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碍腻惫测补 or literary composition in Sanskrit is classified broadly into three heads viz. gadya (pure prose), padya (pure poetry) and 尘颈艣谤补 (admixture of the two). Depending upon its length and some other characteristics, padya is again subdivided into 尘补丑腻办腻惫测补 or epic and 办丑补峁囜笉补办腻惫测补 or lyric. In the history of classical Sanskrit literature, the 尘补丑腻办腻惫测补s occupy a very prominent position. 痴颈艣惫补苍腻迟丑补 碍补惫颈谤腻箩补, in his 厂腻丑颈迟测补诲补谤辫补峁嘺., chapter VI, gives a detailed description about the characteristic features of a 尘补丑腻办腻惫测补. As for example, 碍腻濒颈诲腻蝉补鈥檚 搁补驳丑耻惫补峁兣沘 is a 尘补丑腻办腻惫测补. Similarly, the 艢谤墨办补峁囜弓丑补肠补谤颈迟补 of 惭补峁卥丑补办补 is another 尘补丑腻办腻惫测补 from the standpoint of the canons laid down for a 尘补丑腻办腻惫测补 by the 膩la峁僰膩rikas. Being a student of Sanskrit 蝉腻丑颈迟测补, I wanted to study 办腻惫测补 further, after my post-graduation and M. Phil. degree, at the University of Gauhati. My respected supervisor Prof. (Dr.) Dipak Kumar Sharma, Vice-Chancellor, Kumar Bhaskar Varma Sanskrit & Ancient Studies University, Nalbari, former Director of College Development Council and Professor of Sanskrit Department of G.U, had advised me to study the works of 惭补峁卥丑补办补, a renowned poet and lexicographer of the 12^th century Kashmir valley. The very name 尘补丑腻办补惫颈谤腻箩补谤腻箩腻苍补办补艣谤墨尘补峁卥丑补办补, called by 惭补峁卥丑补办补 himself, the appellation 办补谤峁噄办腻谤补尘补峁卥丑补, his birth-place Kashmir, the crown of India, attracted me so much to study the life and works of the poet.

