________________
Classification of Poetry
921 : “It seems that this is identical with the South Indian counterpart of the North Indian Holi Festival, named in Tamil as Kāman-tī i.e. Kāma-dahana, in which Kāma is burnt and two parties of songsters contend in songs that Kāma is dead and that Kāma continues to be alive. The songs are called Lāvanī, which is a Marathi mode. The Holi is a very old festival and is mentioned by Vätsyāyana in his Ka Sūtras I. iv. 42, as Holākā (Holikā).” We beg to differ. The Holikā festival is associated with Prahlāda episode and not Kāmadahana episode. The Prahlāda: Hiranya-kasipu-episode is famous in the Purānas. The prekşana as observed by us earlier, seems to be a popular form of street-play with religious theme.
Dr. Raghavan also observes that in this instance also, Sāradātanaya shows his confusion. He gives Bhoja's Nartanaka, calls it Preksanaka on pp. 263, and clubs together the verses on both under the single head of Preksanaka. We will see what Sā. does. But before that we should note that the ND. has Preksana (N.D. IV. para 8) defined after Bhoja. The ND. reads 'Surā"laya' for Bhoja's 'Sukhā"laya' in Josyer Edn. This has to be emended as 'Surā"laya' in the light of ND., which Dr. Raghavan does without mentioning the ND. Or, 'Sukhā”laya' could mean a public place of rest, such as an 'inn', where this performance was held. The ND. has -
“rathyā-samāja-catvarasurā”layā”dau pravartyate bahubhiḥ, pātra-višesair yat tat
preksanakam kāma-dahanā"di.” Śā. at B.P. IX. para 30, (pp. 385) defines 'preksaņaka' and quotes from Bhoja's Nartanaka. On IX. para 2 (pp. 374, ibid) where the art-forms are enumerated, we read "kāvyañ ca preksaņam, nātyarāsakam rāsakam tathā”. We read 'preksanam' and not 'preksanakam' and in the definition Bhoja's 'nartanaka' is covered up. Dr. M. M. Agrawal (pp. 21, Introduction to his BP.) observes that Bhoja has discussed two varieties of preksanaka and has called them separately by names such as ‘preksanaka' and 'nartanaka'. But śā. takes them as one. He has given the title "preksanaka" and used the term 'nartanaka' in the definition. Dr. Agrawal has then explained the definition of 'nartanaka' but is silent over the features of 'preksana’ka' which is read in the title only but no features of which are discussed by Śā. He has also noted that the S.D. has called it “prenkhaņa”. We will come to the S.D. later. But one thing is certain that Śā. has discussed only 'nartanaka' under “prekşanaka”, which is only a name in the BP. Our guess work is that perhaps the copyist who copied from Sā.'s autograph might have missed the portion on prekşanaka and
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
