________________
490
VAJJĀLAGGAM
forme in Prākrit. For the aspiration in the second syllable cf. the Marathi word खेकडा (crab), from the Sanskrit कर्कट>कवखड>
* (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 कंडुइयपंडुरं. कंडुइय (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 Dūti 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 Nāyikā because of the soit, coaxing words and should not be repelled from her altogether. According to the commentator, the Dūti is here being asked to manage the thing in such a way that a re-approachment between the two parties is brought about, without compromising the self-respect of the Nāyikā. Cf. Mathurānātha Shastri on Hāla 181 : Ting gaat 09h4thpura a भवति तथा किल तं नायकं करिष्यसि । कटुतर्जनैर्यथा नोद्विजते, मृदुभाषितैर्यथा मां भजते त्वमपि तथा वक्ष्यसीत्याकूतम् ।
415) The sense of the gātha is obscure. Only a conjectural rendering has been attempted in the English Translation.
416) farmet, Laber renders this by femei stå in the Chāyā. 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 स्वेदखिन्न, which would presuppose the reading सेयसिन्न. The first half of the stanza is to be taken as addressed by the Näyikā to the Dūtī.
tofo = f fers, concluding that she was a real Dūti. Aga is often represented as betraying the cause of the Nāyikā and as herself seducing the Nayaka or allowing herself to be seduced by him. Stanzas 414 to 418 presuppose a situation in which the
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
