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ALAMKĀRA CINTAMANI
The Alamkāra-Cintamani is divided into five Paricchedas. Pariccheda I (106 verses and some prose lines) deals with Kavi-sikṣā including Kavi samaya etc. Pariccheda II (190 verses and some prose passages) discusses Citrālamkāras of 42 types and various Bandhas. Pariccheda III ( 41 verses and some prose) covers other than Citrālamkāras ) three Sabdālamkāras, namely, Vakrokti, Anuprāsa and Yamaka, the last in its eleven varieties. Pariccheda IV (345 verses with prose in between) deals with Arthālamkāras. Lastly, Pariccheda V ( 406 verses and some prose matter ) deals with Rasa, Rīti, Vștti, Guņa, Doşa and types of Nayaka and Nayikā. The editor has summarised the contents in his Hindi Introduction and also given them in details in the Visayasūci.
Ajitasena tells us (I. 5) that he has drawn his illustrations from earlier Purāņıs (the term Purvapurāņa might stand for the Pūrva-or Adi-purāņa of Jinasena, as distinguised from the Uttara-purāņa of Guņabhadra, both together constituting the Mahāpurāņa, as it is popularly known ), and many of them are in praise of Punya-puruşas. There are glorificatory references to Tirthkaras etc.; Jaina technical terms are freely used; Bharata is very often praised; and the Jaina Karma doctrine is invoked in the exposition of Anubhava and Samvedanā. All this gives a Jain atmosphere to the work which exhaustively deals with the usual topics covered in works on poetics.
Ajitasena refers to authors like Samantabhadra (pp. 1, 68, 204, 269 ), Jinasena (p. 68), Vāgbhața (p. 305) and works like the Pūrvapurāņa (p. 1), Jinaśataka (p.89), Amoghavrtti (p. 102), Astasahasri (p. 59) of Vidyānanda. He has drawn illustrations from the Parvapurana of Jinasena in plenty, and also quotes from Guņabhadra, Haricandra, Vägbhaţa, Arhaddása, Irugapa Dandanāyaka and others. Now that a good edition, accompanied by the Index of verses, is made available, scholars might try to trace casily the sources of all the verses quoted by Ajitasena.
All this clearly indicates how Ajitasena had studied vastly the literature available to him. Dr. Shastri has added, in his Introduction, detailed observations of his comparative study of AC with the Náțyaśāstra ( of Bharata ), Agnipurāņa, Kavyalamkāra ( of Bhāmaha ), Kávyādarśa (of Dandin ) Kāvyamīmāmsa ( of Rājasekhara ), Sarasvati-kaņķhābharaṇa ( of Bhoja ), Kavya-prakāśı of Mammaţa, Vágbhațālamkāra ( of Vāgblața ), Kavyānušāsana
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