·राजस्थान पुरातल यत्यमाला
राजस्थान राज्य द्वारा प्रकाशित
सामान्यतः अखिल भारतीय तथा विशेषतः राजस्थानदेशीय पुरातनकालीन
संस्कृत, प्राकृत, अपभ्रंश, राजस्थानी, हिन्दी आदि भापानिबद्ध
विविध वाङ्मयप्रकाशिनी विशिष्ट ग्रन्थावलि
प्रधान सम्पादक
पद्मश्री जिनविजय मुनि, पुरातत्त्वाचार्य
सम्मान्य संचालक, राजस्थान प्राच्यविद्या प्रतिष्ठान, जोधपुर,
ऑनरेरि मेम्बर अॉफ जर्मन ओरिएन्टल सोसाइटी, जर्मनी;
निवृत्त सम्मान्य नियामक (ऑनरेरि डायरेक्टर ),
भारतीय विद्याभवन, वम्बई; प्रधान सम्पादक,
सिंघी जैन ग्रन्थमाला, इत्यादि
ग्रन्थाङ्क ३७
महाकवि स्वयम्भू कृन
स्वयम्
छन्द
प्रकाशक
राजस्थान राज्याज्ञानुसार
सञ्चालक, राजस्थान प्राच्यविद्या प्रतिष्ठान
जोधपुर (राजस्थान )

·महाकवि स्वयम्भू कृत
स्वयम्भूछन्द
सम्पादक
प्रो. एच. डी. वेलणकर, एम. ए.'
सह-सञ्चालक, भारतीय विद्याभवन, बम्बई
.
प्रकाशनकर्ता
राजस्थान राज्याज्ञानुसार
सञ्चालक, राजस्थान प्राच्यविद्या प्रतिष्ठान
जोधपुर ( राजस्थान )
विक्रमाब्द २०१८
प्रथमावृत्ति १०००
ख्रिस्ताब्द १९६२
भारतराष्ट्रीय शकाव्द १८८४.
मूल्य ७.७५
मुद्रक-मौज प्रिंटिंग व्युरो, बम्बई
मुखपृष्ठ प्रादि के मुद्रक-हरिप्रसाद पारीक, साधना प्रेस, जोधपुर

·RAJASTHAN PURATANA GRANTHAMALA
PUBLISHED BY THE GOVERNMENT OF RAJASTHAN
A series devoted to the Publication of Samskrit, Prakrit, Apabhramsa,
Old Rajasthani-Gujarati and Old Hindi works pertaining to
India in general and Rajasthan in particular,
GENERAL EDITOR
PADMASHREE JINVIJAYA MUNI, PURATATTVACHARYA
Honorary Director, Rajasthan Oriental Research Institute, Jodhpur;
Honorary Member of the German Oriental Society, Germany;
Retired Honorary Director, Bharatiya Vidya Bhawan, Bombay;
General Editor, Singhi Jain Series etc. etc.
NO. 37
SVAYAMBHUCHHANDA
of
Mahakavi Svayambhu
Published
Under the Orders of the Government of Rajasthan
By
The Hon. Director, Rajasthan Prachya Vidya Pratisthana
( Rajasthan Oriental Research Institutel)
JODHPUR (RAJASTHAN)
V.S 2018 ]
All Rights Reserved
[ 1962 A.D

·PREFACE sāsana. It is a matter of great pleasure for me that the Rajasthan Puratana Granthamala publishes herewith as its No. 37 Svayambhu's important manual of Prakrit anid Apabhraṁsa metres, called Svayambhūcchandas. Systematic accounts of Sanskrit and Prakrit-Apabhraſsa prosodics reached their culmination in Hemacandra's Chandonu- The Svayambhūcchandas was one of the basic sources of the latter. Hemacandra's arrangement, classification and illustrations of metres owe much to Svayambhū. But the importance of the present work is not confined merely to the fact that it was a two hundred and fifty years senior ancestor of the famous Chandonusāsana. The Svayambhūcchandas is unique in several other ways too. Firstly, Svayambhū himself was a Kaviřāja— a 'front rank poet with several voluminous epics of acknowledged inetic to his credit. · The 'literary worth of one published work of Svayambhū viz, Paumacariu (edited by my beloved pupil and learned colleague, Dr. H. C. Bhayani, a profound scholar of Apabhraṁsa and allied literature and published by me in 195,3 and 1960 in three volumes in the Singhi Jain Series) is ample enough to establish:it as a high water mark of Apábhraṁs'a poetry. Svayambhu's account of metres, therefore, bears that stamp of authority of a practising artist, which the work of a mere theoretician would lack. And some of the illustrations in the Svayambhīcchandas are in fact taken from the Paumacariu (vide Appendix III, pp. 241-242 of the present volume:) Secondly, unlike Hemacandra who has composed his own illustrations, Svayambhū'has drawn upon more than eighty earlier (or contemporary) Prakrit and Apabhrañs'á authors to illustrate his mctrical definitions. This fact by itself is enough to make the Svayambhiicchandas 'highly authoritative. Incidentally, however, so many citations of greatly varying form and content from divergent sources give us for the first time (if we exclude the stray lyric anthologies, with their near-worthless ascriptions) names of a host of authors who, over centuries preceding ·(ii) Svayambhū, were . responsible for cultivating an abundant and rich literature in Prakrit and Apabhramsa. Though about most of these names we know nothing more, they are strong evidence of a respectable and vigorous literary tradition. This is again niore than confirmed by the aesthetic appeal and freshness that invest many of the cited verses. It is again from the Svayambhūcchandas, that we get a clearer picture of the form and structure of Sandhibandha and Rāsābandba, the two most characteristic genres of Apabhramsa literature. Several obscure points too in Hemacandra's work are clarified and some welcome light is shed on the function of several classes of mātrā-metres. Such points of importance of the Syayambhūcchandas can be easily multiplied. The credit of rescuing so valuable a work from oblivion goes entirely to my learned friend Prof. H. D. Velankar, whose researches in the field of classical Indian metres are too important and wellknown to necd any mention here. His earlier edition of the Svayambhīcchandas was based on a single and then only known manuscript from Baroda, which was moreover fragmentary. The printing of the same text revised for the Rajasthan Puratan Granthamala was nearing completion when fortunately, he received quite unexpectedly a palm leaf fragment of another manuscript of the Svayambhīcchandas which, along with numerous Buddhist inanuscripts was discovered in a Tibetan monastery by the great savant and my friend Pandit Rahula Sankrityayana, and which to a large çxtent supplied the missing portion of the Svayambhīcchandas. The find spot of this new Ms. fragment and its Old Bengali script are quite significant for the spread and authority of Svayambhu's work. Though the two fragmentary Mss. between theniselves cover a major portion of the original text, there still remain several serious lacunas. Prof. Velankar has, as is his wont, spared no pains to increase the uscfulness of the edition. The critical introduction, translations and informative and comparative notes, besides several indices and appendices readily reveal his acumen, thoroughness and erudition. Moreover, he has also included in the present edition Räjasekhara's Chandahsekhara, Sanskrit version of the Srayambhīcchandas, only a fragment of which comprising the fifth 1 an eleventh century ·(iii) chapter is preserved to us. Someday we may hope to discover the missing portions of the prosodic works of Svayambhū and Rājasekhara. I am very happy to say that we have arranged to bring out further in this series two other equally important works of classical Indian prosody, viz. the Vrttajātisamuccaya of Virahānka and the Kavidarpana, both edited by Prof. Velankar. His co-operation is always readily forthcoming, one happy result of which was his standard and scholarly edition of Hemacandra's Chandonusāsana which I was glad to include in the Singhi Jaina Series and publish in 1961. In conclusion, it is earnestly hoped that for the lovers of Prakrit and Apabhraṁs'a literatures, the publication of the present work will serve to enhance the enjoyment, as Svyambhū declares, 'of the charm and elegance' of the polished and sophisticated muse of Svayambhū and his worthy poetic predecessors and successors. 6 :-JINA VIJAYA MUNI Rajasthan Oriental Research Institute, Branch : Chittodgadh (Rajasthan) 21-2-1963.

·The Rajasthan Oriental Research Institute, JODHPUR AIMS AND OBJECTS I. .2. 3. 4 To explore and bring to light the ancient literature of Rajasthan and adjacent arca as available in Sanskrit, Prakrit, Apabhramsa, Rajasthani - Gujarati Vraj, Hindi and other regional languages. To collect, preseryc, compilc and carry out surycy of original sourcc-materials of the ancient History and Culture of Rajasthan i.c. Architecture, Paintings, Aris, Inscriptions, Copper-platcs, Coins, Documents etc. To collect old manuscripts and to preparc thcir pen-copics, microfilmed and plotostat copics and sound records ctc. 4. To organisc a well cquipped reference library of books useful and indispensable for research work in thc field of Indology. s. To investigate, record, intcrprct and present clearly : (i) the varicd folk-literature throwing light on publiclife in Rajasthan. (ii) devotional and canonical literature embodied in the lyrics of various religious sccts. (iii) all sorts of material related to the social, cultural, religious customs and sccular practices.

·TABLE OF CONTENTS **** p. : Preface by the General Editor Abbreviations ii Introduction : (Figures within the brackets refer to Paragraphs). Introductory (1-3); the Baroda manuscript of the Svayambhücchandas (4); the Palm-leaf manuscript from Tibet (5); the five Añías or Mātrā Gaņas (6); Gathā derived from Skandhaka (7.); origin of Gāthā.(8); contents of the Palm-leaf manuscript :., Gīti, Galitaka, Khanjaka, Sirsaka (9); Māgadha Jāti, where t! Vaitāliya group is derived from the Māgadhikā (10); Contents of the Baroda manuscript: Varna 'Vịttas and their peculiarities (11-12); Ardhasaina Vșttas (13);- Vişama Vșttaš: (14); shorter and longer Catușpadis: are respectively called...Vastuka and Dhruvaka by Svayambhū (15.); Rājasekhara follows Svayambhū in this distinction, while Hemacandra does not (16); Phonetic peculiarities of Apabhramśa prosody `noticed by Svayambhū (17); Utsäha, Dohā, Mātrā and Vadana with their varieties; terms of general signification like Dhavala, and Margala employed by Svayambhū (18),;; Rāsābandha and Sandhibandha Kavyas in Apabhraíśa (19-20); illustrations in Svayambhū (21-22); his directions about the inter-relation between the Varna Vịttas of different length and their origination from one another (23); the underlying principle which helped in the growth of new metres from the old (24); Svayambhū, was conscious of this, but has not clearly enunciated it. nor followed it up systematically (25); Chandaḥsekhara 'of Rajasekhara- Contents of the available " chapter": '(26); Svayambhū and ... Rājasekhara (27); manuscript of Chandaḥsekhara (28); Räjaśe khara : his date and account (29); conclusion (30) Text of Svayambhūcchandas (Uttarabhāga) 1-102 Text of Svayambhūcchandas (Pūrvabhāga) 103-127 :: ..... Variant Readings from the Palm-leaf manuscript 128 Chandaḥśekhara (Adhyāya Vy of Rājasekhara : Text 129-139 Index of Mātrā Vrttas .: 140-148 Index of Varna Vrttas 5. 149-151 Index of Illustrative Stanzas:: 152–155. Index of Authors of Quoted Stanzas 156-157 Brief Notes 158-236 Appendix I: Concordance of Svayambhūcchandas and Chandah: sekhara 237 Appendix II : Concordance -Oldand new editionis 4,5" .':.. 238 Appendix III : Concordance of Svayambhūcchandas and other works 242 Additions and Corrections ....... 243-244 ·ABBREVIATIONS $ - Ck. Chandah kosa of Ratnasekhara, as published as Appendix II in the edition of the Kavidarpaņa mentioned under Kd below. H. Hemacandra's Chandonuśāsana as published in the Jayadāman 'pp. 94-113, mentioned below. HPk. Hemacandra's Prākrit Chandonuśāsana, i, e., chs. IV to. VII of the work mentioned under: H. above, edited with Svopajña Tikä and Tippana at Journal BBRAS., 1943 and 1944. Jayadaman : A Collection of four ancient texts on Sanskrit Prosody, namely, Jayadevacchandas of Jayadeva, Chandonuśīsana of Jayakirti, Vittaratnākara of Kedāra and Chandonuśāsana of. Hemacandra, published by the Haritosa Samiti (c/o the Sanskrit Departmenl, Wilson College, Bombay 7), Bombay 1949. Ja, Jayadevacchandas as published in the Jayadāman, pp. 1–40; sce above under Jayadāman. The Jayakirti's Chandonusāsana, as published in the Jayadāman, pp. 41-70; see above, Jns. Jānāśrayi Chandoviciti as published by the Curator, University mss. Library, Trivandrum, 1949.. Kd. Kavidarpana, with a commentary, as published in the Rajasthan Puratana Granthamala, with an introduction, notes etc. by H. D. Velankar: Jaipur, 1962. N. Nanditāờhya's Gäthälalcșana, published as Appendix I in the edition of the Kavidarpana mentioned above under Kd. P Pingala's Chandassūtra, published by the Nirnaya. Sagar Press, Bombay, 1936 (3rd ed). R. Rājasekhara's Chandahsekliara, published on pp. 129-139 in the present edition of the Svayambhücchardas. P.C. Parmacariu of Svayainbhū edited with introduction, notes etc.. by Dr. H. C. Bhayani in the Singhi Jain Granthamala,::Bombay, 1953.. Sb. Svayambhücchandas chs. 1 to 8 as published in the present edition. - or SbPb. Svayambhūcchandas Pūrvabhaga as published on pp. 103 to 127 in the present edition. Vittajātisamuccaya of Virahānka, with the commentary of Gopala edited with Introduction, Notes etc., by H. D. Velankar and published by the Rajasthan Puratattva Mandir, Jaipur, 1962.1 Vșttaratrākara of Kedāra, as published in the Jaydāman, pp. 71-93, mentioned above, SbP. Vjs. V.

·. INTRODUCTION

·No text on this page.

·INTRODUCTION 4 1. In 1935 I had published the then available portion of the Svayambhuchandas from a paper ms. from the Oriental Institute of Baroda, in the Journal of the Bombay Asiatic Society. I am now re-editing the same along with portions of the earlier part of the work which were supplied by a palm-leaf ms., so kindly given me by Pandit Rahula Sankrtyayana, who secured it from one of the monasteries in Tibet. I got this second ms. at almost the last stage of printing the text and so I had to print it at the end, on pp. 103-127. I have, however, compared this new ms. with the old one and on page 127 I have recorded the variant readings from it in the portions of Sb. chs. 1-4 and 8 which alone are available in it. In giving the Notes, however, I have begun with the earlier portion of the work which was missing in the Baroda ms. Even though this new ms. is only a fragment, it is yet possible to get a proper outline of the nature and extent of the work as a whole with its help. This ms. also contains the concluding part of the work, which is not found in the Baroda ms. and I have incorporated it in the printed text as I got it in time for the press. 2. After the first publication of the Svayambhuchandas, Pandit Nathurain Premi, a reputed Jain scholar, published his work on the History of Jainism and its literature in Hindi, in 1942. This book of his contains learned articles on several Jain authors who wrote in Sanskrit, Prākrit or Apabhramśa languages. Among these there is one on Mahākavi Svayambhū (pp. 370-387). Here Premi has proved that the author of the Svayambhuchandas had also composed two other works both in Apabhramsa, one called Paumacariu on the story of the Jain Rāmāyana and the other called Riţthanemicariu on that of the Jain Harivamśa. The latter is more generally known as Harivansa Purāņa. There is also a third work called Pañcamicariu which too is ascribed to Svayambhū - by his son Tribhuvana ;-but its mss. are not yet available. . Of these three works of Svayambhū, one, namely, Paumacariu, is now carefully and critically edited by. Dr. H. C. Bhayani, my colleague at the Bharatiya Vidya Bhavan, and published in the Singhi Jain Granthamala, Bombay, 1953. In the Introduction to this edition Dr. Bhayani has very thoroughly examined the question of the date and authorship of Svayambhu on the basis of all the available material at that time. I am particularly happy to say that his brilliant guessi about the contents of the earlier part of the Svayambhu- . 1. Compare P. C. Introduction, pp. 20-27, p. 27 in particular.

·ii स्वयंभूच्छन्दः [INTRODUCTION chandas which was missing in the Baroda mss. has proved to be correct by the discovery of the palm leaf mss. of that work mentioned above. 3. As shown by Premiº and Bhayani: Svayambhū is respectfully mentioned by Puspadanta in his Mahăpurāņa and so must have lived before the latter half of the 10th century A.D. He probably belonged to the same part of the country in which Puspadanta lived. Bhayani also maintains that Dhanapāla, author of the Bhavisayatta-Kahā, has probably been influenced by Svayambhū's Paumacariu. Rājaſekhara's Chandaḥśekhara, of which only the 5th chapter is at present available," also appears in many parts to be a close Sanskrit rendering of the corresponding portions from the Svayambhūchandas. Similarly, many of Hemacandra's illustrations of the Sanskrit metres given in his Chandonuśāsana appear to be closely modelled on those of Svayambhū, who has given them in Prākrit. 4. The present edition is mainly based upon the paper ms. in the Oriental Institute, Baroda. This ms. is incomplete towards the beginning and consists of foll. 23-63 only. It is dated Samvat 1927 Aśvin Suddha Pañcamī, Thursday and was copied by one Krishna Deva at Ramnagar. Fol. 33b is blank, but no matter is dropped. The handwriting is clear and in Devanāgarī characters. It is generally correctly copied out and contains brief explanations in Sanskrit, or more usually only a Sanskrit rendering of a few words written either in the margin or just above the word which is sought to be explained. I have given all these in the footnotes under the text. 'It would appear that the present ms. is only a copy of another, which was used by a careful student or reader, who had added these brief Sanskrit Tippanīs. The copyist is generally careful in reproducing, but his oversight and ignorance are sometimes disclosed and show that he did not always understand the meaning of what he copied. He always writes both ba and va as va, whether as a single letter or in a conjunct and employs the Vargānunāsika almost always in the case of n and i, sometimes in that of ạ, but rarely if at all in the case of ñ and m. A more characteristic feature of his writing, however, is a recurring exchange of the letters ra and va; sometimes pa is read for e and vice versa. I have corrected these mistakes where they were obvious and have regularly employed an Anusvāra for all the Varga-Anunāsikas. Omissions of 2. Jaina Sahitya aur Itihāsa (in Hindi), pp. 386-387. 3. P. C. Intoduction, pp. 7-9; 31-36. 4. P. C. Introduction, pp. 36-37. 5. It was first publiched at Journal BBRAS., 1946 and is again published in the present edition of the Svayambhuchandas, on pp. 129-139. 6. Sce P. C. Introduction, pp. 37-41.

·$ $ 3-6] स्वयंभूच्छन्द : iii letters are corrected by writing them immediately, above the line or in the margin, by our scribe. In the Apabhramsa section, letters which are intended to be pronounced short for metre are sometimes shown by an Ardhacandra mark above them by him and this is true also of the nasalisad i or hi in the Prākrit section, though such short letters are hardly used in the definitions and illustrations of the Varna Vșttas. 5. · The second ms. or rather the fragment of it, mentioned above, is written in old Bengali characters on small palm leaves, which appear to have been numbered, but it is difficult to decipher them.' Its size is 91 x 2 inches; it has 16 folios in all. It is without a beginning, but has the concluding portion of the work which ends on the last but one folio and neither of these is numbered. This obviously last folio contains some other matter, not connected with prosody, only on the obverse side, the reverse side being blank. There are on an average 6 lines in a page and each line contains about 45 letters. Fortunately in the first 12 folios we have portions of the earlier part of the work which is wanting in the Baroda ms. and these are sufficient to give us a rough idea of the complete picture of the Svayambhūchandas as regards its contents. It thus seems to contain 13 chapters in all, of which the first eight are devoted to the Prākrit metres and the last five to the Apabhramśa metres. These chapters which are marked by a recurring stanza? occurring at the end, have been generally given different titles signifying their contents. The author, however, nowhere mentions the number of a particular chapter or their total number in his work; this has to be guessed from the recurring stanza that refers to the subject matter discussed in the stanzas preceding it. This recurring stanza briefly describes the work as 'one which has five Amśas (namely, those that contain 2, 3, 4, 5 and 6 Mātrās in them) as its essential feature, which contains ample matter, and which is clear (for comprehension) owing to the definition as well as the illustration being given together in the same stanza or line'. 6. Svayambhů does not give any technical names to the five Añías like Virahānka, but alludes to them by such terms as da or daara for a Dvimātra, ta, taāra, tamsa or tagana for a: Trimātra, ca, caāra, cañsa or cagana for a Caturmātra, pa, paāra, pamsa or pagana for a Pañcamātra and cha, chaära, charsa or chagana for a Șaņmātra. At SbP. 1. 2 Svayambhù has primarily prescribed the first letters of the words (in Prakrit) for the five Mātră Gaņas, namely, the Dukala, Tikala, Caukala, Pañcakala and Chakkala, thus da, ta, ca, pa and cha respectively (the first two for पंचंससारहूए बहुलत्थे लक्खलक्खणविसुद्धे । एत्थ सअंभुच्छंदे.. 19 ·iv Fabianasgra: [INTRODUCTION the sake of uniformity, in place of du and ti), as the names or symbols for expressing them while defining the constitution of the metres with their help. The other names are only those that are obtained by the addition of the affixes kāra, amśa or gana to them as seen above. Hemacandra has closely followed Svayambhū in this respect, but has șa in place of cha to represent a Şaņmātra in view of the Sanskrit name of that Gaņa namely Şaņmātra. Kavidarpaņa employs the first letters of the five Vargas in the Sanskrit Alphabet, thus ka, ca, ța, ta, and pa respectively for a Dvimātra, a Trimātra, a Caturmãtra, á Pañcamātra and a Şaņmātra. This causes a good deal of confusion, since his ta and pa are respectively Pañcamātra and Şaņmātra instead of the Trimātra and the Pañcamātra as understood by both Svayambhū and Hemacandra. In the case of the Varna Vịttas and also in that of some of the Mātrā Vșttas where the position of a short or a long letter is fixed, Svayambhū qualifies these terms by adjectives which indicate the position of these letters whether at the beginning, middle or end of that Gaña, meaning at the same time that all the remaining letters of that Gaņa are of the opposite kind. Thus the words äi, puvva, muha or pură are used to signify the 'beginning'; ura uaara, majjha and jathara are for the 'middle' and anta, para, virāma, avasāna, nihana or uttara etc. for the 'end of a Gaņa. When all the letters of a Gana are of the same kind, this is indicated by words like savva, saala, anga, asesa, etc., prefixed to the symbol la or ga as the case may be. These two again, i.e., the short and the long are respectively called laghu and guru, or rjumavakra and vakra, ürdhva and dārgha, lakāra and gakāra etc. Of these, žju, avakra and ürdhva refer to a short vertical line which is prescribed as a symbol of a short letter, while vakra refers to a short. vertical line curved at both enas (resembling S) which stands for a long letter. These symbols are as old as Virahānka's Vịttajātisamuccaya8 and the Jānāśrayı. 7. T'he contents of the 13 chapters are suggested by their titles given in the recurring stanza as said above. Chapter 1 is very likely called Skandhaka-jāti as suggested by SbP. 2. 4a and 6. 1a, even though we do not have the recurring stanza in the palm ms. Syayambhū defines in this chapter and also illustrates by the same stanza, the Gātha with its three kinds, the Gīti, Upagīti, and the Udgiti, the Skandhaka and other metres derived hy the addition of the pairs of Caturmātras to the first line of the Gāthā. Svayambhū, however, essentially differs from his predecessors - 8. See Vjs., 1.14 and Jns. 1.16-17; also compare Jd. 1.3-4; Jk. 1.3; H. 1.4-5; Vr. 1.9 and Kd, 1.4 with the note on the last passage.

·$ $ 6-8) स्वयंभूच्छन्दः like Virahānka and successors like Hemacandra in his treatment of these metres; lie takes the Skandhaka as the basic metre and derives the Gāthà from it, while all others including Pingala consider Gātha as the basic metre and the others as derived from it. Perhaps Svayambhū does this for the sake of convenience of his definitions; but it is also very likely that his treatment is historically more correct, since metres like the Gāthā which are obtained as a result of a fusion of two different metrical units must naturally be considered as later than metres like the Skandhaka, whose halves are equal and similar to each other. Svayambhū thus defines a Skandhaka as a metre which has two equal and similar halves, each containing 8 Caturmātras; from this he derives the Gīti whose halves contain 7 and a half Caturmātras each. This Gīti again, is changed to Upagīti when the 6th Caturmätra in each half is reduced to a single short letter, i.e., when each half contains only 27 Mātrās made up with 5 Caturmātras, a short letter, and 1 and a half Caturmātra more coming at the end of all, Svayambhū has thus established two different kinds of metrical units or halves, one containing 30 Mātrās and the other containing 27. By a fusion of these two we get two more varieties, viz., Gāthā which has 30 Mātrās in its first and 27 in its second half, and the Udgīti which has 27 in the first and 30 in the second half. It is I think correct to explain the origin of the Gāthā in this manner ; in the beginning the Gāthā must have been considered as a metre of two Pädas only. It must have been rather late in its development that it came to be regarded as a Catușpadī, very probably owing to the Yati after the third Caturmātra in both the halves, which made their portions preceding the Yati look like equal Pādas. The unusualness of the so called fourth Pāda, when the Gathā is considered as a Catuspadī becomes very striking owing to its new rhythm which is absent in its counterpart in the first half. But still the question of the origin of this new type of rhythm remains unanswered and I shall briefly try to tackle it in the next paragraph. 8. The Präkrit Gātha and its Sanskrit representative Āryā are admittedly pure Mātrā Vịttas very largely employed for narrative poetry or even for the purposes of composing memorial stanzas on different scientific subjects owing to the great ease in handling them. They resemble the Samskrit Anuştubh śloka very closely in both these respects. Svayambhū treats of this Sloka at Sb. 3.8-9, mentioning a few varieties of it. There he lays down three different principles of division as follows: If the 2nd part of a line consisting of 4 letters has 1 short letter followed 9. See Apabhramsa Metres II, para 44.

·vi स्वयंभूच्छन्दः [ INTRODUCTION by 3 long ones it is valled Vaktra; if it has alternating short and long letters it is Suvaktra and finally if it has 3 short letters followed by 1 long it is Capalā. Among the different combinations of these three elements, i.e., Vaktra, Suvaktra and Capalā, and the metres resulting from them there is one where the odd. Pādas have the Capalā and the even ones have the Vaktra element in them. This is called Capalā- Pathyā by Svayambhủ; its odd Pādas have generally 12 Mātrās in them, while the even ones have 15 if all the first 4 letters are long as they are in Svayambhū's illustration. But at any rate, the rhythm of the latter part of these even Pādas, viz., the Vaktra rhythm, is exactly similar to the rhythm of the concluding part of the second half of the Gathā and it is very likely that the idea of the substitution of a single short letter in place of a Caturmātra at the 6th place may have originated from the 5th short letter in this Vaktra rhythm of the ſloka. 9. At the beginning of the first chapter (SbP. 1) Svayambhū has explained the nature of short and long Akşaras in the Prākrits, showing how e and o as also the letter him at the end of a word, and short letters which precede a conjunct containing either h or r or both are all to be considered as short so far as the Prākrit prosody is concerned. This stanza itself is missing in the ms., but the illustrations are available, for which see notes. The whole of the first chapter is taken up by the definitions and illustrations of the Skandhaka, Gīti, Gātha and the derivative metres obtained from these. The second chapter (SbP. 2), which is called Galitakajāti, defines and illustrates the basic Galitaka and, the metres derived from it; of these the ms. contains only the Mugdha and the Ugra Galitakas. But evidently Svayambhū has defined and illustrated only a few of these Galitakas, whereas Hemacandra has defined not less than 24 of them at HPk. 4.17-40. The third chapter (SbP.3) called Khañjakajāti defines and illustrates several Khañjakas like a Khaņda, Dvipadi, Adhikākṣarā, Narkuțaka and others as is clear from the illustrations of metres derived from these given by Svayambhū and preserved in the available portion of our ms. Though a large portion of this chapter is missing, yet its beginning and end are available, where the definition of Khañjaka and the name of the chapter are respectively given. Hemácandra at HPK. 4 41-75 seems to have closely followed Svayambhū in his treatment of the Khañjakas. It is, however, significant that Svayambhū has dropped the Madanavatāra and its five kinds from the Khañjakas but has defined only the Madanávatāra at Sb. 8.2 among the 'rest of the Apabhramsa metres Ratnasekhara at Ck. 32 agrees with Svayambhū in considering ·$ $ 9-10] स्वयंभूच्छन्दः vii Madanăvatara as an Apabhramśa' metre ; but Hemacandra and the author of the Kavidarpaņa both regard it and the metres derived from it as Prākrit. metres. The conclusion of the fourth chapter (SbP: 4) is missing, but its title seems to be Śīrşakajāti and the available portion of the ms. contains a few Śīrşakas, starting with the Dvipadī-khanda, which is illustrated from Śrīharşa's Ratnávală Naţikā and also by another composition of one Abhimanachinha. This is followed by the Dvibhangikā which is said to consist of a Dvipadī and a Gītikālo. This arrangement is closely followed by Hemacandra at HPk. 4.76-79 and there is reason to believe that Svayambhū must have defined and illustrated even other kinds of Dvibhangis, and perhaps even the Tribhangīs, all of which pass under the general name of śīrsakas. A folio of our ms. contains also a portion of the Sama-śīrşaka and Vişama-śīrşaka which are the concluding metres discussed by Hemacandra in the 4th chapter of his Chandonuśāsana.. 10. The next, i.e., the fifth, chapter of the Pūrvabhāga is called Māgadhajāti ; its commencement is missing, but its conclusion is available in the ms. Even here Svayambhū takes the Prākrit Pādākulaka as the basic metre and has defined and illustrated it before the Mätrāsamaka and allied metres. Svayambhù treats the Apabhraſsa Pādākulaka, along with the Saṁkulaka and the Paddhatikā, under the Apabhraṁsa metres at Sb. 6. 129. In this chapter he seems to have defined only the Pādākulaka employed in the Sanskrit and the Prākrit languages. As a matter of fact these six metres of which Mātrāsamaka and Pädākulaka are representative, are generally considered as a separate group of Sanskrit Mātrā Vịttas11 by Pingala and Jayadeva, whom later writers like Hemacandra and Kedāra have followed, though Virahānka has completely neglected them. It is again noteworthy that all these six metres are regarded as those that belong to the Māgadhajāti, and it is evident that Svayambhū startd his treatment of these metres with the Māgadhikā, deriving the Vaitāliya group from it. See the introductory note to this chapter on page 169 below. This is against the plan of Hemacandra and other earlier writers who consider the Vaitālīya to be the chief metre of this group and Māgadhikā to be only a derivative of it. 11. This chapter is then followed by another, i.e., the sixth, which treats of the Sanskrit Varna Vșttas belonging to the 26 Jātis, beginning 10. This Gītikā, slighty different from the Gīti, agrees with that of Vjs., 2.2-3 ; see note on this last passage. 11. See Jayadāman, Introduction, para 22; also cf. P. 4.42-47; Jd. 4.24-29; H. 3.65-70; Vr. 2.32-37.

·piii स्वयंभूच्छन्दः INTRODUCTION with the Ukta and ending with the Utkřti, together with the Dandakas and the Seșajāti Vrttas. The available portion of the ms. runs upto śālini which belongs to the Triştubh Jāti and whose Pādas contain 11 letters each and the Baroda ms. commences from the Rucirā of the Atijagati Jāti whose Pādas contain 13 letters each among the 26 broad Jātis of the Varņa Vșttas. Thus the gap in this chapter, which is called Uktādividhi, is not very large and only a few metres of the Triştubh and the Atijagatī Jātis, together with all of those that belong to the Jagatī Jāti are missing. 12. There are some points which deserve to be noted in the treatment of the Varna Vrttas in this chapter by Svayambhủ. Firstly, Svayambhū does not employ the Varna Ganas in the definitions of these metres, but always uses the five Mātrā Gaņas, the five Amśas as he calls them. We are naturally reminded of Virahāńka, who does not employ any Varna Ganas for his definitions, but mentions in detail the order in which short and long letters ought to follow, using now and then the Caturmātra and the Pañcamåtra Gaņas which he has enunciated and named at the commencement of his work. Bharata in his Natyaśāstra follows the same method, but avoids the mention of any Gaņas of any kind whatsoever. Both Bharata and Virahānka followed this rather crude method as they aimed at giving their definitions through the medium of a whole stanza, instead of a single line or a Sūtra. Bharata used one stanza in the Anustubh metre, while Virahãnka employed a whole stanza in the same metre which is being defined in the stanza. The practice of defining a metre in a single line or Päda of that same metre is comparatively of a late origin and the first author who is at present known to have employed it is Jayadeva, the author of the Jayadevachandas. Secondly, in many cases, Svayambhũ indicates in his definitions how by the addition or removal of a letter or a Gana from one metre, another is produced. This is very interesting and important for the study of the growth of different Varna Vșttas from one another. I have shown elsewhere, how certain groups of letters containing a particular type of Varna Sangita came to be popular in course of time and therefore more widely employed than the others. I have stated there that very often two or more of these groups, which by the way I have called the Ghatakas, came to be joined together for the production of a new metre. This contention is strongly supported by the manner in which Svayambhū defines some of his metres13 like Citrā (v. 19), Citralekhā (v. 36), 12. See my article on the Vrtta-Ghatakas at Journal BBRAS., 1951, p. 150 ff. 13. The references that follow are to the stanzas in Sb. ch. 1; for further elaboration of this point see below paras 24 and 25.

·$ $ 11-12] स्वयंभूच्छन्दः ix Bhramarapada (v. 38), Lalita (v. 41), Hariņīpada (v. 42), Kesara (v. 44), Candrabimba (v. 49), Chāyā (v. 51), Makarandikā (v. 52); Lalitā (v. 60), Mattākridā (v. 61) and Krauñcapadā (v. 63). Thirdly, Svayambhů does not mention a Yati in the middle of a line of the Varna Vịttas and to justify this he states in v. 71, that Jayadeva and Pirgala alone admit a Yati in the case of the Sanskrit Varna Vrttas, while Bharata, Māndavya, Kāśyapa and Saitava do not admit of it. No Yati is generally admitted in the Prākrit and the Apabhramśa metres, which are mostly Mātrā and Tāla Vrttas, except in the longer Dvipadis and the lone Rāsaka at Sb. 8.25. But even here the Yati tends to be a longer pause which occurs at the end of a Pāda (Pādānta Yati), rather than a shorter one occurring in the middle of a line. It is as a matter of a fact owing to these Yatis in the lines of the longer Dvipadīs that these latter were turned into Catușpadis or Şađpadis, merely when a rhyme was introduced at the place of the Yati or Yatis, or even without such a rhyme at times. Svayambhū simply extends this principle of no Yati to the Varna Vrttas. Fourthly, Svayambhū quotes his illustrations from a large number of authors who appear to have been genuine Prakrit poets making use of these Varna Vịttas and writing their stray lyrics of love or devotion in them. In this section on the Varņa Vịttas including the Dandakas, Svayambhū quotes from about 30 poets, taking usually only one or two stanzas from each. There are, however, three among them from whose compositions more than 10 stanzas each are reproduced ; these three are Angāragana (13), suddhasvabhāva (19) and suddhaśīla (16). We shall discuss the nature of their compositions in a later paragraphli below. For the present it is enough to say that these stanzas do not leave an impression that they formed part of a single poem, composed on a particular topic. Fifthly, among the 60 and odd metres excluding the Danļakas which are found in this chapter, at least 16 are such as are peculiar to Svayambhū, but later mentioned only by Hemacandra, thus showing that they were known' only to the Jain tradition. Sixthly, Svayambhū mentions 11. special Dandakas, which he calls by the name Mālā and which contain an indefinite number of Mātrika Ganas of the same kind used' at will, provided always that the same number is employed in all the four Pādas. Four of these 11 Mālā Dandakas start with an initial group of 5 or 6 short letters, which are then followed, any number of times, by the same particular kind of Pañcamātra Gaņa, throughout the Pāda. Two are made of the same kind of Caturmātra Gaņa, repeated any number of 14. See paras 21 and 22 below.

·å स्वयंभूच्छन्दः [ INTRODUCTION times, throughout the Päda. Three more have their Pādas constituted with any number of the same kind of a Pañcamātra Gana in a Pāda. These last five are without any initial short letters preceding the Caturmātra or the Pañcamātra Gaņas. Lastly, two more are made up with the two kinds of a Trimātra, one having the short letter first and the other having the long letter first, occurring uniformly throughout the Pädals. i 13. The next chapter which I have marked as the second of the Svayambhūchandas, i.e., of the Uttara Bhāga of the work, is called Ardhasamam. Ik treats of 14 Ardhasama Varna Vrttás, whose equal and similar halves are made up of unequal and dissimilar lines. Both here and in the next chapter Svayambhū employs only the five Mātrā Gaņas for defining these Varna Vịttas of the Ardhasama and the Vişama types, as he does in the case of the Sama Varna Vrttas. Of the 14 Ardhasamas all are known to Pingala, except the Satpadāvalī, which is mentioned only by Hemacandra besides our author. It is really an inverted Yavamatī. The title of the next chapter, i.e., the third of the Uttarabhāga (the 7th of the work as a whole), should have been Vişamam ; but this is not mentioned in the concluding stanza of that chapter. This stanza refers to the conclusion of the Prākṣtasāra, i.e., the essential metres of the Prakrit language, as against the metres of the Apabhramba language which are dealt with in the following chapters of the work. This means that all the previous chapters of the work comprise the first part of the work dealing with the Prākrit metres, while the last five chapters form its second treating of the Apabhramśa metres. It is characteristic of Svayambhū that he does not take any notice of the fact that the Varna Vșttas are properly the Sanskrit metres derived from their Vedició ancestors. He claims them all for Prākrit poetry; he, however, gives Sanskrit illustrations for Prākrit metres at least in two places (i.e., Sb. 5.5.1 and 8.20.2). His terms for a metre are Jāti for a class and Rūpaka for an individual, Chandas being reserved to convey the Chandas Šāstra or Prosody as well as an individual metre. He does not use even the terms Varna Vștta and Mātrā Vștta and this is quite in keeping with his employing only the Mātrā Ganas in his definitions of even these metres which are generally known as the Varna Vșttas. 14. Among the Vişama Vịttas Svayambhū defines all the fourl? groups mentioned by Pingala in his Chandas Sūtra 5.1-30 and followed 15. For the different kinds of the Daņdakas see Jayadāman, pp. 147-148. 16. See Jayadūman, Introduction, paras 7-9. 17. See Jayadaman, Introduction, paras 12-15.

·§ $ 13-15) स्यवभूच्छन्द: Xi by his successors in the field of the Varņa Vrttas. He, however, differs from them in some details. Thus he seems to make a distinction between Suddhavirāạikä and Āvșşabha (Sb. 3.6.1 and 2). He regards sloka as the basic metre from which he derives Vaktra, Suvaktra, Pathyā, Pathyāvaktra and Capalāpathyā (vv..8-9) and considers Vipulā has having only 4 varietiess instead of the eight of Pingala (v. 10). .. 15. As said above, Svayambhū defines the Apabhramśa metres in the last five chapters of his work. He broadly divides them into Satpadīs, Catuspadīs and Dvipadīs; of these the Șatpadis are all of them used as Dhruvakas and are subdivided into three classes, viz., Şatpada Jāti, Upajāti and Avajāti, according as they contain seven, eight and nine Mātrās respectively, in all their Pādas, except the 3rd and 6th which may have from 10 to 17 in them. The Catuspadīs are of three kinds, namely, Sarvasamā, Ardhasamā and Antarasamă Catuşpadīs. All these three kinds are called Dhruvakas when they are longer ones, i.e., when they contain not less than 10 and not more than 17 Mātrās in any of their four Pādas (vv. 60, 122-130). Shorter Catușpadis having less than 10 Mātrās in any of their Pādas are called Vastukas as said in vy. 59-60. Thus out of the 110 Antarasamā Catuspadis 54 are Vastukas and 56 are Dhruvakas (v. 120). This same distinction has to be understood in the case of the Ardhasamă Catușpadīs and the Dvipadis, so that the Dvipadīs having not less than 28 Mātrās in each of their halves are called Dhruvakas or Duvaas while the shorter ones are known as mere Dvipadīs (Sb. 7.1). Any Dvipadi which has more than 40 Mātrās in each of its halves is called Mālā Dhruvaka (Sb. 6.172). It would appear that Svayambhū intended to define and illustrate the three kinds of the Dhruvakas in chs. 5 and 6, as can be seen from the introductory stanza in chapter 5 of the Uttarabhāga, namely, the Satpadī, the Catuspadi and the Dvipadi Dhruvakas only; but before defining the Antarasamă Catuşpadi Dhruvakas in vv. 6.-120 and Sarvasamā Catuspadi Dhruvakas in vv. 123-130 of the 6th chapter of the Uttarabhāga, he defines and illustrates incidentally also the Antarasamā Catuspadī Vastukas (the definition of which is suggested in v. 59) in vv. 2-59 of the same chapter for the sake of completeness in respect of the Antarasamă Catuspadī. That Svayambhū had chiefly the Dhruvakas of the Catuspadi and the Dvipadī type in his mind in this chapter is also clear from his definition of a Dhruvaka Catuspadi in V. 60, his mention of an Ardhasamā Dhruvaka in v. 122, i.e., at the end of the Ardhasamā Catuspadī section and before beginning the few 18. See note on Kd. 4.121 (on pp. 150-151).

·xii स्वयंभूच्छन्दः [ INTRODUCTION Sarvasamă Catuşpadīs, his repetition of the word Dhruvaka in connection with the last but one Sarvasamă Catușpadi, namely, the Paddhatikā, as well as the last of the longer Dvipadīs, viz., the Mālā (cf. also the names Tārādhruvaka and Pavanadhruvaka in v. 155), all go to show the signification of the word Dhruvaka as intended by Svayambhū. It is also significant that the Sarvasamă Catușpadīs which Svayambhū defines in this chapter, 1.e., the 6th, begin with the saśivadanā which contains 10 Mátrās in each Pāda and this accords well with the definition of a Catuspadī Dhruvaka given in v. 60. He does not define any Sarvasamă Catuspadis which are shorter than this in this chapter, the only one Catuspadī which contains 9 Mātrās in a Pāda and is called Dhruvaka itself, being relegated to the last chapter (Sb. 8.3) of the work. It also deserves to be noted that the Dvipadī Dhruvakas, i.e., the longer Dvipadis defined in ch. 6, which are prescribed for certain occasions and purposes at Sb.7.1 are called Duvaas (cf. Sb. 5.1d ; 6.131c), as against the Duvais defined in ch. 7, vv. 1-2. From Sb. 7.2 again, it would seem that shorter Dvipadis having from 4 to 30 Mātrās in each of their halves, were known as Duvais (mark how two of them nos. 5 and 6, retain the name Dvipadi with a prefix), the exception being the five which are defined at Sb. 6. 132-136, like the exception of the Sarvasama Catuspadis in the case of the Dhruvaka at Sb. 8.3. 16. This distinction between a Dhruvaka and a Vastuka is peculiar to Svayambhū. According to Virahānka (Vjs. 2.1ab), Vastuka seems to be another name of a Dvipadi of four Pādas19 of any length. . Virahānka's commentator also means the same thing, when he introduces the third Niyama with the remark idānīm dvipadīvastukänām sodāharaṇam lakṣaṇain yathopadeśam ucyate. On the other hand, Hemacandra says (HPK. 6.1-2) that a Dhruvā is a name given to a metre because it stands invariably (dhruvam) at the beginning of a Sandhi or at the end of a Kadavaka and is extended to any Şatpadī, Catușpadi or Dvipadī, which is so employed. He seems to be inclined to extend this name even to shorter Catușpadis whose Pādas contain 7 to 9 Mātrās in them, as his remarks on HPk. 6.3 show : șațpadī-catuspadī-dhruvayośca saptakalādyāḥ saptadaśakalāntāḥ pādā bhavanti. Similarly at HPk. 6.18, he uses the word. Vastuka as a synonym for a Catuspadi and in the commentary on this Sūtra he actually says so in so many words: vastukam iti catuspadyå eva nämäntaram. This is definitely against Svayambhu's words and directions at Sb. 6.59-60, 120 and 7.1-2 as shown above. Rājasekhara, 19. See Vjs. Introduction, para 5 for the name Dvipadi given to a metre of four lines.

·$ $ 16-17) स्वयंभूच्छन्दः xiii however, very closely follows Svayambhū in mentioning this distinction. Thus he calls the 24. kinds of the Şațpadi as the 24 kinds of the Dhruvā (R. 32). Similarly, at the end of the first 54 Antarasamās he remarks at R. 95 evam catuh pañcäśad vastukānyāhuh: "These they say are the 54 Vastukas'. In R. 159 he calls the two varieties of an Antarasamā, which have 16 and 17 Mātrās in each of their Pādas by the name Dhruvā. Finally at the end of the longer Dvipadis he remarks (after v. 224) dvipadidhruvāņām şaştih. : 17. But before defining the Dhruvakas which constitute an important and predominant feature of Apabhramša poetry (and incidentallò also the Vastukas) in chs. 5-7, of the Uttarārdha of his work, Svayambhū takes up in the fourth chapter of the Uttarardha the most important among the metres of the Apabhramś language and defines them, and before doing so he mentions a few phonetic peculiarities of the language observed in poetic compositions. Thus he prescribes that if and when necessary nasalised i, u, hi, ha and hu, the last three affixes being peculiar to the Apabhramśa language, may be pronounced short, though usually they should be long. Similarly'e and o, whether single or coupled with a consonant, whether at the end of a word or at any other position of it, may be pronounced short or long as intended by the poet, i.e., as needed by the metre. We may here take note of another metrical rule of the same kind, but stated at the beginning of the next chapter. It prescribes that the final letter in a line should have its metrical value, i.e., whether it should be counted as short or long, decided in view of the needs of that particular metre. If only a single Mātrā is needed to make up the required number, this letter should be counted as short and yielding only one Mātrā, even when it is actually long. On the other hand, if two more Mātrās are needed, this final letter must be regarded as long and yielding two Mātrās even if it is actually short. Svayambhū has unscrupulously followed this rule of option giving different values to the last letter in the different lines of the same stanza.20 18. After these few remarks about the phonetic value of some letters, Svayambhū defines and illustrates the following metres : Utsāha, Dvipathaka or Dohā with its varieties Upadohaka and Avadohaka, Mātrā with all its varieties, the strophic couplet called Raņdā, Vadana and Upavadana, together with Maờila and Adla which names are given to the Vadana in view of the nature of its rhyme. All these metres are the special favourites of the Apabhramśa poets; but the Mātrā and the Dohā 20. See note on Sb. 5.2 and Bhayani, P.C., Introduction, pp. 79-83.

·xiv स्वयंभूच्छन्दः ( INTRODUCTION together with their combination, the Raddā, seem to be the oldest among them. At the end of this chapter some general terms applied to any metres in view of the nature of their contents or the occasion for which they are employed or composed, are stated. Prominent among these are the Dhavala and the Mangala. In the former a hero is the central figure of the description under the image of a bull, particularly a trained bull, while the latter signifies an auspicious occasion for which the poem was composed in any one of the popular metres. There are, however, some metres which are given the proper name Dhavala as against the common name which is applied to any metre owing to its contents. These special Dhavalas are said to be of three kinds, viz., Astapadi, Şatpadi and Catuspadī. The constitution of each of these is given by Svayambhū, who also defines one single variety of the special Mangala. In the case of the common names Mangala and Dhavala, Svayambhū prescribes that these are affixed to the ordinary names of the metres when these latter are employed for the specific purposes. Thus we may have an Utsāha-Mangala, a Dohä-Mangala, Utsaaha-Dhavala, Dohā- Dhavala and so In this same connection Svayambhū also mentions three other terms namely, namely, Vadanaka, Vadanaka, Prahelikā Hrdayālikā. The first of these is a name for any Apabhraíša metre which may be used for composing a poem to rouse strong passions and sentiments (utsäha) of the audience. The last two are riddle-like compositions; the first called Prahelikā corresponds to what is generally known as Antaḥ-Prahelikā among the Subhāșitas, while the second called Hydayālikā seems to be the same as what may be called Bahiḥ-Prahelikā. Svayambhū mentions that the metre of the former should be Dohā, but he is silent about that of the second. Rājasekhara, who closely follows Svayambhū in this section and almost gives a Sanskrit rendering of his stanzas, defines Prahelikā as a composition in the metres like the Dohā, where the meaning is an inferred one (unmānaka ?), while he defines HỊdayālikā as a poem or stanza containing words or letters which have no apparent meaning (śünyaih) but which are intended to convey a meaning which the poet has in his mind. an on. common ; 19. In the last chapter of the work, Svayambhú appears to have discussed and defined a few miscellaneous metres as well as the constitution of the two main forms of Apabhramśa poetry, viz., the Sandhi-bandha and the Räsä-bandha. The latter alone was evidently known to Virahānka as seen from Vjs. 4.37-38, but not the former, which therefore must be regarded as comparatively modern, though even the Rāsā-bandha seems to ·8-S 18-19 ] स्वयंभूच्छन्दः XV have held the field for long. Very likely Rāsā-bandha was employed for Lyric poetry and the Sandhi-bandha for Narrative poetry involving long and artistic descriptions in the manner of the Sanskrit Mahā Kāvyas. Having himself written two long narrative poems, Paumacariu and Ritthanemicariu, of the Sandhi-bandha type, Svayambhū allots a little more space in this chapter to the treatment of this type and particularly to that of the introductory stanza called Dhruvā which prominently. figures in it and is also known as Ghattā or Chaddanikā. This introductory stanza is used at the commencement of a Sandhi, and also at the beginning and end of a Kaçavaka. But when he says that a Chaddanikā is of 7 kinds, Ghattā of three, while Paddhatikās and Gītis are of various kinds, we have probably to understand that these seven and three varieties were more generally employed by the poets than the others. He further states in v. 20, that at the beginning of a Sandhi, a Dvipadī, a Gāthā; or an Adillā may be given as a Ghattā, while Mātrā along with the Paddhatikā may come last as the Chaddanikā. In v. 24 a Rāsā-bandha is defined; it is said to have been done with the Ghattās, the Chaddanikās and the Paddhatikās cotnaining pleasing akşaras in them. He means to say that these metres are used even for the main body of the poem in the Rāsābandha, and not merely at its beginning or end as in the case of a poem in the Sandhi-bandha. This clearly means that the Rāsā-bandhaal is a Lyric poem and not a Mahā Kāvya like the Sandhi-bandha. A metre called Rāsābandha, really Rāsaka, containing 21 Mātrās in each of its four Pādas is defined in v. 25. It may have been the favourite metre employed for the composition of a poem in the Rāsā-bandha, though the name Rāsaka or Rāsābandha may be given to any suitable metre used for such a poem according to v. 26. This stanza is quoted by Hemacandra at HPK. 5.3 which Sūtra defines a Rāsaka exactly like Svayambhū. Another metre called Rāsā, but which is an Antarasamā Catuşpadi having 7 and 13 Mātrās in its odd and even Pādas, is then defined in v. 27. This metre is the same as the Rāvanahastaka”? defined at its proper place at Sb. 6.13. Hemacandra too, defines the metre in two places, once among the Rāsakas at HPk. 5.16 and then among the Antarasamās at HPk. 6.19.9. 20. In this chapter Svayambhū mentions a few unusual terms like Sapta-tāla, Panca-tāla, Tri-tāla in vv. 21-22 and Sama-tāla, Vidārī and Ekkalia23 in v. 28. In v. 21 he defines Tāla as (a composition) accom- 21. See pp. 76-77 of the Sandeśa-Rasaka of Abdur Rehman, edited by Dr. H. C. Bhayani and published in the Singhi Jain Series, Bombay, 1945. This poem very much agrees with Svayambhu's definition of a Rāsaka Kāvya. See also Vis. 4.38 and note. 22. Rājasekhara calls it Rāvana-mastaka at R. 47. 23. Compare the Ekaka of Vis. 2.5.

·хуі स्वयंभूच्छन्दः [INTRODUCTION panied by Sangita (vocal music), Vádya (instrumental music), and Abhinaya (acting). Sapta-tāla, Pañca-tāla and Tri-tāla are respectively groups of 7, 5 and 3 such units, while groups of 2 and 4 are respectively called Yugala and Catuskala, the other groups getting the common name Kulaka (v. 23). Svayambhū's remarks about Sama-tāla and Vidārī are unintelligible to me. Vidārī is indeed mentioned by Virahānka at Vjs. 2.5 and also in the Jānāśrayi 5.66 (Trivandrum ed., 1949). In the latter place it is defined as a metre of 4 Pādas each containing 14 Mātrās with the Sagaņa at the end and the 4th Mātrā being combined into a long letter cither with the 3rd or the 5th Mātrā. On the other hand, Virahāňka merely states that Vidārī should be shorter than the Vastuka, (i.e., the particular Vastuka employed by the poet), but from the latter half of the stanza containing this definition, it would seem that Vidārī is a metre, of three Pādas only. In v. 29 Svayambhū mentions one more common name Phulladaka, which he says is given to any Mātrā or Varna Vrtta defined so far, when it is employed for praising the deities, while vv. 30-31 further elaborate his remarks about the metre Mangala (defined at Sb. 4.20) and records a convention that in Mangalas, Phulladakas and similar other popular songs no rules about rhyme or metre should be insisted upon as long as these songs are liked by the people,24 21. Having thus examined the contents of the work, we shall now proceed to discuss the nature of the large number of illustrations quoted by Svayambhũ in the first eight chapters (i.e., chs. 1-5 of the Pūrvabhāga and chs. 1-together with 6 of the Pūrvabhāga --, 2 and 3 of the Uttarabhāga) of his work. Here, i.e., in Prākrit poetry, we find a variety of themes, especially in the field of village life. Descriptions of the different seasons and the calamitous effects which they have upon the lovers who have to be away on long journeys for the purposes of trade or business, figure largely along with frank descriptions of love in union, in this part. Fine Rüpakas and Utprekşās based on some natural phenomenon are not also wanting. The number of poets from whom a single stanza is quoted by Svayambhũ in this section is very large and many among them are non-Jain. On the other hand, in the Apabhramsa section (chs. 4 to 8 of the Uttarabhāga) only two poets are quoted with some frequency; they are : Govinda and Caturmukha. Seven others are also quoted, but six of them only once each and the seventh only twice. These six are: (1) 24. This is a very important and pertinent remark of Svayambhū. "It shows how the Apabhraíša poets often took great liberties with their metres and language; nevertheless they enjoyed great popularity among the appreciative listeners (Nipunas) of their days, owing to the great merit of their composition.

·? स्वयंभूच्छन्दः xvii Chailla"; (2).Jinadása ; (3) Dhanadèvà ; (4) Dhūrta; (5) Mātrdeva ; and (6) Vidagdha, while the seventh is suddhaśīla25. But in aldition to these stanzas which are quoted under particular names, there is a large number, about 60, of those that are quoted without any name attached to them". Out of these 60 stanzas as many as 16 refer to the story of the Rāmāyana and 7 to that of the Mahäbhārata or the Harivamsa. 12 out of the 16 Rāmāyaṇa passages are, strangely enough, traced to Svayambhu's own Paumacariu; which is a poem on the Jain version of the story of the Rāmāyaṇa. One more again, i.e., 6.54.1, is found in Svayambhū's Paumacariu, 71.1, though in our ms. it" is ascribed to Caturmukha. In addition to these 23 unnamed stanzas, which refer. either to the Rāmāyaṇa or to the Mahābhārata 'story, there are a few which refer to morality in.general (4.9.4 i 4.29.1.; 4.31.1; 6.15.1; 6.100.1;.8.6.1), or contain religious advice according to Jainism (8.7.1; 8.8.1.; 8.20:1-10; 8.11.3). One contains a reference to the Vāmana Incarnation of . Vişnu (8.14.1) and another a practical advice to her daughter by a professional prostitute (4.3.1), while a third is a description of a hunting expedition28 (6.90.1). We have also four, fine Utprekşās. (6.21.1; 6.37.1; 6.39.1; 6.42.1) and one or two Anyoktis (4.5.1; 6.31.1) among these stray yerses. Similarly, an elephant and a Cakravāka bird, both separated from their mates, are described in a stanza each, while an incongruence between an old lover and a young delicate beauty is the subject-matter of an illustration of the Adilā metre (4.12.3). Consuming power. of the fire of separation is mentioned in another stanza (6.10.1). In all these cases, where no names are attached to the stanzas, it is possible to presume that Svayambhū himself had.composed them for the sake of the illustration. 8.25.1.; 1 22. As regards the quotations from Govinda and Caturmukha, all the six which are ascribed to the former evidently belong to the story of the Harivamśa, while those that pass under the name of the latter (except 6.54.1) seem to be from his two poems, one on the story of the Harivaṁsa and the other on that of the Rāmāyana. That Caturmukha had composed a poem on the story of the Hariyamsa is quite certain as seen from 4.2.1 and 6.87.1; even 6.65.1 may be from the same poem. But 6.63.1 is a little doubtful; I think it must be from a poem on the theme of the Rāmāyana and accordingly I'have suggested an emendation, 25. See Index of Authors on pp. 156-157. 26. In the Präkrit section of ine work, as against this, there is hardly any stanza which is quoted without the author's name being prefixed to it. 27. This is edited by Dr. H. C. Bhayani in the Singhi Jain Series, Part I-Vidyā: dhara Kānda; Part II—Ayodhyā and Sundara Kāndas, Bombay, 1953. 28. See note on the passage, which is quoted in the Sarasvatikanthabharana, ..35.. r ·used by him only for the convenience and breve xviii स्वयंभूच्छन्दः [INTRODUCTION which looks to me most natural20. Any way, it does not fit in with any incident in the Mahābhārata story, and should belong to the Rāmāyaṇa story, if at all. 23. We saw above how Svayambhū does not make use of the Varna Gaņas in the construction of his definition of the Varna Vrttas: Asia matter of principle he regards all inetres as Mātrā Vittas' and so he employs only the five Mātrā Gaņas, called the Añías, in the definitions of both the Prākrit and the Apabhramśá metres. - He does not recognize any Sanskrit or Varna: Vyttas as such, as for example is done by his successor, the great Hemácandra. Actually, the five Amśas include all the eight Aksara Gaņas of Pingaia and Svayambhū ordinarily does not permit the violation of the order of short and long letters, thus maintaining iheir basic music, namely, the Varna Samgita. According to him the metres are to be grouped under two heads only, according as they are composed in the Prākrit or the Apabhraṁsa language, though all of them are to be considered as Mātrā Vrttas only. It is, however, remarkable that Svayambhù has often described the inter-relationship among the metres which are generally known as Varna Vịttas and whose basic unit is a Varna 'ora letter, since their lines must contain a given number of Akşaras' or letters according as they belong to any of the -26 classes beginning with Uktā and ending with Utkşti.' Thus he often shows how one 'metre develops out of another by the mere substitution of one or more Gaņas of a different type, or by a mere addition of a short or long letter or letters at a particular place in a line, or finally by the coupling together of two shorter inetrical lines. Yet on a closer 'study of all such cases, one is unable to discover any definite principle on the basis of which he had intended to explain the growth and development of new metres from the old ones. His observation of these inter-relationships has been metres. In a few.cases he seems to have caught a glimpse of the possibility of certain fossilized portions of metrical lines, which formed the nucleus of some new metres growing out of the old ones. But he has more neglected this glimpse than used it for his definitions, and the reason for this seems to be his non-recognition of a Yati in the middle of a line. 24. Thus in the case of Rambhāso (v. 50), Chāyā (v: 51). and Makarandikā (v. 52), Svayambhū explains how after the first block of 12 letters 29. See note on the passage; Bhayani, however, thinks otherwise at P.C., Introduclion, p. 17'foot-note. Yet also compare his remarks at Introduction; pp. 79-83 and my note on Sb.5.2. 30. References to the stanzas within the brackets are to those in chapter 1. of the - Svavambhachandas propor, i, e, Sb. ..

·*$ $ 22-25) स्वयंभूच्छन्दः xix which are common to all the three; "they have three different cadences (or Antya Ghațaķas as I have called them elsewhere3i), namely, ña-ra-ga, ta-ta-ga, and ja-ja-ga' respectively, which distinguish them from one another. Similarly, in the case of Upanālinī (v. 14) and Candroddyota (v. 15), he .explains how they differ from each other only in their latter part, which in the first, is ja-ja-gr, while in the second it is' ta-ta-ga' (without, however, clearly mentioning this their otherwise close relationship in the earlier. . part). The same is true of Puşpadāma(v. 48) and Canárabimba (v. 49), which differ from one another only in their cadence, the first having ra-ra-ga, the second ta-ta-ga. Here, too, Svayambhū does not refer to their having the first. 12 letters in common; but on the other hand, iframes his definition so as to ignore the separateness of the first -12 letters from the remaining portion of the line, caused by the presence :of the Yati: at that place32... Acala ..(v. 43) and Keisara. (v. 44) similarly differ' from one another in l'espect of their cadence, which is separated from the earlier :portion of the line by means of the Yati38, in the former it is ja-ja-ga and in the latter ta-ta-ga. In the first.11 letters of their lines they are identical, so far as the sequence of short and long letters is concern d; but Svayambhù has not noticed this in clear words, since he does not recognize the separateness of the cadence from the earlier part, in Acala... A similar neglect of the cadence is noticed even in the following instances : Cadence ja-ja-ga in the metres defined in vv. 6, 12, 35, 40 and 42; cadence ta-ta-ga in those defined in vv. 8; 11, 29 and 33 ; , cadence ra-ra-gar:in those defined in vv. 5, 10, 13, 28, 32 and 48.-In all these, :owing to his construction of the definitions by means of the Mātrā Ganas Svayamhhū" does not take any notice of the separateness of the cadence from the earlier part of the line, though in the following instances: he may be said to have done it: Cadence ja-ja-ga in metres defined in vv. 14, 34, 43 and 52; cadence ta-ta-ga in metres defined in vv. 15, 44, 47, 49 and 51 ; and cadence sa-ra-ga in metres defined in vv. 19, 37, 46 and 50. All these lapses in the recognition of the underlying principle of the growth of the metres of this type :are due to the non-recognition of a Yati in the body of a line on the part of Svayambhū. 25. Svayambhù has noted the development of one metre from another by addition or substitution of letters in the following cases : 31. See Vștta-Ghațakas at 'Journal BBRAS., 1951, pp. 150 ff. 32. This Yati is recognized even by.Vr. 3.96.5-6 and H. 2.327-328. 33. Even here the Yati is recognized by both Kedāra and Hemacandra; but the separateness of the structure of the cadence is not clearly felt in their defini. iions, since the preceding portion consisting of eleven Akşaras is not divisible into complete Akşara Gaņas. See H. 2.305-306; Vr. 3.94.7-8.

·स्वयंभूच्छन्दः [INTRODUCTION Rohini (v. 33), from Padma (v. 32).; Lalita and Hariņīpada (vv. 41-42), from Rohini (v. 33); Bhramarapada (v. 38), from Gajavaravilasita (v. 23) ; Citralekhā (v. 36) from Mandākrāntā (v. 28); Lalita (v.-60) from Madraka (v. 59); Mattākřidā (v. 61) frorn Vidyunmālā (v. missing in SbP.).; Kravñcapadā (v: 63) from Rukmavati :-(SbP. 6.15) and Manigunanikara (v. 18) both put together. In chapter 2 of the Uttarabhāga, i.e., Sb. 2, where the Ardhasamas are defined, Svayambhū is even more explicit ; thus he points out that the even lines of the Vegavati (v.1) are the same as the lines of a Dodhaka (SbP. 6.18) ; that the odd lines of the Hariñapluta (v. 4) are the same as those of the Upacitraka (v. 2) and the 'even ones are the same as those of the Drutavilambita (lost in SbP.) 1. that the odd lines of Akhyānikī are the same as those of Indravajrā (lost in SbP.) and the even ones are those of the Upendravajrā (lost in SbP.); that the odd lines of the Khañjā (v. 13) are the same as those of a Gīti (SbP.1.3); and the even ones are the same as those of a Skandhaka (SbP. 1.3). Similarly, if an Anta-guru Trimâtra is substituted for the final Caturmâtra in the odd lines of the Vegavati (v: 1); 'We get an-Upacitraka. (v. 2); Dodhaka itself becomes. Calamadhyā (v. 3) , when i when the initial Caturmātra in its even:- lines is made to consist of: four short letters; Puspitāgrā (v.9) is turned into Bhadravirāt: (v. 10) when the 1st and the 3rd short letters in all its Pädas are combined with the 2nd and the 4th into a long one, i.e., when the first 2 letters in all its Pādas are. long ; and Aparavaktra (v. 8) is changed into :a Puşpitāgrā (v. 9) when a long letter is added at the end of all its Pādas: All these directions clearly suggest that Svayambhū was conscious of an important cause34 of the growth of the Varņa : Vrttas, though he has not enunciated: it in clear words. II (For Rājasekhaſa's Chandaśśekhara, see pp. 129-139). :: 26. Rajasekhara's Chandaśćekhara is a work on Sanskrit, Prākrit and Apabhraíśà metres as he himself tells us in v.: 7 of ch. 5, which alone is available at present. This work is written in Sanskrit, but seems as if it were a very close Sanskrit rendering of Svayambhu's corresponding Prākrit stanzas, so that after reading this chapter of the work an impression is left on the mind of the reader that Pājasekhara has merely given in Şanskrit what Svayambhū wrote - in Prākrit. There is, however, this difference between the two writers that while Svayambhū regards the metres to be only of two kinds, Prākrit and Apabhramsa, Rājasekhara $4. See Vrtta-Ghatakas at Journal BBRAS., 1951.

·. xxi $ $ 25-28] स्वयंभूच्छन्दः considers them to be of three kinds, Sanskrit, Prākrit and Apabhramśa ones. This evidently means that Rājasekhara considered the Varna Vșttas as Sanskrit metres and the Mātrā Vịttas. (with the exception of the Vaitāliya and the Mátrāsamaka groups, as well as the Gathā with a few of its derivatives) as the Prakrit metres. It is, therefore, possible to imagine that the first three chapters of Rajasekhara's work treated of the Sama, Ardhasama and Vişama Varna Vștlas while the fourth treated of the Mātrā Vịttas including the Prākrit ones. The 5th chapter which we are publishing here contains, however, a few of the Präkčiť metres, namely, the Sirsakas, and then proceeds to define the Apabliraṁsa metres. This is also the order which Hemacandra has followed in his Chandonuśāsana, where he concludes his treatment of the Prākrit metres with the Sirsakas 'in chi 4 and begins with Apabhraíśa metres such as Utsāha and others in ch. 5. It is, therefore, quite likely that Hemacandra has followed Rājasekhara in his classification as well as order of the treatment of the metres, 27. As regards the relationship between Rājasekhara and Svayambhū, it will be seen that owing to a different order of treatment, vv. 1-6 of "ch. 5 of Rājasekhara's work correspond to the whole of the 4th chapter of the Svayambhūchandas-Púrvabhāga, while the remaining stanzas of the chapter seem to summarize chs. 4 to 7 of the Svayambhuchandas proper (Sb. 4-7). In Appendix I, I have given a concordance of the two works, which might easily prove how closely the one has followed the other. - It is said above that Hemacandra has very likely followed Rajasekhara both in his classification and order of treatment of the metres; this is also suggested by the agreement in respect of the names of certain metres between Hemacandra and Rājaś_khara as against Svayambhû.. See for example notes on Sb. ch. 6, vv. 26, 37, 39, 40, 43, 46, 49, 55, 107, 112 etc. It is, however, striking, that Hemacandra does not mention Rajasekhiara anywhere in his work. . 28. ' I had published this chapter in the Journal BBRAS., in 1946. I am publishing it again here on pp. 129-139, as it sometimes materially helps in understanding Svayambhu's words and also because it sometimes throws some light on Hemacandra's nomenclature of some metres in ch. 6 of his Chandonuśāsana. The only ms, of this chapter written on palm leaves exists at the Bada Bhandar of Jesalmir in Bundle No. 238, though Dalal's Catalogue does not mention it as existing in that bundle. This ms: consists of pp. 44 to 51 only, the first 43 pages containing chs. 1 to 4 of the work being untraced for the present, though a ms. of the Chandaśśekhara of Rājasekhara is said to exist at Jesalmir at Jaina Gránthāvali, p. 318, on the basis of a list prepared by Shri Hiralal Hansaraj for the Jain Svetāmbar. Conference, Bombay, in ·Xxii स्वयंभूच्छन्दः [INTRODUCTION 1909. Our ms. is 121 xlf inches in size, each page containing about 6 lines, each line having about 60 letters in it, as described by Prof. K. K: Shastri, who prepared a copy of it in 1943 for. Müni Shri: Jinavijayaji, at present · Director, Rajasthan Puratattva Mandir, Jaipur:r. It is dated Samvat 1179 and is said to have been written at Citrakūta Durga.? 29. Rājasekhara describes himself as an Arhata and a. Kavi in the last stạnza of the chapter. He was a layman; his father, grand-father and greatgrand-father were , respectively, called Duddaka, Lāhata and Yasa, and belonged to the Thaķkura family, His mother's name was Nāgadevī; but nothing about his literary activities is at present known to us. He only. tells us that this manual of his was very mnch liked by one Bhojadeva, who is very likely to be identified with the great king Bhoja of Dhārā. The dale of our ms. very well confirms this identification35 and it will not be far from truth if we as;ign Rajasekhara and his literary activities to the middle of the 11th century A. D. 30. I feel deeply obliged to Muni Shri Jinavijayáji, Director, Rajasthan Puratattva Mandir, who asked me to reedit this important wurk on Prakrit prosody for the Rajasthan Puratattya Series. I thank the Authorities of the the Asiatic Society of Bimbay and the University of Bombay for permitting me to pub'ish' it as an independent book, and the Director of the Oriental Institute, Baroda, for lending me the only ms. of the work in their possession. But I specially mention my indebtedness to Pandit Rahula Sankrtyayana of Massuri, who gave me the pálin-leaf ms. containing the fragmérits of the first part of the work, which is missing in the Baroda ms" Finally"i gratefully acknowledge the substantial help in various ways výhich I håve continuously received from my friend and colleague Dr. 'H. C. Bhayanſ of the Bháråliya Vidya Bhavan, Bombay. .:23. Din S. SimLillies .cz: Cena je priro: ico in 19tiques ** !! Kinnisusir ::? 2.36, nossos . 35. Chandaḥsekhara; Which is quoted: by Trivikrama in his commentary on the ; Vrttara nākara is very probably identical with the work of our Rājasekhara. I have published this commentary at JBBŘAS Vol. 33 (1958), pp. 25-68; I have discussed this question briefly on p. 37

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প্রণমাজামহঠমাণ হিমালও3মিলং কুলিমুংসুমখদলংমরামগঞ্জ
নাচপলমুবিনাম; সুপারম্ভওঞ্জে মোকাছি
কালাে 'মগ্রেপলাধনালৰ ওপেন্দনমোৰ্বলমােলামালগাছ
নদিনমঃ'। ১০) • নিমললে মিলাদুন্তপবন্ত নাম্বাসাবোপমুঠোদন
স্বাধীনুতগবিমমে@েঠa৩।পেৰাস্থমেমুংদোয়মুম ৪
দ্বানগামাৰনমজমামলধঃধংঃরমসুংমৈতাওনি
মণমও। সুনফদেলদ্বম্বং লিগাণমনঃ Aঞ্জ
ताडपत्रीय प्रतिके पृष्ठ २A और २B की फोटो प्रतिकृति

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·রূহঙ্গা মনপম মুম্বন ৪ানাই বনম ' পন ' বুনন ৰণৰছা ? দ্বিাম'জঈমান ঐষধেরলা নী''বৃনমা'বাগমারগেরহামেশ গ্রামান্তর মাদবর্তী সুধামলামাবলীলানী রানু'ঠানৰম ' ' 'এম , t राजस्थान पुरातन ग्रन्थमाला ] [ যমুক্ত ফুসুমংথোয়া মজুবিধাকনহামেঙ্গা নিবন্ধবিশ্ব হিক উণোংকফায়াংদংর্থাংঘাতং। মরুময়স ঠেসেমধুসুদণংকি বিধানরূণংলালিংবিনি ও মনগমৰমৰাৰ'মমম ৪ মেৰানমন্ত্রণপতফুলদাযৈম মনন ৭ হলাম। নাম নিলামহীন বেথমমমংসুধুমাসুদম ওনবেন নমঃ'ঈ'নাও'নমুন। "। চমুছqেবগ্রসরমওৰীপ্রিযুর্গীবিমানমঈছাতেরেঙ্গুপ্রিলিমিনুদ্ধি বৰফৰleণতবিমইমিম লাধোদনগঃহঃহঃমেসারসোনার ইমামেনমুগডুম , পাওঃস্মৰম লীলঙ্কফুল। মামুনতমবাগ উমমমমনসুবাসিদেহে গুনকোরবানিম্নমামলমঙৰবস্ত্রহনয়ে বিলুদ্ধে দেশবনম + ঐে * স্বতনস্বেমঙ্গল । এম ধৰ ताड़पत्रीय प्रतिके पष्ठ ४B, ६A की फोटो प्रतिकृति

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राजस्थान पुरातन ग्रन्थमाला ]
[ स्वयम्भूच्छन्दः
হকি গো বিনোমানী রাসমস্থিরমফেঞ্চুঞ্জাক্কিলােমগামীকালওয়াদা
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বরিAেcaমঞ্জসেগনময় জানা ১৫ খ্রিষ্টাবেদন
লোমগনিমজুঙ্গাওমি জামুচলেও স্মাইহিমু
স্বপৱৰ্ধমত্ত কবেগাহফুজা এমঙ্গলানো
গুলো দুলুণদল ইস্ত্রিগুৰণিৰৰনৈসর্গগুরু
ঠাকমণ্ডমেমভলিয়মমাউনামেননিয়ম
A েনে
প্রসঙ্গ
ताड़पत्रीय प्रतिके पृष्ठ १३B की फोटो प्रतिकृति
ও গ্রাম।
এবাঘেএঙ্গাণনাথ তারপন্থগ্রাঙ্গণে
গণ্ঠsণা ॥ Rৱনুষ্ঠাণ্ডা পাথলেনেনিন
প্রেমে;মােহাঙুনেন নম্বৰঠনশিদি একত্র
হেমনোপাওঁধর্জিা নাই।পেনানিগঞ্জওগঙ্গানগনৰ
গ্রা। মূষ্টামন্ত্রমদ্ঠোবখশুনর্গল লেনবণ
বেশবান নেময়গায় বেলেগুন নিয়মৰতৰৱেনেকয়েছে
स्वयम्भूच्छन्दः ग्रन्थकी त्रुटित ताड़पत्रीय प्रतिके साथ उपलब्ध अन्य कृतिका एक पत्र

·ܚ܀ ܀ ·म हा क वि श्री स्व यं भू कृतं स्वयंभूच्छन्दः। १. उक्तादिविधिः। x कहसिमहं सइत्थसंपुण्णअं सुकई(इ)रअणं कत्तो समुप्पण्णों। [xxx xx शब्दार्थसंपूर्ण सुकविरचनं कुतः समुत्पन्नम् ॥] परंतगा सअलमुहाइपुत्वला हुअंति ते किर रुइरा तआरआ ॥१॥ [परान्तगाः सकल-मुख-आदि-पूर्व-लाः । भवन्ति ते किल रुचिरा त्रिमात्रकाः ॥ १ ॥] रुइरा तस्सेअ [रुचिरा तस्यैव] । सुसामिए णिचलिअए अभग्गिा समोत्तिआ गअमअतिम्मिअंगिआ। मिलंतछप्पअरवमुक्ककंठिआ धराअले रुअइवं खग्गलट्ठिआ ॥ १.१॥ [सुस्वामिनि निपतिते अभग्ना समौक्तिका गजमदलिप्ताङ्गिका । मिलषट्पदरवमुक्तकण्ठिका धरातले रोदितीव खड्गयष्टिः ॥ १.१॥] चउचा परोरणिहणोरगा गुरू जइ संहुवंति चरणेसु णंदिणी ॥ २ ॥ [चत्वारश्चतुर्मात्राः पर-मध्य-निधन-मध्यगाः गुरुः यदि संभवन्ति चरणेपु, नन्दिनी ।। २ ॥] N. B.--I am reproducing, here in the foot-notes, the Sanskrit equivalents or explanations of words given marginally or between the lines in the ms. Only occasionally, I am suggesting emendations introduced by the word 'read'. १ निपतिते.

·स्वयंभूच्छन्दः। [उक्तादिविधिः णंदिणी वम्हस्स [नन्दिनी ब्रह्मणः । किसिं(मि)णो ससी ण स दिवा विराजए किस(म)णंगओ धैणणुसस्स कोसुमं । इअ संसआणुवगअस्स से मई तइ दिट्ठए ण लहए विणिच्चअं ॥ २.१ ॥ [किमयं शशी; न स दिवा विराजते किमनङ्गो न धनुरस्य कौसुमम् । इति संशयमुपगतस्य मे मतिः त्वयि दृष्टे न लभते विनिश्चयम् ॥ २.१ 1]. अइजअई समत्ता । सकरी वोत्तव्वा । [अतिजगती समाप्ता। शक्वरी वक्तव्या । छंदे वसंततिलए चउचा सपंसा सव्वंतरंतपरगा मुहलावसेसा ॥ ३ ॥ [छन्दसि वसन्ततिलके चत्वारश्चतुर्मात्राः सपञ्चमात्राः सर्व-अन्तर्-अन्त-पर-गाः मुखलावशेषाः ॥ ३ ॥] वसंततिलअं विजाए [वसन्ततिलकं विद्यायाः) । उदंडकोअणदकोमलकोसकंती कंताकुचग्गहणकंटइअप्पकोट्टो । मित्तद्दिआइरिउचारुविलासिणीणं सम्माणदाणभअभोअकरो करो दे ॥ ३१ ॥ [उद्दण्डकोकनदकोमलकोशकान्तिः कान्ताकुचग्रहणकण्ट कितप्रकोष्ठः । मित्र-द्विजाति-रिपु-चारुविलासिनीनां संमान-दान-भय-भोग-करः करस्ते ॥ ३.१॥] अहवा अंगारगणस्स [अथवा अङ्गारगणत्य] । .. कपु(ण्णु)प्पलं घुसिणलित्तकवोललोल बालाइ दुद्धधवलच्छिपहाविहिएणं । पावेइ णीलमणिमोत्तिअपम्मराअ- चित्तस्स पिच्छमिव कामसरस्स सोहं ॥ ३.२ ॥ कर्णोत्पलं घुसूणलिप्तकपोललोलं बालायाः दुग्धधवलाक्षिप्रभाविभिन्नम्। प्राप्नोति नीलमणिमौक्तिकपद्मराग-. चित्रस्य पिच्छमिव कामशरस्य शोभाम् ।। ३.२॥] । १ Read किमिणो. २ Read perhaps ण धणुमस्त. ३ दिवाअरस्स.

·१.२-५] स्वयंभूच्छन्दः। दो दोण्हि मज्झे णिहणलअलला पंसा एसासंवाहा सअलगुरुछ आराणं ॥ ४ ॥ [द्वौ द्वयोर्मध्ये निधनसकललो पञ्चमात्रौ एषा असंबाधा सकलगुरुकवण्मात्रयोः ॥ ४ ॥] असंवाहा सुद्धमहावस्स [असंबाधा शुद्धस्वभावस्य] । अव्यो वालाए विसमरअसमत्ताए अंदोलतेणं पिहलचलणितंत्रेणं । मा हो कामंगं हरह सुरअभंडारं कंचीपालंवो धरइव कणिरो दारं ॥४.१॥ [अम्मो बालायाः विषमरतमत्तायाः दोलायमानेन पृथुलचलनितम्वेन । मा भोः कामाङ्गं हरत सुरतभाण्डारं काञ्चीपालम्बो धारयतीव शव्दयन् द्वारम् || ४.१ ॥] अवरं च तस्सेअ [अपरं च तस्यैव । पेच्छंताए णिभरसुरअसमत्ताए लोलुद्धा पाआ विडकडिअडमारूढा । णम्हेहिं दिण्णं वहुजणमिव सणंते हाहाहो मुटुं उअ गहवइसव्वस्सं ॥४.२ ॥ [प्रेक्षस्वैतस्या निर्भरसुरतमत्तायाः लोलोवों पादौ विटकटितटमारूढौ। न आवाभ्यां दत्तं बहुजनमिव संज्ञापयतः हाहाहो मुषितं पश्य गृहपतिसर्वस्वम् ।। ४.२ ॥] ७ लहुतगणजुअं दोण्हि पा लावसाणा । तह गुरुजुअलं जीअ गंदीमुही सा ॥ ५ ॥ [लघुत्रिमात्रयुगलं द्वौ पञ्चमात्रौ लावसानौ। तथा गुरुयुगलं यस्याः नन्दीमुखी सा ॥ ५॥] णंदीमुही अंगारगणस्स [नन्दीमुखी अङ्गारगणस्य । पसरइ पुलओ सेदविंदू गलंति फुरइ अहरओ जंपणं जाइ हासं। थरहरइ मणो णिच्चला ठाइ दिट्ठी इअ विविहरसा होति दिढे पिअम्मि ॥ ५.१ ॥ १ दी द्वयोः सर्वगुरुषटकलयोर्मध्ये 'निधनलघुरुकललधुपगणी. २ शब्दनशील:. .३ द्वारम्. ५ विरकटितटमारूढो. ६ आवाभ्याम् . ७ अनेकजनं संज्ञापयंत इव. ४ लोलोवी. .

·४ [उक्तादिविधिः स्वयंभूच्छन्दः। [प्रसरति पुलकः स्वेदबिन्दवो गलन्ति स्फुरत्यधरको जल्पनं याति हासम् । कम्पते मनो निश्चला तिष्ठति दृष्टि इति विविधरसा भवन्ति दृष्टे प्रिये ॥ ५.१ ॥] लअलउव(र)लहू परुत्तरगावरा छपचतगणआ इमा अपराइआ ॥ ६ ॥ [ सकल-उदरलघू पर-उत्तरगौ अवरौ षट्-पञ्च-चतुः-त्रि-मात्रगणाः इयसपराजिता ॥ ६॥ अपराइआ तस्सेअ [अपराजिता तस्यैव । करमुहकमले भुआगलणालए णअणकुवलए पओहरहसए । अलअअलिउले णिअंबजलोहए रमइ पिअअमो सरेव्व कलत्तए । ६.१॥ [ करमुखकमले भुजागलनालके नयनकुवलये पयोधरहंसके । अलक-अलिकुले नितम्बजलौघे रमते प्रियतमः सरसीव कलत्रे ॥ ६.१ ॥] परगुरु दुमुणी पहरणकलिआ ॥ ७ ॥ [परगुरवः द्विः मुनयः प्रहरणकलिका ॥ ७ ॥] पहरणकलिआ पंचमणाहस्स [प्रहरणकलिका पञ्चमनाथस्य] । पिअ घणसमए परिहर गमणं सुरसरिपुलिणं मिव रम रमणं । खणमवि विरह ण सहइ हिअअं पअणुतणअले जलमिव ठिअअं ॥७.१ ॥ [प्रिय घनसमये परिहर गमनं सुरसरित्पुलिनमिव रमस्व रमणम् । क्षणमपि विरहं न सहते हृदयं प्रतनुतृणतले जलमिव स्थितम् ।। ७.१ ॥] लहुगुरुजुअं तत्तो पता पुत्वला करिमअरभुआ छंदे पलत्ता इमा ॥ ८ ॥ [लहुगुरुपण्मात्रयुगं ततः पञ्चमात्रत्रिमात्रौ पूर्वलो करिमकरभुजा छन्दसि प्रोता इयम् ॥ ८ ॥ ॥]

·--१.६-१०] स्वयंभूच्छन्दः। ५ कारिमअरभुआ सुद्धसहावस्स [करिमकरभुजा शुद्धस्वभावस्य । रिउरुहिरजले माअंगगाहाउले हअधअविहए छत्तोहफेणुजले। णरसिरकमले खग्गावलीमीणए रमइ रणसरे हंसोव्व णाहो महं ॥ ८.१ ॥ [रिपुरुधिरजले मातंगग्राहाकुले हयध्वजविहगे छत्रौधफेनोज्ज्वले। नरशिरःकमले खड्गावलीमीने रमते रणसरसि हंस इव नाथो मम ।। ८.१ ॥] रविलहुपरगुरुजुअमुवचित्तं ॥ ९ ॥ [रविलघुपरगुरुयुगमुपचित्रम् ॥ ९॥] उवचित्तं सुद्धसहावस्स [उपचित्रं शुद्धस्वभावस्य । अवडिअणइअडविअडकुडुंगं अलअणविडभडकडि झलिअंग। सरहसरअरसवसपुसिओसं जरणमिव रवसहसइमतोसं ॥ ९.१ ॥ [x x x x X X X x x] लच्छी पंचग्गहेणा जेहि पूरंति ते ला ॥ १० ॥ [लक्ष्मीः पञ्चग्रहेनाः यैः पूर्यन्ते ते लाः ॥ १० ॥] लच्छी मऊरदेअस्स [लक्ष्मीः मयूरदेवस्य] । वित्थिण्णाआसरणे सूरदावग्गिडड्ढे संझाजालाफुलिंगे तारआछारपुंजे । दुक्खं विंझाअमाणे कालकीलामसिल्ले पेच्छ धुम्माअमाण केत्तकोलित्तखंडं ॥ १०.१ ॥ [विस्तीर्णाकाशारण्ये सूर्यदावाग्निदग्धे संध्याज्वालास्फुलिङ्गे तारकाक्षारपुञ्ज । दुःखं विधमाप्यमाने कालक्रीडामपीयुक्त प्रेक्षस्व धूमायमानं केतु-उल्मुक-खण्डम् ॥ १०.१ ॥] १ पञ्चनवद्वादशवर्णा लघवः अन्ये गुरवः. २ Read केउ.

·( उक्तादिविधिः स्वयंभूच्छन्दः। दिप्पंचंतेहरणं ला पूरणे जोण्हिआ॥ ११ ॥ [दिक्पञ्चत्रयोदशानां लाः पूरणे ज्योत्स्निका ॥ ११ ॥] जोण्हिआ कोहन्तस्स [ज्योत्स्निका कोहन्तस्य । आसासाहासुसोहं संझापहापल्लवं तारापसारफुलं थोरकपिकं फलं ! अल्लीणेणंकपरिख धंतालिथोओज्झिअं एअं पेच्छाहि कंते आआसकप्पडुमं ॥ ११.१॥ [आशाशाखासुशोभं संध्याप्रमापल्लवं ताराप्राग्भारपुष्पं स्थविरार्कपक्वफलम् । लीनैणाङ्कपक्षिणं ध्वान्तालिस्तोकोज्झितं एतं प्रेक्षस्व कान्ते आकाशकल्पद्रुमम् ॥ ११.१॥] गच्छो पा लोअवा(रा) दो चता परगा जआ ॥ १२ ॥ [गः षण्मात्रः पञ्चमात्रौ लोदरौ द्वौ चतुर्मात्रनिमात्रौ परगो जया ॥ १२ ॥] जआ सुद्धसहावस्य [जया शुद्धस्वभावस्य । राहाए तारहारे थणे पडिविविध कण्हं वालाइ दटुं बलोत्ति पलज्जिअं । णारं रिटारिणावि प्पिआ इअ मुद्धिआ गाढं घेत्तूण कंठे उणो अ(उ)वगूहिआ ॥ १२.१ ॥ [राधायास्तारहारे स्तने प्रतिबिम्बित कृष्णं बालया दृष्ट्वा बल इति प्रलज्जितम् । ज्ञात्वा रिष्टारिणापि प्रिया इति मुग्धिका गाढं गृहीत्वा कण्ठे पुनरुपगृहिता ॥ १२.१ ॥] सकरी समत्ता ॥ १४॥ अइसकरी वोत्तव्वा ।। शक्वरी समाप्ता ॥ १४ ॥ अतिशक्वरी वक्तव्या॥] लहुगुरुछजुआओ पुवला दोण्णि पंसा। जणमणहरपाआ मालिणी एरिसी सा ॥ १३ ॥ [लघुगुरुपण्मात्रयुगात्पूर्वलौ द्वौ पञ्चमात्रांशौ । जनमनोहरपादा मालिनी ईदृशी सा ॥ १३॥] मालिणी अंगारगणस्स [मालिनी अङ्गारगणस्य] । १ Read तेरहणं. २ शात्वा.

·१.११-१५] स्वयंभूच्छन्दः । धवलमिअ कवोलं चच्चि चंदणेणं कअमिव अवअंसं केअईपल्लवेणं । गअमिव सवणंतं दंततालंकमेकं उअ ससहरविवं वासवासावहूए ॥ १३.१ ॥ [धवलमिव कपोलं चर्चितं चन्दनेन कृतमिवावतंसं केतकीपल्लवेन । गतमिव श्रवणान्तं दन्तताटङ्कमेक पक्ष्य शशधरविम्बं वासवाशावध्वाः ॥ १३.१ ॥] सअलमुहलपा दो दुचा उरगा गुरू. सुकइजणपलत्ता इमा उवमालिणी ॥ १४ ॥ [सक्कल-मुख-लौ पञ्चमात्री द्वौ, द्वौ चतुर्मात्री उदरगौ, गुरुः सुकविजनप्रलपिता इयं उपमालिनी ॥ १४ उवमालिणी तस्सेव [उपमालिनी तस्यैव] । सुहअ पसिअ माणं पुणो ण कुणंतिभा तुह चलणपणामं गआवि ण रत्तिआ। ण लहइ तणुअंगी मणंपि सुहच्छिअं अणुण पिअ पासं पसण्णमुहच्छिअं ॥ १४.१ ॥ [सुभग प्रसीद मानं पुनर्न कुर्वन्ती तव चरणप्रणामं गतापि न रक्ता। न लभते तन्वङ्गी मनागपि सुखासिकां अनुनय प्रियां पार्श्व प्रसन्नमुखाक्षीम् ॥ १४.१ ॥] जइ उण चउपसा सव्वाइसेसंतला गुरुणिहणमिणं तं चंदुज्जु भण्णए ॥ १५ ॥ [यदि पुनः चत्वारः पञ्चमात्रांशाः सर्व-आदि-शेप-अन्त-ला: गुरुनिधनमिदं तच्चन्द्रोद्योतं भण्यते ॥ १५ ॥] चंदुज्जुअं सुद्धसहावस्स [चन्द्रोद्योत शुद्धस्वभावस्य । अहिणवससिलेहा संझाअवाअंविआ सहइ कसणमेहे विज्जुप्पहाभासुरे । उअ पसरिअजीहे कालस्स काले मुहे अकवलविलुद्धा दाढव्व रत्तोल्लिआ ॥ १५.१ ॥ १ जगत.

