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900
SAHRDAYĀLOKA
light of BP., which offers sensible reading. In the seventh part, there are dvipathaka and mārganikā tālas. Thus, in śuddha-bhāna the krama of rathyā and bhagnatāla is indicated.
It is very clear that Bhoja's text has to be emended in view of the BP. at all these places.
After describing the suddha-variety of Bhāņa, the BP. proceeds to cover the samkīrṇa variety of Bhāņa as is done by Bhoja. Here also we will see if Sā. reads better at places then Bhoja. BP. (pp. 380, vs. 21 ibid) reads -
“sankīrṇa-bhaạiti-bharitaḥ sankaranāmā’yam ubhayasamyogāt, kiñcid-anuddhatabhāvaḥ
tālakrama-varjitaś ca citro'yam.” With speech-expressions of mixed type, this variety is called 'samkara' by name. It is the result of a mixture of two (types of expressions). When associated with some gentle expressions (also) to an extent, and is bereft of sequence of tāla, it is beautiful. (= citra) (or is called 'citra’- bhāņa.) Thus following Bhoja śā. also has three types of bhāņa. The BP. observes :
'iti śuddhaḥ sankīrṇas' citro'yam iti tridhā bhaved bhāṇaḥ. yadi vaisa śuddha-bhāṣaḥ, sankirņo'tha sankīrṇaḥ : sarvābhir bhāsābhis' citraiś ca viceștitai' citraḥ, syāt. ayam uddhato'tha lalito bhāno lalitóddhataś ca bhinnaḥ syāt.
arthānām auddhatyā-llālityād ubhaya-bhāvāc ca. Thus, bhāņa is three-fold viz. śuddha, sankīrṇa and citra. If it is gifted with śuddhā bhāsa (= a single language), it is suddha.
If it is having sankīrņa or mixed languages, it is sankīrṇa and if it is having all the languages it is called 'citra'. The actions are also of all sorts in "citra'. This bhāna is thus (also) three-fold, viz. uddhata, lalita and lalitóddhata.
ud,
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