[INDOLOGY] Dhvanyāloka
Harry Spier
vasishtha.spier at gmail.com
Mon Apr 1 02:27:45 UTC 2024
Hi Howard,
I think you are referring to page 20 of the introduction. (see the
following excerpt below). There are 27 references to aucitya in the
critical edition of Ingalls et al. I've attached a text version from
archive.org which you can search for "aucitya". Its a bit garbled since
its from an OCR but you can use it to locate the term and then look at the
print version.
Harry Spier
20 Introduction
. . .
The literary piece must exhibit appropriateness (aucitya). To begin
with, the plot must be appropriate to the emotions, the determinants,
and the consequents which are to produce the intended rasa. In ex-
hibiting the heroism of a human king, for example, one should not
engage him in adventures that could be accomplished only by a god
(3.10-14 A). If a plot as given in the epics and Puranas contains a trait
that is inappropriate to the character of the hero or to the intended
rasa, one must either omit it or add some element to the plot to achieve
the needed appropriateness (3.10-14e A). In this regard Ananda cites
Kalidasa as an example to be followed. His reference is in general terms
only, but we might supply such a specific instance as the Sakuntala,
where in the epic prototype the king abandons with needless cruelty the
heroine whom he has seduced.’ Such action would be inappropriate to . . .
Harry Spier
On Sun, Mar 31, 2024 at 9:53 PM Howard Resnick via INDOLOGY <
indology at list.indology.info> wrote:
> Dear Scholars,
>
> In the Harvard Press edition of Ānandavardhana’s Dhvanyāloka, I recall
> reading a passage stating, basically, that in the presentation of
> *Mahābhārata* stories, one can employ the principle of *aucitya* (MW:
> fitness, suitableness, decorum) to bring about a suitable rasa that the
> audience will understand and feel. Further, one may adjust or alter certain
> details in the MBh in order to bring this about this effect.
>
> Presumably a famous example of this would be the various presentations of
> the Śakuntalā story.
>
> I have been unable to find the passage that, I believe, states this
> principle of aucitya. I would be grateful for any help in tracking this
> down.
>
> With best wishes,
> Howard
>
> _______________________________________________
> INDOLOGY mailing list
> INDOLOGY at list.indology.info
> https://list.indology.info/mailman/listinfo/indology
>
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Introduction
The pages which follow carry a translation and annotation of two
Sanskrit texts. The first has been known for many centuries as the
Dhvanyáloka, or "Light on [the Doctrine of} Suggestion,” and has been
ascribed to Rajanaka Anandavardhana, a Kashmiri author of the ninth
century A.D. The fact that this was not the original title of the work
and the fact that many scholars have recently claimed, | think wrongly,
that Ananda wrote only the Vrtti or prose portion of it, are matters
of which I shall speak later. The second text is a commentary on the
first, called the Locana, or “The Eye,” composed in about A.D. 1000
by another Kashmiri, the critic, philosopher, and Saiva mystic, Abhi-
navagupta. These two texts have proven over the centuries to be the
most influential works of India on the theory and practice of literary
criticism. For the last thousand years all Indian critics of Sanskrit, and
many even of those who have written on the literatures of India's mod-
ern languages, have studied their doctrine, if not directly from the texts
themselves, at least through the rendering of Mammata. Even when an
author has disagreed with their pronouncements he has treated these
works with honor and has taken pains to answer their point of view in
establishing such other doctrines as he might favor.
How did Ánanda's view of literature arise? I use this general phrase
because, as will soon be clear, the doctrine of dhvant, of suggestion or
suggestiveness in literature, forms only a part of it. And what is there
about his view and about Abhinava's commentary on it that placed
these-works in such a magisterial position? In this Introduction I shall
try to answer these questions, steering a course between the generalities
of brevity and a full-scale exposition, which would be nothing less than
a history of Indian aesthetics.
As both Ánanda and Abhinava were Kashmiris and drew heavily on
Kashmiri traditions of scholarship, it is to that northern province of
India that we should look for the historical background of their works.
2 Introduction
Kashmir in the narrow sense is a small valley ringed in by the immense
ranges of the Himalaya and Karakoram mountains. The floor of the
valley, some eighty by twenty miles in extent, lies a mile above sea level
and is watered by the Jhelum River, which twists its way northwestward
into the Wular Lake, issuing westward from which it breaks through the
mountain barrier. The soil of the valley, helped by winter snows and
spring rains, is fertile. In those brief periods when the valley was well
governed and when measures were taken to prevent annual flooding,
both produce and population rose to a high level, permitting the kings
of Kashmir to extend their sway well beyond the narrow li its of their
homeland.
The frst of our two authors lived toward the end of the longest period
of strong government that Kashmir ever enjoyed, a period in which for
once this little valley played a major role in the political history. of
Asia. This strong Kashmir was the achievement of two long-reigning
kings of the Karkota dynasty: Lalitàditya, "the World Conqueror"
(reg. A.D. 725-761), and his grandson, Jayapida, the great patron of lit-
erature (reg. A.D. 776-807). Kalhana's Rájatararigini gives a delightful
account of their reigns, mixing history with the romantic adventures
of folk tales. As the reader may follow the account in Sir Aurel Stein's
edition and translation of the Rdjatararigini, I shall limit myself to
selecting the few items which are strictly to my purpose.
In A.D. 732 or 733 King Lalitaditya borrowed from the Bhütesa Tem-
ple ten million dirináros to finance an expedition to the south. The
goal of his expedition was King Yasovarman of Kanauj, who controlled
through feudatory rights the Punjab and most of the Ganges valley.
In 733, the date perhaps being confirmed by a solar eclipse, at the
confluence of the Jumua and the Ganges, 700 miles as the crow flies
from where he had set forth, Lalitaditya met with and defeated his
‘ The Gatidavaho, a Prakrit poem deseribing the victories of Ya$ovarman, contains
a passage (vss. 827-832) mentioning various portents, including a solar eclipse, which
occurred just before Yasovarmaa's “[royal] position became suddenly weakened"
(khana-nivvadia-niyaya-paya-bharige = ksano-mirvrtta-nyja/ka|-pada-bharge). Such
is the reading of three of the four manuscripts of the poem as edited in the Bombay
Sansknt and Prakrit Series, No. 34, second ed., 1927; see Introduction, p. cclvii.
Hermann Jacobi took this weakening of the royal position to refer to YaSovarman's
defeat at Prayaga by Lalitditya (Gott. Gel. Anz. 1888, II, pp. 67-68). A total eclipse
of the sun would have been visible from PraySga (Allahabad) in a.o. 733. But the
reading of the latest edition of the Gaüdavaho (Prakrit Text Society, Ahmedabad,
1975), khana-mvodia-b^ülad-Dhariga-bharigurápórige. eliminates the “weakening of
the royal position.”
Introduction 3
enemy. A temporary peace seems to have been arranged. for in 736 we
find that Lalitaditya’s ambassador to the Chinese emperor apparently
refers to Yasovarman as Lalitáditya's ally? Meanwhile Lalitaditya had
advanced eastward to raid the former adherents of Yasovarman in Ma-
gadha and Bengal. Before 740 the peace was broken, Yasovarman was
rooted out of his kingdom, and the revenues of his capital city of Kanauj
were given to a temple of the Sun in Kashmir.’ Lalitaditya, who was
now the paramount ruler of northern India, repaid the Bhütesa Temple
110,000,000 dirináras for the 10,000.000 that he had borrowed.
The World Conqueror spent the last twenty years of his reign found-
ing cities and religious institutions in the valley of Kashmir and in
expeditions against his northern neighbors, the Dards, Tibetans, and
Turks. On the second day of Caitra (April/May) of an unspecified year
he won a great victory over the Turks. Three centuries later the Arab
traveler Alberun! reports that in Kashmir this victory was still the oc-
casion of an annual celebration. The nationalist pride which Kashmiris
felt in the victories of their king is reflected in the boast of Kalhana:*
The rulers of many lands to this very day wear symbols of their defeat, which
the fierce king forced them to adopt. Clearly it is by his command that the
Turks, to show that they had been enslaved, still walk with their hands held
behind their backs and wear their heads half shaved. while he forced the rulers
of the South, in token of their having been reduced to the state of beasts, to
wear a tail to their dhotís, which reach to the ground.
The World Conqueror ended his days on an expedition across "the
ocean of sand," that is to say, in what is now either Russian or Chinese
Turkestan, in quest of further glory. After the brief reign of his two sons,
he was succeeded by a grandson, Jayapida, whom his tutors, following
the dying instructions of the World Conqueror, had constantly urged
to "be like your grandfather.”
Jayüpida, as soon as he reached the throne, attempted to follow their
advice. He too gathered a force for a great southern conquest. Fate
turned against him at Benares, where most of his troops deserted. But
by reckless bravery the young king retrieved his fortune. He allied
himself with the king of Bengal, whose daughter he married. In the
? Stein, Rdj T. 1, p. 89, with reference to Chavannes aad Lévy, JA 1895, p. 353
The ambassador bad been sent to obtain Chinese aid against Lalitáditya's northern
neighbors.
> Ray. T. 4187. The temple was at Lalitapura, the modera Latpér
* Réy. T. 4.178-180, my translation.
4 Introduction
course of his return he once more subjected Kanauj to the rule of
Kashmir. Then at the entrance to his homeland he defeated a usurper
who had arisen in his absence.
We are told that after his return Jayapida became a great patron
of learning, attracting so many scholars to his court that there came
to be a dearth of wise men in other kingdoms. Kalhana lists many of
the scholars and poets whom the king brought into his service. Among
them was the grammarian Ksira, from whom the king himself took
lessons (Ràj. T. 4.489). The person meant is doubtless Ksirasvamin,
the well-known commentator on the Amarakosa and the Nirukta. “The
king engaged Bhattodbhata as his sabhápati at a salary of a lakh [of
dirináros| a day and made the poet Damodaragupta, the author of the
Kuttanimata, bis chief minister” ( Ráj. T. 4.495-6). I shall have more to
say below of Bhattodbhata, or Udbhata as he is now generally known,
for his influence on Ananda and the Dhvanyóloka was great. The min-
ister Damodara was perhaps the most original of classical Sanskrit po-
ets. That may be why his work later fel! out of fashion. Fortunately
nearly the whole of it has now been recovered.* Among other minis-
ters is mentioned Vamana, doubtless the poetician quoted in our texts,
and among other poets is mentioned Manoratha (Ràj. T. 4.497), whom
Abhinava identifies as the author of a verse opposed to the doctrine of
dhvani, quoted by Ananda (1.1c A). Finally, we are told that the king,
having dreamed that the sun was rising in the west, was happy to re-
alize that the Buddhist scholar Dharmottara had entered his kingdom
(4.498). This will explain how Ananda came to write a commen-
tary, as Abhinava tells us (3.47 L and see note 6), on Dharmottara's
Pramànaviniscayatikà. The man had been the leading Buddhist scholar
in the kingdom in the generation previous to Ánanda's.
> The frame story, which gives the title to the work ("Tbe Bawd's Advice"), can
be likened to several other Sanskrit works, but the emboxed stories are sui generis.
The combination of comic and tragic in the tale of Haralaté and Sundarasena is
against all tbe classica] conventions of rosa. The tale is told by the bawd with an
explicitly cynical purpose, but i it the death of Haralata will break the reader's
heart. D&modera's is the only example I know of in Sanskrit of this double attack
on tbe reader's sepsibilities.
* Tbe works of Dbarmottara were aot yet known to the West when Stein wrote
bis translation of the Rdj T. (1900). Stcherbatsky's edition of the Nyáyabindutikà
was published only in 1909. This explains Stein's misunderstanding of the passage,
where he failed to see that dharmottara was a proper name. As for the sun rising in
the west, Dharmottara, like most visitors to Kashmir, would bave entered the valley
through one of the western passes of the Himalaya
Introduction 5
It was under King Jayápida that the school of literary criticism in
Kashmir originated. The sabhá to which Udbhata was appointed as
director (pati) was doubtless a panditosabhà rather than a political
body. One might therefore translate Udbhata's title approximately as
Director of the Royal Academy. His salary, by the way, was not so
immense as it sounds. The dirinára (the word derives ultimately from
the Roman denarius) had become by this time a money of account,
of less worth than the smallest coin. A- lakh of dirináras in Jayápida's
reign would have equalled approximately twenty-five silver rupees of
Akbar's mintage (Stein, Vol. II, p. 323), a princely but not a fabulous
daily retainer.
It is pertinent to our understanding of Ananda and Abhinava to in-
quire what materials were available for the teaching and research of
such an academy, or to the individual scholars who might compose it.
To judge from the quotations and references in the Dhvanyáloka and
Locana, Kashmiri critics of their time had access to all the epic mate.
rial and most of the early classical material that we now possess. A
few works that are now standard in a library of classical authors are
absent—those of Asvaghosa, as one might expect, and more surpris-
ingly the Bhattikdvya and the plays of Bhavabhüti—but not many. On
the other hand, they had much that we have now lost.” [n addition
they were acquainted with a substantial literature in Prakrit, most of
which is now lost. The only two works in this category quoted by
Ananda which have come down to us are the Sattasai and the Gaüda-
vaho. These account for only about a fourth of his quotations.®
While the Kashmiri critic thus had access to a substantial library
of Sanskrit and Prakrit literature, his library of literary criticism, in
the early years of its development in Kashmir, was extremely modest.
It consisted of little more than the eighth-century works of Bhàmaha
and Dandin. There existed also the ancient manual of the theater, the
Bháratiyanátyasástra (BhNS), but until Udbhata turned his attention
to it, this work had played almost no part in general literary criticism
” Of Ananda’s 131 Sanskrit literary quotations, we still possess the originals of
59, to which one may add 29 more that may still be found in anthologies of later
date, in reworkings (the Hanumanndtaka), or in the work of later literary critics.
This leaves 41 for which our only source is Ananda.
* To be precise, 10 out of 39. Seven verses, not counted in the 10, may be found
in the supplement to Weber's edition of the Sattasai, but they most probably found
their way into the manuscript sources of the supplement from the Dhvanyóloka.
6 Introduction
Bhamaha and Dandin had spent most of their effort in defining and
exemplifying the figures of speech, a science which they had developed
to a point comparable to whet the West has to offer in the Greek of
Demetrius or the Latin of the Rhetorica ad Herennium. Beyond that,
they had listed the fauits and the good qualities (gunas) of poetry and
had spoken of its different styles (ritis). But what they had to say on
these subjects suffers from two serious weaknesses. The qualities are so
general that they offer no operable criteria of what is great or beautiful
in poetry and what is not. The three primary qualities were given as
sweetness (mddhurya). clarity (prasáda), and strength (ojas). How is
one to say when a stanza, much less a whole poem, is sweet and when
it is not, or how judge whether it has strength? In an effort to render
the qualities more precise, Bhámaba and Dandin made the error of
identifying them with measurable elements of phonetics and structure.
Thus, a large number of retroflex consonants and consonant clusters
and the use of many long compounds were said to exhibit strength.
The modest use of compounds and the avoidance of harsh phonetic
combinations gave sweetness. No better was the attempt to associate
these qualities with regional differences. The sweet style was associated
with Vidarbha in the Deccan, the harsh or strong style with Bengal.
A third style, Pafical. fell aesthetically and geographically somewhere
in between.
Such concepts and associations died hard. Not until Ananda was it
pointed out that long compounds are not really necessary for strength
(Dhv. 2.9). In fact Vamana, who belonged to the first generation of
Kashmiri criticism, if anything exaggerated and worsened these early
faults. He extended the number of qualities to ten and defined each
as of two sorts, depending on whether it was viewed as a quality of
sound or a quality of meaning. Unfortunately his new qualities, such
as samatá (regularity), saukumdrya (delicacy), and kdnti (brilliance),
are as vague and as difficult to define as the original three. It is these
qualities, he said, which give beauty to a poem, a beauty which may
then be enhanced by the use of figures of speech (Vàmana 3.1.1-2). He
continued the old association of certain qualities with regional styles
and so came to the dictum for which he is chiefly remembered, "Style
is the soul of poetry" (ritir dtma kavyasya, Vàmana 1.2.6).
While Vàmana, who may well have come from some older center of
literary studies outside Kashmir, looked backward for his inspiration,
Udbhata, whose name indicates that he was a native Kashmiri, may
be said to have looked forward. We know that he wrote a commentary,
Introduction T
unfortunately now lost, on the BANS. It was the first of a series of
commentaries on that work that were to be written in Kashmir in the
following two centuries, by Lolla;a, by Saükuka, and by Abhinavagupta.
The importance of this new inter t is inestimable, for as we shall see,
it was by bringing Bharata's doctrine of the rasas, the flavors or moods
of a theatrical piece, into a general theory of literature that Ananda
arrived at a critique which finally could furnish workable criteria of
literary excellence."
Fate has been unkind to the works of Udbhata. His other great com-
mentary, the Bhámahavivarana, is also for all practical purposes lost
to us. What appear to be minute fragments of it, written op birch-
bark in a hand of the ninth to eleventh century, have been lovingly
reconstructed by the Italian scholar Raniero Gnoli. But while Gnoli
makes out a persuasive case for Udbhata's authorship of these frag-
ments, even if his case were fully proved none of them is of sufficient
continuity to furnish evidence for the new ideas which Udbhata must
have propounded in that work. We know that it did contain new ideas.
Ananda and Abhinava ascribe to it, for example, the doctrine that the
beauty of particular words depends on the rosa that the author wishes
to achieve (see 3.16m A and L). This would be a major step toward
their critique. Jacobi goes so far as to say that "Udbhata was the first
to designate rasa as the soul of poetry" (ZDMG 56, p. 396). But this is
saying too much. The verse on which Jacobi based his statement is not
by Udbhata at all, but by some unknown, and doubtless later, author
quoted by Udbhata's commentator Indurája.'? What is true, rather,
is tat Udbhata was the first of the literary critics to concern himself
seriously with the concept of rasa. He was not prepared, however, to
make it the chief goal of poetry, as Ananda was to do.
The only book of Udbhata’s that we possess in readable form is the
Kévydlankérosérasarigraha, “A Compendium of the Most Important
* The older poeticians had been aware of rasa, but had not shown what | should
call much interest in the subject. Both Bhámaha and Dandin relegated examples of
it to the rasddi figures of speech (rasavadalarikdra, preyo‘larikdro, ürjasvin), gures
where they found the emotions (bhávas) to be strongly or strikingly expressed.
10 The verse runs: rasddyadhisthitam kávyam jivadrüpatayá yatah / kathyate tad
rasādīnám kávyátmatvam vyavasthitam // It occurs in Indur&ja's commentary on
Udbbata's definition of kavyaAetu (6.7; in the numeration of the Viurt: 6.14). That
it is not by Udbbata is clearly indicated by the words with which Iodurdja introduces
it: tod huh. The error in identification originated with Col. Jacob, JAOS 1897.
p. 847, and bas been corrected by P. V. Kane, HSP, p. 128.
8 Introduction
Figures of Speech in Poetry.” This little work furnishes definitions
of forty-one figures, which are then illustrated in verses narrating the
story of the Kumdrasambhava up to the point reached by Kalidasa in
the fifth canto of his poem on the same subject. Many of the definitions
are the same as those of Bhamaha. But we should not let that fact
obscure Udbhata's innovations. In the definition of the very first figure
of sense, rüpoka (1.11 Indurája, 1.21 Vivrti), we meet with a distinction
that was new to Sanskrit poetics and that was destined ultimately
to transform the analysis of all the figures. This is the distinction
between the furnishing of a meaning srutyd, that is, explicitly, and
furnishing it arthena, that is, by the power of the contexual facts, or
implicitly. The same distinction appears in the analysis of simile (1.16
Indurája, 1.33 Vivrti). Thus rūpaka (metaphor)! differs from simile
by the fact that the similarity between the superimposed object and
its real base is always given arthena, is "understood" from context,
whereas in simile it is given by śruti, that is, usually by an explicit word
(e.g., iva, yathà = "like," "as") expressing the fact that the similarity
is shared.
This concern with the implications of words appears in many of
Udbhata's definitions. In dipaka (zeugma), for example, the paired
properties are said to contain or imply a simile. Thus, where a poet
writes that "the doom of autumn carried off the beauty of the kadamba
flowers and all the joy of damsels separated from their lovers," he is
suggesting an implicit similarity between the beauty of the lowers and
the joy of the damsels. To follow the concern for the implied or sug-
gested sense through the whole of Udbhata's book would require a
more detailed exposition than is justified in this Introduction. It ap-
pears in his definitions of paryáyokta, aprastutaprasamsá, sandeha, and
elsewhere.
u Rüpaka is not what a Greek would have called metaphor, but that translation
has come to be used by every Sanskritist. Rupaka is actually a simile in which the
particle of assimilation has been omitted, e.g., "ber moon face, her cherry lip." la
a Greek metaphor the object as well as the particle is missiog: “ber stars shone
upon my face,” meaning that her eyes looked at me. The distinction is noted by
Gero Jenner, Die poetische Figuren der Inder, p. 68, Ludwig Apfel Verlag, Hamburg,
1968.
Pratihára Induraja, who commented on Udbhata's book some time
after Ananda’s Dhvanyóloka had become popular,!? concludes his com-
mentary with a disquisition on why Udbhata had nothing to say of
dhvani, "which some connoisseurs [i.e., Ananda and his followers] con-
sider to be the very life of poetry." His answer, in brief, is that Udbhata
included dhvani in his treatment of the figures of speech. The answer is
Dot strictly true but it points the way to an important truth. Udbhata
nowhere uses the word dhvani. He speaks of a meaning's being un-
derstood (pratiyeména), or implied (gamyate), or of its being included
(antargata) in another meaning, but he avoids using the more technical
terms vyajyate or dhvanyate for “is suggested." His avoidance cannot
have been because he did not know the use of the words in this sense, for
his contemporary Manoratha laughs at critics of the time "who will tell
you witb delight that a poem is full of dhvani but cannot tell you just
what this dhvan: is" (Dhv. 1.1c A). Perhaps Udbhata wished to dis-
tance himself from the new enthusiasts and to keep as far as possible
to the old terminology of criticism. But Indurája's remark is justi-
fied to this extent: Udbbata was fully aware of that type of semantic
operation that Ananda was later to call suggestiveness (vyarijokatva,
dhvani) and of the importance to poetry of the suggestions which it
could bring about. One might fairly say that in Udbbata's mind the
two main building blocks of Ánanda's critique, rasa and dhvani, were
present, the first consciously, the second perbaps only subconsciously.
But the blocks bad not yet been built into a system.
It is said that in his old age King Jayàpida became ruthless in the
exaction of taxes, oppressing both his peasants and the brahmins. He
died after ruling for thirty-one years and was succeeded by a number of
worthless descendants. For nearly fifty years Kashmir fell back into its
habitual state of misrule. Then in A.D. 855/856 a strong-willed minister
set up a young man of a collateral line, Avantivarman, who was to rule
for nearly three decades. King Avantivarman was descended from Ut-
pala, an uncle of Jayápida's daughter-in-law, whence the new dynasty
has come to be known as the Utpala Dynasty. Avantivarman and his
minister Süra brought the treasury back to solvency. They installed
major works of drainage and irrigation. Once more the king became
resplendent through the poets who graced his court. Kalhana gives
us the names of four of them (Raj. T. 5.34): Muktákana, Sivasvàmin,
"P. V. Kane puts the date of Prati
and 950 (HSP, p. 197).
Introduction
Anandavardhana, and Ratnakara. The works of Muktákana are lost.
Of Sivasvamin we possess a Buddhist kávya, the Kapphindbhyudaya.
Of Ratnàkara we have the longest of all classical kávyas, the Haravi-
jaya, and a small collection of clever verses, the Vakroktiparicásika. Of
Anapdavardhana it is now time to speak.
Of Ánandavardhana's life, beyond the fact that he was patronized
by King Avantivarman, we know nothing except what can be inferred
from his two extant works and their colophons. From these it appears
that he was the son of Nona (Devisataka 101) and that he bore the
title Rājānaka (Dhv. 4 Conclusion A and note 3). Nothing is known of
Nona. The title denotes no political position and probably implies no
more than that he was given a stipend by the king
Ananda was the author of many books. In the Dhvanyáloka he refers
to two earlier works, which are now lost: the Arjunacarita, "The Adven-
tures of Arjuna”; and the Visamabénalilé, "The Sports of the Bowman
Love.” The first of these was evidently a Sanskrit mahdkdvya. Ananda
tells us (3.10-14 e A) that he altered the traditional account of Arjuna's
life so as to include new material of his own invention on Arjuna's ad-
ventures in the underworld. Abhinava quotes one stanza (3.25 L) of the
poem, written in an unpleasing meter of unrelieved iambs, but it would
be unfair to judge the work as a whole from one accidental quotation.
Of the Visamabánalilà we can say somewhat more. We are given
four quotations from it and several remarks about its subject matter.
The quotations show that it was written in Mabarastri Prakrit. It may
have been in the form of a play (or a narrative work would be possible),
for 3.15 A refers to "the scene where the God of Love meets with his
friends (Youth and Springtime] in my Visamabanalilà. The purpose
of the work, however, was to give instruction in poetry. In speaking
of the variety which may be achieved by handling an insentient object
as if it were sentient, Ananda remarks, "This is a well-known proce-
dure of great poets and has been described in detail for the instruction
of poets in the Visamabdnalila” (4.7 A). I believe we can be more
specific. The quotations which we have from the work exhibit vari-
ous types of suggestiveness. The stanza at 2.1 b 4 exemplifies arthán-
tarasarikramitavácyadhvani; that at 2.27 b A is of alarikáradhvani. Con-
cerning the verse quoted by Abhinava there may be some question as
to the precise type of dhvani intended (see 3.15 L and notes), but it is
certainly dhvani that is being illustrated. [ would say, then, that the
Visamabénalilé was Ananda’s first work propounding the new doctrine
of suggestiveness, in a play or narrative written quite appropriately in
Introduction
Prakrit, for Prakrit was the language in which this style of suggestive-
ness first became popular and it may well have been from Prakrit that
Ananda's interest in dhvani was first stimulated. The work was most
certainly not an anthology, as Sten Konow once suggested.'?
Ánanda also wrote on philosophy. Abhinava twice refers (1.4b L and
4.5 L) to a work of Ananda's called the Tattváloka, which from the
context of the references seems to have dealt with both metaphysics
and literature. Again, Ananda himself speaks of his intention to write
a book which would examine the doctrines of the Buddhists (3.47 A).
Commenting on this passage, Abhinava tells us that the book to which
Ananda refers was his Dharmottarivivrti,!^ an “explanation” of Dhar-
mottara's commentary (tiká) on the Pramánaviniscaya of Dharmakirti.
Although the underlying texts here of Dharmakirti and Dharmottara
are preserved, at least in Tibetan translations (see 3.47 L, note 6),
Ananda's Vivrti..like the Tattudloka, seems to be irretrievably lost.’
It is perbaps natural that Ananda should have chosen Dharmottara as
representative of the Buddhist viewpoint, for Dharmottara had taught
his doctrine in Kashmir under the recent reign of King Jayapida. But
it is unusual for a devout Hindu to have written on such abstruse points
of Buddhist epistemology and metaphysics as Ananda must have found
in the Pramánaviniscayadharmottari.
Ananda was indeed a devout Hindu, as appears from the stanza
quoted at 3.43b A and from the Devisataka, a poem that has been
published in the AM Series (ninth gucchaka). The poem consists of
103 trick stanzas (yamakas and citrabandhas) in praise of the mother
goddess. It culminates in a sort of crossword puzzle, a great wheel, the
spokes of which are formed by sixteen stanzas, the outer rim by four
other stanzas the syllables of which interlock with the spokes. The se-
cret of the puzzle lies in an "inner rim" which gives the message: “The
son of Nona has thus performed his worship of the Goddess under the
? Rajasekbara’s Karpüramafjari, HOS Vol. 4. p. 193.
“The statements of Kane (HSP, p. 194) and Jacobi (ZDMG 57, p. 328, note 9)
are based on the incorrect reading of the KM edition of the Locana The correct
reading 13 uiniscayatikdydm dAormottaryám, not dharmottamáyám.
*? Ananda seems to have written still other books which are now lost. At least,
that is what I iofer from the scatter verses of his own which be quotes in the
Dhv. Some of these verses, like the courtly stanza on bis mistress's face (227a A)
and the stanza oo discouragement (3.40a A), may be occasional verses (muktakas)
which never belonged to any larger collection. But others, such as the punning
benedictions to Krishna and to the Sun God (2.21f A), or to Rukmig (2.21b A),
would seem by their oature to bave introduced major works
12 Introduction
title of "The Goddess's Century,’ as instructed in a dream, a worship
unsurpassed by reason of her having been the instructress."
For suggestions as to why Ananda chose to write this citrakávya
in praise of the Goddess when he casts such scorn on this type of
composition in the Dhvanyóloka, I refer the reader to my forthcoming
essay on the Devisataka in the Ernest Bender felicitation volume. I
shall here remark only on the fact that the yamakas of the poem are
musical and the citrabandhas extremely clever. [f one may speak of
better or worse citrakávyas, the Devisataka must rank with the better.
In the Vrtti of the Dhvanyáloka Ananda proves himself one of the
great prose stylists of Sanskrit literature. No matter how delicate or
complex the subject, he is always clear. He varies his expression, so
that no matter how often he comes back to the importance of rasa and
dhvani he seems never to repeat himself or become tedious, while the
thythm of his sentences gives constant delight. In comparison with his
prose, bis verses for the most part are disappointing. They go against
his own advice by being too consciously clever. But [ make exception
of the noble stanza which he gives us at 3.43 b A. I should like to think
that it represents his view of his life and of his life's work.
I am weary from much painting of the world,
for although ] used the new and wondrous sight of poets
which busies itself in giving taste to feeling
and used tbe insight of philosophers
which shows us objects as they really are.
I never found, O God recumbent on the Ocean,
a joy like that which comes from love of Thee.
It is for the content of the so-called Dhvanydloka. however, rather
than as a poet or a master of prose style, that Ananda has become
famous. As regards the original title of his great work, one should note
that none of the manuscripts gives it the name of Dhvanyáloka.'5 The
colophons of the manuscripts refer to it usually as Sahrdaydloka, "A
Light for Connoisseurs”; sometimes as Sahrdayahrdaydloka, "A Light
for the Hearts of Connoisseurs”; and rarely as Kàvyáloka, “A Light on
Poetry." The oldest commentator on the text whose work has survived,
Abhinavagupta, refers to his commentary as the Sahrdaydlokalocana,
“An Eye for the Sahrdayóloka,"'" and this is the title found in the
colophons of the first three chapters of his commentary in the printed
* See Kane, HSP, p. 181, and Krishnamoorthy's edition, p. 36, note 4.
?! The references are noted by Kane HSP, p. 170, note 1
Introduction 13
editions. The colophon of the fourth chapter, which derives from a sep-
arate manuscript tradition, gives the name of the work as Kávyáloko.'*
In the absence of a critical edition of Ananda's great work’? the colo-
phon readings may not be decisive, but the weight of Abhinava's tes-
timony when added to their evidence seems to clinch the matter. The
name which Ananda gave to his work, I believe, was Sahrdaydloka.
The Schrdaydloka, then, to give it that title, opens with a spirited
defense of suggestion as an independent semantic power. As I have
indicated, the subject of suggestion was not a new one. It had occupied
the thoughts of Udbhata. The term dhvani that Ánanda uses had
been laughed at by Manoratha. An important stimulus to discussion,
it seems to me, must have been the Prakrit literature which formed an
important part of Kashmiri critical studies. The first five quotations
in Ánanda's opening defense are all taken from Prakrit. The reason is
not far to seek. If we look at the verses of the Sattasai, we see that it is
suggestion upon which the effect of almost every stanza depends. The
gáthà stanza, in which they are written, is so brief a poetic form that
it could scarcely attain a powerful effect by any other means. Such
verses lend themselves naturally to the thesis which Ánanda set out to
defend.
To understand the argument we must cast a brief glance at the tra-
ditional Indian theories of meaning into which the new doctrine was
introduced. These theories had been developed over a long period
of time by the grammarians and the ritualists (Mimámsakas). The
Buddhists too, in the writings of Dignaga and Dharmakirti, had had
their say. It was generally agreed that words had two sorts of seman-
tic power: the power of direct denotation (abhidhd) and a secondary
power of indirect indication (gunoavrtti, bhakti, upacáro, laksaná).? By
denotation, a particular group of phonemes in a particular order, say
9-au-h ("ox"), denotes an animal with horns, hump and tail. But when
one says gour vdhikeh, "the Punjabi is an ox," meaning that the man
is stupid, it is the secondary power that is working in the word. The
secondary power may be elicited by a common property of two objects,
as in the example just quoted, or it may be elicited by some other
relation, for example that of possessor with the thing possessed, as in
1* S. K. De, The Text of the Kàvyólokalocana IV, p. 265
‘© Krisbnamoortby's edition is helpful. for he gives the variants of a South lodian
MS from Moodabidre as well as of the NSP MSS and occasionally of other MSS
from the BORI. But there exist many manuscripts about which he is silent.
?? For the distinctive uses of tbe Sanskrit terms see 1.1 K. note 2.
14 Introduction
nagaram pravisanti kuntáh, “the spears enter the city,"
meant is spearmen.”*
In addition to these two powers, the school of ritualists founded by
Kumárila held that there existed a third power which furnished a "final
meaning” to the sentence as a whole. They called this the tátparyasakti,
and defended its reality against their opponents, the Prabhakara rit-
ualists, who claimed that the denotative force in each word kept on
operating until at the conclusion of the sentence it worked automati-
cally in harmony with the other words.
These three powers left no room for what Ananda considered to be
of all semantic powers the most valuable for poetic expression, a power
which in its most general aspect he calls vyarijakatva, the power of
suggestion, or, more literally, the power of revelation (as of a lamp
which reveals the objects upon which it casts its light). He calls this
power dhvani when it is in its purest form, that is, when it predominates
over the other semantic powers in the sentence. He begins the proof of
its existence by a number of humorous examples. The suggestion may
be of an act that is the very opposite of what is denoted. One of his
examples is this (1.4c A):
Mother-in-law sleeps here, 1 there;
look, traveler, while it is light.
For at night when you cannot see,
you must not fall into my bed.
What is denoted bere is a prohibition. There is obviously no secondary
operation of metaphor or the like in the stanza. The tátparyasakti, if
such there be, merely conveys the syntax of the sentence. The syntax
is still impeccable if we take the statement as a prohibition. And yet
we know, as the traveler must have known, that the prohibition is
unintended and that the woman speaking is inviting him to sleep with
ber.
By the use of examples Ananda builds up a typology of suggestion.
The type to which the example just given belongs he calls avivaksita-
vücya, suggestion "where the denoted sense is unintended." The type
has two varieties. In the variety just exemplified the denoted sense is
atyantatiraskrta, "entirely set aside." The second variety is where the
2" n a rough way one may say that a secondary meaning in Sanskrit corresponds
to the Greco-Latin “trope”; but only in a rough way, because several of the tra-
ditional! Greco-Latin tropes (e.g., byperbole. allegory) are treated by the Sanskrit
poeticians as figures of speech.
Introduction 15
denotation is not wholly abandoned but is “shifted to something else”
(arthéntarasankramita). When we say, "The spears enter the city,”
we are using the secondary power (we are using a trope). The literal
meaning of “spears,” its denoted object, namely, weapons of a specific
shape, has been replaced by men carrying spears. But why do we speak
in this way? Why do we use such secondary or tropical expressions?
Usually, say Ananda and Abhinava, in order to achieve some sugges-
tion. In the case of the spears entering, one imagines a more compact
and injurious force breaking into the city than would be expressed by
the literal statement.
The “first of poets,” Valmiki, wrote of the winter:
The sun has stolen our affection for the moon,
whose circle now is dull with frost
and.like a mirror blinded by one's breath
shines no more.
Ananda quotes this verse (2.1 c A) for its use of the word "blinded" and
Abhinava comments both on the secondary usage and the suggestion.
The word "blinded," he says, is used in a secondary sense here, because
only sentient creatures can be literally blind. The purpose, though, of
using this trope is to suggest "numberless properties [of the winter
moon] such as uselessness, an exceptional loss of beauty, and so on." A
point that is noticed often by both our authors is that suggestion vastly
increases the scope of words. The denotation is extremely narrow; the
secóndary sense includes only things (objects, properties, acts) which
are closely related. The suggestion opens up a new world.
So much for suggestion of the first type. In one of its varieties it is
poetically useful, but in neither does it yet reveal the ultimate purpose
of literature. That revelation lies within a second type of suggestion,
which Ananda calls vivaksitányaparavácya, “where the literal sense is
intended but only as leading on to something further." This type also
Ananda divides into two varieties, depending on whether or not we are
conscious of the succession from the literal to the "something further."
Much the more important of the two varieties is that where we are not
conscious of any interval between the two senses (asamlaksitakrama).
for in this variety the "something other" is a rosa or something closely
allied to a rasa; and rasa in the critique of Ananda is the ultimate aim
of literature.
The word rasa in its most literal sense means juice, taste, favor. In
a technical sense the BANS uses it to express the flavor or mood which
16 Introduction
characterizes a play if the author and actors are successful in their
work. According to BANS 6.15 there are eight possible favors which
a play may exhibit: the erotic (srrigára), the comic (hásya), the tragic
(karuna), the furious or cruel (raudra), the heroic (vira), the fearsome
or timorous (bhayánaka), the gruesome or loathsome (bidhatsd), and
the wondrous (adbhuta). To these Ananda adds a ninth, the rasa of
peace (santa), These flavors, as their names indicate, are based on var-
ious human emotions, the sthdyibhdvas or “abiding emotions,” as they
are called, which are listed in BANS 6.17.7? Just how the rasas differ
from the emotions was a question much argued in Ananda's age and in
the following two centuries. Curiously, Ananda has never a word to say
on the subject; and unfortunately most students of the Dhvanyáloka
have inconsiderately filled the gap by superimposing Abhinava's expla-
nation on the text of Ananda. I propose to come at an answer more
cautiously by recalling the words of BANS and its oldest commentators
and then examining Ananda's use of the term.
BANS 6.31 +3 (the famous rasasütra) tells us that “A rasa is pro
duced by the combining of the determinants (vibhávas), the conse-
quents (anubhdvas), and the temporary or transient states of mind
(vyabhicárinah or vyabhicdribhaves).”? These technical terms require
explanation. By determinants are meant those factors which make the
realization of the emotion and the rosa possible. They are of two sorts,
objective (álambanavibháva) and stimulative (uddipanavibhàva). The
objective determinants are the objects toward which the emotions are
felt. In the erotic flavor they will be the lover and his beloved; in the
tragic, the person or persons who suffer; in the loathsome, the object of
disgust. The stimulative determinants in the erotic will be such factors
as the springtime, gardens, or a bridal chamber; in tragedy, such fac-
tors as separation from dear ones, death, or capture. The consequents
of the emotions may be regarded by the audience as its symptoms; in
13 They are: sexual desire (roti), laughter (hdsa), grief (Soka), anger (krodha),
heroic energy (utsáha), fear (bhaya), disgust (jugupsd), and wonder or amazement
(vismaya).
d Vibhdvanubhávavyabhicárisamyogád rasanişpattih The commentator Lollata
supplied a genitive, sthdyinah, to go with the ablative compound. That is, he
interpreted the sütro to say, "A rasa is produced by tbe combining of the abiding
emotion with the determinants, the consequents, aod the transient states of mind."
Later commentators found fault with this interpretation, for they restricted the rasa
to the audience. In the case of the audience, the basic emotions cannot be observed
without the previous presence of the determinants, etc. But as we shall see, Ananda
did not restrict the msa in this way.
Introduction
the erotic flavor, for example, they will include the sidelong glances,
smiles, the graceful movements of the limbs. The temporary or tran-
sient states of mind are listed as thirty-three in number. Among them
are discouragement, apprehension, jealousy, embarrassment, intoxica-
tion. Some are appropriate to only one basic emotion, some to several.
To them are added eight involuntary states (sdttvikabhdvas), which a
good actor, however, was trained to represent at will: perspiration,
horripilation, trembling, fainting, and so on.
An example will make these technical terms clearer. Ananda quotes
(4.2a A) the following stanza from the Amaru collection as an example
of the erotic Javor (srrigárarasa):
Seeing that the attendant had left the bedroom,
the young wife rose half upright from the bed
and, gazing long upon her husband's face
as be lay there feigning sleep, at last took courage
and kissed him lightly, oaly to discover
his feint from the rising flesh upon his cheek.
When then she hung her head in shame, her dear one
seized her, laughing, and kissed her in good earnest.
Here the objective determinants are the husband and his bride. The
stimulative determinant is the bedroom in which the lovers find them-
selves alone. The consequents of the bride's basic emotion are her
gazing at her husband's face and kissing him; the consequents of his,
tbe laughter and kisses with which the stanza ends. Meanwhile we have
the bride's transient state of shame or embarrassment and the invol-
untary state evident in the rising flesh on the husband's cheek. It is
by the combination of these factors that srrigárarosa, here of the type
“love-in-enjoyment” (sambAogasrrigára), is suggested.
Bhatta Lollata, the oldest commentator of the BANS whose views
are known to us,”* said that the rasa was simply an intensified form of
the abiding emotion, which it assumed after being strengthened by
the determinants and similar factors; and this is clearly the sense in
which Dandin had taken the term many years earlier. Lollata also
stated that the rosa had its place both in the character being portrayed
They are known from three sources: the Locana on 2.4, ABh. on 6.31 +3, and
Mammata 4.28.
?* Tena sthdyy eva wibhávdnubhdvádibhir upacito rasah.
% Dandin 2275: yuktotkorgarn ca tat trayam, where trayam refers to the three
rasdds figures of speech. Again, after giving an example of the Ggure ürjasvin, he
explains (2.283): sty äruħya pardm kotim krodho raudrótmatám gatah.
18 Introduction
and in the actor." The most glaring fault of this interpretation, that it
leaves out the audience, was partially addressed by Sahkuka, the next
commentator, who may have lived about Ánanda's time. He stated
that the basic emotion (bhdva), supposed to exist in the character being
portrayed, was imitated by the actor for the delight of the audience and
was given a different name, namely, rasa, because it was an imitation."
This theory too has its drawbacks, which led to still further theories by
Bhattan&yaka and Abbinava. But those lie beyond the time of Ananda,
and I have shown enough now to take up Ananda's use of the word.
Ananda uses the word rasa of a basic emotion that has been height-
ened,?? sometimes from whatever reason, but most specifically from the
combination prescribed by BANS. An example of his use of the term
in the. most general sense is Dhv. 3.26a A:
The peaceful is indeed apprehended as a rasa. It is characterized by the full
development of the happiness that comes from the dying off of desire. As has
been said, “The joy of pleasure in the world / and the greater joy of pleasures
found in heaven / are not worth a sixteenth of the joy / that comes from the
dying of desire” (MBA. 12.186.36).
Here rosa is simply a heightened form of peaceful happiness (sukha).
Similarly, “For srrigárarosa, as it is regularly the object of the experi-
ence of humans and is therefore dear to them, is the most important
[of the rasas)” (3.29 A). Here one cannot argue that the regular object
of human experience is the aesthetic pleasure of love poetry. What he
means is a heightened emotion of sexual love.
Ananda conceives this rasa to abide in the character invented by the
poet or in the poet himself, as well as in the audience. As for the first:
“The speaker may be the poet or a character invented by the poet. If
the latter, he may be devoid of rasa and bhava, or he may be possessed
of rasa and bhava” (3.6 g A). As for the poet himself, it is when he is un-
der such a heightened state of emotion as rasa that he becomes capable
of writing the suggestive poetry that will transfer this rasa to his hear-
ers. The process is illustrated by the story of the first poet, Vàlmiki,
?" Sa cobhayor apy anukárye ‘nukartary api.
?! Sthayi bhávo mukhyarámádistháyyanukaranarüpo 'nukaronarüpatvád eva ca nã-
mantarena vyapadisto rasah; ABh. on BANS 6.31 (Vol. 1, p. 272, two lines from
bottom of page; given also by Gnoli, The Aesthetic Experience, p. 4, lines 8-9)
7° Even after the time of Ananda, Indur&ja considered a rasa to be simply the
basic emotion which had undergone strengthening (Indurdja on Udbhata 4.3-4)
The Candrik&kàra seems to have held this same view; see 3.4a L. note 4
Introduction 19
who was so saddened by the wailing of the curlew bird who had lost
its mate that Valmiki’s grief (Soka, the basic emotion) was transformed
into the tragic rosa of the Rémdyane (Dhv. 1.5 K and A). The notion of
Abhinava that Válmiki ruminated on the determinants and consequents
of the bird's bereavement and so developed his rasa in the scriptural
way strikes me as an addition quite foreign to the view of Ananda.
In most cases, of course, Ánanda's rasa is indeed produced in the
scriptural way by the poetic use of determinants and consequents. The
examples of this use, as in the verse of Amaru quoted above, are legion
throughout the book. I wish to emphasize, however, that Ananda's
sense of rasa has none of the aesthetic removal, the impersonality and
generalization, which we shall see Abhinava give to the term.
Ananda was the first Indian critic to state that a rasa cannot be
directly expressed. If we say, “A young man and his bride were very
much in love,” we give the hearer no flavor at all of what the love was
like. This can be done only by suggestion. Accordingly, rasa is as
important in poetry and literary prose as it is in plays, for there is no
other way of enlisting the sympathy of the reader. By suggestion the
rasa arises without any conscious realization that our experience has
been preceded by a perception of the determinants, coasequents, and
transitory states of mind. These have been denoted literally and are
not unintended by the author. They are intended, however, only as
being productive of the rasa.
I shall not describe in this Introduction the second variety of vivaksi-
tüányaparavácya, the variety where we are forced to think about the
literal sense for a moment before we perceive the suggestion and are
therefore conscious of the interval between the literal and the suggested
sense. The reader may examine that variety with all its subvarieties in
the translation which follows (2.20ff.). Here I wish to speak of matters
more strictly pertinent to my purpose.
Ananda tells us that dhvani, that is, suggestion, or more specifically
suggestion acting as the primary sense of a passage, is the soul of poetry
(1.1 K). But that is only half the story, for his critique is one which
explains the goal of poetry to be rasa, and dhvant to be its means.
Now the concept of rasa. it seems to me, is more important than that
of dhvani in furnishing a criterion of beauty. For not all dhvant leads
to rasa, nor does all dhvani lead to beauty.” And it is as the discoverer
2° Only the most ardent enthusi ill &nd beauty io the punning suggestions of
the verses quoted under 2.21 f.
20 Introduction
of a workable critique of beauty in literature that Ananda merits the
fame which has long been accorded him. The works of previous poet-
icians in India, although of interest for their analysis of language, are
almost useless for this, the chief goal of literary criticism. One might
write a poem embodying all the figures of speech listed by Bhámaha
and Dandin and compose it in a style calculated by its phonemic and
word-joining form to produce sweetness or strength. With a modest
amount of care in syntax one could add clarity. All this would not en-
sure the poem's being beautiful, delighting its hearers. Indeed. if one
followed the definitions too closely, the composition would more likely
bore them. One gets to the reader only through the flavors deriving
from the basic emotions. To do that, suggestion is necessary, but the
test lies in the flavor.
Te might be thought that for purposes of furnishing a criterion of
beauty or of literary excellence the achieving of a rosa suffers from a
touch of the vagueness and lack of precision of which we complained
in speaking of the “qualities” of poetry. On what basis is one to say
that one verse achieves rasa and another does not? Of course the final
test will be the judgment of the heart. But to help the reader and
the composer—for Ananda always writes with both types of student in
mind—he speaks of several supplemental tests
The literary piece must exhibit appropriateness (aucitya). To begin
with, the plot must be appropriate to the emotions, the determinants,
and the consequents which are to produce the intended rasa. In ex-
hibiting the heroism of a human king, for example, one should not
engage him in adventures that could be accomplished only by a god
(3.10-14 A). If a plot as given in the epics and Puranas contains a trait
that is inappropriate to the character of the hero or to the intended
rasa, one must either omit it or add some element to the plot to achieve
the needed appropriateness (3.10-14e A). In this regard Ananda cites
Kalidasa as an example to be followed. His reference is in general terms
only, but we might supply such a specific instance as the Sakuntala,
where in the epic prototype the king abandons with needless cruelty the
heroine whom he has seduced.’ Such action would be inappropriate to
‘In the Critical Edition of the MBA, after being forced by a voice from heaven to
recognize his son, the king says to Sakuntald, “It was to purify you jie., to convince
my people of your purity] that I did this” (MBh. 1.69.40). The Southera version,
however (MBA. 1.627* S), says that he had simply forgotten her
Introduction 21
true love and to the noble character of King Dusyanta as Kālidāsa con-
ceives it. So Kālidāsa invented the story of the ring of recognition,? by
losing which Sakuntal3 unhappily brings upon the king his involuntary
forgetfulness.
All the sandhyafigas, the plot-components which are prescribed act
by act for a play in the BANS, are to be employed only insofar as they
are consistent with the rosa which the author intends to display. In
this regard Ananda very justly praises the Ratnávali and reprehends
the Venisamhüra. In the latter play Duryodhana suddenly exhibits
amorousness (tilása) in the second act, which is otherwise filled with
preparations for war and vengeance, simply because Bharata prescribed
uildsa as a sandhyariga of second acts. As Abhinava puts it, the au-
thor should have taken the word vilàsa in a wider meaning and have
depicted in Duryodhana a yearning not for sex but for some goal more
appropriate to the spirit of the play.
The concept of appropriateness was further elaborated by later critics
of the Kashmir school. Ksemendra in the generation following Abhi-
nava wrote an entire treatise on the subject. What is characteristic of
Ananda's treatment, and what | would emphasize in taking a view of
his work as a whole, is that he always associates his appropriateness
closely with rasa. [n great literature the words must be appropriate
to the plot, the characters, the immediate situation, but they become
appropriate only through their enabling these factors to build up to the
intended rasa.
Ananda brings also other, older elements of the critical tradition i
a subservience to the same final goal. He redefines the old qualiti
of sweetness and strength by treating them as ornaments of partic-
ular rosas. Sweetness is what ornaments srrigára, whereas strength
ornaments the rasa of fury (2.6 A to 2.9 A). Style (sarighatand, riti)
also is influenced by the rasa, as it is in intimate connection with the
qualities, but a sparingness or frequency of compound word structure
is no sure guide, in Ananda's opinion, to the presence or absence of
? Wipternitz and others supposed that Kālidāsa bad taken the story of the ring
from tbe Sratukhanda of tbe Padmapuràno. The Srstikhanda occurs only in the
Bengali version of the Pad.P. and is a late Vaignava reworking of an earlier text.
The reworking is later even than the Muslim conquest of Benares. The Sakuntalà
story occurs i0 chapters 1-6, which are part of the Vaisnave reworking. They are
therefore likely to be a derivative of Kalidasa's play and are certainly aot its source.
See Asoke Chatterjee. Padma-Purdna: A Study. Calcutta Sanskrit College Research
Series LVIII (1967), pp. 104 8., especially p. 114.
22 Introduction
sweetness or strength. Furthermore style is influenced by genre. The
single stanza (muktaka) offers less scope for a heavy style than linked
stanzas (e.g., the kulaka). The heavily ornamented compound style is
especially appropriate to the prose romance (3.8).
Ánanda's critique with its emphasis on rasa offers for the first time a
criterion for the figures of speech. A figure of speech is well constructed
when it strengthens the rasa. To do this it must not be overworked.
Ananda quotes a verse (2.18-19e A) which begins, “In anger she has
bound him tightly in the noose of her soft arms." Abhinava remarks
that "were one to continue the metaphor furnished by the woman's
creeper-like arms acting as a noose for binding, the woman would be-
come a huntress, the bedroom would become a prison or cage, and
so on, all of which would be most inappropriate." In general, figures
should never be so elaborate as to take either the poet's mind or the
reader's mind off the main goal, which is rasa. As Horace would say,
there should be no purple patches.
In several passages (e.g., 2.38. and 3.348.) Ananda distinguishes be-
tween dhvani, as a suggestion which furnishes the predominant mean-
ing of a sentence, and a subordinated form of suggestion which he calls
gunibhütavyarigya. Among his examples of the latter type is a stanza
which he quotes twice (at 3.34 A and 1.13e A).
The sunset is flushed with red; the day goes ever before.
Ab, such is the way of fate that never the two shall meet.
As the Sanskrit word for sunset is feminine (sandhyá) and the word for
day masculine (divasah), the suggestion arises of two lovers prevented
by adverse fate from ever joining. But the stanza is obviously from
a description of sunset. The literal sense remains predominant. The
suggestion functions as a figure of speech.?
This distinction has often been misunderstood by modern Sanskrit
scholars and among them by some of the best. Jacobi, in the introduc-
tion to his admirable translation of the Dhvanyáloka (ZDMG 56 [1902],
p. 400), speaks of the poetry of subordinated suggestion as "eine Poe-
sie zweiter Güte," a phrase repeated by Winternitz twenty years later.*
S. K. De, in his History of Sanskrit Poetics (II, p. 162), uses the same
pejorative. "By the side of dhvani kávya,"? he writes, "in which the
J There was argument over whether to call the figure samásokti or dksepa. See
notes on tbe passages where the stanza is quoted
* Geschichte der indischen Literatur III, p. 18.
? A phrase, by tbe way, which Ananda nowhere uses.
Introduction 23
suggested sense is predominant, we have poetry of second-rate excel-
lence, designated guni-bhuta-vyarigya kávya, in which the unexpressed
plays a subordinate part.”
This error should be corrected, for nowhere in the Dhvanyáloka does
Ananda characterize the poetry of gunibhutavyarigya as second-rate.
That characterization appears first in Mammata (1.4-5), who speaks
of madhyamam kávyam as opposed to uttamam. Mammata threw all
cases where the suggestion was obvious (agüdha) or not beautiful (asun-
dara) into the category of gunibhütavyarigya. Ananda, on the other
hand, refers to subordinated suggestion (3.36 b A) as having been used
by the great poets and states that it can be extremely beautiful and
should be studied by sensitive readers. The very examples which he
gives of gunibhutavyarigya (e.g., at 1.13d, e, 3.39, 3.40) should inform
the reader of his evaluation, for they are among the most beautiful
stanzas in the. whole book. I shall not quote them here, as the reader,
if curious. can look them up in the translation.
