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896
SAHRDAYĀLOKA lālityād ubhaya-sattvāc ca.” yad duşkaram abhineyam citram cátyudbhatam ca sambhavati, tad bhāņakebhineyam
yutam anutālair vitālaiś ca. It may be noted that the ND. has accepted some lines from Bhoja and has left out some portion. In both, the Sr. Pra. and the ND., we read terms such as bhāna' and bhānaka' as synonyms. The ND. has followed Bhoja while the Kā. Šā of H. has chosen to follow the A.bh. In the N.D. we have stuti-nibaddhah for nibandhah' in Bhoja. The N.D. has a better or original reading as compared to the printed śr. Pra. edn. of Josyer. Again, 'caiva' in N.D. is better that Josyer's edn., which gives “yadi vesa-śuddha-vācah suddhah." - We can emend to advantage, the text of Bhoia's Pra, with the text as preserved either in H. or the N.D. . N.D. also quotes from Bhoja and observes that Bhāņa becomes bhāni, when -
"prāyo hari-carita-yutaḥ strikrta-gāthā"di-varna-mātraś ca. sukumārataḥ prayogād
bhāņópi hi bhāņikā bhavet." In bhāni the performance is graceful, the narration is mostly of Hari's exploits, and a female character is the narrator using gāthās and varņa-mātrās. Bhoja is the inspiration behind ND. Vāgbhața II describes bhaņikā after H. and the A.bh. It reads as -
“bāla-krid.-niyuddhā"di tathā sūkara-simhajā, dhavalā”di-krtā [krīdā]
yatra să bhānikā matā." We have supplied (kridā] from H. and Abh. Here also, following H., we read dhavalā”di-krtā' in place of ‘dhvajā”dinā krtā’. For, us, Both are equally not very clear. For Bhāņa, Vāgbhasa has,
“nțsimha-sūkarā”dīnām varṇanam jalpayed yataḥ, nartaki tena bhāṇaḥ syād uddhatánga-pravartitaḥ.”
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