The 艢谤墨办补峁囜弓丑补肠补谤颈迟补 was composed by 惭补峁卥丑补办补, sometimes during A.D. 1136-1142. It describes the destruction of the three cities of gold, silver and iron, in the sky, air and earth, built for the demons by 惭补测腻蝉耻谤补. Eventually, at the request of the gods, Lord 艢颈惫补 burnt to ashes, these cities, along with the demons inhabiting therein. 惭补峁卥丑补办补 was one of the foremost poets of Kashmir, flourished after 碍峁�e尘别苍诲谤补. 惭补峁卥丑补办补 was also known as 惭补峁卥丑补 or Ma峁卥huka. His father was 痴颈艣惫补惫补谤迟补, whose name is mentioned with great reverence in the 艢谤墨办补峁囜弓丑补肠补谤颈迟补. 惭补峁卥丑补办补鈥檚 brother was 础濒补峁僰腻谤补 or La峁卥aka, a poet and a minister. 惭补峁卥丑补办补鈥檚 other two brothers were 艢峁涐箙驳腻谤补 and 叠丑峁涐箙驳补. 惭补峁卥丑补办补 was the youngest of all. He and his two elder brothers were not only scholarly persons, also they held high positions in the administration of Kashmir. 艢峁涐箙gara held the office of 惫峁沨补迟迟补苍迟谤腻诲丑颈辫补迟颈. 惭补峁卥丑补办补鈥檚 grandfather was Manmatha. Ruyyaka, the renowned rhetorician was his preceptor. Both the preceptor and the pupil were protege to king 闯补测补蝉颈峁僪补, son of king Sussala. King 闯补测补蝉颈峁僪补 ruled from A.D.1127-1159. There is no difficulty in deciding the time of 惭补峁卥丑补办补. In the history of Sanskrit literature, 惭补峁卥丑补办补 is one among those few poets, those who have furnished detail autobiographical references. A remarkable feature of 惭补峁卥丑补办补 is that in the last canto, the poet has given references of some poets, predecessors or contemporaries. Again, the poet does not make us acquainted, only with the names of the scholars but also tells us the branch of knowledge, in which every scholar was an expert. At the very beginning of his work, 惭补峁卥丑补办补 has mentioned about his another treatise 惭补峁卥丑补ko艣a. 惭补峁卥丑补办补 has written a commentary on Ruyyaka鈥檚 础濒补峁僰腻谤补sarvasva. Besides commenting on the 办腻谤颈办腻蝉 of Ruyyaka, 惭补峁卥丑补办补 himself had written some 础濒补峁僰腻谤补-蝉奴迟谤补蝉. The 艢谤颈办补峁囜弓丑补蝉迟补惫补 has been ascribed to 惭补峁卥丑补办补 as another work by him. Its example is found in the 础濒补峁僰腻谤补sarvasva. Besides these, some other works are also attributed to him viz., the 础濒补峁僰腻谤补sarvasva, a commentary on the 础濒补峁僰腻谤补sarvasva, the 厂腻丑颈迟测补尘墨尘腻峁僺腻, 狈腻峁璦办补尘墨尘腻峁僺腻, 贬补谤峁�a肠补谤颈迟补惫腻谤迟颈办补, 痴峁沨补迟墨 and Vyaktivivekavic膩ra (-惫测腻办丑测腻苍补). The 艢谤墨办补峁囜弓丑补肠补谤颈迟补 is a voluminous work, having twenty five cantos. The first canto records the salutation of the poet to Lord 艢颈惫补 and other divinities as well. The second canto gives description of the merit of the good and demerit of the wicked persons. Canto III provides description of the country (in the present context, it denotes Kashmir, the homeland of the poet) and the lineage of 惭补峁卥丑补办补, the poet. In canto IV, 惭补峁卥丑补办补 gives a fine description of the mountain 碍补颈濒腻蝉补. Canto V gives a pen-picture of Lord 艢颈惫补, as found in the mythological accounts. The description of the spring season is found in canto VI of the 艢谤墨办补峁囜弓丑补肠补谤颈迟补. In canto VII, 惭补峁卥丑补办补 is found to have described the swinging sports enjoyed by Hara and 骋补耻谤墨, when the spring season was in full swing. In canto VIII, the poet gives description of flower plucking by 笔腻谤惫补迟墨 and Her female attendants. Canto IX provides a charming description of the water sports of Lord 艢颈惫补, 笔腻谤惫补迟墨 and the celestial damsels. In canto X, 惭补峁卥丑补办补 describes the evening twilight. Canto XI gives a description of the moon. Canto XII continues the description of the moon and its impact upon Nature and on rest of the living beings. In canto XIII, the poet has described the decoration of extraterrestrial females with different ornaments, ointments, flowers, fumigation and attires and also draws a sketch of union with their lovers. Canto XIV presents a description of wine-drinking of the celestial females, along with their lovers and its effects on them. The poet describes the amorous activities of the celestial youths in canto XV. In canto XVI, there is the description of the dawn, besides, there is the reference of coming of the gods, 痴颈诲测腻诲丑补谤补蝉, Kinnaras as well as the Gandharvas and the bard鈥檚 singing of panegyric, in praise of Lord 艢颈惫补. Canto XVII gives a description of the meeting of Lord 艢颈惫补 with the gods, regarding the oppression of the Tripuras. In canto XVIII, the poet draws a sketch of the agitation of the 骋补峁嘺蝉, on hearing the miserable condition of the gods, by the torture of the demons. Canto XIX gives a description of the expression of the enthusiasm of the 骋补峁嘺蝉, to fight with the demons as well as it narrates the discussion of 艢颈惫补 with the gods, about the annihilation of the demons. In canto XX, 惭补峁卥丑补办补 gives a description of the construction and preparation of the chariot of 艢颈惫补, by the gods to fight with the demons. Herein canto XXI, the poet describes the march of the troop of 艢颈惫补鈥檚 army towards the Tripuras. Canto XXII contains the description of the agitation, preparation and coming out of the demons from their respective cities to fight with the gods鈥� army. In canto XXIII, 惭补峁卥丑补办补 gives a full-length description of the battle between the army of the gods and the demons. In canto XXIV, 惭补峁卥丑补办补 gives a picturesque description of the burning of the Tripuras. In canto XXV, 惭补峁卥丑补办补 gives a description of the scholars and poets of his time. This canto is actually an appendix to the poem, wherein, the poet has recorded the expertise in different branches of knowledge and other personal accomplishment of thirty-two scholars before the assembly of whom, he puts his poem for a review. From the twenty fifth canto, it is known that 惭补峁卥丑补办补 has forwarded his work to the scholars and administrators for their approval. There did a meeting held, comprising of thirty-two members, in the residence of 础濒补峁僰腻谤补, his brother. The group of scholars listened to his work with utmost attention and afterwards 惭补峁卥丑补办补鈥檚 poetry was lauded with appreciation. This criticism upon 惭补峁卥丑补办补鈥檚 poetry establishes the fact that the practice of scholarly and social debate and exchange of ideas was in vogue during 惭补峁卥丑补办补鈥檚 time of Kashmir. There is a complaint heard very often that there is lack of historical sense and information in Sanskrit literature. But this complaint has been nullified as 惭补峁卥丑补办补 has made us equipped with valuable and detailed historical descriptions of the then Kashmir. Firstly, the date of several poets and scholars can be determined from the information provided in the 艢谤墨办补峁囜弓丑补肠补谤颈迟补. As for example, the time of Ruyyaka, 惭补峁卥丑补办补鈥檚 own time is determined from the 艢谤墨办补峁囜弓丑补肠补谤颈迟补. Again, we also become familiar with the names of two ambassadors. From the presence of ambassadors in Kashmir, it becomes evident that Kashmir had friendly political relations with other provinces. It has been noticed that 惭补峁卥丑补办补 strictly adheres to the norms of a 尘补丑腻办腻惫测补, however, it slightly hinders in exhibiting his creativity. Even then, these restrictions of rhetoric regulations are unable to destroy the poet鈥檚 poetical calibre and 艢谤墨办补峁囜弓丑补肠补谤颈迟补 bears unmistakable mark of the expertise of 惭补峁卥丑补办补 as a composer of a 尘补丑腻办腻惫测补. His 尘补丑腻办腻惫测补 is also noticed to be based on the 笔耻谤腻峁嘺蝉 and the whole range of Pur膩峁噄c literature has left influence on his poem. The poem becomes successful in giving pleasure to its learned readers also.

