunted, audacious, shameless; or extremely wise (in an ironical sense). The MSS.read je bhagatA mahAdhIrA. The reading adopted in the text is supported by the commentator's explanation. 584) qst = st., alarmed, panic-stricken. tia -hold tightly for fear that it may be robbed by somebody. oa do not give for fear that it may be diminished. 795471 all sorts of invisible spirits. 217H13, a HAIERE E compound. 914 = 217=977. f555 = 147, see note on st. 546. 585) Supply ti (= iti) after demi. Construe : kassa vi uddArajaNassa Aature afi (fa) 7 ATT I 3EIT = 3417, the duplication of being metri causa. Raah13 diverse jewels or riches. The propriety of the use of seit as qualifying it is not clear. One would rather expect duggayajaNassa or pAmarajagassa or niddhagajagasta. Perhaps uddAra is to be equated with 365Tdevoid of house or residence, home-less, poor, des. titute, the word IT () being used by Suit for IC with which it is always associated. Understood in this way GETT may be paraphrased by nidhana or daridra. lacchII pammukko, supply hoi after pammuko. The duplication of in THX is metri causa, according to HS. VIII. 2.97 ( Ha ). Section 61: 3JTIF (Teka:).35 = qsneak or cah, digger of a well. 30 is perhaps connected with 341 (38), water, one who extracts water from the earth after digging deep into it. 35 > > 35, being changed to because of the following (regressive assimilation). 53v1 = fata bears down, plunges, impinges. HS.VIII. 4.143 gives yc as a 9191a for vet. Phonetically it appears to be akin to the root . SET (1) spade, pick-axe, cf. Marathi Fico, (2) membrum virile, male organ. = hafa pushes or moves sideways in order to retract it or pull it out. HS. VIII.4.143. gives to as a party for fag. Phonetically it appears to be connected with vart or su (44>fat>fo >a). 31136 a= estia as if with

Page #608
NOTES 543 perplexity. vilihaI = vilikhati, scratches, rubs. do vi taDIo (1) both the sides of the orifice made by the initial stroke. (2) both the sides of the vaginal passage. 371975 = 340 = 179fa, brings out, elicits. fe tafovi - Etiradi qua194 (a FETHYCOIN compound) or fagrana i.e. To fra ua112, (1) the wished for water or the water on which he has set his heart, (2) the wished for moisture-liquefaction-of the vaginal passage. frenori 377075 means in the case of the overt sense "causes the vaginal passage to become moist with glandular secretions". 587) FEATUIT fasat = first fashi, the sense of this is obscure. Perhaps fortare means an act of strenuous physical exertion, in which one has to bend the body at the waist so that the head touches the knees. So fachlug front may mean : "engaged in hard exertion involving the contact of the head with the knees'. 588) fact etc. faeco SEIZOU Agafii TESTE BESTE FEITE FT farethe431469-58Fetal art, Al FETSE14 (1) merciless strokes of the spade, (2) merciless strokes of the membrum virile. H82146. aagara (the well) in which numerous spurts of water are springing up in the interior, 2) (the vaginal passage) in which copious spurts of moisture (vaginal secretions) are springing up in the interior. Laber reads faeugetua 4HH etc., which reading is followed by G and I also. The propriety of the use of 4 is not clear. Metrically, however, the presence of some word with three matras is necessary. CTH = GOTETT: (1) who has effected or secured contact with the water-bearing layer or stratum in the ground, 2) who has secured the pleasure of intimate sexual contact with his female partner in coitus. 589) 90E = aggr = 1841 1) ground, earth (2) by suggestion, woman. The final vowel has been shortened metri causa. En = 27 , wonder. See :st. 219, 387, 475. 434 = fatla1) oozes with water, (2) oozes with vaginal moisture or secretions. Ferg&t9qatsut = getSquangalsuth, (1) by the powerful poundings (qu9a) and strokes (alat) of the spade, (2) by the powerful (vigorous) poundings of the membrum virile. The first half of the stanza expresses the yoga matter (about the well-digger), while the second half constitutes a parallel illustration (E2178), meant to throw light on the Regnt matter. Fat (1) yields water, (2) yields or produces vaginal moisture.

Page #609
544 VAJJALAGGAM Section 62 : 70675560146fa:). This section contains 16 stanzas :: (590 to 605). St. 604 refers to Nanda Gopala, Kssna's fosterfather; st. 591 alludes to Krsna's exploit against the demon The (= fie i.e. afte); st. 595 refers to the overthrow of the demon Kesin. Stanzas 591 and 603 speak of the tender relations of love between Krsna and the Gopis (cowherdesses) in general. Stanzas, 590, 592, and 596 directly allude to Krsna's love for Radha,while stanzas 595, 598 and 599 refer to his association with another cowherdess by name heret or RATEGI ( = farrer or afegit). Stanza 601 refers to the TASI - group-dance of Kssna and the Gopis. Stanzas 603 and 605 refer to Krsna's status as King of Mathura in contrast to his earlier status as a cowherd boy. Stanzas 593, 599 and 602 make mention of the divine nature of Krsna (fya nafha, Tyky and a), while stanza 590 speaks of Krsna as Hari i.e. Visnu himself, i.e. as an incarnation of Visnu. Stanza 6 obscure in its import. 590) at file, where is Kamsa? i.e. there is no Kamsa here at all i.e. I am not Kamsa. fegerfatmaca El f421 JET 2a fa vilakkhahasiro, smiling with embarassment. vilakkha = vilakSa, embarassed.. abashed. 591) fig quita laud or praise gratefully the demon Rittha,. because it was due to the aussault made by Rittha on the cowstall, that the cowherdesses in the cow-stall were frightened out: of their wits and rushed into the arms of Krsna and got the pleasure of his embrace. riTTha = ari? = ariSTa, with the elision of the initial vowel. 592) H lut endowed with turbulent (intoxicated) youthfulness. Paget afha wa = a Rawl: atqFh an those days during which Kssna and Radha passed the happiest part of their youthful lives in each other's company on the banks of the billowy Yamuna are those much (agtat) only,i.e, they are gone and will never come back. This is the utterance of some one who had witnessed approvingly the love-affair between Krsna and Radha in the vicinity of the river Yamuna. 593) Eliya completely blinded by love. Fin-375 ECU fact. The proper form should:be free fa=ffatih, Han). But

Page #610
NOTES cane. we have here something like a ta, cf. fry in Ardhamagadhi and in st. 700 for fa a (fang). The final is added as a pleonastic Taddhita suffix according to HS.VIII.2.173. C. Marathi 1. 594) fafe, the correct form should be f (= faer=faar), the final being shortened here metri causa. afeta, reed or See HS. VIII.1.407 and VIII.1.46. Laber following the MSS. reads for aff. But let stands for which is the Future, third person singular form from v What we want here is the second person singular form fefe, so as to suit the Vocative singular form gfa. We have therefore obviously to read fefe for at The coinmentator renders by Hi e. he regards tel as Imperative second person singular form from the root. But the correct form in that case would be fe (short f and not long); and even if we suppose that the original short f has been lengthened metri causa, still the Imperative form does not fit in with the use of . Perhaps we have to understand as follows : bhramarI bhava, yadi labhase (labdhum 1cchasi taM vadanagandhena | Construe : bharI hohisi (tA) vayaNassa gaMdheNa (kaM) lahasi / A bee is unerringly guided towards a fragrant object, like a flower, merely by the direction from which the fragrance emanates,even though it may not be able to see the object with its eyes. jaha = 595) agvaviyaM = adhitam enhanced in its value or importance. chaNa lAMchana, mark or impression. ugghasaNa = Ja, rubbing (of Krsna's elbow on the bodice of faaral, when Krsna embraced her). vicAraNa vidAraNa tearing, mauling, slaying. na muei = na muJcati, does not throw away or discard, but keeps as a precious memento. far a certain cowherdess by name vizAkhA. = fag, 545 596) T is to be understood as (1) Instrumental singular of II, as subject of the passive action conveyed by anetar and (2) Genitive singular of 1 to be connected with the word . The idea is that though Radha knew that Krsna was of a dark complexion. still she embraced him now whitened by the lustre of her cheeks, because her mind was overwheln ed by the impetuosity of passion (1). Had her mind not been thus overwhelmed, she would not have embraced the white Krsna because she knew perfectly well that Krsna was dark in complexion. bAvaDa = vyApta engrossed or absorbed in, carried away by. V.L...35

Page #611
546 VAJJAL AGGAM 597) 4zs, a bright-(white)-ered cowherdess. OET HUET PET #18 fiant, we should really have Free 7.0% ang fra orquet amet fe ate fet, supposing in the latter case that the word f (a) is used in the masculine gender. As she was selling butter-milk, she should have really shouted dhavalaM dhavalaM or dhavalo dhavalo by way of describing the butter-milk. But her mind was so absorbed in thoughts about Krsna, that she shouted it foal, though the word que was not at all suited for describing butter-milk. Hai can be taken as adjective qualifying taka or as adverb depending on vAhario (really vAharibaM) (said in a sweet, gentle manner). 598) fafen (1) Arnfait, i.e. fanat, the cowherdess of that name (see st. 595), (2) Tit, extremely virulent, qualifyir & xinha Construe : visAhiyA sacca ceya visAhiyA bhuyaMgI. taNhahA, this is the reading adopted by Laber following the MSS. Laber renders this hy quail in the chaya. Jaunat would have to be traced to the denominative root Trut-to make thirsty, and would mean "one who causes the throat to be parched with thirst, i.e. so poisonous as to produce dryness of throat immediately. But the Prakrit equivalent of qouteil would be dugatt, and the aspiration of the final 21 would remain upaccounted for. It is possible that IEET is a corruption for 9751 (734744) "not otherwise". "Visakha is a dangerously poisonous snake and none else." 192939 = Analaat4, son of Vinata,i.e. Garuda (eagle), vehicle of Visnu and enemy of snakes. gaat=jun: caused to be giddy and to reel. 599) giugftat (1) an old, decrepit man, (2) the ancient primeval Being (Fallaa yu). Aut 10EUR = mal zufa, it would be better to read Fe (= 797) in place of $ (= 72.). AFETT = fazaar (1) the cowherdess of that name, (2) a staff or stick fashioned out of a sub-branch or slender branch (@ artei) of a tree, a walking stick used by an old man to support himself. 600) fafter = fata: reduced, emaciated. Eine (1) 415#TE acquisition or collection or procurement of corn or food. grains, (2) ATTIE acquisition or procurement of beautiful women. TE>arde > Gring with shortening of the final 31 of the first member of the compound, according to HS. VIII.1.4. 499ferat, mental satisfaction. Parfed = (1) haferi, natait tilata (2) feta. The exact point of the pun is obscure. Some one asks Kispa,

Page #612
Kores 547 *"Why are you emaciated ? Have you not procured enough foodigrains for your sustenance ? i.e. is your emaciation due to starva* tion? (Also, have you not procured beautiful women ? i.e. is your emaciation due to your sexual starvation ?)". To this Krsna replies : "How can there be a sense of mental gratification in the case of one who is enjoying the company of the cowherdess Visakbika ? [Also, how can there be mental satisfaction in the case of one who is eating something that is extremely poisonous (or harmful)? (or how can there be a sense of satisfaction in the case of one, who is not able to get enough nourishing food, but has to eat some-thing which is mixed with and diluted by too much of water (fald = water.)?] 601) This stanza is addressed by a certain Gopi to Krsna. spray = fue 47, the formation of the gathering. Fr, collectivedance in a circle practised by the Gopis alone or by the Gopis and Kssna (and his friends) together. There is tautology between Her baMdha and rAsa as they refer to one and the same thing. navasiya, see note on st. 423. 602) devA vi pattharA nimmavijjati, construe pattharA vi devA nimmvijjeti| We should really have 2 (a) in place of ( = 3fu). "It is only stones that are fashioned into (images of) gods." Isufa = or fiti 47. Foi a osutat, cf. st. 544 (91 sovi). 603) JFA that (deep, abiding) love. 40779503 Ohts affections grown out of love. This expression involves tautology between 712 and 14. See notes on stanzas 359 and 391. 604) This stanza is a taunt addressed to Krsna by some Gopi. 999 = af, 5976. HS. VIII.4.1 gives 99 as a aralan for the root (747). See st. 97. Bg for 29 THEA is to be understood as a deinflected form standing for any fu1797474. 19ont = arquiaa:,feeding on the milk of the mother's breasts. We can also equate quisquit with Fastaa: depending on the mother's breasts for his sustenance. erit a cow-herd, a rustic, a boor. "Nanda Gopala, your father, thinks highly of you. But he is a fool or booby, as people also say correctly. You are a cowherd (an ignorant, foolish fellow)". This seems to be the sense. But the exact point of the taunt is obscure.

Page #613
548 VAJJALAGGAN 605) Re, (see st. 788) = sqa, a loka-cloth, a garment (saree) worn round the waist, et + a, Taddhita suffix. Cf.. Marathi ise. fcssiTTU = 0212 antaTOL or 219afutat i e. how you (by mistake) put on my garment at the end of the ablution-sport: in the water of the Yamuna. Statut becomes igru according to HS.. VIII.1. 175. VYTUT is used here as a nomen actionis, in the sense of the act of wearing or putting on (a garment) (9719779). Section 63 : TEJFT contains five starzas dealing with the private life of Siva (Rudra, Hara) and Parvati Gauri. 606) This stanza describes the plight of God Siva in the course of the face between him and Parvati. 35151EUR = 32TTE mass of matted hair. "foafea, fallen or slipped from its place. $241 = 2197 stopping or preventing (from falling or slipping down) supporting. HS. VIII.4.218 lays down), ty and this aleas for V ruth in addition to sjha. vilola tremulously active, fidgetting.. 607) = Hala 455, where the reading in the first quarter is : raikelihiaNisaNa.We must dissolve the compound as follows : parihAseNa vAsassa choDaNe (arthAt rudreNa pArvatyAH), (pavaIe) karakisalaeNa rudvaM nayaNajuyalaM jassa, tassa ETA I qrreia IHETSU AFTETHETHETSu, snatching off or removal of the garment from the body, by way of amorous jocularity (FETA). Or we should understand parihAsavAsachoDaNa as standing for parihAsavAsa sut, with elision of the Locative singular termination. For the device of :kissing the eye cf. stanza 475. as 2040 597, Sadharanadeva on Hala remarks : apei 12791 979i ga gay: 1954a samantAt cumbanena gauryA adhararaso labdha iti.tRtIyanayanasya utkRSTatayA jytiiti| The verbal noun choDaNa (cf. Marathi soDaNe) is derived from the causal base (choDei) of the Prakrit root ys (cf. Marathi gzvi), to escape, to get away from bondage. See remarks on the root EZ in the note on stanza 625. 608) AE at the time of offering the evening prayers. For Siva's practice of offering evening prayers to the goddess presiding over the evening), see Kumarasambhava VIII.50-52. fig.feq. Hifa-Gauri gets angry when she finds that Siva connives at her and becomes absorbed in prayers to the evening. She gets jealous of the evening. For this idea cf. Hala 1, 448 and 697. EEEgui = getragau (gal9274 ), with shortening of 821 metri causa; God Siva

Page #614
NOTES 519 who broke the seal of silence (Egi= tjatst) put on her mouth by the angry Parvati. Parvati 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 Parvati broke the seal of silence and spoke some angry words of remonstration. adbhummila = adhAnmIla, the penultimate lU being duplicated according to HS. VIII.4.232 (9: Hie:). Cf. st. 632, where the word occurs (in the form 3+3), without duplication of the consonants and without the shortening of the preceding vowel 34fiAG 1170 = 345finantatti (looking with half-closed eyes), the words 3191 and Totis being transposed as is usual in Prakrit. 609: The sense of this stanza remains obscure, because of the expression #7784 119. This appears to be a balfe compound, being an adjective qualifying rate, and perhaps means : whose face (afsai) was beaten (i.e. surpassed) by the moon. malat419 frightened because ot'the loud laughter in which Siva indulged. Arnasnii = #17 sot (AUTOTE5774) Eat TET FER M, whose body was joined or fused with that of Gauri in order to dissipate her anger. The sense of this expression too is obscure. The reason of Parvati's mana (jealous anger) is not clear. 010) The sense of this stanza also is obscure, because of the expressions gorivayaNasta pallavaM and kayaraimayaraMdakalaM. The rendering given in the English trinslation is a desperate attempt to salvage some sense out of the stanza. Mift4779 cannot be grammatically connected with laliyakamala sarabhamaraM. The connection of namiUNa too is not clear. Cf 179743 VIII.23 : rada 199593: (fra:). Section 63 : fat frasat-Section of riddles. In the 1617 stanzas printed on p. 5 of the text, this section is called faqatata. The section contains 14 riddles. Elsewhere in the Vajjalagga, there occur two scanzas, Nos. 371 and 372. which htve the appearance of riddles (FER Fil), consisting in indirect and round about and hence puzzling statements of simple acts. Cf. note on st. 371. In the PSM fart is explained as $159AASTAST, TER AFTAT. There are phonetic difficulties in connecting the word that with the Sanskrit word geht, which also means a riddle. The PSM requates the word hiyAI with hRdayAI . hRdaya becomes hiyaya or hiya in Praikric and 31.5 feminine 345) appears to be che fadinita possessive

Page #615
550 VAJJALAGGAM suffix added to f$, according to HS. VIII.2.159.fgus thus standsfor hRdayavat and hiyAlI for hRdayavatI (that is to say, gAthA). hRdayavatI (gAthA) 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. hiyAlI (hRdayavatI gAthA) therefore means a riddle, an enigma. It corresponds in sense, if not in phonetic form, to TERCAT, which also has a covert meaning behind its apparent sense. prahelikA is defined as : vyaktIkRtya kamadhyartha svarUpArthasya gopanAt / yatra bAhyAntarAvarthoM eta al por 11 (facuyanoga). DE 37 is the apparent, obvious sense and corresponds to 97678# in the above-given definition of Halil, while 3717777 37* corresponds to the subtle, hidden sense, the 1969pt in the above given definition. Rudrata in his Kavya. amkara V. 25 says that prahelikA is either spaSTapracchannArthI or avyAhRtAthI. The former is that variety where the subtle sense is of course expresse ed by the words themselves (because of their double meanings), . but is rather hidden i.e. cannot be easily made out unless and until the second meaning of the words is understood. The latter is that variety where a question is asked or an unreasonable, puzzling statement is made and a solution is to be found out as a reply to be question or as an explanation of the unreasonable statement None of the riddles in the hiyA vajjA is rapaTa pracchanA (in-. volving the use of double-meaning words), but all of them are 33916atai, twelve being in the form of puzzling questions to which answers are to be found out and two (stanzas Nos. 612 and 616) being in the form of puzzling statements, which require to be explained. Though fear and selesail are thus one and the same thing the word telesail emphasises the amusing or entertaining function of the riddle. I means sport, amusement, pastrime. It is perhar connected with the word oo (or EC1), which finally is to be traced to silst. The word for it underlines the mystifying or puzzling aspect of the riddle which is due to the subtle, de p-laid, hidden answer or explanation which it demands. The word hRdayavatI is used by Anandavardhana in dhvanyAloka III.. 43 : hRdayavatISu ca SaTprazAdigAthAsu, which means "in the gaihas of SaTpraza and,

Page #616
NOTES 551 others, which have a subtle, bidden, overt meaning'. Thus the word en was at first used as an adjective conveying the most salient feature (viz. the hidden meaning) of the riddle. gathas and later on it became a designation of such gatbas. Al hinavagupta says on Anandavardhana's words cited above : Egadig sfa (37BF.IT iti prAkRtakavigoSThayAM prasiddhAsu / The word aaliA used by Abhinavagupta appears to be a corruption of foemes311. According to Anar davar. dhana &74 741s (i.e. riddle-741s with a subtle, hidden meaning) were composed by IT and others. For 9959 in the gereial sense of "a shrewd, cunning. clever person", see st. 21 and notes on stanza 270; and for 99 (39140TH) as a class of authors, see Dr. A.N. Upadhye's article-Chappanpaya. falao or the sakakesa-in the Journal of the Oriental Institute, Vol. XI, No. 4, June 1962, pp. 387-388. 611) = Weber 816, where the reading in the first quarter is artatg Segi (in the 1870 Edn.) and Parafiafia fatt (in the 1881 Edn.) and in the last quarter rasAulA jhatti Dhakkei. vi-rIyarayA in our text is to be explained as a agalle compourd: faafia to RT AT THISET = rasAkulA overpowered with emotional excitement. jhaMpei = pidadhAti. The 97841&9 is not recorded anywhere in HS. VIII. 4 in the sense of "to close, to cover (fqu1a, 67 or 2917813a)", but it is recorded at H$. VIII.+.161 as a 127 for DHL. Hemacandra uses it, however, in $4179saft 1 III. 74, in the sense of closing or covering : Cf Marathi Hiqui to cover or close with a lid, 919, yigs (1781) etc. The root * used in Weber 815 also means to close or to cover. S:e note on st. 614. The Mirathi words gitu, in, ginuit appear to be based upon a conflation of the two roots $4 and 7. Weber (1870) says : "And thereby (i.e. by covering the right eye of Visnu) she covers the sun himselt, so that now the lotus. flower, blooming only in sun shine,becomes closed and Brahman who reposes on the lotus-flou er becomes concealed or screened. and Laksmi can now indulge in the Viparita enjoyment with Hari, without any witness". Mammata (Kavyaprakisa V) says on this stanza : atra hi haripadena dakSiNanayanasya sUryAtmakatA vyjyte| tanmolanena mUryAstamayaH, tena panatya saMkecaH, sato brahmaNaH sthaganam / tatra sati gopyAGgasya adarzanena aniyantraNaM nidhuvanafaSATHI This is the solution of the riddle. The sun and the moon are the eyes of Visnu according to the Puranas : mocandramasI viSNozcakSuSI vaamdkssinne|

Page #617
552 VAJJALAGGAM 612) Ex = 8174f I HS. VIII.4 21 records are as a raras for the root 3-3174-to cover, to screen, to conecal. This root occurs in Pali in the form 4* (af). It is to be connected with the Sinskrit root 4714, to conceal or to cover. The formy (487) is also found used in Hala 14, side by side with T . af farigotziat, we must supply #(=RH) as the object of gelejal. 77 Fotogali = a faga? not calm or restful, but restless. 3 (since) is to be cornected with each of the four clauses in the four quarters of the stanza. The conclusion to be drawn from these indications is not expressed, but has to be found out by the reader or by the consort of the lady who is addressing this srarza to him. Accord. ing to the commentator the conclusion of the four premises is : CATAT HITTNER Hank-you have a guilty conscience; and this is the solution of the hiyAlI. 613) 455 = To, charming. See st. 615. The quanto suffix & added to T5 () is an Apabhramsi trait. See HS. VIII.4.429 : 233EET: 115 FT 71 Cf. Apabhramsa words like aac (=719), (cat), 478 (39=7). 94 41539. HS. VIII.4 105 records ges, jh, yra and gh as 77012as for the Skt. root 73. But all the four appear to be connected with the Skt. root 13 (9 + 305). Cf. Marathi ga. The friends complimented the lady by saying that her face was like the full moon. But as the full moon is also accompanied by the dark spot in its fullest measure, the lady thought that there must be a dark spot on her face als.). She was puzzled at this, for she had herself only recently powdered her fair face with Ketaki and camphor pulver. So in order to remove the dark stain on her face, whose presence she suspected because her friends had compared her face with the full moon, she a iped her face with her hand. This is therefore the solution of the riddle. 614) vaDU young, married woman jUreI = nindati accordirg to "the commentator is recorded at HS. VIII.4.132 as a Epalaa for free ard at V'I 11.4.1 5 as a train for vok, cf. Marathi grosi. paI jUraI = patyA khidyati or patye krubhyati chafes at, gets angry with, her husband, curses or censures her husband.Cf. st. 462 faziyat The solution of the riddle, the reason why the lady curses her dear consort, the worthy Brahmin and the elderly people is not quite cloar in spite of the commentator's explanation of the last

