Essay name: Bhasa (critical and historical study)
Author: A. D. Pusalker
This book studies Bhasa, the author of thirteen plays ascribed found in the Trivandrum Sanskrit Series. These works largely adhere to the rules of traditional Indian theatrics known as Natya-Shastra.
Page 284 of: Bhasa (critical and historical study)
284 (of 564)
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264
Rama's sorrow in the forest on the anniversary day. is
pathetic:
啶げ啶距え啶� 啶︵啶粪啶熰啶掂ぞ 啶︵ぐ啷嵿き啷囙し啷�
啶膏啶掂す啶膏啶むぐ啶氞た啶むぞ啶ㄠた 啶ㄠ 啷�
啶むぞ啶むじ啷嵿い啶む啶班ぞ啶た 啶班啶︵た啶むた 啷�
啶膏啶ぞ啶班た啶む 啶掂え啶掂ぞ啶膏 啶�
啶� 啶多啷嵿え啷嬥ぎ啶� 啶班啶粪 啶оぞ啶班く啶苦い啷佮ぎ啷� [phal膩ni d峁涐梗峁璿膩 darbhe峁
svahastaracit膩ni na岣� |
t膩tastatr膩pi roditi ||
sm膩rito vanav膩sa峁� ca
na 艣aknomi ro峁峁� dh膩rayitum ] in similar situations appears in the Dgh
(p. 69), the Abh (p. 27), and the Prat (p. 30).
We have already referred to the staging of some
scenes in the Prat while dealing with Bh膩sa's stage.
PRATIJ脩膧 YAUGANDHARAYANA.
Finally, we come to the legendary plays, of which
two deal with king Udayana Vatsar膩ja, 'the prince Arthur
of Indian literature'. Udayana legend is the most
popular subject in Indian literature equalled only by the
epics, and references to the legend are found in Buddhist
and Jain works as also in the technical works such as
Kautilya's Artha艣膩stra, Patanjali's Mah膩bh膩峁a, etc. So
much mass of fanciful tales has grown over the historical
back-ground that it has become well-nigh impossible to
arrive at the original historical basis for the legend.
Gunadhya's Brhatkatha is the original for the later
Sanskrit works; but there are to be
to be
found many
discrepancies in the story as
as
told in the different
descendants of the B峁沨atkatha. It has been asserted
that there is no historical truth behind Udayana's love for
Vasavadatt膩. The account, as given in the Buddhist and
Jain works, is much at variance with the Sanskrit version,
and the legend also seems to have travelled beyond the
limits of India. The whole problem bristles with
important and interesting information about ancient
Indian history and culture, comparative mythology, etc.
We are proceeding with our investigation of the problem
of the Udayana legend in all its aspects and shall publish
the results when complete.
Title. The Pratij帽膩 is so named on account of the
vows (Pratij帽膩s: I. 16; III. 8-9) the hero of the play,
Cf. Sarup, Vision, Intr., pp. 41-42; Kaut. Arth. IX. 7, p. 360;
Mahabhasya, IV. 3. 87; Kamasutra, V. 4. 14; Brhatkatha Sloka Samgraha, Cantos.
4 and 5; Brhatkatha Ma帽jar墨, II. 1, 2; Katha Sarit Sagara, III. 1-2. 2 Gune,
ABI, 2, pp. 1-21; Sarup, Vision, Intr., pp. 41-57; Lac么te, Essai sur Gun膩岣峢ya et
la Brhatkatha, translated into English by Father Tabard, Bangalore, 1923;
Priyadarsika, Edited by G. K. Nariman and others, Intr., pp. LXII-LXXVI.
3 Ketkar, Prachin Maharastra, pp. 138-139.
