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INTRODUCTION
71
passes by the name of Vāmana Pandita (1636-1695), but appears in varying
order according to the whim of the publisher. The translation alone, without
the original Sanskrit, published in the old Nirnaysagar Series, lacks all three
mangalacaraṇas and is northern for Niti, southern for S-V, as is also the
incomplete though certainly not identical text plus translation preserved in
Ujjain 711 with a colophon ascribing the poem to Harikavi, perhaps
Bhartr-bari-kavi. There are several other Marathi translations of quite
recent date, for the poet is still most popular in this part of the country. The
Mahārāṣṭrian influence in transmitting our MS apparatus should not be over-
looked, though truly Mahärästrian codices are not so numerous.
Western pandits enjoyed influence and prestige as far away as Benares
long before the rise of the Maratha power; the Pahadi Brahmins of northern
U. P. are acknowledged to be of Mahārāṣṭrian [Karhāḍā] origin. With the
Maratha empire and particularly in the days of the Peshwas their influence
was paramount, so that a considersable number of northern MSS then found
their way into Mahärāṣṭrian homes, to join the defective version W.
The
The best known Hindi translation is that of Rāņa Pratap at the end
of the 18th century; the Sanskrit originals of the slokas are often unidenti-
fiable. Printed copies are singularly rare, though reported as in the British
Museum collection [Cawnpore 1911]. The Sanskrit text given in Udaipur
1486 does not match the translation, many stanzas being given without a
Hindi equivalent. This is remarkablo as the MS is dated just 33 years after
the translation and copied at the same place for another prince of the same
house. Indrajit's Vivekadīpikā in Hindi prose is far more scholarly, but
only one MS each of the N [10 K7210] and the V [ BORI 350] are known,
nothing having over been reported of the S. The author was one of eight
sons of Raja Madhukar-saha (1554-92) of Orecha. In Tolugu, the best known
is the metrical version of Enugu Lakṣmaṇa which, like others reported in that
language, is beyond me. Most of the printed vernacular translations may be
neglected in the critical study unless based upon original MSS, and of
unimpeachable authenticity. The editions, where any exist, are invariably
uncritical, emended arbitrarily and rearranged according to the whim of the
editor, without documentation. They constitute, as it were, extensions of the
innumerable printed school editions of the Sanskrit text that appear every
year in almost all parts of the country.
As with the translations, the anthologies need critical edition before
real use can be made of them for the Bhartrhari problem. At present, we can
at best say what recension or perhaps version was known to the compiler.
IV. Determination Of The Text
4.1. The problem. The previous section dealt with the problem of
restoring as far as possible the original content of the collection before us. The
next step is to determine the original text of each stanza from all the
variant forms preserved in the MSS selected for discussion differ.
There is no question text-determination for group IV, seeing that both
the works contained there are apocryphal. The Vijnanasataka is already
published with a commentary while the Vitavṛtta is known from a solitary
71
passes by the name of Vāmana Pandita (1636-1695), but appears in varying
order according to the whim of the publisher. The translation alone, without
the original Sanskrit, published in the old Nirnaysagar Series, lacks all three
mangalacaraṇas and is northern for Niti, southern for S-V, as is also the
incomplete though certainly not identical text plus translation preserved in
Ujjain 711 with a colophon ascribing the poem to Harikavi, perhaps
Bhartr-bari-kavi. There are several other Marathi translations of quite
recent date, for the poet is still most popular in this part of the country. The
Mahārāṣṭrian influence in transmitting our MS apparatus should not be over-
looked, though truly Mahärästrian codices are not so numerous.
Western pandits enjoyed influence and prestige as far away as Benares
long before the rise of the Maratha power; the Pahadi Brahmins of northern
U. P. are acknowledged to be of Mahārāṣṭrian [Karhāḍā] origin. With the
Maratha empire and particularly in the days of the Peshwas their influence
was paramount, so that a considersable number of northern MSS then found
their way into Mahärāṣṭrian homes, to join the defective version W.
The
The best known Hindi translation is that of Rāņa Pratap at the end
of the 18th century; the Sanskrit originals of the slokas are often unidenti-
fiable. Printed copies are singularly rare, though reported as in the British
Museum collection [Cawnpore 1911]. The Sanskrit text given in Udaipur
1486 does not match the translation, many stanzas being given without a
Hindi equivalent. This is remarkablo as the MS is dated just 33 years after
the translation and copied at the same place for another prince of the same
house. Indrajit's Vivekadīpikā in Hindi prose is far more scholarly, but
only one MS each of the N [10 K7210] and the V [ BORI 350] are known,
nothing having over been reported of the S. The author was one of eight
sons of Raja Madhukar-saha (1554-92) of Orecha. In Tolugu, the best known
is the metrical version of Enugu Lakṣmaṇa which, like others reported in that
language, is beyond me. Most of the printed vernacular translations may be
neglected in the critical study unless based upon original MSS, and of
unimpeachable authenticity. The editions, where any exist, are invariably
uncritical, emended arbitrarily and rearranged according to the whim of the
editor, without documentation. They constitute, as it were, extensions of the
innumerable printed school editions of the Sanskrit text that appear every
year in almost all parts of the country.
As with the translations, the anthologies need critical edition before
real use can be made of them for the Bhartrhari problem. At present, we can
at best say what recension or perhaps version was known to the compiler.
IV. Determination Of The Text
4.1. The problem. The previous section dealt with the problem of
restoring as far as possible the original content of the collection before us. The
next step is to determine the original text of each stanza from all the
variant forms preserved in the MSS selected for discussion differ.
There is no question text-determination for group IV, seeing that both
the works contained there are apocryphal. The Vijnanasataka is already
published with a commentary while the Vitavṛtta is known from a solitary