Page #618
NOTES 553 TWO. The commentator is silent on the reason of the first. The following appears to be the reason (according to the commentator), why the lady curses the worthy Brahmin and the elders : Her breasts are so bulky that she cannot bend her trunk and head by way of doing homage to the worthy Brahmin. "Why did the Brahmin come here at all ?." thus she censures, curses or gets angry with the Brahmin, because of her brea:ts. Simila ly 'she gets angry with the elderly people because of her heavy hips. Because of her heavy hips she cannot walk fast, and has to walk Tather slowly. (Cf. Feja 32 : TIIT 17421). How can she prom. ptly go forward to meet them and greet them ? ( tia: F43: fa 2759:). "Why did the elderly people come here at all ?'' so she gets angry with the elderly people because of her heavy hips. But the commentator does not give any explanation as to why the lady gets angry with her dear consort because of her eyes. O q u = kena kAryeNa = kena kAraNena. 615) gant = 341AA: 1 We must read an ( = 3134771) by myself, instead of art which is explained as meaning na by the commentator. The answer to the riddle given by the con nentator is as follows:- The young lady was convinced that under the pretext of putting the tilaka mark on her forehead, her husband wanted to kiss her. So she smiled in order to convey to him that she had seen through the pretext. But she was at that time in her monthly period of menstruation. So to avoid close or intimate contact of her husband she turned iway her face. Cf. Additional stanza No. 72*3 (p. 222). 61) = Weber 1831) 967, where the reading is atyra i (for romuggiNaM) in the first quarter and Na ho daio mArgasigAI for taha uti pio Allfatile) in the third and fourch quarters. The principal sentence is Fruitauts stigs son, the prou i lady wept with big tears. The remaining words in the stanza express the idea wnich suddenly dawned on the mind of the prou i lady and move i her to tears at the thought that she had a rival in love. defaitott provoked or brought about by anger i.e. being due to anger (=the or 1977). az 3 fe fq3nt, construe : foartagufa ( = 2: 741 ao sra). 79 = 4T 4 gres: 9:, as I had su ipected him to be i e. cirrying another beloved enshrined in his heart. When this idea flashed on her

Page #619
554 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-ruditara ditamastraM yoSitAM rigraheSa as the commentator remarks. TE 3 fa fq@t can also be taken to be a question (F15). "Is then my dear consort of that kind i.e. one who has lost his heart to another lady, whom he is enshrining in his heart? Aloifavil= maNasiNI = manasvinI, the first vowel being lengthened according to HS VIII.1.44 and the ear on being inserted according to HS. VIII.1.19, by way of compensating for the simplification of the following conjunct consonant. Weber, (p. 99 of the 1881 Edn.) connects mANasiNI with mAnasvinIi.e.mAnavatI, the e being inserted on the analogy of Sanskrit words like rUpasvim , indraraSat etc. 617) pariyaNamajjhammi in the midst of his friends or relatives (pariTA). H30.30 = Eat anaa closed and turned into the form of a bud. The solution of the riidle is that the clever lady wanted to inti mate to her paramour that the time after sun-set (indicated by the closing of the day lotus) would be all right for a secret meeting between them, at some place previously agreed upon by both. Ct. jen fito ACE Paz tkar faze) I Halal 1481 failean lly quoted in Kavyaprakasa and Sahitya darpana X, as an example of the figure of speech sUkSma. 618) yar (also PS178) = 1994, washes.The Skt. root is 4 (antala, causal 494a). The solution of the riddle is explained by the commentator as follows :- The game hunter washes the arrow and drinks the water in which the arrow was washed by him in

Page #620
NOTES 555 order to convince the people or his friends standing nearby that the arrow-tip was not coated with poison. If the arrow-tip had been poisoned he could never have drunk the water in which he had washed the arrow. 619) kuMkuma saffron. aMgarAya = aGgarAga smearing of the body (aGgasya 11: 797, 7777:;. 54, fully developed. The DNM VI. 28 records this word in the sense of qui, full grown, fully developed. The solution of the riddle is that she did not wish even the thin layer of saffron-paint to come in the way of the close and intimate contact of her body with that of her dear consort, a bich she wanted to have while embracing him. Says the commentator : atritsa Trogiga atiy aqul Al Cf. sr. 310. The commentator explains yfEUR8:4931teft by gila ginagtatt. Did he read afgihyalER? 620) The solution of the riddle according to the commentator, is that the lady was extremely clever in all the modes and techniques of sexual enjoyment, as is clear from the tell tale marks. or impressions of the alaktaka.paint of her fect on the thighs of her consort, of the collyrium in her eyes on his feet and of her frontal osa on his back-all kinds of odd and unexpected places for the marks (akat: F 4 ). gets = 98. The nueter word q& optionally becomes feminine in Prakrit (ag, fagt) and the # in 98. is changed to or 27 according to HS. V 11.1.35. VIII.1 126, 128 and 129. Cf. WHETHI, st. 107 : fagio F: &facukifa: etaequita gArI kacidApa ca sAla tkpdH| vIbhaMgAbhogairalakapatitaH zIrNakusumaiH striyA nAnAvarathaM prathayati rataM prcchdpttH|| 621) The long compound forming the entire first half of the stanza should be understood as a samAhAradvandva compound : ahiNavapemma samAgamo ya jova gariddhI ya vasaMtamAso ya aNivapemmasabhAgamajovaNaridvivasaMtamAsaM, tmmi| The final in fata is lengthened motri causa. Efte - Laber reads site (cnaya : 57:). 3 = FEATT, see HS. V i1.3.2 , ifat Ruslai). The commentator's explanation by $a: shows that he must have read kIsa. If we tollow the reading kassa we shall have to supply heuNo after it, so that 787 = Date 3011 = 24 ent = 417, at: = eta gari The agswer to che question, accord au to the commentator, is that the lady had come to the conclusion that such a person must be a veritable bull and bence she looked at his head to see it he: had horns.

Page #621
556 VAJJALAGGAM 622) a Sanskrit, brother-in-law, husband's brother. We also get the form in st. 465. rAula = rAjakula > rAaula >rAula, according to HS. VIII.1. 267. Cf. the word as (= 2g) in st. 624 and ( * skandhAvAra) in st. 625 muddhaDa, See note on st. 613. The commentator explains the riddle as follows: The brother-inlaw had discovered saffron-coloured foot marks on the bed-cover of his sister-in-law (brother's wife), ard he concluded therefrom that she must have indulged in inverted coitus) with her consort (his brother) on the previous night. Consequently he asked the lady to take the sword (i.e. arm herself with a sword and go to the king's palace, to report there on duty in place of her husband (his brother). When the lady comprehended from the remark of her brother-in-law that he had discovered her secret and that he wanted her to know that he had ciscovered it, she smiled in an embarassed manner and cast a perplexed glance at the tell-tale saffron-coloured footmarks on the bed-sheet. The sword is regarded as a symbol of manli ess. vayasyA smitvA pANau khaDgalekhAM lilekha, . quoted in Kavyaprakasa, X, as an example of the figure of speech . 623) piyavasahi = piyavasahIe, in the chamber or room of your dear consort. >>f, by aspiration of the vowel according to HS. VIII.1.214. The Accusative is used here for the Locative according to HS. VIII 3.137 (emar fadar). la fe-put up a lamp (light. f looks (puzzled) at her heart (i.e. chest or bosom) According to the commentator the answer is as follows:-Her dear consort was always enshrined in her heart, which was consequently his chamber (f). Now, how could she put up a lamp in her heart? Sne was therefore puzzled and cast a perplex. ed glance at her bosom. 624) like an empty temple i.e. like a temple devoid of the idol or image of God. This expression is meant to convey by suggestion the sense "deviod of the male organ,lacking in virility, impotent". afgaat age feels more elated or proud (than ever before) about her good luck. The solution of the riddle is as follows according to the commentator: The female friend of the lady in question had requested her husband for amorous dalliance with them. But he turned down their request by saying

Page #622
NOTES 557 that he was an impotent person, unable to have any sexual relation with them. Hence the friends taunted her by saying: "Your husband is like a vacant empty temple (ie, devoid of manliness). But the lady feels elated at her good luck consisting in her husband's single-minded, unwavering love and devotion for her. She was not at all worried about the taunting remark of here friends, for she knew what a loving and devoted husband he was. That her husband should have made such a self derogatory remark about himself, in order to turn away the female friends from him was itself an eloquent testimony to his deep and unwavering love for her. Section 65 : ARTEKST the section on the hare. This section contains four stanzas, in each of which the 7751 or hare is introduced as an example to illustrate the matter in hand, pertaining to the amorous life and relations of man and woman. The section is thus not directly concerned with the hare as its subjectmatter, but with the hare as an illustration or example in order to throw light on the matter in hand. 625) zat=qft, wandering or roaming about here and there. Giges appears to be a 91913 forv 7. HS.VIII.4.161 recordeTiriTilla, DhuMdula and DhaMDhala among the 18 dhAtvAdezas for the root bhram, duMdula and gets are mentioned as para as for any at HS. VIII.4.189. But ga is not mentioned as a traie, for 9 anywhere in HS.VIII. 4. Perhaps ghekat in our text is a corruption for creat. Cf. Marathi: dhuMDALaNe, to wander about in search of something. racchAmuhesu in the mouths or openings of city streets, i.e. in places where by-lanes open into or join the lanes and lanes open into or join streets. See st. 375. 7931 = afia:, your dear consort. 95fefeat beautiful women, i.e. harlots or courtesans. Eine = = aga= uraatti, the Locative having been used for the Ablative according to HS. VIII. 3.136 [oqatatan a 1 (FTTT FAREfa)]. 27 = "418117 = 67791, an army.camp (738). gif = gifta = Aatzt, lovely, charming, handsome, fair-looking. ATEITHET = TT qat art AAP (HE4A975 4819elliptical compound). Cf. ETA AST in st. 627. a afates = a stega, o wagat i vy to get away or escape from, to become loose, to be loosened, to be released or liberated from. Cf. Marathi geote

Page #623
558 VAJJALAGGAM The form facerea ( = , giaca:, fitfga:) occurs in st. 757. The Absolutive form from the causal base (973), astea (Apabhraisa) occurs under HS. VIII.4.439, in the sense of fagzz. We get the past participle (from the causal base) Etica (= ) in st. 787 and the verbal noun (from the causal base) sta in st. 607 in the sense of Haa snatching off, or removal of (the garment). Weber discusses the root underlying the form 34EURtfear (occurring in Hala 160) on p. 57 of the 1881 Edition and says in the end that the word is etrymologically obscure. He dismisses its connection with the Sanskrit root et mentioned in Panini's Dhatupatha (V.97) in the sense of za (to cut) (yzaa za igra:). But the truth appears to be that 37-clicar is equal to 311elfza cut off, separated, snatched away, removed, dragged, or pulled (87752 as paraphrased by Gamgadhara). HS. VIII.4.187 records Bets as a raraz for , when the sense is that of pulling a sword out of its sheath. Batete is obviou sly connected with 24796 in sense (cf. Marathi lagu, akhUDa) and acchoDia in its phonetic form, 626) fotoha even as small as-no bigger than the husk (chaff) of a sesamum grain, i.e. extremely tiny. Rafaqa offence, wrong. garuyasaMtAvo very great mental agony. suhava = subhaga, oh lucky, fortunate one! 997 means a man who is much wanted and sought after by women, one who is courted or wooed by women. Heggur fal, even if its skin is slightly cut or bruised. faqw =faque, dies. This refers to the belief that a hare dies even as a result of slight, superficial abrasion of its skin. The sense is : even a small offence given by one party to another is enough to destroy the peace of mind of the offended party, just as even a slight abrasion of its skin is enough to kill a hare. Cf. st. 629. 627) The traveller should not really have ventured to leave his home and go abroad, when there are on all sides and every where excitants of passion like the rainbow, the thunder of clouds and the shrieks of peacocks. But he is simple-minded and does not pay attention to any of these dangers, like a hare that ventures into an army.camp (cf. CETTE at in st. 625), and comes to grief. kaha na bhAlei = kathaM na pazyati, how does he not see or perceive or notice? bhAlei = bhAlayati (usually with the upasarga, ni). The root bhala

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 upasarga, ni. If we adopt the reading kaha Nu bhAlei (found in G and I), the sense would be : how does the (poor) traveller stand the sight of all these ? 9739 = flere. $199 f. becomes 9738 m. in Frakrit according to HS. VI II.1.19 and 31. For the exciting effect of the rainy .eason on men cf. Meghadtua 3: harta wala sukhino'pyanyathAvRtti cetaH kaNThAzleSapraNayini jane kiM punrduursNsthe| 628) The exact sense of the stanza is obscure. quifqz = 47:, a person who is dear to one's mind (or heart). 4794 = Anti (with elision of the Nominative singular termination, metri causa), about him (about that 9:1937 person), or about that desire. HfFH in our mind. The reading taslat of MSS. G and I would give the sense 'we dream about him (or about that desire) in our mind'. afal=pita: (falta), swift. This word has been recorded at HS. VIII.4.422 (sigiatat afecita:) as peculiar to Apabhramsa. So its use here is to be regarded as an Apabhramsa trait. jIvijjaI annahA kato, supply tae (tvayA) as subject for the Impersonal verbal form jIvijaI. 629) Bregu = 37229 = after = afegite, falsely, in a light vein, jestingly, by way of joke. 77202 = Fry, seriously, earnestly, in right earnest. The second half is identical with that of st. 626. 630) que = 972h = 27. The spring season is here regarded as a king mounted on the back of the horse in the form of the forest (or trees). fonalat = geftain: fan-fare, sound of musical instruments, trumpets, bugles, drums etc. 978227 = 4791779 excellent, melodiously cooing cuckoos. The commentator takes are as qualifying jayazabda instead of as qualifying parabhRta. 631) HFH spray, twig, sprig, cluster or bunch of mangoblossoms. 632) gfrisse = 3a fiert, bursts with sprouts and blossoms. It may also be equated with Skafferiza or Jela, rises into prominence with its aprouts and blossoms. 30 = grito, blooming. See note on the word ummila in st. 608. unmIla is formed from ut + /mIla by the addition of the Krt suffix 27 according to Panini III. 1,134. sisirapariNAma erd or termination of the cold season. pariNAma means end, termination, conclusion.

Page #625
560 VAJJALAGGAM 633) = Hala 575, where the reading in the third quarter is ugns in place of rugna. = ARC, Paris, Farestidi, fanfaa, fully ex. panded. Cf 674 in st. 788. Cf. Marathi Fi wide, broad, a1 width, breadth. The word al( = fazzal or faratt) is used in st. 789. DNM VII.14, records ihe word in the st nse of faca and get. ruMdAraviMdamaMdira should be taken as an upamA, rather than as a rUpaka. raMdai Haraft af enjaatilator sifarafatla ZARE. TUETO, to produce a humming, jirgling sound. 9.694f: = {confoi, dark-coloured precious stone, sapphire (**8012). The stanza is a description of a morning in the spring season. 634) FY 2,556 = yega. According to HS. VIII 2.3 and VIII. 2.90 y should become te. See st. 385.But here we find y. HS. VIII.4.155 menticns saMdhaka as a dhAbAdeza for v prarda.pU mayaNaggI saMdhuki4913, the fire of passion is erkindled or fares up. Eife = a1t:. The sense of dismitimaMjarIhi is cbscure and hence the propriety of the adjective 35 also is not clear. The commentator merely renders by fear ft #gift: without any explanation. We should perhaps read shift a instead of seife fa, which does not make any sense. 635) Hatf = qtfit, with elision of the final attare metri causa. TRIESTERI, the sense of Tol is not clear. The commentator seems to equate 973&cat with adiert, door keeper, porter, herald. Does he then understand 17.! in the sense of the staff held in his hand by a door-keeper in a palace to ward off unwanted and undesirable people? The parrot with a mango blossom spray in his beak is here represented as a doorkeeper with a staff, calling upon the king in the form of the cold season to quit or go away as the days of the cold season are over and the spring season is holcing sway over the earth. The constiuction is elliptical. We must supply Hoat an after aridor. 636) afruary = afarafah very quickly. Basqua..t, the commentator renders this by aleg.32777C:. He thus takes the word vammala to mean zabda. vammala is not recorded in PSM. Perhaps it stands for mammala i.e. mammara (marmara)."Producing copious sound with the swarms of bees"'; "wailing profusely under the guise of the humming sound of the swarms of bees''. DEATH STEHT the goddess or spirit of the spring season. eam auchrifaa 59 as if apprehensive of

Page #626
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 kiM karai and of the adverb turiyaturiyaM is not clear. The question f remains unanswered. We expect some such answer as soyai vva or ruyaI vva or kaMdai vva or vilavai mva. The second half cannot be an answer to the question kiM karai sahayAro. MSS. G and I read pahiyANa jiyaviNAsAsakiya vva, which is supported by the commentator's explanation, although it disturbs the metre. NOTES 637) Hala 311, where the reading in the second quarter is basaMta mAsekkaladvapasarANa. The words laMkAlayANa, vasaMtamAsammi, AvIyalohiyANaM and palAsANaM are used with a double meaning in each case. jaNo palAsANaM bIhei (love-sick) people are afraid of looking at the Palasa flowers just as they are afraid of looking at the demons. The sight of Palasa flowers is repugnant to love-sick people. (1) Palasa flowers, (2) demons, eaters of raw flesh ( raw flesh + eater) fa (aznanti ) te palAsA or palaM Aso AhAro jesiM te palAsA / Cf. pizitAzana). laMkAlayA (1) resting on i.e. growing or hanging on the branches ( a branch), (2) residing in the capital of the demon-king Ravana. afm Sqeri (1) flourishing in the spring season (or spring month), (2) preying or feasting on fat (1), entrails (a: = ) and flesh (AIA = ATA) (981PZAIA GQqPERI). Weber (1870 Edn., p. 181) renders: "marching only in search of fat, entrails and blood" (vasaMtamAsekalda pasaraNaM). AvIyalohiyA (1) AvIyA ya lohiyA ya (karmadhAraya compound), yellowish red, (2) ante aaia (fife compound).. drinking the blood of their victims., the Genitive is used here for the Ablative according to HS. VIII.3.134. HS.VIII 4.53 gives bhA and bIha as dhAtvAdezas for the root mI. See st. 58. bIha is. to be traced to the Sanskrit form bimemi ( = bihemi ) with elongation of bi. For the pun on vasaMtamAsa, see stanza 639. 638 ) eko ciya viraho separation even alone and by itself ived even when unaided by anything else. bhImo duvvisaho viraho (1) separation terrible and extremely difficult to bear, (2) viraho (viratha:-- gfart, the Pandava Bhimasena extremely difficult to face or encounter (in battle) even when without (i.e-unaided by)a chariot V.L....36

Page #627
562 VAJJALAGGAM gatyavaI (1) gatapatikAH (Accusative plural of gatapati) women left brtor sepnTated from their husbands, (2) tiraat (Accusative plural of Thia) mighty elephants. kiM puNa etc. supply jai (= yadi) after kiM puNa and bhake after patto. gahiyasilImuhasamAhavo-gahiyasilImuho ya samAhavo ya gahisilImuhasamAho (FMATCH compound). faftiget, (1) abounding in bees (fente) (2) armed with arrows (font). AATEC (1) accompanied (or followed) by the month of Caitra (18), (2) accompanied or helped and advised by Krsna (AET). A169 ( = #17) usually means the month of Vaisakha, but here as the expression ATGT qualifies figur (5172a), Higa must be taken to mean Caitra. nagon = File UF: (1) the month of Phalguna, (2) the Pandava Arjuna. 639) tag = haya, an Apabhramsa trait; see stanzas 54, 275 and 331. HIERT=ATAR: (TIETOT FE ada sa AraTi, 2141614his 39967:) useful, serviceable; or it may be regarded as a 1957912 faget:-HNR: = sAdhAratvam = AdhAraH or upakAra:, help, service, use. Cf. Hindi sahArA. The explanation given by the commentator (ETERI = 78477:) . is rather obscure. FTET = 51. 77717>FAIT> FIFA > FIETT, the * of being lengthened into 311. TEBAATAIS FAE dries up fat (marrow), entrails and flesh. Cf. the pun in RIHALETTA in st. 637 above. 640) The sense of the stanza is obscure. fenfi, Vocative singular of fort, a female servant. But the feminine form docs inot at all fit in with the masculine forms bAlao, bhaNio and deMto in the second and third quarters. Even if we read tohtit in place of ift, the sense would still remain obscure. Eft is Imperative second person singular form from Vom (= ) to do, an Apabhramsa trait. ma kari=mA kuru, the A in mA being shortened metri causa, according to HS. VIII.1.67. & arce for afolent f, that you haye been called a child (by the people). The second half wouid mean : Conferring whiteness on the thorns and darkness on the branches. The reference must be to some tree whose branches are dark and thorns are white. The logical connection between the sense of the second quarter and that of the second half is obscure. 641) HITET HT1 = A1 T54 H do not be attached to or renamoured of the zobhAMjanaka tree or flower. suhaMjaNaa = zubhaMjanaka, productive of happiness or well-being. For the thigatti, tree compare Additional stanza No. 641*4, p. 267. affiht = 364Th St you

Page #628
NOTES 563 will be broken or come to grief. Al ATERAT FAT that daring (bold) lady was ridiculed. How the athi17 tree would lead to the ruin of the lady, as the commentator says (apftag Eestu ca HEEFA) is not clear. The sense of the stanza is obscure and only a tentative rendering of the words has been attempted in the English translation. 6+2) 3.0 ( = 34970) is explained by the commentator as 377190a, because of the north-ward journey of the sun towards the summer-solstice. 99$ = 9fat glows furiously, burns, heats or scorches. araar aas to, cf. the greatfacfu 77 Ea arech 916 a1981f2fit: I tu is used here in the feminine gender instead of the masculine in Sanskrit. Construe : I 37701 a ategi geet 1913. 41991"=37470 (). Here the commentator explains 899Tot (or pareNa) by gropmeNa, the second season of the year, vasanta being the first. It is possible that the word 37977 (in the third quarter of the stanza) stands for 379716a, the period of the day immediately following the noon, which is very hot in summer. Even the word 349707 in the first quarter can be understood in the sense of 3416. 643) = Hala 70. ART = a soiled, darkened, dusky. HICS becomes 75 according to HS.VIII.2.168. Cf. Marathi HST (ACT) night-soil. = Hot dark colour, blackening, the state of being -- charred. Asasu = Asasasu, with one of the two sas dropped. Or Asamu may be equated with 3917a "sit, be quiet'' cf. 21ha in st. 726.43747 = *gata (sifaa), departed, gone on a journey, gone abroad. 4374. -73g = gfqanda i 644) DahiUNa = dagdhvA . The initial dental consonant in /daha is cerebralised according to HS. VIII.1.218. #raci, supply tout as the fastca (qualificand). The figure of speech is implicit poetic fancy (HATA191 sat). For the idea cf. Bhamaha, Kavyalamkara, II. 92 : Polehsa9a3a TEHTU Qa: 1 q2a17an UATTAT: recta falae: Il Cf, Weber (1881), 758 (p. 412). 645) Atgtfe posajelt, formation of roots with their branches i.e. the formation and sending down of aerial roots, which in course of time reach and penetrate the ground and form new trunks, Cf, waaita XV. 1: -9AU:TICAE 91576471 and contrace: UrdhvamUlo'vAzAkha eSo'zvattha: sanAtanaH /

Page #629
564 VAJJALAGGAM 646) FT-gtynt, advance or progress, escalation of the summer season. Post = Hai, broken, stopped, halted. GHA1T1, commanding the respect of all i.e, admired and welcomed by all. Fak, for long. for ever. 647) Ser4 = $ozi, harsh, sharp, penetrating, incisive. would ordinarily become 1991 in Prakrit, and then with aspiration of the in the second syllable it would become and then felg by changing into . Finally by dropping the aspirate element in , we would get free and then we137 (according to HS. VIII.1.44), and lastly Haly by qara in the final syllable. We get the form 49es in st. 413. The commentator renders en by 00974, which is phonetically permissible, being changed to (cf. Marathi vikha = viSa); but then kaSAya (reddish) and piMgala (tawny) would involve tautology. = te tremulous, unsteady. GTET = fagnat , ET + 3713, possessive suffix according to HS.VIII.2. 159. Cf. HET in st. 535. FEBRER (1) (HET) having the tremulous lightning for its tongue, (2) (3&ifqarat) having a tongue unsteady like a lightning flash. J&Tfdara = Jefiifq5119: a meteor-goblin, i.e. a meteor regarded as a goblin. The word may also be explained as : a flame-thrower goblin; i.e. a demon or goblin with fire issuing from its mouth. Bent means (1) a meteor, (2) a firebrand or torch. Apte (Sanskrit English Dictionary) records the word gee in the sense of a demon or goblin (having a mouth o fire) and cites Frisanja XII.71 : arrarYeniye: gat fast and taila zja: 1 648) = Weber (1881), 729 where the reading is varit EAT ** instead of bhaggA ya paMthayA, pasariA sariA in place of pasariyAu sariyAo, and paiNo instead of piyasta. paMthayA bhaggA, the paths are broken or damaged, i.e. their surface has become uneven or rough with ridges, trenches, gulleys and pot-holes due to the pouring rains. 649) RETRI ( = fg7") stufafts = 9697 (9f2a1177 ) SETTARIST:, 9722CERT, wrapt in thoughts about their consorts, who have gone abroad. The commentator paraphrases by 34 gestor (? 317410) ailelis languishing or wasting away (because of their absent consorts). He connects the form with the root 347 + fate oftea becomes frast in Prakrit, see note on st. 546. It is possible that Bagikt: in the commentary is the copyist's mistake for 34reftariat:, in which casethe commentator's explanation would agree with the rendering

Page #630
NOTES :, given above, dhArAmokkha, discharge of the showers, streams of rain water : 'NiheNa = nimena = dhyAjena. nibha is used in the sense of pretext, pretence, sham, guise (a, 39, 42, fao, YA). asUNi = azrUNi, tears of sympathy. 565 650) uccAviya = UrdhvIMkRta, uccIkRta, raised aloft. V uccAva is the denominative root from, in the sense of 'to lift up or to raise'. Cf. Marathi uMcAvaNeM. uccAviya is past passive participle from / uccAva. ke ke 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 ) kalakaMThI the female cuckoo. nIlajala hodAragajjie, either Locative singular as understood by the commentator, or Instrumental singular (= degf) as in Apabrahmsa, under i.e. due to loud (AR) thunders of dark, water-laden clouds. aga = gaccha gaccha. V vah 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 mRcchakaTika VI. : - vahadha baillA vahadha | supply tti after vaha vaha. 652) Here the clouds in the rainy season are compared with snakes.qari (1) (clouds) whose advance in the sky is not noticed (because they move slowly or at a very great height or because the sky is so densely packed with clouds, that the movesment of individual clouds is not noticed. payasaMghAra = padasaMcAra. It can also be equated with 4:R, the discharge of water, in the case of clouds. Drops of rain are noticed only when they come very near the earth and not when they leave clouds and are at a distance high up in the sky. (2) (Snakes) in whose case movement with feet is unknown, as they have no feet and hence creep on their bellies. fafa, (1) terrible (to lovers in separation) because of the water (fa) stored up in them,which gives to them their dark, inflated and threatening appearance, (2) dangerous because of their venom (aq). 38Pr=g: (1) difficult to cross i.e. to live through or to endure, (2) dangerous to cross or trample upon. (1) hanging down low-on the earth. (2) moving in contact with the earth i.e. crawling on the earth. 653) = Thea (a) is out of place here; there is o or statement of probability, but a categorical statement.