·[ उक्तादिविधिः स्वयंभूच्छन्दः। [अभिनवशशिलेखा संध्यातपातांम्रिता शोभते कृष्णमेघे विद्युत्प्रभाभासुरे । पश्य प्रसृतजिह्वे कालस्य काले मुखे जगत्कवलनविलुब्धा दंष्ट्रेव रक्ताद्रा ॥ १५.१ ॥] सत्त ता लहुत्तरा गुरुं च जत्थ तोलअं॥१६॥ [सत त्रिमात्राः लघूत्तराः गुरुश्च यत्र तोटकम् ॥ १६ ॥] तोलअं णागहस्स [तोटकं नागहस्य । एत्थअंतरंमि वेअमुकवाणजालअं वारिऊरपूरिउण्णमंतमेहकालअं । जुज्झमज्झतक्खणुग्गउग्गरोसपुण्णअं धाइ पवंगमाण रक्खसेंदसेण्णकं ॥ १६.१ ॥ [अत्रान्तरे वेगमुक्तत्राणजालकं वारिपूरपूरितोन्नमन्मेघकालकम् । युद्धमध्यतत्क्षणोद्गतोग्ररोषपूर्ण धावितं प्लवंगमेषु राक्षसेन्द्रसैन्यम् ॥ १६.१ ॥] दसचउलहु पर गुरु अ ससिअला ॥ १७ ॥ [चतुर्दशलघवः परतो गुरुश्च शशिकला ॥ १७ ॥]. ससिअला सुद्धसहावस्स [शशिकला शुद्धस्वभावस्य । फुडिअकमलकुवलअसरणिअरा परिमलमिलिअभमिअभमरउला। ससहरकिरणधवलधरणिअला कमिह ण हरइ सरअदिणकमला ॥ १७.१ ॥ [स्फुटितकमलकुवलयसरोनिकरा परिमलमिलितभ्रान्तभ्रमरंकुला। शशधरकिरणधवलधरणितला कमिह न हरति शरद्दिनकमला ।। १७.१॥] वसुसिरि कअजइ मणिगुणणिअरो ॥ १८॥ [वसुशिरसि कृतयतिः मणिगुणनिकरः ॥ १८॥] मणिगुणणिअरो सुद्धसीलस्स [मणिगुणनिकरः शुद्धशीलस्य] । १ सहायरस corrected to सीलस्स.

·. १.१६-२०] ९ स्वयंभूच्छन्दः। घणरसणमुहलचलरमणअलं समपहरमिलिअकलमणिअरवं । समसलिलणिवहविअलिअतिलअं उअ हरइ तरुणिवरविसमरकं ॥ १८.१ ॥ [घनरसनामुखरचलनितम्बतलं xxxxx मिलितकलमणितरवम् । श्रमसलिलनिवहविगलिततिलकं पश्य हरति तरुणीवरविषमरतम् ।। १८.१।।] . -- विज्जूमालाहिंतो दोप्पा लोअरा गं च चित्ता ॥ १९ ॥ [विद्युन्मालातः द्वौ पञ्चमात्रौ लोदरौ गश्च चित्रा ॥ ५९॥] चित्ता तस्सेअ [चित्रा तस्यैव] । गट्ठो जेठो दिट्ठा मेहा विज्जुपुंजो सचावो धारासारत्थोरत्यबस्थिप्पिरं अंतरिक्खं । रपणे रण्णे मोरा सद्दाअंति हा हंत एहि अत्ता पत्ते वासारत्ते पंथिआ मा मरंतु ॥ १९.१ ॥ [नष्टो ज्येष्ठो दृष्टा मेघा विद्युत्पुञ्जः सचापो धारासारस्थविरस्तम्बसंगलट् अन्तरिक्षम् । अरण्येऽरण्ये मयूराः शब्दायन्ते हा हन्तेदानी अम्ब प्राप्ते वर्षाराने पान्था मा म्रियन्ताम् ।। १९.१॥] अइसक्करी समत्ता ॥ १५॥ अट्ठी बोत्तव्वा । [अतिशक्वरी समाप्ता ॥१५॥ अष्टिः वक्तव्या ॥] लहूगुरू णिरंतरा जहिं स पंचचामरो॥२०॥ [लघवो गुरवो निरन्तरा यत्र स पञ्चचामरः ॥ २०॥] चामरो हरदासस्स [चामरो हरदासस्य । घणोहवारिथोरथंवर्तितणितगंधा समुग्गमंतमंदमंदकंदलंकुरिल्लआ। सिलिंधगंधलुद्धमुद्धछप्पअंधआरिआ जणेइ दुःखआई पंथिआण रणभूमिआ ॥ २०.१॥ [धनौघवारिस्थविरस्तम्बातिमितनिर्यद्गन्धा समुद्गच्छन्मन्दमन्दकन्दलाङ्कुरिता । शिलीन्ध्रगन्धलुब्धमुग्धषट्पदान्धकारिता जनयति दुःखानि पथिकानामरण्यभूमिः ॥ २०:१॥] . १ नितम्बम्. २ स्थूलस्तम्बव्याप्तम्, ·१० [उक्तादिविधिः स्वयंभूच्छन्दः। अट्ठता लहुत्तरा जहिं स चित्तसोह एस ॥२१॥ [अष्टत्रिमात्रा लघूत्तरा यत्र स चित्रशोभ एषः ॥ २१ ॥] चित्तसोहो गुणहरस्स [चित्रशोभो गुणधरस्य । दुण्णिवारवारणेदतिक्खखग्गछिण्णएहिँ मुक्कहक्कणीसरंतवाणधारतिण्णएहिँ। वीरतुंडमुंडखंडटंकछिण्णदुग्गमेरि(हिँ) एरिसेवि आहवे स वीरओ विलासमेह ॥ २१.१॥ [तीक्ष्णखड्गच्छिन्नदुर्निवारवारणेन्द्रैः मुक्ताहाननिःसरद्वाणधारातीर्णैः । वीरतुण्डमुण्डखण्डटङ्कच्छिन्नदुर्गमैः ईदृशेप्याहवे स, वीरो विलासमेति ॥ २१.१॥] सत्त ता लहुत्तरा गुरुद्दअं च चित्तमेअं ॥ २२ ॥ [सप्त त्रिमात्रा लघूत्तरा गुरुद्वयं च चित्रमेतत् ॥ २२ ॥] चिनं तस्सेअ [चित्रं तस्यैव । सक्कचाववंकभावभूलआभअंकराइँ गच्छमाणराअहंसदीहपंतिदंतुराई। विप्फुरंतविज्जुलाललाविअग्गजीहआइँ पंथिआण धाविआई पाउलन्भरक्खसाइँ ॥२२.१ ॥ [शक्रचापवक्रभावभूलताभयंकराणि गच्छद्राजहंसदीर्घपङ्क्तिदन्तुराणि । विस्फुरद्विद्युल्लोलायिताग्रजिह्वानि पथिकेषु 'धावितानि प्रावृडभ्ररक्षांसि ॥ २२.१ ॥] अन्तमुहाइसव्वसअलसअललहुणो छत्तगणा गुरुं च गअवरविलसिअअं ॥ २३ ॥ [अन्त-मुख-आदि-सर्व-सकल-सकल-लघवः । पट् त्रिमात्राः गुरुश्च गजवरविलसितम् ॥ २३॥] गअवरविलसिअअंणिउणस्स [गजवरविलसितं निपुणस्य । हा महुमासवंधु विअसिअकमलसर दिण्णससंकमित्तसुरुइरकरपसर । कत्थ गओसि गिम्ह जलहररवमुहलं थंयथिरंसुएहिँ रुअइव गमणअलं ॥ २३.१ ॥ १ अश्रुभिः.

·११ १.२१-२५] स्वयंभूच्छन्दः। [हा मधुमासबन्धो विकसितकमलसरः दत्तशशाङ्कमित्रसुरुचिरकरप्रसर । कुत्र गतोसि ग्रीष्म जलधररवमुखरं स्तम्बस्थविराश्रुभिः रोदितीव गगनतलम् ॥ २३.१ ॥] अहवा सुद्धसीलस्स [अथवा शुद्धशीलस्य । मंदरदिण्णधाअतलभिडिअसलिलअं पोअडपोम्मराअमणिकिरणरुहिर। तक्खणदिवसत्तठिअसिढिलफुरणअं दीसइ दोद्दलंविअ मअरहरहिअरं ॥ २३.२ ॥ [मन्दरदत्तघाततलमिलितसलिलं प्रकटपद्मरागमणि किरणरुधिरम् । तत्क्षणदृष्टसत्त्वस्थितशिथिलस्फुरणं दृश्यते द्विखण्डमिव मकरगृहहृदयम् ।। २३.२ ॥] दो छा दोप्पा सअलमुहगा पुवाइलगुरू । एक्कं गंतं मअणललिअं छंदम्मि पअए ॥२४॥ [द्वौ पण्मात्रौ द्वौ पन्चमात्रौ सकल-मुख-गौ पूर्वादि-लगुरू । एक गान्तं मदनललितं छन्दसि प्राकृते ॥ २४ ॥] मअणललिअं सुद्धसहावस्स [मदनललितं शुद्धस्वभावस्य] । दोलालोलं सणिअसणि माअंदगहणे अंदोलंति तरुणिविडअंणाहंकपडिअं । कामुच्छंगे रइमिव ठिअं दट्टण पहिओ मुच्छं पत्तो णिअअघरिणीकीडं सुमरिउं॥२४.१ ।। [दोलालोलां शनैः शनैः माकन्दगहने दोलायमानां तरुणी xxx नाथाङ्कपतिताम् । कामोत्सङ्गे रतिमिव स्थितां दृष्ट्वा पथिकः मूच्छी प्राप्तो निजकगृहिणीक्रीडां स्मृत्वा ॥ २४.१ ॥] .. भणइ सअललहुअमचलंदिहिमिह ॥ २५ ॥ [भणति सकललघुमचलतिमिह ॥ २५ ॥] अचलदिही अंगारगणस्स [अचलधृतिः अङ्गारगणस्य । १ भन्न. २ प्रकट. ३ दिखण्डमिव.

·१२ स्वयंभूच्छन्दः। [उक्तादिविधिः विलुलिअचिउरमहरअलकअवण- मविरलपुलअभरिअथणजुअमवि । रइरससणिमणिअमुहलिअमिह सहइ सुरअमविरअमइ सहि तुह ॥ २५.१ ॥ [विलुलितचिकुरमधरतलकृतव्रणं अविरलपुलकभृतस्तनयुगमपि । रतिरसमन्दमणितमुखरितमिह शोभते सुरतमविरतमयि सखि तव ॥ २५.१ ॥] अट्ठी समत्ता ॥ १६ ॥ अइअट्ठी वोत्तव्वा । [अष्टिः समाप्ता ॥ १६ ॥ अत्यष्टिवक्तव्या।] उरंतउअरंतवाचगणा पता पुत्वला हुवंति चलणेसु जीअ पुहवी इमा पाअए ॥ २६ ॥ [उदर-अन्त-उदर-अन्त-वक्राः चतुर्मानाः पञ्चमात्रत्रिमात्रौ पूर्वलो। भवन्ति चरणेपु यस्याः पृथ्वी इयं प्राकृते ॥ २६ ॥] पुहवी सुद्धसहावस्स [पृथ्वी शुद्धस्वभावस्य] । विउद्धकरपंकआ मुहमिअंकजोण्हज्जला विणिद्दणअणुप्पला अलअघोलिरिदिंदिरा। पओहररहंगिआ गहिरणाहिरूंदेंव्हा सरिव्व सरउभवा कमलगोरिआ सोहए ॥ २६.१ ॥ [विबुद्धकरपङ्कजा मुखमृगाङ्कज्योत्स्नोज्ज्वला विनिद्रनयनोत्पला अलकघूर्णनशीलेन्दिन्दिरा। पयोधररथाङ्गिका गभीरनाभिविस्तीर्णद्रहा सरिदिव शरदुद्भवा कमलगौरी शोभते ॥ २६.१॥] . पछा दोप्पा चेलो मुहलतिगुरू सव्वपरला गआरंतो सेसो हुवइ चलणे सा सिहरिणी ॥ २७ ॥ [पञ्चमात्रषण्मात्रौ द्वौ पञ्चमात्रौ चतुर्मात्रांशो मुखल-त्रिगुरू सर्व-पर-लौ गुर्वन्तः शेषो भवति चरणे सा शिखरिणी ॥ २७ ॥] सिहरिणी पंछमणाहस्स [शिखरिणी पंछमनाथस्य] वरं लद्धो बंधो सअलगुणमंते बुहगणे वरं दीहं कालं गिरिगहणमझे णिवसि। वरं दुद्वेणासीविसविसहरेणावि रमिश्र ण संजाअं रज्जं पिसुणपरिवारेण सहिअं ॥२७.१॥ १ अधरतलकृतव्रण. २ शोभते. ३ अलका एव घूर्णनशीला भ्रमरा यस्याम् . ४ महाहदा.

·१३ १.२५-३० स्वयंभूच्छन्दः। [वरं लब्धो बन्धः सकलगुणवति बुधगणे. वरं दीर्घ कालं गिरिगहनमध्ये निवसितम् । वरं दुष्टेणाशीविषविषधरेणापि रतं न संजातं राज्यं पिशुनपरिवारेण सहितम् ॥ २७.१॥] मदकंता तिमुहगुरुछा पुव्वलं पत्तअं च ॥ २८ ॥ [मन्दाक्रान्ता नि-मुख-गुरू षण्मात्रौ पूर्वलं पञ्चमात्रत्रयं च ॥ २८ ॥] मंदकता सुद्धसीलस्स [मन्दाक्रान्ता शुद्धशीलस्य । हारालग्गं भसलमुहलं हारिपुण्णाअदामं केसासत्तं सरसमउअं मालिअं मालईए। कण्णासत्तं णवदलजुआलंकिएकं कलंवं मेहालोए मरणहिमा देइ दुप्पंथिअज्झा ॥ २८.१ ॥ [हारालग्नं भ्रमरमुखरं हारिपुन्नागदाम केशासक्तं सरसमृदुकं माल्यं मालत्याः । कर्णासक्तं नवदलयुगालंकृतमेकं कदम्बं मेघालोके मरणहृदया ददाति दुष्पथिकायर्या ॥ २८.१ ॥] दो च्छेइल्ला उरलपगणा जिस्सा इमा हारिणी॥ २९ ॥ [द्वावन्त्यो उदरलघुको पञ्चमात्रौ यस्याः इयं हारिणी ॥ २९ ॥] हारिणी सुद्धराअस्स [हारिणी शुद्धरागस्य । ठेरं चंदं तरुणतरणि दळूण पुवण्हए बुद्धं लद्धावसरमिव तं हासं ग पंकअं । दोसंग्गाही असअलअलो खत्थो खई खामओ वको मित्तोर्वरि सह ठिओ जो तस्स कत्तो सिरी ॥२९.१॥ [स्थविरं चन्द्रं तरुणतरणिं दृष्ट्वा पूर्वाह्ने बुद्धं लब्धावसरमिव तद् हासं गतं पङ्कजम् । दोषग्राही असकलकलंः खस्थः क्षयी क्षामकः वक्रो मित्रोपरि सदा स्थितो यस्तस्य कुतः श्रीः ॥ २९.१॥] वंसअलंमि सव्वतिअला चउकलणिहणा अन्तमुहाइसवपरसवलहुअपरगा ॥ ३० ॥ [वंशतले सर्वत्रिमात्राः चतुप्कलनिधनाः। अन्त-मुख-आदि-सर्व-पर-सर्व -लघुक-परगाः ॥ ३०॥] १ रात्रिदोषी. २ कला-शिल्पांदिशानेपि. ३ आकाशाकुली. ४ रोगापचयी. ५ अनृजुदुराशयो. ६ आदित्यहृदी. ७ सदा.

·[उक्तादिविधिः स्वयंभूच्छन्दः । C वंसअलं ललहसहावस्स [वंशतलं लटभस्वभावस्य । दाहिणमारुएण परिहद्दसुरहितरुणा माहवमासअम्मि हसिअव्व सअलतरुणा। तुम्ह महं च एत्थ पणिअंणिसुणउ मलओ घेप्पइ अण्ह(म्ह) कस्स सुहओच्चिअ परिमलओ ॥ ३०.१ ॥ [दक्षिणमारुतेन परिघट्टितसुरभितरुणा माधवमासे हसिता इव सकलतरुणाः । युष्माकं मम चात्र पणितं निशृणोतु मलयः गृह्यते आवयोः कस्य सुभग एव परिमलः ॥ ३०.१ ॥] कोवि अ वसवत्तललिअंत्ति पभणइ इमं ॥ ३१ ॥ [कोपि च वंशपत्रललितमिति प्रभणति इदम् ॥ ३१ ॥] वंसवत्तं सुद्धसीलस्स [वंशपत्रं शुद्धशीलस्य]। भूरितलाअवारि विमलं कुवलअपउरं पोम्मपलाव(स)संतिरुइरं विअगणमणि। णेच्छइ चाअओ कअदिही सुरवइविहिअं चुंबइ चंसवत्तवडिअं जललवमवि सो ॥ ३१.१॥ [भूरि तडागवारि विमलं कुवलयप्रचुरं पद्मपलाशशान्तिरुचिरं द्विजगणमान्यम् । नेच्छति चातकः कृतधृतिः सुरपतिविहितं चुम्बति वंशपत्रपतितं जललवमपि सः ॥ ३१:१॥] पगुणपगणा दोछा वंका पुवला पा अ पोम्मं ॥ ३२ ॥ [प्रगुणपञ्चमात्रौ द्वौ पण्मात्रौ वक्रौ; पूर्वलो पन्चमात्रौ च पद्मम् ॥ ३२ ॥] पोम्म अंगारगणस्स [प- अङ्गारगणस्य] । विसमसुरए केसामोडो बोलिरो मंदमंद सहइ समझं उत्थंघेणं थोरहारेण रम्मो । उअह तरुणा मा हो कोसं वालिआए णिवं कसणधवलो मज्झे दिण्णो वम्महेणं पडोव्व ॥ ३२.१ ॥ [विषमसुरते केशबन्धो घूर्णनशीलः मदमन्दं शोभते समं उत्तब्धेन स्थविरहारेण रम्यः । पश्यत तरुणाः मा भोः कोशं बालिकायाः नितम्ब कृष्णधवलो मध्ये दत्तो मन्मथेन पट इव ।। ३२.१ ।।] १ आवयोमध्ये कस्य परिमलो गृह्यत इत्येव पणितम्. २ चातकः. ३ केशवन्धः.

·१५ १.३०-३५] स्वयंभूच्छन्दः। उव(र)लपगणा दो छेइल्ला तं चेअ सा रोहिणी ॥ ३३ ॥ [उदरलौ पञ्चमात्रौ द्वावन्त्यौ तदेव सा रोहिणी ।। ३३ ॥] रोहिणी उन्भडस्स [रोहिणी उद्भटस्य । फंडहिगहणं दूरे छेत्तं रण्णं करंजाउलं सरअदिअहो पिका साली वाईजलं सीअलं । वसइ स पिओ तस्सि एक्को अत्तावि तत्तो सरं उअह विंगआ भत्तं घेत्तुं सूए पलो घों ॥ ३३.१ ॥ [कार्पासगहनं दूरे क्षेत्रं, अरण्यं करजाकुलं शरदिवसः, पक्वा शालिः वापीजलं शीतलम् । वसति स प्रियस्तस्मिन्नेकः पितृष्वसापि ततः स्वयं पश्य विगता भक्तं गृहीत्वा सूपे प्रवृत्तं घृतम् ॥ ३३.१॥] हरिणिचरणे पंसो छंसो तिअद्धचआरआ। सअललगुरू सव्वोरंभंतरालगुरूगुरू ॥ ३४ ॥ [हरिणिचरणे पञ्चमात्रः षण्मात्रः सार्धत्रयचतुर्मात्राः । सकल-ल-गुरू सर्वोदराभ्यन्तरालगुरुगुरवः ॥ ३४ ॥ ] हरिणी चंदणस्स [हरिणी चन्दनस्य] । मलअपवणो चंदालोओ वसंतसमागमो परहुअरवो वीणुग्गारो रसो जरढच्छुणो । ण तह मिलिआ एदे सव्वे जणंति महं दिहिं सुरअसमए ओल्लालावो जहा सहि वल्लहो ॥ ३४.१॥ [मलयपवनश्चन्द्रालोको वसन्तसमागमः परभृतरवो वीणोद्गारो रसो जरठेक्षोः । न तथा मिलिता एते सर्वे जनयन्ति मे धृति सुरतसमये आालापो यथा सखि वल्लभः ॥ ३४.१ ॥] भावकंता विसमजगणा पआरगणुत्तरा। वकावंकोअहिपरिमिआ उराइगुरूरली ॥३५॥ [भावाकान्ता विषमजगणा पञ्चमात्रगणोत्तरा । वक्रावक्राः उदधिपरिमिताः उदर-आदिगुरु-उदरलाः ॥३५॥ ॥] भावकंता णिउणस्स [भावाक्रान्ता निपुणस्य] । १ कर्पासे फडही देशी. २ विगता भक्तं गृहीत्वा सूपे प्रवृत्तं धृतम्. ३ जरठेक्षोः. ४ मध्यादिगुरुमध्यला:. This note really belongs to the last word in the line; it is wrongly put on the ist in the ms.

·१६ स्वयंभूच्छन्दः। [उक्तादिविधिः चंदो वंको कलुसहिअओ रवी करचंडओ पारावारो पअइजलही सिही अविणीअओ। सको संको विसमणअणो हरो संगओ हरी णाहो मझं उण णिरुवमो अणेअगुणालओ ॥ ३५.१ ॥ [चन्द्रो वक्रः कलुषहृदयो रविः करचण्डः पारावरः प्रकृतिजडधीः शिखी अविनीतः । शक्रोऽवष्वप्कितो विषमनयनो हरः सगदो हरिः नाथो मम पुनर्निरुपमोऽनेकगुणालयः ॥ ३५.१ ॥ अइअट्ठी समत्ता । १७ ॥ दिही वोत्तवा । अत्यष्टिः समाप्ता । १७ ।। धृतिर्वक्तव्या।] मंदकंता छलहुअजठरा जत्थ सा चित्तलेहा ॥ ३६ ॥ [मन्दाक्रान्ता षट्-लघुक-जठरा यत्र सा चित्रलेखा ।। ३६ ॥] चित्तलेहा सुद्धसहावस्स [चित्रलेखा शुद्धस्वभावस्य । थोआअंवा अहिअतणुइआ वीअचंदस्स लेहा लग्गा णिद्धे सरअघणथणे वंकका विहाइ । रेणं सेच्छ गणतलिसए दिव्वसंझावहूए वच्चंतेणाहिमअरवइणा णक्खखत्तिव्य दिण्णा ॥३६.१॥ [स्तोकाताम्रा अधिकतनुका द्वितीयाचन्द्रस्य लेखा स्निग्धे वक्रवका विभाति । रत्वा स्वेच्छं गगनतल्पे दिव्यसन्ध्यावध्या बजता अहिमकरपतिना नखक्षतमिव दत्तम् || ३६.१॥] छलहुछगुरुआ दोप्पा जिस्सा पुचला चंदमाला ॥ ३७ ।। [पल्लघुपड्गुरुकाः द्वौ पञ्चमात्रौ पूर्वलौ यस्याः चन्द्रमाला ॥ ३७॥] चंदमाला हरअत्तस्स [चन्द्रमाला हरदत्तत्य] । उअ भमलउलं चत्तुजाणं वच्चमाणं कहिंपि किर कमलमिणं वालापाए भोलिमाए णिलीणं । कलमुहलरवं तं से सोउं ऐक्कबाहिलासं णिवेसह णिलए मा हो अम्हं णेउरं कृजिअं व ॥ ३७.१॥ [पश्य भ्रमरकुलं त्यक्त्वोद्यानं व्रजत् कुत्रापि किल कमलमिदं इति बालापादे भ्रान्त्या निलीनम् । कलमुखररवं तमस्य श्रुत्वा एकद्रव्याभिलाषं निवसत निलये मा हो अस्माकं नूपुरं कूजितमिव ॥ ३७.१ ॥] १ सहस्रयोनित्वात् . २ सगदः. ३ द्वितीयाचन्द्रस्य..४ स्निग्धे. ५ रमित्वा स्वेच्छम्. ६ तल्पे. ७ त्यक्त्वोद्यानं. ८ इति. ९भ्रान्त्या. १० श्रुत्वा. ११ एकद्रव्याभिलापन् . १२ निवसत निलये अस्माकमिति नूपुरेण कृजितमिव. लग्ना शरद्-घन-स्तने । - ·१.३५-४०.] स्वयंभूच्छन्दः। दोणि लहू हुवंति जइ गअवरविलसिअए । छत्तगणंतअंमि भणइ तमिह भमरवरं ॥३८॥ [द्वौ लघू भवतो यदि गजवरविलसितके । पनिमात्रगणान्ते भण्यते तदिह भ्रमरपदम् ॥ ३८॥ भमरवों सुद्धकइस्स [भ्रमरपदं शुद्धकवेः] । मेहकआहिसेअजलपसमिअरअणिअरा णच्चिरचच्चरीअरव हलिअकुमुअसरा । उग्गअचंबिंबकरधवलिअसअलदिसा, कस्स दिहिं ण देइ भण मणहरसरअणिसा ॥ ३८.१ ॥ [मेघकृताभिषेकजलंप्रशमितरजोनिकरा नर्तितचञ्चरीकरवमुखरितकुमुदसराः । उद्तचन्द्रबिम्बकरधवलितसकलदिशा कस्य धृतिं न ददाति भण मनोहरशरन्निशा ॥ ३८.१ ॥] छो चत्तारि चउक्कला पणिहणा सव्वंतउरगा। अंतासेसविरामगा अं तमिणं सर्दूलललिअं ॥ ३९ ॥ [षण्मानश्चत्वारः चतुर्मानाः पञ्चमात्रनिधनाः सर्व-अन्त-उदरगाः । अन्त-अशेष-विराम-गाश्च तदिदं शार्दूलललितम् ॥ ३९ ॥] सदूलललिअं सुद्धसीलस्स [शार्दूलललितं शुद्धशीलस्य] । वाला चालमिअंकवंकभुमआ दीहच्छिजुअला रत्तासोअणवल्लपल्लवपआ विवाहरदला। ': लोआणंदिररुंदचंदमुहिआ मालूरथणिआ सव्वाणं चित्र संघडंति ण विणा पुण्णेहिं धणिआ ॥ ३९.१॥ [बाला बालमृगाङ्कवक्रभुवो दीर्घाक्षियुगलाः रक्ताशोकनूतनपल्लवपदाः बिम्बाधरदलाः । लोकानन्ददवृत्तचन्द्रमुख्यो विल्वस्तन्यः सर्वेषामेव संघटन्ते न विना पुण्यहिण्यः ॥ ३९.१॥] " सवासेसाईपरुरउरगा चआरगणा इमे । तस्सि मज्झते पगणगुरुणो भणंति कुरंगिअं ॥४०॥ [सर्व-अशेष-आदि-पर-उदर-उदर-गाश्चतुर्मानगणा इमे । : तस्मिन्मध्यान्तयोः पञ्चमात्रगुरू भणन्ति कुरङिगकम् ॥ ४०॥] १ णिउण. २ नूतनपछव.

·१८ स्वयंभूच्छन्दः। [उक्तादिविधिः कुरंगिअं बम्हअत्तस्स [कुरङ्गिकं ब्रह्मदत्तस्य । संगामारंभे सुहडवहुले सुराण वि दारुणे विच्छिणं सीसं अरिहअरिणा किणा विअ राइणा। सीसँक्कतं भमइ गअणे अधोवरि संठिअं मिम्पिंडावत्थं गमिव खणं कुलालपभामि ॥ ४०.१॥ [संग्रामारम्भे सुभटबहुले सुराणामपि दारुणे विच्छिन्नं शीर्ष x x केनापि राज्ञा । शिरस्त्राणाकान्तं भ्रमति गगने अधउपरि संस्थितं मृत्पिण्डावस्थां गतमिव क्षणं कुलालप्रभ्रामितम् ॥ ४०.१॥] जइ हरिणिमुहे एक्को अण्णो लहू ललिअं इमं ॥४१॥ [यदि हरिणीमुखे एकोऽन्यो लघुर्ललितमिदम् ॥४१॥] ललिअं वेरणाअस्स [ललितं वैरनागस्य] । पहअसलिलए धारासारे णहंगणखग्गए पसरिअणिविले वासारत्ते धणेहिं कलंकिए। सरअदिणसिरीलोहारीए सअथिअधोइए उअ रविपडिमालाणछित्ते फुरति किरच्चिणो ॥ ४१.१ ॥ [प्रहतसलिले धारासारे नभोऽङ्गनखड्गके प्रसृतनिबिडे वर्षाराने घनैः कलङ्किते । शरद्दिनथीलोहकारिण्या x x धौते पश्य रविप्रतिमाशाणस्पृष्टे स्फुरन्ति किला/षि -॥ ४१.१॥] .. जइ हरिणिआमज्झिल्लो छंसो इमो हरिणीपअं॥४२॥ [यदि हरिणीमध्यगतः षण्मात्रः एतद् हरिणीपदम् ॥ ४२ ॥] हरिणीपअं तस्सेअ [हरिणीपदं तस्यैव] । तणुइतणुई दूरं जाआ कीस एस सहावओ सुमुहि मलिणा दीणाआरा किं सआ घरकम्मरं । भरसि अहवा अम्हाणं किं मुक्कमण्णु णिरुत्तरा। णवर पइणा आलिंगेउं गहिणी परिउंविआ ॥ ४२.१॥ [तनुकतन्वी दूरं जाता कस्मात् ; एष स्वभावः सुमुखि मलिना दीनाकारा किं; सदा गृहकर्म । स्मरस्यथवास्माकं किं; मुक्तमन्युनिरुत्तरा. केवलं पत्या आलिङ्ग्य गृहिणी परिचुम्बिता ।। ४२.१॥] १ मिटिमसुहटे इति दिः. २ चक्रेण. ३ राशा. ४ शिरस्त्राणाक्रान्तम्. ५ मृत्. ६ लोहकारिण्या..७ स्पृष्टे. ८ अंचीपि.

·१.४०-४५] स्वयंभूच्छन्दः। वंकावंका मअरहररसा गमज्झ दुचाचलं ॥ ४३ ॥ [वक्रावक्रा मकरगृहरसा (१,६) गमध्यौ द्वौ चतुर्मात्री अचलम् ॥ ४३ ॥] अचलं जीवदेअस्स [अचलं जीवदेवस्य । सव्वा भूमी णरसिरभरिआ सलोहिअकद्दमा. सग्गो सुण्णो हरिहरपमुहा सुरावि समागआ। कत्तो गच्छं अमुणिअणिल भणंतमिवाउलं कंठछिण्णं भमइ भडसिरं णहच्चि(म्मि)अ केवलं ॥ ४३.१ ॥ [सर्वा भूमिर्नरशिरोभृता सलोहितकर्दमा स्वर्गः शून्यो हरिहरप्रमुखाः सुरा अपि समागताः । कुतो गमिष्यामि अज्ञातनिलयं भणदिवाकुलं कण्ठच्छिन्नं भ्रमति भटशिरो नभस्येव केवलम् ॥ ४३.१॥] उदाहिंतो परलहुपजुअं एक्को गुरू केसरं ॥४४॥ [रुद्रेभ्यः परलघुपन्चमात्रयुगं एको गुरुः केसरम् ॥ ४४ ॥] केसरं तस्सेअ केसरं तस्यैव । णो दट्टव्वं परमणसहिअं दुटुक्कुराणं मुहं णो सोअव्वं खलजणवअणं वज्जासणीसंणिहं । णो वोत्तव्वं किवणजणवदे देहित्ति दीणक्खरं साहिप्पाअं गडइव समरे उद्धं कबंधं ठिअं ॥४४.१॥ [नो द्रष्टव्यं परमासह्यं दुष्टस्वामिनां मुखं न श्रोतव्यं खलजनवचनं वज्राशनिसंनिभम् । नो वक्तव्यं कृपणजनपदे देहीति दीनाक्षरं साभिप्रायं नट इव समरे ऊर्ध्वं कबन्धं स्थितम् ।। ४४.१ ॥] वंकायकेतूं परलपजुअं दो गआरावसाणं । णिट्ठिा एसा कुसुमिअलआवेल्लिआ छंदअम्मि ॥ ४५ ॥ [वक्रावका इषवः परलं पञ्चमात्रयुगं द्विगुर्ववसानम् । निर्दिष्टा एषा कुसुमितलतावेल्लिता छन्दसि ॥४५॥] कुसुमिअलआवेल्लिआ अंगारगणस्स [कुसुमितलतावेल्लिता अङ्गारगणस्य] । . • १ गुरुद्वयमध्ये गुरुमध्यौ द्वी ची. २ कुत्र गमिष्यामि. ३ नट श्व. ४ कवन्धस्य दर्शनश्रवणवचनाभावादियमुत्प्रेक्षा. ५ गुरवो लघवश्च इषवः पञ्च.

·२० स्वयंभूच्छन्दः। [उक्तादिविविः दटुं सालत्तं चरणजुअलं सत्थरे पंथिअस्स अब्बो किं एवं णवर गलिअं कंकणं वंदणदें। अंजं ऊढाए उअह चरिअं मांउआए वहूए अम्हाणं जेट्ठा भणि सणि बंदिरं पंसुलीए ॥ ४५.१ ॥ [दृष्ट्वा सालक्तकं चरणयुगलं त्रस्तरे पथिकस्य अव्वो किमेतत् केवलं गलितं कङ्कणं वन्दनार्थम् । आर्य ऊढायाः पश्यत चरितं मातृकाया वध्वा अस्माकं ज्येष्ठा भणित्वा शनैर्वन्दितं पांसुल्या ॥ ४५.१॥] इसुरसलगा मझज्जू दोप्पा गं च साणंगलेहा ॥ ४६॥ [इपुरसलगाः मध्यर्जुको द्वौ पञ्चमानौ गश्च सानङ्गलेखा ॥ ४६॥] अणंगलेहा जणमणाणंदस्स [अनङ्गलेखा जनमनोनन्दस्य । कणअमइआ.अम्हेक्काजाई वढिमा एत्थ अम्हं कमलमउअं कत्तो संपत्तं कुंडलं गंडदेसं। उअह अहलं पाएंणालिद्धं णिबिसेसा हआसा कहइव जणे सोएंणाउण्णं णेउरं ओरसंतं ॥ ४६.१॥ [कनकमयी आवयोरेका जातिमहत्त्वमत्र मम कमलमृदुकं कुतः संप्राप्तं कुण्डलं गण्डदेशम् । पश्यताहं पादेनालीढं निर्विशेषा हताशा कथयतीव जने शोकेनापूर्ण नूपुरं उपरसत् ॥ ४६.१ ॥] दी(दि)ही समत्ता ॥१८|| अइंदी(दि)ही चोत्तव्वा धृतिः समाप्ता ||१८|| अतिधृतिर्वक्तव्या ॥] छो चा तिण्णिं दुपा दआरणिहणा सव्वंतमझंतगा। लंतो लंतगुरू जहिं च तमिणं सद्दूलविक्रीडिअं ॥४७॥ [पण्मात्रश्चतुर्मात्रास्त्रयो द्वौ पञ्चमात्रौ द्विमात्रनिधना सर्वान्तमध्यान्तगाः । लान्तो लान्तगुरू यत्र च तदिदं शार्दूलविक्रीडितम् ।।.४७.॥ सदूलविक्रीडिअं सीलणिहिस्स [शार्दूलविक्रीडितं शीलनिधेः] किं सेअदिसिरं जआँ दससिरं हतुं गओ राहओ आणीअं कइणा पअंडगइणा सेउस्लें केणंपि हु। चिंतते च सआ णहंगणगा द₹ण ज खेचरा कत्तो सामलए गिरिम्मि मलए सिंगं ससंकुज्जलं ॥ ४७.१॥ १ दृष्ट्वा. २ वन्दनÉ Ms. Is it वंदनहम् ? ३ इतः पांसुलावचनम्. ४ क्रमेणान्वयः: ५ मध्यलधू, ६ शोकेनापूर्णम्. ७ श्वेताद्रिशिरः यदा. ८ (कृते). ९ सदा. १० दुन्दुमेरस्ति(स्थि)कूटम्..

·. २२ स्वयंभूच्छन्दः। [कि श्वेताद्रिशिरः यदा दशशिरसं हन्तुं गतो राघवः आनीतं. कपिना प्रचण्डगतिना सेतोः केनापि खलु । चिन्तयन्तश्च सदा नभोऽङ्गनगता दृष्ट्वा य खेचराः । कुतः श्यामलके गिरौ मलये शृङ्गं शशाङ्कोज्ज्वलम् ।। ४७.१॥] अथवा हालस्स [अथवा हालस्य] | कामं पुप्फधणुं सकोसुमसरं तुणं तिअच्छाहों सोउं जं जुवईजणो ण कुविओ तं अस्थि से कारणं । हेलासज्झजअं समत्तमिणमो पाअंतरालीकों केसाकेसिणिबंधणच्चिअ जअं एत्थम्ह को मल्लओ॥ ४७.२ ॥ [कामं पुष्पधन्वानं सकुसुमशरं तूर्णं व्यक्षाहतं. श्रुत्वा यावतिजनो न कुपितः तदस्त्यस्य कारणम् । हेलासाध्यजयं समस्तमेतत् पादान्तरालीकृतं केशाकेशिनिबन्धनमेव जगत् अत्रास्माकं को मल्लः ॥ ४७.२ ॥] वंकज्जू वाणा मुहतिपगणा जत्थ तं पुप्फदामं ॥ ४८ ।। [वक्रर्जवो. बाणाःxx यत्र तत्पुप्पदाम ॥ ४८ ॥] पुप्फदामं अंगारगणस्स [पुष्पदाम अङ्गारगणस्य । झंकारोलीणं परहुअविरुअं सुंदरा सिंदुवारा पुण्णाआसोआ विअसिअकमला हंसमो(सो)हा सरोहा । कामेणेआई गहिअ महिअलोलग्गिा सा मअच्छी उम्माहो डाहो हुवइ अणसणं तेण तिस्सा विओए ॥४८.१॥ [झंकारावलीनं परभृतविरुतं सुन्दराः सिन्दुवाराः पुन्नागाशोकाः विकसितकमलाः हंसशोभाः सरोघाः । कामेनैतानि गृहीत्वा महीतले सेविता सा मृगाक्षी. उन्माथो दाहो भवत्यनशनं तेन तस्या वियोगे ।। ४८.१ ॥] से सूरोहितो परलहुपजुअं गं चंदविंबं इमं ॥४९॥ [अस्य सूर्यात्परलघुपन्चमात्रयुगं गं चन्द्रविम्वमिदम् ॥ ४९ ॥] चंदबिंबं सुद्धसहावस्स [चन्द्रबिम्ब शुद्धस्वभावस्य । संझारॉइल्लं गहगणसवलं थोउम्गिों जोण्हिों गाढं ओढेउँ इॲविहरुइरं कोसुंभिअं वर्णिमं । १ तूर्णं त्यक्षाहतम्. २ अस्य पुष्पदाम्नः द्वादशाक्षरात्.: . ३ संध्यारागवतीम्. ४ शदलाम्. ५ अवगुण्ट्य एवंविधरुचिराम्, ६ वर्णिकाम्.

·स्वयंभूच्छन्दः। [उक्तादिविधिः ठेरं विच्छाअ (अं) ल्हसिंअजरअरं रोलोरि भक्कर दब्या भव्वा उअह णहसिरी सोमं सिओं सीअलं ॥४९.१ ॥ [संध्यारागवती ग्रहगणशबलां स्तोकोद्गतां ज्योत्स्नां गाढं अवगुण्ठ्य एवंविधरुचिरां कौसुम्भिकी वर्णिकाम् । स्थविरं विच्छायं ह्रसितजरत्करं प्रतार्य भास्कर द्रष्टव्या भव्याः पश्यत नभःश्रीः सोमं श्रिता शीतलम् ॥ ४९.१ ॥] ... रसा दो रंभाए मुहलपरगा दोण्णि पा लोअरा गं ॥ ५० ॥ [रसौ द्वौ रम्भायां मुखलपरगौ द्वौ. पञ्चमात्रौ लोदरौगः ॥ ५० ॥] रंभा सुद्धसीलस्स [रम्भा शुद्धशीलस्य] । णिसाचंदालोए विरहविहुरो सोअसंभंतचित्तो फुडं णिद्धामोए ण लहुर्ण रइं चक्कओ पोम्मसंडे । खणं अप्पच्छाआघडिअसलिले मज्जिउम्मिल्लमाणो गओ तीरा तीरं करुणमुहलो जाअजाआविओओ ॥ ५०.१ ॥ [निशाचन्द्रालोके विरह विधुरो शोकसंभ्रान्तचित्तः स्फुटं स्निग्धामोदे न लब्ध्वा रतिं चक्रवाकः पद्मपण्डे । क्षणं आत्मच्छायाघटितसलिले मजन्नुन्मज्जन् गतस्तीरात्तीरं करुणमुखरो जातजायावियोगः ॥ ५०.१॥] । इमच्चेअ च्छाआ जइ रसजुआ पा दोण्णि लंता गुरू ॥ ५१ ॥ [इयमेव च्छाया यदि रसयुतौ पञ्चमात्रौ द्वौ लान्तौ गुरुः ॥ ५१ ॥] छाआ तस्सेअ [छाया तस्यैव] । हला दिट्ठा ढिड्डा विगअकुसुमा णिण्णेहमूला हा इमा मुक्कामोआ अलअर्जरढा संजाअसेअंप्फला । वलामोडिज्जंती तहवि महुँणा मासेण सव्वंगिअं कहं वुड्डोसाढं गलिअमअणं जेट्ठ(8) गआ कोहली ॥ ५१.१ ॥ [हला दृष्टा व्यर्थी विगतकुसुमा निःस्नेहमूला हता इयं मुक्तामोदा अलतजरठा असंजातसेकफला.। बलात्कारेण तथापि मधुना मासेन सर्वाङ्गतः कथं वृद्धाषाढं गलितमदन ज्येष्ठं गता कोहली ॥ ५१.१ ॥] १ स्खलितजराकरम्. २ प्रतार्य; could the word be वोलाविउ ? रोलारिउ does not make any sense. ३ भास्करम्. ४ श्रिता. ५ पटकद्वयं लादिगान्तम्. ६ लहुण हइरई Ms. ७ आत्मप्रतिविम्वे चक्रीवुद्ध्या.. ८ अलता म्वासी जरठा चप्ररोहाभावात्. ९ सेक. १० चैत्रेण वसन्तेन वा. .११ वृद्ध आषाढो दण्टस्तं गता; वृक्षविशेष:. १२ कृप्माण्डीलता वृद्धनायिका च.

·२३ १.४९-५४] स्वयंभूच्छन्दः। इहाइच्चाहिंतो उरगचजु गुरू मअरंदिआ ॥ ५२ ।। [इहादित्यात उदरगं चतुर्मात्रयुगं गुरुश्च मकरन्दिका ॥ ५२ ॥] मअरंदिआ वेरणागस्स [मकरन्दिका वैरनागस्य] । पिए रेवातीरे भरसि रमिअं मणोहरकाणणे गए वासारत्ते सरअसमए सअंदपओसए । कअंगासद्धंसे किसलअदलं मुहाहि मुहं तुहं ठिंअं चित्ते कंतं इअ सुमरि करी परिमुच्छिओ ॥ ५२.१ ॥ [प्रिये रेवातीरे स्मरसि रतं मनोहरकानने गते वर्षाराने शरत्समये सचन्द्रप्रदोषे । कृतं ग्रासध्वंसे किसलयदलं मुखान्मुख त्वं' स्थितां चित्ते कान्तामिति स्मृत्वा करी परिमूछितः ॥ ५२.१ ॥] अइदिही समत्ता ॥१९॥ कई वोत्तव्वा ॥ [अतिधृतिः समाप्ता ॥१९॥ कृतिर्वक्तव्या ॥] . रसास्सा सोहाए मुहलपरगुरू दोण्णि पा लोअरा गं ॥ ५३ ॥ [रसाश्वाः शोभायां मुखलपरगुरवः द्वौ पञ्चमात्रौ लोदरौ गम् ॥ ५३॥] सोहा तस्सेअ [शोभा तस्यैव] 1. इमं जम्माउव्वं पिअअम ण मए सिक्खिरं कोणुबंधो तुम एक्कग्गाही सुहअ ण मुणिमो कुप्प मा जप्पमाणो(णी)। अलं सव्वंगेतुं पअलिअपुलआ चुंविरी दीहरच्छी गआ णांहीहुत्तं कमलणिअरवा लिंगदिण्णग्गहत्था ॥ ५३.१ ॥ .: . . . [इदं जन्मापूर्वं प्रियतम न मया शिक्षितं कोनुबन्धः त्वमेकग्राही सुभग न जानीमः कुप्य मा जल्पन्ती । अलं सर्वाङ्गेषु प्रकटितपुलका चुम्बनशीला दीर्घाक्षी गता नाभिमुखं कलमणितरवा लिङ्गदत्ताग्रहस्ता ॥ ५३.१ ॥ गद्दी पद्धी अ दोग्गा मुहंसअलंपारंतला चित्तमाला ॥ ५४ ॥ [गाश्चत्वारः पाश्चत्वारश्च द्वौ गौ मुख-सकल-पार-अन्तलाः चित्रमाला ॥ ५४ ॥] चित्तमाला सुद्धसीलस्स [चित्रमाला शुद्धशीलस्य] । एम्हि एत्थम्ह गामे सुलहवसही दुकर पंथिआणं एक्को देईणिवासे तरुणपहिओ संपइ च्चे सुत्तो। कंतं चित्ते ठवे घणघणरवे तेण तं कपि गीअं .:: : कट्ठ दट्टण जेणं करुणहिअओ होइ लोओ असेसो ॥ ५४.१ ॥ १ द्वादशाक्षरात्. २ स्मृत्वा. ३ पुरुषनाभीसंमुखनितम्वनयने वराङ्गसंयोगादिति. '४ कलमणिभरवा ?

·स्वयंभूच्छन्दः। [उक्तादिविधिः [इदानीमत्र अस्माकं ग्रामे सुलभवसतिः दुष्करा पथिकानां एको देवीनिवासे तरुणपथिकः संप्रत्येव सुप्तः । कान्तां चित्ते स्थापयित्वा घनघनरवे तेन तत् किमपि गीतं कष्टं दृष्ट्वा येन करुणहृदयो भवति लोकोऽशेषः ॥ ५४.१ ॥] दोच्चा चत्तारि पंसा सअलसअलगा पुन्वंगमुहला । सेससे गावराई जइ गुरुसहिओ एसा सुवअणा ॥ ५५ ॥ [द्वौ चतुर्मात्रौ चत्वारः पञ्चमात्राः सकलसकलगौं पूर्व-अङ्ग-मुख-लाः । शेषांशे गुर्वादिः यदि गुरुसहितः एषा सुवदना ॥ ५५ ॥] सुवअणा तस्सेअ [सुवदना तस्यैव] । पारावारो अलेओ खअवरहिओ मज्झा अवसही णिञ्चं पूरिजमाणो जइवि परिमिअं से तं चिअ जलम् । रेवावाहो समुदं भरइ सविंस विंझं च सअलं आजम्मंतं वहंता अखलिअपसरा दीसंति विरला ॥ ५५.१ ॥ [पारावारोऽमेयः क्षयव्ययरहितः मध्या च वसतिः नित्यं पूर्यमाणो यद्यपि परिमितमस्य तदेव जलम् । रेवाप्रवाहः समुद्रं भरति सविषयं विन्ध्यं च सकलं "; आजन्मान्तं वहन्तः अस्खलितप्रसराः दृश्यन्ते विरलाः ॥ ५५.१॥] कई समत्ता ॥२०॥ पअई वोत्तव्वा ॥ [कृतिः समाप्ता ॥ २० ॥ प्रकृतिर्वक्तव्या ।।] सअलमुहाइसव्वणिहणाइलहू णिहणंतपारंगा । णव तिअला तहिं च किर सत्तमचेण भणंति सिद्विअं॥५६॥ [सकल-मुख-आदि-सर्व-निधन-आदि-लघवो निधन-अन्त-पार-गाः । नव त्रिकलाः तत्र च किर सप्तमचतुर्मात्रेण भणन्ति सिद्धिम् ॥ ५६ ॥ ] सिद्धी सुद्धसहावस्स [सिद्धिः शुद्धस्वभावस्य] । विअलिअकुंदसंदमअरंदणिरंतरकासहासआ कमलमिलंतलोलभसलावलिरुद्धणहंतरालआ। पुलिणभमंतचंदकिरणाहअहंसविइण्णसोहआ सरअणिसा हरंति भण क व ण पंथिअसत्थमोहआ ॥५६:१॥' [विकसितकुन्दस्यन्दिमकरन्द-निरन्तरकाशहासाः कमलमिलल्लोलभ्रमरावलिरुद्धनभोन्तरालाः । पुलिनभ्रमचन्द्रकिरणाहतहसवितीर्णशोभाः शरनिशाः हरन्ति भण कमिव न पथिकसार्थमोहिन्यः ॥ ५६.१॥] १ व्ययः शोप:. २ प्रवाहः.

·.... :: १.५४-५८] स्वयंभूच्छन्दः। २५ दोच्चा वंका मुहंगप्पढममुहपुराउँद्ध पा सद्धराएं ॥ ५७॥ [द्वौ चतुर्मात्रौ वनौ मुख-अङ्ग-प्रथम-पुरा-ऊर्ध्वाः पञ्चमात्राः स्रग्धरायाम् ॥ ५७ ॥] सद्धरा विमलएवस्स [स्रग्धरा विमलदेवस्य] | भई जुत्तप्पमाणं कसणघणणिहं दाणउन्भिण्णगंडं. चंडं उइंडसुंडं सुरहिमअजलोसित्तपाअप्पदेसं। मत्तं भिंगोपगीअं रविअरतविअंकण्णतालोपवीमें एअं पेच्छाहि कंते कमलिणिणिलअं वच्चमाणं गइंदं ॥ ५७.१ ॥ [भद्रं युक्तप्रमाणं कृष्णघननिभं दानोद्भिन्नगण्ड चण्डं उद्दण्डशुण्डं सुरभिमदजलावसिक्तपादप्रदेशम् । मत्तं भृङ्गोपगीतं रविकरतापितं कर्णतालोपवीज्यं एतं प्रेक्षस्व कान्ते कमलिनीनिलयं ब्रजन्तं गजेन्द्रम् ॥ ५७.१ ॥] अहवा सीलणिहिस्स [अथवा' शीलनिधेः] । जत्तो पेसेइ दिहि सरसकुवलआपीडरूअं सरूआ मुद्धा इद्धं सलीलं सवणविलसिरं दंतकंतीलणाहं। तत्तो कोअंडमुट्ठी णिहिअवरसरो गाढमावद्धलज्जो(क्खो ?) दूरं आणाविहेओ पसरइ मअणो पुब्बसारूढवक्खो ॥ ५७.२॥ [यतः प्रेषयति दृष्टिं सरसकुवलयापीडरूपां सरूपा मुग्धा इद्धां सलीलां श्रवणविलसितां दन्तकान्तिसनाथाम् । ततः कोदण्डमुष्टिर्निहितवरशरः : गाढमाबद्धलक्षः दूरमाज्ञाविधेयः प्रसरति मदनः पूर्वमारूढपक्षः ॥ ५७.२॥] पअई समत्ता ॥ २१ ॥ आअई. वोत्तव्वा । [प्रकृतिः समाप्ता ॥ २१॥ आकृतिर्वक्तव्या ॥] सत्तचआरगणाइंगुरू गवरा जइ सा भणिआ मईरा ॥५८ ॥ [सप्त चतुर्मात्रा आदिगुरवः गान्ता यदि सा भणिता मदिरा ॥ ५८ ॥] मइरा राहाए [मदिरा राधायाः] | मत्तकरिंदकवोलमओझरपंकपसाहणसामलिआ. दाहिणमारुअमेलविआ मअभेम्भलिआ भसलावलि । केअइकेसरधूसलिआ पसरतमणोहरणीसणिआ घोलइ कामिअणोपरि णज्जइ वम्महमुक्कसरासणिआ ॥ ५८.१॥ [मत्तकरीन्द्रकपोलमदोत्क्षरत्पङ्कप्रसाधनश्यामलिता दक्षिणमारुतमेलिता मदविह्वला भ्रमरावलिः । केतकीकेसरधूसरिता प्रसरन्मनोहरनिःस्वनिका घूर्णति कामिजनोपरि ज्ञायते मन्मथमुक्तशराशनिः ॥ ५८.१ ॥]. १ उर्दो लघुः. २ भद्रजातीयम्. ३ उपवीज्यन्. ४ प्रेक्षस्व. - । 1 श ·२६ स्वयंभूच्छन्दः। [उक्तादिविधिः छो उरलो उरंतउअरंतमज्झपरगा जहिं च चगणा। एरिसलक्खणेण रइआ हुवंति किर महअस्स चरणा ॥ ५९ ॥ [पण्मात्रः उदरलः उदर-अन्त-उदर-अन्त-मध्य-पर-गा यत्र च चतुमात्राः । एतादृशलक्षणेन रचिता भवन्ति किल मकस्य चरणाः ॥ ५९॥] मद्द कुमारसोम्मस्स [मद्रकं कुमारसौम्यस्य] । जं वडवाणलेण समर्थ अणाइणिहणं णिवर्द्धवइरं जमअलंछणेण सुहसंगमेण सहि ठिअं च सुइरं । जं च विसं हरस्स अमअं सुराण रअणाअरेण विहिअं तं अविणीअआण अकुलीणआण अगरुआण देति दिहिं ॥ ५९.१ ॥ [यद्वडवानलेन समं अनादिनिधनं निबद्धवैरं यन्मृगलाञ्छनेन सुखसंगमेन सहितं स्थितं च सुचिरम् । यच्च विषं हरस्य अमृतं सुराणां रत्नाकरेण विहितं तदविनीतानां अकुलीनानां अगुरुकानां ददाति धृतिम् ॥ ५९.१ ॥] आअई समत्ता ॥ २२ ॥ विअई वोत्तव्वा । [आकृतिः समाप्ता ॥ २२ ॥ विकृतिर्वक्तव्या ।] जइ उण मद्दअस्स छगणोवसाणगुरुओ तमस्स ललिअं॥६०॥ [यदि पुनर्मद्रकस्य पण्मात्रोऽवसानगुरुः तदस्य ललितम् ॥ ६० ॥] ललिअं मूलदेवस्स [ललितं मूलदेवस्य] । उअह इमं पउत्थवइआइ संदणवचंदणधवलं करणिमि विसण्णवअणं तर्हिपि तरलामलच्छिजुअलं । णहु अरुणुप्पलम्मि कमलं कआवि कमलंमि णीलजलअं इस परिचिंतिऊण विगधे कहिं पिण ठिअंचलालिवलअं ॥ ६०.१॥ [पश्यतेदं प्रोषितपतिकायाः सान्द्रनवचन्दनाधवलं करनिमितं विषण्णवदनं तत्रापि तरलामलाक्षियुगलम् । न खलु अरुणोत्पले कमलं कदापि कमले नीलजलज इति परिचिन्त्य विगतं कुत्रापि न स्थितं चलालिवलयम् ॥ ६०.१॥] मत्ताकीला विज्जूमाला उवरि हुवइ जइ मणिगुणणिअरो॥ ६१ ॥ [मत्ताक्रीडा विद्युन्मालोपरि भवति यदि मणिगुणनिकरः ॥ ६१ ॥] मत्ताकीला तस्सेअ [मत्ताक्रीडा तस्यैव] 1. १ यथा कृतवरेण वडवानलेनातिशीतलमपि पानीयं नाभिभूयते तथा कृतवैरा अपि वयं केनापि नाभिभाव्या इति भावः २ सान्द्र. ३ क्षिप्तम्. ४ तस्मिन्नपि.

·१.५९-६३] स्वयंभूच्छन्दः । २७ ... बद्धा.दोला दिट्ठा चूआ महुअरपलविरपरहुअबहला उद्दामा पुण्णाआमोआ मअमुइअमिलिअमहुलिहमुहला । फुल्ला रत्तासोआरामा तह विउलजलकमलसरा अत्ता पत्तो दुक्खं देतो विरहिजणमरणमिव महसमओ ॥ ६१.१॥ [बद्धा दोला दृष्टाश्शूता मधुकरप्रलापशीलपरभृतबलाः उद्दामाः पुन्नागामोदाः मदमुदितमिलितमधुलिण्मुखराः । फुल्ला रक्ताशोकारामास्तथा विपुलजलानि कमलसरांसि मातः प्राप्तो दुःखं ददद्विरहिजनमरणमिव मधुसमयः ॥ ६१.१॥] विकई समत्ता ।।.२३॥ संकई वोत्तव्वा । [विकृतिः समाप्ता ॥ २३ ॥ संकृतिर्वक्तव्या।] अट्ठ चआरा मुहसअलगुरू सवलहू परमुहमुहगा । सव्वलहू सव्वगुरुअरइअं लक्खणअं इणमिह तणुईए ॥ ६२ ।। [अष्ट चतुर्मात्राः मुख-सकल-गुरवः सर्वलघुः पर-मुख-मुख-गाश्च । सर्वलघुः सर्वगुरुकरचितं लक्षणकमिदमिह तन्व्याम् ॥ ६२॥] तणुई सुद्धसीलस्स [तन्वी शुद्धशीलस्य | जाअइ भंगो अह पडइ तहिं जत्थ जणो कुणइ ण परिसंगं अक्वविओ ओविसणइ अ फुडं होज्ज वसे विहिअफलविहंगो। पेच्छह वाणो गुणघडिअतणू तिम्मगओ तहवि सहइ एवं ... किं व ण वक्के उवलहइ णरो दुक्खसहो पअहरिउसहाओ ॥ ६२.१ ॥ [जायते भङ्गः अथ पतति तत्र यत्र जनो न करोति परिसंगं अक्षपितोऽवसीदति च स्फुटं भवेद्वशे विहितफलविभङ्गः। प्रेक्षध्वं बाणो. गुणघटिततनुस्तिग्मगतस्तथापि सहत एतत् किमिवान वक्रे उपलभते नरो दुःखसहः प्रकृतिरिपुसहायः ॥ ६२.१ ॥] संकई समत्ता ॥ २४ ॥ अइकई वोत्तव्वा । [संस्कृतिः समाप्ता ॥ २४ ॥ अतिकृतिर्वक्तव्या ।] कोंचवआ सा रूववईए जइ उवरि हुवइ मणिगुणणिअरो॥६३ ॥ [क्रौञ्चपदा सा रुक्मवत्या यदि उपरि भवति मणिगुणनिकरः ॥ ६३ ॥] रूववई (कोंचवआ ?) कुमारअत्तस्स [ क्रौञ्चपदा कुमारदत्तस्य] । [:::::कामसरोधाअल्लणसीलो गअवइजुवइजणमणहरणो मंथरसंचारं वहमाणो पिअमिलिअमिहणजणदिहिजणणो। सीअलभावासासिअसंतो भसलमुहलजणमणहरववणो वाअइ पच्चूसम्मि वसंते मलअगिरिसुरहिपरिमलपवणो ॥ ६३.१ ॥ [कामशरौघाक्रमणशीलः गजपतियुवतिजनमनोहरणः. मन्थरसंचारं वहन् प्रियमिलितमिथुनजनधृतिजननः । शीतलभावाश्वासितश्रान्तो भ्रमरमुखरजनमनोहरxxx वाति प्रत्यूषे वसन्ते मलयगिरिसुरभिपरिमलपवनः ॥ ६३.१ ॥]

·२८ स्वयंभूच्छन्दः। उक्तादिविधिः अइकई समत्ता ॥ २५ ॥ उकई वोत्तव्वा । अतिकृतिः समाप्ता ॥२५॥ उत्कृतिर्वक्तव्या !] अंताइत्तिगविरइअमविरलचउलहुअमुवह अववाहं तं ॥ ६४ ॥ [अन्तादिनिगविरचितमविरलचतुर्लघुकं पश्यत अपवाहं तत् ॥ ६४ ॥] अववाहं सुद्धसहावस्स [अपवाहं शुद्धस्वभावस्य] । फुल्लेलावणपसरिअपरिमलपरिपिहिअसअलभुक्षणाभोओ माअडुग्गअसुमणसकुवलअवणकमलपसरिअरआमोदो(ओ)। अच्चंतं पिअपरंहुअमहुअरमहरअररइअरवसंगीओ अव्वो कस्स व ण हरइ मणहर मलअगिरिसुरहिसिहरुद्देसो ॥६४.१॥ [फुल्लैलावनप्रसृतपरिमलपरिपिहितसकलभुवनाभोगः xxx गतसुमनःकुवलयवनकमलप्रसृतरजआमोदः। अत्यन्तं प्रियपरभृतमधुकरमधुरतररचितरवसंगीतः अम्बो कस्येव न हरति मनोहरः मलयगिरिसुरभिशिखरोद्देशः ॥ ६४.१ ॥] .. गेभा लासा पो मज्झज्जू परगुरुचतगणणिहणं भुअंगविअंभिअं॥६५॥ [गाः इभाः लाः आशाः पञ्चमात्रो मध्यर्जुः परगुरुचतुर्माननिमात्रनिधनं भुजंगविजृम्भितम् ॥ ६५ ॥] भुअंगविज(अ)भि तस्सेअ [भुजंगविजृम्भितं तस्यैव] । कामुक्कोआ आआ वाआ मलअगिरिसुरहिदुमदिण्णगंधमणोहरा संदच्छाआ जाआ चूआ कलअलिअवहलकलकोइलालवणुभडा। पोम्मावासा हंसुग्गीआ परिमलिअभसलपरिउंविआ कमलाअरा एसोपत्तो माराअंतो विरहिअणहिअअपरिसोसओमहुमासओ॥६५.१॥ [कामोत्कोपा आगता वाताः मलयगिरिसुरभिद्रुमदत्तगन्धमनोहराः सान्द्रच्छाया जाताश्ताः कलकलितबहलकलकोकिलालपनोद्भटाः । पद्मावासा इंसोद्गीताः परिमृदितभ्रमरपरिचुम्बिताः कमलाकराः एष प्राप्तो मारायमानः विरहिजनहृदयपरिशोषको मधुमासः ॥ ६५.१ ॥] उकई समत्ता ।। २६।। [उत्कृतिः समाप्ता।] . एत्थल अहिअलहुणो चत्तारि पिपीडिकाइ णव करहे। होति चउद्दह पणवे मालाविते तओ पंच ॥ ६६ ॥ १ गुरवोष्टी लघवो ददा पः मध्यलघुः. २ भुजंगविजृम्भितमेव चतुर्दशलघुभिः पिपीटिका । अस्यां नवलघुवृद्धी करमः । भुनंगे चतुर्दशलघुद्धी पणवः । पणवे पञ्चलघुवृद्धी मालावृत्तमिति । ।

·, . १.६४-६६.३] स्वयंभूच्छन्दः। २९ [अत्रत्यलध्वधिकलघवश्चत्वारः पिपीडिकायां; नव करभे । भवन्ति चतुर्दश पणवे मालावृत्ते ततः पञ्च ॥ ६६ ॥] सा पिपीडिआ तिलोअणस्स [पिपीडिका त्रिलोचनस्य] । अव्वो गिम्हे उण्हा वाआ दिवसअरकिरणवणवभरिआ जलंति दिसामुहा वासारत्ते दूसंचारा णवजलअजणिअजलवहलपहा णिरंतरकद्दमा । हेमंते ओसद्दीभावा घणतुहिणंपवणपडिपहअदुमा ण देति पवेसरं णाहाहो कत्तो दे जत्ता अणुहवसु सुहअ सइ सुरअसुहं रसाअणसंणिहं॥ ६६.१॥ अम्वो ग्रीष्मे ऊष्णा वाताः दिवसकरकिरणवनदवभूतानि ज्वलन्ति दिशामुखानि वर्षाराने दुःसंचाराः नवजलदजनितजलबहलाः पन्थानः निरन्तरकर्दमाः । हेमन्ते अवश्यायाीभावाः घनतुहिनपवनप्रतिमहतद्रुमाः न ददति प्रवेशकं. नाथ अहो कुतस्ते यात्रा अनुभव सुभग स्वयं सुरतसुखं रसायनसंनिभम् ॥६६.१॥] करहो सुद्धसीलस्स [करभः शुद्धशीलस्य । खामा सामा सासुकंपा मुहकसणकढिणपरिमलिअघुसिणमसिण- थणजुअलं भुआहि णिरंभिऊं कामाअत्ता पेमुम्मत्ता चलरमणकॅणिररवमुहलरसणिआविहूसणिआ इमा। घोल्लाब्वेंती केसामेलं वरसुरहिकुसुमरअमिलिअभसलमुहलिआ विसंठुलगत्ति तुज्झं मुद्धा मग्गालग्गा समसलिलकलिअ करधरिअसिदिल- रसणिआ जणेण प्रहासिआ॥६६.२॥ [क्षामा श्यामा श्वासोत्कम्पा कृष्णमुख-कठिण-परिमलितघुसृणमसृणस्तनयुगलं भुजाभ्यां निरुध्य कामायत्ता प्रेमोन्मत्ता चलरमणक्वणनशीलरवमुखररशनिकाविभूषणा इयम् । घूर्णयन्ती केशपाशं वरसुरभिकुसुमरजोमिलितभ्रमरमुखरिता विसष्ठुलगात्रिका तव सुग्धा मार्गालग्ना श्रमसलिलकलिता करधृतशिथिल- रशनिका जनेन प्रहासिता ।। ६६.२ ।।] पणवो सुद्धसहावस्स [पणवः शुद्धस्वभावस्य । संदो रुंदो कुंदच्छाओ सरअघणतुहिणकमलवणकुमुअहरहसिअसिअ- तणू ससंककरुज्जलो तारो पारावारप्पारो धवलिअजलथलगअणजणसअभुअणअलपरि- सरप्पसाहिअदिम्मुहो। १ पन्थानः. २ अवश्यायाीभावाः. ३ निरुध्य. ४ नितम्व. ५ प्रतिस्वनवत्. ६ घूर्णयन्ती. ७ तारं, ८ पारावारवदपारं.

·३० स्वयंभूच्छंन्दः। [उक्तादिविधिः लोआलोअच्छेॐ गंतुं दढकढिणविअडकलेभलघडणपडिवडणवलइओ गरेंद तुहं जसो उत्तुंगो सेअप्पाँआरो उअ हरइ परमतिहुअणसिरि मणहरविरइभरइ- मंदिरस्स व संठिओ॥ ६६.३॥ [सान्द्रं विस्तीर्ण कुन्दच्छाये शारदघण-तुहिन-कमलवन-कुमुद-हरहसित-सिततनु शशाङ्ककरोज्ज्वलम् तारं पारावारापारं धवलितजलस्थलगगनजनशतभुवनतलपरिसरप्रसाधित- दिङ्मुखम् । लोकालोकच्छेदं गत्वा दृढकठिणविकटकटाहघटनपरिपतनवलयितं नरेन्द्र तव यशः उत्तुङ्गः श्वेतप्राकारः पश्य हरति परमत्रिभुवनश्रियं मनोहरविरचितरतिमन्दिर- स्येव संस्थितः ॥ ६६.३ ॥] .. .. मालावित्तं वेलाणाअस्स [मालावृत्तं वेलानागस्य] । अन्चो दूर दूसंचारो खरअरसिसिरभरिअगिरिगहणगरुअणइणिवह- असुहगइवहो समीरणदारणो एसो माहो मासो एहि पिअअम वस णिवसणकमलरइअथिरमउम- तडिमसुहसअणए सुरालअसंणिहो(हे)। गंगावत्ताहिंतो रम्मं सिविहअसमअगअमसिणमअरहरपुलिण- सअलजलमणहरं मुणीणवि दुल्लहं सोक्खागारं मोक्खदारं रम सुहअ हिमअरेरअहिमहरिणमअघुसिण- घणसुरहिपरिमलं णिवअलं महं ॥६६.४॥ [अव्वो दूरं दुःसंचारः खरतरशिशिरभृतगिरिगहनगुरुकनदीनिवहः असुखगतिपथः समीरणदारुणः एष माघो मास इदानीं प्रियतम वस निवसनकमलरचितस्थिरमृदुक- तलसुखशयने सुरालयसंनिभे । गङ्गावर्ताद्रम्यं सितविहग-समदगजमसृणमकरगृहपुलिन- सकलजलमनोहरं मुनीनामपि दुर्लभ सौख्यागारं मोक्षद्वारं रमस्व सुभग हिमकररजो-हिम-हरिणमद-घुसूण-घन- सुरभिपरिमलं नितम्बतलं मम ॥६६.४॥] छन्वीसक्खरअहिअं जं दीसइ किंपि रूवअंदीहं । तं दंडअंति भण्णइ पिपीडिआई पमोत्तूण ॥ ६७ ॥ [पड्विंशत्यक्षराधिकं यद् दृश्यते किमपि रूपकं दीर्घम् । तद्दण्डक इति भण्यते पिपीडिकादि प्रमुच्य ॥ ६७ ॥] १ छेदं अन्तं गत्वा. २ कटाह. ३ श्वेतप्राकारः. ४ कर्पूररजः.

·१.६६.३-७२.१] स्वयंभूच्छन्दः। छब्बीसपंतिआओ पढमगुरुलहुअणिरंतरा तत्थ । तदुगुणा सेसाओ परसरिसा पुविआ होई ॥ ६८ ॥ [षड्विंशतिः पङ्क्तयः प्रथमगुरुलघुकनिरन्तराः तत्र । तद् द्विगुणाः शेषाः परसदृशी पूर्वा भवति ॥ ६८॥] उत्तस्स दोण्णि भेआ अइउत्तस्स अ हुवंति चत्तारि । एअं दूणं णेअं जाव च्छंव्वीसपेरंतं ॥ ६९ ॥ [उक्तस्य द्वौ भेदौ; अत्युक्तस्य च भवन्ति चत्वारः । एतद् द्विगुणं ज्ञेयं यावच्छड्विंशतिपर्यन्तम् ॥ ६९ ॥ 7 सव्वीसा सत्तसआ तह सत्तारहसहस्ससंखाओ। वाआलीसं लक्खं तेरहकोडीउ सव्वाओ ॥ (१३४२१७७२६)॥७॥ [षड्विंशतिः सप्तशतानि तथा सप्तदशसहस्रसंख्याः । द्वाचत्वारिंशल्लक्षाः त्रयोदशकोटयः सर्वाः ॥ ७० ॥] जअदेअपिंगला सकअम्मि दो च्चिअ जई समिच्छति । मंडव्वभरहकासवसेवल(यव)पमुहा ण इच्छति ॥ ७१ ॥ [जयदेवपिङ्गलौ संस्कृते द्वावेव यति समिच्छन्ति । माण्डव्यभरतकाश्यपसैतवप्रमुखा न इच्छन्ति ॥ ७१॥] जहा [यथा]-श्रीहर्षो निपुणः कविरित्यादि ।। ७१.१ ।। जहा मऊरस्स [यथा मयूरस्य] तेजोरूंपापरैवेत्यादि । ७१.२ ॥ ... लहुतअणजुअं परा लोअरा पा इमो दंडओ; सत्तहिं चंडवुट्टी परेकेकवट्ठीअ अण्णण्णवव्वालजीमूअलीलाअरुद्दामसंखुत्तरा ॥ ७२ ॥ [लघु-निमात्र-युगं परे लोदराः पञ्चमात्राः अयं दण्डकः; सप्तभिश्चण्डवृद्धिः परतः एकैकवृद्धया अर्ण-अर्णव-व्याल-जीमूत लीलाकर-उद्दाम-शङ्खोत्तराः ॥७२॥] चंडबुड्ढी चंदणस्स [चण्डवृष्टिश्चन्दनस्य] । णवरिअ समरं पहाअम्मि पारंभिअं तूरपूरंतमेरीद्रीभासुरं मअरहरतरंगसंघाअसंकासधुव्वंतसेअद्धअच्छत्तमालाउलं। अणवरअविमुक्कएकेकमाहुत्तपज्जत्तणाराअचक्कादिणाणाउहं मअमुइअकरिंदकुंभत्थलारूढपाइक्कतिक्खासिधेप्पंतमोत्ताहल॥७२.१॥ १ शार्दूलविक्रीडिते द्वादशे वर्णे यतिर्नास्ति । स्रग्धरायां सप्तमे यतिर्नास्ति । २ पगणेः: ३ परस्पराभिमुख, ·३२ स्वयंभूच्छन्दः। [उक्तादिविधिः [अनन्तरं च समरं प्रभाते प्रारब्धं तूर्यपूर्यमाणभेरीदरीभासुरं मकरगृहतरंगसंघातसंकाशधूयमानश्वेतध्वजच्छत्रमालाकुलम् । अनवरतविमुक्तपरस्पराभिमुखपर्याप्तनाराचचक्रादिनानायुधं मदमुदितकरीन्द्रकुम्भस्थलारूढपदातितीक्ष्णासिगृह्यमाणमुक्ताफलम् ।। ७२.१॥] अण्णो सुद्धसीलस्स [अर्णः शुद्धशीलस्य] । विहलिअघणरोहसोहंतगामोहपञ्चंतसालीफलालुद्धकीलावलीकीलिरे मणहरणवणीलवोसकंदोरुभंतफुलंधंधूलीरअंधारिए । कलमकणभमंतकेआरअञ्चतचुक्कारगोवीकलुग्गीअमुच्छिजमाणुज्जुए इअ पिअ सरअम्मि मा वञ्च मोत्तूण मं पेच्छ अण्णेवि एए विसण्णा पहे पंथिआ॥ ७२.२ ॥ [विफलीकृतघनरोधशोभमानग्रामौघप्रत्यन्तशालिफलालुब्धकीरावलीक्रीडाशीले मनोहरनवनीलविकसितनीलकमलरुन्धत्फुल्लन्धयधूलीरजोन्धःकारिते । कलमकणभ्रमत्केदारात्यन्तबुक्कारगोपीकलोद्गीतमूर्यमानर्जुके इति प्रिय शरदि मा व्रज मुक्त्वा मां प्रेक्षस्व अन्येपि एते विषण्णाः पथि “पथिकाः ।। ७२.२ ॥] अण्णवो तस्सेअ [अर्णवस्तस्यैव] । पसरिअखरमारुअन्दोलिआसत्थझिज्जन्तपत्तोहसद्दालवाआरिपूरिज- माणंवरे दिणअरकरतत्ततत्तोल्लचिक्खिल्ललोलन्तकोलालिदाढुक्खअक्खोणि- मुत्थाकसाइल्लए। घणवणदवदाहडझंतवग्धंच्छभल्लुम्भडोरल्लिसंतत्थणासंतमाअंग- जूहाउले पिअअम इअ एरिसे गिम्हआलंमि मा वच्च माणेसु थोरत्थणा- लिंगणुद्दामलोस्खाई मे ॥ ७२.३॥ [प्रसृतखरमारुतान्दोलिताश्वत्थक्षीयमाणपत्रौघशब्दवद्वातोलिपूर्यमाणाम्बरे दिनकरकरतप्ततप्तार्द्रपङ्कलोलत्कोलालिदंष्ट्रोत्खातक्षोणीमुस्ताकषायिते । घनवनदवदाहदह्यमानव्याघ्रभिल्लोद्भटगलध्वनिसंत्रस्तनश्यन्मातंगयूथाकुले प्रियतम इतीदृशे ग्रीष्मकाले मा व्रज, मानय स्थविरस्तनालिङ्गनोद्दामसौख्यानि मे ॥ ७२.३॥] बालो अङ्गारगणस्स [व्यालोऽङ्गारगणस्य] । विअसिअसिअसिंदुवारदुमुद्दारमाअंदमंदुद्दलिज्जंतगोंदीरउद्दामवोमंगणे फुलिअवउलचंपासोअपुण्णाभए मु(भु)त्तमोअमत्तालिमाला- कलुत्तालवाआलकोलाहले। १ पुन्हंधउअधूली ? २ AMs. reads वग्यभच्छल्लु.

·१.७२.२-७२.६] . स्वयंभूच्छन्दः। ३३ अहिणववरविद्दमाअंबउभिण्णपालासफुल्लोहदिप्पंतकंतारवेपंतवोलंत पाराअए पिअअम इअ एरिले दारुणे दुण्णिवारे वसंतम्मि वच्चंति मोत्तृण जे कंति ताण कत्तो सुहं ॥ ७२.४ ॥ विकसितसितसिन्दुवारद्रुमोदीर्णमाकन्दमन्दोद्भिद्यमानगुन्दलोद्दामव्योमाङ्गने पुष्पितबकुलचम्पकाशोकपुन्नागे भुक्तामोदमत्तालिमालाकलोत्तालवाचाल- कोलाहले। अभिनववरविद्रुमाताम्रोद्भिन्नपालाशपुष्पौघदीप्यमानकान्तारवेपमान- व्यतिक्रामत्पारावते प्रियतम इतीदृशे दारुणे दुर्निबारे वसन्ते व्रजन्ति मुक्त्वा ये कान्तां तेषां कुतः सुखम् ॥ ७२.४॥] जीमूओ तस्सेअ [जीमूतस्तस्यैव] । हरगलगरलालिणीलुप्पलुच्छाअगजंतकुम्भीरधाराहरद्धंतचामी- अराआरविज्जुज्जले मरगअमणिभित्तिसंलग्गसोवण्णपट्टप्पहापूरिए पुप्फचावस्स गेहेत्व अचंतगजंतढक्कारवे। विरइअवरपोम्मराइंदणीलुद्धवेदूरखंभच्छिअं तोरणं वासअं सकचावं जहे पेच्छिउं पंथिओ ण चलइ मणअंपि हा सामलच्छी पिआ तुंगथोरत्थणी दुक्करं जीवए दुटुमेशं णवं पाउसं मुच्छिओ ॥ ७२.५ ॥ [हरगलगरलालिनीलोत्पलोच्छायगर्जत्कुम्भीरधाराधरध्वान्तचामीकराकारविद्युज्ज्वले मरकतमणिमित्तिसंलग्नसौवर्णपट्टप्रभापूरिते पुष्पचापस्य गेहे इव अत्यन्तगर्जत्- ढक्कारवे। विरचितवरपद्मरागेन्द्रनीलो वैयस्तम्भश्रितं तोरणं वासवं शक्रचापं नभसि प्रेक्ष्य पथिकः न चलति मनागपि हा श्यामलाक्षी प्रिया तुङ्गस्थविरस्तनी दुष्करं जीवते दृष्ट्वा नवां प्रावृषं मूर्छितः ।। ७२.५ ।। लीलाअरो तस्सेअ [लीलाकरस्तस्यैव] । पिअअम विरहे तुमे त्ती इंदीवरच्छीम कंतं सुहावे णो चंदणं णो जलद्दा सुरुदा(रुंदा)वि चंदस्स णो चंदिआ ण अ परिमलपूरपूरंतकप्पूरपारीरओ अ वीणा ण वेणुज्झणी अ कामस्स वाणोव्व जो पंचमो पंचमो । ण लहइ पिअ णिद्दिों पोम्मिणीपत्तदिजंतसेज्जासु णो अंगणुज्जाणए णेअ पालेअसीअंमि केलीहरभंतरे इअ बहुगुणरम्मरामागणे काम कामेसु गंतूण तं कंतिअंजाव सूसंति णो सामलंगीभ अंगाई सोअग्गिणा ॥ ७२.६ ॥ -- ·. स्वयंभूच्छन्दः। [ उक्तादिविधिः [प्रियतम विरहे तव तस्याः इन्दीवराक्ष्याः कान्तं सुखयति नो चन्दनं नो जलार्द्रा सुविस्तृतापि चन्द्रस्य नो चन्द्रिका न च परिमलपूरपूर्यमाणकर्पूरपारीरजो नैव वीणा न वेणुध्वनि.व कामस्य बाण इव यः पञ्चमः पञ्चमः । न लभते प्रिय निद्रां पद्मिनीपत्रदीयमानशव्यासु नो अङ्गनोद्यानके नैव प्रालेयशीते केलीगृहाभ्यन्तरे इति बहुगुणरम्यरामागणे काम कामयस्व गत्वा तां कान्तां यावत् शुष्यन्ति नो श्यामलाङ्ग्या अङ्गानि शोकामिना ।। ७२.६ ।।] उद्दामो अंगवइस्स [उद्दामोऽङ्गपतेः] । पहसमहिमडढदेहो दढं को णुलग्गो कुणतो तणेणत्थए सत्थरे थोरकंतच्छिओ णेइ अज्जाहरे जामिणि पंथिओ णवरिअ अवरेण थित्ती णिरुद्धावलावे महं दंडअं लंघमा मा करंक इमं फोड मा मुट्ठिअं ढोवणि पूर मा भंज रे । असहिअवअणेण अण्णेण मा भण्णिओ डढडढाहि चावो ण वप्पेण दिण्णो तुहं एअमेककम पह्रिढिकाहिं जा गुंदलं णिसुणिअकलहं व तं तत्थ गामिल्लआ मिल्लिङ देति तालोट्टों केवि बोकाइँआअंति वग्गंति अण्णे अ अप्फोडमाणा तहिं ॥७२.७॥ [ x ७२.७ ॥] संखोवि तस्सेअ [शलोपि तस्यैव] । पणमिअसुरसिद्धगंधव्वजक्खोहचूडामणिप्फंसदिप्पंतपाआरविंद- कु(गु)लीणक्खसंकंततेल्लोककीरंतवेदंतथुत्तीसरं अपरिमिलिअविणिल्लालणेत्तग्गणितग्गिडझंतकामंगणिम्मु- कलल्लक्कदेवासुरद्दामहाराइअक्कीरमाणप्पलावाउलं । सुबहलरुहिरोहखिप्पंतदुप्पेच्छलवंतदुग्घोट्टचम्मंवरावद्धभोइंदकंची- विमुंचंतफुटुंतजालावलीभीसणं । इअ पणमह गोरिरुद्धद्धदेहं जरावज्जिअंजण्हवीतोअसित्तुत्तमंगं जडाजूडसोहंतचंदद्धखंडं सर्भे सिवं संकरं ॥ ७२.८ ॥ [प्रणतसुरसिद्धगन्धर्वयक्षौघचूडामणिस्पर्शदीप्यमानपादारविन्दाङ्गुलीनखसंक्रान्त- त्रैलोक्यक्रियमाणवेदान्तस्तुतिशतम् अपरिमिलितविनिःसारितनेत्राग्रनिर्यदमिदह्यमानकामाङ्गनिर्मुक्ताक्रोश- क्रियमाणप्रलापाकुलम् । सुबहलरुघिरौघक्षिप्यमानदुष्प्रेक्ष्यलम्बमानद्विपचर्माम्बराबद्धभोगीन्द्रकाञ्ची- विमुच्यमानस्फुटज्ज्वालावलीभीषणम् इति प्रणमत गौरीरुद्धार्धदेहं जरावर्जितं जाह्नवीतोयसिक्तोत्तमाङ्गं जटाजूट- शोभमानचन्द्रार्धखंडं स्वयं, शिवं शंकरम् ॥ ७२.८ ॥] XX X ·ร १.७२.६-७४.२] स्वयंभूच्छन्दः। इअ चंडबुट्टिपमुहा संखंता दंडआ इमे अछ। जे उण उत्तरपमुहा ते मालादंडआ सेसा ।।७३ ।। [इति चण्डवृष्टिप्रमुखा शान्ता दण्डका इमे अष्ट । ये पुनरुत्तरप्रसुखास्ते मालादण्डकाः शेषाः ॥ ७३ ॥] विसमलहुणो पआरा परा लोअरा जत्थ इच्छाइ बज्झंति सो दंडओ चंदबालोत्ति णामेण णिदिओ ॥७४ ॥ [विषमलधुभ्यः पञ्चमात्राः परे लोदरा यत्रेच्छया बध्यन्ते स दण्डकश्चण्डपाल इति नाम्ना निर्दिष्टः ।। ७४ ॥] सो चंदवालो मऊरदेवस्स [चण्डपालो मयूरदेवस्य] । कहिमि कलहोअमाणिकसिप्पीविहत्थेण संकुट्टिओ वेटुर्विदेण आलिंदओ कहिमि सिरिखंडकप्पूरकत्थूरिआकुंकुमुप्पण्णपंकेण एक्ककमो आहओ। कहिमि अहिसेअसिंगंवुधाराणिराअप्पवाहेण दूराहि एककसो सिंचिओ कहिमि णडकंत(छत्त)पफ्फार(फंफाव)वंदेहि सोहग्गसूराइणा- मावलीसेसमुच्चारिआ(ओ) ॥ ७४.१ ॥ [कुत्रापि कलधौतमाणिक्यशुक्तिव्यग्रेण संकुट्टितो विष्टिवृन्देन अलिन्दकः कुत्रापि श्रीखण्डकपूरकस्तूरिकाकुङ्कुमोत्पन्नपङ्केन एकैकमाहतः । कुत्रापि अभिषेकशृङ्गाम्बुधारासरलप्रवाहेन दूरादेकैकशः सिक्तः कुत्रापि नटछात्रबन्दिवृन्दैः सौभाग्यसूर्यादिनामावलीशेषमुच्चारितः ॥ ७४.१ ॥] अवरो रज्जउत्तस्स अपरो राजपुत्रस्य । कहिमि चलिअं चलंतेण अण्णे(न्ते)उरं थोरमुत्तावलीहारकेऊरकंची- कलावहिं गुप्पंतअं वहलसिरिखंडकप्पूरकत्थूरिआकुंकुमुप्पीलकालाअसु(रु)म्मीसचि- क्खिलपंथेसु खुप्पंत। धवलधअतोरणच्छत्तचिण्हप्पडाआवलीमंडलभंतवा(रा)लिंदणीलंध- आरे विसूरंतों मुहलचलणेउरुग्धाअझंकारवाहित्तहंसोहमग्गाणुलग्गंतछ(थ)कंत- हेलागईणिग्गमं ॥७४.२॥ [कुत्रापि चलितं चलता अन्तःपुरं स्थविरमुक्तावलीहारकेयूरकाञ्चीकलापैः निरुध्यमानं बहलश्रीखण्डकर्पूरकस्तूरिकाकुङ्कुमोत्पीडकालागरून्मिश्रपतिलपथिषु मजत् धवलध्वजतोरणच्छत्रचिह्नपताकावलीमण्डलाभ्यन्तरालिन्दनीलान्धकारे खिद्यत् । मुखरचलनूपुरोद्घातझंकारव्याहृत-मार्गानुलगत्-हंसौध-रुध्यमानहेलागतिनिर्गमम् १७४.२॥]

·३६ स्वयंभूच्छन्दः। [ उक्तादिविधिः जइ लहुअपआरा परा पुचला जं जहिच्छाइ बज्झंति सो दंडओ सीहविक्रतणामो ॥७५॥ यदि लघुकपञ्चमात्रात्परे पूर्वलाः यद् यथेच्छं बध्यन्ते स दण्डकः सिंहविक्रान्त- नामा ॥ ७५ ॥] सीहविकंतो सुद्धसहावस्स [सिंहविक्रान्तः शुद्धस्वभावस्य । उअ सरअणिसाए रमंतो समं वालगोवीहिं राहाइ कण्हो करे पुंजिअं धूलिपुजं ललिअउहअहत्थेण पच्छाइऊणच्छिवत्ताइँ णीओ सजाव संकेम- केलीपएसं। विहलिअकररोहो पलोएइ जात्ता पुरो पुण्णिमाअंदवौदी ण-दीवरच्छी किसंगी विहसिअ सविलासं पुणो तीअ सो गाढमालिंगिओ सारं चुंविओ णिभरं रामिओ अ ॥७५.१ ॥ [पश्य शरन्निशायां रममाणः समं बालगोपीभिः राधया कृष्णः करे पुञ्जितं धूलिपुञ्जम् ललितोभयहस्ताभ्यां प्रच्छाद्याक्षिपत्रे नीतः स्वयं यावत् संकेतकेलीप्रदेशम् । विफलितकररोधः प्रलोकयति यावत्तावत् पुरः पूर्णिमाचन्द्रमुखी नवेन्दीवराक्षी कृशाङ्गी विहस्य सविलासं पुनस्तया स गाढमालिङ्गितः सादरं चुम्बितो निर्भर रमितश्च ॥ ७५.१ ॥] लहुगुरुअछआरा दो परा पुवला पा जहिच्छाइ वझंति सो दंडओ मेहमालाहिहाणो ॥७६ ।। [लघुगुरुको पण्मात्रौ द्वौ परे पूर्वलाः पञ्चमात्रा यथेच्छं बध्यन्ते स दण्डको मेघमालाभिधानः ॥ ७६ ॥]] मेहमाला तस्सेअ [ मेघमाला तस्यैव] । ण रमइ दलसंदे सुंदरे सिंदुवारे ण रुंदारविंदे ण माअंदमंदारएसुं ण लिअइ चउलग्गे णो अ आणंगगोरे पिअंगुद्धगोच्छे ण पुण्णा- अणाओहएखें। ण पिअइ मअरंदं कामभल्लिब्ध णो फुल्लिअं मल्लिअं णो असोअं ससो- आउलंगो कह गंडइ पिउच्छा छप्पओ पेच्छ कच्छे भरंतो पिकं मालई सा वसंतम्मि कत्तो ॥ ७६.१॥ १ करे कृष्णस्यैव. २ प्रच्छाद्य धूलिभिरेव. ३ यावत् तावत्. ४ रूपे देशी. नटति चेटते. ५ उपचित. ६ कथं ·१.७५-७८] स्वयंभूच्छन्दः। ३७ न रमते दलसान्द्रे सुन्दरे सिन्दुवारे न पूर्णारविन्दे न माकन्दमन्दारेषु न लीयते बकुलाग्रे न च अनङ्गगौरे प्रियंगूर्ध्वगुच्छे न पुन्नागनागौघकेषु । न पिबति मकरन्दं कामभल्लीमिव न फुल्लितां मल्लिका नाशोकं संशोकाकुलाङ्गः कथं खिद्यते पितृस्वसः षट्पदः प्रेक्षस्व कच्छे स्मरन् प्रियां मालती सा वसन्ते कुतः ॥ ७६.१॥] सअललहुअछआराहि पा पुटवला जत्थ इच्छाइ बझंति सो दंडओ चंडवेआहिहाणो ।। ७७॥ [सकललघुकषण्मात्रात पञ्चमात्राः पूर्वला यन्त्र इच्छया बध्यन्ते स दण्डकश्चण्ड- वेगाभिधानः ॥ ७७ ] चण्डवेओ अङ्गारगणस्स [चण्डवेगो अङ्गारगणस्य] । सलिलवहणणिमित्तं गआ जाव संकेअए सत्थर पेच्छिऊणं जुआणं च धडं च कामांइआए कइअवघडिएणं कडीएँ कुडं पाडिऊणालि हासमीसं रुअंती अ भग्गा कडीउल्लआ से। पुणरवि अहिअरोसाव्व रे सा अ मारेइ अत्तत्ति तो उत्तसंती गओ देव जेणम्हि संताचिआई। इअ बहुविहपआरं सवंती विडं पंसुली लक्खिऊणं सहीए हला एहि वच्चाम गेहंत्ति णीआ॥७७.१॥ [ सलिलवहन निमित्तं गता यावत्संकेते त्रस्तरं प्रेक्ष्य युवानं च धृष्टं च कामायितया कैतवघटितेन कट्याः घटं पातयित्वा अलीकं हासमिश्रं रुदन्ती च भना कटिराद्रा अस्याः (१)। पुनरप्यधिकरोषेव रे सा च भारयति श्वश्रूरिति उत्त्रसन्ती गतो दैव येनास्मि संतापिताहम् इति बहुविधप्रकारं शपन्तीं विटं पांसुली लक्षयित्वा सख्या हला एहि व्रजामो गेहमिति नीता ||७७.१॥] सन्चपा लोअरा जत्थ इच्छाइ बझंति सो दंडओ मत्तमाअंगलीलाअरो ॥७८॥ [ सर्वे पञ्चमात्रा लोदरा यत्रेच्छया बध्यन्ते स दण्डकः मत्तमातंगलीलाकरः॥७८॥] मत्तमाअंगलीलाअरो तस्सेअ [मत्तमातंगलीलाकरस्तस्यैव] । १ सकामया. २ कैतवक्षालनेन. ३ कट्या घटं पातयित्वा. ४ अधोवसं देश्यां. ५ आर्यात:. ६ उत्वसन्ती.

