Sahitya-kaumudi by Baladeva Vidyabhushana
by Gaurapada D膩sa | 2015 | 234,703 words
Baladeva Vidyabhusana鈥檚 Sahitya-kaumudi covers all aspects of poetical theory except the topic of dramaturgy. All the definitions of poetical concepts are taken from Mammata鈥檚 Kavya-prakasha, the most authoritative work on Sanskrit poetical rhetoric. Baladeva Vidyabhushana added the eleventh chapter, where he expounds additional ornaments from Visv...
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Text 4.42
啶ぅ啶�,
测补迟丑腻,
This is an example of 艣腻苍迟补-谤补蝉补 (peacefulness):
vayo j墨r峁嘺峁� 丑腻 dhik tad api na hi j墨r峁噊 mada-产丑补谤补岣� 艣latha峁� carm膩峁単ebhyas tad api na 谤腻驳补岣� 艣latha iva |
谤补诲腻岣� 艣墨r峁嚹乻 tad api na hi 尘辞丑补岣� katham ayam 箩补苍补岣� ka峁僺膩r膩te艣 肠补谤补峁嘺-办补尘补濒腻测补 蝉辫峁沨补测补迟耻 ||
惫补测补岣�鈥攁驳别; 箩墨谤峁嘺尘鈥攊s old; 丑腻鈥攁濒补蝉; dhik鈥撵颈别; tad api鈥拢别惫别谤迟丑别濒别蝉蝉; na hi鈥攏ot indeed; 箩墨谤峁嘺岣�鈥攚orn out; mada-产丑补谤补岣�鈥攖丑别 burden of overweening pride; 艣濒补迟丑补尘鈥攍辞辞蝉别; carma鈥攖丑别 skin; 补峁単别产丑测补岣�鈥攆rom the limbs; tad api鈥拢别惫别谤迟丑别濒别蝉蝉; na鈥拢辞迟; 谤腻驳补岣�鈥攎aterial attachment; 艣latha岣� iva鈥攁s if slackened; 谤补诲腻岣�鈥攖丑别 teeth; 艣墨谤峁嚹佱弗鈥攂谤辞办别苍; tad api鈥拢辞苍别迟丑别濒别蝉蝉; na hi鈥攏ot indeed; 尘辞丑补岣�鈥攂别飞颈濒诲别谤尘别苍迟; katham鈥攚丑测?; ayam 箩补苍补岣�鈥攖his person; 办补峁僺补-腻谤腻迟别岣�鈥攐蹿 碍峁涐梗峁嘺 (鈥淜a峁僺a鈥檚 enemy鈥�); 肠补谤补峁嘺-办补尘补濒腻测补鈥攆or the lotus feet; 蝉辫峁沨补测补迟耻鈥攕hould long.
Ha! The life span has become worn-out, not so the burden of overweening pride. Gosh, the skin from the limbs has slackened, not so the material attachments. And the teeth are broken, but not the illusions! Why? This person should long for 碍峁涐梗峁嘺鈥檚 lotus feet. (础濒补峁卥腻谤补-办补耻蝉迟耻产丑补 5.25)
atra 苍颈谤惫别诲补岣� st丑腻y墨. sa峁儾跄灏�-du岣ham 腻濒补尘产补苍补m. pu峁噛a-t墨rt丑腻dy udd墨panam. bhog膩n膩saktir anub丑腻va岣�. maty-膩di岣� sa帽c膩r墨. nanu 诲腻蝉测补-sakhya-v膩tsaly膩khy膩s trayo 谤补蝉腻岣� pare santy anubh奴yante ca taj-j帽ais tata岣� katham atra navaiveti cet, satyam, tat丑腻pi n膩tra te nir奴pyante, 鈥渘avaiva 谤补蝉腻岣�, pare tu b丑腻v膩岣モ�� iti svatantrecchena munin膩 parib丑腻峁峁嚹乼.
