James De Alwis.

A descriptive catalogue of Sanskrit, Pali, & Sinhalese literary works of Ceylon online

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— Abhaya — Meghavanna — the acts of the two last —
Jettha Tissa, his acts — King Mahasena, his acts.

The conclusion of Di'pawansa.

Anuruddiia S'ataka.

This is one of the few Sanskrit works now extant
in Ceylon. It contains an account of Gotama Buddha.
The three first verses are devoted to the usual adoration ;


the next seven to a brief history of Gotama's twenty-
four predecessors, from whom he had received the
sanction of becoming Buddha; and the next nine to
an explanation of the ten Ptiraniitas.* The 2 let and
22nd stanzas relate his birth in the heaven named Tnsita,
and his final nativity at Kapilavastu in this world,
and the attainment of Buddhahood; the 23rd gives
the allegory of his contest Avilh Mara; the 2-4:th alludes
to his first sermon; 25 to 61 delineate his personal
accomplishments from head to foot ; 62 to 7 1 narrate his
virtues, [including Vidya and charanaf]; and 72 to 90
describe his miraculous powers. Five following stanzas
embody the narratives of several of his incarnations.
The 96th contains a rebuke to those who do not
embrace Buddhism. Tiie next three express the
writer's own devotion to Buddhism, followed by three
others, embodying some observations of the author
with reference to his work. The whole book concludes
with a stanza containing the aspirations of the writer;
but, since there is no translation of it into Sinhalese,
it is supposed that the same was introduced by the

The language of the original is elegant, though
there are a few grammatical inaccuracies which have
been noticed by my pandit. He points out in the
Preface, which he has given to the work in publishing

* See Attanagaluwansa, note (4) at p. 64.
t For an explanation, see Introduction to Kaclichayana's Pali
Grammar, p. xxxiy.


it with the Sinhalese paraphrase,* that "bhindante
s'abare"inthe 13th stanza should be "bhindatis'abare;"'
and that the insertion of r in "saranirivampeta" is not
sanctioned by Sanskrit Grammar.

The work is composed in several metres. Thirty-
two stanzas are in the S'ardulavikkridita metre; five in
the Mandakranta ; eighteen in the Malini ; ten in
the Sragdhard; thirty-two in the Vasantatilaka; one in
the Vaus'astha; and two (including the Translator's) in
the Upajati.

We have a2;ain to record the omission of the date
of the work, though we are told that the name of the
author was Anuruddha, a Buddhist priest, after whom
the work is named.

It is, however, stated in the Saddhamma Saiio-aha
that this S'ataka, as well as Abhidhammattha Sangaha,
was composed by one and the same Anuruddha. Now,
there is a Sanna to the last work by a very learned
Priest named Sdriputta,t in the reign of Pariikkrama-
bahu of Polonnaruwa 1153 — 1186 a.d. The text
must therefore be placed before the last date, and we
cannot ascertain exactly how much earlier. Yet, since
according to the Mahawansa, the very Uttaramula
fraternity, to which the writer under review belonged,
came to existence about the period when the seat of

* See this Edition 1866, octo. pp. 41.

t He was also the author of Saratthadipani, a Tik^ to the
Yinaya, Anguttara Tika, a Commentary on the Grammar of
Chandragomi, P^li Muttaka Vinaja Viuichchhaya, etc.


government was finally removed from Anur^dhapura
(1023 A.D.) to Polonnaruwa, we may place the work
before us between 1023 — 1186 a.d.

It only remains to give a specimen of this work,
and we quote stanzas I and 9G.


Lakshmi sanvadauan liimans'u vadauan


Maudraltipakalan gunai'ravi kalan

papadvipe piikalan,

Satvanan nayanoddliavau matidhavau

maitrilatii madbavam

Kaly anapaghanau rnj oliatigliauan

bhaktya name s'righauan.


Yah s'rotra bbaranan karoti ua muneh

saddharma vani manin

Yasya'sit saphalan na lochauayugan

saundarya sandars'anaih

No'pas'lokayate yadiyarasana,

chitraa charitra mritan

Na s'rotran nacha lochanan na rasana

tasya'nginah sadhavah.