·३८ स्वयंभूच्छन्दः। [उक्तादिविधिः रत्तओसित्तपेरंतलुद्धंधगिढुक्खअंतच्छवीहच्छणञ्चंतभूओहए मुक्कभल्लुअवोक्कारवुत्तालवेभालघोरट्टहासभमंतग्गिजालाउले । मुक्तकंकालकावालिउटुंतहाहारखुम्भंतविग्योहरूसंतजोईज(कु)ले एरिसे भीमरूए मसाणे सआ णञ्चमाणो सुहं देउ तुम्हाण देओ हरो ॥७८.१॥ [रक्तावसिक्तपर्यन्तलुब्धान्धगृध्रोत्खातान्त्राक्षबीभत्सनृत्यद्भूतौधे मुक्तभल्लूकवोकारव्युत्तालवेतालघोराट्टहासभ्रमदग्निज्वालाकुले । मुक्तकङ्कालकापालिकोत्तिष्ठद्धाहारवोद्धान्तविघ्नौघरुष्यत्योगिकुले ईदृशे भीमरूपे श्मशाने सदा नृत्यन्सुखं ददातु वो देवो हरः ॥ ७८.१॥] लहूगुरू णिरंतरा जहिच्छिआ हुवंति जत्थ दंडओ इमो अणंगसेहरो॥७९॥ [लघुगुरवो निरन्तरा यथेच्छं भवन्ति यत्र दण्डकोयमनङ्गशेखरः ॥ ७९ ॥] अणंगसेहरो सुद्धसीलस्स [अनङ्गशेखरः शुद्धशीलस्य] । विसालभाललोलघोलमाणकज्जलुज्जलालआलिमालिआउलोवसोहिए विउद्धमुद्धदुद्धणिद्धपम्हलामलभमंततारदीहरच्छिर(व)त्तकंतए । विसट्टसंदकुंदगोच्छसच्छकोमलुल्लसंतदित्तिदंतवंतिकेसरालए इमंमि एरिसे मुहारविंदए पिएइ जो पिआहरं महुव्व सो सउण्णओ ॥ ७२.१॥ [विशालभाललोलघोलत्कजलोज्ज्वलालकालिमालिकाकुलोपशोभिते विबुद्धमुग्धदुग्धस्निग्धपक्ष्मलामलभ्रमत्तारदीर्घाक्षिपत्रकान्तके । विकसितसान्द्रकुन्दगुच्छस्वच्छकोमलोल्लसद्दीप्तिदन्तपङ्क्तिकेसरालये एतस्मिन्नेतादृशे मुखारविन्दके पिबति यः प्रियाधरं मध्विव स सपुण्यः १७९.१॥] सव्वता लहुत्तरा जहिच्छिआ जहिं हुवंति सा इमा अलोअपुप्फमंजरित्ति ॥ ८०॥ [सर्वे त्रिमात्रा लघूत्तरा यथेच्छं यन्त्र भवन्ति सेयमशोकपुष्पमञ्जरीति ॥ ८० ॥] असोअपुष्फमंजरी तस्सेअ [अशोकपुष्पमञ्जरी तस्यैव । तिक्खखग्गधारभिण्णदुण्णिवारवारणेदकुंभपीठपत्थरोहदुग्गमाए दीहवाणमिजमाणजोहदेहरुंडखंडपज्झरंतसोणिएक्कपाणिआए । दोण्णिभाअजाअकाअणितरत्तसित्तछत्तपुंडरीअमुत्तकेससेवलाए एरिसीअ सत्तुवाहिणीणईअ मज्झ णाहओ किवाणवीअओ समुत्तरेइ ॥ ८०.१॥ १ [स]पुण्यक:.

·३ ९ १.७८-८३] स्वयंभूच्छन्दः। [तीक्ष्णखङ्गधाराभिन्नदुर्निवारवारणेन्द्रकुम्भपीठप्रस्तरौघदुर्गमायाम् • दीर्घबाणभिद्यमानयोधदेहरुण्डखण्डप्रक्षरच्छोणितेकपानीयायाम् । द्विभागजातकायनिर्यद्रक्तसिक्तछत्रपुण्डरीकमुक्तकेशशैवलायाम् ईदृश्यां शत्रुवाहिनीनद्यां मम नाथः कृपाणद्वितीयः समुत्तरति ।। ८८.१ ।।] जइ सब्वचआरगणा अवलाणगुरू तमिणं भणिों कुसुमत्थरणं ॥ ८१ ॥ [यदि सर्वे चतुर्मात्रगणाः अवसानगुरवः तदिदं भणितं कुसुमास्तरणम् ॥ ८१ ॥] कुसुमत्थरणं सुद्धसहावस्स [ कुसुमास्तरणं शुद्धस्वभावस्य ] । सुपहत्तसरोअअहंससमूहसमुधुअपक्खपरिक्खिअएहिं सआ दिणणाहफुरंतकरग्गसहस्सविफंसंविवोहिअअंतरएहिं फुडं । भमरेहि जहिच्छिअअं महुपाणविमोहिअएहिं चलेहिं चिरंचिअओ कमलेहिं कओ रजओहसुसोहिअएहिं मअच्छि विहूसिअओ सरओ ॥ ८१.१॥ [सुप्रभूतसरउदकहंससमूहसमुद्भुतपक्षपरिक्षिप्तैः सदा दिननाथस्फुरत्कराग्रसहस्रविस्पर्शविबोधितान्तरैः स्फुटम् । भ्रमरैर्यथेष्टं मधुपानविमोहितैश्चलैश्चिरमर्चिता कमलैः कृता रजओघसुशोभितैः मृगाक्षि विभूषिता शरत् ।। ८१.१॥] सब्वचआरगणाइगुरू णिहणे दुगुरू जइतं पभणंति भुअंगविलासं ॥ ८२ ॥ [सर्वे चतुर्मात्रा आदिगुरवो निधने द्वौ गुरू यदि तंप्रभणन्ति भुजंगविलासम् ॥८२॥] भुअंगविलासो तस्सेअ [ भुजङ्गविलासो तस्यैव । वासहरम्मि वरे कसणाअरुडड्ढिअधूवसुअंधमणोहरए कमणीए पीणघणुण्णअचकलथोरथणीअ स परिपेल्लिअवच्छअलो रमणीए । कोमलवाहुलआदढवेढिअओ पडिवसुंणेत्तविअंसिअए सअणीए पावइ णिद्दिअअं हिअअच्छिअअं सहि जो च्चिअ पुण्णजुओस णरो रअणीए ॥ ८२.१॥ [ वासगृहे वरे कृष्णागरुदग्धधूपसुगन्धमनोहरे कमनीये पीनघनोन्नतवर्तुलस्थूलस्तन्या स्वयं परिप्रेरितवक्षस्तलो रमण्या । कोमलबाहुलतादृढवेष्टितः प्रतिपट्टसुनेत्रवितंसिते शयनीये प्राप्नोति निद्रां हृदयेप्सितां सखि य एव पुण्ययुतः स नरो रजन्याम् ॥ ८२.१] मुहज्जू पआरा णिवझंति जत्तो जहिच्छाइ सो दंडओ सीहकीलाहिहाणो [मुखर्जवः पञ्चमात्राः निवध्यन्ते यतो यथेच्छं स दण्डकः सिंहक्रीडाभिधानः ॥ ८३॥] १ विशिष्टस्पर्श. २ पटीपटवनेत्रविदंकाशिते (?).

·स्वयंभूच्छन्दः। [उक्तादिविधिः सीहकीलो जोहअस्स [सिंहक्रीडो योधकस्य] । अणंतो महंतो अकंतोसंअंतो अणाई अमाई अराई असाई अजोई असोई अमोई अभोई अकोहो अमोहो अरोहो अखोहो । समुत्तुंगदेहो परिच्छिण्णणेहो हआसेसंवाहो तिलोईअ णाहो तए मोक्खमग्गो हओसब्बसंगो सुविणाअणेओ तुम देवदेओ महं देउ बोहं समाहि च णिचं ॥ ८३.१॥ [अनन्तो महानकान्तोऽसदन्तः अनादिरमायी अरागी अशायी अयोगी अशोकी अमोदी अभोगी अक्रोधोऽमोहोऽरोधोऽक्षोभः । समुत्तुङ्गदेहः परिच्छिन्नस्नेहो हताशेषवाधो त्रिलोक्या नाथस्त्वया मोक्षमागों हतसर्वसंगः सुविज्ञातज्ञेयः तव देवदेवो महान्ददातु बोधं समाधिं च नित्यम् ।। ८३.१॥] सन्चत्तपा लावलाणा णिवज्झंति जत्तो परिलं पमोनूण सो दंडओ कामबाणोत्ति ॥ ८४ ॥ [ सर्वत्र पञ्चमात्राः लावसानाः निबध्यन्ते यत्रान्त्यं प्रमुच्य स दण्डकः कामबाण इति ॥ ८४ ॥] कामबाणो वेआलस्स [ कामबाणो वेतालस्य] | 'णिचं णमो वीअराआ' एवमाइत्ति ॥ ८४.१॥ [नित्यं नमो वीतराग-एवमादीति ॥ ८४.१] पंचंससारभूए वहुलत्थे लक्खलक्खणविसुद्धे । एत्थ सअंभुच्छेदे उत्ताइविही परिसमत्ता ॥ ८५ ॥ [पञ्चांशसारभूते बहुलार्थे लक्ष्यलक्षणविशुद्धे । भत्र स्वयम्भूच्छन्दसि उक्तादिविधिः परिसमाप्तः ॥ ८५ ॥] - . ५ हताशेपयाध:. ६ मुविशातयः. १ असतामन्तो यतः. २ अशायी. ३ अरोधः. ४ स्नेहविषयाभावात्. ७ अन्तिम पगणं मुक्त्वा. ८ उक्तादिविधिः.

·। २. अर्धसमम् । विसमे चलणे तिचआरा । अंतपरंतगुरू सगआरा ॥ इह वेअवईअ वरद्धे । दोधअअं जइ बीअचउत्थे ॥ १ ॥ [विषमे चरणे त्रयश्चतुर्मात्राः । मन्त-पर-अन्तगुरवः सगुरवः ॥ इह वेगवत्याः अपराधैं । दोधकं यदि द्वितीयचतुर्थयोः ॥ १ ॥] वेअबई अंगारगणस्स [वेगवती अङ्गारगणत्य] । कमलं डसिअंतरलेहिं । पेच्छिअ सच्छसरे भसलेहि ॥ भरिअं पहिएण पिआए । घोलिरअं व मुहं अलएहि ॥ १.१॥ [कमलं दंशितं तरलैः । प्रेक्ष्य स्वच्छसरसि भ्रमरैः । स्मृतं पथिकेन प्रियायाः । घूर्णनशीलमिव मुखमलकैः ॥ १.१ ॥] विसमे जइ तत्थ चउत्थओ। तो परगो उवचित्तअमेअं॥२॥ [विषमे यदि तत्र चतुर्थः । त्रिमात्रः परगः उपचित्रकमेतत् ॥ २ ॥] उवचित्त अजरामरस्स [ उपचित्रकं अजरामरस्य] । वैडपिकफलोठि मच्छिए । उज्जुअले जुअले उअ कंते ॥ परिमुक्कमले कमले अलिणो । तुज्झ मुहे णअणेव्व भमंते ॥२.१॥ [ वटपक्कफलोष्ठि मृगाक्षि । ऋजुले युगलौ पश्य कान्ते । परिमुक्तमले कमले अली । तव मुखे नयने इव भ्रमन्तौ ॥ २.१॥] दोहअरूअसमकमपुब्यो । लहुचगणो जइ सा चलमज्झा ॥३॥ [दोधकरूपसमक्रमपूर्वः । लधुश्चतुर्मानो यदि सा चलमध्या ॥३॥] चलमज्झा लोणुअस्स [चलमध्या लोणुकस्य] | पेच्छ पिए धवले ससिवित्रे । हरिणपअंकण पडिहाइ ॥ चन्दणचञ्चिअए तुह वच्छे । कसण थणेकमुहं व विहाइ ॥३.१॥ [प्रेक्षस्व प्रिये धवले शशिविम्बे । हरिणपदाङ्कनं प्रतिभाति । चन्दनचर्चिते तव वक्षसि । कृष्ण स्तनकमुखमिव विभाति ॥ ३.१ ॥] विसमे चलणे उवचित्तरं । दुअविलंबिअअं जइ सेसए ॥ इअ एरिसलक्खणसंजुअं । कइअणेहिं कअं हरिणप्पअं ॥४॥ [विषमे चरणे उपचित्रकम् । द्रुतविलम्बितकं यदि शेपयोः ।. इतीदशलक्षणसंयुतम् । कविजनैः कृतं हरिणपदम् ॥ ४ ॥] १ वेगवत्यां. २ वटपक्वफलौष्ठि. ३ ऋजुदले, ४ हे कान्ते कमले अलिन: भ्रमरस्य युगले पश्य. ५ दोधका. कारस्य यो समपादौ तत्पूर्वः प्रथमो लघुचगणः. ६ पदाङ्गणं.

·स्वयंभूच्छन्दः। [अर्धसम . हरिण]प्पअं दुग्गसीहस्स [हरिणपदं दुर्गसिंहस्य] णवकेअइकेसरधूसरे । महुअरे कुसुमम्मि मिलंतओ ॥ हसिओव्व सिएंण दुरेहओ । अवुह मा भम रे भमरे तुमं ॥४.१॥ [नवकेतकीकेसरधूसरे । मधुकरे कुसुमे मिलन् ।। हसित इव सितेन द्विरेफः । अबुध मा भ्रम रे भ्रमरे त्वम् ॥ ४.१ ॥ ] णिहणोअरंतगुरुचा गं । जत्थ समा हि एकगुरुपुवा ।। चरणा हुवंति इअ जिस्सा । केउमई कईहिं भणिआ सा ॥५॥ [निधन-उदर-अन्त-गुरवश्चतुर्मात्रा गः। यत्र; समौ हि एकगुरुपूवौं । चरणौ भवत इति यस्याः । केतुमती कविभिर्भणिता सा ॥५॥] केउमई तस्सेअ [ केतुमती तस्यैव] । तरलेहिं तारकसणेहिं । सुंदरि जे णिएसिं णअणेहिं ॥ मअरद्धआणुगअरूआ। ते सुहआ जिअंति जिअलोए ॥५.१॥ [तरलाभ्यां तारकृष्णाभ्याम् । सुन्दरि यान्पश्यसि नयनाभ्याम् । मकरध्वजानुगतरूपा । ते सुभगा जीवन्ति जीवलोके ।। ५.१ १.].: जत्थेदवज्जा पढमे तइज्जे । उवेंदवज्जा विदिए चउत्थे । अक्खाणिआ सा भणिआ कईहिं । कुमुद्दईए उवजाइमज्झे ॥ ६ ॥ [यत्रेन्द्रवज्रा प्रथमे तृतीये । उपेन्द्रवज्रापि द्वितीये चतुर्थे । आख्यानिकी सा भणिता कविभिः । कुमुदत्या उपजातिमध्ये ॥ ६॥] अक्खाणिआ लोणुअस्स [आख्यानिकी लोणुकंस्य] । - .रणं वरं लेविअए सवग्घं । विसं वरं दुटुभुअंगमस्स ॥ वाही वरं दुम्मरण रणं च । ण वासओ दुजणमझआरे ॥ ६.१ ॥ : [अरण्यं वरं सेव्यते सव्याघ्रम् । विषं वरं दुष्टभुजंगमस्य । व्याधिर्वरं दुर्मरणं रणं च । न वासो दुर्जनमध्ये ॥६.१ ।।.] इमा पलत्ता विवरीअपुवा । अक्खाणि चेअविवज्जएणं ॥ ७ ॥ [इयं प्रलपिता विपरीतपूर्वा । आख्यानिक्येव विपर्ययेण ॥ ७ ॥ विवरीआक्खाणिआ ललिअसहावस्स [विपरीताख्यानिका ललितस्वभावस्य ]i: सचन्दणा णीलमुहा बहूए । गंधंधपुप्फंधअगुंजमाणा। सहति कंदप्पपहुप्पवेसे । वज्जंतसंखच लिअत्थणा से ॥७.१॥ [संचन्दनौ नीलमुखौ वध्वाः । गन्धान्धपुष्पंधवगुञ्जमानौ ।। शोभेते कन्दर्पप्रभुप्रवेशे । वाद्यमानशलाविव सितस्तनावस्याः ।। ७.१ ॥] .. १ भ्रमरेण. २ पश्यसि.

·1 १.२४० स्वयंभूच्छन्दः। ४३ सअलसअलउत्तरेतला । चउतगणा गुरुअंच अंतए । " तणुलहुमुहगा दुचा जुए । तमवरपत्तमिणं तओ समं ॥ ८ ॥ [संकल-सकल-उत्तर-अन्त-ला । चत्वारस्त्रिमात्राः गुरुश्चान्ते ॥ तनु-लहु-मुख-गौ द्वौ चतुर्मात्रौ युगे । तदपरवक्त्रमिदं ततः समम् ।। ८ ॥] अवरपत्तं सुद्धसहावस्स [ अपरवक्त्रं शुद्धस्वभावस्य ] । करिवर भरे मा सरंतए । कमलमुणालवणाई सीसंए । करिणिकरि णिवेसिआई ए । भणसु सआ सुहिओव को जणो ॥ ८.२ ॥ [ करिवर स्मर मा सरोन्तरे । कमलमृणालजलानि कथ्यते । करिणीकरे निवेशितानि है । भण सदा सुखित एव को जनः ।। ८.१ ॥] णवर अवरवत्तपाअअंते । अहिअअरेकगुरुम्मि फुल्लिअग्गा ॥ ९ ॥ [केवलं अपरवक्त्रपादान्ते । अधिकतरैकगुरौ पुष्पिताया ॥ ९॥] फुल्लिअग्गा कालिआसस्स [पुष्पिताग्रा कालिदासस्य] । भवणअविडओ णईपलासो । पवणवसा धुणिएक्कपण्णहत्थो । दवदहणविवण्णजीविआणं । सलिलमिवेस दऐइ पासवाणं ॥ ९.१ ॥ [अवनतविटपो नदीपलाशः । पवनवशा तैकपर्णहस्तः । देवदहनविपन्नजीवितानां । सलिलमिवैष ददाति पादपानाम् ।। ९.१॥] तत्थाइतइज्जुले परेणं । जुत्ते भद्दविराडिआ पलत्ता ॥ १० ॥ [तत्रादि-तृतीय-ऋजुके परेण । युक्ते भद्रविराटिका प्रलपिता ॥ १० ॥ भद्दविराडिआ अंगारगणस्स [भद्रविराटिका अङ्गारगणस्य । संझापणओ णिमीलिअच्छं । देहद्धं फुरिआहरोटुसोहं ॥ गोरीअ वहेइ जो हसंतो । सो रुद्दो उवणेउ मंगलं वो ॥ १०.१ ॥ ::::: [संध्याप्रणतो निमीलिताक्षं । देहाध स्फुरिताधरोष्ठशोभम् ।। गौर्याः वहति यो हसन् । स रुद्र उपनयतु वो मङ्गलम् || १०.१॥] पंचता लहुत्तरा गुरुद्दअं च । समेसु उज्जुआहिआ मई जरा(वा)ई ॥११॥ [पञ्च त्रिमाना लघुत्तरा गुरुद्वयं च । समयोः ऋजुकाधिकाः मती यवादिः ॥ १६ ॥ जर(व)मई कलाणुराअस्स [यवमती कलानुरागस्य ] | मत्तहत्थिपाअपीढपेल्लिआई । कलंकपंकभीअजीअमेल्लिआई ॥ सामिअप्पसाअजाअणीरिइं । भडाण जीविआई किंगआई ताई॥११.१॥ २ कथ्यते; इष्टस्मरणं दु:खदमेवभवति. ३ पुष्पिताग्रा. ४ पुष्पिताग्रायान्. ५ तृतीयलयो. ७ त्यक्तानि. ८ अनृणानि. ... १ स्मर. ६ ईय॑या.

·४४ स्वयंभूच्छन्दः। [अर्धसमं [मत्तहस्तिपादपीटप्रेरितानि । कलङ्कपङ्कभीतजीवत्यक्तानि ॥ स्वामिप्रसादजातनिर्बणानि । भटानां जीवितानि किं गतानि तानि ? ॥ ११.१ ॥] सई जरा(वा)इआ कमुक्कमेण जत्थ । छप्पआवली कईहिं सा पलत्ता ॥१२॥ [मती यवादिः क्रमोत्क्रमेण यत्र । षट्पदावली कविभिः सा प्रलपिता ॥ १२ १२ ॥] छप्पआवली दुग्गसत्तिस्स [पट्पदावली दुर्गशक्तेः] । मणिप्पहा-णहोह-केसरुल्लएहिं । लक्खणंकिअंगुलीदलुल्लएहि ॥ धरित्तिदेव्वअव्व मञ्चमाणिअव्व । मुद्धिए विहासि पाअपंकएहि ॥१२.१॥ [मणिप्रभनखौधकेसरकवद्भिः । लक्षणाङ्किताङ्गुलीदलवद्भिः ॥ धरित्रीदेवतेव मर्त्यमानितेव ! मुग्धिके विभासि पादपङ्कजैः ॥ १२.१ ।।] पढमतइअए गीई वीअचउत्थमि खंघओ जीए। सअललहुअणिहणगुरू सिहत्ति ला उक्कमेण भणिआ खंजा ॥ १३ ॥ [प्रथमतृतीययोर्गीतिः द्वितीयचतुर्थयोः स्कन्धको यस्याः। सकललघुनिधनगुरुः शिखेति सा व्युत्क्रमेण भणिता खना ॥ १३ ॥] सिहा सुद्धसहावस्स [शिखा शुद्धस्वभावस्य] । कमलवणसरसपसरिअरअपरिमलमिलिअससलउलमुहलो मुहलसिअविहअविलुलिअकुवलअदलकसणसअलसरवरणिभरो। णिअरपरिगलिअतरुवरसकुसुमपहखलणविमणपहिअजणो पहिअजण गमणगअमण भण पिमअम कमिह ण तवइ णवर सरओ॥१३.१॥ [कमलवनसरसप्रसृतरजःपरिमलमिलितभ्रमरकुलमुखरा मुखरसितविदगविलुलितकुवलयदलकृष्णसकलसरोवरनिकरा । निकरपरिगलिततरुवरसकुसुमपथस्खलनविमनःपथिकजना पथिकजनं गमनगतमनसं भण प्रियतम कमिह न तपति केवलं शरत् ।। ।। १३.१ ॥] अहवा अण्णस्स [ अथवा अन्यस्य] खणपसरिअहरगलगरलकसणघणघडणजणिभरणरणों णिअदइअविविहगुणसुमरणपरिगलिअविरहिजणगुरुसुहपसरं । णवरिभ सिअमणहरकुडअमअणघणसुरहिकुसुमवणगहणं संवइ घणसमअस (म)विरअमिह तुह पहु वइरिसअलपरिअण सुअणो ॥ १३.२ ॥ [क्षणप्रस्तहरगलगरलकृष्णघनघटनाजनितरणरणकम् निजदयितविविधगुणस्मरणपरिगलितविरहिजनगुस्सुखप्रसरम् । १ दापते.' २ वैरिण(ण:) धनसमयम् .

·. २.१२-१४] स्वयंभूच्छन्दः। ४५ केवलं सितमनोहरकुटजमदनधनसुरभिकुसुमवनगहनम् । शपति धनसमयमविरतमिह तव प्रभो वैरी सकलपरिजनशून्यः ।। १३.२ ।।] खंजा अङ्गारगणस्स [खञ्जा अङ्गारगणस्य । गरुमणवसमलजलहरपउरवहुतलिवडणपडिअमहिहरसिरो विउलगअणतलपसरिअसुरधणुपरिभमिररुइरदिअणिवहो । सुहिअसिहिउलकअकलअलविरहिजणजणिशअइदुसहरणरणओ इअपिअअम गम(ण)गअमणमण कमिहणखलइ पढमघण- समओ ॥ १३.३॥ [गुरुकनवसजलजलधरप्रचुरबहुतडित्पातपतितमहीधरशिराः विपुलगगनतलप्रसृतसुरधनुःपरिभ्रमणशीलरुचिरद्विजनिवहः । सुखितशिखिकुलकृतकलकलविरहिजनजनितातिदुःसहरणरणकः इति प्रियतम गमनगतमनः भण कमिह न स्खलति प्रथमघनसमयः॥ १३.३ ॥] अहवा अण्णस्स [अथवा अन्यस्य] | हरइ णवसरसविअलिअमणहरवरकुसुमसुरहिरअणिअरवहो कलकणिरभमिरभमरउलवहलथिरमहुररवणिअरमुहलो। मअमुइअतरुणपरहुअघणकलअलभरिअसअलदिअ(स)णहविवरो विरहिअणहिअअमविरअपसरिअमहुसमअसिसिरसुहपवणो॥१३.४॥ [हरति नवसरसविगलितमनोहरवरकुसुमसुरभिरजोनिकरवहः कलक्वणितभ्रान्तभ्रमरकुलबहलस्थिरमधुररवनिकरमुखरः । मदमुदिततरुणपरभृतघनकलकलभृतसकलदिशानभोविवरः विरहिजनहृदयमविरतप्रसृतमधुसमयशिशिरसुखपवनः || १३.४ ॥] पंचंससारहूए बहुलत्थे लक्खलक्खणविसुद्धे । एत्थ सअंभुच्छंदे अद्धसमं परिसमत्तमिणं ॥ १४ ॥ [पञ्चांशसारभूते बहुलाथै लक्ष्यलक्षणविशुद्धे । भन्न स्वयंभूच्छन्दसि अर्धसमं परिसमाप्तमिदम् ॥ १४॥]: 1.

·३. प्राकृतसारः। रसचा परोरपरवंच। पगुणपरमज्झगा गुरू ॥ पुवतइअगदुछा सगुरू । जइ णंदिणी णिहणअम्मि उग्गआ ॥ १ ॥ [षट् चतुर्मात्राः पर-उदर-पर-वक्राः । प्रगुण-पर-मध्य-गाः गुरुः । पूर्वतृतीयगौ द्वौ षण्मात्रौ सगुरू । यदि नन्दिनी निधने उद्ता ॥ १ ॥ उग्गआ अब्भुअस्स [उद्वता अद्भुतस्य] | भुवणाहिवं विमलतेअ-। मतणुअमणुत्तमं विहुं ॥ सुक्कसअलपसुपाससलं । परमं पुराणपुरिसं णमं सिवं ॥१.१ ॥ [भुवनाधिपं विमलतेजसं । अतनुकमनुत्तमं विभुम् । मुक्तसकलपशुपाशमलं । परमं पुराणपुरुषं नमामि शिवम् ॥ १.१॥] * . तइअक्खरं सह परेण । तइअचरणम्मि जुज्जए । तं भणंति किर सोरहों। समदु(मु)ग्गआइ जइ सेसलक्खणं ॥ २ ॥ [तृतीयाक्षरं सह परेण । तृतीयचरणे युज्यते । तद्भणन्ति किल सौरभकं । सममुद्तया यदि शेषलक्षणम्-॥ २॥] सोरहअं इसहलस्स [ सौरभकं विषधरस्य] । छणचंदविंबसरिसेण । समहुर[स]संगगंधिणा ॥ कोमलेण कमलेण व तं । अहिलं विहासि वअणेण मुद्धिए ॥२.१॥] [क्षणचन्द्रबिम्बसदृशेन । समधुरससंगगन्धिना । कोमलेन कमलेनेव त्वं । अधिकं विभासि वदनेन मुग्धिके ।। २.१ ॥] ... जइ उग्गआइ पमुहमि । तइअचरणस्स छल्लहू ॥ सअलणिउणजणसंगहिअं । इणमो मुणेह ललिअस्स लक्खणं ।।३।। [यद्युद्गतायाः प्रमुखे । तृतीयचरणस्य पट् लघवः ॥ सकलनिपुणजनसंगृहीतं । एतज्जानीहि ललितस्य लक्षणम् ॥ ३ ॥] ललिअं कलाणुराअस्स [ललितं कलानुरागस्य] । अरविंदसंदसरंद-। भमिरभमरंधआरिअं॥ विमलवहलसलिलग्घविकमलाअरं विसइ वारणाहिरो(वो) ॥३.१॥ [अरविन्द्रसान्द्रमकरन्द । भ्रमणशीलभ्रमरान्घकारितम् ।। विमलबहलसलिलपूणे । कमलाकरं विशति वारणाधिपः ।। ३.१॥]

·४७ . . ३.६२] स्वयंभूच्छन्दः। ग च्छो चा परमज्झंपुञ्चदोंतगुरुज्जू । पजुअं उरमुहलं, वसुज्जुणों गं । दसलहु गुरु दुलैगा। पर्चुविअमिह सअलकईहिं णिवद्धं ॥ ४॥ [गः षण्मात्रः चतुर्मात्राः पर-मध्य-पूर्व-द्वि-शन्त-गुरु-ऋजवः । पन्चमात्रयुगं उदर-मुख-लं, वसु-ऋजवो गः ।। दशलघु-गुरु-द्विलगौ । प्रचुपितमिह सकलकविभिर्निवदम् ॥ ४ ॥] पचुविअं उभडस्स [प्रचुपितमुद्भटत्य]] वासारत्तसमप्पिओ णिरणंअरुओ। पडओव्व सअलसेहपुंजसोहो ॥ कुणइ असइहिअए । वहलरअणितमणिअरो गुरुतोसं ॥४.१॥ [वर्षारात्रसमर्पितो निरन्वयरूपः । पटक इव सकलमेघपुञ्जशोभः ॥ करोति असतीहृदये । बहलरजनितमोनिकरो गुरुतोषम् ॥ ४.१॥] एअं चेअ भणंति वा उअथिअउन्वं । दुगुणे तइअकमंमि वड्डमाणं ॥ ५॥ [एवं चैव भणन्ति वा उपस्थितपूर्व । द्विगुणे तृतीये कृते वर्धमानम् ॥ ५॥] बड्डमाणं रविवप्पस्स [वर्धमानं रविवप्रत्य] । सुद्धं सोम्मसहावअं समप्पिअचित्तं । णिहुअं ललहविलासिणीविअड् । अमअरसंगुरुअों णिहुमहुरलविरं । घरघरिणिसुरअमुवलब्भइ कत्तो॥५.१॥ [शुद्धं सौम्यस्वभावं समर्पितचित्रं । निभृतं लटभविलासिनीविदग्धम् ॥ अमृतरसगुरुकं निभृतमधुरलपनशीलं । गृहगृहिणीसुरतमुपलभ्यते कुतः ।। ५.१ ॥] चाँ दोंतोउरगा गुरू तइज्जअपाए । अवरं पचुविअलक्खणं असेसं । सा सुद्धविराडिआ तहिं । जइ पढमगणविरइ आविसहं तं ॥ ६॥ [चतुर्मात्राः द्वि-अन्त-उदर-गाः गुरुस्तृतीयपादे। अपरं प्रचुपितलक्षणमशेषम् । सा शुद्धविराटिका तत्र । यदि प्रथमगणविरतिः आविषहं तत् ॥ ६॥] सुद्धविराडिआ सुद्धसीलस्स [शुद्धविराटिका शुद्धशीलस्य] | हत्यारोविअरुंदचंदविंवकवोले। गुणसंभार]णगलंतबाहधारे ॥ थोरथणि मज्झखामिए । परिमिससि सससि भण कस्स कए णं ॥६.१॥ [हस्तारोपितविस्तृतचन्द्रबिम्बकपोले । गुणसंस्मरणगलद्वाष्पधारे ।। स्थूलस्तनि क्षाममध्यके । परिमृशसि श्वसिसि भण करय कृते ननु ।। ६.१ ॥] आविसहं ललिअसहावस्स आवृषभं ललितस्वभावस्य] । दुक्खे दुक्खिअओ सुहम्मि वड्डिअसोखो। हरिणो जह समवड्डिअम्मि चंदे॥ चंदस्स तहा ण तेत्तिों। परिहरइ णिअअपइई किम]ज्जु ॥ ६.२॥ १ इति पूर्वार्धम्. २ अष्टौ लववः. ३ द्वौ ली गौ.. ४ प्रचुपितम्. ५ निरन्वयरूप: असंबद्धस्वरूपः पटक इव. ६ प्रचुपितमुपस्थितपूर्वम्. ७ निभृतमनुत्कटम्. ८ वगणः तत्र द्विगुरुरन्तगुरुमध्यगुरुर्गुरवस्तृतीये पादे. ०. परिमृशसि श्वसिपि...१० अनृजः । . . , ·. स्वयंभूच्छन्दः। प्राकृतवारः [दुःखे दुःखितो सुखे वर्धितसौख्यः । हरिणो यथा समवर्धिते चन्द्रे । चन्द्रस्य तथा न तावत् । परिहरति निजकप्रकृतिं किमन्जुः ॥ ६.२॥] चत्तारि अंसआ पा दोदोअक्खरसंजुआ। लहुअं इवण्णादो तं सिलोअस्स लक्खणं ॥ ७ ॥ [चत्वारोंऽशकाः पादे द्विद्वि-अक्षरसंयुताः । लघुकं नादिवर्णात् तच्छ्लोकस्य लक्षणम् ॥ ७ ॥] सिलोओ छइल्लस्स [श्लोकः छइल्लस्य] | चंदर्विवं व्व कंतिल्लं पुंडरीअं व्व कोमलं ॥ सवलोअं सुहावेडं मुहं ते केण णिम्मिअं ॥ ७.१ ॥ [चन्द्र विम्बमिव कान्तिमत् पुण्डरीकमिव कोमलम् । सर्वलोकं सुखयितुं मुखं ते केन निर्मितम् ॥ ७.१ ॥] पञ्चमं लं तिगं वत्तं सुवतं सत्तमे अ ले। समपाए पुणो पच्छा पच्छावत्तं विवजए ॥ ८ ॥ [पन्चमं लं त्रयो गाः वक्त्रं सुवक्त्रं सप्तमे च ले। समपादे पुनः पथ्या पथ्यावक्त्रं विपर्यये ॥ ८॥] वत्तं विअट्ठस्स [वक्त्रं विदग्धस्य] । सम्वविग्गहणेारा पत्ता कंड(ग्रह)ज्जुणा कण्णं । धरिआ तेण ते दे(दो)वि एअंतं माणसं जाणं ॥ ८.१ ॥ [सर्वविग्रहनेतारौ प्राप्तौ कृष्णाजुनौ कर्णम् । धृतौ तेन ते द्वावपि एतत्तन्मानकं जातम् ॥ ८.१॥] सुबत्तं सुहडराअस्स [सुवक्त्रं सुभटराजस्य ] । एअं कामस्ल अंगों कअं स(म)सी पिणाइणा। देति अच्छीसु कामिणी तेण कज्जेण कज्जलं ॥ ८.२॥ [एतत्कामस्याङ्गकं कृतं मपी पिनाकिना। ददत्यक्षिषु कामिन्यस्तेन कारणेन कज्जलम् ।। ८.२ ॥] पच्छा सुद्धसहावस्स [ पथ्या शुद्वस्वभावस्व ] | अवणे ससी जाव कलंकं किर झिज्जए। ताव तं तारिसं चेत्र को णालेइ पुराकअं ॥ ८.३ ॥ [अपनेतुं शशी यावत्कलङ्क किल क्षीयते । तावत्स तादृश एव; को नाशयति पुराकृतम् ।। ८.३ ॥] पच्छावत्तं चंदराअस्स [पथ्यावक्त्रं चन्द्रराजस्य ] । १ आयवर्णाहयुदयं न भवति. ४ [ने]तारी. ५ तन्मानकं नातम्. २ शाक एव. ३ वक्तन.

·.३.७-१२] स्वयंभूच्छन्दः। पत्तो तुज्झ मुहच्छविं चंदो चंदाअणं काउं । जाअं णवर लंछणं अहिलं पुण्णमासीए ॥ ८.४ ।। [प्राप्तस्तव मुखच्छवि चन्द्रश्चान्द्रायणं कृत्वा.। जातं केवलं लाञ्छनं अधिकं पूर्णमास्याम् ।। ८.४ ॥] वत्तं तमेव चवला सागरा जइ लत्तअं। वत्तं अ होइ चवलापच्छाए सुमणोहरं ॥ ९ ॥ [वृत्तं तदेव चपला सागराद्यदि लत्रयम् । वृत्तं भवति चपलापथ्यायाः सुमनोहरम् ॥ ९॥] चवलापच्छा छइलाण [चपलापथ्या छइल्लानाम् ] | चंदणं चंदकिरणा कप्पूरं मलआणिला। ता सुहावेंति हिअसं जा पाले पिअमाणुसं.॥ ९.१ ॥ [चन्दनं चन्द्रकिरणाः कर्पूरं मलयानिलाः । तावत्सुखयन्ति हृदयं यावत्पाबें प्रियमनुष्यः ।। ९.१॥] सेअवमएण बिउला चउभेआ, पिंगलस्स अट्टविहा । तिस्सा परिवॉडीए को सक्का लक्खणं काउं॥ १० ॥ [सैतवमतेन विपुला चतुर्भेदा, पिङ्गलस्य अष्टविधा । तस्याः परिपाट्या कः शक्नोति लक्षणं कर्तुम् ॥ १० ॥]. अट्ठक्कु(क्ख)राई पढमे बारह वीअंमि सोरहं तइए । वीस चउत्थे पाए पअचउरुद्धं इमं भणिों ॥ ११ ॥ [नष्टाक्षराणि प्रथमे द्वादश द्वितीये पोडश तृतीये । विंशतिश्चतुर्थे पादे पदचतुरूवमिदं भणितम् ॥ ११ ॥]. पअचउरुद्धं ललहसहावस्स [पदचतुरूर्व ललितस्वभावस्य ] संपुण्णचंदवअणा | विणिदणीलुप्पललोललोअणा ॥ जस्स थोरथणिआ धणि छंदाणुवत्तिणी। अच्छउ जत्थ तत्थ सलह (हल)चिअ तस्स णवरि जीविअं ॥११.१ ॥ [संपूर्णचन्द्रवदना । विनिद्रनीलोत्पललोललोचना ॥ यस्य स्थूलस्तनी गृहिणी छन्दानुवर्तिनी । अस्तु यत्र तत्र सफलमेव तस्य केवलं जीवितम् ।। ११.१ ॥] सवाई उज्जुआई दो दो वंकाई जत्थ पमुहम्मि । एसो पच्छाबीडू; आवीडू जस्ल णिहणम्मि ॥ १२ ॥ १ सागरादाबचतुष्टयालघुत्रयं भवति. २ सैतव. ३ विपुलायाः. ४ परिपाट्या परंपरया. ५ आस्ताम्. ".. ६ पथ्यापीड:.

·५० स्वयंभूच्छन्दः। [प्राकृतसारः १ [सर्वाणि ऋजुकानि द्वे द्वे वक्रे यत्र प्रमुखे । एष पथ्यापीडः आपीडो यस्य निधने ॥ १२ ॥] पच्छावीडू लल्लअस्स [पथ्यापीहः लल्लकस्य] । एम्हि तइ मह कअ-। माअढिअतरुणिमणपसर ॥ अंगे विरइअरइसुहमसरिसगुण । दुक्खं पिअ दरसिअवहुविहललिअमणिअरव ॥ १२.१॥ [इदानीं त्वया मम कृतं । आकृष्टतरुणीमनःप्रसर ॥ अङ्गे विरचितरतिसुखं असदृशगुण । दुःखं प्रिय दर्शितबहुविधललितमणितरव ॥ १२.१॥] आवीडू तस्सेअ [आपीडः तस्यैव] । सहि रइसुहसारो। सअलभुअणकअपरिओसो ॥ दरसिअवहुविहतरुणिहिअअराओ। सहइ मह पअडविविहगुणसअसुहअ कंतो ॥ १२.२ ॥ [सखि रतिसुखसारः। सकलभुवनकृतपरितोषः ।। दर्शितबहुविधतरुणीहृदयरागः। शोभते मम प्रकटविविधगुणशतसुभगः कान्तः ॥१२.२ ।।] पढमो बीएण समं पण्हट्टइ मंजरी एसा । तइएण सम लवली परेण सह अमअधारोत्ति ॥१३॥ [प्रथमो द्वितीयेन समः परिवर्त्यते (?) मञ्जरी एषा । तृतीयेन समः लवली; परेण सह अमृतधारा इति ॥ १३ ॥] मंजरी अंगारगणस्स [मञ्जरी अङ्गारगणस्य] । फैलिणिकुसुमवररअगोरे । घ(ध)णथणहरबट्टे ॥ उअह घडिअपिअअमणहवअमग्गो। लहइ कणअकलसठविअणवकिसलअसोहं ॥ १३.१ ॥ [प्रियंगु-कुसुमवररजोगौरे । गृहिणीस्तनभरपट्टे । पश्यतः घटितप्रियतमनखपदमार्गः । लभते कनककलशस्थापितनवकिसलयशोभाम् || १३.१॥] लवली सुद्धसहावस्स [लवली शुद्धस्वभावस्य । धवलकमलपरिमललुद्धाः । रुणरुणिअजणिअजणमणपरिओसा ॥ कुसुमरअविलित्ता। भण कमिह ण हरइ सरअपमुइअभसलाली॥१३.२॥ [धवलकमलपरिमललुब्धा । रुणरुणितजनितजनमनःपरितोषा। कुसुमरजोविलिता । भण कमिह न हरति शरत्प्रमुदितभ्रमरालिः ॥ १३.२ ।। ] २ आपीड एवं यत्र प्रथमः पादः द्वितीयेन सह प्रवर्तते. २ प्रियंगुः. + ·३.१२-१४] स्वयंभूच्छन्दः। ५२ अमअधारा तस्सेअ [अमृतधारा तस्यैव] । मणमणिअकणअरसणाणं । सललिअथरहरिअथणअजुअलाणं ॥ मुणिमवि हरइ उअ तह कह कह वि तरुणीणं । विसमरअविलासो ॥ १३.३ ॥ [मणमणितकनकरशनानां । सललितकम्पितस्तनयुगलानाम् । मुनिमपि हरति पश्य तथा कथंकथमपि तरुणीनां । विषमरतविलासः ॥ १३.३॥] पंचंससारहूए बहुलत्थे लक्खलक्खणविसुद्धे । एत्थ सअंभुच्छंदे पाउअसारो परिसमत्तो ॥ १४ ॥ [पञ्चांशसारभूते बहुलाथै लक्ष्यलक्षणविशुद्धे । भत्र स्वयंभूच्छन्दसि प्राकृतसारः परिसमाप्तः ॥ १४ ॥] - .

·४ उत्साहादीनि । जो पाउअस्स सारो तस्स भए लक्खलक्खणं सिटुं । एत्ताहे अवहसे साहिजंतं णिसामेह ॥१॥ इहिआरा बिंदुजुआ पावसाणस्मि जह हुवंति लहू । तह कत्थवि छंदवला काअव्वा उहुहआरा वि ॥२॥ [यः प्राकृतस्य सारः तस्य मया लक्ष्यलक्षणं शिष्टम् । अधुना अपभ्रंशे कथ्यमानं निशांमयत ॥ १ ॥ इहि-कारा बिन्दुयुताः पदावसाने यथा भवन्ति लघवः । तथा कुत्रापि छन्दोवशात् कर्तव्या उहुह-कारा अपि ॥ २॥] उआरो बिंदुजुओ पावसाणम्मि लहू। चउमुहस्स जहा—[उकारो बिन्दुयुतः पदावसाने लघुः चतुर्मुखस्य यथा-] हउँ अज्जुणु तुम्ह एउ रणु ॥२१॥ [अहमर्जुनो, यूयम्, एतद्रणम् ॥ २.१ ॥] हुआरो तस्सेअ [हुकारः तस्यैव । को महुँ जीअंतहुँ णेइ धणु ॥२२॥ [को मम जीवतो नयति धनुः ॥ २.२ ॥] हआरो तस्सेअ [हकारः तस्यैव] । णिभणामपआसहं । सुरहं सआसहं ॥२.३॥ [निजनामप्रकाशानाम् । सुराणां सकाशानाम् ॥ २.३ ॥] विण्णिवि एओ सुद्धा पआवसाणस्सि जह हुवंति लहू । आईमज्झंते वा वंजणमिस्ला तह च्चेअ ॥ ३ ॥ [द्वावपि ए-ओ शुद्धौ पदावसाने यथा भवतः लघू । आदिमध्यान्तेपु वा व्यन्जनमिश्री तथा चैव ॥ ३ ॥ जे ते के चि पुत्तिएँ देति पई। तेहिं करेजसु रज ॥ जो सो कोवि सुहउ वि ढेण्ढणओ। तहो सिरै णिवडउ वज ॥ ३.१ ॥ [ये ते केपि पुत्रिके ददति तुभ्यं । तैः कुरुष्व राज्यम् ॥ योसौ कोपि सुभगोपि शून्यः । तस्य शिरसि निपततु वज्रः ॥ ३.१ ॥ १ पदावसाने. at the end of a word is usually short, except at the end of a Päda. It is not shown as short here and elsewhere in this book. 1.

·५३ ४. १-६) स्वयंभूच्छन्दः। छच्चा उरगा दुवासला तइअपंचमत्तिः । कइणो उच्छाहलक्खणं एरिसं भणंति ॥४॥ [पट चतुर्मात्राः उदर-गौ द्विपार्श्वलौ तृतीयपञ्चमाविति । कवयः उत्साहलक्षणमीदृशं भणन्ति ॥ ४ ॥] उच्छाहो धुत्तस्स [उत्साहो धूर्तस्य] । समुहे तमहारि वीर सरवम्मिअंगवंग पहरंति सरोसरहसउच्छलिअउत्तमंग । उत्थल्लिअमंडलग्गपुणरुत्तदिग्णघाथ जे ते मरणेकचित्त सुमरंत पहुप्पसाअ ।। ४.१ ॥ [संमुखे...वीराः शरवर्मिताङ्गोपाङ्गाः प्रहरन्ति सरोषसरभसोच्छलितोत्तमाङ्गाः । उच्छलितमण्डलाग्रपुनरुक्तदत्तघाताः ये ते मरणैकचित्ताः स्मृत्वा प्रभुप्रसादम् ।।.४.१ ॥ ] चोदहपढमतइ[च]रणे। बारह वीअचउत्थे ।। : 'दुवह [अलक्खण एत्तलछ। होइ अवहंससत्थे ॥५॥ चतुर्दश प्रथमतृतीयचरणयोः । द्वादश द्वितीयचतुर्थयोः ।। द्विपथकलक्षणमेतावन्मानं । भवति अपभ्रंशशास्त्रे ॥ ५॥] दुवहउ जहा [द्विपथको यथा] ! अम्मिअ करह दुसीलअट । णीरिउ किंपि ण खाइ ॥ का वि मरुत्थलवेल्लिलिअ । ते हो कारणे विदाइ ॥ ५.१ ॥ [अम्ब ! करभो दुःशीलकः । दत्तं किमपि न खादति ।। कापि मरुस्थलवल्लरिका । तस्याः कारणे विषीदति ।। ५.१॥] तहा अ माउरदेवस्स [तथा च मातृदेवस्य । लद्ध मित्त भण(म)न्तेण । रअणाम[रू] चंदेण ॥ जो सि(झि)जते सि(झि)जइ वि । तह भरइ भरतेण ॥५:२॥ [लब्धं मित्रं भ्रमता । रत्नाकरश्चन्द्रेण ।। यः क्षीयमाणे क्षीयतेपि । तथा भ्रियते भ्रियमाणेन ।। ५.२ ॥] तेरह पढमतइअपए । बारह वीअचउत्थे ॥ उवदुवहअलक्खणमिणं । होइ अवहंससत्थे॥६॥ [त्रयोदश प्रथमतृतीयपादयोः । द्वादश द्वितीयचतुर्थयोः ।। उपदोहकरक्षणमिदं । भवति अपभ्रंशशास्ने ॥६॥]

·स्वयंभूच्छन्दः।
[ उत्साहादीनि.
उवदुवहअं धणदेवस्स [उपदोहकं धनदेवस्य ।
वच्चु(ब्बु)रवणसंतोसिआ। सुह अच्छंत थलीहिं ।
दक्खारसु चक्खाविआ । कहिं पाडिअउ थलीहि ॥ ६.१॥
[बच्चुर-वनसंतोषिताः । सुखं तिष्ठन्तः स्थलीषु ॥
द्राक्षारसं स्वादिताः । कुत्र xxxxxxx ॥६.१ ॥]
बारह विसमे चलणे । चोद्दहं पुण सेल' होति ।
जाणिज्जुह एरिसअं । अवदुवह अस्स लक्खणत्ति ॥७॥
[द्वादश विषमचरणयोः । चतुर्दश पुनः शेषयोः भवन्ति ।
ज्ञायतामेतादृशं । अवदोहकस्य लक्षणमिति ॥ ७ ॥]
अवदुवहउ अन्जदेवस्स [अवदोहकः आर्यदेवस्य ।
काइँ करउँ हउँ माए । पिउ ण गणइ लग्गी पाए ।
मण्णु धरंतहो जाइ । कढिण उत्तरंग भणाइ ॥७.१ ॥
किं करोम्यहं मातः । प्रियो.न गणयति लग्नां पादे ॥
मन्यु धारयन्त्यां याति । कठिना उत्तरंगा (इति) भणति ॥ ७.१॥]
पंच चलणा सन्व मत्ताए । ति चआरा तत्थ समे।
पपचदा कमेणावसेसए॥
ण मुहलंतसमत्तगुरु । अपुरिमाण विसमाण तइअए ॥ ८ ॥
[पञ्च चरणाः सर्वे मात्रायाः । त्रयश्चतुर्मात्रास्तत्र समयोः ।
पञ्चमात्र-पञ्चमात्र-चतुर्मात्र-द्विमात्राः क्रमेणावशेषेषु ।
न मुख-अन्त-समस्तगुरुः । अप्रथम-विषमयोः तृतीये ॥ ८॥
मत्ता छइल्लाण [मात्रा छइल्लस्य] ।
मित्तु मकडु सत्तु दहवअणु । रअ[णा रु दुप्पगमु ।
सो वि वंधु(वद्ध) पाहाणखंडहि ॥
जह रामहो तह णर हो । होइँ लच्छि ववसाअवंतहो ॥ ८.१॥
[मित्रं मर्कटः शत्रुर्दशवदनः । रत्नाकरो दुष्प्रगमः ॥
सोपि बद्धः पाषाणखण्डैः।
यथा रामस्य तथा नरस्य । लक्ष्मीर्भवति व्यवसायवतः ॥ ८.१॥]
पाएँ वीअऍ अहव चउत्थए । पढमं चिअ पआरगणु ।
जीऍ होइ सा मत्तवालिआ॥
तइअऍ तिअलंसगएँ । णिवडअम्मि किर मत्ता(त्त)महुअरी ॥९॥

·। . . . . ४. ६.१-९.४] स्वयंभूच्छन्दः। ५५ [पादे द्वितीये अथवा चतुर्थे । प्रथममेव पञ्चमात्रगणः । यस्या भवति सा मत्तबालिका। तृतीये त्रिमात्रके । निपतिते किल मत्तमधुकरी ॥ ९॥] बीअचलणे मत्तत्रालिआ गोइंदस्स [द्वितीयचरणे मत्तबालिका गोविन्दस्य । कमलकुमुअह एक उप्पत्ति । ससि तो वि कुमुआअरह । देइ सोक्ख कमलह दिवाअरु.॥ पाविजइ अवस फलु । जेण जस्स पासे ठवेइउ ॥९.१॥ [कमलकुमुदयोरेका उत्पत्तिः । शशी तदपि कुमुदाकरस्य । ददाति सौख्यं । कमलस्य दिवाकरः । प्राप्यते अवश्यं फलं । येन यस्य पार्श्वे स्थापितम् ॥ ९.१॥] चउत्थचलणे मत्तबालिआ सुद्धसीलस्स [चतुर्थचरणे मत्तबालिका शुद्धशीलस्य । पहु सकद्दमु णहु संकोअण्डु] । महि सरस सलिल सरस । सरव मेह दिसि वहल विज्जुल । पहिअअणमणमोहअरु ॥ सं(ण)वरि चारु पाउसु विभिउ ॥ ९.२॥ । [पन्था सकर्दमो नमः सकोदण्डं । मही सरसा सलिलं सरसं । सरवाः मेघाः दिशि बहला विद्युत् । पथिकजनमनोमोहकरा । केवलं चारुः प्रावृड् विजृम्भिता ।। ९.२ ॥] उहअचरणे मत्तबालिआ गोइंदस्स [उभचरणयोः मत्तबालिका गोविन्दस्य] । पिउपरोक्खाह भुजग चमकंति । चंदेण उज्झोलअ किड। ठिउ णिअत्त तत्यु जेम जाणिउ ॥ कज्ज णिप्पच्छिम उअह । कज्जाले लोअहिं मुणिज्जइ ॥ ९.३॥ [प्रियपरोक्षे भुजंगाः उदयन्ति । चन्द्रेण उद्योतः कृतः । स्थितः निवृत्तः तत्र जाने ज्ञातः । कार्य निष्पश्चिमं पश्यत । कार्यकाले लोकायते ॥ ९.३ ॥ बीअचलणे तइए तिअलंसए मत्तमहुअरी । जहा-[द्वितीयचरणे तृतीये त्रिमात्रके मत्तमधुकरी । यथा-] रत्ति सोक्खइँ देइ मिहणाण । जइ एम तो वप्पुडा । चक्कवाउ किमु तर्हि विओइउ ॥ पुवकिअउ परिणमइ । कोवि कस्स देअउ ण लेअउ ॥९.४॥ [रात्रिः सौख्यं ददाति मिथुनानां । यद्येवं तर्हि वराकः । चक्रवाकः किमु तत्र वियोजितः। पूर्वकृतं परिणमति । कोपि कस्य [न] ददातु न गृह्णातु ॥ ९.४ ॥ ] .

·स्वयंभूच्छन्दः।
[उत्साहादीनि
उहअचलणमत्तमहुअरी गोइंदस्स । जहा-[उभयचरणमत्तमधुकरी गोविन्दस्य । यथा --]
ठामठामहिं घाससंत? । रत्ती(त्ति)हिं परिसंठिआ।
रोसंथणवसचलिअगंडआ ॥
दीसंति(दीस) धवलुज्जला । जोण्हाणिहाणा व गोहणा ॥९.५॥
[स्थाने स्थाने ग्राससंस्तब्धानि । राव्यां परिसंस्थितानि ।
रोमन्थवशचलितगण्डानि ।
दृश्यन्ते धवलोज्ज्वलानिः । ज्योत्स्नानिधानानीव गोधनानि ।। ९.५ ॥]
तइअपंचमचलणपमुहम्मि । जइ दोचि चारगणु ।
तो मत्तविलासिणी इमा ॥
अह तिण्णि पआरंसा । [जई] तं मणंति किर मत्तकरिणं ॥ १० ॥
[तृतीयपञ्चमचरणप्रमुखे । यदि द्वावपि चतुर्मात्रौ ।
ततः मत्तविलासिनी इयं ।
मथ त्रयः पञ्चमानांशाः । यदि तां भणन्ति किल मत्तकरिणीम् ॥ १०॥]
मत्तविलासिणी गोइंदस्य [मत्तविलासिनी गोविन्दस्य ।
एहु विसमउ सुटु आएसु । पाणंतिउ माणुसहो।
दिट्ठीविसु सप्पु कालिअउ ॥
कंसु वि मारेइ धुउ । कहिं गम्मउ काइँ किज्जउ ॥ १०.१॥
[एष विषमः सुष्टु आदेशः । प्राणान्तिको मनुष्यत्य । .
दृष्टिविषः सर्पः कालियः ।
कंसोपि मारयति ध्रुवं । कुत्र गम्यते किं क्रियताम् ॥ १०.१ ॥]
मत्तकरिणी जहा तस्सेअ [मत्तकरिणी- यथा तस्यैव ।
सब्च गोविउ जइ वि जोएइ । हरि सुटु वि आअरेण ।
देइ दिट्टि जहिं कहिं वि राही ।
को सक्कइ संवरेवि । डड्डणअण णेहें पलोट्ट[अ]उ ॥ १०.२ ॥
[ सर्वाः गोपीः यद्यपि पश्यति । हरिः सुष्ठु अप्यादरेण ।
ददाति दृष्टिं यत्र कुत्रापि राधा | - ..
कः शक्नोति संवरीतुं । दग्धनयनं स्नेहेन प्रवृत्तम् ।। १०.२ ।।]
.
जावि मिस्सा लव्वरूएहिं । सा भण्णइ बहुरूआ।
अन्तअस्मि जइ तीऍ दुवहओ ॥
सुपसिन्हा णवचलणा ! एहु वत्थु व (र)ड्डो वि जाणइ ॥ ११ ॥

·४.९.५-११.३] .५७ स्वयंभूच्छन्दः। [यापि मिश्रा सर्वरूपैः। सा भण्यते वहुरूपा अन्ते यदि तस्याः द्विपथकः । सुप्रसिद्धा नवचरणा । एषा वस्तुः रड्डापि ज्ञायते ॥ ११॥] बहुरूआ तस्सेअ [बहुरूपा तस्यैव] । देइ पाली थणह पब्भारें । तोडिम्पिणु णलिणिदलु। हरिविओए(ऍ) संतावें तत्ती॥ फलु अण्णहिं पाविउ । करो दइअ जं किंपि रुच्छ(च्च)इ ॥ ११.१॥ [ ददाति गोपालिका स्तनयोः प्राग्भारे । छित्वा नलिनीदले । हरिवियोगे संतापेन तप्ता । फलमज्ञया प्राप्त । करोतु दयितः यत् किमपि रोचते ॥ ११.१॥] व(र)ड्डा जहा [रड्डा यथा]- जेण जाएं रिउ ण कंपति । सुअणा वि गंदंति णवि । दुज्जणा वि ण मुअंति चिंतए ॥ तें जाएं कमणु गुणु । वरकुमारिकण्णहल वंचित ।। किं तणऍण तेण जाएण। पअपूरणपुरिसेण ॥ जासु ण कंदरि दरि विवर । भरि उव्वरिउ जसेण ॥ ११.२॥ [येन जातेन रिपवो न कम्पन्ते । सुजना अपि नन्दन्तिं नैव । दुर्जना अपि न म्रियन्ते चिन्तया । तेन जातेन को गुणः । वरकुमारीकन्याफलं वञ्चितम् । किं तनयेन तेन जातेन । पदपूरणपुरुषेण । यस्य न कन्दरं दरी विवरं । भृत्वा उर्वरितं यशसा ॥ ११.२ ॥] तहा अ जिणआसंस्स [तथा च जिनदासस्य । दुःखु णासइ जिणुणुद्दाह । सइ वड्डइ होइ जउ । भमइ कित्ति जअलच्छि दुक्का ॥ रविकिरणहिं संतासि । तिमिर जेम पाउवि विणासइ ॥ दुग्गइगहणे भमंताह । जइ जिणचरण ण होत ॥ जगु अवलंबणे वजिअउ । सअल वि णवअं प्रभंत ॥११.३॥ १ Ms. rends.संतासिअउ. २ Ms. reads भमंता जहर जिणण चण. ३ Ms. adds इच्छाइ.

·स्वयंभूच्छन्दः। [उत्साहादीनि [ दुःखं नश्यत्येव... । मदा वर्वते भवति जयः । भ्रमति कीर्तिः जयलक्ष्मीः प्रवर्तते ॥ रविकिरणैः संत्रासितं । तिमिरमिव पापमपि नश्यति ।। दुर्गतिगहने भ्रमतां । यदि जिनचरणौ न स्याताम् । जगदवलम्बनेन वर्जितं । सकलमपि...प्रभ्रान्तम् ॥ ११.३ ॥] मत्ता समत्ता [मात्रा समाप्ता] 1 अह वअणप्पअरणं अथ बदनप्रकरणम् ] ! छवरा अद्धाइज चआरा । वअणभरल एरिसआ पाया। तेण चउत्थेण उववअणअं। वअणअंतजमिआ अ मडिल्ला ॥ मडिल होइ विहिं जमड णिवज्झइ । अहवा(ब) चउंग(उण्ह) वि सो सस(स्व)ज्झइ ॥१२॥ [पण्मात्रादयः अर्धतृतीयाः चतुमात्राः । बदनकस्य ईदृशाः पादाः ॥ त्रिमात्रेण चतुर्थन उपवंदनकं । वदनमन्तयमिता च मडिल्ला ॥ मडिला भवति द्वाभ्यां (यदि) यमकं निवध्यते। ' अथवा चतुर्णामपि तत संबध्यते ॥ १२ ॥] उववअणअं छइल्लस्स .[उपबदनकं छइल्लस्य ] जीव तावहिं जाव जलु गंगहि । चंदणु अगरु म फेडहिं अंगहि ॥ घोडा वाहहिं बरअतुरंगई । दारहिं रमहिं जे सु१ वि चंकइ(गई) ॥१२.१॥ [जीव तावद्यावनलं गङ्गायां । चन्दनमगुरु मा त्यज अझैः । अश्वं वाहय... | दाराभिः रमस्व ये सुष्टु शोभनाः ॥ १२.१ ॥] मडिल्ला विअड्डस्स [मडिला विदग्धस्य] । थिप्पइ कुट्टिलह भभड । तहिं परिएंति जति भट्टभड ।। तं घरु पाहुणेहिं णिच्चाउलु । एतहिं जंतहिं कि णिचाउलु ॥१२.२।। [तिम्यते कुव्यते भृष्टामृष्टं । तदा पर्यायान्ति यान्ति भट्टाः भटाः । तद्गृहं प्रापूर्णिकः नित्याकुलं । आयद्भिर्गच्छद्भिः कृतं निस्तन्दुलम् ।। १२.२ ॥] मडिल्ला चउपअजम(मि)आ अडिल्ला जहा [अडिला चतुप्पादयमिता अडिला यथा]- अणिउलक(तउ)जलेहि सा दंतहिं ...पायहि णेउरेहि सादंतहिं । वाह वलुजा(लग्गा) जसु गमदन्तहिं । सा सेविजइ कह गयदन्तहि ॥ १२.३॥ [अतिमुक्तोचले: मा दन्तः । पादाम्यां नूपुराभ्यां शब्दायमानाभ्याम् । बाह अवलमी यस्या गजदन्ताभ्यां 1.मा सेव्यते कथं गतदन्तः ।। १२.३ ॥]

·४. ११.३-१४ स्वयंभूच्छन्दः। उच्छाहो चिअ अत्थे लग्गा.परि. पाइमेण वंधेण। जं जं पढ़ति लोए तं तं भण वअणअं सव्वं ॥ १३ ॥ [x xx x .XXX । यद्यत्पठन्ति लोके तत्तगण वदनकं सर्वम् ॥ १३ ॥] उच्छाहाण अ अत्थम्मि । दुवहअलक्खणअम्मि । एह पहेली सुंदरिआ। होइ अवहंस[अस्मि ॥१४॥ [उत्साहानां चार्थे । द्विपथकलक्षणे । इयं प्रहेलिका सुन्दरी । भवत्यपभ्रंशे ॥ १४ ॥] सुण्णाई अक्खराइं णाणाछंदेसु जत्थ वज्झंति । हिअए वि वसइ अत्थो हिआलिआ भण्णए एसा ॥ १५ ॥ [शून्यान्यक्षराणि नानाछन्दःसु यन्त्र वध्यन्ते । हृदयेऽपि वसत्यर्थो हृदयालिका भण्यते एपा ॥ १५ ॥] धवलणिहेण अ पुरिसो वणिजइ जेण तेण सा धवला ॥ धवलो वि होइ तिविहो अट्ठपओ छप्पओ चउप्पाओ ॥ १६ ॥ [धवलमिपेण च पुल्पो वर्ण्यते येन तेन सा धवला । धवलोऽपि भवति त्रिविधोऽष्टपदः पट्पदश्चतुष्पादः ॥ १६.॥ ] आहट्ठाइतइअचलणे। वीअचउत्थे तिण्णि । चगणा पंचमसत्तमए । एककलोणा तिण्णि ॥ : जह वीअचउत्थए । तह छ?मए पाए। ता अदाइजए । धवले अट्ठवए ॥ १७॥ [अर्धचतुर्थाः आदितृतीयचरणयोः । द्वितीयचतुर्थयोः त्रयः । चगणाः पञ्चमसप्तमयोः । एककलोनास्त्रयः ।। यथा द्वितीयचतुर्थयोः । तथा षष्ठे पादे ।। ततः अर्धतृतीयाः । धवले अष्टमे ॥ १७ ॥] " पढमचउत्थे तिण्णि छआरआ। दो छा पंचमबीए ॥ होति दोषिण छआरआ तस्सि। अवरे चे पें. पवरे ॥ . तं सुइमुहजणणं जं । तं छप्पअस्त लक्खणों ॥१८॥ [प्रथमचतुर्थयोस्त्रयः षण्मात्राः । द्वौ षण्मात्रौ पञ्चमद्वितीययोः। भवतो द्वौ षण्मात्रौ तस्मिन् । अपरे चे पे प्रवरे । तच्छ्रुतिसुखजननं यत् । तच्छट्पदस्य लक्षणम् ॥ १८ ॥] .

·६० स्वयंभूच्छन्दः। [उत्साहादीनि छचता पटुमतइअए । छचआरा अवरे। संभवंति जैइ लक्खणं । धवले चउत्थवए ॥ १९ ॥ [षण्मान-चतुर्माननिमात्रा प्रथमतृतीययोः । षण्मात्रचतुर्मात्रौ अपरयोः । संभवन्ति यदि लक्षणं । धवले चतुष्पदे ॥ १९ ॥] पढमती(वी)अचलणे छवरा । बेण्णि चआरा चा पंच ।। चउ ता(पा)वा तइअस्मि चउत्थए पाए । तं मंगलछंद जाण मंगलत्थे ॥२०॥ [प्रथमद्वितीयचरणयोः षण्मात्रप्रमुखाः । द्वौ चतुर्मात्रौ चतुर्मात्राः पञ्च । चत्वारः पञ्चमात्रा वा तृतीये चतुर्थे पादे । तन्मङ्गलच्छन्दः जानीहि मङ्गलार्थे ॥२०॥] जं उच्छाहेण होइ उच्छाहमंगलं तं [यदुत्साहेन भवत्युत्साहमङ्गलं तत् ] । उच्छाहलक्खणं जहा उत्साहलक्षणं यथा]- छच्चा उरदा(गा) दुवालला तइअपंचमत्ति (४.४)। [षट् चतुर्मात्राः उदरगौ द्विपार्श्वलौ तृतीयपञ्चमौ इति ।] जं हेलाइविरइंअं हेलामंगलं तं [यद्धेलाविरचितं हेलामङ्गलं तत्] । छो चउ चा समेसु उरदेसु तत्थ हेला। [षण्मात्रः चत्वारश्चतुर्मात्राः समेषु उदरद्विमात्रेषु तत्र हेला ।] वअणमंगलअंति वअणेण [वदनमङ्गलमिति वदनेन] । छवरा अद्धाइज्ज चआरा । वक्षण[अ]स्स एरिसआ पाआ॥ (४.१२) [पण्मात्रप्रमुखाः अर्धतृतीयाः चतुर्मात्राः । वदनकस्य ईदृशाः पादाः ॥] इअ धवलमंगलाई जेहिं चिअ लक्खणेहिं वज्झति.। ताई चिअ णामाई भणिआई छंदइत्तेहिं ॥ २१॥ [इति धवलमङ्गलानि यैरेव लक्षणैर्वध्यन्ते । ' तान्येव नामानि भणितानि छन्दोविद्भिः ॥ २१ ॥] " पंचंससारहए बहुलत्थे लक्खलक्खणविसुद्धे । एत्थ सअंभुच्छंदे उच्छाहाई परिसमत्ता ॥ २२ ॥ [पञ्चांशसारभूते बहुलार्थे लक्ष्यलक्षणविशुद्ध । मन स्वयंभूच्छन्दसि उत्साहादीनि परिसमाप्तानि ॥ २२ ॥] १ In the ms. the word जद occurs after धवले.

·५. षट्पदजातिः।
जं गिज्जद्द पुच्वन्द्धे पुणो पुणो सव्वकव्वबंधेसु ।
धुवअत्ति तमिह तिविहं छप्पाअचउप्पअं.दुवअं ॥ १ ॥
[यद्गीयते पूर्वार्धे पुनः पुनः सर्वकाव्यबन्धेषु ।
ध्रुवकमिति तदिह त्रिविधं पट्पादं चतुप्पदं द्विपदम् ॥१॥]
गुरुओ च्चिअ एकलहू विरामविसअस्मि विसमसंखाए ।
जमललहू लहुओ च्चिअ समसंखासंठिओ होइ ॥२॥
[गुरुरेव एको लघुः विरामविषये विपमसंख्यायाम् ।
यमलौ लघू लघुरेव समसंख्यासंस्थितो भवति ॥ २ ॥]
पढमे परे । चउपंचमे । सत्तकलाओ जइ।
दस मे(से)सए । तं छंदए । छप्पअत्ति हुवइ ॥ ३ ॥
[प्रथमे परे । चतुर्थपञ्चमयोः । सप्त कलाः यदि ।।
दश शेषयोः । तच्छन्दसि । षट्पदमिति भवति ॥ ३ ॥]
तइअपए । तह छट्टए । एक्ककलुत्तरिअंआ ।
सत्तारह । अवसाणिआ। छप्पअजाई.इमा ॥४॥
[तृतीये पदे । तथा षष्ठे । एककलोत्तरिकाः ।
सप्तदश- । अवसानिकाः । षट्पदजातय इमाः ॥ ४ ॥]
एत्थ चउत्थं जहा [अत्र चतुर्थं यथा]-
ग(इ)अ चिंधई । जसु सिद्धई । परसमाणु जसु अप्पो ।
पहु एकहो । तइलोकहो । सोज देव परमप्पओ ॥४.१ ।।
[इति चिह्नानि । यस्य सिद्धानि । परसमानो यस्य आत्मा ।
प्रभुरेकस्य । त्रैलोक्यस्य । स एव देवः परमात्मा ॥ ४.१ ॥]
पढमचउत्थे । पंचमबीए । जइ अट्ठकलाओ होति ।
सेसे पाए । छप्पअजाई । उवजाई तं भणंति ॥५॥
[प्रथमचतुर्थयोः । पञ्चमद्वितीययोः। यदि अष्ट कला भवन्ति ।
शेषयोः पादयोः । षट्पदजातिः । उपजाति तां भणन्ति ॥ ५॥]
जहा [यथा]-
हिमरुचिरकति । चन्दनमनलति । मित्राण्यपि रिपवन्ति ॥
वके वेधसि । विकले चेतसि । विपरीतानि भवन्ति ॥ ५.१॥

·स्वयंभूच्छन्दः। [षट्पदजातिः पढमचउत्थए । पंचमवीअए । जड़ णव मत्ताओ होति ॥ सेसे पाअए । तं चिअ लक्खणं । अवजाई तं भणति ॥ ६॥ [प्रथमचतुर्थयोः । पञ्चमद्वितीययोः । यदि नव मात्रा भवन्ति । शेषयोः पादयोः । तदेव लक्षणं । अवजाति तां भणन्ति ॥ ६ ॥] छट्टा अवजाई जहा [षष्ठा अवजातियथा] - कह वि सरुहिरई । दिटुई णहव(र)वई । थणसिहरोपरि सुपउत्ताई। वेग्गे वलग्गहो । मअणतुरंगहो । णं पइ छुड्छुडु दुक्खत्ताई ॥६.१ ॥ [कस्या अपि सरुधिराणि । दृष्टानि नखपदानि । स्तनशिखरोपरि सुप्रयुक्तानि । वेगेन आरूढस्य । मदनतुरंगत्य । ननु पदानि क्रमेण दुःक्षतानि ॥ ६.१ ॥] इअ तिण्णि वि जाईओ दहाइसत्तारहावसाणाओ। अ(स)त्ताइणवंताओ हुवंति अदृटुभेदाओ ॥ ७ ॥ [इति तिस्रोऽपि जातयः दशादिसप्तदशावसानाः । सप्तादि-नवान्ताः भवन्ति अष्टाप्टभेदाः ॥ ७ ॥] पंचंसलारहूए बहुलत्थे लक्खलक्खणविसुद्धे । एत्थ सअंभुच्छंदे छप्पअजाई परिसमत्ता ॥ ८ ॥ [पञ्चांशसारभूते बहुलाथै लक्ष्यलक्षणविशुद्धे । अत्र स्वयंभूच्छन्दसि षट्पदजातयः परिसमाप्ताः ॥ ८ ॥] -- .

·६ चतुष्पदीद्विपद्यः । तत्थ चउप्पअजाई तिपआरा अंतरद्ध[सवासमा । अन्तरसमाए सेए साहिज्जंते णिसांमेह ॥ १॥ [तत्र चतुप्पदजातिः त्रिप्रकारा अन्तर-अर्ध-सर्व-समा । अन्तरसमायाः भेदान् कथ्यमानान् शृणुत ॥ १ ॥ सत्त विसमे । जइ अट्ट समे ॥ लक्खणमिणं । चंपअकुसुमे ॥२॥ [ सप्त विषमयोः । यदि अष्ट समयोः । लक्षणमिदं । चम्पककुसुमे ॥ २ ॥] अट्टहिं विसमा । सत्तहिं समा । भण्णइ एसा । सुमणोप(र)मा ॥३॥ [अष्टसिर्विषमौ । सप्तभिः समौ । भण्यते एषा । सुमनोप(र)मा ॥ ३ ॥] णवमत्तअंति । विसमद्दों। इह तं पंकअं । सत्ता जुअं॥४॥ [नवमात्रकमिति । विषमद्वयम् । इह तत्पङ्कजं । सप्त युगम् ॥ ४ ॥] सत्ता(त्त) अजुए। णवमत्तं जुए । लक्खणमिणं । किर सामुद्दए ॥५॥ [सप्त अयुगयोः । नव मात्रा युगयोः । लक्षणमिदं । किल सामुद्गके ॥५॥] 7 दस विसमे चलणे । सत्तावरे ॥ अद्धाचगणो । तो कुंजरे ॥६॥ [दश विपमयोश्चरणयोः । सप्तापरयोः । । अर्धतृतीयगणः । ततः कुंआरे ॥ ६॥] सत्त विसमे । दस अवरे चलणे ॥ तं चउपअं। वस्हणति भणंति ॥७॥ [सप्त विषमयोः । दशापरयोश्चरणयोः । तां चतुप्पदी । मल्हणमिति भणन्ति ॥ ७ ·६४ [चतुष्पदीद्विपद्यः स्वयंभूच्छन्दः। सत्ता(त्त) अजुए। एआरह मे(से)सए ॥ लक्खणमिणं । किर सुहअविलासए ॥ ८॥ [सप्त विषमयोः । एकादश शेषयोः ।। लक्षणमिदं । किल सुभगविलासके ॥ ८ विसमे एआरह । सत्तावरे ॥ तं जाणह लक्खणं । मअणाउरे ॥९॥ [विषमयोरेकादश । सप्त अपरयोः । तज्जानीत लक्षणं । मदनातुरे ॥ ९ ॥] सत्ता(त्त) अजुए। बारह बीअचउत्थे ॥ तं केसरं । होइ अवहल[स]त्थे ॥१०॥ [सप्तायुगयोः । द्वादश द्वितीयचतुर्थयोः । तत्केसरं । भवति अपभ्रंशशास्त्रे ॥ १० ॥] जहा [यथा]- विरहग्गिणो । जलइ जलद्दजलम्मि ॥ . जं आलिंगि । अम्मि तहि माणसंपि॥१०.१॥ [विरहामिः । ज्वलति जलाद्राजले । यदालिङ्ग्य । अम्ब तदा मानसमपि ॥ १०.१ ॥] वारह पढुमतइअए । सत्तावरे ॥ होइ भमररिंछोली। किर एरिसी ॥ ११ ॥ [द्वादश प्रथमतृतीययोः । सप्तापरयोः । भवति भ्रमरपङ्क्तिः । किल ईदृशी ॥ ११ ॥] तेरह पढुमतइ(ई)अए । सेसे गिरी ॥ सा भण्णइ(ई)चउप्पआ। पंकअसिरी ॥१२॥ [त्रयोदश प्रथमतृतीययोः । शेपयोः गिरयः । सा भण्यते चतुप्पदी । पङ्कजश्रीः ॥ १२ ॥] सत्ता(त) अजुए । तेरह वीअचउत्थए । लक्खणमिणं । जाणह रावणहत्थए ॥ १३॥ [सप्तायुगयोः । अयोदश द्वितीयचतुर्थयोः । लक्षणमिदं । जानीत रावणहस्तके ॥ १३ ॥] 7 ·६.८-१७] स्वयंभूच्छन्दः। ६५ जहा [यथा]- पिअविरहिओ। कण्णतालहअमहुअरो॥ दुभंतओ। भमइ वणे वणकुंजरो ॥ १३.१ ॥ [प्रियाविरहितः । कर्णतालहतमधुकरः । दुर्धान्तः । भ्रमति वने वनकुञ्जरः ॥ १३.१ ॥] चोदह पठुमतइअचलणे। अवरे मुणी । छंदअम्मि कोड्डावणिआ। सा किंकिणी ॥ १४ ॥ [चतुर्दश प्रथमतृतीयचरणयोः । अपरयोर्मुनयः । छन्दसि कौतुकावहा । सा किङ्किणी ॥ १४ ॥] सत्ता(त्त) अजुए। चोदह बीअचरमचलणे ।। इणमेरिसे। सीहविअंतिअत्ति पणे ॥१५॥ [सप्त अयुगे। चतुर्दश द्वितीयचरंमचरणयोः ।। इदमीदशे । सिंहविक्रान्तिकेति प्रभणेत् ॥ १५ ॥] जहा [यथा]- वरि घल्लिङ। अप्पङ ककरमालिहिं ॥ ण उ कलहउ । लोअह छंदेणालिहि ॥ १५.१ ॥ [वरमावृतः । आत्मा कर्करमालाभिः । न तु कलहः लोकस्य छन्देन सखीभिः ॥ १५.१॥] पण्णारह विलमे तवलिणा। अवसेसए ॥ कुंकुमलआ इमा भण्णए । छदे सआ ॥ १६ ॥ [पञ्चदश विषमयोः तपस्विनः । अवशेषयोः । कुङ्कुमलता इयं भण्यते । छन्दसि सदा ॥ १६ ॥ सत्तासमे । पण्णारह वीअचउत्थए ॥ . इअ छंदए। मअरंदिअत्ति सा भण्णए ॥ १७ ॥ १७॥ [सप्त असमयोः । पञ्चदश द्वितीयचतुर्थयोः । इति छन्दसि । मकरन्दिकेति सा भण्यते ॥ १७ ॥] जहा [यथा]- णिसिआगसे । णिअसहअरिविरहवसंगओं। धुअवक्खओ । कमलाअरे भमइ रहंगओ ॥ १७.१॥ [निशागमे । निजसहचरीविरहवशं गतः। धुतपक्षकः । कमलाकरे भ्रमति रथाङ्गः ।। १७.१॥] ।

·[चतुष्पदीद्विपद्यः स्वयंभूच्छन्दः। सोडह पटुमतइअअपाअए। सत्तंतरे ॥ एअं लक्खणं लसुदिळं। ललिखेहरे ॥ १८ ॥ [पोडश प्रथमतृतीयपादयोः । सप्त अन्तरे। एतल्लक्षणं समुद्दिष्टं । शशिशेखरे ॥ १८॥] . सत्ता(त) अलमे। सोलह वीअचउत्थे होति ॥ तं तारिलं । जाणह महुअरविलसिअअंति ॥ १९ ॥ [ सप्त असमयोः । पोडश द्वितीयचतुर्थयोर्भवन्ति । तत्तादृशं । जानीत मधुकरविललितमिति ॥ १९॥] जहा,[यथा]- णवफग्गुणे । गिरिसिहरोवरि फुल्पलातु ॥ को उड्डु से । को ण उड्दु जोअइ व हुआसु ॥ १९.१ ॥ . [नवफाल्गुने । गिरिशिखरोपरि पुप्पितपलाशः । को दग्धो मया । को न दग्धः पश्यतीव हुताशः ॥ १९.१ ॥] लत्तारह पदुमतइ(ई) अअस्थि । सत्तावरे ॥ तं लक्षणअंति चउप्पअस्मि । कदंवलिरे ॥ २० ॥ [सप्तदश प्रथमतृतीययोः । सप्तापरयोः । तल्लक्षणझमिति चतुष्पदे । कदम्बशिरसि ॥ २० ॥] सत्ताजुए। सत्तारह वीअचउत्थे पाए ॥ तं लक्खणं । इअ चंपअकुसुमार(च)त्तमस्मि ॥२१॥ [सप्त अयुगे । सप्तदश द्वितीयचतुर्थयोः पादयोः । तल्लक्षणं । इति चम्पककुसुमावर्ते ॥ २१.॥] जहा [कथा]- पिअप(ब)त्तरं । मित्तअरालिंगणसुहपत्तअं॥ किं कमलअं। विसहइ वहुसुहं व मुक्कमलों ॥ २१.१ ॥ [प्रियावक्त्रं । मित्रकरालिङ्गनसुखप्राप्तम् । किं कमलं । विकसति बहुसुखमिव मुक्तमलम् ॥ २१.१ ॥] . इअ सत्तअले पाए चतपदआरेहिं दुविहभगिल्ले ॥ उत्तरचलणविभिण्णे xx वीलह लक्खणं एअं ॥ २२ ॥ [इति सप्तकले पादे चतपदकारैः द्विविधभङ्गियुते । उत्तरचरणविभिन्ने Xx विंशतेलक्षणमेतत् ॥ २२ ।। ] ·६:१८:२९] ६७ । स्वयंभूच्छन्दः। अहिं विसमा। णवहिं समा तहा ॥ चउपअलक्खणे । मणिरमणप्पहा ॥ २३ ॥ [भष्टभिर्विपमौ । नवभिः समौ तथा । चतुःपदलक्षणे । मणिरत्नप्रभा ।। २३ ॥] णव मुहतइ[अ]ए । अट्ठ सेसए । एअंलक्खणं । चंदहासए ॥ २४ ॥ [नव मुखतृतीययोः । अष्ट शेपयोः । एतल्लक्षणं । चन्द्रहासे ।। २४ ।।] विर्समे चलणे । अट्ट समेलु दह ॥ कुंकुमत्तलि(तिल)ए। लक्खणमणुसरह ॥ २५ ॥ [विपमे चरणे । अष्ट; समयोर्दश । कुकुमतिलके । लक्षणमनुसरत ॥ २५ ॥] दस विससे चलणे । अट्ठ सेसए ॥ तारागणा इमा। इअचउपाए ॥२६॥ [दश विषमे चरणे । अष्ट शेपयोः तारागणा इयं । इति चतुःपदे ।। २६ ॥] अजुए अट्ट। एआरह परस्मि ॥ तं लक्खणं(ण)[अं] । चंपअलेहरस्मि ॥ २७ ॥ [अयुगे अष्ट । एकादश परयोः । तल्लक्षणकं । चम्पकशेखरे ॥ २७ ॥ ] विसमे एआरह । अट्ट सेसए ।। जाणह लक्खणमिणं । कुसुमुवा(मवा)णए ।। २८ ॥ [विषमे एकादश। अष्ट शेषयोः । जानीत लक्षणमिदं । कुसुमवाणे ॥ २८ ॥] . अट्ट विलमे। बारह सेस(से) पाए । भण तमिह दढं। कीडणअं चउपाए ॥ २९ ॥ [अष्ट विषमे । द्वादश शेषयोः पादयोः ।.. भण तदिदं दृढं । क्रीडनकं चतुःपादे ॥ २९ ॥ २ Ms. reads विविसमे.:;

·६८ स्वयंभूच्छन्दः। [चतुष्पदीद्विपद्यः जहा यथा]- मणगअवरओ। मोहमएण मत्तओ॥ रइकरिणिवसो । दुग्गइवारि पत्तओ ॥ २९.१॥ [मनोगजवरः । मोहमदेन मत्तः । रतिकरिणीवशः । दुर्गतिगर्ती प्राप्तः ॥ २९.१ ॥ ] वारह पढमंतइभए। अट्ट जइ समे ।। जाणह लक्खणअं तं । मालइकुसुमे ॥३०॥ [द्वादश प्रथमतृतीययोः । अष्ट यदि समयोः । जानीत लक्षणं तत् । मालतीकुसुमे ॥ ३० ॥] जइ अहोजे । तेरह वीअचउत्थए । वउलामोओ। एसो अवहंसएत्थ ॥३१॥ यदि अष्टौजे । त्रयोदश द्वितीयचतुर्थथोः । बकुलामोढ़ः । एपोऽपभ्रंशेत्र ॥ ३१ ॥] जहा [यथा]- चंदम्मि ठिओ। अवरभीरु वि जहा मओ ॥ ण हु सूरो विअ । केसरी मुणिअणामओ ॥ ३१.१॥ [चन्द्रे स्थितः । अपरो भीरपि यथा मृगः । , न खलु शूर इव । केसरी ज्ञातनामा || ३१.१ तेरह आइतइ(ई)अए । अट्ट उत्तरे ।। मत्ताओ इह छंदए । णाअकेसरे ॥ ३२॥ . [त्रयोदश आदितृतीययोः । भष्ट उत्तरयोः । मात्रा इह छन्दसि । नागकेसरे ॥ ३२ ॥] अहिं विसमा । वीअचउत्था चोद्दहहिं ।। वम्महतिलओ । स इमे पाआ होति जहिं ॥ ३३ ॥ [अष्टभिर्विपमौ । द्वितीयचतुथों चतुर्दशभिः । मन्मथतिलकः । स इमे पादा भवन्ति यत्र ॥ ३३ ॥] जहा [कथा]- ध(ह)गुमंत्त रणे । परिवेढिजइ णिसिअरहि ॥ णं गणे(ण)[अ] । बालदिवाअरु जलहरहिं ॥ ३३.६॥ [हनुमान् रणे । परिवंश्यते निशिचरः । ननु गगनतले । बालदिवाकरो जलधरैः ।। ३३.१॥] [ ।

·६. २९-३८] : ६९ स्वयंभूच्छन्दः। पढुमतइअआ चोद्दहहिं । अट्टहिं सेसा ।। छदे णवचंपअमाला । भणिआ एसा ॥ ३४ ॥ [प्रथमतृतीयौ चतुर्दशभिः । अष्टभिः शेषौ । छन्दसि नवचम्पकमाला । भणिता एपा ॥ ३४ ॥] जइ अठोजे । पण्णारह वीअचउत्थए । तं लक्खण। भण मालाविलसिअछंदए ॥ ३५ ॥ [यदि अष्ट भोजे । पञ्चदश वीजचतुर्थयोः । तल्लक्षणं । भण मालाविलसितच्छन्दसि ॥ ३५ ॥] जहा [यथा]- चावविहत्था । ते भारहमल्ल महागुणा ॥ अमरिसकुविआ । अहिहवेवि वेवि कण्ण(ग्रह)ज्जुणा ॥ ३५.१ ॥ [चापविहस्तौ । तौ भारतमल्लौ महागुणौ । अमर्षकुपितौ । अभिभूय द्वावपि कृष्णार्जुनौ ।। ३५.१ ॥] ॥ पण्णारह पढमतईअए । अट्टत्तरए । तं लक्खणं समुट्ठिअं । विजाहरए । ३६ ॥ [पञ्चदश प्रथमतृतीययोः । अष्ट उत्तरयोः । तल्लक्षणं समुद्दिष्टं । विद्याधरे ॥३६ ॥] जइ अट्ठोजे । सोरह बीअचउत्थे पाए ।। इणमेरिसअं। लक्खणअं पण्हामूल[अ]ए ॥ ३७॥ [यदि अष्ट ओजयोः । पोडश द्वितीयचतुर्थयोः पादयोः । इदमीदृशं । लक्षणकं प्रज्ञामूले ॥३७॥] जहा [यथा]- इंदिदिरओ। रुणरुणइ कुसुमइं परिहरइ ।। चउवअण रु(इ)ह । णाराअणणाहिकमल भरइ ॥ ३७.१॥ [इन्दिन्दिरः । रुणरुणति कुसुमानि परिहरति । चतुर्वदनः इह । नारायणनाभिकमलं स्मरति ।। ३७.१ ॥] सोलह पटुमतइ(ई)अपाअए। अट्ट [अ] विसमे॥ होति चउप्पअजाइ(ई)मज्झे । कोजअकुसुमे ॥ ३८ ॥ १ Ms. rends बीअचउत्थए for पढमतईअए in a and लवखणअं for- लक्खणं in e.

