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ज्ञानप्रमोदगपिमिक्दा
Another very interesting feature of the commentary is that it is written in Sanskrit and old Gujarati at the same time. Every Sanskrit sentence is followed by a liberal explanation in old Gujarati. This is a unique feature.
Yet one more feature of the work is that it is written by an author who wrote • Balāvabodha' Vịttis on as many as 14 works and is therefore popularly known as Balavabodhkára'. Of these, two Vịttis are on Sanskrit works on poetics, the other one besides this being on “Vidagdhamukhamandana' of Dharmadasagani, a Buddhist writer. Old Gujarati can boast of only two "Bālavabodha' Vịttis on works of poetics and both are by Merusundara. The author calls himself a 'Gapi'; he is also known as 'Vacaka' and 'Upadhyāya' and these two seem to be his titles. The Vștti
As the Vpiti is named, it is meant for the study of those who are not deep in the subject of poetics and who are expected to be given primary acquaintance and knowledge of Sanskrit poetics. Probably the 'Bālāvabodha' was written by the author during the course of instruction to his pupils, In almost all the verses, be they definitions and doctrines or illustrations, the author first of all gives the pur. port in Sanskrit and then extracts the principal clause. He then proceeds to explain it in Sanskrit and old Gujarati and then goes on to add other words and phrases and explains these in the same style. He thus covers up the analysis and explanation of each verse, first in Sanskrit and then in old Gujarati. This is a novel feature indeed and very often his Gujarati explanation is simpler and more detailed. This method of writing is followed throughout the work. With this method, the commentator successfully and clearly explains all verses to his pupils.
Here also, one interesting feature is that he is more detailed in the explanation of the illustrative verses.
It is natural that with tbis purpose and method, the Vștti is not expected to be highly scholarly like those of Jpānapramoda gapi, Kşemahamsagani, Simhadevagani, Bhattacarya etc. It yet serves its purpose fully and so well. At times however, the author scales higher heights of scholarship.8 Very often he is scholarly in his analysis of the illustrative verses. It is not surprising that he does not quote parallel defininitions from works on poetics or from Sanskrit poetry. It is also seen that he quotes from no work on grammar or any other Sastra or Kofa. However, just at eight places,' he bas quoted Sanskrit verses to make his point clear, though without acknowledgement. It should, however, be noted that this "Balávabodha' is not just an *Avacūri' that would normally give only other words. The present Vștti is simple in explanation, clear in analysis and always to the point. The Vetti is thus interesting in its own way.
5 As in the Kärikäs 1.2, 1.5, 1.14, 16, 2.14,4,22, 4,47 and 5.3. 6 As in the illustrative verses 22.1, 2.28, 3.15, 4.10, 4.12, 4,30 aad 4.61 7 Eight places are 1.2, 1.16, 2.7, 2.14, 2,26, 2,28, 4.49 and 5,3.
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