215. 214 HISTORY OF SANSKRIT POETICS

214 HISTORY OF SANSKRIT POETICS

about राजशेखर is quoted by the earliest anthologies. It appears that arax who is mentioned as a member of his family by राजरोखर had migrated to the kingdom of Cedi (त्रिपुरी or modern Tewar, six miles from Jubbulpore).ª Hence it is probable that from Maharaștra went to Central India and that Rajasekhara pushed further north. This laudatory verse about सुरानन्द anid another about तरल are ascribed, along with about thirty others, to Rajasekhara in the anthologies.8 Most probably they are the composition of the author of the काव्यमीमांसा. Being at the court of Kanoj राजशेखर shows great partiality for महोदय, for पाष्चाल poets and for the dress of the ladies of Maho- daya (vide काव्यमी. p.8 वेषं नमस्यत महोदयसुन्दरीयाम्; बालरामाय X. 86 'पब्चालास्तव पश्चिमेन त इमे वामा गिरां भाजना :... यमुर्ना त्रिस्रोतसं चान्तरा ।।') He seems to have also been familiar with Lātadesa (country round about Surat), its language, the speech of its people and the charm of the ladies. It is interesting to note that the काव्यमी. (p. 93) includes under दव्षिणापथ (which is stated to be beyond Mahismati) the countries of महाराष्ट्र, माहिषक, अश्मक, विदर्भ, कुन्तल, क्रथकैशिक, सूर्पारक, वानवासक, नाशिक्य, कौक्कण &c. कुन्तल is the country from modern Belgaum to Bellary (E. I. 14 p. 265, E. I. 15 p. 32, I. A. vol. 8 at p. 17 'the country between the Krsna and Verna'). Asmaka (North Khandesh), विदर्भ (Berar) कौङस being separately mentioned, महाराष्ट्र must be held according to Rajasckhara to be roughly the present HERTIg from Nasik to Belgaum excluding Konkana. Vide Prof. V. V. Mirashi in I.

said that कादम्बरीराम plagiarised the verses of अकालजलद and took them in his drama. 1. पातु कर्णरसायनं रचयितुं वाच:सतां संमतां व्युत्पर्ति परमामवाप्तुमवर्धि लब्धुं रसस्रोतस:। भोकुं स्वादुफलं च जीविततरोयधस्ति ते कौतुकं तद्आ्रातः शृणु राजरोखर कवे: सूक्तो: सुवास्यन्दिनीः ॥ विद्धशाल० I. 7 and वालरामायण I. 17, quoted in सदुक्तिकर्णामृत V. 27. 3 p.296 and सूक्तिमु. p. 48. 2. नदीनां मेकलसुता नृपाां रणविग्रहः। कवीनां च सुरानन्वश्चेदिमण्डल- मण्डनम् । यायाबरकुलश्रेणेमुक्तायष्टेश्च मएडनम्। सुवरबन्धरुचिर स्तरलस्तरलो यथा॥ सुकिमु. p. 47 verses 88-89. The view of सुरानन्द is quoted on p. 75 of काव्यमो. and also a verse. 3. They were probably placed at the beginning of the हरविलासकाव्य. In any case anthologies from the 12th century onward quote them as Rajasekhara's. Vide Introduction to कवीन्द्रवचनसमुचय ed. by Dr. F.W. Thomas pp.80-92 for the verses in praise of poets named therein.

KĀVYAMĪMĀNSĀ 215 H. Q. vol. 22 pp. 309-315 for भश्मक and कुन्तल .. It is clear that the four plays कप रमम्जरी, बालभारत (only two Acts are edited in the K.M. series), बालरामायण, विद्धशालभब्जिका are the works of राजशोखर, the काव्यमीमांसा being another work. He wrote also a महाकाव्य called हरविलास mentioned by हेमचन्द्र (काव्यानुशासन pp.334- 335) who quotes a verse therefrom and states 'स्वनामाक्किता यथा राजशेखरस्य हरविलासे'. No work of his wife अवन्तिसुन्दरी has come down. हेमचन्द्र in his देशीनाममाला quotes three Prakrit verses of अवन्तिसुन्दरी (one on I. 81 and two on I. 157). On p. 46 the काव्यमी० quotes an opinion of भवन्तिसुन्दरी and a Sanskrit verse (वस्तुस्वभावोडत्र.). One important question is whether राजरोखर was a ब्राह्मय or a क्षत्रिय. The name राजशेखर (राजा चन्द्रः शेखरे यस्य) means शिव (चन्द्ररोखर being given by Amara as a synonym of शिव). He was said to be उपाध्याय or गुरु of two kings of Kanoj. There is no total prohibition against a ksatriya's being a teacher. Yet it is very unlikely that in the 9th or 10th century two kings made a ksatriya their उपाध्याय. The word यायावर, which occurs 34 times in काव्यमी०, also is important. For its meaning, vide H. of Dh. vol. II. pp. 641-642 and footnotes. यायावर means a brahmana who leads a very plain life, does not accept gifts, does not accumulate wealth &c. Vide the Mitaksara on Yaj. I. 128. A क्षत्रिय family could hardly have ever been called यायावर. Similarly, an उपाध्याय is, acc. to मनु. II. 141, विष्णुधर्मसूत्र (29.2), शङ्गस्मृति (3.2) one who teaches the Veda or Vedangas for his livelihood. Vide H. of Dh. vol. II. pp. 322-324, 361. The only circumstance which raises a doubt (particularly in minds of writers in modern times) is the fact that his wife appears to have come from a kşatriya family. But anuloma marriages were allowed in ancient and medieval India. Medhatithi, who belonged probably to the same period as Rājaśekhara, allowed a brāhmana to adopt a kşıtriya boy (H. of Dh. vol. III. p. 675). Vide History of Dharmaśāstra vol. II. pp. 50-58, 448-450 for anuloma marriages. Hence it should be held that राजरोखर was a brahmana. Dr. Hultzsch in I. A. vol. 34 pp. 177-180 holds that राजशेखर was only a teacher of fine arts. But that does not seem to be quite accurate if we look to the primary meaning of the words उपाध्याय and यायावर.1 1. Dr. M. Ghosh (Intro. to कपरमअरी p. 69, ed.of 1948)