223. HRDAYADARPANA 223

HRDAYADARPANA 223

to him रसचर्षंण्ा (or भोगकृत्व) is the soul of poetry and he is not prepared to admit ध्वनि in general as the soul of poetry. "ध्वनि- र्नामापरो योपि व्यापारो व्यजनात्मकः। तस्य सिद्धेपि भेदे स्यात्काव्यान्त्वं न रूपिता ।।' (लोचन pp. 14 and 19; नयरथ p.10). The लोचन refers to the views of भट्टनायक and हृदयदर्पण very frequently and generally for condemnation. Besides the references given above vide लोचन p.14 ('काव्ये रसयिता सर्वो न बोद्धा न नियोगभाक'), pp. 24-25 (on the verse 'अत्ता पत्थ' in ध्व.p.24), p. 32 (एतदवोक्तं हृदयदपये 'यावत्पूर्णो न त्वेतेन तावन्नैववम् इति), 32 (आत्मसद्भावेपि कचिदेव जीवव्यवहार इत्युक्तं प्रागेव। तेन तत्निरवकाशं यदुक्तं हृदयदर्पये-सर्वंत्र तर्हि काव्यव्यवहार: स्यात् इति), 34 (यदाह भट्टनायक: -वाग्धेनुदग्ध एकं हि रसं यल्लाभतृष्णया। तेन नास्य समः स स्याद दुसते योगिभिर्हि य:), 39 (तेन यद्भट्टनायकेन द्विवचनं दूषितं तद्गजनिमीलिकयैब); the reference here is to the form व्यड्क्त: in ध्वनिकारिका I. 13 and this passage of the लोचन has been criticized in the व्यक्तिविवेक (p.19); 77 (भट्टनायकेन तु यदुक्ं-इवशब्दयोगाद्रौरताप्यत्र न काचित्-तच्छ लोकार्थमपरामृश्य- on निश्वासान्ध इवादर्श:); this is with reference to the verse निश्वासान्य इवादर्श: (from रामायख); p. 76 यत्तु हृदयद्पसे उक्त्तम्-हहा हेति संरम्भार्थोयं चमत्कार इति (on the verse स्निग्धश्यामल० in ध्व. p. 74-75). From thes: quotations it will be clear that the हृदयदर्पण was a work in verse and prose composed for establishing a theory of Poetics and for controverting the position of the ध्वन्यालोक. मागिक्यचन्द्र givestwo verses characterising लोल्ट, शङ्कुक and नायक quoted above on pp. 50-51 but the सक्केत p. 147 (in Anan. ed.) has some different readings. Whether the work was originally called सहृदयदर्पण, vide above pp. 196-7. In the edition of 1923 I could not make use of the अभिनवभारती, no part of which had then been published. On Pp. 4-5 of the भभिनवभारती vol. I. is set out the view of भट्टनायक on the first verse of the नाट्यशास्त्र 'नाट्यशाखं प्रवच्यामि ब्रह्मया युदाहतम्' which comes to this that this world of name and from (नामरूप) is a means of helping one on the road of the highest goal of man (viz. मोच) and that this verse suggests the idea of Santarasa and then quotes the following verse from the सहृदय- दर्पण of भट्टनायक viz. नमस्नैलोक्यनिर्माणकवये शम्भवे यतः। प्रतिक्षणं जगनना- व्यप्रयोगरसिको जन: ॥. This appears to have been the first verse of the सहदयदर्पण (or हृदयदपष). The late Prof. V. V. Sovani thought that the work of भट्टनायक was a commentary on the Nātyasastra (vide Dr. Bhandarkar Commemoration volume p. 390). But this does not seem to be right. The quotations cited above from भड्नायक establish that the latter was concerned to