________________
( 112 )
worldly life. The Svetambara Jains have a mahâkâ vyam on an historical subject called Dharma & ar m d bh y û day a, by Bhattar a. k a II a rich andra, which presents many points of resemblance with Kalidasa's Raghuvamsa. I have not yet been able to procure the Dharma & arm dlhú day a, * and cannot say whether these resemblances are vulgar plagiarisms, or are to be accounted for in the way in which I attempt below to account for the resemblance between Kalidûsa and other writers of his time.
Satavahana's Koshat was at first taken to be a vocabulary : but it has long been seen that Kosha is used here in the technical sense which it bears already in Dandin's Kâryâdarsa. I It is more difficult to say with any certainty whether the work to which Båna refers, or any part of it, has come down to us. There is in existence a Prakrit anthology of love poems called the Sapta é a ta ka m of Hâla, which there is fair reason, as has been generally recognised, for holding to be the Kosha of our verse. Hålaş is given by Hemachandra as a synonym of Satavahana. In his commentary on Håla's Saptaśatakam Gangadhara-bhatta identifies Hala with Sâlivâhana, as the Bombay MS. reads the name. A circumstance which seems to support the traditional view is noticed now, as is believed, for the first time. It is difficult to understand how the Kosha, which won for Såtavdhana undying fame, and-what has perhaps stood him in better stead,-a place in this list of poets, can have been a collection of the kind of which the Sârngadhara-paddhati may be put forward as a type. The poet may, and the Indian poet often did, stoop to collect into a 'treasury' the verses of others : but no title to immortality can be drawn from work which can be done as well by the intelligent critic.
* Bodl. Cat., p. 187.
+ The note in the commentary is अविनाशिनं प्रसिद्धमनश्वरं च अग्राम्य वैदग्ध्ययुक्त अग्रामभवं च जातिः स्वभावोक्तिरूपोलंकारः कोशः समुच्चयो गंजश्च सुभाषितः सूक्तिभिः शोभनं च भाषितं प्रभावर्णनं येषां तैः. I should have mentioned earlier that the commentary gives very little help here. Sankara, as Bhâo Daji, loc. cit., p. 39, as already noticed, evidently knew no more than he could gather, or thought he could gather, from his text.
Hall, p. 14. The technical meaning of the word is thus given in the Sahitya-darpana in the same context in which the definitions of Katha and Akbyâyika, which we have already had occasion to consider, stand
कोषः श्लोकसमूहस्तु स्यादन्योन्यानि]पेक्षकः।
व्रज्य[वर्ग] क्रमेण रचितः स एवातिमनोरमः ।। The commentary explains बज्या by सजातीयानामेकत्र सनिवेश:.Compare a title like The Golden Treasury.
& St. Petersb. Dict., sub roce Elas. See also Aufrecht's Cataloguo, p. 195.
