341. THE NAME OF THE SASTRA 343

THE NAME OF THE SASTRA 343

procedure of how a काव्य was to be composed and not the whole शास of Poetics. The word कल्प apart from its technical meaning of 'srauta sacrifices' (as in कल्पसूत्र) simply means 'procedure'. The word क्रिया by itself means also rites on and after death as in विष्णुपुराण III. 13. 34 (पूर्वाः क्रिया मध्यमाश्च तथा चैवोत्तरा: क्रिया: ।). There are many works called क्रियापद्धति which deal only with rites on death and after death (e. g. D. C. ms. No. 118 of 1879-80, 207 of 1884-87, 156 of 18 80-81, 99 of 1884- 86). If क्रिया by itself (apart from the context) meant(before भामह and दएडी) काव्य, why was it necessary to say काव्यक्रियाभि: in समुद्रगुप्तप्रशस्ति quoted above and in ना्यशास्त्र 22. 23 (मया काव्यक्रिया- हेतो: प्रक्िप्ता द्रहिणाश्या) ? This verse occurs in K. M. ed. 20, 23 and in GOS. ed. 20. 24 vol. III. p.90 where अ. भा. explains 'काव्यस्य क्रिया काव्यरूपतापादनं तदेव हेतुः ततः' In the कामसूत्र I. 3. 16 sixty-four kalās are enumerated which maidens had to learn secretly (अभ्यासप्रयोज्यांश्च चातुःषष्टिकान्योगान् कन्या रहस्येकाकिन्यभ्यसेत्। कामसूत्र I. 3. 14) and which were to be learnt by वेश्याs also (काम. I.3.20). In that list occur the following 'संपाठ्यं मानसी काव्यकरिया, अभिधानकोष: छन्दोज्ञानम्, क्रियाकल्पः, छलितकयोगा:' It would be noticed that unmarried girls and courtezans were to learn along with गीत, वाद्य, नृत्य, आलेख्य the kalas mentioned above which would suffice for their own education and for attracting worthy husbands or lovers. I do not know whether in any serious work on Aesthetics in Sanskrit साहित्यशार has been or would be called a कला. All that is meant in the कामसूत्र is that the unmarried girls were to be given some guidance in compos- ing (probably amorous) poetic pieces. As the word काव्यक्रिया is very near, it mentions simply क्रियाकल्प and (not काव्यक्रियाकल्प). कालिदास himself employs क्रिया elsewhere in the sense of 'rite' (कुतो धमक्रियाविघ्रः) and 'intellectual attainments' as in 'शिष्टा क्रिया कस्यचिद्' in मालविका० I. In the सौन्दरनन्द I. 55 we read 'समाजैरु- त्सवैर्दाय: क्रिकयाविधिभिरेव च। अलंचकुरलंवीर्यास्ते जगद्ाम तत्पुरम् ॥' It is not possible to hold here that the city was decked with काव्यालक्गार- शारड, but here क्रियाविधि means the performance of religious rites. Dr. Raghavan relies on ललितविस्तर p. 156 of Lefman's edition where the word क्रियाकल्प occurs. But he begs the whole question there. In the ललितविस्तर passage1 (B. I. ed.) 1. ललितविस्तर pp. 178-179 'लिपिमुद्रा-गणना ... अकक्रीडायां काव्य- व्याकरणे अ्रन्थरचिते रूपे रूपकमयि ... वीखायां वाधनृत्ये गीतपठिते ... लास्ये नाट्ये ...