What prompted Ánanda to make this distinction between dhvani
and subordinated suggestion was an historical fact, not an aesthetic
judgment. Many cases of suggestion had been preempted by the older
poeticians, especially Udbhata, under their definitions of the figures of
speech. Thus, according to Udbhata, the figure sarnásokti (compound
statement) occurs where from a description of the object-in-hand (pra-
stutártha), that is, the primary object of the sentence, one understands
some other object (Induràja 2.10; Vivrti 2.21). An example would be
the little stanza which I have just quoted, “The sunset is flushed with
red." The figure aprastutaprasamsá (reference by means of the ex-
traneous; in some instances equivalent to allegory) occurs where from
ap extraneous object (aprastutártha) we understand the object that
the poet really has in mind (Induraja 5.8; Vivrti 5.14). Now it was
Ananda’s goal to break away from the tradition of figures of speech, to
set up suggestion (dhvani) as an independent power of words, and to
establish the suggested meaning as the soul of poetry. As the Sanskrit
term for a figure of speech (alarikdra) means literally an ornament,
Ananda was also faced with the logical problem of how the soul could
act as an ornament. One might conceive of the soul's being orna-
mented, say by its body or its virtues, but by what sort of logic could
a primary element, the thing-to-be-ornamented (alarikárya), itself act
as an ornament?
Ananda’s solution to the problem was to relegate all instances of
suggestion which had been included in the figures of speech by the
24 Introduction
older critics? to a subordinate position. In that position they could
very well serve as ornaments. An example will show the method which
he followed and its success in achieving his goal.
There is a famous stanza, written perhaps by Bana but included in
the collection of Amaru, which likens the purifying power of God to
the fire by which he destroyed the triple citadel of the demons.’
The women of the Triple City wept from lotus eyes
as Sambbu’s arrow-flame embraced them;
but still, though shaken off, the fire caught their hands,
though struck, did pluck their garments' hem,
denied, it seized their hair, and, scorned
like lover who has lately loved another, lay before their f t.
May this same fire burn away your sins.
In this stanza. as Ananda remarks, the description of the demon
women suggests that unhappy variety of $rrigára which is so close
to tragedy, namely love-in-separation, here brought about by jealous
anger. But this flavor (irsyávipralambhasrrigárarosa) is not the fi-
nal aim or meaning of the stanza, which is rather the extraordinary
power of God. As the suggested rusa of love is not the final aim, he
characterizes it as subordinated suggestion, not dhvani in the strict
sense. This subordinated element can logically act as an ornament.
Bhámaha's definition of rasavadalarikára is thereby maintained witb-
out injury to Ananda’s new doctrine of dÀvoni. But there is nothing
second-rate about such instances of subordinated suggestion. He calls
such instances "derivative of dhvani" (dhvaninisyanda, 3.36b A and
3.41-42b A) and remarks under 3.40 that such instances “may again
turn into dhvani when regarded from the viewpoint of (the final] rosa."
In the stanza just quoted one may take the final meaning to be the
rasa of God's heroism or the rasa of the worshiper's love of God. The
historical reasons which prompted Ananda to make the distinction be-
tween predominant and subordinated suggestion are no discovery of
mine. They were noticed by both Jacobi and S. K. De.
One final question must be raised and answered concerning Ánanda
before [ move on to the period of his commentator Abhinava. This is
the question whether he was the author of the whole of the Dhvanyáloka
or of only a part of it.
Introduction 25
The text of the Dhvanydloka consists of 138 Kárikás,! written in
simple verses (almost all in sloka or Gryd meter) and intended to be
memorized. Expatiating on the verses is a prose commentary ( Vrtti),
approximately twenty times their length. Within this prose commen-
tary again are some twenty-nine simple verses, indistinguishable in style
from the Karikds, but usually introduced with some such remark as
"This is a supportive (parikara) stanza," or “Herewith a summariz-
ing (sanksepa, sarigraha) stanza.” These supportive and summarizing
stanzas can also be distinguished from the Kdérikés by the fact that
the prose Vrtti never comments on them. In the case of two of them
(3.41-42a A), which are not introduced by the usual remark but by
the simple phrase, "it is stated," Abhinava tells us specifically that the
matter is stated by the author of the Vrtti.
Until the mid-nineteenth century it was always supposed in India
that all this material was the work of one man, Anandavardhana. And
this is quite in keeping with the form in which other Sanskrit treatises
on literary criticism have been handed down. Kuntaka's Vokroktijivita,
written in the age of Abhinava, comes to us in precisely the same
combination of Kdnkds, prose commentary, and supplemental stanzas.
Except for the absence of supplemental verses the same is true of the
text of Mammata, Ruyyaka, Hemacandra, and Vigvanatha. Not only
literary criticism but Sanskrit treatises on most scientific or philosoph-
ical subjects tended to be composed in this form. One may instance
the works of Bhartrhari the grammarian, Kumarila the ritualist, Dhar-
makirti the Buddhist.
Then in the mid-nineteenth century a remark of Georg Bühler? sug-
gested that the Karikds of the Dhvanyáloka might be by an older au-
thor and only the Vrtti by Ananda. Thirty years later Hermann Jacobi
took up the question in earnest.’ He pointed out that the question
of dhvani must have been discussed for many years prior to the time
of Ananda. This follows from the variety of opinions on the subject
of dhvani which Karikà 1.1 ascribes to "others." So far so good. But
® In the Kashi Series text, upon which we bave based our translation, the Kárikds
come to a total of 142. But three of them (4.4, 4.9, and 4.10) are almost surely not
intended as Kdnkds but as summary or supportive stanzas, while 3.5 is a quotation
from some other author. See notes to tbe translation of those passages.
* "Detailed Report of a Tour in Search of Sanskrit MSS in Kashmir, Rajputana
and Central India,” Journal of the Royal Asiatic Society of Bombay, extra oum-
ber 1877, p. 69.
10 See especially the i
26 Introduction
Jacobi went on to claim that Abbinava, the oldest commentator that
we have on the text, furnishes evidence of a dual authorship.
With the adherence of other Sanskritists to the theory of dual au-
thorship, a vast amount of ink has flowed on the question. It was
pointed out that the Abhidhavrttimátrká, written in about A.D. 900-
925, attributed the doctrine of dhvani to sahrdayàh ("connoisseurs,"
or possibly "the honorable connoisseur"), whereupon one misguided
scholar claimed that the name of the author of the Kdrikds must have
been Sahrdaya. On the other hand, it was established that Rajasekhara
about the same time attributed one of the supplemental slokas of the
Dhvanyáloka to Ananda and, in a verse preserved in the Süktimuk-
távoli (4.78), attributed to Ananda the whole introduction of dhvani
into poetics.
The student who would examine all the arguments which can be ad-
duced for dual authorship should consult Kane's HSP, pp. 153-190,
where that great scholar, like the lawyer that he was, gives a full-dress
argument in its favor. Almost all of Kane's arguments, like those of
Jacobi, are based on the remarks of Abhinavagupta, who frequently
supplements such a phrase of the Vrtti as idam pratipáditam ("this
has been stated") by some such addition as urttikarena ("by the au-
thor of the Vrtti") or by asmanmülagranthakárena (“by the author of
the basic text [i.e., of the Kdrikas|”). From such passages Kane ar-
gues that Abhinava regarded the two portions as written by different
authors. Against his view, Dr. Satkari Mookerjee (B. C. Law Vol-
umes, I, pp. 179-194), followed by Dr. K. Krishnamoorthy (JHQ 24,
pp. 180-194 and 300-311), has argued that Abbinava is merely dis-
tinguisbing the different functions of one man. To me the arguments
on both sides are inconclusive because Abhinava is so inconsistent.
There is no doubt that he regarded Ananda as the author of the Vrtti.
There are passages in the Locana, I admit, where he seems to regard
the author of the Kérikds as someone else. But then in his Abhinava-
bhárati (Vol. 2, pp. 299-300) he explicitly ascribes two of the Kdrikds of
the Dhvanyáloka to Ananda.!! I am not at all confident that Abhinava
had any historical knowledge on the matter. A man who could speak
of Manoratha as a contemporary of Ananda (1.1c L) and who confuses
?! Kane tries to explain away this inconsisteacy by saying that Bhattatauta was
Abbinava's teacher in BANS, whereas Bhattendurája was his teacher in Dhu., and
that in both cases Abhinava merely followed bis teacher's opinion. But that argu-
ment is destructive of Kane's goal. Bhattatauta's opinion would be more valuable
than Abhinava's and no less valuable than Bhattendurdja's
Introduction 27
Abhinanda with his father Jayantabbatta (3.7 L, but cf. note 3) is not
to be much trusted in matters of history.
Two considerations persuade me of the single authorship of the Dhva-
nyáloka. First, there is not a single instance in the Vrtti of substantial
disagreement with the Karikds. There is not even a case where the Vrtti
interprets a Kérikd in a forced or unnatural manner. This is rarely the
case where one Sanskrit critic comments on the work of another. There
is much matter and long arguments in the Vrtti which are not in the
Kánrikás, it is true. If there were not, there would have been no purpose
in writing the Vrtti. But these matters and arguments are auxiliary.
They do not change the basic system.
Second, if some earlier genius had established the system of dhvani
and the general critique of literature in terms of dhvani and rasa which
is found in the Karkés, I find it inconceivable that a later author should
not have given some praise, some respect, to him. indeed that be should
not even have mentioned bis name. Lmportant texts are never treated
by the Sanskrit tradition as anonymous. They always carry the name
of an author, even if modern scholarship may prove that the name is
mistaken or fictitious. If the Kárikás are not by Ananda, his silence
regarding their authorship would be an instance of disrespect to an
intellectual master without parallel in Sanskrit literature.!?
N Professor Patwardhan has called my attention to an article by Dr. Senarat
Paracavitana, "The Dhvanyóloko in Gfteeath century Ceylon,” JAOS 94 (1971),
pp. 131-133. The article contains the text and translation of a Sanskrit inscrip
tion giving a thesis (sthópano) upheld in debate by a scholar at the court of King
Parákramabáhu VI (a.D. 1412-1467) to the effect that the Dhvanikdrikds were writ-
ten by a Buddhist named Dbarmadása. The debater's evidence consists in bis
statement that a manuscript of the Dhvanskdrikds in the library of tbe King of
Suvarnadvipa (Sumatra) bore on its last page the statement " Dharmnodása-pandita-
viracitam." The debater seems not to have seen this manuscript bimself, but to
have heard of it from a RAdhákrspa-pandita, who gave the further information that
the first twenty Kárxküs of the manuscript were not to be found in copies of the
Dhvonikárikós in India. In these verses the author divided semantic powers into
arthasakti and vyarjanasokti from the latter of which springs dhvant The debater
argues that Anandavardhana left out these verses because they were too obviously
connected with the tradition by which the Buddha is said to bave taught sdrthah
savyañjano dharmah.
Professor Patwardhan, | think, gives more credence to this thesis than I do. If
there was indeed such a manuscript in a royal library of Sumatra, I sbould think it
must bave been a Buddhist reworking of the Dv. verses. The norma) meaning of
arthato vyarjanato dharmadesond in Buddhist texts is “the teaching of the letter
and spirit of the Law." | much doubt that these terms would have been applied
28 Introduction
Soon after the death of King Avantivarman (A.D. 883) literature seems
to have lost its royal patronage in Kashmir. We are told of one learned
brahmin, Nayaka,'? who was given charge of a newly erected temple
(Ràj.T. 5.159), but the court poets, such as Bhallata (5.204), fared
badly. The favorites of the new king Saàkaravarman (A.D. 883-902)
were men of low birth. Kalhana speaks with scorn of Saàkaravarman's
ignorance of Sanskrit, claiming that he spoke "an Apabhramsa dialect
worthy of a drunkard" (5.206).
With the death of Saükaravarman things went from bad to worse.
The history of Kashmir in the tenth century falls roughly into two
parts. The first half saw the breakdown of royal administration and
power under the demands of the Tantrin footsoldiers who time and
again sold the throne to the bigbest bidder. Then from about the
middle of the century the guidance of political affairs passed into the
hands of the terrible Diddà. Diddà was born a Khasa princess. Her
father beld the fortress of Lohara on the main route from Kashmir to
the Punjab. On her mother’s side she was descended from the Shahi
kings of Und and Kabul. Outliving her royal busband, Diddà governed
for some years in the name of her child son, securing her own safety
by fomenting discord among the military and political factions. When
the son died not long after coming of age, she established a grandson
in bis place. There were three of these little grandsons whom the
unnatural Didd& placed on the throne only to murder each child after
his enjoying for a few years the titular sovereignty. Finally, from 980—
1003 she assumed the royal title in her own right, governing with the
aid of her paramour Tu&ga whom she had elevated from the peasantry.
In the end she left a strong kingdom to a nephew whom she had chosen
by carefully testing bim against other candidates. And so began the
Lohara Dynasty with a return of prosperity under two long-reigning
kings.
Because of the withdrawal of court patronage, court literature vir-
tually disappears from Kashmir during the tenth century. From this
century in Kashmir we have no plays, no Sanskrit lyrics. The only
to the technical study of semantics without a stimulus from non-Buddhist sources.
And the total silence of India about Dbarmadasa's authorsbip of the work strikes
me as strong evidence against the thesis. Kashmiri brahmins of Ananda's time,
includiog Ananda himself, showed no prejudice against Buddhist authors nor any
desire to hide Buddhist ideas.
1 The name and the date suggest an identification with Bbaan&yaka, of whom
I shall have more to say. But "Náyaka" was not an uncommon name.
Introduction 29
mahakavya that we have from this period is Abhinanda's Kádambari-
kathdsdra, a work which retells in verse what Bana in a former century
had told better in prose.!* The traditions of Sanskrit scholarship, how-
ever, were not broken. The brahmins living in the capital or on their
tax-free grants of land saw that their sons were taught Sanskrit gram-
mar and the traditional Sanskrit sciences, in many cases teaching their
sons themselves. The tradition was especially well maintained in Saiva
philosophy and literary criticism.
Saiva philosophy owes its origin in Kashmir to two sages of the ninth
century, Somananda and Vasugupta. The views of the former were
developed by his son Utpala into the doctrine of recognition (praty-
abhijná); those of the latter, with the help of his disciple Kallata,
into the doctrine of cosmic vibration (spanda). These two branches
of philosophy were preserved during the difficult years of the tenth
century, the former by Utpala's son Laksmanagupta, who became one
of Abhinava's teachers. The school of vibration had a more checkered
career, for Kallata's son, Mukula, seems to have turned away from
philosophy toward literary criticism. His one surviving work, the Abhi-
dhávrttimátrkà, is concerned with the nature of denotation and the
secondary use of words. His son, Pratihara Induraja, followed in his
steps and wrote a commentary on Udbhata. Meanwhile, the school of
vibration was carried on in the family of a scholar named Bhütirája,
who also taught the Krama Tantras and, as an old man one presumes,
taught tantrism to Abhinava. Bhütirája's son, Bhattenduraja,'® also
taught Abhinava in other subjects, notably in the Bhagavadgita and
the Dhvanyaloka.'*
Among these brahmin scholars with their thoughts turned away from
politics to mystic philosophy and literature the Dhvanyáloka was much
studied. The first commentary on the Dhvanyéloka, now lost, was
called the Candrikà. It was written by some member of Abhinava's
family, to whom Abhinava often refers but never by name. Sometimes
he calls him "the author of the Candrikà" (3.26b L), sometimes "a
'* At the end of the ninth century, Abhinanda's father, Jayantabhatta, had writ-
ten an admirable work, the Nydyamarijart Jayanta not only gives a lucid account
of the Ny&ya system; he writes with style and with the true Kashmiri gift for satire.
'? Bhatteoduréja, Bbütirája's son and the teacher of Abhinava, must not be con-
fused with Pratibàrendurija, the son of Mukula and the oldest commentator on
Udbbata. See Kane, HSP.
'* A brother of this Bhattendurdja, it appears, was Helarája, the well-known
grammarian. It was a learned family iodeed.
30 Introduction
commentator, an older member of my family” (3.24 a L, 3.40 L). Always
his references carry a criticism: "The author of the Candriká who
could easily fail to see an elephant in front of bis eyes” (3.33b L):
“A certain commentator now enough of arguing with persons who
think themselves wise but whose references are wrong” (3.4a L). If
one glances through all such passages, one will find that the author
of the Candrikà usually chose the simple or natural meaning whereas
Abhinava gives a more subtle interpretation. In several cases I think
the Candrikà came closer to what Ananda actually meant (e.g., 3.33b L
and 1.1b L).
Another scholar before Abhinava's time occupied himself with the
Dhvanydloke but for a different purpose. Bhattanàyaka's intention was
to demolish the concept of dhvant. He seems to have gone through the
book systematically, examining Anaoda's examples, showing how each
one might be explained without reference to the new concept. Bhatta-
nàyaka's work was called the Hrdayadarpana, and it too is now lost.
But Abhinava describes for us, largely in his opponent's own words,
the theory which Bhattanayaka hoped to substitute for that which he
destroyed. I shall treat of it in dealing with Abbinava's doctrine of rasa.
for Abhinava, although he vigorously opposed Bhattanayaka, borrowed
from him not a little.
Abhinavagupta was born about the middle of the tenth century into
a learned family that descended from a brahmin named Atrigupta, who
had been brought to Kashmir from Kanauj by King Lalitaditya after
his conquest of that city." The king had given him a dwelling place
in bis capital of Pravarapura (the modern Srinagar) on the bank of
the Jhelum river facing the Saiva temple of Sitamsumaulin.'® From his
loving description of its environs one infers that Abhinava had lived
in that ancestral mansion at least as a child. His father, whose proper
name was Narasimha, but who was popularly known as Cukhalaka, was
an ardent devotee of Siva.!? Becoming a vairágin by strenuous asceti-
cism, he overcame the miseries of worldly existence. Before departing
from the world, however, he introduced Abhinava, and presumably his
younger brother also, to Sanskrit grammar. The brother, Manoratha,
was to be the first of Abhinava's disciples.??
Introduction 31
The number of Abhinava's works is large. Even the preserved works
very nearly fill a half shelf in my library. To these must be added a
considerable number of lost works, of which we know tbe title or subject
matter from references in the works which are preserved. As a complete
bibliography is available in V. Raghavan's Catalogus Catalogorum, and
as details on the subject matter of most of the works may be found in
Pandey's Abhinavagupta, | shall give only an outline.
In general Abbinava's oeuvre falls into three parts. (1) Commen-
taries on the Tantras and surveys of their doctrines. The greatest of
these works is the huge Tantráloka, published in twelve volumes in the
Kashmir Series of Tezts and Studies. and the summary, Tontrosára,
published in the same series and now available in an Italian translation
by Raniero Gnoli." (2) Works on literary criticism. The first of these
was a commentary on the Kdvyakautuka of his teacher Bhattatauta.
Both it and the work on which it commented are known only from ref-
erences and quotations,?? chiefly from the Locana and the Abhinava-
bhdrati. The Locana?’ must have come second, for Abhinava refers
to it in the 4bhinavabhároti. The latter work is Abhinava's commen-
tary on the BANS. An almost complete, though sadly corrupt, text
of the ABA. is now available in the GOS.?* (3) Commentaries of the
Recognition (pratyabhijriá) School of philosophy. There are three of
these. On Somànanda's Porátrimsikàvivrti (the Pardtrimsikd, or verses
on tbe ultimate, form the final portion of the Rudrayamalatantra),
Abhinava wrote the Parátrimsikátattvavivarana, or Anuttaratrimsikd-
vitrti (KSTS 7, 18). On Utpala's /[svarapratyabhijnásütra he wrote
the Isvarapratyabhijniávimarsini, also called "the Small Commentary"
(Laghuvivrti), published as KSTS 22 and 32. On Utpala's /svara-
pratyabhijridtikd he wrote the Isvarapratyabhijnávivrtivimarsini, called
also "the Great Commentary" (brhati vimarsini), KSTS 60 and 62.
?! “Essenza dei Tantra," Encyclopedia de autor cl sici, No. 38, Boringhieri,
Turia, 1960.
2 Gathered by P. V. Kane. HSP, pp. 209-212.
a The Locona bas been printed several times. We bave used the Kasbi text
the basis for our translation. Although it is marred by sumerous misprints
it carries the valuable Bálapriyó commentary, which supplements the still more
valuable Kaumudi, available only on Chapter One. For particulars of these texts see
Abbreviations and Works Cited.
™ One should use the second edition of tbe first volume, as it contains numerous
improvements in the text. Four chapters (6, 7, 18, 19) have also been edited by
R. P. Kaágle with a Marathi translation aod commentary. His emendations of the
text will be useful even to those who cannot read Marathi.
32 Introduction
In addition to writings on these three subjects Abhinava was the au-
thor of numerous religious verses (stotras); of the Paramárthasára,"* a
Saiva reworking of a Vaisnava text; of the Bhagavadgitarthasarigroha,”*
a brief collection of notes on important passages of the Bhagavadgità;
and of a commentary on the Ghatakarpara.
The order in which Abhinava wrote these works is not quite cer-
tain. He gives the dates of completion of only three of them. The
Ksemastotra was completed in A.D. 990, the Bhairavastotra in 992,
and the Jsvarapratyabhijtiávivrtivimarsini in 1014. K. C. Pandey in his
monograph on Abhinavagupta believed that a period of Tantric studies
in Abhinava's youth was followed by his work on literary criticism and
this in turn by a final period of concern with Pratyabhijàà philosophy.
The linchpin of his belief was a reference in the Locana which he be-
lieved was to the Tantraáloka. But this linchpin has now broken. The
reference exists only in the false reading of the NS edition (p. 19) of
that work.?” Furthermore, the hypothesis does not agree with the gen-
eral order of Abhinava’s intellectual interests which seems to be given
in the biographical information at the end of the Tantrdloka:
[The author] was introduced into the forest of grammar by his father, had his
mind clarified by a few drops of the sea of logic, and, when intent on enjoying
the full rosa of literature, was seized with an intoxicating devotion to Siva.
Being wholly filled with that, he no longer cared for any worldly pursuit, until,
in order to increase his enjoyment of that devotion, he went to serve in the
houses of [religious] masters. ( Tantrdloka 37.58-59)
There follow the names of a great many of his teachers, among which
is the name Bhütir&jatanaya, "the son of Bhitiraja,” that is to say,
Bhattenduràja, Abhinava's master in the Dhvanyáloka, as also the
name of Laksmanagupta,” his teacher in Pratyabhijiia philosophy. The
33 KSTS 7. The work bas been translated by L. D. Barnett, JRAS 1910, pp. 718-
47, and by L. Silburn, Paris 1957.
™ Translated by Arvind Sharma, Leiden: E. J. Brill, 1983
?' The false reading is as follows: toduttirnatve tu sarvam paramesvarddvayam
brahmety osmocchástrünusárena viditam tanirdlokagrantham wicdraya The cor-
rect reading, given by the Kashi edition, p. 67, carries a very diferent meaning:
taduttimatve tu sarvam brohmety asmacchastrakdrena na na viditam tattudloka-
grantham viracayatà. Thus the reference is to a work of Ananda called the Tattvá-
loka, not to the Tantráloka of Abbinava. The Kashi reading is substantiated by
Abhinava's later reference to this Tottvóloka under Chapter 4, Karikd S of the Lo-
cana (Kasbi edition p. 533, line 5 of Locana): etoc ca granthakdrena tattudloke
vwitatyoktam.
?! Laksmanagupta is also praised in TA 1.11
Introduction 33
Tantráloka and Tantrasára should therefore be placed among the last
of his works. His initiation into Kaula tantrism by Sambhunátha and
his düti Bhágavati (see TA 1.13 and commentary) seems to have given
the final spiritual increment to his life. By it he became a siddha and
there was nothing more to learn.
Whether the literary studies followed or, as I should think, preceded
the works on the philosophy of recognition, is not certain. In the Loca-
na he quotes one verse of Utpala's /svarapratyabhijnid (see 1.8 L and
note 3), but this proves only that he was acquainted with the works of
Utpala at that time, not that he had already commented on them. In
the Locana he comments on a verse from the Gità ( Bh.G. 2.69), giving
much the same interpretation as that given in his Bhagovadygitórtha-
sarigraha (see Dhv. 3.1 b L and note 3). This likewise does not prove
that he had already written tbat work.
It would take more space than I propose to allow myself and more
knowledge than I possess to give an account of Abhinava's entire con-
tribution to Indian thought. What I shall have to say in the following
pages is limited to the contribution furnished by the Locana.
Abhinava chose the title Locana for his commentary on the Sohrdayd-
loka (Dhvanydloka) because he intended it to serve as an "eye" by
which one could see the “light for connoisseurs” which Ananda had
furnished. If we are to be fair to him, it is by his achievement of that
purpose that we must judge him, not by modern standards of historical
or philological accuracy, nor even by the criterion of originality.
+ Like all Sanskrit commentators Abhinava had no interest in history. I
have already noticed two of his historical errors. Just how uninterested
he was in history appears still more clearly from his comment on the
first Kàrikà In order to justify the perfect tense of the verbs there
used (tasydbhdvam jagadur apare, etc.) Abhinava says, “The author
had not actually heard the alternative views of those who deny the
existence of suggestion. Rather, be will imagine such ideas and then
refute them. Hence his use of the perfect tense,” for Pānini prescribes
the perfect to be used in the Bhdsd only for that which occurred in the
past outside the range of one's experience. Abhinava would rather allow
his author to have been obtuse than to have committed a grammatical
error. Frequently throughout the Locana Abhinava will depart from
& natural interpretation of Ananda's words in order to save him from
some inconsistency (see, for example, 1.13i or 2.26 A, note 2). He will
even exclude an example as being spurious if he believes it has been
improperly adduced (see 2.27a A, note 2 and 2.27 a L).
34 Introduction
As against such instances which are faults by a standard foreign to
the Sanskrit tradition of scholarship, Abbinava exhibits a high degree
of skill in those abilities which his own tradition sought to develop. He
is an impeccable grammarian, possesses a sound knowledge of Nyàya
and Mimàmsá, and has the works of the older poeticians by heart. He
uses his formidable education not in order to show off but to give the
reader an accurate understanding of Ananda's critique. In example af-
ter example he points out just where the suggestion lies, the range of
its meaning, and often just what it is that gives to it its camatkrti, its
sudden effect of delight. For examples see his comments on the stanza
"White herons circle against dark clouds” (snigdhasyámalakantilipta-
viyuti, 2.1a), "Why do you laugh" (kim hásyena, 2.5 b), "Say, happy
friend, if all is well" (gopavadhüvilásasuhrdám, 2.5f). Such careful aes-
thetic ezplications de tezte had just come into vogue. We find the fash-
ion also in Abhinava's contemporary Kuntaka. I know of no examples
in the older literature. But, once established, it became characteristic
of Sanskrit literary criticism and is what gives to that tradition of crit-
icism its great strength. [n our Western classical tradition there is
nothing to compare with it except pseudo- Longinus.
This careful analysis of Ananda's examples leads Abhinava at times
to remarkable discoveries. I may here point out just one of these.
In 2.9 Ananda cites two examples of the rasa of fury (raudrarasa),
the first composed in the style of long compounds traditionally as-
sociated with that rasa, the other in a non-compounded analytical
style. The point that Ananda would make in the passage is that
either style may serve the purpose of suggesting fury. He adduces
the two stanzas as examples and leaves it to the reader to savor the
effect. Abbinava analyses the examples. Both examples are taken
from that drama of vengeance, the Venisamhára. In the first it is the
hero Bhima who speaks. He vows to crush the thighs of Suyodhana,
who had dragged Queen Draupadi through the Kuru assembly. Then
he will deck Draupadi's hair with his “hands new-reddened in that
fresh-congealing blood." The stanza begins with an immense com-
pound: caricadbhujabhramitacandagadábhighatasancürnitoruyugalasya
suyodhanasya (literally, “of the by-my-whirling-arm-held-brutal-war-
club-stroke-crushed-thighed Suyodhana"). After commenting on the
suggestions of the stanza, Abhinava remarks, “From the long com-
pound, flowing in an uninterrupted stream and allowing the hearer no
Pause in all its course, there results an apprehension of the whole scene
as a unity up to the representation of the broken-thighed Suyodhana.
Introduction 35
This serves to intensify the impression of Bhima's violence."?? On the
other hand, in the second, analytical, stanza adduced by Ananda, Abhi-
nava sees the effect to lie in a protracted climax. He says, “Here the
anger of the speaker rises to the highest pitch by a progression from
word to word through meanings which, being presented separately, are
reflected upon by the hearer in succession. And so the very absence of
compounds acts as a cause of rising excitement.” When one reads such
verses over after reading Abhinava's comments, one reads them with a
new appreciation and with some degree of the excitement and delight
that be found in them himself. This is the highest gift that a literary
critic can possess in any tradition.
In only one important respect did Abhinava change what he found
in Ánanda's text. I refer to the new explanation he gave of rasa and
of the psychological process by which it appears in the beart of the
reader or the poet, for with Abbinava rasa is sbarply excluded from
the character invented by the poet or portrayed on the stage by an
actor. The experience of Rama on losing Sita is the emotion of grief
(Soka). If the hearer of a poem or play were to experience the same
emotion, he would close his book or leave the theater. There must be a
qualitative difference between the stháyibháva and the rasa to explain
how we can relish the tragic or the rasa of fear.
Most of the components of Abhinava's new theory are borrowed,
strange to say, from Ananda's chief critic. Bhattan3yaka had insisted
that we do not perceive rasa as belonging to someone else, for in that
case we would remain indifferent. Nor do we perceive it as belong-
ing to ourselves—here Abhinava was to disagree—for the factors which
Bharata says are productive of rasa, the determinants, as for example
Sita and the abduction of Sita, work on Rama, not on us. Indeed, said
Bhattandyaka, rosa is not perceived at all, it is simply enjoyed. What
bappens is that in a great poem a second semantic operation comes into
play by which denotation assumes a new dimension. Bhattanayaka gave
this operation the name of bhdvand (aesthetic efficacy). He borrowed
the term from the technical vocabulary of Mimamsa. where it is used
of the efficacy residing in the verb of a Vedic sentence, which explains
how that verb can bring an actor to pursue a given aim. By bhdvand
?? Some years ago | made the following remarks on this stanza with reference
to Abhinava's interpretation in a paper published in The Harvard Advocate (CXV,
No. 4, summer 1982, p. 126). "The whole scene is before our eyes as soon as we
understand the words at all. We are not allowed to dilute the effect by relishing it
bit by bit. It hits the aesthetic sense not like pebbles but like a rock."
36 Introduction
the ritualists meant the efficacy of a Vedic command. Bhattanayaka
then applied the term to poetry as the aesthetic efficacy of a particular
combination of determinants and consequents. This aesthetic bhdvand,
he claimed, has the effect of universalizing the determinants and other
factors, so that they may bring about or realize a rasa. Upon the real-
ization of the rasa, a third stage of the aesthetic process begins, namely
enjoyment (bhoga), which Bhattandyaka regarded as springing from a
third semantic power, bhogakrttva (enjoyment-efficacy). We enjoy the
rasa in a manner different from our enjoyment of direct experience
or of apprehensions derived from memory. This enjoyment takes the
form of melting, expansion, and radiance, and is like the bliss that
comes from realizing one's identity with the highest Brahman. This
is the purpose of poetry. Any instruction that poetry may furnish is
incidental.
One should bear in mind that we know of Bhattanáyaka's theory
only through the writings of his opponents, Abhinava and Abhinava's
follower Mammata. The questions that arise in one's mind as to the
exact nature of bhdvand and why it should work to the effect claimed
for it are ones for which he may have given answers of which we are
not told. Abhinava's most telling criticisms are two. First, that the
newly extended use of the word bhávaná refers to notbing other than
the suggestion of rosa (rasadhvani) described by Ananda. Second,
that it cannot be that rasa is never perceived. We must perceive it,
or we should be unable to discuss it. And granted that this perception
may be of a different sort from sense perception, we perceive a rasa as
belonging to us.
Beyond these specific criticisms, however, the reader will be struck by
how much of his rival's theory Abhinava incorporates into his own. He
too excludes the actor and the portrayed character from enjoyment of
rasa. What the character experiences is the basic emotion. As for the
actor, if he experienced either the emotion or the rasa, he would forget
his lines. Then too, although Abbinava holds to Ánanda's term of
suggestion or dhvani, he sees in rosadhvani a transforming power that
bears a close resemblance to Nàyaka's bhdvand. The grief, for example;
that the observer perceives in the poetic character or the actor, by the
observer's ruminating on its determinants and consequents, meets with
a response from his heart in which he identifies that grief with the griefs
in his own memory. Rasa is not simply the apprehension of another
person's mental state. [t is rather a supernormal relishing based on
Introduction 37
an involved sympathy.°° By this sympathy, one might say, the reader
or audience loses his own grief in the larger dimensions of compassion.
Abhinava, like his opponent, sees rosa not as an object to be enjoyed
but as the ongoing process of enjoyment itself. He too uses the word
"melting" as one of its characteristics (see 1.5 L, note 3). He too is
struck by the similarity of rasa to the relishing of the ultimate Brahman
(2.4 L). One might say in sum that Abhinava has taken over most of the
new ideas of Bhattanáyaka but trimmed them here and there so that
they may fit into the terminology and the general view of Ananda. He
even agrees at one point with the statement tbat enjoyment (he calls it
bliss) is the chief goal of poetry, in comparison with which instruction
is a far lesser goal (1.1e L). But later, in Chapter Three (3.10-14f),
he brings this admission into harmony with a more orthodox view by
attempting to show that delight and instruction are not different in
nature.
Abhinava adds much that is not in Ananda. He adds arguments
against all the opponents of dhvani not only against Bhattandyaka
but against both schools of Mīmāmsā. He gives numerous examples
of varieties of dhvani and of subordinated suggestion which Ananda
had passed over. Interesting are his remarks on rosábhása, false or
improper rasa. According to the tradition going back to BANS, a love
that is not mutual. a love implemented by violence such as Ràvapa's
love for Sità, or an adulterous love, is productive only of rasdbhésa. If
one guides one's criticism strictly by the words of Bharata (BANS 1,
p. 295) such false love should lead to comedy. In fact, says Abhinava, it
may lead to comedy only at a time long after our experience. When we
hear Ravana’s passionate words in the Rávanakávya (alas, now lost)
there is no occasion for relishing comedy (2.3 L). This qualification
opens up to favorable evaluation much that would have been rejected
or reprehended by older standards.
Since Sanskrit criticism has been accused of concentrating too much
on the individual verse or stanza, one will take a special interest in
Abhinava's tracing of the predominant rasa throughout a whole play,
as he does with the Táposavatsarája (3.10-14 g L). His survey should
impress the Western reader with the basic difference of movement in
Sanskrit works of literature from that in European works. This differ-
ence, between a tortuous or cyclical movernent, a periodic distancing
from and return to the predominant theme, as against the climactic
inava's argument with the Mimámss at 1.18 L.
38 Introduction
achievement of a final result,” is found, I believe, in all the traditional
Indian arts. The Indian style is found only rarely in the West, as in
the music of César Franck or in Joyce’s Finnegans Wake.
To continue with a listing of interesting or illuminating passages in
Abbinava’s commentary would be otiose. The translation is here for
the reader to find them on his own. [ would sum up my opinion of
Abhinava's work in the Locana by saying that he accomplishes ad-
mirably what he set out to do. He expresses Ananda’s views more
logically than Ananda expressed them; he defends them against those
who had opposed them. Under the provocation of Bhattanáyaka he
develops the concept of rasa into something different from what I be-
lieve Ananda envisaged, but the new concept is more consistent than
Apanda’s and was to become, after Mammata's incorporation of it in
his Kávyaprakása, the leading view of rosa in Indian criticism. More
than all this, Abhinava's analysis of Ananda’s examples will give the
sensitive reader a hundred new insights into the beauty of Sanskrit
poetry.
There is nothing in our Western classical (Greek and Latin) tradition
of criticism that corresponds to rasa and nothing that corresponds to
dhvani in the grand dimensions in which Ananda and Abhinava con-
ceived it. Our classical rhetoricians, all but one of them, chose the path
that Bhàmaha and Dandin chose: they included such instances of sug-
gestion as they recognized in the tropes and figures of speech.?? One
man of this tradition, however, the author of the treatise On the Sub-
lime, bad an uncanny skill at recognizing passages of literature which
excite the reader or, as he put it, drive bim to ecstacy. I have noticed
that almost every instance of what pseudo-Longinus? cites of what he
calis "the sublime" in literature, is actually an instance of suggestion.
M Sanskrit dramaturgy speaks of the achievement of a result (phalayoga), it is
true. But the pha/ayoga, for example in the Tépasavatsardja, namely Udayana's
retrieval of V&savadattà and acquisition of universal sovereignty, is aesthetically far
less important than the recurring manifestations of frrigárorasa throughout the play.
7 [n the Greek cudagcc, the significatio of the Rhetorica ad Herennium and of
Quintilian, it is the figure itself that is usually striking. Only under irony and
allegory does Greco-Latin rhetoric come to what would qualify with Ansnde as
dhvani, and at that only as vastudAvani.
» Manuscript P of the [Tepi vwov, from which apparently all our texts descend,
refers to bim as “either Dionysios or Longinos.” He appears to have been a Jew and
perbaps for that reason bad no following among the Greek and Roman rbetoricians.
His fame began only with the rediscovery of bis work in Renaissance times.
Introduction 39
I translate here from just one of his instances, the famous gaiveral pou
rivo ioo Üéo.aw :
He seems to me the equal
of the gods who sits beside you,
listening to your sweet speech
closely
and to your lovely laughtet.
which has quickened the heart in my breast.
When I see you, Brochea, my voice
leaves me,
my tongue is broken. a thin Gre
Tuns over my flesh,
my eyes have no stren
my ears ring.
Longinus, if that was his name, says that the beauty of Sappho's poem
comes from its arrangement and that the result is the sublime. Ananda
would have said that the beauty comes from dhvani and that the re-
sult is srrigárorasa. If only Longinus had had followers. they might
have worked out a critique of literature not unlike that of Ananda and
Abbinava.
TRANSLATION AND NOTES
CHAPTER ONE
A Of Madhu's foe
incarnate as a lion by bis will,
may the claws. which put the moon to shame
in purity and shape,
by cutting off bis devotees' distress
grant you protection.!
1. In this benedictory verse which introduces his work Anandavardhana
takes as subject an attribute of his chosen divinity (istodevotà) Nrsimba, the
man-lion incarnation of Visnu (Madhu's foe). Vispu became incarnate as a
roan-ljon in order to destroy tbe demon Hiranyakasipu and thereby remove the
distress of the Vaisnava devotee Prahrada. For the story, see Bhag. Pur. 7.2-8.
Benedictóry verses to Nrsimha usually take bis claws as their subject; see
SRK 116, 128, 141. As is appropriate to a verse introducing a work on
“suggestion (dAvani), the present verse contains numerous instances of dhvoni.
Abhinava points out one occurrence of rasadhvani, five of vastudhvani, and
three of alarikéradhvani.
L Victorious is the Muse's double heart,
the poet and tbe relisher of art:
which has created brave new worlds from naught
and even stones to flowing sap has brought,
imparting beauty to all within its reach
by successive flow of genius and of speech.’
At Bhattenduraja’s lotus feet | beard
all that I know and love of letters;
from tbat, echoing but a little portion,
I, Abhinavagupta, shall explain
with my own Eye the Light of Poetry.
43
1
44 [$ 1.1 Introduction L
Although the author of the commentary (vrttikára)? has himself ac-
complished his own aim in life by his continuous and perfect devotion
to the highest God, in order to achieve a desired purpose, namely, that
teachers of his work be unhindered in their explanation and students be
unhindered in their audition, he enlists God's attention to this purpose
by publishing an appropriate benediction. "May the claws of the foe of
Madhu protect you," that is, may they protect you teachers and stu-
dents of this work; for teachers and students are the only appropriate
objects of address here and the word "you" implies direct address. To
“protect” is to furnish help toward attainment of a desired goal and
that help comes about by such means as the opposing of hindrances.
Such is the protection that is here meant.
The heroic flavor (virarasa)* is here suggested by our apprehension
of energy (utsdhe), an apprehension furnished by the association of
God, who is constantly exerting himself [on behalf of mankind], with
the characteristics of clarity of purpose aod diligent resolve. Again,
as claws are weapons and as protection requires a weapon for instru-
ment, the extraordinary power of these claws, which are identical with
instruments, is suggested by treating them as agents. Also suggested*
is the absence of dependence on extraneous instruments on the part of
God. Tbe word “Madhuripu” conveys the fact that he is always active
in removing whatever is a menace to men."
What sort of Madburipu ("Madbu's foe”)? “Incarnate as a lion by
bis own will," not because he is subject to his earlier deeds (karma), nor
to tbe will of another; rather, he took the form of a lion in conformity
with his entertaining a desire to do so, a desire which is appropriate
to the killing of a particular demon.
What sort of claws? Those which "cut off his devotees' distress."
The power to cut is appropriate to claws and while it is impossible
for [ordinary] claws to cut away mental anguish, it becomes possible
in the case of these claws because God's creations are conformable to
his desires. Or [we may take it as follows): Hirapyakasipu was the
thorn of the three worlds, a torment to everyone, and so in reality he
himself was pain in concrete form to those who come to God as their
sole refuge. When these claws destroyed him, it was the very pain (of
God's devotees] that was rooted out; so this shows how God, even in
such a state? [i.e., even while engaged in an act of destruction], is still
exceptionally compassionate.
Furthermore, the claws by their svaccha, that is, their property of
being pure, their purity—for words like svaccha and mrdu in their
§ 1.1 Introduction Z } 45
primary sense refer to abstract properties!°—and by their shape, which
is curved and lovely, have “shamed,” that is, have distressed, the moon.
It is here suggested by a suggestion based on the power of meaning’!
that the moon is new. By the moon's being afflicted, it is suggested
that it appears pale and devoid of charm in the presence of the claws;
and it is generally well known that claws can cause pain. But in the
case of the man-lion this property of causing pain has been presented
in superhuman form [viz., by saying that His claws are pure and lovely
although causing pain]. And so, when the new moon looks at the pu-
rity and curved shape of these claws, he feels an inner pain [as follows]:
"Although I may be equal so far as purity and my curved shape go,
tbese claws are skillful in removing the distress of devotees, whereas I
am not." [n this manner the figure of speech known as contrast (vyati-
reka)'? is suggested. “Moreover, in tbe past I alone was desirable to
all people because | was possessed of unequalled clarity and beautiful
shape, but: now all these ten claws have the same sbape as the new
moon and in addition to that they are skillful in removing both mental
and physical pain and so now people regard them and not me with
the respect due to the new moon.” Thinking in this manner, the new
moon experiences, as it were, continual torment and so the two fig-
ures of speech, fancy (utpreksá)!? and denial (apahnuti),'* have been
Suggested. Thus in this verse the three varieties of suggestion, namely
vastudhvant, alarikdradhvani, and rasadhvani, have been explained by
my teacher.
1. The inner glory of Lterature is here derived from its three characteristic
abilities: to create (prothayitum) new worlds; to impart a relish (sárayitum)
to even the dullest objects in the actual world, so that they may elicit ses-
thetic response (rasa); and to render both these areas bright (udbhásayitum)
with a beauty constructed out of the poet’s genius and the words with which
he communicates. This much is a fine characterization. What is even finer
in my opinion is Abbinava's realization that the beauty of poetry, or of art
in general, depends upon the audience as much as on the artist. One may
find echoes of this verse in the benedictions of later critics. Compare, in
Mammata's benedictory verse to his Kdvyaprakdga, niyamarahitam with vind
káranakalàm of our verse, or navarasarucirém with nijarosabharàt sdrayat.
2. Here the oame of Anandavardhana's work is given as "The Light of Poetry”
(Kavyáloka). Elsewhere Abhinava refers to it as the Sahrdaydloka; see Intro-
duction, p. 12. Abhinava gives to his own commentary the title "The Eye,"
(locana) and by his words here indicates, according to the Kaumudi, that he
will comment on only parts of the text, the parts that are difficult or subj t
46 [$1.1 Introduction L
to doubt. In the fourth line of the verse, janasya is proleptic genitive: I shall
explain “to the world." — 3. Abhinava attributes the introductory stanza to
the author of the Vrtti, not the author of the Kániàs. That the two were the
same man bas been argued in the Introduction, pp. 25-27. — 4. BP notes that
as Ànandavardhana proposes to show that suggestion is the soul of poetry,
his introductory verse migbt naturally be supposed to contain suggestions;
accordingly, Abhinava points out the three types of suggestions which it con-
tains, beginning with the most important type, rasodhvani. For the technical
terms rasa, stháyibháva, vibhàva, anubháva, and vyabhicánbhóva, see Intro-
duction. Abhinava here discovers a suggestion of the heroic rasa. Of its com-
ponents be points out the sthdyibhdva as the utsáha (energy) of Nrsimha. For
utsáha as the stháyibháva of virarasa see BANS 6.67. The álambana-vibháva
of course is Nrsimha himself. The vyabhicdribhdvas are given by Abhinava
as the god's asammoha (clarity of purpose) and adhyavasáya (diligent re
solve). According to BP, God's constantly exerting himself (nityodyogitva) is
the anubhávo. $. The point is this. Usually the karana (instrument) and
the kartr (agent) are kept distinct and given different case endings. NakAa
is usually a korano, the means of accomplishing something, and not a kartr.
Now a kartr is the chief of all the károkos; all other károkos are dependent
(svotontrah kortá). Therefore by presenting the nakhas themselves as the
agent, that is, by placing nokháh in tbe nominative instead of the instru-
mental case, the extraordinary power of these claws is suggested. This is an
instance of vastudhvoni. — 6. Dhvanitas co refers to a second vostudhvani.
7. Tasya sadoiva jagattrdsa, etc., is the third vastudhvani. Abhinava has
used the word ukta here to mean sūcıta Kaumudi, p. 19: vyorijita iti vak-
tavye sati ukta its vacanam abhidhávyópóáragocaravat prakatapratipattikatvam
vyarigyórthasya prodarsaystum; that is, ukta has been used in order to show
that the matter is as clear as if it were conveyed by abhidhd itself. — 8. In
the long compound uisistaddnava-...1 have taken the word ucita to modify
icchà; it might equally wel) modify parigraha. The point is that the form of
a man-lion was required for the slaying of this particular demon, who could
not be slain by a god, a man, or an animal. Had Visnu wished to slay an-
other demon, he would have wished for some other form. 9. Tasydm apy
avastháyám means that he is compassionate even when he is engaged in the
act of killing. This is Abbinava’s interesting explanation of the apparent con-
tradiction in a verse like ksipto hastávalagnah (2.5c A), where it would appear
that Siva is being cruel. Abbinava would argue that he is really acting out
of compassion since he is acting for the sake of the world. not for the sake of
killing.
10. It is a doctrine of the grammarians that adjectives (like fukla ^white")
denote primarily a quality (e.g., suklatá "whiteness"). Only secondarily do
they come to denote a substance qualified by a quality (as in "a white horse").
See Patafijali on Pao. 2.1.30. Accordingly, Abbinava is here analysing the
§11 K] 47
compound as "pained by their pure-ness and by their own (curved and lovely)
shape,” rather than taking svaccha to modify svoccháyà. 11. This is an-
other case of vastudhvani. The idea that the moon is new, i.e., at its most
beautiful, on the first day of its appearance as a slender crescent, is not con-
veyed by slesa and so is not an example of suggestion based on the power
of a word. It is conveyed by the meaning of the words and so is an instance
of arthasaktimüladhvani (suggestion based on the power of meaning). See
220 K. 12. This is the first of the three cases of alarikáradhvani discov-
ered by Abhinava in the verse. For definitions of vyatireka see Bhámaha 2.75,
Dandin 2.180, Al.Sarv. p. 101. In vyatireka the upameya (the thing itself) is
usually shown to be superior in some respect to the upamána (the thing to
which it is likened); for example, "her face by being spotless puts to shame the
moon with its spot.” 13. For utpreksd see Bhamaha 2.91, Dandin 2.221,
Al.Sarv. p. 69. In utpreksá the possibility which one fancies is usually in cold
fact an impossibility. It is of course impossible that anything should pain or
shame the mogn, for the moon is an insentient obj t. — 14. For apahnuti see
Bhamaha 3.21, Dandia 2.304, Al.Sorv. p. 63. Bhamaba’s example is: "The
bee is not buzzing; this is the sound of Love's bow." In Ananda's verse the
suggested apohnuti would take the form: "People deny me the status of new
moon aad look only on these claws in that way." Note that all these figures
in the present stanza are suggested, not directly conveyed. Thus they are
examples of olarikáradhvani.
K Some have said that the soul of poetry, which has been handed
down from the past by wise men as “suggestion” (dhvani).' does not
exist; others, that it is an associated meaning (bhdkta);? while some
have said that its nature lies outside the scope of speech: of this (sug-
gestion} we shall here state the true nature in order to delight the hearts
of sensitive readers.
1. The key word of the book, dhvani, is used in many different senses. Of
the senses used by literary critics, as opposed to the grammarians (for whom
see 1.131 A and L) Abhinava specifies the following (1.13 L): (a) fabda^: a
word which gives rise to a suggestion; (b) arthah: a meaning which gives rise
to a suggestion; (c) vydpdrah: the operation, the suggesting of the implicit
meaning; (d) vyarigyam: the suggested meaning itself; (e) samuddyah: the
48 [$11K
group; or a poem which embodies all the above factors. K and A restrict
the senses of the word to (c), (d), and (e) and. wherever they would be
precise, specify that the suggestion involved must be the primary suggestion
of the sentence. It is not immediately clear in which sense K is here using
the word. The Vrtti in setting forth the frst argument (1.1a A) seems to
take it in sense (c) or (d). In the second argument (1.1b A) it clearly takes
it in sense (e). — 2. Ananda uses the word bhákta to cover both types of
secondary or associated meaning: the metaphorical (which Abhinava calls
gauna), as in “The boy is a tion,” where "lion" takes on secondary sense
because of the boy's similarity in some respects to a lion, and the relational
(which Abhinava calls láksanika), as in “Bring in the spears," where "spears"
is used for "spearmen" because of some relation other than similarity between
the two objects. Ánanda's general words for secondary usage or the secondary
operation of a word are bhakti and gunavrtti. In 3.33h Ananda distinguishes
the two types of gunavrtti as upacdra (metaphorical) and laksand (relational).
For making this distinction Abbinava prefers the terms gauni and ldksantki
He uses the words laksand often and gunavrtti occasionally in a very general
sense for any sort of secondary operation.
A By wise men, tbat is, by those who know the essence of poetry
named "suggestion" (dhvani), which has been handed down from the
past through a succession [of wise men], that is to say, has been made
fully known far and wide:' this [entity], in spite of its being clearly
apparent to the hearts of sensitive readers, some have claimed to be
non-existent.
The following alternative ideas are possible for those who deny the
existence of suggestion.
1. [n glossing samámnáta, A takes sam to mean samyak, "fully, thor-
oughly”; and he takes à to mean samantàt, “far and wide." One can harmo-
nize this interpretation with the verse at the end of 3.33p A by supposing that
it bad been long held by some critics that suggestion was the finest part of po-
etry but that suggestion had nevertheless been aviditasattvah, "not precisely
understood."
L (Commentary on the Kárikà:] Now the author states directly
the nature of the subject matter [viz., suggestion, the soul of poetry],
making it the predominant element of his sentence. Through a sub-
ordinate element of the sentence [“to delight the hearts of sensitive
readers") he states directly the purpose of the purpose of the book [the
$1.11] 49
purpose of the book is "knowledge of the nature of dhvani”; the purpose
of attaining this purpose is "to delight the hearts of sensitive readers"].
By implication he shows us the purpose of the book, that purpose being
connected [with the second purpose].' Thus he says, "[some have said
that} the soul of poetry,” etc.
(Commentary on the Vrtti:| In view of the proximity of the term
“soul of poetry,” the term “wise men” in the verse must be taken in
the sense of those who give instruction in the soul of poetry. With this
in mind, be explains "wise men" by those who know the essence
of poetry. Explaining the meaning of the word "soul" by the word
"essence," he shows the prime importance of suggestion and the fact
that what it produces lies far beyond the reach of other word-powers
[namely, the literal and the secondary].
It may be objected that the word iti refers to the phonetic form of the
word dhvani;? for the denotandum of the word cannot be the referent
as this is still a matter of controversy and has not yet been decided.
He explains away this difficulty by the word named. In truth the
word dhvani bas not been used [in the Kdrikd] as a mere name; rather
there is a thing called by the name of dhvani and it is the essence of
all poetry, for otherwise the wise would not have taken pains to hand
down a mere name. Thus he will go on to explain, “in spite of its being
clearly apparent to the minds of sensitive readers.” But the following is
a better explanation. The word iti is used out of normal order. It must
refer to the sense of the clause as a whole [and not to the word dhvani
alone}. So we should construe the clause as follows: “The thing, namely
dhvani, which has been traditionally called the soul of poetry." For if
the word iti referred only to the word dhvani, how could we reconcile
this with the commentary's speaking of a thing named dhvani? For if
that were the case [i.e., if iti governed the word dhvani alone], we should
have to understand that “the word dhvani is also the soul of poetry,"
as when we say, "He says 'ox'."? That which has no reality [viz., a
mere name] cannot be a matter of controversy. Only when a thing
(dharmin) exists [distinct from its name], do its properties become a
matter of controversy. But now enough elaborating on an irrelevant
topic that will only annoy sensitive readers. "kd
Should only one scholar have made such a statement [viz., that sug-
gestion is the soul of poetry], it is possible that he could have been
mistaken, but that is not likely where many have been involved. Ac-
cordingly, [the Kariká] uses the plural: "wise men." [The commentator]
expatiates on the matter: through a succession. That is, they have
[511L
said this in an unbroken succession, without, however, putting it down
in specific books. This is what he means. For many scholars could
not teach, with great respect, something that really did not merit such
respect. And this they did teach with respect. Therefore [the Káriká]
says “which has been handed down from the past,” for the phrase “from
the past” shows that one should not imagine this to be the first mention
of dhvani. And [the commentator] explains by saying: this [entity]
has been made fully known far and wide.
