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 10.61
啶ぅ啶� 啶掂ぞ,
啶むえ啷嵿さ啶� 啶む啶掂え啷�-啶啶�-啶氞え啷嵿う啷嵿ぐ啷囙ぃ 啶ㄠた啶班啶溹た啶む 啶灌え啷嵿い 啶侧啷嵿啶苦い啶� 啷�
啶掂た啶粪ぞ啶｀啶 啶呧啷嵿-啶た啶粪ぞ啶︵ 啶啶權啶曕啶む 啶啶班ぞ啶�-啶灌ぞ啶ㄠ啶氞啶涏く啶� 啶掂た啶о啶� 啷�
yath膩 v膩,
tanvi tvan-mukha-肠补苍诲谤别峁嘺 nirjito hanta 濒补箩箩颈迟补岣� |
vi峁Ｄ佱箛y 补峁卥补-mi峁Ｄ乨 产丑耻峁卥迟别 辫谤腻峁嘺-h膩necchay膩 惫颈诲丑耻岣� ||
tanvi鈥擮 slender woman; tvat-mukha-肠补苍诲谤别峁嘺鈥攂y your moon face; 苍颈谤箩颈迟补岣�鈥攄别蹿别补迟别诲; hanta鈥攁濒补蝉; 濒补箩箩颈迟补岣�鈥攁蝉丑补尘别诲; 惫颈峁Ｄ佱箛颈鈥攑辞颈蝉辞苍蝉; 补峁卥补鈥攐f the mark; 尘颈峁Ｄ乼鈥攗nder the false appearance; 产丑耻峁卥迟别鈥攅补迟蝉; 辫谤腻峁嘺鈥攖丑别 life force; 丑腻苍补鈥攆or the giving up; 颈肠肠丑补测腻鈥攚ith the desire; 惫颈诲丑耻岣�鈥攖丑别 moon.
Alas, slender girl, the moon feels embarrassed because he was defeated by your moon face, and now he ingests poison, under the guise of the mark, with the intent to give up his life.
evam 膩di bha峁単y-antarair anekadh膩.
Apahnuti is expressed in many ways by means of various kinds of such wordings.
Commentary:
Here the existence of the well-known mark on the moon is expressly denied and is replaced with the existence of poison by means of the wording 鈥渦nder the guise of.鈥� This is Mamma峁璦鈥檚 other example:
amu峁in l膩va峁噛膩m峁泃a-sarasi n奴na峁� m峁沢a-d峁浥沘岣�
smara岣� 艣arva-plu峁ａ弓a岣� p峁泃hu-jaghana-bh膩ge nipatita岣� |
yad a峁単膩峁単膩r膩峁嚹佱箖 pra艣ama-pi艣un膩 n膩bhi-kuhare
艣颈办丑腻 dh奴masyeya峁� 辫补谤颈峁嘺尘补迟颈 rom膩vali-惫补辫耻岣� ||鈥淔or sure, Cupid, scorched by 艢颈惫补, fell on that part of the doe-eyed woman鈥檚 broad hips, a pond of the nectar of loveliness, because the line of smoke, which indicates that the embers of his body parts ceased to burn, has turned out as the row of hairs above the central hollow.鈥�
The apahnuti is mixed with 耻迟辫谤别办峁Ｄ�.
Mamma峁璦 elaborates:
atra na rom膩vali岣�, dh奴ma-艣ikheyam iti 辫谤补迟颈辫补迟迟颈岣�,
鈥淗ere the perception is: 鈥淭his is not a row of hairs; it is a line of smoke鈥濃�� (碍腻惫测补-辫谤补办腻艣补, verse 432 惫峁泃迟颈).
According to Govinda 峁琱补办办耻谤补, the key word here is the verb 辫补谤颈峁嘺尘补迟颈 (it has transformed, i.e. turned out).[1] However, Ruyyaka and 痴颈艣惫补苍腻迟丑补 碍补惫颈谤腻箩补 say the key word is 惫补辫耻岣� (鈥渢he form of鈥� in 鈥渋t has turned out as the form of a row of hairs鈥�),[2] but that wording is akin to a metaphor.
Footnotes and references:
[1]: