रामचरितम् /14
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XIV
There are two more points which lead us to conclude that this
S'atâuanda was a Bengali and was different from Rudrata-Satânanda
of Kashmir. Firstly, none of the eighteen verses quoted under the name
of Satananda in the anthologies is to be found in the Kârydlankara of
Rudrata. Secondly, the anthologies which originated only in Bengal and
quoted the Bengali authors in general refer to Satananda, whose works are
no longer extant. It can thus be suggested that the father of Abhinanda
may quite conceivably represent the poet Satànanda of Bengal and not his
namesake the author of the Kavyalankara. The fact that most of his verses
in the Bengal anthologies are either followed or preceded by the verses of
Abhinanda lends an additional support to this view.
His other names.
Abhinanda is also known by his other names Âryāvilâsa and Vilása.
There are two verses in the Râmacarita where Abhinanda
calls himself by these two names. Though these two
verses do not form part of the text yet they must be taken as
the compositions of the author as will be shown in the sequel. Very probably
Abhinanda was a worshipper of Âryá or Deví, as his name Aryavilãsa suggests,
just like the name Kalidasa. This idea is again confirmed when we con-
sider the 16th chapter of the Ramacarita where many verses are found in the
praise of the Devi (though a lengthy panegyric is not warranted by the context),
on the same line as that of the Tantriks of early ages. Moreover this name
Aryávilâsa is not altogether unknown to us. The anthologies knew one
Âryávilasa, under whose name many verses are quoted in the Sadukti-
karnâmrta. Thus Aryâviläsa appears to have flourished probably in Bengal
before the time of the compilation of this anthology which is a product of
Bengal. The two fasciculi of the work which have been issued by the Asiatic
Society contain a verse of Âryäviläsa which may be considered as of value in
this connection. In this verse³, Vișnu is praised as being one half of the
highest God while the other half has been represented by the form of S'iva.
It is remarkable that in the Râmacarita the same idea has been twice
1.
See Introduction of the Kavindravacana Samuccaya p. 109.
2. श्रीधर्मपालकुलकैरवकाननेन्दू राजा विलासकृतिपङ्कजिनीविवस्वान् ।
सर्वाभिरामगुणपत्ररथव्रजेकनीडद्रुमो विजयते युषराजदेषः ॥ p. 253.
जयति जगन्ति भ्रमन्ती कीर्त्या सह हारवर्षनृपशशिनः ।
शिरसि कृता कृतवियै : कृतिरियमार्याविलासस्य ॥ p. 331.
3. धात्रा सौहृदसीमविस्मितमुखं भेदभ्रमापासनात्सानन्दं मुनिभिस्सनिर्वृति सुरेरकत्र सेवासुखात् ।
पार्वत्या स्वपदापकृष्टिकुटिलभ्रूभङ्गमालोकित: पांयादो भगवश्वराचरगुरुदेहार्घहारी हरिः ॥
Fas. 1. p. 45.
There are two more points which lead us to conclude that this
S'atâuanda was a Bengali and was different from Rudrata-Satânanda
of Kashmir. Firstly, none of the eighteen verses quoted under the name
of Satananda in the anthologies is to be found in the Kârydlankara of
Rudrata. Secondly, the anthologies which originated only in Bengal and
quoted the Bengali authors in general refer to Satananda, whose works are
no longer extant. It can thus be suggested that the father of Abhinanda
may quite conceivably represent the poet Satànanda of Bengal and not his
namesake the author of the Kavyalankara. The fact that most of his verses
in the Bengal anthologies are either followed or preceded by the verses of
Abhinanda lends an additional support to this view.
His other names.
Abhinanda is also known by his other names Âryāvilâsa and Vilása.
There are two verses in the Râmacarita where Abhinanda
calls himself by these two names. Though these two
verses do not form part of the text yet they must be taken as
the compositions of the author as will be shown in the sequel. Very probably
Abhinanda was a worshipper of Âryá or Deví, as his name Aryavilãsa suggests,
just like the name Kalidasa. This idea is again confirmed when we con-
sider the 16th chapter of the Ramacarita where many verses are found in the
praise of the Devi (though a lengthy panegyric is not warranted by the context),
on the same line as that of the Tantriks of early ages. Moreover this name
Aryávilâsa is not altogether unknown to us. The anthologies knew one
Âryávilasa, under whose name many verses are quoted in the Sadukti-
karnâmrta. Thus Aryâviläsa appears to have flourished probably in Bengal
before the time of the compilation of this anthology which is a product of
Bengal. The two fasciculi of the work which have been issued by the Asiatic
Society contain a verse of Âryäviläsa which may be considered as of value in
this connection. In this verse³, Vișnu is praised as being one half of the
highest God while the other half has been represented by the form of S'iva.
It is remarkable that in the Râmacarita the same idea has been twice
1.
See Introduction of the Kavindravacana Samuccaya p. 109.
2. श्रीधर्मपालकुलकैरवकाननेन्दू राजा विलासकृतिपङ्कजिनीविवस्वान् ।
सर्वाभिरामगुणपत्ररथव्रजेकनीडद्रुमो विजयते युषराजदेषः ॥ p. 253.
जयति जगन्ति भ्रमन्ती कीर्त्या सह हारवर्षनृपशशिनः ।
शिरसि कृता कृतवियै : कृतिरियमार्याविलासस्य ॥ p. 331.
3. धात्रा सौहृदसीमविस्मितमुखं भेदभ्रमापासनात्सानन्दं मुनिभिस्सनिर्वृति सुरेरकत्र सेवासुखात् ।
पार्वत्या स्वपदापकृष्टिकुटिलभ्रूभङ्गमालोकित: पांयादो भगवश्वराचरगुरुदेहार्घहारी हरिः ॥
Fas. 1. p. 45.