Bhanu’s eruditions

057 I site of the fact that we fin some lacunae and shortcomings in the commentary still the importance of this for the understanding of Kadambari cannot be underestimated. Several grammatical mistakes have been pointed out by the editor and Bhanuchandra does not seem to be very much articular and conversant with grammar. sometimes he tries to show some grammatical explanations throughout his commentary. We here give a few extractions on this point, from his commentary: Still bhavarthe thak, D.11,1.17; antah oure bhava antapurikah akathitam ityanena bhiksam iti dvitiva 0. 45, 1. 11; apatam patlrpatane ityasya lungirupam, v. 71, 1.6. atra dardhya matra vivaksaya na pumvat bhava nisedhah . 10, 1. 12; asa vibhaganam digvibhaganam atra karmani sasthi, p. 65, 1. 7; upamad acare iti kyac pratyayena atmanepadam, p.38,1.11., utsavah santustikaryam tadeva apanam eva apanakam, -svarthe kah, ɔ. 69, 1. 21. kiranajalakani jalanyeva jalakani svarthe kap, p. 17, 1.1. kusumair ityatra kriyasiddhyupakarakatvena karane trtiya • p. 48, 1. 19. " kmya pratiyatne 'karmane sasthi' p. 9, 1. 22. tambuli nagavalli sa casau lata ceti karmadharayah, p. 40, 1.3.

drdhamusthya yan nipidanam atra dardhya matra vivaksaya na pumvat bhava nisedhah, p. 10, 1. 12. dhya pratyaya anusasana vasat catuthyarthe trtiya, o. 55, 1. 6. 358 purvakalatvasya tvapratyayavacyatve'pi vivaksitavivekenanantaryameva vacyam, p. 25, 11. 25-26. purvaltaro yasmat iti bahubrihi tasmat na sarvaditvam p. 54, 1. 4. pracurya vikara pradhanyadisu cadi sabdat svaruparthe'pi mayoh grahana, p. 10, 1. 4. Bhasvat - bhojantiti bhak nvi pratyayanta. tasmin spasta bha kantir yasya tatha tasmin bhasmani srisurye, p. 58, 1. 9. Matuh smarati iti vat hemakutasyeti sasthi, p.465,1.7. yatpitari tate, bhratari sahodare, suhrdi mitre, -bhartari prananathe voparate bhrte sati pranah parityajyante parimucyanta iti karma kartruktih tasya laksanam - 'yatra karmaiva kartrtvam yati karta tu nocyate sukaraih svairgunairyogat karma karteti tadviduh' iti p. 364, 11. 9-11. Bhanuchandra was thoroughly acquainted and conversant

with the works of laxicography. In his commentary he has utilised and referred to as many as thirteen kosas. The most frequent and common occurrence amongst the kosas are: Anekartha Samgraha, Abhidhana Cintamani, Amarakosa and Visvakosa. In thirty cases Anekartha samgraha has been referred to: (p. 23 1 1. 12; p. 266, 1.3; p. 158, 1.4; p. 190, 1.1; p. 231, 1.17; d. 219, 1. 18; p. 127, 1.2; p. 192, 1.11; p. 274, 1. 6; p. 396, 1.18; p. 181, 1.4; p. 274,1. 22; p. 126,1.4; p. 163, 1. 14; p. 300, 1. 20; p. 216, 1.2; p. 23, 1. 12; p. 337, 1. 21; p. 280, 1.11; p. 41, 1.2; ɔ. 23, 1. 12; p. 337, 1. 21; p. 280, l. 11; p. 41, 1.3; p. 4, 1. 14; p. 244, 1. 19; p. 109, 1. 20; p. 142, 1. 18; p. 43,1. 16; p. 339, 1. 4; p. 43, 1. 19%; p. 202, 1. 14; p. 112, 1. 12) Abhidhana Cintamani has been referred to fifteen times by name (b. 17, 1. 5; p. 275, 1. 18; p. 266,1.21; p. 17, 1. 9; p. 274, 1. 10; p. 274, 1. 10; p. 159, 1. 17; p. 109, 1. 18; p. 106, 1. 20; p. 22, 1.14; p. 274, 1.5; p. 285, 1. 11; p. 285, 1.2; p. 81, 1. 17; p. 446, 1.4). In twenty six cases Amara kosa has been referred 359

