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    Bhagavadajjukam Bodhayana - V Prabhakara Sastri 1986 PDF

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    BODHAYANA’S. BHAGAVADAJJUKAM __ Edited. BY VETURI PRABHAKARA® SASTRI MANIMANJARI PUBLICATIONS VETURI PRABHAKARA SASTRI MEMORIAL TRUS) HYDERABAD BHAGAVADAJJUKAM Manimanjari Publication Second Edition - January 1986 Copies 500 Price Rs 15/— For members Rs. 8/— For copies and particulars Veturi Prabhakara Sastri Memorial Trust 2-2-18/15/D/1. Bagh Amberpet Hyderabad-500 013 Printed at: R. K. Printers 9-71, Dwarakapuram Dilsukhnagar Hyderabad PUBLISHER'S NOTE ‘Veturi Prabhakara Sastri Memorial Trust’, registered in 1982, is endeavouring to collect and publish the complete works of Sastriji by 1988 which incidentally happens to be his birth centenary year. As part of our publication scheme we have now the pleasure of presenting this Sanskrit Prahasana which was hitherto published (1925) with an elaborate and revealing introduction by Sri Sastri in Sanskrit. Sastriji’s Telugu Translation of this Prahasana first appea- red in print in 1924, one year prior to the publication of this original text in Sanskrit by him. We have recently reprinted NEETI DWISHASHTIKA (ARYA) edited by Sri Sastri in Nagari characters. Similarly this work is also reprinted in Nagarilipi with a mind to popula- rise Nagari Script in the South and to bring home to the lovers of Sanskrit Literature in the North, the pioneering contribution of Sastriji to the cause of Sanskrit studies in India. We are grateful to Prof. P. S Ramachandrudu for his collaboration in the activities of the Trust. Our thanks are due to Sri K, S. R. Anjaneyulu, lecturer S.V.V,V.S. college for his personal attention while this book was in press. 20th January 1986 Dr. VETURI ANANDAMURTI Hyderabad (Trustee-V. P. §, M. Trust) FOREWORD Prahasana is One of the ten main varieties of the Sanskrit drama. Hasyarasa is given importance in this type of drama. The story, being the invention of the pcet’simagination, should be that of the people of low status. A sage or a Sannyasin or a Brahmana or any such person should be the hero, when it is called Suddha-p:ahasana. “aq seaty Taq faraary afaaferay 1 sees ASA FRITH” | “agedt - anafgs - aafeasaa ara.” (arfgeaaio VI 264-66) The Prahasana where two more Nayakas are introduced is called ‘Sankirna’. Bhagavadajjukam, on: of the earliest Prahasanas in Sanskrit, was, for the first time, brought to light by Sri Veturi- Prabhak.ra Sastri, first through his fine translation into Telugu in 1924 and then by getting it published in Devanagari script (Vavilla Press) in 1925. There is no mention of the author’s name any where in the original Sanskrit Text, though one of the commentators On this, states that this was written by Bodhayar.a. There ts difficulty in identifying this Bodhayana, There was one Bodhayana who wrote a commentary (Vrtti) on Brahmasutras, which was used by Srimadramanuja as the basis for his interpre- tation of the Brahmasutras. Our author who seems to be a devotee of Siva, ascan be seen from the introductory verse Of the play, cannot be identified with this Bodhayana who was probably a staunch devotee of Vishnu. Neither is it possible, as was rightly pointed out by Sri Sastri, to identify him with another Bodhayana the author of Kalpasutra, because our author seems to be the follower of gnanamarga where as the author of Kelpa- sutra, was probably the follower of Karmamarga. Therefore this Bodhayana must be a different person, praised by some later writers as a great poet, in the line of Bilhana and Murari, “agama gfa gq sfear: wofaddtsar: asi faces afer alas au: gusradgas | aradaqary qufcasarateafa deeatiaar ag TTI TaAgaraty arity a1” adrrafeaties by gRarcafa.) Date of the play :- This Prahasana was mentioned by king Mahendra Vikramavarman of the Pallava dynasty, at the biginning of the 7th ceutury, in the Mamandur stone inscription along with his own Prahasana, Mattavilasa, On the strength of a quotation in this play from Tattvasamasa, one of the oldest works on Sankhya philosophy (“‘arifeseq :- hiked aaa “aset qeaa> Vist faster area Isa ataa:, Aqed wa: eae: ofa aareeata’’), and a classification of dramas in ancient mode (“qaant- .