259. BHOJA 259

BHOJA 259

प्रकार and भोज on matters of नाव्यशाख. The मन्दारमरन्दचम्पू (5th बिन्दु p. 107) says 'अ्रथ मोजनृपादीनां मतमत्र प्रकाश्यते। रसो ने स रति भुल्या रस एक: प्रकीर्तित: ॥। अतो रसः स्याच्छनार एक एवेतरे तु न। धर्मार्थंकाममोच्याखय- भेदेन स चतुर्विष: ॥'. Another very peculiar view is that he looks upon even guna and rasa as alankāras. He quotes the words of दएडी 'काव्यशोभाकरान् धर्मान्' (काव्यादर्श II. 1-2) and then remarks 'तत्र काव्यशोभाकरानित्यनेन श्लेषोपमावद्गुखरसभावतदाभासम शमादीनप्युपगृहाति' (5th 4fop. 704). Some of these Deculiar views have been referred to by comparatively early writers. The का. प्र. सक्केत of माणिक्य० frequently refers to भोज and कएठाभरण (e. g. p. 300, 332, 338, 339). On p. 469 it says 'शीभोजेन जैमिन्युक्तषटप्रमाखानि सम्भवश्चालक्कार- तयोक्ानि'. हेमचन्द्र (in काव्यानुशासनविवेक p. 295) says 'जातिगतिरीतिवृत्ति- छछाया ... राय्यापीति वाक्ये ... सम्भवप्रत्यक्षागमोपमानार्थापत्यभावलक्षणाश्चार्थालद्वारा ये भोजराजेन प्रतिपादिताः' etc .; जयरथ (pp. 244-45) says that भोज treats of only संसृष्टि (and not of सक्कर). When I published the History of Alankāra Literature in 1923 I had no access to the शदारप्रकाश of भोज. Since then Dr. Raghavan has published his studies in Srngārprakāśa (vol. I parts 1 and 2 pp. 1-542). The मशारप्रकाश is a very voluminous work, larger than any work on Sanskrit Poetics. No part of the original is yet published except three prakāsas (22nd, 23rd and 24th) that were published in 1926 under the auspices of His Holiness Sri Yatirajasvamin of Melcote, a short chapter XI in Dr. A. Sankaran's work on 'Theories of Rasa and Dhvani', and extracts from it are given by Dr. Raghavan on pp. 513- 542 in part 2 of his vol. I. on 'Bhoja's Śrngāraprakāśa.' In these circumstances I shall content myself by giving here a brief summary of the contents based on pp. 10-11 and 13-69 of Dr. Raghavan's work and the Sanskrit Summary given in the Introduction to the three ser7Ts already printed.1 In the mss. there are gaps in many places. The whole of chapter 26 is lost and so are portions of chapters 25 and 27 (Dr. Raghavan p.3). The शृद्ारप्रकाश deals with both Poetics and Dramaturgy just as the साहित्यदपण and the प्रतापरदयशोभूषस do later on. The भृहारप्रकाश defines kavya as शब्दाथों सितौ काव्यम् (which was the view of भामह I. 16) and propounds that मार identified with भभि- मान and अहक्कार is the only rasa in the higher sense. The contents 1. Recently, prakasa's 1-8 have been edited by Sri G. R. Joyser for International Academy of S. Research, Mysore, 1955.