Here nirveda (being disgusted with material life) is the st丑腻yi-b丑腻va (the foundational mood). The misery of material life is the 腻濒补尘产补苍补 (the 惫颈峁测补, the object of the st丑腻y墨). A virtuous 迟墨谤迟丑补 (a holy place or a holy person) and so on are the 耻诲诲墨辫补苍补蝉 (stimulus). Nonattachment to material enjoyment is the anub丑腻va (reaction). The vyabhic膩ri-b丑腻vas are mati (ascertaining a meaning based on the scriptures) and so on.
Someone might wonder: 鈥淭hree other rasas, namely 诲腻蝉测补 (being a servant), sakhya (being a friend), and 惫腻迟蝉补濒测补 (being an affectionate superior), exist, and they are experienced by those who know them, so why are only nine stated here?鈥� It鈥檚 true, those rasas are experienced, nonetheless they are not described here on account of this dictum by Bharata Muni, who had an independent will: 鈥淭here are only nine rasas. The others are b丑腻vas.鈥�
Commentary:
Those three鈥�诲腻蝉测补, sakhya, and 惫腻迟蝉补濒测补鈥攁re included in Mamma峁璦鈥檚 rati (4.47). At the beginning[1] and at the end[2] of his chapter on rasa, Bharata Muni only states eight rasas. There are two recensions of 狈腻峁瓂补-艣腻蝉迟谤补. In the interpolated passages between 6.82 and 6.83 of the thirty-seven chapter recension, 艣腻苍迟补 is said to be the ninth rasa.[3] In the thirty-six chapter recension, however, there is no interpolation.
Besides, in that interpolation, nirveda is only mentioned as a vyabhic膩ri-b丑腻va of 艣腻苍迟补-谤补蝉补, and the st丑腻y墨 of 艣腻苍迟补 is said to be 艣补尘补.[4] 顿丑补苍补帽箩补测补 only listed eight st丑腻yi-b丑腻vas and added that 艣补尘补 is not relevant in dramaturgy.[5]
搁奴辫补 骋辞蝉惫腻尘墨 agrees with Bharata Muni and 痴颈艣惫补苍腻迟丑补 碍补惫颈谤腻箩补[6] by stating that 艣补尘补 is the st丑腻yi-b丑腻va of 艣腻苍迟补. 搁奴辫补 骋辞蝉惫腻尘墨 echoes 痴颈艣惫补苍腻迟丑补 碍补惫颈谤腻箩补鈥檚 interpretation of 艣补尘补.[7] 碍峁涐梗峁嘺 defines 艣补尘补 in this way: 艣amo man-ni峁ａ弓hat膩 buddhe岣�, 鈥淲hen the intelligence is focused on Me, that is 艣补尘补鈥� (B丑腻gavatam 11.19.36).
Udbha峁璦 (c. 800 CE) was the first poetical rhetorician to list 艣腻苍迟补 as a rasa (碍腻惫测腻濒补峁卥腻谤补-蝉腻谤补-蝉补峁単谤补丑补 4.4). Rudra峁璦 was the first to mention a st丑腻yi-b丑腻va for it: samyag-箩帽腻苍补 (proper knowledge) (碍腻惫测腻濒补峁卥腻谤补 15.15).[8] Later, Abhinavagupta clearly stated that nirveda is indicative of 艣腻苍迟补-谤补蝉补.[9] He was the first to mention nirveda as its st丑腻y墨.[10]
Dr. Sushil Kumar De writes:
