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We know that Udbhata was the author of at least three works including the present one, the other two works which are not available at present, being (1) a commentary on Bhamaha's work, and (2) a poem named Kumarasambhava. 1. See Jagannatha's Rasagangadhara-p. 2. nirmaya nutanamudaharananurupam kavyam mayatra nihitam na parasya kimcit | ki sevyate sumanasam manasapi gandhah kasturika jananasaktimata mrgena || 

For this information we are indebted to Induraja who says in one place of his commentary, visesoktilaksane ca bhamahavivarane ' bhodbhatena ekadesasabda evam vyakhyato yathehasmabhirnirupitah and at another place, anena granthakrta svoparacita kumarasambhavaikadesotra udaharanatvenopanyastah | 3 About Bhamahavivarana we do not know anything as far as our present knowledge goes. The numerous references to Udbhata occurring in various works on Alankara allude sometimes to such subjects as are not at all included in Kavyalankarasarasangraha. It is possible that they might be referring to the 'Gloss on Bhamaha' or perhaps to some other great work on Alankara that Udbhata might have composed. Sometimes a very curious thing can be seen in some modern works: passages discussing the opinions of kavyaprakasakara and others are at times seriously quoted and fathered upon Udbhata. For example, Rasagangadhara says - atraharudbhatacaryah | " yena naprapte ya arabhyate sa tasya badhaka iti nyayenalamkarantaravisaya evarabhyamanolamkarantaram badhate | na casya viviktah kascidasti visayo yatra savakaso nanyam badheta | ... na ca deva tvameva patalamasanam tvam nibandhanam | tvam camaramarubhumireko lokatrayatmakah || ages cannot ityadikavyaprakasoktau vivikto visaya iti vacyam | rupakasyaivatra sphutatvat | slesopasthapitapataladyarthasyabhedaropamantarena lokatrayatmakasya durupapadatvat | ......tasmadupamadipratibhotpattihetuh slesa eva svavisaye sarvatralamkarah | " iti | Here Udbhata is described as passing opinion on kavyaprakasakara 's ( mammata 's ) views! Of course such quoted be seriously considered. But the references of Anandavardhana, such as the one cited above in a foot note, or of Ruyyaka such as iha hi tavadbhamahodbhataprabhrtayasciramtana lamkarakarah pratiyama- namartha vacyopaskarakatayalamkarapaksaniksiptam manyante ' or udbhatadibhistu gunalamkaranam 1. It is not necessary to conclude that the name of the commentary itself was bhamahavivarana . bhamahavivarana more probably means only a gloss on Bhamaha's work. 2. See page 14, 1. 21 of the text. 3. See page 16, 1. 22 of the text. 4. Rasagangadhara, pp. 393-394. 5. Alankarasarvasva, p. 3,

prayasah samyameva sucitam 1 point to the fact that Uabhata was a standard author on Alankara and had written some alankara works besides the present one. For the subjects referred to in the above passages are foriegn to this treatise. The poem Kumarasambhava which was composed by Udbhata evidently contained the same theme that makes the story of the Kumarasambhava of Kalidasa. And probably this was the reason why it was altogether lost to Sanskrit Literature except the fragment that exists in the shape of the examples of Kavyalankara sarasangraha. Although it is no wonder that the Kumarasambhava of Udbhata could not hold out for long against the established eminence of the poem of the Prince of poets, still his poetry is not of a low order and if its subject were not the same as that of Kalidasa's Kumarasambhava it would surely have held its own upto this time. The verses included in the present work as examples are 94 and they are probab. ly one Sarga of the whole poem as the thread of the narrative goes on fairly unbroken from beginning to end. But sometimes the natural order of verses seems to be changed. Thus the natural position of the 8 th² verse seems to be after the 5 th. It is standing without a verb in its present position. The 33 rd verse should have its natural place after the 31 st, for the 32 nd verse contains the exclamation of the p t and not the + of Siva as is required by the 33 rd verse. A little gap is also occasionally experienced between the meanings of two verses. But that is quite natural in a narrative specially composed to illustrate all figures in a settled order. Notwithstanding this, there is a great beauty in the description and the style which makes it a great pleasure to read the poem even 7 1. Alankarasarvasva, p. 7. 2. See The text, p. 8. 3. Idem, p. 6. 4. Idem, p. 33. 5. Idem, p. 30. 6. Idem, p. 32. 7. Idem, p. 33. See appendix II for the verses given in the order in which they exist in the text,

more than once. And one really cannot but regret the fate of such a beautiful poem condemned to rest in oblivion for no defect of its own. The substance of the story contained in these 94 verses is as follows:-After [burning cupid] the God Siva passed his time leisurely in a valley of the Himalayas (Stanzas 1-2). But when the autumnal season () appeared his mind again became perturbed by passion and he began to think about Parvati (St. 3-31). Being thus agitated he came to Parvati in the guise of a celibate (g) (St. 32-35). He saw Parvati performing hard penance, and yet shining beautiful in that condition (St. 37-44). While he was thus observing and musing on the beauty and lustre of Parvati he got intensely excited and was on the verge of committing a rash act (St. 45-58). But he appeased himself in time and addressed Parvati thus:-"You are the daughter of the glorious Himalaya and yourself are beautiful beyond comparison (St. 59-68); such hard penance is not proper for you and if you are performing it with the desire of getting a wooer, it is quite needless (St. 69-79); for, on account of your beauty every youth is bound down to your feet as a slave, rupena te yuva sarvah padabaddho hi kimkarah Even God Vishnu will abanLakshmi and come down for your hand (St. 80-91). Therefore abandon this ascetic life and have a home for yourself with any fortunate youth as your mate, kim catra bahunoktena vraja bhartaramanuhi | udanvantamanasatha mahanadyah kimasate ||