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SAHRDAYĀLOKA read elsewhere he thinks. Dr. Raghavan's this observation also has to be improved because Hemacandra in his kā. śā VIII. iv (pp. 445, Edn. Kulkarni & Parikh) mentions the same and quotes also from A.bh. and discusses further in his Viveka on it (pp. 446), as we will observe later in details. Prerana, as Dr. Raghavan notes, is defined in Sangīta-ratnākara and also by Kātayavema, in his commentary on the Malavikāgnimitra. But the latter, according to Dr. Raghavan, wrong Pañcángábhinaya which Mālavika learns, with Prerana defined by Sārngadeva. The name exactly read in both the Sangītaratnākara and Sangita-samara-sāra is Perana and not 'Prerana'. The former, like gondali is given as a dance of karnatic variety of Deśī class. Abhinavagupta's 'prerana' seems to be a comic piece as his words read : "hāsyaprāyam preranam tu syāt, prahelikaya anvitam."
We will now turn to Hemacandra. H. in Kā. Sā. VIII. i. divides kavya into preksya and śravya. The former is ‘abhineya' and the latter is 'an-abhineya'. Preksya is further subdivided (Kā. Šā. VIII. 2) into 'pāthya' and 'geya'. Pāthya (VIII. 3) consists of the ten types or rūpakas to which are added nātikā and sattaka etc. The definitions are from Bharata. For 'Sattaka' H. relies on the Sr. Pra. (Ch. XI) of Bhoja. We will deal with forms of major rūpakas later but for the present we discuss the upa-rūpakas. At VIII. iv, H. further classifies 'geya' (which is basically 'preksya') into, (1) dombika (2) bhāna (3) prasthāna (4) singaka (5) bhānikā (6) prerana (7) rāmākrīda (8) hallīsaka (9) rāsaka (10) gosthi (11) śrīgadita (12) rāgakāvya etc.
Here gosthī, śrīgadita and kāvya seem to have been defined after Bhoja's śr. Pra., though we do not read a word for word similarity. But these are not read in the A.bh. The rest follow the A.bh. We will examine these definitions in d below. But prior to this we may note that H., like Bhoja calls them 'padárthábhinaya-svabhāvāni", but quotes from Cirntanas as read in the A.bh. H. (VIII. iv. pp. 445 ibid) reads 'dombikā' first. We saw above how Bhoja deals with 'dombalikā' very briefly under śabdálamkāra, “preksya” (pp. 381, Ch. X. Śr. Pra., as quoted above)
H. quotes from A. bh., wherein (pp. 181, ibid, NS. Vol. I, G.O.S.) the views of the "Cirantanas' are quoted. In his Viveka H. further elaborates on the nature of these Uparūpakas, which are primarily defined after, as noted above, the Cirantanas as quoted in the A.bh. and also Bhoja. It is in his Viveka that this further analysis is given. But here H. accepts the lead of the A.bh. He has accepted Abhinavagupta's observations which are read at different places but H. has woven them together, and created a clean statement. We feel that the editors of A.bh. (Vol. I. Ch. IV)
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