It is extremely doubtful if 艣腻苍迟补 as rasa is at all accepted by Bharata, for the genuineness of the portion of the text of the 狈腻峁瓂补-艣腻蝉迟谤补 in which the mention of 艣腻苍迟补 as a rasa occurs is certainly not beyond question. In all the four editions of Bharata鈥檚 work (Grosset, 碍腻惫测补-尘腻濒腻, K膩sh墨 and Gaekwad), the enumeration of only eight Rasas, excluding the ninth, 艣腻苍迟补, occurs at the outset of ch. 6; and an elaborate treatment of these eight Rasas, with their corresponding st丑腻yins, vib丑腻vas, etc., their color and deity, follows. It may be noted that 碍腻濒颈诲腻蝉补 (Vikram. ii.8) credits Bharata with the mention of eight (not nine) Rasas. It is only in the Gaekwad edition that the text on 艣腻苍迟补 occurs, at the end of ch. 6, and speaks of 艣腻苍迟补 as the ninth rasa. The additional text on 艣腻苍迟补 is commented upon by Abhinavagupta and appears to have been known to Bha峁弓a N膩yaka. Abhinava makes an elaborate attempt to meet the objections against 艣腻苍迟补 and establish it as a rasa.[11]
This is Mamma峁璦鈥檚 illustration of 艣腻苍迟补-谤补蝉补,
ahau v膩 丑腻re v膩 kusuma-艣ayane v膩 d峁涐梗adi v膩 ma峁嘺u v膩 lo峁ａ弓e v膩 balavati ripau v膩 sud峁沝i v膩 |
t峁涐箛e v膩 strai峁噀 v膩 mama samad峁浥沷 y膩nti divas膩岣� kvacit pu峁噛膩ra峁噛e 艣iva 艣iva 艣iveti pralapata岣� ||鈥淗aving an equal eye toward a snake and a necklace, a flower bed and a slab of stone, a gem and a clump of earth, a powerful enemy and a friend, and grass and the grassy part of a woman, my days pass while I mutter 鈥�艢颈惫补, 艢颈惫补, 艢颈惫补鈥� somewhere in a sacred forest.鈥� (痴补颈谤腻驳测补-艣补迟补办补 103) (碍腻惫测补-辫谤补办腻艣补, verse 44)
笔补峁囜笉颈迟补-谤腻箩补 闯补驳补苍苍腻迟丑补 defines nirveda as dispassion toward sense gratification. He says nirveda originates from the discernment between real things and unreal things: Only this kind of nirveda is the st丑腻yi-b丑腻va of 艣腻苍迟补-谤补蝉补, otherwise it is a 惫测补产丑颈肠腻谤墨.[12] 闯补驳补苍苍腻迟丑补 says 艣腻苍迟补-谤补蝉补 is prominent in Yoga-惫腻蝉颈峁ａ弓补.[13]
Moreover, in this context Bharata Muni also uses the term sama (evenness):
蝉补尘补岣� sarve峁 bh奴te峁 sa 艣腻苍迟补岣� prathito 谤补蝉补岣�,
鈥淲hen one is equal to all beings, 艣腻苍迟补-谤补蝉补 is displayed鈥� (狈腻峁瓂补-艣腻蝉迟谤补 6.82).
The definition is:
sarva-产丑奴迟补-stham 膩tm膩na峁� sarva-bh奴t膩ni c膩tmani |
墨k峁te yoga-yukt膩tm膩 sarvatra sama-dar艣ana岣� ||鈥淗e whose mind is linked in yoga sees himself (his own mood) in all beings and all beings in himself (he sees their states of being in himself). Everywhere, he sees what is the same (Brahman).鈥�
Alternatively:
鈥淎 person whose mind is linked in yoga sees the Soul (笔补谤补尘腻迟尘腻) in all beings and all beings in the Soul (Ma丑腻-Vi峁ａ箛u). That person shows sama in all circumstances鈥� (叠丑补驳补惫补诲-驳墨迟腻 6.29).
According to 痴颈艣惫补苍腻迟丑补 颁补办谤补惫补谤迟墨, sama, one of the twenty-eight qualities of a devotee, means being even-minded both in happiness and in unhappiness, and both in being respected and in being disrespected: 蝉补尘补岣� sukha-du岣丑腻bhy膩峁� m膩n膩pam膩n膩bhy膩峁� ca 迟耻濒测补岣� (厂腻谤腻谤迟丑补-诲补谤艣颈苍墨 11.11.29).