' I devoutly bow unto Buddha, the source of the
ambrosia-of-dharma, the consort of wisdom ; who
exhibits beauty, has a moon-like visage, and a good
deep-intoned speech ; who is full of goodness, and pos-
sesses a handsome body; and who is like fever to the
elephant-of-sin, a feast to the eyes of mankind, the


(season of) spring to the crceper-of-mercy, and the
very rain to the dust-of-sin.'*

'O wise! He has no ear who does not make an
ear-ornament of the gem-of-Buddha's (Saddharma)
doctrines. He has no sight, whose pair of eyes does
not become fruitful by the look of the sage's beauty.
He has no tongue, who does not praise the nectar-of-
his-marvellous conduct.'

As we have already noticed, there is a

Sinhalese Sanna

to this vS^ataka. It is used, together with the Text,
as a scliool-book for the instruction of the youno- in
the Buddhist monasteries. f The Translator has neither
given his name nor the date of his gloss. It is sufficient
to give, as a specimen, the translation of line first in

Verse First.

Laks'mi, s'rikantavage akarslianajata ; sanvadauan, mani-
mantradiyak venivii ; himaus'u, chandraya ha samaua ;
vadanan, mukha eti ; dliarma, saddhariaa ncmiiti ; umrita
syundanan, amavehcniu'ivu, etc., etc.

Bauddiia S'ataka

is the common name by which the Bhaktis'ataka is
generally known amongst us. It is in Sanskrit verse,
and was composed by a Bralnnan of Calcutta converted

* Rajo moans both 'dust' and 'sin;' and it is used in the
latter sense.

■)■ Sec Sidatsungaia, p. 224.


to Buddhism in Ceylon. He was named Mukunda,
alias Chandra Bharati. He presented a copy of his
work to the king, Parakkrama Bahu VI. of Cotta,
who rewarded him with the honorary title of Bauddha-
gama Chakravarti.

This work contains 1 12 s'lokas, of which five have
been added by a subsequent writer. The entire book
is devoted to the 'Praise of Buddha,' and is written in
several metres. There are eleven s'lokas in the
S'ardula-vikridita, twelve in the Sragdhara; nine in
the S'ikliarini; four in the Malini; fifty-nine in the
Pushpitagra; four in the Vasantatilaka; one in the
Dritavilamblta; two in the Bhujangaprayata; two in
the Prithvi ; two in the Katoddhata ; and one in the

It was printed and published, with its Paraphrase, in
1868 by Frederick Coorey. We select as a specimen
the 3rd and 107th sTokas.

Brahma'vidyabhibliuto duradhigaraa maha

mayaya'lingito savu

Vishnu ragati rekau nija vapuslii dhrita,

Parvati s'aakarena

Vita vidyo vimayo jagati sa bhagavau

vltarago muiundrah

Kas sevyo buddhi madbliir vadata vadata mc

bhrataras teshu muktyai.


Bhasvad bhauukuliiin'iujuiuna niiliii-e


S'ri Lankiidhipatau Parakraniabhuje

nitya mahins'asati


Sad Gaudali kavibhuratih ksliitisurah
s'ri Ramfcliandras sudis'
S'rotruna' makarot sa bliakti-s'atakan
dharmartha mokshappradam.

'Brahma is overcome by ignorance; the well-known
Vishnu is full of very mysterious deceptions ; owing
to an excess of lust Parvati is borne in his own body
by Siva; (but) this Bhagava, the chief of Munis In the
world, is one who is destitute of ignorance, devoid of
deceptions, and free from lust. My brethren ! say, say,
which of these should be adored by the wise to obtain

* During the equitable reign of Parakramabahu,
king of Lanka, supreme to all emperors, dazzling (in
splendour) like a sun on the lotus-of-his-surya race, —
Sri Kama Chandra, a wise Brahman, born in Gauda,
a very Sarasvati to poets, composed this Bhakti-s'ataka,
which is productive to its hearers, merit, wealth, and

The Sinhalese Sanna,

or the paraphrase to the above, was by Sumangala,
a priest and a pupil of Totagamuve Sri Rtihula, who was
also preceptor to Chandra. We select the following
elegant and beautiful Introduction by the Sinhalese
Translator : —

S'ri maj Jambudvipayehi sakala vidya nidhanavti
Gauda des'ayen s'ri lanka-dvipayata pemini tarka vya-
karana ktivya natakadi samasta s'astrayehi nipuna
Katydyana gotra sambhuta s'ri Rama Chandra bharati
nam Briihmana pandito'ttama kcnck, s'ri Saiighabodhi


