83. 80 HISTORY OF SANSKRIT POETICS

80 HISTORY OF SANSKRIT POETICS

any edition of the काव्यादर्श nor does Dr. Sankaran refer to any one of the numerous commentators. The first half is probably a quotation from some predecessor of भोज orit is a dictum of भोज himself and भोज supports it with a quotation from his favo- urite author दएडी. With great respect to Dr. Sankaran I am constrained to say that this is a most perfunctory way of solving an admitted puzzle. Vide Dr. Raghavan on Śrngāra- prakāśa, vol. I part I p. 122 for further remarks on this passage. I am also surprised at the slipshod and somewhat dictatorial manner in which the acute and erudite scholar, Principal A. B. Dhruva, dismisses the question about the rela- tive position of Dandin and Bhamaha in the Foreword to Mr. Batuknath's edition of भामह. He quotes भामह's verse (V. 3) 'स्वादुकाव्यरसोन्मिश्रं शास्त्रमप्युपयुअ्जते। प्रथमालीढमधवः पिबन्ति कटुभेषजम् ॥' and then quotes दएडी (III.127) 'प्रतिज्ञाहेतुदृष्टान्तहानिर्दोषो न वेत्यसौ। विचारः ककशः प्रायस्तेनालीढेन किं फलम् ।'. Principal Dhruva thinks that this is a smashing reply of Dandin who also uses the word शलीढ and asks the question 'is विचार ever said to be आलीढ ?' He thinks that the use of the word आलीढ with विचार is unusual. But Principal Dhruva seems to have forgotten that दएडी had said in काव्या. I. 95 (निष्ठयतोद्गीर्णवान्तादि गौणवृत्तिव्यपाश्रयम्। अतिसुन्दरमन्यत्र ग्राम्यकक्षां विगाहते ॥). The use of the word शलीढ with विचार in a metaphorical sense would be very charming and not unusual. The idea of conveying instruction in sweet poetic words is an old one; vide सौन्दरनन्द 18. 63 'यन्मोक्षात्कृतमन्यदत्र हि मया तत् काव्य- धर्मात्कृतं पातुं तिक्तमिवौषषं मघयुतं हृध कथं स्यादिति ।'.Principal Dhruva forgets that the root लिह is given in the धातुपाठ (under अदादयः) as meaning आस्वादन and the root चर्व is given as meaning शदन (in म्वादिगय) and that nothing is more common in works on the रस theory than the words रसास्वाद and रसचर्वणा. Further, no less a writer than आनन्दवर्धन says: (ध्व० p. 237) "यथा वा वािअश्र हत्थिदन्ता' इत्यादि गाथार्थस्य 'करिणीत्रेहव्वकरो ... वहर' एवमादिष्वर्थेषु सत्स्वपि अनालीकतंष" and employs the word आरालीढ with अर्थ. For these reasons also the use of the word आलीढ in relation to विचार would be very natural and charming. The काव्यालक्वार of भामह was for a long time known only from quotations (vide Col. Jacob in J. R. A. S. for 1897 p. 285). In 1906 Prof. Rangacharya kindly suplied to me a transcript of a ms. of arHe's work. Then in 1909 Mr. K. P. Trivedi published the work of Bhamaha as an Appendix