·co [चतुष्पदीद्विपाः स्वयंभूच्छन्दः। [पोडश प्रथमतृतीयपादयोः । अष्ट च विपमयोः । भवन्ति चतुष्पदजातिमध्ये । कुन्जककुसुमे ॥ ३८ ॥] जइ अट्ठोजे । सत्तारह लेसको हुवंति ॥ तं लक्खणअं। कंकेल्लिणवपल्लवे सणंति ॥ ३९ ॥ [यदि अष्ट ओजे । सप्तदश शेषक्रमयोर्भवन्ति । तल्लक्षणकं । कंकेल्लिनवंपल्लवे भणन्ति ।। ३९ ।। जहा [यथा]- ठेरासण । मोहइ भमरजुएण भसंतेण ॥ मुद्धाणणों । णाइँ णअणजुअलेण चलंतेण ॥ ३९.१ ॥ [स्थविरासनकं । मोहयति भ्रमरयुगेन भ्रमता | :: मुग्धाननकं । ननु नयनयुगलेन चलता ॥ ३९.१ ॥] :- ५ .. विसमे सत्तारह अट्ट होति । लेसे चलणे ॥ लक्खणअं तं जाणं अवहंले । पुप्फत्थरणे ॥४०॥ विपमे सप्तदश अष्ट भवन्ति । शेपयोः चरणयोः । लक्षणकं तं जानीत अपभ्रंशे । पुप्पास्तरणे ॥ ४० ॥]: इअ अट्ठअले पाए छदपचत(तच)चआरंगणविभगिल्ले ।। उत्तरचरणविभिण्णे अट्ठारहहा इमे भेआ ॥४१॥ [इति अष्टदले पादे छदपतचचारगणविभंगवति । उत्तरचरणविभिन्ने अष्टादशधा इमे भेदाः ॥ ११ ॥ णव मुहतइ[अए । सेसेसु दिसाओ । स मलअमारुओ। ईर(रि)ल चउप्पओ ॥ ४२ ॥ . . [नव मुखतृतीययोः । शेपयोः दिशाः । स मलयमारुतः । ईदृशः चतुःपदः ॥ ४२॥] जहा [यथा]- गोरी अंगणे । सुप्पंती दिट्ठा ॥ चंदहो अप्पणी । जोण्ह विउच्छिट्ठा ॥ ४२.१ ॥ [गौरी अङ्गणे । स्वपन्ती दृष्टा । चन्द्रस्य स्वीया । ज्योस्ना व्युच्छिष्टा ॥ ४२.१॥.] .. १ Ms. reads जाणह अवहंसे.

·६.३९-४८] - ७१. . स्वयंभूच्छन्दः। दस विलमे चलणे। णव अवलेसए ॥ मग्गविसंलाओ। सो अवहंसए ॥४३॥ [दश विषमे चरणे । नव अवशेषयोः । मार्गविसंलापः । सोऽपभ्रंशे ॥ ४३ ॥] । णव मुहतइअएं। एगारह सेसए ॥ लक्खणअं इणं । सुणु मअणावासए । ४४ ॥ [नव मुखतृतीययोः । एकादश शेषयोः । लक्षणकमिदं । शृणु मदनावासके ॥ ४४ ॥] , जहा [ यथा]- एकजि अज्जुणु । सग्गम्मि कहिंपिणु । दोणु सुदुक्खेण । दर रुअइ पुणुप्पुणु ॥ ४४.१ ॥ [एक एवार्जुनः । स्वर्ग कथयित्वा । द्रोणः सुदुःखेन । ईषद् रोदिति पुनः पुनः ॥ ४४.१ ।।] विसमे एआरह । णव अवलेलए ॥ जाणिजसु लक्खणं । तं मुहवासए ॥ ४५ ॥ [विषमे एकादश । नव अवशेषयोः । ज्ञायतां लक्षणं । तत् सुखवासके ॥ ४५ ॥] णव मुहतइआिए । बारह बीअचउत्थे । सा कुंकुमकला । होइ अवहाँ ससत्थे ॥४६॥ [नव मुखतृतीययोः । द्वादश द्वितीयचतुर्थयोः । सा कुङ्कुमकला । भवति अपभ्रंशशाचे ॥ ४६ ॥] बारह पढुमतइअए । णव अवसेसए ॥ एसा कुंकुमलेहा.। भण्णइ छंदए ॥४७॥ [द्वादश प्रथमतृतीययोः । नव अवशेषयोः । एपा कुङ्कुमलेखा । भण्यते छन्दलि ॥ ४७ ॥] णव मुहतइअए। तेरह वीअचउत्थए । सा अहिसारिआ। एत्थ चउप्पह(अ)मज्झए ॥४८॥ [नव मुखतृतीययोः । त्रयोदश द्वितीयचतुर्थयोः । सा अभिसारिका । मन चतुप्पदमध्ये ॥ १८१] ।

·७२ [चतुष्पदीद्विपद्यः स्वयंभूच्छन्दः। तेरह पढुमतइ(ई)अए । णव समचलणए ॥ लक्खणअं इणमेत्तिअं । कुरवअदामएं ॥ ४९ ॥ [त्रयोदश प्रथमतृतीययोः । नव समचरणयोः । लक्षणकमिदमेतावत् । कुरवकदाम्नि ॥ ४९ ॥] णव मुहतइअए। तह चोदह वीस(अ)चउत्थे ॥ कुसुमणिरंतरं । तं होइ अवह[स]सत्थे॥ ५० ॥ [नव सुखतृतीययोः । तथा चतुर्दश द्वितीयचतुर्थयोः । कुसुमनिरन्तरं । तद्भवति अपभ्रंशशास्त्रे ॥ ५० ॥] जहा [यथा]- णिसिअरणाहहो । अखिज्जइ गम्मिणु वाणे ॥ णील ण ईसइ । परसप्पय जिह विणु णाणे ॥ ५०.१॥ [निशिचरनाथस्य । आख्यायते गत्वा बाणेन । नीलो नेश्यते । परमात्मा यथा विना ज्ञानेन. ॥ ५०.१ ॥.] जइ चोदह पटुमतइअए। णव अवसेसए । तं लक्खणअंणाअव्वं । इह कलहंसए ॥ ५१ ॥ [ यदि चतुर्दश प्रथमतृतीययोः । नव अवशेषयोः । तल्लक्षणकं ज्ञातव्यं । इह कलहंसके ॥ ५१ ॥] णव सुहतइअए। पण्णारह लेसे पा[अ]ए॥ लक्खणमेत्तिअं। जाणेजसु इह मअणोअए । ५२ ॥ [नव मुखतृतीययोः । पञ्चदश शेषयोः पादयोः। लक्षणमेतावत् । ज्ञायतामिह मदनोदये ॥ ५२ ।।] - जहा [यथा]- आउ वडीवड । घरसिहरु दलेप्पिणु अंगओ॥ कोट्टालेण । सण्णहवि दसाणण णिग्गओ॥ ५२.१ ॥ [आगतः प्रतीपं । गृहशिखरं दलयित्वा अंगदः । दुगीट्टालकेन । संनह्य दशाननो निर्गतः ॥ ५२.१ ॥] पण्णारह पुरिमतईअए। णव समपाअए । एस(सा) भण्णइ संझावली। चउपा(प)अजाअए ॥ ५३ ।। [पञ्चदश प्रथमतृतीययोः । नत्र समपादयोः.! ग्पा भण्यते संध्यावली । चतुष्पदजातौ ॥ ५३॥]

·७३ ६. ४९-५८] स्वयंभूच्छन्दः। जइ विसमे णओ। सोरह बीअचउत्थे होति ॥ तं चंदुज्जुअं। छन्दे कइवसहा पभणन्ति ॥ ५४॥ [यदि विषमे नव । पोडश द्वितीयचतुर्थयोः भवन्ति । तञ्चन्द्रोद्योतं । छन्दसि कविवृषभाः प्रभणन्ति ॥ ५४॥] जहा चउमुहस्स [यथा चतुर्मुखस्य]-- भाइविओअए। जिह जिह करइ विहीसणु सोओ ॥ तिह तिह दुक्खेण । रुअइ सह विवइ वाणरलोओ ॥.५४.१ ॥ [भ्रातृवियोगे । यथा यथा करोति विभीषणः शोकम् । तथा तथा दुःखेन । रोदिति सह विपदि वानरलोकः ॥ ५४.१ ॥] सोलह पहुमतइअए पाए। णव अवलेसर ॥ एसा भण्णइ अंगअललिआ। किर अवहंसए ॥ ५५ ॥ [षोडश प्रथमतृतीययोः पादयोः । नव अवशेषयोः । एषा भण्यते भङ्गदललिता । किल अपभ्रंशे ॥ ५५ ॥] णव विसमएसु । सत्तारह वीअचउत्थएनु । इअ लक्खणेण । रअणावली कआ कइअणेण ॥५६॥ [नव विषमयोः । सप्तदश द्वितीयचतुर्थयोः । इति लक्षणेन । रत्नावली कृता कविजनेन ।। ५६ ।।]. जहा [यथा]- सुरवरतासअरु । रावण दगु(ड्दु) जासु जग कंपइ ॥ अण्णु कहिं मग्गई। चुकइ एव णाइ सिहि झंपई ॥ ५६.१॥ [सुरवरत्रासकरः । रावणो-दग्धो यस्माजगत्कम्पते । अन्यः कथं मार्गान् । त्यजति एवं ननु शिखी आक्रामति ॥ ५६.१॥] सत्तारह पढुमतइ[पा]ए। सत्ता कमेण ॥ णव वीअचउत्थएसु मी(सी)[स]ए। कुसुमावलीए ॥ ५७ ॥ [सप्तदश प्रथमतृतीयपादयोः । मात्राः क्रमेण ।' नव द्वितीयचतुर्थयोः शिष्यन्ते । कुसुमावल्याम् ॥ ५७ ॥] इअ णवमत्ते पाए छततितचपआरगणतिभंगिल्ले । उत्तरचलणविभिण्णे लोडसहा लक्खणं एअं॥५८॥ [इति नवमात्रे पादे छत-त्रित-चपकारगण-त्रिभङ्गयुते । उत्तरचरणविभिन्ने षोडशंधा लक्षणमेतत् ॥ ५८॥] १ Ms. reads अणु for अण्णु in c and चुकइ पवणो इसिहिं जंपई in d. " -- ·७४ स्वयंभूच्छन्दः। [चतुष्पदीद्विपद्मः बीसट्ठारहसोलह एवं चउपण्णवत्थुजाईहिं(ई)। सत्ताई(इ)णवंताई बीअचउत्थरिम पाअजुए । ५९ ॥ [विंशत्यष्टादशषोडश एवं चतुप्पञ्चाशद्वस्तुजातयः । सप्तादिनवान्ताः द्वित्तीयचत्तुर्थयोः पादयुगे । ५९ ॥ ] बीअचउत्थे पाए दहाई सत्तारहावसाणाई॥ ताई चिअ धुवआई भासाकव्वाइं साराई ॥ ६० ॥ [द्वितीयचतुर्थयोः पादयोः दशादि-सप्तदशावसानानि । तान्येव ध्रुवकाणि भाषाकाव्यानि साराणि ॥ ६० ॥] दस विससे चलणे। एआरह सेसए । भमुआचंगणअं। एअं अवहंसए ॥ ६१ ॥ [दश विषमे चरणे । एकादश शेपयोः । भ्रूचक्रणकं । एतद् अपभ्रंशे ॥ ६१ ॥] जहा [यथा]- ओरेंसरु मणुस । णउ खजसि पिजसि ॥ पूअसरिक्खउ उअ । सुणिहालिउ किनसि ॥ ६१.१ ॥ [xxxx मनुष्य । नैव भक्ष्यसे पीयसे । पूगसदृशः पश्य । सुनिभालितः क्रियसे ॥ ६१:१ ।। विसमे एआरह । दस सेस(से) चलणे ॥ इअ लक्खणसंजुअं। विज्जुलअंति भणे ॥ ६२ ॥ [विषमे एकादश । दश शेषचरणे । इति लक्षणसंयुतं । विद्युल्लतामिति भणेत् ॥ ६२ ॥] देस पटुमतइअए। तेरह बीअचउत्थए । कोइलरिंछोली। एसा अवहंसत्थए ॥ ६३ ॥ [दश प्रथमतृतीययोः । त्रयोदश द्वितीयचतुर्थयोः । कोकिलरिन्छोली । एषा अपभ्रंशस्थयोः ॥ ६३ ॥ जहा चउमुहस्स [ यथा चतुर्मुखस्य]-- णं पवरु पलासु । वणसंचारि म(प)फुल्लिआ ॥ ते चोद्दह लक्ख[णि] । णिमिसद्धे सरसल्लिआ॥ ६३.१ ॥ [ ननु प्रवराः पलाशाः । वनसंचारे प्रफुल्लिताः । ते चतुर्दश लक्ष्मणेन । निमिषार्धन शरशल्यिताः ॥ ६३.१॥] १ Ms. reads भमरावंगणअं. २ Between vv. 62 and 63, two stanzas giving the definitions मुक्ताफलमाला 10, 12, (x2), and पञ्चाननललिता 12, 10.(x2) have obviously been dropped.

·७५ . ६. ५९-६८.१] स्वयंभूच्छन्दः। तेरह पढमतइ(ई)अए । दस सेसे पाए । लक्खणअं तं एरिसं। मरगअमालाए । ६४ ॥ [त्रयोदश प्रथमतीययोः । दश शेपयोः पादयोः । लक्षणकं तदीदृशं । मरकतमालायाम् ॥ ६४ ॥] दस पढमतइअए। चोदह अवसेसे चलणे॥ तं महुअरवंदं । सकइ वहंसच्छंदवणे ॥६५॥ [ दश प्रथमतृतीययोः । चतुर्दश अवशेषयोश्चरणयोः । तं मधुकरवृन्दं ।xxx अपभ्रंशच्छन्दोवने ॥ ६५॥] जहा चउमुहस्स [यथा चतुर्मुखस्य]- ससि उग्गर ताम । जेण णहअंगण मंडिअउ ॥ णं रइरहचक । दीसइ अरुणे छड्डिअउ ।। ६५.१ ॥ [ शशी उद्गतस्तावत् । येन नभोऽङ्गनं मण्डितम् । ननु रवि-रथचक्र | दृश्यतेऽरुणेन त्यक्तम् ॥ ६५.१]] चोदह पढमतइअचलणे। सेसे दस जाइ । एसाहिणववसंतसिरी। करस ण पडिहाइ ॥ ६६ ॥ [चतुर्दश प्रथमतृतीयचरणयोः । शेपयोर्दश यस्याः । एषा अभिनववसन्तश्रीः । कस्य न प्रतिभाति ॥ ६६ ॥] दस विसमे चलणे। पण्णारह सेसे पाए। तं केअइकुसुमं । वज्झंतं कस्स ण सोहए ।। ६७ ।। [दश विपमे चरणे । पञ्चदश शेपे पादे। तत् केतकीकुसुमं । बध्यमानं कस्य न शोभते ॥ ६७ ॥ पण्णारह पढुमतइ(ई)अए । दस सेसे चलणे ॥ एरिसलक्खण] संजुत्तों। मणहरअंति भणे ॥ ६८ ॥ [पञ्चदश प्रथमतृतीययोः । दश शेषयोश्चरणयोः । इंग्लक्षणसंयुक्तं । मनोहरमिति भणेत् ॥ ६८ ॥] . जहा [यथा]- सुरसंघ वि.संकेत तेल्लोक्के । जासु सेव करइ ॥ अत्थाणे तसु सुअ वालिहो। दू[अ]ओ पइसइ ॥ ६८.१ ॥ [सुरसंघोपि शङ्कमानस्त्रैलोक्ये । यस्य सेवां करोति ॥ .... आस्थाने तस्य सुतो वालिनः । दूतः प्रविशति.॥ ६८.१॥] ।

·।
स्वयंभूच्छन्दः।
[चतुष्पदीद्विपद्यः
दल पद्रुमतइअए । सोडह वीअचउत्थे पाए ।
लक्खणमेरिस। जाणह णवविज्जुलमालाएं ॥ ६९ ॥
[दश प्रथमतृतीययोः । पोडश द्वितीयचतुर्थयोः पादयोः ।
लक्षणमीदृशं । जानीत नवविद्युन्मालायाम् ।। ६९ ॥]
सोलह पढसतइअए पाए। दस सेले चलणे ॥
अक्खित्तिाऍ तं लक्खण। इह छंदम्सि भणे ॥ ७० ॥'
[षोडश प्रथमतृतीययोः पादयोः । दश शेपयोश्चरणयोः ।
आक्षिप्तिकायास्तल्लक्षणकं । इह छन्दसि भणेत् ॥ ७० ॥]:
। दस आइतइअए। वीअचउत्थएनु सत्तारह ॥
एरिल चउपा। तिवलितरंगअंति तं जाणहः ॥ ७१ ॥
[दश भादितृतीययोः । द्वितीयचतुर्थयोः सप्तदश ।।
ईदृशं चतुष्पदं । त्रिवलीतरंगकमिति तज्जानीत.॥ ७१ ॥.]
सत्तारह पढमतइअएसु । दल सेसे पाए ॥
मत्ताउ कमेण हुवंति मि[अ]ए। किण्णरलीलाए ॥७२ ॥
[सप्तदश प्रथमतृतीययोः । दश शेषयोः पादयोः ।
मात्राः क्रमेण भवन्ति मितयोः । किन्नरलीलायाम् ॥ ७२ ॥]
इअ दलमत्ते पाए छचपपदचउंसे(चंस)तिविहभंगिल्ले ॥
उत्तरचलणविभिण्णे चउदसहा लक्खणं एअं॥७३ ॥
[इति दशमाने पादे छचपपदचचांशत्रिविधभङ्गयुते ।
उत्तरचरणविभिन्ने चतुर्दशधा लक्षणमेतत् ॥ ७३ ॥]
विसमे एआरह । बारह बीचअउत्थे ।
एअं अरविंद। होइ अवह[स]सत्थे ॥ ७४ ॥
[विषमे एकादश । द्वादश द्वितीयचतुर्थयोः ।
एतदरविन्दकं । भवति अपभ्रंशशास्त्रे ॥ ७४ ॥
वारह पढुमतइअए। एआरह लेसए ॥ .
जाणह लक्खणअंतं । सकरद्धअहासए ॥ ७५ ॥
[द्वादश प्रथमतृतीययोः । एकादश शेषयोः ।
जानीत लक्षणं तत् । मकरध्वजहासे ॥७५॥]
जहा [यथा]---
हरिआगमण सुणेवि । आसासिअपउरए ।
धुअधवलअधों राए(एं)। तेणुभिउ महुरए ॥ ७५.१ ॥

·. ६.६९-८१ स्वयंभूच्छन्दः। [हरेरागमनं श्रुत्वा । आश्वासितपौरायाम् | धुतधवलध्वजो राज्ञा । तेनोच्छ्रितो मथुरायाम् ।। ७५.१ ॥] ओजे एआरह । तेरह सेसे चलणए । सत्ताओ मुणिजह। विन्भमविलंसिअवअणए ॥५६॥ [ओजे एकादश । त्रयोदश शेषयोश्चरणयोः । मात्राः जानीत । विभ्रमविलसितवदनके ॥ ७६ ॥ तेरह पढमतइ(ई)अए। एआरह उत्तरे ।। लक्खणअं तं एरिसं। कुसुमाउलसटुंअरे ॥७७ ॥ [त्रयोदश प्रथमतृतीययोः । एकादश उत्तरयोः । लक्षणकं तदीदृशं । कुसुमाकुलमधुकरे ॥ ७७ ॥.] विसमे एआरह । चोदह वीअचरमे चलणे॥ इअ लक्खणसंजुअं। वणफुलंध[अंति भणे ॥७८ ॥ [विषमे एकादश । चतुर्दश द्वितीयचतुर्थचरणयोः । इति लक्षणसंयुतं । वनफुल्लंधयमिति भणेत् ॥ ७८ ॥ ] जहा [-यथा]- भजउ जो भजइ । सत्तुवले रणे दुजमहो॥ हउं एक ण भजइं(उ)। सारहिअइअधणंजअहो ॥ ७८.१॥ [भज्यतां यो भज्यते । शत्रुबले रणे दुर्जयात् ।। अहमेको न भज्ये । सारथि xxx धनंजयात् ।। ७८.१ ॥] चोदह आइतइअचलणे। एआरह सेसए । लक्खणअंति तमेरिस। भण भमरविलासए ॥७९॥ [चतुर्दश आदितृतीयचरणयोः । एकादश शेषयोः । लक्षणकमिति तदीदृशं । भण भ्रमरविलासके ॥ ७९ ॥] विसमे एआरह। पण्णारह जइ अवसेसए॥ लक्खणमिणमेरिसं। किर किण्णरमहरविलासए । ८० ॥ [विषमे एकादश । पञ्चदश यदि अवशेषयोः । लक्षणमिदमीदृशं । किल किंनरमधुरविलासके ।। ८०.॥] पण्णारह पढमतइ(ई)अएं। एआरह सेसए ।। लक्खण]मिण समुद्दिठ्ठअं। किर मअणविलासए ॥ ८१ ॥ [पञ्चदश प्रथमतृतीययोः । एकादश शेषयोः । लक्षणमिदं समुद्दिष्टं । किल मदनविलासके ।। ८१ ॥] । १ Ms. reads महुअरए.

·७८ । स्वयंभूच्छन्दः। चितुष्पदीद्विपद्यः विसमे एआरह । सोरह बीअचउत्थे पाए । मत्ता हुविज्जाह । णिच्चं विज्जाहरललिआए ॥ ८२ ॥ [विपमे एकादश । पोडश द्वितीयचतुर्थयोः पादयोः । मात्रा भविष्यन्ति । नित्यं विद्याधरललितायाम् ।। ८२ ॥] सोलह पढमतइज्जे चलणे । एआरह सेसए ॥ लक्खण जाणेरिसअंतं। विज्जाहरहासए ॥ ८३॥ [पोडश प्रथमतृतीययोश्चरणयोः । एकादश शेपयोः । लक्षणकं जानीहीदृशं तत् । विद्याधरहासे ।। ८३ ॥ ॥] विससे एआरह । सत्तारह वीअचउत्थएसु ॥ मत्ता हुविज्जाह । एअं सारंगा(ग) अल्पाअएसु ॥ ८४ ॥ [विषमे एकादश । सप्तदश द्वितीयचतुर्थयोः । मात्रा भविप्यन्ति । एवं सारंगकपादेषु ॥ ८४ ॥] सत्तारह पढुमतइ(ई)अएसु । एआरह उत्तरे ॥ मत्ताउ कमेण ठवेहु एत्थ । कुसुमाउहसेहरे ॥ ८५॥ [सप्तदश प्रथमतृतीययोः । एकादश उत्तरयोः । मात्राः क्रमेण स्थापयतात्र । कुसुमायुधशेखरे ॥ ८५॥] इअ एआरहमत्ते छपपचदचतत(च)तिविहभंगिल्ले ॥ उत्तरचरणविभिण्णे बारसहा लक्खणं एअं ॥८६॥ [ इत्येकादशमात्रे छपपचदचतच-विविधभङ्गवति । उत्तरचरणविभिन्ने द्वादशधा लक्षणमेतत् ॥ ८६ ॥ ] बारह पदुमतइअए। तेरह जइ अवसेसए । लक्खणअं एरिसअंजाणह कामिणिहासए ॥ ८७ ॥ [द्वादश प्रथमतृतीययोः । त्रयोदश यदि,अवशेषयोः । लक्षणकमीदृशं । जानीत कामिनीहासे ॥ ८७ ॥] जहा चउमुहस्स [यथा चतुर्मुखस्य]-- दोणह किम अहिसेभए । विविहसमुन्भिचिंधहई.॥ बढिअसमरावेसइं। वलइ(ई) बे वि सण्णद्धइ(ई) ॥ ८७.१॥ [द्रोणस्य कृतेभिषेके । विविधसमुच्छ्रितचिह्न । वर्धितसमरावेशे । बले द्वे अपि सन्नद्धे ।। ८७.१ ॥] १ Ms. reads दोहण, अहिसेसए, चिण्हई. . ...

·७९ . . ६.८२-९३] स्वयंभूच्छन्दः। तेरह पढमतइ(ई)अए । बारह वीअचउत्थे ।। उवदुवहअलक्खणमिणं । होइ अवह[स]सत्थे ।। ८८ ॥ [त्रयोदश प्रथमतृतीययोः । द्वादश द्वितीयचतुर्थयोः । उपदोहकलक्षणमिदं । भवत्यपभ्रंशशास्त्रे ॥ ८८ ॥] यथा संस्कृते- अयि सखि साहसकारिणि । किं तव चंक्रमितेन । . ठसदिति भङ्गमवाप्स्यसि । कुचयुगभारभरेण ॥ ८८.१॥ वारह विसमे चलणे । चोदह पुणु सेस' होति ॥ जाणह एरिसअं तं । अवदुवहअलक्खणअंति ॥ ८९ ।। [द्वादश विषमे चरणे । चतुर्दश पुनः शेषयोः भवन्ति । जानीत ईदृशं तत् । अपदोहकलक्षणमिति ॥ ८९ ।। चोदह पटुमतइअचलणे । बारह बीअचउत्थे ॥ दुवहअलक्खणं एरिसउ । होइ अवह[स] सत्थे ।। ९० ॥ [चतुर्दश प्रथमतृतीयचरणयोः । द्वादश द्वितीयचतुर्थयोः । दोहकलक्षणमीदृशं । भवति अपभ्रंशशास्त्रे ॥ ९ ॥ जहा [यथा]- णिसुणेवि पच्छे तुरअरउ । भुंडअणिहिं सहसत्ति ॥ णिअकंतह दाढाजुअले । पुणि पुणि णअण वलंति ॥९०.१॥ [ श्रुत्वा पश्चात् तुरगरवं । सूकरीणां सहसेति । निजकान्तस्य दंष्ट्रायुगले । पुनः पुनः नयनानि वलन्ति ।। ९०.१ ॥ ] बारह पढमतइअए । पण्णारह बीअचउत्थए । जाणह लक्खणअं तं । एरिसं(स) अं] पेम्मविलालए ।।९१ ।। [द्वादश प्रथमतृतीययोः । पञ्चदश द्वितीयचतुर्थयोः । जानीत लक्षणं तत् । ईदृशं प्रेमविलासे ।। ९१ ॥] पण्णारह पढमतंइ(ई)अए । बारह वीअचउत्थे ॥ सा भण्णइ चंदमलेहिआ । एत्थ अवह[स] लत्थे ।। १२ ।। [पञ्चदश प्रथमतृतीययोः । द्वादश द्वितीयचतुर्थयोः। सा भण्यते चन्द्रलेखिका । अत्रापभ्रंशशास्त्रे ॥ ९२ १२॥]. बारह आइतइअए । सोलह वीअचउत्थे पाए । छंदुण्णुएहिं भणिअं । लक्खणअं कंचइमालाए. ॥९३ ॥ १ Ms, reads अवदुवहलक्खण. । . - .

·। स्वयंभूच्छन्दः। [चतुष्पदीद्विपद्यः [द्वादश आदितृतीययोः । पोडश द्वितीयचतुर्थयोः पादयोः । छन्दोणितं । लक्षणं काञ्चनमालायाः ।। ९३ ॥] जइ सोडह पढुमतइअचलणे । सेसे वारह होति ॥ तं सुरआलिंगणअरूल इसं । जाणह लक्खणअंति ॥९४॥ [यदि पोडश प्रथमतृतीयचरणयोः । शेपे द्वादश भवन्ति । तत् सुरालिङ्गनस्यैतत् । जानीत लक्षणमिति ॥ ९४ ॥] बारह पढमतईए । सत्तारह बीअचउत्थे पाए । एरिसणाअव्वं । लक्खणअं जलहरविला(ल)सिआए ॥९५॥ [द्वादश प्रथमतृतीययोः । सप्तदश द्वितीयचतुर्थयोः पादयोः । ईदृशं ज्ञातव्यं । लक्षणं जलधरविलसितायाः ॥ ९५ ॥] सत्तारह आइतईअएसु । बारह सेसे चलणे ॥ मत्ताउ हुवंति कसेण एआ। कंकेल्लिलआमरणे ॥९६ ॥ [सप्तदश आदितृतीययोः । द्वादश शेषयोः चरणयोः।. मात्रा भवन्ति क्रमेणैताः । कंकेल्लिलताभरणे ॥ ९६ ॥] इअ बारहमत्तिल्ले छचदपपदचपतचचचसंगिल्ले ॥ उत्तरचरणविभिण्णे दसविहअं लक्खणं एअं ॥९७॥ [इति द्वादशमात्रावति छचद-पपद-चपत-चचच-भगवति । उत्तरचरणविभिन्ने दशविघं लक्षणमेतत् ॥ ९७ ॥] तेरह पढमतईआ(अ)ए । चोदह अवसेसऍ पाए ॥ मत्ता जाणेजस्लु इह । अहिणवमिअंकलेहाए ॥९८॥ [त्रयोदश प्रथमतृतीययोः । चतुर्दशावशेषयोः पादयोः । मात्रा ज्ञायन्तामिह । अभिनवमृगाङ्कलेखायाम् ॥ ९८॥] चोद्दह पढुमतइअचलणे । तेरह बीअचउत्थए ॥ लक्खणअंति तमेरिसअं । कुसुमिअकेअइहत्थए ॥९९ ॥ [चतुर्दश प्रथमतृतीयचरणयोः । त्रयोदश द्वितीयचतुर्थयोः । लक्षणमिति तदीदृशं । कुसुमितकेतकीहस्ते ॥ ९९ ॥] तेरह पढमतइ(ई)अए। पण्णारह सेसे पाअए । साहारकुसुममंजरी । एसा अवहसे भण्णए ॥१०० ॥ [त्रयोदश प्रथमतृतीययोः । पञ्चदश शेपयोः पादयोः । सहकारकुसुममञ्जरी । एपापभ्रंशे भण्यते ॥ १०० ॥] - ·६. ९३-१०६] स्वयंभूच्छन्दः। ८१ जहा [यथा]- रणे रणपहु ण वज्जइ। को तासु जिअंते भजइ॥ अकुसलसुहडणिसुंभहो । किं करउ खूलग्ग(लंग)णथंभहो ॥१००.१॥ [रणे रणपथो न वय॑ते । कः तस्मात् जीवन् भज्यते । अकुशलसुभटनिशुम्भस्य । किं क्रियतां खलाङ्गणस्तम्भस्य ।। १००.१ ।। पण्णारह पढमतइ(ई)[अ]ए । तेरह सेसे पा[अए ॥ तं भण्णइ कुंजरविललिअं। एत्थ चउप्पअजाअए ।। १०१ ।। [पञ्चदश प्रथमतृतीययोः। त्रयोदश शेपयोः पादयोः । तगण्यते कुचरविलसितं । अत्र चतुष्पदजातौ ॥ १०१॥] तेरह पढमतइ(ई)अए । सोलह वीअचउत्थे चलणे ।। छन्दुण्णुअपरिपदिअं । तं] कामिणिकीडणअंति भणे ॥१०२॥ [त्रयोदश प्रथमतृतीययोः । षोडश द्वितीयचतुर्थयोश्चरणयोः । छन्दोज्ञपरिमार्थितं । तत् कामिनीक्रीडनकमिति भणेत् ॥ १०२॥] सोलह पटुमतईए चलणे। तेरह जइ अवसेसए । तं लक्खणअंति तमेरिसि]अं। छंदम्मि राअहंसए ॥ १०३ ॥ [पोडश प्रथमतृतीययोश्चरणयोः । त्रयोदश यद्यवशेषयोः । तल्लक्षणमिति तदीदृशं । छन्दसि राजहंसके ॥ १०३ ।।] । तेरह पढुमतइ(ई)अए । जइ सत्तारह बीअचउत्थे(त्थ)[ए] ॥ सप्पाअरिअमेरिसंतं । जाणह तमिणं कंकणहत्थअं॥१०४ ॥ [त्रयोदश प्रथमतृतीययोः । यदि सप्तदश द्वितीयचतुर्थयोः । xxxx ईदृशं तत् । जानीत तदिदं कङ्कणहस्तकम् ॥ १०४ ॥ . पढुमतइ(ई)अएसु सत्तारह । तेरह सेस(से) पाअए । असोअपल्लवछाआलक्खणं । होइ चउप्पअजाअए ॥१०५॥. [प्रथमतृतीययोः सप्तदश । त्रयोदश शेषयोः पादयोः । अशोकपल्लवच्छायालक्षणं । भवति चतुप्पदजातौ ॥ १०५॥] इअ तेरहमत्तिल्ले पछदपपतचचपतिविहभंगिल्ले ॥ उत्तरचलणविभिण्णे अट्टविहं लक्खणं एअं ॥ १०६॥ [इति त्रयोदशमात्रावति पछद-पपत-चचप-त्रिविधभङ्गवति । उत्तरचरणविभिन्ने अष्टविधं लक्षणमेतत् ॥ १०६॥]

·स्वयंभूच्छन्दः। [चतुष्पदी द्विपद्यः चोदह पनुमंतइअचलणे । पण्णारह तह अवसेसए । सुहअं वरतिलअस्ल इमं । लक्षणों इहावहंसए ॥ १०७ ॥ [चतुर्दश प्रश्रमतृतीययोश्चरणयोः । पञ्चदेश तथावशेषयोः । सुभगं वरतिलकस्येदं । लक्षणमिहापभ्रंशे ।। १०७ ।। पण्णारह पहुमतइ(ई)अए । चउद्द(द)ह अवसेसे चलणे ॥ इअ एरिसलक्खणसंजुरं । तं अणंगललिअंति भणे ॥ १०८ ॥ [पञ्चदश प्रथमतृतीययोः । चतुर्दशावशेषयोश्चरणयोः । इतीशलक्षणसंयुतं । तदनङ्गललितसिति भणेत ॥ १०८ ॥] पटुमतइज्जा चोद्दहहिं । तह बीअचउत्था सोहहिं ।। इअ चउचलणसलक्खणिआ। छन्दे वसंतलेहा भणिआ॥ १०९ ॥ [प्रथमतृतीयौ चतुर्दशभिः । तथा द्वितीयचतुर्थों पोडशभिः । इति चतुश्चरणसलक्षणा । छन्दसि बसन्तलेखा भणिता ॥ १०९॥] जइ पढमतइज्जा लोलहहिं । वीअचउत्था चोद्दहहिं ॥ इअ एरिसलवखणविरइ[अं । भण्णइ वस्महविलसिअअं ॥११॥ [यदि प्रथमतृतीयौ पोडशभिः । द्वितीयचतुश्री चतुर्दशभिः । इतीदृशलक्षणविरचितं । भण्यते मन्मथविलसितम् ॥ ११०॥] चोद्दह पहुमतइअचलणे । जइ सत्तारह वीअचउत्थए । लक्खणअं तं एरिसरं । जाणह महुरालाविणिहत्थए ॥ १११ ॥ [चतुर्दश प्रथमतृतीययोश्चरणयोः । यदि सप्तदश द्वितीयचतुर्थयोः । लक्षणकं तदीडशं । जानीत मधुरालापिनीहस्तके ॥ १११ ॥] जइ सत्तारह पढुमतइ(ई)[अ] ए । चोदह अवलेसऍ चलणे ।। एअ आरंगअंति विरअंति । चउवअलक्खणि]अं कइणो ॥ ११२ ॥ [यदि सप्तदश प्रथमतृतीययोः । चतुर्दशावशेषयोश्चरणयोः । एवं आरंगडीति विरचयन्ति । चतुप्पदलक्षणं कवयः ॥ १३२॥] इअ चउदहमत्तिल्ले छच(प)तपपचचचचदगणभंगिल्ले ॥ उत्तरचलणविभिण्णे छबिहमिह लक्खणं एअं ॥ ११३ ।। [इति चतुर्दशमात्रावति छपत-पपच-चचचद-गणभङ्गवति । उत्तरचरणविभिन्ने पड्विधमिह लक्षणमेतत् ॥ ११३ ॥] १ Ms. reads पदुमतइअए चलणे.

·६.१०५-१२०] स्वयंभूच्छन्दः। पण्णारह पढमत(ई)अए । सोडह वीअचउत्थे पाए । तं सुहवत्तीए लक्षणं । उक्कमेण कजललेहाए ॥ ११४ ॥ [पन्चदश प्रथमतृतीययोः । पोडश द्वितीयचतुर्थयोः पादयोः । तन्मुखवत्या लक्षणं । उत्क्रमेण कज्जललेखायाम् ॥ ११४ ॥] पण्णारह पढमतइजए । सत्तारह बीअचउत्थे(त्थ)अस्मि ।। लक्खणअं कुसुमलआहिरए । उक्कमेण किलकिंचिअम्मि ॥ ११५ ॥ [पञ्चदश प्रथमतृतीययोः । सप्तदश द्वितीयचतुर्थयोः । लक्षणं कुसुमलतागृहे । उत्क्रमेण किलकिंचितके ॥ ११५॥] इअ पण्णारहमत्ते छपंच-चचपद-तिप-तिविहभंगिल्ले ।। उत्तरचलणविभिपणे चउविहमिह लक्खणं एअं॥.११६ ॥ [इति पञ्चदशमात्रे छपच-चचपद-तिप-त्रिविध-भङ्गवति । • उत्तरचरणविभिन्ने चतुर्विधमिह लक्षणमेतत् ॥ ११६ ॥] सोलह पढमतईए पाए । सत्तारह वीअचउत्थ[अम्मि ॥ लक्खण[आमिह रअणमालाए । तं उकामेण ससिविविअस्मि ।। ११७ ॥ पोडश प्रथमतृतीययोः पादयोः । सप्तदश द्वितीयचतुर्थयोः । लक्षणमिह रत्नमालायाः । तदुत्क्रमेण शशिबिम्बिते ।। १५७ ॥] इअ सोलहमत्तिल्ले छछचचचउक्कदुविहभंगिल्ले ।। उत्तरचलणविभिण्णे दुविह[अ]मिह लक्खणं सिटुं ॥ ११८ ॥ [इति पोडशमात्रे छछच-चचउक्क-द्विविधभङ्गवति । उत्तरचरणविभिन्ने द्विविधमिह लक्षणं शिष्टम् ॥ ११८॥] इअ सत्तारहमत्ते छछपतिचआरपगणभग्गी(भंगी)ओ ॥ एआओ इमे पाए इमाइं अणुसरह वीसत्था ॥ ११९॥ [इति सप्तदशमात्रे छछप-तिचमारपगण-भङ्गयो। एतावस्मिन्पादे इमान्यनुसरत विश्रब्धाः ॥ ११९ ॥] वीसटारहसोलह चोद्दहवारहदसट्टछच्चउदा ॥ एवं दहत्तरस धुवआणं वत्थुआणं च ॥ १२० ॥ [विंशत्यष्टादशषोडशचतुर्दशद्वादशदशाष्टषट्चतुईयम् । एवं दशोत्तरशतं ध्रुवकानां वस्तुकानां च ॥ १२० ॥].. १ Ms. reads चचपदगणविविभंगिल्ले. - ·स्वयंभूच्छन्दः। [चतुष्पदीद्विपद्यः अण्णण्णचलणजणिों । तं संकिण्णअंति भणिअं॥ छैदे अट्टविहं. च णिवद्धअं । अदृसमसंकिण्णअं ॥ १२१ ॥ [अन्यान्यचरणजनितं । तत्संकीर्णकमिति भणितम् । छन्दस्यष्टविधं च निवडं । मर्धसमसंकीर्णकम् ॥ १२१ ॥] जहा [यथा]- वाआला फरुसा विंधणा । गुणेहिं विमुक्का पाणहरा ॥ जिह दुजणु सजणउवरि । तिह पसरु ण लहंति सरा ॥ १२१.१ ॥ [वाचाला परुपा वेधनाः । गुणैर्विमुक्ताः प्राणहराः । यथा दुर्जनाः सजनोपरि । तथा प्रसरं न लभन्ते शराः ॥ १२१.१॥] पढमसरिच्छो वीअओ । तइअअस्स तह चउत्थओ ॥ इह एरिसलक्खणेण जणिअं । तं धुवअं असमं भणिों ॥ १२२ ।। [प्रथमसदृशो हितीयः । तृतीयस्य तथा चतुर्थः । इह ईशलक्षणेन जनितं । तद् ध्रुवकमर्धसमं भणितम् ।। १२२ ॥] जहा [यथा]- किर(व)कण्णकलिंग परिज्जिआ। ठिअ णवर माणविवज्जिआ॥ णह कोवि अहिटुइ मुणिअवहे। कहिं धरइ जअद्दह कण्ह कहे ॥१२२.१।। [कृपकर्णकलिङ्गाः परिजिताः । स्थिताः केवलं मानविवर्जिताः ॥ xxxxxx। कुत्र प्रियते जयद्रथः कृष्ण कथय ।। १२२.१ ॥] दसमत्ते पाए । अट्टा(ड्ढा)इच्च(ज)गणे ॥ सा सवलमाणं । मज्झे ससिवअणा ॥ १२३ ॥ [दशमाने पादे । अर्धनृतीयगणे । सा सर्वसमानां । मध्ये शशिवदना ॥ १२३ ॥ एआरहकलिल्ले । चपदा मुहतइअए ॥ चचता सेसपाए । लक्खणं(ण) माणइअए ॥ १२४ ॥ [एकादशकलावति । चपदाः मुखतृतीययोः । चचताः शेपपादयोः । लक्षणं मारकृतेः ॥ १२४ ।। जहा [यथा]-- सबद दूरे संखु । हणुमंत ण दीसह ॥ सच्चइ समन्चूहे । पकारह पह(ई)सइ ।। १२४.१ ॥ [दृश्यते दृरे शाङ्गवः । हनुमान न दृश्यते ।। दृष्ट्यने x ४ व्यूहे । एकरथः प्रविशति ।। १२४.१ ॥] the ·६.१२१-१३२] . स्वयंभूच्छन्दः । ८५ बारहमत्ते पाए । तिचआरा छ च्छो वा ॥ इअ लक्खणसंजुत्ता । भण्णइ महाणुभावा ॥ १२५ ॥ [द्वादशमाने पादे । त्रयश्चकाराश्छछौ वा । इति लक्षणसंयुक्ता । भण्यते महानुभावा ॥ १२५ ॥ चलणे तेरहमत्तअं। पपतगणेहिं विहत्तअं॥ अहवा चचपविहूसिअं। तमिणं अच्छरविलसिअं ॥ १२६ ॥ [चरणे त्रयोदशमात्रकं । पपतगणैर्विभक्तम् । अथवा चचपविभूषितं । तदिदं अप्सरोविलसितम् ॥ १२६ ॥ चलणे चोदहमत्ताओ । अण्णे आहुचआरा । छचचा जीअ विहासए । एसा गंधोअआ(अ)धारा ॥ १२७ ।। [चरणे चतुर्दश मात्राः । अन्ये अर्धचतुर्थचकाराः । छचचाः यस्या विभासन्ते । एषा गन्धोदकधारा ॥ २७ ॥] सव्वे पण्णारहमत्तआ। त(ति)चतआरसंजुआ [अहवा ।। छचपगणेहिं संवद्धआ। आ(पा)रणअस्स इमे पाअआ ॥ १२८ ॥ [सर्वे पञ्चदशमात्रिकाः । त्रिच-तकारसंयुता अथवा । छचपगणैः संबद्धाः । पारणकस्य इमे पादाः ।। १२८ ॥] सोलहमत्तं पाआउलअं। छचछंसविरइअं संकुलअं॥ तं चेअ चत्तारचउकालअं । तं जाणतु पद्धडिआधुवअं॥ १२९ ॥ [पोडशमात्रं पादाकुलकं । छचछांशविरचितं संकुलम् । तदेव चकारचतुष्कं । तज्जानीहि पद्धतिकाध्रुवकम् ।। १२९॥] होति सआ सत्तारहमत्तआ। तह चतदपतआरसंजुत्तआ ॥ अहवा छचचतआरणिवद्धआ। तिपदा औवअ(ण)स्स इमे पाअआ ॥ १३०॥ [भवन्ति सदा सप्तदशमात्राः । तथा चतदपतकारसंयुक्ताः । अथवा छचचतकारनिवद्वाः । त्रिप-दाः उपवदनस्येमे पादाः ।। १३० ॥] छप्पअचउप्पआणं दोण्ह इह लक्खलक्खणं सिटुं ॥ एत्ताहे दुवआणं साहिलन्तं णिसामेह ॥ १३१॥ [पट्पदचतुष्पदानां द्वयोरिह लक्ष्यलक्षणं शिष्टम् । अतःपरं द्विपदानां कथ्यमानं निशामयत ॥ १३ ॥ अट्ठवीसमत्ताहिं णिवढे सत्तहिं चेहिं लकं ॥ १३२ ।। [अष्टाविंशतिमात्राभिर्निबाई सप्तभिश्चैलयम् ॥ १३२ ॥] . ।.

·८६ स्वयंभूच्छन्दः। [चतुष्पदीद्विपद्यः दससत्तविरामं अट्ठवीलमत्तमिणं असरर(व)अं ।। १३३ ।। [दशमानविरामं अष्टाविंशतिमात्रमिदं भ्रमरपदम् ।। ७३३ ।।] पढमछआरकअं सत्तमदगअं उन्समरवलं तं ॥ १३ ॥ [प्रथमंकृतषण्मानं सप्तमगतद्विमानं उद्भमरपदं तत् ॥ १३४ ॥] सत्तमपगणकअंतं गरुडवों मणिअं अवहंसए ॥ १३५ ॥ [सप्तमपगणकृतान्तं गरुडपदं भणितमपभ्रंशे ॥ १३५ ॥] पढमछआरकअं सत्तसप(त)गों उवगरुडवअं इमं ॥ १३६ ॥ [प्रथमकृतपण्मात्रं सप्तमगतत्रिमानं उपगरुडपदमिदम् ॥ ५३६ ॥] - तीसहिं मत्ताहिं चगणकआहिं तहिँ चिअ सुविरइआई(हिं) । पुबपरद्धकअं गीईसम भणिों पवरकईहिं ॥ १३७ ॥ [त्रिंशता मानाभिश्चगणकृताभिः तत्रैव सुविरचिताभिः । पूर्वापरार्धकृतं गीतिसमकं भणितं प्रवरकविभिः ॥ १३७ ॥] जं वारहअटुंतं छजुअलअंतं तं उण हरिणवों ॥ १३८ ॥ [यवादश-अष्टान्तं षण्मात्रयुगलान्तं तत्पुनहरिणपदम् ॥ १३८॥] पंचछारजुअंभण समररुअं दसअसु बारहसु ॥ १३९ ॥ [पञ्चपण्मात्रयुतं भण भ्रमररुतं दश-अष्टसु द्वादशसु ॥ १३९ ॥] एकतीसकलमं छचउक्कअमुवह चतेहिं कमलाअरं ॥ १४० ॥ [एकत्रिंशत्कलं षट्चतुष्ककृतं पश्यत चताभ्यां कमलाकरम् ॥ १४० ॥] ना सत्तचआरा णिहणतआरा ला कुंकुमतिलआवली ॥ १४१ ॥ [ या सप्तचकारा निधनतकारा सा कुङ्कुमतिलकावली ॥ १४१ ॥] वारहअट्ठसंठिआ. रअणकंठिआ छमुहा पविरामिआ ॥ १४२ ॥ [द्वादश-अष्टसंस्थिता रत्नकण्ठिका पंण्मुखी पबिरामिका ॥. १४२ ॥] अट्टचआरकअं खंधासमअं दसअट्टचउद्दहछिण्णं ॥१४३ ॥ [अष्टचकारकृतं स्कन्धकसमं दश-अष्ट-चतुर्दशच्छिन्नम् ॥ १४३ ॥] १ Als. reads, गंधरामअं.

·८७ ६. १३३-१५५] स्वयंभूच्छन्दः। वारसमे वीलसए. बत्तीलमए जमिअं मोत्तिअदामं ॥ १४४ ॥ [द्वादशे विंशतितमे द्वात्रिंशत्तमे यमितं मौक्तिकदाम ।। १४४ ॥] चोदहमे वाईसमए बत्तीसमए णवकेलीपत्तं ॥ १४५॥ [चतुर्दशे द्वाविंशतितमे द्वात्रिंशत्तमे नवकदलीपत्रम् ।। १४५ ॥ ] छक्कलगणपुरिमाए गुरुचरमाए तं णिहणं वणिआए ॥ १४६॥ [पट्कलगणपौरस्त्यां गुरुचरमायां xxx ॥ १४६ ॥ ] सत्तचआरकअं अट्ठमएगअंतेत्तीसकलं पा(आ)आमअं ॥ १४७ ॥ [सप्तचकारकृतं अष्टमपकृतं त्रयस्त्रिंशत्कलं आयामकम् ॥ १४७ ॥] दसमे अट्ठारहमे णिहणगअकमे वीसमिअं कंचीदामों ।। १४८ ॥ [दशमे अष्टादशे निधनगतक्रमे विश्रमितं काञ्चीदामकम् ।। १४८ ॥] बारसमे वीसमए तेत्तीसमए संठइ रसणादामअं ॥ १४९ ॥ [द्वादशे विंशतितमे त्रयस्त्रिंशत्तमे संतिष्ठति रशनादामकम् ॥ १४९ ॥] चोदहमे [वा]वीसमए तेत्तीसमए विरसे चूलासणी ॥ १५० ॥ [चतुर्दशे द्वाविंशतितमे त्रयस्त्रिंशत्तमे विरामे चूडामणिः ॥ १५० ।।] छक्कलपुरिमाइँ तणिहणाइँ ताइँ उअपुवाई भणेज उणो ।। १५१ ॥ [पट्कलपुरस्कृतानि तनिधनानि तान्युपपूर्वानि भणेत्पुनः ।। १५१ ॥] अट्टचआरकअं णवमगगरुंअं चउतीसहि कलाहिं सोव्वणअं ॥ १५२ ॥ [भष्टचकारकृतं नवमगतगुरुकं चतुत्रिंशता कलाभिः स्वप्नकम् ॥ १५२ ॥ ] दसमे अट्ठारहमे चउतीसमए जइ वीसामो अच्छरकुसुमं ॥ १५३ ॥ [दशमे अष्टादशे चतुस्त्रिंशत्तमे यदि विश्रामः अप्सरःकुसुमम् ॥ १५३ ॥] वारसमे वीसमए व(चो)त्तीसमए संठइ भुअंगविकंतं ॥ १५४ ॥ [द्वादशे विंशतितमे चतुस्त्रिंशत्तमे संतिष्ठते भुजंगविक्रान्तम् ॥ १५४ ॥] जं पढमचउत्थछआरं चउदसमे वीसमए ट्ठिअमट्टगणं ॥ तं [पुण] भण ताराधुवअं; पवणदुवअं. पटुमछट्टछक्कलअं ॥ १५५ ॥ [यप्रथमचतुर्थषण्मात्रं चतुर्दशे विंशतितमे स्थितमष्टगणम् । तत्पुनर्भण ताराध्रुवकं; पवनध्रुवकं प्रथमपष्ठपट्कलकम् ॥ १५५ ॥] १ Ms. rends वारहसमे. २ Ms. reads छमलमपुरिमाइं. ३ Ms. reads णवमगअगरअं.

·स्वयंभूच्छन्दः। [चतुष्पदीद्विपद्मः जं सोडसमे वा(चो)वीसमए ठिअमगणं तं णा(णो)रंगं ॥ १५६ ॥ [यच्छोडशे चतुर्विंशतितमे स्थितं सार्धाष्टगणं तन्नवरङ्गम् ॥ १५६ ॥] तित्थाणणअं परमं सुहअं अट्टचआरकअं तंससंगअअं ॥ १५७ ॥ [तीर्थाननकं परमं सुभगं भष्टचकारकृतं त्रिमात्रसंगतम् ॥ १५७ ॥ ] पंचतीसमत्तापरमे चोदहविरमे वावीसे कंदोट्टअं ॥ १५८ ॥ [पञ्चत्रिंशन्मात्रापरे चतुर्दशविरामे द्वाविंशतितमे कन्दोम् ॥ १५८ ॥] दसले अट्ठादसमे संठइ चरमे दो छआरपुब्वं भमरद्ध(इ) ॥ १५९ ॥ [दशमे अष्टादशे संतिष्टते चरमे द्विपण्मात्रपूर्वं भ्रमरद्रुतम् ॥ १५९ ॥ ] वारसमे [वीसमए] इसुतीसमए जं संठइ तं सुरकीडिअं ॥ १६० ॥ [द्वादशे विंशतितमे पञ्चत्रिंशत्तमे यत्संतिष्टते तत्सुरक्रीडितम् ॥ १६० ॥ ] चउदससे बावीसमए छत्तीसमए जं संटइ तं संगीअं ॥१६१ ॥ [चतुर्दशे द्वाविंशतितमे पट्त्रिंशत्तमे यत्सतिष्टते तत्संगीतम् ॥ १६ ॥] जं सोडसमे चउवीसमए छत्तीसमए तमिणं उवसंगीअं ॥ १६२ ॥ [यच्छोडशे चतुर्विशतितमे पत्रिंशत्रमे तदिदमुपसंगीतम् ॥ १६२ ॥ ] गोउन्दि]लअमेआणं णवमपआरं सत्तत्तीसकलासंपुण्णअं ॥ १६३ ॥ [गोन्दलमेतेषां नवमपकारं सप्तत्रिंशत्कलासंपूर्णम् ॥ ५६३ ॥ ] वारसअठ्ठसंठिअं पढमच्छकअं तं(ज) तं आणि रच्छावण्णअं॥ १६४ ॥ [द्वादश-अष्टसंस्थितं प्रथमपट्कलं यत्तगणितं रथ्यावर्णकम् ॥ ६४॥] चोइसमे बावीसमए अवसाणपए जा संठइ सा किर चचरी ॥ १६५॥ [चतुर्दशे द्वाविंशतितमे अवसानपदे या संतिष्ठते सा किल चच्चरी ।। १६५ ॥] जं सोडहाट्ट तेरहसंठिअअं अहिणवअं; पढमछआरं चवलअं ॥१६६ ॥ [यच्छोडश-अष्ट-त्रयोदशस्थितं तदभिनवकं प्रथमपटकलं चपलम् ॥ १६६ ॥] जं खुणवद्धचआरकअं रइरमणपिअं चोद्दसट्ठसोडसणिअमं तं ॥१६७॥ [यत्खलु सार्धनवचकारकृतं रतिरमणप्रियं चतुर्दशाष्टषोडशनियमं तत् ॥ १६७ ॥] अद्वतीसमत्तं छसुहं कलकंठिरुअं; दोण्णिछआरं तं सअवत्तं ॥ १६८ ॥ [अष्टत्रिंशन्मानं पटकलमुखं कलकण्ठिरतं; द्विषण्मात्रकं तत् शतपत्रम् ॥ १६८॥] १Ms. reads तमिणमुवसंगीअअं. २ Ms. reads छआरचलावलअं. ३. Ms. reads वंसवअवत्तं.

·६.१५६-१७३ स्वयंभूच्छन्दः। जं सोडसट्टचउदसठिअअं तं सीहवअं सत्तमे छआरे अमअं ॥१६९॥ [यच्छोडशाप्टचतुर्दशस्थितं तसिंहपदं; सप्तमे घण्मात्रे अमृतम् ॥ १६९ ॥] णवचं दसमतआरकअं अइदीहरअं चउदसट्ठसत्तारहसंठिअं ॥ १७० ॥ [नवचं दशमतकारकृतं अतिदीर्घकं. चतुर्दशाटसप्तदशसंस्थितम् ।। १७० ॥] तं चिअदोछआरपुरिमं तेहिं विरइअं जणपिअ(अं) मुण मत्तमाअंगअं ॥ १७१॥ [तदेव द्विषट्कलपुरस्कृतं तैर्विरचितं जनप्रियं जानीहि मत्तमातंगकम् ॥ १७१ ॥] एआणं अहिअअरं मालाधर(धुव)अं भणंति कइवसहा ॥ १७२ ॥ [एतेपामधिकतरं मालाध्रुवकं भणन्ति कविवृपभाः॥ १७२ ॥] पंचंससारहूए बहुलत्थे लक्खलक्खणविसुद्धे ।। एत्थ सअंभुच्छेदे दुवउप्पत्ती परिसमत्ता ॥ १७३ ॥ [पञ्चांशसारभूते बहुलार्थे लक्ष्यलक्षणविशुद्धे । भत्र स्वयंभूच्छन्दसि द्विपदोत्पत्तिः परिसमाप्ता ॥ १७३ ।।] .

·७. शेषचतुष्पद्यः । विण्णवणसंविहाणअमंगलसीहावलोइअथम्मि ॥ तत्थ णिवज्झइ धुवअं तम्लोवरि सब्वदुवईओ ॥ १ ॥ [विज्ञापनसंविधानकमङ्गलसिंहावलोकितार्थे । तत्र निवध्यते ध्रुवकं तस्योपरि सर्वहिपद्यः ॥ १ ॥]. दोप्पाअसंजुआओ एआणेअक्खरंतजमिआओ ॥ ताओ च्चिअ दुवईओ चउण्हतीसण्हमज्झम्मि ॥२॥ [द्विपादसंयुताः एकानेकाक्षरान्तयमिताः । ता एवं द्विपद्यः चतसृणां त्रिंशतेमध्ये ।। २.॥] चकआ। विजआ ॥३॥ [चकृता । विजया ॥ ३ ॥ ॥] पंसआ। रेवआ ॥४॥ [पांशिका । रेवका ॥ ४ ॥] छंसवई । गणदुवई ॥५॥ [छांशवती । गणद्विपदी ॥ ५ ॥] चउ(त)विरइआ.। सुरदुवइआ ॥ ६॥ [चतविरचिता । सुरद्विपदी ॥ ६॥] - पदणिवासा । अच्छरा सा ॥ ७ ॥ [ पदनिवासा । अप्सरा सा ॥ ७ ॥] मंगलावई । पत्तंसवई ॥ ८॥ [ मङ्गलावती । पत्तांशवती ॥ ८॥] चचआरजुआ। किर मअरभुआ ॥९॥ [चचकारयुता । किल मकरभुजा ॥ ९ ॥] छदविहृसिआ। मलअविअसिआ ॥१०॥ छदकारविभूषिता । मलयविकसिता ॥10॥] चपंसजुआ किर । जंभेटिअआ ॥ ११ ॥ [चपांशयुता किल । जंभेटिका ॥1॥] ।

·९३ शेषचतुष्पद्यः ७. १-१३] स्वयंभूच्छन्दः। पमुहआ पलेसा । ललअअत्ति एसा ॥ १२ ॥ [पमुखी पशेषा । ललतकेति एषा ॥ १२ ॥ पंचंससारहए बहुलत्थे लक्खलक्खणविसुद्धे । एत्थ सअंभुच्छंदे सेसेण समा परिसमत्ता ॥ १३ ॥ [पञ्चांशसारभूते बहुलार्थे लक्ष्यलक्षणविशुद्धे । अत्र स्वयम्भूच्छन्दसि शेषेण समाः परिसमाप्ताः ।। १३ ।। ra . Rs. reads पनुहा.

·८. उत्थकादयः। जइ तिण्णि होति पा आवसाण । जसआवि होति पाआवसाण ॥ उत्थक्क होइ चउतुहुवि जाण । पाआण ताण xx तुहुँ वि जाण ॥१॥ [यदि यो भवन्ति पाः दावसानाः यमकान्यपि भवन्ति पादावसाने। उत्यको भवतिxxx येषां पादानां तेपांxx त्वमपि जानीहि ॥१॥] जहा [यथा ] - घबरट्टणरेंदूसासणेण । विसमेण सुछ दूसासणेण ॥ जइ मह ण भग्गु दूसासणेण । तो पहेण जामि दूसासणेण ॥ १.१॥ [धृतराष्ट्रनरेन्द्रोच्छ्वासकेन विप्रमेण सुष्टु दुःशासनेन । x X x x X || १.१॥ चत्तारि पगणाई मअणावआरए ॥२॥ [चत्वारि पगणानि मदनावतारे ॥२॥] जहा [ यथा]- ताव पडुपडह पडिपहल पह[]पंगणे । प्राइँ सुरदुंदुही दिण्ण गणंगणे ॥ रसिय सथसंख गाअंति वरमंगलं । तिवलि ढड्ढंत घुम्मंत वरमद्दलं ।। २.१ ॥ [तावत् पटुपटहाः प्रतिप्रताः प्रभुप्राङ्गणे ननु सुरदुन्दुभवः दत्ताः गगनाङ्गने । रमिताः शतं शवाः गायन्ति वरमगलं तिवल्यः दृढन्ति युग्मन्ति वरमलाः ।। २.१॥] वेण्णिवि चगणाई । धुवाए सअलाई ॥३॥ [ही अपि चगणी । ध्रुवके सकली ॥३॥]

·" । । उत्थक्कादयः ८. ८.१-७] स्वयंभूच्छन्दः । । + । जहा [यथा ]- वारणहो मज्झः। उम्मगिम करेवि ॥ सीहाकिसोर ठिउ । वणे पइसरेवि ॥३.१॥ [वारणानां मध्ये । उन्मार्गगत्वं कृत्वा । सिंहकिशोरः स्थितः । वने प्रतिसृत्य ।। ३.१ ।। सत्तविहा छड्डणिआ तिविहाओ होंति तह अ पत्ताओ ॥ पद्धडिआ णेअविहा गीईओ होति विविहाओ ॥४॥ [सप्तविधा छड्डणिकास्त्रिविधा भवन्ति तथा च घत्ताः । पद्धतिका नेकविधा गीतयो भवन्ति विविधाः ॥ ४ ॥] चोदहमत्ता विसमपआ। बारहमत्ता बेण्णि । पढमा छड्डणिआ हुवए । एव मुणेप्पिणु घिण्णि ॥५॥ [चतुर्दशमात्रौ विपमपादौ । द्वादशमात्रौ द्वौ । प्रथेमा छड्डुणिका भवति । एवं ज्ञात्वा x.xx॥५॥] जहा [यथा]-- सत्त(त्ता)रह दिण जुझंतर । कुरुवइ णिहुअ[3] हुत्तउ ॥ जल थंभेविणु संतो होप्पिणु । वासु महासरे सुत्तउ ॥५.१॥ [ सप्तदश दिनानि युध्यमानः । कुरुपतिर्निभृतो भूतः । जलं स्तम्भयित्वा शान्तो भूत्वा ।xx महासरसि सुप्तः ॥ ५.१ ॥] दसतेरहमत्ता । पढमविदिअपअ जमअवर ॥ छड्डणिआ विदिआ । पुणुवि गणा इअ भण अवर ॥ ६॥ [दशत्रयोदशमात्रौ । प्रथमद्वितीयपादौ यमकं वरम् । छड्डणिका द्वितीया । पुनरपि गणाः इति भण अपरे ॥ ६॥] जहा [यथा]- जइ णिव्वुदि पाविअ । दुलह लहेवि णिअप्पणउ ॥ ठिट कामिणि रज्जई । जेण्ण करहिं हिअ अप्पणउ ॥६:१॥ [ यदि निर्वृतिः प्राप्ता । दुर्लभं लब्ध्वा निजप्रणयम् ॥ . xxxx। ये न कुर्वन्ति हितमात्मनः ॥ ६.१ ॥] चगणाई चारि थोरेवि । पढमे तइए वि ॥ चगणाइं गेण्ह वि सअलाई । विदिअ चउत्थे वि' ॥७॥ [चगणानि चत्वारि स्थापयित्वा । प्रथमे तृतीयेपि । चगणे गृहाण हे.सकले । द्वितीये चतुर्थेपि ॥ ७ ॥] १ Ms. reads एवि. 4 ·९४ स्वयंभूच्छन्दः। [उत्थक्कादयः जहा [ यथा]- जइवि ण रूसहि जइवि ण दूसहिं । जइ वि ण दक्ष करहिं ॥ तोवि मराला जिणवर हिआए । खण वि ण वीसरहिं ॥७.१ ॥ [ यद्यपि न रुष्यसि यद्यपि न दुष्यसि । यद्यपि न दयां करोपि । ततोपि हे मन्द जिनवरं हृदये । क्षणमपि न विस्मर || ७.१ ।।] वारहसत्ता पढमं । चलणं तइअंपि ॥ णवकल वीअचउत्थो । छन्भणिए संति ॥८॥ [द्वादशमात्रः प्रथमः। चरणस्तृतीयोऽपि । नवकलो द्वितीयश्चतुर्थः । छडणिकायां सन्ति ॥ ८॥] जहा [ यथा]- लग्ग ह(अ)णे असड्ढल । तुह चलंणह पण । जिम जाणहिं तिम पालहिं । किंकर अपणउ ॥ ८.१॥ [ लग्नाः अनेके अग्रहालवः । तव चरणयोः प्रणताः ॥ यथा जानासि तथा पालय । किंकरमात्मनैव ।। ८.१॥] पढमपए विदिअपएँ । तइअप' अ तेहिं ठिआ ॥ एकाकार छगणु कउ । वेणि सअल तुरिऍ संठिअ॥९॥ [प्रथमपदेपि द्वितीयपढ़े । तृतीयपदे च xxx। एकैकन्छगणः कृतः । द्वौ सकलौ तुर्ये संस्थितौ ॥ ९॥] जहा [ यथा]--- तिहुअणगुरु तं गअगु(उ)रु । मेल्लवि झीणकसाअउं ॥ गउसंतत(उ) विहरंतउ । पुरिमताणु(ल) संपाइअउ ॥९.१॥ [त्रिभुवनगुरुस्तद् गजपुरं । त्यक्त्वा क्षीणकपायः । गतश्रान्तो विहरन् । पुरिमतालं संप्राप्तः ।। ९.१ ॥] पढमएँ तइअऍ। दोदो वि चउकला ॥ विदिअऍ चउत्थएँ । पाएँ पंचक्काला ॥१०॥ [प्रथमे तृतीये। द्वौ द्वौ अपि चतुःकलो। द्वितीये चतुर्थे । पार्दै पञ्चकलो ।। १०॥ ]. जहा [यथा]- कण्ण परिपाडी । जणु जाणइ तोरा ॥ चन्तउ जो सवइ । तसु कमणु णिहोरा ॥१०.१॥ : Ms. reads विरहंतउ. ।

·-- ." . * 1 । . ८.७.१-१२-१] . स्वयंभूच्छन्दः। ९५ कर्णपरिपाट्यां । जनो जानाति सूत्रम् । त्यक्तो यः स्त्रवति । तस्य कीदृशो निरोधः ।। १०.१ ॥] दसकलपरिबद्धहे । अणिबद्धहे । तेरहकलसंभाविअहे पढमविदिअपअ कर । तइअ पुणु विउणु । छड्डणिआ छप्पाइअहे ॥११॥ [दशकलापरिबद्धायाः । अष्टनिबाद्वायाः । त्रयोदशकलासंभावितायाः । प्रथमद्वितीयपादौ कुरु । तृतीयं पुनः द्विगुणं । छड्डुणिकायाः षट्पद्याः ॥ ११ ॥] जहा [ यथा]- धणधणु (ण्णु) समिद्धहो । पुहवि [प] सिद्धहो। जणमणणअणाणंदणहो ॥ र(व)णवासहो पता । रामाणे(ण)हिं। किउ उम्माह(हो) पट्टणहो ॥११.१॥ [धनधान्यसमृद्धस्य । पृथिवीप्रसिद्धस्य । जनमनोनयनानन्दनस्य । वनवासं गच्छद्भ्याम् । रामानन्ताभ्याम् । कृत उन्माथः. पट्टणस्य ॥ ११.१ ॥] पढमचउत्थपअं बारहमत्तं जहा [ प्रथमचतुर्थपदं द्वादशमात्रं यथा]- अरि सअल विहंडेवि । जगु जसें मंडेवि । किउ पअंडराअ प्पणउ ॥ जा भुं(भुजाण आढत्ती। धरकरकन्ती। तासु ण ईसइ परिहणउ ॥११.२॥ [अरीन् सकलान् विनाश्य | जगद्यशसा मण्डयित्वा । कृतः प्रचण्डो राजा प्रणतः । यदा भुजयोरारब्धा । धराकरकान्ता । तस्या नेप॑ति परिधानम् ॥ ११.२ ॥] अवरावि जहा [अपरापि यथा]- जण पुण्णहिं उप्पण्णउ । गुणसंपुण्णउ । सो पु(उ)व्यहमि(इ) वरिटु॥ तिहुअणसिअ[छत्तइं । कुलकमपत्तई । सीहासण उअविठ्ठ ॥११.३॥ [जनः पुण्यैरुत्पन्नः। गुणसंपूर्णः । स उद्वहति वरिष्ठः । त्रिभुवनसितच्छत्राणि । कुलक्रमप्राप्तानि । सिंहासन उपविष्टः ।। ११.३ ॥] '.. अथ छता- -- णव मत्तउ पढमे । बीए चउद्दह मत्तओं ॥ तइए इमेच्चिअ । चोत्थएवि होइ घत्तओ ॥ १२ ॥ [नव मात्राः प्रथमे । द्वितीये चतुर्दश मात्राः । तृतीये एता एवं । चतुथैपि, भवति घत्तकः ॥ १२॥] जंहा [यथा] - खरदूसण लि(गि)लेवि । रणे(ण)[ए] वितेत्ति ण जाइआ ॥ णं खअकाले इह । रावणहो पडवी धाइआ ॥१२.१॥ [खरदूषणौ गिलित्वा । रणदेवीतृप्तिर्न जाता। ननु क्षयकाले इह । रावणस्य पतित्वा धाविता ॥ १२.१ ॥]

·स्वयंभूच्छन्दः। [उत्धक्कादयः । सवाणहोम्पि पआणं । तिणवकलओ हुवंति ॥ पत्तालक्खण एरिसर । गोवाला विलवंति ॥१३॥ [सर्वेषामपि पदानां । घिनवकला भवन्ति । पत्तालक्षणमीदृशं । गोपाला विलपन्ति ।। १३ ॥] जहा [यथा]- अक्खइ गउतमसामि । तिहुअणे लद्धपसंसहो । सुण सेणिअ उप्पत्ति । रक्खसवाणरवंसहो ॥१३.१॥ [आख्याति गौतमस्वामी । त्रिभुवने लब्धप्रशंसानाम् । शृणु श्रेणिक उत्पत्तिम् । राक्षसवानरवंशानाम् ॥ १३.१॥] चा मुहवंक चआरि ठवेप्पिणु । आइमे वीअए [एक ?] करेप्पिणु ॥ तइअचउत्थए वे जमआ पुणु । तं तिविहं इह बत्तमहो मुणु ॥ १४ ॥ [चान् मुखवक्त्रान् चतुरः.स स्थापयित्वा । आदिमे द्वितीये एकं कृत्वा । तृतीये चतुर्थे हे यमके पुनः । तत्रिविधामिह घत्तामहो शृणु ।। १४ ॥] जहा [यथा]---- वामणरूअ करेप्पिणु माह: । वेड पढत्त पराइउ साह ॥ तिणि पआई करेपिणु सामउ । दाणउ वंधिउ सो वलिणामउ ॥१४.१॥ [वामनरूपं कृत्वा माधवः । वेदं पठन् परायातः साधुः । त्रीणि पदानि कृत्वा श्यामः । दानवो बद्धः स बलिनामा ॥ १४.१॥]. पद्धडिआ पुणु जे इ करेंति । ते सोडह सत्तउ पउ धरेंति ॥ विहिँ पहिं जमउ ते णिम्मअंति । कडवअ अट्ठहिँ जमअहिँ रअन्ति॥१५ [पद्धतिकां पुनर्येपि कुर्वन्ति । ते पोडश मात्राः पादं धारयन्ति । द्वाभ्यां पादाभ्यां यमकं ते निर्मिमते । कडवकमष्टभिर्यमकै रचयन्ति ॥ १५ ॥ आइहिं पुणु घत्त समामणंति । जमआवसाण छड्डणि भणंति ॥ संखाणिवद्धकडवेहिं संधि । इह विविहपआरहिं तुहुँ वि वंधि ॥ १६ ॥ [आदौ पुनः पत्तां समामनन्ति । यमकावसानां छड्डुणिकां भणन्ति । संख्यानिबद्धकडवैः सन्धि । इह विविधप्रकारैः त्वमपि वधान ॥ १६॥] संधिहे आईते रइअ एअ । छड्डणिआ(अ)वि धत्ता भण सुभेअ ॥ अण्णाउ विविहपआरिआउ । चत्ताउ छड्डणि विआरिआउ ॥ १७ ॥ [सन्धेरादौ रचिता एताः । छड्डणिका अपि घत्ताः भण सुभेदाः । अन्या विविधप्रकारकाः । धत्ताः छड्डणिकाः विदारिकाः ॥ १७ ॥] PMs. reads रसअंति. २ Ms. reads संधिमेआईते.

·८.१३-२०.३] ९७ । स्वयंभूच्छन्दः। तीए सुण(णे)वि बझंति ताउ । लोएहिं केण विण्णाउ ताउ ॥. सालाहणेण धवलाई जाई । विरइअई अणेअई बहुविहाई ॥ १८ ॥ [xxx श्रुत्वा वध्यन्ते याः । लोकेन केन विज्ञातास्ताः । सातवाहनेन धवलानि यानि । विरचितान्यनेकानि बहुविधानि ॥ १८ ॥ इअ एम असेसव(उ) बझंति । सअलउ णाअरिअ ॥ सुपसिद्धा लोए पंडिअ- । जणेहिं समाअरिअ ॥ १९ ॥ [इत्येवमशेषा बध्यन्ते । सकला नागरिक्यः । सुप्रसिद्धा लोके पण्डित-1 जनै: समाचरिताः ॥ १९ ॥] संधिहि आइहिं वत्ता । दुवई गाहाडिल्ला ॥ मत्ता पद्धडिआए । छड्डणिआ वि पडिल्ला ॥२०॥ [सन्धिपु आदी धत्ता । द्विपदी गाथा अडिला । मात्राः पद्धतिकाः । छड्डणिका अपि पश्चाद्भवाः ।। २० ॥ संधिवत्ता जहा [ सन्धिघत्ता यथा]- जिणुपंचहुं रत्तुष्पलहिं । दीवावेविणु वारि ।। एक्कमि जम्मणु पुणु मरणु । छिण्णाहुं अट्ठपहारि ॥२०.१ ॥ [ जिनपञ्चकस्य रक्तोत्पलैः । दापयित्वा वारि । एकदैव जन्म पुनर्मरणं । छिन्नमष्टप्रहारि ।। २०.१।।] अह दुवई [अथ द्विपदी]- पडिहिअभिण्णकण्णगंडस्थले विउणोविट्टपुच्छओ जिद्दअवलिअकरपहरपरिअरथिरकअणिअसरीरओ। चलदलिवलयमधुरझंकारविराजितकुम्भमण्डलं - तव नमनेन नाथ नाकामति परिकुपितोपि केसरी ॥ २०.२॥ [प्रतिहितभिन्नकर्णगण्डस्थले द्विगुणोद्वर्तितपुच्छः निर्दयवलितकरप्रहारपरिकरस्थिरकृतनिजशरीरः । चलदलिवलयमधुरझंकारविराजितकुम्भमण्डलं तव नमनेन नाथ नाकामति परिकुपितोपि केसरी ।। २०.२ ॥ अह गाहा जहा [अथ गाथा यथा]- तुम्ह पअकमलसूले अम्हं जिण दुःखभावतविआई ॥ दुरु हुँल्लिआइं जिणवर जं जाणसु तं करेज्जासु ॥ २०.३ ॥ [युष्माकं पदकमलमूले वयं जिन दुःखभावतापिताः । ध्रुवं टौकिताः जिनवर यज्जानीयास्तत्कुर्याः ।.२०.३ ॥] १. Ms. reads विरइआई अणेआई. But this is against metre, ·स्वयंभूच्छन्दः। [उत्थकादयः अह अडिल्ला जहा [अथ अडिल्ला यथा]---- अकपलासविल्लुअडसर धम्मिथ एमपम महुअरु तसउ । बुद्धाइच्च वम्ह हरि संकर जो मेराट देउ हरिसंकरु ॥ २०.४ ॥ [अर्कः पलाशो बिल्यः अटरूपो (वा) धार्मिक एवमेव मधुकरस्तुष्टः । बुद्ध आदित्यो ब्रह्मा हरिः शंकरः यो मदीयो देवो हर्पकरः ।। २७.४ ।।] मत्ता जहा [ मात्रा यथा]--- जअहिं जिणवर सोम अकलंक । सुरसण्णुभ विगअभय । राअरोसमअमोहवजिअ ॥ मअणणासण भवरहिथ । चिसअसअल तइं देव णिवजिअ ॥ २०.५॥ [जय जिनवर सौम्य अकलक सुरसंनुत विगतभय । रागरोपमदमोहवर्जित मदनशासन भवरहित । विषयाः सकलास्वयि देव निमग्नाः ॥ २०.५ ॥ ] - पद्धडिआ जहा [ पद्धतिका यथा]-- जिणणासे मअगल मुअइ दप्पु केसरि वस हो ण डसइ सप्पु । जिणणाले ण डहइ धअधअंत हुअवह जालासअपजलंत ॥२०.६॥ [जिननाग्ना मदगलो मुञ्चति दर्प केसरी वशो भवति न दशति सर्पः । जिननाम्ना न दहति धगधगन् हुतवहो ज्वालाशतैः प्रज्वलन् । २०.६ ।।] जिणणामे जलणिहि दे था आरण्णे वण्णु ण वधइ वाहु । जिणणाझे भवसअसंखलाई टुति होंति खण मोकलाई ॥ २०.७॥.

·- - ८. २०.४.२२] स्वयंभूच्छन्दः । ९९ [जिननाम्ना जलनिधिददाति स्थान अरण्ये वन्यं न हन्ति व्याघ्रः । जिननाम्ना भवशतशृङ्खलाः त्रुट्यन्ति भवन्ति क्षणेन मुक्ताः ।। २००७ ] जिणणासे पीडइ गहुँ ण कोवि दुम्मइ पिसाउ ओसरइ सोवि । जिणणामे दुग्गअ खहि जंति । अणुदिण वरपुण्णइं उन्भवति ।। २००८ ।। [जिननाम्ना पीडयति ग्रहो न कोपि दुर्मतिः पिशाचोपसरति सोपि । जिननाम्ना दुर्गतानि क्षयं यान्ति अनुदिनं वरपुण्यान्युद्भवन्ति ।। २००८ ॥ जिणणामे छिदेवि मोहजालु उप्पजइ देवल्ल सामिसालु। जिणणामे कम्मणिद्दलेवि मोक्खग्गे पइसिअ सुह लहेवि ॥ २००९॥ [जिननाम्ना छित्त्वा मोहजालं उत्पद्यते देवभक्तोऽधिपतिः। जिननाम्ना कर्माणि निर्दाल्य मोक्षाग्रे प्रविष्टः सुखं लब्ध्वा ॥ २०.९ ।।] छड्डणिआ जहा [छड्डणिका यथा]-- जिणणामपवित्ने । दिव सुब्बतें । पाट असेसु वि छज्जइ ॥ जंज मणे भावइ । तं सुह पावइ । दीणु ण कासु वि किजइ ॥२०.१० ॥ [जिननामपवित्रेण ।xx श्रूयमाणेन । पापमशेषमपि छिद्यते । यद्यन्मनसा भावयति । तत्सुखं प्राप्नोति । दैन्यं न कस्यापि क्रियते ॥ २०१० ॥] संगीअवजअहिणअसंहत्तं तालमेअमिह सुणसु ॥ सत्तच्छंदोरूअं सत्तता(त्ता)लं हुवे कन्वे ॥२१॥ [संगीत-वाद्य-अभिनयसंयुक्तं तालमेतमिह शृणुष्व । सप्तच्छन्दोरूपं सप्ततालं भवेत्काव्ये ॥ २१ ॥] पंचच्छंदोरूअं पंचता(त्ता)लं च होइ कन्वम्मि ॥ तेहिं रूएहिँ अ रइअंतिता(ता)लं तं मुणिज्जासु ॥ २२ ॥ [पन्चच्छन्दोरूपं पञ्चतालं च भवति काव्ये । त्रिभी रूपै रचितं त्रितालं तज्ज्ञातव्यम् ॥ २२ ॥ ॥]

·१०० स्वयंभूच्छन्दः। [उत्थक्कादयः छंदोरूएहिं विहिं जुअलं चकलअमेव च चऊहिं ॥ कुलअं सेसेहिं हुवे चक्रसमं तेहिं तेहिं तं ॥ २३ ॥ [छन्दोरूपाभ्यां द्वाभ्यां युगलं चकलकमेव चतुर्भिः । कुलकं शेपैर्भवेत् चक्रसमं तैस्तैस्तत् ॥ २३ ॥] धत्ताड्डणिआहि पद्धडिआ[हिं] मुअण्णरूएहिं । रासावंधो कव्वे जणमणअहिरामओ होइ ॥ २४ ॥ [घत्ताड्डणिकाभिः पद्धतिकाभिः सुवर्णरूपाभिः ।, रासाबन्धः काव्ये जनमनोभिरामको भवति ॥ २४ ॥] एकवीसमत्ताणिहणउ उद्दामगिरु . चउदसाइ विस्लाम होम(इ) गणविरइथिरु । रासाबंधु समिद्ध एउ.अहिरामअरु लहुअतिअलअवसाणविरइ आइ]महुरअरु ॥ २५ ॥ [एकविंशतिमात्रानिधन उद्दामगिरः चतुर्दशादिविश्रामो भवति गणविरतिस्थिरः । रासावन्धः समृद्धोऽयं अभिरामतरः लघुकनिकलकावसानविरचितो अतिमधुरतरः ॥ २५ ॥.] जहा [यथा]--- सुरवरणरवरथुअ उरअवरपणविकम मअणमहण जलहिगअरोस.जाअसमदम । परमधीर जिणएव जअ णिहिवरसरणिलअ. पहअदुरिअ संतावहरण गुरुमोहविलअ ।। २५.१ ॥ [सुरवर नरवरस्तुत उरगवरप्रणतक्रम मदनमथन xxx गतरोष जातशमदम । परमधीर जिनदेव जय xxxx निलय प्रहतदुरित संतापहरण गुरुमोहविलय ।। २५.१ ॥ जहा अ [यथा च]--- जइ वि ण बसुमइमग्गहं इह को वि संचरइ अइकिलेसे ससिणि सुद्दे अवि जइ फुरइ तोवि ऍहु मोरी वाणि वि लट्ठ कलाग(व)वइ अहिणवघणपअपसरहिं अवहंसेहि रमइ ॥ २५.२॥ १. Ms. reads उरभवरणविअउचरणकम.

·१०१ स्वयंभूच्छन्दः [ यद्यपि न वसुमतीमार्गषु इह कोपि संचरति अतिक्लेशे शशिनि यदि स्फुरति। ततोपि इयं मयूरी वाणी अपि सुन्दरकलापवती अभिनवधनपदप्रसरैः अपभ्रंशैः रमते ॥ २५.२ ॥] : सअलाओ जाईओ पत्थारवसेण एत्थ बज्झंति। रासाबंधू(धो) Yणं रसाअणं चेअ गोट्ठीसु ॥ २६ ॥ [सकला जातयः प्रस्तारवशेनात्र बध्यन्ते । रासाबन्धो नूनं, रसायनं चैव गोष्ठीषु ॥ २६ ॥] । विसमउ पाउ। होइ असे सु] वि सत्तकलु ॥ पुणु समु पाउ । तेरसुकलु रासे सकलु ॥ २७ ॥ [विपमः पादः । भवत्यशेषोऽपि सप्तकलः ॥ पुनः समः पादः । त्रयोदशकलो रासे सकलः ॥ २७ ॥ एत्थु वे कडवा बझंति तेम समताल विआरी होइ जेम। एक्कणि(लि)अचलणवलवलणकरण छन्दोवसेण समतालकरण ॥ २८ ॥ [अत्र द्वे कडवके बध्येते तथा समताला विदारी भवति यथा । एकैकचरण xxxxxx छन्दोवशेन समतालकरणम् ॥ २८ ॥] देवाण थुइअकरणे छंदोजाईड जाउ भणिआउ । ताउ पि(च्चि)अं फुल्लडआ अवभंसत्थे सआ होति ॥ २९ ॥ [देवानां स्तुतिकरणे छन्दोजातयः याः भणिताः । ता एव फुल्लटका अपभ्रंशस्थे सदा भवन्ति ॥ २९ ॥] मंगलविवाहकरणे ताई चिअ मंगलाई गिज्जति । बहुविहबंधेहिं सआ] विउहा मण्णंति सम्वक.जेसु ॥ ३० ॥ १. Tv. 26 to 31 and the final coloplion are found only in the Palm-leaf ms., which, lowerer, does not contain v. 32.

·१०२ स्वयंभूच्छन्दः। [ मङ्गलविवाहकरणे तान्येव मङ्गलानि गीयन्ते । बहुविधबन्धैः सदा विबुधा मन्यन्ते सर्वकार्येषु ॥ ३० ॥] णो तत्थ जसअसुद्धी णो छंदो णो [अ] लक्खणं किं पि । सुद्धा लक्षणों णो थुणिआई तह वि णिउणेहिं ॥ ३१ ॥ [न तत्र यमकशुद्धिः न च्छन्दो न च लक्षणं किमपि । x x लक्षणकं न; स्तुतानि तथापि निपुणैः ॥३१॥] पंचंससारहूअं बहुलत्थं लक्खलक्खणविसुद्धं ॥ एत्थ सअंभुच्छंदं अवहंसंतं परिसमत्तं ॥ ३२ ॥ [पञ्चांशसारभूतं बहुलाथ लक्ष्यलक्षणविशुद्धम् । अत्र स्वयम्भूच्छन्दः अपभ्रंशान्तं परिसमाप्तम् ॥ ३२ ॥ कइराअरइअं संभुणामं छंदलक्खणं समत्तं ।। [कविराजरचितं स्वयंभूनाम छन्दोलक्षणं समाप्तम् ॥] IMPORTANT NOTE A portion of the earlier part of this work was made available to me by Pandit Rāhula Saṁkřtyāyana at a very late stage of printing. I am, therefore, printing it here, immediately after the conclusion of the work, though it ought to have appeared at its commencement. Its chapters and verses are also separately numbered.-H. D. V.

·म हा कवि श्री स्वयं भू कृतं १ स्वयंभूच्छन्दः (पूर्वभागः) १. गाथादिविधिः। [ Fol. 1 is missing.] [ Fol. 2 A] आससु पउत्थवइए ण होति णवपाउसम्भाई ॥१.१॥ [आश्वसिहि प्रोषितपतिके न भवन्ति नवप्रावृडभ्राणि ॥ १.१॥] हिआरो बिंदुजुओं पआवसाणम्मि लहू । छइल्लाण जहां-[हिकारो बिन्दुंयुतः पदावसाने लघुः। छइल्लस्य यथा-] धवलेहि अणंजणसामलेहिं परंततणुअतणुएहिं । णिहाएत्ति उवेंदो गणिहाएहिं अच्छीहिं ॥ १.२ ॥ [धवलाभ्यामनञ्जनश्यामलाभ्यां पर्यन्ततनुकतनुकैः । निद्रायते उपेन्द्रः गतनिद्राभ्यामक्षिभ्याम् ॥ १:२ ॥] एआरो सुद्धो पावसाणम्मि लहू। वम्मउत्तस्य जहा—[एकारः शुद्धः पदावसाने लघुः। वर्मपुत्रस्य यथा-] पच्चूसग्गअवरमलिआए उड्डीणससिविहंगाए । धवलाई गलंति णिसालआएँ णक्खत्तकुसुमाइं ॥ १.३॥ [प्रत्यूषगजवरमृदितायाः उड्डीनशशिविहंगायाः । धवलानि गलन्ति निशालतायाः नक्षत्रकुसुमानि ॥ १.३ ।।] ओआरो सुद्धो पावसाणम्मि लहू अ। पालित्तस्स जहा-[ओकारः शुद्धः पदावसाने लघुश्च । पादलिप्तस्य यथा-] उअ पोम्मराअमरगअसंवलिआ णहअलाओ ओवरइ। णहसिरिकंठभट्ट व्व कठिआ कीररिंछोली ॥ १.४॥ [पश्य पद्मरागमरकतसंवलिता नभस्तलादवतरति । नभःश्रीकण्ठभ्रष्टेव कण्ठिका शुकंपङ्किः ॥ १.४ }]] खेंजणसंजोए परे बसेंसं च सविहासं । विअडस्स जहा---[रव्यञ्जनसंयोगे xxxxxx विदग्धस्य यथा-] ते च्चिा सुहआ ते च्चिस सप्पुरिसा ते जिअंत जिअलोए। वोद्रहिद्रहम्मि पडिआ तरंति जे च्चे हेलाए ॥ १.५॥ १. Please see note on p. 102. २.. Als. wrongly reads णहअलाहि.