S'ri Wijayabdhu parivenadhipati tripitakavagis'-
vara'charya s'rl Rahulasthavirapadayan vahansc keren,
trijDitaka dliarmaya asii igena ratnatthaya s'arana
parayanawa s'asanablii prasanna chitta etiva parama
vis'uddha s'rardhatis'aya bhaktiyen Bliakti-s'ataka
namvii buddhastotraprakaranayak karannaliu — 'Jhii-
nan yasya saraasta vastu vishayan' — yanadin s'lokayan

*S'ri Ramachandrabliarati. an illustrious Bniliman,
born of the family of Katyayana, learned in all the
rich sciences of Logic, Grammar, Poetry, IMusic, &c.,
having arrived in the beautiful Island of Lanka,
from the treasury (seat) of all sciences, Gauda in the
prosperous Jambudvipa, and having inquired and
learnt the Tripitaka doctrines from the reverend and
venerable S'ri Ktihulasthavira — supreme master of
the Tripitaka doctrines, and Principal of the Temple
S'ri Saiighabodhi S'ri Wijayabahu — and being (also)
greatly pleased in mind (delighted) Avith the religion
(or tlie doctrines) — hath, with supreme, sincere, and
greatly devout faith, paraphrased, "Ynanan yasya
samasta vastu vishayan," and other stanzas of the book
composed by himself, in praise of Buddha, and called
Bhaktis'ataka— a hundred of faith.'*

Vritta Ma'la'kiiya'

was also written by Chandra Bharati. It is a work
taught to advanced students in the Buddhist monasteries

The printed Edition contains 42 octavo pages.


of Ceylon. The writer devotes the entire work,
consisting of 52 stanzas, to the elucidation of Sanskrit
metres by examples. Four stanzas embody an in-
vocation to Buddha, and a few introductory remarks
have reference to Ceylon, and the reigning Prince
Parakkraraa. The 5th to the 1 8th stanza contain parti-
culars regarding the minister Wikrama Sinha-deva of
Umagamuva, the father of a celebrated priest named
Kammungoda. The 18th to the 23rd give particulars
reo-ardino; A'bharanavati, the consort of Wikrama
Sinha-deva. From thence to the 51st stanza the
writer gives the life of Rammungoda, the incumbent
of the Galapata Temple at Bentota. The 52nd alludes
to a brother of Rammungoda, who was named Maiigala,
and held the office of Sanga-raja.

The metres in this work may be thus tabularized: —

Stanza 1.

is in the Patby'aryti.









Pathya vaktra.




Bhujauga s'is'u bhrita,






Upendra vajrd.












40. ... VkniuL

41. ... Pritbvi.

42. ... Hara-navtaka.

43. ... S'ilrdula vikridita.

44. .. Matteblia vikridita.

45. ... Sragdhara,

46. ... Prabhadraka.

47. ... As'valalita.

48. ... Tanvi.

49. ... Kraunehapada.

50. ... Bhujanga-Vijrinibhlta,

51. ... Cliaudavi-ishti-prapiita.

52. ... Am a.

The following we select for a specimen: —


Kavayas santi jagatydm

bahavab kavayastu nama te taili kim me

Ye gunados'a vidhijna

viralas te sadliavastu sarasali prayali.
'There are many poets in the world— they arc
(indeed) called poets ! what care I of them ? Those
who know to discriminate between merits and defects
(of poetry) are (alone) the real (poets) who know the
niceties of poetry: and they are very rare.'

This work with its Sinhalese translation (wliose
author is unknown) has been printed and published by
Pandit Batuvantudave, and contains 27 octavo pages.

is another work by the same writer, undertaken and
completed at the request of a friend named Subrah-

2 A


manya. It is a commentary on the well known
prosodial work called Vritta Ratnukara l3y Kedara-
bhatta, and was written in the year of Buddha 1999, or
1456 A.D. The Avrlter seems to have been ignorant
of the Gloss by Divakara. We subjoin the following
comment on the 4th and 5th stanzas of the Vritta

liia vritta-ratnakardkkhye s'astrc. tat chhandah
kathyate prakds'yate, tat iti kim ? Yat lankikam
lokeviditam, tat chhandah dvidha proktam, kena?
matra varna vibhedena, nimeshonmeshabhydra an-
yatarena tulitah kalo matra, tasmin kale yo varna
uchchariyate sa ekamatrah, tatha choktam.

