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word was to be counted as Deśya only if it was not seen used in Sanskrit. PSM. has noted the word in the senses of 'form' and resemblance' from several sources. It is found in Hala's Sattasai. In Gāthā no. 300, the moon reflected on the beloved's cheek bearing the lover's tooth marks is said to carry 3⁄4àifa'għ3⁄4a'zan for i.e. the form (or resemblance) of a conch vessel tinged inside with red-lead. The commentators have rendered karani variously with Sk. rupasādṛsya- and akṛti- In the Gatha no. 498 of Jinesvarasuri's Gāhārayaṇakoşa (edited by Bhojak and Shah, 1975) the bracelet slipped down from the wrist of a Virahiņi is described as fĦमहीरुहवियडालवालकरणि समुन्वहइ ie bearing resemblance to the impressive basin of the tree of love'. Thus karani served the same purpose as sanābhi, chala, viḍambin etc. used to imply Utprekṣā.
In the verse under discussion निर्य वासरजीवपिण्डकरणि is equivalant to °f. On account of its fading warmth the orb of the setting sun appeared as if it were the lump of Day's soul on the point of departing from its body. The image is that of a dying person in his last moments, his hands getting colder and colder. There is the usual pun on kara. niryat goes with jivapinda- and not with divasa-.
Rajasekhara has similarly used karani- at Balarāmāyaṇa VII 69d, where golden chaplets dropped from the sky are said to resemble hatchets raining on the battle ground : स्वर्णापीडै: खमुक्तद् - घणकरणिभिनूतनो युद्धमार्ग : scil. ( सूत्रित). In the twelfth century Malayagiri while defining the technical term sthapana 'representation' has quoted the following Sanskrit verse :
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यत्तु तदर्थं वियुक्त तदभिप्रायेण यच्च तत्करणि । लेप्यादि कर्म तत्स्थापनेति क्रियतेऽल्लकालम् ॥
In the discussion on the subject he has used ākāra- and akṛtisynonymously with karani- The first line in the above citation is just Sanskrit rendering of the following first line from Jinabhadra's definition of sthāpanā : जं पुण तयत्थसुन्न तयभिप्पाएण तारिसागारं । Here Pk. āgāra is translated with Sk. karani
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