·स्वयंभूच्छन्दः (पूर्वभागः)। [त एव सुभगा त एव सत्पुरुषाः ते जीवन्तो जीवलोके। तरुणीद्रहे पतिताः तरन्ति ये एव हेलया ॥ १.५ ॥] [ lol. 2 B] हवेंजणसंजोए परे बसेसम्मि सविहासं । [हव्यञ्जनसंयोगेxxx] गोरिरअरेअलित्तं जं आसि पिणाइणो महल्लिंगं । अज वि ण्हवणमिसेणं धुअइ जणो तं च सविसेसं ॥ १.६॥ [गौरीरजोरेतोलिप्तं यदासीत् पिनाकिनो महल्लिङ्गम् । अद्यापि स्नपनमिषेण धावति जनस्तच्च सविशेषम् ॥ १.६ ॥] छप्पंचचउतिदुअला छपचतदा पा[अम्मि पंच गणा। एहं चिअ वोच्छंतं जं होहि[5] रूअअं छेदे ॥२॥ [पटपञ्चचतुस्विद्विकलाः छपचतदा पादे पञ्च गणाः । एतदेवोच्यमानं यद्भवति रूपकं छन्दसि ॥ २ ॥] छपचतदा अहिउत्तस्स जहा-[छपचतदाः अभियुक्तस्य यथा-] ओट्टउडभडदलं रल(स)णारओहं त(द)सणच्छविकेसरं णअणालिसोहं । मित्तप्पडिवोहिथं उन्भट्ठणि रेहइ घरकामिणीवअणारविंदं ॥२१॥ -अरविंदओ णाम छंदओ। [ओष्ठपुटोद्भटदलं रसनारजओघं दशनच्छविकेसरं नयनालिशोभम् । मित्रप्रतिबोधितं उद्धृष्ट निद्रं शोभते वरकामिनीवंदनारविन्दम् ।। २.१॥] " चा अट्ट खंधअढे उरदा झुम्मि ण विसमे मज्झगुरुं । सत्तन्द गीइअद्धे जाणह संकिण्णअत्ति दोहिम्मि ॥ ३ ॥ [चाः अष्टौ स्कन्धकार्धे; उदरद्विमात्रौ पष्टे, न विषमे मध्यगुरुः । सार्धसप्त गीत्यर्धे; जानीत संकीर्णकमिति द्वयोः ॥ ३॥] खंधओ पवरसेणस्स [स्कन्धकः प्रवरसेनस्य- ते विरला सप्पुरिसा जे अभणंता घडंति कजालावे । थोअ च्चिअ ते अ दुमा जे अमुणिअकुसुमणिग्गमा देति फलं ॥३.६॥ [ते विरलाः सत्पुरुषाः ये अभणन्तः घटयन्ति कार्यालापान् । स्तोका एव ते च द्रुमाः ये अज्ञातकुसुमनिर्गमाः ददति फलम् ॥ ३.१ ।।] गीइ भी [ Fol. 3 A] रुणो जहा [गीतिः भीरोः यथा] - १. Ms. reads च्छपंचच उत्तिदुअला. २. Ms. reads णिग्गा.

·१:६-५] स्वयंभूच्छन्दः (पूर्वभागः)। १०५ हा हिअअ किं विसूरसु रूअं दट्टण परकलत्ताण । पावेण णवरि लिप्पसि पावं पाविहसि तं ण पाविहसि ॥ ३.२॥ [हा हृदय किं खिद्यसे रूपं दृष्ट्वा परकलत्राणाम् । पापेन केवलं लिप्यसे पापं प्राप्स्यसि तां न प्राप्स्यसि ॥ ३.२॥] संकिण्ण(पणं) कन्हदत्तस्स [संकीर्ण कृष्णदत्तत्य] - अप्पिज्जउ जणअसुआ अणुणिज्जउ राहओ पअत्तेण । आअडिअचाअवरा जाव ण निवडंति दुज्जा रामसरा ॥ ३.३॥ [अर्ग्यतां जनकसुता अनुनीयतां राघवः प्रयत्नेन । आकृष्टचापवरात् यावन्न निपतन्ति दुर्जया रामशराः ॥ ३.३ ॥] गीअ(इ) च्चिअ उवगीई लहुणा छटेण एक्केण । पुचद्धेर्गुग्गीई गाहा संभवइ पच्छिमद्धेण ॥४॥ [गीतिरेव उपगीतिः लघुना षष्ठेन एकेन । पूर्वार्धन उद्गीतिः गाथा संभवति पश्चिमार्धन ॥ ४ ॥] उअगीइ णिउणस्स [उपगीतिः निपुणस्य- जाओ हरइ कलत्तो(तं) वडतो भोअणं हरइ । अत्थं हरइ समत्थो पुत्तसमो वेरिओ णत्थि ॥४.१॥ [जातो हरंति कलत्रं वर्धमानो भोजनं हरति । अर्थ हरति समर्थः पुत्रसमो वैरी नास्ति || ४.१ ॥] उगी(ग्गी)इ सालाहणस्स [उद्गीतिः सातवाहनस्य]- थणदोहडिए.भरइ व वाला लाअण्णसलिलोहं। रमणालवालणिग्गअरोमावलिवल्लरि व्व सिंचेइ ॥४.२॥ [स्तनद्विघट्या बिभर्तीव बाला लावण्यस लिलौघम् । रमणालवालनिर्गतरोमावलिवल्लरीमिव सिञ्चति ।। ४.२ ॥] गाहा च्छइल्लाण जहा [गाथा छेकस्य यथा]- गरुअंथणाण भारं दट्टण किसत्तणं च मज्झम्मि । भग्गणभएण विहिणा दिण्णो रोमावलीखंभो ॥४.३॥ [गुरुकं स्तनयोर्भारं दृष्ट्वा कृशत्वं च मध्ये । भञ्जनभयेन विधिना दत्तो रोमावलीस्तम्भः ॥ ४.३॥] [Fol. 3 B] तिगणविरामा पच्छा; जा पुन्वद्धम्मि पुव्वपच्छा सा । पच्छद्धे परपच्छा; अविरामा भण्णए विउला ॥५॥ - . १Ms. reads उभगीइ.

·१०६ . स्वयंभूच्छन्दः (पूर्वभागः)। [गाथादिविधिः [विगणविरामा पथ्या; या पूर्वार्धे पूर्वपथ्या सा । पश्चार्धे परपथ्या; अविरामा भण्यते विपुला ॥ ५॥] पच्छ(च्छा) भोइअस्स जहा [पथ्या भोगिनः । यथा]- पउरजुआणो गामो महुमासो जोव्वणं पई ठेरो। जुण्णसुरा साहीणा असइ(ई) मा होड किं मरउ ॥ ५.१ ॥ [प्रचुरयुवको ग्रामो मधुमासो यौवनं पतिः स्थविरः । सुरा स्वाधीना असती मा भवतु किं म्रियताम् ॥ ५.१.॥] पुवपच्छा चंदणस्स जहा [पूर्वपथ्या चन्दनस्य यथा]- सुहअ गर्भ तुह विरहे तिस्सा हिअर्थ पवेविरं अज्ज । करिचरणचप्पणुच्छलिअथोअतोनं पिव दिसासु ॥५.२ ॥ [सुभग गतं तव विरहे तस्या हृदयं प्रवेपमानमद्य । करिचरणमर्दनोच्छलितं स्तोकं तोयमिव दिशासु ॥ ५.२.॥] परपच्छा पालित्तस्स जहा [परपथ्या पादलिप्तस्य यथा]- वणमहिसजूहसंभमउ कद्दमुप्पीलभसिअमीणउलं । आसण्णसोसभीअं हुवइ व जीअं तलाअस्स ॥ ५.३॥ [वनमहिषयूथसंभ्रमात् कर्दमोत्पीडभ्रान्तमीनकुलम् । आसन्नशोषभीतं भवतीव जीवितं तडागस्य ॥ ५.३ ।।] विउला तस्सेअ [विपुला तस्यैव] आआसतलाए णिम्मलम्मि पप्फुल्लचंदकमलम्मि । मिअमहुअरचरणविहडिअस्स व जोन्हारओ फुरइ ॥ ५.४ ॥ [आकाशतडागे निर्मले प्रफुल्लचन्द्रकमले । मृगमधुकरचरणविघटित इव ज्योत्स्नारजः स्फुरति ॥ ५.४ ॥] गुरुमज्झगोअरेंहिं वीअचउत्थेसु सन्वचवला सा। पुचढे [गुरुमध्यगोचराभ्यां द्वितीयचतुर्थयोः सर्वचपला सा । पूर्वाध ॥ ६ ॥] [Foll. 4 and 5 are missing. ) [Fol. 6 A] -बस्स [-वत्स] इच्छमश्र कोअंडं स अणंगो सिलीमुहा पुप्फमआ। . तह वि हु बिधइ मअणो णिउणं चित्र णिरवसेसं पि जणोणे)॥७.१॥ X x x x x x. x x " PMs. reads संम्मउ. २ Is it विडिअम्मि ?

·। ५.१-८.४] ... स्वयंभूच्छन्दः (पूर्वभागः)। १०७ [इक्षुमयं कोदण्डं स्वयमनङ्गः शिलीमुखाः पुष्पमयाः । तथापि खलु विध्यति मदनो निपुणमेव निरवशेषमपि जने ।। ७.१ ॥] गाहा[ए] पुदद्धे दो दो वर्दृति जइ चआरसंआ इमो गाहो । उ-वि-अव-सम-उअंपुव्वो मालागाहोव्व सेसेहिं ॥ ८ ॥ [गाथाया पूर्वार्धे द्वौ द्वौ यदि चकारांशका अयं गाथः । उद्-वि-भव-सम-उपपूर्वः मालागाथ एव शेपैः ॥ ८ ॥ गाहो सुरसेणस्स [गाथः सुरसेनस्य] - . पमणपडिपहअपाअवणिहसणछिप्पंतथोरसुहछेअंभरिअनलिणउडा। पिज्जत पत्थिएहिं धुत्तीअहरम्व धुत्तेहिं ॥ ८.१ ॥ [पवनप्रतिप्रहतपादपनिघर्षणस्पृशत्स्थविरसुखछेदभृतनलिनपुटाः । पीयन्ते पथिकैः धूर्ता-अधर इव धूतैः ॥ ८.१ ॥] उग्गाहो लडहसहावस्स [उद्गाथो लटभस्वभावस्य]- अद्दद्दचंदणुप्पंकपंकअं मुक्कचक्ककप्पूरसुरहिसंजोग्गकुंकुमालेओ। तिस ता डहइ सरीरं विसहरविसदोसदट्ठो ब्व ॥ ८.२ ॥ [आद्राचन्दनपङ्कपङ्कजं मुक्ताचक्रकर्पूरसुरभिसंयोगकुङ्कुमालेपः । तस्यास्तावद्दहति शरीरं विषधरविषदोषदष्टमिव ।। ८.२ ॥] विग्गाहो इ तस्सेअ [विगाथस्तस्यैव]-- केसरिकिसोरखरणहरपहरणिद्दलिअमत्तकरिकुंभपीढ- परिगलिअधवलमुत्ताहलुज्जलावअवो । [Fol. 6 B] थणवट्टसंठिओ सुहअ तीअ हारो ण सोहाइ ॥ ८.३ ॥ [केसरिकिशोरखरनखरप्रहार निर्दलितमत्तकरिकुम्भपीठ- • परिगलितधवलमुक्ताफलोज्ज्वलावयवः । स्तनपृष्ठसंस्थितः सुभग तस्या हारो न सुखयति ।। ८.३ ॥] अवगाहो तस्सेअ [अवगाथस्तस्यैव] - चलचलिमविज्जुलावलअसजलजलहररसंतपरिमुक्क- थोरधारासरोहजजरिअविरहिणीहिअअ होतसंताओ। मा संतावेहि समं णिसंस णवपाउसं गंतुं ॥ ८.४॥ [चलवलितविद्युद्वलयसजलजलधररंसत्परिमुक्तस्थविर- : धाराशरोघजर्जरितविरहिणीहृदयं भवत्सन्तापम् । मा संतापय समं नृशंस नवप्रावृषि गत्वा ।। ८.४॥] संगाहो तस्सेअ-[संगाथस्तस्यैव] - १ Ms. reads चआरअंसआ. २ Ms. reads अउव्वो. ३ Ms. reads सुहच्छेभ. १ ·૨૦૮ . स्वयंभूच्छन्दः (पूर्वभागः)। [गाथादिविधिः ८.५-. तरलालिवलअचलचलणचालणुच्छित्तमालइलुलंतपरि- मलाअसुपरिघुट्टविअनिट्टरारारमोरपारतंडवारंभे । आरंभसि णिकिच पाउसम्मि कि गमण तसिं ॥ ८.५॥ [तरलालिवलयचलचरणचालनोत्स्पृष्टमालतीलोलपरिमला- कृष्टसुपरिघोषित निष्ठुरारावमयूरप्रारब्धताण्डवारम्भायाम् । आरम्भसे निष्कृप प्रावृषि किं गमनं तस्याम् ।। ८.५ ॥ उबंगाहो तस्सेअ [उपगाथः तस्यैव]- दिसिदिसि पसरंतच्चिअ लोद्धं गंधुद्ध भलभमंतभमरभमरोहपउर परिमुक्कलअलुग्घोससंमसंघाअसिग्घघुग्मविअपहिअणिग्योरे। णिग्घोरपस्विणो जे वि ते इ घरवावडा होति ॥ ८.६॥ [दिशि दिशि प्रसरत् xxx लोध्रगन्धोर्ध्वविह्वलभ्रमद्धभरभ्रमरौघप्रचुरपरिमुक्त- कलकलोद्धोपसम्यक्संघातशीघ्रचूर्णितपथिकनिर्दये । निर्दयपक्षिणो येपि तेऽपि गृहव्यापृता भवन्ति ॥ ८.६ ॥] मालागाहो णिउणस्स [मालागाथो निपुणस्स] [Fol. 7 is missing. ] २. गलितकजातिः [Fol. 8A] प्पअरु पढमअई.॥ माओमाणमोहकलिकामकोहमअहरिसलोह- रसरूअगंधपमुहपणसट्ठविस। केवलणिम्ममा णउज्जोअणा अ तअलोकमंडणा होअ मज्झ गणिरवसेसविसर्थ ॥ १.१॥ .. [मायामानमोहकलिकामक्रोधमदहर्षलोभ- रसरूपगन्धप्रमुखपञ्चपष्टिविषयम् । केवलनिर्ममा नयोद्योतनाश्च त्रैलोक्यमण्डनाः भवत मम गतनिरवशेषविषयम् ॥ १.१॥] तच्चिअ दोचआररहिझं गआरणिहणं भण्णं(ण)ति किर मुद्धगलिअअंति ॥२॥ [तदेव द्विचकाररहितं गकारनिधनं भणन्ति किल मुग्धगलितकमिति ॥ २ ॥] तं विअड्डस्स [तद्विदग्धत्य]- १Ms. reads उग्गाहो. २ This is मालांगलितक: last two lines only.

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गलितंकजातिः १-५] स्वयंभूच्छन्दः (पूर्वभागः)
१०९
णमह महिंदमउडमणिकिरणवारिधाराहिसित्तउहएकमारविंदं
निरथमदेहदित्तिदुत्तरतरंगिणी विसअलगहएकमारविदं ।'
मिलिअतिलोअलोअलोअणभमंतमत्तालिपंतिपरिपीअरूअकमलं
परमसिरिप्पओ(हो)हओहामिअअहिणवदेवलोअदुल्लहअलभकमलं
॥२.१॥
[नमत महेन्द्रमुकुटमणिकिरणवारिधाराभिषिक्तोभयनमारविन्दं
निरुपमदेहदीप्तिदुस्तरतरंगिणीस्नपितसकलग्रहचकमारवृन्दम् ।
मिलितत्रिलोकलोकलोचनभ्रमन्मत्तालिपङ्किपरिपीतरूपकमलं
परमश्रीप्रभौघतिरस्कृताभिनवदेवलोकदुर्लभालभ्यकमलम् ॥ २.१ ।।]
पुणरवि दोचआररहिअंगआरणिहणं उग्गगलिअअं॥३॥
[पुनरपि द्विचकाररहितं गकारनिधनं उग्रगलितकम् ॥ ३ ॥]
उग्गगलिअ वढमित्तस्स [उग्रगलितं वृद्धमित्रस्य] -
अरि भंगुरवलाससंदोह समरवेलासके चलते
महरथिगअरेण रामेण संधिमिच्छामि केवलं ते ।
हरि हरिगण म भीरु मअमेव [Fol. 8 B] तं च किरणाविलो महासी
राम समअविहंति सम होहि तं चं किर णावि लोमहासी ॥३.१॥
[ x
.x
x
४ || ३.१ ॥]
सोत्तूंण डंडआई खंघअजाइं च अण्णरूआई।
जाई चिअ जमिआई ताअं चिअ होति गलिआइं ॥४॥
[मुक्त्वा दण्डकान् स्कन्धकजाति च अन्यरूपाणि ।
यान्येन यमितानि तान्येव भवन्ति गलितानि ॥ ४ ॥]
पंचंससारहूए बहुलत्थे लक्खलक्खणविसुद्धे ।
एत्थ सअंभुच्छंदे गलिअअजाई परिसमत्ता ॥ ५ ॥
[पञ्चांशसारभूते बहुलार्थे लक्ष्यलक्षणविशुद्ध ।
अत्र स्वयंभूच्छन्दसि गलितकजातिः परिसमाप्ता ॥ ५॥]
X .
x
XXX
X XXX
X X X
ए
३. खञ्जकजातिः।
जमअपरिवजिआई पाअविसुद्धाई सरिसचलणाई ।
इअ गलिअअखंजाई भणिआई तह अणिउणेहिं ॥१॥

·[खञ्जकजातिः - स्वयंभूच्छन्दः (पूर्वभागः) [यमकपरिवर्जितानि पादविशुद्वानि सदृशचरणानि । इति गलितकखजानि भणितानि तथा च निपुणैः ॥ १ ॥] खंजअस्मि तजुरं तिचआरा तगुरुणो अ ॥ २ ॥ [खाके तयुगं त्रिचकाराः त्रिमात्रगुरू च ॥ २ ॥] खंजअं सुद्धसहावस्स [खञ्जकं शुद्धस्वभावस्य] - तरुणमित्तकरफरिसपहिअअइवोहिएणं अमअलोललोअणफुलंधुअलोहिएण । दंतपंतिछविकेसरअहरदलुल्लएण मुद्धिऍ अरविंदेण व हरसि म(मु)हुल्लएण ॥२.१ ॥ [तरुणमित्रकरस्पर्शप्रथितातिबोधितेन अमदलोललोचनभ्रमरलोभितेन । दन्तपङ्क्तिछविकेसराधरदलवता मुग्धिके अरविन्देनेव हरसि मुखेन । २.१ ॥] खंडं चचपगणक(क)अं ॥ ३ ॥ [खण्डं चचपगणकृतम् ॥ ३ ॥] खंड सिरिहरिसएवस्स [खण्डं श्रीहर्षदेवस्य] - कुसुमाउहपिअदृअर्थ मउलावंते चूअथे। सिढिलिअमा [णग्गहणओ वायइ दाहिणपवणओ॥] ३.१॥ [Foll. 9 and to missing. [Fol. II A]- -धुत्तिरमि रउल्लअं॥ दुअइच्चिअ उँअंतएक्कलहुविहीणा कामलेहा । [द्विपद्येव उपान्तैकलघुविहीना कामलेखा ॥ ४ ॥] कामलेहा तस्सेअ [कामलेखा तस्यैव]- माणिणि दुजणेहिं अलिअं चिअ मज्झ कआवराहा मुद्धसहावआ अ अवरेसिरि तं अणिलुत्तकोहा । चलणंतटिअस्ल णमिरस(स्स) वि माइ भणंतअस्स दिज्जइ से मुहम्मि हसिऊण पिआए पिरविंदं ॥४.१॥ [मानिनि दुर्जनैः अलीकमेव मम कृतापराधा मुग्धस्वभावा च xxx त्वं अनिवृत्तक्रोधा । चरणान्ते स्थितस्य नतस्यापि मातभणतः दीयतेऽस्य मुखे हसित्वा प्रियया प्रियारविन्दम् ॥ ४.१ ॥] १ Ms, reads उमअंत, ·१ १-७.१] स्वयंभूच्छन्दः (पूर्वभागः) मागहणक्कुडीअ छवरें चउचा(च)साए सत्तमदहमलआए गुरुत्त[अ]अंताए ॥ ५॥ [मागधनकुट्यां पंण्मानप्रमुखाः चत्वारश्चतुर्मात्राः । सप्तमदशमलघुकायां गुरुनयान्तायाम् ॥ ५॥] मागहणकुड्डुआ विमलस्स [मागधनर्कुटी विमलस्य]- एस पिएण लग्गघणकदवगत्ताए नलिणिमुणालवण्णससिसपिणहदाढाए । परसुणिदिण्णकण्ण अइमंथरलीलाए णि णितण्णुआ ४ ४ असई कुवराहाए ॥ ५.१ ॥ [x x X . X x. x x X. + + X x X ४॥५.१॥] . उअणिहणम्मि दुाण्ण लहुणो जइ नक्कुडअं ॥ ६॥ [ उपनिधने द्वौ लघू यदि नर्कुटकम् ॥ ६ ॥] णक्कुडअं उन्भडस्स [ नर्कुटकं उद्भटस्य ] - अज्जं चिअ गओत्ति अन्जं [ fol. II B ]चिअ रणरणओ जत्तो चिअ णिएमि तत्तो चिअ.घणघणओ। ल्हसइ सुदिढरं पि का णीमीवंधणों दूवलवाहिआहिं संठाह ण कंकणकं ॥ ६.१ ॥ [अद्यैव गत इति अद्यैव रणरणकः यत एव पश्यामि तत एव घनघनकः । ल्हसति सुदृढतरमपि कृतं नीवीबन्धनं दुर्बलबाहुकयोः संतिष्ठते न कङ्कणकम् ।। ६.१ ।।] णिहणउअंत वे च परगा समणक्कुडअं॥७॥ [निधनोपान्त्यौ द्वौं चकारौ परगौ समनर्कुटकम् ॥ ७ ॥] समणक्कुडअं अंजेणिउत्तस्स [समनर्कुटकं अञ्जनिपुत्रस्य ]- णहमणिमोहजालअवणद्धधरावल णिरुअमदेहदित्तिविणिभिणदिसावल। मुहहरिणककंतिजिभसूरससी तमिणं णवह महापुराणपुरिसं पुरएवजिणं ॥७.१ ॥ १ सत्तमदहमलहुअएँ ? २ Ms. reads विण्णिभिण्ण.

·स्वयंभूच्छन्दः (पूर्वभागः) [खञ्जकजातिः- [नखमणिमयूखजालावनद्धधरावलयं निरुपमदेहदीप्तिविनिर्भिन्न दिशावलयम् । मुखहरिणाङ्ककान्तिजितसूर्यशशिनं तमिमं. नमत महापुराणपुरुपं पुरुदेव जिनम् ।। ७.१ ।।] अंतिमएण तेण तिविहं पि तरंगरं ॥ ८ ॥ [मन्तिमेन त्रिमात्रेण विविधमपि तरंगकम् ॥ ८ ॥ तरंग सागरस्स [तरंगकं सागरत्य]- कस्स पिअए करविरहो अ सुहाअवहओ को समरंगणे विसमओ परदूसहो। एआणं गएण को जाइ अण्णत्तमो पिअकरस्स वि सो क(फ)रिसओ विरहो अ इमो ॥ ८.१॥ [कस्य प्रियके करविरहश्च सुखावहः कः समराङ्गणे विषमः परदुःसहः । एतेषां गतेन को याति अन्यतमः प्रियकरस्यापि स स्पर्शः विरहश्वायम् ॥ ८.१॥] तं णिहणाहिए... [तन्निधनाधिके...] [ Fol. 12 is missing.]] -अंकओ॥ [Fol. 13 A] पगणपमुहा सा अहिअक्खरा चिअ चित्तलेहिओं ॥९॥ [पगणप्रमुखा सा अधिकाक्षरैव चित्रलेखिका ॥ ९॥] चित्तलेहिओं अंगारगणस्स [चित्रलेखिका अङ्गारगणस्य ]- अडअणा पत्थइ अ चंदहअ भण अम्मि एत्ति जोन्हिआ पसरंणि(ति)अ तुह दीहं जणेइ कित्ति। जं महं पिअअमपहं भरेहि रसिअंधआरअं छिण्णसीस हास त पडिच्छि सुहिमुट्ठिपहरअं ॥९.१॥ [xxxx प्रार्थयति च चन्द्रहतकं भण अंम्ब एतत् ज्योत्स्नाप्रसरं पश्य तव दीर्घा जनयति कीर्तिम् । यन्मम प्रियतमपथं x छिन्नशीर्ष हताश तं प्रतीच्छ सुहृन्मुष्टिप्रहारम् ॥ ९.१॥] दोपआरपमुहा अहिअक्खरा च्चेअ होइ मलिआ ॥ १० ॥ [द्विपञ्चमात्रप्रमुखा अधिकाक्षरैव भवति मल्लिका ॥ १०॥] . X .X X. I Ms. reads च्चे. 2 Ms. reads चंदलेहिआ. 3 Ms. reads चंदहश्र भण०, ·३.७१-१३] स्वयंभूच्छन्दः (पूर्वभागः)। ११३ मल्लिआ संगमित्तस्स [मल्लिका संगमित्रस्य] जत्थ गामसीमा पउत्थवइअव्व दीहसासिआ पिस्ककलमकेआरआ सरोरुहआण्णवासिआ। पमणविहुअदुमदिण्णकुसुमपभारभरिअपंथा गंधलुद्धफुलंधुआउला होत पहिअसत्थआ ॥ १०.१ ॥ [यत्र ग्रामसीमाः प्रोषितपतिकेव दीर्घश्वासिकाः पककलमकेदाराः सरोरुहxxवासिताः । पवनविधुतद्रुमदत्तकुसुमप्रारभारभृतपथाः गन्धलुब्धभ्रमराकुलाः भवन्ति पथिकसार्थाः ।। १०.१ ।। [Fol. 13 B] पढमवीअचउत्थपआरसंजु भणंति दीविरं ॥ ११ ॥ [प्रथमद्वितीयचतुर्थपकारसंयुक्तां. भणन्ति दीपिकाम् ॥ ११ ॥] दीविआ चंदणस्य [दीपिका चन्दनस्य]- सामलंगि तुज्झाणिटुणा विणिज्जिओ मिअंकओ हरसिरं समुल्लीणओ वि मज्झए जलाण झीणओ। णहसिरिं परं संभरंत[अ]ओ इह पुणो समागओ पण्हिप्पडिमआच्छलेण पाएसु अ एसु पडिअओ ॥ ११.१॥] [श्यामलाङ्गि तवाननेन्दुना विनिर्जितो मृगाङ्कः हरशिरःसंलीनोपि मध्ये जलानां क्षीणः । नभःश्रियं परं संस्मरन् इह पुनः समागतः पाणिप्रतिमाच्छलेन पादयोश्चैतयोः पतितः ॥ ११:१॥] सवाओ संभमंति जइ तं भणंति लच्छिअं ॥ १२॥ [सर्वाः संभवन्ति यदि तां भणन्ति लक्ष्मीम् ॥ १२ ॥ १२ ॥.] लच्छी पहंजणस्स [लक्ष्मीः प्रभञ्जनस्य] - हा हट्ट आपएसाण पडिओ चित्तअवडुओ हा कुट्टिमभूमिआण अं कुसमच्छलणभवच्छओ। हा घरगिरिसिहरआण वणलच्छी(च्छि)केलहअतओ हा हट्टओ पुराहिवसलं सुद्ध आल मणिमउ(ऊ)रओ ॥ १२.१ ।। [x x ४ : ..४॥ १२.१॥] .. पंचंससारहूए बहुलत्थे लक्खलक्खणविसुद्धे । एत्थ सअंभुच्छंदे खंजअजाई परिसमत्ता ॥ १३ ॥ - X I Ms. reads पण्हिअपडिमाच्छलेण, ·[शीर्षकाणि स्वयंभूच्छन्दः (पूर्वभागः)। [पन्चांशसारभूते बहुलाथै लक्ष्यलक्षणविशुद्धे। अत्र स्वयम्भूच्छन्दसि खन्जकजातिः परिसमाप्ता ॥ १३ ॥] । ४. शीर्षकाणि दुगुणो जइ ओलंबओ । वज्झइ गीई [Fol. 14 A] निहणओ ॥ दुअईखंडं अणंति । तच्चेअ तहा छइल्ला ॥१॥ [द्विगुणो यद्यवलम्बकः । वध्यते गीतिनिधनकः ॥ द्विपदीखण्डं भणन्ति । तदेव तथा छेकाः ॥१॥] दुअईखंडं सिरिहरिसदेवस्स [ द्विपदीखण्डं श्रीहर्षदेवस्य ] - कुसुमाउहपिअदूअअं । मउलावंतो चूअ । सिदिलिअमाणग्गहणओ। पावइ दाहिणपमणओ ॥ विअसिअवउलासोअओ। इच्छिअपिअअमसेलओ॥ पलिवालणअसमत्थओ। तम्मइ जुअईसस्थओ । इअ पढमं महुमासो जणस्स हिअआइँ कुणइ मउआई। पच्छा विधा कामो लद्धप्पसरेहिं कुसुमवाणेहिं ॥ १.१॥ [कुसुमायुधप्रियदूतकं । मुकुलयंश्थूतकम् । शिथिलितमानग्रहणो । प्राप्नोति दक्षिणपवनः ।। विकसितबकुलाशोकः । इष्टप्रियतममेलनः । प्रतिपालनासमर्थः । ताभ्यति युवतिसार्थः ॥ इति प्रथमं मधुमासो जनस्य हृदयानि करोति मृदूनि । पश्चाद्विध्यति मदनो लब्धप्रसरैः कुसुमबाणैः ॥ १.१ ॥] तहा अहिमाणइद्धस्स [तथा अभिमानचिह्नस्य]- पडिभग्गसूरपसरआ। रहसुच्छलंतमेहआ। उप्फुल्लकंदलिए । विअसिअसिलिंधिनिहए ॥ उल्हसिथतिअसचावआ । उम्गतणंकुरुल्ला। जाआ पाउसकालए । उकंठुलआ दिवसआ ॥ उल्लिअरेणुसुअंधऍ बाए [Fol. I4 B] अग्घाइमम्मि कुविआण । विअलिअमाणभराओ आअरन्नंट्ठाविओ हिअआओ ॥१.२॥ [प्रतिभमसूर्यप्रसराः । रभसोच्छलन्मेघाः ।। उत्फुल्लकन्दलिके । विकसितशिलीन्ध्रनिवहे ।। उल्लसितत्रिदशचापाः । उद्गततृणाकुराः ॥ जाताः प्रावृट्काले । उत्कण्ठायुताः दिवसाः ।। --- . १Ms. reads निवहआए. 2 Ms, drops अ from this word.

·४. ५-४ स्वयंभूच्छन्दः। आकृतरेणुसुगन्धे वाते आघाते कुपितानाम् । विगलितमानभरात् xxxx हृदयात् ।। १.२ ॥] पढमं च दुअइआ पुणो पच्छा बज्झइ गीइआ। एसा होइ दुहंगिआ अण्णा वि जहिच्छिआ(अ)रूअएहिं ।। २ ।। [प्रथमं च द्विपदी पुनः पश्चाद् बध्यते गीतिका । एषा भवति द्विभगिका अन्यापि च यथेप्सितरूपैः ॥ २॥] - दुहंगिआ अहिमाणइद्धस्स [द्विभङ्गिका अभिमानचिह्नस्य]-- घणमअरंदविंदुणि(णी)संदिग्दलमिलिआरविंदया पुप्फहोअभसलगोच्छच्छववच्छसमुच्छलता। माहवमासअम्मि हिअलिच्छिकुसुमालिद्धगंधआ अव्वो दुन्विअड्ढ कह होहिसि साहलु महुरुल्लआ उड्ढण्दुलसीलाओ.उटुंतपडतविविहकुसुमएसुं उन्वाही तुह हिअअं अणवरअभरंतअस्स वेएण ॥ २.१ ॥ [x ॥२.१॥] X. X. x X अहवा वपअराअस्स [अथवा वाक्पतिराजस्य]- थणदिण्णगरुअचंदणपंगुअक्खमणंसलेसुमासइ- भरकुंचिअमउअसिहो चक्कलिओ ती रोमंचो ॥ विअलिअस्मि x X X X ॥ २.२ ॥ [Fol. 15, 16 and 17 are missing.] न X x [Fol. 18 A] लोट्टथिरमहुरपउअपाअवकजाद- अद्दहसालवाहणनरेंदसंसग्गचउरमजंतलुद्धमरहट्ठसुंदरी- थोरथिमिअथणवसंठिउद्धच्छलंतसासलहलद्दिपंकोह- पीवरुल्हसिअतरलकंठाउमालिआचलतरंगरंगंतरहअंम्मि पुलिणआए ॥ ३.१.॥ [x X ॥ ३.१ ॥] मालागलिअआ अवसाणअम्मि चआरआ दोणि दोण्णि वदति विसमसंखाएँ संठिआ जइ हवंति किर विसमसीसअंतं ॥ ४ ॥ [मालागलितकपादावसाने चतुर्मात्रौ द्वौ द्वौ वर्धेते विषमसंख्यया संस्थितौ यदि भवन्ति किल विषमशीर्षकं तत् ॥ ४ ॥] तं कालानुरूअस्स [तत्कालानुरूपस्य ] --- ·स्वयंभूच्छन्दः (पूर्वभागः) शीर्षकाणि ४.४.१- M जो गजंतमत्तमाअंगतुंगदंतग्गिणिहसणुच्छलिअमणिसिला- वलणपेल्लणुचीमहाभरकंतमुक्कहुकारकरणघणा [ Fol. 18 B] हिकोअकालग्गिजालमालावलीका(क)आमूलविउलसिहरो। जो करिकर उभउविणिग्गंतमअसरीसोत्तसित्ततिम(म्म)तकुंजसंघाअ- खोल्लचिक्खिल्ललोललोलंतकोलउलविंद(द)दाढमिअंकससि- मऊहमणिपज्झरंतअणइणिवहभरिअपमणकुहरओ ॥ जो गंधवहविहुअकंकेल्लिमल्लिातिलवडलचंपअपिअंगु- पुण्णाभणाअपरिगलिअकुसुमपरिमलमिलंतलोलालिवलअ- झंकार[भ]मणरुंदेन मिलिअगंधब्बमिहुणपारद्धगेअरम्मो । जो अंअच्छिअंछुहामुहमहागुहागाहगहिअगअगत्तमोत्तिअतणी- णिसासअवससमुच्छलिअधवलमोत्तावलिअचुणं वणं दसण-॥ ४.१ ॥ [यो गर्जन्मत्तमातंगतुङ्गदन्ताग्रनिघर्षणोच्छलितमणिशिला- वलनप्रेरणो:महाभराक्रान्तमुक्तहुंकारस्फुरण... कोपकालाग्निज्वालामालावलीकृतामूलविपुलशिखरः । यः करिकरउभयतोविनिर्यन्मदसरीस्रोतःसिक्ताीभूत- कुञ्जसंघातगाढपङ्कलोलुलत्कोलकुलवृन्ददंष्ट्रामृगाङ्क- शशिमयूखमणिप्रक्षरननदी निवहभृतपवनकुहरः । यो गन्धवह विधुतकंकेल्लिमलिकातिलकवकुलचम्पक- प्रियंगुपुन्नागनागपरिगलितकुसुमपरिमलमिल- ल्लोलालिवलयझंकारभ्रमणविस्तीर्णेन मिलितगन्धर्वमिथुनप्रारब्धगेयरम्यः । ॥४.१॥ यः X . X x X x X [ Foll. 19 to 31 are missing.] ५. मागधजातिः। - [Fol. 32 A] [कुवलय] सेज्जा पंकुक्खेओ। दाहिणमारुअओ कप्पूरं अहिअंविरहे डहइ सरीरं ॥ १.१॥ कुवलयशय्या पोत्क्षेपः। दक्षिणमारुतः कर्पूरः अधिकं विरहे दहति शरीरम् ॥ १.१ ॥] मत्तासमअं णममलआरं ॥२॥ [मानासमकं नवमलकारम् ॥ २ ॥]

·मागधजातिः ५.५] स्वयंभूच्छन्दः (पूर्वभागः) १९७ मत्तासमअं अंगारगणस्स [मात्रासमकं अङ्गारगणस्य] - पेच्छह पप्फुल्लिअसाहारा रत्तासोआ किसलअसारा । . णिमिआ धवला अरुणच्छाआ मअणहरंमि व धअसंघाआ ॥२.१ ॥ [प्रेक्षध्वं प्रफुल्लितसहकाराः रक्ताशोकाः किसलयशाराः । निमिता धवला अरुणच्छायाः मदनगृह इव ध्वजसंघाताः ।। २.१ ॥] -- तिचो उरगो वाणवासिआए ॥ ३ ॥ [ तृतीयश्चतुर्मात्रः उदरगः वानवासिकायाम् ॥ ३॥] वाणवासिआ तस्सेअ [वानवासिका तस्यैव] - तुह सुहअ विओअसिज्झमाणा गत्तमवत्थोदसावसाणा। छाआ जाआ पण?देहा लहूइ अहिणवससहरलेहा ॥३.१॥ [तव सुभग वियोगक्षीणा X x xx X छाया जाता प्रनष्टदेहा लघ्वी अभिनवशशधरलेखा ॥ ३.१॥] उजु पंचमट्ठमा विसलोए ॥ ४ ॥ [ऋजू पञ्चमाष्टमौ विश्लोके ॥ ४ ॥] विसलोआ बन्धुदत्तस्स [विश्लोको बन्धुदत्तस्य]- सुरकरिकओलमदलालसओ अवसेसवसइबद्धालसओ। धुअकमलरेणुपरिपिंजरओ रुणरंजइ नलिणई महुअरओ ॥४.१ ।। [सुरकरिकपोलमदलालसः अवशेषवसतिबद्धालसः । धुतकमलरेणुपरिपिञ्जरः आक्रन्दति नलिनानि मधुकरः ॥ ४.१ ॥] सत्तमणममलहूणां चित्ता ॥५॥ चित्रा ॥५॥ X x x ·मागधजातिः ५.५.१-. । स्वयंभूच्छन्दः (पूर्वभागः)। चित्ता ललिअसहावस्स [चित्रा ललितस्वभावस्य]- मोत्तावलि तह स(सु)मणोहरए। जिस्सा परिणवइ पओहरए । तिस्सा तुभ विरहअम्मि हिअर्थ गोच्छिल्लरसलिलअम्ब हिमअं ॥ ५.१ ॥ [ मुक्तावलिः तथा सुमनोहरे यस्याः परिणमति पयोधरे। तस्यास्तव विरहे हृदयं गोष्पदसलिलंमिव हृतम् ।। ५.१ ॥] णसमगुरू जइ सा उ [Fol. 32 B] अचित्ता ॥६॥ [नवमगुरुयदि सा उपचित्रा ॥ ६ ॥] उअचित्ता देवणाहस्स [उपचित्रा देवनाथस्य]- घणमाला अमराउहपंती विज्जुलिआ सवलाआपती। णजइ मअणमरीअकआओ विविहरअणरंगावलिआओ ॥६.१॥ [धनमाला अमरायुधप्रान्ताः विद्युत् सबलाकापङ्क्तिः। ज्ञायते मदन xxx कृताः विविधरत्नरङ्गावल्यः ॥ ६.१ ।।] पंचंससारहूए बहुलत्थे लक्खलक्खणविलुद्धे । एत्थ सअंभुच्छंदे मागहजाई परिसमत्ता ॥ ७ ॥ [पञ्चांशसारभूते बहुलार्थे लक्ष्यलक्षणविशुद्धे । अत्र स्वयंभूच्छन्दसि मागधजातिः परिसमाप्ता ॥ ७॥] । ६. उक्तादिविधिः । इअ खंधअपमुहाणं जाईणं लक्ख लक्खणं सिटुं । एण्ही उत्ताइणं साहिजंतं णिसामेह ॥ १ ॥ [इति स्कन्धकप्रमुखानां जातीनां लक्ष्यलक्षणं शिष्टम् । इदानी उक्तादीनां कथ्यमानं निशामयत ॥ १ ॥] Ms. adds a before सलिल, ·११९ • . । उक्तादिविधिः ६.४.१] स्वयंभूच्छन्दः (पूर्वभागः)। उत्ताई रूअआई छब्बीसंताई एकपमुहाई। सअललहूगुरुआई चउक्कमाई वी(वि)समिअअढाई ॥२॥ [उक्तादिरूपकाणि पड्विंशत्यन्तानि एकप्रमुखानि । सकललघुगुरूणि चतुप्माणि विश्रान्तार्धानि ॥ २ ॥] एक्कक्खरेण उत्तं, अइउत्तं दोहिं, मज्झिमं तीहि । होइ चऊहिँ पइट्टा, सुपट्टा पंचवण्णिाला ॥ ३ ॥ [एकाक्षरेण उक्त, अतिउक्तं द्वाभ्यां, मध्यमं त्रिभिः । भवति चतुर्भिः प्रतिष्ठा, सुप्रतिष्टा पञ्चवर्णयुता ॥३॥] उत्तं कोऊहलस्स [उक्तं कौतूहलस्य]- मो। मो। गो। जो॥३.१॥ अइउत्तं वसुएवस्स [अत्युक्तं वसुदेवस्य] - वीरं । देवं । वंदे । णिच्चं ॥३.२॥ [वीरं देवम् । वन्दे नित्यम् ॥ ३.१॥] मझिमं भरहस्स [मध्यमं भरतस्य]- मअणो। विरहे। अहि। डहइ ॥ ३.२॥ [मदनो। विरहे । अधिकं । दहति ।। ३.२ ॥] अण्णं च सुद्धसीलस्स [अन्यच्च शुद्धशीलस्य]- वल्लहा । रोहिणी । जस्स सो।.धण्णओ॥ ३.३॥". [वल्लभा । गेहिनी । यस्य सः । धन्यः ।। ३.३ ।।] तहा भरहस्स [तथा भरतस्य]-- अकेसा। विगोसा। समाओ। व देओ ॥३.४॥ : ।। ३.४ ॥] पइट्ठा विअड्ढस्स प्रतिष्ठा विदग्धस्य]- ण लभए । घणत्थणी। ॥३.५॥ [न लभ्यते घनस्तनी । xxx ॥ ३.५ ॥] [Fol. 33.is missing.] [Fol. 34 A] दो गा तिता गुरुत्तरा । णाराअ[स्स अंसआ। [दौ गुरू त्रयस्त्रिमात्रा गुरूत्तराः । नाराचकस्यांशकाः ॥ ४ ॥] णराओ लडहसहावस्स [नाराचो लटभस्वभावस्य]- दुवारवेरिवारणा । दुक्कभमंतचालणा। णाराअचिण्णकुंभआ । वच्चंति केवि कुंभिआ ॥ ४.१॥ لا X.XX ·[उक्तादिविधिः स्वयंभूच्छन्दः (पूर्वभागः) [दुरवैरिवारणाः । दौकितभ्रान्तचारणाः । नाराचभिन्नकुम्भाः । व्रजन्ति केपि कुम्मिनः ॥ ४.१ ॥] उक्कमे समाणिअत्ति ॥ ५॥ [उत्क्रमे समानिकेति ॥ ५॥] समाणिआ अंजिणिउत्तस्स [समानिका अञ्जनिपुत्रस्य] मीणजालवद्विआई। सूररस्सबोहिआई। मत्तछप्पआउलाई । पेच्छ भीरु पंकआई॥५:१॥ [मीनजालप्रार्थितानि । सूर्यरश्मिबोषितानि । मत्तषट्पदाकुलानि । प्रेक्षस्व भीरु पङ्कजानि ॥ ५.१ ।।] चित्तवआ तिचआरा । पुवमुहंगगआरा ॥६॥ [चित्रपदा त्रिचकाराः । पूर्व-मुख-अङ्ग-गकाराः ॥ ६ ॥] चित्तवआ उभडस्स [चित्रपदा उद्भटस्य] - तत्तधराहरकुंजरे । घोलइ किंसुअसाहा । तन्हइअस्स गिरिस्स । णीसरिआ इव जीहा ॥ ६.१॥. [तप्तधराधरकुञ्जरे । घोलति किंशुकशाखा । तृषितस्य गिरेः । निःसृतेव जिह्वा ।। ६.१ ।।] अंतमुहताइलहू । ते चउता माणवअं॥७॥ [अन्त-मुख-अन्त-आदि-लघवः । ते चत्वारस्त्रिमात्राः माणवकम् ॥ ७ ॥ ॥] माणवअं अंगारगणस्स [माणवकं अङ्गारगणस्य]- पेच्छ घणाणं गहणं । लोलवलाआडसणं । पत्थिअसत्थग्गसणं । कालमुहं वा कसणं ॥ ७.१ ॥ [प्रेक्षस्व घनानां गहनं । लोलबलाकादशनम् । पथिकसार्थग्रसनं । कालमुखं वा कृष्णम् ।। ७.१ ॥] विहइआ बरहिणस्स [बृहतिका बर्हिणः] - कुसुमिआ कलंमुल्ला । रमणिआ दुरेहुल्ला। [Fol. 34 B] परिमलाहअ(आ) मुच्छिआ। महिअलं गआ पत्थिआ ॥ ८.१ ॥ [कुसुमिताः कदम्बकाः । गुञ्जिता द्विरेफकाः । परिमलाहता मूञ्छिताः । महीतलं गताः पथिकाः ॥ ८.१॥] उत्तरंततिमुहल [आ] । ता. इमा [अ] हलमुहिआ ॥ ९ ॥ [उत्तर-अन्त-त्रि-मुख-लाः । विमानाः इयं च हलमुखी ॥९॥]

·१२१ 1 ६.४.१-१२.१] स्वयंभूच्छन्दः (पूर्वभागः)। हलमुहिआ जीवएवस्स [हलमुखिका जीवदेवस्य]-- तं सि थोरथिरथणिआ. मज्झअम्मि पअणुइआ। पुत्ति वच्च मउअअरं ! झत्ति भंजिहसि पवरं ॥९.१॥ [त्वमसि स्थविरस्थिरस्तनी । मध्ये प्रतनुका । पुत्रि व्रज मृदुकतरं । झटिति भक्ष्यसे केवलम् ॥ ९.१॥ लहुगुरुअछआरंसा । भुअंअसिसुसिआ[वृत्ता] ॥ १० ॥ [लहुगुरुकषण्मात्रांशा । भुजगशिशुसृता उक्ता ॥ १०॥] [भुअअसिसुसिआ] हरदत्तस्स [भुजगशिशुसृता हरदत्तस्य]- भमसि पअणुआ अज्झे । गुरुअथणहरं मज्झे । कह वहसि पअत्तेणं । तिवलिधरणगवेणं ॥ १०.१॥ [भ्रमसि प्रतन्वी आर्ये । गुरुकस्तनभरं मध्ये । कथं वहसि प्रयत्नेन । त्रिवलीधरणगर्वेण || १०.१॥] पंतिआ अंगारगणस्स [पङ्क्तिका अङ्गारगणस्य] - सबकाल वड्ढेई णेहअं पत्थिअं अ(सु)गोत्तं सुदेहरं । वल्लहं विड्ढे चिराउसं तं घरे ण सव्वस(स्स) माणुसं ॥११.१॥ [सर्वकालं वर्धयति स्नेह प्रार्थितः सुगोत्रः सुदेहः । वल्लभो विदग्धश्चिरायुः स गृहे न सर्वस्य मनुष्यः ।। ११.१॥] गद्धी लघी गुरुजुअलंता एसा छन्दे किरें उण मत्ता ॥ १२॥ [गाः अब्धयः लाः अब्धयः गुरुयुगलान्ताः एषा छन्दसि किल पुनर्मता ॥ १२ ॥] मत्ता णिउणस्स [मत्ता निपुणस्य]- वासारत्ते णवघणमज्ज्ञ लोलं विज्जूंवलअमुअज्झे। गिम्हम्हादुप्पवणविभी [Fol. 35 A] मेहाणं विष्फुरद व जीअं ॥ १२.१ ॥ १ Ms. reads णवरअं. २ Ms. reads बहुइ. ३ Ms. reads विभड्ढअं: ४ ms. reads-णकिरउल मत्ता. ...

·१२२ - [उक्तादिविधिः . स्वयंभूच्छन्दः (पूर्वभागः)। [वर्षारात्रे नवधनमध्ये लोलं विद्युबलयमुपध्यायामि । ग्रीष्मोष्मदुप्पवनविभीतं मेघानां विस्फुरतीव जीवितम् ॥ १२.१ ॥ अंतउज्जुआ चउत्तारा। ग(अं च मोरसारिणी[ए] ॥ १३ ॥ [भन्ते-जुकाः चतुस्त्रिमात्राः गद्वयं च मयूरसारिण्याम् ॥ १३ ॥] मोरसारिणी सुद्धसीलस्स [मयूरसारिणी शुद्धशीलस्य] मन्तकुंजरोअसेविआई अंबुवाहजालघट्टिआई। चंदसूरलंधणूसुआई पेच्छ भीरु विझसिंगआई ॥१३.१॥ [मत्तकुञ्जरोपसेवितानि अम्बुवाहजालघट्टितानि । चन्द्रसूर्यलङ्घनोत्सुकानि प्रेक्षस्व भीरु विन्ध्यराङ्गाकानि ।। १३.१ ।।] .. गा सव्ववरुत्तरवंकआ। ता पुव्वलहू उअचिट्ठिओ ॥ १४ ॥ [गा x x x अवरोत्तरवका तो पूर्वलघू च उपस्थिता ॥ १४॥] उअचित्ति(हि)आ सुद्धसीलस्य [उपस्थिता शुद्धशीलस्य ]-- दिटुंगअणं सवलाहअं विज्जु(ज्जू)फुरिअं सुरचावरं । साहीणपिआण वि जासआ उकंठलआ दिवसुल्लआ॥१४.१॥ [दृष्टं गगनं सबलाहक विद्युत्स्फुरितं सुरचापकम् स्वाधीनप्रियाणामपि जाता: उत्कण्ठायुताः दिवसकाः ॥ १४.१॥] पुटवलमत्ताईगुरुचंसा। दोण्णि गआरा रूअवई सा ॥१५॥ ::: :: :: : Ms: reads लहू अ उअचित्तिा.

·१२३ ६.१२.१-१७] स्वयंभूच्छन्दः (पूर्वभागः)। [पूर्वसमस्तादिगुरवः चांशाः द्वौ गकारी रूपवती सा ॥१५॥] रूअवई अंगारगणस्स [रूपवती अङ्गारगणत्य]-- चंदणचंदुज्जोअपसण्णा कोइलकप्पूरुप्पलवीणा। ताई जणाणं देति सुहाई पंथिसु जाआणं असुहाई ।। १५.१ ॥ [चन्दनचन्द्रोद्योतप्रसन्नाः कोकिलकपूरोत्पलवीगाः। तानि जनानां ददति सुखानि मार्गेषु यातानां असुखानि ॥ १५.१ ॥] चा चत्तारि पणअपाअम्मि गा सव्वाइणिहणअंगमि ॥ १६ ॥ [चाः चत्वारः पणवपादे. गाः सर्व-आदि-निधन-अङ्गेषु ॥ १६ ॥ पणओ तस्सेअ [पणवः तस्यैव] - माअंदा णवकुसुमुत्ताला सोहंते परहुअसद्दाला। पाराराव [Fol. 35. B] अरुअरुंदुग्गा पंचेसूसवसुअणुच्छंगा ॥१६.१ ॥ [माकन्दाः नवकुसुमोत्तालाः शोभन्ते परभृतशब्दान्विताः। पारावतरवXXX पञ्चेपूत्सव xxxx ॥ १६:१ ।।] पंचंसा चवरा समुद्दताः। सवाईणिहणंतपारगाः॥ जीए सुद्धविराडिआ इमा छंदे सध्वजणाभिरामिआ ॥ १७ ॥ [पञ्चांशाः चायाः समुद्र-ताः सर्व-आदि-निधन-अन्त-पार-गा। यस्याः शुद्धविराटिका 'इयं- उन्दसि सर्चजनाभिरामा ॥ १७॥]

·१२४ स्वयंभूच्छन्दः (पूर्वभागः)। [उक्तादिविधिः सुद्धविराडिआ कोअंडस्स [शुद्धविराटिका कोदण्डस्य]- वासारत्तरउद्दराइणा देइंदाउहचावपाणिणा। विज्जूभीलणभल्लिभिण्ण कंदंतं पडइ व्व अभ॥ १७.१॥ [वर्षारानरौद्रराजेन देवेन्द्रायुधचापपाणिना। विद्युगीषणभल्लिभिन्नं क्रन्दत् पततीव अभ्रकम् ॥ १७.१॥] तिढिहिआ वाअव्वा [त्रिष्टुम् वक्तव्या]। . दोह[अअं चगणेहिं चऊहिं। पुवमुहाइसमत्तगुरूहि ॥१८॥ [दोधकं चगणैश्चतुर्भिः। पूर्व-मुख-आदि-समस्त-गुरुभिः ॥ १८ ॥] दोह[अं] हरउत्तस्स [दोधकं हरपुत्रस्य]- पेच्छ सुराहिवचालुहिएण मेहगइंदसमारुहिएण ॥ पाणिअथंभसरेहि सअण्णो पाउसएण णिहम्मइ गिम्हो ॥१८.१।। [प्रेक्षस्व सुराधिपचारुहितेन मेघगजेन्द्रसमारूढेण । पानीयस्तम्बशरैः सतृष्णः प्रावृषा निहन्यते ग्रीष्मः ।। १८.१॥] पंच ता लहुत्तरा गसेसआ एरिसा जिसेणिआअ अंसआ ॥१९॥ [पञ्च निमात्राः लघूत्तराः गशेषाः ईदृशाः निश्रेणिकायाः अंशकाः ॥ १९॥] णिसेणिआ सुद्धसीलस्स [ निःश्रेणिका शुद्धशीलस्य]-- पंथिआण जीवों खुडंतिआ पव्वआण मत्थअंदलंतिआ। सिंचण व्व जीहिआ लुलं [Fol. 36 A] तिआ पेच्छ भीरु विज्जला वलंतिआ ॥१९.१॥ :

·१२५
६.१७०१-२२]
स्वयंभूच्छन्दः (पूर्वभागः)।
[पथिकानां जीवकं क्षपयन्ती
पर्वतानां मस्तकं दलयन्ती।
xxxx जिह्वा लोलमाना
प्रेक्षस्व भीरु विद्युद् वलन्ती ॥ १९.१॥]
सव्वाई अंतगुरुविरइआ
दो छा चंता भमरविलसिता ॥२०॥
[सर्व-आदि-अन्त-गुरुविरचिता
द्वौ षण्मात्रौ चान्तौ भ्रमरविलसिता ॥ २०॥]
भमरविलसिआ चंदउत्तस्स [भ्रमरविलसिता चन्द्रपुत्रस्य] -
वासारत्ते णवघणवल
लीलालो पसरिअजल।
केणेअं कजलमसिभरि
उल्लत्थं खप्परमिव धरिअं ॥२०.१ ॥
[वर्षारात्रे नवघनवलयं
लीलालोलं प्रसृतजलम् ।
केनेदं कजलमषीभृतं
उत्तानं खर्परमिव धृतम् ॥ २०.१॥]
सागआएँ तजुअं चजुअं च ।
उत्तरंतगवरंतगुरुं च ॥ २१ ॥
[स्वागतायां तयुगं चयुगं च ।
xxx x. x
x. x ॥ २१ ॥
सागआ अ सामलएवस्स [स्वागता च श्यामलदेवस्य ]--
पेच्छ विज्जुलइआपहपंती
कालमेहपरिअंत भमंती।
दड्ढसेसगिरिसाणुपए व्व
दिट्टणट्ठजलणावलिअ व्व ॥ २१.१॥
[प्रेक्षस्व विद्युल्लतापथपङ्क्तिः
कालमेहपर्यन्ते भ्रमन्ती।
दग्धशेषगिरिसानुपद इव
दृष्टनष्टज्वलनावलिकेव ॥ २१.१ ॥]
उत्तरंतलहुणो ति अंतगा
ता तईअचगणा रहुद्धआ ॥२२॥

·उक्तादिविधिः
..
1
१२६ .
स्वयंभूच्छन्दः (पूर्वभागः)।
[उत्तर-मन्त-लघू त्रयोऽन्तगाः
निमात्राः तृतीयचगणाः रथोद्धता ॥ २२ ॥]
रहुद्धआ लडहसहावस्स [रथोद्धता लटभस्वभावस्य]-
अंतरिक्खघरमझआरए
कालसेहवहलंधआरए।
पेच्छ गंधवहए विअंहला
दारअस्स ससिअ व्य विजुला ॥ २२.१ ॥
[अन्तरिक्षगृहमध्ये
कालमेघबहलान्धकारे ।
X
X
X
X
x x x विद्युत् ।। २२.१ ।।]
किर लअलमुहाइपुब्बला
पपर ति तगणा लुहद्दिआ ॥ २३॥
[किल सकल-मुख-आदि-पूर्व-लाः ।
पगणोपरि त्रयस्त्रिमात्राः सुभद्रिका ॥ २३ ॥]
[ Fol. 36 B] सुहद्दिआ पोम्मणाहस्स [सुभद्रिका पद्मनाभस्य ] -
उअ हरइ मिअंकलेहिआ
णवजलहरकोडिलग्गिआ।
सिअणलिणिमुणालवण्णिआ
णहपल अवराहदाढिआ ॥ २३.१॥
[पश्य हरति मृगाङ्कलेखा
नवजलधरकोटिलग्ना।
सितनलिनिमृणालवर्णिका
नभःप्रलयवराहदंष्ट्रिका ।। २३.१ ॥]
सव्वंतोउरगा गुरुद्दअं च।
छो चा दोणि तमाह एक्करूअं ॥ २४॥ .
[ सर्व-अन्त-उदर-गाः गुरुद्वयं च ।
पण्मात्रः चकारों द्वौ तदाह एकरूपम् ॥ २४॥]
एक्करूअं तस्सेअ [एकरूपं तस्यैव ]:-
उद्धो ओगसुद्धओ सुहोओ
रत्तासोअणवल्लापल्ल]वोहो।
सण्णेइ व्व उणद्धमूपि दड्ढे
एत्ताहो इह होह मुत्तसोआ ॥ २४.१ ॥

·६.२२-२७] स्वयंभूच्छन्दः (पूर्वभागः)। १२७ x x, -- [x रक्ताशोकनवीनपल्लवौघः संज्ञापयतीव X X दग्धान् अधुना इह भवंत मुक्तशोकाः ॥ २४.१ ॥ वाउम्मीए तिचआरा पगां अ। ..... सवासेसंतगुरू मज्झलो अ ॥२५॥ [वातो| त्रयश्चकाराः पकारो गश्च । सर्व-अशेष-अन्तगुरवः मध्यलश्च ॥ २५ ॥]. वाउम्मी अंगारगणस्स [वातोर्मी अङ्गारगणस्य] - वाला दोवत्थरए संजएहिं कंठादामं चल पारद्धएहिं । पेच्छुच्छाहे फलिणीगोच्छएहिं कामदारे रइअं तोरणेहि ॥२५:१॥ [x. x x ॥ २५.१॥] दो चंसा दो पंसआ गावलेसा। पंचद्धा. चेए लहू सालिंणी सा ॥२६॥ [द्वौं चांशौ द्वौ पांशौ गावशेषो । X.शालिनी सा. ॥२६॥ सालिणी पोम्मणाहस्स [शालिनी पद्मनाभस्य]- णीरेलाणं वारिवारालसाणं पासुड्डीणा दी* X . .X x X. १ Ms. rends तिचआर पगआः २. Ms. reads मज्झलोअरा. * Hereafter we have four stray folios which contain portions of the remaining : part of the work. I have given the variant readings from these on p. 128.

·VARIANT READINGS FROM THE PALM LEAF MS. (in chs. 1, 2, 4 and 8 of स्वयंभूच्छन्दः) ch. 1 v. 68 b पढमा गुरुलहुणिरंतरा तत्थ; c तद्दिउणा उण सेसा०; 69 b हवंति for हुवंति; c एवं तदुउणणे च; 70a छब्बीसा for सव्वीसा; b एआरह for सत्तारह; c बाआलीसह लक्खभ; 71 a जअएव; b जइ for जइं; d सेअवपमुहा णमिच्छति; 72a लहुतगंणजुभ०. चंडविट्टी परेककवड्डीए अण्णण्णधव्वा- लजीमूत०; 72 चंडविट्टी चंदअस्स; 73 a इअ चंडविट्टिपमुहां; 74 a पआरोपरा for पारा परा; जत्थ] इच्छाए० चंडवालोत्ति०; 75 a पआरोपरा for पारा परा; पुव्वला पा जदिच्छाए० सीहसक्कंतणामो; 76 2 पुत्वला जत्थ इच्छाए for पुटवला पा जहिच्छाइ; 77 a छआराहिं for छआराहि; इच्छाए for इच्छाइ; चंडवेआहिंहाणो; for • हिहाणो; 78 a अद्धपा for सबपा; इच्छाए for इच्छाइ; लीतअरो for लीलाअरो; 79 a हवंति for हुवंति; 8o a जहीं हवंति for जहिं हुवंति; सो अ [सोअ] for . सा. इमा असोध; मंज- रत्ति for मंजरित्ति; 81 a सत्तचआर for सव्वचआर; 82 a तगुरू for दुगुरू; 83 a मुहुज्जू for मुहज्जू ; जहिच्छाए for जहिच्छाइ; 84a सव्वत्थ for सव्वत्त; ति in कामबाणोत्ति is dropped; 85 We have only उत्ताइविही परिसमत्तो for the stanza. Ch. 2 v. I c इह वेअवईए पअद्धे; d दोहअब जुइ बीअचउत्थो; 2 b उअ for उव; 4b दुअवि- संविअअंइ जइ सेसए; c सीजुभं for संजुअं; d कइयणे अणिअं हरिणुद्धअं. Ch.3 v. 6 b पउविध for पचुविध; cd आ सुद्धविराडिआ तहिं; पढमगणविरइमिणमावसहं तं; 7a अंगआ for अंसआ; c लहुवण्णाइवण्णाओ; 8 a वंतं for वत्तं; 9 b सअरा for सागरा; c चवला होइ वत्तं च; to a बहुभेआ for चउभेआ; II b सोहलं for सोरह; d चउरद्धं for चउरुद्धं; 12 b जस्स for जत्थ; c पच्छावीलू ; d आवीलू जत्थ णिहणम्मि; 13 b. पलट्टइ अ जत्थ मंजरी एसा; c तइभएण for तइएण; d घारत्ति for धारेत्ति; for v. 14 we have only प्राकृतसारः समाप्तः. Ch.4 v. I पाअअस्स for पाउअस्स; b लक्ख is dropped; c एत्तावन्भन्से; 2 b हवंति for हुवंति; d काअवओ अआरा वि; ३ वेण्णि for विण्णि; b हवंति; for हुवंति; 5a चोदह पढमतइअचलणे; c दुहअउ for दुवह[अ]; एत्तअउ for एत्तलउ; d होइ अवभसत्ये; 6 a तेरह पढमे तइए; उवदुहअलक्खणं [इणं]; d होइ अवभंसत्ये; 7 b सेसेसु चोदहा होंति; c जाणिज्जह for जाणिज्जुह; d अवदुहअलक्खणअत्ति; 8 d ण मुहंतसमत्तगुरू; e अवरिमाण for अपुरिमाण; 9 a पाए वीए मुहचउथम्मि; b पढमंचय for पढमं चिभ; गण for गणु; d तइभए तिमलंसए; e जिर for किर; Io b गण for गणु; e ता for तं; करिणी for करिणिं; II a जा A for जा वि. Ch.8 v. 20 b दुई for 'दुवई; d छड्डिणिआ वि पडिल्ला; 21 a सीजुत्तं for संहुत्त; b मुणसु for सुणसु; d सत्ततालं हवे कन्वं; 22 b कव्वंच for कबम्मि; c तहिं रूवेहिं अ रइअं; d तितालं तं मुणेजासु; 23 a छंदोरूवेहिं वेहिं जुअलं; b अ for च; c भवे for हुवे; चक्कसम तीअ जेहिं तु; 24 b पद्धडि- आहिं च अण्णरूवेहि; cd रक्षाबंधउ कन्च जाण मणअहिरामउ होइ; 25 a एक्कविसमत्ताणिहाणु उद्दामगिरु; b चोद्दसा विस्साम थाउ मणविरह थिरु; c समिद्ध एउं for समिद्ध एउ, d तिकल for तिमल; अहमहुरअरु for अहमहुरअरु. .

·राजशेखरकृतः छन्दःशेखरः । [In the following pages I am publishing again only the fifth chapter of Rajasekhara's Chandaśšekhara because this alone is at present available. The only MS. of this chapter written on palm leaves, exists at the Bada Bhandar of Jesalmir in Bundle No, 238. A copy of this was procured and presented to me by Muni Sri Jinavijayaji of the Bharatiya Vidya Bhavan with his usual kindness and generosity. The MS. consists of pp. 44 to 51 only, the first 43 pages which contained the earlier chapters being untraced at least for the present. Dalal's Catalogue does not mention this MS. among the other MSS. on. Prosody in Bundle No. 238 and it is very likely that it was not there originally. Our MS: is 123 X 13 inches in size; each page contains 6 lines, and each line contains on an average 60 letters. One or more letters put within the brackets in the following edition represent the correct form of the corresponding number of letter or letters immediately preceding the brackets. Like Hemacandra and Svayambhu, our author uses the terms ष, प, च, त, (always written as I in my copy but corrected to a by me) and in his definitions to represent groups of 6, 5, 4, 3 and 2 Mātrās, respectively. The copy, evidently following the MS., always. writes for 5 and sometimes drops an obvious Visarga. I have corrected both mistakes, but otherwise I have tried to follow my copy faithfully. Letters in rectangular brackets are suggested additions.] पञ्चमोऽध्यायः । द्विगुणो यद्यवलम्बकः । क्रियते गीतिनिधनको द्विपदीखण्डं तदा वदन्ति बुधाः ॥ १ ॥ प्रथमं बध्यते द्विपदिका पश्चादीतिर्विरच्यते । एषा द्विभङ्गिका भवेदन्यास्तु यथेप्सितैः रूपकैः स्युः ॥ २ ॥ यद्यवलम्बकस्य मुखतो द्विपदी निधनेऽथ गीतिका । पूर्वाचार्यसमीरिती । एषोच्यते त्रिभङ्गिका त्वपराः प्राहुर्यथेप्सितैः रूपकैः ॥ ३ ॥ पथ्या(श्चा)र्धवर्जितं गाथस्यार्या(द्या) तु वर्धते स्वेच्छया चकारगणैः पादेषु चतुर्यु यदि समैरेवांशैः सर्वेस्तान्तैः कथितं तत्समशीर्पकम् ॥ ४ ॥ मालागलितकक्रमान्ते यदा चकारगणका द्विवृद्धया भवन्ति सर्वे गणाः विषमसंख्यया स्थिता विषमंशीर्षकं तत् ॥ ५॥ किं लक्षणेन बहुना यत्क्रियते किमपि खञ्जकं दीर्घम् । तच्छीर्षकमिति कथितं द्विपदीखण्डानि सर्वाणि ॥ ६ ॥ --शीर्षकप्रकरणम् । यत्प्राकृतसंस्कृतयोः सारं तस्यात्र लक्ष्यलक्षणं गदितम् । प्रायोऽतोपभ्रंशे समुच्यमानं निशृणुत संक्षेपेण ॥ ७ ॥ उत्साहे षडजचाः शिखीष्टो(प्वो)स्तु यो(जो) लनौ वा. ॥ ८ ॥ १ Ms. has समासरिता.२ Ms. has यथेप्सितरूपैः .

·छन्दःशेखरः [शीर्षकोत्साहादिः-- युजीना अयुजि मनुमात्राः । दोहको द्विपथको वा ॥ ९ ॥ अयुनोः क्रमयोदश । चतुर्दश युज्यु(ज्य)पदोहके ॥ १० ॥ भयुजोस्त्रयोदश युजोस्तु । द्वादशा(शो)पदोहक इति ॥ ११ ॥ पञ्चायः सर्वमात्राः स्युः । त्रिचकारास्तत्र युजोः ॥ विषमपादेपु त्रिषु पौ चदौ । तृतीयपञ्चमयोर्यदि । पादयोर्मध्यदस्तृतीयचः ॥ १२ ॥ द्वितीयचतुर्थतदुभयांहिपु । प्रथमपश्चयोर्यदा स्यात् । तदहयादिका मत्तबालिका । मत्तमधुकरी तद्वत् । तृतीयनिकलये(के) पु भण्यते ॥ १३ ॥ पञ्चमे चरणे तृतीये वा । द्वयोरथवा मुखे चौ। तदहयादिका मत्तविलासिनी। अथ यत्र य(पस्) विधाऽपि । स्यात् तद्वदियं मत्तकरिणी ॥ १४ ॥ या विमित्रैः सर्वरूपैः स्यात् । सा भण्यते बहुरूंपा । भवेदासां दोहकोऽन्ते तु । रहेषा वस्त्वथवा । भवति प्रसिद्धनवचरणा ॥ १५ ॥ पचौ चदौ चरणेपु वदनकम् ॥ १६ ॥ पचौ चतौ स्यातामुपवदनके ॥ १७ ॥ पचलदल]चपै(पै)वस्तुवदनकं कार्पटिकोक्तिपु ॥ १८ ॥ उत्साहार्थेऽमुना चैव वण्ठेनोत्साहादिर्भुवि । वन्दिभिः पठ्यते यद्यत् तत्तद्वदनकं विदुः ॥ १९ ॥ वदनकप्रभृतेः क्रमयोर्यमकेऽन्तगे मडिला। मिथश्चतुर्पु पुनः क्रमेपु सा स्यादियमडिला ॥ २० ॥ उन्मानकार्थसंबढेदोहकाद्यैः प्रहेलिका। हृद्गतार्थैर्भवेद्वणेः शून्यैस्तु हृदयालिका ॥ २१ ॥ धवलनिभ(भे)न पुमान्वयर्यो । यस्मात्तस्माद्धवलम् । तदष्टपट्चतुरंहि मतं । पादेष्टांहौ त्रिचदाः ॥ आद्यतृतीये; त्रिचाः । द्वितीयतुर्य; चौत् ॥ पञ्चमसप्तमके तु । पडा(ड)प्टभे द्वौ चौत ॥ २२ ॥ धवले छन्दसि पट्चरणे । ज्ञेयौ पादौ । प्रथमचतुथी पगणपदगणैः । द्वितीयपञ्चमौ तु चाभ्याम् । तृतीयपष्टे । पाभ्यां प(च)गणः स्यादः पगणो वा ॥ २३ ॥ चतुरंही धवले स्याताम् । पड्विधै(पद्विचे)मुखतृतीयौ चरणौ । द्वैतीप्यी(यी)कतुर्यचरणे । पद्विचकाराद् भो(तो) वा दो वा ॥ २४ ॥ अयुजोइचरण]याः(योः) पत्रताः । युजोः पत्रौ भ्रमरे ॥ २५ ॥ ."

·छन्दःशेखरः 11 . ५.९-४०] मङ्गलार्थरचितं यच्छन्दस्तबुधैः । बहुमङ्गलमा(मि)[त्या] ख्यातं तत्राद्ययोः ॥ क्रमयोः पत्रिचकाराश्चाः पञ्चापरयोस्तु । चत्वारोऽप्यंहयस्तु तान्ता दान्ता वास्य ॥ २६ ॥ उत्साहहेलावदनाडिलाधैर्यद् गीयते मङ्गलवाचि किंचित् ॥ तद्रूपकाणामभिधानपूर्व छन्दोविदो मङ्गलमामनन्ति ॥ २७ ॥ तैरैव धवलव्याजात्पुरुषः स्तूयते यदि । तहदेव तदानेको धवलोऽप्यभिधीयते ॥ २८ ॥ --उत्साहादिप्रकरणम् ॥ ध्रुवोऽन्ताद्योः प्रयोगोऽस्याः काव्यसन्धिप्विति ध्रुवा । पट्पदी चतुरंहिश्च द्विपदी चेति सा विधा ॥ २९ ॥ दशादिकलाः । मुनिदशान्ताः । तृतीयपष्टकमयोर्भवेयुः ।। पट्पदीयं । शेषांहिपु तु । सप्ताटनवधा मात्राः क्रमेण ॥ ३० ।। षट्पदजातौ । मात्रा भवन्ति । सप्त पादचतुष्टये ।। उपजातौ स्युः । मात्रा अष्टौ । अवजातौ नव स्मृताः ॥ ३१ ॥ सप्ताद्याः कलाः । दशादिभिर्युताः । प्रत्येकमष्टधा भूत्वा ॥ , षटपदी कुर्युः । छन्दःशेखरे । चतुर्विशतिभेदां ध्रुवाम् ॥ ३२॥ घत्ता अथवा छडुणिकाः । छन्दोविद्भिः प्रोच्यन्ते। यदि चः पद्यार्धयोः पुरः । मात्राधिको(को) तृतीयांही ॥ नानाभ्यूह्यायुधैस्तथा ।।३३ ॥ चतुःपद्यस्तन्नामानः । प्रथमद्वितीयचतुर्थषष्ठे । कला कलास्तृतीयपञ्चमे च । त्रयोदशैव छड्डणी ॥ ३४ ॥ -षट्पदीजातिप्रकरणम् ॥ अन्तरार्धसमे सर्वसमेति स्त्रि(त्रि)श्चतुप्पदी । तुल्यौजा तुल्ययुग्माहिस्तत्रान्तरसमा भवेत् ॥ ३५ ॥ औ(ओ)जे सप्त समेष्टाद्या मात्राः सप्तदशावधि । दशैव स्युः क्रमाद् भेदास्तथाहिव्यत्ययादपि ॥ ३६ ।। तथाहि- विषमे सप्त । युजि चरणेऽष्टौ ॥ कला भवन्ति । चम्पककुसुमे ॥३७ ॥ क्रमव्यत्यये । सुमनोरमा ॥ ३८ ॥ औ(ओ)जे सप्त । समे चरणे नव ॥ लक्षणमिदं । किल सामुद्के ॥ ३९ ॥ पादच्यत्यये । पङ्कजं स्यात् ॥ ४० ॥ .

·[शीर्षकोत्साहादि:- छन्दःशेखरः असमे सप्त । दश मात्रा द्विचदैः । समे चरणे । मल्हणकस्य मताः ॥ ११ ॥ चरणव्यत्ययतः । कुञ्जरं वद ॥ ४२ ॥ विषमे सप्त । युज्येकादश कलाः । वदन्ति बुधाः । अत्र सुभगविलासे ॥ ४३ ॥ चरणविपर्यये सति । मदनातुरः ॥ ४४ ॥ सप्त विपमे । द्वादश समे केसरम् ॥ ४५ ॥ अस्य चरणव्यत्यये । भ्रमरावली ॥ ४६ ॥ सप्तासमे । द्वितीयतुर्ये त्रयोदश । लक्षणमिदं । गदितं रावणमस्तके ॥ ४७ ॥ चरणविपर्यासतो वद । पङ्कजश्रीः ॥ ४८॥ सप्तायुजोः । समयोश्चरणयोश्चतुर्दश । प्राज्ञैरिदं । सिंहविजृम्भितं निगदितम् ।। ४९ ॥. अस्य चरणे(ण)विपर्यये सति । किङ्क(कि)णी वद ॥ ५० ॥ सप्तौजयोः । युजोः पञ्चदश मकरन्दिका ॥ ५१ ॥ कृतिभिरुक्ता कुङ्कुमललिता । विपर्ययेण ॥ ५२ ॥ अयुजि गिरयः । युग्मे पोडश मधुकरललितम् ॥ ५३ ॥ पादव्यत्यये शशिशेखरं । कृती जगाद ॥ ५४ ॥ अयुजि मुनयः । समेऽत्र चरणे सप्तदश मात्राः । एतल्लक्ष्म । चम्पकसुमावर्ते प्रकथितम् ॥ ५५ ।। लीलालयः पदविपर्यये सति । चतपदैरिति ॥ ५६ ॥ मुनिकलक्रमे भेदा विंशतिर् । द्विप्रकारे ॥ ५७ ॥ अष्टौजयोनवाद्यास्तु युजोः सप्तदशान्तिकाः । मात्राः पादविपर्यासादेषाप्टादशधा भवेत् ॥ ५८ ॥ अष्टौ विषमे । नव मात्राः समे । चतुष्पदीयं । मणिरत्नप्रभा ।। ५९ ।। वद चन्द्रभा(हा) सं । चलनो(रणो)त्क्रमेण ॥ ६० ॥ विपमेऽष्ट युजि । दशै कुङ्कुमतिलके ।। ६१ ॥ गोरोचना मता । पदव्यत्यये ॥ ६२॥ अयुजि क्रमेऽष्ट । युज्येकादश कलाः । धीरैरभाणि । चम्पककेसरोऽयम् ।। ६३ ।। १ Ms. has चरणव्यत्ययः. २ Ms. has मुनिकुलोत्क्रमे. ३ Ms. has प्रयोदश.

·छन्दःशेखरः - ५.४१-९२] कुसुमबाणमिदं स्यात् । क्रमविपर्यये ॥ ६४ ॥ ओजेऽष्ट कलाः । युजि रवयः क्रीडनकम् ॥ ६५॥ मालतीकुसुमं भवेत् । क्रमोत्क्रमे सति ॥ ६६ ॥ ओजेऽष्ट युजि तुः । बकुलामोदस्त्रयोदश ॥६७ ॥ नागकेसरं प्रगदितं । क्रमविपर्यये ॥ ६८॥ असमेऽष्ट युजि तु । चतुर्दश मन्मथतिलकमिति ॥ ६९ ॥ नवचम्पकमाला भणिता । पादोक्रमेण ॥ ७० ॥ अयुज्यथ(ट) युजि । पञ्चदश तु मालाविलसितम् ॥ ७१ ॥ चरणविपर्यासतः क्रियते । विद्याधरो हि ॥ ७२ ॥ अयुजोरष्टौ । युजोस्तु पोडश पुण्यामलका ।। ७३ ।। क्रमव्यत्ययेन कृतं कविना । कुब्जककुसुमम् ॥ ७४ ॥ ओजेऽष्ट युजि तु । सप्तदश नवकुसुमितपल्लवस्य ॥ ७५ ॥ पादविपर्यये कुसुमास्तरणं । पादेऽष्टकले ॥ ७६ ॥ त्रिविधैः पदपतद्विचैर्भेदांश्च । कथयाष्टादश ॥ ७७ ॥ नवौजयोर्दशाद्यास्तु युजोः सप्तदशावधि । विपर्यस्ताहिरेषापि भेदैः षोडशकैः स्थिता ॥ ७८ ॥ सुमलयमारुतो। नवायुजि युजि तु दश ॥ ७९ ॥ मधुकरीसंलापः । इति पादोत्क्रमे ॥ ८० ॥ नवौजे समे तु । शिवा मदनावासः ।। ८१ ॥ प्रोक्त(क्तः) सुखावासः । पादविपर्यये ॥ ८२ ।। मसमे नव समे । द्वादश च मङ्गालिका ।।.८३ ॥ कुङ्कुमलेखा गदिता । क्रमव्यत्ययेन ॥ ८४ ॥ विषमे नव समे । त्रयोदश साभिसारिका ॥ ८५॥ कविनोक्तं कुवलयदाम । चलन(रण)व्यत्ययात् ॥ १६ ॥ मोजे नव समे । चतुर्दश कुसुमनिरन्तरम् ॥ ८७ ।। कलहंसकं बभाण मुनिः । पादविपर्ययात् ॥ ८८॥ अयुजोर्नव कलाः । युजोः पञ्चदश मदनोदकम् ॥ ८९ ।। मदनोदकचरणव्यत्ययात् । सन्ध्यावली स्यात् ॥ ९० ॥ नवौजचरणयोः । समयोः पोडश चन्द्रोद्योतः ॥ ९१ ॥ कुञ्जरललितामचकथन्मुनिः । पादव्यत्यये ॥ ९२ ॥ १ Ms. has त्रयोदश. २ Ms. has पंटपदद्विद्विधैः. ܕܙܕ । ।

·-- १३४ छन्दः 'शेखरः [शीर्षकोत्साहादिः- नव विषमयोः स्युः । समयोस्तु सप्तदर्श रत्नावली ॥ ९३ ॥ चरणव्यत्यये कुसुमावलीति । पतपतत्रयैः ॥ ९४ ॥ एवं त्रिविधे नवमात्रे क्रमे । पोडश विभेदाः ॥ ९५ ॥ एवं चतुःपञ्चाशद्वस्तुकान्याहुः ।। दशौजयोः कलाः कार्या युजोरेकादशाधिकाः । यावत्सप्तदशात्रापि प्राग्वद्भेदाश्चतुर्दश ॥ ९६ ॥ भ्रूवक्रणकमयुजि । दश युजि त्वेकादश ॥ ९७ ॥ चरणविपर्यासतः । विद्युल्लता मता ॥ ९८ ॥ मुक्ताफलमाला । अयुजि दश समे द्वादश ॥ ९९ ॥ अस्याः पादोत्क्रमेण । पञ्चाननललिता ॥ १० ॥ कोकिलावली स्याद् । अयुजि दश समे त्रयोदश ॥ १० ॥ मरकतमाला भण्यते । चलन(रण)विपर्ययतः ॥ १०२ ॥ मधुकर वृन्द भण । विपमे दश समे चतुर्दश ॥ १०३ ॥ भवेदभिनववसन्तश्रीः । चरणविपर्ययतः ॥ १०४ ॥ स्याकेतककुसुमं । विपमयोर्दश पञ्चदश युजोः ॥ १८५॥ 'पदव्यत्ययेन मनोहरं । विद्वद्भिर्भणितम् ॥ १०६ ॥ नवविद्युन्माला । विपमे दश युजि षोडश मात्राः ॥ १०७ ॥ आक्षिप्तिका ध्रुवा । गीतिः स्यात् पादविपर्ययेण ॥ १०८ ॥ त्रिवलीतरङ्गकं । विषमे दश मात्रा युजि सप्तदश, ॥ १०९ ॥ विपर्यये सति किंनरलीलेति । पप(च)द्विपद्विप(च)दैः ।। ११० ।। त्रिविधदशकले पादे भवेयुः ।। प्रभेदाश्चतुर्दश ॥.१११ ।। एकादशौजयोर्मात्रा द्वादशाद्यास्तु युग्मयोः । आसप्तदशका दा द्वादशाहिविपर्ययात् ॥ ११२ ॥ यद्येकादशौजे । द्वादश युज्यरविन्दम् ॥ ११३ ।। मकरध्वजहासा(सः । चरणव्यत्यये स्यात् ।।.११४॥ अयुजि शिवास्त्रयोदश । युजि विभ्रमविलसितमुखम् ॥ ११५ ॥ पादव्यत्ययतो ब्रूहि । कुसुमाकुलमधुकरम् ॥ ११६ ॥ [भ]युजि शिवकला युजि वा(च)। मनवो नवपुप्पंधेयेति ॥ १७ ॥ अस्याश्चरणविपर्ययेण । भ्रमरबिलासमुक्तम् ॥ ११८॥ युजि पञ्चदश विषमे । शिवा(बा.) किंनरमधुरविलासः ॥ ११९ ॥ १Ms. has समयोलयोदशदश. २ Ms. has गीतिलिन्. ३ Is. has. कुसुमनकुल० ४. Ms. has नवपुष्पान्यिकेति.

·.' ५.९३-१४५] १३५ . । छन्दःशेखरः मदनविलासोऽयं कथ्यते । चलन(रण)विपर्यये सति ॥ १२० ॥ ओजे रुद्रमात्राः । युजि षोडश विद्याधरललिता ॥ १२ ॥ व्यत्ययेन विद्याहरहासः । छन्दोविद्भिरभाणि ॥ १२२॥ एकादश विष[मयोः । सारङ्गो युजोः कलाः सप्तदश ॥ १२३ ॥ कुसुमायुधशेखरो विपर्यये । चपददपचद्विचतैः ॥ त्रिविधैकादशमात्रे पादे हि । भेदा द्वादशोक्ताः ॥ १२४ ॥ मात्रास्त्रयोदशाद्याः स्युर्युजोः सप्तदशावधि । ओजयो दशैवेयं दशधांहि विपर्ययात् ॥ १२५ ॥ द्वादशौजे त्रयोदश । कामिनीहासो विषमे ॥ १२६ ॥ भस्य चलन(रण)विपर्ययेण | भवतीहोपदोहकः ॥ १२७ ॥ ओजे द्वादश समे च । त्रयोदशावदोहकमिह ॥ १२८॥ अवदोहकपादोत्क्रमे । दोहको द्विपथकः [वा] ॥ १२९ ॥ ओजे द्वादश समेऽथ । पञ्चदश ताः प्रेमविलासः ॥ १३०॥ अस्य पादविपर्यये कृते । प्रोक्ता चन्द्रलेखिका ॥ १३१ ।। असमे द्वादश मात्राः । युग्मे षोडश काञ्चनमाला ॥ १३२ ॥ काञ्चनमालापादोत्क्रमेण । सुतालिङ्गनकं भवेत् ॥ १३३ ॥ ओजो(जे) द्वादश मात्राः । समे सप्तदश जलधरविलसिता ॥ १३४ ॥ चलन(रण)विपर्यये कृते प्राज्ञै- । रभाणि कङ्केल्लिलता ॥ १३५ ॥ त्रिचषचदद्विपदचपतैः । चतुर्विधार्ककलस(प)दे दशधेति ॥ १३६ ॥ त्रयोदशौजयोर्मात्रा युजोः सप्तदशान्तिकाः । चतुर्दशादिकाः शेषाः पादव्यत्ययतोऽष्टधा ॥ १३७ ।। अभिनवमृगाङ्कलेखा तु । त्रयोदशायुजि युजि मनवः ।। १३८ ।। कुसुमितकेतकी(कि)हस्तः । अस्य पादविपर्ययेण ॥ १३९ ॥ त्रयोदशौजे पञ्चदश । युजि सहकारकुसुममञ्जरी ॥ १४० ॥ अनयोश्चरणयोर्विपर्यये । कुञ्जरविलसितं कथितम् ॥ १४१ ॥ कामिनीक्रीडनकमयुजि । कलास्त्रयोदश युज़ि पोडश चेत् ॥ १४२॥ विद्वद्भिरकारि राजहंसः । व्यत्ययेऽनयोः पादयोः ॥ १४३ ॥ भोजे त्रयोदश मुनिदश । समे कामिनीकङ्कन(ण)हस्तकः ॥ १४४ ॥ विपर्यये पल्लवच्छाया भवेत् । द्विपतद्विचपपचतैरिति । त्रिविधत्रयोदशमात्रपादेऽत्र । कथिता अष्टौ प्रभेदाः ॥ ४५ ॥ . १. Afs. has कङ्केलिलतेति. .

·-- छन्दशेखरः [शीर्षकोत्साहादिः- चतुर्दशौजयोर्मात्रा युजोः पञ्चदशाधिकाः । मासप्तदशकात् षोढा भवेत्पादविपर्ययात् ॥ १४६ ॥ ओजयोश्चतुर्दश युजोस्तु । पञ्चदश मुखपालनतिलकः ॥ १४७ ॥ पदयोरनयोर्व्यत्यये सति । कृतिभिरभाण्यनगल लि]ता ॥ १४८.॥ असमयोश्चतुर्दश समयोः। षोडश मात्रा वसन्तलेखा ॥ १४९ ॥ मन्मथविलसितं बुधैः कथितं । पादविपर्ययेण कृत्वा ॥ १५० ॥ मधुरालापिन्या हस्तः । विषमे चतुर्दश समे सप्तदश ॥ १५१ ॥ ओहल्हणकं वारझडी वा। चरणविपर्यये कृते सति ॥ भेदाः षट् चतुर्दशकलक्रमे । द्विविधे पद्विदत्रिचदैरिति ॥ १. भोजे पञ्चदशैव स्युर्युग्मयोः षोडशादिकाः । मात्राः सप्तदशान्ताः [स्यात् प्राग्वद्भेदचतुष्टयम् ॥ १५३ ॥ युग्मयोः पञ्चदश कलाः स्युः। समयोः षोडश पङ्क्तिर्भणिता ॥ १५४ ॥ चरणयोर्विपर्ययेण कथिता। कजलरेखा छन्दो' भवेत् ॥ १५५॥ कुसुमात्परं लतागृहं स्याद् । विषमे पञ्चदश समे सप्तदश ॥ १५६ ॥ पदविपर्ययकृतं किलिकिंचितं । त्रिचगणतगणैरथवा त्रिपैः ॥ १५७ ॥ पञ्चदशमात्रपादे द्विभेदे। भेदचतुष्टयमिह वद हन्त ॥ १५८ ॥ पोडशैवायुजोर्मात्रा युजोः सप्तदशैव तु । पादव्यत्ययसंयुक्ता द्विधैषापि भुवि ध्रुवा ॥ १५९ ॥ पोडशैव कला विषमे क्रमे। सप्तदशैव समे रत्नमाला ॥ १६० ।। शशिबिम्बमुत्क्रमे षोडशकले। पद्विचदचतुश्चर्द्विविधपदे ॥ भेदौ द्वौ पद्विचतैस्विचपैश्च । द्विविधसप्तदशमात्रः पादः ॥ १६१ ॥ एवं दशोत्तरशतं ललिताभिधान- भैदैरिहान्तरसमासमाऽपि तद्वत् । किं तु द्वितीयचरणः प्रथमेन तुल्य- स्तुर्यस्तृतीयसदृशोऽर्धसमासु कार्यः ॥ १६२ ॥ . यथा: किवकन्नकलिंग परिजिया। ठिय नरवइ माणविवजिया ॥ न उ कोइ अहिटइ भणियवहे । कहि वहरि जयदु(द)हो कन्न वहे ॥ १६३ ॥ इत्यादि। भासां चतुप्पदीनां द्वित्रिचतुर्भिर्लक्षणः एकत्र मिश्रितैः संकीर्णमिप्यते। यथा- १ Ms. has आदशकात्र. २ Ms. has पड्विचित्रिचदिशति. ३. Ms. has तु. ४ Ms. has चलगविप०. ५ Afs. has च्छन्दःशेखरे. ६ Ms. has त्रिपैर्गणैः.. ७ Ms. has पद्विचतैस्तुचपैश्च, PM ·५:१४६-१८९] छन्दःशेखरः :१.३७. 'वायाला फलुसा विन्धणी(णा)। गुणहिं विमुक्का प्राणहर ।।..." जिम सजण दुजण जण उरे। तिव पर(स)रु-न लहंति सर ॥ १६४ ॥ इत्यादि। सर्वैस्तुल्यकलैः । पादैः सर्वसमा ॥ दशमात्राभिश्चौद् । शशाङ्कवदनायाम् ॥ १६५ ॥ मारकृतौजेच्पदाः। युग्मचरणे द्विचताः ॥ १६६ ॥ पचदैस्त्रिचकारैर्वा। महानुभावां वदन्ति ॥ १६७ ॥ अप्सरोविलसितं भवेत् । षचर्द्विच[प]गणैस्तु वा ॥ १६८ ॥ स्युर्गन्धोदकंधारायां । पद्विचकारास्त्रिचदा वा ॥ १६९ ॥ त्रिचताः पारणकेऽथ पचपाः ॥ १७०॥ पोडशमात्र() पादाकुलकम् ॥ १७१ ॥ संकुलकं भवेत् षचगणचदैः ॥ १७२॥ चगणचतुपके सति पद्धडिका ।। १७३ ॥ त्रिचगणपगणैः षचगणचतैर्वा । रगडाध्रुवकं सप्तदशमात्रम् ॥ १७४ ॥ सर्वसमा दशधैषा कथिता। चतुष्पदी प्रकरणं समाप्तम् ॥ १७५ ॥ इति । यस्यास्तुल्यकलौ पादौ द्वावेव द्विपदी सा स्यात् ॥ तत्राष्टाविंशतिकेलौ पादौ सप्तचौ लये स्तः ॥ १७६ ।। दशाह(ट)विच्छिन्नं दशविश्रान्तं भवति भ्रमरपदम् ॥ १७७ ॥ उपभ्रमरपदेऽत्र देशवसुविरते षचपञ्चदैः क्रमौ ॥ १७८॥ एकोनत्रिंशन्मानं गरुडपद चाः पट् पो मुनौ ॥ १७९ ॥ भादौ षगणः सप्तमस्तगण उपगरुडपदं कथयन्ति ।। १८० ॥ त्रिंशन्मात्राभिः सार्धसप्तचौं चरणौ स्तो गीतिसमौ ॥ ११ ॥ हरिणीकुलमिह पा(षा)य हरिणीपदमिति रविवंसुदशविरतम् ॥ १८२ ।। 'पञ्चषकारयुतं स्याद् भ्रमररुतं दशवसुनिधनश्रान्तम् ॥ १८३ ।। एकत्रिंशन्मात्रौ चलनौ (रणौ) पचतुष्कचतैः कमलाकरे ॥ १८४ ॥ या सप्तचकारा निधनतकारा सा कुङ्कुमतिलकावली ॥ १८५॥ द्वादशाहिविच्छिन्ना रत्नकण्ठिका ; पा(पा)द्या पान्ता शिखा ॥ १८६ ॥ द्वात्रिंशन्मात्रौ स्कन्धकसमके पादौ वसुचैर्दिगहिच्छिदि ॥ १८७ ।। मौक्तिकदामाकारि च्छन्दोविद्भिः सूर्याष्टकं विरामम् ॥ १८८ ॥ चतुर्दशाङ्ग(ट)दशविरामं कुशलैंगदितं नवकदलीपत्रम् ॥ १८५ ।। १ Ms. has न्यदाः. २ Perharss read विंशतिकलिको. ३ Ms. reads एकोनविंशतिमात्रां.

