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सवृत्तिकः कविदर्पणः
[ BRIEF NOTES
there should always be a long followed by a short letter. This (last) is called Avadohaka when there is an inversion (of the Pādas). Upadohaka is made, they say, with the uneven Pādas of a Dohaka, but with 1 Mātrā less, and the Samdohaka with an addition of ? Mātrās (to the same Pādas). (In both cases, the even Pādas shall be same as in the Dohaka). An Uddohaka is made with all the Pādas having 13 Mātrās each; (and) a Cūdāladohaka with a Tagana, i.e., a Pañcamātra, at the end of the even Pādas (of a Dohaka). Where we have 2 Caturmātras in the odd Pādas, and a Şanmātra and a Caturmātra in the even ones, and then in both, a short letter, a Dvimātra, a short letter and a Dvimātra (in succession), know that to be the Māgadhikā. As usual the author composes his own illustrations, but in the case of the Malayamāruta, he quotes a stanza from an unknown author. From these, Pañcānanalalita is defined in the midst of other Ardhasama Catuspadis according to their scheme by Rājasekhara (5.100) and Hemacandra (6.20, 87), but is not mentioned by Svayambhū. Malayamāruta is similarly defined by Svayambhū (6.42), Rājasekhara (5.79) and Hemacandra (6.19, 23). Rāsa is mentioned by all the three under the name Rāvanahastaka (6.13; 5.47; 6.19.9 respectively). For Rāsaka, which is a Sama Catuspadī, see below v. 23 and note. In the case of the Dohaka, cur author's definition agrees with that of the Präkrta Paingala and the Chandaḥkośa, while according to Svayambhū, Rājasekhara and Hemacandra, a Dohaka must contain 14 and 12 (instead of 13 and 11 of our author) Mātrās in its odd and even Pädas respectively. Our author's Dohaka is called Kusumākula-madhukara by them; his Avadohaka in v. 15 is called Vibhramavilasitavadana by these three authors, while the Präkşta Paingala (1.170) and the Chandahkośct v. 25) both call it Scraţtha. Similarly his Upadohaka and Samdohaka in v. 16 are defined by the three authors under the names of Makaradhvajahāsa and Madanavilāsa respectively. His Uddohaka in v. 17, which is a Sama Catuspadi, is perhaps to be identified with the Apsarovilasita of the three authors, while the Cūdáladohaka is their Kāminikridanaka, but is called merely Cūlikā by the Prākṣta Paingala (1.167) and the Chandaḥkośa (v. 26). The last, i.e., Māgadhikā, is peculiarly defined by our author and the only effect of it is that in theory, any or all the three long letters (two of the Ragana and the last one) in the Pādas of the Vaitālīya (with which it is otherwise identical), may be substituted by two short ones and this is quite in keeping with the nature of the pure Mātrā Vrttas. In the
