<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->shivarAja bhUShaNa appears to be again a manual rather than a poem itself. It is like say in the tradition of daNdin's kAvya darsha in saMskR^ita or more so a work of jayadeva that I forget. It appears that bhUShaNa is intending to illustrate types of brajabhASha alamkAra using incidents from the Chatrapati's life as examples.<!--QuoteEnd--><!--QuoteEEnd-->
Absolutely. Beyond doubt, the chief purpose in mind of bhUShaNa in writing SB is to create a manual of poetics, rather than a historical account of shivAjI (although that does not deny the historical gems in the work). bhUShaNa himself says:
siva-charitra lakhi yauM bhayo kavi bhUShaNa kai chitta
bhA.Mti bhA.Mti bhUShani so.M bhUShita karauM kabitta
su-kabin so.M suni-suni kacHuka samujhi kabina kai pantha
bhUShaNa bhUShaNamaya karata shiva-bhUShaNa subhagrantha
roughly:
The bravery of shivAjI contagiously ignited this bold desire in the poet-heart of bhUShaNa
To create vareity of diverse 'bhUShaNas' for embellishing the (vernacular) poetics
Studying therefore first the methododology of great poets, to the best of his abilities,
bhUShaNa now takes up the task to create this blessed grantha of alaMkAra-s
(grantha, a treatise, not a kAvya nor a chronicle)
Reading SB, the students of saMskR^ita would be easily reminded of the kashmIraka handbooks on poetics, although this one thematically bound. Besides, no doubt here we are noticing a continuity of the same vital flow of saMskR^ita poetry, acclimatized for jana-bhAShA-s, no matter how much the Pollocks deny or dislike.
==
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->chintAmaNi
bhuShaNa
matirAma
nilakaNTha.
matirAma's erotic verses being cited. <!--QuoteEnd--><!--QuoteEEnd-->
matirAma was elder to bhUShaNa
Of course matirAma, the author of celebrated lalita-lalAma and rasarAja, is the standard bearer of early Hindi erotics, who is only eclipsed later by the work of his student the more famous bihArIlAl who shined under the patronage of jai siMha of jaipur.
rAhula sAMkR^ityAyana while living in kumAyUM had disovered some works to show that a poet-envoy from satArA had visited the court of kumAyUM and was known here as maNirAma, and suggests that it must be the birth name of bhUShaNa.
They were all kashyapa trivedI-s from kAnyakubja. Sort of our western relatives <!--emo&
--><img src='style_emoticons/<#EMO_DIR#>/smile.gif' border='0' style='vertical-align:middle' alt='smile.gif' /><!--endemo-->
Absolutely. Beyond doubt, the chief purpose in mind of bhUShaNa in writing SB is to create a manual of poetics, rather than a historical account of shivAjI (although that does not deny the historical gems in the work). bhUShaNa himself says:
siva-charitra lakhi yauM bhayo kavi bhUShaNa kai chitta
bhA.Mti bhA.Mti bhUShani so.M bhUShita karauM kabitta
su-kabin so.M suni-suni kacHuka samujhi kabina kai pantha
bhUShaNa bhUShaNamaya karata shiva-bhUShaNa subhagrantha
roughly:
The bravery of shivAjI contagiously ignited this bold desire in the poet-heart of bhUShaNa
To create vareity of diverse 'bhUShaNas' for embellishing the (vernacular) poetics
Studying therefore first the methododology of great poets, to the best of his abilities,
bhUShaNa now takes up the task to create this blessed grantha of alaMkAra-s
(grantha, a treatise, not a kAvya nor a chronicle)
Reading SB, the students of saMskR^ita would be easily reminded of the kashmIraka handbooks on poetics, although this one thematically bound. Besides, no doubt here we are noticing a continuity of the same vital flow of saMskR^ita poetry, acclimatized for jana-bhAShA-s, no matter how much the Pollocks deny or dislike.
==
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->chintAmaNi
bhuShaNa
matirAma
nilakaNTha.
matirAma's erotic verses being cited. <!--QuoteEnd--><!--QuoteEEnd-->
matirAma was elder to bhUShaNa
Of course matirAma, the author of celebrated lalita-lalAma and rasarAja, is the standard bearer of early Hindi erotics, who is only eclipsed later by the work of his student the more famous bihArIlAl who shined under the patronage of jai siMha of jaipur.
rAhula sAMkR^ityAyana while living in kumAyUM had disovered some works to show that a poet-envoy from satArA had visited the court of kumAyUM and was known here as maNirAma, and suggests that it must be the birth name of bhUShaNa.
They were all kashyapa trivedI-s from kAnyakubja. Sort of our western relatives <!--emo&
--><img src='style_emoticons/<#EMO_DIR#>/smile.gif' border='0' style='vertical-align:middle' alt='smile.gif' /><!--endemo-->