360 to by Bhanu. (p. 98, 1. 4; p. 83, 1. 22; p. 18, l. 21; p. 22, 1. 20; p. 273, 1. 21; p. 56, 1.5; p. 22, 1.23; p. 41, 1.11; p. 455, 1. 11; p. 8, 1. 19; p. 43, 1. 4; p. 8, 1. 10; p. 445, 1. 11; p. 19, 1. 13; p. 44, 1. 13; p. 153, 1. 19; p. 271, 1. 9; p. 49, 1. 11; p. 191, l. 16, p. 50, l. 23; p. 59, 1.1; p. 49, 1. 12; p. 6, l. 16; p. 8, 1. 7;). p. 7, 1.5; p. 4, 1. 20; (p. 332, 1. We have fourteen citations from Visvakosa 32; p. 393, l. 10; p. 208, 1. 18; p. 4, 1. 16; p. 20, 1. 3; p. 19, 1. 23; p. 20, 1.1; p. 19, 1. 25; p. 19, 1. 19; p. 392, 1. 19; p. 300, 1. 21; p. 19, 1. 17; p. 19, 1.23). Haimah has been referred to four times. (p. 157, 1.15; b. 8. 1.11; p. 252, 1. 8; p. 352, 1. 9) Amaramala (p. 265, 1. 18;), katyah, Ratna kosa (p. 392, 1.1;) and Vijnanesvara (p. 106, 1. 11) once. Dharani p. 105, 1.17;) Rudrakosa (p. 265, 1. 17), are referred to only There are some one hundred and twenty three (123) citations from kosas in general where the name of the. individual kosa is not mentioned (p. 37, 1.3; p. 233,1.13; p. 12, 1. 6; p. 18, 1. 17; p. 171, 1.5; p. 113, 1. 22;

p. 14, 1. 10; p. 126, 1. 13; p. 133, 1.6; p. 133, 1.3; p. 14, 1. 10; p. 339, 1. 16; p. 260, 1. 13; p. 86, 1. 22; p. 35, 1. 8; p. 275, 1. 5; p. 169, 1. 10; p. 273, 1. 16; p. 254, 1. 8; p. 13, 1.3; p. 29, 1. 13; p. 110, 1.16; p. 113, 1. 10; p. 240, 1.4; p. 283, 1.13; p. 437, 1. 12; p. 110, 1. 20; p. 430, 1.1; p. 81, 1. 10; p. 115, 1. 21; p. 266, 1. 5; p. 44, 1. 14; p. 437, l. 2; p. 266, 1. 12; p. 266, 1. 10; p. 119, 1. 18; p. 265, 1. 9; p. 282, 1. 20; p. 109, 1.12; p. 438, 1.4; p. 133, 1. 16; p. 460, 1.18; p. 110, 1. 9; p. 275, 1.6; p. 419, 1.11; p. 66, 1.13; p. 448, 1. 8; p. 285, 1.8; p. 146, 1. 6; p. 108, 1.14; p. 202, 1.4; p. 148, 1. 10; p. 190, 1.8; p. 83, 1. 17; p. 119, 1.6; p. 68, 1. 20; p. 444, 1. 21; p. 13, 1. 6; p. 152, 1. 19; p. 159, 1. 21; p. 437, 1. 11; p. 126, 1:3; 5. 18, 1. 8; d. 273; 1.9; p.270, 1.5; p. 150, 1. 7; p. 301, 1. 22; p. 130, 1. 19; p. 463, 1. 10; p. 45, 1. 10 D. 120, 1. 15; p. 12, 1. 28; p. 9, 1. 3; p. 442. 1. 21. p. 332, 1. 21; p. 113, 1. 17; p. 20, 1. 5; p. 254, 1. 20; p. p. 274, l. 13; p. 454; 1.12; 122, 1. 13; p. 301, 1.22; p. 90, 1. 9; p. 56, 1. 17; p. 200, 1.1; p. 8,1.22; p. 127, 1.5; p. 148, 1. 10, p. 59, 1. 20; p. 24, 1. 9; p. 25, 1.1; p. 122, 1. 7; p. 193, 1.2; p. 51, 1. 6; p. 115, 1. 10; p. 141, 1.4; p. 233, 1. 18; p. 126, 1. 7; p. 55, 1.18; 333, 1. 19; .p.68, 1. 6; p. 186, 1. 10; p. 116, 1. 11; p. 361