Page #631
566 VAJJALAGGAM agarrila = 791979 (aakt &a 311afea, i.e. pahil wafan), denominative verbal form from tanuka. atthamie = astamite, come to an end, disappeared, retreated. 973at, cf. 973acia st. 646. 654) - Hala 563, where the readings are fata for Te, gazmus for 77917 and fatis for PETA. 753 = fanntest (fastesnA) coming outs emerging, issuing forth. Rel: line, flock, flight, cf. st 207 and 633. pUsaya, explained as zuka in the commentary. stands for puMzuka, ar male parrot. Cf. the words jeanfitrios, gara, gach, gey. 655) fiu effici, what is dear (or welcome) and what is not dear (i.e. repugnant and to be avoided). The exact sense is not clear. The commentator is silent. 907TH, this is obviously Nominative singular with elision of the case-affix. Cf. 3qraufURER st. 305 and 34101295434 st. 604. 371 faca faza geras, the fire ever. more (ever and always) delights. The logical connection between the two halves of the stanza is not clear. 656) DajhaMtu sisiradiyahA may the days in the cold season be burnt i.e. a hundred curses on the days in the cold season. fqgafirei Frut a (metrically faulty), people bear or experience what is dear (welcome) and what is not dear (unwelcome). Cf. st. 655, first half. The sense of the second half is obscure. There appears to be an intention to have a pun on the word sIyA [ = (1) zIta in the case of the cold season ( F IT), and (2) Alat in the case a 5990 (i.e. rAvaNa)]. The sense of AyavaNakkhaya (AtapanakSaya) is not clear. 657) The sense of the stanza is obscure. The main sentence appears to be : fafecal40$ap alagre o atit.31944337uqarT3 and 459lukkhAo are evidently adjectives qualifving sisiravAyalaiyA, while alakkhaNA is an adjective qualifying a ftal. The commentator, however, seems to understand FAFATIT95341 as an adjective, since he paraphrases it by farfaitaiatetat: "seized or attacked by cold breezes", 4 standing for 3134 (from the root to take or seize). But in that case, there would be no substantive corresponding to the adjective forecarga21. ffatangazat may be equated with feratalatikAH streams or jets of cold wind. pharusalukkha = paruSarUkSa, harsh (rough: biting, stinging) and dry. The commentator's paraphrase 9591:. ftatuet: is puzzling. We have perhaps to read aftariat:. 378700i atorgfta 62 would mean "like unfortunate or unlucky, poor men". !

Page #632
NOTES 567 For.this sense of alakhaNa compare raghuvaMza XIV.5: klezAvahA bharturalakSaNAham. There appears to be a pun intended on the word afstant, which is *used here to qualify both the upameya (sisiravAyalaiyA) and the upamAna (dINa purisA). avadhUya = avadhUta shaken. dhUsara 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 kukkuro vaDaI (= vadati), in the third quarter : re ramaha vahaha bAhayaha and in the fourth : ettha taNuAae raaNI. The form taNuijae in the last quarter is rather puzzling. The normal form ought to be aya98 (tanukAyate), denominative verb from tanuka in the sense tanukA bhavati, cf the form taNuAyaMti in st. 653. raDai = raTati proclaims. pAmarapahiyANa is a Dvandva compound, "to farmers and travellers". The four verbal forms palaha, ramaha, vAhayaha and vahaha are to be connected respectively with att, 199, 9A and 4f84.41646 = 1877 (fultill your fields. 206 = 987 (ATT) traverse (or move along) your (home.ward) way. Cf. st. 651 for the use of 96 in the sense of to go or move along. 659) Muscat, cleverness, culture, education (aq ). The Taddhita suffix al is add to adjectives to form abstract nouns according to HA. VIII.2.154. 97289Te = parfa, grayness of hair. For the use of the plural number cf. qfete in st. 662. greselifor can be rendered as patches of gray hair on the head. taruNIyaNakaDayattaNAI - gautas para = Aguinagamita (the abstract being used for the concrete), hateful or odious to young women ( = abuthalalaeta). 660) The sense of this stanza is obscure. We must read sose paDatesu instead of sIse paDatANa, so as to agree with taruNIyaNaloyaNesu. Laber has gilt qaza in the chaya. The construction appears to be elliptical. "Not when people turn their glances (Stalih efacuta) (towards a person's gray hair), (does he feel so sorry) as when the (despising) glances of young women fall (descend) on his head'. rafin efraaf appears to stand for at afH 42964, pefacut being used in an active and not passive sense. 661) uffaggate = area ang = = TSH to our (or their or your) heart's content. The form is the result of conflation between afe and sig. Cf. the use of forms like Juliqai, 291770, FATURA

Page #633
568 VAJJALAGGAM in Sanskrit. See note on 535919 in st. 480. Cf. st. 777. The subject of Thai may be either site or are or Teg. rams=yesiacd, white or gray with dust. 321 =nat: were made to be like or were turned into graag= THI:. 662) We must supply the fastest (qualificand) at or ufatt for the three adjectives in the first half of the stanza. Bihaafatail,whose body is contracted, i.e. bent in the middle and is quivering (trembling). For 94 cf. st. 146. Agift = Frant, the possessive suffix & being added fara (pleonastically), full of apprehension, nervousness, lack of self-confidence (due to old age), fan92894 -this perhaps stands for maggadinnasayalapao (by paranipAna of magga) and means :who puts his feet completely and squarely (not partially) on the way, i.e. who walks slowly, cautiously and with measured steps, as he cannot walk quickly due to old age. 10 GIGATOTT, ashamed of the grayness of his hair. 7 TUE 2389 , the sense of this sentence. is obscure. The commentator says : an sfat 24-701, aafar a ufal But that does not throw any light on the meaning of the sentence at all. Perhaps 375 gr stands for smala, in the past. "He does not consider (or care for) what was given by him in the past". But even that does not put us any wiser about the real sense. 663) The sense of this stanza too is obscure. Fient is rendered in the chaya as FORTS:. Why old age is here compared to a king is not clear. The sense of vammabhakkhaNadivvosahIe and aMgaM kuNaI is obscure. "Look, hard-hearted Cupid resorts to him (i.e. to FT1T15) now". Does this mean that passion mercilessly harasses even old people, in spite of the decline of their physical powers? But compare : vayasi gate kaH kAmavikAraH zuSke nIre kaH kaasaarH| (zaGkarAcArya). 66+) = $27, wholesome, salutary advice. Pertaps i Estards for fra (thus). This appears probable from the commentator's remark: sfa 147 1 According to the commentator grayness first attacks the hair on both the sides of the head near the ears (ga fer jarA karNamUla eva samAgacchati / ) 665) joyaM = jIvitam , life. jIvita becomes jIa (and then jIya), according to H$. VIII.1.271. Orta Day stand for 114, with change of gender from masculine to neuter according to HS. VIII.. 1,34. agai like a drop of water precariously poised on a lotus

Page #634
NOTES deaf.. 30991 toqui E FTTE youthfulness arises in a person along with old age, i.e. as a man passes day after day in the prime of his life, old age gradually overtakes him, and he every day goes nearer and nearer to old age. diyahA diyaehi samA na huti, days are not similar to days, i.e. all days are not equally happy. Some may be happy, but many are full of grief and suffering. 666) 773715 = FTR:=759139, the maximum duration or length of human life. am 31 737 gfa, one half of these hundred years is taken up by the nights, i.e. nights occupy or take up one half of the span of human life, viz. 50 years. TTE FII ASHTAT - this is the reading followed by the commentator, as his paraphrase . (harati jarA bAlabhAvazca) shows. The MSS read hara jarA bAlabhAveNa, but that does not make any sense, unless we understand it in the sense of hIrai (Passive voice) and regard jarAbAlabhAveNa as a samAhAradvaMdva compound. Het of the half other than the one taken up by the nights.2643 = 29th, one half, the Taddhita suffix at being regard*ed as svArthika (pleonastic). Cf. vatsaptara = vatsa and azvatara = azva in Sanskrit. Cf. Vairagyasataka, st. 107 : 391yqora Toni affar Tiage ta acoteca * parasya cArdhamaparaM baaltvvRddhvyoH| 667) = st. 127, where the reading in the third quarter is gadi instead of j.q=9= $a used in the sense of com, a gai f4773 THATE, construe :-- H a THIS q fercie. qfee, grayness of hair ii.e. old age. The text of the commentary as given in MS.C seems to be based on the reading areas instead of fej.gfey =qfaa = teraz lapse, mistake. "Who to be sure is impeccable or infallible?" kat = afisai, foiled, balked, disappointed (or ruined) (by fate). 668) gahacariya stands for gahanariyaM, with elision of the Nominaitive singular termination or gahacariya-devacariyaM may be taken to be a samAhAradvaMndra compound. gahacariyaM tArAcariya the movements or behaviour of the planets and stars. 299fi the behaviour of the Gods. 9797 afri the behaviour of all things mobile and immobile i.e. animate and inanimate. 669) 15748 wiles and tricks or treacheries. 479169, decep. tive appearance. 199 = f, gaud, delights, charms, pleases, fascinates. sambhAva = sadbhAva, real nature. na jANaMti do not know, have not been able to divine or probe.

Page #635
VAJJALAGGAM 670 ) pae = payasi, in water. payamaggo (track) is to be connected with both macchANa and pakkhiNo ( = pakkhINaM, singular used for the plural, si gang). We should expect either the singular or the plural in the case of both maccha and pakkhi. gheppaI == gRhyate = zAyate, can be known, discovered or located. gheppa is a dhAtvAdeza for grah (giNha in Prakrit) in the passive voice according to HS.VIII.4.256. g durlakSam in scrutable. 570 Section 74, etc. Section on the deeds done in a previous life. Cf. Section 11 f1 and Section 12 afgl). 671 ) kiM parateNa = kiM paratreNa, kiM paralokena, kiM paratra gamanena, kiM paralokagamanena, where is the need to leave this world and to go to the other world ? parata ( = paratra) is really an indeclinable like atra, tatra, yaMtra, kutra But it is here inflected and declined just like a noun, being the Instrumental singular form. See remarks on stanzas 150 and 221. dhaNavilasiyANa-dhaNeNa or dhaNammi (ghaNesu) vilaMsiyaM jesi se dhaNavilAsiyA, tesiM , in the case of those who roll in riches or wealth. The commentator renders the expression by dhanavilasanazIlAnAm. dAliddiya = dAridraka, dAridraM (dAridyaM) vidyate yeSAM te dAridrikAH, the Taddhita suffix ika being added in the possessive sense (), stricken with poverty. The commentator paraphrases by aftagfka, branded with poverty. G reads dAliddaya = daridraka, da being lengthened into dA. 672) A (a) from ags, to be separated, to become estranged, to drift away. The second quarter is metrically faulty, with 20 Is instead of the usual 18. a Aages = na vighaTate, is not lost or wasted. puSvakkayaM = pUrvakRtam . The consonant k is duplicated according to HS. VIII.2.97: AMI I 673) The sense of the stanza is obscure. faf a si a does not destroy or undo that which has been done (by a person) already. In the light of this statement in the second quarter, we should expect in the first quarter agafafa "fate does not give or bring on that which has not been done by a person already". The extant sentence avaharai jaM na vihiya will have to be construed as avaharaheM na jaM vihiyaM, "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 (jaM na vihiyaM taM avaharaha), " we do not get any intelligible at all. The commentator's idea

Page #636
NOTES 571 rendering, vidhiH yanna kRtaM tannApaharati, "fate does not take away or destroy that which has not been done", does not make any sense. and moreover there is no basis in the present text for the second to fagt for fi a ales as--this can only mean"fate does not allow even a grain of corn to grow". sittha ( = sivatha) means dhAnyakaNa (a grain of corn) or a grain of boiled rice (Marathi zia). If we understand Tece in the sense "a grain of boiled rice", the sentence would mean "fate does not allow even a grain (i.e. minute quantity) of boiled rice to be served(to a person)". Vaez = vagy to increase, to spread, to stretch out, to serve (cf. Marathi 916). But this idea does not fit in with the line of thought in the first half of the stanza, which seems to represent fate as not interfering in worldly affairs, but as allowing them to have their own course, Cf. the ideas of nau177, and EMTA, which are usually urged as objections against the non-acceptance of the doctrine of Finlanici. 674) Argi = Read, written down, prescribed, ordained. 960 fa, falls to the lot of all people. Pagt farausfa (H1979197 facet concrete used for the abstract), even under calamity or distress. Cf. st. 180 and 185. ___675) maraNabaMdhaNe, maraNa may be taken to be Nominative singular form, with elision of the case.affix, or ATUOU may be regarded as a FAIENTE E compound.' It is not clear for what noun the pronominal form dor stands. It is possible to take an as standing for ffeur or divveNa. niyakammagalatthio caught in the strangle-hold of his own deeds. performed in a previous life. Tofiqat = 738ffaa:, caught or seized round the neck, strangled, throttled, seized by the throat. 6ffant > 7393478437777439. There is thus first the loss of the aspirate element in T and then the fusion of the remaining 37 with the preceding 34. Cf. Marathi 110100. H$. VIII.4.143 gives 7874 as a dhAlvAdeza for / kSip. Accordingly galatthio would mean kSipta prerita, pushed. 676) Fagu = farrada = fantai, anxiety afegut = feaa = 22. In both cases we have the past passive participle used in the sense of an action noun (cf. aghai Ha Ti, Panini III.3.114). Et is given as a 9791ay for for, at HS. VIII,4,132. Cf. Marathi gr. gozheit puNapariNAmo, we should expect kammapariNAmo instead of puNapariNAmo. puNa restricts the sense to good or pious deeds, while what is intended is good and bad deeds. Moreover $9fat would harmonise Jain:Education International

Page #637
572 VAJJALAGGAM with the title of the section, puvakayakammavajA. Cf puvakammANusAreNa in st.677. We can of course understand go as standing by Gut for both gooi and 919. 974791 yorafot really stands for 49419Ronaty 4764 being an adjective qualifying kamma and not pariNAma, 677) 7501 = GTS (C107). EST=778 (ETA). The gerund-suffix Tout is used here in the sense of the infinitive of purpose. Cf. grein (=yfes) in st. 31, s ut (= gras) in st. 272 and RSU (=HTS) in st. 508. jassa jaM vihiyaM is to be connected with phalaM in the second half of the stanza and not to be connected as the object of all and hariUNa in the first half, as done by the commentator. kiM pi (= kimapi) should be supplied as object of 75.0 and B.M. fanget = falgar, ordained or predestined by fate. aftunt, accrues or falls to the lot of a person. Yoga UATTOT, for the duplication of the consonant , see note on yoqeri in st. 672. 678) HIECT = AT&T=4 greatness, importance. QHERA = la serat. The commentator Ratnadeva paraphrases this by faard, Hen. Pahla, spread out and make themselves felt. HS. VIII.4.176 gives AZ as a naraz for , which means 'to open out, to expand, to bloom'. 679) For 345311, see note on st. 308. 680) afhet, on the top of a lamp, i.e. on the top-cover or shade of a lamp, on the underside of which lamp-black (soot) becomes accumulated. 681) Thakkura a village headman. vahuyaNe taha ya thaNayANa amongst young married women, for breasts (fallen down from their proper position). ThANacuka = sthAnacyuta or sthAnabhraSTa, fallen down from the proper place. HS. VIII.4.177 gives you as a 191a3 for it. It is used here as a past participle from the root 94, in the sense of gf 24. Cf. the past participle form Ft (= Fif27) from 9E (= +975), in st. 793 and PE (= Je or 92) from v forse in st. 345, and QAZ (= vikasita) from VvosaTTa, st. 249. 682) lui, post of duty, path of duty, or position. GARHEFF ga778, even in spite of the opposition of a host of village.headmen or a throng of wicked people. The Genitive appears to be used here in the sense of state, according to Panini 11.3.38 : 171 The sense is : Ha guarita a falu (ra) 31ECH (arz) i

Page #638
NOTES 573. fa as the gives battle (or fights) standing firm in his position. The commentator paraphrases this by tiSThapi yuddhaM dadAti, where tiSThat appears to be used adverbially, qualifying the sense of a FG3. If we connect sa as adjective with lon, the sense would be : "he gives (or puts up) standing opposition (i e. steady, unrelenting opposition) (to his enemies)". If we emend and read ort instead of ThaMtaM, ThaMto would be an adjective qualifying dhIro. MS.Greads tiTTa pi (= tiSThannapi'. The propriety of the use of pi (api) after ThaMtaM is not clear. ja is present participle active, from V8 = . JI>gia > ja according to HS. VIII.1 84 (6:41). 683) We must read jaNaMti (= janayanti) instead of Laber's jiNaMti, as is clear from the commentator's paraphrase janayanti. sAmAiNo aft: ( = ATATGT:), people in the kingdom, leaders of the people.. sAmAiNo can be equated with samAjinaH [Nominative plural of samAjin (PHIE + 7, Taddhita suffix!. EFT: = 1 and then first by elongation of #. fgafuel, first captured (arrested, detained). and then released (by the kings). Tamo aon sofa, generate, i.e. ccntribute to, the greatness (glory, prestige) of kings. It is not nece. ssary that kings should physically torture the leaders of their people. Mere detention for some time and subsequent release with a warning is quite enough to inspire awe in the minds of the people get = Qus:, (i) physical punishment, torture, (2) arrow (usually the word kANDa is used in the sense of an arrow). Thiya% Thio fega:, with elision of the Nominative singular termination. Met Ft Feza fg4 (1) although the arrow remains just where it is in the quiver, i.e. although the arrow is not discharged from the bow; (2) although the power of inflicting physical suffering (me) remains just where it is, i.e. is not brought into actual operation. 3117 BUS AT, the (mere) twang of the bow-string is able to kill (frighten), down to the root (i.e. completely). Laber reads 30 est, which does not make any sense. We must read AmUlaM. TaMkAra = TaGkAra or JUFR = 5417twanging sound produced by a bow-string. 684) Jegan = 3990 = :9999 (Laber, chaya), faaraat, 3 7, extinguishing, dampening, moistening, drenching. The PSM records the root 5089 in the sense, to extinguish, to put out. HS. VIII.7.416 uses the form Jeet in the sense stala. The Sanskrit word as becomes 3* in Prakrit according to HS. VIII.1.82. The

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

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NOTES 575 Construe : jaM (muttArUva) rayaNaM (sippiuDammi) hoi, ta aNagdheyaM (hoi)| aNagdheyaM = anayam priceless, invaluable. Pischel (Grammatik Prakrit Sprachen 5570, p. 358) compares the Vedic forms stuSeyya, zapathezya and dikSeya.The form sua may have been fashioned on the analogy of the abovementioned Vedic forms, from the root aggha (a), which means 'to be worth, to have value, to cost'. Cf. st. 123, 697. Cf. also the Sanskrit forms like geya, peya, deya, jeya, vidheya etc. jAIi = jAtyA = janmanA, by means ofbirth in a noble family.phusijjati = proJchayante or mRjyante.HS.VIII. 4.105 records phusa (along with pusa) as a dhAtvAdeza for / mRj to wipe out. Cf. Marathi yetna 689) jaM jANada, supply sacce ti before jANaI. jaM (saccaM ti) jANaI (taM) jaNo bhaNaI, people say what they know to be true. aMtaraM, distance, contrast.vihavo = vibhavaH, riches.na gheppaMtina gRhyante (na labhyante) are not obtained. 690) ThANaM, high position or status. guNagahaNaM = guNagrahaNaM, acquisition of virtues. Cf. guNagaNAruNaM in st (87. avassa = avazyam , the anusvAra on the last syllable being dropped metri causa. guNarahio, (1) devoid of the string (on which the pearl or jewels are woven), (2) devoid * of virtues. taruNithaNavaTTa = taruNIstanapaTTam , the bosom of a young lady, i.e. ,place or position on the bosom. 691) Laber reads pAsaparisaMThiyassa, which does not make any sense, unless we understand guNahINe as standing for guNahINassa. Laber, however, renders pAsaparisaMThiyassa vi by pArzvaparisaMsthito'pi in the chaya. The reading in the text is based on the commentator's explanation. Laber's reading can also be emended so as to read : pAsaparisaMThie vi hu guNahINe kiM karei gunnvNto| Laber's reading is unsatisfactory, because there is no other word in the Genitive case, which can serve as the vizeSya of pAsaparisaMThiyassa. jAyadhaya = jAtyandhaka, blind ever since his birth, absolutely blind. jAtyandhaka>jAiaMdhaya jAyadhaya, a case of pararUpasandhi. The more usual form in Prakrit is jaccaMdhaya, cf. st. 376. hatthakao= hatthe kao (dhario, ThAvio, nihio). Thus hatthakao ultimately amounts to hatthagao (hastagataH). Cf. andhasya dIpena kim / 692) pacchattAo= pazcAttApaH, cause for repentance, reason to feel sorry. vaMse samuppannA people born in their families, their descendants. guNunchAheNa = guNotsAhena, by the enthusiasm created in them, or by the inspiration given to them, by the recollection of their virtues. The commentator remarks: ye guNavantaste mRtA bhapi nIvanti /