·छन्दःशेखरः [शीर्षकोत्साहादिः- पगणाद्य त्रयेपि गान्ते सिं(वै)तन्नामानि स्त्रीलिङ्गे स्युः ॥ १९ ॥ मायामके त्रयस्त्रिंशन्मात्रौ पादौ सप्तचो(चौ) पगणान्तौ ।। १९१ ॥ दशवसुतिथिविरतं कथयन्ति बुधाश्छन्दसि काञ्चीदामकं तत् ॥ १९२॥ मन्वष्टशम्भुविश्रान्तं निपुणैः कथितं चूडामणिमेव तत् ॥ १९३॥ द्वादशवसुविच्छिन्नं त्रयोदशविरतिं कथितं रसनादामकम् ।। १९४ ।। चत्वार्येतानि पगणप्रमुखानि लघुगुर्वन्तानि वदेदुपात् ।। १९५ ॥ अष्टचगणैः सगुर्वन्तैः स्वप्नके चतुस्त्रिंशन्मात्रौ पादौ ॥ १९६ ॥ द्वितीयतुयौँ षौ कुमुदे भवतो दशवसुषोडशविच्छेदयुते ॥ १९७ ।। सूर्याष्टविरतियुक्ते चगणा अष्टौ सार्धा भुजङ्गविक्रान्ते ॥ १९८ ॥ इदमपि भाराक्रान्तं दक्षैरुक्तं मुखौं यदि षौ भवतः ॥ १९९ ॥ अध्यर्धचाप्टकं गदितं ताराध्रुवके मन्वष्टार्कविरामे ॥ २०० ॥ मनुदिग्गजसूर्यविरामं पवनध्रुवकं प्रथमषष्ठषट्कलकम् ॥ २० ॥ सार्धाष्टचं कलेभविरामं नवरङ्गकमिति विचक्षणैः कथितम् ॥ २०२ ॥ त्रिपकारादि चतुश्चगणाङ्क स्थविरासनमिह पोडशेभदर्श(श)यति ॥ २०३ ।। पोडशकाष्ठागजदशविरतं सप्तचकारं ष[स]प्तमं सुभगम् ॥ २० ॥ कन्दोहमष्टचं तगणान्तं पञ्चत्रिंशन्मान गदितं बुधैः ॥ २०५ ॥ पकारद्वयाद्यं दशवसुविरतं भ्रमरद्रुतमिदं गदितं कविना ॥ २०६ ॥ सूर्याष्टतिथिविरामं छन्दोविद्भिः प्रगदितमिदं सुरक्रीडितम् ॥ २०७ ॥ मन्वष्टनिधनविच्छिन्नं कुशलैर्गदितं जगति [हि] सिंहविक्रान्तम् ॥ २०८ ॥ पोडशविषधररुद्धविरामं कुशलैरभापि कुङ्कुमकेशरमिदम् ॥ २०९ ॥ पट्त्रिंशन्मात्रौ पादौ नवचगणैर्बालभुजंगमलैलितं पठिती ॥ २१० ॥ सूर्याप्टकलाविरतं चा(च)तुरोऽवादीत् त्रिपकाराद्य(यु)पगन्धर्व भुवि ॥ २११॥ चतुर्दशसंख्यया विरतं दिग्गजे तथा प्राज्ञैर्गीत संगीतम् ॥ २१२ ॥ पोडशकाष्टागजविश्रान्तं कृतमुपगीतं छन्दःशास्त्रविदग्धैः ॥ २१३ ॥ अष्टाभिश्चगणैः पगणान्तैः सप्तत्रिंशन्मात्रौ पादौ गुन्दलः ।। २१४ ।। धर्मकिरणविश्रान्तं दिग[गजविरतं पाद्यं ज्ञेयं रथ्यावर्णकम् ॥ २१५ ॥ चतुर्दशसंख्यया छिन्ना वसुविश्रान्ता पञ्चदशविरामा चचरी ॥ २१६ ॥ कलाविषधरनिधनविश्रान्तं कथितमभिनवं; सप्तमे पगणे चर्पलम् ।। २१७ ॥ अष्टात्रिंशन्मात्राभिः सार्धेनवचैः पादौ मन्विभस्थिति दीर्घकम् ॥ २१८ ॥ १ Ms. rends वपनके.२ Ms. reads मुखत्रयौ. ३ Ms. has पठितौ ललिती. ४ Ms. has चचलम् .. .

·३ : ... ५.१९०-२३८] छन्दःशेखरः कलेकण्ठिरुतं पप्रथम, द्विपकोरपूर्वकं शतपत्रं कथितं मुनिना ॥ २१९ ।। यत्षोडशाप्टचतुर्दशच्छिन्नं सिंहपदं, सप्तमे पकारे त्वमृतम् ।। २२० । चत्वारिंशन्मात्रायामेकोनायां निष्णातोऽकार्षीदतिदीर्घकम् ।। नवसंख्यचकारस्तान्तैर्मनुविश्रान्तं वसुविच्छिन्नं सप्तदशविरतम् ॥ २२१ ॥ मन्विभसप्तदर्शविरामा द्विपकाराद्या पूर्वोक्तमपि मत्तमातङ्गिका ॥ २२२ ।। चत्वारिंशन्मात्रावकद्वयधिों वा पादौ मालाध्रुवके जाय(ये)ते ॥ २२३ ।। मतः परं सूरयो ध्रुवकाणि न योजयन्ति द्विपदीप्रकरणमिदं समाप्तम् ॥ २२४ ।। -द्विपदीध्रुवाणां षष्टिः । विज्ञप्तिसंविधानकमङ्गलसिंहावलोकितार्थेषु । ध्रुवकं बुधैर्विधेयं तदूर्ध्वतो द्विपदिकाः सर्वाः ।। २२५.॥ पादद्वयसंयुक्ता एकानेकाक्षरान्तकृतयमकाः ॥ चतुरादिकलास्त्रिंशत्प्रान्ताः सन्ति द्विपद्योऽन्याः ॥ २२६ ।। चः स्याद् । विजया ॥ २२७॥ पो भवेद् । रेवका ।। २२८ ॥ स्याद् द्विपदी- । गणः षेण ॥ २२९ ।। चतौ भवतः । स्वर द्विपदी ।। २३०॥. पगणदगणौ । भवतोऽप्सराः ॥ २३१ ॥ मष्टकलाभिर् । वसुद्विपदिका ॥ २३२ ॥ चौ मकरभुजा ॥ २३३ ॥ पंतविभूषिता । मदनविलसिता ॥ २३४ ॥ चगणप(प)गणाभ्यां । किल जंभिष्टिका ॥ २३५ ॥ पचाभ्यां लवली । द्विपदीप्रकरणम् ॥ २३६ ॥ इत्यादि न्यूह्याः। द्विपद्यः प्राज्ञैः ॥ २३७ ॥ .. स्यासीत्प्रपितामहो यस इति श्रीलाहटस्त्वार्यक- स्तातष्ठक्कुरदुद्दकः स. जननी श्रीनागदेवी स्वयम् ।। .' स श्रीमानिह राजशेखरकविः श्रीभोजदेवप्रियं छन्दःशेखरमाहतोऽप्यरचयत्रीत्यै स भूयात्सताम् ॥ २३८ ॥ इति राजशेखरकृत छन्दःशेखरे शीर्षकोत्साहादिषट्चतुर्द्विपदीध्रुवकाणि पञ्चमोध्यायः ।। इत्यार्हतश्रीराजशेखरकृतं छन्दःशेखरं नाम छन्दःशास्त्रं परिसमाप्तमिति ॥ संवत् ११७९ ज्येष्ठशुदि ५ शुक्के अद्येह श्रीचित्रकूटमहादुर्गे प्राकृतच्छन्द लिखितमिति ।। -- १ Ms. has कलकण्ठीरुतं. २ Ms. has द्विषारंपूर्व. ३ Ms. has सप्तदशविराम. ४ Ms. has ह्यतः. ५ Ms. has तदूर्ध्वः. ६ Ms. has गणश्चण. ७ Ms. has सचद्विपदी. ८ Ms. has पठति भूषिता. ।

·1. INDEX OF MĀTRĀ VRTTAS [N. B. The figures refer to the chapters and stanzas in the main text of the Svayambhūcchandas, Those preceded by P. refer to the chapters and stanzas in the Púrvabhāga of the work printed on pp. 103--127. Those preceded by R. refer to the stanzas of Räjasekhara's Chandaḥsekhara printed at the end of the Pūrvabhāga, on p. 129, and the following. The figures within the brackets indicate the number of Mātrās in each Päda in the case of the Sama Vșttas; two figures show the Mātrās in the odd and the even Pädas respectively in the case of Vişama Dvipadīs and Ardhasama Catuşpadīs. Three figures within the brackets show the Mātrās in the three lines of each of the two halves of a Şațpadi. Four or more figures similarly show the Mātrās in the four or more Pādas in the Vişama Vrttas. Y. indicates a Yati after the Mātrā or Mātrās given immediately after it. द्वि-द्विपदी; च= चतुप्पदी; प= पञ्चपदी; प= षट्पदी ; अअष्टपदी.] - अङ्गदललिता 6.55; R.92 (16-9) द्वि S. कुञ्जरललिता अडिला R. 20 (16) च अतिदीर्घक 6.170; R. 221 (39; Y.14.8), द्वि अनङ्गललिता 6.108; R. 148 (15-14) द्वि अपदोहक R. 10 (12-14) च अपरपथ्या P. 15 (30-27) द्वि अप्सरःकुसुम 6.153; R. 197: (34; Y. 10.8) द्वि S. कुसुद अप्सरा 7-7; R. 231 (7) द्वि अप्सरोविलसित 6.126; R. 168 (13) चं अभिनव 6.166; R. 217 (37; Y. 16.8) द्वि अभिनवमृगाङ्कलेखा 6.98; R.. 138 (13-14) च अभिनववसन्तश्री 6.66; R. 104 (14-19) च अभिसारिका 6-48; R. 85 (9-13) च अमृत 6.169; R. 220 (38) द्वि अरविन्दक P. 1.2.1 (20) च अरविन्दक 6.74; R. 113 (11-12) च अवगाथ P. 1.8 (62-27) द्वि अवजाति 5.6; R. 31 (9.9.10 to 17) ष अवदोहक 4.7; 6.89; R. 128 (12-14) च अशोकपल्लवच्छाया 6.105;. R. 145 (17-13) च S. पल्लवच्छाया अष्टपदधवल S. धवल आक्षिप्तिका 6:70; R. 108 (16-10) च आयामक 6.1473; R. 191 (33) द्वि आरंगी 6.112; R. 152 (17-14) च S. ओहुल्लणक उपगलितक P. 2.3 (30) च 'उत्साह 4.4; R. 8 (24) च . •.

·INDEX OF. MATRA VRTTAS १ . उत्थक्क 8.1; (17) च उद्गाथ P. 1•8 (46-27).द्वि. उद्गीति P. 1•4 (27-30) द्वि उपकाञ्चीदाम 6.151; R. 195 (33).द्विः उपगरुडपद 6.136; R. 180 (29) द्वि. उपगन्धर्व R. 211 (36; Y. 12.8) द्वि उपगाथ P. 1.8 (78-27) द्वि उपगीत R. 213 (36; Y. 16.9) द्वि S: उपसंगीत: उपगीति P. 1.4 (27) द्वि.. उपचित्रा P. 5•6 (16) च .:: : उपचूडामणि 6.151; R. 195 (35; Y:14.8) द्वि उपजाति 5.5; R. 31 (8.8.10 to 17) प उपदोहक 4.6; 6.88; ,R. 11; 127 (13-12) च उपभ्रमरपद 6.134; R. 178 (28) द्वि उपरशनादाम 6.151; R. 195 (33) द्वि उपवदन 4.12; 6.130; R. 17;174 (17) च S. रगडाध्रुवक उपसंगीतक 6.162; R. 213 (36; Y. 16.8) द्विः S. उपगीत: उपायामक 6.151; R. 195 (33) द्वि ओहुल्लणक R. 152 च S. आरंगडी : कङ्कणहस्तक 6.104; R. 144 (13-17) च S.. कामिनीकङ्कणहस्तक कङ्केल्लिपल्लव 6.39; R. 75 (8-17) च S. नवकुसुमितपल्लव कङ्केल्लिलताभरण 6.96; R. 135 (17-12) च कजलरेखा 6.114; P. 155 (16-15) च .. कडवक 8.15 कदम्बशिरस् 6.20; R. 56 (17-7) च S. लीलालय कन्दोट्ट 6.158; R. 205 (35; Y. 14.8) द्वि कमलाकर 6.140; R. 184 (31).द्वि... करिमकरभुजा 7.9; R. 233 (8) द्वि S. मकरभुजा कलकण्ठीरुत 6.168; R. 219 (38; Y. 14.8) द्वि कलहंस 6.51; R. 88 (14.9) च काञ्चनमाला G•93; R. 132 (1.2-16) च . . काञ्चीदाम 6.148; R. 192 (33; Y. 10.8) द्वि कामलेखा P. 3.4 (27) च कामिनीकङ्कणहस्तक R. 144 (13-17) च S. कङ्कणहस्तक कामिनीक्रीडित 6.102; R. 142 (13-16) च कामिनीहास 6.87%; R. 126 (12-13) च किङ्किणी G•14; R. 50 (14-7) च किन्नरमधुरविलास 6.80; R. 119 (11-15) च किन्नरलीला 6.723 R. 110 (17-10) च -- :

·-- स्वयंभूच्छन्दः किलकिंचितक G•115; R. 157 (17-15) च कुङ्कुमकला G• 46; R. 83 (9-12) च S. मङ्गालिका कुकुमकेसर R. 209 (35; Y. 16.8) द्वि कुङ्कुमतिलक 6.25; R. 61 (8-10) च कुङ्कुमतिलकावली 6.141; R. 185 (31) द्वि कुङ्कुमलता 6.16; R. 52 (15-7) च . कुङ्कुमलेखा 6-47; R. 84 (12-9) च कुञ्जर 6•6; R. 42 (10-7) च कुञ्जरललिता R. 92 (16-9) च S. अङ्गदललिता कुञ्जरविलसित 6.101; R. 141 (15-13) च कुमुद R. 197 (34; Y. 10•8) द्वि कुब्जककुसुम 6.38; R. 74 (16-3) च कुरवकदाम 6.49; R. 86 (13-9) च S. कुवलयदाम कुलक 8.23 (group of 4) कुवलयदाम R. 86 (13-9) च S. कुरवकदाम कुसुमनिरन्तर 6.50;- R. 87 (9-14) च कुसुमबाण 6.28; R: G4 (11-8) च ।' कुसुमलतागृह 6.115; R. 156 (15-17) च कुसुमाकुलमधुकर 6.77; R. 116 (13-11) च कुसुमायुधशेखर 6.85; R. 124 (17-11) च कुसुमावली 6.57; R: 94 (17-9) च कुसुमास्तरण R. 76 (17-8) च S. पुष्पास्तरण कुसुमितकेतकीहस्त 6.99; R. 139 (14-13) च केतकीकुसुम 6.67; R. 105 (10-15) च केसर 6-10; R. 45 (7-12), च कोकिलरिञ्छोली 6•633; R. 101 (10-13) च S. कोकिलावली कोकिलावली R. 101 (10-13) च S. कोकिलरिञ्छोली क्रीडनक 6.29; R. 65 (8-12) च खञ्जक P. 3.2 (23) च' खण्ड P. 3.3 (13) च गणद्विपदी 7.5%; R. 229 (6) द्वि S. द्विपदीगण गन्धोदकधारा 6.127; R. 169 (14) च. गरुडपद G•135; R. 179 (29) द्वि गलितक P. 2.4 च (a general term) गाथ P. 1•8 (38-27) द्वि गाथा P. 1.4 (30-27) द्वि गीति P. 1.3 (30) द्वि. गीतिसमक 6.137; R. 181 (30) द्वि गुन्दल 6.163; R. 214 (37) द्वि IMore ·INDEX OF MĀTRĀ, VRTTAS १४३ - -- 1 गोन्दल S. गुन्दल गोरोचना R. 62 (10-8) च S. तारागणा पत्ता 8.12 (9-14) च पत्ता 8.13 (12) च घत्ता R. 33 ष घत्ता 8.14 (16) च चक्कलक 8.24 (group cf 4 ) चच्चरी G•165°R. 216 (37; Y. 14.8) द्वि 'चतुष्पाद् धवल 4.19 (13-10) च S. धवल चतुष्पाद् चन्द्रलेखिका 6.92; R. 131(15-12) च चन्द्रहास. 6.24; R. 60.(9-8),च . चन्द्रोद्योत 6.54; R. 91 (9-16) च चपल 6.166; R. 217 (37; Y. 14.8) द्वि चम्पककुसुम 6.2; R. 37 (7-8) च चम्पककुसुमावर्त 6.21; R. 55 (7-17) च चम्पककेसर R. 63 S. चम्पकशेखर चम्पकशेखर 6-27; R. 63 (8-11) च चर्चरी : चच्चरी चित्रलेखिका P. 3.9 (26) च चित्रा R. 5.5 (16) च- चूडामणि 6.150; R. 193 (33; Y. 14.8) द्वि छड्डणिका (1) 8.5 (14-12) च (2) 8.6 (10-13) च (3) 8.7 (16-9) च (4) 8.8 (12-9) च (5) 8.9 (12-12-12-13). च (G) 8.10 (8-10) च (7) 8.11 (10-8-13) ष (8) 8.11.2 (12-8-13) ष (9) 8.11.3 (12-8-12) ष (10) R. 33-34 (a general term). जंभेट्टिका 7.11; R. 235 (9) द्वि जलधरविलसित 6.95; R. 134 (12-17) च तरंगक P. 3.8 (21) च तारागणा G•26; R. 62 (10-8) च S. गोरोचना ताराध्रुवक G•150; R. 200 (34; Y. 14.6) द्वि ताल 8.21 S. note तीर्थानन 6.157 (35) द्वि त्रिताल 8.22 S. note " " " ·स्वयंभूच्छन्दः . त्रिभङ्गी (द्विपदी + अवलम्बक + गीति) R. 3 S. also द्विपदीखण्ड त्रिवलीतरंग 6.71; R. 109 (10-17) च दीपिका P. 3.11 (28) च दीर्घक R. 218 (38; Y. 14-8) द्वि. S. रतिरमणप्रिय दोहक 6.90; R. 129 (14-12) च S. द्विपथक द्विपथक 4.5; R. 9 (14-12) च S. दोहक द्विपदीखण्ड (अवलम्बक+अवलम्बक+गीति) P. 4.1 S. also त्रिभङ्गी द्विपदीगण R. 229 S. गगद्विपदी . द्विभङ्गी (द्विपदी + गीति) P. 4.2; R. 2 धवल अष्टपाद् 4.17; R. 22 (14-12-14-12-11-10-11-10) अ. धवल चतुष्पाद् R. 24 (14-16 or 17) च S. also चतुष्पाद् धवल धवल षट्पाद् (1) 4.18 (18-12-12) RS: षटपाद् धवल धवल षट्पाद् (2) R. 23 (14-8-16 or 17). S. षट्पाद् धवल धवल R. 28 (a general term) ध्रुवक 8.3 (9) च नर्कुटक P. 3.6 (22) च नवकदलीपत्र 6.145; R. 189 (32; Y. 14.8) द्वि नवकदलीपत्रा 6.146; R. 190 (32) द्वि नवकुसुमितपल्लव R. 75 (8-17) च नवचम्पकमाला 6.34; R. 70 (14-8) च नवपुष्पंधय R. 117 (11-14) च S. वनफुलंधुय नवरङ्गक 6.156; R. 202 (34; Y. 16.8). द्वि नवविद्युन्माला 6-69; R. 107 (10-16) च: नागकेसर 6.33; R. 68 (13-8) च पङ्कज 6.4; R. 40 (9-7) च पङ्क्ति R. 154 (15-16) च S. मुखपङ्क्ति पङ्कजश्री 6.12; R. 48 (13-7) च पञ्चताल 8.22 S. note पञ्चाननललिता R. 200 (12-10) चं S. F. N. on p. 74 पथ्या गाथा P. 1-5 (30-27) द्वि पद्धटिका 6.129; 8.15; R. 173 (16) च पल्लवच्छाया R. 145 (17-13) च S. अशोकपल्लवच्छाया पवनध्रुवक 6.155; R. 201 (34; Y. 14.6) द्वि पादाकुलक P. 5.1; R. 171 (16) च पारणक 6.128; R. 170. (15) च .. पुण्यामलक R. 73 (8-16) च. S. प्रज्ञामूल पुष्पास्तरण 6-40; R. 76 (17-8) च S. कुसुमास्तरण पूर्वपथ्या गाथा P. 1.5 (S. note) च प्रज्ञामृल 6.37 (8-16) च S. पुण्यामलक --- ·INDEX OF MĀTRĀ VRTTAS १४५ -- प्रहेलिका 4.14; R. 21 (S: note) च . प्रेमविलास 6.91; R. 130 (12-15) च फुल्लटक 8.29 (S. note) च बकुलामोद 6.31; R. G7 (8-13) च .. बहुरूपा मात्रा R. 15 प बालभुजंगमललित R. 210 (36) द्वि : भाराकान्त R. 199 (34) द्वि भुजंगविक्रान्त 6.154; R. 198 (34; Y. 12.8) द्वि भ्रमरद्रुत 6.159; R. 206 (35; Y. 10.8) द्वि भ्रमरधवल R. 25 (13-10) च भ्रमरपद 6.133; R. 177 (28; Y. 10) हि । भ्रमररिञ्छोली 6.11; R. 46 (12-7) च भ्रमररुत 6.139; R. 183 (30; Y. 10.8) द्वि भ्रमरविलास 6.79; R. 118 (14-11) च भ्रमरावली R. 46 (12-7) च S. भ्रमररिञ्छोली भ्रवक्रगक 6.61; R. 97 (10-11) च. मकरध्वजहास 6.75; R. 114 (12-11) च मकरन्दिका 6.17; R. 51 (7-15) च मकरभुजा 7.9; R. 233 (8) द्वि S. करिमकरभुजा मङ्गल 4.20 (14-14-20-20) च मङ्गल 8.31; R."26-27 (a general term) मङ्गलावती 7.8.(8) द्वि मङ्गालिका R. 83 (9-12) च S. कुङ्कुमकला मडिला 4.12; R. 20 (S. note) मणिरत्नप्रभा 6:23; R. 59 (6-9) च मत्तकरिणी मात्रा 4.10%; R. 14 (S. note) प मत्तबालिका मात्रा 4.9%; R. 13 (S. note) प मत्तमधुकरी मात्रा 4.9; R. 13 (S. note) प मत्तमातंगक 6.171; R: 122 (39) द्वि मदनविलसिता R. 234 (5) द्वि मदनविलास 5.81; R. 120 (15-11) च मत्तविलासिनी मात्रा 4.10; R. 11 (S. note) प मदनातुर 6.9; R: 44 (11-7) च मदनावतार 8.2 (20) च मदनावास 6.1.1; R. S1 (9-11) च मदनोदक.6.52; R. 89 (9-15) च मधुकरललित R.53 8. मधुकरविलसित मधुकरविलसित 6.19: R.53 (7-16) च S. मधुकरललित मधुकरवृन्द 6.63; R. 103 (10-14) च .

·L स्वयंभूच्छन्दः मधुकरीसंलाप R. 80 (10-9) S. मार्गविसंलाप मधुरालापिनीहस्त 6.111; R. 151 (11-11) च : मनोहरा G•68; R. 106 (15-10) च मन्मथतिलक 6.33; R. 69 (8-14) च मन्मथविलसित 6.110; R. 150 (16-14) च मरकतमाला 6• 64; R. 102 (13-10) च मलयमारत 6.42; R. 79 (9-10) च मलयविक्रसिता 7.10 (8) द्वि मल्लिका P. 3.10 (27) च मल्हणक 6.7; R. 41 (7.10) च महानुभावा 6.125; R. 167 (12) च मागधनकुटी P. 3.5 (22) च मात्रा 4.8; R. 12 (S. note) प मात्रासमक P. 5.2 (16) च मारकृति 6.12 4 ; R. 166 (11) च मार्गविसंलाप G•43 (10-9) च S. मधुकरीसंलाप मालतीकुसुम 6.30; R. 6 6 (12-s) च मालागाथ P. 1.8 (86-27) मालाध्रुवक 6.172; IR. 2.23 (40) द्वि मालाविलसित 6.35 R. T1 (8-15) च मिश्रा मात्रा 4.11 (S. note) प मुक्ताफलमाला R. 99 (10-12) च S. F. N. on P. 74 .. मुखपङ्क्ति 6.114; R. 154 (15-16) च मुखपालनतिलक R. 147 (11-15) च S. वरतिलक मुखवास G•45; R. S2 (11-9) च S. सुखावास मुग्धगलितक P. 2.2 (38) च . . मौक्तिकदाम 6.1 44; IR. 188 (32; Y. 12.8) द्वि. मौक्तिकदाम्नी 6.146; R. 190 (32; S. note) द्वि. युगल 8:23 (S. note) रगडावक R. 174 (17) च S. उपबदन रड्डा 4.113; R. 15. S. वस्तु रतिरमणप्रिय 6-167; (38; Y. 14.s) द्वि. S. दीर्घक रत्नकण्ठिका 6.142; R. 186 (31; Y. 12.s) द्वि रत्नमाला G.117; R. 160 (16-17) च रत्नावली 6.56; R. 93 (9-17) च स्थ्यावर्णक 6.164; R. 215 (37; Y. 12.8) द्वि.. रसनादाम 6• 1 49; R. 194 (33; Y. 12.8) द्वि राजहंस 6.103; R. 148 (16-13) च . रावणह(or मस्तक 6.13; R. 47 (7-13) च .

·INDEX OF VARNA VRTTAS रास 8.28 (6-13) च रास 8.25 (21; Y. 14) च रासाबन्ध 8.24; S. note : रेवका 7.4; R. 228 (5) द्वि लक्ष्मी P. 3.12 (S. note) च लय 6.132; R. 176 (28) द्वि लवली R. 236 (9) द्वि ललतक 7.12 (10) द्वि लीलालय R. 56 (17-7) च S. कदम्बशिरस् वरतिलक 6.107; R. 147 (14-15) च S: मुखपालनतिलक वदनक 4.12; R. 16, 19 (16) च वनफुलंधुय 6.78; R. 117 (11-14) च S. नवपुष्पंधय वसन्तलेखा 6.109; R. 149 (14-16) च. वसुद्विपदी R. 232 (9) द्वि वस्तु 4.11; R. 15 (मात्रा+दोहक) S. रड्डा वस्तुवदनक R. 18 (24) च वानवासिका P. 5.3 (16) च विगाथ P. 1.8 (54-27) द्वि विजया 7.3; R. 227 (4) द्वि विदारी 8.29 S. note विद्याधर 6.36; R. 72 (15-8) च विद्याधरललिता 6.82 R. 121 (11-16) च. विद्याधरहास 6.83; R. 122 (16-11) च विद्युल्लता 6.62; R. 98 (11-10) च विपुला गाथा (30-27; S. note) द्वि विभ्रमविलसितवदन 6.76; R. 115 (11-13) च विश्लोक P. 5.4 (16) च विषमशीर्षक P. 4.4; R. 5 (S. note) च शतपत्र 6-168; R. 219 (38; Y. 16.8) द्वि शशिबिम्ब 6.117; R. 161 (17-16) च शशाङ्कवदना R. 165 (10) च S. शंशिवदना शशिवदना 6.123; R. 165 (10) च S. शशाङ्कवदना शशिशेखर 6.18; R. 54 (16-7) च शिखा R. 186 (31) द्वि षट्पद 5.3 (7-7-10) ष षट्पदजाति 5•4; R. 31 (7-7-10 to 15) प षट्पाद् धवल 4.18 (18-12-12) प षट्पाद धवल R. 23 (14-8-18 or 17) ष संकीर्ण गाथा P. 1.3 (S. note) द्वि ·- .. III. INDEX OF ILLUSTRATIVE STANZAS [N.B.-Out of the three figures the first refers to the chapter, the second to the stanza and the third to the serial number of the illustration under this stanza. The preceding letter P indicates that the figures following it refer to the chapter, stanza and illustration in the Pūrvabhāga of the work printed on pp. 103-127:] -- आससु पउत्थवइए P. 1.1.1 अंतरिक्खघरमझ P. 6.2.1 अकेसा विगोसा P. 6.3.1 अक्कपलासविल्लु 8:20.4 अक्खइ गउतमसामि 8.13.1 अज्ज चिम गओत्ति P. 3.6.1 । अडणा पत्थइ अP..9.1 अणंतो महंतो 1.83.1 अणिउतउजलेहिं 4.12.3 अद्दद्दचंदणुप्पंक P. 1.5.2 अप्पिज्जउ जगअसुआ P. 1.33 अम्मिअ करह दुसील3 4.5.1 अयि सखि साहस 6.88.1 अरविंदसंदमअरंद 3.3.1 अरिभंगुरबला P. 2.3.1 अरि सअल विहंडेवि 8.11.2 अवडिअगइअड 1.9.1 अवणअविडओ 2.9.1 अवणे ससी जाव 3.3.3 अन्वो गिम्हे उण्हा 1•6 6.1 अव्वो दूर दूसंचारो 1• 664 अव्वो बालाए विसम 1-1 • 1 अहिणवससिलेहा 1.15.1 याआसतलाए शिम्मलंति P. 1... आर वडीवउ 6.5.1 आसासाहासुसोहं 1.11.1 इंदिदिरओ 6.37.1 इस चिंघई जसु ...1 इच्छुम कोअंडं P. 1.7.1 इमं जम्माउन्बं 1.53.1 उअ पोम्पराअ P. 1.1.1 उभभमलउलं 1.37-1 उअ सरअणिसाए 1.1.1 उयह इमं पउत्थवइ 1.66(0.1 उअ हरइ मिअंक P. 6.23.] उदंडकोअणद 1.3.1 उद्धो ओगअसुद्धयो P. H...] एअं कामस्स अंगअं 3.5) एकजि अज्जुणु G• 1..1.1 एण्हि एत्यम्ह गामे 1.5-4.1 एण्हि तह मह कअं 3.12.1 एत्थअंतरंमि वेध 1.16.1 एस पिएण लग्गधग P.3.5.1 . एहु विसमउ सुटु 4.10.1 ओहउडव्भडदलं P. 1.2.1 ओरेंसरु मणुस 6.61.1 कणअमइआ अम्हेक्का 16.1.6-1 कण्णपरिपाडी 8.10.1 कण्णुप्पलं घुसिण 1.3.2 कमलं डसिअं2.1.1 कमलकुमुबह एक 1.9.1 कमलवणसरसपसरिय) 13.1 करमुहकमले भुआ 1.6.1 करिवर भर मा ).8.1 कस्स पिअए कर P.3.8.1 कह वि सरुहिरई...1 कहिमि कलहोथ 1.7.1 कहिमि चलिअं 1.74) काई करडं हडं 4.7.1 कामं पुप्फणु 1-17) कामसरोधाअल्लण 1.53.1 कामुक्कोआ आआ 1.65.1 कि सेअदिसिरं 1.47.1 किमिणो ससी ण 1.2.1 किवकणकलिंग 15.1 :):). 1 कुसुमाउहपिय P.3.3.1; 4.1.1 कुसुमिआ कलमुल्ला P. 6.8.1 केसरिकिसोरखर P. 1.5 - ·İNDEX OF ILLUSTRATIONS ९५३ , . . को महु जीअंतहं 4.2.2 खरदूसण गिलेवि 8.12.1 खणपसरिअहरगल 2-13-2 खामा सामा सासुकंपा 1.66-2 गरुअणवसअल 2.13.3 गरुअंथणाण भारं P. 1.4.3 गोरिरअरेअलितं P. 1.1.6 गोरी अंगणे सुप्पंती 6.42.1 घणमअरंदविंदु P. 4.2.1 घणमाला अमराउह P. 5.6.1. घणरसणमुहल 1.18.1 घणोहवारिथोर 1.20.1 चंदणचंदुजोम P. 6.15.1 चंदणं चंदकिरणां 3.9.1 चंदविवं व कंतिलं 3.7.1 चंदमि ठिओ G.31.1 चंदुज्जोवो चंदण P. 5.1.1 चंदो को कलुस 1:35.1 चलचलिअविज्जुला P. 1.8.4 चावविहत्था 6.35.1 छगचंदविवसरिसेण 3.2.1 जं वडवाणलेण समअं 1.59.1 जअहिं जिगवर सोम 8.20.5 जइ णिन्बुदि पाविअ 8.6.1 जइ वि ण रूसहिं 8.7.1 जइ विणे वसुमइ 8.25.2 जण पुण्णहिं उप्पण्णउ 8.11.3 जत्तो पेसेहि दिहिं 1.57-2 . जत्य गामसीमा पउत्थ P. 3.10.1 जाअइ भंगो अह पडइ 1.62.1 जाओ इरइ कलत्तं P.1• 4.1 . जिणणामपवित्तें 8.20.10 जिणणामें छिदेवि 8:20.9 जिणणामे जलणिहि 8:20.7 जिणणामे पीडइ8.20.8 जिणणामे मअगल 8:20.6 जिणु पंचहिं रत्तुप्पलहिं 8.20-1 जीव तावहिं जाव जलु 4.12.1 जेण जाएं रिउ ण 4.11.2 जे ते केवि पुत्तिर देंति 4.3.1 जो गज्जंतमत्तमाअंग P. 4.4.1 झंकारोलीणं परहुअ 1:48.1 ठामठामहिं घाससंतह 4.9.5 ठेरं चंदं तरुणतरणिं 1.29.1 ठेरासण मोहइ 6:39.1 णं पवरु पलासु 6.63.1 हो जेहो दिहा मेहा 1:19.1 णमह महिंदमउड P. 2.2.1 ण रमइ दलसंदे 1.76.1 ण लभए घणत्थणी P.6.3.5 णवकेसइकेसर 2.4.1 णवफरगुणे 6.19.1 णवरिअ समरं 1.72.1 णहमणिमोहजाल. P. 3.7.1 णिअणामपआसहं 4.2.3 णिच्चं णमो वीअराआ 1.84.1 णिसाचंदालोए विरह 1.50.1 णिसिअरणाहहो 6:50.1. णिसिआगमे G:17.1 णिसुणेवि पच्छे 6.90.1 णीरेलाणं वारिवारा P. 6.26.1 णो दहव्वं परमण 1.44.1 तं सि थोरथिरथणिआ P. 6.9.1 तणुअतणुई दूर जाआ 1.42• 1 तत्तधराहरकुंजरे P.6.6.1 तरलालिवलअचल P. 1.8.5 तरलेहिं तारकसणेहिं 2.5.1 तरुणमित्तकरफरिस P. 3.2.1 ताव पडुपडह 8.2.1 तिक्खखग्गधारभिण्ण 1.80.1 तिहुअणगुरु तं गअ 8.9.1 तुम्ह पअकमलमूले 8.20.3 तुह सुहअ विओअ P. 5.3.1 ते विरला सप्पुरिसा P. 1.3.1 ते च्चिअ सुहआ ते चिअ P. 1.1.5 थगदिण्णगरुअचंदण P. 4.2.2 थणदोहडिए भरइ व P. 1.4.2 थिप्पइ कुट्टिजइ 4.12.2 ·१५० स्वयंभूच्छन्दः ज्योस्निका 1.11 (मरमयलग 14) भ्रमरविलसिता P. 6.20 (मभनलग) तन्वी 1.62 (भतनसभभनय 24) मकरन्दिका 1.52 (वमनसजजग 19) तोटक (तोणक) 1.16 (रजरजर 15) मञ्जरी 3.13 (12, 8, 16, 20) दण्डक 1.67 मणिगुणनिकर 1.18 (+ न + स; Y. S) दोधक P. 6.18 (भभभगग 11) मत्तमातंगलीलाकर दण्डक 1.78 (any रंगण) नन्दिनी 1.2 (सजसजग 13) मत्ता P. 6.12 (मभसग) नन्दीमुखी 1.5 (ननततगग 14) मत्तोक्रीडा 1.61 (ममतननननलग 23) नागच P. 6.4 (तरलग 8) मदनललित 1.2.1 (मभनमनग 16) निःश्रेणिका P. 6.19 (रजरलग 11) मदिरा 1.:58 (7 म+ग 22) पङ्क्ति P. 6.11 (रयजग 10) मद्रक 1.59 (भरनरनरनग 22) पञ्चचामर 1.20 (जरजरजग 16) मध्यमा P. 6.3 (स or य) पणव P. G• 16 (मनजग 10) मन्दाक्रान्ता 1.28 (मभनततगग 17) पणव 1.66 (ममत + 4 न+ल+ जभर 40) मयूरसारिणी P. 6.18 (रजरग 10) पथ्या 3.8 (4+ लगगग - 4 + लगलग)x) मागवक P. 6.7 (भतलग 8) पथ्यावक्त्र 3.8 (4 + लगलग 4 लगगग)x2 मालावृत्त 1.66 (ममतनननन +1) ल+जभर) पदचतुरूर्व 3.11 (8, 12, 16, 20) मालिनी 1.13 (ननमयय 15) पद्म 1.32 (नसमततगग 17) मेघमाला दण्डक 1.76 (6 ल + 6 ग+ any य) पिपीडिका 1.66 S. पिपीलिका यववती 2.11 (रजरज-- जरजरग) x2 पिपीलिका 1.66 (ममत + 4 न + जभर 30) रथोद्धता P. 6.22 (रनरलग 11) पिपीलिकापणव 1.66 S. पणव रम्भा 1.50 (यमनसररग 19) पिपीलिकाकरभ 1.66 S. करम रुक्मवती P. 6.15 (भमसग 10) पिपीलिकामाला 1.66 S. माला रुचिरा 1.1 (जभसजग 18) पुष्पदाम 1.48 (मतनसररग 19) रोहिणी 1.33 (नसममयलग 17) पुष्पिताग्रा 2.9 (ननस्य-नजजरग) x2 लक्ष्मी 1.10 (मरततगग 14) पृथ्वी 1.26 (जसजसयलग 16) ललित 3.3 (सजसल-नसजग-ननसस- प्रचुपित 3.4 (मसजभगग-सनजरग-ननस- सजसजग) नननजय) ललित 1.60 (नजभजभजभलग 23) प्रतिष्ठा P. 6.3 (जग 4) ललित 1.11 (ननमतभर 18) प्रत्यापीड 3.12 (पदचतुरूवं with two tong लबली 3.13 (16, 12, 8, 20) at the beginning; S. note) लीलाकर दण्डक 1.72 (G ल+ 12 र) प्रहरणकलिका 1.7 (ननभनलग 14) वंशदल 1.30 (भरनभनलग 17) वृहतिका P. G•8 (ननर 9) वंशपत्रललि(= पति)तं 1.31 S. वंशदल भद्र विराटिका 2.10 (तजरग-मसजगग)x 2 वक्त्र 3.8 (4+ लगगग) भद्रिका P. 6.23 S. सुभद्रिका वर्धमान 3.5 (मसजभगग-सनजरग - ननसननस भावाकान्ता 1.85 (मभनरसलग 17) - नननजय) भुजगशिगुस्ता P. 6.10 (ननम 9) वसन्ततिलकं 1.3 (तभजजगग 14 भुजंगविजृम्भित 1.1: (ममतनननरसलग 26) वातोमि P. 6.25 (ममतगग 11) भुजंगविलास दण्डक 1.82 (any.भगण+ गग) विपरीत आख्यानिका 2.7 (जतजगग-ततजगग) भ्रमरपद 1.39 (भरनननस 18) वेगवती 2.1 (सससग - भभभगग) x2 ·INDEX OF VARŅA VRTTAS १५१ . व्याल दण्डक 1.72 (G ल+10 र) । शङ्खदण्डक 1.72 ल+14 र) शशिकला 1.17 (ननननस 15) शार्दूलललित 1.39 (मसजसतस 18) शार्दूलविक्रीडित 147 (मसजसततग 19) शालिनी P. 6.26 (मततगग 11) शिखरिणी 1.27 (यमनसभलग 17) शिखा 2.13 (30, 32, 30, 32; all ल) शुद्धविराट P. 6.17 (मसजग 10) शुद्ध विराटिका 3.6 (मसजभगग-सनजरग-तजर- नननजय) शोभा 1.53 (यमननततगग 20) श्लोक 3.7 See Notes (8) पट्पदावली 2.12 (जरजरग; रजरज) समानिका P. 6.5 (रजगल 8) सिंहक्रीड दण्डक 1.83 (any यगण) सिंहविक्रान्त 1.75 (5 ल+any य) सिद्धि 1.56 (नजभजजजर 21) सुभद्रिका P. 6:23 (ननरलग 11) सुवदना 1.55 (मरभनयभलग 20) सुप्रतिष्ठा P. 6.3 (any 5) सुवक्त्र 3.8 (4+ लगलग) सौरभक 3.2 (सजसल-नसजग-रनभग-सजसजग) स्रग्धरा 1.57 (मरभनययय 21) स्वागता P. 6.21 (रनभगग 11) हरिणपद 2.4 (सससलग - नमभर)x2 हरिणी 1.34 (नसमरसलग 17) हरिणीपद 1.42 (नसमतभर 18) हलमुखी P. 6.9 (रनस 9) हारिणी 1.29 (मभनमयलग 17) .. १ . A ·१५४ स्वयंभूच्छन्दः थोआअंबा अहि अतणु 1.36.1 द९ सालत्तं चरणजुअलं 1.45• 1 दाहिणमाकएण 1.30.1 दिदं गअणं सबलाहअं P. 6.14.1 दिसि दिसि पसरंतचिअ P. 1.8.6 दुक्खु णासई4.] 1.3 दुक्खे दुविश्वमओ 3.6.2 दुणिवारवारणेद 1.21.1 दुव्यारवेरिवारणा IP. G•4.1 देइ पाली थणह 4.11.1 दोणह कि अ6.87.1 दोलालोल सणिअसणिअं 1.24.1 धअरह णरेंदू 8.1.1 धणधण्णुसमिद्धहो 8.11.1 धवलकमलपरिमल 3.13.2 धवलमिश्र कवोल 1.13.1 धवलेहिं अणंजण P. 1.1.2 पउरजुआणो गामो P. 1.5.1 पच्चूसग्गअवर P. 1.1.3 पडिभग्गसूरपसरआ P. 4.1.2 पडिहिअभिण्णकण 8.20.2 पगमिअसुरसिद्ध 1.72.8 पत्तो तुझ मुहच्छवि 3.8.4 पस्थिआग जीवों P. 6.19.1 पमणपडिपहअपाभव P. 1•8.1 पसरइ पुलमो 1.5.1 पसरिश्रखरमाअं 1.72.3 पहअसलिलए धारासारे 1-41.1 पहसमहिमदड्डदेहो 1.72.7 पहु सकद्दमु णहु 4.9.2 पारावारो अमेमो 1.55.1 पिअथम विरहे तुमे 1.72.6 पिअघणसमए 1.7.1 पिअवत्तअं 6.21.1 पिथविरहिओ 6.13.1 पिउपरोक्वहिं भुजग 4.9.3 पिए, रेवातीरे भरसि 1.12.1 पेच्छ घणाणं गहणं P. 6.7.1 पेच्छ पिए धवले 2.3.1 पेच्छ विजुलइया P. 6.21:1 पेच्छ सुरादिवचाल P. 6.18.1 पेच्छह पम्फुल्लियसाहारा P. 5.2.1 पेच्छंताए णिम्भर 1.4.2 फडहिंगणं दूरे 1.33.1 फलिणिकुसुमवर 3.13.1 फुडिअकमल 1.71.1 फुल्लेलावणपसरिअ 1.6.4.1 बब्बुरवणसंतोसिआ 4.6.1 बता दोला दिवा चूआ 1•61.1 बाला दोवत्थरए P. 1.2.5.1 बाला बालमिअंक 1.39.1 भज्जड जो भज्जह 6.78.1 भई जुत्तप्रमाणं 1.57.1 भमसि पअणुआ P. 6.10.1 भाइविओभए, 6.54.1 भुवणाहिलं विमल 3.1.1 भूरितलाव्यवारि 1:31.] मंदरदिण्णघाअ 1.23.2 मणगअवरओ G:29.1 मणमणिकण 3.13.3 मणिप्पहाणहोह 2.12.1 मत्तकरिंदकवोल 1.58.1 मत्तकुंजरोअसेविाई P. 6.13.1 मत्तहस्थिपाअपीढ 2.11.1 मलअपवणो चंदालोओ 1:34.1 माअंदा णवकुसुमुत्ताला P. 6.16.1 माआमाणमोहकलि P. 2.1.1 माणिणि दुजणेहिं P. 3.4.1 मित्तु मकडु सत्तु 4.8.1 मीणजालपहिआई P. 6.5.1 मेहकाहिसेयजल 1.38.1 मोत्तावलि तह सुमणो P. Dj.1 मो मो गो जो P. 6.3.1 रणे रणपहु ण 6.100.1. रणं वरं सेविथए 2.6.1 रत्तओसित्तपेरंत 1:78.1 रत्ति सोक्खई देह 4.3.4 राहाए तारदारे 1.12.1 ·INDEX OF ILLUSTRATIONS १५५ . . . रिउरुहिरजले माअंग 1.8.1 लग्ग अणे असडलु 8.8.1 लद्धउ मित्त भमंतेण 4.5.2 लोट्टथिरमहुरपउअ P. 4.3.1 वडपिकालोटि 2.2.1 वणमहिषजूहसंभमउ P. 1.5.3 वरं लद्धो बंधो 1-27.1 वरि-घलिउं अप्पउं 6:15.1 वल्लहा रोहिणी P. 6.3.3 वाआला फरुसा 6.121-1 वामगरूअ करेप्पिणु 8:14.1 वारणहो मज्झ 8.3.1 वासहरम्मि वरे 1.82.1 वासारत्तरउद्दराइणा P. 6.17.1 वासारत्तममप्पिओ 3.4.1 वासारत्ते णवघगमध्झे P. 6.12.1 वासारत्ते णवघगवलयं P. 6.20.1 विअसिअकुंदसंद 1.56.1 विअसिअसिअसिंदुवार 1.72.4 विउद्धकरपंकआ 1.26.1 वित्थिण्णाआसरण्णे 1.10.1 विरहग्गिणो जलइ 6:10.1 विलुलिअचिउरं 1.25.1 विसमसुरए केसामोडो 1.32.1 विसालभाललोल 1.79.1 विहलिअघणरोह 1.72.2 वीरं देवं वंदे णिच्चं P. 6.3.2 संगामारंभे सुहडबहुले 1.40.1 संझापणओ णिमी 2.10.1 संझाराइलं गहगण 1.4.9.1. संदो रुंदो कुंदच्छाओ 1.66.3 संपुण्णचंदवअणा 3.11.1 सचंदणा णीलमुहा 2.7.1 सक्कचाववंकभाव 1.22.1 सच्चइ दूरे संखु 6.124.1 सत्तारह दिण 8.5.1 समुहे तमहारि 4.1.1 सलिलबहणणिमित्तं 1.77.1 सम्बकाल वड्डेइ णेहअं P. 6.11.1 सव्व गोविउ जइ वि 4.10.2 सव्वविग्गहणेआरा. 3.8.1 सन्वा भूपी णरसिर 1.43.1 ससि उग्गउ ताम 6.65.1 सहि रइसुहसारो 3.12.2 सामलंगि तुज्झाणणिंदुणा P. 3.11.1 सुद्धं सोम्मसहावअं 3.5.1 सुपहुत्तसरोअअ 1•81.1 सुरकरिकओलमअ P. 5•4.1 सुरवरणरवरथुम 8.25.1 सुरवरतासअरु 6.56.1 सुरसंघ वि संकेत 6.68.1 सुसामिए णिवलिअंए 1.1.1 सुहय गरं तुह विरहे P. 1.5.2 सुहझ पसिअ माणं 1.14.1 हडं अज्जुणु तुम्ह 4.2.1 हणुमंत रणे 6.33.1 हत्थारोविअरुंदचंद 3.6.1 हरइ णवसरस विगलिअ 2.13.4 हरगलगरलालिं 1.72.5 हरि आगमण सुणेवि 6-75.1 हला दिहा डिड्डा 1.51.1 हा महुमासबंधु 1:23.1 हारालग्गं भसलमुहलं 1-28.1 हा हट्टआपएसाण P. 3.12.1 हा हिअअ किं विसूरसु P. 1.3.2 हिमरुचिरति 5.5.1 ·IV. INDEX OF AUTHORS [The figures refer to the chapters and stanzas in the main text of the Svayambhūchandas; those preceded by Prefer to the chapters and stanzas in the Pūrvabhāga of the work printed on pp. 103-127. The figures in bold type indicates the chapter, the next two refer to the stanza containing the definition and the illustration under it respectively. The probable Sanskrit equivalent of the name is given within the brackets.] अंगवइ (अङ्गपति) 1.72.7-8 अंगारगण 1.3.2; 5.1; 6.1; 13.1; 14.1; 25.1; 32.1; 45.1; 48.1; 72.1-6%; 77.1; 2.1.1; 10.1; 13.3; 3.13.1; P. 3.9.1; 5.2.1; 3.1; 6.7.1; 11.13; 15.1; 1.61. अंजेणिउत्त (अजनिपुत्र) P. 3.7.1; P. 6.5.1 अजगमर 2.2.1 अज देव (आर्यदेव) 4.7.1 अण्ण (अन्य ?) 2.13.2; 13.4 अन्भुअ (अद्भुत) 3.1.1 अहि उत्त (अभियुक्त) P. 1.2.1 अहिमाणइद्ध (अभिमानचिह्न) P. 4.1.2; 2.1 इसहल (विपहर-विषधर) 3.2.1 उभड (उद्भट) 1-33.1; 34.1; P. 3.6.1; P.6.6.1 कन्ददत्त (कृष्णदत्त) P. 1.3.3 कलाणुराअ (कलानुराग) 2.11.1; 3.3.1 कालाणुरूअ (कालानुरूप) P. 4.4.1 कालिदास (कालिदास) 2.9.1 कुमारयत्त (कुमारदत्त) 1.63.1 कुमारसोम्म (कुमारसौम्य) 1.59• 1 कोअंड (कोदण्ड) P. 6.17.1 को ऊहल (कौतूहल) P. 6.3.1 कोहंत ( )1.11.1 गुणहर (गुणधर) 1.21.1; 22.1 गोइंद (गोविन्द) 4.9.1; 9.3; 9.5; 10.1; 10.2; 11.1 चउमुह (चतुर्मुख) 4.2.1-3; 6.54.1; 63.1; 65.1; 87.1 उत्त (चन्द्रगुप्त) P. 6.20.1 चंदण (चन्दन) 1.31.1; 72.1; P. 1.5.2; P.3.11.1 छइल (छेक) 3.7.1; 9.1; 4.8.1; 12.1; P. 1.1.2; 1.3 जणमणाणंद (जनमनोनन्द) 1.46.1 जिगआस (जिनदास) 4.11.3 जीवदेश (जीवदेव) 1.43.1; 44.1; P.6.9.1 जोहअ (योध) 1.83.1 गिउण (निपुग) 1.23.1; 36-1; P. 1.4.1; P. 6.12.1 तिलोअण (त्रिलोचन) 1.66.1 दुग्गसत्ति (दुर्गशक्ति) 2.12.1 दुग्गसीह (दुर्गसिंह) 2.4.1; 5.1 देवणाह (देवनाथ) P. 5.6.1 धणदेव (धनदेव) 4.6.1 धुत्त (धूर्त) 4.4.1 णागह 1 16.1 पंचमणाह 1.7.1 पंछमणाह 1.27.1 पहंजण (प्रभञ्जन) P. 3.12.1 पवरसेण (प्रवरसेन) P. 1.3.1 पालित्त (पाटलिप्त) 1.1..1; 5.3; 5.1 पोम्मणाह (पद्मनाथ) P. 6.23.1; 2.1.1;26.1 वरहिण (बर्हिन्) P. 6.8.1 बंधुदत्त (वन्धुदत्त) P. 5...1 भरह (भरत) P. 6.3.2; 3.4 भीरु (भीर) P. 1.3.2 भोइअ (भोगिक) P. 1.5.17 मऊर (मयूर) 1.71.2 मऊरदेव (मयूरदेव) 1.10.1; 74.1 माउरदेव (मातृदेव) 4.5.2 ·INDEX OF AUTHORS १५७ - above मूलदेव 1.60.1; 61.1 रज्ज उत्त (राजपुत्र ?) 1.74.2 रविवष्य (रविवप्र) 3.5.1 राहा (राधा) 1.58.1 लडहसहाव (लटभस्वभाव) P. 1.8.2; 8:3; 8.4; 8.5; 8.6%; P. 6.1.1; 22.1 ललइसहाव (लटभस्वभाव) Same as 1.30.1; 3.11.1 लल (लल्लक) 3.12.1; 12.) ललि असहाय (ललितस्वभाव) Perhaps same as लडहसहाय 2.7.1; 3.6.2; P. 5.4.1 लोणुअ (लोणुक) 2.3.1; 6.1 वढमित्त (वृद्धमित्र) P. 2.3.1 वप्पराअ (बप्पगज) P. 4.2.2 (वाक्पतिराज?) वम्मउत्त (वर्मपुत्र) P. 1.1.3 वह (ब्रह्मन्) 1.2.1 वह प्रत्त (ब्रह्मदत्त) 1.40.1 वसुएव (वसुदेव) P. 6.3.2 विशड्ड (विदग्ध) 3.8.1; 4.12.2; P. 1.1.5; P. 2.2.1; P. 6.3.5 विज्जा (विद्या) 1.3.1 विमल P. 3.5.1 See next विमलएव (विमलदेव) 1.57.1 वेआल (वेताल) 1.84.1 वेरणाअ (वैरनाग) 1.41.1; 42.1; 52.1; 53.1; see वेलाणाअ (वेलानाग) सीलगिहि (शीलनिधि) 1.47.1; 57.2 वेलाणाय (वेलानाग) 1.66•4 संगमित्त (संगमित्र) P. 3.10.1 सागर P. 3.8.1 सामलएव (श्यामलदेव) P. 6.21.1 सालाहग (सातवाहन) P. 1.4.2 सुद्धकइ (शुद्धकवि) 1.38.1 सुद्धराम (शुद्धराज) 1.29.1 सुद्धसहाव (शुद्धस्वभाव) 1.4.1-2; 8:1; 9.1; 12.1; 15.1; 17.1; 24-1; 26.13; 36.1; 49.1; 56.1; 64-1; 65.1; 66.33; 75.1; 76.1; 81.1; 82.1; 2.8.1; 13.1; 3.8.3; 18.2; 13.3; P.3.2.1 सुद्धसील (शुद्धशील) 1.18.1; 19.1; 23.2; 28.1; 3].1; 39.1; 50.1; 51.1; 54.1; 55.1; 62.1; 66.2572.2-33 79.1; 80.1; 3.6.1; 4.9.2; P. 6.3.3; 13:1; 14.1; 19.1 सुरसेण (सुरसेन) P. 1.8.1 सुहडराअ (सुभटराज) 3.8.2 हरअत्त (हरदत्त) 1.37.1; P. 6.10.1 हरउत्त (हरपुत्र) P. 6.18.1 हरदास 1.20.1 हरिसएव-देव (हर्षदेव) P. 3.3.1; P.4.1.1 हाल 1-47.2 . .

·BRIEF NOTES SVAYAMBHÜCCHANDAS: PŪRVABHĀGA, pp. 103-127 As my note on p. 102 explains I could not publish the Pūrvabhāga of the Svayambhūcchandas in its proper place. But while adding my notes I thought it proper to begin at the beginning of the work. I am therefore starting with the notes to the Pūrvabhāga. In the definitions of the metres which Svayambhủ gives he mentions the constitution of a Pāda with the help of the Mātrā Ganas and not with the Akşara Gaņas even once. While indicating the nature of the Gaņas, he generally mentions the position of either the short or the long letter in them and in all such cases, it is always to be understood that all the other letters in that particular Gaņa are of the opposite nature. Thus when he speaks of a Caturmātra or a Pañcamātra with a short or a long letter at the beginning, middle, or the end, it is to be assumed that the other letters in that particular Gaņa are long or short as the case may be. In the case of the Varņa Vrttas I have given also the constitution in the terms of Aksara Ganas for easy comprehension. I. SKANDHAKA-JATI This is the first chapter of the work; it was obviously called Skandhakajāti by the author himself as he begins his treatment of the metres of the Gāthā class with Skandhaka instead of Gāthā as the others do. See also ch. 2.4 and 6.1 below; so correct the heading of the chapter accordingly. 1.1: This is an illustration for the rule that in Prakrit the letter im at the end of a word is optionally short. The first half of the illustration as also the rule itself are lost on the first folio of the manuscripi. The stanza is identical with Gāthásaptasată 1.70, where in the first half the word davaggi-masi-maliaim occurs with the short im at its end. 1.2 : The stanza illustrates a short hin at the end of a word; here it is short in the first, the second and the sixth words, but not in the third and the seventh. "Upendra is lying in his bed with his eyes from which sleep has departed, which are white at the sides, dark (at the centre, i.e., at the pupils) without collyrium, and very much contracted at the extremities (owing to their contact with the light).' 1.3: This stanza is quoted by Hemacandra under H. 1.10; but in its first half he reads paccūsagayavarummüliāe.

·P. 1.1-2 ] स्वयंभूच्छन्दः 159 "The white flowers, viz., the stars, of the creeper namely, the Night, when trampled upon by the elephant in the form of the Dawn, are falling down, while the bird, i.e., the Moon, has flown away.' In this stanza (im in dhavalāim and) e in nisälaõę are short. 4 1.4: This too is from the Gáthasapaśatī 1.75; here o in nahaalão is short. The ms. wrongly reads nahaalāhi, as the introductory words clearly show. 'Look how a flock of parrots descends from the skies, as if it were a necklace made of rubies and emeralds fallen off from the neck of the Lady of the Skies.' 1 1.5 : vodrani is a young girl; Hemacandra, Prakrit Grammar 2.80, quotes the portion vodrahadrahammi padiā to illustrate the deśya word vodraha-hi. I think he refers to our stanza and the proper reading, seems to be vodrahidrahammi as the context shows. It is true that Hemacandra quotes sikkhanti vodrahio for the feminine form; yet when can a vodraha, i.e., a young man, be called a draha? 'They alone are fortunate, they alone good men; they live (truly) in this world, who alone easily rise up when fallen in the deep bed (of a river) in the form of a young woman'. Here hi in the word vodrahi remains short even before the conjunct dra, since it has the consonant » in it. .. 1.6: The stanza illustrates how the letter vi remains short before the conjunct nha in ņhavaṇamisenam, since it has h in it. Thus the rule which prescribes that 'the letters, which are normally long in Sanskrit and also in Prākrit, may be short in Prākrit may be reconstructed to mean: The letters im, him, e and o at the end of a word, so also the letters which precede a conjunct having the consonant h or r in them remain optionally short in Prakrit. We may compare for this. Kd.1.5-6; N. v.54; Ck. v.3; H. 1.5-6. The stanza is an attack on the Linga worship of the Hindus; but it borders on obscenity. 2: 'In a Pāda there are five Ganas called cha, pa, ca, ta and da which respectively contain 6, 5, 4, 3 and 2 Mātrās (Kalā) in them. Thus indeed is being described whatever metre there is in this work on Prosody'. See H. I.2; also Kd. 1.2. In the latter place, however, the names of the Ganas are different; they are the first letters of the five. Vargas namely, ka, ca, ța, ta and pa. On the other hand, the names of Hemacandra and Svayambhū are the first letters of the words ·160 स्वयंभूच्छन्दः Î BRIEF NOTES Şanmätra (Chammatto), Pañcamátra, Caturmātra, Trimātra (Timatto) and Dvimātra (Dumatto) respectively. eham is evam rather than etad. 2.1: This is an illustration of a metre called Aravinda, whose Pāda contains all these Ganas in succession (6, 5, 4, 3, 2), thus 20 Mātrās in all. See HPK. 4.62 for the metre. Svayambhū, too, must have de. fined this metre under the Khañjakas in ch. 3 below; but that portion of the manuscript is missing. The name of the metre is introduced in the last line as in Hemacandra's illustration. In ours the face is identified with a lotus, the lips with its red petals, the teeth with its white pollen, the rays of the teeth with its filaments and the pupils of the eyes with the black bees. The same Rūpaka is used again in the third chapter (2.1). There is an obvious pun on the word mitra and nidrä in the third line. 3: 'In the hemistich of a Skandhaka there are eight Caturmātras; at the sixth place they must have a Dvimātra at the middle (i.e., they must be either a Madhya-guru or a Sarvalaghu). But a Madhyaguru shall not be employed at the odd places (i.e., at the 1st, 3rd, 5th and the 7th). There are seven (Caturmātras) and a half in the half of a Gíti; know that to be a Samkirņaka when both (i.e., the half of a Skandhaka and that of a Gīti) are (simultaneously) used.' It is remarkable that Svayambhū defines the Skandhaka as the basic metre of the Gathä group and not the Gathā as almost all the other prosodists do. This is why he calls the metres of the Gāthā group by the name Khandhaa-jāi at ch. 2.4 and 6.1 below. The definitions of Svayambhū serve also as illustrations as a general rule; here the first half is that of a Skandhaka with which he has begun and the second is that of a Gīti. The two together form a Samkīrņaka. 3.1 : This is from the Setubandha of Pravarasena. 3.2-3: These two stanzas are from Nanditādhya's Gäthälaksana vv. 26 and 29, but here ascribed to Bhīru and Krşñadatta respectively. 4: 'Gīti itself is an Upagīti when the sixth (Amśa) consists of a single short letter (in both the halves); it is an Udgīti with only the first half (of this kind) and becomes a Gāthā with (only) the latter half (of this kind).' The stanza as a whole illustrates the Udgīti. 4.1-2: These two stanzas are similarly from Nanditadhya's Gathalaksana vv. 28 and 27, but here they are ascribed to Nipuna and Häla respectively.

·स्वयंभूच्छन्दः f 161 P. 1.2-6] 4.3: 'On seeing the heavy load of the breasts and the slenderness of her waist, the line of hair (on the abdomen) is offered by the creator as a pillar (for support), through fear that (the waist) might break.' See 6.10-1 below for a similar idea, 5: ‘Pathyä is (that Gātha) where the pause (viráma) occurs after the third Gana i.e., Caturmätra (in each half); that which is such only in the first half is Purva-pathyā. It is Para-pathyā when it is so only in the latter half; it is called Vipulā when there is no such pause in either half.' The stanza as a whole is an illustration of Pathyā. It deserves to be noted that this two-fold division of the Pathyā is peculiar to Svayambhū; others call the Pūrvapathyā as Jaghanavipulā and the Parapathyā as the Mukhavipulā. Svayambhū does not naturally, mention, therefore, the divisions of the Vipulā into Sarva, Mukha and Jaghana as the others do. Perhaps he also intended that the Pathyā should be called Sarvapathyā, as is seen from the name Sarvacapalā used by him in v. 6 below. 5.1 : The stanza is the same as Gātrāsaptaśati 2.97; but here it is ascribed to Bhogin. 5.2: The trembling heart of a love-lorn lady is here said to be shattered to pieces like a little water (in a small ditch on the ground) going up in a spray, when pressed down by the foot of an elephant. 5.3 : 'The heart (jivam) of the Lake with its crowds of fish, restlessly moving to and fro owing to the rising mass of mud (from the bottom) caused by the onrush of wild buffalos, becomes frightened as it were by the impending drought (of the summer).' 5.4 : 'In the clear lake of the sky, the pollen of moon-light sparkles on the expanded lotus of the moon which is opened by the bee in the form of the deer, i.e., the black spot.' 6: are 'It becomes a Sarvacapalā with Gurumadhya (Caturmätras) at the second and the fourth · (places), · when they surrounded by long letters. The word gurumajjhagoarehim is to be understood as equivalent to gurumajjhagoarenim gurumajjhehim, i.e., with the Gurumadhyas found between the two Gurus, one on either side of them. The first word of the second half of the stanza indicates that the two divisions of Capalā, i.e., Pūrvacapalā and Paracapala were defined in it. Thus in a Capalā we must have a long letter before the second Caturmātra and also after the fourth one, both of which must be Jaganas, while the third' must consist of two long letters, Com- ·- 162 स्वयंभूच्छन्दः [ BRIEF NOTES pare Kd. 2.7; N. 19; Ck. 64-66. Here the defining stanza does not serve as an illustration unless we read biſautthesu or something like that. 7.1 : This is an illustration of the Avaskandhaka where the first half is that of a Skandhaka (with eight full Caturmātras in it), while in the second half the 6th Aſía contains only a single short letter instead of a full Caturmātra, (as in the fourth line of a Gāthā; but at the eighth Amśa here we have a full Caturmātra instead of a single long letter in it). See HPk. 4.8: Kd. 2.9 com. On the missing folios namely Nos. 4 and 5 we probably had the illustrations of the three Capalās, the definitions and illustrations of the three kinds of Gītis, Ripucchandas, Lalitā and Bhadrikā, and the definitions of the three kinds of the Skandhaka together with the illustrations of the first two of them. The variety that is illustrated in 7.1 is Avaskandhaka. For the other two varieties Upaskandhaka and Utskandhaka see HPK. 4.6-7; Kd. 2.9 com. 'If in the first half of a Gāthā, a pair of Caturmātras is added successively (before the final long letter), it is respectively called by the name Gātha, and the same (word) preceded by ud, vi, ava, sam and ира. If additional pairs of Caturmātras are used, it is called Mālāgātha. Thus a Gātha has 9 Caturmātras, Udgātha has 11, Vigātha has 13, Avagātha has 15, Samgātha has 17 and Upagātha has 19 Caturmãtras in their first half before the final long letter. The second half in each case is that of a Gāthā. See HPk. 4. 11-12 and Kd. 2. 12-13. Jätīphala which has only 8 Caturmătras at the same place (together with its derivatives like the Dāma etc.) and Gāthini which has 21 are mentioned by both Hemacandra and the commentator of the Kavidarpa?a; but they are ignored by Svayambhū. On the missing folio No. 7 we have very likely the definitions and illustrations of a few main Galitakas, for which see HPk. 4.17-25. 8: II. GALITAKAJĀTI 1.1 : The stanza containing the praise of Jina is an illustration of Mālāgalitaka; the manuscript contains only the last two lines. A stanza in this metre contains in each of its four Pādas a Şaņmātra followed by ten Caturmātras, of which those in the odd places shall not be Madhyaguru or Saryalaghu. See HPK. 4.25. The Pādas must of course be rhymed. 2: "That same (Mālāgalitaka). they call Mugdhagalitaka when it has two ·P. 1.6-3.1) स्वयंभूच्छन्दः 163 Caturmātras less and has a long letter at the end of each Pada). Thus the Mugdhagalitaka has only eight Caturmātras following the initial Şaņmātra and has a long letter at the end of each Pāda. This long letter, however, is not in addition to the Caturmātras; but is a part of the last Caturmātra which must end in a long letter. See HPk. 4.26. 2.1; The illustration contains a praiseful description of the feet of the Jina. 3: 'It is an Ugragalitaka when two more Caturmātras are removed from the Pāda and when there is a long letter at the end of the last Caturmātra).' Thus Ugragalitaka has only six Caturmātras after the initial Şaņmātra. In this as also in the Mugdhagalitaka the general rule, that the Caturmātras at the odd places shall not be Madhyaguru and those at the even places must be either Madhyaguru or Sarvalaghu, has to be observed as in the Mālāgalitaka. See HPk. 4.27. The illustra.. tion is unintelligible. 4: 'All the other metres leaving aside the Dandakas and the metres of the Skandhaka class are called Galitakas when they are rhymed.' Metres of the Skandhaka class are the Gatha and its derivatives. Svayambhù calls them metres of the Skandhaka class because he has taken the Skandhaka as the basic metre as seen at ch. 1.3 above. See also HPk. 4.40 com. Hemachandra, however, calls this as the view of 'Some'. The commentator of the Kavidarpana merely repeats what Hemacandra has said about the Galitakas, the Khañjakas and the Sirsakas; cf. Kd. 2.23 com. The other Galitakas like Sundara, Bhūsaņā and others defined at HPK. 4.28-40 are neglected by Svayambhū. III. KHANJAKAJATI. 1 ::. 'Devoid of the Yamaka, faultless as regards their Pādas and having an even number of Pädas--thus are the Galitaka-Khañjas described by clever men. Khañjakas are Galitakas themselves, but they are said to have no Yamaka. Hemacandra's directions are also similar at HPK. 4.41. But the commentator of the Kavidar.pana on Kd. 2.23 lays down that both the Anupräsa and the Yamaka must be present in the Khañjakas. As a matter of fact all' the illustrations of the Khañjakas given by Hemacandra have the Padanta Yamaka as a rule and this is true even of the illustrations given by Svayambhū in this chapter. It is, therefore, difficult to see what exactly is meant by the direction about - ·2: 164 स्वयंभूच्छन्दः [ BRIEF NOTES the Yamaka. Sarisacaraṇāim means that the Khanjaka shall ordinarily be a Sama Catuşpadi and it corresponds to the word samänghri in Hemacandra's definition at HPK. 4.41. The significance of the word paavisuddhāim in Svayambhū's definition is, however, not clear. It will be noticed that both the words Galitaka and Khañjaka are expressive of a class as well as of individual metres. 'In a Khañjaka there is a pair of Trimātras, three Caturmātras, one Trimātra and a long letter in succession. Here the word is used as the name of an individual metre as at HPL. 4.42 and Kd. 2.23. 2.1: For the Rüpaka in the stanza see above ch. 1.2.1. Here, however, there is nothing corresponding to rasanāraoham in that passage: 3: 'A Khanda is made with two Caturmātras and a Pañcamātra. Since Svayambhū's definitions are also illustrative of the defined metre, we must read lelaam for kaam. See HPk. 4.45 and Kd. 2.22. 3.1: The illustration is from Śrīharşa's Ratnávali and is a part of the Dvipadi-Khanda which is wholly quoted by Svayambhū under the Sirsakas at ch. 4.1 below. On folios 9 and 10 which are lost, a few Khañjakas including the Aravindaka which is illustrated at ch. I. 2.1 above and the well-known Dvipadſ of four Pādas which is referred to in the next stanza seem to have been defined and illustrated. For these refer to HPk. 4.46-58. 4: 'Dvipadī itself becomes Kāmalekhā when it is devoid of the single short letter immediately preceding the last long letter in its Pādas'. See HPk. 4.59 and Kd. 2.24.2 com. For the name Dvipadī as applied to a metre of four Pädas see Vjs. Introduction para 5. 4.1: The meaning of the illustration is not at all clear to me. 5: 'In a Māgadha Narkutī, whose seventh and tenth Mātrās consist of short letters and which has three long letters at the end (of its Pādas), there are four Caturmātras immediately following an initial Şanmätra.' This means that the first of the four Caturmätras is either a Madhyaguru or a Sarvalaghu, the second is any one of the five kinds, the third is either a Sarvaguru or an Antyaguru, while the last is necessarily a Sarvaguru. In the second line of the definition, we have probably to read sattamadahamalahuae, if it is to serve as an illustration as it is very likely intended to be. See HPK. 4.63. This metre is virtually the Narkutaka of Virahānka at Vjs. 4.25, though the latter's definition is differently worded. Virahānka, however, seems to consider Narkutaka as a common name, since at Vjs. 4.34 he illustrates ·165 P. 3.1-3.8 ] स्वयंभूच्छन्दः Adilā in the form of a Narkutaka, which seems to contain 21 Mātrās in its Pādas, as against our 22. It is curious to note that both the definition and the illustration of Svayambhū observe the conventional rule mentioned by Virahanka's commentator of Vjs. 4.25, namely, that the letters äe ought to occur at the end of every Pāda. Hemacandra does not either mention or observe this rule in his work. 5. 1: The illustration is beyond comprehension. 6: 'If there are two short letters immediately before the last (long letter), it is Narkuțaka.' The Māgadha Narkuți itself is called simple Narkutaka when the last Caturmātra is Antyaguru. Upanidhana is upäntya. For the metre see HPk. 4. 64. 6.1: The stanza describes the love-lorn state of a woman immediately after the departure of her lover. It is ascribed to Udbhata. 7: 'If both the final and the penultimate Caturmātras are Antyaguru, (the same metre) is called Sama Narkutaka.' HPK. 4. 65 directs that the last three Caturmātras shall all be Antyaguru; Svayambhū's illustration conforms to this rule and so very likely the definition is to be understood a little differently. Thus the word be is to be construed only with uanta and not with ninana and uanta both : Thus nihana, uanta be, ca, i.e., the final and the two penultimate Caturmātras should be paragā, i.e., Antyaguru. In all the three Narkuțakas the first Caturmātra which immediately comes after the initial Şaņmātra, is generally a Madhyaguru as seen from Svayambhu's illustrations and definitions as also from Hemacandra's illustrations. In the case of the last, i.e., the Sama Narkuțaka, Hemacandra actually prescribes a Jagana. 7.1: The stanza gives a beautiful description of the person of the Tirthankara Puradeya.' > 8: 'All the three kinds (of the Narkuțaka) become Tarangaka, if a Trimātra (i.e., a Laghu and a Guru) is substituted for the last Caturmātra. See HPk. 4.66. Virahānka's Tarangaka is much different. It is virtually a Varna Vịtta with 14 Aksaras in a Pāda (four Bha Ganas and two Gurus). See Vjs. 4.22. 8.1: The stanza is unintelligible. The line which follows very likely defined Pavanoddhuta which is the same as Tarangaka, but with a long letter added at the end of its Pādas. See HPk. 4.67. On the missing folio No. 12 we had ·106 स्वयंभूच्छन्दः ( BRIEF NOTES probably the illustration of the Pavanoddhuta and the definitions and illustrations of the Nirdhyāyikā of three kinds as also of the Adhikākṣarā and its derivative Mugdhikā; for all these see HPk. 4.68-70. 9: "That Adhikākṣarā itself becomes Citralekhā when a Pañcamātra stands at the first place (instead of the Caturmätra)' The ms. reads Candalehiä both in the definition and in the introductory words; but according to HPK. 4.71 (and Hemacandra closely follows Svyambhu in this matter) it is Citralekha. An Adhikākşarā has five Catur. mātras followed by a Pañcamātra at the end; of the Caturmātras those at the even places must not be Madhyaguru. See HPk. 4.69 and Vjs 4.24. Curiously enough, Virahāňka prescribes a Yati after the 12th Mātrā and this is practically the only place where a Yati is mentioned by him. Virahānka also lays down that the Caturmātra in the third place must be a Madhyaguru or a Sarvalaghu; the illustrations of both Svayambhū and Hemacandra observe this direction, which is, however, not actually mentioned by them. It should be noted that in Svayambhū's definition the fourth Caturmatrā (kharācci) is a Madhyaguru against rule; yet in the illustration it is not so. 9.1 : The illustration contains a request and an address of a love-lorn girl to the moon; but the exact meaning is not clear. 10: 'Adhikākṣarā itself becomes Mallika when there are two Pañcamātras at the commencement (instead of the two Caturniātras of the Adhikākṣarā).' See HPk. 4.72. Even here the fourth Caturmātra (kkharaccè) is a Madhyaguru as in v. 9 above, though the illustration observes the rule about the Madhyaguru Caturmātra correctly. 10.1: 'In the second line the letters änna are not rightly reproduced in the ms.; we rather expect a word of three letters with a long letter in the middle (i.e., a Jagana) and meaning 'pollen' or the like. The stanza is a description of the advent of the autumn when the village borders are filled with ripe corns and fully grown grass, while the paths of the intending travellers (honta pahia) become covered with flowers wafted by the wind and crowded with the bees which keep hovering around, being attracted by the fragrance. The simile in the first line is based on a Sleşa on the word dihasāsia (dirghasasyaki and dirghaśvāsikā). 1: “They call it (i.e., the Adhikākṣarā) a Dipikā when it is possessed ·P: 3.8-4.2] 167 स्वयंभूच्छन्दः : of Pañcamātras (in place of the Caturmātras) at the first, the second and the fourth places.' See HPK. 4.73. 11.1: The idea seems to be: The moon went to the crown of the hair of Lord śiva, being dejected at the defeat which he suffered at the hands of the Lady's face. But there too he could not find rest and remembering his glory in the sky when he was formerly there, he returned to the sky even when he was compelled to fall at her feet (as suggested by his reflection in the nails), thus acknowledging defeat. In the last line perhaps read paanahappadimă for panhiappadimă or panhiapadimā. 12 : 'If all the above: ones are found (promiscuously employed), they call it (i.e., the Adhikākṣarā) Lakşmi.' This means that in Lakşmi Caturmātras or Pañcamātras may be used at the poet's option at the. first, the second and the fourth places, whereas a Caturmātra alone must be used at the third and the fifth places and a Pañcamātra alone at the sixth or the last place. See HPk. 4.74. 12.1: The illustration is quite unintelligible. Madanávatāra and its derivatives given after this by HPk. 4.75 are not given here by Svayambhū, who, however, defines only the first, i.e., Madanāyatāra under the Apabhramśa metres in Ch. 8 (p. 93). IV. ŚİRŞAKĀŅI 1: 'If a double Avalambaka is composed with a Gīti at its end, wise men call it itself a Dvipadīkhanda.' According to the usual practice of Svayambhū the definition itself must serve as an illustration and so the third line of the stanza should have been the latter half of a Gīti; but it would appear that a whole stanza in the Avalambaka metre alone is here used by him. (Avalambaka is a Khanda as HPK. 4.48 lays down and as Svayambhū too must have said on the missing folios Nos. 9 and 10). 1.1 : This is from Sriharsa's Ratnāvalī Nātikā, the first part of which was quoted by Svayambhū on Khanda in ch. 3, v. 3. above. 1.2: This is a beautiful description of the approaching rainy season and of how the pride and displeasure fast disappears from the hearts of unreconciled ladies during love sports. The word aarannamțnávio in the last line makes no sense; perhaps read āara natthävio a. 2:: This stanza defines a Dvibhangi consisting of a Dvipadī and a. Gitikā. But the metre of the defining stanza is very uncertain. Very likely the ·168 स्वयंभूच्छन्दः [BRIEF NOTES 2) first line is intended to be that of a Dvipadi with 28 (6, 4 x 5, 2) Mātrās in it and the second that of a Gîtikā with 32 (4, 4, 5; 4, 4, 4, 5, Mātrās in its half. We may correct the second by reading jahicchiehizi riaehiń; while the first requires two more short letters (one after puro and another after bajjhai) to make it a Päda of the Dvipadi. So per. haps read purovi and bajjhai a. The Gîtikā meant here in the definition is clearly the Bhadrika Gīti, in which the 3rd and the 7th Caturmätras are substituted by Pañcamātras in both the halves. Virahānka called this variety by the name Gītikā in order to distinguish it from the usual Gīti at Vjs., 2.2-3. Very likely even Svayambhu might have followed him, though Hemacandra does not seem to have noticed this distinction, since a Gītikā is mentioned as a Gīti by him at HPK. 4.78 while defining a Dvibhangikā. His illustration here contains a Bhadrikā, but he calls it a Gīti. The Pañcamātras thus used are either the Madhyalaghu (SIS) or the Caturthaguru (IIIS) ones according to the directions of Virahānka at Vjs. I.30 and the diminutive termination with the feminine ending (kā) is clearly suggestive of the delicacy which is lent to the metre by these. Even the.Dvipadikhanda of Śrīharşa may have contained a Gītikā and not a Gīti (cf. v. 94 under HPK. 4.77), though Svayambhu's illustrations above do not suggest this. In the case of the present metre, namely the Dvibhangikā, however, Svayambhū clearly wants a Gitikā (i.e., the Bhadrikā of Hemacandra) as the words duhangia and ruachim in the definition show (Pañcamātras of the Madhyalaghu type being used at the 3rd and the 7th places in the line which is intended to be a Gītikā-second halfm-according to his usual practice). 2.1: The description seems to be of the Spring and its effects on the lovers, as suggested by the fourth line. But the readings of the ms. are very defective. The same is true of the next stanza. 3.1: This is an illustration-merely the last or the fourth Päda of it—of the Samaśīrşaka, which takes place when an even number of Caturmätras is added in the first half of a Gātha before the final long letter, the second half being that of a usual Gathā. For the Gātha see above ch. 1.8 and for the Samaśīrsaka see HPk. 4.82. 4: We must suppose that on the missing folios Nos. 15-17, Svayambhū must have defined and illustrated the other kinds of the Dvibhangis, and also the Tribhangis, if we are right in our surmise that Hemcandra has generally followed the order of metres adopted by Svayambhū.

·P. 4.1-5.1] + 169 स्वयंभूच्छन्दः 4: *That indeed is a Vişamaśīrşaka when at the end of a Päda of the Mälāgalitaka pairs of Caturmåtras in uneven numbers are added. For the Mālāgalitaka-only its illustration-sce above ch. 2.1.1: It contains in its Pada a Şanmätra followed by 10 Caturmätras, of which those in the odd places shall not be Madhyaguru and those in the even places shall be either Madhyaguru or Sarvalaghu; see HPk. 4.25. Fo the Vişamasirşaka see HPk. 4.83. Our defining stanza is not correctly reproduced in the ms. It should have read mälāgaliaasst påāvasānaammi a cañră etc. In the defining stanza we have threc pairs of Caturinātras added at the end of the Päda of the Mālāgalitaka; i.e., we have a Șanmātra followed by 16 Caturmātras in a Pāda. But in the illustration, seven pairs of Caturmätras are added, so that we have in each Päda, a Şanmätra followed by 24 Caturmātras. The stanza is incomplete, about seven Caturmätras in the last Päda being lost. It contains a description of some mountain, but it is unintelligible in many places. After this a large number of folios of the ms. is lost; it is very diflicult to say what they contained. Evidently they contained only what could be called Prākrit metres, since Swayambhū himself says at the end of Ch. III in the main work above (p. 51) and at the beginning of Ch. IV (p. 52) that the Prākrit metres were dealt so far. So from a reference to Hemacandra's Chandonuśāsana, Chs. I to IV, we find that the only group of metres besides the Māgadha Jāti which forms the subject matter of the next chapter, that could have been defined and illustrated on these missing folios is that of the Vaitālīya and its den rivatives. But this in itself could not occupy so many folios. Perhaps the figures showing the serial number of the folios are misread by me, - V. MAGADHAJATI It is worth noting that Svayambhů defines and illustrates the Pādākulaka, which is nothing but a mixture of the different metres that are defined in this chapter, at the beginning instead of at the end of the chapter. Another thing that deserves notice is that Mātrāsamaka and other metres of the class are considered as belonging to the Māgadha Jāti, i.e., the Class or Group of metres to which the Māgadhikā belongs and this latter is certainly a derivative of the Vaitālīya. Virahānka' says that Vaitālīya itself is called Māgadhikā when it is composed in the Māgadhi language, i.e.,, when the main characteristics of that language, namely the substitution of la and sa for ra and sa are present in it; see Vjs.-4.28.

·170 स्वयंभूच्छन्दः [BRIEF NOTES Hemacandra defines Māgadhi among the derivatives of the Vaitālīya and considers it along with the latter as a Sanskrit Mātrā Vrtta. The only difference between the two is that in the Māgadhi two short letters may. be substituted for any of the two long letters of the Ragana that is necessary in a Vaitālīya; see Kd. 2.28 and note on it. It is, therefore, quite likely that Svayambhū began the present chapter with the definition of the free Māgadhikā (i.e., the one which is without any restrictions about the Aksara Gaņa or Gaņas that may be used in it),, which is defined ač H. 3.62 and Kd. 2.28, or with the nominal Māgadhikā of Virahānka 'which is concerned only with the language rather than with the constitution of the metre. This view of Svayambhū, namely that the Mātrāsamaka and its derivatives belong to the Māgadhikā or the Vaitālīya Jāti, may be said to lend support to my contention that most of the Māträ Vịttas and among them those of the Mātrāsamaka (the name is significant) class, were originally cultivated and developed among the Prākrit bards and then later adopted among the Sanskrit metres. But in the process of adoption, they were totally shorn of their original element of Tāla which must be supposed to have been an essential characteristic of ancient bardic poetry, as it was sung and not merely recited. See Jayadāman, Introduction para 17. (p. 24) and Apabhramsa Metres III in Bharatakaumudi, Allahabad 1947, p. 1075, para 10. 1.1: The stanza is an illustration of Pādākulaka which is also found at Hemacandra's Chandonuśāsana (NSP. ed) p. 26, 11.17-18 and Kd. 2.20.4. At the latter place the author of the stanza is said to be unknown. 2: 'When the 9th (out of the 16 Mātrās in a Pāda of the Pādākulaka) is represented by a short letter, it is called Mātrāsamaka.' In the definition of the Pādākulaka Svayambhū must have mentioned the general condition of the metres of this group, namely, that out of the four Caturmātras of which the Pāda is made up, the first shall never be a Madhyaguru or Jagaņa. See H. 3.65; Kd. 2.19: P. 4.42. 2.1: The white mango blossoms and the red Aśoka flowers are here conceived as the white and red flaglets on the palace of Madana. 3: 'In Vänavāsikā the third Caturmātra is a Madhyaguru (or 'a Sarvalaghu) The correct reading seems to be urado and not urago. Others define it as one where the 9th and the 12th Mātrās are represented by short letters. urado means a Caturmātra which has a Dvimätra in the middle, i.e., either a single long letter or two short 'ones. See H. 3.69; Kd. 2.20; P. 4.43.