7. 45, 1. 15; p. 86, 1. 19; p.215, 1. 3; b. 331, 1. 8; p. 42, 1. 10; p. 50, 1. 20; p. 17, 1.22; p.327, 1. 6%; p 83, 1. 5; p. 385, l. 15; p. 436, 1.1; p. 338, 1. 4; p. 454, 1. 3; p. 449, 1. 4; p. 443, 1.8; p. 310; 1. 4; p. 21, 1.2; p. 18, 1. 3; p. 12, 1. 21; p. 18, 1.6; p. 252, 1.7; p. 6,1.6; p. 265%; 1.10%; p. 161, 1.1; p. 370, 1.6; p. 377, 1. 90; p. 192, 1. 20). Other works and authors refers to are: Vaidyaka (p. 176, l. 18), Alamkara sekhara (p. 312, 1.13 p. 332, 1.9), srutih (o. 2, 1. 17, p. 25, 1.7; p. 285, 1. 20) Kadambaka (ɔ. 205, 1. 10) Srgara tilaka tika (p. 81, 1. 21), Nala Campu (p. 7, 1. 16), Magha (p. 6, 1. 9) Kavya Prakasa (p. 24, 1. 21), Sobhana stuti (p. 21, 1. 24) There are some 44 quotations where the source is not mentioned. (P. 85,1.15; p. 222, 1.2; p. 114, 1. 18; p. 395, 1. 5; p. 315, 1. 9; p. 202, 1. 12; p. 334, 1. 15 p. 334, 1. 21; p. 106, 1. 10; p. 315, 1. 14; p. 24, 1. 20; p. 13, 1. 10; p. 14, 1. 15; p. 334, 1. 17; p. 334, 1. 13; p. 24, 1. 20; p. 13, 1. 10; p. 14, 1.15; p. 334, 1.17; p. 334, 1. 13; p. 14, 1. 25; p. 16, 1. 13; p. 14, 1. 20; p. 305, 1. 6; p. 232, 1. 14; p. 153, 1. 4; p. 14, I. 13; p. 35, 1. 12; p. 7,1.14; p. 42, 1. 18; p. 104, 1. 11; p. 169, 1. 3; p. 18, 1. 22; p. 7, 1.8; p. 14, 1.17; p. 364, 362

1. 10; p. 318, l. 11; p. 303, 1. 14; p. 205, 1.10; p. 222, 1. 16; p. 2, 1. 18; p. 285, 1. 17; p. 121, 1. 22; p. 233, 1. 21; p. 5, 1.2; p. 80, 1. 24; p. 2, 1.5; p. 480, 1.2; p. 178, 1. 12; p.202, 1. 11.) Apart from the utilisation of several kosas in his commentary Bhanu had a deep understanding and comparative view of these kosas. See for example his interpretation of the word laksana. He writes laksanah sarasah... -- - - Gram ( pakse makaradini cakrantani prakatani spastani laksanani nanu 'sarasi laksana sanu saumitrau cihnani yasmin. - srimati trisu' iti rudrakosadi darsa nat katham atra , laksana sabda prayoga iti cen na. 'laksanas' iti amaramalavam darsanat (p. 265, 11. 15-17). Bana's love towards the usage of figures of speech is evident and can be attested by his own commitment and • expression in his introductory verses to Harsa C. He declares navo'rtho jatir agranya eleso'klistah sphuto - rasah Atain in the introductory verses to Kada. he, while appreciating a literary piece, writes: 1. Vide Harsa C. 1.1. 63