+ aarermgaagy artgafsraa- FHITATA TAT AT STA LT EHTS HASTA LTT, Aza greaza oo satafafa qearfa’, ) © ‘Krishnamacharya _ feels that ‘the work must have belonged to about the beginning of Iv the Ist century A. D. (“History of classical Sanskrit Literature P. 570,) Like the Mattayilasa Prabasana, this Prahasana also is full of humour with interesting remarks of satirical nature, and it is written with the main intention of ridiculing the Bauddhas and Buddhism, The main characters in the play are the Parivrajaka or Sanpyasin (Bhagavan); his disciple Sandilya and a young and beautiful courtesan (Ajjuka), The play opens with a discussion between the master and the pupil on Hindu Dharma. But Sandilya makes it clear in inambiguous words that his main interest was neither in following Hinduism nor Buddhism but in getting two square meals a day through begging, putting on robes which ever suit the purpose. Born as he was in the family of so called Brahmins who had neither Vidya nor Tapas but were only used to subsist on the remnants of the Pindas offered to the crows while worshipping the manes, he embraced Buddhism with the hope of getting sumptuous focd through the collection of alms. But he was very much distressed by their one-meal-a-day practice and bad to come back to the Hindu fold, just to act as the load-carrying-ass (Bbanda - bhara ~ gardabha) of the ascetic. When he is advised Adbyayana by his Guru he questions its utility. As the Guru goes on explain. ing the futility of the wordly pleasures and the importance of Yoga the attention of the pupil was revetted on the comely courtesan in the adjacent garden. As this unilateral discourse proceeds, the damsel suddenly falls down dead due to snake- bite. The young man is very much aggrieved, V The older one seizes the opportunity to demonstrate to his pupil the power of Yoga and transfers his soul into the dead body of the courtesan who rises up and continues the discussion on Hindu Dharmi. Those present are very much surprised but thzir astonishment mounts wh-n_ the body of the Pariveajaka, which had fallen lifeless, rises again aad talks aid bshaves the way th2 courtesan did. The perplexed Sandilya remarks; ‘aq wart | aa AsTHT | AVA ATAgssy HT aa aaaa” “Bhagavan is not like Bhagavan and Ajjuka is not like Ajjuka; or this has become Bhagavadajjukam,.” All this happened because the Yamabhata, on account of mistaken identification of the name and person, had taken away the Jiva of the courtesan aad having realised the mistake returned to restore the Jiva to her body. He found that a Yogin was sporting in the body of the courtesan, Ashe had some urgent mission to fulfil, he infused the Jiva of the courtesan into the body of the Parivcajaka, for the time being. Thinking that the courtesan was raving mad her p2ople brought a physician and a specialist in po- ison cure and both of them fail miserably in bringing her back to normal state. Thus the Poet has been able to create a highly inter~ sting situation jatensifying the humour with satirical remarks on the prOficiency of the Vaidyas. Yamabhata returns again, requests the Parivrajaka to get back into his body and infuses the Jiva of the courtesan into her body. This is in brief, the Story Of the Prahasana. Vi There isa commzatary on this Prahasana by Narayana of Kerala, a student of the well-known Narayanabhattatiri and it is called ‘Dianatradarsini? (Kerala and Sanskrit Literature by K. K. Raja, P.48) It was with the help of this commen- tary that Sri Sistri had edited the corrupt manuscript of this Prahasana, restoring maay lost lines and giving Samsk- ruta- chaya of the Prakrit passages. According to Narayana this is a kind of allegorical play de- picting the doctrines of Yoga. He says:- afenq areaee fratags ates facarzat ara aftata afraraar caaisqat 1 qararagara agfere ast FFAT TT | Fort Taaeat agie? arearfasifrers” | “afaar aforsratat Wet tase Aa 1 aal fg aeq-aaedt BTeeY IATET: ‘In this play of deep meaning Yogendra and his disciple rep- resent Paramatman and Jivatman: Ajjuka represents Sushumna nadi while her two friends stand for Ida and Pingala-nadis. Her mother and her paramour, Ramilaka represent Avidya and Moha respectively. The two physicians represent Sankalpa (perception) and Vikalpa (doubt) while the Yamabhata stands for Time.’ Even without going into the allegorical depths of meaning one cau enjoy reading or witnessing the play for its mere plot and engaging action Just as there are thousands of people today who change overnight their ‘Isms’ and faiths just for the advancement of their personal ambitions,- and in the words of Sri Sastri, ‘just as there were People who were being lured by the preachings and the Churches of the Christian Missionaries 50 years ago’ (ie. 100 years ago from now)-there were people who were getting into the Vil fold of Buddhism just for securing some immediate personal bene- fits and this is one of the many literary works, written in olden days, to decry, in a subtle manner, such selfish and unholy ten- dencies prevalent among the people of al] the strata of society. One of the important features of the Sanskrit drama is the use of language appropriate to the cencerned character. The same tradition is followed in this drama also. Excepting the Sutradhara Parivrijaka Ramilaka and the Yamabhata (who speak in Sanskrit) all the other characters, including Sandilya, who is a Brabmin by birth and the two Vaidyas, speak in Prakrit, the language of the commoner. This distinction is clearly maintained by Sri Sastri by Usi ng Sistabhasha while translating the Sanskrit passages and Vy- avaharika Bhasha in irauslating Prakrit passages. Even in verses he maintains this distinction. The following verses may be cited by way of example: 3 me MG AGA 8oysor oe TAT ahs TA Joo GIS so Sots wd chop mySxbio eo oO 5 BASS 83 So (Srrg! ie S1QDev Sm wiod wr ES08" By bringing out the first edition of this play Bhagavadajju wm) with a fine introduction, in Sanskrit, and by translating the Vin same into Telugu, Sri Veturi Prabhakara Sastri made a valuable contributioa to bo:h the Sanskrit and Telugu literatures. Prof. Veturi Anandamurty the worthy son of a worthy father (Sri Veturi Prabbakara Sastri) has been doing yeomaD service to Felugu’ and Sanskrit Litcraiure ty brirgirg all {the works of his father to light though the valueble journal Mani manjari and through publishing them in the form of books. I congratulate him for his tenacity anp perseverance in successfully undertaking a task which an institution only can venture to think of, and I thank bimfor having given me an opportanity to write this Foreword. —DR. P. SRIRAMACHANDRUDU natu UATTIITR AU umerrafactaara : IREROSS SSE ORR ERS RRS aagfe afaes tmeatfrenag we arg gata seafeaq 1925 All Rights Reserved First edition Inner Title EOS SS Scere Le LeLOLOL Sere 6) SaTgaTa: MTARSTHATATEAT «TEAAET TAT ala: aaa farieafa vot wea soremar aeaa (ad aise Heweatla: ama qtaveadt ? a> area: 2) ware ea eaaTA TARTALT a yeare Aerad savas 1 aa arel— Aaaasfarhas wraesyafaet | afaaasfareh? facaragar atifa aearata aa, afa sgaarfaet qaricaftacas | greauifgaacara tat fenacaefatl 11 qafaaaafy, Haraafarfad Taraad fayfeaarestony t Waa Tet MaG |S aTaasyaAls a: 1 Bisa tara: ? gifnfaaceeateal Yaa: Faq a Haws MEAP TI 1 Tq areaaaieaia fredad faartcugiad: | aaaes srftar: afaraa ay waaay | awaTteaes Seas lara TAlaTe ghar: aaa i aaemaies afa aargdiewmg aay 1 zat arefatfaaqraifrentfeaaqar aenifed sated +1 aeisatar- aaa sgaanat afaqaéfa inrearfsa® earfaes ct afaa— a seqafea aaat efeda wet eaniafa a oftgranar emafir | wend setaaray saree ata aaa ae sega? fag IL ATAATA: CAPARATAASAA YSTTTAT TEGaTAT at wafaar Teraa:, sergaifenal dtavaa:, sft dt sara sae) ah: crdaatad at aad aa a areara: | wa Pasorareed safamard a faecadt anasmaaea faaraqsstaay afaadt deat: seaacara sal a wafefa wa freaa | aafeas sear “eat vig... zen aafaa: ae” fe weaTaA: | a anfenq wa anfastfteramisearaafs sfarrfeay 1 aad aera: qataarsat agtecaray ga earfefe