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Sanskrit Sahityaśästra
This Prakrit verse is extremely corrupt and has been a despair of all translators and researchers so far. The verse is, indeed, corrupt beyond recognition. I venture to restore it by identifying it with the following gatha :
सिणिअखणमुत्तुलिआए पुणरुत्तदंसणमणाए ।
बालाए णिमीलिअलोभगाए दिवसो वि वोलीणो ॥ (स्वप्नक्षणमुप्तोत्थितायां पुनरुक्तदर्शनमनस्कायाः । बालायाः निमीलितलोचनायाः दिवसोऽपि व्युत्क्रान्तः ॥ )
This Prakrit gatha is cited by Bhoja in his Sxngāraprakasa (Ch. XXXI, p. 1103). The Chapter is called Pravasa carya (or Praväsopavartana). In one of the Kandas, called Susvapna-darśana-which has six varieties-we find this gatha cited to illustrate aparyaptarupo (manasa-pratyakşeṇa priyajanavalokab). The context in which the gatha is quoted by Bhoja is more or less identical with the one in the Abhi. Bha, where we find the gathā in hand.
51.
The almost identical context in the Abhi. Bha. and the SP is so very tempting and has led me to this identification.
(61) सौष्ठप्रमनुष्यणता । द्विजा दन्ताः । धीरमिति मन्थरं कृत्वा ईषयनिर्वाहः । विकसितैरिति । अथेति स्मितानन्तर सङ्क्रमणकाल इत्यर्थः ।
तदिति । स्मितमेव सङ्क्रान्त' सदेवरूपतामेतीत्यर्थः ।
-Abhi Bha. Vol. I, p. 315.
In this portion of the Abhi. Bha, we find Abhinava commenting on the N.S. VI. 54-55. The sentence Dhtramiti mantharath krIva satvanirvahab is intriguing. Again, the expression "Vikasitaih" (iti) from the text, as it stands in the commentary, remains unexplained. The following sentence occurring in the KLV (p. 314), however, solves the riddle : :
धीरम् इति मन्थरं कृत्वा ईत्व निवार्याह — विकसितैरिति ।
In a smile (smita) the cheeks are only a little expanded (Isadvikasitairgandaiḥ); in slight laughter (hasita) the cheeks are puffed out (Gaṇḍairvikasitaiḥ). So the comment "sarvam niväryäha vikasitairiti" becomes meaningful and appropriate.
(62) भेदनं परस्परमित्या ( रमैया ) दिवियोजनम् ।
The KLV (p. 315, 1. 1.) gives the correct reading: भेदनं परस्पर मित्रादिवियोजनम् ।
— Abhi. Bhā. Vol. I, p. 320.
(63) उग्रकर्मेति । उग्रायोग्यप्रधानानि यानि शिरः कर्तनादीनि तेषां या क्रिया अभिनीतिः सा आत्मा प्रधानं यस्येति ।
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-Abhi. Bhā. Vol. I, p. 324. The word abhinitiḥ does not make good sense in the present context. Possibly it is a scribal error for apantib. The ND's definition of the Raudrarasa (p. 148) -
प्रहारास्त्य मात्सर्व द्रोहाधर्षापनीतिजः । रौद्रः.........