·P. 5.1-6.2 ): स्वयंभूच्छन्दः 111 3.1: A love-lorn lady is here compared with the young crescent moon, who is lovely yet thin and slender. 4: 'In Viśloka the 5th and the 8th (Mātrās) are represented by short letters.' This means that the second Caturmātra is a Madhyaguru or a Sarvalaghu. See H. 3.67; Kd. 2.19; P. 4.44. 4.1: The meaning is not sufficiently clear. 5: The definition of Citrā is not correctly reproduced in our ms. Perhaps we may read pancaţthanamama lahu ņam cittā: 'Citrā has the 5th, the 8th and the 9th Mātrās represented by short letters.' See H. 3.68; Kd. 2. 20; P. 4.45. The heart of a love-lorn lady is said to be evaporated like the water lying in the small impression on the ground made by a cow's hoof. See above ch. 1.5.2. for a similar idea. 5.1 : 받 6 : 'If the 9th (Mātrā, together with the 10th) is represented by a long letter, it is Upacitrā.' See H. 3,66; Kd. 2.20; P. 4.46. The dark clouds, the rain-bows, the flashes of lightning and white cranes all appear as if they are the art-drawings drawn with different gems by Madana, the god of love. What is maria ? .. VI. UKTĀDIVIDHI 1: So far the Skandhakajāti (i.e., the Gāthā and others), the Galitakajāti, the Khañjakajāti, the Sirsakas and the Māgadhajāti are defined and illustrated. Hereafter Svayambhū proposes to define and illustrate Uktā and the others. It is noteworthy that Svayambhū treats the metres of the 26 classes like Uktā, Atyuktā, etc., as Prākrit metres, and what is more, defines them with the help of the five Mātrā Gaņas mentioned above in ch. I. v. 2 above and not with the Akşara Ganas as is done by others by whom they are regarded as Varna Vșttas. I shall explain the definitions according to Svayambhū's way, but shall also give the formula in the terms of the Aksara Gaņas for easy comprehension. 2: "The metres like the Ukta, which begin with a single letter in their Pāda and end with 26 letters in a Pāda, are made with all short and long letters, have 4 Pādas as a rule, and have a pause after the first half.' The expression saalalahūguruāim means that in these metres the letters whether short .or long must be employed according to directions, and that a long letter cannot be substituted by two short ones and vice versa, as was permitted in the case of the earlier metres. In short, these are. Varna Vittas and shall be defined with the help of > ·172 स्वयंभूच्छन्दः [ BRIEF NOTES certain definite types of Mātrā Ganas and not with that of the Mātrā Gaņas in general. So in each case Svayambhū will mention the Caturmātras and other Gaņas of a particular type and will not merely say Caturmatras or Pañcamātras or so. 3: "The Ukta is formed with a single letter (in its Pāda); the Atyukta with two letters, the Madhyama with three, the Pratișthā with four and the Supratişthā has five letters (in its Pāda).' 3.1-5: These are the illustrations of the varieties defined in v. 3. Hemacandra, Jayakīrti and Prākſta Pingala define all the four varieties of Atyuktā and all the eight of the Madhyamā Jāti. Svayambhū defines only one (containing both long letters) of the Atyuktā and only three of the Madhyamā Jāti. The latter are those that contain a Sagana, a Ragana and a Yagana respectively. He does not give any specific names to these three as is done by Hemacandra and others. It is true, however, that there is no agreement about their names among them. 4: "Two long letters and three Trimätras each ending in a long letter.- these are the Amśas of the Nārācaka.' (ta-ra-la-ga). (ta-ra-la-ga). See H. 2.78; Jk. 2.70. 4.1: 'A few elephants move about with their temples pierced by shafts, attacking the unassailable enemy, etc.' 5: 'If the order (mentioned in the last metre) is reversed it is called Samānikā.' This is a peculiar definition of Samānikā. Usually Samānikā is said to be the opposite of the Pramāņikā in respect of the order of short and long letters and its last letter is short; but Svayambhū thinks that Samānikā is the opposite of the Nārāca, which means that the last letter in Samānikā is not short but a long one. Thus in the Samānikā we have three pairs of long and short letters and two long letters at the end (i.e., ra-ja-ga-ga instead of ra-ja-ga-la). For an almost identical wording, but with a different signification see Ki, 4.18. Also see H. 2.83; Jd. 5.3 etc. 5.1 : 'Look at these lotuses, visited by swarms of fish, awakened by the rays of the sun and covered with impassioned bees.' 6 : 'Citrapadā has three Caturmātras, of which the first two have a long letter at the commencement, while the last one consists of all long letters.' anga-guāra is one whose 'body' consists of long letters (bhabha-ga-ga); cf. H. 2.75; P. 6.5. Virahānka at Vjs. 5.11 and Jayakirti at Jk. 2.67 call this metre by the name Vitāna. 6.1: 'In the grove of the heated mountain a branch of the Kimbuka tree t ·P. 6.2-12] स्वयंभूच्छन्दः 173 moves to and fro and looks as if it were the lolling tongue of the thirsty mountain. The word kuñjare in the first line is wrong; it ought to be lcuñje. 7: "The four Trimātras which contain their short letter respectively at the end, at the beginning, at the end and at the beginning, make-a Mänavaka.' (bha-ta-la-ga). See H. 2.77; P. 6.4; it is called Mänavakakrīạitaka at Vjs. 5.12 by. Virahānka. 7.1: 'Look at this mass of clouds; or is it the dark jaw of Kāla with its fangs in the form of the moving cranes, eager to devour a multitude of travellers.' 8: The definition of Bșhati is missing; it is na-ra-ra. See H. 2.89. 8.1: 'The lovely Kadamba trees have blossomed; the black bees are humming. Being struck with the fragrance (of the Kadambas), the travellers have fainted and fallen on the ground.' 9: '(Four) Trimătras, the first two with a short letter at their end, the third with all short letters and the fourth with a short letter at the beginning make a Halamukhi.' (ra-na-sa). See H. 2.90; P. 6.8 and Kd. 2.20. 9.1: 'Your breasts are heavy and firm; you are slender in your waist. Oh daughter go gently; (otherwise), you will only be broken in no time.' 10: 'Bhujagasiśusſtā is said to consist of two Şaņmātras, the first containing all short and the second, all long letters.' (na-na-ma). See H. 2.91; P.6.7. It is called Bhujagaśiśubhrtā by Kedāra at Vr. 3.21 and Madhukarikā by Bharata at Bh. 16.18. 10.1: 'You wander, oh noble one, being slim; how indeed you sustain with effort your heavy breasts on your (slender) waist, owing to the pride of the support which you claim from your three wrinkles (on the abdomen). 11: The definition of Panktikā is missing; (ra-ya-ja-ga); see H. 2.108. It is known as Mauktika to Jayakīrti at Jk. 2.93. 11.1: "That person who always develops affection, who is desired, whose name and body are good, who is dear, clever and long-lived, is not to be found in every man's house.' See Uttararāmacarita 1.39. "This again is Mattā, in prosody, which ends in two long letters and has four long and four short letters in succession (at the commencement). gaddhi.is gā: abdhayah, and laddhi is là abdhayah; abdhi is four. (ma-bha-sa-ga); see H. 2.107; P. 6.13. 12:

·174 स्वयंभूच्छन्दः [ BRIEF NOTES 12.1: 'I fancy that the flashing circlet of lightning in the centre of a cloud on the opening night of the rainy season is as it were the heart of that cloud trembling through fear of the sharp winds of the summer heat.' Perhaps read gimhumha in the last line and cf. ch. I. 5.3 above for a similar idea. 13: Four Trimātras, each ending in a short letter and two long letters (aftar them) (make a Pāda) of Mayūrasāriņī.' (ra-ja-ra-ga); see H. 2.111; P. 6.12; Kd. 4.23. 13.1: “Look, oh shy one, at the peaks of the Vindhya mountain, inhabited by intoxicated elephants, rubbed against by a mass of clouds and (looking) eager to reach the sun and the moon.' 14: The wording of the definition is not clear; it probably means that Upasthitā contains three Caturmātras, the first having all long letters and the next two having a long letter at their end, followed by a Trimātra which has a short letter at its commencement. So perhaps read că for gå in the first line and to for tā in the second. (ta-ja-ja-ga); see H. 2.120; P. 6.14. 14.1: "The sky is seen overcast with clouds; (so are seen) the flashes of lightning and the rain-bow. The lovely days bring eagerness even to (the minds of) those who have their beloved one by their side.' See Meghadūta v. 4. 15: 'That is Rūpavati or Rukmavati which has three Caturmātras, the first having a long letter at the beginning, the second having two long letters and the third having a long letter at the beginning, followed by two long letters at the end.' (bha-ma-sa-ga); see H. 2.113; P. 6.11; Viraháňka, at Vjs. 5.18 calls it Campakamālā, but it is known as Puspasamțddhi to Bharata at Bh. 32.227 and as Subhāvā to Hemacandra, who mentions it as an alternative name in his commentary on H. 2.113. 15.1 : ‘Sandal-paste, moon-light, wine, notes of the cuckoo, camphor, lotus and the lute, all these give pleasure to men (when they are at home; but) they give pain to them when they are on a journey." 16: "There are four Caturmătras in the Päda of a Panava, which respectively have the long letter at both the places, at the commencement, at the end and in both places.' (ma-na-ya-ga); see H. 2.110; P. 6.10; Bharata calls this Kuvalayamālā at Bh. 16.20. 16.1: The description is of the Mäkanda trees covered with fresh blossoms and crowded with the warbling cuckoos; but the last two lines which contain some Rūpaka are not very clear.

·P. 6.12-21 ] स्वयंभूच्छन्दः 175 17: 'That is śuddhavirātikā in which there are five Aiśas, namely, four Trimātras and a Caturmătra which precedes them and contains all long letters, while of the Trimātras the first has a long letter at the beginming, and the last three have it at the end. In prosody, it is pleasing to all people.' (ma-sa-ja-ga); see H. 2.109; P. 6.9; Kd. 4.24. 17.1 :'It seems as if the cloudy sky is falling down crying, being pierced with a fierce lance of lightning by the wrathful king viz., Rainy Seasun, armed with a bow, namely, the rain-bow.' 18: 'Dohaka (Pāda) is formed with four Caturmâtras, the first three of which have the long letter at the beginning, while the last one has all long letters.' tiţthihiā vāavvā 'Now Triştubh is to be defined.' Such introductory sentences regularly occur in the portion of the chapter that is given earlier; but it occurs only here, that is, in the Pūrvabhāga. (bha-bha-bha-ga); see H. 2.130; P. 6.18; Kd. 4.29. 18.1 : 'Look, how Grīşma (Summer), who is ambitious (to rule), is killed wiih vollies of arrows in the form of streams of shower, by the Raingod, who is a good friend of Mahendra (Lord of the gods) and mounted upon the elephant of the cloud.' 19: 'Five Trimātras, each with a short letter at its end, followed by a long letter at the end :-Such are the Amśas of Niśśreņikā.' (ra-ja-ra-laga); see H. 2.144; P. 6.25; Kd. 4.31. In all these places the metre is called śyeni or Śyenikā; but the name Niśśreņikā is mentioned by Hemacandra in his commentary on H. 2.144 and ascribed merely to Anye. Jayakirti at Jk. 2.102 calls it merely Śreņi which is nearer to Svayambhū's Niśśreņikā. 19.1 : 'Look, oh shy one, this flashing lightning, which is cutting short the life of travellers, shattering the peaks of mountains and lolling its tongue like a Siñcana (bird).' 20 : 'Bhramaravilasitā has two Şanmätras, the first having all long letters and the second having the long letter at the commencement, followed by a Caturmātra at the end in which the long letter is the last of all.' (ma-bha-na-la-ga); see H. 2.138; P. 6.21; Vjs. 5.23. 'In the rainy season a circular mass of clouds is gracefully moving with water 'spread out all over it; who indeed has held this clay-pan with its mouth turned upwards and filled with black ink ?' :21: 'In Svāgatā there is a pair of Trimātras and a pair of Caturmătras, each of the former ending in a short and each of the latter in a long letter, followed by a long letter at the end of all.' e in the first half is short; 20.1 : - ·22 : 176 स्वयंभूच्छन्दः [ BRIEF NOTES it is difficult to interpret the second line properly, though the meaning is clear. (ra-na-bha-ga-ga); see H. 2.141; P. 6.29; Kd. 28. At Vis. 4.19 this metre is called Parinandita. 21.1: 'Look; the flash of lightning moving about the dark cloud appears as if it were a streak of flaming fire, now visible and now invisible, on the summit of a mountain which is almost burnt out.' ‘Rathoddhatā has (in its Pāda) three Trimātras, the first two having a short letter at their end, followed at the third place by a Caturmātra which, and also the last Trimātra, have a long letter at their end.' (ra-na-ra-la-ga); see H. 2.141; P. 6.22; Ka. 4.27. 22.1: The sky is conceived as a house full of darkness due to clouds; but the idea in the second half is not intelligible. 23: 'In Subhadrikā there are three Trimätras, each having the short letter at the beginning, which come after a Pañcamātra which has all short letters.' (na-na-ra-la-ga); see H. 2.143; Kd. 4.30. In both these places the inetre is called Bhadrikā. 23.1: "See how the crescent moon resting on the edge of a fresh cloud looks attractive as if it were the fang of the great Hog in the form of the sky, at the end of the world, having the colour of a white lotus stalk.' 24: 'They call it Ekarūpa when there are a Şaņmātra with all long letters, two Caturmātras, the first with a long letter at the end and the second having it in the middle, and a pair of long letters in a Pāda) in succession.' (ma-sa-ja-ga-ga); see H. 2.146: Jk. 2.113 (where, however, a Yati is mentioned after the 6th letter). It is also called Mani at Jk. 2.96 (when no Yati is mentioned). 24.1 : The fresh foliage of the red Aśoka is here fancied to beacon to the other trees that they should give up lamenting since the Spring shall enliven them also. The wording, however, is not clear. 25: 'In Vātormi there are three Caturmātras, the first two having ali long letters and the third having it at the end, then a Pañcamātra with a long letter in the middle and a long letter following it, in succession.? (ma-bha-ta-ga-ga); see H. 2.136; P. 6.20; Kd. 4.37. 25.1: The stanza is unintelligible. 26: 'Two Caturmātras each containing all long letters and two Pañcamātros, each having a short letter in the middle, followed by a long letter at the end (of the Pāda) make a śālini.' The wording of the second line is doubtful. (ma-ta-ta-ga-ga); see H. 2.135; P. 6.19; Kd. 4.36. Also Vjs. 5.22.

·SVAYAMBHÜCCHANDAS I. UKTĀDIVIDHI This chapter is the continuation of Ch. VI of the Pūrvabhāga. In the ms. of the Pūrvabhāga we have nine metres of the Tristubh Jāti and there the ms. ends abruptly; and the present ms., the first 22 folios of which are missing, begins with Vidyunmālikā. We have only the illustration; for the definition (na-sa-ta-ta-ga) cf. H. 2.209. 1: "The (six) Trimātras, the first two of which end in a short letter each, the last three begin with it, while the middle one contains all short letters, make a (Pāda of a) Rucirā. (ja-bha-sa-ja-ga); cf. H. 2.198; P. 7.2; Kd. 4.60. 1.1: 'The unfortunate lovely woman in the form of the sword, bedecked with pearls and having her limbs smeared with elephant's rut, is crying as it were, (after rolling) on the ground, freely raising her voice owing to the humming of the bees that had gathered there (owing to the rut), when her good master had fallen (in the battle).' The words latthia (a stick and a lovely woman) and abhaggiä (unbroken and unfortunate) are intended to be ślişta. 2: 'If in (each of) the Pādas, there are enmployed four Caturmātras, the first and the third of which have their long letter at their end, while the second and the fourth have it in their middle, and are followed by a long letter at the end, the metre is called Nandini.' (sa-ja-sa-ja-ga); cf. H. 2.210 and P. 8.7, who call it Kanakaprabhā, while Vr. (3.69) knows it as Mañjubhāșiņi. In his commentary Hemacandra mentions three other names for it, viz., Jayā (cf. also Jk. 2.159), Manovati and Sumangalī; but Bharata, 32.151, knows it as Vilambitā. 2.1 : 'When I look at you, my mind does not arrive at a decision as it entertains a doubt : Could this be the moon ?; but he does not shine by day; could he be Ananga? But his bow is made of flowers. This is an example of the Sandeha Alaṁkāra. Vv. 3-12 describe 10 metres of the sakvarī Jāti which have 14 Aksaras in each of their Pädas. 3: 'In the Vasantatilaka metre there are four Caturmătras followed by a Pañcamātra; of the Caturmātras, the first has all long letters, the second has it in the middle, while the third and the fourth have it at the end. The last, i.e., the Pañcamátra, has its short letter at its commencement.' (ta-bha-ja-ja-ga-ga); cf. H. 2.231; P. 7.8; Kd. 4.62. Vjs. 5.31 knows it only as Simbhonnatā, but Kedāra Vr. 3.75 knows ·178 स्वयंभूच्छन्दः [ BRIEF NOTES this name and two others namely, Uddharşiņi and Madhumādhavi also. Karņotpală and Sobhāvatī are iwo more of this same metre which are found at Vr. 3.75.2-4. 3.1: The author of the illustration is doubtful; the name Vijjā is later changed into Divākara in the added footnote. 'Your hand, having the beauty of the delicate interior of an erect lotus and possessed of a fore-arm covered with the hair standing on their end owing to the touch of the breasts of the beloved, brings honour, gifts, terror and enjoyments respectively to friends, Brahmins, enemies and sporting damsels.' 3.2 : The blue lotus placed on the ear, when tinged with the red colour of saffron on the cheek as it repeatedly touches it, and affected by the whiteness of eyes of the girl, is fancied to be the knob of Cupid's arrow made with the three gems, namely, the blue sapphire, the pearl and the red ruby. 4: "Two Pañcamātras, the first with a short letter at the end and the second with all short letters, placed between two Şaņmātras, both of which have all long letters, make a (Pāda of) Asambädhā.' (ma-ta-na-sa-ga-ga); cf. H. 2.230; P. 7.5; Kd. 4.64. 4.1-2: Both the illustrations are vulgar descriptions of a girl's sexual enjoyment. 5: "That is Nandimukhī, in whose (Pada) there are in succession) two Trimātras both containing all short letters, two Pañcamātras both having a short letter at their end, and two long letters.' (na-na-ta-ta ga-ga); H. 2.224 and Jk. 2.170 know this inetre, as Vasanta - though Hemacandra mentions the name Nandimukhī also in the commentary. Pingala and others do not notice it at all. "The hair siand on their ends; drops of perspiration trickle dowi!, the lower lip throbs, talkativeness .decreases, the mind becomes shaky and the eye becomes fixed. Thus do various sweet emotions take place when the lover is sighted.' 6:. 'That is Aparajitā where (in a Păda) there occur in succession) a Şanmātra with all short letters, a Pancamātra with a sliort in the middle, a Caturmätra and a Trimətra both having a long letter at their end.' (na-na-ra-sa-la-ga); cf. H. 2.220; P. 7.6; Kd. 4.65. 6.1: This is a Rūpaka where the body of the beloved is conceived as a lotus-pond, having hands and face as its lotuses which are endowed 5.1:

·1.3-10] i स्वयंभूच्छन्दः 179 with stalks namely the arms and the neck, where the eyes are the blue lotuses, the breasts are the swans, the black hair are the black bees and (the loveliness of) the Nitambas is the water, 7: "Praharanakalikā has two (groups of) seven (letters), each having its long letter at the end. (na-na-bha-na-la-ga); cf. H. 2.222; P. 7.7; Kd. 4.66; Vr. 3.73. All these works call the metre by the name Praharanakalitā, while Jl. 2.173 alone calls it Praharaṇakalikā. It is difficult to say what Svayambhú intended. 7.1: 'Avoid journey in this rainy season, oh Lover; enjoy my beauty which resembles the lovely sands of the Gange My heart is unable to bear separation even for a moment like a drop of water placed on the edge of a blade of grass.' 8: 'It is called Karimakarabhuja in Prosody, when there are (in succession) a pair of Şanmātras, the first having all short and the second all long letters in them, then a Pañcamātra and a Trimätra, both having their short letter at their commencement.' (na-na-ma-ya-laga); cf. H. 2.223. Karimakarabhujā is also the name of a Mātrā Vștta which has a pair of Caturmātras in each of its four Pādas; see below 7.9. 8.1 : Here as in 6.1 above we have a Rüpaka; but here it is the battlefield that is considered as a lotus-pond where her brave lover is supposed by a girl to be sporting. Its water is the blood of the enemies; the elephants are its sharks, horses and banners the birds, the mass of umbrellas the foam, the severed heads of warriors the lotuses and long lines of swords the fish.' 9: 'A pair of long letters coming after twelve short ones makes (the. Pada of) Upacitra.' (na-na-na-na-ga-ga); cf. H. 2.234; Jk. 2.177. No other author notices this metre, though we find it at V1. 3.77.5 under the name Supavitra, with a Yati at the 8th. The feminine name Upacitrā is that of a Mātrā Vịtta which belongs to the class of the Mātrāsamaka and others. See below SbP. 5.6 (p. 118). Svayambhū’s illustration is quite uninteiligible. 10: 'Lakşmi is that metre where, the 5th, the 9th and the 12th places are filled with short letters (all others being long)! (ma-ra-ta-ta-ga-ga) cf. H. 2.225; at Jk. 2.166 it is called Candraśālā. It is not mentioned by others. 10.1: The vast sky is conceived as a forest, which is burnt by the wild fire namely, the sun, in which there are flaming sparks namely, the ·180 स्वयंभूच्छन्दः [ BRIEF NOTES twilight, and small heaps of ashes in the form of the constellations, which is hard to extinguish and where there is a small piece of burning wood emitting smoke, namely the comet. 11: 'When short letters are used to fill up the 5th, the 10th and the 13171 places (in a Pāda), it is Jyotsnika.' (ma-ra-ma-ya-la-ga); cf. H. 2.227, where a Yati is mentioned after the seventh letter. 12: 11.1: The sky is here conceived as a large tree, whose branches are the quarters, flowers the stars, the ripe fruit the rising sun, the resting bird the moon, and the slowly departing bees are the patches of (retiring) darkness. 'A Şaņmātra with all long letters, two Pañcamätras each with its short letter in the middle, a Caturmātra and a Trimātra, both having their long letter at the end (make the Pāda of) Jayā.? (ma-ra-ra-sala-ga); cf. H. 2.226; where a Yati is mentioned after the seventh letter. 12.1 : On seeing the white reflection of the approaching Krsna in her pearl necklace, Rādhā thought that Balarāma was coming and so felt shy; Krşņa saw the source of the error and was amused. The complexion of Krsna was dark, but in the pearls it appeared white. On the other hand Balarāma was white in complexion. 13-19: These stanzas define seven metres of the Atisakvari class which have 15 letters in their Pädas. 13: "There are (in a Pāda) two Pañcamātras both having a short letter at their commencement, coming after a pair of Şaņmātras, the first of which contains all short and the second all long letters in it; such indeed is Mälini whose Pādas are attractive to the minds of the people.' (na-na-ma-ya-ya); cf. H. 2.246; P. 7.14; Kd. 4.72. Bharata (Bh. 16.70) calls it Nändimukhi and this is noticed by Hemacandra in his commentary. 13.1 : The orb of the rising moon is imagined as if it were the sandal smeared white cheek of the damsel namely the Eastern Direction, or her crest consisting in a leaf of the Ketaka flower or her ear-ring made of ivory. 14: When there are two Pañcamâtras, the first having all short letters and the second having it at the commencement, then two Caturmātras each having a long letter in its middle, and finally a long letter (in a Pāda), it is called Upamālinī by good poets.' (na-na-ta-bha-ra); cf. H. 2.248, where a Yati is mentioned after the eighth letter, as in the Mälinī.

·1:10-19) स्वयंभूच्छन्दः 181 14.i : The stanza contains a request from a crest-fallen lady to her lover, conveyed through the Dūtī. + 15: 'But if there are four Pañcamåtras, the first having all short letters, the second having it at the beginning and the last two having it at the end, followed by a long letter at the end (of the Pāda), it is called Candroddyota.' (na-na-ma-ra-ra); cf. H. 2.247, where a Yati is men- . tioned after the eighth letter. 15.1 : 'Look how the digit of the young moon slightly reddened by the evening twilight and resting on the edge of) the dark cloud, (occasionally) brightened up by the flashes of lightning, appears as if it were the blood-moistened fang, eager to devour the world, in the dark mouth of Death with its tongue lolling out. The flash of lightning is the lolling tongue. 16: 'It is Tonaka, when there are seven Trimãtras, each having a short letter at its end, and then a long letter, (in a Päda).' (ra-ja-ra-ja-ra); cf. H. 2.254. It is called Mahotsava at Jk. 2.190. .6.1: The stanza describes the attack of Rävaņa's army of Rākşases against the monkeys (of Rāma) and seems to be from a poem on the theme of the Jaina Rāmāyaṇa, whose author is said to be Nāgaha. . 17 : 4 2 1 1 Śaśikalā has in its Päda) 14 short letters followed by a long one. (na-na-na-na-sa); cf. H. 2.243; P. 7.11; Kd. 4.68. Pingala calls it Candravartā and this is noticed by Hemacandra in his commentary. 17.1: 'Whom indeed does the beauty of the autumnal days not attract, when there are a number of lakes having open day and night lotuses surrounded by a hovering swarm of bees attracted by their fragrance and when the surface of the earth is white-washed with the moon's rays. 18: '(The same Śaśikalā becomes) Manigunanikara, when a Yati is observed at the end of the eighth letter.' This is one of the few places where a Yati is mentioned by Svayambhū. See H. 2.245; P. 7.13; V1. 3.80. 19: 'When at the end of Vidyunmālā two Pañcamātras each having a short letter in the middle and a long letter are added, it is (called) Citrā.' (ma-ma-ma-ya-ya); cf. H. 2.249; Jk. 2.193 gives Manduki as its alternative name. Hemacandra notices this as well as the other name Cañcală in his commentary. 19.1: This is a description of the Rainy season; the speaker shows concern 1 ·182 स्वयंभूच्छन्दः [ BRIEF NOTES about the safety of the travellers who are away from their dear ones, in the fashion of the conventional ideas of the Sanskrit poets. 20: Hereafter Svayambhū defines six metres of the Aști class which have 16 letters in their Pādas. The first is Pañcacâmara; its Päda has eight pairs of a short and a long letter. Jk. 2.203 defines this metre among the Sanskrit metres; but mentions it also under the name of Mahotsava at Jk. 6.31. 21 : 20.1: The stanza contains a description of the forest grounds, which emit a fragrance when moistened with the first drops of rain, which are covered with a large mass of sprouts rising from the bulbous roots, which are darkened with swarms of black bees greedily hovering around the Silīndhra flowers, being maddened with their fragrance and which thus cause pain to the travellers (separated from their beloved ones). 'It is Citraśobha when there are eight Trimātras (in a Pāda), each having a short letter at its end. (ra-ja-ra-ja-ra-la); Hemacandra does not mention this metre. The only other author who defines is that of the Prākſta Paingala at 2.172 under the name Cañcala. 21.1: The stanza describes a warrior who is capable of as it were sporting on a battlefield where a fierce battle is raging. 22 : 'Seven Trimātras, each with a short letter at its end, followed by two long letters at the end, (make the Pāda) of Citra.? (ra-ja-ra-ja-ra-ga); cf. H. 2.279. This is identical with the last except that we have here a long letter at the end instead of a short one. 22.1: 'The Rākşasas in the form of the Rain clouds fiercely frowning owing to the rainbows, showing their uneven rows of teeth, namely the departing swans, possessed of lolling tongues of the lightning flashes, are running at the poor travellers (separated from their beloved mates).' 23: Six 'Trimātras, the first having its short letter at the end, the second and the third having it at the commencement, and the last three having all short letters in them, with a long letter (at the end) (make the Päda of the) Gajavaravilasita. (bha-ra-na-na-na-ga); cf. H. 2.271; P. 7.15; V7. 3.85. All the three give the name as Rşabhagajavilasita, while Hemacandra mentions Maitagajavilasita' as another name of it in his commentary. 23.1 : 'The skies are as it were crying aloud through the thunder of the cloud, shedding tears of big rain-drops and saying: Where have you 1 ·24: 25.1 : 1.19-27] स्वयंभूच्छन्दः 183 gone, ch Grīşma (Summer), dear friend of the Spring, who had caused the lotuses to open in the lakes, and had allowed a free play to the bright rays of the sun and the inoon ? 23.2: The description seems to be of the ocean at the time of its being churned with the churning staff of the Mandara mountain. 'Two Şanmätras, the first with all long letters and the second having a long letter at its commencement, two Pañcamātras, the first with a short letter and the second with a long one at their beginning, and a long letter (at the end) make (the Pāda of) the Madanalalita, in Prakrit prosody.' (ma-bha-na-ma-1ra-ga); cf. H. 2.275, where, however, a Yati after the 4th and the 10th letters is prescribed. 24.1: A traveller is here described as having fainted on seeing the amorous behaviour of a loving couple on a swing and remembering similar sports of his beloved. 'He calls that Acaladhști when it has all short letters in its Pāda.' (na-na-na-na-na-la); cf. H. 2.269; Kd. 4.79. Pingala 4.48, calls it Gītyāryā. The stanza describes the sporting dalliance of the beloved. 26: 'Pșthvī is that metre in which there occur (in succession), four Caturmātras, the first and the third of which have a long letter in their middle, while the other two have it at the end, a Pañcamātra and a Trimātra, both having a short letter at the commencement.' (ja-sa-ja-sa-ya-la-ga); cf. H. 2.287; P. 7.17; Kd. 4.83. It is called Vilambitagati by Bharata at Bh. 16.84; Even Utpala mentions this latter name in his commentary on Brhatsamhita 103.16. 26.1: This is a Rūpaka where a young lady is conceived as a river in the autumn, with her palms as the red lotuses, with her face as the bright moon, eyes as the blue lilics, tresses as the black bees hovering around, breasts as the Cakravāka birds and the deep navel as the deep parts of the river-bed. 'It is šikhariņī when -it has (in its Pāda) a Pañcamātra with its short letter at the beginning, a Şaņinātra with all long letters, two Pañcamātras, the first with all short letters and the second with a short letter at its end, and a Caturmātra which has a long letter at its end (in succession).' (ya-ma-na-sa-bha-la-ga); cf. H. 2.286; P. 7.20; Kd. 4.82. 27.1 ; (Even) imprisonment in the midst of wise 'men, or a long sojourn in a mountain cave, or even a sport with a venomous serpent is to be preferred, but not even rulership in the company of wicked followers.' 27: ******** ·184 स्वयंभूच्छन्दः [ BRIEF NOTES 28 : 'Mandākrāntā (has in her Pada) two Saņmātras of which the first contains all long letters while the second has its long letter in the beginning, (followed by) three Pañcamātras, each having a short letter 'at its commencement.' (ma-bha-na-ta-ta-ga); cf. H. 2.290; P. 7.19; Kā. 4.80. 28.1: “The wife of the heartless traveller having decided to die at the sight of a rain-cloud, places a string of lovely Punnāga flowers with bees hovering around it on her (pearl) necklace, a Mälati flower in her hair, and a single Kadamba blossom on her ear.' The idea is that the sight of these flowers is most painful to a separated lover; cf. Mālatī-Madhava III.12 for a similar idea. 29: w This (Mandākrāntā itself) is Hāriņi when it has at its end two Pañcamātras, each with a short letter in its middle (in place of the last two Pañcamātras of the Mandākrāntā).' (ma-bha-na-ma-ya-la-ga); cf. H. 2.292; the metre is not noticed by other writers. 29.1: "The day-lotus awoke on seeing the rising sun in the early morning and having an opportunity at it were laughed at the moon who had grown gray. How can there be any glory for him who is faultfinding (or shining at night), who has not got all the arts or (digits), who has an empty purse (or who lives in the sky), who is consumptive (or who wanes) and feeble, and is always crooked towards his friends (or towards the sun). The words in the last two lines are double meaning, one applicable to a man and the other to the moon. The day lotus opened up all its grand beauty for the rising sun, but merely scoffed at the presumptuous moon who was losing all his lustre in the morning. 'In a Vamśadala there are all (i.e., six) Trīmätras with a single Caturmātra at the end of all; of the Trimātras, the 1st and the 5th have a short letter at their end, the 2nd and the 3rd have it at their beginning, while the 4th and the 6th have all short letters in them. The Caturmātra has the long letter at its end.' (bha-ra-na-bha-na-la-ga); cf. H. 2.288; P. 7.18; Kd. 4.84. All these works know it by the name Vamsapatrapatita, though Hemacandra notes the name Vambadala in his commentary. 30.1: *In the spring the southern breeze, having come in contact with fragrant flowering trees, laughs and challenges as it were, all youthful persons, (saying :) let us bet keeping Mountain Malaya as our umpire, as to whose lovely fragrance is more acceptable (to young damsels).' 30 :

·1.28-35 ] स्वयंभूच्छन्दः 185 31: 32: 'Some call this metre by the name Vamśapatralalita. The correct name seems to be Vamśapatrapatita, the Prakrit form being Varsavattapaliam-padiam as seen from the last line in the illustration. 31.1: 'A Cātaka bird does not care to have the ample water in the lakes and lotusponds, though it is sweet, cool, clear and filled with blue lotuses as also with the sweet notes of water-birds; but he is very happy to lick even a single drop of water sent by the lord of gods (i.e., of the rains), though it has fallen on the blade of a bamboo-leaf.' Two Şanmātras both containing all long letters, preceded by a Pañcamātra which is full (.e., is the longest and so containing all short letters), and followed by two Pañcamātras, both having a short letter at their commencement, make (the Päda of) Padma.' Paguna 'excellent is used both in the sense of "the longest of all the Pañcamātras, and also in the sense of 'leading'. Solve pragunaḥ prathamam vartamānah pagano yayoh tau davu saņmātrau. (na-sa-ma-ta-ta-ga ga); cf. H. 2.294, where Hemacandra mentions a Yati after the 6th and then after the 10th letter. 32.1: This is a vulgar description of a girl's dalliance. 33: That (Padma) itself is Rohiņi when each of the last two Pañcamätras in it has a short letter in its middle (instead of at the beginning).' (na-sa-ma-ma-ya-la-ga); cf. H. 2.295 where a Yati is mentioned after the 6th and the 10th letters. 33.1The meaning of the stanza is not very clear. . 34: 'In the Pāda of Hariņī there occur (in succession) a Pañcamātra with all short letters, à Şanmātra with all long letters, three Caturmåtras, the first having all long letters, the second and the third haying a long letter in their middle, and finally a long letter. (na-sa-mara-sa-la-ga); cf. H. 2.293; P. 7.16; Kd. 4.81. Bharata at Bh. 16.78 calls it Vrṣabhalalita, while Utpala on Bịhatsaṁhitā, 103. 10 calls it Vrsabhacarita. All except our author and Bharata mention the Yati after the 6th and the 10th letters. A lady explains to her friend how all external factors like southern breezes, moonlight, spring, cuckoo's notes, music and sugar-cane juice, even when combined, do not please one as much as a lover with affectionate talk does. 35: 'Bhāvākrāntā is that which has four long followed by four short letters, two Caturmātras, the first with a long letter in the middle and the second having it at the commencement, and a Pañcamãtra with a 34.1 :

·186 स्वयंभूच्छन्दः [ BRIEF NOTES short letter in the middle of it.' The word vişamajagaņā is not rightly understood. Perhaps the correct reading is vişama-cagaņā 'having an uneven number of Caturmātras, i.e., five', the first three covered by the four long and four short letters, the fourth and the fifth being udara-guru and ädiguru respectively. (ma-bha-na-ra-sa-la-ga); cf. H. 2. 291. The real name appears to be Bhārākrāntā and our ms. often reads va for ra. 35.1: A young girl compares her lover with the moon, the sun, the ocean, the fire, Indra, Siva and Vişnu; but finds some fault with each of them and so declares her lover to be incomparable owing to his possession of many good qualities. The moon is crooked and has a dark heart (owing to the black spot); the sun's hands (rays) are ficrce; the ocean is by nature a fool (jaờadhi-jaladhi); the fire is without proper training (unrestricted in its march); Sakra is an outcaste (owing to his having a curse of Gautama); Hara has odd eyes (i.e. fierce and uneven i.e. three) and Hari is Sagada (having a Gadā and having a disease). 36 : 'When Mandākrāntā has six short letters in its middle (instead of the usual five), it becomes Citralekhā.' For Mandākrāntā see above v. 28. (ma-bha-na-ya-ya-ya); cf. H. 2.304, where it is called Candralekhā. Beginning with this Svayambhū defines 11 metres of the Dhỉti class, which have 18 letters in their Pādas. 36.1: The slightly reddish digit of the moon on the second day of the first half of the month is imagined here as a 'fresh nail-mark left on the breasts, namely the while autumnal could, of the Lady of the evening twilight, by the sun, her lover, who had departed after sporting with her on the bed of the sky. 37: 'Candramālā is that where there occur (in sucession) six short letters, six long letters and two Pañcamātras, each having its short letter at the commencement.' (na-na-ma-ma-ya-ya); cf. H: 2.307. 37.1 : 'Look how a swarm of bees has left the garden and alighted on the lotus-like sole of a lovely girl; on hearing its humming, the anklet, however, murmured saying to bees, 'at it were, that they should not stay there which was its exclusive property, being greedy for the same.' A swarm of black bees settled on the sole of a girl; she moved her feet to ward it off. As a result of the movement the anklet gingled; the poet's fancy is based on this. 38: 'If two short letters are added at the end of the six Trimātras in the ·1 om Asoka, whose lower lips are like the Bimba fruit, whose faces are 1.35-42] स्वयंभूच्छन्दः 187 Gajavaravilasita, it is called Bhramarapada.' For the former see above v. 23. (bha-ra-na-na-na-sa); cf. H. 2.309. 38.1: 'Whom would an autumnal night not please, when the dust (on the : ground) is made to settle by water sprinkled by the clouds, when the lotus-ponds are full of sweet music owing to the humming of the hovering bees and when all quarters are whitewashed with the rays of the rising full moon?' 39: ''A Şaņmātra with all long letters, four Caturmātras of which the first and the third have their long letter at the end, the second has it in the middle and the fourth has all long letters, followed by a Pañcamatra which has its long letter at the end, make (the Päda of) Śārdulalalita. (ma-sa-ja-sa-ta-sa); cf. H. 2.310. 39.1: 'Young brides who have eyebrows resembling the crescent moon, who have long eyes, whose soles resemble a fresh foliage of the red broad and pleasing to the people like the moon and who have a full bosom, are not obtained by all without merit.' 40 : 'They call it Kurangikā when there are (five) Caturmātras, with a Pañcamãtra in the middle and a long letter at the end (of a Pāda). Thus we have first three Caturmātras, the first two having all long letters and the third having it at the beginning, then a Pañcamātra which has its long letter at its end, followed by a pair of Caturmātras both having their long letter in their middle, and finally a long letter at the end of all, madhya is with reference to the whole line (Pāda) which has 7 Amśas in all, so that the Pañcamātra occupies the fourth Amśa. (ma-ta-na-ja-bha-ra); cf. H. 2.311. Yati is mentioned by Hemacandra after the 5th and the 12th letters. 40.1 : This is a description of a trunkless head with its head-gear, moving about on the battlefield and resembling a lump of clay placed on the wheel of a potter. 41: 'If a single short letter is added at the beginning of Hariņi. it becomes *. Lalita.' (na-na-ma-ta-bha-ra); cf. H. 2.308. 41.1: The idea is somewhat like this : The sky is the sword; it was darken- Lied with the rust in the form of the rain clouds. It was then whetted on the stone, namely, the sun's orb, by the iron-smith's wife, namely, the glorious autumnal day; the result of this was that the sword began : to emit its rays as before. i. 42: 'If a Şaņmātra is placed (instead of the usual Caturmātra), in the - numatome ....'.- --- -- !

·188 स्वयंभूच्छन्दः BRIEF NOTES middle of a Hariņī, it becomes Hariņīpada.' The Şanmätra, of course, contains all long letters, like the Caturmátra in Hariņī. (na-sa-ma-tabha-ra); cf. H. 2.318. 42.1: A lover meets his beloved after his return from a long journey; on seeing her very emaciated he asks her why it was so and she replies that it was her very nature. He again asks her why she looks very gloomy and depressed to which she says that that was because of her constant household work. She is thus trying to conceal her pain due to her separation from him; but when he finally asks her if she remembered him during his absence, she bursts into tears as she is unable to conceal her feeling any more and made no reply. This was, however, more than a reply to the lover, who then embraces and kisses her. 43: 'Long and short letters, which are respectively four and six, followed by two Caturmātras each having its long letter in its middle and placed between two long letters make a (Päda of the) Acala.' makaragļha is samudra, i.e., 4 and rasa is 6. gamadhya is to be taken twice, thus gamadhya gamadhya due cā (two gamadhya 'ca's between two 'ga's). (ma-bia-na-ja-bha-ra); cf. Vr. 3.94.8 where the metre is called Cala by Kedāra. Hemacandra also calls it Cala at H. 2.305. 43.1 : A trunkless head (not completely severed and hence) hanging in the air for long is fancied to be doing so as it would not descend to the battle ground which was filled with streams of blood nor could it rise up to the heaven since it was quite empty at that time, all the gods having come down to witness the battle! 44: 'It is Kesara if after the (first) 11 letters (of the Acala), two Pañca-. mātras each having a short letter at its end and (finally) a long letter are employed.' (ma-bha-na-ya-ra-ra); cf. H. 2.306. 44.1: 'A headless trunk has stood up on the battlefield (motionless) as if with satisfaction that hereafter it has not to look at the faces of bad masters, not to hear villain's words hard like bolt, and not to speak degrading words like 'give me' to misers.' It had no eyes, nor ears nor the tongue as the head was severed ! 45: "That is called Kusumitalatāvellitā in prosody when there are in it (in succession) five long followed by five short letters, then a pair of Pañcamātras each ending in a short letter and finally, two long letters.' (ma-ta-na-ya-ya-ya); cf. H. 2.302; P. 7.21; the metre is called Candralekha at Vjs. 5.39 and Citralekhā at Bh. 16.86.

·1.42-48 स्वयंभूच्छन्दः 189 45.1 : I am unable to understand the meaning of the stanza clearly but it seems to be an attempt of a wanton woman to represent her mischievous deeds as though they were pious ones. 46: Five short and six long letters (in succession) followed by two Pañcamātras each having its short letter in the middle and a long letter at the end of all make (a Pāda of) Anangalekha.' (na-sa-mama-ya-ya) cf. H. 2.312. 46.1: 'We belong to the same class namely gold; so we are (both) equally great. Why then has this ear-ring got to her lotus-like soft cheeks? And look how I have been touched by her foot! The wretched girl has no discrimination : Thus indeed does the anklet cry out in grief to the people when it makes a gingling sound.' 47: "That is the Sārdülavikridita where there are (in succession), a Şanmātra with all long letters, three Caturmätras the first and the third of which have their long letter at the end while the second one has it in the middle, two Pancamātras both having their short letter at the end and lastly a Dvimätra consisting of a single long letter.' (ma-sa-ja-sa-ta-ta-ga); cf. H. 2.321; P. 7.22; Kd. 4.88. 47.1 : The stanza contains a description of the large heap of the white bones of the demon Dundubhi lying on the Malaya mountain which is darkish in colour. The poet fancies that the celestials always thought that it was a peak of the white mountain, i.e., Kailasa, brought there for the sake of building the great dam across the ocean by some powerful Monkey, when Raghava had been in those regions for killing the ten-headed demon Rāvana. 47.2: The stanza attempts to give a reason why the young damsels do not become angry even when they have heard about the killing of the god of Love by the three-eyed god śiva. It is given in the latter half, but is not very clear. 48: "That is Puşpadâman where there occur in succession) five long and five short letters, and three Pañcamātras each of which has its short letter at the commencement.' (ma-ta-na-sa-ra-ra-ga); cf. H. 2.327. Read muhalatipaganā; the ms. has dropped the letter la. Hemacandra mentions the Yati after the 5th and the 12th letter. 48.1 : 'Kama has resorted to young damsels, bringing with him the sweet notes of the cuckoo mixed with the humming (of the bees), the lovely Sinduvāra flowers, the blossoms. of Punnāga and Aśoka, and lakes adorned with blooming lotuses and swans; that is why during separa- ·49: 190 स्वयंभूच्छन्दः BRIEF NOTES tion from her there take place exhaustion, burning sensation, and want of appetite.' Not very clear. 'It is Candrabimba, if after the 12th letter in the Puşpadāman) there occur two Pañcamātras, each of which has its short letter at its end, and a long letter.' (ma-ta-na-sa-ta-ta-ga); it is known as Vañcita to H. 2.328, where in the commentary even Vicita is mentioned as an alternative name. At Vr. 3.96.5 its name is given as Bimba. In both these places a Yati after the 5th and the 12th letter is mentioned. sūra is the sun, i.e., 12. 49.1 : 'The Lady of the Sky, having put on a charming scarlet garment, namely, the slightly risen moonlight tinged with the twilight and studded with (the pearls of) planets and stars, has approached the refreshing Moon, leaving the sun who had grown old and shaky.' 50: 'Two groups of six letters, the first commencing with a short letter (the others being long) and the second ending with a long one (the others being all short), occur in the Rambhã and are then followed by two Pañcamātras each having its short letter in the middle, and a long letter (at the end of all). (ya-ma-na-sa-ra-ra-ga); the metre is known as Meghavisphūrjitā to H. 2.323; Jd. 7.20; Jk. 2.227; Vr. 3.95. Virahāňka at Vjs. 5.41 knows it as Candrakānta, Utpala as Suvịttä (on Bịhatsamhitā 103.7) and Pingala at P. 8.18 as Vismitā. In his commentary on H. 2.323 Hemacandra says that the metre is called Rambhā by Svayambhū, while Jayakīrti mentions both the names, Rambhā and Meghavisphurjitā. 50.1: 'A Cakravāka bird being distressed by separation (from his mate) at the moon-lit night, does not get rest in the beds of lotuses wafting sweet fragrance, as his mind is stricken with grief.. Thus separated from his beloved and crying piteously, he goes from one bank to the other, now diving, now rising up, in the waters (of the lake), where his own reflection had fallen.' He often mistakes his own reflection in the waters for his beloved and so dives to meet her; but being dis. appointed, he rises up again. 51 : 'This same becomes, Chāyā if the two Pañcamātras associated with the (same) two groups of six letters' (as in Rambhā) have their short letter at their end and are followed by: a long letter.' (ya-ma-na-sata-ta-ga); cf. H. 2.325. Kedāra calls it Chāyā when we have a Bha Gaņa instead of the first Ta Gaņa, at Vr. 3.96.9. 51.1: The poet describes the influence of the Spring on even an old creeper ·1.48-55] ? स्वयंभूच्छन्दः 191 -- which is incapable of fruit-bearing and says how it amorously approaches the Āsādha tree which too is old. The words kohalī and Āşadha are double meaning as explained in the foot-note. 52 : 'Here again, if after the same twelve letters (i.e., the two groups of six letters in Rambhā and. Chāyā), there occur two Caturmātras each of which has its long letter in the middle, and a long letter (at the end), it is called Makarandikā.': (ya-ma-na-sa-ja-ja-ga); cf. H. 2.324; also Vr. 3.96.8. 52.1: An elephant is described here as fainting after remembering how he had sported with his mate in a lovely forest in the autumnal season, while she was with him. 53: 'There are in śobhā, six (letters) 'having a short as their first (the others being long), followed by seven which have a long letter as their last (the others being short), then two Pañcamātras each having its short letter in the middle, and a long letter (at the end).' (ya-ma-nc.- na-ta-ta-ga-ga); cf. H. 2.338. 53.1: The stanza contains a vulgar description of love-making by a young maiden, 54: 'It is Citramālā when there occur in succession) four long letters, four Pañcamātras, the first having its short letter at the commencement, the second having all short letters and the last two having a short letter at their end, and two long letters (at the end). (ma-rabha-na-ta-ta-ga-ga); cf. H. 2.339. It is called Suprabhā at Vjs. 5.42, which name even Hemacandra mentions in his commentary. 54.1: "Now hereafter, travellers will find it difficult to halt in this our village; because, just now, a young traveller "sleeping at the temple of the goddess has begun to sing such a piteous song on remembering his beloved at the thunder of the clouds, that all the people in the village have their hearts' moved to pity.' He is thus a source of sleeplessness and will no more, be tolerated. 55:"-"That is Suvadanã in which there occur in succession) two Caturmātras both containing all long letters, four Pañcamātras, the first and the third of which have their short letter at the commencement, the second has all 'short letters, while the last Pañcamātra has its long letter at its beginning, and finally a long letter.': (ma-ra-bha-na-yabha-la-ga); cf., H. 2.334; P. 7.23; Kd. 4.90. Also Vjs. 5.43. 55.1: Very few indeed are those that carry on their activities upto the end of their life in an unrestricted manner (whether they are appre- -- - 4 ·192 स्वयंभूच्छन्दः [ BRIEF NOTES ciated or not); the stream of the river Revā goes on constantly filling the ocean and the precincts of the Vindhya mountain even when the former, where it rests, is measureless and changeless showing the same amount of water though it is constantly filled.' 56 : 'They call it Siddhi when there are nine Trimătras having in their midst a Caturmātra at the seventh place. Of the Trimātras, the first and the fourth contain all short letters; the second, the third and the sixth have their short letter at their beginning; the fifth has it at its end, while the last three (which come after the Caturmatra), have their long letter at their end.' (na-ja-bha-ja-ja-ja-ra); cf. H. 2.350; Jk. 2.239 knows it as Citralatā or Campakamālikā, while Hemacandra in his commentary, also calls it Rucirā. 56.1: The stanza contains a description of the autumnal nights. 57: 'In Sragdharā there are two Caturmātras both containing all long letters and five Pañcamātras of which all except the second have their short letter at the commencement, while the second has all short letters, (ma-ra-bhá-na-ya-ya-ya); cf. H. 2.345; P. 7.25; Kd. 4.92; Vjs. 5.45; Vr. 3.99. 57.1: This is a description of an elephant in rut going to a lake in summer for his bath. 57.2: The god of love is supposed to move in front of the young ladies, ready to carry out the orders of their glances. Compare Mammața, Kavyaprakāśa X. (under Anumāna Alankara). 58: *If there are seven Caturmātras each with its long letter at the commencement, followed by a long letter at the end, it is called Madirā.' (bha-bha-bha-bha-bha-bha-bha-ga); cf. H. 2.355; it is called Latākusuma at Jk. 2.246 and Kd. 4.93 and Sangatā at Vjs., 3.34. Hemacandra mentions the name Latākusuma also in his commentary. 58.1: "The swarm of the black bees darkened by the rut of the intoxicated elephants, impassioned, carried by the breezes from the south, looking dusky owing to the pollen of the Ketaka flowers and spread- : ing their humming sound everywhere looks as if it were a volly of arrows discharged at the lovers by the God of Love." "Where a Şanmātra with its (two) short letters in the middle and six Caturmátras of which the first, the third and the fifth have their long letter in the middle, while the other three have it at their end, occur in succession), (it is Mardaka); indeed the Pādas. of a Mardaka 59:

·. : 1.55-63] स्वयंभूच्छन्दः 193 are composed in this particular manner. (bha-ra-na-ra-na-ra-na-ga); cf. H. 2.353; Vr. 3.100; P. 7.26. It it called Visuddhacarita at Vjs. 5.46. 59.1: "The fact that the ocean has entertained perpetual enmity with Vadavānala, that it has stayed for a long time happily with the Mrgalāñchana (the moon) and has given poison to Hara and nectar to other gods, can give pleasure only to the impudent, low-born and untrained persons.' lāñchana means both spot and blot (on character). The narrow mind, fondness for low characters and partiality thus displayed by the ocean does not please good men. 60: 'If, on the other hand, the Şaņmātra in the Madraka has a long letter at its end (the others being short), it is Lalita.' (na-ja-bha-ja-bha-jabha-la-ga); cf. H. 2.358; it is called Aśvalalita at P. 7.27 and also at Vr. 3.101; Jd. 7.26 and Jk. 2.248. Hemacandra in his commentary says that sometimes a Ja Gana is substituted for the last Bha Gana in this metre; but in that case Vjs. 5.47, calls it Hayalīlāgati. 60.1 : Seeing the face smeared with sandal paste placed in the cup of her palms by a love-lorn lady and her blue eyes on the face, the swarm of bees did not rest on it and went elsewhere, knowing for certain that blue lotuses resting on a white one and that again on a red one is an impossibility. 61: 'If a Maņigunanikara is placed at the end of a Vidyunmālā, it is called Mattākrīdā.' (ma-ma-ta-na-na-na-na-la-ga); cf. H. 2.359; P. 7.28; Kd. 4.96. For Manigunanikara see above 1.18. Vidyunmālā was defined in the lost portion of the manuscript. 61.1 : The stanza contains a description of the spring season and its glory of blossoming trees and creepers. 62: 'Eight Caturmătras make (the Pāda of a) Tanvā; of the eight, the first, the fifth and the sixth have their long letter at the beginning, the second and the eighth contain all long letters, the third and the seventh have all short, while the fourth has its long letter at the end.' (bha-ta-na-sa-bha-bha-na-ya); cf. H. 2.365; P.. 7.29; Vjs. 5.48. It is a sort of Anyokti on a Bâņa (arrow), which though it is associated with a Guņa (merit; string). suffers many indignities, when it comes in contact with the bent bow (resembling a crooked person). 63 : *It is Krauñcapadā when a (Pāda of the) Manigunanikara is placed at the end of (a Pāda of the Rukmavati.' For Manigunanikara and Rukamavati see above 1.18 and P. 6.15 below (bha-ma-sa-bha-na-nana-na-ga); cf. H. 2.372; P. 7.30; Kd. 4.99; Vjs.-5.49. 62.1 ·194 स्वयंभूच्छन्दः [ BRIEF NOTES 63.1: This also is the description of the spring and its lovely cool breezes. 64 : "That is Apavāha when it is made with the first three and the last three long letters, with all the intervening Caturmātras containing short letters.' The intervening Caturmātras are five so that the short letters are twenty. (ma-na-na-na-na-na-na--sa-ga-ga); see H. 2.377; P. 7.32; Kd. 4.102. 64.1 : This is a description of a peak of the Malaya mountain in the spring season. 65 : 'Eight long letters, ten short ones, a Pañcamātra with its short letter in the middle, a Caturmātra and a Trimātra, both having their long letter at the end, (coming in succession) make a Bhujangavijạmbhita.' (mna-ma-ta-na-na-na-ra-sa-la-ga); cf. H. 2.376; P. 7.31; Kd. 4.101. 65.1 : Again we have a description of the spring with all its glory and how it affects the lovers in separation. 66 : 'In Pipīļikā there are four more short letters (in the middle, than those in the Bhujangavijạmbhita); in Karabha there are nine more; in Panava fourteen more and in Mālāvịtta five more than the last.' Thus we have 14 short letters at the centre in the Pipīdikā, 19 in Karabha, 24 in Panava and 29 in the Mālāvștta. Otherwise the metres are identical with the Bhujangavijạmbhita. See H. 2.385; the metres are not mentioned by any one else. 66.1 and 4: Both the illustrations contain the description of the approaching winter (Hemanta) and a consequent request by the beloved to her lover to postpone his journey to distant countries. 66.2: Svayambhū's illustration is defective as regards the number of short letters occurring in a Pāda; in the first we have 23 in place of 19 and this has led the author of the footnote on p. 28 to remark asyām i.e., pipīdikāyām, nava-laghu-vrddhu, thus making the number of short letters in Karabha 10 +4+9= 23. But as a matter of fact we have only 19 short letters in the 3rd and the 4th lines while in the 2nd line there are only 16 instead of the required 19. Perhaps read thaņajuam in the first line and removing the word kaờhiņa from it, put it before kanira in the second. - .. 66.3: In the second line the letter la from saalabhuana-ala is dropped in the ms. So also the letter ha in kahalaala in the third line has to be restored; the footnote on kalaala which explains the word as kațāha shows that the mistake is of the scribe of our ms. The stanza is a 30 ·1.63-73 ] स्वयंभूच्छन्दः 195 hyperbolic description of the spread of the fame of the poet's patron throughout the length and breadth of the universe, 67: 'Any other metre which contains more than 26 letters in a Pāda is called Dandaka, leaving aside the Pipīļikā and the others (mentioned above)'. 68: The stanza describes the Patākā Prastāra of the Varna Vrttas, for which see Vittajātisamuccaya, Introduction, para 9 (p. xi). 69: Here we are taught how to get the total number of the permutations or the different kinds of structure of a given metre. Thus a metre of the Ukta class has 2; that of the Atiukta has 4. In this manner, the Bhedas of each succeeding class of metre are to be got by doubling the Bhedas of the metre of the earlier class. See Vșttajātisamuccaya, Introduction, para 17 (p. xix). 70: The stanza gives the total number of the Bhedas of all the classes from Ukta to Utkşti. 71 : This is the well known stanza which tells us that in Sanskrit metres only, Jayadeva and Pingala prescribe a Yati; the others do not admit of a compulsory Yati in the middle of a line. 72: A pair of Trimātras both containing all short letters and a number of Pañcamātras each having a short letter in its middle, make a Daņdaka; Candavrsti is done with seven of them; and by adding one more each time we respectively get Arņa, Arņava, Vyāla, Jimūta, Līlākara, 'Uddāma and Sankha.' 721 : The stanza describes the beginning of a battle. 72. 2, 3 and 4 are respectively descriptions of the Autumn, the Summer and the Spring, of course, in relation to the lovers. 72.5 is again the description of the advent of the rains and its effects on a traveller. 72.6 describes the condition of a love-lorn girl and 72.8 is in praise of God Śiva; this and 72.7, which seems to give a picture of a commonplace duel between two travellers trying to occupy the same place in a public Dharmaśālā, are ascribed to one Angapati, who is clearly a non-Jain as seen from v. 8. 73: These eight are called mere Dandakas; but those that now follow are called Mālādandakas. The peculiarity of the Mālādandakas seems to be that the Caturmātras or the Pañcamātras or even the Tzimātras which are employed after the initial short letters, which are not necessarily six in number, is unlimited. The Gaņas are, of course, all of the same kind.

·74: 196 स्वयंभूच्छन्दः [ BRIEF NOTES "That Dandaka is called Caņdapāla where after an odd number of short letters any number of Pañcamātras each of which has its short letter in the middle, is employed at will.' Here in the defining stanza we have 11 such Pañcamātras coming after 5 short letters. 74. 1, 2: In the first illustration which describes the celebration of some festival, there are only 8 Pañcamātras of the abovementioned type, while in the second, where we have a description of a harem, there are only 10. In both the initial short letters are five. 75 : "That Dandaka is called Simhavikrānta where after the initial five short letters any number of Pañcamátras each of which has a short letter at its commencement, are employed at will.? Here both in the definition and the illustration there are 9 such Pañcamātras. This Dandaka should be compared with Simhakrida in v. 83 below; both have the common prefix simha which corresponds with the Pañcamātras that are common to them. In the Simhakrida the initial short letters are absent; otherwise the two are identical. 75.1: Śrīkņşņa was enjoying some sport with the Gopīs in which he had to be taken blind-folded with a heap of dust in his hands for dropping it at a particular place. Rādhā has her turn to take him so and when at the end of the sport she allows him to open his eyes, they enjoy their fun, 76: 'That Dandaka is called Meghamālā when after two Şanmātras, of which the first contains all short and the second all long letters, any number of Pañcamåtras each of which has its short letter at the beginning are employed at will.' In the definition there are eight such Pañcamātras, while in the illustration (in which a black bee is said to be feeling uneasy in the absence of the Malatī flower and not being able to enjoy the juice of the other flowers in the spring), there are only seven. 77 : ‘That Dandaka is called Candavega where after a Şaņmātra which contains all short letters any number of Pañcamātras each of which has its short letter at the beginning are employed at will.' In the definition there are ten, but in the illustration only nine such Pancamātras. The meaning of the verse is not very clear." “That Dandaka is Mattamātangalīlākara where all Pañcamātras each of which has its short letter in the middle, are employed at will.' Here there are no initial short letters at all. Both the definition and the illustration contain nine such Pañcamatras cach. 78 :

·79: 1.74-84) स्वयंभूच्छन्दः 197 78.1 : Lord Siva residing on the cremation ground is praised here as dancing in the appropriate surroundings. "That Dandaka is called Anangasekhara where short and long letters follow each other in succession any number of times at will.' In the definition as in the illustration we have fourteen pairs of this type. The illustration contains a Rūpaka in which the face of his beloved is fancied by the lover to be a lotus. 80 : 'That (Dandaka) is called Aśokapuşpamañjarī where all Trimātras each having its short letter at the end, are employed at will.' Both the definition and the illustration contain fourteen such Trimātras. In the illustration an army of the enemy which is imagined to be a deep river infested with sharks and crocodiles, is said by a girl to be crossed by her lover with only a sword in hand. 81 : That (Dandaka) is called Kusumăstaraṇa where all Caturmätras each having its long letter at the end are employed (at will).' Here as in the last two cases, there are no initial short letters. But there is an essential difference between this and the next Dandaka on the one hand and all the rest on the other and it is that of the Tāla in which they are to be sung. For the Tāla for the Dandakas which contain Pañcamãtras is one of five Mātrās (or ten); but that for those which contain Caturmātras must be of four or eight Mātrās only. Here both in the definition and the illustration there are nine Caturmātras only. The illustration describes the Autumnal season with all its grandeur. 82: “That (Dandaka) they call Bhujangavilāsa which has all Caturmātras only, each of which has its long letter at the beginning, and a pair of long letters at the end of all.' : 82.1: ‘Meritorous indeed is that man who enjoys sleep as much as he likes in a lovely palace full of fragrance of the burning incense, on a bed covered with a charming bed-sheet, in the company of a bride who is deeply in love with him.' 83:. "That Dandaka is called Simhakrīda where any number of Pañcamātras each of which begins with a short letter are employed at will.' See above v. 75 and note. In the definition we have nine such Pañcamātras; but in the illustration, we have eight in the first two lines and ten in the last two. The illustration contains a high-flowing praise of Jina with adjectives which deny all short-comings and defects. "That Dandaka is called Kāmabāņa where all Pañcamātras each of which has its short letter at the end, are employed (at will), except 84 :

·198 स्वयंभूच्छन्दः [ BRIEF NOTES the last one (which has to be Şaņmātra with all long letters owing to the rule that the letter at the end of a Pāda must be metrically considered as a long one even when it is short).' II. ARDHASAMAM 2: In this small chapter, Svayambhū defines what are known as the Ardhasama Varna Vịttas in Sanskrit prosody. For a discussion of their nature and origin see Jayadāman, Introduction para 16; for the different metres of this type see also the same pp. 149-156. As in the case of the other Varna Vrttas here too, Svayambhū forms his definitions with the help of the Mātrā Gaņas only. 'In the odd Pādas, there are three Caturmātras, each with a long letter at the end, and a long letter in Vegavatī; there is a Dodhaka in the second and the fourth Pādas.' For Dodhaka see SbPb. 6.18 (sa-sasa-ga; bha-bla-bha-ga-ga); see H. 3.4; P. 5.34; Kd. 4.111. 1.1: 'Having seen in a clear lake a lotus enjoyed by the hovering black bees, the traveller remembered the face of his beloved on which the black tresses were playing.' 'If in that same metre (i.e., Vegavati) a Trimātra with a long letter at its end is substituted (for the two long letters) as the fourth, it becomes Upacitraka.' (sa-sa-sa-la-ga; bha-bha-bha-ga-ga) see H. 3.3; P. 5.32; Kd. 4.110. 2.1: Oh dear-eyed beloved with your lower lip resembling a ripe banian fruit, see how a pair of black bees is hovering over a lotus which is free from dirt and has straight stalk and looks like the tremulous eyes on your face.' 3: 'If the first Caturmätra in the even Pädas of a Dodhaka were to consist of all short letters, it (i.e., the Dodhaka itself) is called Calamadhyā.” (bha-bha-bla-ga-ga; na-ja-ya); the metre is called Drutamadhyā by Hemacandra and others. Cf. H. 3.5; P. 5.33; Kd. 4.115. 3.1 : 'Look, oh beloved, how the (black) foot-mark of the deer appears particularly lovely on the white orb of the moon, like the single black nipple on your breast smeared with sandal paste.' 'If it is an Upacitraka in the odd Pädas and a Drutavilambita in the other two, the poets have regarded it as Hariņapada which has these characteristics.' (sa-sa-sa-la-ga; na-bla-bha-ra); The metre is called Harinapluta by Hemacandra and perhaps our hariņappaam is to be rendered as Harinaplutam; cf. H. 3.2; P. 5.39.

·1.84-2.8) स्वयंभूच्छन्दः 199 4.1: 'A black bee, when it attempted to settle on another which was rendered white owing to the pollen of a fresh Ketaka flower and was resting in another flower, was laughed at and reprimanded (by its humming) as it were (saying) : Do not, oh fool, make a mistake in respect of a bee itself.' The black bee rendered white by the pollen was mistaken for a white flower, and hence the poetic fancy. 5: "That metre is called Ketumatī by the poets, whose Pādas contain three Caturmatras, of which the first and the third have their long letter at their end, while the second has it in the middle, and a long letter (in succession) and where the even Pādas have an additional long letter at their commencement.' (sa-ja-sa-ga; bha-ra-na-ga-ga); cf. H. 3.7; P. 5.36; Kd. 4.112. 5.1: "Those fortunate people (alone), whose form imitates that of the god of love and whom you see with your restless and black bright glances, really live in this world of the living creatures.' 6: 'That is called Akhyānikī among the Upajātis, where there is Indravajrā in the first and the third, and Upendravajrā in the second and the fourth Pādas.' (ta-ta-ja-ga-ga; ja-ta-ja-ga-ga); cf. H. 3.8; P. 5.37; Vr. 4.6. , 6.1: ‘More welcome it is if a forest infested with tigers is to be entered, or if the poison of a venomous cobra is to be taken, or if a disease, a torturous death or a battle is to be suffered, but not a residence in the midst of villains.' 7: "That is called Akhyānikī itself (but) preceded by the word 'viparīta', when the opposite takes place.' (ja-ta-ja-ga-ga; ta-ta-ja-ga-ga); cf. H. 3.9; P. 5.38; Vr. 4.7. 7.1: "The white breasts smeared with sandal, endowed with the black nipples and resounding with the humming of the bees blinded with the sweet fragrance, of the young girl appear as if they are the conches which are being blown on the occasion of the entrance of King Cupid.' 8: That is Aparavaktra where there are (in the odd Pādas), four Trimātras, the first two containing all short letters and the other two having their short at their end, and a long letter (in succession); in the even ones there are two Caturmātras (in place of the two Trimātras), the first having all short and the second having a short letter at its commencement, and then the same (as in the odd Padas).' (nana-ra-la-ga; na-ja-ja-ra); cf. H. 3.15; P. 5.40; Kd. 4.117.

·200 स्वयंभूच्छन्दः [ BRIEF NOTES 8.1: 'Do not remember now, how lotus stalks and water were put by you in the mouth of your beloved mate at the lake; say what person is happy at all times, oh good elephant.' 9: 'It is Puspitāgrā when only a single long letter is added at the end of each of the Pādas of the Aparavaktra.' (na-na-ra-ya; na-ja-ja-ra-ga); cf. H. 3.16; P. 5.41; Kd. 4.116. 9.1: 'A Palāśa tree growing on the bank of the river and having a branch of it bending down (upto the water-level), has a single leaf (of this branch) moving forward and backward owing to the breeze; it appears that he is offering funeral water as it were to the (other) trees whose lives had departed in the recent wild fire (thus to his deceased relatives). This is a beautiful poetical fancy ascribed to Kālidāsa by Svayambhū, but actually found in Bhāsa's Pañcarātra I. 17, of course, in its Sanskrit garb. 10: (Pușpitāgrā itself) is called Bhadravirātikā, if in its Pādas the first and the third short letters are combined with their successors (so as to form a long letter each). This means that if there are two long letters in place of the four short ones) at the commencement of the Pādas of the Puspitāgrā, it is called Bhadravirātikā. (ta-ja-ra-ga; masa-ja-ga-ga); cf. H. 3.6; P. 5.35; Vr. 4.4. 10.1 : May that Rudra, who bears with a smile the (left) half of Gauri's body which has closed its eyes (through jealousy at the sight of Gangā) and has its lower lip throbbing, when he bends down for offering the Sandhya worship, bring you auspiciousness.' The idea is somewhat like this: Śiva is Ardhanārī-națeśvara, having his left side occupied by Gauri's left half. At the time of Sandhyā worship Siva bends down the right side of his head, so as to bring Gangā in his matter hair just in front of Gauri's eyes. This evokes a feeling of jealousy in her mind which causes her to close her eyes and her lips begin to throb through anger and jealousy. 11: 'Five Trimātras, each having its short letter at the end, and two long letters at the end (in all the Pādas), but with an added (at the beginning) short letter in the even Pādas, make a Yavamati.' (ra-ja-ra-, ja; ja-ra-ja-ra-ga); cf. H. 3.10; P. 5.42; Kd. 4.113. 11.1: 'Can the lives of those warriors be said to have departed, when being urged on by the feet of infuriated elephants, they are abandoned by their souls through fear of the mud of infamy and freed from ·2.8-3.1] स्वयंभूच्छन्दः 201 their debts by the pleasure of their masters?' They really live because they have done their duty as true warriors. 12: "When Yavamati has its (even and odd) Pādas interchanged, it is called Şațpadāvali by the poets.' (ja-ra-ja-ra-ga; ra-ja-ra-ja); cf. H. 3.11; Pingala and others do not mention this metre. 12.1 : 'You look charming with the lotuses of your feet, oh lovely girl, which have the filaments of ruby-like nails and pretty petals of well shaped fingers, as if you were a goddess on earth honoured by mortals. 13: 'If it is a Giti in the first and the third Pāda and a Skandhaka in the second and the fourth, but when all the letters in each Päda are short, except the last one (which is long), it is called Sikhā; in the opposite case, it is called Khañjā.' Thus according to Svayambhū, both śikhā and Khañjā have four Pādas each, and are Ardhasama Catuspadis. In the former, the odd Pādas have 30 Mātrās and the even ones have 32; while in the latter the opposite is the case. Of the 30 and 32 Mātrās, the last 2 are always represented by a long letter. See P. 5.43-44 for the metres. Also cf. H. 3.28-29. 13.1-4: The first is a description of the Autumn, the second and the third are of the advance rains, and the fourth of the fresh Spring, all in their relation to separated lovers. III. VIŞAMAM The proper title of this chapter should be Vişamam, though in the concluding stanza this is not mentioned. The word Präkrtasāraḥ there refers to all the three, or rather all the earlier chapters, (including those of the Pūrvabhāga), which treat of Präkrit, as against Apabhramśa, metres. Thus according to Svayambhū, not merely the Mātrā Vịttas like the Gāthā and the Skandhaka, or, the mixed Mātrā and Varna Vșttas like the Vaitālīya and the Mātrāsamaka, but also all the Varna Vșttas of the 26 classes together with the Dandakas, are Prākrit metres; he has accordingly defined them all in terms of the Mātrā Gaņas which he has explained at SbPb. 1.2. The Vişama Vịttas are generally classified under four heads : 1. the Udgatā group; 2. the Pracupita (or Upasthitapracupita) group; 3. the Vaktra group and 4. the Padacaturürdhva group. See Jayadāman, introduction, paras 12-15 (pp. 21-23). 1: 'Six Caturmatras, of which the first, the third and the fifth have their long letter at the end, the second and the sixth have it in the middle ·202 स्वयंभूच्छन्दः [ BRIEF NOTES while the fourth has all long letters in it, then a long letter, two Şanmätras of which the first has its long letter at the beginning while the second has it in the third place, and again a long letter (in succession), followed by a (Päda of) Nandinī at the end of all make an Udgatā. (sa-ja-sa-la; na-sa-ja-ga; bha-na-ja-la-ga; sa-ja-sa-ja-ga); cf. H. 3.45; Jd. 5.21; Vr. 5.6; Kd. 4.129. It should be noted that Svayambhū does not here define merely a Päda of the metre, but all the four Pādas of it since no two Padas are similar and equal; but what is very striking is that he does not indicate where the first two Pādas ought to end. The constitution of the first three Pädas is given in continuation, and not separately. Thus, for instance, the fourth Caturmātra is spread over the first and the second Pādas, though the third Pāda is shown separately with two Şaņmātras and a long letter. This may lead us to believe that according to him the first and the second (and perhaps the third) Pādas of Udgatā are to be recited without a pause, i.e., without the Pädänta Yati. That Svayambhū understands a division into four Pädas of the Udgatā is, however, quite clear, since he mentions its third Pada in the definitions of the next two metres. Pingala at P. 5.25 uses the word ekataḥ in its definition, which according to Halāyudha, prescribes that the first and the second Pādas are to be recited without pause (prathamam pādam dvïtīyena saha avilambena pathed ityarthah). Jayadeva at Jd. 5.21 uses the words tarasā uditā, which according to a commentator of Vịttaratnākara (on the words ekataḥ pathet at V?. 5.6) who quotes him, mean that the two halves of the metre should be recited without any pause (virāmam antarena ardhadvayam ekikrtya pathet ityarthah); see P. 5.26 (f. n. on p. 87). But Jayadeva's commentator Harşața thinks that the words are employed for mere padding required for filling up the gaps in the definition which is composed in the same metre as is sought to be defined. "इदं सलक्ष्य रचितं सलक्षणं बबन्ध तस्मात्तरसादिकान् ध्वनीन् । प्रपूरणं कर्तुमतोन्यदस्ति नः प्रयोजनं किंचिदपि स्फुटं यतः ॥ Jd. p. 22. It is, however, significant that Memacandra, Jayakīrti and the author of the Kavidarpaņa are all silent on this particular point. The last Päda of the Udgatā is the same as that of the Nandinī, for which see above 1.2. 1.1: 'I bow to Siva, the Highest and ancient Being, the Lord of the creation, possessed of stainless lustre, the matchless supreme Ruler ·3.1-4) स्वयंभूच्छन्दः 203 devoid of (human) frame, and free from all shortcomings of a: Paśu, i.e., a creature. 2: 'If in the third Päda of the Udgatā the third (short) letter is joined with its (similar) successor (into a long letter), and if the rest is as in the Udgatā, they call it Saurabhaka.' By substituting a long for the two short letters in the 3rd and the 4th places in the third Pāda of the Udgatā, we turn it into a Saurabhaka. (3rd : ra-na-bha-ga); see H. 3.46; Jd. 5.22, Vr. 5.7; Kd. 4.129 com. 2.1: You look more charming with your face, oh lovely one, which resembles the full moon's orb and which is as it were a delicate lotus endowed with sweet taste and fragrance.' 3: If at the commencement of the third Pāda of the Udgatā, six short letters in succession are employed, know that to be the characteristic of Lalitā, adopted by all clever men.' (3rd : na-na-sa-sa); cf. H. 3.47; Jd. 5.23; Vr. 5.8; Kd. 4.129 com. Kavidarpaņa does not define these two varieties of the Udgatā; but they are mentioned by its commentator. 3.1 : "The Lord of the elephants is entering the lotus-lake which is darkened by the swarms of bees, hovering around for the thick honey in the lotuses,". 4: 'A Şanmātra with all long letters, (six) Caturmātras of which the first and the fifth have their long letter at the end, the second has it in the middle, the third at the beginning, the fourth at both the places, while the sixth has all short letters in it, a pair of Pancamātras, the first with its short letter in the middle and second at the beginning; eight short letters, a long one, ten short letters, a long one, two short and then two long letters (coming in succession), are regarded as Pracupita by all poets. Even here the constitution of all the four Pādas is defined in continuation and not separately for the different Pādas. Thus out of the six Caturmătras, four go to make up the first Pāda, while the other two Caturmātras and the Pañcamātras' make the second Päda; the eight Laghus and one Guru form the third and ten Laghus and all the rest constitute the fourth Päda. The metre is generally known as Upasthita-Pracupita. (ma-sa-ja-bla-ga-ga; sa-naja-ra-ga; na-na-sa; na-na-na-ja-ya); cf. H. 3.48; P. 5.28; Vr. 5.9; Kd. 4.130. 4.1 : The dense mass of nightly darkness, which is brought on by the rainy nights, which is impregnable in its form, which has all its beauty caused by the heaps of clouds and looks like a curtain, gives great satisfaction to the heart of the wanton woman.' www.**-- ·(the word 204 स्वयंभूच्छन्दः BRIEF NOTES 5: "This itself they call (by the same name) preceded by upasthita; but (they call it) Vardhamāna, when the third Päda is doubled.' (3rd : na-na-sa-na-na-sa); cf. H. 3.49; P. 5.29; Vr. 5.10; Kd. 4.130. 5.1: 'Whence can one get the sporting love of a household wife, which is pure, of a gentle nature, with a mind wholly devoted, unassuming (nibhịtam), as clever as that of a charming temptress, greater than the nectar, (and) full of sweet but subdued talk?' 'If there are (three) Caturmātras, of which the first contains two long letters, the second and the third have it in their middle and at the end respectively, and a long letter (in succession) in the third Pāda and the rest as in the Pracupita in its entirety, that is called Suddhavirātikā; the same is called Āvrşabha when there is a Yati after the first Gana (in the third line) (3rd : ta-ja-ra); see H. 3.50; P. 5.30; Kd: 4.130 com. Suddhavirātikā and Āvrsabha are identical metres, with the only difference about the Yati in the 3rd Päda. In the former it is indiscriminate, while in the latter it is after the first Gana, i.e., after the Tagana. Pingala and Hemacandra ignore this distinction and call the metre Śuddhaviraờ Řşabha; but Jayadeva (Jd. 5.26) and Jayakīrti (Ik. 4.39) seem to be hinting at it. Jayadeva's commentator Harsața, however, thinks that the words prathame ca viratih in Jayadeva's definition mean that here in this metre, the longer pause which generally occurs at the end of the first hemistich, must occur here at the end of the first Päda and not at the end of the second ! According to him the name of the metre is Suddhavirad Rşabha, and this is supported by H and P. Svayambhū's words show clearly that he understands the two as different metres; yet from his illustration in v. 6.2 it seems that the word gana refers to an akşaragaņa (i.e., tagaña) and not a Mātrāgana. This must be admitted as an exceptional case, if that is so. 6.1: 'For whose sake do you reflect and heave deep sighs, having placed your cheeks resembling the orb of the moon on your hands (i.e., palms) and, shedding a stream of tears at the memory of his virtues, oh (lovely girl) of full bosom and slender waist; do speak it out.' 6.2: "The deer feels grieved when the moon together with whom he (i.e., the deer) had been brought up, feels grieved; and in his happiness he feels happy; but in the case of the moon this is not so, at least not to that extent. Can a crooked person avoid his inborn nature ? It is not clear why the poet says that the moon is indifferent to the joys and sorrows of the deer.

·2.5-8 ] स्वयंभूच्छन्दः 205 Here we have an example of the Āvrșabha since there is a pause after the first Gaņa in the third Pāda, i.e., after the word candassa. 'This, however, is strange; for the Ganas in the third Pāda are two Caturmātras and a Guru. But the virati is not after this Gaņa, i.e., the first Caturmātra; it is after the 'Akşara Gana, namely, the Ta Gana, which thus seems to have been intended by our author. If this is correct, it is clear that before Svayambhū this particular metre was defined in the terms of the Akşara Gaņas and he merely reproduces what he knew by convention, forgetting for the time being that he has otherwise almost completely ignored the Akşara Gaņas, so well known to the followers of Pingala. 7: “There are four Amśas in a Pāda; each consisting of two letters only; (but) there shall never be the amsa with all short letters after the first letter (in any Pāda). That is the definition of a śloka.' lahuam i.e., aṁsam. śloka is a comprehensive and very general term which may include all the varieties of the Vaktra as defined below in vv. 8-11 and also the metres of the Anustubh class defined in the first chapter (i.e., Uktādividhi), except those that contain a bha or a na Gana at the beginning of their Padás. No other author, so far as I know, defines a Sloka; they all define Vaktra which has further restrictions in respect of letters 5 to 7 in a Pāda. Nanditāəhya's definition of a śloka at N: 91 is, on the other hand, entirely different. It only speaks of the 5th short and 6th long in all the Pādas and 7th short only in the 2nd and the 4th Pädas.- 7.1 : 'Who has created your face which is as beautiful as the orb of the moon and as delicate as a lotus, for giving pleasure to all the people ?' 8: 'It is called Vaktra when the fifth letter is short and is followed by three long letters in succession; but it is Suvaktra, when (both the 5th) and the 7th are short. When this is so (i.e., both the 5th and the 7th are short) only in the even Pādas, it is called Pathyā; in the opposite case it is (called) Pathyā-Vaktra.' Thus in Pathyā we have the 5th short followed by three long in the odd Pádas and the 5th and the 7th short in the even ones, while in the Pathyāvaktra we have the 5th and the 7th short in the odd Pādas and the 5th short followed by three long letters in the even Pädas. Svayambhū's Pathyā and Pathyā- Vaktra are respectively called Pathyā-Vaktra and Viparīta-Pathyā by Hemacandra and others; cf. H. 3.34; Jd. 5.7; P. 5.15; Vr. 2.23; Kd. 4.119. 8.1: "Kșsņa and Arjuna, the leaders of the whole battle, attacked Karņa;

·206 स्वयंभूच्छन्दः [ BRIEF NOTES (but) both of them were halted by him. Here there took place a measure (for measure).' 8.2: ‘This (i.e., collirium) indeed is the body of the god of love itself reduced to black suit; that is why young ladies put collirium in their eyes.' Thus Kāma himself becomes stationed in the eyes of these girls; that is why their eyes are so bewitching. 8.3: 'While the moon goes on decreasing, it seems, for removing the black spot on his body, the spot remains the same as before; who can avoid (the results of) his former deeds?' 8.4: 'The moon has attained to the lovely beauty of your face on the Purņamāsī night, after performing the Cāndrāyaṇa (Prāyaścitta), but the black spot on its body has become only more prominent than before.' In the Cāndrāyaṇa Prayaścitta one has to decrease the morsels of food corresponding to the decreasing phases of the moon in the dark half of the month and to increase them correspondingly in the bright half. 9: "That Vaktra itself becomes Capalā, when there are three short letters in succession after the 4th (in each Päda); and that metre becomes particularly charming in a Capalā Pathyā. Svayambhū seems to mean that the metre becomes more charming when it combines the characteristics of both Capalā and Pathyā, i.e., when its odd Pādas have three short letters after the 4th letter, while its even Pädas have the 5th and the 7th letters short. His illustration supports this. See H. 3.36; Jd. 5.8; P. 5.16; Vr. 2.24; Kd. 4.120. 9.1: “The sandal-paste, moon-light, camphor and the breezes from the Malaya mountain give pleasure to the mind only so long as the beloved person is by one's side.' 10: 'In the opinion of Saitava Vipulā is of four kinds only; in that of Pingala it is of eight kinds. Who shall be able to give the (full) definition of all its kinds? They are too many to attempt that, says Svayambhū. Our text seems to be defective, as it does not give a definition in general of Vipulā, before mentioning its divisions. Probably a stanza is dropped by the scribe of our ms. See H. 3.37-39; Jd. 5.10-15; P. 5.17-19; Vr. 2.26-30; Kd. 4.120-121, for Vipulā and its varieties; see also note.on Kd. 4.121. 11: 'When there are eight Akşaras in the first Päda, twelve in the second, sixteen in the third and twenty in the fourth, it is called Padacaturūrdhva.' See H. 3.40; P. 5.20; Kd. 4.128.

·3.8-13] स्वयंभूच्छन्दः 207 11.1: 'Fruitful indeed is the life, wherever he may live, of him whose wife possessing a face resembling the full moon, a pair of restless eyes looking like two blooming blue lotuses and a well developed bosom, is always obedient to his will.' 12: 'When (in this Padacaturũrdhva) all letters are short except the first two, it is called Pathyāpīda. But when two letters are long at the end (of the Pādas) only, it is called Āpīda.' The footnote No. 6 on p. 49 translates pacchāvīdu by Pathyāpīļaḥ and this may be correct; but Hemacandra calls it Pratyāpīda. See H. 3.41-43; P. 5.22; Kd. 4.124 com. Jayakīrti at Jk. 4.16-17 calls the Pratyāpida and Āpiņa by the names Anupadaruci and Padaruci respectively. 12.1.: 'Now you' have (really) caused pain to my limbs, though seeming- ·ly it is deep sexual pleasure, oh youth, who have attracted all activities of the minds of young girls, who are possessed of matchless qualities and who have displayed various kinds of lovely mutterings.' The speaker means that her lover is too precious to be exclusively possessed by her. So there is the fear of losing him. 12.2: 'Oh friend, how charming does my lover look, being the very essence of sexual pleasure, giving delight to the entire world of living creatures, affording deep love to the hearts of different girls, and appearing amiable (to every one) owing to hundreds of different virtues which are quite evident.' 13: 'When the first Päda of this metre is exchanged for the second it is called Mañjarī; when for the third, it is Lavalī and when for the last it is called Amệtadhārā.' The reading palhattai of the Palm-leaf ms. is better; see p. 128 below for the variants. See H. 3.44; Jd. 5.18-20; Vr. 5.3-5; Kd 4.128 com. În all these places, however, the metre is called . Kalikā instead of our Mañjarī when there is an exchange between the first and the second Pādas. The other two names are the same. P. 5.24 agrees with Sb, 13.1 : 'Look how on the breast of the housewife, which is yellowish white like the flower of the Phalinī plant; the nail-marks made by her lover have assumed the beauty of a fresh foliage placed on the mouth of a golden pitcher.' 13.2: "Say whom shall the swarm of black bees not please, when it is smeared with the pollen of flowers, and has given great joy to the minds of men by its humming, while it is greedily running after the fragrance of white lotuses ?'

·208 स्वयंभूच्छन्दः [ BRIEF NOTES 13.3: 'Look how the unusual dalliance of youthful girls somehow tempts even an ascetic, when their girdles of gold are gingling and their ample bosoms are throbbing gaily ! 14: Here ends the essence of Prākrit (metres) in the Svayambhūchandas, which has the five Añías as its essence, which contains ample matter and which is perfectly clear owing to its having the definitions and the defined metres together.' IV. UTSÄHADINI 1: "Thus far both the definition and the illustration of the essence of the Prākrit metres have been given by me; now listen while the same is being told with reference to (those in the) Apabhramśa language.? 2 : 'Just as the nasalised i and hi are (pronounced) short at the end of a word (when necessary), so also according to the requirements of the metre, (nasalised) u, hu and ha should be similarly treated.' 2.1-2: Both the lines seem to be quoted from some Apabhramśa poem on the Rāmāyana topic. They are evidently the lines of the Dohā metre; so that tu in tumha in 2.1 and ko in 2.2 are to be pronounced as short, in addition to um and lrum for which they are quoted. 2.3: 3: These two lines which illustrate the short ham, are a part of a Ghattā describing the greatness of the Jinas. 'Just as both the simple e and o are treated as short-when they stand at the end of a word, so also they are, whether at the beginning, or in the middle or at the end of a word, even when joined with a consonant. 3.1 : The stanza is in the Dohā metre; simple e in puttie and also e combined with consonants in je, ke, te and sire are short. Similarly, simple o in dhendhanao and o combined with consonants in jo, so, ko and taho are all to be pronounced short. 'Oh daughter, enjoy a kingdom with them, whosoever give money to you; (but) if there be any person who is empty-handed, may Indra's Bolt fall on him, even if he were charming. This is a piece of advice given by a prostitute to her daughter. "There occur six Caturmātras, of which the third and the fifth have their long letter in the middle or, have a short letter on each side (i.c., have a Madhyaguru or a Sarvalaghu at that place); the poets prescribe this to be the characteristic of the Utsäha.' Svayambhū ·3.13-4.7] 1 स्वयंभूच्छन्दः 209 starts with the Utsāha and Hemacandra has very likely followed him. Kavidarpana has a different arrangement, for which see Kavidarpana, Introduction para 5. 4.1 : The stanza describes the behaviour of those warriors who do their best in fighting, remembering the favours of their master. 5: Fourteen (Mātrās) in the first and the third Pādas, and twelve in the second and the fourth; such indeed is the characteristic of a Dvipathaka or Dohā in the Apabhramśa śāstra.' The Sāstra is the Chandas Šāstra. The same stanza is repeated at Sb. 6.90 below among the definitions of the Antarasamā Catușpadīs. See also HPk. 6.20.100 and R. 129. Virahānka mentions (at Vjs. 4.27) that there must be a single long letter at the end of the odd Pādas and two at the end of the even ones. On the other hand, Prāk’ta Paingala 1.78, Kavidarpaņa 2.15, Chandahkośa v.21 prescribe that there shall be 13 and 11 Mātrās respectively in the odd and even Pādas of a Dohaka. Kavidarpana further says that at the end of the even Pādas there must be a long letter followed by a short one, as a matter of convention. 5.1: 'Oh mother, the camel is perverse; whatever is offered to him he would not eat, but would run for some bramble growing on the desert ! This is probably an Anyokti by a handsome girl who complains that the youth whom she loves does not care for her and yearns for some ordinary woman. 5.2 : 'The wandering moon has secured a friend (after all), namely the Ocean, who wanes, when he wanes and waxes when he waxes. Cf. N. 83 where the same stanza is quoted; here it is ascribed to Mātņdeva. 'Thirteen Mātrās in the first and the third; twelve in the second and the fourth. This is the characteristic of Upadohaka in the Apabhraíía Šāstra.? See H. 6.20.99; R. 11, 127. The same stanza is repeated at Sb. 6.88 below. 6.1 : This too seems to be an Anyokti like 5.1 above; but the second half is not clear. 7:. "Twelve Mātrās in the odd Pädas (and) fourteen in the remaining ones; know such to be the characteristic of an Avadohaka.' See H. 6.19.45; R. 10, 128. The same stanza with a slight change in the latter half is repeated at Sb. 6.89 below. 'What shall I do, oh mother? If I fall at his feet, my Lover does not care for me; (but) if I feign anger, he calls me refractory and fickleminded.' This is the complaint of a girl who finds that her lover has 6: 1 7.1: + ·210 स्वयंभूच्छन्दः [ BRIEF NOTES now lost interest in her and wants some excuse to break off with her. See HPk. 6.19.45 for similar thought. 8: "There are five Pādas in all in the Mātrā metre; among them in the even ones there are three Caturmätras. In the other ones there occur two Pancamātras, a Caturmātra and a Dvimātra (in succession). But (the Caturmātra) in the third place of the odd Pādas, excepting the first, shall not be an Adya-guru, an Antya-guru or a Sarva-guru.' This definition entirely agrees with that of Hemacandra at HPE. 5.17, but much differs from that of the Kavidarpara, Kd. 2.27-28; see notes on this, last. Instead of 16, 12, 16, 12, 16 of our Mātrā, Kavidarpara, has 15, 11, 15, 11, 15 Mātrās in the five Pädas of a normal Māträ stanza. 8.1: 'He, i.e., Rāma, had monkeys for his friends, the ocean was very difficult to cross. But even that was bridged with a dam of blocks of stones. As in the case of Rāma, glory is achieved by a man who is active.' 9: 'If in the second or the fourth Pādas a Pañcamātra is employed at the very first place (i.e., in place of the first Caturmātra), that Mātrā is called Mattabālikā; if a Trimātra is employed at the third place (i.e., in place of the third Caturmātra), it is called Mattamadhukari.' 9.1 : "The source or origin of the white and the blue lotus is the same; still the moon alone gives delight to the bed of the blue lotuses and the sun alone to (that of) the white ones. A fruit is necessarily obtained by a person from another, in accordance with what he had deposited with him.' Here the Laksana of the Mattabālikā is seen in the second Päda only. 9.2 : "The roads are full of mud, the sky displays the rainbow; the grounds are wet, the water is tasty; the clouds are thundering, the lightning is repeatedly flashing in the quarters. And then thereafter, causing infatuation to the minds of the travellers, the beautiful rains have started. Here the Lakşaņa of the Mattabālikā is in the fourth Päda only. 9.3.: : I do not understand the significance of the stanza. 'It is an example of Mattabālikā which has its characteristic in both the second and the fourth Pädas. 9.4 : "The night gives pleasure to couples (as a rule); but if it is so, why is the poor Cakravāka alone separated (from his mate) at that time ?. It is one's own former action that yields its fruit; none can give to any one, nor take away from him (unless he has already worked out ·4.8-10 ] स्वयंभूच्छन्दः 211 for it in his earlier lives). This is Mattamadhukarī which has a Trimätra in the second Päda alone. 10: 9.5: 'At different places are seen herds of cows which have stopped eating, but whose jaws are moving owing to rumination, resting during the night, white and bright, as though they were heaps of moon-light.' This is Mattamadhukarī having its characteristic feature in both the second and the fourth Pādas. No example is given by Svayambhū where it exists only in the fourth Päda. 'If at the commencement of the 3rd and the 5th Pädas, both the Gaņas are Caturmātras (in place of the usual Pañcamātras), it is called Mattavilāsinī. On the other hand, if all the three are Pañcamātras (i.e., if the Caturmātra is replaced by a Pañcamātra), they call it Mattakariņi.' It will thus be seen that in all the varieties of Mātrā the first Pāda is unchanged and so is the second Caturmātra in the even Pādas, i.e., the second and the fourth. 10.1: This indeed is a terrible order, which is clearly destructive to the life of a man. On the one hand there is that dreadful serpent Kāliya, which kills by mere sight, and on the other, there is Kamsa too, who is bent on killing (Krşņa). Where can one go, what can one do ?' This appears to be from some poem on the topic of the Harivamśa; the next one too, appears to be from the same poem. They are ascribed to Govinda. 10.2: Even though Hari looks at all the Gopis with (equal) regard, yet he unmistakably directs his glances just in the direction where Rādhā stands; who can conceal his poor eyes which dash forward through affection ? 10.2 : Here in the third line the letter him is intended to be long in both the words, while in the fifth one letter has to be added as shown. This would make the Mātră a Mattakariņi in both the Pādas. If the letter is not added in the fifth line it would be a Mattakarini only in the third Päda. The stanza occurs in a slightly different form at Hemacandra's Sabdānuśāsana, 8.4, 422(5). It is quoted there to illustrate the word drehī for the Sanskrit drsti. But our text does not contain 'that word at all. For attempts at its interpretation sec Pischel, Hemacandru's Prakrit Grammar, Part II, pp. 218-219; Alsdorf, Apabhrarśa Studien. j. 55; Bhayani, Bharatiya Vidyā, 1945, pp. 14-15.