' Eka matro bhaved Jrasvo dvimati-o dirgha uchjate
Trimattrastu pluto jiieyo vyanjanan tvardha matrakani.'

Attra varnd akaradayah tesham varnautim, matrabhe-
dena varna bhedena cha dviprakdram kathitam it'yar-
tliah, kaih proktam ? A'chdryaih, taih kim bhutaih ?
Pino-aladibhih, Piiio-alo nama munis'chhandasam adi
karta ddi s'abdo'tra prakaravachanah, Piiigalaevadir
yesham S'aitavandga Vardhamana prabritinam — te
Pingaladayah, iti bahubrihih taih. 2, Pramiyate
anene'tipramanam asyachchhandasah etasya chhandas'-
s'astrasya pramana'mapi parisphutam pravyaktara
yatha sydd vijneyam,'kriy a-vis'eshanandm karmatva'me-

* Pingaladibhi'racharyair yadnktan laukikan dvidha
Matra varna vibhedena chhandas tadiha kathyate,
Shadadhyaya nibaddhasya chhandaso'sya parisphutam
Pramanam'api vijneyan sliattrins'a dadhikan s'atan.


katvavam napunsakatvafiche'ti vacalinat parisphuta-
s'abdassya karmatvadi siddham, asya klm vis'ishtasya ?
Shadadhyaya-nibaddhasya addiiyayo granthandm saii-r
dhih shat cha te addhyayiisclie'ti, sbadadyayah, taili
nibaddhasya nls'chitasya kidris'am pramanam? S'atani,
kirn bliiitam ? Shattrins'a dadhikam, sat cha trinsacli-
clia, shattrins'at : atliava, shatbhi'i^adhika trins'at,
shat trins'at, s'likaparthivaditvan maddhyapada lopi
samasah taya shattrins'ata adhikan atiriktam. Etena
granthagauravabhirunani bahlndm pravritti'ratra gran-
thakrita dars'ita.


is a Pali Grammar on the model of Kachchdyaua.
It is more lengthy and abstruse than Biilavatara, Its
proper designation is Pada-Rupa-siddhi, * Etymology
of parts of speech.' That it is an ancient work may
be gathered from the fact, that it was composed at a
time when Buddhism flourished in the (Dakshina)
Dekhan. But the writer is not, as stated by Mr.
Tumour, 'the oldest compiler from Kachchiiyana;'
although he acknowledges that lie has 'consulted'
Kachchayana-Vannaniidi in his opening adoration.
This we give below, with a translation: —

Kachchayanaucba'chariyau namitva
nissaya Kaclicliayaua Vannana'dui
Balappabodliattha'mujuii karissan
vyattan sukhandan Pada-rupa-siddhin.


'Having also bowed to A'chariya Kachclutyana, and
liaving also consulted the Kachchayana Vannana, &c.,
I shall perspicuously compose Pada-Rupa-siddhi, dis-
tinctly divided into Khandas, for the instruction of the

At the end of the Rdpa-siddhi the writer gives his
name in the follovv'ing stanza,

Vikkhyatananda theravhaya vara gurunan

Tambapannidtlhaj atian

Sisso Dipankarakkliyo Damilavasu mati


B'lladichchfidi vasadvitaya'madhivasan

sasanan jotayi yo

So'yam Buddhappiyavho yati ima'mujukan

Rupasiddliin akasi.

'This perfect Rtipa-siddhi was composed by tlie
Priest, who received the appellation of Buddhiippiya,
(and) was named Dipankara, — a disciple of A'nanda,
who was an eminent preceptor, like unto a standard
(hoisted up) in Tambapanni (Ceylon), was renowned
like a lamp in the Damila country (Chola), was the
resident supei'ior (there) of two (monastic) establish-
ments — the Baladichcha, etc,* and caused the religion
of Buddha to shine forth.'

The tradition in the country is, that this Buddhappiya
was a native of Ceylon, and that his preceptor, though
the head of certain establishments on the continent,

* The other fratcniltj was, according to the commentaior, the


was nevertheless a teacher renowned in Ceylon. That
Buddhist priests from Chola (Tanjore) have visited
this island, and hfvve rendered much service to the
cause of the established religion in it, we learn from
the Mahavansa. For instance, it is expressly stated in
that history, that "king Parakrama appointed, as (his)
royal preceptor, a very humane Maha-thera of the
country of Chola, accomplished in different languages,
logic, and religion ; that, having continually heard
and studied under him all the Jatakas, and havin"-
(moreovei') connnitted to memory their significations,
(he) thence gradually translated all the five hundred
and fifty Jatakas from the Pali into the Siijhalese
language; and that having thoroughly revised them,
after reading the same to (an assembly of) venerable
priests, who were masters of the Tepitaka, he caused
them to be written and published throughout Lanka."*
We need not therefore hesitate to credit the tradition
above referred to, and give to the writer under review
a locus in this island.