How can one entertain the thought that an entity which one should
strive to understand can be non-existent? What can one say? The
sense is that those who deny its existence exhibit an extraordinary
stupidity. Also [it is implied by the author of the Kánikà that] he
has not actually heard the alternative ideas of those wbo deny the
existence of suggestion; rather he will imagine such ideas and then
refute them. Hence [his use of the perfect tense (jagaduh), which
implies] absence of direct perception [by the subject of the verb].*
[He could not have used the future tense, as] it is not proper to re
fute something that is in the future, for the simple reason that it is
not yet there. If it be argued that a hypothetical fact can be re
futed, we say that its futurity would be abrogated by its being [al-
ready| hypothesized. Thus, because these views are imagined to be
in the past, because they are beyond the range of direct perception,
and because they have not been specifically characterized as belong-
ing to present time, the perfect tense can be used. Accordingly, the
alternative views will first be imagined and then refuted. But even in
imagining something, it is improper to imagine an implausible thing;
one should imagine only a plausible thing. Otherwise there would be
no end to the products of imagination and their refutation. And so,
in order to give substance to these hypotheses, to be stated presently,
he has said in advance that they are possible. Had the term "are
hypothesized" (sambhávyante) been used, there would be tautology
[in the use of :he optative of hypothesis in what follows]. And what
is possible is not only hypothesized here but appears to him clearly
as a present reality; hence his use of the present tense [in "they are
possible"].
Fearing that someone might object that it is impossible to criticize
that which has been predicated by a hypothesis based on something
impossible, he says, "ideas" (vikalpdh). There is no real thing to which
these hypotheses refer; tbey are merely ideas.* Furthermore, they might
have occurred through an ignorance of the true nature [of poetry]; and
811L] 51
so he uses optative forms like ácaksiran which refer to possibilities and
here amount to a reference to past time [i.e., "they might have said”).
The same usage can be instanced in the following verse:
If what is within the body
had been outside,
people would need take sticks
to drive off dogs and crows.*
The meaning is that if the body had been visible in such a way, such
[a result] would appear. The sense of past time is here implied. The
same in the following [negative condition]:
(But) if it were not thus,
what would be the case?"
The meaning is: what would be the case if there had been no hypothesis
as above of (the body's] being [inside out]? Here we have the same
[preterite] sense. But now enough of dilating upon an irrelevant topic.
Here in brief are the vikalpas, the alternative ideas, that might be
put forward against the concept of dhvani. (1) Words transmit mean-
ings because of the conventions (samaya) which we have assigned to
them. Accordingly, there can be no suggested sense over and above the
denoted senses [which we have assigned]. Or, (2) granted that there
are extra senses, such a sense will be implied by the denotative opera-
tion and will be merely an associated sense (bhákta) since it has been
drawn into our mind by force of the understood meaning of the word.
Or, (3) the suggested sense is not implied in this way, but is impossi-
ble to describe, just as the happiness of having a husband cannot be
described to virgins who have not experienced it. These are the three
main varieties of disagreement [with our doctrine]. But of them, the
argument that the suggested sense does not exist may be divided into
three sub-arguments. The first of these may be put thus. (a) As it
is the qualities (gunas)® and figures of speech (alarikáras) that impart
beauty to words and their senses, and as a poer consists of words and
senses which are more beautiful than those used in conversation or in
scientific works, there can be no source of beauty of which we have not
already taken account [in our definitions of the qualities and the figures
of speech]. The second is this. (b) Whatever we have not taken into
account is not a cause of beauty. [Now the third:| (c) If suggestion is a
source of beauty, it must fall under either the qualities or the figures of
speech, in which case it shows no great scholarship to give it another
name; while if it is not actually included in the qualities or figures.
52 [511L
still it will be only by reference to some minute differentiation that
you give it another name, such differentiation being possible because
of the endless varieties of loveliness in simile. The fact remains that
suggestion is not really outside the area of the qualities and figures of
speech. By giving it a new name what have you accomplished? It is
always possible to imagine a new shade of beauty. For we see that the
ancients, such as the sage Bharata, accepted only two figures of speech,
the yamaka? for sound and the simile for meaning. What later writ-
ers on poetics have done is only to show the direction in which these
figures are to be multiplied [by giving independent names to the differ-
ent forms of strikingness which they possess]. Suppose a man, familiar
with the grammatical rule karmany on (Pan. 3.2.1) and hearing such
examples as kumbhakára "pot-maker," were to invent such a word as
nagarakaro "city-maker," would it not be foolish for him to feel proud
on this account? The same principle applies to the topic under discus-
sion. This then is the third subvariety. And so, the first view having
three subvarieties and being joined to the other two [major views], we
get five alternative views in all. Such is the overall meaning.
1. Abhipava here examines 1.1 K for information on the anubandhas,
those “pertinent points” concerning a work which commentators on Sanskrit
philosophical texts always try to make clear, for it is by them that an intelli-
gent mao will Cecide whether or not to study the text; see also 1.1e L, p. 69.
The traditional anubandhas are four: abhidheya, prayojana, sambandha, and
adhikéro. Abhinava finds the abhidheya “the subject to be treated” clearly
expressed in the subject of the sentence, viz., “the soul of poetry called ‘sug-
gestion'.^ The prayojana “purpose” of the work, he states, is given only
by implication. It is of course “knowledge of the nature of suggestion,” as
implied by the statement, in a subordinate clause, of the purpase of the
purpose, as this is “connected with the purpose.” We take the reading of
both Chowkhamba and Kashi editions tatsambaddham prayojanam ca. The
Kaumudi, wishing to bring in a third anubandha, reads tatsambandham pra-
yojanam ca and supposes that sambandha refers to the connection between
the subject and the purpose. One may add to Abhinava's information that
the adhikáro “the qualification required of the reader” is that he be a "sen-
sitive reader.” 2. The difficulty which Abhinava here discusses arises from
the placement of the word iti in the verse and from the gloss sañjñita in the
Vrtti. The word iti functions like quotation marks in English to shift the
denotandum from thing to word. An ox (gauh) is an animal; “ox” (gaur iti)
is a word, beginning with 'o' in English and with 'g' in Sanskrit. This shi ing
power (viparydsakarana) of the word iti is often noticed by the grammarians;
cf. Nyàsa on Kas. 1.1.44 and on 1.1.66. Now if we take 1.1 K to mean that
$11 L] $3
wise men bave called the soul of poetry "suggestion," but some have seid
that it does not exist, we are in danger of making the verse say that “some
have said that the word ‘suggestion’ does not exist,” which is nonsense. So
Abhinava first claims that dħvanir iti means more than just the word. Next
he gives a better explanation, namely that the word itt is ou: of place. It
really goes with kévyasydtmd, the sense being, "wise men have said, ‘dhvant
is the soul of poetry.'” A more radical solution of the difficulty would be to
change the wording of the verse. Mahimabhatta suggests changing the first
line to read: kávyasyátmety amalamatibhir yo dhvanir náma gitah ( Vyakti-
viveka, p. 397). This would be in fact a considerable improvement. 3. See
Mahábhásya 1.1.44, Värt. 3. — 4. The perfect tense is to be used for an act
in past time which one has not directly perceived (porokse lit, Pan. 3.2.115).
The remarks which follow are occasioned by Abhinava's desire to reconcile
the perfect tense (jagaduh) used by the Kdrikd with the optative (dcaksiran)
about to be used by tbe author of the Vrtti (beginning of 1.1a A). He claims
that the perfect is used in strict accordance with Pànini's prescription to re-
fer to past time which has not been directly experienced and he will claim
of the optative that it here refers to past time rather than present (“might
have said” rather than “might say"). Such an interpretation of the optative
is grammatically justifiable, for Kas, on Pn. 3.3.154 states that in an by-
pothesis the optative shall take precedence over all other tenses and moods
(sarvalakáránám apavàádoh). If the author of the Karikd actually had heard
the criticisms of dhvani, he should have used the form agadan (imperfect)
rather than jogaduh. Abhinava is so little interested in the historical data on
which the Kánikà and the commentator based their criticism that be is willing
for the sake of justifying a grammatical inflection to deny that such data ever
existed. And yet later (1.1c L) he will speak of Manoratha, who ridiculed the
concept of dhvani, as having been a contemporary of Ánandavardhana. [t
seems to me that Abhinava's strict grammatical interpretation of the perfect
tense is here quite misguided and that Karikd and commentary are both refer-
ring to views which their author had actually read or heard expressed. — S. If
someone says "the flowers that grow in the sky are red," an opponent cannot
validly criticise him by saying that the flowers that grow in the sky are not red;
but he can enticise the idea as a whole by saying that flowers do not grow in
the sky. 6. The verse is a paraphrase of Brh. Ar. Up. 3.9.25. Sanskrit makes
no formal distinction between past time and present in conditions expressed
by the optative (see note 4 above). So Abhinava is grammnarically justified
in taking the optative inflection here to refer to past time. He has thus rec-
onciled the tense used by the Karka with the mood used by the Vrttikara.
7. "Yadi na syát tatah kim syát" forms another quarter-verse that follows
the half-verse just quoted. Abhinava forces the same preterite interpretation
upon the condition. The moral of the three quarter-verses :aken together,
according to BP, is this. If one were to imagine the body's being constructed
54 [511L
inside out, one would be disgusted by the thought of dogs and crows rushiog
toward such filth. But even without such a repulsive hypothesis "the body
remains a disgusting collection useful only for the pursuit of worthless sense
enjoyments." 8. See below, 2.6. — 9. See below, 2.15 K, note 1.
A Here some might contend! that poetry is nothing more than
what is embodied in word and meaning.? The means of beautifying this
pair that lie in sound, such as alliteration, and those that lie in meaning,
such as simile, are well known. Also well known are (those qualities]
such as sweetness, wbich possess certain properties of phoneme and
arrangement. The vrttis,! which have been described by some writers
under such names as upanágariká, and which are not different in func-
tion from these [figures and qualities?] also have reached our ears. So
also the styles (ritis) such as the Vaidarbhi.® What is this thing called
dhvani that it should differ from these?
1. Abhinava interprets as referring to past time: "some might have con-
tended”; see 1.1 L, noted. — 2. See Bhárnaba 1.16, Dandin 1.10, Vàmana 1.1,
and compare the opening of the Roghuvamsa: udgarthdv iva samprktau 3. [
follow the reading of the Kashi Sk. Ser. edition: varnasarighatanádharmnáf ca.
Abhinava, the Kaumudi, and Krishnamoorthy's MS MB drop the word varna.
My preference is based on the following consideration. The old view of the
qualities mádAurya, ojas, etc., was that they were based solely on the choice of
certain phonemes (varna) and certain degrees of compounding (sarighatand).
Ananda will insist later in this book (2.7) that factors of meaning must also
be taken into account. Here, however, where he is giving the obj tion of
an old-fashioned opponent of dhvani, it is likely that he would give it in the
old-fashioned terms. But Abhinava, noticing the discrepancy with Ananda's
later pronouncement, would have been glad to drop the word varna. By do-
ing so he could supply "abdárthayoh," thus making the qualities depend on
both sound and meaning. For the technical term sarighatand (arrangement,
texture), see 3.5 K and 3.5 A, note 1. 4. The word vrtti, literally manner
of employment or place of employment, bears two different technical mean-
ings in this book. the one derived from Udbhata, the other from BANS. The
word is here used in Udbhata's sense, who applies this term (Indurája 1.7)
to the three varieties of simple alliteration, that is, to what later writers call
$1.1a L] 55
vrttyanuprása. He calls the three types parusà (harsh), upanáganriká (polite),
and grémyé (rustic or vulgar). He calls the third type also komalá (soft). For
further details see 1.1a L and note 4. On the other hand, BANS applies the
term urtti to four modes of gesture and speech (BANS 18.7 and 20.8f.); see
below, 3.6g L, and note 1, as also 3.33 K and A. — S. As will be seen from L,
the vrttis are not different from the figure alliteration, while the styles (riti)
are not different from the qualities sweetness, etc. 6. Three styles (riti), to
which are given the geographical names Vaidarbhi, Gaudi, and PSacall, are
described by Dandin 1.408. Dandin assigns all the good qualities of poetry to
Vaidarbhi, which he further characterizes as employing few compounds and
avoiding harsh sounds. In these last two respects the Gaudi style is its op-
posite, while the P&Rc&Il lies intermediate between the two. The differentia
are similar to tbose used by Udbhata in distinguishing the three vrttis. But
the evaluation was different. Udbhata regarded the intermediate vrtti as best,
whereas Dandin chose as best the soft riti. The concept of riti was emphasized
by Vàmana to the point of calling riti the soul of poetry (1.2.68.). On riti in
general see P. C. Lahiri, Concepts of Rit: and Guna in Sansknit Poetics.
L He now describes these views in sequence. Nothing more
than what is embodied in sound and meaning: By saying “noth-
ing more" he shows that no one will object [to this definition]. Now
this sound and meaning themselves cannot be dhvani, for what ad-
vantage would arise merely from giving them an extra name? But
perhaps you suppose that dhvani refers to some special beauty of the
sound or meaning. Very well; we may speak of two sorts of beauty:
the beauty of a thing in itself and the beauty that arises from its ar-
rangement (sarighataná). Of these sorts, the beauty that belongs to
the sounds themselves derives from the figures of sound (such as allit-
eration], while that which arises from their arrangement derives from
the qualities (gunas) of words [when they are so juxtaposed as to pro-
duce sweetness, harshness, etc.]. So also of the meanings: the beauty
in themselves derives from such figures as simile, while the beauty that
arises from their arrangement derives from the qualities of meanings. So
there is no such thing as dhvani distinct from the figures and qualities.
Which possesses certain properties of arrangement: that is,
arrangement of sound or meaning. The proof by negative probans will
run thus: Whatever is other than the figures and qualities is not a cause
of beauty, as for example the absolute faults such as solecism and the
relative faults such as harshness;? and dÀvani [you say] is a source of
beauty; therefore, dhvani is not other than the figures and qualities.
56 [81.1aL
To this argument it might be replied: Just as the vrttis and the styles
(ritis) are distinct from the figures and qualities and at the same time
are causes of beauty, so it may be that dhvani is distinct and is also
a cause of beauty. lt is with this reply in mind that he [who denies
the existence of dhvani] continues: the vrttis also ... which are not
different in function from these. It has not been proved that the
urttis and styles are distinct from the figures and qualities. For it is
merely three types of alliteration that are called by the name vrtti in
order to group these alliterations under three broad classes to be distin-
guished as harsh (parusd), graceful (lalitá), and intermediate, so called
because of their utility in describing three types of subject matter,
namely tbat which is fiery (dipta); smooth (masrna), or intermediate.
(The literal sense of the word vrtti is that] the alliterations occur (vrt) in
these forms. As has been said (by Udbhata, Jndurdjo 1.7, Vivrti 1.12]:
"The wise hold that alliteration (anuprósa) is the placing of homoge-
neous consonants, separately for each separate class, in these three ways
(vrtti).^ “Separately for each separate class": thus, harsh alliteration
is the ndgariké (citified) vrtti; smooth alliteration is the upanágarikà
(polite), so called on the analogy of a sophisticated lady of the city (ná-
garikà);? tbe intermediate variety is between gentle and barsh; such is
the sense: it is called grámya (rustic, vulgar) on the analogy of a coun-
try woman, who lacks sophistication and is neither gentle nor harsh by
nature. The third of these varieties is also called komalánuprása.! Thus
the urttis are simply classes of alliteration. We are not using the word
vrtti here in the sense in which the Vaisesika philosophers use it, for
[by Vaisesika rules] there could be no occurrence (vartamánatva) of a
member in its class;? all that is meant is that tbe alliteration functions
by means of such and such a vrtti. Just as it is said: "Kings function
(vartante) on a plane of insight above that of common mortals."
So the vrttis do not act as anything other than alliteration. They
have no extra function; and as they have no separate function, they
should not be counted separately. Thus we see that in the compound
anatiriktavrttayah the meaning of the word vrtti is function (vydpdra).
It is because the urttis are nothing other (than alliteration] that Bha-
maha and others made no mention of them. Although Udbhata and
others did mention them, they nevertheless convey no additional mean-
ing [beyond that of alliteration] to our minds. It is with this thought
that he says have reached our ears.®
So also the styles (riti): One is to construe these words [with the
preceding sentence] thus: So also the styles, which are not different in
$11aL] 57
function from these, have reached our ears. The word “these” (as here
supplied”) refers to the qualities. Now in giving the appropriate vrtti
to a passage? these gunas may be combined, through their capability
of mixing with one another, in the form of a texture (sarighatend), just
as the tastes of sugar, pepper, and the like may be combined in a drink.
Such a combination is called a riti It is of three sorts, as it applies toa
subject matter that is fiery, or delicate, or something intermediate, in
accordance with what we see to be most eagerly sought in the country
of Gauda, or Vidarbha, or Paücála. The class is here not different from
its members and the whole is not different from its components. So the
vrttis and styles are not different from the figures and qualities; and
the negative probans [which we just gave] is valid.
So he says: what is this thing called dhvani that it should be
different from these? It is not a substrate of beauty, as it is neither in
the form of sóund or meaning. Nor is it a cause of beauty, as it is other
than a figure of speech or a quality. If we examine poetry analytically,
despite the fact that it should be appreciated synthetically,? even so we
find no distinct thing which cap be called dhvani. He says as much by
using the phrase "this thing called" dhvani.
1. Abhinava omits the term varna (phoneme) in the compound varna-
sarighatanddharmah. 2. The faults (dosas) have been treated by almost
every Sanskrit literary critic. For accounts in English, see Raghavan, Bhoja's
ŚP., pp. 203-243, and Krishnamoorthy, "Doctrine of Dogas,” IHQ 20.217-232.
The distinction of nityà doséh, usages which are always faulty, i.e., absolute
faults, from anityá dosdh, usages which are faulty oaly in certain contexts,
i.e., relative faults, is known to Ananda (see 2.11 below). An example of the
latter type is harshness, which is reprehensible in a passage of love but may be
praiseworthy in a passage of heroism or cruelty. — 3. Abhinava takes the term
(by Saunága Várttikà 7, see Mahàbhásya 2.2.18) as ndgarikayd vidagdhayá
upomitd: given its simile by, i.e., similar to, a nāgarikā, that is, a sophisticated
lady. The same explanation was given by [ndur&ja on Udbhata 1.5 and is
grammatically unexceptionable. But it leaves us wondering why the harsh
variety of vrtti should be called nāgarikā, a term not found in Udbbata and
which seems to originate with Abhinava. To that the Kaumudi says that the
harsh variety is like a city lady in brilliant costume. — 4. It will be seen that
Abhinava has changed the distribution as given by Udbhata. Udbhata gives
three vritis: (1) harsh, which alliterates by means of 5, s, the retroflexes, and
certain harsh conjuncts; (2) upandgariké, which alliterates by means of the
Stops other than the retroflexes and by conjuncts of which the first member isa
nasal; and (3) vulgar (grámyá) or soft (komalá), which alliterates by means of
the remaining consonants, i.e., the semivowels and ^. Obviously his urttis are
58 [$11aL
ordered according to a decreasing degree of harshness. What is reprehensible
in the third type is its excessive softness or liquidity. But Abhinava wants to
harmonize the three vrttis with the three ritis given by Dagdin and Vàmana.
Accordingly, he keeps the first urtts as harsh, makes the second vrtti soft, and
makes the third urtti a mixture of the two. He is left with the contradiction
that the third, mixed. urtti bears the traditional name of komald (soft). The
commentators (BP and Kaumudi) are forced to say that the term komala
is here ridhd, i.e., used without regard to its etymological meaning. Such
was Abhinava's authority, however, that his scheme is followed by Mammata
(9.80 and cf. 8.74-75) and other later authors. 5. Udbhata had said that
alliteration occurs in three vrttis, to which Abhinava has added the statement
that these three urttis are classes (varga). Now in the Vaisesika system a
member cannot occur (vartate) in its class; the class occurs in, or inheres in,
its members. So it is necessary to specify that “alliteration occurs ip a given
vrtti" means simply that it functions in a certain way. — 6. That is, these
terms have reached our ears but not our minds. 7. When the compound
tadanatiriktavrttayah explicity modifies the word vrttayah, one will take tad to
refer to the figure anuprása. When the compound is supplied as a modifier of
ritayah, the tad wil refer to the gunas. 8. samucitavrttyarpane: Abhinava's
conception seems to be that a combination of gunas, say of mádhurya and
prasáda, transfers to a particular urtti, say the uponóganikà vrtti, its ability
to express an appropriate rasa, say, srrigdra. The word yad which follows
in the sentence modifies sarighátarüpatàágamanam. 9. The notion that the
dsvdda of poetry is okhanda belongs really to the siddhántin, to Abhinava
himself. The idea might have been borrowed from Bhartrhari, who says that
we understand the sense of a phrase without analysing or dividing it, but as
an indivisible whole. We achieve this by means of pratibhà See Vakyapadiya,
ed. Abhyankar aad Limaye, 2.143-147 and Filliozat, p. xviii.
A Others might say: There is no such thing as dhvani.! For a
type of poetry that falls outside our well-known system would no longer
be poetry. The correct definition of poetry is that which consists of
sounds and meaning which delight the heart of a sensitive audience
To a method which differs from the system which has been laid down
this [definition] is inapplicable. Moreover, if you were to confer the
title of "sensitive audience" on some few persons who belong to your
§11bL] 59
persuasion and on that basis assign to dhvani the title of poetry, you
would not thereby gain the assent of the general body of educated men.
1. Here used to mean a type of poetry; see 1.1 K. not« 1.
L Nowit might be granted that dhvani does not consist of sound
or meaning; furthermore that it is not a cause of their beauty; aod
yet it exists and for the aforesaid reason is different from the figures of
speech and the qualities. In order to combat such a position the author
introduces a second type of persons who deny the existence of dhvani:
others.
[Others might say:] It may well be [that such a thing as dhvani exists.
distinct from the figures and qualities]. But this dhvant is not such as
you would have it in your definition. For you were going to speak of
something related to poetry; and this [dhvani] is no more related to
poetry than are dancing and singing and instrumental music. Poetry
must be spoken; therein lies its nature. One cannot claim that dancing
and singing are spoken.
Well-known: The well-known system is one of sound and meaning
and of the figures and qualities. “System” means the path which people
follow in a continuous tradition. Type of poetry: this method of
yours is intended by you to be a type of poetry, for you have called it
“the soul of poetry.” Why is it not poetry? Because of the definition
“,.lof a sensitive audience." To a method: what he means is such
a method as is used in dancing, singing, motion of the eves, etc. This:
supply “definition” (viz., that which consists of sounds and meanings
which delight the heart] of a sensitive audience.
Now it might be argued that the only sensitive auditors are those
who recognize this novel form of poetry; and as that which lies outside
(the well-known system] is approved by them, it may well serve as a
definition of poetry. With this in mind he says, moreover. The case
is similar to a man's saying, "I will define a sword" and proceeding to
do so as follows. "A sword has length and breadth, it can be worn.
it covers the whole body, it is soft, it is woven of variegated threads,
it can be spread out or rolled up. it cannot cut. but can itself be cut.
This is the best kind of sword." Then when someone objects that he
bas described a cloth, not a sword, he says. "This is what I consider to
be a sword.” Just so is this [definition you are giving of dhvani]. What
the author means is that what we dcfine should be what it is known to
60 [$511bL
be, not a figment of the imagination. So he says, the general body
of educated men. As a few educated men might hold this strange
opinion, he rules them out by saying "the general body." For even
should a few hold it, what difference does it make? It merely proclaims
their insanity. This is his meaning.
Another commentator has taken this passage otherwise. He would
have the denier of dhvani to argue thus. "What you recognize is a
dhvani that is the very life of poetry. Now such a life of poetry lies
outside our well-known system because it has not been mentioned by
the experts on the figures of speech. Furthermore, this word dhvani is
not an accepted term for poetry in common usage.” This interpretation
runs counter to everything the text has said. For if dhvani as a vivifying
principle of poetry is admitted by the denier of dhvani, the fact that it
has not been mentioned by the ancients should rather be a reason for
now defining it. Therefore, the meaning should be taken as we have
taken it above.
1. This interpretation is simpler than Abhinava's. It amounts to this.
The frst argument of the dhvani-deniers was against dhvani as the content
of poetry or as the cause of the beauty in poetry. This second argument
is against dhvant as the highest type of poetry itself. Dhvani is not that,
because the ancients made no mention of it as such and because people do
not commonly use the word dhvani in that sense. Such.an interpretation is
too simple for Abhinava, for it would leave the proponent of dAvani with the
reply: “That the ancients failed to notice this type of poetry is all the more
reason why it should aow be defined.”
A Still others might argue for its non-existence in another way.
Dhvani simply cannot be something entirely new because, being some-
thing that falls within the area of beauty, it must be included in the
means of beautifying poetry that have been mentioned [in earlier works
on poetics]. It is trivial to single out one of these means and merely
give it a new name. Moreover, as the possibilities of speech are lim-
itless, there may well be some small variety that has not been dealt
ith by the well-known compilers of definitions for poetry.! Even so,
$11eL] 61
we cannot see any justification here (for the proponents of dhvani] to
close their eyes in the fond imagination that they are sensitive critics
and to dance about chanting "dhvani, dhvani.” Others, great men too,
have shown in the past different varieties of beauty in poetry? by the
thousand and continue to do so.? But we do not find them acting in
this indecorous fashion. As a matter of fact, dhvani is mere prattle. It
is simply not possible to put forward anything as a definition of dhvani
that can bear critical examination. [n this vein someone* has written
a verse on the matter:
A fool will take a poem that has no content
to make the heart rejoice, no ornament,
no words to show the autbor's skill,
no striking turn of speech;
and tell you with delight
that this same poem is full of dhvani.
If you who are wise should ask him, | am sure
he could not tell you what this dhvani is.
1. What are meant are those who have defined the figures of sound
and meaning, the qualities and styles, e.g., Dandin, Bhamaha, and Vamana.
2. Alorikdra here does not mean specifically a figure of speech, but rather
beauty of poetry in general. Cf. the opening of Vàmana's KA: kávyam
gráhyam olarikárát, and the second sutra: saundaryam olarikároh and its vrtti:
karanovyutpottyà punar olarkárasabdo 'yam upamédigu vartate. — 3. Cf.
Dandin 2.1: te códyópi vikalpyante kas tán kórtsnyena vaksyati — 4. Ac-
cording to Abhinava (see below) the author of the verse was Manoratha.
L But suppose that dhvani is a cause of beauty and that it
can be included under the figures or qualities either of sound or sense;
still, this entity has not been spoken of as “dhvani,” nor has anyone
heretofore spoken of it as the life [of poetry]. In order to combat such a
position, the author now introduces a third variety of those who deny
the existence of dhvani: still others.
"Beauty" (kdmaniyaka) is the passive abstract of "beautiful" (kà-
maniya),' i.e., the source of our notion of cárutva (dearness, beauty).
But now, as there is an endless number of charming things, [the pro-
ponents of dhvani might argue that| they have discovered a certain
charming thing that cannot be included under such (figures) as allit-
eration, or under such [qualities] as sweetness, as defined by earlier
62 [§ lle ZL
writers. The opponent refutes this after first accepting it for the sake
of argument: the possibilities of speech (vāc). Vdc can have any
of three meanings: (1) that which expresses, namely a word; (2) that
which is expressed, namely a meaning; or (3) that by which a meaning
is expressed, namely the denotative function.”
A small variety: for such a source of beauty will be either a quality
or a figure of speech and so will be included under the general definition.
As has been said: "The factors which make for beauty in poetry are
the qualities. The figures are what add to this beauty."? Also: "An
unusual or striking turn of word or meaning (vakrokti) is considered an
ornament of poetic utterances."*
Dhvani, dhvani: the repetition suggests the excitement [of the
proponents of dhvani] and shows the awe [with which they regard their
concept). Dance about: one may supply as subject "those who define
dhvani, those who compose poems that use it, and those who experience
a thrill on hearing it."* Why, he means, should there be such reverence
for this word "dhvani^? Dhvani is mere prattle: a general view,
summing up all [three] positions of those who deny the existence of
dhvani. It is mere prattle (1) because if it is a cause of beauty, it is not
different from the figures and qualities; (2) because if it is different, it
is not a cause of beauty; and (3) because even if it is a cause of beauty,
it is not worthy of our serious attention [as it has already been included
under the general definition of the figures and qualities]. This is the
meaning.
Now this imagining of the position of those who deny dhvani cannot
be charged with being [historically] baseless. Thus he says, in this
vein someone. The reference is to a poet named Manoratba who
lived at the same time as the author of this book.*
[To explain Manoratha's verse:} As it has "no ornament,” therefore it
does not “make the heart delight.” This shows that the poem lacks the
figures of meaning [simile, etc.]. "No words to show the author's skill”:
this refers to the figures of sound (alliteration, yamaka]. “Striking
turn of speech”: elevated style or arrangement (sarighatand). That
it lacks this implies that it lacks the qualities of sound and meaning.
Some have taken this phrase [viz., "no striking turn of speech"] to
mean that since the poem lacks this general characteristic of the figures
of speech, it must lack every figure.’ But by this interpretation one
could not avoid involving the author in tautology. I shall not argue
the point further. “With delight”: he means a passion for following by
rote the example of others. “Who are wise": for if a fool asked him,
§licL]
he could reply with such [silly gestures] as r
rolling his eyes.
1. By Pan. 5.1.132 the suffix vuri (vrddhi -aka) is added to certain
noun stems in the sense of bháva or karma. Such formations are nouns.
Bhéva refers to a nominal abstract, the state of being beautiful; karma to
à passive nominalization, "that which has been beautified.” In English we
may render both concepts as “beauty.” But note that in the phrase kávyasya
kámaniyakam (the beauty of poetry) Abhinava takes vuri specifically in the
sense karmani the whole word kdmaniyakam denoting something that has
been made beautiful. 2. Vàc is here etymologized as the verbal root voc
plus the null suffix kvip with irregular urddhi by Unádisütra 225. Normally
kvip is used actively, by Pan. 3.4.67: thus, vaktiti udk or ucyate 'nayeti udk.
But by drawing down karmani from Pán. 3.2.1 it may be taken passively: uc-
yata iti väk. — 3. This is from Vàmana's Kàvyólarkórasütro 3.1.1-2. Under
guna Vàmana includes the fabdagunos and the arthagunas, viz., ojas, prasáda.
etc.: ye khalu sabddrthayor dharmáh kévyasobhém kurvanti te gunāh Un-
der olarikára he includes the sabdélarikdras and the arthdlarikéras: alarikárás
ca yamakopamádayah. 4. Bh&maha 1.36. Vakrokti here has therefore a
very general application, as it has in Dandin as well. See Dandin 2.363,
Bhàmaba 1.30, 1.34, and especially 2.85: saisá sarvaiva vakroktir anayár-
tho vibhávyate / yatno 'syóm kavind káryoA ko "lankóro 'nayé vinà — S. It
is not fully clear whether "it" (the tat in tac-chravana) refers to the po-
emg that make use of dhvani or to the word "dhvani" itself. — 6. Abhinava
uses the term granthakrt (Kane, HSP, p. 156) as synonymous with vrttikára.
He uses the term asmanmuülagranthakrt for the author of the Kdrikds (ibid.,
P. 188). Thus. whether or not we suppose that he is following a tradition of
dual authorship, we must charge him with here saying that Manoratha was
a contemporary of Ánanda. For this error see Introduction, pp. 4, 9, 26-27.
7. This is certainly the more natural interpretation. — 8. Cf. the similar pas-
refers to the Buddhist definition of pramána: anyathá mukAabhafigamurdha-
kampárigulimotanddimátratattvam tat.
[§11d A
A “Others say that it is an associated meaning (bhákta)": others
say that this soul of poetry which we call dhvani is [merely] secondary
usage (gunavrtti).! And although the authors of definitions for poetry
have not given the specific name dhvani to secondary usage nor to any
other sort of thing, still, in showing how secondary usage is employed
in poetry, they have at least touched on the process of dhvani even
if they have not actually defined it. It is with this in mind that [the
Káriká] states, "Others say that it is an associated meaning."
1. See 1.1 K. note 2
L The (three| alternative views of the non-existence of dhvani
were presented successively and not without connection of thought
That is why he used the phrase “still others” in introducing his de
scription of the third alternative; and (with this close connection] the
unitary conclusion [viz., “dhvani is mere prattle”| is in keeping. As the
doctrine of the non-existence of dhvani is completely hypothetical, he
used the perfect tense! in reporting it. On the other hand, the view
that dhvani is no more than an associated meaning can be found in
written texts; and so he now employs a present tense: [others] say
that it is an associated meaning, using the present tense for the
expression of that which takes place constantly.?
[Abhinava now gives four different etymologies to explain the mean-
ing of the word bhākta.) (1) Bhakti ("association") is a property that
is associated (bhajyate), or is in company with,’ or is regarded [by
the speaker| as commonly recognized in, a word-object (let us say,
river-bank]—e.g., a property such as proximity to the direct object
of the word (here, river]. Now the relational secondary sense (láksaniko
'rthah) that derives from [i.e., that is made possible by] this property is
called the bhdkta ("associated") meaning. (Thus, river-bank is an as-
sociated or relational meaning of "river," as may be seen in the phrase
“a village on the river."| As has been said,
Loksaná (secondary usage) is held to be of five sorts, as it is based on the
proximity of the secondary object to the direct object, on its similarity to it,
its involvement i it, its opposition to it, or its being connected with the same
tivity.*
$11d L]
(2) Bhakti (“portion”) is a portion (bhága) of the meaning of such a
word as is used of a group of properties, e.g., the portion of the word
“lion” that means fierceness. Now a metaphorical meaning (gauno
"rthah)* that arises thus is called a bAákta ("partial") meaning. Such
a meaning may be seen in the sentence "the boy is a lion," meaning
that the boy is fierce. (3) Bhakti ("attachment, love, affect") is the
intense desire one may have to express such a concept as proximity [to
a holy river] or fierceness [in a young man]. The meaning that arises
from such eagerness is called a bhdkta (“affective”) meaning and may
be either a metaphorical (gauna) or a relational (láksanika) meaning.
(4) Bhakti is the breaking or blocking (bhariga, from bhariju ámardane)
of the primary meaning. Hence a meaning that arises from blocking of
the primary sense is a bhákta meaning.
These etymologies will show that the presence of three factors forms
the seed from which secondary usage (upacdra) arises. They are: the
blocking of the primary meaning;® a cause [e.g., proximity to or sim-
ilarity to the primary object]; and a purpose [e.g., one's eagerness to
express forcefully tbis proximity or similarity].
What lies back of the apposition between soul of poetry and sec-
ondary usage is this." Although secondary usage is [sometimes] found
in that variety of dhvani where the literal meaning is not intended, as
in "like a mirror blinded by breath,” nevertheless dhvani is not iden-
tical with it, for we find dhvani without secondary usage in such a
variety of dhvani as that where the literal meaning is subordinated to
a second meaning And we shall show? that even where the literal
meaning is not intended there may be secondary usage without dhvani.
So our author will say: "This dhvani is not identical with bhakti (sec-
ondary operation), because it differs from it in form; nor is it defined by
that, because the definition would be both too wide and too narrow."
(1.14 K) and “It might, however, be an adventitious mark (upalaksana)
of a certain type of dhvani"!? (1.19 K).
(Abhinava now takes the part of the opponent, etymologizing the
word gunavrtti to show that just like dàvani it may denote a word, a
meaning, or an operation or usage.]'!
Gunas are properties such as proximity or fierceness. Gunavrtti (Lit-
erally, “of which, or in which, there is an occurrence because of prop-
erties”) may be either a word or a meaning (depending on whether we
analyse the compound as a genitive or locative bahuvrihi], viz., “that
66 [§lad L
(word) of which there is an occurrence in (or, application to) a mean-
ing other than the primary meaning because of these properties,” or
“that (meaning) in which there is an occurrence of a word by these
means." Or: gunavrtti may be the occurrence, that is, the operation,
of the secondary power of meaning through these properties. This is
as much as to say: in whatever sense we understand the word dhvani,
viz., as that which suggests, or that which is suggested, or the oper-
ation of suggesting, still it is nothing different from a word used in a
secondary meaning, or the secondary meaning itself, or the secondary
operation. For, as denotation is the only operation in conveying the
primary sense, we are left with only one possibility: that dhvani is the
secondary operation, as there is no third.
But who ever said that dhvani was gunavrtti? With this objection
in mind, (the denier of dhvani] says, and although, etc. Any other
sort of thing: e.g., any sort of quality or figure of speech. In show-
ing: he is referring to such authors as Bhattodbhata and Vamana.
For where Bhámaha says, “Words, meters, designations (abhidhana),
meanings," '? Bhattodbhata explains the difference between words and
designations as follows: "Designation means the denotative function
of words, which may be primary or secondary (gunavrtti)."? And
Vamana has said, "Vakrokti is secondary usage (laksaná) based on
similarity.”"*
Have at least touched on: that is, they showed the direction in
which dhvani lies, but being men who read literally, they gave no defi-
nition of its true nature, as they were unable to distinguish it. Indeed,
they scorned it, merely taking up as they found them the words which
contained it [without examining their precious inner meaning], as a
man might take up a coconut [with no conception of the delicacy of
its inner meat].'* Hence [the Vrtti] says that it is wich this in mind
that the Karikà states .... If one fails to interpret the passage as we
have done, the statement of the dhvant-opponent that [former writers]
have "at least touched on" the process of dhvani will be contradicted.
1. Viz., “jagaduh”; cf. 1.1. L, note 4. 2. The word dhuA "they say,”
although it carries a perfect suffix, is regarded by Panini as a present (Pán.
3.4.84). “The present tense for the expression of that which takes place con-
stantly” (nityapravrttavartamáne lat) is an expression taken from Vàrttika 1
on P&n. 3.2.123. It is given by Bhoja (SP 5, Josyer's edition, p. 164) as one
of the six uses of the present tense. — 3. The wording sevyate padarthena
... dharmah is awkward, as may be seen by the variant reading pràjnena for
padàrthena noticed by the Kaumudi and accepted by Kane in his notes on
$11e4] 67
SD, p. 320. But the variant is surely wrong. Abhinava is forced to use sevya-
te in glossing bhajyate because that is ita gloss in the DAP (1.1047 b^aja
sevdyám). 4. The quotation is from a Mimámsá author Bhartrmitra whose
works are | t. See Kane, SD, p. 320, footnote. Abhinava uses a different
version of it in commenting on 1.18. The word sdripydt is there replaced by
samyogát, which would exclude the metaphorical variety of secondary usage
from loksaná. The verse is quoted in the Abhidhávrttimátrka on Kárikás 9-10
in still a different version, but one that does include the metaphorical variety
(abhidheyena sambandhát sddrSydt samavdyatah). The Abhidhdurttimdtrkd is
about a century older than the Locana. — 5. For the distinction of gauna and
làksanika see 1.1. K, note 2. — 6. By blocking is meant that the context ren-
ders the primary meaning impossible. Boys, for example, are not really lions.
T. Abhinava is here speaking in propria persona, not in the role of the de-
nier of dħvani. He admits that there can be sámányádhikaronya (apposition,
syntopicity) between dhvani and gunavrtti. This is very different from saying
that they are identical. "An oak is a tree" is a sentence which exhibits syn-
topicity, but a tree is not an oak. For the distinction see NVTT 1.1.4 (Kashi
ed., p. 110, lines 168.; Calc. ed., p. 96, lines 2f.) 8. One must correct
the punctuation of the other editions by the Kaumudi, thus: tadvyatirekenápi
bhávát vivaksitányaparovácyaprabhedádau / avwaksita For the two vari-
eties of dhvani here mentioned see below, 1.13m A and 2.1 [ntroduction A.
9. Cf. 3.33).
10. An upalaksana is a characteristic that helps define a term only
temporarily or under certain conditions. The laksana (definition proper)
of the washerman's house might be "the first house east of the lake" An
upolaksana of this house might be “the house on the roof of which a crow is
sitting.” — 11. Cunavrtti is actually used almost exclusively in the third of
these senses. But the point of the etymologies is to show correspondence be-
tween gunavrtti and dhvani which might be thought to support the opponent's
view. 12. Bhámaba 1.9. 13. See J. Masson, “A Note on the Authen-
ticity of the Bhámahavivorana Attributed to Udbhata," JIJ 13, pp. 250-254.
14. V&mana 4.3.8. — 15. Vidyanátha speaks of dráksápáka "grape-taste,"
where enjoyment is easy and immediate, and nánikelapáka "coconut-taste,"
which is more difficult to obtain, but finally gives unsurpassed pleasure. See
De, HSP, II, p. 242. See also Agnipurána 346.22-23.
A Finally some, whose minds have shied away from attempting à
definition, have declared that the true nature of dhrani lies outside the
68 [§11eA
realm of speech, that it can only be felt and that only by a sensitive
reader.’ Therefore, in view of such disagreements, we shall state its
true nature in order to delight the hearts of sensitive readers. For the
nature of this dhvani which is the secret of all good poets' poetry,
which despite its extraordinary beauty has not been opened to view
by the subtle minds of the ancient makers of definitions of poetry,
which, moreover, is clearly seen to be at work in such great poems as
the Raémdyana and the Mahabharata, will here be revealed so that the
bliss [which arises| in the hearts of sensitive readers on their noticing
it in [the poems that form) the object of their attention, may take firm
hold in their hearts.
1. One may note that the Karikés, while they refute both the abhávaváda
and the bhàktaváda, are silent about the andthyeyavdde This may be, as the
Vrtti claims at the end of the chapter, because the author felt that the very
statement of his own theory was sufficient answer. — 2. This is a difficult
sentence to translate. Lf one breaks it up, one loses the tight connection that
subsists between its parts. The bohuvrihi compound prasiddha-vyavahdram
is in a double construction (kdkdksigolakanydyena). The nature of dhvani,
which is clearly at work in all great poetry, will be revealed for the delight of
those readers who notice that it is clearly at work in all great poetry. Their
initial observation of dhvani has brought them bliss, but this bliss will take
permanent hold on their hearts (or minds) only by the clear definitions of
dhvani that the author is about to reveal. Abhinava gets carried away by the
discovery of latent implications in the sentence. To him it suggests arguments
against all the preceding wrong views of dhvani [n order to find an argument
against the last of the wrong views, viz., that dhuani cannot be defined, he
takes the word laksayatàm here to mean “who are defining" rather than “who
are noticing.” This seems to me (D.I.) to mistake entirely the intention of the
sentence. If sensitive readers are already defining the nature of dhvani in the
poems of their reading. what need would there be to write the DAvanyáloka?
Abhinava's remark on the word dnanda should be accepted. The author is
here playing on the proper name. The effect of his book will be to give firm
footing in the hearts of sensitive readers not only to the bliss of understanding
dhvani but to the fame of Anandavardhana.
L Whose minds have shied away: who were of ti id intel-
lect. The three [sets of critics, viz., those who deny the existence of
dhvani, those who say that it is merely an associated meaning, and
those who say that it cannot be defined,| are such that each one later
mentioned is of sounder judgment than the preceding. Those of the first
$11eL] 69
set are completely wrong; those of the second, while they recognize its
nature, deny it [to be dhvani) because of indecision;' those of the last
set do not deny it but know not how to define it. So what characterizes
the three groups is in turn error, indecision, and insufficient knowledge.
Therefore (tena): He uses the singular (tena, lit., "because of this")
since any one of these (three] statements of divergent view might serve
as justification for the following description [of dhvani].
Such disagreernents: locative of limitation; the sense is, because
of any one type among these divergent opinions.?
We shall state its true nature: These words imply that the sub-
ject matter of the book is the true nature of dhvani, that the relation
of dhvani to the book is a relation of subject matter to speech, that the
relation of speaker to bearer is a relation of instructor to instructed,
that the purpose of the book is (to give] a knowledge of the true na-
ture of dhvani by refuting wrong opi ions on the subject, and that the
relation of the book to this purpose is a relation of means to goal.’
Now in order to explain the portion "to delight the hearts of sensitive
readers," a portion which sets forth the purpose, resident within the
hearer, of the purpose [of the book], be says: for the nature of this,
etc. The meaning of "this" is "this dhvani which has become a matter of
controversy." The structure of the sentence is as follows. The nature of
dhvani will be revealed in order to effect a purpose, namely, so that bliss
(Gnanda), which is a sort of delight (nirvrti) also known as “rapture”
(camatkára), may assume a firm stance—firm enough not to be shaken
by other critics who suffer from error, (indecision, and ignorance|—
within the minds of those who define (laksayatám, see 1.1e A, note 2
and remarks of L below) (this nature of dhvani|. As one understands
the purpose [viz., the giving of delight to sensitive readers] to be that
which ultimately prompts [the author to furnish] the matter [viz., the
definition of dhvani] which achieves the purpose, this explanation takes
the words [of the last line of the Karika, viz.,] pritaye tatsvarupam
brümaA as part of a single complex sentence.‘
In explaining the words “its true nature,” the Vrttikara indicates
briefly his rebuttal of the five divergent views which he has mentioned
above) All: By the word “all,” combined with good poets, he re-
futes [the view that dhvani might consist] "in some small variety" [that
bas not been dealt with previously; cf. 1.1c A]. By its extraordinary
beauty he shows its difference from associated usage |cf. 1.1d A], for
there is no particular beauty in such instances of associated meaning
as "The boy is a lion," or "A village on the Ganges." By calling it the
70 [$11eL
secret [of all good poets' poetry], he refutes the view that it is merely a
new name [for something already defined by earlier critics; cf 1.1c A].
By speaking of [dhvani as not having been opened to view] by the sub-
tle minds [of the ancients], he shows that it cannot be included in the
qualities or in the figures of speech (ef. 1.1 a A]. By the passage stating
that moreover (dÀvani is clearly seen to be at work in great poems],
he refutes the suspicion of cliquishness that [was brought against pro-
ponents of dhvani when the objector] spoke of "some few persons of
your persuasion" [cf. 1.1 b A]; and by mentioning the Rámáyana and
the Mahābhārata he shows that dhvani has been revered by every one
from tbe time of the very first poet."
By the participle laksayatám (which in translating A we bave ren-
dered as noticing it] he sets aside the objection that dhvani lies outside
the realm of speech. The noun loksa means that by which something
is recognized, that is, a definition (laksana). The denominative verb
laksayati means to describe something by defining it. So the participle
laksayatém means "describing it by means of definitions."
Of sensitive readers (sardayánàám): The word sohrdaya (lit.,
"having their hearts with it") denotes persons who are capable of iden-
tifying with the subject matter,’ as the mirror of their hearts has been
polished? by the constant study and practice of poetry, and who re-
spond to it sympathetically in their own hearts. As has been said,
“The realization (bháva) of that object (e.g., vibhàva, etc.) which finds
sympathy in the heart is the origin of rasa. The body is pervaded by
it as dry wood by fire" (BANS 7.7).!°
The bliss: In showing the primary object to be bliss, which is noth-
ing more than the relishing of rasa, he shows that [of the three types of
dhvani] it is the suggestion of rasa that is the most important and is
the real soul of poetry. Hereby the following verse [of Bhattanáyaka!!]
is given a mortal blow: “Supposing that one could prove dhvani to
be a separate verbal operation. whose nature is suggestion, it would
still form only a part of poetry, not its very self."!? For you [i.e.,
Bhattaenàyaka| have admitted that while poetry consists of the three
parts, designation (abhidhá), aesthetic efficacy (bhdvand). and the rel-
ishing of rasa (rasacarvaná), it is the relishing of rasa that gives it its
life. As you yourself have said, "It is the man who relishes [what he
reads], not he who learns it nor he who obeys it, [who is eligible] for
[reading] poetry." '?
If your saying that dhvani is only a part of poetry is a statement
made with reference to vastudhvani (the suggestion of a fact) or to
s
§lleL) 1
alarikaradhvani (the suggestion of a figure of speech), you are merely
confirming what we regard as already confirmed;!* but if it is made
with reference to rasadhvani, your statement stands in contradiction to
the experience proclaimed in your own admission.'*
In this matter’® (of the primary goal's being bliss, one may make a
distinction]: For the poet, delight is certainly his goal, but it may be
achieved also by fame, as the verse proclaims: "for they say that fame
has heavenly reward."!" For the auditors (or readers), it is true that
both instruction and delight are goals, for it has been said, "The study
of good poetry imparts skill in dharma, artha, káma, moksa, and the
arts; it gives both fame and joy" (Bhámaha 1.2]. Nevertheless, of in-
struction and joy, joy is the chief goal. Otherwise, what basic difference
would there be between one means of instruction. viz.. poetry, which
instructs after the fashion of a wife, and other means of instruction,
such as the Vedas which instruct after the fashion of a master, or his-
tory which instructs after the fashion of a friend? That is why bliss
is said to be the chief goal. In comparison with ‘poetry's| instruction
even in all four aims of human life, the bliss which it renders is a far
more important goal.
“Ananda” (“bliss”) is also the name of the author. Therefore [the
concluding sentence of the Vrtti on 1.1e] also means: may the teacher
Ánandavardhana attain by means of this book an imperishable place
in the hearts of sympathetic readers, as [the statue of a god, properly
consecrated, attains such] a place in a temple. As has been said:
The authors of great works,
even after death,
leave with us in their poems
a body of undiminishable beauty.
[Bhàmaha 1.6]
From the place he attains in their hearts, one may judge the heart of
the author himself: the sense is that he is a prince of connoisseurs.
The same use of “place” is found in the line of verse: "In battle the
highest place was Arjuna's." The mention of his own name is simply
to encourage his readers [to study the work} by arousing their respect
and their trust, as we shall explain at the end of the book. Thus (the
word "bliss" hints at] the primary goal of the author, of the poet, and
of the reader.
[$11eL
1. Sandeha (indecision) is that type of doubt which cannot decide which
of two identifications is correct, e.g., “Is it a man or a tree? Is it a cloud or
smoke?" Here the sandeha would take the form “Is this an instance of dhvani
or of associated meaning?” 2. Abhinava does not take the locative evam-
vidhásu vimatisu as a normal locative absolute (laksanà-saptami), as we have
taken it. He assigns it rather to the locative of limitation (Páp. 2.3.41). So
the literal sense by his interpretation would be: "because of this or that mis-
understanding among (or, within the limit of| these divergent opinions, wef |
compelled to set the matter straight.” One should place a danda after tenaiva
hetund. 3. This sentence elicits the anubandhas essentially as Abhinava has
already given them; see 1.1 L and note 1 thereon. 4. The first Kàriká says
in essence: "Dhvani has been understood in various ways; therefore, we shall
state its true nature for the joy (pritaye tatsvarüpam brümaA) of sensitive
readers.” Other things being equal, two methods of interpreting the Karkd
would be possible: (1) by vákyabheda, as furnishing two parallel clauses, in
which case the sense would be: "Because dhvani has been understood in var-
ious ways we shall state its true nature and we sball state its true nature for
the joy of sensitive readers"; (2) by ekavdkyatd, as furnishing a single complex
sentence, in which one clause is subordinated to another, viz., "Since dhvan:
has been understood in various ways, we sball state its true nature for the joy
of sensitive readers." Of these two possible interpretations, only the second
is correct because the purpose of stating the nature of dhvani is to furnish
delight to the readers; the need of refuting the various wrong opinions is sub-
ordinate to this purpose. We have followed the preference of BP in taking
vydkhyeyom as vydkhyd + iyam. It could of course be understood as a single
word, a gerundive modifying the iti-clause pritaye tatsvarüpam brümah. One
would then translate: "The words pritaye, etc., are to be interpreted as part of
a complex sentence." — 5. What follows is an instance of Abbinava's passion
for discovering hidden indications and suggestions in Ánanda's text. He not
only finds suggestions to refute the five arguments against dhvani, he assigns
special suggestions to no less than nine words or phrases in tbe brief passage
comprised by 1.1e A. His enthusiasm pushes him into a false interpretation
of the word laksayatám, as it is only by this false interpretation that he can
find in this passage a reference to the last anti-dhvani argument, viz., that
dAvani cannot be described in words. Cf 1.1e A, note 2. — 6. If dhvani is
the secret of all good poets' poetry, it must be more important than any of
the components of poetry mentioned by the older authors. We cannot call it
merely a new name for one of those anciently defined components. 7. Vàl-
miki was the first poet. The Ramdyana according to Indian tradition is older
than the Mahábháruta. 8. In ABA. Vol. 2, p. 339, Abbinava defines sar-
dayatva (literary sensitivity) as the faculty of entering into identity with the
heart of the poet (kavihrdayatddatmydpattiyogyatd). The passage has been
pointed out by Gnoli, p. xliv. — 9. The polished mirror is a favorite image
§lleL) 73
of Abhinava. Cf. IPV, beginning of Vol. 2: vitatavisadasyatmadrée svosakti-
rasoyjvalam, and Tantrdloka, Vol. 2. p. 4, vs. 4: nirmale mukule yadvad bhdnti
bhümijalddaya / amisrás tadvad ekasmims cinnáthe visvavrttayoh. Mirrors,
which were of metal, were polished with ashes; cf. Vajjálagga 33.
10. By this quotation Abhinava seems to indicate that it is only within
the soArdaya that rosa can arise. Unfortunately the MSS of ABA. break
off just before this passage of the BANŚ. In its place one may use the Kau-
mudi's remarks, for its author bad probably read an undefective MS of the
ABh. and is most likely following it in commenting on this verse. "Whatever
thing,’” be says, "that is, whatever form of vibháva, etc., occurs in a good
poet's description. ‘Finds sympathy in the heart,’ that is, is such as to become
the object of the heart's sympathy. "The realization (bhóvo) of that thing,’
in other words, its blossoming within the frame of the spotless mirror of the
heart: that is, the origin, or more strictly, the cause of tbe rise of, rasa. 'By
it,’ that is, by a vibhóva, etc., of such a sort, the heart is pervaded. For
this sudden and uniform pervasion he gives an example: 'as dry wood by
fire.’ It is dry wood that is so pervaded, not stone or some other substance.
Accordingly, to speak of what is exemplified, Vedic scholars (srotriyàh) and
such like persons have no poetic sensitivity, for their hearts lack any proclivity
(vàsaná) toward such emotions as love. By the wood's being ‘dry’ he indicates
the purity of the heart achieved by its study of poetry, while by ‘fire’ he shows
that the property of being a mbhdva depends on the beauty of the poetic
qualities and figures of speech by which it is expressed." 11. Abhinava
later refers to the author of the verse by name (1.42 L). 12. Rüpotà is here
used, metn: causa, for svarüpatà. K glosses it by svarüpatvam, dtmatvam.
