Sorry for taken up this trend again, but I wish to acknowledge some interesting responses received *after* my last reply:
Jesse Kutson suggests (after Pollock) that camatkṛti in DhvĀ might be an interpolation. Yes, in principle anything might be an interpolation. Only, apart from the mechanical inclusion into the text of a scribal gloss, a conscious interpolation should have a motivation. In the case at issue, kiṃ prayojanam?
Ashok Aklujkar corrects my Indhu- to Indu (of course, Ashok you are right...)
Madhav Deshpande points out that in Marathi, words related to Sanskrit camatkāra have ‘wonder’ as their central meaning (along with other interesting shades). In fact, this would have been my second question: why practically in all modern Indic languages the words related to camatkāra mean “wonder, surprise, astonishment”, while it is not so with the Trika authors who introduced this word into philosophical-aesthetic terminology. Contrary to the communis opinio, I am convinced that the meaning of camatkāra in all Utpaladeva-Abhinavagupta-Kṣemarāja’s works has nothing (or at least very little) to do with ‘wonder’.
Warm regards
Raffaele
Dear Raffaele,
>David Mellins refers me to Pratīkāra-Indhurāja’s commentary on Bhāmaha’s Kāvyālaṃkārasaṃgraha for a pre-Ānanda occurrence of camatkāra, quoting De about the date of Pratīkāra-Indhurāja. I rather cling to the position of Kane, who after a lenghty discussion arrives at a later date (925-950). And even later, if we identify Pratīkāra-Indhurāja with the Indhurāja who taught the Dhvanyāloka to Abhinava.<
Should the phrasing not be "Pratīhārendu-rāja's [note transliteration] commentary on Udbhaṭa’s Kā….”
a.a.