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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailassagarsuri Gyanmandir
490
VAJJĀLAGGAM
form en in Prākrit. For the aspiration in the second syllable cf. the Marathi word 7431 (crab), from the Sanskrit 7.62>48=> 495 (by metathesis) > fans > EFT. 474igt, it would be better to understand tega as a separate word standing for dez) with elision of the case-termination, than to take deguiat as a compound. कंडइयं पंडुरं जहा न होइ तहा तं (=वं) कुर्याः। The commentator does not explain the sense of कंडुइयपंडुरं. कंडुइय (scratching of the skin) corresponds to see. 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 Dūtī should use harsh and gentle words, in such a way that the dear consort should relent (or repent) as a result of the harsh words, but should also be drawn towards the Nāyikā because of the soft, 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 : 0g 477 40 tan efa OEU7 भवति तथा किल तं नायकं करिष्यसि । कटुतर्जनैर्यथा नोद्विजते, मृदुभाषितैर्यथा मां भजते त्वमपि तथा वक्ष्यसीत्याकृतम् ।
415) The sense of the gātha is obscure. Only a conjectural rendering has been attempted in the English Translation.
416) विलयं, Laber renders this by विलयं गतं in the Chiya. The commentator is silent. fa is a noun meaning dissolution or destruction. It appears to have been used here in the sense of lasin vanished, disappeared, rubbed away. 1974 is equal to faarizt with elision of the case-termination, The same is the case with which stands for fi a means hafta ie. . Cf. st. 418 : FA1971-1993fecift. The commentator paraphrases by
afea, which would presuppose the reading aafaa. The first half of the stanza is to be taken as addressed by the Näyikä to the Dūti.
feia = feritesin, concluding that she was a real Dūti. A gait 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
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