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576 VAJJALAGGAM 693) The wording of the first quarter appears to be faulty.. The sense of the first half seems to be : muktAphalasya iSa vedharahitasya prabhoH guNinospi puruSaH kiM karoti / muttAhalaM va seems to stand for muttAhalassa va, metri causa., what can a person (i e. a servant) do about such a master who, though possessing many other good qualities (ft) is impervious to the appeal of the virtues in his servant (veha rahi yassa ) ? - veha = vedha. literally means perforation, and by lakSaNA it conveys the idea of appeal or deep impression or appreciation. Cf. Marathi as: craze or mania. agf, (1) impervious to the appeal of the virtues in his servant (in the case of , master). (2) devoid of perfora tion (in the case of muktAphala, pearl ). guNiNo = guNinaH, possessed of many other virtues (both in the case of prabhu and muktAphala.) guNiNo cannot be understood in the sense "furnished with or woven on a thread ()'', as the author is speaking about an unperforated pearl. = sUciH, a perforating needle (in the case of muktAphala ). It is not clear in what sense the word is intended by the author in the case of the 1) threads or strings, (2) virtues. Cf. samutkarNe sUtrasyevAsti me gatiH / 1.4: 694) piyakelisaMgama meeting with the dear consort for amorous dalli - ance (keli == suratakroDA); pieNa saha kelikae saMgamo piyakelisaMgamo / The words keli. and and I are to be traced to the root, to sport or play.. osAria = apasArita or utsArita, cast away, removed avasararahiyA, devoid of the proper time, those in whose case the time is not proper or opportune. (1) possessed of virtues, (2) woven on threads or strings.ft are kept outside or at a distance. 695) tA = tasmAt, therefore, nigguNa cciya varaM = nigguNattaNaM ciya varaM, absence of virtues is better than possession of virtues (a case of bhAvapradhAna nirdeza, concrete used for the obstract). Construe :pahuNavalaMmeNa parioso tANa nigguNattaNaM ciya varaM pahuNatrameNa = navavpahulaMpeNa, by trans position of the words pahu and nava. pahuNavalaMbheNa jANa parioso, 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 ) guNerhi in exchange for our virtues. niyaNigguNattaNaM, your own. lack or absence of virtues. = dravya vinimayena. saDDhI, barter. This word is not found recorded in PLNM or DNM or PSM. The

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577 (kalikAle pahuNo guNehi na What is to be done? How can that be NOTES word kalikA is to be connected with na ghedhyaMti ghe paMti) * kiM korai = kiM kriyate / helped or avoided? 697 ) samvatto vasai dharA, the earth is present everywhere (on all sides), i.e. it is wide and extensive. Cf. mAlatImAdhava 1.6 : kAlo hyayaM niravadhirvipulA ca pRthvI / agghati = ardhanti, are valuable or estimable in and by themselves. atthavaMgaNa = atthavaMtehito (Genitive used vicariously for the Ablative ), from or at the hands of the rich. 698) gehUMti = gRhNanti, mention with approbation, praise. goTThIM = goSThI assembly (of learned people ). raNamuhe on the battlefield, on the battle-front. guNA = guNAn, Accusative plural. ullUraNa = chedaka or ucchedakaHS. VIII. 4.116 records ullUra as a dhAtvAdeza for the root tuD (i.e. truT, troTay to cut). Cf. Vairagyasataka 11 : mAtuH kevalameva yauvanavanacchede kuThArA vayam / 699 ) jAieNa = jAtena. The usual form is jAa ( / jA + ta = jAta). Here however the form has been made with interposed between jA and ta, as if the root jA were a set (seT) root ( jAita - jAia ) . purise payapUraNe va asamatthe - purise and asamatye N are Instrumental singular forms as in Apabhramsa, according to HS. VIII. 4. 342. Cf. nihasaNe in st. 729. payapUraNe = padapUraNe, in the matter of filling a lofty place (pada) with dignity and distinction. sarivva = sarid vat (saritA tulyam, saritA iva), see HS. VIII. 2. 150 vatervvaH). sayalaM bhuvaNaMtaraM, the entire space of the world, i.e. the whole world. The world 44 can be connected with the upamana af, by regarding it as an Instrumental singular form as in Apabhramsa (payapUraNe = payapUraNe payaH pUraNeNa payaH pUreNa). The simile is to be explained as follows : - yathA saritA payaH pUraNena (= payaHpUreNa ) sakalaM bhuvanAntara mriyate (= vyApyate), tathA yena puruSeNa padapUraNe asamarthena sakalaM bhuvanAntaraM yazasA na bhRtaM (vyAptaM tena puruSeNa jAtenApi kim / 700) desa country, gAma village, nayara city town. rAyapaha = rAjapatha, royal path, highway, thoroughfare. tiyacaukkamagge | = magga tiyacaukke = mArgatrikacatuSke in the junctions of three or four streets. dhiratthu = dhigastu dhigastu would ordinarily become far in Prakrit. But here we have the insertion of in between the two words - a razruti so to say. 701) pasayaccha, see note on this word in st. 309, and cf. st. 548. Aima = Agata, AyAta. Aibha phonetically stands for eta (A + ita), past participle active from the root A + i. Aia means come into this world i.e. born. Similarly 7 means gone away i.e. dead. V.L.... 37

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578 VAJJALAGGAM The word 37534 thus ultimately means the same as 377537 in st. 699 and gaeNa means maema (= mRtena). va = vA, the A being shortened according to HS. VIII.1.67. We have a used twice and at used once in the first half of the stanza : one of the three is redundant. It would be better to read : R Tur 315807 a 1971 Tharos for fagu (=amaa). TOTO = TOTTN:, uneasiness, sorrow. arti = TETET = TE gRhe. See note on the word gharaharaM in st.553. gharAgharaM really stands for grat, with the 34 at the end of the first member lengthened metri causa, Section 79 : graf719771, censure of man. Out of the four stanzas in this section only the last contains a censure of unworthy men. The remaining three are vastukathanapara and not nindApara. 702) 407 5a, qolo a TI I FTOHTI, 591 This stanza occurs as No. 722 in the Gaudavaho of Vakpatiraja, with the reading aturfe a garat (i.e. VTT) (= affea hata) in the third quarter. The text of the third quarter as printed on p. 191 is corrupt. When the English translation was printed, I was not aware of the reading in the Gauqavaho 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 Gaudavaho came to my notice, the obscurity disappeared and the sense became clear. The English rendering of the stanza can now be given as follows: "In this world people (though) born from (i.e. in) one (and the same) family go down (sustain a fall in their status) and go up (rise to a high position), just as the roots and sprouts (of trees), (though) born from one (and the same) seed, go down (sink in the soil) and go up." Seeds of plants when sown in the soil send their roots down in the soil while their sprouts shoot up above the soil. In the same way, though born in the same family, some people rise to a high position by their intrinsic merits and strenuous efforts, while others sink down to a low position because of their inherent inability and lack of earnest efforts. Cf. aleti 159 viparItatAM vA svaceSTitAnyeva naraM nayanti / / 703) family = fata in fi. We should rather except fatFile fag ( f ferta) or f205*** ftag (fagom ). grilar a temple. kUva (kUpa) a well. suramaMdirakUvayarA builders of temples and diggers of wells. uDDhaddhamuhA= UvadhiomuravAH, whose faces are turned upwards and down

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NOTES wards. stands for : with duplication of into metri causa. The builders of temples have to turn their faces upwards as the construction reaches higher and higher levels, while the diggers of wells have to turn their faces downwards as the excavation reaches lower and lower depths., we should expect fe instead of go about their work or proceed to do their work. udamuha may also mean "one who holds up his face i.e, head erect" and "one whose face is cast down". 579 704), born from one and the same maternal womb. c, master, supporter or feeder of hundreds of men. ekkalsa asamaratho, supply vi after ekassa, 'unable to rule over, or to exert his influence over, or to support even a single dependent (or even his own self)'. 705) payammi = pade, ie mArge, cf. Skt. padavI, path or way. susamatthA, supply fa after 94841. actzait g892, though quite in a position to do good to others, to help others. af fa a fq, even they are useless, are no good. .706) kamalA = lakSmI:, the Goddess of wealth. kaha kamale na vasa, 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. hiTThakayakaMTayANaM, payaDiyakosANa, mittasamuhANaM and guNavaMtANaM. We should emend the text as follows : hiTThakayakaM yammi ya payaDoma mittasamuhami / mAmi guNavaMtayammi ya kaha kamale vasau na hu kamalA // , or hidUka kaMTaesuM payaDiyakosesu mittasamuhesuM / mAmi guNavaMtasuM kaha kamalesuM na vasau kamalA // , so as to achieve concord between the four adjectives on the one side and the qualificand kamala on the other hiTTakayakaMTaa (1) the lotus which has put down the thorns (abounding in the lotus-pond), (2) the good man who has put down or suppressed the wicked (n). queana (1) the lotus which shows or displays the seed-cup prominently, (2) the good man who freely displays (and never hides) his treasures. f (=faadya), (1) the lotus which always faces the sun (f), (2) the good man who always gladly welcomes his friends (f). (1) the lotus which is possessed of filaments (1), (2) the good man who is possessed of amiable qualities. which primarily means a lotus, here conveys by suggestion, because of the double-meaning adjuncts, the behaviour of a good man, in the manner of the figure .

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

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581 or 710) palahI (f.) * kArpAsa cotton. The DNM VI 82 records this word in the sense of cotton. Laber, following the MSS, reads parichiddachAyaNe. The reading adopted in the text is supported by the commentary. palahiguNA = palahIguNA cotton threads. Supply samasyA pattA after para chiddchAyaNe. Construe :- he kamala, jaha palahIguNA para chiddachAyaNe samatthA taha jai tujjha guNA parachidachAyaNe samatthA bhavejjA nu, tA iha sayale loe tuha kA uvamA In the case of the lotus means the filaments or fibres in the lotus. parachiddachAyaNe ( samasyA or pajjattA) useful in or capable of covering up the holes of others (i.e. of people). f is to be understood here in the sense of the privations of others, such as their nakedness or inability to clothe their bodies adequately and decently. uvamA tuhaThavijjati = kAo uvamAo tuha Thavijjati, (as understood by the commentator), what comparisons could have been made in your case? i.e. you would have been incomparable or matchless. is present tense, passive voice, third person base of 1(1), having the sense of It is also possible to understand Thavijjati as being equal to ThavijjaMtI, in the sense of the conditional mood, passive voice of (=). See HS. VIII.1.179-180 [kriyAtipatteH (jjAjjau Adezau bhavataH / ntamANau / ]. ThavijjaMtI would be a feminine form in agreement with the object 31 (Nominative singular). Cf. na hoMto = na abhaviSyaH in st. 734. plural from the causal . NOTES 711) aliyAlAva (1) aliAlAva ( = aliAlApa, the humming of the bees, (2) aliaAlAva ( = alIkAlApa), falsehoods uttered or false state * ments made by others. fafa (Vocative singular), (1) opening out, expanding, (2) blooming with joy. <1!ai den, (1) seized or visited by the royal swans, (2) patronized by kings who are easy going like swans. gai no a ee, no good fruit will be yours. in the fulness of time, in course of time, eventtually. The stanza is apparently addressed to the lotus, but it is intended by suggestion (in the manner of 1) for a person who feels flattered at the false praise uttered by others, begins to bask in the sunshine of royal favour and patronage, and then eventually comes to grief. 712) The sense of this stanza is obscure. Laber, following the MSS, reads. We must obviously emend into q ( = AtmAnam ) as the grammatical object of jANasi, as is clear from the commentator's explanation. Cf. st. 758, where stands

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582 VAJJALAGGAM for adhpaM deteNa. sauNo (1) saguNaH possessed of filaments, (2) sapuNyaH (according to the commentator) possessed of virtues. fgfuftent = lakSmIparicarita : attended or favoured by the Goddess of wealth. (fortune). 3oaygt = secoyt:, facing the bright one (the sun ?). Cf. mittasamuhANaM in st. 706. tA vayaNaM pi hu na ThAvei (or ThAvesi, as the commen tator seems to have read), the sense of this is obscure. 713) Construe : - lacchIe parigahiyA uDDhamuhA na huMti (tti) jaIM ( bhaNNaI), tA peccha, ee kamalA jehiM ciya uDDhaviyA taM ciya nAlaM na pecchati / lacchIe parigahiyA, favoured by fortune or wealth. uDDhamuhA El, supercilious, stiff and arrogant; cf. uDDhaddhamuhA (st. 703) and uttANavayaNa (st. 714). jehiM ciya uDDhaviyA, we must either read jeNaM ciya uDhaviyA so as to suit taM nAlaM in the fourth quarter, or tA ciya nAlA na pecchati so as to suit jehiM ciya uDDhaviyA in the third quarter. :, raised up, supported, hoisted up. We get the form unbhaviyA in st. 62. Urdhva is represented in Prakrit by ubbha or uDDha according to HS. VIII. 2.59. na peccheti do not condescend to look. The sense of the stanza is not clear. = 714) off, whose face is turned upwards, i.e.,. who is supercilious (stiff and arrogant) because it (the lotus) is the abode of Laksmi (Goddess of wealth). For a cf. in st. 713. guNiNo = guNina: (1) possessed of fibres or filaments, (2) possessed of good qualities. I always joined or attached (1) physically, in the case of the lotus-stalk, and (2) mentally, in the case of the devoted follower. fast fag:, averse to, turned away from. t = : (1) physically facing, (2) amicably or favourably inclined. The expressed sense of the stanza is concerned with the lotus, but because of the double-meaning adjectives there is the suggestion (in the manner of ) of a person, who has become supercilious because of his opulence and is indifferent even to his loyal followers possessed of good qualities. = 715) (1) one who has allowed to seed-cup to be nourished (at the cost of its dried-up petals and leaves), (2) one who has allowed his treasure (wealth) to be augmented (at the cost of his worthy-follwers to whom he denies what is due to them). fifa (1) dried up (2) emaciated. (1), petals, leaves, (2), worthy followers. lacchivao = lakSmIpadam = lakSmIpadatvam, the state of being

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NOTES 583 the abode of Laksmi. taM ciya nAma pi hArihisi, you will lose or fore. feit (i.e. damage or spoil) even your (good) name. taM ciya nAma tadeva nAma i.e. tat tava prasiddha nAma (i.e. kIrtim ). ___716) mitto= mittaM = mitram. sUro= (1) saraH = sUryaH, the sun, (2) zUraH a hero, a valiant person. kayapattapariyaro (1) kamao pattANa pariyaro jeNa or ko pattIha pariyaro jassa (kRtapatraparigraham , commentary), which is encircled by leaves on all sides, (2) ko pattANaM (=pAtrANAM) pariyaro jeNa or kao pattehiM (=pAtraiH) pariyaro jassa, who is surrounded on all sides by worthy persons. lacchiyAlao= lacchI-Alamao, (1) which is the abode of the Goddess of wealth (2) who is favoured by the Goddess of wealth. payahINa = (1) pAhAna devoid of water, (2) padahIna = padabhraSTa devoid of status, i.e. fallen down from his lofty position. sahAro= sAhAro = sAhArattaNaM = sAdhAratvam - AdhAraH. Cf. note on sAhAro in st. 639. sahAro keNAvi na sakio (=zaktaH), supply kAuM ( = kartum ) before sakkiyo, no body can support or help him. sakkio is in effect equal to sakkae (zakyate). nimisaM nimisaM pi, even for a moment. From the directly expressed account of the day-lotus, we have here the suggestion (in the manner of samAsAkti) of a person, who, though having a heroic friend and though surrounded by worthy persons and though favoured by the Goddess of wealth, cannot be supported or helped by any body, if he falls down from his high position. 111) kIsa = kasmAt i.e. katham , how possibly? The commentator paraphrases efter by aften (of what kind), i.e. he takes aith to be equal to keriso. uvayAro = upakAraH, service, help.sUraparisaMThiyANa, which face the sun or are dependent on the sun. sarasa, juicy, fresh. saMThaviyA = saMsthApitAni, reinstated. ukkhayamUlA = utkhAtamUlAni whose roots have been dug up. sukkhatapaikayA = zuSyatpaMkakAni, in whose case the nourishing or sustaining mud is drying up. Bel@ really stands for gra, present participle active from the denominative verb , from the past participle suka (= zuSka). (zuSka iva Acarati zuSkati = sukai, cf. Marathi sukaNe)__718) chaMDijai == tyajyate, (the Manasa lake) is deserted or abandoned. We should expect chaDijau (= tyajyatAm ) (Imperative third person singular, passive), let the Manasa lake be deserted by you. VuMDa is connected with chaDa which according to HS.VIII.4.91, is a dhAtvAdeza for- muJca, to give up or abandon. The anuravAra in chaDa is due to the desire to compensate for the loss of . Cf. Hindi sisa to lose, Marathi HIEU to spill or pour down, to lose. ys in its turn

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584 VAJJALAGGAM appears to be phonetically connected with the Sanskrit root (X.U.) to vomit i.e. to give up or abandon. = A1 Hi, the Manasa lake. At = are:, abode, resisdence, quarter. I ATAT TEE Race is a paranthetical sentence, the first quarter of the stanza being directly connected with the third and the fourth: 319 323 glog (TE) 745 aout a date (617) R18 (Eiress). 45931 = 27 the rascal, scoundrel, wicked crane, which is supposed to be inferior to the gh. Cf. 0314754 in st. 719. According to the commentator the real purport of the stanza, apparently addressed to the swan, is to advise a self-respecting person, dwelling in a locality where there is a predominance of ignorant, foolish, supercilious people, to abandon the place before the latter begin to lord it over him. It is therefore a case of 348+075ia. But as the stanza occurs in the section on the swan and the Manasa lake, it is better to regard it as throwing out the suggested sense in the manner of samAsokti. 719) QUA TTA Fay, at the first opportunity on the advent of the clouds, i.e. immediately after the onset of the rainy season. It vigayA = ye vigatAH, or je vi gayA = ye'pi gatAH sAhu tANa haMsANaM = suhiNo te haMsA, very lucky or happy are those swans. 2379954, the flock of the wicked cranes. 32Taigi, seated on a lofty (elevated, exalted seat), occupying a position of eminence, superiority and advan. tage. The stanza seems to convey the idea that it is better for the swans to leave the Manasa lake before the onset of the rainy season, for during the rainy season the wicked cranes would dominate over them in the Manasa lake. See, however, the following remark of Mallinath on Meghaduta, 11 :... Steat A1AHA himaduSTatvAt, himasya ca haMsAnAM rogahetutvAt , anyatra gatA haMsAH punarvarSAsu mAnasameva gacchantIti AFANG: 1 720) fapo=fars=197, marked or covered by, The suffix is addsd pleonastically (eid) to many a word in Sanskrit and Prakrit. See note on st. 7. TH, other i.e. lesser or infe- rior birds. quid=9cuff lines of foot-prints. grescata = yesatura, surrounding regions of the sandy beach. vasiyava = vAsaH or nivAsa:The use of the potential passive participle as a noun is met with in Sanskrit also. Cf. Fidon duty, Adou death. The commentator paraphrases by stud ayti!

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NOTES 585 721) kamalavaNaM lotus-grove, lotus-bed. mANabbharia = mAnabhRta (manasvin ) full of self-respect. The Traces are here said to be so very conscious about their superiority to other birds, that they do not tolerate the presence of those birds in the same Manasa lake along with them and so they leave that lake and go away elsewhere. 722) addhatthamia = ardhAstamita, half-set, partially sunk behind the 'western horizon in the evening. For the second half, cf. st.151. The sentences taM hou tuha riUNaM etc. are quite appropriate in st. 151, in which the Vocative TUTE is used in the second quarter, but not in the present stanza wherein there is no word in the Vocative in the first two quarters. 723) Construe : bhUmIgayaM suraM ThUNa virahabhIeNa cakkavAeNa jIvaggala bva dinnA muNAliyA na cttaa| bhUmIgayaM, touching the ground at the time of setting or gone underground (i.e.disappeared) after setting. na cattA =na tyaktA, was not cast aside, but was retained or held in the mouth. jIyagalA = jIvAlA, a barrier for preventing life from slipping out of the body. dinnA = dattA, given i.e. put or placed (sthApitA or nihitA). Cf HS. VIII.4.44+ : ravi asthamaNi etc. and mitra kApi gate, saroruhavane baddhAnane tAmyati krandatsu bhramareSu, vIkSya dayitAsannaM puraH sArasam / cakrAhvena viyoginA bisalatA nAsvAditA nojjhitA kaNThe kevalamargaleva nihitA jo vasya nirgacchataH / / kAvyaprakAza VIII. - 724) cakkeNa - cakavAega = cakravAkena. paumasaMDaM the bed of red lotuses. dihra = dRSTam , was seen by him and was felt by him, or appeared to him. amgi vva like a mass of fire or glowing embers. ciyA = citA, funeral pyre. maDo = mRtaH, a corpse. appA = AtmA his own self. The commentator seems to have read maDaM va appANaM, since he paraphrases by mRtakamiva AtmAnam. But it is obvious that the correct reading is maDo va appA Na (mRta iva AtmA khalu), as it suits the past oassive participle diTTha. masANasarisaM = zmazAnasadRzam , like the cremation ground. The use of the word sarisa shows that aggi bva, ciya va and maDo va are to be understood as upamAs and not as utprekSAs. 725) AsAsijja - AzvAsyate is comforted by, derives comfort from. jalagayapaDibiMbadasaNAsAe by the hope or prospect of looking at its own image reflected in the water and thereby having tae satisfation of having a look at his own consort. niugattagaM = nipugatva - wicked cleverness or ingenuity (of fate or destiny).

