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सवृत्तिकः कविदर्पणः
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are mentioned by some others too. It should be noted that no such kinds are mentioned in the case of the Pathyā, since a Mukha Vipulā includes what may be called a Nitamba-Pathy, and a Nitamba-Vipulā includes what may be called a Mukha-Pathyā. Hence the name Pathyā is reserved for that kind alone in which the Yati occurs at the end of the 3rd Gaņa in both the halves. As regards the other varieties of the Gāthā based on other principies, the commentator quotes 3 stanzas, Nos. 5-7, (also quoted by Hemacandra), which are very likely reproduced from Nanditādhya's Gāthālakṣana vv. 40-42. According to these, a Gāthā is of 26 kinds, according as it contains 3 to 53 short and 27 to 2 long letters in them. Thus the shortest among them contains 30 letters in it (27 long and 3 short, namely, 2 at the 6th Amśa in the upper half and 1 at the same place in the lower one) while the longest has 55 (53 short and 2 long, namely 1 at the end of each half). The nex! two stanzas, Nos. 8-9, which are quoted by the commentator, but whose source is unknown, give two other four-fold divisions of the Gāthā according to two different principles. Thus a Gāthā which contains all long letters in both the halves (except the 3 compulsory short, ones), is Brāhmani; that which has all long leiters (except the 2 compulsory short ones) only in the first half, is Ksatriyā; that which has all long letters (except the compulsory short one), only in the second half, is Vaiśyā; and finally, that which has all short letters, except the 2 compulsory long ones, is Śūdri. Further, a Gathā is called Gadhā when only the two kinds of Caturmātras, namely, the Sarvaguru and the Madhya-guru, occur in it one after the other in succession; it is Agādha-gādhā when the Antya-guru and the 'Madhya-guru similarly alternate in it. In the Dara-gadhā, the Ādi-guru and the Madhya-guru, and in the Sarala-gādhā, Sarva-laghu and the Madhyaguru, aliernate in the same manner. In No. 9 the letters ka, sa, bha, pha and ja respectively stand for the Sarva-guru, the Antya-guru, the Adi-guru, the Sarva-laghu and the Madhya-guru Caturmātras. I have not yet met with these terms anywhere else; nor does the commentator mention the source of the stanza as said above. Perhaps
they are from the Chandahkandali. V. 8. 1-7 : All these illustrative stanzas are evidently composed by our
author himself, as the name of the particular variety of the Gāthā is introduced in them by way of Mudrā. The mention of the Gurjara ladies in v. 8.2 betrays the author's home Gujarat, while v. 8.5-7 show that he was a Jain and probably a monk. The commentator gives (or perhaps quotes from unknown sources) illustrations for all the other
