Indological Studies

Author(s): H C Bhayani
Publisher: Parshva Prakashan

Page 20

2. THE SATPRAJNAKA-GĀTHA AND HRDAYAVATÌ
In a passage pointing out the presence, in some form or other, of Dhvani iņ all poetic compositions, Ānandavardhana has illustratively mentioned 'Hrdayavati' as a special class within the type of Gāthā compositions like the Saţprajña Gāthal. The Locana offers some clarification of the terms ‘HỊdayavati' and "Satprajña' and cites two stanzas of Bhațţendurāja as instances of the HỊdayavati Gāthā. According to Abhinavagupta the Hşdayavati is well-known in the Goșthis of Prakrit poets. He also gives its Prakrit name which the manuscripts have preserved as hiaalalia or aalia. And the Satprajñas, according to him, are those who have a special knowledge of means and ends relating to Dharma, Artha and Kāma.
Further clarifications of the two terms under discussion offered in various modern editions of the Dhvanyāloka are more or less speculative or fanciful. But Raghavan has thrown some light on the term Satprajña? and Upadhye, with the help of fresh materials has tackled several aspects of the problem of clarifying the character, form and function of the Sagprajñaka-Gāthās.3 The present discussion uses some new materials and seeks to obtain a clearer understanding of the terms şatprajñaka-gāthā and hrdayavati.
The known occurrences of the word șatprajña are all later than Anandavardhana. It is used by some Jain Sanskrit writers like Somadeva' and Dhanapāla5 and has been recorded by a few late lexicons like the Trikāndaśeşa and the Kalpadrukosa. The Trikāndaśeșa defines it as follows :
धर्मार्थकाममोक्षेषु लोकतत्त्वार्थयारपि । षटसु प्रज्ञास्ति यस्योच्चैः षट्प्रज्ञ इति संस्मृत: ॥
Abhinavagupta's explanation of şatprajña noted above is akin to this. Similarly in the marginal Sanskrit gloss in the Jesalmer