364 haranti kam nojjvala dipakopamair navaih padarthairupaditahkathan nirantara slesaghanah sujatayo maha srajas campaka kundlairiva.² It is observed sometimes that Bana's application of figures is straneous and not natural. He lacks the fluency of application and strains to coin the usage of figure. This type of observation is not true always. At places the usage of figures of Bana is immensely natural. As such the superb usage of Utpreks of Bana is in its peak. Further the application of Virodhabhasa is just and accurate. This however does not suggest that Bana was not conversant in the application of other figures and has not utllised them. As a matter of fact in Bana we observe the application of all the varieties of figures along with its minor subdivisions. It may be mentioned here that Dr. Rajkumari Trikha in her book Alankaras in the works of Bana has made a exhaustive study of the alankaras Coming to our commentator Bhanuchandra, he has not paid much attention to the studies of alankaras. Occasionally 2. Kada. Into. vs. 9, p. 4.

305 he refers or points out some alamkaras like upama, utpreksa, virodhabhasa, drstanta, rupaka, and slesankara. In many cases he does not notice the alankara. In the case of alesa he shows the distinction between sabhanga and abhanga slesa. However he never gives the definition of any alankara throughout the work. Invariably incase of virodhabhasa he points out the virodha and removal of that apparent virodha in clear terms. We give here a few selected exctractions of alankaras from his commentary: Utpreksa :bhayat vidarana bhitya svayam eva bhinnam iveti p.3,1.10. -- :rajyasya adhipatyasya adhisthatri sanidhyakarini devateva surivetyupreksa, p. 15, 1. 29. : ksititale dharanitale ... calanam kurvatim iti p. 22, 1. 10.1 Upama :yatha maharher mahoragasya visam.. ityupama p.3,1.20 :yatha mani khacita nupura ityupama, p. 4, 1.3. ... :raviriva bhanuriva. So'pi nirantaram... p. 8,1.16.2 1. vide also p. 64,1.16; p. 66,1.16; p.93,1.17; p.93, 1.19; p.94,1.4; p.95, 1. 19 etc. 2. see also p.6,1.7; p.8,1.3; p.10,113; p.18,1.24; p.18, 1.27; p.53,1.10; p.72, 1.3; p.93,1.11 etc.

366 drstanta . :tala sabdena ekasreni bhutatva matre drstanta, p. 20, 1.15. :suranam devanam gajo hasti etc. p. 53, 1. 4. rubaka - :ananga eva varanogajas tasya.. kenavapene ti rupakam, p. 22, 11.21-22. :sandhyamupasitumiva sayantana vidhim kartumivavatarati sati atra rupakam, p.55,1.18. also p.85,1.7. vibhavana yuvati manonmadakatve'pi tadabhilasa bhava iti vibhavanoktih, p. 13, 11. 20-21. virodhabhasa mahan doso yasmin evam bhutam api sakala gunadhisthanam samagra guna sthanam iti virodhah parihara pakse mahati dosa bahuryasyetyarthah p. 19, 11. 24-25. visesokti --dhuma sancayo yajna dhuma samuho 1 ... vidadha iti visesoktih p. 6, 11. 23-24. slesa bhilla api hata mayura piccha dharino bhavantiti 1. vide also p. 20, 11. 1-3; p. 20,11.3-5; p.19,11.8-10; p.19,11.15-17; p,15,11.18-19; p.19,11.20-21; p.19, 11.21-22; p.19,1.27; p.89,1.5.

