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208
The metre of the verse can be identified as Vidyullatā, an Antarasamā Catuspadi with the scheme 11+10 Mātrās (i.e. 10+9 Mātrās in actual practice) for each half, See Chandonusasana, VI 20-28.
ghomța- is the same as Hindi. Gujarati ghül, Ap. ghunța- (See Siddhäħema, 8, 4, 423) and is connected with Pk. ghott- drink? (See Siddhahema, 8' 4, 10, Turner. Indo-Aryan Languages, 4481 *ghutt-.).
Abhinavapupta paraphrases the first word of the citation as kopa-kaṣāya-gadgada-manda-ruditayāh i.e. ‘of a lady weeping in a subdued and convulsive manner under the emotion of anger born of injured pride. The rendering in the Kalpalatāviveka is irsyāsyuksobhitāyān. It seems that the meaning-element of anger due to jealousy or injured pride accrues from the context and may not be inherent, if we are to rely on the gloss given in the DN.
Corresponding to the from ūsurusianbhia- in DN. we have hëre osurusumbhia. But in numerous Prakrit words a prefixal ü- derived from Sk. ud-. upa- or ava- often alternates with o-. either orthographically or phonologically.
The morphological difference, however, is more notable. Hemacandra knows the word as a substantive, referring to the act of weeping, while in the Locana citation it refers to the agent. This difference can be explained on the assumption that üsurusumbhiais a past passive participle like say rudita- which can have both these functions.
Hemacandra's meaning finds support from a Prakrit narrative work which preceded DN. by some fifteen years. In Nemicandra's Ākhyánaka-maņi-kośa-výtti composed in 1133 the following. verse occurs as a part of the Düti's description of the heroine's plight as she conveys it to the hero :
ruiriě ruyāviya-pariyanāě tuha suhaya pesavijjanto I na samappai osarasumbhiehi lahuo vi sandeso Il
(Akhyānaka-mani-kośa-vstti, VII 63). It means : 'Dear Sir, weeping and making her friends weep, she began giving a message for you, which although quite short
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