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586 VAJJALAGGAM 726) TAF1 = PATET, (with elision of the Instrumental singular termination), in the hope of eventually meeting each other. H al can also be regarded as a gofg compound and explained as : HAFTA 3471 aje # ATIET, who are hoping to meet each other eventually. 191 = 9791:. aaron1: >9691371) >9418117191, couples of male and female Cakravaka birds; see HS. VIII.1.267-271. TEU easily, without any difficulty. They are able to pass the night easily, though separated from each other, because of the hope of reunion. diyahA vioyakAyarA na huMti, the days. are not apprehensive of separation, i.e. during day-time the Cakravaka birds are in each other's company, he e arct=ji falafea, how do the days pass (in the case of the Cakravaka birds)? Or ataiat may be taken as having a causal sense (474xfilanaNyartha), being equal to atikrAmayanti or gamayanti, with cakkAyA as subject and RACT (understood) as object:989191 Rapla mu a aflauffa or mefra, how are the Cakravaka birds able to pass the days ? HS. VIII. 4,162 gives vola as a dhAtvAdeza for /gam, 727) athaloheNa - arthalobhena by a selfish desire or greed for money or wealth. sevAlajIviyANaM = zaivAlajIvikAnAm who subsist on mere moss and nothing else. javikA, means of subsistence. kao dhaNaM = kuto dhanam =gat 27TH: 1 728) ga = ziliga dried up, dehydrated. faef131 = faalga, faqe rubbed on a stone for preparation of sardal-paste. HERPES = gear" = gandhaH prsaaritH| HS. VIII.4.77.78 give mahamaha as a dhAtvAdeza for /prasara, if it is the question of a fragrance or occuis spreading about. Cf, Marathi ghato, maiz. FTAT juicy, fresh. frafael = fall, 9fTc fecat, put to shame or embarassed in respect of fragrance, i.e. because of its inferior or poor fragrance. 729) parasuccheyapaharaNeNa = parazunchedapraharaNena,parazunA chedArtha praharaNa parazucchedapraharaNaM, 7, by the bearing down of the axe or hatchet for cutting or backing. FEROT ( = CHUO = faqua), (Instrumental singular as in Apabhramsa), because of friction. Or if we read weat, it would be a Locative singular form, meaning "under rubbing or friction". Even the Locative case has the sense of fafael or cause, according to the Varttika falatta , on Panini II.3.36. But

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

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588 VAJJALAGGAM 735) jfar = ghia, height, tall stature. Polyur peculiar quality or property of the soil. = 56, the 34tart on being metri causa. phalANa riddhI, abundance of fruit. hosaI = bhaviSyati [an Apabhramsa trait (cf. st. 54, 275, 331, 639 etc.)], will result or will be determined. ETTUATOT, according to the nature of the seed. The statement made here, that the height of the Vata tree is the result of the peculiar property of the soil, but that the abundance of fruit is due to the peculiar property of the seed, is not a correct statement. Both the height and the abundance of fruit depend partly on the favourable nature of the soil and partly on the nature of the seed. Both the soil and the seed should be jointly responsible for the stature of the tree and abundance of its fruit. They cannot be separated as done in this stanza. 736) jirani loftiness, tallness, soaring height. 79015 taso maggega = addharuddhagayaNamaggega (by transposition of addharuddha and gayaNa), which half (i.e. almost) blocks the expanse (space) of the sky. 7 39 = 7 gacafe = 39JYA, you are not resorted to, sought or appro EFFsuara =419759aifaa, heated, scorched, or tormented by hunger and the fierce heat of the sun. yPS700, the final vowel 3 of the first member of the compound has been shortened metri causa. FSUT = F15 the glowing heat of the sun. The palm-tree is not sought by way-farers because it does not offer them any relishable fruit to ear or cool shade as it is very tall. 737) nirAsayasta -nirAzrayasya, not affording shelter to anybody (as it is devoid of shade). dUra yaradAviyaphalassa = dUrataradarzitaphalasya, which exhibits (i.e. bears) fruit at a height far beyond the reach of men. vala is mentioned as a talas for the Sanskrit root eni (casual), at HS.VIII.4.32.Cf.Marathi 190 (used in rural areas by uneducated people). ETT fit fa ftat your wonderful height. alafe HAT, is matched by your faults i.e. it is as immense as your faults. 738) vuDDheM nIo, was reared, brought up. sayasaliladANasevAe, by means of watering service rendered a hundred times, i.e. countless times. 84 = fa. #4 can also be understood in the sense of 1997, "watering service rendered by them with their own hands". We must read to in place of SE, so as to agree with the singular form AF# in the third quarter, or we must read ale fa in place of

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

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

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NOTES 591 waters of the ocean would no longer be kept under check by the submarine fire, with the result that the ocean would threaten the security of the world by inundating it in a deluge. The submarine fire is supposed to maintain the water-balance of the ocean. 745) FEET = FAIQT = Ansijil = Ti, rivalry, emulation. Cf. st. 112, 156, 233. 959778EH AFTAFFA-ahh HAAT) towards one or with one like the submarine fire, i.e. with the submarine fire itself. vaDavAgala has nothing else resembling it and so vaDavANalassa sarisammimeans the same thing as vaDavANale. uvasamiyasihippasaro mayaraharI the ocean who extinguishes (checks or tames) the advance (or fury) of fire. 4976 =#FT TE = Ahl 4 = AITT. The commentator Ratnadeva says : sakalavahnividhyApakastAvat samudraH, tamapi yo sAlayatIti / 746) gta =qfigni = 7 h, thrown out, cf. fufeg in the next stanza. amuNiyaguNega qualifies rayaNAyareNa, 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 aprastutaprazaMsA (based on sAdRzya447) or 3elft, and conveys the idea that a learned man, even though not patronized by an ignorant, rustic fool, who has no appreciation of his learning, is honoured and esteemed even in the royal courts of kings. 747) 3g = mgh, the famous gem churned out of the ocean by the gods and the demons. do y DEA grot etc. cf. st. 756. Tta 810) philofosaatwho was put in its place, i.e. how was the void caused by its loss made good or filled up? 748) Alat fan hoge do not look at or pay attention to only the faults (of others), Ara, scanty, rare, scarce, only a few. a4551 = 39975i, abounding in (worthless) cowries (conchs) and shells. 3492 = 378, a sea shell (597**:) as the commentator says. This sense of the word is not found recorded in the dictionaries. But it is obvious that this is the sense intended here. T I = TarpT:, repertory or store-house of gems. 749) Afgge = fat, afat, pushed, forced or driven (into a mountain-stream). GATHEB lo=aate That HEET IST, the ocean's mighty waves advancing on the shore. mahala = mahat , with the svArthika

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592 VAJJALAGGAM suffix 3155 added according to HS. VIII.2.159 and 164. From HET we should get the form ABTE which is found used in Ardhamagadhi (mahAlaya). mahAla becomes mahala with the duplication of l (HS. VIII.2.98,99) and the shortening of the preceding vowel because of the pressure of the following 5. Cf. the form fiAE ( = geria in st. 608. Ti = AHOHA, which has gravitated into its (natural) course. 74011211 BUATS, returns into the ocean. 750) FAT = **ftat (see HS. VI11.2.154.), serenity, calmness, gravity, profundityAga (349 ) remains unchanged just as it was before (i.e. before Laksmi was parted from the . ocean, at the time of its churning by the gods and the demons). do famiwhen separated or released from the ocean, in the absence of the ocean. C ARE 7 qal, to whose abode has she not wandered ? Laksmi is proverbially known to be fickle-minded and fond of changing her abode (residence) every now and then. Laksmi does not possess any serenity, but is full of frivolity, in that she does not remain steady in one place, but visits different abodes at her pleasure. 751) feat = gla:, seized. Afgan = afga:, churned, agitated. = 4:, deserted or abandmed. Toge MAFAL ZEF, supply at tti after tassa. The commentator takes gaMbhIrimA as equal to gaMbhIrima (Accusative singular). 752) We must supply tumaM dhAresi or tumammi vasaMti at the end of the first half. The ocean bears within itself or on its surface, i.e. gives asylum to, such incoinpatible objects as Ful (submarine fire) and Fa (water), nectar and deadly poison (the diet poison), Visnu and his enemies--the demons. DUET amat, Kssra i.e. Visnu accompanied by the demons. Kssna (Visnu) reposes on the surface of the ocean and his enemies, the demons-dwell according to the Puranas inside the ocean or at the bottom of the ocean. Krsna (Visnu) is the representative of the gods whose eternal enemies are the demons. Cf. Nitisataka 76: $a: afya hapa: kulamitastadIyadviSAm...aho vitatamUrjitaM bharasahaM ca sindhorvpuH| paramahimA surpassing greatness, unrivalled eminence. 3873f727) = 34f2aft AT:, is ever on the increase, is mounting higher and higher. Even by itself the ocean is surpassingly great. But its capacity to bring about the co.existence of things and persons opposed to one another, adds still further to its already unrivalled eminence.

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NOTES 593 753) fargacaftofe coulfe, even with the thickly stuffed or densely packed jewels, i.e., even with its teeming gems. The Instrumental case is used here in the sense of 34637. HTUT = HET, delirious (beside itself) with arrogance. For asas ( = fa&), cf. . in st. 109. The stanza alludes to the belief about the existence of pearls in the heads of elephants, though it is said here to be doubtful (YTIB KET). 754) surrendering, :dispensing. The a aifa, the gems never run out of stock, i.e., are inexhaustible, there is at no time a shortage of gems. We should read A14F in place of the paty so as to agree with antar. Moreover after FTTT is unjustifiable, as already has occurred after gath. Further with the reading ARA, JAF remains unconnected. faves = falt. is changed to , y, or in Prakrit. See HS. VIII.2.4. We thus get there forms for kSIyate, viz. khijjaI, chijjaI and jhijjaI. Cf. note on st. 546. 755) 3A = gaat, emptiness, depletion, exhaustion, loss of greatness. Cf. tftat in st. 750 and gifta in st. 735. To means empty, depleted, worthless. faeft TAUTE = Pere Tauta Instrumental Absolute construction, used in the sense of the Locative Absolute construction. , rare, few and far between. Though the ocean has an endless stock of gems, still the loss of such a rare and beautiful gem as the moon is deplorable, as there is no substitute available to fill up the gap caused by its loss. The commen. tator understands 7901 as a Nominative plural form from the word 770, used here in the masculine gender, instead of the usual neuter. And for that he gives the reason as follows: 34 Toa praayennaapbhrNshbhaassaanusaarii| atra ca apabhraMzabhASAyAM kvacinapuMsake'pi puMstvamiti / It is true that in Adabhramsa the genders as current in Sanskrit are not strictly adhered to. See HS. VIII.4.445 : REFA977. But that is equally true in Maharastri and other Prakrits. See HS. VIII.1.31 -35. Moreover the form te need not be regarded as a mascu. line form. It is a neuter form and can be traced to the Vedic Nominative and Accusative plural forms of reuter words, such as fast = fufa, 471=a7fat, cf. qiioft, VI.1.70 : Eafe TML. 756) 70 = , cast off. HS.VIII.4.-6 records 74 as a Prato for the root and says in the far that is a ware for the root es also. We get from 94 forms like 9937, 95g, agu, a , V.L.... 38 .

Page #659
594 VAJJALAGGAM The etc. in Ardhamagadhi. Cf. the word cAya / = - tyAga) in st. 754. conjunct in the root becomes in Prakrit according to HS. VIII. 2.13, so that tyaj becomes caya in Prakrit. haraha ( = harasya) Genitive singular of hara, an Apabhramsa trait. Cf. note on st. 131, where also the form haraha is used and the commentator says: atra haraha iti apabhraMze SaSThyAH sthAne 'ha' iti / tilayattaM = tilakatvam, status or position of being an ornament on Siva's head. 757) vicchuDio = vichuTTio = viyojitaH, pRthakkRtaH, dUrIkRtaH, separated. / chuDa is the same as chu. The commentator equates vicchuDio with vicchuTitaH. See note on the verbal form chuTTihira occurring in st. 625. kAlavaseNaM, due to the flux of time, as fate would have it, because of fate. tassa payAva = tassa payAvo (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 zItAMzu, zItakiraNa, sudhAMzu, with reference to her cool light. Perhaps payAva~ is a corruption for payAsaM (payAso = prakAzaH ) . dUre vi AnaMda kuNai, supply samuddassa before AnaMda. = 758) appA = adhpaM = AtmAnam. Cf. st. 712. appA deteNa, surrendering or yielding yourself. chuhi yassa kSudhitasya = kSudhitAya; to the hungry submarine fire (to satisfy its hunger ). tara bhuvaNaM muddakiya, you have left your mark permanently on the world. tvayA bhuvanaM mudrAGkitam = tvayA bhuvanaM prazasA pUritam / or 759 ) asthi = santi / atthi is the present tense form of the root asa in Prakrit used in all persons and numbers. See HS. VIII. 3. 148 : asthistyAdinA / rayaNAyarassa saMbhUyA = rayaNAyarAmro saMbhUyA or rayaNAyarammi saMbhUyA, the Genitive case being used here in the sense of the Ablative or the Locative. See HS VIII.3.134 : kvacid dvitIyAdeH / saddaladdhI - zandalabdhi:, attainment of renown, fame, celebrity, ie eminence (kIrtilAbha yazaHprAptiH) (zabda = yazaH or kIrtiH). paMcajanna = pAJcajanya, the special conchtrumpet belonging to Visnu. 760 ) dhavalIkao * dhavalIkRta: whitened, honoured, raised to distinction* atthittaNeNa - arthitvena, in the capacity of a mendicant (beggar). hrasthaM= hastaH, neuter gender used for masculine, according to HS. VIII.1.34. = 761 ) sAhINAma yara yaNI his disposal, who is the svAdhInAmRtaratnaH, who has nectar and gems at master or owner of nectar and gems. amaraM, =

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

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

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

Page #663
598 VAJJALAGGAM un 1 gold weighed in the balance. nirakhakharo also means illiterate, educated. The gold-smith's balance is a small weighing machine and it has no marking of numbers on it. But the grocer's balance is a big weighing machine on which there are markings of numbers. Cf. for the idea. Hala 91: far far a tefe gorvgdhviaa| soNAratula vva rikkharA vi khaMdhehi ubbhaMti // ; also karpUramaJjarI, 1.20, 11-13 (Prof. Suru's Edition, 1960 ) : vicakSaNA :- ajja mA kuppa / kA tamhe hiM same pADasiddhI / jado tumaM NArAo via Nirakkharo vi rayaNatulAe NiuMjIasi / ahaM uNa tulA vir laddhakkharA viNa suvaNNatulaNe nniuNjiiaami| The explanation of the stanza as given above presupposes that in ancient India weighing mechines used by grocers had some built-in device by which the exact weight of any substance was indicated by means of a pointer moving up and down, or horizontally in front of a graduated scale with embossed numbers, as we have in modern times in the case of spring-balances and weighing machines used in factories, railway stations, godowns etc. This assumption is supported by Kulanathadeva's explanation of fo (occurring in Hala, 91) by atara:. See Weber, 1870, p. 138. Dr. Man-Mohan Ghosh however, (Edn. Karpuramanjari, Calcutta University, p. 87), understands the and far as referring not to the weighing machine itseif, but to the stone or iron counterweights and the gunja berries or very small pieces of stone (cf. in st. 771), used for weighing grocer's commodities and gold respectively. The grocer uses as counter weights big pieces of stone or metal marked with figures indicating their weight; while the goldsmith uses as counterweights the gunja berries which have no such markings. 770) nArAya = nArAca (Vocative singular ). nArAca means the iron beam or bar from which the pans or trays of a weighing machine of are suspended with strings or chains. ER, (1) devoid graduated markings of figures, (2) illiterate, uneducated. ga (1) lohavat made of steel, (2) lobhavat, greedy, avaricious. domuha = dvimukha (1) having two ends or extremities from which the pans or trays Cf. are suspended with strings, (2) double-faced, hypocritical. atyget in. st. 52. The stanza suggests, in the manner of reife, that a thoughtless, illiterate, uncultured, greedy and hypocritical person also, treats a learned and virtuous man on the same level as a foolish, mean and worthless man.

Page #664
NOTES 771) paDimANapatthara = pratimAnaprastara counterweight or counter-poise in the form of a piece of stone. The goldsmith's balance weighs both gold and the counterpoise-stone i.e., measures the weight of gold with the help of the counter-poise pieces of stone. In other words it treats gold and the counter-poise stones as being alike, or as being on the same level. Hence it is censured here for its lack of discrimination between a valuable thing like gold and worthless pieces of stone. farat (1) devoid of graduated figuremarkings, (2) illiterate, uneducated. 772) aytya, an Apabhramsa trait, see HS. VIII.4. 331. kaMcaNamAsayaM = kAJcanamASakam a grain of gold. mASa (Marathi mAsA) is a particular weight equal to 8 gunjas i.e. about one gram. I also means a particular kind of cereal grain' or bean called in Marathi. tA sUra sUro si = tat sUrya zUro'si, then, oh sun, you would really be (regarded as) valiant. The sense appears to be that the existense of gold on mount Meru is a myth or fiction, having no basis in reality. Cf. the commentator's remark: g'aa 10: sanfi suvarNa na lapsyase. 773) appA , 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) uyaNaM = uyayaNaM udayanam (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. atthamaNaM = astamanam = astamayanam. Here we have the elision of even in Sanskrit, (1) setting (of the sun), (2) downfall. The commentator's use of the word lend support to the reading : seems to (for ) of MS I. 775 ) sauNo = saguNa: (1) possessed of virtues, wick (T,: a cotton-thread, string). affection, (2) full of oil. For read nehasuuSNo (= snehapUrNa: ), the sense would be the same. eg see st. 785. 599 = - (2) possessing a : (1) full of Even if we loillo = =

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

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

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VAJJALAGGAM 782) suhANa sayakhANI = suhasayANa khANI, a mine or source of hundreds of joys (delights, pleasures). Cf. st. 341, where this very phrase occurs. suyaNavallaho = sujanavallabhaH,esteemed or loved by the good (suyaNANa vallaho). It can also be explained as suyaNo ya vallAho ya (karmadhAraya compound, as the commentator understands it), the good-natured darling. 'viNAso= "vinAzaka:, destrover or extinguisher. so so sosei maha hiyaya, we should expect jo so sosei maha hiyaya. The commentator explains so' so by sa sa evaMvidhaH, he, he, as described above. sosei = zoSayati dries up, pains, causes pangs. 783) hohii = bhaviSyati, (that day) will dawn or come on. ko vi = ko'pi wonderful, marvellous. bAhupaMjaravilINo, dissolved in, i.e. completely covered (encircled) by the cage of my entwining arms. nijjharai pavAsaduvakhAI niHkSarati (prakSarati) pravAsaduHkhAni, will exude or ooze away the pangs (sorrow) of his protracted absence from home. 784) Avihii = AihiI = eSyati or mAyAsyati. Cf. the remarks on the verbal form Avae in st. 769. niThuraM-niSThuram , mercilessly, violently. MSS. G and I read ge for fazzi, and this is supported by the commentator's paraphrase.kusala tti tuma = tamaM kusala tti. namo namo tANa divasANa, my repeated salutations (homage to those days, i.e. to that day. The use of the plural for the singular is intended to suggest the recurrence of the blessed day of seurien, after every period of separation. 785) sayalalavakhaNasauNNA = sakalalakSaNasaMpUrNA, endowed with all auspicious characteristics. Cf. note on nehasauNNo in st. 775. amayaM = amRtam nectar itself, i.e., most delightful, welcome or desirable. 786) mahaMtarasa = kADa kSataH, longing or yearning for. HS. VIII.4.192 records maha as a dhAtvAdeza for / kAGkSa. piyasaMgama = priyasaMgamam , reunion with the dear consort (pieNa saMgamaM piyasaMgama). mANusarasa = strIlokasya or abalAjanasya. AsAbaMdho, the bond of hope. avalaMbae, supports or sustains, braces up. Cf. Megbadita, 9 : AzAbandhaH kusumasadRza prAyazo hyaGganAnAM sadhaHpAti praNayi hRdayaM viprayoge runnddhi| Hala 43 : virahANalo sahijjaI AsAvadheNa valahajaNassa / 787) suhavo = subhagaH, my beloved consort. duppeccho = duSprekSyaH or duSprekSaH, difficult or impossible so see. maha hi yae in the walls of my heart. jAlayagavakhA, windows or openings, (jAlayA vA gavakhA vA jAlayagavakhA). The commentator remarks : virahiNIpralApatvAta na zabdapaunaraktyam (dossaay)|

Page #668
NOTES 603 Section 95 : alfa7951, the section of the garment-vendor or draper. dosiya =dauSika, from dUya (dUsa in Prakrit), a cotton garment or piece of clothing, vastra, vasana. dosiya is explained as vasanavikretaH in the commentary on st. 790. gel + $ [Taddhita suffix added in the sense da bagnat, nga aitoa, or 92 (i.e. a4 279:) Filate] gives us the form afa(in Sanskrit), which becomes alfha in Prakrit. 788) 216, long, of full (optimum) length. 20 = EU4, soft or' fire (25, 11). atacao=EEN 4 Aqiq=agaz-fazation (779174 compound), consisting of or woven with many threads, i.e., of close texture and wide (of full or optimum width). is recorded in the PLNM 126 in the sense of us and in DNM VII.14 in the sense of vipula. Cf. Marathi ruMda broad or wide. kaDiyalammi sujaNaya, comfortable to the region of the waist, i.c., having a soft lengthwise border, so that it does not irritate or bite into the region of the waist (the waist-line) where it is to be wrapped or fastened. The commentator's rendering afat would support the reading amefa. org = Rs. (af) **. The correct sandhi would be kAMDalamamha. But the anusvAra at the end of kaDilaM has been dropped here and the final 37 of off and the initial 37 of 37EUR have been fused into one single 31, metri causa. Similarly the conjunct consonant lla (in kaDilla) has been simplified into lU, metri causa. vAsaM =vAsaH, der, clothing, garment, saree. It stands in apposition to (afsta). fifco ( as) are a garment or saree to be worn round the waist. The word wife is formed by adding the Taddhita suffix to 26 ( 2) waist, in the sense of az 79, according to HS. VIII.2.163 (Regstra). Dels Hals, worn on or round the waist. Cf. Marathi files afects=fuift, appeals (to us), is liked or appreciated (by us). According to the commentator, the stanza conveys by suggestion (in the manner of AHTATE), the following idea : gafaut feran (or gafu attrah) BTU 214, i.e.the speaker requests the person addressed that the latter should secure for him a woman possessing qualities conveyed punningly by the adjuncts-ati(tall), co (tender, delicate), GETEZI [ full of beautiful, pithy and apt remarks (bahumuttaM = bahusUktam) and of large physical proportions (rudaya)], afsuofo FFUH (yielding a fund of supreme joy and happiness, in the region of the waist, i.e. the middle part of the body, at the time of amorous dalliance), and Arze (possessed of rare and valu. able moral qualities). The difficulty in accepting this suggested

Page #669
604 VAJJALAGGAM sense is that the stanza is, in its apparent sense, addressed by a woman to a cloth-vendor; but in its suggested sense .it has to be regarded as addressed by a libertine (FIAT) to his friend. The commentator makes similar remarks on stanzas 789 and 790 also, but not in the case of the remaining three stanzas (791, 792 and 793). 789) Mayo = araalan a garment deficient in its length (Ala=21918). 15 TE=a Earty Fit (feat ) a garment devoid of the ideal or optimum width. $a, width (Parait), is abstract noun from (broad, wide) (cf. fi in st. 788). Cf. Marathi file breadth or width. SI, we should expect sifa (past passive participle from 13 to abandon or to desert) in place of $154. Cf. the form asfcat in st. 757 and the note on the verbal form grifes in st. 625. f351171319 = 19519197773194 (forai qe ata 21S8, da 772319), which loses its colour (3191) when washed on a rock (i.e, when vigorously dashed on a rock at the time of washing). dhoya = dhauta (dhAvana or kSAlana) the process or operation of washing.. The expression siladhoyagayachAyaM is metrically faulty. We should read silaya*747984 or satq5|4. 77 879EUR = 7 gefa does not give joy i.e.,is not comfortable when worn on the body. The various expressions, if they are supposed to hint at the suggested sense of a woman as believed by the commentator, would have to be explained as follows : Alhami, a woman who is deficient in height i.e. short. statured.eats , a woman who is devoid of ideal physical proportions (optimum breadth of the bodyli.e., who is thin or lean in her body. fat993ri, a woman who loses the (artifical) colour (complexion) of her face, when rubbed (scraped, with a piece of stone), i.e., one who does not possess a naturally fair complexion, but has to make use of cosmetics, powders,paints etc. to improve her complexion, and who consequently loses that artificial colour, on being rubbed with a piece of stone; (filsat 91917ausa acid reset, tena gatacchAyam )- na suhAvai does not yield joy or pleasure when amorous. ly approached. 99 HAIE N = ya Cu THE TRE Act, throw such a garment and such a woman) on the bank of the river Narmada, i.e. throw it away out of my sight, let it go to the wall. F C = nammayAaDe = narmadAtaTe.

Page #670
605 790) 8g, this is paraphrased, by the commentator asparAGmukhasUtram (which appears to be a corruption for prAGmukhasUtram ), with.. out any further explanation. Later on, however, while giving the (hidden meaning) of the stanza, he renders by (woven with excellent, superfine yarn), though it must be said that is not a correct rendering of the expression under the hidden sense. It ought to have been . The paraphraseof pammuha by parAGmukha (or even by prAGmukha) is wrong. pammuha stands for: , i.e., which means excellent, first and foremost, chief, of the first and best quality. So would mean (i a garment. woven out of the best threads or yarn (a), and (2) a woman who is able to utter excellent, apt, pithy remarks in her conversa tion with others ( pramukha sUktam ) aTThIsuhAvahaM = asthisukhAvaham, comfortable to the bones, i.e., very delicate or soft to the touch. It would be better to read asthi suhAvahaM = asti sukhAvaham (wnich is comfortable to wear). Cf. af in st. 51 and the note thereon. To say that a garment or a woman is comfortable to the bones is not a happy idea at all. jaNiyarAya pula ille = jaNiyarAya ya elaila ya ( karmadhAraya compound), (1) a garment which creates attachment for itself in the mind of the wearer (jaNiyarAyaM = janitarAgam) and thrills or tickles the body of the wearer (by its smooth,glossy touch). ga+(possessivesuffix) = pulakavat = pulakakAraka, romAJcakAraka, (2) a woman (R) who creates attachment for herself in the mind of her consort and thrills his body by her passionate embrace. divajaMtaM pi= dIyamAnamapi, even though offered to us (to me). ad feg, (1) (even) such a garment does not appeal to us, i.e., it is not liked by us, if it is devoid of colour ( colout-less), (2) (even) such a woman does. not appeal to us, if she is devoid of -attachment, (genuinefeeling). 1 = NOTES 791) The commentator de es not say anything about the applicability of the expressions pakkhAliyasAraM, garuyaM and khamamahagghaM, to strIratnam. It is however possible to understand the three expressions in such a way as to be applicable to strIratnam. pakkhAliyasAraM (1) a garment which is. excellent on being washed, i.e. which does not fade even when washed, (2) a woman who is lovely or charming in her complexion even when her face is washed with water. Cf. the note on fee 4 in st. 789. (i) weighty (in the case of the garment), (2) noble, magnanimous, exalted (in the case of the woman). .

