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Kavyakalpalatāvṛitti
'Vivekavilāsa'. He was also a later contemporary of Vastupala. He has written works on a variety of subjects. In his वृत्ति on काव्यकल्पलता, he claims authorship of परिमलवृत्ति, अलङ्कारप्रबोध and छन्दोरत्नावली. Other important works attributed to him are पद्मानन्दचरित; स्यादिशब्दसमुच्चय; बालभारत; द्रौपदीस्वयंवर etc. Telang's conjecture is that he is also a कोशकार. Whatever be the truth of authorship of these works, it is a fact that he is one of the most important scholars that the Jaina world has given.
The Work
4
Traditionally it is believed and Amara Candra Yati (V. S. 12th century) has acknowledged that originally was a sutra work composed by Arisimha (son of Asada and V. S. 12th century). But Amara Candra has claimed that part of the sutras are composed by him. He says:
सारस्वतामृतमहार्णवपूर्णिमेन्दोः मत्वाऽरिसिंहसुकवेः कवितारहस्यम् ।
किञ्चिच्च तद्रचितमात्मकृतं च किञ्चिद्व्याख्यास्यते त्वरितकाव्यकृतेऽत्र सूत्रम् ॥
The statement is very clear and it shows that, while some sutras were composed by Arisimha, some others were added by Amara Candra, who later added his Vṛtti on the entire work. 'Makaranda'10 also accepts the same line of thought. Thus, Amara Candra Yati has written some of the sutras, has edited all the sutras and has composed his 'Vṛtti' on all the sūtras. It would therefore not be surprising that the whole work is attributed by many scholars exclusively to Amara Candra Yati and they add that he later wrote f and on it. But it would be more reasonable to accept Amara Candra's acknowledgement and accept the fact of the dual authorship of the sutras. However, there is so far no evidence to find out the part of the sutras composed by Arisimha and the part to the credit of Amara Candra. It is now traditionally accepted that the sutras and the Vṛtti are to be adjudged as those of Amara Candra. Most of the mss. available are with Vṛtti".
Once that Amara Candra composed the 'Vṛtti', it seems that he began to feel like bettering and further elaborating his work in order to make it more comprehensive. He seems to have felt that -
(a) some of the sutras that were not originally explained and interpreted, need to be explained and interpreted;
(b) some matter in the Vṛtti needed further analysis, elucidation and elaboration;
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