aaqufaay | aaa: wfoaa alert sfaseqaq | gar waerafeaaes agarenfa:— adtarmaqaqeafear: ariadetear asi faegnahantfaraut HoMTsT_a | maaaqat qeftasarmearfe 4: earfear wgsata ova qaageraehty arity a: wagreatar Pasar AUS TAVTATM HL ATATTTHEATTATEATTR? «ag eet age a ava get frat ad Aaamarddrarnfeaqag qeadaraard acsed g frecaaa | BAPERATTS TAT ATTA HT att g aadieret: agit adacgod | aedtereral aa qaceiaaatfana U1 aad aTqatdtat aaararfeeend: | ada ase aaa u afeafarged agatgay | wet et wTaTaTeTateal safes Tatciaqarez aged | farqnedridesciaiccata: garment: aft Gea ASTAMTT FT FATT | I a a fagnansergéaaa (ey) aaeauariq 1 a a7 afeafaate: | afed get areefigt at - acaaeareanreed we: vafasnantea: qemata: arausefreraay area casita | + asa fasraraaaaatefafafaonereditarag 1 ageafanaaal | faerfaare: wax nufaerd am saaqaaeaq | afead fasted aafaerasta arcat afenfndy US | Twa AST WeaTATITAATAAIEIAl THfeTAAAT aarafaaaadita aufasiaafeenfa ogee | mat fad earfeeghegueaeaaara: | aa TeaREa CaateiTaR, aleaa- aftgraea ofegera | aatfs career «6 qeueee Fea. aieaifie, ggareafacufate: sfafadiomaed = afag segfoea agg ataaa: | dlaradt an ageafasnaat ar aut a: ashe a1 saeaeq SeaAeT HTT | TY Ml -acTATTATEMNT sitasdhtfafs aracgearad aeasfreqata | weary - seaataraarsaat va gesdyftadaten esta: wafed SrAAIAAAHATET MAT ACTA TISTAT aagieng fafa daq seed caifaaa i sreaafena geagift 1 ava eqaaNGATTaT =F 1 ATM AATTEMCUHATATAT - T SRKIMTAAAAITRA, Tearssareqranaragian sfafear- Tay aaaAaTAT | sqrearat a scgaafad saat aaaaa- qtaat areausafeaarase | Vat afeaq area freing® atfrefrcrrea- arena oesftadaafaarae adansoret 1 qoraraqgrat art qqear g& Saat eared wget ateafasrirens n + aq vara) at “araavarq” fa ofestes: afsaq | maasitasatorarefrrcnteraa: star eveadt Rneateaatt: ‘amaanpEy’ gata ofeeeafafa afer — Iv afaar afar atar atat trfasat aa: 1 aah fe wera gett HTweq TAGES: | aa Sarat att yeqadqHarqa: | swaSaqeyd aa: graneger gat TFT aErsaArAaUseaTeNy | aeT aad va aay ani aa oo sfaqfear: 1 Serfwafaxiantomacracag, araueaaaiada:, weary, smavafrery, seq araeaHaTeMTIAy Trsatar cag fara, Tara ray, earls | acacia neq saisaneT yeRTEA A GeSRATEM: THATTTaT aanae agate sare | waraar ca sAaarEt aT aaamta reardaat sfaoagaigaaaaeata Sletatastafa car aaqnfa sagt earreaaratearferarata freraat eataaatat aat agratcss atta. ea: iarergeater: sy Head tar: saaataa: starares gar araafer et AT aT aa atgrat saaatia qa: TEaIUIARaT AAEM aaa | AeA PASAT feast ata fear aga aeateaereaas | atfeaatiafa aezrara- aagitgatory = aerangaea | gat seaafas - saqaretg | afer aftecadt ara farsat ated caries sfasel ase: aaa: | asarsatad a fasafafa aed seot aresftartfa 1 aed aisate Fraafe | qaadeanitaraaqag aaiaq Paaatot aenara ferret | frarcarantad a fara 1 ganifefaat alfeaat osacad fasoufaara: oars: aadiaad t sganfad gaq satt at cea Gat atene guUere qa wafefa aad wade: afafee ataad oar area sagaq | airerafag qatares sfanfean Haga aaraat sez eat: | AA “asdl span.” caifeate aed aeauetarafafa waaay | azareeaarag = aree@ueiageg gst A TITS: Hafteagerdeq: sagonarnd” sf a araataqareaA 1 aaqefa até: sag Touaraaedtfa gaa) aft a Caesar Vv qantas” gfe wie otter. d a aqyaieg RE ATT | aarlacaga aa aafadaered aagie wavaafa . aearrd? =o gfearaastaareca «= sgaaafaagt facdefarite tarceavet gear: TAIT 1 HATA asa et ‘nat cea ofacet arae’ sfa afea | aa eqremat ant wefegareafafa sarasé | aad WaT! adt aaataart ate aagedt TeqrqddearsAa | wagafer: aeq a Fagéeassafefes geasorerat faved dta- wee Geanhaned | aegnastad adaara aestareareaaay | arama aeat seed a1 aaritfad as aarefen faged afaaa 1 wareen ga “ofearpa: - a armraqad 1 aqaTeT antaaea” gfe afaaered® “a qraaqeat aqaaea atiaaea” afa ada creda aga dary den oigaea ort a dae fad acialta aasaaat Jageneafsfaagersarorat aerfed qaiad carearaacraqaatieaay | wraqay safed adearemacaasiaa seeaat aftay agat aepareargat sReta geqramar qaqa seat ass ageurarent deparaafa safe cdieqat amqaaq i agreed wafaafaed Prigad afecararagq 1 Aagzt airatets age depamaa saefad saamaca afaseres ada agesfafe agucag adsat garrett: 11 fagfaaa: Rafe warecmestt. 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