13. To explain the verse Kau supplies the words sarva eva kduye 'dhikriya-
te. As Kau. elsewhere quotes Bhattanáyaka independently of Abhinava, its
author must have known the text of the Hrdayadarpana at first hand. He is
therefore a reliable guide in such instances as tbe present. Bhattanayaka is
here envisaging three types of reader to fit the three types of literature, viz.,
tbat which delights (poetry), that which instructs (history), and that which
commands (the Veda). 14. In Abhinava's system vastudhvant and alarikdra-
dhvan: are merely parts of poetry, being superior to direct designation but
not being the real soul of poetry, which is rasadhvani. 15. We have taken
the reading sudbhyupagama-prasiddha-samvedand, preferred by Kau., rather
tban the reading with prosiddhi. The latter, given by both Chow. and Kashi,
makes an awkward dvandva: "stands in contradiction to your admission, to
what is well known, and to inner experience." Furthermore, the point is that
Bbattanàyaka has admitted rosacarvaná to be the essential delight of poetry,
so how can he make rasadhvani a subordinate part? — 16. Abhinava does aot
spell out the connection of his thoughts here. It seems to be this. Ananda has
chosen the word bliss to express the final goal of his work: it will give bliss to
his readers. His choice of words is appropriate because it hints at the thesis
74 [$11eL
that the primary purpose of poetry itself is the bliss that it gives, rather than
any instruction one may gain by it. For the relative importance of enjoyment
and instruction in the reading of poetry, see also 3.10-14 f L and Introduction,
p.36. 17. One may take svarga either literally, understanding that fame
leads one to heaven, or metaphorically, understanding that fame gives to its
possessor a delight equal to heaven.
A At this point, although it is only dhvan: that the author has
undertaken to define, he states the following in order to lay a ground-
work.
L Now the reader might ask what the train of thought can be,
for after promising to "state the true nature of dhvani,” the next Kàrikà
goes on to speak of the literal meaning, telling us that "there are two
varieties of meaning, the literal and the implied." To sbow what the
trend of thought is, (the Vrtti] furnishes an introductory remark.
At this point: that is, the subject matter [of the book| and its goal
being as stated.! Groundwork: anything similar to a ground or basis.
Just as when one wants to build something new, one first prepares the
ground, so also when one is about to describe the true nature of dhvani,
which is none other than implied meaning, one takes as groundwork the
literal meaning, whicb is undeniable and known to everyone, because
the implied meaning will be more clearly noticed when placed beside
it. Its being placed here on the same level with the literal meaning is
in order to convey the fact that it also is undeniable.
1, The subject matter is dhvani and the goal is to give delight. Both
factors seem to be inconsistent with a mention of the literal meaning.
K Meaning, which has been praised by sensitive critics and de-
termined to be the soul of poetry, is traditionally held to have two
varieties, the literal and the implied."
$1.2 L] 75
1. This is a badly constructed verse, as many Sanskrit critics have noted
Taken literally, the relative clause is restrictive, for the anaphoric pronoun tad
must take both subject and predicate of the relative clause into its reference
(tasyeti tatpadenoddesyavidheyasamuditdrthavisesasyaiua tatra parámarsah).
Accordingly, a literal translation would be: “That meaning which has been
called the soul of poetry is held to have two varieti ." This cannot be
what the author intended, for it flies in the face of later statements by both
the Kdrikds and the Vrtti. The soul of poetry is limited to the implied or sug-
gested sense alone. It is meaning in a general sense that has two varieties. The
contradiction is pointed out by Mahimabhatta (p. 89 Benares ed.), Visvanátha
(Book I, p. 29, just before the first half of verse 3), and others. In our transla-
tion we have given the sense that the author seems to have intended by mark-
ing the relative clause off with commas as if it were descriptive. Abhinava, by
the use of considerable ingenuity, arrives at much the same conclusion.
A Meaning, which is praised by sensitive critics as being essential
to a poem and therefore what the soul is to a body already charming by
the configuration of graceful and appropriate parts, has two varieties,
the literal and the implied.’
1. This prose sentence suffers from the same fault as does the Kariké:
the relative clause is properly restrictive. "Charming by the configuration of
graceful and appropriate parts” goes with the word “poetry” as well as with
“bddy.”
L (Comment on the Kārikā:) Is traditionally held to have:
this reinforces the statement [of 1.1 K] that the concept of dhuani has
been handed down from the past.
When it is said that "poetry is embodied in word and meaning" (see
1.1a A], we infer from the reference to a body that poetry must also
have something as a soul to give it life. Of the two elements [word
and meaning], word falls wholly within the category of body, for it has
properties sensible to everyone, just as fatness and leanness [are sensible
in the human body). Meaning, on the other hand, is not sensible to
everyone, for we do not call something a poem solely from its having
meaning. Both everyday sentences and Vedic sentences have meaning
without being poems. So he specifies: which has been praised by
76 [51.2 L
sensitive critics. The one general concept “meaning” is distinguished
in the mind of discri inating critics into two branches. Now, both
of these being equally “meanings,” why should sensitive critics praise
just the one? There must be something special about it. This special
something is the part of meaning that is implied and that is determined
by discriminating critics to be the soul of poetry because it is a cause of
the special property [of poetry]. Other persons, however, whose minds
are confused by the close connection (of the implied) with the literal
meaning, dispute its separate existence, just as the Carvākas dispute
the separate existence of the soul. Accordingly, while he begins with
the word “meaning” in the singular, he goes on to say that there are
two varieties or sorts of this meaning, giving the reason for this by
mentioning the distinction [enjoyed by the implied meaning] of being
“praised by sensitive critics." He does not mean that there are two
souls of poetry.
(Comment on the Vrtti:] To explain the word "poetry" as used in
the Kérika, the Vrtti says, to a poem, etc. By the word charming
he indicates that the qualities and figures of speech impart this charm
to it. By the word appropriate he hints at the fact that rasadhvani
is the real life of a poem because he will show that propriety is always
with respect to the rasa. For if the rasa is absent, with respect to what
could one use this word "propriety" that has become so popular?
Meaning, which is... By the pronoun "which" (yad)! he picks
up as subject of the relative clause a fact already known. Thus he
shows that this fact at least (viz., that artha, "meaning," is admired by
connoisseurs) is accepted even by the opponent. By the main clause,
viz., tasya, etc. ("of it there are two varieties," etc.), he shows that
this acceptance is possible only if there are two varieties (of meaning].
[Furthermore] he hereby demonstrates that the argument that "dhvani
is not different from the gunas and alarikdras because it is a cause of
beauty” suffers from a falsely assigned reason, because dhvani [is not a
cause of beauty but] is the soul itself of poetry. For we do not say that
the soul is the cause of the body's beauty. Or, even if we grant that we
might say so, the objector's reason becomes inconclusive when applied
to the literal meaning, for at least that [portion of tbe literal meaning]
which is to be ornamented cannot be itself an ornament (alarikára), nor
can that (portion] which possesses a poetic quality be itself a quality. It
is for this reason that the author has brought in the literal meaning.?
And that is why he will go on to say, "the literal meaning is well
known," etc.
§1.3 K) 77
1. yadānuvadan: yodd is the instrumental of the word-stem yad 2. The
cause of the difficulty in this passage is that Abhinava is trying to justify a
statement of Ánanda's that is really not justifiable. We have noted Ananda’s
fault (1.2 K, note 1, and A, note 1), viz., the bringing in of the literal meaning
to share in the designation “soul of poetry.” In the present passage, from yo
‘rtha iti to véeydmsopaksepah, Abhinava seeks to justify what Ananda has
done. It is necessary, Abhinava says, to bring in the literal meaning in order
to exhibit a logical fault in an argument of the piirvapakga. The purvapaksa
has argued that dhvani must be the same as the qualities (guna) or ornaments
(alankára, figures of speech). The parts of the syllogism may be identified as
follows.
Paksa: dhvanth = pratiyaméno 'rthah (the implied meaning)
Sádhya: gundlarikdrdnatiriktah (is not different from the gunas or olarikáros)
Hetu: cárutvaAetutuót (because it is a cause of beauty).
The first and most obvious fault of this syllogism is that it suffers from asid-
dhohetutva, that is, its hetu is not true of the paksa. Dhvani is not a cause
of beauty; it is the beauty of poetry. Now the purvapaksin might reply that
while this is strictly true, one might, by metonymy, speak of dAvani as a cause
of beauty in poetry. A result may be referred to as a cause; we might allow
that the soul is a cause of the beauty that is found in the complex of body and
soul called man. Very well, says Abhinava, in that case your syllogism suffers
from another fault. If we substitute vdcyo ‘rthah (the literal meaning) for
pratityamáno ‘rthah as the paksa, the Aetu will be inconclusive (anaikdnttka).
The substitution is permissible because the vdcyo 'rthah is inextricably bound
up with the pratiyamdno 'rthoh. But now the hetu will occur in the absence
of the sédhya as well agi its presence. Being a cause of beauty will occur io
that portion of the vàcyo ‘rthah which is to be ornamented (alarikárya) as well
as in that which is an ornament. And the olarikárya cannot be an alarikára.
Similarly that which is a gunin cannot be a guna Here is Abhinava's pièce
de résistance. The vdcyo 'rthoh must be brought in in order to show the in-
conclusiveness of the proving an artha to be a guna or an olorikára from the
fact of its being a cause of beauty.
K Of these (two varieties] the literal meaning is well known and
has been analysed by others into many figures such assi. ile. We shall
therefore not expatiate upon it here.
[81.34
A By others, viz., those who have made definitions of poetry.*
[Shall not expatiate: i.e.,] we merely mention it whenever there is need.
1. Many MSS here add the phrase bAattodbhataprabhrtibhth "such as
Bhattodbhata.” See Kaumudi and Krishnamoorthy ad loc.
L Of these: the sense is, "although there are two varieties."
Well known: he means such things, well known in the world, as
a ledy's face, a garden, moonrise. The construction is: “has been
analysed in many ways into the figures simile, etc." The Vrtti explains
the word "others" of the Karikd by "those who have made definitions,”
etc. We shall therefore not expatiate: the Vrtti shows that by this
particular negation the remainder remains unpegated; so it says “we
merely mention it," etc.?
1. Abhinava here lists objects that might serve as dlambana or uddipana-
wibhávas for the production of rasa — 2. The negation is a particular one. It
does not negate all mention of the literal meaning.
K On the other hand, the suggested is something different, found
in the works of great poets. It is that which appears as [something]
separate from the well-known elements (of poetry}, just as charm in a
woman (is something that appears different from the well-known indi-
vidual parts of ber body].
A The suggested, on the other hand, is something which is found
in the speech of great poets, different from the literal meaning. It is that
which is well-known to sensitive readers and is separate from the known,
ornamented, elements [of poetry], after they have been examined, being
thus like charm in women. For just as charm is a certain something
in women, a feast to the eyes of the discri inating, distinct from all
$14L| 79
the parts of the body after they have been examined, just so is this
[suggested] meaning.
L Something different: The word punar (“on the other
band”) reinforces the difference [of the implied meaning] from the lit-
eral. What he means is both “different from that” and at the same time
"the very essence [of poetry].” The plural in great poets conveys the
fact that this [suggested meaning] extends throughout their works. In
fact, the title of “great poet” is used only of a poet who has the in-
spiration needed to produce poetry which is enlivened with suggested
meanings such as we shall explain in this work. It is because [a sug-
gested meaning] of this sort exists that it is apprehended. For it does
not stand to reason that something completely non-existent should be
apprehended. Even the silver [for which we mistake the mother-of-
pearl] is not wholly unreal.’ The apprehension of something is due to
its actual existence; and so from apprehension we infer existence. This
is as much as to say that what appears is such as it appears. For the
purpose of syllogistic demonstration [one may say that] the well-known
literal meaning is that which will be shown to have a property [i.e., is
that which forms the paksa of the inference]. It has that property by its
being accompanied by an implied meaning distinct [from the literal].
It is thus because it so appears, as do the limbs of a woman endowed
with cbarm.
“Well-known: The word prasiddha has the two senses "well-known
to all” and "ornamented."?
That which (yad tad): [By its indefiniteness|? the double pronoun
Shows two characteristics of both the example [viz., charm in women]
and that which the example illustrates [viz., the implied meaning}:
namely, that neither can be precisely described—this serves to empha-
size the aesthetic effect—and that each is readily mistaken for that with
which it is intimately combined, (charm being confused with beauty of
the limbs and the implied meaning being confused with the literal]. The
Vrtti renders this by a certain something. For charm is revealed by
the configuration of the limbs, but is a special property different from
(that of] any particular part. Charm does not consist in the mere fault-
lessness of the limbs or in their association with ornaments. For we find
that discriminating critics will say of a woman, “She is not really beau-
tiful,” even though the parts of her body on being examined are found
to exhibit no fault, such as dullness of the eye, and even though her
80 [81.4L
limbs be ornamented with jewels. On the other hand, of a woman who
is not such, they may exclaim that she is the very paragon of ambrosial
cbarm.*
1. Abhinava is bere attributing to Ananda the anyathákAyáti theory of
error. In our errors we do not invent objects. The erroneously perceived
Object is not unreal, but is merely in a place or relation other than that in
which it is perceived. This is the standard Nyàya-Vaisesika theory of error.
2. For prasiddha in the sense of ornamented see Kum.Sam. 5.9 and 7.16.
on which Mallinatha quotes Amoruko$a: prasiddhau khyótabhüsitau; so also
Ragh. 18.41. 3. The basic difference between the single pronoun yod and
the compound yat tad is that the latter is indefinite whereas the former is
definite. See Speyer 287c. Abhinava goes on to specify two ways in which
the double pronoun is here indefinite. — 4. The distinction is admirably put
by an ancient Roman: non est formosa cuius crus laudatur aut bracchium
sed illa cuius universa facies admirationern partibus singulis abstulit (Seneca.
Epist. 33.5): "She is not formosa [= Sanskrit lávanyavati; the word is opposed
to bella or pulchro] whose thigh or whose arm is praised, but she whose whole
configuration steals our admiration from the individual parts."
A For this meaning, implied by force of the literal sense, will
be shown to be divisible into several categories: a simple thing (vastu-
mátra), a figure of speech, a rosa, etc.' [n each of these varieties what
is suggested is different from the literal meaning. Thus, even the first
variety [viz., vastudhvani] is totally different from the literal sense. For
sometimes where the literal meaning is an injunction, the suggested
meaning takes the form of a prohibition.
1. Throughout the book reference will be made to “rasa, etc." (rosádi).
The term refers to all the elements that belong to rosadhvani: not only rasa
but bhávo, rosábhása, bhdvdbhdso, bhàvodaya, bhávasandhi, bhávasabala, and
bhdvaprasama. For definitions see 1.4g L and for examples 2.3 L.
L Now it may be objected that charm is widely recognized to
be different [from beauty of the limbs], but we do not koow what a
§1.4a L] 81
suggested meaning is; much less is there any general recognition that
it is different [from the literal]. So the hetu of the syllogism |viz.,
"because it so appears"| is untrue. Anticipating such an objection,
[the Vrtti] states the nature [of this suggested meaning] in the words
for this meaning, etc.; and in the words in each of these vari-
eties, etc., it will establish the fact that it is generally recognized as
different.
Here we may begin by distinguishing two varieties of suggested mean-
ing, a workaday variety and a variety that is found to operate only in
poetry.' The workaday sort is that which may take the place of a literal
form of expression;? and its types, such as injunction, prohibition, etc.,
are designated by the term vastu ("things"). This workaday dhvani
is in turn twofold. One type, a sense which enjoyed the nature of an
alarikàro, being in the form of a simile, etc., as it was exhibited in some
previous [literal] sentence-meaning, is now (in the suggestive mode of
speech] no longer an alarikára because there is no other factor to which
it can be subordinated. But because of our recognition of it from the
past, it is still called alarikaradhvani, much as a sramana (Buddhist
monk) who was once a brahmin is called a brabmin sramana.* On the
other band, what lacks this special form is called [suggestion of] a sim-
ple thing (vastu- mátra). By the word simple (mdtra) the other form is
excluded.
On the other hand, rasa is something that one cannot dream of
expressing by the literal sense. [t does not fall within workaday ex-
pression. It is, rather, of a form that must be tasted by an act of
blissful relishing on the part of a delicate mind through the stimula-
tion (anurága) of previously deposited memory elements which are in
keeping with the vibhávas and anubhdvas, beautiful because of their
appeal to the heart, which are transmitted by [suggestive] words [of
the poet|.* The suggesting of such a sense is called rasadhvani and is
found to operate only in poetry. This, in the strict sense of the word,
is the soul of poetry.
When Bhattanáyaka says that dhvani could form “only a part of po-
etry, not the very self” (cf. 1.1 e L), if by any stretch of the imagination
this could be considered a valid reproach, it would be so only in respect
to vastudhvani and alariküáradhvani. He himself has (in effect] admitted
that rasadhvani is the soul of poetry by his setting the third mode
of speech, which he identifies as the relishing of rasa, far beyond the
mode of designation (abhidhd) and aesthetic efficacy (bhdvand). That
vastudhvani and alarikdradhvani lead to resadhvani alone is a matter
82 [$1.4a L
that we shall illustrate from time to time in what follows.5 So we let
the matter rest for now.
Implied by force of the literal sense: this characterization holds
for all three varieties of dhvani, for although suggestion is an operation
of the word, the force of meaning never fails to act as an auxiliary cause;
so we may speak of the suggestive operation as being implied by force
of the literal sense. Even in that variety of dhvani called sabdasakti-
mülánurananavyarigya (that form of suggestion which is similar to a
reverberation and which is dependent on the suggestive power of words;
for this type see 2.20-21 below), we shall show that our understanding
of the implied meaning comes from the force of the literal sense, the
power of words being only a subordinate auxiliary.
Is totally different: no one will gainsay the fact that injunction
and prohibition contradict one another. That is why he illustrates them
first.
1. The following remarks of Abhinava will be more easily understood
if the reader will keep in mind the three traditional types of suggestion:
(a) vastudAvani: suggestion of a thing. What is covered by the term “thing”
is extremely various: a prohibition may be suggested, or an injunction, or a
fact, or a situation. (b) alarikdradhvans; what is suggested seems to be a figure
of speech. (c) rasadhvani: what is suggested is a rasa, bhávo. etc. Abhinava
magnifies the value of the last type. To him it is vastly more beautiful than the
other two and it alone forms the real soul of poetry. So he begins his analysis
of suggested meaning by setting forth just two categories: poetic suggestion
(= rasodhvani) and workaday suggestion (= all other forms of dhvoni). All
workaday suggestion, he says, is really the suggestion of things (vastu), but
one particular type of thing occasions a special designation. When the thing
suggested seems to be a figure of speech, we call it olarikórodhvani — 2. This
is the essential characteristic of workaday dhvan: The sense given by po
etic dhvani (= rasadhvant) cannot be expressed by any other verbal means.
On the other hand, prohibitions (cf. the suggested prohibition in the verse
quoted under 1.4 b), injunctions (cf. 1.4¢), figures of speech—all these can be
expressed by either a literal or a suggested mode of speech. 3. Alarikára-
dhvani is discussed in Chapter Two of the present work, esp. 2.21 e, but some
anticipation of what is there said is needed if the reader is to understand
what Abhinava says here. Take the illustration of rūpaka-dħvanı: atrdntare
ajrmbhato grismábhidhánah phullamallikddhavaldttahdsa mahakdlah. Here
the litera] meaning, as demanded by the context (a description of the passage
of time), is: "Then expanded the long season called Summer. in which there
was a blossoming of the market stalls which were white with jasmine." But
the power of words suggests a non-contextual meaning, viz.. "Then yawned
$14b A] 83
the God of Destruction, whose terrible laughter is white as jasmine.” The
confrontation of the second meaning with the first suggests a figure of speech,
viz. rüpaka: the long season of summer is a god of destruction. Now this
figure of speech can perfectly well be furnished, and in another context might
well have been furnished, by the literal sense of a sentence rather than by
a suggestion. Note further that the suggestion is not, strictly speaking, an
alorikára, for Ananda will define an alarikára as something subordinate. Just
as jewelry is subordinate to the limb or body on which it is worn, so a figure
of speech is subordinate to a sentence meaning, a rasa, bhdve, etc. But in
the rüpoka-dhvani just instanced there is nothing to which the dhvani is
subordinated. It is itself the sentence meaning. Accordingly, it is only by
a fashion of speech that this can be called alarikáro-dhvani. 4. Strictly
speaking, a sramana cannot be a brahmin, for his initiation will have forced
him to give up all marks and distinctions of caste. — S. The long compound
would be easier to understand if we read samudita in place of samucita, as
does the KM edition. The more careful editions, though, give only samucita.
6. At 1.5 L, etc. `
A For example:
Go your rounds freely, gentle monk;
the little dog is gone.
Just today from the thickets by the Goda
came a fearsome lion and killed him.
[Sattasai 2.75]'
1. The text of the verse is given with better readings in Weber's edition
of the Sattasai:
bhama dhammia visaddho so sunaho ajja mario tena /
golàadaviadakudarigavásina dariasthena //
In Sanskrit, if we disregard meter, this would be:
bhrama dharmika visrabdhah sa sunako 'dya máritas tena /
goddvaritatavikatakunjavdsind daryasimhena //
The word kudariga is given by Hemacandra in the Abhidhdnacintémant (1115)
in the sense of kurja. For daria (Sk. darya) “fearsome. causing fear,” see
84 [$1.4b A
gana on Pap. 5.1.2. The traditional rendering by drpte is incorrect: drpta
would become ditta in Prakrit. As regards the meaning of the verse, one
may correct Abhinava's comment by the remarks of Mammata p. 253 (5.139)
and his commentators as well as those of Hemacandra (KA 1.19). A religious
mendicant has hitherto been frightened away from a certain house by the
family dog, but has wandered along the riverbank nearby, gathering flowers
for pujà. Now, the young wife of the house has been accustomed to steal out
and meet her lover in a grove by the riverbank. She fears interruption by
the mendicant and furthermore begrudges him the loss of flowers from her
trysting spot. So she tells him that the dog has been killed by a lion who
lives in the thickets by the river. As Mammata puts it, the invitation to the
mendicant, through the death of the dog, to make his rounds at the house
suggests that he will no longer make visits to the riverbank when he hears of
the lion.
L [Abhinava begins by translating the Prakrit verse into San-
skrit. He renders the second half as godávarinadikülalatàágahanavásind
drptasimhena: “by a proud (or fierce) lion dwelling in the thicket of
vines by the bank of the Godavari River.” He then explains the mean-
ing of the verse.]
These are the words of a certain woman spoken in order to save a
trysting place, close to her heart, from the intrusions of a mendicant
and from his spoiling its beauty by plucking its leaves and flowers. His
walking in that place! is a natural activity that has been inhibited by
fear of a dog; so the injunction bere is merely the absence of preven-
tion that arises from lifting of a ban and is not an original command;
for the imperative inflection here conveys the sense [not of command
but] of permission (atisarga) or of “the proper time to do something"
(pràptakólo) (Pan. 3.3.163]. As there is contradiction between an ac-
tivity [e.g., walking] and its absence, both cannot be directly expressed
(by the same word] simultaneously. Nor can they be expressed by this
word successively, for the dictum, “Abhidhd cannot express the indi-
vidual,” etc.,? states that after the denotative function has once ceased
to operate. it cannot operate again.
[Objections from the Abhihitanvaya-vàda and their rebuttal.)
Now according to the view of the abhihitánvaya-váda, the expressive
power of the sentence (tátparya-sakti), without coming to rest [in a per-
mission], produces a notion of prohibition as the sense of the sentence.’
§1.4b L] 85
It does this by the cooperation of the speaker's intention (vivaksá) with
the secondary assignment of reversed sense (viparita-laksand) to the
words, brought about by a contradiction, that is, by the blocking of
the primary sense (here in the form of “you may wander fearlessly"|
which is not construable with the sense of the words “fierce (lion],” “pi-
ous monk,” and “that (dog].” Thus the final meaning is entirely based
on the [denotative] power of the words. And this is what we find in
actual communication. People say, “This is what he said” (not “This
is what he suggested"). So there is no other sort of meaning here than
the literal [i.e., there is no dhvani].
But this is not true, for one can observe three semantic operations
in this verse.* The operation of denotation (abhidhá) conveys senses
that are of a general nature, for denotation is a semantic power which
depends on convention, and convention is tied to the general; it lacks
reference to the specific individual, for otherwise there would be no
end [to the conventions that would have to be made for each word]
and there would be failure of a word connected with one (individual
to refer to other individuals of the same class]. After abhidhà, the
power of tátparya conveys the sentence sense, in which [the general and
unconnected] word senses are particularized and mutually connected
according to the maxim, "The general senses [of the words| lead to
& particularized sense, for if that were not the case, no effect could
ensue."? Now in the example under discussion, in the second stage |i.e.,
in the moment when tátparya operates|, nothing more is understood
than the injunction “you may go,” for this is what is furnished by the
mere syntax of the words [i.e., by the syntax as opposed to the otber
semantic factors]. Such is not the case in the examples “There is a
village on the Ganges," or "The boy is a lion." For in those examples,
the syntax [i.e., the logical connection between the sense of the different
words], while it is on the point of taking place, is thwarted because of
the inherent absurdity.* But in the case of the present stanza there is no
such difficulty’ with regard to the logical connection between the senses
of the different words: "That dog, which prevented you from going, has
been killed by the lion and therefore, because of the absence of tbat
which prevented your going, it is now proper for you to go." Therefore
no blocking of the primary sense can be suspected and accordingly
there is no occasion for laksand (secondary usage, metonymy) to give
a reversed sense. [What we have here is rather suggestion (dhvani).|
Or we may even admit [for the sake of argument] that there is laksa-
nā here. Still, it cannot be said to occupy the second stage (i.e., to
86 [$1.4bL
operate simultaneously with the force of tátparya]. For laksaná takes
place when there is a blocking of the primary sense. This blocking
takes the form of an apprehension of inconsistency. In the case of the
present stanza, there is no inconsistency in the sense of the words them-
selves. Should you argue that they are inconsistent with each other,
that must be understood as an inconsistency with regard to the syntax.
Now there can be no apprehension of this inconsistency until the syn-
tax is understood, and the understanding of the syntax does not come
about through abhidhd, for abhidhá exhausts itself in conveying the
[individual] word-meanings and bas no power to function further. Our
understanding of the syntax comes about only through tátparya-sakti.
It has been objected that if that were the case, there would be an ap-
prehension of syntax even in the phrase, "There are a hundred elephants
on the tip of my finger."? Well, we reply, is there not an apprehension of
syntax in that phrase, as there is not in the phrase, “Ten pomegranates.
six pancakes,” etc.?!? (Of course there is,] but this syntax, although it
has been understood, is countered by other valid means of cogaition,
such as perception, as in the cognition "There is silver" in regard to
mother-of-pearl. Hence, the sentence which conveys such a meaning
is not valid. In the example "The boy is a lion,” on the other hand,
there arises a third power called /aksand, which is diferent from both
the power of abhidhá and the power of tatparya. It arises immediately
after the emergence of the factors repugnant to the syntactical connec-
tion conveyed by the power of tátparya belonging to the second stage
and it is able to neutralize those repugnant factors.
Our opponent may object: “If this were so, such examples as ‘The boy
is a lion’ would be poetry, because, as you will shortly say, the soul of
poetry, which you define as suggestion, is found in such examples as well
[as in poems which exhibit rasa].” To which we answer no; one might as
readily say that a clay pot is alive, because, as the soul is omnipresent,
it must be in the pot as well. Should you try to reply to this answer
by saying that it is only when the soul is present in a body that serves
as basis for particular [sense faculties and the like], and not when the
soul is present in any other sort of locus, that we speak of life, very
well, we will employ the title “poetry” only when dhvani is embodied
in a composition containing gunas, figures of speech, propriety, and
beautiful words and meanings. But in neither case does the soul (or
dhvani] lose its precious nature.!!
One cannot say that dhvani is simply bhakti (associated usage),'?
for bhakti is the same as the operation called lakgand and it belongs
§1.4b L] 87
to the third stage [of verbal understanding], whereas the operation of
suggestion belongs to the fourth stage. We may put the argument thus.
You have agreed that laksanà comes into play on the concurrence of
three conditions. Of these the first, which is the blocking of the primary
sense, is based on other means of cognition, such as perception. (The
second,] which is known as the cause, i.e., such relations (between the
primary and secondary objects] as proximity, etc., can also be under-
stood from other means of cognition. But the purpose [for which the
secondary sense has been employed] are notions such as the extreme
holiness, coolness, fitness to be visited, etc., in the case of the village,
or the extreme courage in the case of the boy, notions which cannot be
expressed in other words and for which there is no other valid means
of cognition. In our cognizing of these [notions] the process cannot be
other than verbal, [as we shall now demonstrate.|
[The process cannot be inferential.] To infer the existence of qualities
[like holiness in the village] from its proximity (to a holy river] would
be to draw an inference faulty because of an ambivalent hetu." In
the case of the boy, the fact that he is referred to by the word “lion”
will constitute only an illusory (asiddha) hetu.'* Or, if the inference
appears in the following form: “Wherever there is use of a word (e.g.,
"lion'] in such a way [viz., as in ‘the boy is a lion,’ where the word
‘lion’ is not used as denotation but by laksaná], there is the existence
of those qualities," it will be necessary to furnish another supporting
means of cognition [such as perception] at the time of comprehending
the vyápti.* And there is no valid supporting cognition.
* Nor is this [knowledge of the purpose, viz., to furnish a suggestion
of holiness, etc.) a case of remembrance, because it is not possible to
remember something we have not experienced. And there is no rule
of association by which we could determine what the speaker intended
(namely, just this property and not some other]; so there would be no
way of determining the meaning. Therefore, the operation [of under-
standing] in these cases must be verbal.
The verbal operation cannot be the operation of direct designation
(abhidhà) because there is no conventional association here.'® It cannot
be the operation of sentence meaning (tátparya), because that opera-
tion exhausts itself in giving us our apprehension of the syntax. It
cannot be the operation of secondary usage or metonymy (laksan4),
because it lacks the stumbling gait (skhaladgati) that laksand assumes
due to (the blocking of the direct object], a reason already mentioned.!"
For if this operation too ran a halting course, it could only be because its
88 [§1.4bL
primary goal was blocked, which could only be because of some further
purpose or intended goal (prayojana), so that an infinite series of in-
tended goals would ensue. Accordingly, the name laksita-laksaná (sec-
ondary operation arising from a secondary operation), given by a cer-
tain author to this type of operation, is a piece of stubborn perversity.!*
We are thus forced to admit that this is a fourth type of operation, dis-
tinct from abhidhá, tátparyo, and laksand, one which has been described
by such closely related terms as suggesting (dhvanana), indicating (dyo-
tana), hinting (vyarijana), giving a notion (pratydyana), and giving to
understand (avagama).'® As will be said:
When a word abandons its primary operation and reveals an object by
secondary usage, the purpose for which this is done is one to which the word
moves without interruption (1.17 K).
So then: the power of denotation is the power, regulated by conven-
tion, to convey the literal sense [of the individual words]; the power
of sentence-operation is the power to convey a sense [of the whole], a
power which is aided by the impossibility of the literal sense without
it? the power of secondary usage is the power to reveal a sense as
regulated by such cooperating factors as the blocking of the primary
sense; the suggestive power is the power to suggest, a power which has
its origin in one's understanding of objects revealed by the first three
powers, and which is then assisted by the imagination of the listener
which has been prepared by these revelations.
This suggestive power, this suggestive operation, overshadows the
three operations which precede it and is the very soul of poetry. This is
the author's intention; and although this power has for its object in this
verse the purpose (for which the metonymy was used, viz., the saving of
the trysting place and the adulterous intentions of the speaker], still, as
these notions are introduced by the notion of a prohibition, the author
has spoken simply of its having a prohibition for its object.
The preceding?! has been said merely for the sake of argument. In
truth there is no secondary usage (laksanaá) in the verse in question,
for neither is the primary meaning entirely set aside here, nor is it
shifted to another meaning.?? In fact there is never any operation of this
[secondary power] in the type of suggestion which is based on the power
of meaning." And it is obvious that from a difference in cooperating
causes one may have a difference of power. One and the same word may
operate, when aided by the memory of a concomitance (vyápti), as an
inferential mark for the apprehension of the speaker's intention, and,
$14bZL] 89
when aided by sense perception, as that which renders the perception
determinate.?* So much, then, is incontrovertible by those who hold to
the abhihitánvaya-váda.
(Objections of the Anvitabhidhana-vada and their rebuttal.]
Now the school of anvitábhidhàna?* holds dearly to the doctrine that
"the word's meaning is that to which the word [finally] leads," and
would have it that the denotative operation continues longer and longer,
like the course of an atrow.?* We ask them: if the operation continues so
long, how can it be one, for its objects will be various? And if it is more
than one, it stands to reason that it consists in heterogeneous elements,
because both its objects and its cooperating causes are various.”” Fur-
thermore, if its effects were homogeneous, it would have to pause at
each object and then operate again. But such repeated operation of a
word, an activity, or a cognition is ruled out by [all] metaphysicians,”*
while if you admit that its effects are heterogeneous, why, this is our
very position.
But perhaps our opponent, in speaking of longer and longer opera-
tion, means only that the meaning found in the last stage of appreben-
sion is expressed so rapidly by the sentence (that this final, suggested
meaning appears to be furnished by the initial semantic operation].
But how can this meaning possibly be understood when there is no
convention connecting it [with word or sentence|? Our opponent may
apswer that conventions subsist between the causal factors (namely, the
individual words and their meanings] and are therefore unnecessary be-
tween the result and its meaning. Now, look at the skill of this Vedic
scholar! Here he is saying that the later understanding of the individ-
ual words—for according to his theory it does come later—becomes a
cause of the meaning which occupies the final stage, a meaning which
[according to his theory of semantics] enters the apprehension first.
Why, this Mimàmsaka might claim to be the descendant of his own
great-grandson!
Our opponent might claim that such understanding [viz., of the final
meaning] occurs only to one who has previously been initiated into the
conventions [of the initial, denotative meanings]; and because the mat-
ter stands thus, the [initial] meanings do act as a cause. But by recourse
to this argument he would not be saying anything of use.?? Further-
more, in our opponent's theory there is no previous understanding of
the individual word-meanings, for they are invariably used in sentences
90 [§1.4b L
[which are understood as wholes before the meaning of their compo-
nents can be inferred]. If he says that such understanding does in-
deed come about by insertion and removal (dvdpodvdpdbhydm),° this
is tantamount to saying that the convention applies to individual words
[which are general) and that the understanding of the specific [sentence
meaning] comes later.
Now [the anvitabhidhdnavadin] may say, “The final sentence meaning
occurs to us immediately; there is no way around it." This is a fact
that we too are not unwilling to accept. Our author will go on to say:
Just so does the suggested sense flash forth in an instant in the minds of
the intelligent auditors who are averse to the literal sense and in quest of the
teal meaning (1.12 K).
But this is because the auditor has considered the subject so often that
the succession, which must be hypothesized,”! is not felt, because there
is no overt manifestation of succession among notions that belong to
the same category, just as we are unaware of succession in our memory
of concomitance and verbal convention.?? A relation of cause and effect
[between the initial meaning and the final meaning] must be accepted
if we are to keep the secondary sense, of either metaphorical (gauna) or
relational (làksanika) type,” distinct from the literal sense, or [if our
opponent is] to avoid impugning the doctrine that "of the six exeget-
ical criteria—direct statement (sruti), implication (liriga), etc.—each
that follows in the list is weaker than those which precede" (Mimámsà
S. 3.3.14), for this can only be justified by the causal efficacy (of dif-
ferent sorts of meaning]. And if you accept a variety of causal efficacy,
what point is there in your ill will toward us?
[Remarks on the Sphotaváda.]
Those too who claim that both sentence and sentence meaning are an
indivisible entity called the sphota, when they descend into the world of
communication,” follow our system in all respects. Above that world,
of course, everything is brohma, which is identical with God Supreme:
a point of view not unknown to our author, who also wrote a work
called Tattvaloka.?* So now enough.
(Bhattandyaka’s interpretation refuted.]
Bhattanáyaka has said: "In this verse our understanding of the pro-
hibition is brought about by the entrance of bhaydnaka-rasa (the flavor
§1.4b L] 91
of the timorous) through the use of the words ‘fierce lion,’ etc., with
the use of the word ‘pious,’ for there would be no understanding of
the prohibition in any other way if we lacked an understanding of the
two characters [portrayed] here as fierce and as ti id respectively. So
it is not simply the suggestive force of the situation tbat causes this
understanding."?*
To this we reply [as follows]. Who ever said that without an under-
standing of the particular speaker and the particular person addressed,
and without the operation of suggestion that belongs to the words,
there could be an understanding of the prohibition? We have said
that it is essential to suggestion that it be helped out by the imagina-
tion of the hearer. And we do not [even] rule out the entrance of the
bhaydnaka-rasa, for we admit that it may arise from a simple [emotion
(bhàva) of] fear. And this rasa may enter the hearer?” if the rasa is
manifested [in the verse]. But the rasa must be suggested. Its being
directly denoted is not admitted even by Bhattanayaka; so it must be
suggested. Furthermore, this rasa does not necessarily enter the hearer,
for the sensitive reader is not necessarily similar to the timid monk. Or,
if Bhattanáyaka supposes a special nature of the reader [viz., that he
must be aesthetically sensitive to fear] to be a cooperating cause [in
producing rasa], why should he be so opposed to an operation of sug-
gestion enlivened by the imagination of both speaker and hearer? What
is more, by trying to deny vostudhvani in the verse, he has made out a
case for rasadhvani What a powerful critic of dhvani he turns out to
bė! As has been said, "Even the anger of a god is like a gift."
If he should claim that all that has been shown [by this example] is the
supremacy of rasadhvani, who would deny it? But then, he might say,
it was not right to adduce this verse as an example of mere vastudhvani
To this we reply that as this example is of poetry, let it exemplify two
types of dhvani; what harm is there??? But if he insists on the mixture
with rasa, know that a mixture with the bhayánakarasa does not sit well
in the mirror of a connoisseur's heart. Rather (the connoisseur will feel
that] in this verse there is the erotic rosa, which arises in the manner
we have described,’ from a mixture of vibhávas and anubhávas: we
have the trysting place serving as a vibhdva (stimulating determinant)
of the [basic emotion which is] the desire for intercourse; and we have
such anubhávas (symptoms) as a specific tone of voice appropriate [to
the mention of a trysting place].
It is because rasa is unworldly and cannot be understood straight off
that the author has begun with this example of vastudhvani, intending
92 [514b L
thereby to exhibit [an instance of literal and suggested meanings that
are] indisputably distinct, [viz.,] injunction and prohibition.
As for him who set himself up as an explainer of dhvani and said
that it was nothing but the power of sentence meaning (tátparya-$akti)
or inference of intention (vivaksó-sücakatva),' he does not appeal to
us. As they say, "Each to his own taste."*! As we shall deal with this
later in the book as occasion arises, let the matter rest for the present.
[Glossing the words of the verse.)
Go your rounds: you are permitted; it is time for you to wander.
Pious monk: it is appropriate for you to wander about gathering
flowers for pujé. Freely: because of the removal of the cause of your
hesitation. The little dog: viz., he who caused your slender little
body to tremble with fear. Just today: the sense is that you have
had a stroke of luck. Killed: so he will not appear again. Lion: that
lion whom you heard about from hearsay and who lives in the thickets
along the Godavari. For, to protect (her trysting place] she had already
seen to it that be was told (of such a rumor].‘? But now, because of
his fierceness, he has emerged from the thickets. So the monk's going
anywhere near the bank of the Godavari is out of the question; how
much more his entering the thickets.
1. The word tatra ("in that place") is misleading. If the dog had fright-
ened the mendicant from the trysting place, there would be no reason for
the woman to invent a lion by which to terrify him further. We prefer the
interpretation given above (1.4b A, note 1). 2. The quotation is said to be
from Mandana Misra (so Jbalkikar on KP, p. 44). The full line is: visesyam
nábhidhà gacchet ksinasaktir visesane, "as the power of direct designation is
exhausted in [denoting] the classifying character, it cannot operate on the
classified individual." Mandana followed the Mimárnsà theory that words de-
note class characters or universals. When we say gàm ānaya, "bring ... cow"
(Sanskrit lacks the definite article), the word gam refers directly to gotvam
(bovinity). The sense of a particular cow, or the cow, characterized by bovin-
ity, is given only by the sentence meaning, which depends on context. The
verse here quoted is Mandana's refutation of an opponent who argues that the
word gdm might denote both the universal and the particular. [t cannot do
so, he says, because the abhidhd (power of direct designation) in a word dies
after it has once operated. Abhinava in the present passage uses Mandana's
dictum to show that we cannot let bhama ("go" or "walk") in the exem-
plar verse designate directly two different things (“go your round" and "do
not go into the thickets"). It can mean directly only one of these; the other
$14bL] 93
meaning must be furnished by a different semantic power, viz., suggestion.
3. The abhihiténvaya doctrine, held by the Bhátta- MImàmsakas, or followers
of Kumárila, holds that the final sentence meaning (/átparya) is furnished
by the syntax (anvaya) of the directly expressed (abhihita) meanings of the
individual words. The meanings of the individual words are universals; the
tátporya is specific. The doctrine is directly opposed to the anvitábhidhána
view of Prabhákara, which argues that there is no need for two semantic pow-
ers here. All meanings, according to Prabhákara, are specific, the signification
(abhidhána) of words being understood only with reference to the specific acts
and situations in which they are involved (anvita). — 4. The three operations
that Abhipava here points to are abhidhd, tátparya, and vyafijana (dhvanana).
But he wil) go on to allow, for tbe sake of argument, the possible presence of
another operation, laksand — 5. If you tell a boy “gdm dnaya,” he cannot
direct his action to the class character bovinity. He can only act with regard
to a particular cow. 6. Accordingly, we are forced to understand these
sentences by the semantic power of loksaná (secondary usage or metonymy)
They mean, respectively, “There is a village on the bank of the Ganges,”
and "The boy is brave as a lion.” Note that the Sanskrit sentence garigdyém
ghosah, unlike the English translation, “a village on the Ganges." is literally
impossible. The locative case does not have as wide a span of meaning as
the English preposition “on,” which may mean “by the side of” as well as
physically “on top of." The Sanskrit phrase means Literally ^a village situ-
ated in the Ganges,” so if we take the phrase literally, we will suppose that
the inhabitants are drowning. 7. The words na hi (Kashi ed. p. 57, line 2;
Vidyabbavana ed. p. 55, line 2) construe with kdcit ksatih (Kashi 57.5; Vidy.
55.5). 8. If one admits that latgand is at work in the verse *bhama dham-
mia," the nature of the verse's suggestion (dhvoni) will differ from what it was
taken to be when the operation of latsand was denied. Without laksand the
suggestion in the verse is a vastudhvani that takes the form of a prohibition,
viz., “you must not wander into the thickets by the river.” With laksand, the
prohibition is furnished by laksand and the suggestion becomes a rasadhvanı,
viz., a suggestion of the love between the speaker of the verse and the man
she hopes to meet at the tryst. 9. A standard example of absurdity; see
Jacob's Handfull of Marims III. p. 4. It can become reasonable under cer-
tain circumstances; see 3.331 L, note 9. But the point here is merely that an
absurd sentence has syntax and is meaningful.
10. Literally, “Why should there be no apprehension of syntax here, as
in ‘ten pomegranates,’ etc.?" BP says that Abbinava here furnishes an ex-
ample by giving the opposite (vaidharmyena drstantam dha). "Arigulyagre,"
etc., does have syntax; “dasa dddimans,” etc., does not. The latter quota-
tion is from Mahábhásya on 1.1.3, Várt. 2 (repeated on 1.245). It became
a standard example of word groups that are meaningless because of lack of
Syntax. The full quotation is: dasa dádimáni gad apiipdh kundam ajájinam
94 [$14bL
palalapindah adharorukam etat kumáryah spháyokrtasya pità pratisinah, “ten
pomegranates six pancakes basin goatskin sesamum seed-cake petticoat this
of a girl of sword-maker's-son the father curdled." The individual words have
meaning and one can even make sentence meanings out of some of the compo-
nent parts by supplying the verb to be (e.g., “there are ten pomegranates”),
but there is still no syntax of the whole. The whole is not absurd but mean-
ingless. 11. The fact that suggestion is found in many utterances—it is
found in connection with all tropes and metonymies unless they have become
frozen—does not cheapen it. It remains the central and most essentia] element
in poetry. lf one seeks a more precise nomenclature, one may call the unpo-
etic uses of suggestion vastudhvani, saving the term rasadhvani for the type of
suggestion that is poetically effective. 12. Abhinava here gives his clearest
proof of the difference between dhvani and laksand; the matter is not treated
by Ananda untii later on (1.14) and his distinction is not so clear. 13. The
inference "That village possesses holiness because it is close to the Ganges"
suffers from ambivalence because the Aetu "proximity to the Ganges" occurs
in mpaksa objects (e.g., unholy objects such as filth and dead bodies) as well
as sapaksa objects (holy objects such as temples or the village in question).
For the fault of anaikántikotva in inference, see N.S. 1.2.5 aud the comunen-
taries thereon. 14. An illusory probans (asiddha-hetuA) is one which does
not really occur in the minor term (poksa). For example, if we argue Arado
vahnimán dhümát, ‘the lake contains fire because it has smoke," the probans,
smoke, is asiddha, for there really is no smoke on the lake. Now there may be
mist or fog on the lake, but a probans in the specific form (rüpa) of smoke is
absent. Hence the probans in such an example may be more precisely termed
svarüpásiddha: "not found in that specific form in the paksa." To come to the
case at hand: the Mimamsaka wishes to argue that we arrive at the notion of
the boy's extraordinary courage by an inference: the boy has extraordinary
courage because he is simhasabdavdcya, "denoted in a primary sense by the
word ‘lion’.” But that is just the point. The boy is not so denoted; he is
denoted, that is, spoken of in a primary sense, by the word "boy" So the
Mimamsaka must substitute a different inference. — 15. An inference must
always be backed up by perception and memory. If someone says, "The boy is
courageous (parákramaván ménavekah),” we can infer courage to be a prop-
erty of the boy, because we have perceived courage in a number of persons who
were directly denoted to us as parükramaván and we have a memory of those
perceptions. But in the case of a metaphor no such background exists. We
will have observed "lion" used metaphorically of persons who are cruel, royal,
proud, or courageous. Without any rule of association (niyama) we cannot
determine by inference what the speaker's intended meaning (vivaksita) may
be. We can arrive at that knowledge not by inference, aor by the previously
mentioned powers of the word and sentence. but only by a separate power. sug-
gestion, as Abhinava proceeds to demonstrate. — 16. The samaya is between
$14b L] 95
the word garigd and a river, not between garigá and purity. etc. 17. The
operation of abhidhá that runs from the word garigá to a river runs a direct
course. The operation of laksand starts out from garigá for a river but then
shifts course to a river bank or some such nearby object. Accordingly, it runs
an interrupted course. The course that runs from garigd to the suggested
meaning of purity again runs a direct course, being in this respect like the
denotative operation and unlike the operation of metonymy. 18. Abhinava
means that the term has been used only in order to avoid using the correct
term "suggestion." The term laksitaloksand misrepresents the basic nature of
the operation, which is not a loksand at all because it lacks skhaladgatitva.
19. The substance and often the very words of the foregoing paragraph are
repeated in Mammata's Sabdavyápáravicàra, pages 5-6.
20. The words tadanyathánupapattyá have given the commentators trou-
ble. The Kaumudi's explanation, which takes tad to refer to abhidhdsakti,
seems the simplest. The power to convey a sentence meaning, a meaning
which is of a specific situation that exists in the external world. is helped out
by the fact that the individual word-meanings cannot be found in the world
without it. In gém dnaya. "bring the cow," the vdcydrtha, bovinity, cannot
be found except as characterizing an individual cow such as we find in the
sentence meaning. Hence we are forced to go on from the litera! sense of the
individual words to the specific sense of the sentence. 21. "The preced-
ing” (etad) refers to everything that has been said in the English translation
from “Or, we may even admit,” page 85, up to the present point; in the San-
skrit, from bhavatu vdsau (Kashi ed. 57.7 to 63.2; Vidy&bhavana ed. 55.7 to
61.3). 22. The reference is to the two types of suggestion which are based
on igksand: atyantatiraskrtavácya and arthántarasankramitavácya. They are
described and identified later on (2.1a-c). — 23. Having given up the "adruis-
sion for the sake of argument," Abhinava comes to what he believes the nature
of the suggestion truly to be in the verse in question. It belongs to the second
great class of suggestion. called vivaksitányaparavácya (2.1 Introduction and
2.2 A. note 1). Within this class it belongs to the type samlaksyakramauyarigya
(2.2 K) and within that type to the sub-group arthasaktimüia (2.20 K). In
Other words. he has now given up the interpretation by which the object
suggested was taken to be the saving of the trysting place and the adulterous
intentions of the speaker. The object is now taken to be the prohibition of the
monk from wandering into the thicket. This is vivaksitányaparavácya because
the literal meaning (a permi ion) is subordinated to something else which is
primarily intended. It is samlaksyakramavyarigya because we are aware of an
interval between our understanding of the literal meaning and our understand-
ing of the suggestion, as is not the case in rasadhvani. It is arthasaktimula
because the suggestion is based on the force of the situation rather than on
that of an ambiguous word. 24. A difficulty has arisen. which Abhinava
Seeks to solve by an analogy. The difficulty is this. How is it that the very
96 [§14b L
same words, "go your rounds freely, pious monk,” may be said according to
one theory to have the power and the operation of laksaná and according to
another theory may be said to have the power and the operation of sugges-
tion? This is possible, says Abhinava, by a change of cooperating causes. BP
explains. [f we suppose a blocking of the primary meaning to occur because
that meaning is incompatible with "fearful lion," etc., a power of laksaná will
arise in the words “go your rounds"; and the laksita meaning will be “do not
go your rounds.” On the other hand, if we are not aware—as we ought not
to be, according to Abhinava—of this blockage and if, instead, we are aware
of some special characteristic of the speaker (an adulteress) or of what she
seeks to convey, a power of suggestion will arise in the words. An analogy is
furnished by the word "Devadatta," let us say, in the sentence "This is Deva-
datta." The word may operate in the realm of inference, if we are seeking to
infer that the speaker has an intention to convey certain information. It may
operate within the realm of perception if we are seeking to form a determinate
perception of the indeterminate thatness in front of our eyes. The powers that
arise in words depend on the causes that cooperate with words in giving us
our cognitions. 25. That is, the followers of Prabhákara; see note 3 above.
26. The Prabhakara doctrine of word-meaning is brought up again at 3.33d L
(the long operation). The Kaumudi here gives the following explanation of
the simile of the arrow. Just as a swift-handed bowman might shoot an ar-
row that would pierce his enerny's armor, then take the man's life and &nally
enter the earth, just so a single denotative operation may run on to the final
stage of our comprehension, leaping through the intermediate stages. As so
much of what Abhinava says in this section, this too has been taken over by
Mammata (KP 5, Jhal. ed. p. 225, and Anand. ed. with Govinda and Nagoji,
p.213) 27. Its objects: the literal meaning, the secondary meaning, the
suggested meaning. Its cooperating causes: the convention, the blocking of
the literal meaning, the special properties of speaker or context. — 28. Cf.
Sabara 1.1.25: padáni hi svam artham abhidhóya nivrttavyāpāräni and cf.
note 2 above. But the doctrine extends farther than to words. A given action
carries only one result. If we do one good deed, we reap the benefit of that
good deed only once; we do not continue to enjoy the benefit time after time
We make a valid cognition only once; it is valid only for the time at which
we make it. We may perceive smoke on the mountain and infer that there
is fire there now. We may not, after perceiving smoke today, infer tomorrow
that there is fire there. 29. BP: "Because the person who has learned the
conventions would understand the meaning that is conventionally associated
with the denotative meaning (i.e., the meaning of the first stage). How would
he come to understand the meaning of the final stage. for which there is no
convention?”
30. Insertion and removal (dudpa-ududpa) is the method, according to the
anvitàbhidhána-váda and other schools, by which a child learns the meaning
§14bL]
of words; see KP ed. Jhalkikar, p. 221; ed. Anand. with Govinda and Nagoji,
p. 210. A child hears an older man say, "Devadatta, bring the cow," and ob-
Serves a younger man go and bring a cow. Later the child hears such sentences
as "Caitra, bring the cow," “Devadatta, bring the horse." By the removal of
words from, and the insertion of words in, the various slots of a sentence, the
child gains a knowledge of the meaning of the individual words. 31. Because
cause must precede result. 32. “The same category": verbal, inferential,
etc. We jump from the notion of Ganges to purity and holiness without aware-
ness of the succession of our ideas, just as on seeing smoke we almost instantly
conceive of fire, without being conscious of the concomitance, “where there is
smoke there is fire”; or just as, on hearing the word “cow,” we understand the
object cow without consciously remembering the convention, "the sound 'c-o-
w' sball represent the class notion underlying an object with horns, boofs, tail,
etc.” 33. Cf. 1.1 K, note 2. 34. Abhinava is not fair here to the sphota-
vdde. The grammarians conceived of sphota in the world of ordinary commu-
nication (vyavahdra, avidyd) as well as in the rarified metaphysical world of
param brahma. For sphota, see John Brough, “Theories of General Linguistics
in the Sanskrit Grammarians,” Transactions of the Philological Society, 1951,
and "Some Indian Theories of Meaning,” ibid., 1953; also K. A. Subrabma-
nia lyer, "The Doctrine of Spbota," Journal of the Ganganatha Jha Research
Inst, Vol. $, Pt. 2. 35. Presumably, this lost work dealt with metaphysics.