Page #671
606 VAJJALAGGAM CHE = TA TARTE 9 (Finance compound) (1) durable (a = 878, capable of standing rough use and washing) and costly (HETE = ACT), (2) capable of standing rough handling (in amorous dalliance), tenacious (@# =#, atatqA9A) and possessed of rare and valuable physical and moral qualities (#679 = #Eta; cf. st. 788). CHHETE can also be understood as standing for Hare( = HETT ), with transposition of both the members, which would ultimately mean the same thing as HET. Laber reads CHAFTE in the text, but mahamahAgha in the chaya,as if the original reading was mahamahadhaM. The commentator too appears to have read H6769, as is clear from his explanation mahan mahApaM ca / dasijjau = darzyatAm let such a garment (or such a woman) be shown (or introduced) to me. 792) augnar, so I TOTHTE (Toft Fit or Artuvi) 2 (#9174 compound) (1) (a garment) having a close texture and excellent in its other qualities. ghaNaguNasAraM may also be explained as ghaNehiM guNehiM sAraM, excellent because of ics closely woven (801) threads (77), i.e. be. cause of its close texture. (2) (a woman) who is excellent because of her solid (sterling) (97) virtues (11). gauti = (1) gaforri, a garment which is excellently woven (graforej = 04 ( + 3864)], from faut to weave, cf. Marathi Aro. The root or is not recorded either by Hemacandra or by PSM. But PSM records the verbal noun viNaNa in the sense of bunanA (= vayana, weaving), and refers to 8712292764, 1, for the occurrence of this word; (2) gasta (Ekcal) a woman who is highly cultured. ESHTEE FORT = TEGATHT*F* (1) a garment which considerably (ft) adds to the beauty and smartness of the wearer, (2) a woman who greatly adds to the beauty of the house. mA kuNa khayaM = mA kuru khedam , be of good cheer (and show to me such a garment or such a woman). The com. mentator explains At Si eu as 47 37747aa (i.e, 3772769 aha: ataka ar gara) tarot:, do not trouble your self (or do not annoy me) by showing to me other garments (or other women) (than the one I have described). 793) paDhame, (supply diyahe after paDhabhe) on the first day of wearing. BJE&TUS, in the end, i.e, on the last day. FEU = 7727, a garment a saree, cf. Marathi sADI. Supply jassa before sADayAsa. nivvahaNaM= nirvahaNam performance as regards colour, texture, gloss, etc.; maintenance or preservation by a garment of colour, texture, gloss etc. in the

Page #672
NOTES 607 same, unchanged condition (from the day of purchase to the last day of its wear). For the word nivahaNa (nirvahaNa) in the sense of maintenance or preservation, see st. 65. fg can also be taken to mean "smart or attractive appearance". FI=#334, surely, certainly--an Apabhramsa trait. See st. 474. Fe fu = tulanta, though worn out and torn (here and there), though worn threadbare. HS. VIII.4.177 mentions FE and Fs among the 4914ts for Vai, But obviously both 5.3 and FE are phonetically connected with the Sanskrit root tyis which means to burst or split open, to be rent asunder, to be split up, to break, to expand, open, bloom or blossom (in the case of flowers). See HS. VIII.4.231. Cf. Marathi Faoi, Ficui, 52, ils etc. $i = tydl) means here, "tattered, torn here and there". For the past participle 97 (besides fa), from the root Fe (55), cf. az i = a1234 = clea) (st.358); (=zf9821) (from vg to fall down) in st. 081, and 3 ( = 137) (from vfit = 15) in st. 345, and ataz (atafta) (from Vaaz = Vestl, in st. 249. Section 96 : Epilogue. The last two stanzas (794 and 795) are introduced in MS.C with the words : 348 9HFIE15748 HOME. 794) sete gorfe 55, composed by several different poets. Cf. st. 3 : Alagnsfaciato TTBTU. 2551135 (27/) is metrically faulty. We must read 9351a7i. The commentator equates the word with a "store.house, or collection of 9551s", Laber, p. 3, Inaugural Dissertation, Leipzig 1913, notes that his MS. A reads ARAS instead of vajjAlae. sayalaloyahiTie, the commentator renders this by nifte, liked, welcomed or loved by all people. 37ft2 in Sanskrit would become sfee in Prakrit. By adding the et suffix * to ahiTTha, we get the form ahiTTiya. sayalaloyAhiTTira is metrically faulty. The reading found in MSS. B, C and I, #feat THuts, gets over the metrical fault. We must understand the Locative form in the sense of the Ablative (9551677787 : Fanie Taaret Fast are garat WW13). Cf. HS. VIII.3.130 : iqat: gatata (acra Farafa). Or we should supply the word 7ER1077377 (=qatar:) after #137. T419 = gtata, whenever there is a suitable occasion (for their recital), at the opportune moment. Cf. st. 5: gafflSai Sai GT 965 HATA III goTiTTiya, this should be regarded as standing for goTiTie (Locative singular), with elision of the Locative case-termination, and agreeing with patthAve as its adjective. goTThiThie pathAve, on a suitable occasion

Page #673
608 VA}JALAGGAM presenting itself in an assembly of learned people. olgt utet, an assembly of learned people, poets, critics etc. The commentary in MS. G equates here with otished:, as subject of the passive verb paDhijjaMti. icchiyagAhA = iSTagAthA:, the desired i.e. appropriate stanzas. 795) gr afESiM = Rp Tetat = hati hat, having due regard for the appropriate occasion. Thus this expression conveys the same sense as quia in the preceding stanza and in the present stanza also. The root TE (= 9EUR) conveys the sense of comprehension, according to the principle : Ha Terre 191 919191 afar faagid = fast1979, in the proper place. Tret in the present stanza may be rendered as "at the opportune moment". But it 'must be admitted that there is some overlapping of sense between the three expressions Grof TESTU, Fagorot and qua. UFTIU SET, attains to high position or esteem (amongst the learned).

Page #674
Add. * Additional Stanza found in Manuscript C, and print. ed in the Appendix ( pp. 216-267) aiyaMpiyaM virees akae vi kae vipie akulINo domuhao akkhaMDiya vayArA agaNiya samavisamANaM agaNiya se sajuvANA aggi va paumasaMDa Verse Index Index to First Lines Add. 317 | ajjeva piyapavAsI Add 4622 38 ajjhAi nIka kaMcuya 308 52 ajjhA kavolaparisaMThiyassa 679 25 754 649 aNuNa kusaLaM parihAsa Add 284*4 Add. 312*4 Add. 31*2 Add. 496*13 gvAhi mahuM de geha acchau tA iyarajaNo acchatA karivahaNaM Add. acchau tA phaLaNivahaM acchautA pha~sasu Add. 284*1 aNavaratha bahalaromaMca 110 aNavarayaM tarasa vi 425 aNujhijjirITha bhAloiUNa 724 351 acchaDa tA loyaNagoyarammi acchaSTha tAva savibbhama 93 214* 5 acchIhi teNa bhaNiyaM Add. 496*11 reate paraM siddiNehi ana kayattho diyo aja vi viduro supahU anjavi saMbharai gao ajaM gabho tti bhajjaM ajaM citha teNa viNA 740 407 408 atthassa kAraNeNaM 420 | atthaM dharaMti vithalA asthi asaMkhA saMkhA 614 asthi ghara ciya gaNabho 206 | stho vijjA purisattaNaM 168 | ahaM praNeNa idaMsaNeNa 191 | ahaMsaNeNa bAlaya 377 addiTThe raNaraNao diTThe IsA 376 aTThie Add. 72*2 375 | addiTThe raNaraNao diTThe IsA 374 visaMbaNA 382 aTThei raNaraNao diTThe IsA suhaTThie Add. 72*3 | addhakkhara bhajiyAI 609 ajjaM ceya pauttho ajjaM bhajjaM ceya pauttho ujjAgarabho ajaM puNNA avahI ajaM vitha teNa viNA Add. 300 3 majjAI pupphadaI V.L....39 aNurAya rayaNabhariyaM aNusarai maggalagaM attA jANai suhaM atA bahiraMdhaliyA athakko rasara hio 492 27 572 584 759 499 120 346 347 337 338 9 .

Page #675
610 atthamie sUre anannarAyara siyaM alagga kayapatta annA mehalayA annaM taM sayadaliyaM anaM dharaMti hiyae annaM na rucca cciya annaM laDaintaNayaM asate vi pie bhanne vi gAmarAyA anehiM pi na pattA ano ko vi sahAyo appa hiyaM kAyanvaM appaM paraM na yANasi appAnaM amuyaMtA abuhA buhANa majjhe amartha pAiyakavvaM amayA mabho vva amaratarukumumamaMjari VAJJALAGGAM 722 | aliyA kala vva aliyAlAve viyasaMta 567 707 Add. 318*2 Add. 349*4 anomaNeha Nijjhara apacchaMda pahAvira 453 adhpaNakajjeNa vi 288 apathiyaM na lagbhadda Add. 161*1 274 521 315 555 287 226 390 | Add. 328*1 amuNiyaguNo na juppai amuNiyajammuppattI amuniyapayasaMcArA amuNiya piyamaraNAe amuhA khalo gva kuDilA amhANa tiMkura bhoyaNANa alieNa va sacceNa va aliyapayaMpiri aliyaM jaMpei jaNo 83 712 91 30 2 | avadhUya alakkSaNa avamANio vya saMmANio avareNa tava sUro avaharai jaM na vihiyaM avahidihAgamA anvo jANAmi bhaI antaNa abve jANAmi ahaM tumha anvo jANAmi ahaM pemmaM Add.3496 acvo tahiM tahiM ciya agvo dhAvasu turiyaM andho na huMti thaNayA asaI asamattarayA asaNaM vippiya re asaIhi saI bhaNiyA asamatthamaMtataMtANa asarisacitte diyare aha toDai niyakaMdha aha bhuMjai saha piya aha marai dhurAlaggo 309 256 183 Add. 578 * 1 | ahiNavagajjiyasa Add. 318 711 65/ 165 642 673 378 336 558 58 465 181 99 180 ahavA tujjha na doso Add. 421*1 ahavA maraMti guruvasaNa aha suppai piyamAliMgiUNa aMgArayaM na yANai 350- | aMtokaDhaMta mayaNaggi 72 ADhattA sappurisehi 344 490 310 Add. 496* 2 489 481 652 | ahiNavaghaNaucchaliyA 460 ahiNavapemmasamAgama 302 | ahiNi bva kuDilagamaNA 216 | ahiyAimANiNo 629 97 98 Add.445*2 259 621 560 462 507 Add. 318-3 117

Page #676
INDEX 611 155 mAraMbha ciya cadu Add. 64*41 uttuMgaghaNaNiraMtara 305 AraMbho jassa imo 331 uddhavaccho piyai jalaM 445*1 AlAvaNeNa ullAvaNeNa 330 | unmayakaMdhara mA jUra 224 Avihii pio cuMbihii 784 | unnaya nIyA nIyA 128 bhAsApaDaNabhaya Add. 312*7 ubbibe thaNahAre 306 Asanjhaphalo phaNaso ubhijai sahayAro 632 AsaMti saMgamAsA 726 unbheu aMguliM sA 463 bhAsAsijjai cakko 725 uyaNaM bhuvaNakkamaNaM 774 icchANiyattapasaro 393 uyare asikapparie 166 itto nivasai attA 496 uyaha tarukoDarAo 654 iya kaiyaNehi raie 794 uyahivaDavANalANaM 684 iya taruNitaruNa Add.449*1 ullavau ko vi mahi 342 iyarakusumesu mahuyara 246 uvari mahaM ciya vammaha 392 iya rakkhasANa vi phuDaM 419 uhi laharIhi gamvira 763 iyaravihaMgamapayapaMti 720 uvvUDhabhuvaNabhAro Add. 605*1 iha iMdadhaNU iha 627 e kusumasarA tuha 394 iha tivaliramaNe" iha Add. 318-1 | ekkatto ruyai piyA Add. 178*3 ihaparaloyaviruddhaNa 469 ekatthe patthAve iha paMthe mA vaJcasu 373 ekkammi kule ekkammi 704 iha loe zciya dIsaha 671 ekasarapaharadAriya 204 iMtIi kulaharAo Add.214*2 ekaM khAyai maDayaM 577 iMdidira chappaya 236 | ekaM ciya salahijjA 65 iMdidira mA khijasu Add. 252-3 | ekkaM daMtammi payaM 172 idIvaracchi sayavAra Add. 454-5 ekkaM mahuyarahiyayaM Isisidinakajala 297 ekkAi navari neho 74 uccaTThANA vi Add.312*10 ekkekamavaiveDhiya 429 ucca uccAviyakaMdhareNa 650 ekkeNa yA pAsapari 262 ujjaggirassa taNuya 364 | ekkeNa vi jaha dhuttI 531 ujjhasu visayaM | ekkeNa viNA piyamANuseNa bahuyAi 780 uDDhaM vaccaMti aho 702 ekkeNa viNA piyamANuseNa uNhuNhA raNaraNayA 384 sambhAva 781, Add.80*3 uttamakulesu jamma 730 kkeNa vi sarau sareNa 217 238 664

Page #677
612 ekko ciya duvvisaho raat far doso ekko vi ko viniya e daii maha pasijjasu emeva kaha vikassa vi emeva kaha vi mANasiNIi evaM ciya navari phuDa eyaM ciya bahulAho eyaM vajjAlAgaM ThANaM eyaM vajAlaggaM savvaM o khippara maMDala olaggio si dhammammi kajjaM evva pamANaM aust auso nisi kaho jaya javANo VAJJALAGGAM Add. 364* 2 11 59 795 5 207 154 388 osarasu mayaNa gheNa o summa vAsare 324 o suyai villaravvila Add. 214*1 379 kaiyA gao pio kakkhAyapiMgalaccho 647 Add. 90*6 594 592 602 80 205 185 kaho devo devA vi to uggamai raI to taM rAyaghare katto labbhaMti dhuraMdharAi katto lavaMgakaliyA kattha vi dalaM na gaMdha kaddama ruhiravilitto karacaraNagaDaloyaNa karaphesamalaNacuMbaNa kariNikarapiyaNavasarasa kariNo hariNahara 638 | kaliyAmiseNa unbhevi 731 kallaM kira kharahiyao 170 kavaDeNa ramaMti jaNaM 352 79 254 237 Add. 178*2 316 Add, 559*2 199 581 234 365 568 Add. 4212 kassa karaNa kisoyari Add. 624*3 kassa kahijjati phuDaM kassa na bhidai hiyayaM kaha kaha vi raei paryaM 295 22 kaha nAma tIi taM tadda 312 kaha labbhai sattharayaM 494 kaha vi tulaggAvaDiyaM Add. kaha sA na saMbhalijai jattha kaha sA na saMbhalijai jA sA attatta kaha sA na saMbhalijjai jA sA gharabAra kai sA na saMbhalijai jA sA navaNaliNi kaha sA na saMbhalijjai jA sA nIsAsa kaMkellipallavuccellamaNahare kaMcIraehi kaNavIraehi kaMThabbhaMtaraNiggaya kaMpaMti valati samUsasaMti kA samasIsI tiyasiMdayANa kA samasIsI saha mAlaIi kittiyamettaM evaM kisio si kIsa kisiNijjaMti layaMtA kiM karai kira varAo kiM karai kuraMgI bahusuehi kiM karai turiyaturiyaM kiMkari kari ma ajuttaM 26 2 398 399 401 400 402 220 528 285 405 745 233 414 600 137 30 200 636 640

Page #678
kiM tAla tujjha tuMgataNeNa kiM tujjha pahAe kiM teja AieNa va kiM te jAie vi kIrai samuddataraNa kuDilakSaNaM ca vakattaNaM ca kiM vA kuleNa kIrai kiM vA guNehi kIrai Add. 90*13 kiM vihiNA suralo 486 Add. 72* 5 574 589 kuddAlaghAyaghaNa kuppADhaehi kuleiehi kuttehi kulAI kulabAliyA pasUyA kulalaMchaNaM akittI kulavAliyAi pecchaha kusala rAhe suhio si kuMkumakayaM garAya kuMjara mahaMdadaMsaNa kuMdalayAmaulapariTThieNa kesava purANapuriso kesA daMta Thak kurANa kesiviyAraNaruhirula ko ettha sayA suhibha... khalaNaM ko ettha sayA suhibha... paliaM ko dAUNa samastha ko so ubvasio INDEX 779 736 khaMDijjai vihiNA sasaharo khuhai na kaDuyaM jaMpai 701 gajjaMti ghaNA bhaggA ya paMthayA 699 | garuyachuAuliyassa 143 gahacariya devacariyaM gahavaisueNa bhaNiyaM gahiUNa cUyamaMjari gahiUNa sayalagaMthaM Add. 16*1 Add. 90*4 Add. 624*2 569 467 590 619 Add. 199* 5 248 599 681 595 127 667 677 442 khaNabhaMgureNa visameNa Add. 349 2 383 khaNametaM saMtAvo kharapavaNacADucAlira khara pharusaM sippiuDa khalasajaNANa dosA khala saMge paricatte 126 Add. 48*1 648 195 668 516 635 578 gahiyavimukkA teyaM 683 gADhayara cuMbaNupphusiya Add. 300*5 gADhA saNassa kassa vi gAhAga rasA mahilANa gAhANaM gIyANaM gAhA ruai aNAhA gAhA ruai varAI gAhAhi ko na hIrai gAhe bhajjihisi tumaM girahe davaggi guNavajjie vi ho guNahINA je purisA guNiNo guNehi vivehi guruviraha saMdhiviggaha guruvivalaMghiyA avi guruvivavitthastyaMbhire gomahisaturaMgANaM gharavAvAre ghariNI ghANa mao saNa maI ghetaNa karaMDa bhamai 444 | gheppara macchANa pae 688 gholaMtatAravaNNujaleNa 64 | caccaraghariNI Add 64* 2 | calacamarakaNNacAlira 613 174 13 17 Add. 15*1 15 Add. 18*1 16 643 Add. 80*1 686 55 Add. 641*1 273 742 189 466 219 526 670 286 464 173

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614 Add. 328*4 calavala yamehalaravaM caMcupuDakoDiviyaliya Add 641*2 48 538 caMdaNataru vva suyaNA caMdaNavaliyaM diDhaMkaMci caMdassa khao na hu tArayANa caMdAhayapaDibiMbAi caMdo dhavalijjai puNNimAi 267 cikkaNacikkhallacaTTa cirayAla saMThiyAI citAmaMdaramathANa corANa kAmuyANa ya chajjai pahussa laliyaM chaNavaMcaNeNa variso channaM dhammaM payaDaM ca chaMDijjai haMsa saraM chappaya gamesu kAlaM chaMda ayANamANehi chaMda jo aNuvai chaMdeNa viNA kavvaM VAJJALAGGAM 609 73 182 Add. 178*1 chui darda kuddAlaM cheyANa jehi ka uttamo ti bhaNNai jai jai kaha vi tANa chappanna jaha gaNasi puNo vi tumaM jaha caMdo kiM bahutAraehi jai deva maha panno jaha devareNa bhaNiyA jaha natthi guNA tA kiM 19 658 147 chAyA hissa chijjau sIsaM aha hou chinnaM puNo vihijjau chinne raNabhima bahupahu chIe jIva na bhaNiyaM Add. 624*1 586 275 471 281 504 89 90 718 244 18 88 Add. 31*5 737 71 484 176 jar3a nAma kaha vi sokkhaM jai phuDa ettha muyANaM jara mANo kIsa pibho jai vaccasi vacca tumaM aMcala jai vaccasi vacca tumaM evhi jai vaccasi vacca tumaM ko jai visai visamavivare jai vi hu kAlavaseNaM 757 jar3a sA paddaNA bhaNiyA 615 jai sA sahIhi bhaNiyA tujjha paI 624 jai sA sahIhi bhaNiyA tujha muhaM 613 jai suyAi bhaNiyA 623 jai so guNANurAI 470 jai so na ei gehUM jaDasaMvAhiyapharusa jaNasaMkulaM na sunaM janto nehassa bharo jatto vilolapamhala jattha gao tattha gao jattha na ujjaggarao jattha na khujjayaviDavo janma diNe thaNaNivaDaNa jammaMtaraM na garuyaM garuyaM purisassa guNagaNaggaNaM jammaMtaraM na garuyaM garu guNagaNAruNaM jamme vijaM na hUyaM jalaDahaNeNa na tahA jalaNapaveso cAmIya rassa jalaNaM jalaM ca amiyaM 153 479 355 369, 367 366 122 417 709 493 292 294 544 333 482 149 Add. 90*10 purisassa 687 54 768 767 266 752 Add. 349 * 3 | jalaNihimukkeNa vi 747 622 jassa tumaM aNuratA 543 685 jassa na giNhaMti guNA Add. 90-3

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INDEX 615 665 4. hE g. 738 jassa na geNhaMti guNA 698 | jA nIlajalaharodAra 651 jaha kaNaya taha paDimANa 771 jAyAsuyaviraha 194 jaha jaha na caDhaha cAvo 210 jAraTThaviNimmiya Add. 496*6 jaha jahana samappar3a 113 jAramasANasamubhava Add. 496-7 jaha naha vaDdati thaNA taha taha 208 jAva na viyasaha sarasA 242 jaha jaha vaDdati thaNA viyasaha 209 jIyaM jalaviMdusamaM jaha jaha vaDDhei sasI 265 | jUrijai kiM na jae 769 jaha jaha vAei vihI Add. 119*3 jUhAo vaNagahaNaM 198 jaha paDhamadiNe taha 279 je ke vi rasA Add.412*1 jaha paDhame taha dIsaha 793.| je je guNiNo je je 140 jaha palahiguNA parachidda 710 jeNa viNA na valijjA 557 jaM ciya vihiNA lihiyaM 674 jeNa sama saMbaMdho Add. 496*1 jaM jassa mammabheyaM 81 | je bhaggA vihavasamIraNeNa 142 jaM jaM DAla laMbaI 124 jehiM ciya unbhaviyA jaM jANai bhaNai jaNo 689 jehiM nIo vaDhi jaM jANai bhaNau jaNo Add. 90*11| jehiM sohaggaNihI jaMji khamei samattho 87 389, Add. 389-1 jaM jIhAi vilaggaM 225 joikkho gilai tama 776 jaMtiya gulaM vimaggasi 533 joisiya kIsa cukkasi 500 jaM tuha kajja bhaNa taM 415 joisiya mA vilaMbasu jaM dijjai paharaparagvasehi 162 jo jaMpiUNa jANaha 272 jaM nayaNehi na dIsaha | jo jaM karei pAvai so ta jaM pakkhAliyasAraM 791 | jo dhammio na pAvai. 522 jaM sevayANa dukkhaM 151| jhaNajhaNai kaNayaDoro jA icchA kAvi maNo 628 jhijjai jhINammi sayA 75 jAivisuddhANa namo 201 jhijjau hiyayaM phuTuMtu 450 jAI rUvaM vijjA 144 jhINavihavo vi suyaNo 94 jAeNa teNa dhavalIko 760 | ThaDDhA khalo va suyaNo jAe mANappasare 345 ThANaccuyANa suMdari Add. 312*5 jAo piyaM piyaM par3a 563 || ThANayarehiM ehiM Add. 312*11 jAmo si kIsa paMthe 733 ThANaM guNehi lambhai...hAro vi jANijjai na u piyamappiyaM 655 Add.90*14 jA na calai tA amayaM Add. 349-7 ( ThANaM guNehi lagna...hAro vi neya 690 498 125 480 327 301 guNa

