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xii सवृत्तिकः कविदर्पणः
INTRODUCTION both of their halves, except those that are compulsorily short or long; and lastly those four, in which only two Ganas follow each other in succession, the second of which is always a Madhyaguru or a Jagana, the first being any one of the remaining four Caturmātras. Hereafter in v. 9, there follow in succession the derivatives of the Gathā, namely, Gīti, Upagīti, Udgīti and Skandhaka; in v. 10 the derivatives of the Gīti, namely, Ripucchandas, Lalitā, Bhadrikā and Vicitrā; in vv. 11-13, the remaining derivatives of the Gāthā such as Gātha and others ending with Mālāgātha. The commentator mentions nine more derivatives of the Gath, the first of which is Jātīphala; the remaining 8 are but the extensions of the Jātīphala, secured by adding one Caturmātra each time before the last long letter of the first half of the Jātīphala. Their names begin with Dāma and end with Mālādāma. In all these 17 derivatives of the Gāthā, the second half is always the same as that of the Gāthā. It is also noteworthy that all but three (Jātīphala, Gāthini and Dāmini) have masculine names. Both our author and commentator seem to have followed very closely Hemacandra's Chandonusāsana in giving these varieties. Virahānka, Vșttajātisamuccaya, 4.9-14 and 2.2-3 mentions only Gīti, Upagīti, Skandhaka and Gītikā, which last is the same as our author's Bhadrikā; whereas Nanditādhya mentions Udgiti, Upagīti, Samkīrṇa Skandhaka and Skandhaka at Gāthālakṣaṇa, vv. 62-75, though some of these are given under different names. It is to be remembered that the Gāthā together with its varieties and derivatives is a Catuspadi according to the author of the Kavidarpaņa, though he has not mentioned its "Pāda' even once, throughout his treatment of the metre; he always refers to its Dala or half. This is very probably due to the influence of Hemacandra, who in his turn was influenced by Pingala and his commentator Halāyudha. Those two, namely, Halāyudha and Hemacandra, clearly state that the mention of an Ardha in the definition of the Āryā (i.e., the Gāthā in Prakrit) indicates that the division into Pādas or quarters is not to be understood in the case of this metre. This
also to be the view of the Sanskrit prosodists in general including the author of the Jānāśrayī, though Jayakīrti states at Chandonuśāsana, 5.3, that an Aryā has four Pādas. On the other hand, the common tendency among the Prakrit prosodists is to consider the Gāthā as a metre of four Pādas. Prākṣta Paingala 1.54, Gāthālakṣaṇa, v. 16 and Chandaħkośa v. 51, all mention the four Pādas of the Gāthā; yet Virahānka seems to favour the view of the Sanskrit prosodists at VJS. 4.35-36, where the 4th Caturmätra in each half of the Gāthā is required to be a Samanta; i.e., á Jagaņa, or a Vipra or a Sarvalaghu Caturmātra as seen from the stanzas themselves which serve as illustrations. Strangely enough, Virahānka,