The only other reference to it, so far as we know, is again by Abhinava; see
45 Landnote9. 36. See Corrections of the Kashi Text. Here, as elsewhere,
Bhattanàyaka's effort is to deny the need of positing dhvam in order to explain
the verse. He supposes that a feeling of rasa is brought about by the verse's
bhávokatva, its possession of bhávaná or aesthetic efficacy. See Introduction,
pp. 35-36 and 2.4 L. [t here consists of the poet's baving so arranged the
words as to impress on us the terror of the pious monk. Once we relish aes-
thetically the monk's emotion, we shall understand ipso facto that the words
of the verse amount to a prohibition. The term artha-sdmarthya ("suggestive
force of the situation") is approximately equal to vastudhvani — 37. It isa
cause of some confusion in this passage that the same word, pratipattr, is used
for the hearer in the verse, i.e., the pious monk, and the hearer of the verse,
i.e., the reader or connoisseur. In the phrase vaktrprotipattrvisesávagama the
former must be meant. In pratipattrpratibhd and in pratipattus ca rasdvesah
the latter is meant. 38. The point is this. In a work of philosophy it
would be considered a fault to give an example tbat illustrates two principles
at once when you are concerned oniy with one. But in poetry to do so is
inevitable, since so many verses contain more than one excellence. So Kau-
mudi, p. 129: bohuvisayatvád ekasydpi kávyasya niyatagocaratudt. 39. By
“the method we have mentioned” is meant the method of suggestion fol-
lowing upon the literal sense. The thirty-nine syllable compound beginning
sambhoga- is curiously compressed. Abhinava means that the Srrigdrarasa
98 [814b L
arises from a combination of anubhávas appropriate to a vibháva of the stháyi-
bháva.
40. None of the commentators has identified the person to whom Abhi-
nava is referring in this passage. Tátparyasakti for dhvani would be a likely
substitution for a Mimamsaka. The Kaumudi finds the substitution of vivaksá-
sticakatva to be characteristic of a Buddhist. 41. Ragh. 6.30. If this was not
a proverb before Kálidása's time, it has become one since. 42. Abbinava's
incorrect interpretation of the verse here leads him to a farfetched hypothesis.
A Sometimes when the literal meaning is a prohibition, this (sug-
gested meaning] takes the form of an injunction (or invitation), as in:
Mother-in-law sleeps here, I there:
look. traveler, while it is light.
For at night when you cannot see
you must not fall into my bed.*
1. The verse is a variant of Sattasai 7.67, which has been imitated by
the Sanskrit verse SRK 812. As in the case of the verse in 1.4b above, one
may analyse in either of two ways. If one finds no laksaná in the verse, the
suggestion will be simply an invitation to the traveler to come to the woman’s
bed. Presumably this was Ananda’s understanding. If one takes the invitation
to be conveyed by laksand, the suggestion will be of the woman's love of the
traveler. Vi$vanàtha gives this the title rasdbhàsa rather than rosa because
the underlying love is adulterous; see SD, p. 26, prose following the 9th verse
quoted after 1.2.
L [After translating the Prakrit stanza into Sanskrit, Abhinava
continues:] In the Prakrit, maha is an irregular form used in many
senses, Here it has the sense of the genitive plural (“our”), not the
genitive singular.! Had she referred specifically to herself, she would
have aroused suspicion? and so have been unable [later] to receive him
secretly.
[The situation is this] The sprout of love has suddenly arisen in
a traveler as he looks at a young woman whose husband is away from
§ldeL) 99
home. By means of this prohibition she gives him permission. So, what
we have here is an injunction that consists in the absence of prohibition.
It is not a command, setting someone to do that which he has not set
about, for such would be insulting to her opinion of her own charms. In
keeping herewith is her hint in the word rátryandha ("blind at night")
that he will be out of his senses with the desire that will come over
him at that opportune time. As an action and its absence are self-
contradictory, it is clear that the suggested sense is here different from
the denoted sense.
Bhattanáyaka has said: "In this verse too, as in the preceding verse,
the meaning is furnished verbally,” by the woman's conveying her state
of desire by the use of the word 'I' (in ‘I sleep there’) accompanied
by particular gestures.” We reply that the word "I" does not directly
denote this sense [of sexual eagerness]; while if, in conjunction with a
tremor of the voice, it ray hint at this sense, that may count as a help
to the theory of dhvyani. not a hindrance.
From the word "mother-in-law" it follows that he must make love
quietly so that it may not be known. And in speaking of “this miserable
day" (divasaka)* she suggests, "I know that your heart is being shot
in pieces by volleys of Love's arrows and that I should take heed of
you, but what can [ do? The contemptible daylight is still with us."
It is [called] contemptible because it is unsuitable for love. In Prakrit
the distinction of masculine and neuter does not hold.* "Nor do I fail
entirely to take heed of you, as I remain right here. So look at me. I am
not leaving you. We can get through the day with the solace of looking
at each other's face.” Such is the meaning. And there is a suggestion
that “you should not join me in bed, being blinded [by passion], the
very minute it grows dark, but should be very secret and wait until you
have discovered that sleep has overtaken this thorn in my flesh called
a mother-in-law.”
1. Maha, or, according to the Kaumudi reading, maham, is irregular and
is used for v ious cases of the singular first person pronoun: accusative and
genitive, the latter of which may also substitute for the dative. But it seems
never to be used for the plural. The reason that prompts Abhinava to this
interpretation is his overrefinement of the woman's character. 2. Abhinava
supposes that the words are spoken in the presence of the mother-in-law.
3. Ananda has quoted the verse as an example of vastudhvani, a sugges-
tion which arises artha-sámarthyát ("from the capability of the situation").
Bhattanàyaka is saying that the suggestion here does not arise from the sit-
uation; it arises from a skilful use of the word “aham.” 4. Abhinava is
100 [514cL
interpreting the word diasaam of the Prakrit as though it formed an elliptical
sentence, standing for divasako 'yam, "This is miserable daytime." He takes
the suffix to be the -ka of contempt given in Pan. 5.3.74. The interpretation is
wrong on both counts and forces him to find a reason for the supposed neuter
gender of the word. It is not neuter, of course, but accusative masculine:
"during the daytime." — 5. This is to explain how diasaam has been used in
the neuter (see preceding note). Actually, the grammarians permit divasa to
be used as a neuter even in Sanskrit (Cana on Pàn. 2.4.31 and AK 1.1.3.5),
but we do not remember ever having seen it so used.
A Sometimes the literal meaning is in the form of an injunc-
tion,while the suggested meaning takes a form that is neither [injunc-
tion nor prohibition]. Thus,
Go, and let the sighs and tears
be mine; nor let them rise
from you as well, tortured,
being without her, by your hateful courtesy.’
1. Found in a non-Vulgate version of the Sattasai (Weber 944). The
literal sense of cd is probably "May they not arise from you, being without
her, destroyed by your courtesy" But dakkhinna-hoassa could (it is just
possible) stand for hata-daksinyasya, “possessing hateful (damned) courtesy.”
Weber's suggestion that Aaasa may represent Artasya is improbable. The
point of the verse lies in the lady's fury at her lover's affectionless politeness.
Whether she says that the politeness is damned or that he is damned is not
important. But it would ruin the verse to say that he is “carried away (Arta)
by politeness.”
L Here the word "go" is an injunction. We understand from
the verse the intention of a woman who has been slighted! and whose
pride has been deeply wounded. Her intent is: “Your union with this
other mistress was not a careless adventure, but arose from the deepest
love, as may be seen from your change of color and from your having
inadvertently called me by her name. You remain here only out of the
$14e4] 101
courtesy [of pretending] to maintain our former relationship. You are
a complete hypocrite.” There is no [suggested] prohibition here in the
form of not letting him go, nor is there a non-prohibition in the form
of some other injunction.
1. Khanditá (“slighted”) has been defined by BANS 22.217 as a woman
whose lover fails to visit her at the accustomed time. What is there meant is
probably a lady of the harem who misses out on her "turn." SD defines the
word as one whose lover arrives bearing signs of having enjoyed anotber. In
the present instance the sign of the lover's faithlessness seems to bave been
his calling the speaker by another woman's name (gotraskhalana).
A Sometimes the literal meaning is in the form of a prohibition,
while the suggested meaning takes a form that is neither (prohibition
nor injunction). Thus,
Turn back, I beg you. You are making trouble
for other ladies stealing to their lovers.
The moonlight of your countenance destroys
their covering darkness, wretched woman.'
1. Supplement to Sattasai (Weber, No. 968). Cf. also Hemacandra
AC 1.22 (K.Anu. p. 55) and Mahimabbatta p. 747. The verse is addressed
to an abhisdrikd, a woman who steals forth at night to visit ber lover. The
simple explanation of the stanza is that it is merely complimentary. One may
remark further that much of the charm of the verse comes from its having
hatáse for the] t word, using it only after the pretty compliment bas shown
tbat the lady in fact is far from being what that term implies. Hatáíe has
much the same double sense that “wretched woman” has in English. It can
be a term of compassion, if used of a woman who is truly wretched, or a term
of reproach. if used of a woman who is vicious or cruel. The lady of our verse
is shown, on the other hand, to be both beautiful and loving. But the simple
explanation meets with a difficulty. In 2.4 and 2.5 our author will distinguish
true dhvant, where the predominant meaning is a suggested rasa, from figures
of speech like preyo larikára ("a figure of complimentary address") which in-
volve a subordinate use of dhvani. Now by the simple explanation tbe present
102 (§14e4
verse would exemplify preyo larikára rather than true dhvani. I doubt that
this would have troubled Ananda, who is not concerned at this point with
whether dhvani is used for final meaning or as a subordinate element. But
the difficulty did trouble Abhinava and is the cause of his whole comment.
L "De" is a particle used in making a request. “A” has the
sense of "tàyat"; so the meaning is: “Just turn back please," etc. As
we understand the stanza to say “turn back” from your intended going,
the literal sense is a prohibition.
[One might explain the suggested sense as follows:| A lady had come
to her lover's house, where he had slighted her in some such way as
addressing her by another’s name, whereupon she had started to go
home. He now turns her back with this clever piece of Battery: “You are
putting di culties in the way not only of your own pleasure and mine,
but of those other ladies. You will never attain a drop of happiness.
So you are a most ‘wretched woman.'" Here the suggested sense is a
particular compliment that represents the true feeling of the lover (BP:
viz.. that no other woman is her equal].
Or, [we might say that] a lady has been warned by her female friend
not to go, but scorns the warning. Now the friend tells her, "Not
only are you making difficulties for yourself, cheapening yourself by
this light conduct, and so are a ‘wretched woman,' but you are making
difficulties for other women, stealing out to visit their lovers, by your
lighting up the street with the moonlight of your countenance." Here
the suggested sense is a particular compliment representing the feeling
of the friend.'
But in both these explanations, [the suggestion| comes back to rest
in the literal sense, namely, a request to desist: from the intention of
going back home, or from her going to a lover's house. And so this
verse would be an example of a subordinated use of suggestion, that
is of an alarikára, either preyo'lankdra or rasavadalarikàra, and not of
[what our author calls} dhvani. So let us explain as follows. A certain
lady is hurrying to her lover at night, who in turn is on his way to her
and meets with her on the way. Pretending not to recognize her, he
addresses her with this stanza. That is why he adds “wretched woman”
as a joke at the end, to let her know who he is: “You are causing
difficulty for other women too, so how can you hope to receive your
own desire? So either come to my house, or let us go back to yours."
So the suggested meaning is a clever compliment that represents an
814fL] 103
intention on the part of the lover, an intention that is in the form of
neither [injunction nor prohibition| because the final sentence meaning
allows of both.
Others have explained the stanza as being the words of certain gen-
tlemen of taste who happen to be present [as the lady passes by]. But
I ask persons of taste whether it would be at all proper in such a case
to use an expression like "wretched woman."
1. This is, essentially, the explanation that Mahi
(p. 474)
A Sometimes the suggested meaning is made to be directed to a
person (or persons) different from that (or those) to whom the literal
meaning is directed. Thus:
Who wouldn't be angry to see
his dear wife with her lower lip
bitten?
You scorned my warning to smell
the bee-holding lotus. Now you must
suffer.
[Non-Vulgate Sattasai Weber No. 886]?
1. The stanza is quoted by Abhinava in Abh. on BANS 18.123; by Mam-
mata 5.135; by Hemacandra K.Anu. 1 vs. 25, who in his AC repeats the
comments of the Locana; and by SD on 5.2.
L In the previous examples there has been shown to be a dif-
ference between the literal and the suggested meanings even when the
two meanings were addressed to the same person, viz., the monk, the
traveler, the lover, or the abhisdrikd. Now he shows that the suggested
Meaning may differ by its being addressed to a different person (or
104 [(514fL
persons) [from the person addressed by the literal]: sometimes the
suggested meaning, etc.
Who wouldn't: that is, even a man without jealousy would be
angry if he even [thought that he] saw it, that is, if he noticed her lip
as being wounded because it appeared different for some reason even
if it had not been [wounded].'
Is made to be directed: What he means is that although various
persons lie in the direction of application, a sensitive reader can make
out the correct direction. [Abhinava here gives a Sanskrit translation
of the Prakrit verse, literally:] Who wouldn't be angry on seeing his
dear wife's lower lip with a wound? O you whose habit it is to smell
bee-concealing lotuses, you who are averse to being prevented, now you
must suffer.
O you whose habit it is to smell bee-concealing lotuses: be
cause a person's habit cannot in any way be prevented. Averse: un-
willing to accept. Being prevented: prevention. Now you must
suffer: viz., a long and severe scolding.
The meaning of the stanza is as follows. An unfaithful wife has had
her lip bitten by a lover. To save her from her husband's reproaches
she is here addressed by a clever female friend, who knows that the
husband is nearby but pretends not to see him. Now you must suf-
fer: the literal sense is directed to the adulterous wife. The suggested
sense, on the other hand, is directed to the husband and informs him
that she is not guilty of offense.? There is also a suggestion directed to
the neighbors who, if they hear the wife being roundly abused by the
husband, may suspect her of misconduct. The suggestion in this case
is the assurance provided by this concealment of her adultery. There is
a suggestion directed to her fellow wife, who would be delighted by the
abuse of her rival and by [the news of} her adultery. The suggestion lies
in the word dear (“dear wife^),? which shows that the wife addressed
is the more attractive. There is a suggestion to the adulterous friend of
the speaker, informing her, "You should not take on humiliation at the
thought of being accused of bad character in front of your fellow wife;
rather, you should take to yourself high esteem and now shine forth (sa-
hasva).* To the wife's secret lover there is a suggestion, telling him that
"Today I have thus saved your heart's beloved who loves you in secret,
but you must not bite her again in a place that is so obvious." To any-
one clever who is standing nearby the speaker's cleverness is suggested,
[as though she were to say,] "This is the way I have concealed things."
All of this is indicated by the expression is made to be directed.
§14g A] 105
1. akrtud, even if it had not been wounded: this appears to be the inter-
pretation of the Kaumudi and of BP. The grammatical interpretation, “see
ing her lip wounded even if he had not done it," makes no sense. Obvi-
ously the husband would not be angry if he had bitten his wife's lip himself.
2. Most printed texts insert here the brief sentence: sahasvety api ca tad-
vigayom vyarigyam, “There is also a suggestion that he must suffer.” The
sentence is missing, however, from the MS used by the Nirnayasagar edition.
The trouble with it is that such a suggestion, if present, would be directed
to the reader, not to the husband as portrayed by the poem. Pathak omits
the sentence in his Hindi translation. 3. What I have translated as “dear
wife” is in Sanskrit a single word, priydydh, a word which has two meanings,
"wife" and "beloved." The literal meaning here is simply wife, but a sug-
gestion arises sabdabolàt, from the verbal force, to the effect that this wife
is also her husband's beloved, that is to say, the one of his wives that he
finds most attractive. — 4. [n assigning the sense of Sobhasva as a second
meaning to soAgsva, Abbinava is probably following some Prakrit grammar.
Hemacandra (8.)4.100 gives the root sah as a synonym of rój (rójati). The
Kaumudi prefers the ancient Vedic meaning of sah, to win or overcome: “sa-
honom is here used in the sense of overcoming her fellow wife." That any
second meaning is intended in sahasva seems to me most unlikely.
A Other differences of the suggested meaning from the literal
meaning are possible along these lines. We have merely indicated the
general direction. How the second variety of suggested meaning, viz.,
alarikáradhvani, differs from the literal will be shown in detail in what
follows. But the third variety, involving rosa, etc., which appears as
something implied by the inherent capability of the literal sense but as
an object on which no words can operate directly, must necessarily be
different from the literal. This may be shown [more formally]. For if
such states as-rasa are to be denoted, it must be either by reporting
them under their own names, or through conveying them by means of
the vibhávas, etc.! If the former were the case, it would follow that
wherever the rasas, etc.. were not reported by name there could be
no apprehension of them. But it is not true that they are everywhere
reported by name. Even where they are, our apprehension of them
106 [§14g A
is through their being conveyed by means of particular vibhávas, etc.
This apprehension, while it may later be referred to by name,” is not
produced by the naming, because in other cases we do not find it. For
in a poem which merely uses such words as “erotic,” etc., but fails to
convey the vibhávas, there is not even the slightest apprehension that
the poem contains any raso. And since there is the apprehension of
rasas, etc., from particular vibhávas without any naming of these rosas
and there is no apprehension of them from the mere naming of them, it
follows by the application of positive and negative concomitance that
the rasas, etc., are implied by the force of things that are literally
denoted and are in no way denoted themselves. So it stands proven
that the third variety [of suggested meaning} also is diferent from the
literal meaning. That we apprehend it as though it were simultaneous
with the literal meaning will be shown in what follows.
1. This sentence lacks Ánanda's usual clarity, for the conveying of rasa by
means of the vibhávas is not an instance of vácyatva (“being denoted”) at all,
but of vyarigyatva (“being suggested"). Abhinava tries to exculpate our author
by supplying tátparyasaktyà. — 2. This concession is worth remarking on. for
jt is generally overlooked by later àlankárikas. Later authors were generally
of the opinion that to use a word denoting the actual emotion (bháva) or rasa
copstituted a major fault, so much so that such cases could not be considered
examples of dhvani. Aaanda’s concession allows for such words if used as an
anuvdda (mere reference). The concession allows many fine poems to pass
muster which are lowered in value by the later critics.
L In what follows: viz., in Chapter Two, where suggestion
in which the literal meaning is intended but is subordinated to a sec-
ond meaning (vivaksitányaparavácya) is said to be of two types, “one
where the suggestion is produced without apparent sequence [i.e., im-
mediately, together with the primary meaning], the other where the
sequence is apparent," (2.2). There, in describing the second of these
types, [the variety bere referred to, namely alarikdra-dhvani, is dealt
_with in detail; see 2.20-21 and 25-26]. While it is easy to summarize
vastu-dhvani under the heads of injunction, prohibition, and neither in-
junction nor prohibition, it is not easy to summarize alarikára-dhvani,
because the figures of speech (alarikáras) are so numerous. And so he
says: in detail.
But the third variety: the word "but" is used to point a contrast.
In the first place, the property of being expressible by the denotative
§ 1.4g L] 107
force of words (as well as by suggestion} attaches to a situation (vastu)
or to a figure of speech (alarikāra). On the other hand, a rasa, an
emotion (bháva), an improper rosa or emotion, or the cessation of a
rasa or emotion, are never directly denoted. They appear rather as
matters that come to life in the process of being relished (dsvddya-
mäna), and for this there is no explanation other than the operation
of suggestion. For we cannot suspect as being here at work any of the
conditions of laksaná, such as blocking of the primary meaning, because
there is here no halting gait in the journey [from word to meaning; cf.
144b L, note 17].
[Definitions of rasa, rasábhàsa, etc.)
Rosa appears when a stable state of mind (cittavrtti), constantly di-
tected toward a proper object,! is aesthetically relished. Bhdva appears
when a transitory state is so relished. The improper variety (dbhé-
sa) of rasa or bháva appears when either of them is directed toward
an improper object, as when Ravana's love is directed toward Sita.”
While that case really belongs to the comic flavor, in accordance with
[Bharata's] dictum that “the erotic leads to the comic,”? that stage of
realization overtakes the audience only later. Since the relish one ex-
periences in the stage where one is identifying (the portrayed emotion
with one's own] is of love, the rasa will appear to be the erotic rasa as
long as we overlook the broader context, as we do when hearing:
I merely heard her name
and it acted as a magnet or a maddening charm.*
This is therefore a case of the improper or spurious erotic, (not of the
comic}. An emotion (bhdva) which goes to form an improper rasa is an
"improper emotion" (bhàvábhása). As the cessation or checking of an
advanced emotion is especially delightful to the heart, it is separately
mentioned [in the list that we just gave], although it is actually included
[in the term 5hàva].5 An example is:
They lay upon the bed each turned asi
and suffering in silence;
though love still dwelt within their hearts
each feared a loss of pride
But then from out the corner of their eyes
the sidelong glances met
and the quarrel broke in laughter they turned
and clasped each other's neck.
108 [$1.4g L
Here we have the cessation of a pride which has taken the form of
jealous anger.’
Now this suggested entity, rasa or the like, is not generated within
us after the fashion that joy is generated from [the direct force of]
the words "A son is born to you.”® Nor does it come from the sec-
ondary power of the words. Rather, it makes itself felt (parisphurati)
as something the whole life of which consists in the ongoing process
of relishing and which thereby differs from something like joy or grief
that is a finished or frozen state? This process of tasting arises in a
sensitive person through his empathy upon apprehending the vibhávas
and anubhávas, an empathy made possible by his heart's being in tune
with [the poetic message]. Our author states this: which appears as
(something, etc.). And so’? in these [instances of rasa, etc.) suggestion
is an operation of a word as helped out by [that word's literal] mean-
ing. But this [literal] meaning, which will be a vibháva or the like,
does not generate an emotion like the joy generated by the birth of a
son. So suggestion is said to be an operation different from generation
(janana), an operation which belongs to meaning as well [as to word].!!
Under their own names: reporting them by the operation of de-
notation by using the words srrigára (“the erotic”), etc. By means of
the vibhdvas, etc.: He means “through the sentence meaning.” Here,
by ruling out rasa, which consists essentially in the process of relishing,
by the use of positive and negative concomitance, from the use of the
very words which denote it, he shows that these concomitances belong
to suggestion.
It is not true that they are everywhere (reported by name]:
for example, in this stanza of Bhattenduraja,
A tremulousness of the eyes,
hesitating in mid-glance;
limbs daily growing thinner
like severed lotus stems
and cheeks so pale they seemed
to imitate white dürvá grass:
such was the costume put on by the gopis
as they and Krishna came of age.
Here, after we become aware of the anubhdvas and vibhávas and have
joined ourself to them by empathy, the meaning, in the form of a rusa,
makes itself felt (sphurati) as that which is blissfully relished by the self-
consciousness, which is colored by latent impressions (vdsand, see 2.4 L,
note 6) responsive to these vibhdvas and anubhdvas; all of this without
§1.4gL] 109
the use of any such words as abhilása (desire), cinté (worry), autsuk-
ya (eagerness), nidrà (sleep), adhrti (frailty), gléni (drooping), dlasya
(languor), Srama (weariness), smrti (remembrance), vitarka (specula-
tion), or the like.!?
Having thus shown the failure of a negative concomitance,'! he goes
on to show the failure of the positive concomitance:'4 even where
they are. "They" refers to words that directly name a rasa, etc.
Through their being conveyed: by the conveying of vibhávas, etc.,
through tbe use of words. It may be merely (referred to by its
name]: as in the following stanza:
When Madhu's foe had left for Dvárak&
his R&ádhá hugged the slender tree
on KAlindi’s bank from whose wealth of frondage
he had in time past given her gifts.
With bigh-pitched voice and heavy falling tears
she sang a song with longing,
to which the birds who swam upon the wave
gave back a yearning cry.'*
In this stanza the vibhávas and anubhdvas are clearly apprehended!5
and longing is [thereby] conveyed as the object of one's relisb.!" The
word sotkanthé (“with longing") gives us no more than has already
been given. But although it is merely a reference to the anubháva
[which has been learned through non-direct means|, the word is useful,
as it is employed to draw together the stated anubhdvas [e.g., the sad
song and tears of the heroine] with the word “yearning” [applied to
the cry of the birds]. For if the poet had conveyed the whole set of
anubhávas all over again, the stanza would suffer from tautology and
we should not empathize.
Is not produced by the meaning:!* he gives the reason for this
with the words, because in other cases, etc.; for example, in the
stanza, “A tremulousness of the eyes," (where there is no naming of
the rasa or its components]. The sense is that A cannot be produced
by B if A comes into existence in the absence of B. He strengthens [the
statement of] our not finding rasa by the next sentence, beginning na
hi. He clarifies the expression such mere words, etc., by (adding the
condition that the same poem fail to convey] the vibhávas, etc.
In a poem: whereas in your opinion [i.e., according to the opponent
who claims that naming the rasas should give rise to aesthetic relish],
it should become poetry. Not even the slightest: as in the following
110 [§14gL
stanza there is not the slightest aesthetic relish although it names all
the rasas.
The erotic, comic, tragic, and heroic,
the flavors of fury, fear, disgust and wonder:
such are the rasas, which number eight,
in our tradition of the drama.
{BANS 6.15}
Having thus shown by a persuasive argument employing negative and
positive concomitance that the rasas, etc., are absent [from a verse]
when they are directly named in it, he now sums up the matter in
similar fashion!? in the passage beginning with and since there is
and ending with and are in no way [denoted].
[Explanation of the phrase by the force of things which are lit-
erally denoted.|? When the suggestion of rasa is ascribed to a word,
the force (sámarthya), that is, the cooperating force, viz., the vibhávas,
etc., is the directly denoted meaning. When tbe suggestion of rasa is
ascribed to the directly denoted meaning—inasmuch as the suggestion
of rasa is not a case of one thing's begetting another, because of the
different nature (yogaksema) of joy at the birth of a son; and not a
case of one thing's being inferred from another, because of the distinct
nature of the inference of a man's eating at night from the premise of
his being fat compounded with his not eating in the daytime?! —then
the force (sáàmarthyo, Sakti) of this meaning is the totality of denota-
tive words arranged in their particular way.?? Thus the suggesting is an
operation of both word and meaning. And so, in addressing the alter-
natives [A, that rosa, etc., can be conveyed through tbe mere naming
of a rasa, etc.; and B, that rasa, etc., are conveyed by one's furnishing
the vibhávas, etc.], the former bas been refuted, while the latter has
been partly refuted and partly accepted. If taken as meaning that the
operation (by which the vibhávas lead to rasa, etc.| is a begetting or
inferring, that is refuted; if taken as meaning that the operation is a
suggesting, that is accepted.
He who thinks that even here suggestion is nothing more than tátpar-
yasakti (the power of the sentence meaning) does not know the truth of
the matter. For in a sentence that conveys the vibhávas and anubhávas,
the tátparyasokti exhausts itself in giving the syntax (samsarga) [of the
sentence] or its difference [in meaning from that of other sentences];
it does not concern rasa, the essence of which consists in the process
of relishing. Let us say no more.
§ 14g L) 111
The word so is used in the sense of cause. The connection is: and for
this cause also, the third variety too [of suggested meaning] is different
from tbe literal.
As though it were simultaneous: By saying “as though” he shows
that although there is really a succession, the succession is not noticed.
In what follows: in Chapter Two (2.20-21 and 25-26).
1. cittavrtteh sthdyinydh: the more usual term would be stháyi-
bhávasya. The phrase aucityena provrttau is taken from Udbhata (Indurája
4.5, Vivrti 4.9). — 2. The rasa is improper because Sita is another's wife
and because the emotion is not reciprocated. On the concept of rasábhàsa
see Sivaprasad Bhattacharya, Calc. Or. JL 2, pp. 237-247, and J. L. Masson
and M. V. Patwardhan, Aesthetic Rapture I, p. 42 and II, pp. 57-58. The
concept of rasdbhdsa is highly restrictive of literature. If we are to limit rosa,
the sole aim of literature, to only such subjects as conform to propriety and
even to the 5^ tros, as Udbhata would have it, not a little of Sanskrit litera-
ture and surely the greater part of Western literature will be judged to be of
little worth. Abhinava seems to have been the first Indian critic to face this
problem and find an answer: the dbhdsatva, the impropriety, of such experi-
ences is something we realize only later; during the actual experience we are
absorbed. 3. BANS 6.39. The next verse specifies that it is when the erotic
is parodied (rrigáránukrti) that it becomes comic. — 4. A larger fragment
of this stanza is introduced at 2.3 L by the identification "Rávonakáwye" (see
also Abh. 6.40), but whether this means "in a poem called the Rávanakávyo,"
or merely "in a poem about Rávana" is not clear. The full stanza is given in
Hemacandra's AC on K.Anv. 2.55 as dirékarsanamohamantra iva me tan-
némni yáte írutim, cetohkálokalám api prosahate ndvasthitim tám vind /
etair àkulitasya wiksatarater arigair anarigdturaih sampadyeta katham tadép-
tisukham ity etan na vedmi sphutam. 5. One might regard all the conditions
of bháva, such as bhávodbhava, bhávasandhi, bhdvasabalatd, and bhavaprasama
(see 2.3 L) as being included in bháva. 6. Amaru Sat. 23, quoted in nearly
every anthology of Sanskrit. (a) vitottaram: probably, “without reply, in si-
lence.” BP's interpretation “without aay of the action that [normally] follows
lying down in bed” seems to me farfetched. (b) The MS and anthologies
vary between kanthagroham, adverb, and kanthagrahah, bahuvrihi The for-
mer makes for clearer syntax. 7. Whether one considers such verses as
examples of bhávaprasama or bhávodaya depends on whether one finds more
charm (camatkdra) in the description of the ceasing emotion or the originating
one. Mammata (4.51) quotes Amaru 22. a verse similar to the present one, as
an example of bhávodaya. 8. Abhinava would here make another. radical,
distinction between suggestion and the other powers of words. The denotative
and secondary powers (abhidhá-sokti and laksaná-fakti) are able to give us
only cognitions or concepts. The joy that may follow from "You have a new
[514g L
son," or the grief that may follow from “Your unmarried daugher is. pregnant"
(KP ed. Jbalkikar, p. 229) is a subsequent development growing out of the
word-meanings or concepts. [n the case of suggestion, on the other hand, the
meaning itself is the rasa, the flavor that we relish. Aesthetic pleasure is not
the result of a meaning; it is the meaning itself. — 9. Siddho-svabhàávo: the
comment ies, | think, fail to understand this term. BP's Girst explanation
misunderstands the syntax, taking the whole compound as "different from
sukha, etc., by being of a siddhasvabháva," as if it were sukha, etc., that were
sddhya Its second explanation agrees with the Kaumudi and supposes that
sukhádi stands for rati and the other sthdyibhdvas. The correct interpreta-
tion surely will connect sukhddi with the put janmeharga just referred to
and shortly to be mentioned again. The contrast is between (a) the denota-
tive force of words which produces a meaning, which in turp generates a fixed
mental reaction, pleasure or grief, and (b) the suggestive force of words which
produces an ongoing process of relishing or enjoyment.
10. The Vrtti has stated that rasadhvani is vácyasárnarthyóksipta. And
so (tena) the suggestive power of the word must be helped out by a meaning,
viz., the vdcyo meaning. 11. The literal meaning should not be said to help
generate (janayati) the rosa; it should be said to help suggest (dhvanayatr)
the rasa. Abhinava is merely distinguishing the primary production of the
rasas from the secondary production of pleasure and pain. Later, on 2.4, he
will admit, even insist, that the rusas are produced (utpddyante). 12. Of
the ten words on the list, abhtldsa probably represents the sthdyibhdva, rati;
the five words gláni, srama, cintd, autsukya, and nidrá are listed by BANS 6.45
as denoting anubhdvas of vipralambhasrrigáro; the three words dlasya, smrti,
and vitarka denote vyabhicdribhdvas, listed in BANS 7.47, 53, 91. Only of
Gdhrti can I not furnish a technical assignment. 13. The negative con-
comitance would be: “Where there are no words directly namiog the rosa
or its components, there is no rasa-experience.” 14. This would be in the
form, “Wherever there are words directly naming the rasa or its components,
there is a rasa-experience.” 15. The author of the stanza is unknown and
the text of the first line is in question. All the printed texts write taddat-
tayhampanatam, “bent down by the leap which had been given by him." It
is certainly odd to speak of “giving one's leap to a tree." BP tries to make
out that this was the tree from which Krishna leaped into the Kálindi. But
the tradition is unanimous that that tree was a kadamba (Jfarivam$a 55.57,
Vignu P. 5.7.10, Bhág.P. 10.16.6), not a vañjula. Neither is it clear just what
tree is here meant by vafijula, except that it cannot be a kadamba. The word is
used for an asoka, or a syandana (=tiniga, the Anglo-Indian sissoo), or a reed.
Whichever tree is meant, I prefer the reading of the Malayalam MS quoted by
Kuppuswami Sastn in his edition of the Kaumudi, viz., taddattasampannatám,
and have translated accordingly. — 16. The dlambana-vibhdvas are Krishna
and Radha: the uddipana-vibháva is the bank of the Kālindī; the anubhávas
§1.5 K} 113
are embracing the varijula, shedding tears, etc. 17. This is as much as to
say that longing is thereby suggested. 18. One should place a danda after
the words atanmayibhávo và. In the text the words na tu tatkrta should be
printed in boldface. 19. Viz., again by the use of positive and negative
concomitance.
20. The complicated and highly improbable interpretation which follows
is occasioned by Abhinava's desire to bring this statement, which ascribes
the suggestion of rasa, etc., only to meanings (viz., to vibhávos, etc.), into
line with the opinion elsewhere expressed by Ananda that the suggestion of
rasa derives from both meaning and word. To accomplish this aim, Abhinava
takes abhidheya-sámarthya first as a karmadhdroyo compound and next as a
gosthi-tatpurusa. The meaning assigned to sdmarthya differs in the one case
from the other, 21. The stock example of the arthdpatti of the Mimàmsá.
here reduced, as it is by the Nydya, to an inference. 22. BP: put together
with such gunas and olarikáros as are conducive to raso. 23. That relating
and differentiating are the two functions of the sentence is a notion first found
in Mohábhásya 2.1.1. Värt. 2 (Kielhorn ed., 1.364.24; S. D. Joshi, ed. and
trans. of 2.1.1, para. 84). To explain: the sentence “Göm dnaya” not only
relates the object cow to the action of the addressed person; it differentiates
the command from one concerning horses or concerning some other action.
K lt is just this meaning! that is the soul of poetry. And so it
was that, long ago, grief, arising in the first poet from the separation
of the pair of curlews, became verse.
1. In order to make sense of the Kárikà, we must take “this meaning" to
refer not to the suggested meaning in general that was mentioned in 1.4 K, but
specifically to rosa, etc., the third type of suggested meaning, which has been
mentioned only by the Vrtti on 1.4. It was this element arising in Valmiki,
whether one regard it with Ananda as the bhdva, soka, or with Abhinava as
the karunarasa, that produced the first poem, for it is rasa, etc., that gives
life to poetry as the soul gives life to the body. Note that Ananda’ 's concept
of bhéva and rosa is much simpler than Abhinava's. To Ananda rasa is no
more than the sharpening of VAlmiki's emotion of grief. See Introduction,
Pp. 15-19. The quarter stanza slokah fokatvam dgatah is quoted from Rém
1.239.
[$154
A It is just this [inner] meaning that is the essence of a poem,
which has [outward] beauty in its wealth of direct meaning, word, and
structure.! And so it was that the grief (Soka) of the first poet, Valmiki,
born of the wailing of the cock curlew desolated by loss of its slain
mate,” turned into verse (sloka). For grief is the basic emotion of the
flavor of compassion (karunaresa) [which, as has been said, appears
only as suggested). Although other types of suggested meaning may
be found, they can all be supplied from the mention of rasa and bhava
because those are the most important.
1. The phrase vácyavácokaraconá recurs at 1.84. What is here meant is
the choice of word, direct meaning, and structure (degree of compounding and
degree of phonetic harshness) appropriate to the rasa that is to be suggested
and that forms the inner or essential meaning. Vécya is used in distinction
from vyarigya. 2. Both the reading and the sense of the passage have been
questioned, wrongly. The reading nihatasohacari is found in the Kerala MS,
in Krishnamoorthy's MB MS (see p. 311 of his ed.), in the text of the Locana,
and in the semi-quotations by Rajasekhara's Kàv. M. p. 7 and by Candidása's
Dipikà (see Krishnamoorthy loc. cit.). The reading sannihitasohacari occurs
only in two of the Nirnaya Sagar MS (KM ed.). The difficulty with the sense is
that in the form of the legend given in the Rámáyana, a form that every Indian
schoolboy used to know, it is the male bird that was killed (Ram. 1.2.10). It
was the grief of the female bird that Valmiki transformed into verse. In
order to reconcile these traditions the learned Kuppusvami Sastri (Upalocana
pP. 163-164) proposed an unnatural analysis of Ánanda's compound, taking
nihata by a frog's leap with krourica instead of with sahacari. Pt. Badari Nath
Sarmi in his Didhits emended the text. All needlessly. Ananda has altered the
legend to suit his purposes. See J. L. Masson, “Who Killed Cock Kraunca,"
J.O.I. Baroda 18 (3), March 1969. 3. The phrase pratiyamánarüpa evet
pratipáditam, translated above by the words placed in brackets, appears in
most of the MSS, but Abhinava makes no mention of it. One cannot say with
certainty whether it has crept into the text from a marginal annotation or
whether it has dropped out of an early copy of the text by haplography, the
eye of the scribe having jumped from the initial word of pratiyamánarüpa to
the pratiyamdnasya of the next sentence. It is missing from the Kashi and
Vidyàbhavan texts.
L {Comment on the Karikà:] So far, by stating that the
suggested, on the other hand, is something different (1.4 K),
§1.5 L] 115
the nature of suggestion has been explained. Now, by making use of a
well-known legend, he will show that it is the soul of poetry: the soul
of poetry.
It is just this: while the antecedent is suggested meaning in general,
what we are here to think of is the third variety, namely suggested rasa
(rasadhvani), for that follows from the use of the legend and from the
immediately preceding passage of the Vrtti. So it is rasa that is the real
soul of poetry. Vostudhvani and alarikáradhvani, however, regularly end
up in [producing] rasa, and it was in order to mark their superiority to
the literal sense that he said [in 1.1 K] that dhvani in general was the
soul of poetry.
Grief: That grief which arose from the separation of the pair
of curlews, that is, from the destruction of the mating arising from
the killing of the bird's mate, a grief which was a basic emotion differ-
ent, because of its hopelessness,! from the basic emotion of love found
in love-in-separation: that grief, by the poet's ruminating upon its
[álambana-] vibhávas [i.e., the birds] in their [unhappy] state and on
the anubhávas arising therefrom, such as the wailing [of the surviving
bird], met with a response from his heart and with bis identifying [of
the bird's grief with the grief in his own memory] and so transformed it-
self into a process of relishing.” It thus became the flavor of compassion
(karunarusa), which differs from ordinary grief by its being experienced
primarily as a melting of one's thoughts.’ Then, like the spilling over
of a jar filled with liquid, like the pouring forth of one's emotion into a
cry of lament, this (grief now transformed into the rasa of compassion]
found its final form in a verse cast into fixed form of meter and into
appropriate words, for cries of lament and the like are suggestive of
a state of mind without the need of semantic convention; appropriate
also because Valmiki was wholly engrossed and the words came from
him naturally. His words were:
May you never find honor, Nisáda,
for everlasting years,
who have shot the loving mate
from this pair of curlew birds.‘
But we must not suppose that the sage experienced grief, for if that
were the case there would be no occasion for calling rasa the soul [of
Poetry}, as the poet would actually be in pain, pained by that grief.
Nor does such a state [BP: the exalted state of being able to pronounce
a curse, or to write a sloka] belong to one who is afflicted with pain.
116 [§1.5 L
Thus, since it forms the nature of this overflow [viz., the verse just
quoted] of the flavor of compassion, of which the abiding emotion is
a grief amenable to relishing, this rosa is therefore the soul of poetry,
that is, its essential nature, that which produces a result beyond the
reach of any other word-powers [than suggestion]. It has been said (by
Bhattan&yaka] in the Hrdayadarpano,
Until he is filled with this rasa
the poet does not spill it forth.
[In the quotation given above from the Ramdyana] the form agamah
shows Vedic retention of the augment.
It is just this: by the word “just” he would say that there is no
other soul [of poetry]. Accordingly, Bhattandyaka is wrong when he
writes: "One may distinguish the Sdstras by the prominence they give
to the word. One knows that stories are wedded to meaning. One
forms a just notion of a poem by subordinating these two, viz., word
and meaning, and making the operation (vyépéra) paramount." For
if the "operation" he speaks of is essentially suggestion and consists
in relishing, he is saying nothing new, while if he means the operation
to be denotation (abhidhd), we have already shown that it holds no
prominence."
[Comment on the Vrtti.]
The Vrtti comments on the (Kérika’s} stanza. In its wealth of
direct meaning, word, and structure: that is, because a poem is varied
in accordance with whatever rasa is to be suggested. [Only such a
composition is called a poem and] therefore, although suggestion occurs
everywhere, we do not speak of [poetry being everywhere], just as we
speak of life only in some places although the soul exists everywhere,
as we have said before [1.4b L]. So there is no occasion for what is
objected in the Hrdayadarpana, that “we should have to use the term
poetry everywhere."*
Its slain mate: here we have the [dlambana-| vibháva; the wailing:
with this word, the anubhdva. Born: one must supply, “through being
the object of his relish."?
But if verse (sloka) arose from relished grief (soka), why is the thing
that is suggested [i.e., the raso] said to be the soul of poetry [rather than
grief]? It is with a view to this objection that he says: for grief is, etc.
Grief is the basic emotion of the rasa of compassion, for compassion
§15 1L] 117
consists of relishing (or aesthetically enjoying) grief. That is to say,
where we have the basic emotion grief, a thought-trend that fits with
the vibhàvas and anubhàvas of this grief, if it is relished (literally, if it is
chewed over and over), becomes a raso and so from its aptitude [toward
this end] one speaks of [any] basic emotion as becoming a rasa.!? For
the basic emotion is put to use in the process of relishing: through a
succession of memory-elements it adds together a thought-trend which
one has already experienced in one's own life to one which one infers
in another's life, and so establishes a correspondence in one's heart.!!
It may be objected that it is anything that takes the form of a sug-
gested meaning that forms the soul [of poetry] and that three varieties
of this [suggested meaning] have been stated, not simply that which
takes the form of rasa, whereas the Valmiki legend seems to say that
only rasa is the soul. Our author foresees this objection and accepts
it, saying although other types of suggested meaning: the other
types are vostudhvani and alarikáradhvani.
The inclusion of the word bhava indicates that even a transitory
State (vyabhicáribháva) may form the life of a verse although the rel-
ishing of it is not complete in itself [but will go on to a relishing of
a rasa) and although it never achieves the position of a rasa belong-
ing to the final state of relishing a basic emotion." An example is the
following:
Rubbing one nail with the tip of another,
turning about her loose bracelet,
slowly drawing a line on the earth,
her anklet softly jingling ...
Here we have (the transitory state of] shyness [forming the life of the
[verse].
Furthermore, by the words rasa and bhava there are included the
improper varieties (dbhdsa) of these as well as the termination (pra-
sama) of these, for although there are many sub-types, a single form
rups through them all.
Because these are the most important: they are so because the
other types end up in or lead to rosa. Vastudhvani and alarikáradhvani,
while they are not complete in themselves, can be called the soul of
a verse from their aptitude, that is, because of their ability [also] to
furnish [a delight] that lies beyond the reach of other word-powers.
118 ($1.5L
1. Grief characterizes not only karunarasa (the flavor of compassion or
tragedy), but also that variety of tbe erotic flavor that is based on the sepa-
ration of lovers (vipralambhasrrigára). Between the two sorts of grief is this
difference: the grief of tragedy, as in the present instance, expects no relief; the
grief of separated lovers looks forward to reunion. The term nirapeksabháva
for the hopelessness of tragic grief is taken from BANS 6.45, near end of
prose. 2. The all-important transformation from the emotion, grief (bhdva.
Soka) of the character portrayed, to the relish (dsvdda) or flavor of compassion
(karunarasa) of the poet or of his audience is here passed over very rapidly.
Abhinava furnishes more detail at the end of his comment on the present pas-
sage and in commenting on 1.18 and 2.4. The sympathetic response (Ardaya-
samvdda) to the vibhávas and anubhávas is said to “transcend the experience
of the workaday world" (2.4 L). Where the Westerner may think of empathy
as rendering Hamlet's griefs and problems his own, Abhinava thinks of the
process of empathy with, say, Rama, or witb the grieving bird, as Liberating
one’s personal memory of grief into a universal, impersonal flavor. 3. This
melting of the mind (druti) is one of the symptoms assigned to the relishing
of rasa by Bhattanàyaka (2.4 L). The others are expansion (vistara) and ra-
diance (vikdsa). At tbe end of 2.4 L, Abhinava somewhat grudgingly accepts
these characterizations from his rival, but insists that they are not exhaustive.
4. Rámáyano 1.2.14. The pair of birds had been mating as the Nisáda shot, a
fact that doubtless would bave brought a curse upon him even if Valmiki had
Dot been present to versify it; compare the curse of Pandu, MBh 1.109. The
legend is built on a folk etymology deriving sloka from soka, and from the
despised status of the Nisáda caste. As the incident is told at tbe beginning
of the Rámáyana, it has been taken as introducing the tragic flavor of that
work. If we accept Ánanda's alteration of the story, one may take the bunter
to foreshadow Rávana; the slain ben-bird, the kidnapped Sita; and the heart-
broken survivor, Rama. 5. One must remember that Abhinava regards rosa
as a form of bliss. Naturally it must be different from grief, which is a painful
emotion. Here Abbinava is writing of the poet. On 2.4 he brings out the same
contrast in tbe case of the audience: if they felt pain at a representation of the
Ramayana story, for example, they would not return to the theater. Masson
has written of the Indian recognition of the poet's need to distance himself
from his emotions before writing of them (Séntarasa, p. 84). Ingalls would
add that if we follow Abhinava's account strictly, we must say tbat the poet
in fact never writes of his griefs. He writes only of the griefs of others, which
he has relished. By relishing them it is implied that he has lost his own griefs
within them. This is a far more refined view than that of Ananda, who writes
quite unconcernedly of the "grief of the first poet.” And Abhinava's view,
as Masson points out in the passage just referred to, differs from that of the
Ramayana itself, whicb in narrating the incident speaks time after time of the
poet's grief and pity. 6. According to the Kdsiké, such cases are covered by
81.8 A] 119
the word bohulam in Pan. 6.4.75. They are noticed by Whitney, para. 579e.
7. What Bbattanáyaka meant doubtless was neither. He must have meant the
operations (bhávaná, bhoga) of the word's powers of bhdvakatva and bhogakrt-
tva, these being the special terms by which he explained the nature of poetry;
see Introduction, p. 36, and 24 L, near end. One may note that Vidyádbara
in his Ekàvoli (pp. 13-15) combines this triple distinction of Bhattanáyaka's
with Abbinava's doctrine of the three vyutpattihetavah (means of iostruction;
see p. 71), but in doing so substitutes dhvanipradhéna for Bhattanáàyaka's
vyápárapradhána. 8. Bhattandyaka must have singled out 1.5 for criticism,
saying that if suggestion in general is to be called the soul of poet , the title
of poetry will be assigned to almost every sentence, as suggestion is found in
every metaphor and trope. There are two ways to silence this objection: by
showing that it is only resadhvani that really qualifies as the soul of poetry; or
by specifying other properties that poetry must have. Abhinava used the first
way in commenting on the Kdrikd. He now uses the second in commenting on
the Vitti. 9. See how subtly Abhinava alters the meaning of his text. We
are not to think of the grief as belonging to Valmiki. The grief is the bird's.
It gives: birth in Valmiki not to grief but to a relishing of the bird's grief.
10. Note that this statement is metaphorical, oot exact. It is one's
own cittaurtti (thought-trend, state of mind), not the basic emotion, that
becomes the rasa. How it does so is indicated in the next sentence. 11. It is
this hrdayasamváda (response of the heart) which permits the expansion and
depersopalization of one's own emotions. — 12. It seems highly improbable
that Ananda meant any such thing. By bhdva he probably meant stháyibháva
and be probably intended such a sthdyibhava, grief (suka), to be the meaning
suggested by Vàlmiki's first verse.
K Sarasvati. [working] within great poets, in pouring forth tbis
sweet matter (arthavestu) [viz., the emotions and flavors] reveals a
special, vibrant, genius (pratibhd), which is superhuman.
A The divine speech of great poets, in pouring forth this essen-
tial matter (vastu-tattva), reveals a special, vibrant. genius, whicb is
superhuman. Thus it is in this world, where there has been a long
120 [$1.64
succession of poets of every possible kind, that only two or three, or
maybe five or six, such as Kālidāsa, can be counted as great poets.
L Having thus shown by means of a legend that the suggested
meaning is the soul of poetry, he now shows that this is also a matter
of one's own experience. Sarasvati: He means that goddess in the
form of speech. For the components of the compound arthavastu in
the Kdrikd, the Vrtti substitutes vastu for artha and tattva for vastu.
Pouring forth: giving forth from her very self the divine rasa of bliss.’
As Bhattanáyaka puts it:
Prompted by the thirst of these children,?
the cow of speech
gives forth this rasa as her milk;
to which the experience milked by yogis
bears no comparison.
For without the afflatus of this rasa? what the yogis milk they milk by
force. [How different from the yogis are those who are found worthy to
receive the gifts of a goddess will appear from the following lines:]
The mountains made Him&laya their calf;
then with Meru playing the skillful milkman
and Prthu giving instruction to the mother,
they caused to flow for him from Mother Earth
her milk of mighty herbs and shining gems.‘
So runs the stanza [of Kalidasa] which shows the worthiness of Himalaya
to receive the most precious things.
Reveals a vibrant [genius]: The poet's genius is not inferred by
the audience, but shines forth with immediacy because of his inspiration
with rasa. As my teacher Bhattatauta has said, “This is why the
experience of hero, poet, and audience is the same."*
Genius is an intelligence capable of creating new things. The spe-
cial genius here is one which is capable of composing pure and beautiful
poetry because of the inspiration of rasa. As the sage [Bharata] bas
said: "[They transmit] the inner mental state of the poet.""
Thus it is: The sense is that the number of great poets is arrived
at by counting those who reveal this special, vibrant genius
1. ánandarasam: that rosa which is bliss. The association of the two
words is ancient. Cf. Brahmasutrabhásya 1.1.12, where Sankara in explaining
§ 1.7 Introduction L | 121
änandamaya quotes from Tait. Up. 2.7 raso vai sah rosam hyeváyam labdhvá-
nandi bhavati. 2. By "these children” is meant men of taste. connoisseurs.
3. tad-dvesena vind: without the afflatus, the divine inspiration, of this rasa.
Sarasvati gives freely to the sahrdaya or rasika, as the earth gave her gifts
freely to the calf Himálaya. Yogis, on the other hand. must withdraw their
mind and senses from all obj ts in order to force their way to their goal. For
passages from the ABh bearing on the comparison of aesthetic and mystic
bliss see Aesthetic Rapture Vol. Il, p. 45 (note 263). 4. Kum. 12. The
stanza furnishes the mythic explanation, drawn from the Visnu Purdna, of
how the Himalaya came to be the possessor of jewels and of the herbs to cure
all diseases. 5. An extraordinary statement for Abhinava to quote with
approval in view of the careful distinction which he makes elsewhere between
the emotions of the hero and the aesthetic relish of the poet and audience. Of
course the only point of the quotation here is to show a similarity of experience
between poet and audience because of Sarasvati's gift of rasa. [f only we could
take náyakasya as an objective genitive, all would be well; the poet's and the
audience's experience of the hero is the same. 6. This definition is close to
Bhattatauta's: “ao intelligence which keeps blooming with ever new things
is called genius” (prajñā navanavonmesasálini pratibhd matá); see Séntarasa,
p.18. 7. BANS 7.2; it forms part of a verse explaining the etymology of
bhdva The bhávas (the word is used in a very broad sense to include the
vibhéves, anubhdvas, and vyabhicdribhdves as well as the bhàvas proper, all
of which are to be described in BANS 7) are so called because they transmit
(bhávayan) to the audience the inner state (bháva) of the poet. Here Abhinava
takes the words to substantiate the statement of 1.6 that the words of great
poets reveal their genius. The phrase is quoted again 3.41-42a L.
A Here is another proof of the existence of a suggested meaning:
L Here is: It is not only, as indicated in 1.4 K when it spoke of
the suggested as something different, that literal and suggested sense
Tay differ in nature and in the person to whom they are directed
There is proof that the suggested sense differs from the literal in that
that it is understood through a wholly different set of causes.
[§1.7K
K It is not understood by the mere knowledge of grammar and
dictionaries.! It is understood only by those who know tbe true nature
of poetic meaning.
1. sabddrthasdsana: We take Sabdasdsana to equal sabddnusdsana, as
in the beginning of the Mahdbhdsya; arthasásana will then be the teaching
imparted by dictionaries.
A Because this [suggested] sense is understood only by those who
know the nature of poetic meaning. If this meaning were denotative,
one would get to it by a knowledge of literal, denotative meanings and
the words that convey them. But this meaning is beyond the range
of those who bave taken pains only on the definitions of words and
who have paid no attention to the study of poetic meaning, just as the
character of the notes (svaras) and srutis, etc., is beyond the range of
those who know tbe definitions of music but are not good singers.'
1. Text and meaning are doubtful. The reading iva pragitánám (“just
as of good singers”) is found in the KM ed. and in the three MSS on
which it is based. All other MSS seem to read ivápragitànám ("just as ... of
not good singers"). The Locana says nothing of the negative, although the
commentaries on the Locana infer or supply its presence: Kuppusvami Sastri
ad Kaumudi pp. 173-174, BP p. 95, and, most ingenious of all, Pathak (Vidyà-
bhavana ed., foot of p. 95), who supposes that the Locana's two explanations
are furnished the one to fit apragito, the other to fit pragito. Despite all
this ingenuity it is unparalleled for Abhinava to gloss the second half of a
negative compound without mentioning the negative. Jacobi, who had only
the KM ed. to work with, translated the passage: "wie solchen, welche nur
die Theorie der Musik kennen, die individuelle ganze und Zwischentóne guter
Sänger unkennbar sind.” This destroys the parallelism of the sentence. We
have chosen the reading with the negative and a translation essentially the
same as Krishnamoorthy's. If one accepts this reading of the text, one will
explain the passage as follows. Most would-be poets know only the literal
meanings of words; only a few, like Kalidasa. are capable of using words in
their full suggestive meanings. In this respect they are like singers. Those
§1.7L] 123
who know merely the definitions of the books on music, if they are not good
singers, are incapable of producing the notes and srutis of the various melodies
(grdmas; cf. 1.7 L below). I owe this explanation to Dr. Gary Tubb.
