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SAHŞDAYĀLOKA The latter is added by Viśvanātha. The intended thing is accomplished by the practice of a drinking bout. 'Two acts', as noted by the BP., are also seen here. Marry-making is seen in excess in this variety which is chiefly musical in its nature, being qualified by tāla and laya.
Thus 'prasthana' seems to have two traditions. The first as seen in Abhinavagupta and also perhaps Bhoja where the theme is that of a travel by a lovelorn hero, with the descriptions of monsoon, spring etc. adding the element of poetry, and the other as seen in Sā. and others with two acts, hero and heroine of lower status, etc. But in both the traditions, this uparūpaka is described as having a lot of dance and music.
"Kāvya' and Citra-kāvya; rāgakāvya;
We will take up Kāvya, (Rāga) kāvya and (citra) kāvya together. We read them in Abh., DR./A., H., ND., Śā., NLRK., and S.D.
Abh. refers to this variety in the name of rāga-kāvya on four occasions with a specific illustration. Before we look into this, it may be noted that this art-form is studed both with music and dance on one hand and also abhinaya' on the other. The ‘abhinaya' part of it is invariably taken note of by Abhinavagupta. The references are :
(i) (pp. 172, A.bh.; under NS NV. 261, Vol. I. N.S. G.O.S. Edn.; '56; pp. 170 Third Edn., '92; G.O.S. 4th Edn.)
- caturvargópadeśasya rāghava-vijayā”dikarāga-kavyeșu dệstatvāt -
This suggests that the theme of rāgakāva, as illustrated in rāghava-vijaya, concerned itself with the four-fold pursuits (i.e. dharma, artha, kāma and mokṣa) of life.
(pp. 172, ibid) (ii) yadā yato'rthānām prayojanā”dīnām prāpty artham tajñair anuvā”dibhiḥ (r-nţttánurāgibhiḥ) kavibhiḥ abhinayaḥity abhinīyamāno rāgakāvyā”diḥ kṣtaḥ.
This shows that rāgakāvya had to be enacted through acting. (pp. 172, ibid) (iii) athocyate (rāghava-vijayā”di) rāga-kāvyā”di-prayogo nātyam eva.
This is clearly taken as 'nātya' here. (pp. 181, ibid) (iv) ete prabandhāḥ nrttā"tmakāh na nātyā"tmaka-nātakā"di-vilaksanāh. rāghava-vijayamārīcavadhā”dikam rāga-kāvyam. etacca grantha-vistāra-bhītyā bahutaram yathāsambhavam na likhitam anupayogāc ca yat tu upayogi tad yathāvasaram varņayisyāmaḥ
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