This verse by Bhart峁沨ari is another illustration of 艣腻苍迟补-谤补蝉补,
sphurat-sp丑腻ra-jyotsn膩-dhavalita-tale kv膩pi puline suk丑腻s墨n膩岣� 艣腻苍迟补-dhvani峁 rajan墨峁 dyu-sarita岣� |
bhav膩bhogodvign膩岣� 艣iva 艣iva 艣ivety ucca-vacasa岣� kad膩 y膩sy膩mo鈥檔targata-bahula-b膩峁膩kula-da艣膩m ||鈥淥苍 nights when the sounds are peaceful, when shall we who are afflicted by the snake of material life sit comfortably somewhere on a bank on the Ganges鈥� shore where the ground is made white by an intensely radiating moonlight and become overwhelmed by tears that penetrate the heart, while exclaiming 鈥溑毦北共� 艢颈惫补 艢颈惫补鈥�?鈥� (痴补颈谤腻驳测补-艣补迟补办补 85)
Footnotes and references:
[1]:
狈腻峁瓂补-艣腻蝉迟谤补 6.15. The verse is quoted in 厂腻丑颈迟测补-办补耻尘耻诲墨 4.11.
[2]:
evam ete 谤补蝉腻 j帽ey膩s tv a峁ａ弓au lak峁峁嘺-lak峁t膩岣� |
ata 奴谤诲丑惫补峁� pravak峁膩mi b丑腻v膩n膩m api lak峁峁嘺m || (狈腻峁瓂补-艣腻蝉迟谤补 6.83)
[3]:
[4]:
atha 艣膩nto 苍腻尘补 艣补尘补-st丑腻yi-b丑腻v膩tmako 尘辞办峁-pravartaka岣�. sa tu tattva-箩帽腻苍补-vair膩gy膩艣aya-艣uddhy-膩dibhir vib丑腻vai岣� samutpadyate. tasya yama-苍颈测补尘腻诲丑测腻迟尘补-诲丑测腻苍补-d丑腻ra峁噊p膩sanasarva-产丑奴迟补-day膩li峁単a-graha峁嚹乨ibhir anub丑腻vair 补产丑颈苍补测补岣� prayoktavya岣�. vyabhic膩ri峁嘺艣 c膩sya nirveda-蝉尘峁泃颈-诲丑峁泃颈-蝉补谤惫腻艣谤补尘补-艣补耻肠补-stambha-谤辞尘腻帽肠腻诲补测补岣� (狈腻峁瓂补-艣腻蝉迟谤补 6.83).
[5]:
[6]:
ratir 丑腻sa艣 ca 艣oka艣 ca krodhots膩hau 产丑补测补峁� tat丑腻, 箩耻驳耻辫蝉腻 vismaya艣 cettham a峁ａ弓au prokt膩岣� 艣amo鈥檖i ca (厂腻丑颈迟测补-诲补谤辫补峁嘺 3.175); 艣amo nir墨丑腻vast丑腻y膩峁� sv膩tma-vi艣r膩maja峁� sukham, 鈥�艢补尘补 is the joy that originates from the repose in oneself while being desireless鈥�(厂腻丑颈迟测补-诲补谤辫补峁嘺 3.180).
[7]:
vi丑腻ya vi峁yonmukhya峁� nij膩nanda-sthitir yata岣�, 膩tmana岣� kathyate so鈥檛ra svab丑腻va岣� 艣补尘补 ity asau, 鈥淭he nature of the soul, in which the person blissfully abides after giving up sense gratification, is called 艣补尘补.鈥� (Bhakti-谤补蝉腻m峁泃a-sindhu 2.5.17)
[8]:
[10]:
vir膩go j膩yata ity anena tattva-j帽膩notthita峁� 苍颈谤惫别诲补峁� 艣腻苍迟补-谤补蝉补-st丑腻yina峁� s奴cayat膩 tasyaiva ca sarvetar膩蝉腻谤补tva-pratip膩danena pr膩d丑腻nyam uktam (Locana 4.5).
[12]:
[13]:
prabandhasya tu yoga-惫腻蝉颈峁ａ弓补-r膩m膩ya峁噀 艣腻苍迟补-karu峁嘺yo岣� (搁补蝉补-驳补峁単腻诲丑补谤补, KM p. 109).