Page #681
616 ThANaM na muyai ghIro ujjhau sakkayakanvaM DajhaDa so joisijI Dajjhasi Dajjhasu jjhati kati DiMbhANa bhuttasesa Dhakkasi hatthe muhaM DhaliyA ya masI DhaMkharaseso vi mahurehi durudulaMto racchAmuhesu saiyA vArijjatI as volate bAlaya taddiyahAraMbha 503 454 404 656 tu sisiradiyahA bahiNa niravasesa 644 bhittaNammi DiMbhehi Add 496* 3 461 612 509 251 625 545 Add. 445*5 119 380 314 536 437 433 227 412 196 Add. 6052 taha kavi kummuhutte taha caMpiUNa bhariyA taha jaMtieNa jaMta taha jhINA jaha mauliya taha jhoNA tuha virahe taha tuha virahe mAlai taha teNa visA diTThA taha nIsasiyaM jUhAhiveNa taha ruNNaM tIi taDa taha vAsiyaM varNa mAlaIi taM kiM pi kammarayaNaM taM kiM pi paesaM taM kiM pika vi taM kiMpi sAhasaM taM kiM vaccai kabvaM taM taM sA kuMDI taM daTThUNa juvANaM VAJJALAGGAM : 682 / taM natthi varaM taM Add. 31*3 taM nasthitaM na hUyaM taM namaha jassa goTThe 108 Add. 31*6 taMbAu tini supao taM mittaM kAyanvaM jaM kira 537 617 taM mittaM kAyadhvaM jaM mittaM taM vaMcio si piyayama tA kiM karemi piyasahi tA kiM karemi mAe nijjiyaruvassa tiNatUlA vi hulahuye 232 | tilatusametteNa vi 111 tilayaM vilayaM tA kiM karomi mAe loyaNa 410 tA kiM bhaeNa kiM ciMtieNa 676 tA jAi tA niyattai Add. 389* 5 tA tuMgo merugirI 103 tA dhaNariddhI tA 659 tA nigguNa cciya varaM 695 tA rUvaM tAva guNA 134 tAvazciya DhalahalayA... tAva cciya DhalahalayA... siddhatthA uNa yA tAvacciya hoi su tAvaya putti chaillo tA vitthiNNaM gayaNaM Add. 252*2 | tihuyaNaNamio vi 485 tucchaM tavaNi pi cheyA nehavihUNA Add. 284*2 Add, 64*1 278 591 160 68 69 tulao va samA tudda anesaNakajjammi tu gottAyaNaNa tu viratAviyA 289 411 Add. 397*1 559 339 349 104 135 626 416 593 456 303 424 422 434

Page #682
INDBX 617 102 || 167 36 72 44 tuha saMgamadohaliNIi 423 | dADimaphalaM va pemma 334 tuha surayapavarataru Add. 389*2 | dANaM na dei na kre| 332 tuMgo ciya hoi maNo dANaM na deMti bahulaM 547 tuMgo thiro visAlo 361 dAriddaya tujjha guNA 138 te girisiharA te 221 dAridaya tujjha namo 139 te dhamA kaDhiNutuMga 447 dAhiNakareNa khaggaM te dhanA garuyaNiyaMba 446 diTThA harati dukkha te dhanA tANa namo te kusalA diTThItulAi bhuvaNaM 277 Add. 2845 diTThI diThippasaro 391 te dhanA tANa namo te garuyA 101 | diThe vi hu hoi suhaM 78 te ghasA tANa namo te zciya 448 | diTaTho si jehi paMthiya 443 te dhanA samayagaiMda 449 diDhalohasaMkalANaM tolijati na keNa vi Add. 551*1 dinaM geNDA appei Add. 412*6 thaNakaNayakalasa . Add. 312*3 | dina thaNANa agdhaM .. 211 thaNajuyalaM tIi 311 | dinA puNo vi dijjau Add. 284*7 thaNahAraM tIi samunnayaM Add. 3129 | dINaM abbhuddhari thaddho vaMkaggIvo dIsaMti joyasiddhA 141 tharatharai dharA khumbhaMti 109 dIharakhaDiyAhattho 497 tharatharatharei hiyayaM 136 dIhaM laNhaM bahusutta 788 thoragaruyAi suMdara 539 dIhuNhapauraNIsAsa 223 thoraMsusalilasitto 386 dukkhaM kIrai kavvaM daiyAdasaNatiNhAlayassa 445 dukkhehi vi tuha virahe Add. 438*2 ThUNa kiMsuyA sAhA 741 duggayagharammi ghariNI 457 ThUNa taruNasurayaM 319 | dUi tuma ciya kusalA . 413 ThUNa rayaNimajhe 322 dUi samAgamaseulla 418 daraNehaNAlaparisaMThiyassa 359 dUThiyA na dUre 77 daDhaNehaNAlapasariya Add. 349*5 dUrayaradesaparisaMThiyassa...mahaMtassa 786 daDharosakalusiyassa vi 35 dUrayaradesaparisaMThiyassa...vahaMtassa darahasiyakaDakkha 552 Add. 80*2 daMtacchoI taDaviyaDamoDaNaM 186 dUraM gae vi kayavippie 340 daMtaNahakkhayamahiyaM 323 de pitaM pi Add. 226*1 daMtullihaNa savaMga Add. 199*2 demi na kassa vi jaMpai 535 daMte tiNAi kaMThe Add. 364*1 / devANa baMbhaNANa ya 477 50

Page #683
618 desiyasa palohaM dese gAme nayare... na pasarai dese gAme nayare... na viyarai Add. dehi ti kaha nu bhaNNai dosiya ghaNaguNasAraM dohiM ciya pajjattaM 90*15 158 792 42 dhaNasaMcayA sugujjhA 565 dhaNu saMghai bhuyavalaya Add, 300*1 dhanaM taM caiva di dhanA bahiraMdhaliyA dhammasthakAmarahiyA dhammo ghaNANa mUlaM dhammiya dhammo suSvai Add. 532*2 Add. 90*8 dhavalaM dhavalacchIe dhAvaMti tammuhaM dhAriyA dhIrA mayA vi kajjaM Add dhIreNa samaM sama dhuttIraeNa dhammiya jaD icchali dhuttIraeNa dhammiya jo hoi dhuttIrayassa kajje dhuttIrayANa kajjeNa VAJJALAGGAM na mahumahaNassa 28 namiUNa gorivayaNassa namiUNa naM viDhappar3a 700 nayanabrbhataragholaMta 785 Add. 64 * 3 145 Add. 532*1 nai purasaccha he na gai ruvataM nagdhaMti guNA vihaDaMti na jalaMti na dhagadhagaMti Add. 389*6 na tahA paimaraNe vi hU Add. 214 *3 na tahA mArei visaM 335 na tahA loyammi 660 na mae ruSNaM na kathaM 370, Add. 300*7 118 nayaraM na hoi navaNa liNamuNAlullola na viNA sanbhAveNaM na vi taha paDhama na sahai abbhasthaNiyaM 597 | nahakuMta bhinnA samuhAya 300 119 * 2 nahakuMtaggayabhinnA hArAvali 112 523 524 525 354 566 123 nayaNAi tujha suMdari nayaNAi tuha vibhae nayaNAi nayaMti nayaNAi phusasu nayaNAi samANiyapattalAi nayaNANa paDaDa vajjaM Add. 454*3 Add. 454*+ nAsai jUeNa dhaNaM nAlai vAeNa tusaM nAhaM dUIna tuma nigguNa guNehi niya niddaya kuddAlaya majjha niddAbhaMgo AvaMDurattaNaM nimo guNarahio niddhoya udayakaMkhira nibiDadalasaMThiya nimmalapavittahArA nikamme hi vinIyaM nahamAsabheyajaNaNo na saMti paraM na thuvaMti nahu kassa videti dhaNaM nArAya nirakkhara 610 100 430 296 426 291 299 270 261 556 325 60 Add. 312*6 Add. 312*1 51 37 579 770 Add. 90*9 Add. 90 * 5 438 696 588 353 53 766. 252 564 703

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niyaguNaNe hakhayaMkara niyaDakuDaMgaM pacchana niyAlaesa maliNA nivasati jattha cheyA nihaNaMti dhaNaM nIrasakarIrakhara nIsasasi ruyasi nIsasiukkaMpiya necchai saggaggamaNaM necchasi parAvayAraM paurajuvANo gAmo pakkhANileNa pahuNo pakkhukkhevaM nahasUi paJjharaNaM romaMco paDivajjati na suyaNA paDivacaM jeNa samaM paDiva diNayara paDhamaM ciya je paDhamaM ciya maha paDhamAraMbhamaNaharaM patte pithapAhuNa pammuha suptaM aTThI paryAya ko saguNaDDhe payaDiyapayAvaguNa paravaragamaNAla siNI parapatthaNApava parapurapavesavinnANa paraloyagANaM pihu paravivaralalakkhe parasuccheyapaharaNa paridhUsarA vi sahayAra parimusai karayaleNa vi parihAsavAsachoDaNa 778 472 41 476 177 235 Add. 559*1 777 271 580 734 Add. 226*3 | pAmarava huyAi 406 169 46 76 66 719 INDEX Add. 496*14 Add. 349*1 pallaviyaM karayala pallipaese pajjUsa pasaraha jeNa tamoho pAiyakaSvammi raso pAiyakabvassa namo pAiyakalAve 458 790 708 Add. 64 5 Add 4621 133 Add. 438 pAyavaDio na gaNio pAvijjai jattha suIM pAsaparisaMThilo vi hu piyakelisaMga mosArieNa pihulaM masibhAyaNayaM pukAraeNa vijjaya pukArayaM paraMja pucchijjetA niya puNaruttapasAriyadIha purisaviseseNa sai pugise saccasamiddhe puvveNa saNaM paccheNa 474 475 348 pemmaM bhaNAiparamattha 3.9 phaNaseNa samaM mahi 156 pharusaM na bhaNasi 40 114 phalasaMpattIi samo baddho si tumaM pIo 765 bahale tamaMdhayAre ramiya Add. 4968 692 | bahule tamaMdhayAre vijjujoeNaAdd. 72*8 57 bahukUDakavaDabhariyANa 280 729 bahukUDakavaDabhariyA mAyA 669 Add, 252*4 pekkhaha mahANucojjaM pemmassa virohiya L 631 | bahugaMdhaluddha mahuyara 1582 bahutaruvarANa majjhe 607 bahuso vi kahijjata 619 313 Add. 214*4 487 21 31 Add. 31*4 Add. 300*2. 362 675 691 694 510 515 513 583 222 468 84 732 439

Page #685
620 VAJJALAGGAM 307 96 baMdhavamaraNe vi hahA 459 / maggaM ciya malahato bAlaya nAhaM dUI Add. 438*3 maggaMtI mUliyamUliyAi 553 bAlaM jarAvilaMgi 519 majjhaNhapatthiyamsa 440 bAlA asamattarayA Add. 328*5 maDahaM mAlaikaliya 230 bAlAkavolalAvaNNa Add. 18*5 maDahulliyAi kiM tuha 231 bAlA lAvaNNaNihI Add. 3186 mayaNANalasaMdhukkhiya 385 buddhI saccaM mittaM Add. 90*12 marumarumAra tti 320 beNNi vi mahaNAraMbhe 131 masi maliUNa na yANasi 508. beNi vi raNuppannA 203 maha esi kIsa paMthiya 491 beNNi vi DaMti gaImo mahaNanmi sasI mahaNammi 32 be purisA dharai dharA 45 mahilA jattha pahANA Add. 50*2 be maggA bhuvaNayale 95 | mahurArajje vi harI 603 be vi sapakkhA taha 260 maMdArayaM vivajaha 529 bhaggaM na jAi ghaDiu Add. 349*8 mA ididira tuMgasu 245 bhagga puNo ghaDijai Add. 349*9 | mA uNhaM piyasu jalaM 441 bhagge vi bale valie 163 mA jANasi vIsariyaM Add.72* bhaggo gimhappasaro 646 | mA jAgaha jaha tuMga 202 bhaNio vi jahana 506 mA jANaha maha suhayaM 576 bhaddamuhamaMDaNaM 542 mA jhijasu aNudiyaha 113 bhaI kalaMgaNANaM Add.:471*1 mANavihUNa ruMdIha 789 bhamara bhamaMteNa tae 1255 mANasasararahiyANaM 263 bhamaro bhamaro tti guNo 247 mANasasaroruhANa Add. 263*2 bhamio cira asesI 541 mANaM avalaMbatI 357 bhamio si bhamasi 772 mANa hu tammi kijjA 363 bhayavaM huyAsa Add. 4964 | mANiNi muesa mANaM 356 bhuMjai bhuMjiyasesaM 455 mA dosaM ciya gehada bhuMjaMti kasaNaDasaNA 159 mA pattiyaM pi dijjasu 488 bhUmIgayaM na cattA 723 mA putti kuNasu mANa 358 bhUmIguNeNa vaDapAyavassa . 735 | mA putti vaMkavaMka 282 bhUmIsayaNaM jaracIra 152 mA raja suhaMjaNae 641 bhUsaNapasAhaNADaMbarehi 554 mA ruvasu oNayamuhI maharA mayaMkakiraNA 395 mA ruvasu putti 546 maulaMtassa ya mukkA 739 | mAlai puNo vi mAlai 748 473 219

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IND X . 601 mAlaivirahe re taruNa 241 rAyaMgaNammi parisaMThiyasasa 678 mA vaJcaha vIsaMbha 61 rAhAi kavolatalucchalaMta 596 mA sumarasu caMdaNa 192 ruNaruNai valaha 240 mA hosa suyaggAhI Add. 90*7 ruMdAraviMdamaMdira 633 mittaM payatoyasamaM 67 re re kalikAlamahA 43 mitto sUro kayapatta 716 | rere viDappa mA 483 muttAhalaM va kavvaM 8 | re sasivAhaNavAhaNa mA 371 muttAhalaM va pahuNo 693 re sasivAhaNavAhaNa vArijjato 372 muya mANaM mANa piya 360 rahai piyapaDiraMbhaNa Add. 389*4 muhabhAriyAi suTTha vi 540 rehai surayavasANe 328 muharAo ciya payaDai 403 lacchiNilayattaNuttANa 714 mUlAhiMto sAhANa 645 lacchIi viNA rayaNAyarassa 750 merU tiNa va saggo 105 lacchIe parigahiyA 713 mottaNa karaNagaNiyaM 505 lalie mahurakkharae 29 mottaNa bAlataMta 520 lavaNasamo nasthi raso Add. 90*1 mottaNa viyaDakesara Add. 252*1 laMkAlaeNa rattaMbara Add. 637*1 raikalahakuviyagorI 606 laMkAlayANa puttaya racchAtulaggavaDio Add. 496*10 lIlAvaloyaNeNa vi 283 rajati neya kasla vi vaimaggapesiyAI 427 rajjAvaMti na rajahi na deMti 550 vagghANa nahA sIhANa 214 rajjAvaMti na rajjahi harati 549 ! vaccihili tumaM pAvihisi raNaraNai gharaM raNaraNai Add. 7247 Add. 263*1 rattaM rattehi siyaM Add. 300*5 vacchatthalaM ca suhaDassa 178 ratte rattA kasaNammi 551 vaDavANoNa gahiro ramiyaM jahicchayAe 'vaDDhasi virahe Add. 389*7 rayaNAi surANa samappiUNa 758 vasu mAlaikalie . 228 rayaNAyaracattaNa 356 / vaDDhAdhiyakoso jaM 715 rayanAyara tti nAma 762 vaNaya turayAhirUDho 630 rayaNAyarammi jammo 268 | vaNNaDDhA muharasiyA syaNAyarassa na hu hoi | vammaha pasaMsaNijjo 396 rayaNAyareNa rayaNaM 746 vammahabhakkhaNadivosahIi 663 rayaNujjalapayasohaM varataruNiNayaNa 680 syaNehi niraMtarapUriehi 753 ' varisasayaM naramAU 666 637 548 751 661 561 755

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213 249 622 VAJJALAGGAM varisihisi tuma 157 / vivihavihaMgamaNivaheNa 721 bavasAyaphalaM vihavo 116 vishrvismgisNsgg| 387 vasa pahiya aMgaNa ricaya 495 vihaDau maMDalivaMdho 601 vasiUNa majA hiyae 368 viDaMti suyA vihAMti 672 vasiUNa saggaloe 253 vihavakkhae vi dANaM Add. 119*1 vaMkabhaNiyAi katto Add. 284*3 vihavakkhae vi suyaNo Add. 48*5 vaMka tANa na kIra Add. 284*3 | vihiNA jaM ciya lihiyaM 129 vaMkehi pio saralehi 298 | vihivihiyaM ciya labbhaha 132 pANiyaya hasthidaMtA vijheNa viNA vi gayA 188 vAsasaeNa vi baddhA Add. 16*2 velAmahalakallola 749 vAlAratte pAvAliyANa Add.373 1 | vellahalAlAva 421 ghAsArate dhAudhueNa Add. 445*3 vesANa kavaDasaya 571 viulaM phalayaM thorA 502 vosaTTabahalaparimala viulaM vi jalaM jala Add. 263*4| sauNo nehasauNNo 775 vijja tuhAgamaNa ricaya 517 sakulakalaMkaM niyata Add. 471*2 vijja na eso jarao 511 sakkayamasakkayaM pi hu vijjaya akhaM vAraM 518 saguNANa nigguNANa ya vijjubhuyaMgamasahiyaM Add. 652*1 | sacca aNaMga koyaMDa 397 viyaDaM so parisakau 171 saccaM ciya cavaha jaNo viyahA vi jaMtavAyA 534 | saccaM ceya bhuyaMgI 598 viyalai dhaNaM na mANaM 164 | saccaM ceva palAso Add. 641*3 viyaliyateeNa vi 773 saccaM jarae kusalo 512 viliyadalaM pi 250 saccaM palAsa jaM 743 viliyamaeNa gaya 190 | saccuccaraNA paDiyana Add. 48*4 viyasaMtasarasa 243 sacchaMdaM bolijjai .. 148 viyasaMtu nAma 229 sacchaMdiyA sarUvA viyasiyamuhAi 530 sajaNasalAhaNijje 705 vihamigajalaNajAlA Add. 389*3 saTThIi hoi suhavA 478 virahapalitto re gharagaiMda . sasthatthe paDiyassa vi 121 viraheNa maMdareNa va 381 sahapaloTeM dosehi 24 vivarIe raiviM 501 sahAlayaM sarUvaM 535 vivarIyarayA lacchI 611 sahAvasahabhIrU 23 vivihakaighiraiyANaM 3 | sambhAvabAhirahiM 276 70 604 12 . 197

Page #688
sambhAve pahuhie samautuMga visAlA -sayalajaNa picchaNijjo Add. 1993 saralA mur3e na jIhA Add 199*4 218 - sarasalieNa bhaNiyaM sarasANa sUraparisaMThiyANa sarasA nihasaNasArA 717 575 sarasA vi dumA 63 sarasA vi hu kaSvakahA Add. 31*1 sarasaramaNasamadhpaNa 326 293 697 1 39 saviyArasa vibbhama savvatto vasai dharA - samvannuvayaNapaMkaya sanvasa eha payaI savvaMgaragarataM - sabbAyareNa rakkhaha sabvo gAhAu jaNo savvo chuhio sohadda sahadda salohA baNaghAya sahasa si jaM na diTTho sahasa tijaM na bhaja Add saMkuyakaMpiraMgo saMkudda saMku saMkeya kuDaM goDDINa saMghaDiyaghaDiya saMNiyathorajuya INDEX 175 | saMbhariUNa ya ruSNaM 304 Add. 5782 318*4 sAta sahatthadina sAtammi hiyaya dulahammi Add. 496*5 106 179 608 56 82 sA tujha kae gayamaya sAdiyahaM ciya pecchai sAmAkhAmA na sahei sAmA niyaMbagaruyA 634 570 161 562 284 | sirajANue niutto sisiramaya raMdapajjharaNa sAyara lajjAha kaha sA revA tAi pANiyAi 107 sA suhaya sAmalaMgI Add. 438*4 sAhasamavalaMbato 264 sAr3INAmayarayaNo 14 761 sigdhaM Aruha kajjaM siddhaMMgaNAurasthala sAlattayaM payaM Uruesu sAlaMkArAhi salakkhaNAhi 662 | sihi pehuNAvayaMsA 146 Add. 454*2 435 Add. 438*1 514 317 764 187 623 428 432 saMjJAsamae parikuviya saMtaM na deti vAreMti saMtehi asaMtehi ya saMdhukijjaihie saMpattiyAi kAlaM gamesu saMpattiyA vikhajjai Add. 496*9 | suyaNo na kuppaha cciya saMbharasi kaNha kAliMdi 605 | suyaNo suddha sahAvI Add, 199*1 siyaka siNadIharujjala Add 300*4 587 532 212 supamANA ya susuttA summai paMcamageyaM 620 10 sihiraDiyaM ghaNaraDiyaM Add. 4454 siMcato vi miyaMko Add. 496*12 sIlaM varaM kulAbho kuleNa sIlaM varaM kulAo dAlidda sIseNa kaha na kIraha Add 92 86 85 507 *1 573 290 summai valayANa ravo 321 suyaNassa hoi sukkhaM Add. 48*2 33333 34

Page #689
49 624 VAJJ LAGGAM surayappasutta kovaNa Add. 328*3 | hatthaThiyaM kavAlaM 436 surayAvasANasamae Add. 328*2 | harathaphaMseNa vi piya 409 surasaripUraM vaDaviDavi Add. 72*1/ hatthe ThiyaM kavAlaM Add.72*4 sulahAi parohaDa 527 hayadujjaNasta vayaNaM susaha va paMkaM 653 | harasirasaraNammi gao 269 susieNa nihasieNa vi 728 | hariNA jANaMti guNA 215 sutya gayaM tuha virhe| 431 | hatUNa varagaiMdaM 618 suhiyANa suhaMjaNayA Add. 641*4| haMsehi samaM jaha Add. 263*3 seyacchaleNa pecchaha 318 | haMso masANamajhe 258 selA calaMti palae haMso si mahAsaramaMDaNo 257 so kastha gao so suyaNavallaho hAreNa mAmi kusuma Add. 397 2 so suhANa 782 hA hiyaya kiM kila masi 452 so kattha gao sosuyaNavallaho hA hiyaya jhINasAhasa 451 so suhAsitha Add. 412*2 hiTThakayakaMTayANaM . 706 soko vi na dIsai sAmalaMgi hiTThaThe jANivahaM 150 eyammi 343 hiyae jaM ca nihitaM Add.284*8 so ko vina dIsai sAmalaMgi hiyae jAo tastheva 115 jo ghaDai Add. 349-10 | hiyae rosuggiNaM 616 so cicaya sayaDe socciya 184 hiyayaThimI vi pio Add.41264 so tahAiyapahiya vva Add. 312*2 hiyayaThio vi suhavo 787 so mAso taM pi diNaM Add. 412*3 | he hiyaya avvavaThiya Add. 454*1 sosaNamaI u nivasasu 744 hosaha kila saahaaro| 639 so suvai suhaM so 341 hohI taM kiMpi diNaM Add. 412*5 so sohai dUsaMto 26 hoti para jaNirayA Add. 48+3 so hohii ko viNio 873

Page #690
GLOSSARY OF SELECT WORDS ABBREVIATIONS: ts = a ; tb = 769; d = 27. PLNM = 4127-AHATSI of Dhanapala, Bhavnagar, 1917 (Samyat 1973). DNM = aantal of Hemacandra, edition by Pischel and Buhler Bombay, 1880. Hc. = Semacandia. H$. = Hemacandra's Sabdanusasana. MKPS = Markandeya's Praklta-Sarvasva. PG = Pischel, Prakrit Grammar (German). BTJAT EX ( = 31talt, sizyala), 303, 313, 439 etc., a grown-up, adult, young lady. DNM 1,50. 500 d, 421, an unchaste woman, a woman of easy virtue. PLNM 91, DNM 1.18 (374757). erojais tb ( = rata, 37142), 475, a wonder. See Fish. BTFIT d, 492, 496 etc., a mother-in-law. DNM 1.51 (29). BE797 d. 27. 559*1(= 3774f2737), not pausing or testing. See 4. erfa7 2,496*8, joined, touching, clashing. From vafans = VITI, HS. VIII.4.164. ATIT , 761, immune from poverty. See the SAT d, 117, 327 etc., begun, commenced. HS. VIII.2.138 (= 391727). ufafen 2, 204, see safawila. fret d, 229, 236, 245, 248 etc., a bee. PLNM 11, DNM 1.79. 35513 d, 482, deserted, desolate. DNM 1.96. Marathi Sh. Estfir d, 364, sleeplessness. DNM 1.117 (Sanskrit 365|1972 ). 2,586, 589, digger of a well, DNM 1.85 (Sanskrit 35 ?). GEIT tb, (= SET), 585, homeless, destitute. goat d, 440, a cluster or mass. DNM 1.126 (Skt. 36913 ). (625)

Page #691
VAJJALAGGAM d, 318*3 (af), to erupt, to overflow, to pop up, to shoot up. V upphusa d, 300 * 6 (ucphusiya = unmRSTa), to wipe out. See phusa. staa d. 306, prominent, swelling; 307, 226*3, plunged in grief. DNM I.127. 626 d, 304, 312*4 (a), to heat, to burn. utha (also ua, uva) = pazya, Imperative second person singular HS. VIII.2.211, DNM 1.86. ulUva, 397*2 ( ulUvia ), ulhava, 684 ( ulhaviya), to extinguish or to put out. (Sanskrit, to moisten). d, 698, to cut. HS. VIII.4.416. V d, 736, to be accepted, received or resorted. HS.VIII.4.255. See . Jafa d, 308, left over, remaining behind. DNM 1,132. Cf. uddhariya 316 and uccariya 388. ad, 99, a cup, Marathi. fe 605, 788, a cloth used by women for the lower part of the body, a loin-cloth, a saree (2). Marathi. raft d, 528, a virgin (1). fer d, 166, gored, wounded (ita). A d, 221, a bud (g). HS. VIII.4.423. gp d, 472, 479, an arbour, a bower, a thicket. DNM II.37. at d, 562, a pair of tongs or pincers. arfer d, 509, spoiled, sullied, besmeared. ad, 769, sugar, Marathi I. DNM 11.66 (fl). ged, 220, to start up, to arise (fa, Ratnadeva). E.S. Vlll 4.395. ad, 15 an uncultured, untrained, inept person, a rustic. Connected with Skt. grAma Hindi ga~vAra. iam_tb, (=da), 90, moral taint; 203, humiliation. gAmAra d, 16, see gavAra. id,352, early morning, PLNM 71, DNM II. 96. connected with Skt. gosarga.

