abhyāvartam

peated; e. g. Śatap.: tena retasā siktenemāḥ prajāḥ punarabhyā-

vartaṃ prajāyante (Sāy.: = abhyāvṛtyābhyāvṛtya); or (said of the

verses in a stotra) Śatap.: yadūrdhvā stomā anuyanti . yajñama-

bhyāvartaṃ sāmabhiḥ kalpamānāḥ; or upāvartadhvamiti vā anyāni

stotrāṇi . abhyāvartaṃ dhuryai stuvata imā vai prajā etāni sto-

trāṇyabhyupāvṛttāstasmādimāḥ prajāḥ punarabhyāvartaṃ prajāyante; or

caturviṃśāḥ pavamānāḥ . trivṛdabhyāvartaṃ catuścatvāriṃśāḥ pavamānā

ekaviṃśamabhyāvartam &c. (where abhyāvartam is not to be taken

as a neuter in the sense of āvṛttistotra; for in the gloss

of Harisvāmin--Ms. E. I. H.--: ‘pañcabhiretābhiḥ kalpāntaraṃ

prapañcyate . tatra prathame yāvadahani trayo'pi pavamānā yāśca-

turviṃśāyānu (?) abhyāvartayanti . abhyāvartaṃ dhuryai stuvate tattrivṛt

(Ms. natṛvṛt sic) . pavamānavyatiriktānyāvṛttistotrāṇi tri-

vṛnti bhavantītyarthaḥ’, the word āvṛttistotra explains the

‘sense’ but not the grammatical quality of abhyāvartam. It

should be observed that in this and similar passages trivṛt,

ekaviṃśa, trayastriṃśa, ekaviṃśa &c. are names of Stomas which

qualify the Stotra: the former expressing how often the

verses of a Stotra are to be repeated, while the Viṣṭuti

explains the order in which such a repetition takes place;

comp. e. g. Mādh. Jaiminīyany.: teṣu triṣu tṛceṣūrdhvagānena tri-

vṛtstomo bhavati . na tvatra pañcadaśasaptadaśastomādīnāmivāvṛtta-

gānamasti; or atra (I. 4. 3.) triṣvapi vākyeṣu trivṛtpañcadaśasapta-

daśaśabdā guṇavidhāyakatvena saṃmatāḥ .…tasmādvahiṣpavamā-

nādiśabdāḥ stotranāmadheyāni .--tairnāmabhiḥ karmāṇyanūdya tri-

vṛdādiguṇā vidhīyante). E. vṛt with ā and abhi, kṛt

aff. ṇamul (with the udātta on the penultimate, which ac-

cent the word would not have, if it were a regular accus.

of a deriv. with ghañ).