Though we have the name, we have nevertheless
no means at present of ascertaining the age of the

The Rupa-siddhi is devoted to seven books, follow-
in^T the order of the subjects treated in Kachchayana,
and including the Unadi into the seventh Chapter.

* For the P^U text, see Journal of the C. B. Rojal Asiatic
Society for 1867—70, p. 26.



The sections, however, differ from those given by
Kachchayana. Of them we give the following
analysis : —

The work is divided into seven chapters

I. — Sandiii. — Combination.

i. Saiiua — Signs ' Orthoepy.'
ii. Sara-Sandhi — Combinations of vowels,
iii. Pakati — Normal state of words where combina-
tion is not desirable,
iv. Vyanjana-Sandhi — Combination of consonants.
V. Niggahita — Combination of anusvara.

II. — Na'jia — Declension of Nouns.

i. Masculine gender.

ii. Feminine gender (and its formation),

iii. Neuter gender,

iv. Pro-nominals (and numerals).

v. Personal pronouns, devoid of gender,

vi. Indeclinables (Topachchaya'di).

vii. Inseparable prepositions and particles.

III. — Ka'raka — Syntax.
IV. — Sama'sa. ^

i. Avyayi-bliava.
ii. Kamma-dharaya.
iii. Digu.
iv. Tappurisa.
V. Bahubbihl.
vi. D van da.


Compounds. See Wilson's

S. Gr. p. oo3, et. seq.

v.— Tadhita — Nominal Derivatives.
VI. — A'kkiiya'ta — Verbs.
VII.— KiTAKA, and Unadi — Verbal Derivative; and Unnadi.

moCtGALana vyakarana. 183

From the above analysis it would seem that the
following account of the work, given by the author
himself, is slightly different. He says: —

Tedha sandhin chatuddlia pada'mapi chatudha panchadlia-

Byasa chliakkarakan clihassamasana'mapi clihabbhedato

A'khyalam atthadha chhabbidha'mapi kitakam pacnchayii-

nan pabheda
Dipenti Rupa-siddbi cliira'midha janatabuddhivuddliin


Moggallana Vyakaeaka.

This Pali Grammar belongs to a school different
from that of Kachchayana. The Grammar derives
its name from its author, who was named Moggallana,
a priest V\^ho flourished in the reign of Parakramabahu
I., 1153 — 1186 A. D., and lived in the Thiiparama
monastery at Anuradhapura.f He was doubtless a
distino-uished scholar, for he is mentioned in hio-h
complimentary terms, not only by Medhankara, the
author of the Vinayattha Samuchchaya, but by others,
among whom we notice the learned author of the
Panchikapadipa. There are several points of difference
between this writer, and those belonging to the schools
of Kachchayana, and the author of the Saddaniti. A

* The copy in my possession contains 164 pngos of one-and-
balC feet long, witli 8 lines to the page.

t The gramtnarian is difierent from tlic anthor of the Abhidhfi-
nappadipika, who lived at Jetavana in Polounaruva.


few cxamplesniay suffice: — He disputes the correctness
of the Suttfi, iVkkharapadayo eka chattdlisan ; Kach.
lib. 1. sec. ]. § 2., and contends that the Pall alphabet
contains forty-three letters including the short e (eptilon)
and ( omicron). With reference to Kachchayana, lib.
2., and the Sutta — Tayon'eva cha sabbanamehi — ' The
three [substitutes, aya, a, and e for sa (dat. sing.) sma
(abl. sing.), and smin (loc. sing.), which are optionally
used after nouns, are never used after Pronouns ;'
Moggallana denies this, and states that those substitu-
tions do take place, and that he has the authority of
Nirutti, and of the language of Buddha, which he
quotes as follows: — 1. asma loka paramhd cha ubhaya
dhansatena ro ; 2. tijaXvAxv mante paratthaddho ; (?) 3.
ydi/e'va, kho pana'tthaya agachcheyyatho tamev'atthan
sadhukan manasikareyyatho.

