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Prakrit Verses in Sanskrit Works on Poetics
śrngararasa and not the vyangyavastu". J AOS NOT 97 / No 31 July - September 1977 (p. 298 f. n. 46)
55. *Here in this gātha there is censure on the face or surface but praise in the
end. So we have the figure of speech Vyājastuti (Artful Praise) in the present găthā. “The suggested idea of the generosity of the person addressed, namely "you are constantly dispensing wealth" embellishes the literal (expressed) sense and in this way achieves freshness"--
"Abhinava's point is that the suggested idea of the generosity of the king embellishes the literal sense by rationalising it and thereby becomes subordinate to it. This is always the case in that kind of vyājastuti where the literal sense is a censure, eventually ending in a suggested compliment." JAOS, Vol 97/No
4/ Oct-Dec. 1977/ p. 430, f.n. 45 56. Dr Masson and Patwardhan comment on the word karaparamparā as follows:
"Karaparampară is rather odd, since the point is not that the generous give to each other, but rather to the poor." Ibid p. 430 f.n. 46 A. N. Upadhye reads the first half of this gatha as follows : गइयाण कर-परंपरा - परियत्तण - खेय - वसण - परिसंता । (ज्ञानिनां कर-परम्परापरिवर्तनखेद-व्यसन-परिश्रान्ता: 1) Chappaņņayagāhão, gātha No 149.
The text "गइयाण करपरंपरा is metrically defective and the reading गइयाण and its Sanskrit rendering as '
S I' are both unsatisfactory and unacceptable as they do not yield a consistent meaning in the present context. The reading in Locana. चाइ-अण-करपरंपर (आ in रा being shortened for the sake of metre) is highly superior as from the context we learn that the two găthås speak of the generosity of
generous people (चाइअण = त्यागिजन). 57. Locana's gloss on this gatha deserves to be read in the original : चकाराभ्यामतिविस्मय:
सूच्यते । 'कथमपि' इति । प्रयत्नेनापि विचार्यमाणं पौनरुक्त्यं न लभ्यमिति यावत् । "प्रियाणाम्' इति । बहुवल्लभो हि सुभगो राधावल्लभप्राय: तास्ता: कामिनी: परिभोगसुभगमुपभुजानोऽपि न विभ्रमपौनरुक्त्यं पश्यति तदा। एतदेव प्रियात्वम् उच्यते, यदाह - क्षणे क्षणे यन्नवतामुपैति तदेव रूपं रमणीयताया इति । "प्रियाणाम्' इति चासंसारं प्रवहद्पो योऽयं कान्तानां विभ्रमविशेष: स नवनव एव दृश्यते । न ह्यसावग्निचयनादिवदन्यत: शिक्षित: येन तत्सादृश्यात् पुनरुक्ततां गच्छेत् । अपि तु निसर्गोद्भिद्यमानमदनाडुरविकासमात्रं तदिति नवनवत्वम् । तद्वत् परकीयशिक्षानपेक्षनिजप्रतिभागुणनिष्यन्दभूत: काव्यार्थ इति भावः । (पृ. ५३९-५४०)
In brief, the absence of repetitiousness is called belovedness. Māgha has observed that which at every moment attains novelty that alone is the form and
