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The Satprajñaka-gāthā and Hṛdayavati
MS. (dated 1168-69 A.D.) of Śāntisūri's Puhavicaṁda-cariya the Prakrit word chappannaya is explained as.
fazia:
qzeg 951 ¤gezfaşııa' doi à q29a1 fazza: 1
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and the following definition has been cited in support : धम्मे अत्थे कामे माक्खे लोए य लोयजत्तासु ।
sig gàg' àfà qeat à g'fa 30qeal 1)
Obviously this is a Prakrit version of the definition given in the Trikāṇdaśeṣa.
Pk. chappannaya seems to be earlier than Sk. şaṭprajna (ka). The latter appears to be a late Sanskritization of the former, and is explained according to this derivation. The is also indicated by the other attempts at Sanskritization of chappannaya: şaṭparṇaka, şaṭkarnaka, saṭpañcāśat.7
Significantly Hemacandra has not recorded şaṭprajñaka in his Abhidhanacintamani despite its uses by Somadeva and Dhanapāla. On the contrary he has given chappannaya as a Deśya word along with chailla and chaliya in the sense of vidagdha (Desināmamālā, 3, 24 and the commentary thereon). This meaning is confirmed by (1) Uddyotana's Kuvalayamālā (composed in 779 A.D.), which paraphrases विय बुद्धिपरिकप्पिय (p. 174 ) with छप्पण्णयबुद्धिवियप्पिय (p. 177), and (2) the Vajjalagga, which has a separate section of Gāthās on the Vidagdha, who is referred to as cheya (Sk. cheka), chailla and chappannaya. Sanskrit vidagdha, cheka and and şaṭprajña and Pk. viyaḍdha (or viaddha), cheya, chappannaya and chailla appear to have gained currency chronologically in that order.
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Vidagdhas were persons of cultivated taste and refinement, characteristically adept in the art of love and polished conversation, and their talent in composing and appreciating subtle, clever verse, mostly erotic, was highly admired. The Vajjalagga passage (vv. 270-284) brings this out clearly. Numerous references are found in the Classical Sanskrit and Prakrit literature-especially in the literature pertaining to Kavya and Alaṁkāra, to vidagdha-bhaniti and chekokti which were equated with vakrokti.