Page #692
GLOSSARY 627 yngfoz d, 49,*11, whispering campaign. DNM II.110. (= 30114 karNikA). Marathi guNaguNaNe. vgin d, to revolve. HS. VIII.4.117. Causal base gata 599, to cause to reel. Marathi ghoi, garani. vyratd. (onomatopoeic) 285, to grunt, to gurgle, Marathi Kutu. vec d, 265.536, 670 etc. (Passive base from v E), to be taken received or accepted. HS. VIII.4.256. Connected with the Vedic root 7H (TH) imea>rea>=154&> &c92). TIGT d, 339*5, a horse, DNM II.. Connected with Skt. $12, atzi. To d, 136, 36, 300*3, to roll about; 430, to well up. HS. VIII. 4.117 (= v ) v9q@ d, 223, 225, 226*2,*3, to taste. HS. VIII.4.258 ( = a). Weber equates v gate with Ske. V FPT to eat. Marathi 1190. 35 d, 210, to ascend, to climb up, to mount, HS.VI/1.4.206 ( = V ET). Marathi 96ut. 2017 d, (Causal base from Vaz), 532*1, to place, to put, to mount. Marathi graut. ac d, 451*3, a blow or stroke. HS. VIII.4.406. 150 d, 267, act of climbing, rising or ascending; ascension. van d, 97, 604. to speak, to talk, to utter. H$. VIII. 4.2 ( = va). Connected with Skt. root 92 to speak ? & d, 182, stuck up, immersed, submerged. DNM 111.2 (= #a), van d. 314, 31*7, to press, to squeeze, to pack tightly ( = faatza). HS. VIII.4.395 ( = 131*). Marathi 2190, Equi, unt. *qui d, 4:1, act of being pressed down or trodden. (= fagisa). at d, 81, to speak. 19 d, 182, sticky. Marathi 1993, fq4u. fazag d, 182, mud. DNM III.11. Marathi ae. fara d, 397*2. fire. DNM III.10. d, 500, 524, to blunder, to miss. Marathi 790. HS VIII, 4.177 (= ).

Page #693
628 VAJJALAGGAM T# ( = zrak) d, 681, fallen down (99). aser d, 277, the pan of a weighing balance 'g 1977). I d, 219, 337, 263*1 etc., wonder, astonishment, astonishing thing. PLNM 451, DNM III.14 (= 3712421). Connected with Skt. 12. TEG 2, 14, 270, 278, 284 etc., a wily, artful. clever, shrewd, cun ning person; a wise, intelligent, prudent person (a, Aga). DNM III.24. Weber connects 355 with the root 837 to cover, to conceal. Vg d. 75, 147 etc., to behove, to become. HS. VIII.4.100 ( = V131). Connected with the Vedic root 57 to look, to appear. 3977 tb.( = 424h = 224, 1), 281,a shrewd, clever person.DNM I11.24. GHESA d, 434, 373*1, to produce a crackling sound, as when a moist thing is thrown into fire; 496*10, to simmer, to sizzle. See v FARAH. 35 d, 718, to leave, to abandon. [ connected with the Prakr root g3 ( = 7, HS.VIII.4.91) to vomit]. Marathi Fisot, Hindi FIC71. gi d, 518, butter-milk. DNM III.26. Hindi si. en d, 105, touched. Connected with Sanskrit yta. DNM III. 27; HS, VIII.2.138, 4.258. festa d, 400, 72*3, to touch. HS. VIII.4.257 (only in a passive sense ). vfga d, 367, 252*2, to touch. HS, VIII.4.182. Marathi faut. GE2,625, to escape. Connected with the Skt. root (VI.P) to cut, 5124 (X.P). Marathi Yz". vys d, 757, to escape. vag d, 586, to bring down or bear down forcibly. HS. VIII.443 (= vw. Appears to be phonetically connected with ve. V d, 607 (causal base from vys), to separate, to release, to untie, to loosen. Marathi Alzh. 3150 d, 607, act of loosening or untying. BICT d, 789 ( = #fa), deserted, abandoned.

Page #694
GLOSSARY 629 v67 420, 585, 612 etc., to speak, to say. HS. VIII.4.2 ( = V ). Appears to be phonetically connected with $29. v 99 d, 183, 544, to be yoked. Marathi jyt. HS. VIII.4.106 (= to yoke). V d , 22+, 462, 614, 676, 769 etc., (1) to be distressed or pained Marathi U. HS. VIII. +.132 ( = v fem (2) to be angry, to curse, HA. VIII.4 135 (=V ). VIRd, 003*2, to see, MKPS. Connected with Skt. vatay. Figare d, 775-778, a lamp. DNM 111.49. Appears to be con. ___nected with Sanskrit jyotiSka, asi d, 475, 740, af# 352, 739 etc. ( = Sanskrit ara), quickly, at once. Marathi jhaTakam . V9997 (onomatopoeic), 327, to jingle, to tinkle. d, 611, to cover up, to close. Not recorded by Hc. in this sense, but in the sense of to wander. HS. VIII.4.161. Marathi jhApa, jhApaDa. MKPS records in the sense of v chAday. 21 d, 124, a branch. 'DNM IV.9 records are in the sense of zAkhA. Marathi DahALI. SIT ,327 (774311), a golden girdle or waist-band (= Filzil). Marathi att, tel, II, a string or rope. Ratnadeva equates with Skt. davaraka. 7 612, to cover, to screen. Seems to be connected with Sanskrit 14T4. HS. VIII.4.2 (=VOI 4 ). Pali vang, Marathi ai. vad, 509, to drop down, to fall down, to be spilt, to sway, to swing, to swerve, to move. See E. Marathi cool, z1. ZIET d, 31*7, 284*2,559, kind, soft, gentle, sensitive, senti mental, sympathetic, PLNM 827, DNM VII.74, Marathi FES, ORGU, oal. gas d, (onomatopoeic), (= uta), 358 with a thumping or snap ping sound. Marathi dhasakam . dat d, 251 (979qyazfgaziai), a branch shorn of flowers, leaves etc.

Page #695
630 VAJJALAGGAM fa# d. 262, a crow (or crane); appears to be connected with Sanskrit tale. PLNM 67 ( = $17). 958 d. 625, to roam, to wander. Seems to be connected with VEGE = V , HS. VI 1.4.161. Marathi groot. Td, 318*1 ( = 1997), a cluster, a bunch. asiad, (onomatopoeic), 124, with a snapping, crashing sound.. Marathi taTakan. alfre d, 624* 2 ( = 1897), devoted, intent, expert, proficient. DNM V. 3. var 64. 121, 556, 582 etc , to be able to do something. HS. VIII. 4.86 ( = V75). Connected with Sanskrit v. to cross. gaat d, 395, servants, attendants, retinue, entourage. at 0.509, 510, (1) ars97 parchment, paper, (2) 1893 bed-sheet, bed.cover. DNM V.21 records 7577 in the sense of art, pudendum muliebre. qafo d, 456, food grains fit to be eaten ( +EUR4250, 377180), DNM V.1.. dat d. 160, a cow. PLNM 69, DNM V.1. Connected with Skt. 991, a reddish, brown cow. THIT 2, 153, 226*2, 496*10. chance, accident; 90*6, random or casual effort. DNM V.15 ( = file hatala). vir d, 245, to roam or to wander (Ratnadeva). Seems to be connected with Hindi qot (191) to be distressed, to be uneasy (= Sanskrit 371). d, 153, ostini fornly, to hold on tenaciously, to stay on, to persevere. HS. VIII.4.15( = ). Marathi graui, 4 . 27 ( =*.7) d, 182, 183, come to a stand-still or dead stop. ( = f4a). VY(r) d: 225, to spit. Perhaps connected with Skt. ilfa, Marathi dhuMkaNe 27T27527T d, 136, to tremble, to quake, to flutter, to shudder, to pound furiously. Marathi tharatharaNe. PTET d, 109, 235, 445*3, same as above, vera d, 737, to show, to display, to exbibit. HS. VIII.4.32 ( = Marathi dAvaNe,

Page #696
GLOSSARY 631 VEH 2, 81, 18*1, 312*2, to pain, to torment, to distress. HS. VIII. 4.23 ( = vc14, causal of vo). Connected with Skt. deno minative Sera, according to Weber. a d, 389*6, to radiate heat, to burn furiously. XIA, 53 (i) va, piety, virtue, (ii) 797, a bow. gaefeat d, 4+5, doubt, misgiving, apprehension. Marathi athyg. qareu d, 408,601, promise of an offering, worship etc. made to a deity, the fulfilment of the promise being dependent on the attainment of the desired object. DNM IV.2 (= 399 fans) Appears to be connected with Sanskrit AHEAA. Marath 777. Teos d, 51, a nail-cutter (aera). Seems to be connected with @ (FEET>TEET">77870). vfalen d, 198, 517,579 etc., to see. HS. VIII.4.181 (= VET). 9 160, full-grown. matured, fully developed, strong, mighty PLNM 52 (=41a). HS. VIII.2.174 ( = 48). Connected with Sanskrit 977 ( = 4* in Prakrit) with (the pleonastic Taddhita suffix . giegeet d, 619, fully developed, full-grown. DNM VI.25 ( = got, 4a). qno d, 291, lean, thin (Marathi qaw, A3917); 537, abounding in leaves (97980). HS. VII.2.173. DNM VI.14 (= ale). 99010, 635. the staff carried by a door-keeper in a palace (Hietafe Ratnadeva). h d, 45, to forget. HS. VIII.4.75 ( = vacat). F atb, 122-125, 230, 245, 252*3, hostile, adverse. unpropitious ( =97a). PIES 523-527, the back-yard of a house (7799419417) Marathi 97. Seems to be connected with #TE>q7tat> ter> TEE. Voorz d. 319, to proceed, to happen. Seems to be connected with 7 (922> 932 >712). COSTE ( = q*f$4, = 9), 24, 28, begun, commenced, expressed, brought to expression. CAT 309, 548, 570 etc., (1) a particular kind of deer (Anaga), DNM VI.4, (2) palm of the hand (= a, yea, Marathi 941). (3) Large, wide, extended (998, = fast, faetui).

Page #697
632 VAJJALAGGAM 96 397, sufficient, adequate, being a match for. PLNM 526 (= payopta). Seems to be connected with Skt. prabhUta. Cf. parAhutta. ga 613, V9A 544, 97 378, 683, to wipe, to rub. HS. VIII.4. 105 (EVE). Appears to be connected with Sanskrit 97583. gehar d, 654, a parrot. PLNM 291 ( = ). Appears to be con nected with Sanskrit i 34, (cf. gra, jeniffimos, jqa). azo d, 212, a plume, a feather. PLNM 294, DNM VI.58. * b, 407, 409 etc. (=91), touch, contact, act of touchingi PLNM 792. HS. VIII.4.182 (V&A = VELT). 41 tb, 31*1 ( = 598) touch, contact. HS. VIII.4.182 (V 917 = !). ime d, 112, 437, 495 etc., to drop away, to disappear, to vanish. HS. VIII.4.177 ( = v ). Marathi fazoi. FE d, (=ffza), 345, vanished, disappeared ( = HE OD FE). FE 450, 496*13 etc., to burst, to break, to be smashed. HS. VIII.4.231 (= V19). Marathi gizor. FZ (= $f937), 793, 349*5, torn, worn out, broken, smashed. as d, 160, a bull. DNM VI.91 ( =lt). Egid,561.bread or cake made of gram flour (97922, Ratna. deva). a gu 1,68, 582, a figure or portrait painted on a wall (fafa1399), a doll, a pupper. Marathi a . Appears to be connected with 915, arm. vara d. 148, to talk, to speak. HS. VIII.4.2 (vate = V8). Marathi atoni. vated, 486, to immerse, to plunge. Appears to be connected with vaz. HS., VIII.4.101 (=VHET). Causal base als als >ats, to cause to sink. wifeca d, 344, ship, vessel. DNM VI 96 (= 9989). Connected with Sanskrit afgar > afgey attory safein, according to Weber. bohitthiya d,764, a sea-faring merchant prAvaNika or yAnapAtrika). HTET 60, frightful, dreadful. PLNM 109. Connected with the Vedic root *4# to fear, causal 77191 to frighten.

Page #698
GLOSSARY Hd, 364*1, vanity, pride. PLNM 89, DNM VI.120. d, 202, 230, small, tiny, raw, undeveloped.PLNM 472, DNM IV.117. 633 Ed, 31*5, pride, vanity. PLNM 89, DNM VI.120. $? d, 500, 559*2, 578*1, to pound, to pulverize, to press, to squeeze, to knead. HS. VII.4.126 (). Marathi maLaNe. d, 780, 232*1 etc., to desire. HS. VIII.4.192 (ed). VERE d, 234, 728, 364*2, to spread (used of a smell or fragrance). HS. VIII.4.78. d, 520, ( passive base) to be struck. Appears to be an intensive form from g (HS. VIII.4.264). d, 749, mighty, big, large. DNM VI.143 (=). Connected with maha ( =), with as pleonastic Taddhita suffix. gd, 34, evil, wicked, malicious design. PLNM 807, DNM VI. 145. zd, 64*4, a dog. PLNM 62, DNM VI.114. d, 47, 69, 526 etc., to give up, to abandon, to desert, to transgress. HS. VIII.4.91 (= ). d, (onomatopoeic), 633, to produce a humming sound. rd, 263*4, a tiny creature (,). AISIZA (2131 + Taddhita suffix), 90, lustrous, illustrious, destined to be great or eminent. fiatat d, 31*2, 207, 633, 654, line, series, succession, collection, multitude. PLNM 106 (f), DNM VII. (= qefaa). d, 240, to drone, to moan. d, 633, 788 (4), broad, wide, spacious (fa,). PLNM 126, DNM VII.14. Marathi. ad, 789, width, breadth (abstract noun from with Taddhita suffix ). Marathi. *d, 206, 207, shaving, carving, paring, slice, shred. Connected with , HS. VIII.4.194 (=a&). d. 389*4, to stop. HS. VIII.4.218 (= TE).

Page #699
634 VAJJALAGGAM via d, 306, 328 etc., to look charming, lovely, graceful. HS. VIII.4.100(= V115). TIT d, 146, 461, 560, poor, indigent. DNM VII.11 (= ). See BRIC. 25& d, 315, 284*4, lovely, beautiful, charming. 'DNM VII, 17 ( = 779). for 637, 637*1, (1) name of a city, the capital of Ravana, (2) the branch of a tree. 1637 247, given, taken, ascribed, attributed, past participle from: vai to take (pra). May also be connected with V (causal) f97, afora, or with val (causal', faa or gifta. d, 269, to hide. HS.VIII.4.55 (= faal). May be connected with a to vanish, to disappear, to hide. Cf. the use of the word by Panini in the sense of elision or omission. gaaT (T) d, 15 to harass, to torture. May be conV$990a (97) d, 16*1, } nected with the Skt. root 5.10 pul out, to pluck, to tear off. V en d, 418, 448, to slip, to drop or fall down, to be loosened or dishevelled. HS. VIII.4.197 ( = VEX). aieks 299, big, great, serious. DNM VII.29 ( = 15). From 18 ( = 456 = ) with x as pleonastic Taddhita suffix. HS. VIII 2.174 (vaDDu = bRhat ). Marathi vaDila, Hindi baDA. acqika d, 157, the Cataka bird. PLNM 293, DNM V1.90. Hind papIhA, papIharaI. aid, 636, sound. PLNM 47 (TA10 = fois). May be connected ___with Sanskrit mamera. arreur d, 397*2, Cupid. DNM VII.42 ( quit = 997). TETu d, 492, residence, sojourn (219, anatu1a, 311974). Hird #CI. aide d, 628, swift, agile. HS. VIII.4.422. 520, 89, 90 avoidance, shirking, shunning, missing. Connected with Skt. 967>75501>0>$a". alara d, 105, 257, 261, a stream or rivulet (saat, 3 F39918). DNM VII.29.

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GLOSSARY famid, 153, confusion, difficulty. DNM VII. 61 ( = AkulatA ) .. Connected with the Skt. root (IV.P.), to be perplexed or confused. 635 Con- fas 390, to be extinguished; 563, 389*3 to extinguish. nected with fa. HS. VIII.2.128. Marathi fa, fafa. fard, 483, Rahu, DNM VII.65. faz d, 100, (passive base', to be obtained. HS. VIII.4.251.. Connected with Skt. fata according to P. G. fam d, 792, to weave. Marathi fa. fa d, 293, 678-680, to spread, to bloom, to dilate, to become manifest. HS. VIII.4.176 (= ); HS. VIII.4.195 ( = vikam ). fard, 183, to become sad or dejected. HS. VIII.4.132 ( = / khid ). fa d, 333, sadness, sorrow, dejection (a). ad,741, perhaps connected withfas, to mock, to imitate, to grin. Marathi. HS. VIII 4.93 ( = ), VIII.4.156 = / upAlam ). velaMbha 249, disappointment, frustration, delay ( vilambha, vipralambha, vilamba ). ad, 96, delicate, lovely (); 421, expanded, blooming (Ratnadeva). DNM VII.96 ( mRdu, komala). vated, 429, 726, 349*1, 445*5 etc., to go, to pass,to go away, to depart, to vanish, to disappear, to transgress, to violate. HS.. VIII.4.162 (=), VIII.4.258 ( = / atikram) . d, causal of vat), 70, to cause to go. ad, 145, 427 etc., gone away, departed; 425 violated, trans gressed. HS. VIII.4.258. Connected with according to Weber. afard, 464, next-door neighbour. DNM VIII. 10 (= prAtivezmika ). ad, 696, exchange, barter (af, Ratnadeva). samappath, (= samAdhya, karmakartari), 95, 382, 02, 438*4, 496*7, to come to an end, to be finished; 113, 123, to be fulfilled or realised, to be crowned with success, to attair to const n nation; 339,. 343, to offer, to surrender; 318*2, to be adequate.

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

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ERRATTA FOR jANaMti ya kuvayaM avayaM apadaM yANaMti jaMpAta puhavI puhabI PAGE LINE READ yANati 64 105 102) kupadaM 117 jANaMti jaMpati 26 3 279 raNaM sAhasena 34 2 vivare thirAi kusubhehi 67 last line vizeSaNadvArA pakkAiya separately from 82 6 pINannayANa pariosaM 102 niyahaI 110 gADhAliMgie 122 21 paribhramana 129 foot note 1 cubeviNu 147 diDhagibaddhAI 151 patte 163 ghummAvio 190 jovvaNullUraNeNa 190 sariva 1953 saMNaya 242 khaMbhI 257 471*2 336 473 422 637 NON PUNaowaveur tAhasena vivaraM virAI kuMmumehi vizeSaNadvAra uttaMgadhaNaNiraMtara pINunnayANaM pasiosaM ni yaTTaI gADhAligie paribhrama cubeviNu diDhanivaddhAI ____4 patta dhummAvibho jovaNullaraNeNa sari vya saMnaya khabho 472*2 573 27 28

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*638 VAJJALAGGAM FOR Taddhita HS. VIII.2.145. bhibbhala drop the number 145 kriyatAm pUyatAm PAGB LINE READ 425 7 Krt 425 8 as in Skrt. bhidura, medura etc. 432 3 vinbhala 436 2 from bottom 4427 niyatAm 448 2 pUryatAm from bottom 449 19 uddhinna 453 25 235 453 31 236 462 27 602 507 23 jahicchAe 5108 441 510 17 uddhinna 135 136 60 jahijchAe 421 sAheSi sAhemi The word Pali has been printed with a long final i in the Notes. It should be read as ending in short i.

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Prakrit Text Society Series. 1. Angavijja (Science of Divination), edited by Muni Shri Punyavijayaji, Eng. Int. by Dr. Motichandra and Hindi Int. by Dr. V. S. Agrawala, 1957, Demy Quarto Size, Pages 8 + 94 + 372. 21-00 2. Praktra-paingalam, Part I, edited by Dr. Bhola Shankar Vyas, (Text, Sanskrit Commentaries, Hindi Translation, Philological Notes and Glossary), 1959 Demy Octavo Size, Pages 700. 16-10 3. Cauppannamahapurisacariyam of Silanka, edited by Pt. Amritlal Mohanlal Bhojak, Introduction by Dr. Kl. Bruhn, 1961, Demy Quarto Size, Pages 8 + 6 + 384. 21-00 4. Praksta-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. Akhyanakamanikosa of Acarya Nemicandra, with Com. mentary of Amradeva, edited by Muni Sbri Punyavi jayaji, Introduction by Dr. U. P. Shah, 1962, Demy Quarto Size, Pages 8 +26+ 18 + 30 + 424. 21-00 6. Paumacariyam of Vimalasuri, Part I, Revised Edition of Dr. H. lacobi, edited by Muni Shri Punyavijayaji, Hindi Translation by Prof. S. M. Vora, Eng. Int. by V. M, Kulkarni, 1962, Demy Quarto :Size Pages 8 + 40 + 373. Paia-Sadda-Mahannavo by late Pt. H. T. Seth, Second Edition, 1963, Cemy Quarto Size, Pages 64 + 952. Library Edition Rs. 30-00. Student Edition 20-00 8. 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 7.

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9. (2) Nandisutram with Curni of Jinadasa, edited by Muni Shri Punyavijayaji with Indices, 1666 Demy Quarto Size, Pages 8 + 16 + 104. 10-00 10. Nandisutram with Vrtti of Haribhadra and Tippani of Srichandra, edited by Muni Shri Punyavijayaji, Demy Quarto Size, Pages 8 + 16 + 218. 1966, 15-00 11. Markandeya's Prakrta-Sarvasva, edited by Dr. Krishna Chandra Acharya, 1968. 20-00 12. Paumacariyam of Vimalasuri, 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. Kathakosa of Sricandra edited by Dr. Hira Lal lain, 1968. Works in Press 1. Sutrakritanga Curni. 2. Dasakaliya Curni. 3. Prithvicandracarita. 4. Mulasuddhiprakarana. 5. Prakrita Grammar of Kramadisvara. Commission: No. 1 to 6 and No. 8 to 10. No. 7. = 33% 25% Secretary Prakrit Text Society, L. D. Institute of Indology, Ahmedabad 9.

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