367 alesah, D. 67, 1.8. Bhanuchandra was thoroughly acquainted with Indian tradition, beliefs and customs. He was even aware of the regional customs practised in various parts of India. In one place while explaining the word jivanjivaka he comments: mayurakrtayah paksivisesa jivanjivakah te ca daksinadesa etannamnaiva prasiddhah.' 2 This shows his acquaintance with south India. In some other cases he refers to the practices of some parts of India like: bhutya aisvaryartham likhita ya patralata patra phalanvita lata kalpalata taya krto raksaya garbha raksayah d --pariksepo dardhyam yasmin. drayate hi desavisese sadyo garbha sambhutyartham prathamartau navodhayah phalapatraInvita kadalikayakriyate garbhanantaram ca paryanka uttaracchade sayaniyagrhabhittau va phala patranvita likhita kalpalatagarbhasya pustyartham vrddhyartham ca kriyate. • sayanasya sirobhage vinyastah sthapito dhavalas candanadina nidrasamaye mangalakalaso yasmin iyam ca desaritih. ³ - 1. see also p.68,1.17; p.67,1.4; p.52,1.5; p.80,1.11; etc. 2. Bhanu. p. 261, 1. 15. 3. Bhanu. p. 152, 11. 23 ff.

308 : antahpurasakta ya jaratyo vrddha yosita stasam writes: janena samudayena kriyamanam vidhiyamanam avataranaka mangalam yasyastam avataranaka mangalamuttaranam • 1 iti desacara vyavasthaya prasiddham. In another place describing the prasuti grha he yasmin grhe prasutir jayate taddvaradese kremavyutkramabhyam masilikhite samsliste putrike kriyate iti vrddhacarah.2 He also mentions the following practices: sankhas were suspended from the care of the elephants to avoid the bad consequences of evil eyes. For the protection of the child the nail of the tiger was tied (bala raksartham vyaghranakha badhyate (p.42,1.5). desacaro' caro'yam yat ekakarne dantapatra paridhanam (p. 193,1.19). He was also keenly conversant with human behaviour. See for example his remark on the behaviour of a lady in separation: 1. Bhanu. p. 153, 11. 14-16. 2. ibid. p. 159, 11.9-10.

309 virahavasat sacintayah striyo'ngusthena bhumikarsanam strijati svabhavah. Further on the nature of ladies he writes: avirala nivida ye'srupata nerajalapatas tairardrikrtam klinnikrtam dukulam dugulam yaya sa tam krtam avibhusitam vamakaratale'pasavya panitale vinihitam sthapitam mukhakamalamanana padmam yaya sa tam khedatisaya dyotakah strijati svabhavo'bhihitah • 2 analam- • anena At the end we may point out that Bhanu's commentary does not give much importance to poetical elements like rasa, dhvani etc., though in some places he gives some suggestive meanings (vyangya) still his knowledge on various aspects of poetics cannot be neglected. We conclude our discussion on this chapter by quoting some important definitions on various aspects as given by Bhanu. 1. alapah sabda racana. (0.4,1.11) 2. akhyanaka curnaka (p. 13, 1.4) 3. alekhya citrakarma (p. 13, 1.4) 1. ibid. p. 470, 1.7 2. Bhanu. p. 135, 11. 1-3.

4. akhyanaka vyaktakatha (p. 14, 1.11) 5. itihasa pura vrtam (p. 14, 1.11) 6. katha gadyapadyamayi (p. 4, 1. 10) 7. kubjah yesan sirodhiprathipadam laksanopetam na bhavati etc. (p. 158, 1. 4) 8. kavyam nipuna kavikarma (p. 13, 1.4) 9. kavyam dosabhave sati kiratah kevalam svalpa tanavah (p. 158, 1. 4) gunalankaravat • kavi karma (p. 25, 1. 8) 10. guru hitahitapraptipariharaupadestara, (p. 276, 1.23) 11. natakam avasthanukrtih (p. 13, 1.4) 12. natakam abhinayatmakam, (p. 25, 1. 8) 13. vyakhyanam anyartha nirvacanani (p. 13, 1. 4) etc. 370