Again, the Sanskrit 办辞峁�a texts or the Sanskrit lexicography had a very old origin. It primarily means dictionary or lexicon. The lexicographers always emphasize that they have written their works, for the utilization of the poets. Thus, the study of the 办辞峁�as is closely associated with that of the 办腻惫测补s. The 惭补峁卥丑补ko艣a or the 础苍别办腻谤迟丑补办辞艣补 of 惭补峁卥丑补办补, is a 办辞峁�a text of homonymous words. It has been named after its author 惭补峁卥丑补办补. Besides, as it is a collection of words, having more than one meaning, therefore, it is known to be the 础苍别办腻谤迟丑补办辞艣补. Excepting the Amara办辞峁�a, the 惭补峁卥丑补ko艣a has occupied a unique position, almost unparalleled in the realm of Sanskrit 办辞峁�a texts. This lexicon was popular even at the contemporary period of 惭补峁卥丑补办补 also. From this, the popularity of the 惭补峁卥丑补ko艣a can be easily inferred. Thus, the 惭补峁卥丑补ko艣a was a very popular 办辞峁�a text in Sanskrit, seriously studied, analyzed and quoted in the works of subsequent writers.

From the study of the poem and the 办辞峁�a work, it has been observed that the author of the 艢谤墨办补峁囜弓丑补肠补谤颈迟补 and the 惭补峁卥丑补ko艣a bears singularity as a kavi and a 办辞峁�ak膩ra. Hence, a study has been made, with focus upon 惭补峁卥丑补办补鈥檚 literary activities.

Title of the dissertation:

惭补峁卥丑补办补, a Sanskrit literary genius: an introspection in the backdrop of the 艢谤墨办补峁囜弓丑补肠补谤颈迟补 and the 惭补峁卥丑补ko艣a.

Objective:

To assess the Sanskrit m膩ha办腻惫测补s and the 办辞峁�as, in a brief way.

To critically examine the poetic elements of the 艢谤墨办补峁囜弓丑补肠补谤颈迟补, in the light of the rules framed by the Sanskrit rhetoricians.

To examine the information on socio-political condition of the author鈥檚 time.

To assess the success or otherwise of 惭补峁卥丑补办补, as a composer of a 尘补丑腻办腻惫测补 and a 办辞峁�a.

Hypothesis:

Our study is based on the following hypotheses -

That Sanskrit literature has a long and varied tradition of the 尘补丑腻办腻惫测补s and the 办辞峁�as.

That Pur膩峁噄c literature is contributing a lot towards the enrichment of Sanskrit creative literature.

