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The Indian Analyst
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North Indian Inscriptions |
LITERARY HISTORY times, the Vaktra and Apavaktraka metres may be employed. It should begin with obeisance (to some divinity) in stanzas, as also a description of the behaviour of the wicked and others.â (Commentary) âFor example the Kādambarī (of Bāṇabhaṭṭa) and so forth.â .............Ākhyāyikā has been defined as follows: (Text) ..........................Ākhyāyikā Kathāvat syāt kavēr=vaṁś-ādi-kīrtanam / (Commentary) .............Yathā Harshacharit-ādiḥ etc. etc. (Translation) (Text)
âThe Akhyāyikā (Narrative) resembles the Kathā. But the genealogy of the (author) poet, and sometimes an account of other poets also are given there . . .â (Commentary) For example the Harshacharita (of Bāṇabhaṭṭa) and so forth.” . . . “Ākhyāna and others, being included under the Kathā and Ākhyāyikā, have not been separately mentioned . . . . The Pañchatantra and others are examples of these.â It will thus be seen that Kathā and Ākhyāyikā are both gadya-kāvyas, in spite of their being interspersed with verses. The Kādambarī is a Kathā or Tale; the Harshacharita is an Ākhyāyikā or Narrative. Both these prose works are interwoven with verses, as pointed out by Bühler himself. And yet, they have been classed under gadya-kāvya by the author of the Sāhityadarpaṇa. The feature that is common to both is vastu or Plot which, however, is nowhere set forth in verse in these works of Bāṇabhaṭṭa. This is rendered more clear in the case of the Pañchatantra, which is called an Ākhyāna. Ākhyāna, again, we are informed, is included in either a Kathā or Ākhyāyika. And, as the plot of the Pañchatantra is more of the type of a Tale than a Narrative, the Pañchatantra as an Ākhyāna falls under Kathā. But the Pañchatantra abounds in verses, and yet it is placed under gadya-kāvya, for the obvious reason that its plot is nowhere given in verse. So far in regard to Kathā, Ākhyāyikā, and Ākhyāna. After mentioning the varieties of gadya- kāvya, the author of the Sāhityadarpaṇa proceeds to speak of the gadya-padya-mayāni (Kāvyāni). And the first variety thereof that he specifies is the Champū which he defines as follows: ..................................................(Text) .............Gadya-padya-mayāṁ Kāvyaṁ Champūr=ity=abhidhīyatē //
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