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902
SAHRDAYĀLOKA . This (i.e. bhāņa) is mostly associated by praises of Brahman, Rudra, Indra, Skanda etc. It is having five or three or four vitālas. It is having seven viśrāmas or parts. In between the number (samkhyā) of ardhódgrāha is also ascertained.
(ardhódgrāhā"di-samkhyānair
niyataś ca kvacit kvacit). In the fifth part, it is decorated by sama-vibrāmas. At times it is adorned by gāthā, mātrā and dvipathaka-pāțhya.
In the first part, we find varņa or mattapālī, gāthā in bhagnatāla, and also abhugnatāla or mātrā, and also there is bhagnatāla.
In the second part, there are gāthā, dvipathaka, and vasantaka. (Bhoja reads 'vahanto', for 'vasanto'.) In the third part, there are matrā which is visamacchinnā, bhagnatāla, rathyā and māgadhi. (Bhoja réads ‘rad hvā' as noted above). In the fourth part, there are rathyā, dvipathaka, and vasantaka tāla with rathya in due order. In the fifth, rathyā, bhagnatāla, margaạikā and vişama-dvipatha. In the sixth, rathyātāla, and navatāla, followed by bhagnatāla, dvipathaka, followed by bhagnatāla, dvipathaka, and mārganikā are presented. In the seventh part there are rathy, and bhagnatāla. This is the sequence shown by experts of nātya in śuddha-bhāna -
"evam kramaḥ śuddha-bhāņe
nātya-vidbhir udāhịtaḥ." In the 24th para, on pp. 382, BP. (Edn. G.O.S.) again discusses the varieties of Bhāna in anustubh verses. The matter is already once discussed. We do not find any logic in this repetition as well as the same seen above concerning seven parts. Perhaps someone, for personal understanding must have written these verses in anustubh which seem to have crept in the original text through scribal mixtake. The details covered are as below : - "That which is imagined through śuddha bhāsa is called suddha-bhāna, 'misra' is one with mixed languages (bhāsa-samkara). Bhāna is called 'citra' if it is adorned by all languages. Suddha-bhāņa is that which is - ‘ukta-tāla-kramā”ślista' i.e. associated with sequence of said tālas. Sankirņa is one born of the sankara-mixture of two or three tālas. That which is bereft of the order of said tālas is called 'citra'. That in which the theme is forceful, is said to be uddhata. Where artha or theme is graceful, we have lalita bhāna. Where we have both force and gentleness of theme, it is 'lalitóddhata' type. Where the narration (abhidheya/abhineya) is difficult and forceful, it is called 'citra'. This abhidheya in bhāna is associated with anurāla and vitāla.
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