Again, where Kachchayana, in accordance with
Sanskrit Grammar, lays down— Yassava datukamo
rochate dharayate tarn sampadanan— that which ex-
presses a wish to give, that which pleases, or holds,
takes a Dative case— Moggallana takes exception to the
Rule and states, that though words of giving, govern a
Dative; and though the forms of the two cases are
identical, yet words expressing 'pleasure' and 'holding'
govern' a Genitive, e. g., ma dyasmantanan'pi sangha-
bhedo ruchchittha ; ranno satan dhtireti ; ranno
chhattan dhareti.

This work contains six Chapters. The first explains his
terminology, and treats briefly on Sandhi " Combination,'
the second on Siyadi 'Declension'; the third on Samasa

moggalAna vtIkarana. 185

'" Compounds,' the fourth on Nacli/ Nominal derivatives,'
the fifth on Khadi, * Derivative verhs, and Verbal
derivatives,' and the sixth on Tyadi or verbs.*
As a specimen we present the following : —

Siddha 'middha gunam sadhu, naraassitva Tathagatam
Sadhamma SaAghara bhasissan Magadhau Saddalakklianam.

Yassa ranSo pabhdvenabbavitattasamaliulam
And 'kulan duladdbibi papa bhi'kkhxihi sabbaso.
Lankaya munirajassa sasanam sadhu santhitam
Punnachaudasamayoga varidhi'va vivaddhate.
Parakkamabhuje tasmin saddhabuddbigunodite
Manuvansaddhajakare Laiikadipan pasasati.
Moggallanena tberena dhimata suchivuttina
Racbitan yam suviniieyya 'masandiddha 'manakulam.
Asesavisayavyapi j inavyappatbanissayam
Sadda sattha 'mauayasa sadbiyam buddbi vaddbanam.
Tassa vutti samasena vipulattbappakasini
Racbita puna tcu'eva sasanujjota karina.

1. * After appropriately bowing unto Buddha^
who has achieved [his own] status, and [also after
bowing unto] dhamina and sangha, I shall declare the
Grammart of the Magadhi.

2. * When the monarch Parakkama, like a banner
to the solar-race, and distinguished for the virtues of

* The entire work contains six blianavaras, and is written on
103 palm -leaf pages of 20 inches in length, with 8 lines to a page.

t Sadda lakkliana " Forms of Words ; " but these words ard
used to denote — Verbal science, Grammar, or Philology.

2 B


faith aBcl wisdom, was ruling in the Lanka-dipa ; and
(when) by his prestige the church of the king of Munis,
which is well established in Lanka, and which is entirely-
composed of those who have achieved dhyana, etc.,*
and is wholly destitute of heretical sinful bhikkhus, has
shone forth like the ocean by the contact of the rays
of the full- moon; [this] Sadda-Sattha [work on verbal
science], which is understood with facility, acquired
without labour, and calculated to promote wisdom ; and
which is free from (ambiguity) doubt, is plain and
[pervades] is applicable to all the [grammatical] studies,
sanctioned by the usage of Buddha's language, has been
composed by the wise, and well-conducted Moggallana
thera. Again, its Vutti, explanatory of the broad
sense [of the Suttuni], has been briefly composed by
himself, who is a distinguished member of the church.'


is, so far as we have yet ascertained, the only Piili
work now extant, on Pali Prosody. It is partly in
verse, and partly in prose ; and the first and last
chapters are entirely in verse. It is evidently com-
posed on the basis of previous Sanskrit works on the
same subject. Its terminology, too, is entirely that of
Sanskrit writers. Entire passages are taken from
Pingala, to whom the Vuttodaya also refers by name.

* Or, rather uttari manussa dhamma ' super-human power ; '
see Vir.ava Pitaka, lib. 4. sec. i.


The adaptation of the Sanskrit rules into the Pali may
be exhibited, thus ; e. g.

San; — Vritta Katnakara.
Na na ma ya yayuteyam Maliui bhogilokaih.

Piili — Vuttodaya.
Na na ma ya yayutayam Malini bhogis^ihi.
The writer himself explains the plan of thework in the

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Online LibraryJames De AlwisA descriptive catalogue of Sanskrit, Pali, & Sinhalese literary works of Ceylon → online text (page 13 of 17)