L Is understood: it is not [to be left as] not understood, by
which (one might suppose] it does not exist. That is his intention.
Who have paid no attention to the study, that is, to a repeated
reflection on matters other than the literal, of the meaning which is the
nature of poetry.
The notes: of these there are seven, beginning with the tonic
(sadja). A $ruti is a change [of pitch] of such size as to make any
alteration of a note. There are twenty-two of these srutis, formed of
the notes, note-intervals, or both.' By the word “etc.” he would in-
clude the [grámas or melody types] such as the játyamsaka, grámarága,
bhásá, vibhàsà, antarabhásà, desi, and márga.?
Good singers (pragitàh): Those of whom the singing is good are
called pragitáh. Or, those who have begun to sing are pragitàh, the
past passive participial suffix being used in the sense of beginning an
action (P&n. 3.4.71). By the beginning is here indicated everything up
to the final result.
1. (Note furnished by Dr. Gary Tubb.| What Abhinava is referring to
is the classical system of twenty-two srutis, described by Nijenhuis, p. 10,
as “micro-intervals used to describe interval arrangements" and by Capwell,
p. 780, as “modally diagnostic microtones.” It is by the srutis, the minimum
units of measure of pitch interval, that the basic notes (svara) of a melody
type are defined. If any of the notes associated with the melody type is given
a new assignment differing in pitch by a single Sruts, the type will fall under a
different designation. 2. [Dr. Tubb] Játyarnáaka is a term found frequently
in BANS (chapters 28-33 in the GOS edition), while the other terms are
discussed in Matanga's Brhaddesi, (rom which Abhinava most likely took
them. Part Three of the Brhaddesi discusses the grámarágas. Bhásó, vibhàsá,
and antarabhásá (so-called because these melodies were used in dialect songs)
are discussed in Part Four. It is of interest to note that the Brhaddesi (p. 105
in Sambasiva Sastri's edition, near the beginning of Part Four) uses the term
pragita exactly as Ananda and Abhinava have used it: prakáam na ca laksyate
yatnahinais tu gdyakaih / pragitds tu prosiddhyanti susvaránám vifegatah.
“(The melody type called bhds] is not manifested clearly by singers who
have not practised hard. Good singers, however, succeed, especially those of
perfect pitch."
[ § 1.8 Introduction A
A Having thus proven the existence of a suggested meaning
which differs from the direct meaning, he goes on to show the greater
importance of the suggested:
L Thus: that is, he has proven it by the difference in the na-
ture and person addressed of the suggested and by the fact that it is
apprehended through a different complex of causes.
K This meaning and whatever particular word has the capability
of conveying it are the meaning and the word which should be carefully
scrutinized (or recognized, pratyabhijrieyau) by a great poet.'
1. Jacobi has taken mahákaveh as possessive genitive. One will then
supply some such word as sahrdayath with pratyabhijteyau. But the Vrtti by
rearranging the word order seems to take mahdkaveh as subjective genitive
(Pag. 2.3.71) and Abhinava takes it definitely in that sense.
A The suggested meaning and the particular word that bas the
capability of conveying it, not just any word: this word and meaning
should be scrutinized (or recognized) by a great poet. It is by the
proper use of the suggested sense and the word that suggests it that a
great poet deserves his name. not by mere structuring of the denoting
word and the denoting meaning.
L Should be scrutinized (or recognized): the gerundivesu x
is here used in the sense of “should,” ? for the fact that everyone strives
§18L] 125
in this way |viz., for the suggested word and meaning] in itself furnishes
proof that they are well known to be more important (than the denota-
tive word and sense]. And by the suffix's use in this mandatory sense he
indicates that this [seeking out of the suggestive word and sense] forms
part of [a poet's] education. By using the word pratyabhijneyau he
would indicate that although poetry may flash forth (parisphurati) of
its own accord in the way described [by Bhamahba 1.5], “Poetry comes
to the man of genius, and at that only sometimes,” still, it increases in
a thousand ways if that man will keep considering his poem carefully,
thinking, “this should be like this," i.e., “I should say such and such,
not such and such.” in this way always seeking the suggestive word
and sense.? The matter was put as follows by my teacher's teacher, the
renowned Utpala:
As some lover brought by many prayers
tora lady's side, only to find
that she does not recognize him when he is come
and so all hope of making love to her is gone;
just so is God, although he be
our very soul, misprised within us
and cannot share with us his glory.
Therefore I have written this book
called “Recognition.”?
One sees from this that pratyabhijnd (recognition, scrutiny) is a care-
ful inspection of and continuous reflection upon an object although
that object is already [in some sense] known. This is what is meant by
protyabhijnd and not the mere recognition that consists in noting that
"this is the same thing I saw before."
A great poet: One hopes that one also may be a great poet.*
By his speaking thus of the importance of the suggestive word and
the suggested meaning he has implied an importance also of the relation
between the suggestor and the suggested. Thus he has shown that the
three [senses of dhvani] will fit: that which suggests, that which is
suggested, and the operation of suggesting.*
1. More literally, “in the sense of the worthiness or desert of the subject"
Pàn. 3.3.169. The suggested word and its meaning deserve to be scrutinized
2. The contrast of effort and genius (inspiration, imagination) io the making
of poetry is noticed in Ariguttara Nikdya 4.230 and Dandin, KA 1.103. See
also J. L. Masson, "Imagination vs. Effort,” JIP 1. — 3. The book is Utpala's
Isvaropratyabhijià, "Recognition of God,” where this stanza occurs at 4.1.17
126 [$1.8 L
(p. 313 of the Bháskari, Vol. 2). It is also found in the /svarapratyabhijriávivrti-
vimarsini 4.4.2 (Vol. 3, p. 403). The lady, presumably, has sent a go-between
to the potential lover, whose reputation she had heard of. He then steals to her
garden some night only to find that she mistakes him for a stranger and wi!)
not come forth or allow him to enter. This simile of God's lying unrecognized
within us suggests to Abhinava another simile. Just as God, if unrecognized
within us, cannot impart to us his glory, just so our poetic genius, if we do not
recognize or scrutinize it—and he goes on to give a very special sense to this
term—cannot produce the great poetry of which it is capable. 4. Thus the
study of the suggestive word and its meaning will form part of the education
of every poet. — S. These are the first three senses that we listed in 1.1 K,
note l.
A Now, although a correct choice of suggested meaning and sug-
gestive word is more important, it is right that poets should first turn
their attention to the correct choice of denoted meaning and denoted
word.
L The author anticipates that an inference might be drawn of
the greater importance of the denotative word, meaning, and operation
from the fact of their being taken up first for consideration.’ So he
shows, with now, etc., that as a reason (or middle term) this [fact
of being taken up first] is contradictory to what is here sought to be
proved, viz., greater importance, for he takes the view that it is the
means that are first taken up, [not the all important goal].
1. The inference would appear as: pradhdnd vdcyavdcakatadbhduah pro-
thamopadiyamdnatudt. But here prathamopádiyamánatva is a viruddho hetuh
because pradhdnavastusu prathamopddiyamdnatudbhava eva.
§ 1.10 K }
K Just asa man who wishes to see will take pains with the flame
of the lamp as a means thereto, just so will a man who cares for this
[suggested meaning] take pains [first] with the denoted sense.
A For just as a man, although the object of his wish is to see,
ill take pains with the flame of the lamp as a means thereto, for it is
impossible to see without the flame of the lamp, just so will a man who
cares for the suggested meaning take pains with the denoted sense.
So far the author has described the communicating poet’s engage-
ment with the suggested meaning. In order to describe the engagement
of the recipient audience he goes on to say:
L To see: seeing. The reference is to seeing such things as the
lotus-like face of one's beloved, and for that the flame of the lamp is a
means.
K Just as the sentence-meaning is apprehended through the
meaning of the words, just so is the apprehending of this matter pre-
ceded by the denoted sense.’
128 [$110 K
1. This analogy is later qualified by Ananda (3.33f A). It is intended
merely to show that the denoted sense is a means, and occurs at a time pre-
vious, to the suggested sense. In other respects the relation of word meaning
to sentence meaning differs from the relation of denoted sense to suggested
sense.
A For just as the sentence meaning is understood through the
meaning of the words, just so is the understanding of the suggested
meaning preceded by an understanding of the denoted sense.
L [Comment on the Karika.]
The word pratipat (apprehending) contains the null-sufx kvip used
to form an action noun (Värt. 9 on Pan. 3.3.108). Of this matter:
viz., of the essential, that is, the suggested meaning.
This verse shows! that the sequence [of meanings, as first denoted and
then suggested.) is clearly noticed only by those who are not sensitive
to poetry, just as the sequence word meaning, sentence meaning, is
noticed only by one who is not knowledgeable in the use of words. On
the other hand, to one whose sensitivity is at a maximum, just as to
one who is really skilled in the use of words, the sequence, although
it exists in fact, is not noticed any more than one is aware of one's
memory of the concomitance in an inference that has been frequently
repeated.?
1. The words anena $lokena construe with iti dorsitorn at the end of
the comment. 2. When we see smoke, we infer fire without being aware of
remembering the rule “wherever there is smoke there is fire.”
A Now the author shows that the greater importance of the sug-
gested meaning is not impugned by the fact that it is apprehended after
the apprehension of the denoted meaning.
81412]
L Is not impugned: Since persons [of training or sensitivity]
hasten with eagerness toward the end [viz., the sentence meaning or
suggested meaning| because of its importance, and do not pause with
pleasure along the way, they fail to notice a succession of meanings
altbough it actually exists. This failure is thus a proof of the importance
lof the final meaning].
K Just as the meaning of an individual word. by force of its
capability, acts toward conveying the sentence meaning, but is no longer
distinguished after its activity is completed
A Just as the meaning of an individual word, by force of its
capability, acts toward revealing the sentence meaning, but is no longer
distinguished apart [from the sentence meaning| after its activity is
completed ...
, L Capability: The capability of a word is its dkanksd (the
‘expectancy’ of its meaning's being completed by other words in the
sentence), yogyatd (its compatability with those other words), and san-
nidhi (its contiguity to those other words). Distinguished (vibhàv-
yate): The prefix of the word denotes separation; the sense is "is not
noticed as being separate." This states that the succession [of sentence
meaning to word meaning], although it exists, is not noticed. In con-
tradiction with this statement is what the grammarians say, speaking
according to the theory of sphota, namely that the succession does not
exist.!
1. The view of Bhartrhari is that the sentence as a semantic symbol
(sphota) has no parts; it is only the sentence which ve hear that has parts.
See Vakyapadiya 1.73 vàkyát padánám atyantam praviveko na kascana.
(§ 1.12 K
K just so does the suggested sense flash forth in an instant in
the minds of intelligent auditors who are averse to the literal sense and
in quest of the real meaning.
L Who are averse to the literal sense: whose selves or hearts find
in the literal sense no satisfaction that could arise from dwelling on it.
This brings out the force of the word sacetosám ("intelligent," but
literally, “possessing a mind or heart"). One might suppose that this
[rapid appearance of the suggestion| lies in the brilliance of sensitive
auditors and [re&ects| no special excellence of the poem. So he says:
flashes forth. Because of this [rapid scintillation] the literal sense does
not appear as something separate, but this does not mean that it does
not appear at all. So there is no contradiction of this passage with that
in Chapter Three (3.33f A] where he will state that our apprehension of
the literal does not disappear when we apprehend the suggested sense,
any more than the lamp disappears when [by its light] we perceive the
pot.
A Having thus shown the existence (sadbhàva) of the suggested
meaning as distinct from the literal, he puts it to use in the matter at
issue.
L Existence: the word sadbhdva has [also] the meanings of
excellence and predominance, both of which he wishes to convey. Puts
to use: gives one to understand its use.' In the matter at issue:
viz., in the de&nition [of dhvani].
1. What A and L mean is that the use of proving the existence of dhvani
is that only then can one proceed to define it.
$143 L|
K The type of poetry which the wise call dhvani! is that in
which sense or word, subordinating their own meaning, suggest that
[suggested| meaning.
1. See 1.1 K, note 1. Dhvani is here used in the fifth of the senses there
listed, viz., of a type of poetry. But this sense is not sharply distinguished
from the fourth sense, viz., the suggested meaning. The Vrtti on this verse
slides very easily from the one sense to the other.
A The type of poetry which the wise call dhvani is that in which
sense, viz., a particular literal sense, or word, viz., a particular deno-
tative word, suggests that meaning.
L [Abhinava here comments only on the Kárikà. The Vrtti is
so similar as to need no separate comment.) That meaning: here he
puts [the proven existence of the suggested meaning] to use.' (The com-
pound upasarjanikrtasvdrthau (“subordinating their own meaning") is
to be analysed as follows:?] sva = self; svárthau = self and meaning;
upesarjanikrtesvarthau = subordinating itself and its meaning. Here
we must pair off the terms in order, viz., the meaning subordinates
itself and the word subordinates its meaning. That meaning: viz.,
the meaning that he has already referred to in speaking of "Sarasvati,
pouring forth this sweet matter” (1.6 K).
Suggest: i.e., indicate. Here he uses the dual form, [rather than the
singular], for while it is true that in the avitakgitavácya type of dÀvani
a word is the suggestor,? the cooperation of its [literal] meaning cannot
be wholly dispensed with; otherwise, a word of whose meaning we are
ignorant might be a suggestor. And in the vivaksitányaparavácya type*
there must be the cooperation of words, because the meaning [which is
there predominant] could not be suggested if the denoted sense were not
furnished by a word or words. Accordingly, the operation of suggestion
always belongs to both word and meaning. So when Bhattan&yaka
[5133 £
criticizes the dual here, he is overlooking the obvious facts.* But [we
must remember that] in stating the alternative “word or sense” our
author means [to include the notion of] predominance.*
The type of poetry: One may analyse the compound (kávyavisega)
as a karmadháraya or as a genitive tatpurusa." By using the word "po-
etry” he shows that that soul which has been characterized as dhvani
falls in the area of words and meanings embellished by the poetic qual-
ities and figures of speech, so that there is no occasion for applying the
word dhvani to the “material inference” (arthápatti) [of the Mimamsaj.°
As for what bas been said that “then the apprebension of beauty
(cárutvapratiti) will be the soul of poetry,” we are quite willing to
accept it. The only dispute is about a name (viz., whether to call the
soul of poetry cárutvapratiti or dhvani]. But when it is said that "If the
soul of poetry is (nothing more than) the apprehension of beauty, the
soul of poetry could arise from any means of cognition, such as visual
perception and the like,” we reply that the statement is nonsense. The
context is an effort to define the soul of poetry, which is an entity
consisting of words and meanings. How would there be any occasion
[for bringing in visual perception]?
[The five meanings of dhvani]
That in which: we may consider the reference to be to the sense,
or the word, or to the operation [of word and sense]. And the sense
may be either the literal sense, for it suggests (dAvanati), as does the
word, or the suggested sense, for it is suggested (dhvanyate), [while| the
operation is an alternative (because it is| the suggesting (dhvanana) of
word and sense. But the Kérikd would convey by the word dhvani
primarily the sum total of these elements in the form of poetry.?
1. The pronoun "that" (in "that meaning") can refer to the suggested
meaning because he has already established the existence of such a meaning.
2. The reason for Abhinava's odd analysis of the compound is that if we take
it naturally, the element artha is meaningless; upasarjanikrtasvau would have
been sufficient. — 3. In that type of dhvani “where the literal meaning is un~
intended," what is important is the word. For example, in gangáyám ghosah,
“a village on the bank of the Ganges." if we were to substitute the name of
another river, the suggestion of holiness, etc., would disappear. 4. Many
examples of this type, "where the literal meaning is intended but is subordi-
nated to a second meaning," will be given in what follows. It includes all cases
of rasadhvani. This whole paragraph of the Locana is quoted and subjected
$1.13a A] 133
to criticism by Mahimabhatta in his Vyaktiviveka, p.91. 5. Gajanimilikó:
literally, blinking at an elephant. The expression is used in Raj. Tar. 6.73, and
frequently in modern Sanskrit (e.g., Abhyankar's commentary on SDS, pp. 52,
86). BP gives an incorrect explanation, confusing the term with gajasnáno.
6. By adding this sentence Abhinava justifies the use of the dual inflection.
If the author had intended to speak of either word or sense acting as sole
agent, he should have used the singular. But his intention was to speak of
word and sense cooperating to suggest, with either word being predominant
or sense being predominant. His intention therefore required the use of the
dual. 7. BP explains the difference of meaning effected by these analyses
as follows. In kávyam ca tad visesarn cásou it takes vifesa in its normal sense
(vi + Sis +ghori, Pin. 3.3.19), where the suffix gives the root passive sense: it
is poetry and it is that which is distinguished [from sdstra, etc.]. One should
then translate from the Kürikà: “Poetry as a distinctive type of literature is
called dhvani by the wise.” In the tatpuruso analysis BP seems to take visesa.
as formed with the upapada suffix an (Pan. 3.2.1), for it takes the verbal root
in an active sense. One should then translate: “The distinguisher of poetry
(namely, the soul, suggestion) is called dhvani by the wise." Neither of these
analyses would permit a sentence lacking in dhvani to be called poetry. On
the other hand, I prefer to take the compound as tatpurusa but to give visega
its normal sense, as formed by ghari: "That type, as distinguished from other
types, of poetry is called dhvani ...." This is because | suppose that Ananda
would have considered poetry even not of the best to be still poetry. — 8. See
1.4g L, note 21. 9. It may be found useful to memorize BP's convenient
summary of the five meanings: tathd ca tathdvidhah $abda-vácya-vyarigya-
vyerijana-samuddydtmakah kávyaviseso dhvanir iti kathitah. For an English
rendering, see 1.1 K, note 1.
A This shows that the habitat of dhvant is different from that of
causes of beauty in the denotative sense and word, such as simile and
alliteration.’ "
The objection that "there is no such thing as dhvani because what
falls outside our well known system would no longer be poetry" (1.1b A)
is injust, for it is only to the makers of definitions [of poetry) that
dhvani is not well known. When poetry itself is examined, one finds
that dhvani is the poetic essence that delights the heart of the sensitive
(§1.13a A
ience. Whatever differs from it is mere citra (display),? as we shall
in what follows.
1. "Such es simile” stands for all the figures of meaning; “such as allit-
eration” for all the figures of sound. 2. Citra: lit., a bright picture, but in
the technical sense, a display of mastery in poetic figures and meters. Citra
verses are discussed in 3.41-42.
L Is different: dhvan: cannot be included in them because
the life of poetic qualities and figures lies in the nature of word and
literal sense. whereas the essence of dAvani lies in the nature of the
suggestor and the suggested, which are different from that. The word
habitat (visaya) shows that it exists in no other place. In this way
the deprecation is silenced that took the form of “What is this thing
called dhvani that it should differ from these?" (1.1a A).
The makers of definitions: (In inferring tbe non-existence of
dhvani] its being not well known to the makers of definitions is a reason
contradictory to what is sought to be proved (viruddho hetuh).' In fact
this is all the more reason for trying to frame a definition. On the other
hand, its not being well known in the poetry itself would be a “falsely
assigned reason” (asiddho hetuh).? And the suggestion that it might be
something like dancing and singing (cf. 1.1b L) [is nonsense because
tbat| would have nothing to do with poetry.
Citra: it is called "display" because its use of meters and other
[embellisbments] causes admiration, while it lacks the exudation of that
nectar of true beauty that is sought by the sensitive audience. Or it
may be called citra in that word's sense of “picture,” asani itation of
poetry, or because it is a mere written design,’ or because it is simply
one of the arts.*
In what follows: — ., in Chapter Three [verse 41, which Abhinava
here quotes].
1. Cf. 19 Intro. L and note 1. 2. Cf. 12 L, note 2. 3. This would
apply to the topiary verses, e.g., verses composed in the shape of a sword or
lotus, with which the lndians, like the ancient Greeks, amused themselves.
4. The last suggestion is not quite clear to me. Perhaps Abhinava feels that
any of the sixty-four arts may be called citra in the sense of bright, interesting,
amusing.
§1.13¢ A}
A The objection is also wrong which said that “Dhvani cannot
be something entirely new because, being something that falls within
the area of beauty, it must be included in the types of figures of speech,
etc., which have been recorded” (cf. 1.1¢ A). For how can dhvani,
which is found to occur always in dependence on suggestive word and
suggested meaning, be included in a system that depends on only the
literal word and meaning? Furthermore, the causes of beauty in the
literal word and meaning are subordinate to it whereas it is principal
to them, as will be shown in what follows. The following couplet will
give support (parikara) [to our position]: “As dhvani depends on the
relation of the suggestor and the suggested, how can it be included in
the causes of beauty belonging to the denoter and the denoted?”
L A supportive couplet is a verse (sloka) intended to supple
ment the Karikds in order to fortify (parikara) their argument.
A Now an opponent of dhvani may allow that [a figure of speech]
where a suggested meaning is not clearly apprehended falls outside the
habitat of dhvani. But where it is perceived, as it is in such figures as
samásokti, dksepa, the type of visegokti where the reason is not given,
paryáyokta, apahnuti, dipaka, sarikara, and the like! he will say that
dhvani must be included. It is in order to refute such a suggestion
that it was specified [by the Karika] that “word and sense subordinate
themselves.” It is where a sense by subordinating itself, or a word
by subordinating its literal sense, reveals another [suggested] meaning.
that we have dhvani. That is to say, since dhvani is found only where
the suggested meaning is predominant, which it is not in samásokti and
the like, how can it be included in them?
136 [$113c A
1. For these figures of speech see the Index.
L Where: viz., in a figure of speech. Clearly: he means both
with beauty and clarity. Specified: The Vrtti uses the past tense
because it has already dealt with the word “suggest” [in 1.13b].! Sub-
ordinating itself: the Vrtti explains the sense of sva ("own") of the
Kürikà by átman ("itself"). Which it is not: this predominance of
the suggested sense is not. That is to say, its predominance does not
appear as we are understanding the verse, because we spend our enjoy-
ment in an unbroken relishing [of both literal and suggested meanings]
on the principle of [what was said in 1.12 K]: “in the minds of those
io whom the real [meaning] appears."? But [in a second stage], when
a man of discri ination seeks the enlivening element, since it is the
suggested meaning that gives life to the literal, be will decide that he
is presented with a figure of speech, because the suggested is helping
out that (literal sense]. And so he will say that be received bis delight
from the literal meaning as helped out by that [suggestion]. Although
in a final [third] stage, there is indeed rasadhvani, nevertheless this
suggested meaning in the second stage does not point to rasa; for its
own part it simply hastens to ornament the literal meaning. And so
the Vrtti speaks of the suggested meaning as being subordinated.?
1. The usual word for the Vrtti to use in such references is dha, which
the Paninians take to be a present tense (PAn. 3.4.84). Abhinava feels that he
must give a reason why abhiAitam, a past tense, is here substituted. His reason
is that the Vrttitdra has already explained the word vyariktah, which occurs
in the second half of the Káriká He now turns back to explain upasarjani-
krtasvárthau, which occurred in the first balf of the verse. So in referring
back to it he uses a past tense. 2. Abhinava is quoting from memory. The
Káriká actually used the word tattvárthadarsinyám, not tattvávabhásinyám.
3. The complication of Abhinava's thought in this passage is caused, it seems
to me, by the fact that he is trying to reconcile matters that are irreconcilable.
There is no doubt that the figure samásokti involves suggestion, as the exam-
ple about to be quoted io 1.13d A will show. The old poeticians were aware
of this fact and defined this sort of suggestion within their system of figures of
speech. Ánanda, seeking to make suggestion into a wholly new semantic cate-
gory but unwilling to defy the definitions of the past, abandoned the group of
suggestions that had already been categorized by the older writers under the
figures of speech and tried to find an area where suggestion could form its own
independent species. To do this he invented the distinction between predomi-
nant and subordinate suggestion. Where it was predominant it could form its
$1.13d A] 137
own species. All the cases of suggestion contained in the old, defined, figures
of speech could be left out as instances of subordinate suggestion. See Intro-
duction. pp. 22-24. There would still be room for an important new species:
predominant suggestion. The only trouble with the innovation is that many
of the old type, many instances of samdsokti, dksepa, etc., move us as deeply,
both emotionally and aesthetically, as any new examples which he can adduce.
How can one explain this fact, if true dhvani exists only where it is predomi-
nant? So Abhinava, like Ptolomy inventing new pericycles to rectify a system
that is basically wrong, invents still another distinction: the three stages in
our response to these long-recognized instances of dhvani. [n the first stage
we respond automatically without distinguishing what is predominant and
what is subordinate. [n the second stage we realize upon reflection that the
suggestion is belping out a defined figure of speech. Finally in a third stage we
relish the rasadhvani despite our intellectual decision that it does not belong
in the same category as that which is produced by a predominant suggestion.
A Let us begin with the igure samdsokti (compound statement):
The reddening moon has so seized the face of aight
with her trembling stars,
that all her cloak of darkness in the east
falls thus unnoticed by her in confusion.’
In this. as in similar verses, the literal meaning, although it is accom-
panied by a suggestion, is apprehended as the more important, for the
main purport of the sentence concerns the moon and the night,? on
which bave been superinposed the behaviors of a lover and his lady.
1. In pàdo d I bave taken the reading of the oldest version, mohdd, in
place of rdgdd, which avoids the awkward repetition of rága. The words of the
Stanza have double meanings, which are immediately brought to our attention
by the obvious pun in rdga: redness, or love, and by the masculine gender of
the word for moon in contrast with the feminine gender of the word for night.
Proceeding from these hints, the mind soon finds a suggested meaning for
138 [$ 113d A
each word (see Abhinava's comment below). The suggested meanings, when
combined, furnish a sense as follows: “The lover, with aroused passion, kisses
the face of his beloved, whose eyes (tdrakd = ‘pupil’ as well as ‘star’) tremble,
so that she drops her robe entirely before him (purah = ‘in front of’ as well as
‘in the east’) without noticing what she has done in her confusion.” The tradi-
tional interpretation of such verses insists on keeping the two versions distinct,
allowing one message to suggest the other, but refusing to mix the images.
Masson writes: “When I attempted to mix the two, speaking of the moon
kissing the face of the night, which is after all rather poetic, Pandit Srinivasa
Shastri of the Deccan College looked astonished: “Katham § 7 cetanavastu-
van nigém cumben nanu? Tathá násti, sarvathé asambhavam." The verse is
quoted in most of the anthologies. usually without variant, and invariably at-
tributed to the poet Panini, for whom see Peterson, JRAS 1891, pp. 313-316.
Thus it is in Sárrig. 3634, SuktiM. 72.5, Sodukti. 412 (where we find the bet-
ter reading mohàd in d). The first word and last quarter of of the stanza are
preserved among the fragments edited by-Gnoli of Udbhata's Commentary on
the Kavyélarikéra of Bhàmaho, fragment 37, pp. 34-35, where the reading of
d appears as puro ‘pi mohdd galitam na raksitam. The word mohád has been
changed in the later versions, presumably because of the difficulty of finding a
puninit. 2. It is context which tells us which of the two possible meanings
is the main purport (vdkydrtha). Even without other verses which may once
have accompanied it, we may be sure that the context of the present stanza
is a description of moonrise, that being one of the favorite topoi of Sanskrit
poetry. The lover and his beloved are a secondary suggestion.
L Samásokti:
Where in a statement a second meaning is understood because of epithets
common [to both meanings]: the wise call that samásokti, because the mean-
ing is composite. (Bhámaha 2.79)
In the four quarters of this verse the author has given successively the
basic characterization of samdsokti, the reason for it, its name, and the
explanation of the name.
Reddening (literally, possessing redness): [in the case of the moon
this means] assuming the red color of twilight; and [in the case of a lover
it means] assuming the feelings of love. With trembling tārakā: in
which the lights of heaven are trembling and in which a portion of the
eye is trembling. So: i.e., suddenly (of the moon] and with a rush of
love [of the lover]. Seized: illumined (of the moon with respect to
the night] and seized in order to kiss [of the lover with respect to his
beloved]. The face of night: the beginning (of the night] and the lotus
$113d L] 139
face [of the woman]. Thus: suddenly (of the night] and with a rush of
love (of the woman]. Cloak of darkness: Of the night timirdmsukam
means timiram (darkness) and süksmám£avah (feeble rays),' i.e., her
mass of darkness spangled with a few rays [of the stars]; of the beloved
timirámsuka means the dark veil appropriate to a newly wed bride
who is shy. [In place of mohdd (in confusion) Abhinava reads rágád,
which he explains as follows:] Rágád (in the case of the night] means
"from redness," that is, immediately following the redness produced by
twilight; and [in the case of the woman] it means "from love," that
is, because of love. In the east (in connection with night) and (in
connection with the woman| in front of her. Fallen: vanished in the
one case and fallen in the other. By her: by the night as instrument
(Pan. 2.3.18) the mass of darkness is spangled (with starlight], or we
may take the pronoun to be an instrumental of identification (Pan.
2.3.21).4 Unnoticed: it was not realized that this was the beginning
of night, for people recognize the face, or beginning, of night when they
see a mass of darkness spangled with starlight, but not when a clear
light [as of the moon] is present. In the case of the woman, on the
other hand, "by her” will be an instrumental of agent (“unnoticed by
her”). In the case of the night the word ap: [in puro 'pi = even in front
of her] must be transposed to follow upalaksitam |i.e., “was not even
noticed by people”). And here [in the case of the woman] the veil falls,
or drops, in front, as the lover coming from behind begins to kiss her.
Or, we may take the syntax to be that the lover [standing] in front
seizes her face.
So although we understand a suggested sense in this stanza, it is not
predominant. That is to say, the [superimposed] behavior of lover and
beloved in ornamenting the moon and night, which thus take the form
of vibhávas of the erotic flavor, acts as an ornament or figure of speech.
But then from the literal sense [of moon and night] which has been
turned into a vibhdva, there issues forth a steam of rosa.
Here someone has said, “The word ‘by her,’ viz., by the night, ex-
presses agency, and since agency is impossible on the part of an insen-
tient being, the behavior of lovers which we infer is given by the deno-
tative force of ‘night’ and ‘moon’ and not by a suggestion. That is why
the stanza forms a compouind utterance (samásokti).^* This explicator
has ignored the clear sense of the text with which we are concerned,
(for the Vrtti has clearly said) "accompanied by a suggestion." At that
rate the figure would be ekadesavivarti rüpakam (a partial metaphor)
like the couplet:
The pond kings were fanned
by autumn with her wild geese
(Udbhata, 1.*12 Indurája = 1.24 Vivrti)"
It would not be a samásokti because it would not contain epithets
that apply [in each instance] equally to both [the denoted and the
suggested sense]. Furthermore, the denotative function is ruled out
[in Bhámaba's definition of samásokti just quoted] by the phrase “is
understood” (rather than “is stated”]. But let us not run on at too
great length on a subordinate matter
[Here it might be thought that Ananda should have written samé-
ropitandyaka-vyavahdrayoh rather than samdropitandyikd-ndyakayoh®
However, there is no need for an. ekasesa compound [viz., náyakayor|
if we explain the meaning to be that the behavior of a lady toward her
lover is superimposed on night and the behavior of a lover toward his
lady is superimposed on the moon.
1. He is taking the compound as a dvandva rather thao as a karma-
dhåraya In om$uko he is taking the suffix as the diminutive -ka (Pan. 5.3.85)
appended to the stem améu-, "ray" 2. Abhinava's interpretation of the
second meaning of timirdmsukam seems to me as faulty as his explanation of
the first. [n his interpretation the word "all" (samasta) will have no force.
Nor does the falling of a mere veil indicate much passion (rága). What is
in fact suggested is the falling of her entire garment. [t is a commonplace
of Classica! Sanskrit poetry that the knot of the beloved's garment opens
of itself and her dress falls as her lover embraces her; see Meghadüta 73,
KumSam. 8.4, Sisupála 10.45 and 50, Kiróta 9.47-48. 3. Abhinava takes
the ablative inflection of rága as denoting cause only in the suggested meaning,
which concerns the woman. To explain the ablative in the first meaning
concerning night, he supplies the word anantaram, "immediately afer.” This
word governs an ablative on the analogy of Pan. 2.3.29. — 4. This is the usage
found in such phrases as api bhaván kamandalund chátram adráksit. “Did you
see the pupil with a water pitcher?” where “with a water pitcher” serves
to identify the pupil who is intended. Here the mass of darkness spangled
with stars that was “with the night," i.e., that characterized or identified the
night, wes not noticed. Both interpretations are wildly improbable. Tayà
must be taken as instrumental of agent with laksitam in the case of the night
as well as in the case of the woman. If it is objected that an insentient thing
like night cannot “notice” anything (this difficulty doubtless led Abhinava
to his interpretation), one may have recourse to the older reading raksitam.
§1.13e A] 141
5. The anonymous opponent holds that words have only one operation, abhi-
dhá (denotation). When context forbids our taking the usua] meaning of
the word, we choose a second meaning. But the opponent refuses to call this
second meaning laksita, any more than he will call it vyarigyo. As night cannot
be supposed to “notice” anything, we are forced to take “night” to mean a
woman, whereupon we shall take “moon” to mean a lover. These meanings
are denotative, just as night and moon are denotative. It is because of the
double denotations in the verse that the figure is called samdsokti — 6. This
is a sure refutation if the explicator was commenting on the Dhvanydloka.
But if he was attacking it, the statement of the Vrtti would carry no weight.
7. Chowrie-bearers fan kings and one can express ponds metaphorically as
kings, but autumn does not perform the function of such intelligent beings as
fan-bearers. The example is quoted again at 3.36 L. — 8. Lf we take Ananda's
compound, as 1 have done, to mean “on which has been superimposed the
behaviors of a lover and his lady,” we make Ananda guilty of disregarding Pan.
1.2.67, which states that in such cases the feminine component of the pair is
dropped and the masculine component, as an ekasesa compound. suffices for
both. Abhinava exonerates Ánanda by giving the compound a meaning other
than “the behaviors of a lover and his lady."
A In Gksepa (a bint, often in the form of a denial) also, while
it bints at a particular suggestion, the literal sense is charming. The
literal sense! is known to be predominant from the very fact that [the
figure) is called aksepa. Thus, it is the hint itself, in the form of a denial
explicitly stated with a view to expressing some particular,? that forms
the principal body of the poem, even though it hints at some particular
suggestion. This is because the decision whether Literal or suggested
meaning is the more important depends on which is the more charming.
An example is this couplet:
The sunset is flushed with red, the day goes ever before;
Ab, such is the way of fate that never the two shall meet.”
Although we apprehend a suggestion in this verse, it is this [literal
sense] that holds the greater charm. So [we should take it that] the
literal is intended to be predominant.
142 [§1.13e A
1. There is a problem of reading here. The Kaumudi, and presumably all
but the two KM MSS which it mentions as being in disagreement, reads vã-
cyórtha for vàkyártha. The KM edition, however, chose the reading vákyártha
from those two MSS and has been followed by all the printed editions. If one
accepts that reading, one must understand the word as a locative and take
the whole passage from àksepe "pi to jridyate as a single sentence: "In áksepa
also, while it hints at a particular suggestion, the fact that the beauty of the
literal sense is predominant is obvious from the force of the expression of the
hint in the final or sentence meaning." This is awkward, to say the least. I
prefer to read vàcyártha, which I take as a nominative, and to put a danda
after cdrutvom. The sense, as I have given it in the translation. is then clear
and to the point. 2. [n the phrase visesábhidhánecchatà one must not take
abhidhdna too narrowly. BP glosses the word by vyarigyabhütavisesapruti-
pádayisayá. 3. What is hinted at in this anonymous stanza is a pair of
lovers who are prevented. by their parents or by social differences or by rea-
sons of state, from ever uniting. Clearly Ananda considered this couplet to be
an example of dksepo. Other Alahkarikas who quote the verse consider it to
exemplify samdsokti or visesokti or sarikara; see KP 9.382 (p. 526). SD 10.99
(Sanskrit p. 63 Kane), and the Locana in what follows. To explain this differ-
ence of judgment some historical remarks will be helpful. The word àksepa is
post-epic. Whether its earliest meaning was ^hint" or "denial" or *censure" I
cannot say, for it bears al) these senses in the later literature. As a technical
name of a figure of speech it is defined by all the Ála&kàrikas starting from
Bhamaha and Dandin. Usually it is defined as a denial (pratisedha, nisedha)
which hints at something unexpressed. The denial may be of a fact or of a
word that has been spoken, or it may be mere reticence, the refusal to say
something that would be painful. For examples, see Abhinava's comment be
low and 2.27c A with note 2. Vamana, however, has a definition of àksepa
that differs from that of all other authors. The meaning of his laconic defini-
tion: upamdndksepas cóksepah is shown by his examples to be " Aksepa is the
censure of. or hint of, a simile." His examples will be found quoted by Ab-
hinava in his comment on this passage. [t is the second half of the definition
(hint of a simile) that Ananda must have in mind here. Neither Vàmana nor
Ananda tells us how to distinguish this second type of dksepa from samásokti,
so we are left to speculate. Presumably samasokti was allowed to be the more
general figure, dksepa preempting to itself only those instances where the hint
was specifically of a simile (upamána).
L In aksepa: [The figure has been defined thus:]
The denial (or holding back) of an intended [statement] out of a wish to
convey some special [suggestion] is àksepa (denial, hint, censure). which is of
two types depending on whether the statement was about to be spoken or has
been made. (The first half of this verse is Bhamaha 2.68)'
§1.13e L]
An example of the first type is this:
If in my longing
I should lose sight of you but for a moment
But I say no more.
Why say that which would pain you?
(Bhámaha 2.69)
Here we have àksepa in the form of withholding the death that the lady
was about to speak of. The words "But I say no more," while they sug-
gest the statement “I will die," are themselves the cause of the beauty
in the verse. So [we must say that] the dksepa (the hinting reticence)
as embellished by what it hints at is the predominant element. An
example of [the second type, where] a statement that has been made
[is denied or censured] is a verse of mine:
“My dear traveler, what causes this sudden collapse?"
“What else can I do who have such thirst,
when the miserly road here hides its water?"
“Your thirst is mistimed, good sir, and misplaced
Vent your anger on it. The glory and greatness
of the desert road are famous throughout the world.”?
In this verse a servitor is present. His heart is torn by desire and he
asks why he receives nothing from his lord. Some one puts him to a
right way of thinking by this censure. Here it is the literal meaning,
expressing distress at the lack of recompense from service with a bad
master, being transformed by a censure in the form of a denial into the
vibhàva indifference (nirveda) which is the basic emotion of the flavor
of peace (sántarasa), which gives beauty to the stanza.
Vamana, in different fashion, defines áksepa as censure of the simile.
It amounts to saying, "When this is present, of what account are you?"
He gives an example:
When we have the fair clarity of her face,
who would care for the full-orbed moon;
or who would care for water-lily flowers
before the vast beauty of her eyes?
What price would you pay for the tender, lovely
opening of a leaf, when you see her lower lip?
Ah me! but God shows a stubborn zeal
for tautological creation
(Vàmana 4.3.27.1)
144 (§113e L
In this stanza the simile, although it is suggested, merely serves the
literal sense. The expressed censure, in its casting away (of the simile]
with a “who would care for it?” is the source of all the charm.
Or again, áksepa [here simply hint, not censure] of the simile may be
brought in by the inherent capability [of the literal sense], as in this
example:
Lady Autumn beautifies the moon
although his face is made imperfect by its mark,
and bearing on her cloud a rainbow
like a wound left by a lover's nail,
has made the sun grow hot.
(Vamana, ibid. vs. 2)?
In this stanza, although a simile is binted at, namely a lover who is
pained by jealousy, it serves only to beautify the literal meaning.
But the stanza [which Ananda] here (quotes, viz., “The sunset is
flushed with red,” etc.] is really an instance of samásokti [if one follows
the normal definition, as of Bhámaba].
So he says: "[depends on] which is the more charming," and apropos
of this quotes a well-known example: The sunset is flushed with
red. Note that he has not yet finished his consideration of áksepa and
that it is as an example of dksepa that he quotes this samdsokti couplet.
Ab, but such is the way of fate: The (suggested) sense is that
there is no union [of the lovers) because of some such obstacle as their
subjection to their parents. This: i.e., the literal sense.
Realizing that the figure of speech here is dksepa according to Vā-
mana's definition and samásokti according to Bhamaha's, our author
by joining the two figures has given this single example. Let it be an
example of samásokti or of dksepa, what does it matter to us? All that
we are trying to demonstrate is that in figures of speech the suggested
sense is always subordinate to the literal. This is how my teacher
(Bhattatauta] explained the intention of the present passage.
1. This is the definition that most later authors have followed. It is
unfortunate, that several of the best Indian scholars have adopted the term
“paraleipsis” as a translation, for that is quite a different figure both in form
and intent. An example from the Rhetorica ad Herennium is: "I would speak
of your vices, had | time. But I pass over them and over the fact that you
often left the army without leave" (4.27). Here one neither denies a statement
made nor suppresses a statement about to be made. Rather. one passes over
a fact (this is the literal meaning of paraietpsis) lightly in order by minimizing
§1.13fL) 145
it to increase the effect of one’s major charge. If one wants a Greek or Latin
translation for Bh&maha's first type of dksepa, the Greek would be aposiopesis,
which the author of the Rhetorica ad Herennium calls praecisio (ad Her. 4.30)
and Cicero calls reticentia (de Or. 3.538). 2. What the verse suggests is a
conversation between courtiers in which the first complains that his service
is not rewarded and the second censures his complaint. Accordingly, most
Álaükárikas would take the figure of speech here to be aprastutaprasémsd. But
Abhinava is thinkng of Bhamahba’s second type of áksepa and he is influenced
by the sense of censure that Vàmana, whom he is about to quote, attributes
to the name. We have here clearly a censure of what has been said. In
general. when we can assign a figure of speech to either of two defined types,
we should assign it to the narrower type; see 1.13e A, note 3, ead. There is
room for aprostutaprasámsá where an allegory suggests the matter in hand
without a censure of what has been said. One may add that to a tenth-century
Kashmiri the desert road was still famous as a road to wealth; compare the
expeditions across the northern desert of King Lalitaditya recorded in Rdj. Tar.
4.172, 277 f., and 337 ff. 3. The literal meaning describes the phenomena of
autumn, when the moon appears at its loveliest (our “harvest moon”) despite
the dark birthmark (kolariko, our “man in the moon") on his face. In an Indian
autumn, which comes directly after the cooling season of the monsoon, the sun
again grows hot. Several of the words of the stanza are puns. Prosádayanti:
making beautiful or granting favors to; payodhara: cloud or breast; tapah:
heat or pain. Hence the suggestion of a courtesan favoring a lover of bad
Character and so making her noble lover jealous.
A And as in dipaka, apahnuti,' and the like, although we appre.
hend a simile as something suggested, we do not call these figures of
speech by that name because the simile is not intended to be prominent,
so the same applies here [viz., we do not call a figure of speech by the
name of dhvani because the dhvani is not intended to be prominent].
1. These figures of speech are defined below in L and the notes thereon
L Having thus provided an example of where (the literal] is in-
tended to be predominant, he now gives an example, acceptable both to
146 (51.13f L
his followers and his opponents, of how the name [of a figure of speech]
derives from its predominant element: and as in, etc. (Although
we apprehend] a simile: he means that we apprebend a relation of
subject and image. By that name: viz., "simile." For example, in
dipake—of which the definition runs thus: "Dipaka is held to be three-
fold, as it falls at the beginning, middle or end”! (Bhamaha 2.25)—the
beauty of the verse is occasioned by the operation of the dipaka, (not
by the suggested simile,] as in this example:
A jewel placed against the whetstone,
a victorious warrior wounded by the sword.
the moon when left with its last digit
a young woman thin from exercise of sex,
an elephant io rut, a river
drawn back from its lovely sandbanks in the autumn.
and the rich who spend their wealth by giving to the poor:
all these by lessening grow resplendent
(Bhartrhari, Nitis. 11)
Apahnuti has been defined: “The denial of what one really accepts, if
it contains to some extent a simile. is apahnuti? (Bhamaha 3.21)? In
this figure it is the denial itself that is charming, as in:
This is not the buzzing of a bee,
busy in ber drunken joy;
it is the twanging of the string
as Cupid pulls his bow.
(Bhamaha 3.22)?
1. Bhámaha's "definition" is in effect no definition at all. [t merely di-
vides the figure into three types. Dipaka, "the lamp,” is so called because a
single verb or property serves to illuminate more than one object. Among
early authors dipeka is the same as the Graeco-Latin zeugma. Mahābhá-
rata 2.5221: Dhrtarástrena cáhütah kálasya samayena ca, "challenged by
Dhrtarástra and by the doom of fate." Ovid, Met. 7.133: demisere metu
vultumque animumque Pelasgi, "the Greeks lowered their faces and spirits in
fear." From the time of Udbhata the definition was further particularized.
Udbhata (1.14 Indurája = 1.28 Vivrti) distinguished dipaka from tulyayogita
(originally quite a different figure, which had come to encroach on dipoka) by
claimiog that in dipaka the common verb or property must join the matter-in-
hand (pradhána, prákaranika, prastuta) with some extraneous matter (gauna,
aprákaronika. aprastuta), whereas in tulyayogità the combined items are all
within the subject of discourse or all outside it. Thus, an example like the fol-
lowing, which BANS 16.55 gives of dipaka, becomes an instance of tulyayogitd
$113g A]
accordi to the new view: sarāmsi hamsath kusumois ca vrksaih ... tasmin
na $ünyàni sodà kriyonte, "In autumn lakes are ever filled with geese, the
trees with flowers, etc.” for all the objects joined by the verb are within the
subject of discourse, autumn. Later authors usually follow Udbhata's distinc-
tion. 2. The printed versions of Bhamaha all bave the reading apahnutir
abhistd ca. If we take Abhinava's reading, we must use the technique of àvrtti,
that is, we must read apahnutir twice. One might best render apohnuti in
English as “feigned denial." Its definition remains essentially the same in all
Alaükàárikas except Dandin, whose view does not here concern us. 3. Note
that there is an appropriateness to the simile based on sound. The bee is a
sign of spring, when Cupid annually renews his archery.
A Also in tbat type of visesokti (here — cause without effect)
where the reason is not expressed, as in such verses as
Although bis friends have waked him,
although he answers, "yes,"
although his mind tells him to go, the traveler
does not uncurl bis limbs.
(Bhargcu)'
we merely apprehend the suggestion from force of the context, but there
arises no particular beauty from the apprehension; so the suggestion is
not predominant.
1. The verse is by a once famous poet, whose odd name Bharscu appears
also as Bharvu, Bhascu, Bbatsu. A handful of his verses are preserved by the
anthologists. What little is known of him may be found in V. Ragbavan's
Bhoja's SP, sec. ed., pp. 817-818. Bharácu served the Maukhari kings of
Kanyakubja, was Bàna's teacher (see Kadamban, Introductory verse 4), and
accordingly belongs to the early seventh century. The verse here quoted is
found in the anthologies (Sarrig. 3932, Stikti.Af. 63.23, Subh. A. 1838) under
descriptions of winter, which shows that they followed the interpretation which
Abhinava (see below) ascribes to Ubdhata, viz., that the unexpressed reason
for the result not to occur is the fact that the traveler was cold. Abhinava's
Locana is the earli t of our preserved texts to mention a more romantic
interpretation
(§ 113g L
L After considering áksepa in the above manner, he now speaks
of the subject that immediately followed it in the order of his initial
statement:! and in that type of viseasokti. (The Ggure in general
is thus defined:] “The praise of one quality in the absence of others,
if made in order to reveal some excellence, is traditionally known as
visesokti" (Bhamaha 3.23).? An example is the following:
Alone the god of the lowered bow
conquers all three worlds,
whose body Siva destroyed
but left him still his strength.
(Bbàmaha 3.24)
As the reason in this case [viz., the reason why incineration should not
lead to impotence] is inconceivable, there is no suggestion [of a reason].
Even where the reason is explicitly stated, since the statement amounts
to no more than giving the nature of the object, there is no question
of a suggested sense. For example:
I give my praise to him
who like camphor grows stronger with burning,
against whom no man prevails,
the god of the Bowered bow.
( Bélaréméyane 3.11)?
Accordingly, our author passes over these two varieties and examines
only a third type [as a possible case of a predominant suggested sense]:
when the reason is not expressed.
[We merely apprehend] the suggestion: viz., according to Bhat-
todbhata,* the discomfort caused by the cold, this being the reason
[for tbe traveler's remaining curled up in his bedding]. Comformably
with this interpretation, our author says, there arises no particular
beauty here. Some men of taste have imagined a different reason here,
namely that the traveler does not uncurl his limbs because he wishes
to bring back sleep, thinking that a dream would be a quicker means
of union with his beloved than setting forth (on his farther journey].
But the experts in figures of speech have not taken even that reason
as a source of beauty here, but have taken the source of beauty to be
the words “does not uncurl his limbs," which form part of the visegokti
itself, as embellished by the suggested reason. Otherwise this would not
be an example of visegokti at all.* So our author here accommodates
§1.13h A] 149
both views by speaking generally [i.e., by not mentioning the precise
nature of the suggested reason]. It should not be thought that the text
is based exclusively on the view of Udbhata.
1. In the initial list (1.13c A) anuktanimittd visegokti followed directly
on dksepa. The subject of apahnuti and dipaka has intervened merely for the
sake of an example. Ananda will come back to them again later in their proper
sequence (1.13h A). 2. The name visesokti (statement of the excellence)
finds its explanation in the old concept of the figure as seen bere and in
Dandin. where a visesokti was a statement of deficiency in certain respects,
made in order to give special prominence or praise to an excellence or efficiency
in some other respect. Thus, Dandin's example (2.328): "He has a one
wheeled car, a crippled driver, an odd number of horses, and yet the sun in
bis glory travels the whole sky.” But Udbhata (5.4 Indurája = 5.5 Vivrti.)
changed the definition to “A statement that the result fails to arise when all
the causal factors are present, if made from a desire to point out a [particular]
excellence." He further divided the figure into two types, one where a reason
is expressed for the failure of the result to occur, the other where it is not
expressed. Later writers al) follow Udbbata. In Bhámaba's definition, here
quoted, samstuti bas its natural meaning "praise," not the watered-down
meaning of "mention" by which it is glossed by commentators seeking to
broaden the definition. 3. The reason why Kama remains strong despite
his incineration is here stated: because he grew stronger with being burned.
as does camphor. We remain with a literal description of K&ma's nature.
Liquified camphor gains not only in scent but in refrigerating power, a fact
that is again used as a simile in Naisadhiyo 7.25. — 4. Presumably Udbhata
quoted the verse in his commentary on Bhamaba. It is not found in his Kavyd-
lankdrasitrasarigraha. 5. Obviously, if the suggestion were the chief cause
of beauty, we should cease to have a figure of speech; we should have dhvani
i tead.
A In parydyokta (statement of periphrasis),! if the suggestion is
predominant we may well include it in dhvani. But by no means may
we include dhvani in it, for as we shall demonstrate, dhvani is of much
wider range and is always the predominant element. Furthermore, in
examples such as that adduced by Bhàmaha, the suggestion is not
150 [5113h A
predominant, because there is no intention there of subordinating? the
literal sense. In apahnuti and dipoka, on the other hard, the literal is
[always] predominant and the suggested [simile] merely follows along
with it, as is well known.
1. See note 1 on the Locana on this passage. 2. Read upasarjani-
bhdvena
L In paryéyokta: It has been defined thus: “Parydyokta is
when something is said in a different manner, namely through an under-
standing that lacks the operation of denoter and denoted” (Udbhata,
4.6 Indurdja = 4.11 Vivrti).! An example is this:
The sage Rama, who had strayed i
in his rage to cut down his foes,
was instructed in the path of duty by this bow.
In this stanza, although we understand (the suggestion] that the might
of Bhisma overcame the might of Parasu RAma, it is merely as helped
out by this suggestion that the literally used phrase “was instructed in
the path of duty" ornaments the final meaning of the verse.
When what is said is distinguished by a parydya (periphrasis), that is,
speaking in a different manner, which consists in a giving to understand,
[that is, when it is distinguished] by a suggestion, then the literally used
words themselves form a parydyokta (statement of periphrasis). Here
"when something is said" forms the definition, "statement of periphra-
sis" is the thing to be defined, and the general characteristic of this
thing is as a figure of speech based on meaning (arthálarikára). And
so everything is here in order. On the other hand, if one forces on the
phrase "when something is said" the unnatural interpretation that it
means "when something is apprehended as the chief element," and if
one offers as an example such verses as “Go your rounds freely, pious
monk" (cf. 1.4b A), then the statement of periphrasis will cease to
be a figure of speech at all, for it will end up as the soul (of poetry,
namely dhvani]. In that case it should not be included in figures of
speech. Furthermore, in that case we should have to list subvarieties
of it [just as injunction, prohibition, etc., were listed as subvarities in
14b, c, d, e AJ. Our author says this in the words if the suggestion
is predominant. That is, by including it in dhvani, parydyokta would
be the soul of poetry, not one of the alarikdras (ornaments, figures of
speech). In it: dhvani cannot be included in that sort of statement
§113h Z] 151
which is intended as a figure of speech. We have not defined dhvani
as something [subordinate] of that sort. For dhvani has a wide range.
As it exists in all [sorts of statements], it is widely spread (vydpaka),
being the principal element on which all the [gunas and alarikdras| are
placed. A figure of speech is not widely spread any more than any
other ornament, [e.g., a bracelet is worn only on the wrist, an anklet
on the ankle]. And it is not the principal, as it is subordinate to the
Object which it ornaments. Or, if you assume that the suggestion here
is both of widely spread type and principal, and that there is no figure
of speech here, why then you would be accepting our own position but
out of mere spite continuing to call it a paryáyokta.
Our author now shows that even this much [viz., that the suggestion
can sometimes be predominant) was not understood by the ancients but
was first revealed by himself: furthermore. Bhamaha furnished his
illustration of paryáyokta in accordance with the nature he conceived
the figure to have. Now in his illustration the suggested element is
not predominant because it is not the source of any special beauty.
