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THE INDIAN ANTIQUARY
[-AUGUST, 2016.
Mallinatha. 7 in his commentary on Raghuvamia (cf. Nandargirkar's ed. Poona, 1897.) XV 29, quotes (from the stato p. 45, ch. 19) under the name of Kautilya,.... " par a P
" and on the same verse, another commentator on Raghuvamia, Chåritrapardidna, quotes ander the name of Chanakya .... " era f 42:1 Both of them, evidently, refer to bne person and one book, and can the latter be any other than the sto props
Thus we have made good onr assumption (p. 11.) that the present Manusmrit existed n the time of Chanakya, 1. o, bofore 820 B. C. That are existed at that time needs no proof.
Bhasa, in his aferrare* (Act V., T. S. S., p. 79, ) puts the following sentence in the mouth of Ravana :
"साङ्गोपाङ्ग वेदमधीवे मानवीय धर्मशास्त्रं माहेश्वरं योगशास्त्रं बाईसत्यमर्थशास्त्र मेधातियेन्बाबंधावं प्राचेतसं आजकल्पं च |"
Accordingly, we put the earlier than Bhâsa ; but, at present, we cannot do the same with the Manusmriti.
Mr. Nandargirkar, in his Raghuvamsa (Poona, 1897) appendix B, has, under' atfer', TYPE and , an excellent list of quotations from the Arthasastra and Nftiadra, to be found in the commentary of Mallinátha. The work of Kautilys was not published, when he prepared his edition of Raghuvamsa. It will be interesting for a scholar to investigate the influence exercised by Kautilya, Kamandaka and Manu on Kalidasa.
cf. lo spet p. 38. ch. 16. " Prefert
I" with formatatag II 1. " Tt fore (196Taf"
" We of ") See this question of the authorship of the propo) fully treated by Hermann Jacobi, Bonn. in Sitzungsberichte der Königl. Preussischen Akademie S.J., der Wissenschaften, 1912. XXXVIII.
I am indebted to my Professor Rev. Fr. Zimmermann, who pointed out to me this as well as other passages, bearing on this essay, written in the German language. I am not in a position to study them first-hand at present; but I am assured that in no essential point am I repeating the arguments of other scholars.
It appears that some of the works of Bhâsa have not been recovered yet. A quotation given in the Pratima (T. S. S. No. 42. Introd. P. XII) refers to the Kavya of Bhasa." It runs as follows:
..." " He ho r a ATT (?)" " et sfera aya: si fara gara 4 नावहादित्वर्थः भासव्यासयोः काव्यविषये स्पर्धा कुर्वतोः सर्वोत्कर्षवर्तित्वेन परीक्षकान्तराभावात् परीक्षार्थमग्निमध्ये aiut: rere H I" (This matter was noticed in this journal long before Mr. T. Ganapati Sastri odited the Pratima nafaka (Ante, Vol. XLII. pp. 52-3).-D. R. B.)
If Kavya here does not mean drama only, then we may hope to find still some Kavya of Bhasa like Raghuvamsa. We have not heard that Vyása has written dramas; hence, competition may be in poems, like Kalidasa's.
In the commentary of Raghavabhatta, on the first verse of Sakuntall (Nirn. Press, Bombay, 5th ed., 1909, p. 2, L. 27th), we find the following sentences :
"अबाशिषि सभ्यानां लाभः । अत एव 'आशीर्नमस्क्रियारूपाः' इति
O, referater TE' Terratratificar l" Bhisa, therefore, like Bharata Muni, must have written a work of dramaturgy. We may recover it in course of time. If he wrote such a work, we may naturally suppose that he is not the first to write a draina. It may be that saumillaka and Kaviputra (प्रथितयशसा भासमोमिककविपुत्रादीनां प्रबन्धान Malao of KAlidasa Act. I) may have preceded him and the word Bhasa may have been placed first sonording to the rules of compounde.
(or
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