Laghustutih (vrittisameta) 25

25

iti . sarvādhikāritvena cāsya stotratantrasyātyantaśuddhatvaṃ bhūriphalatvaṃ ca
bhāgīrathībhāratyādipravāhādivadāviṣkṛtaṃ bhavati . vaḥ yuṣmākam aghaṃ
chindyād ityuktibhaṅgyā svayaṃ parisamāptasakalakāmatvāt
parānugrahaikaprayojana eveti svātmeśvarabhāvaścāviṣkṛtaḥ yenāsya
stotratantrasya sarvaiḥ svataḥpramāṇatvena grahaṇaṃ syāt .
nokhalvavimuktapāśapaṭalasyānāvirbhūtabhagavadbhāvasyānāptakāmasya
vasiṣṭhakulodbhavasya catvāriṃśatsaṃskārasaṃskṛtasya dvijavarasyāpi
vākpravāhavaitaraṇīṃ kṛtapuṇyaḥ ko'pi naro buddhipūrvamavatarati yastu
nātmahantā bhavati . etacca pūrvasūribhiḥ saṅgrahavistārābhyāṃ bhūriśo
vivṛtamapi svaśuddhipaddhatimadhyāsīnena rāghavānandanāmnā munimukhyena
prācīnalokaniṣevitamapi bhāgīrathībhāratyādyambha idānīntanairyathā
svaśuddhaye niṣevyate tathā saṅgrahavistārābhyāṃ yathāśakti vimṛśyate . iha
dvividhaṃ vṛttaṃ mātrāvṛttaṃ varṇavṛttaṃ ceti . tatra
catasṛbhiścatasṛbhirmātrābhiḥ pañca gaṇā yatra kalpyante taiśca ślokā
grathyante tanmātrāvṛttaṃ yathā pathyāryādi . yatra
punastribhistribhirvarṇairgaṇāṣṭakaṃ kalpayitvā tadavalambanena granthaviracanaṃ
tad varṇavṛttam .

Thus. And by everyone being eligible, the extreme purity and abundant fruit of this hymnal treatise are revealed, just like the flow of the Bhāgīrathī and of speech, etc. By the turn of phrase "may she sever your (vaḥ = yuṣmākam) sin," because he has himself fulfilled all desires and his sole motive is the grace of others, his own divine nature is also revealed, by which this hymnal treatise might be accepted by all as intrinsically valid. Surely no virtuous person who is not a destroyer of himself would knowingly plunge into the Vaitaraṇī-like flow of words of even an eminent twice-born born in the family of Vasiṣṭha and consecrated with the forty sacraments, if he has not cast off the mass of his nooses, if the state of divinity has not manifested in him, and if he has not fulfilled his desires. And although this has been commented upon abundantly by former sages in summary and at length, it is now examined according to ability in summary and at length by the foremost sage named Rāghavānanda, who abides in the manual of his own purification, just as the water of the Bhāgīrathī, the Sarasvatī, etc., though frequented by ancient people, is enjoyed by people of today for their own purification. Here, meter is of two kinds: moric meter and syllabic meter. There, where five feet of four morae each are arranged and verses are composed with them, that is a moric meter, as the pathyāryā, etc. Where, on the other hand, a set of eight metrical feet is formed using three syllables each and a text is composed depending on that, that is a syllabic meter.