Accordingly, we may agree that in such other illustrations as may be
composed along the same lines, there is likewise no predominance of the
suggested sense. If you disregard the illustration just given and give as
an illustration some such verse as “Go your rounds freely, gentle monk,”
you will have become our author’s pupil (for you will be talking about
dhvani]. But one must say that you have behaved in an unmannerly
fashion by éducating yourself in his doctrine with disregard of the rules
and by an illicit hearing of it. The experts in sacred history say:
He who shows no respect to the teacher
but listens in hiding to his teaching
goes straight to bell.”
The illustration which Bhamaha gives is this:
Neither at home nor when abroad
do we eat food that is not eaten
by learned brahmins
(Bhamaha 3.9)*
This statement of the blessed Krishna by a periphrasis averts his being
given poison. As Bhàmaha says himself, "This is to avoid his being
given poison." Now there is nothing charming in this suggestion of the
averting of poison by which we might suppose it to be predominant.
Rather, the statement of periphrasis itself, viz., that he does not eat
without the prior eating of brahmins, as embellished by this suggestion,
152 [$1313h L
ornaments the matter under discussion, namely his eating of food. The
intention of the statement is not to say "Give me unpoisoned food."
And so paryáyokta is simply a figure of speech according to the opinion
of the ancients. This is what it all comes down to.
In apahnuti and dipaka: These are figures which he has already
discussed; so he says, as is well known. He means the matter has
already been proved with valid means of proof. Previously he brought
up these figures to serve as illustration of how* a figure does not take
its name from the [subordinate] simile, etc., [which it might contain]
whereas now he mentions them in a different way to show that they
are not dhvans because their suggestions are not prominent. This men-
tioning of them a second time is to keep the order of his original list*
so that he may make his text all of one piece.5 But the matter on both
occasions is basically the same, for one might suspect them of being
dhvans from the fact that they suggest a simile.
As for the statement of the author of the Vivarana,’ based on an
examination of many instances, that a (suggestion of] simile does not
always accompany a dipaka, it is unhelpful, without merit, and can
easily be refuted. In the stanza:
Infatuation creates desire;
and that, love with its loss of pride;
that, a yearning to gain the beloved;
and that, unbearable pain of heart.
(Bhámaha 2.27)*
one can easily imegine a relation of subject and simile between the
terms even though the terms are produced successively. One cannot
say tbat such a relation of similarity is impossible among successive
objects, for we have the verse:
Dasaratha was like Rima,
Raghu like Dasaratha and Aja like Raghu
and the whole race of Diipa like Aja:
marvellous is the glory of Rama,?
where one cannot say that it does not exist. So why worry whether
sequentiality or contemporaneity hinders the (suggestion of] simile?
Enough of trying to milk a mule.
1. In defining parydyokta Bh&maha merely says: “Parydyokta is when
something is said in a diferent way.” (parydyoktam yad anyena prakárenábhi-
dhiyate, 3.8.) Udbhata here repeats the words of Bhamaha but adds a second
§1.13h L] 153
half verse. which for the first time introduces into the figure the notion of sug-
gestion. His definition is followed by Mammata (10.175, p. 680) and Ruyyaka
(p. 141). Only late in the history of alarikárasástra does the restriction appear
by which most present-day students recognize the figure. "In a different way”
is then taken to mean “by stating the result." So SD 10.61. Thus parydyokta
in the modern view is the sugestion of a cause by stating the result. 2. The
quotation is presumably from some Purana. It is not found in MBh. or Ram.
One is supposed, of course, to bow down and touch the teacher's feet before
hearing his words; and the punishments of südras who overhear Vedic teaching
are famous. But the quotation is here intended humorously. — 3. The English
reader may need more explanation than Abhinava furnishes. The words are
supposed to be spoken by Krishna on his visit to Sisupala, where he stands in
danger of assassination. Without the hint of that possibility the words, taken
literally, express the highly pious protocol that Krishna might be expected
to follow. Out of respect he always bas his priests fed before himself. The
expression is enlivened, is given a twist of wry humor, by the suggestion, but
it is the expression itself that delights us. 4. amuyd cchdyayd: the same
as amuná prokdrena, "of this sort, (namely, that a &gure, etc]." — S. Viz.,
in 1.13¢ A. See also 1.13g L, note 1. — 6. granthasayyd: a smooth text,
an orderly presentation. Kaumudi: jayyá náma ekarüpah sannivesavisesah,
“Sayyd is a particular way of arrangiog matters so that they are all of one
and the same form.” See PW's third definition under sayyd, which gives as
synonyms gumphana, Sabdagumphana, granthasya nirmitih. The term bas an
interesting development in later writers, where padasayyd, like pāka, comes to
mean the perfect choice of words; see Pratáparudriya 2.34 (p. 49) and Tarola
on Ékàvalrl.l3 (p.22). T. Kane (HSP p. 126) supposed that this was a ref-
erence to Udbhata as the author of the Bhámahavivarana, a work specifically
referred to by Abhinava at 3.16 m L. But Kane was forced to rely on the incor-
rect text of the KM edition, where the negative is omitted from upamánvayo
ndstiti, The supposition seems to me impossible. In Udbhata's Kàvyálari-
kórasorigroha there is no mention of such a theory as is here attributed to
the Vivaranakm. In fact he there defines dipaka as containing a simile (1.14
Indurája = 1.28 Vivrti). Furthermore, I cannot imagine Abhinava referring
to Udbhata as a mule (see end of section) even if he disagreed with bim.
8. The verse is given by Bhámaha as an example of ddidipaka, as the common
verb ("creates") is given in tbe first quarter. It is really a sorites (káranamald)
Sharing the pecularity of dipaka that the common verb is bracketed after its
first occurrence. Presumably in order to make it more clearly illustrate di-
paka, the Jayamarigala commentary on Bhattikávya 10.22 alters it drastically:
mado janayati pritim ánandam mánabhariguram / yat priyásarigamotkanthám
aschydm mánasah $ucam. — 9. The figure here is raosanopamá (chain simile);
see KP 10.413, p. $80, SD 10.25.
[513i
A In sarikara (fusion, see Locana, note 1) also, when one figure
assists another with its color or charm, the suggested figure cannot be
intended to be predominant and so falls outside the area of dhvani.
Where either of two figures is possible, there is equal prominence of
the literal and the suggested. But if the suggested figure subordinates
to itself the literal figure, then we may assign it to the area of dhvani.
We cannot say, however, that dhvani is just that, because of the same
reasons that we gave in speaking of paryáyokta (cf. 1.13h A). Further-
more, in all cases! of sarkara the very name "sarikara" will prevent us
from thinking of dhvani.?
1, We have followed Abhinava's interpretation of api ca sarikardlankdre
‘pica kvacit... nirdkaroti to mean sarikarólarikóre ca kvacid apt... nirākaroti
The natural meaning of Ánanda's sentence would be, "And sometimes in
sarkaro the very name 'sarikaru' will prevent us from thinking of dhvani."
But the natural interpretation gives a less logical train of thought. — 2. The
name "sarikaro" denotes a figure of speech. A figure of speech cannot be an
instance of dhvani.
L In the figure sarikara.! One type of sarikara is defined thus:
When contradictory figures appear,
when they cannot function together,
and when there is neither right nor wrong
in accepting just the one, we have sarikara.
(Udbbata, 5.11 Indurája = 5.20 Vivrti)?
An example is a verse of mine:
Moon-faced she is,
dark water-lily-eyed
and with teeth of white jasmine:
God has given her forms of beauty
from sky, river and earth.
Either metaphor or simile may appear here, depending on whether
we analyse “moon-faced” as “having a moon for her face” (by Pani
$ 1131 L) 155
2.1.72], or as "having a face like the moon" [by Panini 2.1.56]. As
both figures cannot be entertained at the same time and as there is no
compelling reason to accept or reject one of the other, we have here
the figure sankara. As there is no evidence that one of the components
is denoted and the other suggested, what possibility is there here of
dhvani?
And what chance is there in the second type, where a figure of sound
and a figure of sense occur in one [sentence]? As i
Remember as K&ma your lover,
in whose embrace you have found delight,?
where we have the figure of sound yamaka‘ and the figure of sense
simile.
In the third type too, where more than one figure of sense is found in
a single portion of a sentence, inasmuch as both are equally presented
literally], how can either be suggested? As in:
They rise and sink together.
so when the bright sun has set,
the weary day for rest
enters as it were the cave of night.
(Bbámaha 3.48)*
For in this stanza the partial metaphor (viz., “the cave of night"] im-
plies a full metaphor of a well-bred man eager to perform the appro-
„priate duty [of self-immolation] on the fall of his master. (The partial
metaphor is directly expressed] and poetic fancy is also directly ex-
pressed, viz., by the term, "as it were." These two types are embodied
in the following definition: "When figures of sound and sense occur in
one sentence or one portion of a sentence, we have the figure sarikara"
(Udbhata, 5.12 Indurája = 5.22 Vivrti).
The fourth type is where there is a relation of assistance between the
figures. As in this:
These glances of the long-eyed maid
that tremble like water-lilies in the wind:
did she borrow them from the does of the wood.
or did the does borrow them from her?
(Kumárasambhava 1.46)
Although a likening of Párvati's glances to the glances of female deer
is here suggested, the simile becomes subordinate from its role as as-
sistant in giving rise to the figure sandeha (poetic doubt)," for by its
(§ 213i L
assistance we end up With the figure sandeha. This [fourth type of
sarikara) is defined: "Where figures are placed in mutual assistance
and lack independent being, that too is the figure sarikara" (Udbhata,
5.13 Induraja = 5.25 Vivrti).
This is what our author refers to in the words when a figure, etc.
And so the existence of dhvani in the fourth type is ruled out. We
have already stated that there is no possibility of dhvani in the second
and third types. But in regard to the first type, exemplified in “Moon-
faced she is,” etc., one might suspect the possibility. This he now rules
out: where either of two figures. Equal: because our mind sways
between the two.
But now, when the suggested sense appears to be predominant, what
are we to do? Take the example:
The masses have no care of quality
but easily fall for reputation.
The moonstone sweats at sight of the moon
but not at my true love's face."
Here the figure arthántaranyása (substantiation) appears, literally ex-
pressed, but vyatireka (contrast) and apahnuti (feigned denial) appear
by suggestion and are predominant. Having this in mind, he says, but
if, etc. He answers the problem with then we may assign it. That is
to say, this is not sarikara at all, but is the second type of dhvani called
alarikáradhvan: (sugestion of a figure of speech).? What was said under
the subject of parydyokte {viz., that dhvani is of wider range than the
figure and is always predominant} may be equally applied here.
Now he gives a general means of denying the possibility of a [predomi-
nant] suggested sense in any form of sarikara: furthermore. One must
construe by changing the position of the particle apt. The sense is, “ev-
erywhere in the figure sarikara," as distinguished from any particular
variety. For fusion means a mingling, a complete commixture.'? How
would one element predominate any more than in the mixture of milk
and water?
1. Frequently more than one figure of speech is found in a sentence or
stanza. Such cases are assigned to samsrsti (association) or to sarikara (fu-
sion). In samsrsti the figures are associated "like sesamum grains and rice
grains"; that is, they can be distinguished and separated. [n sarkara the mix-
ture, "like milk and water," is irresolvable. By Abhinava's time sarikara was
divided into four types, which he will here define and illustrate. (a) alarikéra-
sandigdhatva, where there is doubt to which of two alarikáras the case should
$143iL] 157
be assigned; (b) olarikáraikavákyánupravesa (also called alarikdratkaudcakdnu-
pravesa), where two or more figures, with no doubt as to their identification,
are combined in a single sentence; (c) alarikératkavdkyémsdnupravesa, the
same as type two except that here the figures are combined in a single portion
of a sentence; (d) alarikárárigárigitva (or alarikáránugráhyánugróhokabháva),
where the two figures assist each other, where the charm of each depends
on its involvement with the other. The whole scheme is often simplified by
combining types two and three. Ananda shows a clear awareness of types
one and four. Abhinava, in interpreting Ananda’s remarks to cover all four
types. quotes ancient authors whose verses, as the footnotes will show, do
not always fit exactly the later scheme which be bas in mind. 2. The text
of Udbbata reads anekálarikriyó, “more than one figure," rather than "con-
tradictory figures." 3. The better attested reading is priyam sma ramase
(Kaumudi). If one takes priyam ramayase, the sense will be “whom you de-
light with your embrace." The line is in prthui meter. — 4. Yamaka is the
repetition of two or more syllables of the same sound but in different mean-
ing, e.g.. smaram and sma ram(ase). — 5. Abbinava is taking this verse as an
example of the third type of sarikaro called ekavdkydmsdnuprovesa. Bhimaha
furnished it as an example of a figure which he called utpreksánvaya, a figure
of far more restricted application than the type of sarikara which Abhinava
wishes to exemplify. Bh&maha requires for his figure ao ambiguous expres-
sion (slista), here instanced in udaydvasdna, which may mean the rising and
setting of heavenly bodies, or the success and failure of humans. [n addi-
tion there must be utprekyd (poetic fancy), bere evidenced by the particle
iva, "as it were," and also "a sense of metaphor" (ripakértha). By the last
stipulation I suppose he refers to the partial metaphor (ekadesavivartirüpaka)
*that is directly expressed in the stanza. It is partial because it encompasses
only one element of the sentence, the darkness to which the day goes. The
much larger, suggested metaphor, which involves all elements of the sentence,
is another matter, which Abhinava will speak of and which we shall remark
on in the following note. 6. We are left with the difficult problem of the
implied metaphor. It is difficult to see how it can be regarded as other than
suggested. Presumably Abhinava takes the suggestion as subordinate to, and
merely embellishing, the literally expressed partial metaphor. By such a view
be could claim that as none of the figures is predominant, there is no dhvani
in the verse. But surely this is a perverse reading of the poem. The suggested
metaphor, or aprastutaprasamsd, forms its beart and its whole beauty. What
we relish and remember is the suggestion of a faithful servant who begins to
die a little when his beloved master dies. Abhinava's rejection of dhvani in this
case can be explained only by his wish to exclude all cases of suggestion that
were involved in the old system of olarikdras. This is an old verse by an au-
thor who did not recognize dħvani. 7. Our reading sandeha here and in the
next line is preferable to the Kaumudi's reading sasandeha. Udbhata, whose
158 [$113i L
remarks on this figure are referred to by Ananda later on (2.26 A), makes a
distinction between sasandeha (embodiment of doubt) and sandeha poetic
doubt). The first figure he finds in those verses where the doubt is expressly
corrected, e.g., “People wonder on seeing the conch in Visnu's hand, ‘Is this
a wild goose that has come to the lotus growing from bis navel?’ But no, it
does not move.” In sandeha, on the other hand, the doubt is not removed.
Rather, it gives rise to a suggestion of some otber figure of speech. The ex-
ample here quoted from Kalidasa is clearly of the latter type. Whether we
tegard the sandeha as giving rise to upamd or the suggested upamá as giving
tise to sandeha is unimportant. The doubt is not resolved and there are two
figures bere assisting each other. In later authors the terminology is changed.
Both of Udbbata's figures are known by the same name (by Mammata as sa-
sandeha, by most others as sandeha), but the former type is distinguished as
"containing a resolution? (niscayagarbha or niscayánta) while the latter type
is called "pure" (suddha). 8. We bave taken the readings of tbe Kaumudi,
pohnavai (for the senseless pahinusai) and na before piámuhe. The point of
the verse is that the poet would portray the face of his beloved as more beauti-
ful than the moon. He arranges the stanza in such fashion that the suggestion
of her beauty is expressed by an arthdntaranydsa (substantiation) apparently
intended for quite a different purpose. For definitions of substantiation see
Dandiu 2.169, Mammata 10.109. A general statement may be substantiated
by a particular (as here), or a particular by a general. Moon-stones give off
moisture (they are said to sweat or to weep) when exposed to the light of
tbe moon. But, ignorant creatures that they are, they fail to sweat at the
lady's face, which is more beautiful. This instance substantiates the general
rule that common people respect reputation rather than true quality. The
figure substantiation is explicit. The vyatireka (see 1.1 Intro. L, note 12), in
tbe form “My true love's face is more beautiful than tbe moon,” is merely
suggested, as is also the apahnuti in the form “This is not the moon; the true
moon is my beloved's face” 9. Ananda will treat alarikáradhvani under
2.21
10. We take this sense for lolibháva from the comment
not found in PW.
A So also in aprastutaprasamsá (reference by means of the ex-
traneous, allegory).! When, by a relation of general and particular, or
cause and effect, there is a connection of a literally stated extraneous
$13j A] 159
matter with the suggested subject in hand, then the literally stated
and the suggested meanings are equally important. To begin with the
case where there is a connection of a literally stated extraneous gen-
erality with a suggested germane particular: although xe apprehend
the particular as important (for that is the final intention of the sen-
tence], we must admit that the general statement is equally important
because the particular cannot exist without the general. Again, when
a [literally stated) particular ends up in a general suggestion, [although
the general suggestion is important as being the final intention} the
particular is also important because all particulars are included in the
general. The same principle holds where the relation is one of cause and
effect [viz., cause cannot exist without effect, nor effect without cause;
so both are equally important]. But in an oprastutaprosomsá where
the connection of extraneous and germane is based solely on similarity,
there, if the literally stated extraneous (member of the] similar [pairs]
is not intended to be predominant, the case falls in the area of dhuani.
Othervise, it will just be one of the figures.
1. The literal meaning of the term aprastutaprasamsá is "praise by means
of the extraneous.” The extraneous is the matter not in hand. Bhàmaha
, (3.29-30) and Dandin (2.340) take the name quite literally. To them aprastu-
taprasamsá was simply a special type of samásokti where the matter in hand
(the prostuta or real subject intended) is praised by a statement of something
extraneous (aprastuta). Thus in Bhàmaha's example we find praise of the
magnanimity of trees, by which one understands the intended praise of good
and generous men. Dandin's example praises the simple Life of deer in the
forest, from which one is to understand his praise of a life away from court
where one need not fawn upon kings. It is Udbbata (5.8 Induraja = 5.14
Vivrti) who dispenses with the notion of praise. Any mention of an extraneous
matter, if it is so connected with the subject in hand as to suggest it, is called
oprastutaprasamsd. Ananda accepted Udbhata's definition and then divided
the figure into three or five types. The five types are: where something
general suggests the particular, where a particular suggests the general. where
a cause suggests the result, where a result suggests the cause. and where like
suggests like. The first and second, as also the third and fourth. may be taken
together, giving only three types. The last type of all (also called anyokti) is
essentially the Graeco-Latin allegory. Later writers went on to subdivide the
last type also.
[5143j L
L The praise of something different,
that is, other than the matter in hand,
is called aprostutaprasarnsá.
It is threefold."
What is meant is a description of extraneous matter which hints at the
matter in hand. This hint is threefold, as it is based on a relation of
general and particular, on a relation of cause and effect, or on similar-
ity. In the sentence beginning When by a relation and ending with
equally important our author sets forth the thesis that in the first
two of these types the extraneous matter and the matter in hand are
equally important.
In the type based on a relation of genera] and particular there are
two methods of procedure. One method is where a general statement
which is extraneous is literally expressed and the particular, which is
the matter in hand, is suggested; as in the following:
Ah, the cruelty of worldly life,
the maliguity of misfortune!
Ab, the tragic ways of fate
deceptive in its very nature.
Here the power of fate in its general form, which is extraneous to the
poet's real intention, and which is stated throughout the verse, ends up
in [a suggestion of] the matter in hand, which is a particular disaster
that has befallen someone. Here the general statement, which is lit-
erally expressed, is as important as the particular, which is suggested,
because the species is logically included in its genus; for there is no con-
tradiction in the simultaneous importance of general and particular.
When a particular which is extraneous suggests a general statement
which is germane, we have the second type; as in the following:
It is not so much that at first the fool imagined
a drop of water upon a lotus leaf
to be a pearl; but hear what happened next:
as he tried to take it slowly on his finger tip
with gentle motion, it melted at his touch.
At this be cried, "Alas, it has fown away!"
and now he cannot sleep from inner grief.
(Bhallatasataka 94)?
§ 1.135 £]
In this stanza the matter intended by the poet is the general princi-
ple that people imagine greatness in what is really nothing, while the
extraneous subject is particular, that of imagining a pearl in a drop
of water. Here too there is no contradiction in the simultaneous im-
portance of the general and the particular, as has been said. In this
way our author has dealt with the first type in its two varieties in the
passage from “to begin with” to “all particulars are included in
the general.”
Extending the same principle to the type based on a relation of cause
and effect, our author shows that it too has two varieties: where the
relation is one of cause and effect. Sometimes a cause, which is
extraneous, is presented literally in order to suggest an effect, which is
the matter in hand. For example:
They who take joy in your success
and stay with you in adversity
are your true relatives and friends;
other seek only their own benefit.
Here the speaker states explicitly a cause which is extraneous to his real
intent. The cause is that good men by their faithful attachment are
friends and relatives to us. He states this in order to suggest what he
really intends, namely that his own words should be trusted.? Although
we apprehend the effect here, our apprehension of the cause becomes
important from its giving life to the effect; so both cause and effect are
itportant.
Sometimes an effect, which is extraneous, being literally presented
suggests a cause which is the matter in hand. An example will be
found in the Setubandha:
I remember before the churning of the sea
heaven without its párijáta trees,
Visnu without his Laksmi by his side
or the kaustubha jewel upon bis breast, and Siva
without the lovely moon within his locks.
(Setubandha 4.20)*
Here Jámbavàn describes his memory of Visnu’s breast without the
kaustubha jewel or Laksmi, and so on, which are matters extraneous
to, and at the same time a cause of, what is his real intention. He does
this in order to suggest the result, namely that his service of the elder
gods, his longevity, and his skill in negotiations fit him to be accepted
as an advisor. Here the suggested and the literal senses are equally
162 [$113jL
important, for although we apprehend the cause to be important, the
effect, which is literally presented, raises itself (into importance] by its
giving life to that cause.
After dealing with these two types, each of which is twofold, he ex-
amines the third type, which is based on similarity. Here too there
are two varieties. Sometimes the charm (and therefore the importance]
comes from the extraneous matter which is literally presented, while
the suggested matter is subservient. An example is this verse by my
teacher Bhattendurdja:
He who brought you back to life
and by his strength supported,
who carried you upon his back
and even gave you worship:
that man you kill with but a smile
O brother zombie, you show yourself
to be the prince of gratitude.*
Here, although some other ingrate is suggested by the power of simi-
larity, the charm and interest of the stanza lie in the anecdote of the
zombie (vetála), which is extraneous. The sense is not impossible as
would be a reproach against an insentient being, and the anecdote is
not without attraction. So the predominance here lies in the literal
sense.
But if the matter in hand is charming and is suggested by a literal
description of an extraneous subject possessing properties such as in-
sentiency which render it impossible for the described purpose, then
we have a case of vastudhvani. An example is a verse of my own:
Troop of delights, who storm the hearts of men
and make them dance in many an antic step;
concealing your own intention as you play;
men call you brute and stupid, in their ignorance
thinking themselves intelligent thereby.
That title of stupidity, 1 think,
if given to them would be honorific,
for it -would seem to liken them to you.
Here the germane matter, which is revealed by suggestion, is the ex-
traordinary way of life of a man while he is being despised by the
world as a fool. What is meant is a great man, who has rolled back
the curtains of darkness by an eye of deep penetration and who lives
a worldly life on the principle of “unimpassioned yet as though with
$1413j L} 163
passion," concealing his real self and accepting the reproaches of men
as he causes their tongues to wag.
[The literal meaning.) A delight, such as a garden or moonrise, is
despised by men as being a brute thing, but it can make the heart
of an absent lover grieve with yearning, or make the heart of another
overflow with joy. Of what sort its own heart may be no one knows.
In fact it is vastly deep and intelligent, utterly void of pride and skilful
at play. Now if people for that reason call it brute and stupid when
it stands rather in honor because of its implied intelligence, and for
the same reason honor themselves as intelligent when they are, rather,
worthy of being considered stupid, then the expression “you are brute
and stupid,” being established as an epithet of the troop of delights,
which we have seen are really intelligent, will, rather, be an honorific.
What is hinted at is that men are worse than stupid. He indicates all
this in the sentence but if.
Otherwise: otherwise it will just be another figure of speech, that
is, the particular figure of speech [aprastutaprasamsd], but never when
the suggested element is predominant.
1. The definition is, basically, the one given by Bhamaha (3.29), but
Abbinava has changed the last páda. The original says nothing of the figure's
being threefold. The second half reads aprastutaprasamseti sd caiva kathyate
yothd. The division into types is first found in Ananda. 2. 1 have fol-
lowed the interpretation of both Kaumudi and BP. The point of the stanza
is that it is not so egregious a folly to mistake a drop of water for a pearl;
after all, they look alike. But to be so convinced of one's error that one wall
attribute volitional flight to a pearl shows the overwhelming power of vain
hope in humanity. Abhinava's readings are superior to those of the printed
text of Bhallata, which has srnvann akasmád api in b and tatas in place of
Sonais in c. The alteration in b seems to have arisen from a reader who
misunderstood tasya mukhdt to mean “from his mouth,” presumably from
the mouth of someone playing a joke on the fool. The verse is quoted again
by Mammata 10.441, p. 621. Bhallata's Sataka comprises the work of vari-
ous authors; see 1.14 A, note 6. 3. One could scarcely elicit this meaning
without knowing the context in which the words were spoken. But Abhinava
doubtless knew the context, as did Hemacandra who also quotes the verse
(AC 559, p. 365), where he says that the words are spoken by Jarésandha
(the enemy of Krishna. soon to be slain by Bhima). Presumably the quota-
tion is taken from some lost play. 4. The stanza forms the opening lines
in Jàmbaván's speech of advice to the leaders of the army about to attempt
an assualt on Lanka. Jümbavàn is the Methuselah of Indian legend. The
trees, Laksmi, the kaustubha jewel, and the moon were all acquired from the
164 (§ 1.135 L
gods’ churning of the sea many thousand years ago. 5. The verse is ironic
and is used allegorically. In the Vetdlaparicaviméati the belief is found that a
corpse can be brought to life as a vetála (zombie). As first revived, the vetdla
cannot walk but must be carried. lf worshipped with Tantric rites he may
give the practitioner magic powers. Perhaps one may infer from this stanza
that if the vetála smiles the practitioner will die. The translation of vetdla by
“vampire,” though sanctioned by long usage, is utisleading. The vetdla does
not suck blood; he is a revived corpse, a zombie. 6. What is one to make of
Abhinava's account of his own verse? The literal meaning of the stanza is not
dif&cult. "Men who decry, as do the noo-Tantric philosophers, the delights of
love and of the senses, calling them brute pleasures, are really stupider than
the pleasure they run down. So I will not copy them by calling names. To call
them stupid would be to compliment them." Now it is true that the literal
sense is impossible from the realistic point of view in which the words “pos-
sible" (sambhávya) and “impossible” are used by the Álahkárikas. Neither
garden nor moonrise, being insentient, actuallly makes the heart dance, nor
do they conceal their own beart, for they have none. So one is forced to look
for a second meaning. To pass to that second meaning is more difficult. Abhi-
nava has thrown what seems to me a aeedless stumbling block in our way by
the discrepancy between the plurality of delights (or stimulants, bhdvavrata)
and the singularity of the great man (mahdpurusa). But the great man does
conceal his thoughts. His causing the tongues of men to wag, in the case of the
Pasupatas and | dare say of many Tantrics, was a premeditated instigation of
reproach; see D. H. H. Ingalls, “Cynics and P&supatas: The Seeking of Dis-
honor," Harvard Theological Review 55.4 (1962). There is also an underlying
compatibility of the Tantric adept, seeking moksa by the path of bhoga, and
the worldly stimulants amidst which he lives.
A Here then is a summary of the matter:
Where the suggested meaning does not predominate
but merely accompanies the literal sense,
there we clearly have ornaments of the literal
[i.e., figures of speech]
such as samásokti and the rest.
Where the suggested appears only faintly,
or merely follows along with the literal,
or is not felt to be the more important:
in such places there is no dhvani.
$113kL]
Onlv where word and sense are subordi
and directed toward the suggestion,
and where there is no fusion (sarikara),
are we in the area of dhvani.
Accordingly, dhvani cannot be included in any other category. And for
this reason too it cannot be included: because it is a particular poetic
whole (arigin) that has been called dhvani. Its parts will be shown in
the sequel to be the figures of speech, tbe qualities (gunas) and the
alliterations (vrttis).' A part, if taken by itself, is never known as a
whole, while if taken together with the whole, it is recognized as a part
of it, not as the whole itself. Even where one of the elements [which
are normally parts] does constitute a case of dhvani,? dhvani because
of its vast range is not li ited to it.
1. For the gunas and vrttis see 1.1a A, notes 4 and 5. — 2. As in certain
cases of paryáyokta (see 1.13h A) or sarikara (see 1.13i A).
L In the list (of seven figures of speech] with which our author
began [bis discussion (1.13c A)], the words "and the like" refer to any
other figure where a suggestion may be imagined, that is, to vydjastuti
(trick praise), etc. Our author proceeds to give a general answer to
all cases of that sort: Here then, etc. His feeling is that it is useless
to write on each particular figure.
Among such figures [we may give] an example of vyajastuti:
What good is done by telling on other wives?
And yet, being a chatterbox by nature
and a southerner as well,
I can't keep still.
She's in everybody's house,
in the market, at the crossroads and at drinking bouts;
she runs about like a drunkard, does your mistress.
Obo, but her name
is Fame.
(Vidy&?)!
Here it is the literal meaning that is embellished by the suggestion
in the form of praise. Another critic has offered the following as an
example of the figure:
[$ 1.13k L
The great earth, lord, engirdled by the sea,
was wedded to your grandsire;
she next became your mother, while today
to raise a family you keep her as your wife.
After a full century, without reproach,
she will be married to your son.
Say is this decent in a line of kings
who know the rules of proper conduct?
This stanza strikes me as obscene, because it causes one to think of
higbly indecent things. And what does the praise amount to? That
you are king by hereditary succession. What is so great about that?
Trick praise of this sort will be reproved in any company of senstive
critics and deserves to be ignored.
[To explain the term “etc.” in bis remark "vyájastuti, etc.," Abhinava
takes up another figure of speech, bháva (expression of inner feeling):]
If an alteration [of a given state of mind], arising from an [apparently] un-
connected cause, gives us to understand the intention and its coanection with
that cause, we have the figure bhàvo. (Rudrata 7.38)?
Here too if the literal sense is predominant, the case is one of a figure
of speech, bhàvo. That is to say, if an alteration of a state of mind
appears, such as the speaking of certain words not normally connected
[with their apparent cause}, and gives us to understand for what reason
the intention embodied in that state of mind [has arisen|—here the
reason may be such as the aim of enjoying the pleasures of love without
stint—we have the figure of speech, bhava. For example:
As I am a weak woman,
young and left in the house
while my husband has gone abroad,
with no one here but my blind and deaf mother-i
how can you be so foolish, traveler,
as to ask to spend the night?
(Rudrata 7.41)*
Here a suggestion embellishes the literal sense of each word and so the
literal sense is predominant. On the other hand, if the suggested sense
were predominant, we should not have a figure of speech at all, as we
have shown before.* So enough of many words.
Where: i.e., in a poem. Ornaments: it is because they are orna-
ments that they act only to embellish the literal sense.
$113k L] 167
Appears only faintly: that is, where there is a vague impression. as
in the simile, etc. (suggested by the figure dipako, etc.]. Follows along
with the literal: the meaning of following along with the literal is
the having of equal importance with it, as in aprastutaprasamsá. Not
felt to be: where its predominance does not appear clearly, but must
be forced on it and so does not really enter the heart, as in the verse,
"Turn back, I beg you," as explained by other commentators.5 By these
two verses he shows that in four cases we are not justified in speaking
of dhvani: where the suggested sense, although it is present, is not pre-
dominant [being a mere ornament], where it is faintly perceived, where
it is equally important with the literal, and where its predominance is
not clear. Where then are we justified? He tells us, only where word
and sense are subordinate. He adds, where there is no fusion.
By "fusion" he means the possibility of inserting any figure of speech. It
is wrong to interpret as "without the figure called sarikara (fusion)," for
then it would be difficult to take the proviso as prohibiting other figures.
And for this reason too: not only by reference to the contradiction
of denoter-denoted to suggestor-suggested can it be shown that the
figures of speech and dhvani are not identical, but because there is a
contradiction between the nature of a whole and of a part, as there is
between that of master and servant. Its parts: that is, taken singly,
as he goes on to say: if taken by itself. Very well, then, let us not
take [a figure of speech] by itself but regard it in the context of the
whole. In defense against this proposal he says, if taken together with
the whole. It is then not the whole itself because other constituents
afe included in the whole; and among its constituents is the suggested
sense which is not a figure of speech because of its predominance. He
makes this point with the words: not the whole itself.
Now it may be objected against our author that he has consecrated
an occasional instance [of what appears to be a figure of speech} with
predominance and has recognized it as the soul of poetry, dhvani."
With this in mind. he now says, even where one of these, etc. He
has not consecrated any one of the figures, such as samásokti, as dhvani
itself, because each figure may exist separately from dhvani and because
dhvani is found in the absence of all figures of speech, samásokti and
the rest, as in the stanzas “Mother-in-law sleeps here" (1.4c A) and
“Who would not be angry" (1.4f A). He makes this point with the
words, is not limited to it.
1. Vyájastuti = vyájena stut',, "praise by means of a trick.” The immedi-
ate impression is one of reproach, but as one thinks of the implications one sees
168 [$ 113k L
that praise has been expressed. This is the old sense of the term, as defined and
illustrated by Bhamaha (3.31), Dandin (2.343), Vamana (4.3.24) and Udbhata
(Indurája 5.9 = Vivrti 5.16-17). There is no evidence that Abhinava recog-
nized the extended definition which Mammata (10.112, p. 670) picked up from
Rudrata's vyàjaslesa (Rudrata 10.11) and which bas been followed by all later
Alaükárikas. In the later view, vydjostuti may be either trick praise or false
praise (vydjanipd stutih), i.e., a sentence apparently offering praise, but as one
thinks of the implications, expressing reproach. — 2. The stanza is ascribed to
Vidy& by the oldest of our preserved anthologies, SRK 996. The ascription has
this io its favor, that Vidyá was a southerner and an admirable poetess. But
other anthologies ascribe it to Mátabga-div&kara (Sdrvig. 1227, SubhA. 2544).
The verse has given rise to much discussion; see Ruyyaka, p. 144, and Rasa-
gorgádare, p. 418. 3. Abhinava here quotes Rudrata's definition of the
first type of bhóva. He goes on to interpret the definition so that it may fit
Rudrata's illustration of the second type of bháva, which he quotes, omitting
the illustration of the first type and the definition of the second type. I can-
not say whether Abhinava does this advisedly, with the intention of reducing
Rudrata's two types to one, or by mistake. He may bave read from a defec-
tive copy of Rudrata, where the verses were omitted, or his memory may have
played him false. At any rate, the original, as it stands in Rudrata, runs as
follows: 7.38 (naturally interpreted): When an emotional alteration (vikdra)
of a person, arising from a cause which is not [normally] connected with it
[i.e.. productive of it}, gives us to understand what that [cause] means to that
person and tbat [in this case| it really is so connected, we bave the figure
bháva. 7.39 (illustration): On seeing the village youth / with a varicula flower
in his band / the face of the young girl / changes color. The commentator
Namis&dhu explains. The girl would not normally be affected at sight of a vañ-
cula flower, 3o we seek for an explanation. It lies in the suggestion that she has
made a rendezvous with the youth in a varicula grove, whicb she was prevented
from keeping. When she sees the youth with a varicula flower in his hand, she
realizes tbat he kept the tryst and that she has missed the opportunity of love-
making. 7.40: When a sentence, in denoting just this, gives us to understand
something that differs from this in regard to good and bad, we have another
type of bhdva 7.41 (illustration): As [ am a weak woman, etc., as quoted by
Abhinava. 4. The verse has been a favorite and is quoted in virtually all the
great anthologies: Särg. 3773, SubhA. 2234, SüktM. 87.11, Saduktı. $47. It
portrays by innuendo an unchaste wife (asati) and has just as good a claim to
be considered a case of vastudhvani as the verse “Go your rounds freely, pious
monk" (1.46 A). But see the following footnote. — 5. Viz., 1.13h L, com-
menting on the remark of A: "if the suggestion is predominant." It is of course
a matter of taste whether one regards the literal sense or the suggested sense
as more important. But Abhinava takes the fact that the verse was quoted by
Rudrata as illustrating a figure of speech to show that the literal sense must
$1131L] 169
predominate. On the other band, the verse "Go your rounds freely, pious
monk" was quoted by Ananda as an illustration of dhvani. A Sanskrit com-
mentator, without strong provocation, will not argue with ancient authorities.
The irreverent Westerner of course is free to do so. — 6. See the interpreta-
tion given in 1.4e L of this verse, where it is shown that some critics took the
verse to exemplify preyo'larikdra or rasavadalankáre. 7. See 1.13j A, end
of passage, and the illustrative stanza “Troop of delights,” etc., in 1.13} L.
A When [Kariké 1.13] says "which the wise call dhvani," this
means that the term was invented by men of knowledge and that it
bas not been put into use inadvisedly. The preeminent men of knowl-
edge are the grammarians, for all the sciences rest upon grammar; and
they gave the name dhvan: to the sounds of speech that are heard. In
the same manner other wise men, who knew the true essence of po-
etry, have followed the example of the grammarians by giving the title
dhvani to that verbal entity which contains a mixture of denotative and
denoted elements and which is designated as “a poem.” They did so
because of the similarity [to acoustical dhvani] in its being a manifestor
[of suggested meanings just as the heard sounds manifest words]. Now
this being the nature of dhvani, the range of which is immense when
one counts up all the types and subtypes which we shall soon describe,
its ilumination bears no comparison to a report on some mere individ-
ual figure of speech that has hitherto remained unknown (cf. 1.1c A].
So the excitement of those whose minds are saturated with dhvani is
quite within reason, nor should others exhibit toward them an intel-
lect stained by jealousy. And so by this, those at least who deny the
existence of dhvani stand refuted.
L Was invented by men of knowledge. The compound
vidvad-upojfià is a bahuvrihi modifying uktih, literally, “a term of which
the upajnd or first use was by men of knowledge." Accordingly, the
neuter gender demanded by Pan. 24.21 when upajñā is used in a
tatpurusa is here inapplicable.
The sounds of speech which are heard: According to the process
[described in the Ny&ya-Vaisesika] it is the last sound of a chain of
Sounds that enters the orifice of the ear. so the heard sounds are sounds
born of sounds, (not the original sounds produced by the organs of
170 (§ 1.131 L
speech]. These sounds in form are like the reverberations of a bell,?
and it is these sounds that are called dhvani. As the master Bhartrhari
has said:
Others have expressed tbe view that the sphota is boru from conjunction and
disjunction with the organs of articulation; the dhvanayoh (plural) are the
sound-born sounds. ( Vakyapediya 1.102)?
In the same way, the suggested meaning has been called dhvani as it
too is often characterized? by a reverberation analogous to the pulsa-
tions of a bell. Again, the phonemes as heard, technically called náda-
Sabdas, manifest the semantic unit, which we comprehend as soon as
we cognize the final phoneme. These phoneme-manifestors are called
dhvanis. As the same master says:
The true form |i.e., the semantic content] in the word that is manifested by
the dhvani is determined by a series of cognitions (viz., the cognitions of the
successive phonemes], which are unnameable [that is to say, each phoneme-
cognition in itself is unassignable to this word or that], but favorable to the
final [word-identifying] cognition. ( Vakyapadiya 1.83)
So we too use the term dhvani for the word and the [literal] sense which
manifest [the suggested meaning]."
Furthermore, it is in the varnas (the phonemes produced by the
conjunction and disjunction of the vocal organs) that the differences of
prosodical length (e.g., a and à, i and i) reside, as has been said:
Either the mind does not perceive a sound if it is pronounced too softly, or it
perceives clearly the whole phoneme. (e.g., we never hear half an a]. (Kumā-
rila, Slokavdrttika, Sphotavdda, vs. 10)
As these same differences are heard in the secondary sound, [or dhvani,
that reaches the ear], it is only such other elements of the speaker’s
speech, such as its slow or rapid delivery, elements over and above
the well-defined operations of articulation [e.g., prosodical length, as-
piration, closure, etc.) that are more particularly called dhvani As
Bhartrhari® has said:
The derivative dhvanis (ie., the sounds which reach the ear) after they have
manifested the word continue to carry in themselves the variations in speed of
utterance, but the nature of the phonemes? is not altered by them. ( Vakya-
padiya 1.77)
In like manner we [poeticians| apply the word dhvani to an opera-
tion over and above the well known operations of denotation, sentence-
meaning and secondary usage.'? Thus we have four senses of dhvani;
§ 1.131 L] im
and by combining them we may speak of a whole poem as dhvani'! It
is for this reason that statements both of its difference (from poetry, as
in “dhvani is the soul of poetry," 1.1 K] and of its identity (as in 1.13
K, which Abhinava interprets as speaking of "poetry, as a distinctive
type of literature, which the wise call dhvani"| are not improper.
[Abhinava now gives a highly artificial analysis of the compounds
vdcya-vdcaka-sammisra and $abdátmá, which we translated as a mix-
ture of denotative and denoted entities and as verbal entity
respectively.| Vàcya-vàcaka-sammisra is a compound from which the
penultimate member has been dropped.!? It stands for vdcya-vdcaka-
sahita-sammisro, "possessing mixtures as well as denotative and de-
noted elements." The sense of addition is given without the use of
"and," as in "ox, horse, man, beast." By this analysis one can see that
the denoted sense can be called dhvani and the denoted word can be
called dhvani, for both of them are suggestive inasmuch as both hint
at (dhvanati) the suggested sense. As they form a mixture when they
are combined with the vibhávas and anubhávas, the suggested sense
also, (which consists of such a mixture] can be called dhvani for it
is what is hinted at (dhvanyate). The word sabda in the compound
$abdátma means sabdana, "a putting into words,” or verbal operation,
and that not in the form of the denotative operation but in the form of
the dtman, "the soul,” of poetry. This [suggestive operation] can also
be called dhvani, for it is a hinting. Finally the object “which is des-
ignated as a ‘poem’” can also be called dhvani because it is composed
of the four other types of dhvani in the manner just described.
And so he states the reason common (to both the grammatical and
the poetical traditions for the use of the same term dhvani]: because of
the similarity in its being a manifestor. The relation of manifestor
and manifested,’ present in general in all four senses [of poetic dhvani],
is common [to the term as used by the grammarians|. This is the
meaning.
It was objected (in 1.1 c A] that because the possibilities of speech are
endless, [there may well be some small variety which has hitherto re-
mained unknown and which might be called dAvani]. He answers that
Objection with now this being the nature of dhvani, etc. The
types which we shall soon describe: there are two main types.
The subtypes: for example, the subtype "where the literal is shifted
to another sense" (arthántarasarikrumitavácya) and that "where the
literal is entirely set aside" (atyantatiraskrtavácya), both of these be-
longing to the main type "where the literal meaning is not intended"
172 [$1131 Z
(avivaksitavácya);'* and the subtypes “where the suggested meaning is
produced without apparent sequence” (asamlaksyakramavyarigya) and
that “where the sequence is apparent" (samlaksyakramavyarigya), these
belonging to the type “where the literal is intended but is subordinated
to a second meaning” (vivoksitànyaparavácya).!* And even among these
subtypes there are further divisions. The range of which is im-
mense: the sense is that it covers the whole of poetry. By the word
individual he indicates the restricted nature [of a figure of speech];
by the word mere, its being subordinate. Saturated (bhávita): that
is, whose minds are intent on the nature of dhvani, or, it may mean,
whose minds, by being perfumed with its charm, cause them to show
such symptoms of emotions as closing their eyes (cf. 1.1c A). Those
who deny the existence of dhvani: that is, those divided into all
three categories [described in 1.1a, b, c A].
1. The Nyàya-Vaisesikas regard sound as a quality set up in the ether
by the conjunction and disjunction of matter. This quality spreads from
its place of origin through ether in all directions, as waves spread out from
& stone dropped in a pond. Just as the wave which reaches the shore is
wave-produced, not stone-produced, so the sounds of speech which reach the
ear are sound-produced. 2. The basis for comparison is the succession of
replicas through a span of time 3. The view, although here ascribed to
others, is close to Bhartrhari's own. Note that the word sphota as used here
is close to its etymological origin, "explosion." But Bhartrbari regards the
sphota not simply as an inferrable physical fact, viz., the sound-explosion
that is the ultimate source of the derivative sound that one hears, but as
the accompanying metaphysical explosion of a phonemic pattern, a pattern
that is devoid of the speed or slurring or variations in pitch and volume of
the heard sound (dħvanı). Bhartrhari never took the further step, taken
by his commentators, of identifying the sphota with the semantic content of
the sounds. See S. D. Joshi, The Sphotanirnaya, pp. 33 and 54. — 4. Here
Abhinava justifies the use of “dhvani” in sense d of 1.1 K, note 1, viz., as
the vyarigya. 5. Note that Abhinava is careful to use the word upaloksita,
not loksito. As will be shown in Chapter 2 (see 2.2 and 220), it is only
the varieties of divans other than rosadhvan: that give this impression of
bell-like reverberation, for in them a sequence is perceived by the auditor
between the literal and the suggested sense. In rosadvani no such sequence
appears. Accordingly, it would have been wrong, by using the word laksita,
to characterize dhvan: as a whole by an impression of reverberation. The
word upalaksita is more modest and may be used of a partial or temporary
characteristic. A house may be upalaksita by a crow perched on its roof.
6. Sphota is here used i its final, post-Bhartrhari sense as the sememe or
§1.13m A]
meaningful unit of speech. 7. Here Abhinava justifies the use of “dhvani”
in senses a and 6 of 1.1 K, note 1, viz., as fabdárthau vyañjakau. 8. Sa eva
does not here refer to the author of the previous verse. It is used in the manner
of Irish dialect: “Himself told me,” referring to the master of the house, or
the most important man in the speaker's frame of reference. 9. Sphota is
here used in Bbartrbari's sense, not the later semantic sense.
10. Abhinava here justifies the use of "dhvani" in sense c of 1.1 K, note 1,
as the vydpdra, vyarijana. 11. Here, finally, sense e. One can only marvel at
Abhinava's skill in justifying all the poetic uses of "dhvani" by grammatical
precedent. — 12. Such madhyamapadalopin compounds are legitimized by
P&n. 2.1.69, Vårt. 8. The anointed example is séka-parthiva “the vegetable-
(eating) king." 13. Abhinava is forcing the text here; vyarijakatua does not
mean vyafgyo-vyarjako-bhóva. 14, See 2.1 K. 15. See 2.2 K and note 1
1.13m
A There is such as thing as dħvani. And it is in general of two
sorts: where the literal sense is not intended (avivaksitavácya) and
where the literal is intended but is subordinated to a second meaning
(viveksitényaparavdcya). An example of the first is this:
Three men reap the earth
of its flower of gold:
the warrior, the man of learning,
and he who knows how to serve.
(Mahabhdrata 5.35.64)!
And of the second, this:
On what mountain,
for how long,
and what was the name of his austerity?
I mean this little parrot's
that he should bite into a cherry
as pink as your lip?
(Dharmakirti)?
174 [$113m A
1. The verse is also found in late versions of the Paricatantra: Bom-
bay 1.45, Kosegarten 1.51. One may argue over the syntax of suvarnapuspóm.
My strong feeling is that it is a karmadháraya, used karmany akathite (Pan.
1.4.51; the verb ci is listed in the pariganana). The learned Kuppusvámi
Sastri was of the same opinion ( Upolocana, p. 254). The gender of puspd may
have been influenced by that of /atd or by its proximity to prthivi. Those who
would make the Mahdbhdrata agree with Classical syntax will of course take
the compound as a bahuvrihi. Abhinava has a more improbable explanation.
The "fower of gold" here does not mean what it says. [t means success,
worldly advancement. 2. Quoted also in SRK 439. Poetical use is often
made of the belief that sensual pleasures are a reward for merit gained by
ascetecism in past lives. See SRK, translation, note on vs. 408. According to
Abhinava’s first explanation, the stanza is an instance of rasadhvani.
L He states the result of refuting [the position of those who
deny the existence of dhvani]: there is such a thing. Now, that
dhvani should be no more than secondary usage (laksaná) [which was
the fourth objection to the dhvaniváda set forth under 1.1d A] can be
easily explained and answered only after giving examples. So despite
the fact that one would expect straightaway a refutation of the view
that dhvani is secondary usage [the fourth objection], or that it is
indescribable [the fifth objection, cf. 1.1e A], the author of the Vrtti
here sets forth the two main varieties of dhvani in order to be able
to give examples. In doing so be follows [the system set forth by the
Kánikós in| the next chapter:! and it is
To fit the five meanings of “dhvani,” the grammatical agreement [of
the compound avivaksite-vdcya with dhvani| can be achieved by taking
it as a bahuvrihi which has simultaneous instrumental, locative, abla-
tive, dative, and genitive relations (to its exocentric member].? When
“dhvani” has the sense of vácya (the literal meaning), dhvani itself will
be referred to by the element vdcya in the compound. The avivaksita-
vácyo [dhvaniA] will be that type of dhvani (i.e., vācya, literal meaning)
by which that literal meaning itself is not intended, that is, is not in-
tended to predominate [in the final meaning]. Such a dhvani ill be a
suggestor.? The same sort of analysis can be made of vivaksitényapara-
vácya. Or, in the one option [of the five] where "dhvani" means artha
(the literal meaning), we can analyse the compounds as karmadhérayas
(simple adjective compounds). Avivaksitavácyah will then be an unin-
tended literal meaning. Vivaksitányaparavácyah will be "a meaning
which is literal and which is subordinated to something else which is
§1.13mL] 175
intended (to predominatel" In these two types, sometimes [viz., in
avivaksitavácya] the literal sense is not intended for such reasons as
that it makes no sense in the context; sometimes [viz.. in vivaksitànya-
paravácya| it is intended insofar as it does make sense in the context,
but by the power of its beauty it extends our apprehension to a sug-
gested sense. It is on this account that in the second type a meaning
is primarily the suggestor, in the first type a word. But is it not a
contradiction to say that a meaning is intended and then say that it is
subordinated to something else? No, because what is meant is that it
is intended only insofar as it is subordinated to a second meaning.
In general of two sorts: His view is that although there are three
kinds of dhvani— vastudhvami, alarikáradhvani, and rasadhvani—they
are included in these two sorts. But we may ask what benefit accrues,
after giving the name dhvani, from adding these [particular] names [for
its two main varieties]. The benefit is this. The first name indicates the
cooperation in the operation called dhvanana (suggestion) of the ap-
prehension on the part of the auditor of meanings implied by the three
other operations of denotation, sentence-meaning, and secondary us-
age, while the second name indicates the cooperation of what is wished
to be said, that is, of the intention on the part of the poet. In this way
the true nature of dhvani is rendered more apparent.
Flower of gold: the compound suvarnapuspám |is an upapada com-
pound agreeing with prthivi; it]* means “which flowers forth in gold
pieces." As the sentence thus embodies an impossible meaning, the
lieral sense must be unintended. Accordingly, after setting forth the
literal sense of the words by denotative power (abhidhd) and giving
us the syntax by the power of sentence-meaning (tátparyasakti), the
stanza. abandoning this sense because of the obstacle (of impossibil-
ity), gives us by the power of secondary usage (laksand) a meaning
which is related by similarity, namely that the three men easily par-
take of great wealth. The purpose of this secondary usage is that the
praise of the warrior, man of knowledge and servant, which hides be-
cause of its not being expressed literally, should rise to the highest value
by being suggested, just as the breasts of a beautiful woman [are the
more beautiful from being half hidden].? The primary manifestor of the
suggestion here is the word [suvarnapuspám], but the literal meaning
cooperates. All four semantic operations are in use.
On what mountain: for not even such mountains as Sriparvata,
which give unobstructed success of the highest order, furnish such suc-
cess as this. The time spent there must have been measured in millenia
176 (§1.13m L
of divine aeons. And no form of austerity, such as sitting amid five
fires,” has been recorded as being productive of such reward. The word
tava has been given separately lest it be understood with weakened
force, as it would be if placed in compound. His intention is to bring the
action of biting into close relation with “you.” Accordingly, those who
Say that the author failed to use the expression tvad-adhara-pátalar*
simply because it would not fit into the meter are mistaken.
Bite: (the suggestion is that) he tastes it in an unbroken continuity;
[that] he does not eat it like a glutton, but rather acts like a connoisseur.
Hence [it is suggested that] he has gained his refined taste, just like the
other reward, from his austerity. Little parrot: From this indication
of his youth, we see that he has gained his reward at the proper time.
This also must derive from his austerity. We have in this stanza a
suggestion made by a lover, which stimulates the (dlambana-|vibhdva
li-e., the lady who is the object of his love}. It takes the form of a
clever compliment which transmits his own hidden desire [viz., to kiss
the lady's lip].
In this stanza there are only three semantic operations, viz., de-
notation, sentence meaning, and suggestion, [as opposed to the four
operations contained in the preceding stanza], for here the third, or
middle-stage, operation of metonymy (laksaná) is missing as there is
no blocking of the primary meaning, etc. Or, by a different interpreta-
tion, we may say that the third operation, laksand, does intervene. We
may suppose tbat the primary meaning is blocked by the impossibil-
ity of taking literally these improbable questions [directed to a parrot]
and that a secondary meaning [of the lover as obtaining the chance
to taste his lady's lip], based on similarity, ensues. But the purpose
of the laksaná is still that which is being suggested, which enters in
the fourth stage. There is this difference, however, that in the former
verse ("Three men reap the earth") laksand was the chief semantic
power to cooperate with suggestion, while here the chief powers are
denotation and the power of sentence-meaning, for it is because of the
beauty of the literal sense that we apprehend the suggestion. This
shows that the operation of loksaná is helpful only to a very small ex-
tent. [n that variety of suggestion where the sequence is not noticed
at all (asamlaksyakramavyarigya) [= rasadhvani] there is no apprehen-
sion of laksaná at all, for the sequence [from the literal to suggested
meaning] is not apparent, as we shall show. So we may take it that in
the second type of dhvani also (at least as here exemplified] all forms
of semantic operation are present.