That 惭补峁卥丑补办补 is a poet and a lexicographer, endowed with expertise as a composer of a 尘补丑腻办腻惫测补 and a 办辞峁�a.

Methodology:

Descriptive as well as analytical methodologies are adopted for our study.

The present dissertation comprises six chapters. The first chapter, which is a introductory one dwells upon the 办腻惫测补, its meaning and scope, divisions of 办腻惫测补, 尘补丑腻办腻惫测补 and its features, Sanskrit 尘补丑腻办腻惫测补s, some prominent Kashmiri Sanskrit poets, 惭补峁卥丑补办补鈥檚 genealogy and date as well as his works. The second chapter deals with the adherence of the 艢谤墨办补峁囜弓丑补肠补谤颈迟补 to the norms of a 尘补丑腻办腻惫测补, the source, title, theme of the poem. The summary of contents of all the cantos, the innovations and deviations, made by the poet as well as literary genius of the poet are also dealt with in this chapter. The 谤墨迟颈, rasa, 驳耻峁嘺, chandas, 补濒补峁僰腻谤补, kavisamaya, delineated in the poem are discussed in the third chapter. Therein also taken up for discussion, the topics like examination of the language from literary perspectives, impact of previous poets upon 惭补峁卥丑补办补, commentary on the poem, merits and demerits of the 艢谤墨办补峁囜弓丑补肠补谤颈迟补. Again, the habits and customs, dress and decoration, food and drink, beliefs and superstition, recreations and pastimes, caste system and occupations, flora and fauna, geographical information, religious data, administration and warfare, historical data, philosophical ideas depicted are the subject of discourse in the fourth chapter. The fifth chapter deals with the Sanskrit 办辞峁�a texts in general. In this chapter, it is also intended to throw some light on the topics like the authorship and date of the 惭补峁卥丑补ko艣a, the structure of the contents, style of the text, commentary, specialities of the 惭补峁卥丑补ko艣a as a 办辞峁�a text and its comparison with other 办辞峁�as. An overall idea about the 艢谤墨办补峁囜弓丑补肠补谤颈迟补 and the 惭补峁卥丑补ko艣a is sought to be presented in the last chapter i.e. the sixth chapter. An attempt has been made here to sum up all that have been previously analyzed and thereby to establish the literary genius of 惭补峁卥丑补办补.

In preparing the thesis, my study is based on the 艢谤墨办补峁囜弓丑补肠补谤颈迟补 of 惭补峁卥丑补办补, with the Sanskrit commentary of Jonar膩ja, which is published by Motilal Banarsidass Publishers Private Limited, Delhi, 1983(Reprinted). Again, I also depend on the 惭补峁卥丑补ko艣a of 惭补峁卥丑补, edited together with extracts from the Commentary and three indices, by Theodor Zachariae, Kashi Sanskrit Series no. 216, which was published by Chowkhamba Sanskrit Series Office, Varanasi, 1972. Besides, the references cited in this work to the 艢谤墨办补峁囜弓丑补肠补谤颈迟补 and the 惭补峁卥丑补ko艣a, pertain to those editions. Furthermore, at one hand, heavy workloads of job and on the other hand, with scanty resources and unavailability of adequate materials, translations etc., it really appeared insurmountable for me to proceed, however with the inspiration of my able guide Prof. (Dr.) Dipak Kumar Sharma, blessings of my parents, well-wishers and grace of Lord 艢颈惫补, I somehow managed to complete the task. I am fully aware of the inadvertent shortcomings. At this moment, I feel, it was rightly said by 闯补测补苍迟补产丑补峁�峁�补, the great 狈补颈测腻测颈办补, that what else, we are capable of creating new thing, so one is entreated just to observe the strikingness or variation of mode of expression here- kuto v膩 苍奴迟补苍补峁� vastu 惫补测补尘耻迟辫谤别办峁�i迟耻峁� 办峁�a尘腻岣�/ vaco viny膩savaicitram膩tramatra vic膩ryat膩峁�/

With these prefatory words, most humbly, I present the dissertation for assessment, to the scholarly world. It would be my reward, if the learned readers of my thesis, finds something valuable and interesting.

At last, I retire my pen, with the following words of 碍腻濒颈诲腻蝉补鈥�

尘补苍诲补岣� kaviya艣a岣�pr膩rth墨 gami峁�y膩myupah膩syat膩峁�/
pr膩峁兣泆labhye phale lobh膩dudb膩huriva 惫腻尘补苍补岣�/

(Dhrubajit Sarma)