________________
1842
SAHRDAYĀLOKA
vīthyanga-samprathā teşām vīthyām āvaśyakatvataḥ, uddhyātakávalagite prapanca-trigate chalam. (165) vākkelyatibale gandam avasyandita-nālike,
asatpralāpa-vyāhārau mặdavam ca trayodaśa. (166) The description of these is the same as read in earlier sources. SD. (p. 440; VI. 253-256) reads as -
vīthyām eko bhaved ankah kaścid ekótra kalpyate, ākāśa-bhāsitair uktais citrām pratyuktim āśritaḥ. (253) sūcayed bhūri-śộngāram kiñcid anyān rasāņ prati, muka-nirvahane sandhi
arthaprakrtayókhilāḥ. (254) "kaścid uttamo madhyamódhamo vā, śộngārabahulatvāc că'syāḥ kaiśiki-vrttibahulatvam.
asyās trayodaśāngāni nirdiśanti manīșinah, uddhyātyakā’valagite prapancas trigatam chalam. (255) vākkelyadhibale gandam avasyandita-nālike, asatpralāpa-vyāhāra
mặdavāni ca tāni tu. (256) The SD. vrtti observes : etāni cángāni nāțakā"dișu sambhavanty api vīthyām avaśyam vidheyāni, spasta-tayā nāțakā”dişu vinivistānyapīhódāhrtāni. vīthīva nānā-rasānām cā’tra mālā-rūpatayā sthitatvād vīthi iyam.”
With this the daśa-rupaka-vicāra is completed.
It may be noted, as said in the preface - "namaskaromi”, that no doubt we have drawn upon reliable and respectable sources, especially in the area of historical survey so to say, i.e. where the views of the mīmāmsaka-s, naiyāyika-s and vaiyakaranas are discussed, - but, to be honest, we have verified with the original
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