·212 स्वयंभूच्छन्दः [ BRIEF NOTES 'And thal (Mātrā) too, which is a mixture of all the different forms, is called Bahurūpā. If therc is at its end a Dvipathaka, it is well known as the famous Raddā or Vastu, here (in prosody), which has nine Pādas (five of the Mātrā and four of the Dohā).' 11.1: A Gopi has placed a lotus leaf after having cut it on her expansive bosom; owing to her separation from Hari she is suffering from this torture. The poor ignorant girl has got her due; now let the dear one (i.c., Hari) do whatever he likes.' This too is evidently from the same poem of Govinda, from which 10.1 and 2 are quoted. This is an illustration of Miśrā; the 4th Pāda is that of Mattamadhukari, having a Trimātra in place of the third Caturmātra. 11.2: 'What is the good of him being born, when after his birth his enemies do not shake with fear, good men do not feel happy and wicked men do not die out of anxiety ? (Only) the virginity of a good girl was destroyed. What indeed is the use of such a son being born, who is a man only in name and whose fame has not remained outside after completely filling up big and small caves (of the mountains) and the hollows (between the two worlds)?' This is an illustration of Raddā, the first stanza being in the Miśra Mātrā, in which the second linc is that of the Mattabālikā where the first Caturmātra is replaced by a Pañcamātra. In the Dohā both e and te in the first Pāda are to be pronounced as short. See the rule in v. 3 above. 11.3: 'Misfortunes disappear....grows, success is assured, good name spreads, victory approaches, (and) sins also vanish like darkness when dispelled by the rays of the sun. If there had not been Jina's feet for the sake of those who wander in the forest of miseries, the whole world would have only strayed away aimlessly, being left without a support, Herc the first stanza is in the regular usual Mātrā metre, having 16, 12, 16, 12,.16 Mātrās in its ſivc Pādas. 12: "There are three and a half Caturmātras preceded by a Şaņmātra (in each Pada); such are the Pädas of a Vadanaka. When a Trimatra is substituted in the place of the fourth (Caturmätra, i.e., the half Caturmätra at the end of the Päda), it is called Upavadanaka. A Vodana having a rhyme at its end is called Maạillā. This Madilā (or Madilla) becomes possible (either) when it is composed with two ending rhymes (for the two halves), or when it is endowed with a common rhyme for all the four Pádas,' ·4.11-14) स्वयंभूच्छन्दः 213 From these definitions it would appear that Svayambhū employs the term Maạilā to signify both the kinds of a Vadanaka, i.e., the one that has one common rhyme for all the Pādas and the other which has two separate rhymes for the two halves; but the introductory words before 12.3 show that he has a separate name, i.e., Aạilā for the single-rhymed type, and that he treated Madilā as a common name signifying both the types. Hemacandra, HPk. 5.30, on the other hand, treats Aạilā as the common name signifying both the types and records a view of 'Some' that Maạilā is a specific name of Aạilā when all its Pādas have a common rhyme. See also my notes on Kd. 2.21-22. Rājasekhara, R. 20, agrees with Svayambhū. 12.1 : May you live as long as there is water in the Ganges; do not leave 12.1: aside sandal or Agaru from your limbs (i.e., continue to use them); ride on swift-galloping horses, (and) enjoy in the company of your wife who is good and virtuous.' The stanza seems to contain a blessing to a young man from an elderly person. 12.2 : 'While fried and unfried things are moistened and pounded (in it), warriors and brahmins visit and revisit that house. (But) being always infested with guests who visit and revisit it, the same is (in course of time) made devoid of rice-grains. This seems to be something like a proverb, describing the fate of houses which are too much open to guests without any discretion. Here the two halves have two separate rhymes. 12.3: 'How can that girl, who is possessed of teeth bright like the Atimukta flowers, whose feet have a pair of gingling anklets and whose arms are adorned with ivory armlets, be enjoyed by persons whose teeth have fallen (i.e., who are very old) ?' 13: The text of the first half is corrupt; but a comparison with Rājasekhara's Chandahsekhara, v. 19 makes its meaning obvious. Any metre which they recite for the purposes of encouragement and compose in the Prākrit language, is to be known by the name Vadanaka. Thus Vadanaka is a general name for a class of metres which are employed for a particular purpose, without any relation to the constitution of its Padas. 14: "This is called Prahelikā in Apabhramśa which is employed to serve the purpose of the Utsāha and others or has the characteristics of a Dvipathaka or Dohaka.' Prahelikā is not the name of a particular metre, but of a type of a composition where the intended meaning of the speaker is to be guessed from some word or words in the F 1 4 + ·214 स्वयंभूच्छन्दः [BRIEF NOTES 17: composition itself, or even without them. See R. 21 and Daņdin, Kävyädarśa 3.96 ff. 15 : "That is called HỊdayālikā where letters and words which are apparently without meaning are employed for a composition in many different metres, the real intended meaning being kept in his mind (by the poet).' Compare R. 21. 16: Since a hero is described under the image of a bull, the metre is called Dhavala; this Dhavala, too, is of three kinds; eight-footed, sixfooted and four-footed. For the Dhavalas, which is the name of a class of metres, like the Mangalas, see Kavidarpaņa, Introduction, para 12. The stanza is quoted both by Hemacandra, HP/c. 5.32 com. and Kavidarpana, 2.32 com. Also cf. HPK. 5.42.2 and R. 28. 'In a Dhavala, there are three and a half Caturmātras in the first and the third Pädas, three Caturmätras in the second and the fourth; three Caturmätras with one Matrā less in the fifth and the seventh Pādas. In the sixth Päda they are as they are in the second and the fourth; then only two and a half of them (i.e., Caturmātras) in the eighth.' atthavave stands for both astame and aştapade. This Dhavala is the same as Hemacandra's Yasodhavala at HPk. 5.34; but there is some difference as regards the sixth and the eighth Pādas. According to Hemacandra, both of them contain two and a half Caturmātras or three Caturmätras and are equal and similar, while Svayambhủ directs that the two are of unequal length, the sixth having three Caturmātras and the eighth having only two and a half of them in it. Rājasekhara (R. 22) agrees with Hemacandra. 18: 'There are three Şaņmātras in the first and the third Pādas; two Şaņmātras in the second and the fifth and in the remaining ones there are two Şaņmātras followed by a Caturmātra or a Pañcainātra. That is the characteristic of the Şațpada Dhavala, which gives pleasure to the ear. The text is clearly defective, particularly in the fourth and the sixth Pādas. See Hemacandra, HPk. 5.35 and R. 23. According to these last two, however, the first and the fourth Pādas contain only two Şañmātras and a Dvimātra, instead of three Şanmātras; similarly, the second and the fifth Pādas contain two Caturmātras only instead of two Şaņmātras. 19 : 'If a Șanmātra, a Caturmātra and a Trimātra occur in the first and the third Pādas, also a Şaņmātra and a Caturmátra in the others, it is the characteristic of the four-footed Dhavala.' e in dhavale is to be + ·4.15-22 ) :: स्वयंभूच्छन्द : 215 read as short. This is the same as the Bhramara-Dhavala of HPk. 5.37 and R. 25. Svayambhū does not mention the Guna-Dhavala which contains a Şanmātra and two Caturmātras in the odd Pädas and which has an additional Dvimātra or Trimātra in the even Pädas. For this see HPlc. 5.36 and R. 24. -- 20 : 'Know that to be the metre Mangala, which is employed for auspicious occasions and which contains a Şaņmātra followed by two *Caturmātras in the first and the second Pādas and either five Caturmätras or four Pañcamātras in the third and the fourth Pādas.' This is much different from Hemacandra's Mangala defined at HPk.5.39. This latter contains oné Şaņmātra and three Caturmātras in each of the first two Pādas, while the last two contain five Caturmātras each; further, a Dvimātra or a Trimātra is added at the end of each Päda. Rājasekhara at R. 26 entirely agrees with Hemacandra, or rather, the latter has wholly followed the former and not Svayambhū. The metre is a proper Ardhasama Catuspadī, in which the lines in each half are equal and similar, but the halves themselves are dissimilar. In addition to this particular Mangala, Svayambhū explains how the term Mangala is added to the names of other metres when they are composed for the sake of an auspicious occasion. (This is to be understood from the word mangalatthe in v. 20). It would seem that a verse containing a general direction about the use of name mangala as appended to the name of another metre, is missing ; because, otherwise, the illustrations under v. 20 would be unintelligible. Such directions are found at HPk. 5:40 and com. and R. 27-28. Mangalas which are composed in the Utsäha, or Helā or Vadana metres are respectively called Utsāha-mangala, Helā-mangala, and Vadana-mangala ; in this connection Svayambhū repeats the definitions of these metres from the earlier portion of his work. Of the three Helā was defined among the Khanjakas in ch. 3 of the Pūrvabhāga, but that portion of the ms. is not available ; see p. 110. It is defined by Hemacandra at HPK. 5.49. "Thus, the Dhavalas and the Mangalas are called by those very names of metres, with whose characteristics they are composed, by the prosodists.' See note on v. 20 above and Kd. Introduction, para 12. Also see below Sb. 8.30-31. In this chapter a few important Apabhramśa Catuspadīs of the Sarvasama type are defined; they are Utsäha, Dohaka and its two kinds Upadohaka and Avadohaka, Māträ with all its kinds, the strophic . } 5 21 : 22:

·216 स्वयंभूच्छन्दः BRICF NOTES one couplet Radļā, Vadana and Upavadana, Adilā and Maạilā. At the end of the chapter several general terms which are used of more metres than are mentioned and explained ; they are Prahelikā, HỊdayālikā, Dhavala, and Mangala. Among the Dhavalas, however, three particular ones are defined, having eight, six or four Pādas in their stanzas. Similarly a particular Mangala too is defined. The other characteristic metres of the Apabhraíśa language are discussed in ch. 8 below, while chs. 5, 6 and 7 are taken up by Șatpadīs, Ardhasama Catuspadis and Dvipadis. + V. SATPADAJATIH 1: 2: ས་ This stanza defines a Dhruvaka; 'Dhruvaka is a stanza which is repeatedly added in all poetic compositions in their earlier part, i.e., at the beginning of a Kaļavaka or a Sandhi; it is of three kinds : six-footed, four-footed and two-footed. It is intended to serve the purpose of a connecting link between two Kadavakas of a poem. It is called Dhruvaka, not only because it appears in the same form, but also because it is unfailing in its appearance. See Kd. 2.30-31, vv. 73-74; also Kd. Introduction, para 12. The directions about certain Akşaras which may be treated as 'short, though they are ordinarily considered as long, are given above at 4.2-3 (p. 52), so far as Apabhraíśa poetry is concerned; here in this stanza, a general direction about the metrical value of a short letter standing at the end of a line or Pāda is given. 'A single short letter at the end (of a Pāda or hemistich) is' equivalent to a long one when the (required) number (of Mātrās) is incomplete ; (but) a short letter conjoined with another short letter which precedes it, must be considered as only a short one when it stands so as to complete the (required) number.' This seems to be the import of the stanza; the contrast intended is between ekkalahu and jamalalahu, as also between visamasamkha and samasamkhă. It therefore follows that the ekkalahu, though it is expected to be short, becomes long by its position at an uneven number of the Mātrā, at the end of a Päda; this means that if this short letter is not able to stand for the last number of the Mátrā at the end of that Păda, it must stand for two Mātrās and thus make up the required number and thus do the work of a long letter. If, on the other hand, a long letter were to stand for the last Mātrā of a Pãda, it must yield only one Mātrā which is necessary and thus do the work of a short letter. I have understood the word jama- ·5.1-4) स्वयंभूच्छन्दः 217 तदा। लघोः ॥ lalahu in the sense of a long letter (double short, i.e., long). In short, the last letter of a Päda may be considered short or long according to the need of scansion, whatever its real nature is. This stanza is quoted by Hemacandra at Chandonuśāsana (NSP. ed.) 1.5 com., without mentioning Svayambhū's name, in support of his direction about the metrical value of the last letter of a Pāda. Hemacandra also quotes another stanza in Sanskrit where the words guru and laghu are actually used for our ekkalahu and jamalalahu. It is as follows:--- ओजसंख्या यदाभीष्टा ध्रुवासु विरतो गो लता युग्मसंख्ये तु विरतो Tent Svayambhū has himself observed the rule and often enjoyed the option, both in respect of the same letter in different stanzas, as also in respect of different letters in the same stanza. Thus he considers the concluding letter ņa of the instrumental singular as short in Sb. 6.39. 1 bd, 44.1c, 52.1c and 54.1c; but as long in Sb. 6.56.cd, 72c, 96c, 114d, 112c; 8.1 and 8.1.1. On the other hand, he considers the concluding short letter as short in Sb.6. 10.1c (but long in bd), 56.1ac. (but long in bd), 61.ic (but long in abd), 87.1c (but long in bd), 124.la (but long in bd). In the following cases he considers the final short as short only: Sb. 6.31.1c; 8.3ab; 8.3.1abcd; 8.8bd; 8.8.1abcd; 8.12.1ac; 8.13.1bd; 8.20.5de (but as long in abc) and so on. Also see Bhayani, Paumacariu, Introduction pp. 79-83, 3.0: These stanzas define the three main kinds of Şațpadīs, each of which is eightfold, according as its third and sixth Pādas contain from 10 to 17 Mātrās in each of them. The first of these three is called Şatpadajāti; its 1st, 2nd, 4th and 5th Pädas contain only 7 Mātrās each, while its 3rd and 6th Pādas contain from 10 to 17 Mātrās in them, thus yielding its eight kinds. The second of the three main varieties is called Upajăti Şađpadī; its 1st, 2nd, 4th and 5th Pädas contain only 8 Mātrās each, while its 3rd and 6th Pādas contain from 10 to 17 Mātrās, thus yielding its eight kinds. The third main variety is called Avajāti ; its 1st, 2nd, 4th and 5th Pādas contain only 9 Mätrās each, while its 3rd and 6th Pādas contain from 10 to 17 Mātrās, thus yielding its eight kinds. The defining stanzas 3 and 4 have respectively 10 and 11 Mātrās in their third and sixth Pādas; while stanzas 5 and 6 have both 13 Mātrās in the same Pädas. 4.1: This is an illustration of the fourth kind of the Satpadajāti, which has 13 Mātrās in its 3rd and 6th Padas, the remaining ones having only 7 Mātrās each. The illustration is from Svayambhū's own 'poem ·218 स्वयंभूच्छन्दः I PRIEF NOTES Paumacariu 3.3.1), as shown by Dr. Phayani in his Introduction to the edition of that poem (p. 128). "That alone is the divine Highest Soul, the lord of the sole Universe, in whom these marks are well established and whose self is considered by him as similar to that of others (in respect of joys and pain). 51: This is in Sanskrit: The moon behaves like the sun; sandle like fire, friends like foes. When Tate is unfavourable and the mind bocoincs perturbed, all things appear otherwise. This illustration is of the second kind of Upajati where the 3rd and the oth Padas contain 11 Mátrás cach, the others having a cach. 61: This stanza is an illustration of the 6th kind of the Avajátj as actually mentioned in the introductory words ; its 3rd and Gih Pádas contani 15 Mātrās cach. It is froro Svayambhu's own poem, Puumacariu as shown by Bhayani, Puumacariu, Introduction, p. 128. 'In some places, fresh (ruddy) nail-marks were observed well placed on the tops of the breasts (of young ladies), as if they were the hoofs, deeply planted, of the Horse, namely God of Love, ridden over for speed,' nuharu is a mail-mark:. Herc, as will be noticed, the last letter in the 3rd anrl 6th Pādas, is to he counted as short, so as to give us only 15 and not 16 Mātrāss, als intended by the author himself. For these varieties of Şaipadīs, sco HPI. 6.15-17; Kd. 2,29 and R. 30-32. VI. CATUŞPADAI-D)VIPADYAH This chapter deals with the Antarasarā and Ardhasarā Catuspadis which are really not different from cach other in respect of their constitulion, but have only a diffcrent arrangement of their Pädas. Thus in the Antarosamā the 1st and the 3rd Pädas are equal and similar, like the 2nd and the 4th ; in the Ardhasami, on the other hand, the 1st agrees with the 2nd, and the 3rd with the 4th. Thus by a merc cxchange of Pödas, one can be turned into the other and so Svayarnbhú delines and sometimes also illustrates, the 110 kinds of the Antarasamă only. These 110 varictics are obtained by a permutation and combination of the lines of different length, containing from 7 to 17 Mātrās ; thus a line of 7 Mātrās yields hy its combination with lines of 8 to 17 Mátrás, 20 kinds of the Antaracamí Catuşpadi. There are defined in vv. 2-21. The composition of this linc oi 7 Mātrās is given in v. 22: it is twofold ; ic., cither by encans of a Caturmätra and a 'Trimötra, or a Pañcamātra and a Dvimätra (cantat or ·5.5-6.13] स्वयंभूच्छन्दः 219 pa-da). A line of 8 Nātrās similarly yields 18 and those of 9, 10, 11, 12, 13, 14, 15, 16 and 17 Matrás respectively yield 16, 14 12, 10, 8, 6, 4, and 2 kinds of the Antarasamā or the Ardhasamā Catuşpadī. These kinds of the Catuspadi which are yielded by lines of 8-16 Mātrās with their combination with lines of 9-17 Mātrās are respectively defined by Svayambhū in v. 23-40, 42-57, 61-72 (see f. 17. on p. 74), 74-85, 87-96, 98-105, 107-112, 114-115 and 117 of chapter sixth. In the last two cases, two kinds are given in one stanza ; but in the others, a separate stanza is used for each one. After giving the total number of the kinds yielded by a line of particular length, Svayambhū explains the composition of that line in terms of the different Mātră Ganas. Thus vv. 22, 41, 58, 73, 86, 97, 106, 113, 116, 118 and 119 respectively give the composition of the lines of 7, 8, 9, 10, 11, 12, 13, 14, 15, 16 and 17 Mātrās and the first ten of these stanzas also mention the total number of the kinds yielded by them, viz., 20, 18, 16, 14, 12, 10, 8, 6, 4 and 2 respectively. In defining these different kinds the composition of the odd lines is given first and generally the shorter line is mentioned before the longer one. Thus a Catuspadī with 7 in the odd and 8 in the even Padas is nuentioned before its counterpart with in the odd and 7 in the even Pādas. But there are some exceptions to this rule just at the commencement; thus Caluspadīs with 9, 10, 13, 14, 15, 16 and 17 Mātrās in the odd Pādas and 7 in the even ones are defined before their counterparts with 7 in the odd and 9, 10, 13-17 Mātrās in the even Pādas. But afterwards, the shorter line for the odd Pādas is mentioned first and then the longer line for the same Pädas afterwards. In theory, every one of these 110 kinds can be used for the composition, though in practice only some of them were actually employed by the poets. Svayambhū does not compose his own illustrations for all of them like Hemacandra, but only now and then quotes from the existing Apabhramsa literature including his own pooms on the Rāmāyana and the Mahābhārata themes namely, Paumacariu and Ritthunemicariu. 10.1: 'The fires of separation burn even in the waters of a wet curtain; 13: Rāvanahastaka; it is called Răvaṇamastaka at HPk. 6.19.9 and R.47. It is called Rāsa at $6.8.27 below. 13.1 ; 'Separated from his dear mate and striking down the black bees by the flapping of his ears, a wild elephant roams about bewildered in the forest.'

·220 स्वयंभूच्छन्दः [Brier NOTES 15.1: 'It is far better that one's self is covered with heaps of stones than have a quarrel started wtih one's own friends at the instigation of other people. 17.1: 'At the approach of the night the Cakravāka bird, being separated from his mate, wanders about in the Lotus-pond, flapping his wings now and then.' Cf. Vikramorvašīya IV. 6 where a Hamsa is mentioned in place of a Cakravāka (Pandit, p. 113Aa). 19.1 : 'On the summit of the mountain a Palāśa tree is in full blossom in the early Fălguna month and looks as if it were the wild Fire itself wanting to take stock and see what (trees) were burnt by him and what were left out, (from the forest on the mountain).' Just as an observer must go to a high place, so the wild Fire ascends the mountain peak and makes his observation for taking stock of what was done by him and what was yet to be done. Bhayani quotes a similar stanza from Paumacariu (P.C. p. 128) but its inetre and word- ‘ing are different, though the idea is the same. 20: Svayambhū's Kadambaśiras is the same as Līlālaya of H. 6.20. 68 and R. 56. 21.1: 'The face of the beloved, feeling delighted owing to the touch of the arms of the lover, looks as if it were a lotus of lovely petals, feeling delighted at the touch of the rays of the Sun, free from dirt and so appearing very charming. Most of the words are doublemeaning. The Päda of seven. Mātrās is of' two kinds, namely, it may be made either with a Caturmätra and a Trimātra, or with a Pañcamātra and a Dvimātra. 26: Tārāgaņā seems to be a scribe's mistake for goroană (Gorocaņā) which is the name given to this metre by H. 6. 19. 70; R. 62. 29.1: “The lordly elephant, namely, the mind (of a man), intoxicated by the rut of Infatuation (and therefore), under the influence of the sheelephant namely, Pleasures, has drowned himself in the deep waters of Misery 31.1: 'The deer has taken shelter on the moon like an ordinary timid person; so indeed, he is not known' by his own name like the brave lion.' 3 22: 33.1 : (Then) Hanumān was surrounded by the demon warriors and looked as if he were the rising sun surrounded by clouds in the sky.'

·6.15-45] FICHESSE: 221 6 . This is identical with Svayambhū's own Paumacariu, 65.1 as shown by Bhayani, P.C. p. 128. 35.1: (Then he stood) after overpowering both Krsna and Arjuna, who were deprived of their bows and enraged with fury, the two great wrestlers of the Bharata race and of great merit.' This is obviously the description of an incident in the Mahābhārata war and probably refers to Karņa. It may be from Svayambhū's own poem on the Mahābhärata theme. 3?: This metre is called Punyāmalaka by Rajasekhara (R. 73) and Hemacandra (HPk. 6.19.21). But Svayambhū calls it Prajñāmūla. A black bee keeps on humming and avoids perching on (other) flowers (except the lotuses) ; is he Brahmadeva of four faces remembering the Navel-Lotus of Nārāyaṇa ?' 39: This Kankellinavapallava is called Navakusumitapallava by both HPK. 6.19.22 and R: 73. 37.1: 39.1 : “The seat of the Old one (i.e., The Creator) with a pair of black bees hovering around it, is fascinating as if it were the face of a lovely damsel with a pair of her restless eyes.' The seat of the Old one is a lotus, the Old one being the Creator Brahmadeva, whose seat is a lotus. 1 - 40 : This Puşpăstaraña is Kusumāstaraṇa of Hemacandra (H. 6.20.17) and Rājasekhara (R. 52), kusuma being the same as pușpa. 41: A line of 8 Mātrās may be made with a Şaņmātra and a Dvimātra or a Pañcamātra and a Trimātra, or two Caturmätras. 12.1 : The lady of white complexion was seen lying down in her courtyard, as if she were the light of the moon bundled together and left there. 43: Mārgavisamlāpa of Svayambhū is the same as Madhukarisaṁlāpa of HPK. 6.19.78 and R. 80. Could the reading be mahuari for maggavi ? ra and va are often interchanged by our scribe. 44.1: 'There is only one Arjuna (on earth) ; so saying again and again, Drona bewails in the heaven.'. This also looks like a stanza from Svayambhū's Mahābhārata poem. The point of Drona's grief is not very clear. 45: HPk. 6.20.79 and R. 82 call the metre Sukhāvāsa and our Mukhāvāsa may be a misreading for the same.

·222 स्वयंभूच्छन्दः [ BRIEF NOTES 46: HPk. 6.19.25 and R. 83 call the metre by the name Māngalikā, instead of Svayambhū's Kumkumakalā. 47: Kumkumalekhā: See below Sb. 8.8 for the same metre called only Chaddanikā. 49: Svayambhū's Kurabakadáma is the same as Kuvalayadāma of HPk. 6.20.81 and R. 86. 50.1: 'It was reported to the lord of the Demons by the arrow, after going to him, that Nīla could not be controlled, like the Great Soul without knowledge. This seems to be from a poem on the theme of Rāmāyaṇa. 52.1: 'Angada advanced towards him breaking through the top of the house ; (and) the demon chief, Daśānana, came out through the gate of the fort, after putting on his armour.' This too seems to be from the Rāmāyaṇa poem. 54.1: 'As Bibhīşaņa began to grieve for the loss of his brother (Rāvaņa), the monkey warriors started weeping in sympathy with him in his bereavement.' This is ascribed to Caturmukha, but is actually found in Svayambhu's Paumacariu 71.1 as shown by Bhayani (P.C. p. 128). Perhaps the correct reading is sa-harivai-vānaraloo (sa-haripativānara-loko) “Vānara warriors, together with the monkey chief, Sugriva, began to weep.' See on v. 43 above. 55: Svayambhū's Angadalalitã is Kuñjaralalitā of HPk. 6.20.84 and R. 92: 56.1: ‘Rāvana who gave trouble to gods and men (should we read suraṇara for suravara ?) and from whom the world shook in terror, was consumed (by fire). The fire attacked (his body), saying as it were "How will others now leave the right path ? (seeing the fate of Rāvana)'. Even this is found in Svayambhu's Paumacariu, 77.13.13 as shown by Bhayani (P.C. p. 128). 58: A Pāda of nine Mātrās can be made with a Șanmātra and a Trimātra, or three Trimātras or a Caturmātra and a Pañcamātra. 59-60 : The meaning of these two stanzas is not very clear to me. They recount the 54 kinds defined so far and introduce the remaining ones. A comparison with v. 120 below will, however, show that Svayambhū makes a distinction between Vastukas and Dhruvakas, the former being 54 in number and containing either in their odd or even Pādas seven to nine Mātrās only (but not more). Dhruvakas are the remaining 56 Antarasamā Catuspadīs which have ten to seventeen Mātrās in ·1 6.44-78 ) स्वयंभूच्छन्दः 223 their odd or even Pādas, but not less than that in any of them. In short the shorter Catuşpadīs are Vastukas, while the longer ones are Dhruvakas. See below Sb. 7.1-2 for a similar distinction between Dvipadīs and Dhruvakas. 61.1 : The meaning is not clear. 63: Our Kokilariñcholi is Kokilāvali of H. 6.19.33 and R. 101. As said by me in my note on p. 74, two stanzas appear to have been dropped by the scribe of the ms. 63.1 ; - 'In his wanderings through the forest, those fourteen (demon chiefs) were pierced with his arrows by Lakşmaņa and so looked as if they were tall Palāśa trees in full blossom. This stanza which is evidently from a Rāmāyaṇa poem, is here ascribed to Caturmukha by Svayambhū. şi in c seems to have leen dropped by haplology. In this case, şi in c is to be counted as a short letter like a in v. 61.1 c in accordance with the rule given at Sb. 5.2. (See note). But also cf. Bhayani, P.C. Intro. p. 17 f.n. 65.1 : 'Just then the moon arose which adorned the sky and appeared as if it were the wheel of the sun's chariot left behind by Aruņa (the charioteer). This also is ascribed to Caturmukha. "The son of Vâlin entered as an envoy into the assembly-hall of that (Rāvana), to whom service was rendered in the three worlds, even by a multitude of the gods with a trembling mind.' This is possibly from Svayambhū's own Rāmāyaṇa poem. 73: The Päda of 10 Mātrās can be composed with a Şaņmātra and a Caturmātra, or with two Pañcamātras, or with a Dvimātra and two Caturmātras. 75.1 : 'Having heard about the arrival of Hari, that king raised white fluttering flags in the city of Mathurā, where the citizens were greatly pleased (to hear it). This is from a poem on the theme of the Harivaṁsa, perhaps composed by Svayambhũ himself. 77 : Kusumākulamadhukara of Svyambhū, HPL. 6.20.94 and R. 116 is really a Dohaka, for which see Ck, 21 and Kd. 2.15. 78: Our Vanafullandhaya is the same as Navapuspandhaya of HPk. 6.19.40 and R. 117. 18.1 : 'Let him who wants to run away, retire from Dhanañjaya who is difficult to conquer in a fight, in this army of the enemy; I alone shall 68.1:

·224 स्वयंभृच्छन्दः [ BRIEF NOTES 80: not turn back from him.' The theme is the Mahābhārata war. This is perhaps said by Karņa. Kinnaramadhuravilāsa of Svayambhū and R. 119 is called Kinnaramithunavilāsa by Hemacandra at HPk. 6.19.41. 82: Vidyādharalalitā of Svayambhū and R. 120 is the same as Hemacandra's Vidyādharalīlā at HPk. 6.19.42. The Päda of 11 Mātrās may be composed either with a Șannātra and a Pañcamātra, or a Pañcamātra, a Caturmātra and a Dvimātra, or a Caturmātra, a Trimātra and a Caturmātra. 66: 87.1 : 'When Drona was crowned as the Commander-in-chief, both the armies, having raised their different banners and being filled with martial spirit, kept themselves in readiness (for fighting).' This is also ascribed to Caturmukha and is from a poem on the theme of the Mahābhārata war. 90.1 : 'On hearing the sound of the (hoofs of the) horses, the eyes of the she-boars repeatedly turned towards the pair of fangs of their lord.' They were so confident of the protection which they expected to get from their lord with powerful fangs. This stanza is quoted as an illustration of chalilca, in the Sarasvatikanthābharana, II. 392. bhunda or bhundaa is a 'boar'; bhundaanī is a she-boar. The male leader of the flock of the she-boars was walking stately in front of them and his mates were casting their glances of love and pride for the valour of their lord. Chalika expresses a mixture of the sentiments of love and heroism. For attempts at the interpretation of the stanza, see Pischel, Materialen zur Kentniss der Ipahhramśa; p. 38; Alsdorf, Apabhraíša Studien, p. 93; also see Bhayani, Bharatiya Vidyā, 1945, p. 14, for its correct interpretation. 94 : Our Suraālingana is the same as Sutaāligana of HPk. 6.20.103 and R. 132. 96: Perhaps read bhavane for bharane, in view of HPk. 6.20.104. R. 134 calls it merely Kankellilatā. Our ms. often confuses ra and va. 97 : The Pāda of 12 Mātrās is made either with a Şaņmātra, a Caturmātra and a Dvimātra, or two Pañcamātras and a Dvimätra, or a Caturmātra, a Pañcamātra and a Trimātra, or three Caturmätras. 100.1 : 'In a battle the path of fighting is not abandoned ; who can turn back from it while he is alive? What is to be done with a mere post Astra ·6.30-121 ) स्वयंभूच्छन्दः 225 at the threshing floor, which slaughters unskilful good warriors ?' The full meaning is not clear, 104: Our Kankanahastala is the same as Kāminikarkaņahastaka of : 'HPL. 6.19.52 ; R. 144. 106: A Pada of 13 Matris is composed with a Pañcamātra, a Şaņmātra and a Dvimätra, or, two Pancamátras and a Trimátra, or, two Caturmatras and a Pañcamātra, 197;. Our Varatilaka is the same as Mukhapălanatilaka of HPk. 6.19.53 and R. 147. !!?: Our Ararigaka (or Arangada) is the same as Ohullanaka or Virarigaţi of HPIs. 6.20.111 and R. 152. 113: A Pāda of 14 Mātrās is composed either with a Şaņmātra, a Pañcamätra and a Trimátra, or two Pancamâtras and a Caturmätra, or three Caturinātras and a Dvimâtra. A Pāda of 15 Mātrās is composed either with a Şanmātra, a Pañcanātra and a Caturmätra, or, two Caturmâtras, a Pañcamatra and a Dvimātra, or three Pañcamātras. 1118: A Pāda of 16 Mātrās is composed with either two Şaņmātras and a Caturmātra, or four Caturmätras. 119: A Pāda of 17 Matrás is composed either with two Şaņmātrās and a Pañcamātra, or three Caturmātras and a Pañchamātra. The stanza gives the total number of the Antarasamă Catuspadís, namely, 110. Of these some are called Vastukas and the others Dhru. vakas. See above vy. 59-60 and note. 116. 120: 121: Before proceeding to define the Ardhasamă Catuspadī, Svayambhū defines an Ardhasamá Samkirņā Catuşpadi ; it has its 1st and 2nd as also 3rd and 4th Pädas equal and similar. What is meant is possibly that a Samkīrņaka Ardhasamā may have the Pādas in its halves of any length containing froin 7 to 17 Mātrās without any restriction. But I am unable to understand why a Samkīrṇa Ardhasamã should be only of eight kinds. Perhaps, in view of v. 122, Svayambhū intends to define here an Ardhasamă Samkīrņaka Dhruvaka alone and not a Vastu.ka; so that the Pādas of two halves may contain only from 10-17 Mātrās in them, thus they can be only of eight kinds. For a Dhruvaka see above v. 60. A Dhruvaka according to v. 60 must not have less than 10 Mātrās in any of its Pādas and also not more than 17. Hemacandra's Samkirna Catuspadi, defined at HPk. 6:21 is quite - ir !

·226 स्वयंभूच्छन्दः [ BRIEF NOTES different, though it entirely agrees with the one defined at R. 164. In it a mixture of any four Pādas containing from 7 to 17 Mātrās is permitted. It is not necessarily Ardhasamā or Antarasamā. 121.1: The stanza seems to be a popular Subhāṣita; it is quoted by Hemacandra at HPk. 6.21 (v. 118), and R. 164. But Hemacandra's readings in the 3rd and the 4th lines are different from those of Svayambhü, who considers it to be an Ardhasama Samkirnaka Dhruvaka as suggested above in my note on 121. Consequently Svayambhū's stanza contains 15 Matrās in the first two lines and 13 in the last two; but the Pādas in Hemacandra's stanza respectively contain 15, 14, 16 and 13 Mātrās, thus making it a real Saṁkīrņaka containing the Lakşaņas of four different Pädas of four different kinds of Catușpadi (or of three different kinds if the fourth Päda is supposed to contain 14 Mātrās, the final short being equal to a long one as in the 2nd and the 3rd Pādas). According to Rājasekhara's readings the stanza contains 15, 14, 15 and 13 Mātrās in its four Pädas respectively. Only here and in R. 163 Rājasekhara quotes a Prākrit stanza for an illustration. 5 '(Though both of them are) whispering, harsh, piercing, devoid of merit (released from the bowstring) and killing, yet arrows do not have as much power over good men as the villains have.' 122 : This stanza gives the definition of Ardhasamá Catuşpadi. Its first and the second, as also the third and the fourth Pādas are equal and similar, with the result that its halves are not equal and similar as in the case of an Antarasamā. 122.1: This is an illustration of an Ardhasamă Catuspadi whose first half has two lines of 15 Mātrās each and the second half has two lines of 16 Mātrās each. Its name is the same as that of the Antarasamā Catușpadi which has 15 in its odd and 16 in its even Pādas, viz., Mukhapankti, for which see above v. 114. The same is quoted by Rājasekhara at R. 163 and Hemacandra at HPk. 6.20.116. In the second line we have to read naravai instead of navara. The stanza is from a poem on the topic of the Mahābhārata war. 123-124 : These two stanzas define the two Saryasamā Catușpadis having 10 and 11 Mātrās in each of their four Pādas. They are Śaśivadanā (Śaśänkavadanā of HPk. 6.24) and Mänakřti (Mārakſti of HPk. 6.25). See also R. 165-166.

·1 6.121-131 ) FTIFEFT 227 124.1: "Sankha is seen at a distance; (but) Hanuman is not seen. It is also seen how that matchloss chariot-fighter is entering the battlearray. This is evidently from a poem on the story of the Rāmāyaṇa. 125-129: These five sianzas define the five Sarvasamă Catuşpadis which respectively contain 12, 13, 14, 15 and 16 Mäträs in each of their four Pādas. In v. 129 Svayambhủ defines three different metres of 16 Mātrās in their Pādas : they are Pādākulaka, Samkulaka and Paddhalikā. In a Pādākulaka the 16 Mātrās may be made up in any way; in Samkulaka we must have a Şanmātra, a Caturmāíra and a Sanmãtra, while in a Paddiatikā, we should have four Caturmatrās alone. For these three metres see R. 171-173 ; for others see: R. 167-170. Also HPk. 6.26-30; Hemacandra mentions Pädäkulaka under the Sanskrit Mätra Vịttas at H. 3.70 and Sankulaka at HP!:. 5.28 commentary, including it under Vadanaka. His words kecit here obviously reier to Rājasekhara and Svayambhū. 130 : This stanza defines the Sarvasama Catuşpadi called Upavadanaka whose Pädas contain 17 Mātrās each. This is also defined earlier at Sb. 4.12 above. At HPK, 6.31 Hemacandra defines a metre called Rogadā Dhruvaka which too lias 17 Mātrās in its Pādas; but they are made up by a Şanmātra, two Caturmätras and a Trimātra; or by three Caturmatras and a Pancamātra. This wholly agrees with R. 174. Svayambhū adopts the first of these alternatives for his Upavadana, but gives other iwo as a Caturmátra, a Trimátra, a Dvimātra, a Pañcamãtra and a Trimátra, or Three Pañcamātras and a Dvimātra ; but he does not mention the name Ragadā Dhruvaka for the metre: The Sarvasamă Catușpadis defined here in this chapter are of the Dhruvaka 'type, i.e., containing from 10 to 17 Mātrās in their Pādas; see above' v. 60, and Introduction paras 15-16. 131 :. So far Şațpadis and Catușpadis are treated ; now the Dvipadīs shall be defined hereafter. This stanza looks like an opening of a new chapter treating of the Dvipadis ; v. 173 too mentions only the Dvipadī and not also the Catușpadī.. But a stanza marking the conclusion of a topic (and so a chapter) is not found before this one and therefore I have not started a new chapter here, though there are indications of this as shown above. It is quite possible that our ms. may have dropped it through oversight or through some other reasons, just as the palmleaf ms, drops it in ch. 8 of Sb. (See f.n, on p. 101).

·228 स्वयंभूच्छन्दः ( BRIEF NOTES 132-172: Sama Dvipadīs of different length, beginning with a Pāda of 28 Mātrās are defined in these Stanzas. It is worth noting that the Dvipadīs of the same length are distinguished from one another and get different names owing to the different Yati, which generally occurs twice in the longer lines. For all these see HPk. 7.4-57 and R. 176-223. For Ullālas which only Hemacandra (and following him, the author of the Kavidarpana) defines at HPk. 7.2-3, see Kavidarpana Introduction paras 7-8 and note on Kd. 2.2-3 (p. 130-131). 142: The line contains 2 Mätrās less than are needed and does not also contain the name of the metre as in the other cases. Perhaps we should read pavirāmā sihā for pavirāmiä. 146: The latter part of the line is not clear; it corresponds to HPk. 7.21 and R. 190. It should mean that if instead of 8 Caturmätras the Pādas of Skandhakasama, Mauktikadāma, and Navakadalīpatra are made with a Şaņmatra, 6 Caturmātras and a Dvimâtra, they should be known by the feminine forms of their names. VII. ŠEŞA-DVIPADYAH Please note that the correct title of the chapter is Sesa-Dvipadyaḥ and not Sesa-Catușpadyaḥ. 1: '(A Dvipadi i.e. any one of those defined in 6.132-172 above) is composed (and employed) as a Dhruvaka for the purposes of making a request, . (a summary of) a topic in hand, an auspicious benediction and a review of the past episodes.' In all other cases, all the Dvipadís are called as such,' A Sanskrit version of this direction in an Anuştubh śloka is given by Hemacandra at HPk. 7.57 com., and in an Āryā stanza by Rājasekhara at R. 225. The latter is clearly a close translation of Svayambhū's stanza. The meaning of these directions seems to be that the longer Dvipadis having from 27 to 42 Mātrās in their Pādas are to be given the name Dhruvā, when they are employed for the purposes mentioned in the stanza, while the shorter ones should be called merely by the name Dvipadī. See above on Sb. 6.59-60. These same Dvipadīs are also found (to. contain) from 4 to 30 (Mātrās), are possessed of two Pādas and contain a rhyme extending over one or more letters at the end (of the Pädas)' R. 226 is again a close translation in Sanskrit of our stanza, while HPK: 7.72 is a Sanskrit version of it introduced by the words yadäha, showing that it is a quotation from some author. 2:

·6.132-8.2] स्वयंभूच्छन्दः 229 33-12 : These stanzas contain the definitions and names of only ten Dvi- Padis which have from 4 to 10 Mātrās in each of their two Pädas. Of these ten, those that have 7 Mātrās are two, those that have 8 are three; all the others are of one kind each. In v. 9, Hemacandra at IIPK. 7.64 reads karimakarabhuja in place of our loira maarabhuā; hut R. 233 follows Svayambhū and calls the metre by the name Makarabhujā. To these ten Henacandra at HPK. 7.63-72 adds six more; 2 of eight Mātrās called Vasudvipadi and Candralekhă, and 1 of nine Mátras called Lavali; 2 of ten Mātrās called Amarapurasundari and Kāñcanalekhä and 1 more of 12 Mātrās called Puşpamālā. On the other hand, Svayambhu's Mangalāvatī (v. 8) is called Madanavilasitā and his Lalalaka (v. 12) is called Cáru by Hemacandra. Rājasekhara mentions all the three kinds of a Dvipadi of 8 Mātrās like Hemacandra, as also the two kinds of that of the 9 Mātrās; but he does not mention any one which contains either 10 or 12 Mātrās in its Pādas. He deines all the others defined by Svayambhū, except the Malayavikasitā (v. 10) of eight Mātrās' which is neglected by both Hemacandra and Rājasekhara. VIII. UTTHAKADAYAH This chapter defines few more Apabhraíśa metres; they are Utthakka, Madanāvatāra, Dhruvaka, seven kinds of Chaddanikā, three kinds of Ghattā, Paddhatikā and Rāsa. The wording of stanza 1 is not very clear, yet the composition of the line is pretty clear. Each Pada has three Pañcamātras, followed by a Dvimätra, and all the Pädas have a common rhyme. See HPk. 5.31: the metre is not defined by any other prosodist so far as I know. It is a Sama Catușpadi. 1.1: The first two lines of the stanza refer to Duśśāsana, son of Dhịtarāșțra"; but the meaning is not clear. 2: There are four Pañcamātras in the Madanāvatāra.'. This metre is defined by Hemacandra at: HPk. 4.75 as the last one among the Knañjakas; it is difficult to see why Svayambhū has separated it from them and mentioned it separaely here. Hemacandra gives at the same place the five derivatives of this metre, obtained by adding in succession 1 to 5 Pañcamātras to each Päda. Like the Uttakka the Madanávatāra too is a Sama Catuspadi; it is called by another name, viz., Kāminimohana, when all the Pañcamātras are of the Madhyalaghu type: (i.e., Ragaņas), at Ck. 10. On the other hand, Nanditādhya, whose definition is similar to that of Svayambhū, calls it at N.. 76, ·3.1 : 230 स्वयंभूच्छन्दः [BRIEF NOTES Candrānana. Virahānka does not mention it, though Nanditādhya seems to have quoted him, as is apparent from the wording of v. 76 and v. 77 which is identical with Vjs. 1.17. See also Kd. 2.22. 2.1: The stanza is from Svayambhū’s Paumacariu; see P. C. 24.2.1-2; Intro. p. 128. 3 : 'In a Dhruvaka, both are Caturmātra Gaņas with a single Mātra added (at the end of the Pāda). Each of its four Pādas has thus 9 Mātrās. This Metre is defined by Hemacandra at the beginning of the Sarvasama Catușpadīs at HPk. 6.23. Svayambhũ, could not define it before Saśivadanā at 6.123 above, because there he was defining only the Dhruvaka Catuspadīs and ours is a Vastuka Catuspadi; see on 6.130 above. 'The cub of a lion has stood in the midst of the elephants after straying away in the forest.' The stanza occurs at Svyambhu's Paumacariu 33.3.9 with the readings vārantaho for vāranaho and risisihalcisora va for sihakisora thiu. 4: The stanza enumerates the different kinds of metres which may appear at the beginning of a Sandhi as said in v. 20 below. These are Chaddanikā of seven kinds, Ghattā of three kinds, and Paddhatikā as also Gīti of various kinds. 5-11: The seven kinds of a Chaddanikā are defined in these stanzas each being followed by an illustration. Among these seven, the 1st, 2nd, 3rd, 4th and 6th are Ardhasama Catuspadīs, having in their odd and eyen Pādas 14 and 12, 10 and 13, 16 and 9, 12 and 9, and 8 and 10 Mātrās respectively. The 5th is a Vişama Catuspadī, whose first three Pādas have 2 Şanmātras each, while the fourth has one more Matrā in it. The 7th or the last of the Chaddanikās is a Şatpadī whose halves contain 3 lines of 10, 8 and 13 Mātrās each. Sometimes, however, the first line in each half coníains 12 instead of 10 Mātrās in it. 5.1 : This is from a poem on the Mahābhārata story. 'Having fought for 17 days, the lord of the Kurus stood concealed in the great lake, remaining quiet after stopping the (action of the) water.' 6.1 : The meaning is not clear. 7.1: 'Even though you do not take pity (on suffering creatures), still oh fool, do not forget the great Jina in your mind even for a moment.' The first line is not clear. 8.1: ‘Many non-believers have fallen at your feet; (now) you yourself protect me, your own servant, as best as you can.'

·8.2-15] स्वयंभूच्छन्दः 231 own 9.1 : This is from Svayambhu's Paumacariu 3.1. See P.C. Iniro. p. 128. 10.1 : This seems like a proverb the meaning of which is not clear. 11.1: This is the same as Svayambhu's Paumacariu 31.1.1. 11 2: "He made the formidable kings submissive after overthrowing all enemies and adorning the world with his fame.' The second half is not clear. 11.3: 'A person born with merit and possessed of virtues possesses the while umbrella of the three worlds (i.e., rules over them), which is inherited by him, being seated on the throne.' 12-14: These stanzas define the three Ghattās, of which the first is an Ardhasama Catușpadi containing 9 and 14 Mātrās in its odd and even Pādas; the second is a Saravasamá Catuşpadi whose Pädas have 12 Mātrās each ; while the third too is a Sarvasamă Catuspadi whose Pādas have four Caturmātras each, all of which are Ādigurus. 12.1: 'Having devoured Khara and Düşaņa, the goddess of War was not satisfied; it seemed as if at the time of his destruction, she ran at and attacked Rāvaņa. The stanza is the same as Svayambhū’s Paumacariu 41.1, with a different reading in the 2nd line. See P. C. Intro. p. 128. 13.1: "Then Gautama Svāmin said : Oh śreņika, hear (from me) the origin of the Rākşasa and Vānara Families which have received praise in the three worlds.' The stanza is the same as Svayambhū’s Paumacariu 5.1. See P.C. Intro. p. 128. 'Having assumed the form of a dwarf, Madhava came as an ascetic reciting the Vedas; after taking three steps that demon of dark complexion called Bali was imprisoned by him.' 14.1 : 15 : This stanza defines a Paddhatikā: "Those again who compose a Paddhatikā put 16 Mātrās in each Pāda ; they make a rhymed couplet with two Pädas each and produce a Kadavaka with eight such couplets.' The directions in the second half of the stanza are very important as they show the practice of the: Apabhramśa poets according to which a Kadavaka is made of eight couplets, though in theory it consists of four stanzas in the Paddhatikā metre as HPK: 6.30, Kd. 2.37 prescribe. The result of this practice is that a Kadavaka came to be regarded as made up of couplets rather than of stanzas of four lines as the theory requires. So that sometimes a. Kadavaka may contain a couplet or two more than the required number, viz., eight. In ·232 स्वयंभूच्छन्दः [BRIEF NOTES short the unit of a Kadavaka is a couplet and not a quartet. See Kd. Introd. para 14 (p. XX). 16: "They call it a Ghatta, on the one hånd, at the beginning of a Sandhi), and describe it as a Chaddanikā when it hias a rhyme at the end. You too should compose your Sandhi in various ways with Kadavakas arranged in proper manner. The meaning of the word Jamaivasāna is not very clear; but sce v. 20 below. The Commentator of Kd. 2.30.6 mentions the 'end' of a Kadavaka and this seems to be correct. See also HPK. 6.3 com. According to this last a Satpadī or a Catuspadi is called a Chaddaniká when it stands at the end of a Kadavaka briefly summarizing what has been said so far. Hemacandra, however, defines a Dvipadi of 31 Mātrās in each of its two Pādas having a double Yati after the 10th and the 18th Mātrās at HPlc. 7.17 and gives it the specific name Chaddanikā. 17-18: 'Call all these (metres) Chaddanikās or Ghattās of various kinds when they are composed at the beginning or at the end of a Sandhi. There are other Ghattās, Chaddanikās and Vidārikās of various kinds. They are composed by the people on hearing them ; who can know these as well as the many different kinds of Dhavalas which were composed by Sālāhana ?' 19: 'T us are all these composed in this way; all of them are fashionatle (nāgarika). They are well known among the people and employed by learned men.' i The popularity of the Chaddanikās, Ghattās and Vidārīs used in the composition of Apabhramsa poetry is quite evident from these stanzas. The Dhavalas of Sālāhana are specially mentioned here; but unfortunately none of them are available at present. For the Dhavalas see above Sb. 4.16-19. The Vidārī which is mentioned in v. 17 seems to be a general term like the words Dhavala, Ghattā, Chaddanikā and Mangala etc., and is alluded to by Virahānka, at Vjs. 2.5 and also by Janaśrayī at 6.65. It is defined by the latter at Ins. 6.66 as a Mātrā Vrtta of four Pādas, each having 14 Mātrās, the last two covered by a long letter, generally also the 5th and the 6th, while the 11th and the 12th are represented by short letters. See also v. 28 below. 20 : 'At the beginning of a Sandhi (are employed) a Ghattă, a Dvipadi, a Gātha, an Adillā, a Mātrā, or a Paddhatikā, while the Chaddanika iso(found) at the end of it.'

·11 8.16-23] स्वयंभूच्छन्दः 233 20.1 : This illustrates a Ghatta which is really an Ardhasama Catuspadi with 14 and 12 Mātrās in its odd and even Padas., Svayambhủ has called it Chaddanikā at Sb: 8.5 above. 'Having offered water with red lotuises to the five jinas, destroy your (cycle of) birth and death all at once, by striking at the eightfold (Karman). 20.2: This is a Dvipadī with four Pādas each containing 28 Mātrās, standing at the commencement of a Sandhi in some poem. The last two lines are in Sanskrit. Svayambhū's . definition of Dvipadi is lost on the missing folios 9 and 10 of the palm manuscript of the Pūrvabhāga. See p. 110 below. 20.3: This is a Gathā, also quoted from some poem where it stands at the commencement of a Sandhi. We have pushed ourselves at the Totus-like feet of yours, oh Jina, when we are tortured by misfortunes ; now you should do what you think fit.' 20.4": 'Oh pious man, a black bee is pleased whether it is an Arka or a Bilva, a Palāśa or an Ațarăşa plant (which gives it its honey) ; so, that god who may give me highest delight, may he be either the Buddha, or Aditya, Brahman, or Hari or even sankara.' (I do not care for the name with which this god is called as long as He removes my miseries.): The metre is Adilla for which see above Sb. 4.12. - The two halves have two different rhyines. 20.5 : This is a Mātrā, probably also quoted from some work where it is used as Ghattā at the beginning of a Sandhi. 'Be victorious, oh best Jina, you who are spotless, 'honoured by gods, free from fear, devoid of (the feelings" of) Love, Anger, Pride and Infatuation, Chastiser of the god of love, and free from the bonds of transmigration. All objects of enjoyment are centred in you, oh God.' This is a regular type of Mātrā having 16 Mātrās in its odd Pādas and 12 Mātrās in the even ones. See Sb. 4.8 above. 20.6-9 : These stanzas illustraie a Paddhatiká as well as a Kadavaka, which is made of four Päddhatikās. See above v. 15. The Kadavaka is in praise of the greatness of Jina's name, In v. 8c read khaahi for khahi for correcting the metre and in 96, the letter va before the conjunct lla has no Gurutva. : 20.10: This is a Chaddanikā which is defined above in v. 11. This too is in praise of Jina's name. 21-23 : These stanzas define what is called a Tāla, which is defined by Svayambhū as a poem which is sung to the accompaniment of vocal ·. 234 स्वयंभूच्छन्दः (BRIEF NOTES and instrumental music and also acting. A single stanza thus sung is called merely a: Tāla. A pair. of them is called a Yugala, a group of three a Tritāla, that of four a Cakkalaka, that of five a Pañcatâla, that of seven a Saptatāla, while groups of six, eight etc., are called Kulakas. The word rūpa in the stanza. (as in SbP.: 6.2) means an individual metre or stanza. 24.: ‘A Rāsa composition made up of: Ghattās, 'Chaddanikās, Paddhatikās or (other) well-worded individual metres in Poetry becomes extremely pleasing to the minds of the people.' See also v. 26 below, according to which all Mâtrā Vrttas or for that matter even the Varna: Vịttas, may be used, for the composition of a Rāsa. It is not very clear whether the Tāla and the Rāsa Kavyas are two different varieties or are one and the same. I am inclined to believe that they are identical and that the Rāsas may be either Yugala, Tritāla, Pañcatāla, or Saptatâla. etc. This kind of a. lyric composed in Prākrit or Apabhramśa language is also defined by Virahāňka at' Vjs. 4.37-38. The wording of the latter stanza, i.e.,.38, is very similar to that of ours. 25, The term Rāsa used of a group of stanzas in different metres reminds Svayambhū of an individual metre: called Rāsa which has 21 Mātrās in each of its four Pādas. "The Yati in each Pada is after the 14th Mātrā and the last three Mātrās are represented by three short letters. It is possible to maintain that the name: Rāsa was transferred from the group to the individuals comprising the group as in the case of the name Dvipadi ; see my remarks, in para 5. in the introduction to Vittajātisamuccaya (new, edition in Rājasthān series), p. vi. This was perhaps the most popular metre employed for lyric poetry in the Apabhramśalanguage, though every metre which is used for the composition of a Rāsa Kāvya is called Rāsaka according to HPk. 5.3 com., where, by the bye, Svayambhu's stanza (v. 26; below) is, actually quoted without mentioning his name. Hemacandra gives several such Rāsakas at HPK. 5.3-15. This Rāsaka of 21 Mātrās is called Ābhāņaka. by Ratnasekhara at Ck. 17. Rāsaka of Kđ. 2.23 is similar but has 23 Mātrās in each Päda. 25.1 : This is in praise of Jina; lines 3 and 4 are corrupt. .' 25.2 : This is an important stanza in which the words morī and ava haṁsa appear to be used punningly. Really the two, i.e. pea-hen and swan, do not play together; for the one rejoices at the appearance of the : clouds, while the other shuns it.

·28: 8.23-32] स्वयंभूच्छन्दः 235 The Stanza is perhaps Svayambhu's own composition, and refers to one of his Apabhraíśa poems. 26: All the Jätis (kinds of metres) are employed here in viety of their structure. The composition of a Rāsa is indeed an elixir among assemblies of men.” The stanza is bodily quoted by Hemacandra at HPk. 5.3 com, and by the commentator of the Kavidarpana on Kd, 2.23. See above on v. 24. 27: Another Rasa, an individual metre of the Ardhasama Catuspadí type so called, is here defined by Svayambhū; its odd and even Pädas contain respectively and 13 Mātrās. See Kd. 2.14 and HPk. 5.16 ; the same metre is defined under the name of Rävaṇamastaka at HP): 6.19.9 and R. 47 and also by: Svayambhū at Sb. 6.13 above. One more individual Rasa with 16 Mātrās in each of its four Pādas is defined by Virahänka at Vjs. 4.85. Here again we have some directions about the relationship between a Kaļavaka, a Vidāri and Tāla ; but unfortunately I have no clear idea as to what exactly is meant. Those Jätis which are employed in praising the deities in the Apabhramsa language are also called Phulladakas". See HP16. 5.41. 30: "These same are described as Mangalas when they are composed for the auspicious occasion of marriage etc. Wise men honour them owing to their many different structures on all (auspicious) occasions.' See above Sb. 4.20-21 where an individual metre having the name Mangala is defined and the directions given in the present stanza are also stated, along with those about the Dhavalas. Here they seem to have been repeated for the specific purpose which is given in the next stanza (v. 31). See HPk. 5.39-40. 31 : *There may not exist in them purity in the matter of a Yamaka, or of the metrical form, or of its usual characteristics ; and yet they are appreciated by clever men.' See Intro. para 20, f. n. 24.' 32: This stanza does not occur in the palm leaf ms.; it is found only in the Baroda paper ms. The palm leaf ms., however, often contains this stanza which is used by the author to mark the end of a topic; see SbPb, 2.5 ; 3.13 and 5.7. I have marked the chapters both in the Sb. and SbPb. on the basis of this stanza and numbered them accordingly. The colophon at the end of the work is found only in the palm leaf ms. It calls the work by the name Sambhut (a corrupt form of of the name Saambhū) and describes the author as Kairca (Kavirāja). 29: . .

·APPENDIX I Concordance of Svayambhūchandas and Chandahśékhärá Ch. V. I have published Rājasekhara's: Chandahấekhara Chiv. on pp. 129 tf. Oniia closer. examination of this chapter of the work which alone is available at present -one can easily see how Rājasekhara has often given a mere Sanskrit version of the corresponding Prakrit starızas in Svayamuhuchandas. I give below a,.concordance of the two works. R Chandaħsekhara 'Ch. V., Sb. = Svayambhuchandas, Ch. 1-8; SbP. Svayambhuchandas-Pūrvabhāga Ch. 1-6 (pp. 103-127); point R. Şbp. R. Sb. 1-2 5.; R. ná: 4.1 ?>"}: 4.4-7 7. 8-11. 12-15 16-19 20-21 22-25 26 27-28 29 30-32 35 : 4:1-2 58–77. .6.23-417 4.4. . :::::::78-95, 6:42-58: :96-111 1.6.59-73... Sb. 112-124: : 6.74-86. . 125-136. 17.6.87-97 137–145 6.98-106 4.8-11 . 146-152.; 6-107-113 4.12-13 153-158 6.114-116 4.14-15 159-161 6.117-119 4.16-19 162 6:120-122 4.20 ji 163 6.122.1 4.21 ; . :1"164 6.121.1 B.11. 165-173; 6:123-129 5.3-7 "*** il t: 176-223": "; 6.132-172 6.1 : 1: "... 225-226" 7.1-2. 6.22 '; 9'is 227-231 17:3-7 6.2-22 233-235 7.9-115 5.1.1 36 5 7 37-57 ! w ·* APPENDIX II Concordance (Svayambhūchandas) I had published the Svayamblūchandas partly in the Journal BBRAS, Bombay 1935 (Chs. I-III) and partly in the Journal of the University of Bombay, Sept. 1936 (Chs. IV-VIII). The system of numbering the stanzaś which was adopted by me there is different from the one employed here. So to avoid confusion in reference I give below a concordance of the two editions. ; : 1st ed. 2nd ed. 1st ed. 2nd ed. Ch. I 1-2 Q 3-4 5-6-7 1-1.1 2-2.1 3-3-1-3-2 4-4-1-4-2:.;. 5-5.1 61 (2nd)-62 = 63-64 65-66 67-68 69-70 71-72 :- 30--30.1:1 31-31.1 32-32.1 33-33-11; ..!! 34-34.1 35-35.1-;..! 36–36.1: : 37-37.1: ; 38-38.1 39–39.1 : 40--40.1 41-41.1 6--6.1 73-74 5 7-7.1 8-8.1... 75-76 77-78 79-80 9-9.1 81-82 83-84 : .. 42–42.1:16: - 43-43.1 44-44.1 10-10.1 11-11-1 12-12.1 13-13.1. 14-14.1 .:15-15.1 16-16-1 17-17.1 18-18.1 19-19-1 *** 8-9-10 11-12 13-14 15-16 17-18 19-20 21-22 23-24 25-26 27-28 29-30 31-32 33-34 35-36 37-38 39-40 41-42 43-44 45-46 47-48-49 50-51 52-53 54-55 56-57 58-59 60-61 45-45.1: : 85-86 87-88 89-90 91-92 93-94 95 96-97 98-99 100-101 102-103! 104-105 106-107 108-109:.. 110-111:.:. 112-113:.. 114-115:..; 116-117-118 119–120. 46-46.1 47 !!.47.1-47-2 48-48.1 · 49-49.1 50-50.1 51-51-1 52-52-1 53-53-1 ..54-54.1 : 20-20.1 21-21.1 22-22-1 23-23.1.-23.2, 24-24.1 25-25.1 26-26.1 27-27.1 . 28-28.1 29-29.1 - . 5 55-55.1 :11 56-56.1 57-571-57.2: 58-58.1 ·238 za 1st ed. 2nd ed. 1st ed. 2nd ed. 11 59-59.1. 23-24 12-12-1 13 60-60.1 61-61-1 25 26-29 30 13.1-4 14 121-122 123-124 125-126 127-128 129-130 131-132 133-134 135 62-62.1 . 63-63-1 64-64.1 65-65.1 Ch. III 1-2 1-11 66 - 3-4 66-1-4 5-6 7-8 67-71 710-0 2-2-1 3-3-1 4-4.1 5-5.1 6. 6.1-2 9-10 11 72 12-13 14-15 7-7.1 136-139 140-144 144 a- 145 146-153 154-155 156-157 158-159 160-161 162-163 164-165 166-167 16 8 72.1-8 73-74 74.1-2 75-75-1 76-76.1 77-77.1 17-20 21-22 23-24-25 8.1.4 9-9.1 10-11-11.1 12 78-78.1 26 79-79.1 27-28 12-1-2 : 168-169 29 13 170-171 13.1-3 30-32 32 (2nd.). 14 172-173 174-175 176-177 178 80-80-1 81-81.1 82-82.1 83-83-1 84-84.1 85 Ch. 17 1-2 1-2 3-3-1 3.4:1 3-4 5-6 7 Ch. II 1.- 5 1-1.1 2-2-1 3-31 5.1-2 5-6 6-6.1 7-7.1 7-S 8-8.1 8-9 10-11 12-13 14-15 16 17-21 22 9-10 11-12 13-14 15-16 17-18 19-20 21-22 8 5-5-1 6-6-1 7-7.1 8-9.1 9-9.1 9.1-5 10 10:1-2 11 23-24 25 10-10-1 11-111 ·स्वयम्भूच्छन्दः 239 st ed.,... 2nd ed., 1st ed., 2nd ed. 11.1-3 54-55 42-42.1 26-28 29 1 12 56 43 44-44.1 30-32 33-42 12.1-3 13-22 57-58 59-63 45-49 64-65 *50-50.1 : Ch. V 66 51 52-52.1 67-68 1-3 69 53 1-3 4-5 6-7 8-9 10-11 70-71 3-4.1 .5-5.1. 6-6-1 7-8 54-54.1 55 72 73-74 75-78 79-80 -56-56-1 57-60 61-61.1 02 Ch. Vì 1-9 81. 82-83 63-63.1 84 64 65-65.1 10-11 12-13 14-15 16 17--18 19 85-86 87-88 89-90 1-9 10-10.1 11-12 13-13.1 14 15-15.1 16 · 17-17.1 18 19-19.1 66-67 68-68.1 69-74 75-75.1 : 20-21 76-77 78-78.1 22 23-24 25 91-96 97-98 99-100 101-102 103-110 111-112 113-114 115 20 26-27 28-34 79-86 87-87.1 88-88.1 89 35-36 21-21.1 22-28 29-29.1 30 31-31.1 37 38-39 40 32 90-90.1 91-99 100-100.1 101-111 112-120 121-121.1 33-33-2 34 41-42 43 44-45 46 116-117 118-126 127-128 129-139 140-148 149-150 151-152 153 154_155 156-160 161-170 171-180 35-35-1 122-122-1 36 47-48 37-37.1 38 49 123 124-124.1 125-129 130-139 140-149 50-51 52-53 39-39.1 40-41 .

·240 स्वयम्भूच्छन्दः 1st eri.. 2nd ed. 1st ed. 2nd ed. 12-13 11 181-190 191-200 201-204 150-159 160-169 170-173 14-15 16-17 7-7.1 8-8.1 9-9.1 10-10.1 18-19 Ch. VII 11 20 21-23 1-13 1-13 24-25 26-27 Ch. VIII 28-29 11.1-3 12-12.1 13-13-1 14-14.1 15-20 20.1-10 21-24 1-2 1-1.1 30-35 36-45 3-4 5-6 46-49 7 2-2.1 3-3.1 4 5-5.1 66-1 50 25 25.1-2 8-9 51-52 10-11 53 32 ·:, APPENDIX III Svayambhücchandas and other works (A concordance) This concordance is not meant to be exhaustive; only a few cases of reproduction or striking similarity are put down here as they were casually noticed. For most of these. I am indebted to: Dr. Bhayani. The following abbreviations are used: N कवि = कविदर्पण. ..Published in the Rajasthan Granthamālā, 1962. गाथा = गाथासप्तशती. N. S. P. edition (Kavyamālā 21), 1933. छन्दो -छन्दोनुशासन of हेमचंद्र Published in the Singhi Jain Series, 1961. नन्दि = नन्दिताढ्य गाथालक्षण, Published as Appendix I in कविदर्पण.. See above, पउम = पउमचरिउ of स्वयम्भू. Published in the Singhi Jain Series, 1953, 1961. पञ्च = पञ्चरात्रं of भास in भासनाटकचक्रम्. Published by Oriental Book Agency, Poona 1937. पर = परमात्मप्रकाश of योगीन्दु.. Published in the Raichandra Jain Shastramala Bombay, 1937. भामह = भामह' काव्यालंकार. Published as an Appendix in Bombay Sanskrit Series Bombay 1909 : Also in the Kashi S. Series, 1928. रत्ना = रत्नावली नाटिकाof श्रीहर्ष. N. S. P. edition, 1913. रिट = रिटणेमिचरउ of स्वयम्भू. Unpublished. वजा- वजालग्ग. Published in Bibliotheca Indica, 1923. सदुक्ति == सदुक्तिकर्णामृत. Published in Bibliotheca Indica, 1912. " सूर्य = सूर्यशतक of मयूर: Published in Kavyamāla, Bombay, 1889... ' सेतु = सेतुबन्ध of प्रवरसेन. Published in Kavyamālā, Bombay, 1895. सिद्ध = सिद्धहेम (प्राकृताध्याय). Published by B. O. R.I., Poona, 1958. सरस्वती-सरस्वतीकण्ठाभरण. Published in Kavyamala, 1934. स्वयम्भूच्छन्दः पूर्वभागः % 3D . १.५.२ गाथा १.७०: बज्जा ६४३ छन्दो १.१०.१ गाथा १.७५: छन्दो १.१०.२ छन्दो १.७.६: पर २.११७: शब्दा ८.२.८० संतु ३.९ . . - नन्दि २७ गाथा २.९७: वजा ४७६ वजा ४३१ रत्ना १.१३-१४ रत्ला १.१३-१५ कवि २.२०.८ छन्दो ३.७०.५ छन्दो २.१४.१ छन्दो २.१३.१ छन्दो २.१७.१ ४.१.१ ५.१.१ ६.३.२(b) - १.३.२ नन्दि २६ १.४.१ नन्दि २९: पउम ४९.४८ नन्दि २८ ·212 स्वयम्भूच्छन्दः स्वयम्भूच्छन्दः उत्तरभागः ॥ %3D ?..܂ १.२५.१ - ॥ -१.३८.१ - १.६६.३ % 3D १.७१.२ १.७२.३ १.७४.१ - .. मामह ३.४३ सदुक्ति ३.४१ छन्दो २.२६९.१ छन्दो २.३०९.१ छन्दो २.३८६.२ रत्ना १.५ सूर्य छन्दो २.३८८.२ पउम ७२.१५.५-६ पउम ७३.३.५-८ छन्दो २.३९७.१ छन्दो २.४००.१ पञ्च १.१७ रिट्ट ६७.११ घत्ता नन्दि ८३, वजा,७५ रिदृ ६४.११ पत्ता छन्दो ५.१८.१ वजा ६७७ सिद्ध ८.४.४२२ (६).. वजा ६९९ : छन्दो ५.३२.१ १.२ छन्दो १.६.३ पउम ३.३.११ पउम १४.७.१ ६.१९.१ पउम ७२.१.१-२ ६.३१.१ छन्दो ६.१९.४० वजा ६४४ =: पउम ६५ (opening) ६.५४.१ पउम ७२ (opening) ६.५६.१ -- पउम ७७.१३.१३ । ६.९०.१ = ' सरस्वती २.३८० ६.१२१.१ छन्दो ६.२२.२ रिट ५४.११ घत्ता ६.१२२.१ = छन्दो ६ २१.२ छन्दो ७.५७.२ छन्दो ७.७२.२ ८.२.१ पउम २४.२.१-२ ८.३.१. = . परम ३३.३.९ पउम ३.२. (opening) ८.११.१ पउम ३१.१.(opening) पउम ४१.१ (opening) ८.१३.१ पउम५.१ (opening) ८.२६ छन्दो ५.३.२ १.७९.१ %3- १.८२.१ - Pawa ४.२.१ ४.५.२ ४.७.१ % 3D - ४.९.४ - ८.५१.२ ४.१६ ·CORRECTIONS AND IMPROVEMENTS FOR: P.1 v.1 P.2.v.2.1 P.12 v.27 P.14 v.32. 1a P. 1.5 v.35 P..19 v.45 P.21 v. 48 P.22 v.51 P.29 v.66.3b P.31 v.68 होई : v. 72 P.32 v. 72.4 b. p.33 v. 72.5d, P.35v.73 READ सुकइरअणं सुकई(इ)रअणं हुवंतिः हुअंतिः [This is a free Prakrit rendering of Bhămahālankāra, 3.43] चंसो चेसो. केसामेडो केसामोडो (of. केसामेलं P. 29 v..66-2) विसमज(च)गणा विसमजगणा णिदिवा णिद्विद्या मुहल]तिपगणा मुहतिपगणा रसयुगात् : रसयुतो सअ[ल] भुअणअल सअमुअणअल होइ : चंडवुट्टी परेकेकवडीय चंडवुट्टी परेकेकवदी त(दोलिभ(दलित) फुलिअ(पुष्पित) दहुसे (मे)अं दहमेअं चंडवुड्डि...अघ चंडबुड्डि--अश णिदिओ णिद्दिओ चिक्खिल्ल चिक्खिल कइअवघडि[अ]एणं कइअवघडिएणं हरिणप्लुतम् हरिणपदम् [Correct index accordingly.] दएह दऐड गमण]गअमण गम(ण)गअमण समर्पितचित्तं समर्पितचित्रं सोक्खा(क्खो) सोखो जाणं दुवखु दुःखु मइ(-मतिः) सइ(सदा) णव (र) णहव(र)वई अष्टकले अष्टदले व्युत्सृष्टा व्युच्छिष्टा परमप्प(प्पा) परमप्प[य] चिंधई चिंधहई सण्णदई मण्ण(ई) v. 74 " v. 74.25 P.37.V. 77.1.b P.41 v.hd P. 43 v. 9.1d P.45 v. 13.3d P.47 v. 5.1a v.6.2a P.48 v.8.1d जाणं (अं) P.57 v.11.3a v. 11.3b P. 62 v.6.1b P.70 v.41 v.42.1d P. 72 v.50.1d P.78 v.87.1b 1d ·244 स्वयंभूच्छन्दः READ FOR P. 82 v. 113a P.83 v. 117d इअ. चिंविअम्मि [शशिविम्बिते] पविरामिआ पविरामिका P.86 v. 142 P.88 v. 167 जंतु P. 90 Heading बिंबअंमि शशिविम्बके पविरामि(मा आ(सि)[हा] [प्रविरामा शिखा जंक्खु(खु) शेषद्विपद्यः पह(हु)पंगणे रअअंति [सन्धेराद्यन्तयोः] माना पद्धतिकया सह [सुवर्णरूपकैः] स्वन्धकजातिः P.92 v. 2.1a P.96 v. 15 f. n. v. 17 शेपचतुष्पद्यः पह[हुपंगणे रसअंति [सन्धेरादौ] मात्राः पद्धतिकाः (सुवर्णरूपाभिः) गाथादिविधिः p.97 v.20c P. 100v.24 b P. 103 Heading .

·8
राजस्थान सरकार
राजस्थान प्राच्यविद्या प्रतिष्ठान
( Rajasthan Oriental Research Institute )
जोधपुर
सयरमतियाविन
memag
avran
MOJOK
-
सूची-पत्र
.
वोडास्मात पुरातन जोन्म माला
प्रधान सम्पादक-पद्मश्री जिनविजयः मुनि, पुरातत्त्वाचार्यः
अप्रेल, १९६३ ई०

·राजस्थान पुरातन ग्रन्थ-माला प्रधान सम्पादक-पद्मश्री मुनि जिनविजय, पुरातत्त्वाचार्य । , मूल्य-१०.७५ - प्रकाशित ग्रन्थ १. संस्कृत १. प्रमाणमंजरी, तार्किकचूड़ामणि सर्वदेवाचार्यकृत, सम्पादक मीमांसान्यायकेसरी पं० पट्टाभिरामशास्त्री, विद्यासागर । मूल्य-६.०० २. यन्त्रराजरचना, महाराजा सवाईजयसिंह-कारित । सम्पादक-स्व० पं० केदारनाथ ज्योतिर्विद्, जयपुर। मूल्य-१.७५ ३. महर्षिकुलवैभवम्, स्व० पं० मधुसूदन ओझाप्रणीत, भाग १, सम्पादक-म० म० पं० गिरिधरशर्मा चतुर्वेदी । ४. महषिकुलवैभवम्, स्व० पं० मधुसुदन अोझा प्रणित, भाग २, मूलमात्रम् सम्पादक-पं० श्री प्रद्युम्न ओझा। मूल्य-४.०० ५. तर्कसंग्रह, अन्नंभट्टकृत, सम्पादक-डॉ. जितेन्द्र जेटली, एम.ए., पी-एच. डी., मूल्य-३.०० ६. कारकसंबंधोद्योत, पं० रभसनन्दीकृत, सम्पादक-डॉ० हरिप्रसाद शास्त्री, एम. ए., पी-एच. डी.। मूल्य-१.७५ ७. वृत्तिदीपिका, मौनिकृष्णभट्टकृत, सम्पादक-स्व.पं. पुरुषोत्तमशर्मा चतुर्वेदी, साहित्याचार्य । मूल्य-२.०० ८. शब्दरत्नप्रदीप, अज्ञातकर्तृक, सम्पादक-डॉ. हरिप्रसाद शास्त्री, एम. ए., पी-एच.डी.। मूल्य-२.०० ६. कृष्णगीति, कवि सोमनाथविरचित, सम्पादिका-डॉ. प्रियवाला शाह, एम. ए., पी-एच. डी., डी. लिट् । मूल्य-१.७५ १०. नृत्तसंग्रह, अज्ञातकर्तृक, सम्पादिका-डॉ. प्रियबाला शाह, एम. ए., पी-एच. डी., डी. लिट् । मूल्य-१.७५ ११. शृङ्गारहारावली, श्रीहर्षकविरचित, सम्पादिका-डॉ. प्रियवाला शाह, एम. ए., पी-एच.डी., डी.लिट् । मूल्य-२.७५ १२. राजविनोद महाकाव्य, महाकवि उदयराजप्रणीत, सम्पादक-पं० श्रीगोपालनारायण बहुरा, एम. ए., उपसञ्चालक, राजस्थान प्राच्यविद्या प्रतिष्ठान, जोधपुर । मूल्य-२.२५ १३. चक्रपाणिविजय महाकाव्य, भट्टलक्ष्मीधरविरचित, सम्पादक-केशवराम काशीराम शास्त्री मूल्य-३.५० १४. नृत्यरत्नकोश (प्रथम भाग), महाराणा कुम्भकर्णकृत, सम्पादक-प्रो. रसिकलाल छोटा- लाल पारिख तथा डॉ. प्रियवाला शाह, एम. ए., पी-एच. डी., डी. लिट् । मूल्य-३.७५ १५. उक्तिरत्नाकर, साधसुन्दरगरिणविरचित, सम्पादक-पद्मश्री मुनि श्रीजिनविजयजी, पुरा- तत्त्वाचार्य, सम्मान्य संचालक, राजस्थान प्राच्यविद्या प्रतिष्ठान, जोधपुर । मूल्य-४.७५ १६. दुर्गापुष्पाञ्जलि, म०म० पं० दुर्गाप्रसादद्विवेदिकृत, सम्पादक-पं० श्रीगङ्गाधर द्विवेदी, साहित्याचार्य । मूल्य-४.२५. १७. कर्णकुतूहल, महाकवि भोलानाथविरचित, सम्पादक-पं० श्रीगोपालनारायण बहुरा, एम. ए., उप-संचालक, राजस्थान प्राच्यविद्या प्रतिष्ठान, जोधपुर । इन्हीं कविवर की अपर कृति श्रीकृष्णलीलामृतसहित । मूल्य-१.५० १८. ईश्वरविलासमहाकाव्यम्, कविकलानिधि श्रीकृष्णभट्टविरचित, सम्पादक-भट्ट श्रीमथुरा- नाथशास्त्री, साहित्याचार्य, जयपुर । मूल्य-११.५० १६. रसदीपिका, कविविद्यारामप्रणीत, सम्पादक-पं० श्रीगोपालनारायण बहुरा, एम.ए. उपसंचालक, राजस्थान प्राच्यविद्या प्रतिष्ठान, जोधपुर । मूल्य-२.०० २०. पद्यमुक्तावली, कविकलानिधि श्रीकृष्णभट्टविरचित, सम्पादक-भट्ट श्रीमथुरानाथ शास्त्री, साहित्याचार्य । मूल्य-४.०० - । ..

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" - २१. काव्यप्रकाशसंकेत, भाग १ भट्टसोगेश्वरकृत, सम्पादक-श्रीरसिकलाल छो० पारीख, मूल्य-१२.०० २२. भाग २ मूल्य-८.२५ २३. वस्तुरत्नकोष, अज्ञातक क, सम्पा०-डॉ. प्रियवाला शाह । मूल्य-४-०० २४. दशकण्ठवधम्, पं० दुर्गाप्रसाद द्विवेदिकृत, सम्पादक-पं० श्रीगङ्गाधर द्विवेदी। मूल्य-४.०० २५. श्री भुवनेश्वरीमहास्तोत्रम्, सभाप्य, पृथ्वीधराचार्यविरचित, कवि पद्मनागकृत, भाष्य- सहित पूजापञ्चाङ्गादिसंवलित । सम्पादक-पं. श्रीगोपालनारायण बहुरा। मूल्य-३.७५. २६. रत्नपरीक्षादि सप्त अन्य संग्रह, ठक्कुर फेक विरचित, संशोधक-पद्मश्री मुनि जिन- विजयजी, पुरातत्त्वाचार्य। मूल्य-६.२. २७. स्वयंभूछन्द, महाकवि स्वयंभूकृत, सम्पा० प्रो० एच. डी. वेलणकर । मूल्य-७.७५ २८. वृत्तजातिसमुच्चय, कवि विरहाङ्करचित, , मूल्य-५.२५ २६. कविदर्पण, अज्ञातकर्तृक, मूल्य-६.०० २. राजस्थानी और हिन्दी ३०. पान्हडवेप्रवन्य, महाकवि पद्मनाभविरचित, सम्पादक-प्रो० के.बी. व्यास, एम. ए.। मूल्य-१२.२५ ३१. क्यामखां-रोसा, कविवर जान-रचित, सम्पादक-डॉ दशरथ शर्मा और श्रीभंगरचन्द नाहटा। मूल्य ४.७५ १२. लावा-रासा, चारण कविया गोपालदानविरचित, सम्पादक-श्रीमहताबचन्द खारड़। मूल्य-३.७५ ३३. वांकीदासरी त्यांत, कविराजा वांकीदासरचित, सम्पादक-श्रीनरोत्तमदास स्वामी, एम. ए., विद्यामहोदधि । मूल्य-५.५० ३४. राजस्थानी साहित्यसंग्रह, भाग १, सम्पादक-श्रीनरोत्तमदास स्वामी, एम.ए. 1 मूल्य-२.२५ ३५. राजस्थानी साहित्यसंग्रह, भाग २, सम्पादक-श्रीपुरुषोत्तमलाल मेनारिया, एम. ए., साहित्यरल । मूल्य-२.७५ ३६. कवीन्द्र कल्पलता, कवीन्द्राचार्य सरस्वतीविरचित, सम्पादिका-श्रीमती रानी लक्ष्मी- कुमारी चूंडावत । मूल्य-२.०० ३७. जुगलविलास, महाराज पृथ्वीसिंहकृत, सम्पादिका-श्रीमती रानी लक्ष्मीकुमारी चूंडावत । ३८. भगतमाळ, ब्रह्मदासजी चारण कृत, सम्पादक-श्री उदराजजी उज्ज्वल । मूल्य-१.७५ मूल्य-१.७५. ३६. राजस्थान पुरातत्त्व मन्दिरके हस्तलिखित ग्रंयोंकी सूची, भाग १ । ४०. राजस्थान प्राच्यविद्या प्रतिष्ठानके हस्तलिखित ग्रन्थोंकी सूची, भाग २। मूल्य-१२.०० मूल्य-७.५० ४१. मुंहता नेणतीरी ख्यात, भाग १, मुंहता नैणसीकृत, सम्पादक-श्रीबद्रीप्रसाद साकरिया। मूल्य-८.५० ४२. २, ४३. रघुबरजसप्रकास, किसनाजी आढाकृत, सम्पादक-श्री सीताराम लाळस । मूल्य-८.२५ मूल्य-६:५० ४४. राजस्थानी हस्तलिखित ग्रन्य-सूची, भाग १ सं. पद्मश्री मुनि श्रीजिनविजय । मूल्य-४.५०. ४५. राजस्थानी हस्तलिखित ग्रन्य-सूची, भाग २-~-सम्पादक-श्री पुरुषोत्तमलाल मेनारिया. एम.ए., साहित्यरत्न। ४६. वीरवाण, ढाढ़ी वादरकृत, सम्पादिका-श्रीमती रानी लक्ष्मीकुमारी चूंडावत ।-मूल्य-४.५० मूल्य-२.७५ ४७. स्व० पुरोहित हरिनारायणजी विद्याभूषण-ग्रन्य-संग्रह-सूची, सम्पादक-श्रीगोपाल नारायण बहुरा, एम. ए. और श्रीलक्ष्मीनारायण गोस्वामी, दीक्षित । . ४६. सूरजप्रकास, भाग १-कविया करणीदानजी कृत, सम्पादक-श्री सीताराम लाळस। मूल्य-६.२५ मूल्य-८.०० नेहतरंग, रावराजा बुधसिंह कृत-सम्पादक-श्री रामप्रसाद दावीच एम.ए. मूल्य-४.०० मूल्य-६.५० ५१ मत्स्यप्रदेश को हिन्दी-साहित्य को देन, प्रो. मोतीलाल गुप्त.एम.ए.,पी-एच.डी. मूल्य-७.०० - " " ४६. २ " ----- ·प्रेसों में छप रहे ग्रंथ संस्कृत १. शकुनप्रदीप, लावण्यशर्मरचित, सम्पादक-पद्मश्री मुनि श्रीजिनविजयजी । २. त्रिपुराभारतीलघुस्तव, धर्माचार्यप्रणीत, सम्पादक-पद्मश्री मुनि श्रीजिनविजयजी ३. करुणामृतप्रपा, भट्ट सोमेश्वरविनिर्मित, सम्पा०-पद्मश्री मुनि श्रीजिनविजयजी। ४. बालशिक्षाध्याकरण, ठक्कुर संग्रामसिंहरचित, सम्पा०-पद्मश्री मुनि श्रीजिनविजयजी। ५. पदार्थ रत्नमंजूषा, पं० कृष्णमिश्रविरचित, सम्पा०-पद्मश्री मुनि श्रीजिनविजयजी। ६. वसन्तविलास फागु, अज्ञातकर्तृक, सम्पा०-श्री एम. सी. मोदी। ७. नन्दोपाख्यान, अज्ञातकर्तृक, सम्पा०-श्री बी.जे. सांडेसरा । ८. चान्द्रव्याकरण, प्राचार्य चन्द्रगोमिविरचित, सम्पा०-श्री बी. डी. दोशी। ६. प्राकृतानन्द, रघुनाथकविरचित, सम्पा०-पद्मश्री मुनि श्री जिनविजयजी । १०. कविकौस्तुभ, पं० रघुनाथरचित, सम्पा०-श्री एम. एन. गोरी। ११. एकाक्षर नाममाला-सम्पादक-मुनि श्री रमणीकविजयजी। १२. नृत्यरत्नकोश, भाग २, महाराणा कुंभकर्णप्रणीत, सम्पा०-श्री आर. सी. पारीख और डॉ. प्रियवाला शाह। १३. इन्द्रप्रस्थप्रबन्ध, सम्पा०-डॉ. श्रीदशरथ शर्मा। १४. हमीरमहाकाव्यम्, नयचन्द्रसूरिकृत, सम्पा०-पद्मश्री मुनि श्रीजिनविजयजी १५. स्थूलिभद्रकाकादि, सम्पा०-डॉ० आत्माराम जाजोदिया। १६. वासवदत्ता, सुबन्धुकृत, सम्पा०-डॉ० जयंदेव मोहनलाल शुक्ल । १७. वृत्तमुक्तावली, कविलानिधि श्रीकृष्ण भट्ट कृत; सं० पं० श्री मथुरानाथजी भट्ट १८. प्रागमरहस्य, स्व० पं० सरयूप्रसादजी द्विवेदी कृत, सम्पा०-प्रो०. गङ्गाधरजी द्विवेदी । राजस्थानी और हिन्दी १६. मुंहता नैणसीरी ख्यात, भाग ३, मुंहता नैणसीकृत, सम्पा०-श्रीबद्रीप्रसाद साकरिया । २०. गोरा बादल पदमिणी चऊपई, कवि हेमरतनकृत सम्पा०-श्रीउदयसिंह भटनागर, एम.ए. २१. राजस्थानमें संस्कृत साहित्यकी खोज, एस. आर. भाण्डारकर, हिन्दी अनुवादक- श्रीब्रह्मदत्त त्रिवेदी, एम.ए., २२. राठौडारी वंशावली, सम्पा०-पद्मश्री मुनि श्रीजिनविजयजी । २३. सचित्र राजस्थानी भाषासाहित्यग्रन्थसूची, सम्पादक-पद्मश्री मुनि श्रीजिनविजयजी। २४. मीरां-बृहत्-पदावली, स्व० पुरोहित हरिनारायणजी. विद्याभूषण द्वारा संकलित, सम्पा०-पद्मश्री मुनि श्रीजिनविजयजी। २५. राजस्थानी साहित्यसंग्रह, भाग ३, संपादक-श्रीलक्ष्मीनारायण गोस्वामी। २६. सूरजप्रकाश, भाग ३, कविया करणीदानकृत सम्पा०-श्रीसीताराम लाळस । २७. रुक्मिणी-हरण, सांयांजी झूला कृत, सम्पा० श्री पुरुषोत्तमलाल मेनारिया, एम.ए.,सा.रत्न। २८. सन्त कवि रज्जबः सम्प्रदाय और साहित्य. डॉ० व्रजलाल वर्मा। २६. समदर्शी प्राचार्य हरिभद्रसूरि, श्री सुखलालजी सिंघवी । ३०. पश्चिमी भारत की यात्रा, कर्नल जेम्स टॉड, अनु० श्रीगोपालनारायण. बहुरा, एम.ए. अंग्रेजी 3r: Catalogue of Sanskrit and Prakrit Manuscripts Part I, R.O.R.I.. (Jodhpur Collection); ed., by Padamashree Jin vijaya Muni; Puratattvacharya. 32. A List of Rare and Reference Books in the R:O.R.L, Jodhpur;. ed., by P.D: Pathak, M.A. विशेष-पुस्तक विक्रेताओं को २५% कमीशन दिया जाता है, ... . 1.

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