________________
"Ucyate
pratibharpitaḥ").
His indication in the Viveka of Arthantaranyasa is essentially different from what Nidarśana and Anyokti (The nomenclature is after Rudrata, K.A. VIII. 74 and the treatment after the V.J. which calls it with the old name Aprastutaprasamsa) as defined by him reminds one of the confusion apt to be created by the treatment of that figure in the Kavyadarsa of Dandin (e.g. II. 173)", 293
...
On the question of traits of characters dealt with by Hemachandra in Chapter VII, we have attempted a fairly comprehensive review of that chapter, keeping in view his dependence on the N.S. XII and the Abh. Vol. III as well as the D.R. (11) and Avaloka and the SK (for a few verses), 294 It may be noted that although Bharata's analysis is indicatory, yet it is "more detailed, more varied and more comprehensive of the different aspects of character, conduct and condition than what is found preserved or developed in later works of dramaturgy, poetics or erotics", as Dr. Raghavan remarks, 295 Prof. S. P. Bhattacharya's Comments on Literary Forms in the Kavyānuśāsana.
"The other way of dividing Kavyas based on their form, which is as old as Dandin, is found in the last chapter (VIII) of the Kavyanuśāsana, as it is also in the Kāvyālaṁkāra of Rudrata. The source-book for the whole chapter in all its details is the Śṛngāraprakāśa (Chapter XI), following which we have a mention of twelve major Dṛśya Kavyas and eleven minor ones (with one of them left out and two given a different name). The Nat. Šās., or to be more precise, the Abh.bh., among Kashmir works is used in the text and in the Viveka, on the Dṛśyakavyas generally and the Geya (and Raga-Kavyas), which are treated more fully by his pupil Ramachandra in his Natyadarpaṇa. The Viveka practically on this point is nothing but excerpts from the Abh.bh. Ramachandra's fancy for twelve Rūpakas as opposed to the time-honoured numbering of Bharata is to be traced to Hemachandra's treatment. Amongst noted Alamkara-Nibandha writers, Hemachandra is the first to include
Jain Education International
472
For Private & Personal Use Only
www.jainelibrary.org