§1.13m ZL] 177
1. It has been argued that the present passage, taken in connection with
2.1 K and 2.2 K, shows that the author of the Vrtti and of the Kārikās was
one person. The argument takes the form of a question: “Why would the
author of the Kárikás define the subtypes of dhvani under 2.1 and 2.2 if he
had not already described the major types to which they belong?" But the
argument is not conclusive, and I would base my belief in a single authorship
on other grounds (see Introduction, pp. 25-27). — 2. An English example
may put the reader who is innocent of Sanskrit grammar on the right track.
The phrase "cut-rate competition" can be glossed as "competition by which
rates are cut." Sanskrit grammar would regard "cut-rate" as a baAuvrihi com-
pound. It agrees grammatically with the word “competitiou.” Its exocentric
(unexpressed) member is "which." Its relation to that member is instrumen-
tal. 3. Vyarijoka here = vyarijako 'rthah. Abhinava does not trouble to
give analyses of the other relations. The locative will apply when “dhvani”
has the sense of kdvya; the ablative ("because of which"), when “dhvani” bas
the sense of vyarigya (the suggested meaning); the dative ("for the purpose
of"), when "dÀvani" bas the sense of vyarijana (the suggestive operation);
the genitive, when "dAvoni" bas the sense of vdcaka (the denotative word).
4. Apparently Abhinava takes suvarnapuspdm as suvarna plus the root pusp
(DAP 4.15, puspyati) plus suffix on (Pán. 3.2.1). — 5. The same simile, spelled
out in full, is used by the Pala poet Vallana (9th or 10th century), SRK 1705.
6. A peak of the Western Ghats. For an interesting description of it some cen-
turies later, see the account of the 15th-century Russian traveler Athanasius
Nikitin, India in the 15th Century, Hakluyt Society, 1857. — 7. Sitting with
a fire on each side and the sun above. 8. It is normally considered incorrect
to use an expression in which a member outside a compound (here tava) must
be construed with the subordinate member of the compound (bere adhara in
6dhara-pátalam). Abhinava's remarks are designed to clear the author of the
verse from the charge of incorrect usage. The meaning that Abhinava reads
into the sentence would be rendered in English by emphasis: “that he bites a
cherry as pink as your lip." Accordingly, the commentaries Kaumudi and BP
say that if the word for you were here placed in compound, the author would
be guilty of avimrstavidheyo, "not giving sufficient prominence to a predica-
tive element." . Abhinava's reason for offering the second interpretation
Ues in his general view of the pertinence of both stanzas quoted in this section
by Ananda. He views them as introduced before the discussion of bhakti (=
laksaná) in 1.14 in order to give examples where laksaná occurs but where it
can be shown to be distinct from dhvani. It is true that avivaksitavdcya will
always furnish such examples. But Abhinava wishes to show that there are
cases even of vivaksitányaparavácya where a small degree of laksaná is possi-
ble. Otherwise there would be no point in Ananda’s mentioning or illustrating
that type of dhvani at this point.
[5114 K
K This dhvani is not indentical with bhakti (secondary opera-
tion), because it differs from it in form; nor is it defined by that, because
the definition would be both too wide and too narrow.
A Here he refutes the objection that dhvani is nothing more than
secondary operation (cf. 1.1 K, 1.1d A). This dhvani, that is, dhvani of
the sorts just mentioned, is not identical with bhakti, because it differs
from it in form. Dhvani is where a meaning other than the literal is
revealed by the literal word and meaning to be the final sense and in
that sense a suggested meaning is predominant. A secondary operation
is merely a subordinate one. The second balf of the couplet shows that
bhakti cannot define dhvani. Why cannot dhvani be defined by bhakti?
Because the definition would be both too wide and too narrow. Too
wide, because bhakti occurs in areas outside those of dhvani. Poets are
often found to use words in an associated sense, being prompted by
idiom or conformity (to convention], without any great beauty being
generated by the suggestion. An example is:
Wilting at either end
from touch of heavy breasts and loins,
green in between
from a waist that bears no weight,
and here all disordered
from tossing about of loosened arms:
this lotus-petal couch
speaks the fever of a slender maid.
(Harga, Ratndvali 2.12)?
Or agai
You kiss a hundred times,
embrace each other a thousand
and rest only to unite again.
But when this happens with a lover,
it is not tautology.
$1.14 A]
And again,
Whether angry or pleased,
in tears or in smiles.
however you catch them, wanton girls
carry away your heart.‘
With a newly flowered vine
the husband gives his young wife a tap
on her breast.
Such a gentle tap;
but the pain went straight to the heart
of her fellow wives.*
It suffers pressure for others' sake, is sweet when broken,
even in altered state it is prized by all.
What if it fails to grow if cast on barren land:
is this the fault of the sugar cane or of the hostile desert?
(Bhallatasataka 56)*
In this last stanza the word "suffers" [is to be taken in a secondary
sense]. Instances like those quoted above are never the domain of
dhvani, because ... [sentence completed by 1.15 K}.
1. Idiom and conformity to convention: this distinction between prasid-
dhi and anurodho is made clear by Abhinava in 3.33i L (Text, p. 426), where
Ananda uses these words in the dual. 2. Here it is the verb "speaks" that is
used in a secondary or associated sense for "makes it clear that." Couches do
not actually speak. [n the play, the lotus-couch furnishes the king with evi-
dence of the heroine's love fever. The stanza is quoted in SRK 709 and in most
of the great anthologies. — 3. "Tautology" is a trope for “tedious repitition."
The action here is repetitive but not tedious. The verse is badly misprinted in
the Kashi ed.; see Corrections of Text. The verbs cumbijjai, avarundhijjai, and
ramijjai are passives used statically (bhàve yak): lit., "there is kissing,” etc.
4. Here “carry away” is a trope for to charm or fascinate. I am not sure of the
sense of ucchinta. Prakrit ucchitta means “crazy” according to Pdia-sadde-
mahannovo. Abhinava renders it together with mahildo as svairinyaA, lit.,
women who disregard in the pursuit of their own inclinations the constraints
of husbands or parents. The term is used as a synonym for abhisdrikah; see
SRK 233. 5. According to Abhinava, "gives to" is here used in the sense of
"rewards with." — 6. The verse is an aprastuteprosamsd (see 1.13j A, note 1),
an allegory of a virtuous courtier who cannot live under a vicious king. The
180 (81.14 A
whole verse makes this suggestion, which is embodied in the figure of speech,
as it is the literal meaning that is charming. But the verse is here quoted sim-
ply for the secondary usage of "suffer." Sugar cane cannot suffer, so "suffers
pressure" means no more than "is squeezed." The stanza is certeinly not by
Bhallata, who lived under Sankaravarman (A.D. 883-902), that is, after the
time of Ananda; see RájTar. 5.204 and Jacobi, ZDMG $6, p. 405. Bhallata's
Sataka is an anthology drawn from many authors This stanza is ascribed to
Indur3ja in Sárrig. 1052 and SuktiM. 35.5, to Yasas in SubhÁ. 947.
L Andsoitisonly after giving examples of both (major types of
dhvani| that he comments on and refutes the view expressed {in 1.1 K]
by "some say it is bhákta (secondary operation)." What he has in mind
is this. Are bhakti and dhvani identical, the two words being merely
synonymns? Or does bhakti define dhvani, marking it off from what is
other than dhvani as prthivitva (earthness) marks off from earth what
is other than earth?! Or is it an upalaksana (occasional characteris-
tic), as a crow may be of Devadatta's house because a crow may be
perched on it? (The Küriká) begins by denying the first possibility:
not identical with bhakti. The (Vrtti's] phrase, of the sort just
mentioned, should be referred to the five meanings of dhvani: word,
litera] meaning, operation, suggested meaning, and poem.? To show
the difference (of the two concepts] he begins by stating the nature
of dhvani: (where a meaning other than] the literal, etc. To
be the final sense: i.e., the sense that permits our apprehension to
come to rest, the sense which is the purpose [of the poet's employing
just those particular words]. Is revealed: he means, is suggested.
Merely a subordinate operation (upacára): that is, secondary us-
age (gunavrtti), metonomy (laksaná). To use an associated sense is to
speak in transgression (of the literal sense]. By the word "merely" he
is referring to cases where a fourth semantic operation, of the nature
of suggestion, may be inferred as possible from the mere fact that the
third operation has been employed,’ but where this fourth operation,
being neither useful nor important, is as good as absent. For the defi-
nition of a [primary] purpose is "that with a view to [the acquiring or
avoiding of] which one starts about an action."* Inasmuch as secondary _
usage is found even in such cases, how can one say tbat the suggestive
operation and the operation of dhvani are one and the same thing?
[The Karika} then rules out the second possibility: because the
definition would be too wide, etc. Nor is it, viz., dhvani, defined
by that, viz., by secondary operation. It may be objected that the
$114 L]
suggestive operation must take place [wherever a secondary operation is
employed], so how can one distinguish the area [of dhvani from that of
laksand)? To provide against this, [the Vrtti| says: without any great
beauty. He means, for the reason that the purpose in question is of no
importance and nothing is therefore accomplished by the suggestion of
it. By the use of the word "great" [he admits that there is some beauty
in such cases but that] there is only enough to qualify as a guna (poetic
quality), as shown by the definition [of the quality, aptness (samádhi)]:
“the imposition of the property [of one thing] on some [other] thing
should be called aptness."*
But if there is no real purpose in using such expressions, how is it that
an author uses them? He answers this objection: "because of prasiddhy-
anurodha," for such has been the usage through a long succession [of
writers]. But I would say that prosiddhi implies [not that there is no
purpose but] that the purpose is too obvious. Although the purpose
appears in clear form, it stands in need of something hidden,” like
buried treasure [in order to be in the domain of dhvani]. For in the case
of the secondary usage (upacdra) illustrated by "speaks" [in the first
of Ánanda's illustrative verses] the purpose is the apprehension by the
auditor of “making something quite clear." If the author had used the
obvious literal expression, would the verse lose an element of beauty?
Or by his using this covert expression is any element of beauty added?
With this in mind our author will say [that dhvani reveals] “a beauty
which cannot be conveyed by any other form of expression" (1.15 K).
[In the second verse quoted by Ananda] the Prakrit word avarun-
dhijjai means dlirigate (there is embracing). "Tautology" is used in its
secondary sense of something to be avoided, because the literal meaning
[viz., repetition of words} is impossible in the context.
[For the third of the quoted verses Abhinava furnishes a Sanskrit
translation of the Prakrit and then adds:] In this verse "catch" is used
in the secondary sense of receive, "carry away" in the sense of subjecting
to their power.
[The fourth verse:] Here a husband in the course of normal love- play
gives a light stroke of a fresh vine to the breast of bis youngest wife
As this indicates the favor she has attained with him, it proves from
its very softness bard to bear in the heart of her fellow wives, who no
longer share in his love-play. That a light stroke given to one person
should have its effect on another and be hard to bear “even although so
soft,” is startling. In this stanza giving is used in the secondary sense
of rewarding
182 [$1.14 L
[The fifth verse:} Although the word "suffers" is used in its primary
sense with respect to the virtuous man, who is the subject really in-
tended, still. with respect to the extraneous subject, sugar cane, which
is being praised, as the “suffering” of pressure is impossible, the word
is used in a secondary sense of undergoing pressure, so that the whole
expression ends up meaning nothing more than "is squeezed."
Now in such cases of course there is some purpose, so how can we
avoid saying that there is dhvani? It is in response to such an objection
that our author says: Instances like those, etc.
1. prthivi prthivituasambandhat, Prasastapáda, Benares ed., p. 41. This
so-called definition of earth is justified by Udayana in his Kiranávali. He
points out that it is not intended to be definitive. We shall still require
à definition of prihivitvo, which he gives. But such definitions, he insists, do
not lead to an infinite regress, in logic any more than in medicine or grammar.
One goes on defining until the uneducated man is educated. Then one stops.
2. This interpretation is historically impossible. Ánanda never distinguishes
the five seoses in this way. Ananda’s phrase actually refers to the two major
types of dAvoni that he has just mentioned: avivaksitavácya and vivaksitónya-
porovácya. 3. Every use of laksaná implies some purpose, for otherwise the
speaker would not have departed from literal usage. Thus even in the first
of Ànanda's quotations (the verse from the Ratnávali) one may say that the
word vadati is used instead of gamayati in order to give the notion that the
couch shows very clearly the lady's suffering. But this is a secondary sort
of purpose, not the main purpose of the sentence. It is not really useful to
that purpose nor poetically important. —4. Nyáyo S. 1.1.24. Harsa did not
set about writing his verse with tbe view to expressing only a little more
vividly the action of the couch on the king's inferential judgment. 5. The
source of this definition of samadhi appears to be lost. For other, and better,
definitions of the term, see BANS 16.102 and Dandin 1.93. Dandin's example
is: kumudéni nimilanti kamolány unmisanti ca, "the water-lilies close their
eyes and the lotuses open theirs." The imposition must be within the range
of everyday speech, or we would have a figure such as hyperbole or fancy. It
must be apt and should impart vividness. 6. Abhinava seems to take the
compound prasiddhyanurodha here as a tatpurusa. Kuppuswami Sastri in his
Upalocana on the Kaumudi remarks that Abhinava's explanation here does
not fit with the use of prasiddhyanurodha in 3.33i A. 7. Kaumudi and BP
explain the hidden something as the transmission of an element of beauty that
does not appear in cases of non-suggestive use.
$145 L]
K A word can justly be termed dhvani only if in its being sug-
gestive it lights up a beauty which could be achieved by no other [i.e..
non-suggestive manner of] expression.!
1. [n the bracketed words of our translation we are following Abhinava's
interpretation. Without them the sentence might seem to be limiting dAvani
to the Flaubertian mot juste, which is surely not the case.
A In the area of the examples just given there was no word
that caused the manifestation of a beauty which could not have been
achieved by some other [manner of] expression.
L By no other expression: that is, by the use of literal word
and meaning, and so other than dhvant. "Word" is to be understood
in all its five senses. Can be justly termed dhvani: i.e., can be de-
noted by the word "dhvani" The examples just given: e.g., "speaks"
[in the first verse quoted under 1.14 A].
1. Such is certainly not Ánanda's intention, but the interpretation makes
for a more systematic presentation. The Kaumudi, followed by BP. shows that
Sabda may be analysed so as to give the same five senses given by Abhinava in
his analysis of dhvani (1.13 L). Thus: óabdyata iti sabdah = vdcyah; fabdyate
‘neneti Jabdoh = vàcakoh; sabdyate vyajyata iti = vyarigyam (here I suppose
one must employ the principle anekarthd dhátavah); fabdanam = vydparah;
while the combination of these four senses will give the samudáyah = kávyam.
(§ 1.16 K
A Furthermore,
K Words such as lávanya, which are used idiomatically in a sense
other than their proper (etymological) sense, are never instances of
dhyani.
A In these words there is indeed a secondary semantic operation.
And in the context where they occur we may speak of dhuani, if it bap-
pens to arise, but that will be only because of some other consideration.
Dhvoni never occurs primarily because of such words.
L Our author has already said that there is no operation of
dhvani where the purpose [of choosing to employ a secondary sense|
is unimportant. Where there is secondary usage without any basic
purpose at all, there too there will naturally be no operation of dhvani.
He states this by saying, furthermore, etc.
Words like lávanya, which means properly “possessing a salty taste,"
but which is idiomatically used in such other senses as "charm, beauty,"
by the very fact that they are used idiomatically lack that separation
(from their proper meaning] which is occasioned by the presence of the
triad! [and so cannot give rise to dhuani]. As has been said, “Some cases
of secondary usage, being idiomatic, so far as their force is concerned
are just like direct denotation” ( Tantravárttika, p. 683). Such words,
although used in a sense different from their etymological sense, do not
carry any dhvani and we cannot speak of dhvani in such cases. By
speaking of secondary semantic operation he refers to secondary usage
of both the gauni and làksaniki varieties." By saying "such as" ldvanya,
[the Karika] would include words like dnulomya, prátikülya, sabrahma-
cérin. Anulomya (smoothness, orderliness) means literally rubbing in
the direction in which the hair grows. Pratikila (antagonistic) is used
properly of a current that fights against the bank of the stream. The
$117 K | 185
primary meaning of sabrahmacdrin (companion) is one who bas had
the same teacher. In each case the other meaning is secondary. As one
does not adopt the secondary use of these words with any purpose in
mind, we cannot speak of a suggestive operation in their case. But now
in such verses as:
de vaditi lundhi paludisi gasittha
làvannujjala-gugharidhollavapattà (7)?
a suggestion is indeed apprehended in the presence of the word lávanya.
True, but it does not derive from the word làvanya. It derives rather
from the operation of dhvani that follows after we have understood
the meaning of the whole sentence, for in the sentence it is suggested
that his beloved's face has illuminated the whole sky. But enough of
many words. Our author says the same thing: because of some
other consideration. He means, because of the suggestive power [of
the sentence], not because of the use of such a word as lávanya in à
secondary sense.
1, The triad is: blocking of the literal sense, connection of the literal
object with the secondary object, and a purpose (prayojana) for shifting from
the use of one sense to the other. Actually it is only the third of these
conditions that the word lávanyo, as used idiomatically, lacks. 2. Govni is
based on the simil ity of the primary and secondary object, láksaniki is based
on some other relation subsisting between them; see 1.1 K, note 1. 3. No
one to our knowledge has been able to make sense of any of the versions of the
,Prakrit verse. Each manuscript shows a different reading, all of them being
mostly jibberish. After the first two syllables | have transcribed the readings
of Kaumudi’s MS ca, in which at least the words lévannuyjala, “resplendent
with beauty,” make sense.
A And agai
K When a word abandons its primary operation and reveals an
Object by secondary usage, the purpose for which this is done is one to
which the word moves without stumbling.
[51174
A Because when a purpose is to be achieved of revealing a mean-
ing of special beauty, if the word accomplished that purpose only
through a non-primary sense, the author would be at fault in using
it. But that is not the case.
1. That is, he should have used some other word. What is meant be-
comes clearer by the help of an example. “A village on the Ganges" suggests
the beauty, peacefulness, and holiness of the village. These suggestions spring
from the primary sense of the word "Ganges," not from the secondary, or
shifted, sense of "bank," which we need in order to make sense of the expres-
sion. It is logic that demands the secondary sense (see 1 4b L, note 6). The
suggestion, the poetry, springs directly from the primary.
L The foregoing argument has shown it wrong to say that wher-
ever there is bhakti (associated usage) there is dhvani. And so, if we
use bhakti to define dhvani, the definition will be too wide. But even if
we were to grant, for the sake of argument, that bhakti occurs wherever
there is dhvani, the object on which the bhakti operates will be different
from the object on which dhvani operates. There can be no relation of
substance and attribute between entities tbat occupy different areas;
and a definition must be an attribute.’ Laksana (bhakti) operates on
a secondary object. The operation of dhvani takes place in the area
of the purpose. The second semantic operation, laksand, does not take
place in that area, because that area lacks the set of conditions (block-
age, similarity, etc.) for secondary usage. lt is with this in mind that
our author says, and again, etc
[Comment on the Karikà:] When a word abandons its pri-
mary operation, that is, after completing its denotative operation,
and reveals, that is, brings to our apprehension, a secondary ob-
ject by secondary use (gunavrtti)—here gunavrtti is a synonym of
laksanà—the purpose, or goal, at which—accusative case—this il-
lumination is aimed, is one where another operation comes into play.
And this operation is not laksaná, because the laksanà of a word is an
operation which moves baltingly, that is, the word's power of giving
information is disturbed by the working of some hindrance, whereas
that word in giving us to understand the purpose does not meet with
any hindrance. For if it did, we should have to discover a reason for
it, [which could only be) some further purpose, which we should have
$117 L} 187
to discover; and so we should be forced into an infinite regress. Ac-
cordingly, there is no place here for laksita-laksand (secondary usage
growing out of secondary usage). To reveal: the word darsanam is a
form that includes the causative suffix [i.e., the meaning is “revelation,”
not "sight"].
[Comment on the Vrtti] Accomplish here means “suggest.”
Through a non-primary sense: i.e, as disturbed by some bin-
drance. In using it, viz., the word. Would be at fault: It is so
that the purpose may be easily apprehended that a word is used in
its secondary sense. In the expression “the boy is a lion,” where the
notion of the boy’s unusual bravery is to be conveyed, if the word were
to operate haltingly, it would not convey to us this notion; so why
should it have been used? If you reply that it will convey that notion
by a [further] secondary operation, then we shall have to discover a
subsequent purpose and still another secondary operation to go with
it. So we shall be led to an infinite regress. On the other hand, if you
admit tbat there is no halting motion here. then there can be no sec-
ondary operation prompted by the purpose to be conveyed. for the set
of conditions for a secondary operation (hindrance, etc.,] will be absent.
You cannot say that there is no operation [for conveying the purpose];
and that operation cannot be denotation, for the conventional agree-
ment [between denoter and denoted] is absent. This operation, over
and above the operations of denotation and secondary usage, can only
be the operation of dhvani.
* But that is not the case: The author is not at fault, because the
purpose is readily apprehended. So we see that the denotative power,
wishing to pass to its primary meaning but being blocked by some
hindrance, continues on because it has not fulfilled its aim. Tbat is why,
in speaking (of the associated sense which it does reach], we say, “This
is the non-primary sense of the word.” As there is an acceptance of
convention even in the non-primary sense, {one may say that] secondary
usage (lekgand) is simply an appendage to denotation (abhidha).?
1. To define a substance is to furnish its peculiar attribute. that is, the
attribute which rules out all other substances. If the attribute occurs in
a different area from that of the substance, it obviously cannot serve as a
definition. — 2. Such is the correct reading furnished by the Kaumudi. The
other printed texts read laksana- for laksita-. See 1.4b L and note 18. BP gives
an example to which the term laksito-laksaná may be properly applied: "How
is this, slender maid! The month of Sravana is in your eyes, autumn in your
cheeks, summer in your limbs and winter in your lotus face." Here the month
188 [$1.17 L
of $t&vana' is used in the sense of the rainy season, which in turn gives rise to
the second secondary sense of tears. See also 2.9 L and note 2. — 3. These
tather odd remarks are occasioned by Abhinava's effort to clarify the following
Kürikà. Kārikā 1.18 will say that secondary usage (gunavrtti) depends on no
more than vácokatva (the denotative power of words), a statement that seems
at variance with the semantic system that has been described, where laksand
(as likewise gunavrtti) is an independent semantic power which depends on a
triad of conditions. Abhinava furnishes us here with two considerations which
may explain the apparent change of viewpoint. Loksaná arrives at its object,
the secondary sense, only at the end of a journey which set out toward the
denoted object. In that sense it occurs as an appendage to abhidhà. Then
also, it shares in the peculiar property of abhidhà, the convention (samaya,
sariketa) between word and meaning. Laksand does not veer aside from the
primary sense to any meaning, but only to a secondary meaning that also
attaches to the word by convention. One may find many of the secondary
senses of a word in a dictionary. In this sense too laksaná is closely related
to abhidhd. Dhvani, on the other hand, although it requires denotative word
and meaning as its trigger, is not dependent on, or closely related to, abhidAa
in the two respects here brought to our notice.
K Secondary usage (gunavrtti) depends on no more than the
denotative power of words. How can it be used to define dhvani, which
is based wholly on suggestive power?!
1. The distinction is expressed here unclearly. Both gunavrtti and dhvani
depend to a greater or lesser extent on vàácakatva. The distinction lies in
the manner in which they depend on it. Abhinava does much to clarify the
passage. See 1.17 L, last paragraph and note 3, and his comment below.
A Therefore dhvani is one thing and secondary usage another.
As a definition it would be too narrow too, because the type of dhvani
where tbe literal is intended but is subordinated to a second meaning,
$1181] 189
and many other varieties, do not f | in the same area with associated
meaning (bhakti). Therefore associated meaning furnishes no defini.
tion.
L He sums up: therefore. Since secondary usage (laksang)
forms simply an appendage to denotation, for that reason; that is to
Say, Since secondary usage (gunaurtti)—he means both its varieties,
gauni and láksaniki—depends on denotative operation inasmuch as it
arises from an obstruction to that operation and forms an appendage
to it, how can secondary usage form a definition of dhvani, which is a
suggestive operation? The two processes occur in different areas.
[The Vrtti] sums up the matter: therefore. The author means,
because he has shown its forming too broad a definition and apropos of
that discussion (has noted] that it occupies a different area. So, havi
explained the overextension referred to in the Káriká which stated "it is
not defined by that, because the definition would be both too wide and
too narrow (1.14 K)," he now explains the underextension: it would
be too narrow.
It would be: that is, secondary usage would be. The definition
would be of sufficient extension only if bhakti (associated usage) oc.
curred wherever dhvani occurs. And that is not the case, for while
bhakts occurs in the presence of that type of dhvani where the litera)
sense is not intended, as in such verses as “Three men reap the earth”
(1.13m A), how shall we find it in such verses as "On what mountain”
(ibid.)?
[Objection from the Mimámsá point of view:] But now, [let us exam.
ine the concept of] /akgand (secondary usage); it extends throughout
the qualitative (gauna) as well [as the relational (làksanika)]. The only
difference! between the qualitative and relational varieties is that in
the qualitative the word which indicates an object by laksaná enjoys
grammatical agreement with the word [which denotes that object], as
in "The boy is a lion."? Or, we may say that one object (e.g. a lion],
by indicating a second object [e.g., a boy who shares in the qualities
of a lion], makes the word that denotes the second object agree with
the word that denotes itself (i.e., makes the word “boy” agree gram-
matically with the word "lion"]. Or, we may say that the word “lion”
and the object lion cooperate in indicating; and so both of them fuse
with the word denoting that thing and with the thing itself. It has
190 (§ 1.18 L
been said that “the [denotative] word is used in the qualitative vari-
ety, but is not used in the relational variety (laksana). But secondary
usage (laksaná)? is present there too and so extends to all varieties.
And this relational variety is of five sorts,‘ as it is based on (a) a
conjunction (of the secondary object] with the direct object: for exam-
ple, a direct object of the word “dvirepha” (“possessing two r's") is the
word “bhramara”—now the word "bhramara" is connected [by the con-
ventions of language] with the six-legged creature, a bee; that object
may be indicated by the word "dvirepha" because of the bee's connec-
tion with a direct object [of the word "dvirepha"]; (b) the proxi ity
(sámipya) of the secondary object [to the direct object], as in "a village
on the Ganges" [where the bank of the river is close to the direct object,
river]; (c) samaváyo, that is, a connection;? for example, "Bring in the
spears," meaning bring in the spearmen, (who are connected with the
spears|; (d) opposition, as when one says with reference to an enemy,
“In what has he not benefitted me?";* (e) its being connected with
the same activity, that is, when it is based on a relation of cause and
effect: for example, *he takes away my life," when the expression is
used of one who takes away one's food [here the direct object, life, is
the effect of the secondary object, food]. In this way, laksaná occurs in
all varieties.
And thus, in your verse "On what mountain," since an obstruction to
the literal sense is introduced by the improbable questions (addressed
to a parrot], laksana, based on similarity, comes into play.
(Abhinava:] But we admitted this, saying that laksaná occurred i
the middle stage [between denotation and suggestion].
[MImámsaka:] Then how can your author say that “the type of dhvani
where the literal is intended but is subordinated to a second meaning,
[and many other varieties, do not fall in the area of laksana]"?
[Abhinava:] He was referring to the chief subtype (of this type of
dhvani], viz., where a succession from literal to suggested meaning is
not noticed. And by its many varieties he meant the suggestion of rasa,
of bhava, of improper rasa, of improper bháva, or of the incipience or
cessation of any of these;" all this, as well as the subvarieties of each.*
And in every one of these, laksana is impossible.” The reason is that
in a poem that sets forth the vibhávas and anubhávas there can be no
hindrance to the primary meaning; so what chance is there for laksaná
to arise?
[M:] Let us forget about hindrance. The true definition of laksaná
is this: "That is called laksaná where we have an apprehension of an
§1.18 L] 191
object invariably connected with the primary meaning.”!° In the type
of poetry here of which you are speaking, when the vibhávas, the anu-
bhávas, etc., ate the primary meanings (of the words], the rasas, etc.,
being invariably connected with them, will be indicated by laksaná, for
the vibhávas and anubhdvas stand in a cause-effect relation to the rasas,
while the vyabhicdribhdvas stand in a relation of accompaniment.!!
A:] By no means. At this rate, whenever we apprehend the object
smoke from the word "smoke," we would be reminded by laksaná of
fire, and from that we would be reminded of the repelling of cold, and
so on, until there would be no end to a word's meanings.
M:] The word "smoke" finds a point of resti its own literal
so it will not go on operating any further.
A:] Here you have come around to our view, that it is a hindrance
to the literal meaning that brings laksanà to life, for when such a
hindrance occurs, the word does not rest in its literal meaning. And in
the setting forth of the vibhàvas, etc., there is no hindrance.
M:] Very well then, we may say that just as the memory of fire arises
after one has understood the presence of smoke, so the apprehension
of such mental states as sexual desire arises after the apprehension of
the vibhávas, etc. There is no verbal operation here at all.!?
A:] This Mimàmsaka who knows so much about our apprehension'?
should be asked this question. Do you suppose that the apprehension
of rasa is nothing more than the apprehension of another person's men-
tal state? You should not make such an error. What aesthetic relish
(rasatà) would there be in the mere inference of emotional states that
are found in the everyday world? The relishing of rasa is a super-
normal (alaukika) delight. It consists in savoring the vibhàvas, etc.,
which are found in poetry, and it must not be degraded to the level
of memory and inference, or the like. Rather, the connoisseur, whose
mind has been trained by everyday inferences from effect to cause,
when he apprehends the vibhávas, etc., does so not in an uninvolved
manner (tétasthya) [in which everyday inferences are achieved], but by
bringing them into the power of his sensibility, or in other words, con-
fronting them with sympathy, a process that forms the seedling for the
full relishing of rasa about to ensue. The nature of his apprehension
consists in a savoring of the vibhàvas that springs from his identifying
with them, a process that is entirely removed from the path of mem-
ory and inference. This savoring has not been produced by some other
means of knowledge in the past so that it might qualify as memory.'*
Nor is it produced now from any other means of knowledge, because
192 [5118 L
perception and the other means do not operate in a super-normal ex-
perience. That is why the terms vibhávo, [anubháva,| etc., are used,
which are terms for the super-normal.'5 As [Bharata] says: "It is called
a vibhdva because its purpose is to give understanding (vijria)."!5 In
dealing with normal experience we speak of a cause, not a vibháva.'"
Anubhdva also is a term for the super-normal. "The dramatic repre-
sentation of voice, body, and emotional expression, since it per its us
to experience (anubhávayati) [the represented mental states], is called
anubháva."'* By experiencing (anubhavana) is meant one's identifica-
tion with the mental states [so represented]. In dealing with normal
experience we speak of an effect, not an anubháva.!? And so, lest one
suppose that [in the enjoyment of rasa] the mental state of another
person is being inferred, Bharata omitted the word “basic emotion”
(sthéytbhdva) from his definition: "Rasa is born from the combination
of vibhávas, anubhdvas, and vyabhicáribhávas."?? Had it been included
it would have proved a stumbling block.
The statement that a basic emotion turns into a rasa?! is based on
suitability, that is, because the relishing of beauty arises in us from
our memory bank (samskdra) of mental states which are suitable to
the vibhdvas and anubhdvas of those basic emotions [that are being
portrayed in the characters of a literary work]; and because, while we
are in the stage of understanding the mental state of another person,
which may prove helpful to our sympathetic response, we understand
such basic emotions as sexual desire from such (vibhávas] as a garden
and such [anubhávas] as horripilation of the actor's skin. The tran-
sient emotion (vyabhicáribháva) is also a mental state [resident in the
portrayed character], but since it is relished only as dependent on a
principal mental state, [there is no danger in its being mentioned in
the sūtra and so] it is listed along with the vibhávas and anubhávas.
So what is born here is a rosyamánatà (a being tasted, a gustation,
of beauty),”? that is, a savoring that eclipses such worldly mental states
as the joy that might be produced by reunion with a constant stream
of old friends. And for this reason, [viz., because of its super-normal
character,] the savoring serves to manifest something, not to inform one
of something, as might be done by an established means of knowledge
(pramána). It is not a production such as results from the working of
a cause.
(M:] But if it is not a cognition and is not produced, what is it?
[A:] We have told you. It is the super-normal rasa.
§ 1.18 L] 193
[M:] But the vibhdvas, etc.—are they what inform us of it, or are
they productive of it?
[A:] Neitber informative nor productive;
ing.
(M:] Where else is such a thing found?
[A:] The fact that there exists nothing else of this sort is why we have
called it super-normal.
[M:] But then rosa will not be a valid means of knowledge.
[A:] So be it. Since we receive pleasure and instruction from savori
it, what else do you want?
[M:] But still, there will be no way of knowing that it exists.
[A:] Wrong. It is proved by our own self-awareness, because savoring
is a form of knowledge.
Enough arguing now. But one more reason why rosa is super-normal:
namely, that soft and harsh alliterations, while they have no effect on
meaning, can be suggestive of rasa.?? What possibility of laksand can
there be in such a case? One finds too that there can be relishing of
the words of a poem by mulling them over, for we see a connoisseur
reading the same poem over and over and savoring it. That the words
of such a poem are unlike other words, which become useless after we
have understood them according to the dictum, "One takes them up [as
means] only to abandon them [after they have served their purpose],"?*
shows that such words must have a suggestive operation. And that is
why the succession [of the suggestion to the primary meaning] passes
unnoticed.
It has been objected by a certain person that this theory of sugges-
tion would result in vàkyabheda (giving two different meanings to one
sentence),?* but his objection is based on a misconception because [of
the following consideration].
A ritual text (sdstra),?® uttered once, conveys a meaning by means
of semantic convention. As it is impossible for us to remember simul-
taneously numerous contradictory conventions, the text cannot convey
two meanings, while if the conventions are not contradictory, then ob-
viously there will be just one sentence meaning. The sentence cannot
convey contradictory meanings successively, because a semantic oper-
ation cannot begin again after it has once ceased. If the sentence is
uttered a second time, the meaning will be the same, because there has
been no change in the semantic conventions or the context. If it could
Convey a second meaning, obliterating the meaning obtained by con-
text and convention, there would be no semantic rules at all. At this
194 [5118 Z
rate vv hen we hear the words, "A man desirous of heaven must perform
the fire oblation,” what assurance should we have that the meaning is
not that a man must eat dog meat?" Nor would matters stop there.
Language would become wholly unreliable. Accordingly, vakyabheda is
there counted as a fault.
But in poetry, the vibhávas, etc., as they are being conveyed to us,
tend to become objects of our relish. There is no need tben (or semantic
convention." There is nothing here comparable to the apprehensions
we receive from a ritual text: “I am enjoined to do this; I will do it; I
have accomplished my purpose," since such a text, being on a normal
plane,?? tends toward what one should do in the future. But in poetry,
the savoring of the vibhàvas, etc., is essentially a matter of the present,
arising like a magic flower, without reference to past or future. In this
sense the relishing of rasa is different from normal relishing, as it is
also different from a yogi's meditation.
And so it is that in the stanza “On what mountain.” connoisseurs will
sense the clever compliment which is the speaker's intention without
noticing the succession to a blocking of the primary meaning. That is
the [true] reason why our author has stated as a general principle that
there is no bhakti in that type of dhvani where the literal meaning is
intended but is subordinated to a second meaning. It was we, seeking
to persuade you when you were being obstinate,” who granted that
laksoná might be found in the stanza. for it was our thought that no
matter how angry you might be, you could say nothing against cases
where no succession could be noticed. But if you will not be angry,
we will point out that even in the stanza "Three men reap the earth,”
where the literal sense is not intended, regardless of the fact that all
the conditions for laksané, such as blocking of the primary meaning,
are present, the sentence comes to rest in the suggested meaning. And
so enough of tbis long discussion
Our author sums up: therefore associated meaning [furnishes no
definition).
1. In the text, kevalam construes with the words ity evam laksanikdd
gunasya bhedoh four lines below. 2. "Lion" is here used by secondary usage
to mean a boy with the qualities of a lion. It is accompanied by the denotative
word "boy," with which it stands in grammatical agreement. [n the relational
variety, on the other hand, this accompanying use of the denotative word is
not found. "A village on the Ganges" indicates a village on the river bank,
but the denotative word "bank" is not used. 3. It is confusing to have the
same word (loksand) used in two different senses in the same sentence. To
8118 L] 195
make matters worse for the reader, the pronoun (sa) with which the next
sentence begins must refer to the first, not the second sense. 4. Abhinava
now specifies the five sorts, following the verse of Bharirmitra which he quoted
under 1.1d L. But he here follows a different reading from that whicb he there
gave: abhidheyena samyogàt sámipyót samaváyatoh in place of abhidheyena
sdmipydt sárüpyàt samaváyatah. See l.1d L, note 4. In effect the version
given under 1.1d L includes the gauni variety, that being the variety based
on sórüpyo, whereas the present version excludes it. The sense bere given
to samyoga is peculiar; in Nyàya a vácyavácakasambandha is never referred
to as samyoga. Furthermore, the illustration of the type based on samaváya
implies a non-Nyàya sense of sarnaváya. But these facts cannot be used as
arguments against the present version, for Bhartrmitra may have defined the
words in other than their Nyáya-Vai$ ika senses. $. Note that semaudya
and semyoga are here glossed by the same general word. In its normal sense
samaváya cannot be used of the relation between spears and the men who hold
them. 6. This is a case of irony. The direct sense of the word “benefitted”
is the opposite of the secondary sense which the speaker intends. 7. For
these varieties see 2.3 K and for examples, 2.3 L. 8. Rasadhvani may be
divided into the eight, or according to some, nine, rusas. Even single rosas
have their subvarieties; thus, sambAoga-srrigáro and vipralambha-srrigára. So
also with the bhdvas and rasábhásas, etc. 9. The text from this point, Kashi
ed., p. 154, line 4. to p. 158, Line 7, has been translated by Gnoli. Aesthetic
Ezperience, pp. 102-106.
10. The quotation. given inexactly, is from the Tantravdrtttka, p. 354
The original reads abhidheyavinábhüte praurttir laksonesyate, "the operation
of a word on an object invariably connected with its direct meaning sbould
be called latsand” It is not a good definition, because the connection need
not be invariable. — 11. The vibhávas are the determinants of the rasas;
they cause them to arise. The onubhávos result from tbe rasas (at least
as rasa is understood by the Mimámsaka here speaking, viz., as a sharp-
ened emotion). The vyabhicdribhdvas accompany the rasas. 12. Here the
Mimàmsaka would reduce the achievement of rasa to an inference, the third
valid means of knowledge. The fourth means, verbal apprehension, would play
no part. 13. The words are ironic. Among poeticians the Vedic ritualists
are stigmatized as the most insensitive of all men to poetic beauty and to the
understanding of literature. 14. This is another distinction between rasa-
pratiti and inference (anumdna). In inference the sight of smoke gives rise
to a memory of fire which has been perceived in the past as accompanying
smoke. 1$. alaukika eva vyavahdra: that is, they refer to a super-normal
means of apprehension. Abhinava returns to this idea in commenting on 2.4
The apprehension (pratiti) of rasa, he says there. is lokottararüpá; it tran-
scends the experience of the workday world. The term alaukika had already
been used bv Nyàya and Buddhist epistemologists for types of perception thac
196 {51.18 L
could not be explained by normal physical causes. 16. BANS 7.3 (Vol. I,
p. 346): atha vibháva iti kasmát / ucyate, vibhdvo vijñānārthah. 17. Here
Abhinava is adding to the words of Bharata, who does not make this distinc-
tion. He merely says, uibhdvah kdranam nimittam hetur iti parydydh (ibid.).
18. BANS 7.4 (Vol. I, p. 347). Abhinava is following a Northern version of the
text, closer to that given by MS ba of the Gaekwad edition than to the text
as it has been printed. 19. One may say that the determinant (vibháva) is
the cause of the mental state and the dramatic portrayal (anubhávo) is the
result, so long as one remembers that these words are used not of an everyday
mental state produced in the actor, but of the super-normal state produced
in the audience.
20. BANS 6.31 (Vol. I, p.272). 21. stháyino bħävä rasalvam ápnuvanti,
BANS Vol. I, p. 288. 22. That is to say, the birth spoken of by Bharata
is not of a physical thing called rasa, produced by everyday causes, but the
birth of a super-normal enjoyment engendered by poetic means. Abhinava
insists on the same distinction in his comment on 2.4. 23. Abhinava's view
is more complex than this sentence seems to imply. See 3.33b L, note 3.
24. Vàkyapadiya 2.38. The dictum of course applies only to words that are
denotative. That the words of poetry are different shows that they must
have a different sort of power and operation 25. The anonymous oppo-
nent (Bhattanàyaka?) must have held Mimamsé views, for it is only in the
Mimamsé that much is made of this fault. To the ritualists it was impor-
tant to barmonize the many apparently discrepant statements in the Vedic
texts. They did this by subordinating certain passages to others and so pro-
ducing ekavdkyatd, "the state of a single sentence," or, if many grammatically
distinct sentences were involved, by forming a single mahávákya, "great sen-
tence,” i.e., a single consistent logical presentation. The grammarians, on
the other hand, eager to make the text of Panini apply to as many linguis-
tic situations as possible, often instruct us to make two statements out of
his one (yogavibhdga or vákyabheda). One feels that Abhinava would have
answered the present charge more simply and more truthfully by pointing
out that in cases of dhvani the primary sense is always subordinate to the
suggested sense, whereas in the alañkāras, if there is a suggested sense, it is
subordinated to the literal. In either case there is ekavdkyatd. Instead of this,
he makes an elaborate distinction between $àstra and poetry, which leads up
to the claim that vdkyabheda is a fault in the former but not in the latter.
26. The Kaumudi advises us to take Sdstra in a broad sense, as referring
to any text that is not literary. But the argument that follows, it seems to
me, implies a very narrow sense. It is only a ritual or Mimamsé text that
is "directed to what one should do in the future,” or that gives rise to such
notions as “I am enjoined to do this," ete. 27. The words tendgnihotram
kā promá form a sloko. Gnoli (Udbhata's Vivarana, p. cod, note 1) has
pointed out that it is a quotation from Dharmakirti's Pramánavarttika, 1.318
$149 L] 197
(Manoratha ed. 3.318) 28. Kaumudi and BP make clear that the need
for semantic convention occurs in the stage of conveying the ribhávas, etc. In
the next stage, where they suggest rasa, semantic convention plays no part
29. As opposed to the supernormal plane of rasásváda.
30. Durdurütam: the word appears also in other forms in the MSS—
dvondvarüdhom, dadurutam, durdurabham. As I see no satisfactory etymol-
ogy, I translate simply from context.
K lt might, however, be an adventitious mark (upalaksana) of a
certain type of dhvani. And if dhvani has been defined by others, our
view would stand confirmed.
A While bhakti might be considered an adventitious mark of one
type out of the various types of dÀvani that we shall describe, if one
were to say that dhvani is fully characterized by secondary usage, one
might say that all the figures of speech which differ from dhvani are
characterized by the operation of denotation, a statement that would
imply the futility of constructing definitions of the individual figures of
speech.
Even if dhvani had been defined by others previously, this would
simply confirm our view, for our view is that there is such a thing
as dhvani. If this has already been proved, we have gained our wish
without effort.
Those too who have said that the nature of dhvani is something
sensed in the hearts of connoisseurs but incapable of being expressed,
have spoken without reflection. For when the general definition has
been given in the manner stated and the particular definitions in the
manner about to be stated, if it were still held to be inexpressible, the
same charge would apply to all things. On the other hand, if they mean
this as a hyperbolical way of saying that its nature is superior to all
other types of poetry, then they are speaking the truth.
L Now our opponents may admit that dhvani and bhakti are
not identical and also that bhakti does not fully define dhvani. But it
198 [$119 L
does sometimes characterize it. As bhakti occurs in [some] areas where
dhvani occurs, it serves as an upalaksana (adventitious characteristic)
of dhvani. True enough, but it does not occur everywhere that dhvani
occurs, so what do our opponents gain by this fact, or what do we lose?
And so [the Kàriká] says, it might be of a certain type.
And bhakti has been described by the ancient authors. Using it
simply as an adventitious characteristic, we might be able to mark
out dhvani and know it in all its varieties. What use is a [specific]
definition? To dispel such a view, [the Vrtti| argues, if one were to
Say, etc. The relation of denoter and denoted is found in all areas
where figures of speech are found. So, since the working of denotation
has been described by the grammarians and the ritualists, where is
there any need of work by definers of figures of speech? In the same
way, by adopting the dictum of the logicians that the effect is born of
the cause, we might ask what useful new accomplishment has ever been
made by any creator or discoverer, beginning with God.' At this rate
00 one would ever undertake anything. Our author states this, saying
[it] would imply the futility of constructing definitions.
Let us suppose that we have not revealed anything new, that [the
nature of dhvani| has already been revealed and we have merely de-
scribed it correctly [by following precedent]. What harm would this
do? With this in mind, our author says, even if, etc. Previously,
that is, previous to our work.
By thus refuting the three varieties of the view that dhvani does not
exist, as also the view that it is included in bhakti, it follows that among
false views the view that it is inexpressible has also been refuted.?
Accordingly, there is no Káriká directly aimed at refuting this view.
The author of the Vrtti, however, in order to make a neat presentation
of the whole subject, brings up this implicitly refuted view and gives
an explicit refutation: those too who have said, etc.
Its general definition has been given in the manner stated, viz., "That
[type of poetry] in which sense or word," etc. (1.13 K). The particular
definitions will be given in the manner about to be stated, viz., "It may
be shifted to a different meaning," etc. (2.1 K). In regard to these [we
may note that] in Chapter One the general definition of dhvani has been
given by the author of the Karikds. In Chapter Two, the author of the
Karikás gives definitions of the subtypes of dhvani and refers to the two
main types as though they had already been given. In confor ity with
this, the author of the Vrtti had stated the basic divisions already in
this chapter. by saying, "and it is in general of two sorts” (1.13m A)?
§1.19 L] 199
To all things: both everyday matters and scientific matters. A
hyperbolical way of saying: by this he shows that the inexpress-
ibility may have been used as a hyperbolical expression, as in the verse
"those syllables keep on sounding their ineffable message in my heart,”*
in order to show its supreme excellence.
(May my words prove] auspicious.
(There follows a colophon verse made up of puns, so that one is forced
to render it by two separate translations.)
Will the world be clear even by moonlight.
if there is no eye to see?
So Abhinavagupta has opened an eye.
I praise the goddess Siva,
- God's blessed Sakti of understanding,
who resides within her own self and who.
by the power which awakens within her
wakes instantly the universe.*
Will the (Schrday]- Aloka be clear, even with the
help of the Candrikà,? if it lacks the Locana?
So I have made a beginning of the Locana
I praise the blessed inspiration [of poetry],
which resides within (the poet] himself
and which by its power of revelation
reveals instantly the universe.
Herewith the First Chapter of the Sohrdayáloka-locona, an exposition
of dhvoni, revcaled by the great Saiva master, the revered teacher, Abhi-
navagupta.
1. The argument of the Karikd, explained in the preceding paragraph, was
that bhakti cannot serve to define dhvani, that is, to rule out the application of
the term “dhvani” from all instances of non-dhvoni, because bhakti is present
only in some instances of dhvani. The argument of the Vrtti, explained in
this paragraph, is more general. Even if-a characteristic occurs throughout
the area of the thing to be defined, it is of no use as a definition if it is too
general. 2. The references are to the five false views set forth or implied in
1.1 K. 3. I suppose the reason for Abhinava's again (see 1.13 m L) bringing
up this distinction between the exposition of the Karikds and the Vrtti at
this point is to justify the curious discrepancy between the future tense of
200 (§ 1.19 L
vaksyamédnayd ("in the manner about to be stated") and the past tense of
pratipádite (“has been given”) in the present passage of the Vriti. — 4. The
quotation forms the last line of the following stanza: nidrárdhanimihtadro
(or in some versions nidrdnimilitadrso) madamantharáyá nápy arthavanti na
ca yáni nirarthakáni / adyápi me varatanor madhurdni tasyás tàny aksaráni
hrdaye kim api dhvanonti
With half closed eyes, lazy with wine,
my lady spoke sweet syllables
They were neither meaningful
nor yet unmeaning, but were such
that even now they keep on sounding
their inefable message in my heart.
Abhinava may well have taken the quotation from Kuntaka, who uses it in
his Vakroktifivita (1.19, vs. $1) and says that the indefinite pronoun kim ap:
conveys the fact that the excitement of the heart cannot be expressed but can
only be experienced. The stanza is found as number 36 in the Kashmiri re-
cension of Bilhapa's Cauroporicásiká (ed. W. Solf, Kiel, 1886) and is variously
ascribed in anthologies to Bilhana (Sárrig. 3468), Kalasa (SuktiM. 43.26), or
Kalasaka (SubhÁ. 1280). As Bilhana was a contemporary of King Kalasa(ka)
(regn. a.D. 1080-1088), the ascriptions must be wrong. Kuntaka lived a cen-
tury or more earlier. — 5. [n the final slokas to the chapters of his Locana
Abhinava renders homage to the powers or stages of Vdc: at the end of the
First Chapter, to the pard Sakti; of the Second, to the pasyanti gakts; of the
Third, to the madhyamd sakti; and of the Fourth, to the vatkhari sakti. That
speech exists in four stages is a concept as old as Rigveda 1.164.45. We first
meet with the traditional names of these stages in Bhartrhari; they are miss-
ing in the Mohdbhdsya, although that work quotes the famous Rigvedic verse
(Kielhorn ed. I, p. 3, lines 24-25). To Tantric authors like Abhinava the four
Saktis represent a double process of evolution: on the metaphysical plane,
from undifferentiated unity through two intermediate stages to the sensible
everyday world of diversity; on a linguistic plane, from the undifferentiated
Saddabrahman, again through two intermediate stages, to the physically man-
ifested speech by which worldly communication is carried on. For Abhinava's
description of these stages, see his Paryantaparicáfiká, verses 41-48, or Jaya-
ratha’s commentary on Tantráloka 1.18. Pratibha (imagination, inspiration)
is used, as well as cit (the self-conscious), as a name of Siva's highest Sakti
in TA 1.2. It is a serviceable term in the present stanza, because the prati-
bhà of a poet is the power which enables him to make use of dhvani for the
achievement of rasa. Compare the verses with which Abhinava concludes the
later chapters of the book. 6. Candrikd: name of a commentary on the
Dhvanyáloka that preceded Abhinava's Locana.
CHAPTER TWO
A Thus it has been shown that dhvani is of two kinds:' one where
the literal meaning is not intended (avivaksitavácya), the other where
the literal meaning is subordinated to a second meaning (vivaksitànya-
paravdcya) In this regard, the Karika makes a statement in order to
show the subdivisions of the first kind.
1. The word *dhvani" may be taken here in any of the last three senses
listed in 1.1 K, note 1, viz., as suggestion, suggested meaning, or a suggestive
type of poetry. Note that it is the Vrtti chat bas shown the distinction between
the two main types of dhvant, not the Kárikás. See 1.13m A and 1.13m L,
note 1.
LI praise the magic branch that bears
, the wished-for fruit,
Siva the generous;
who, as we think of her, gives blessing
and removes our grief.
The author of the Vrtti, providing the logical connection between
this [and the preceding] chapter, begins by saying thus, etc. Shown
means: "by me, in my capacity as the author of the Vrtti. Nor in
saying this! did I depart from the intention? of the basic text; rather,
I followed the intention of the author of the Karikds.” That is why he
says what follows.?
In this regard: that is, in regard to the statement of two kinds of
suggestion made by the author of the Vrtts, this (Káriká which now
follows) is the seed [from which that statement sprang]. Or we may
take tatra to mean "at that previous time." The sense will then be:
the author of the Vriti showed previously, in the First Chapter, the
201
202 [8 2.1 Introduction L
kind of suggestion where the literal sense is not intended.‘ To show
a difference (prabheda), that is, a sub-type within that, the Karka
now makes a statement. And by showing these sub-types it will be
possible, by reference to them, to show [in the second Kdrikd] the
difference (prabheda) of (the first kind of suggestion] avivaksitavdcya,
that is, the difference of its nature (prabhinnatva) from (the second
type] vivaksitányaparavácya.* Basically, the sense is that the author of
the Kàrikás is in full agreement with the view that there are two kinds
of suggestion.
1. "This" refers to the naming of the two varieties of dhvani in 1.13 m A.
2. Utsütram means “beyond the scope or intention of the basic text,” viz., the
Künikás. The word is used in Sisupdla 2.112. — 3. The meaning of Ánanda's
second sentence, on which Abhinava now comments, is perfectly clear. But
Abhinava is not satisfied with the apparent sense, because the distinction of
the two main types of suggestion has nowhere been stated in the Kàárikás,
but only in the Vrtti Accordingly, Abhinava tortures the sense in order to
turn it into a statement by which the Vrttikára may justify himself. — 4. We
have emended the word prakdsitah to pra-kdsitasya. As the text stancs, one
can make sense of it only by the expedient of taking avivaksitavdcyasya yah
prabhedah to mean avivaksitavdcyanipo yah prabhedah, on the analogy of such
phrases as rdhoh sirah. 5. Tbus Abhinava takes probheda in two different
senses. He thereby increases the implications of Ánanda's statement.
K In that type of suggestion where the literal meaning is not in-
tended, it may be shifted (sankramita) to a different [associated] sense,
or it may be entirely set aside (tiraskrta)
A The suggested meaning likewise is distinguished (i.e., differ-
entiated into two kinds) by virtue of the two mentioned varieties.!
§21L]) 203
1. The point of this sentence is that one might question the propriety
of the term vdcya (literal sense) in a definition that should deal with the
suggested sense (dhvani). The response is that the suggestion is also distin-
guished by the very distinction that has been made in the vdcyo. The KM
edition adds after the word visesa the following: iti vyarigyaprakásanaporasya
dhvaner prakároh, apparently only in order to make clear what we have stated
in this note. The extra words are not found in the recorded MSS and seem
to have been missing from Abhinava's text.
L Thecausative suffix in the past passive participle sarikramita!
denotes a group of conditions (sahakárivarga)," and it is by their power
that the sense is caused to shift in the suggestive operation. The word
tiraskrta refers to the same agents. The connection is this: that literal
meaning which, being unintended, gives to the form of suggestion called
"where the literal meaning is unintended” (avivoksitavácya) its name,
is twofold. (In the first variety,] that meaning which. although possible,
is not as such of any use; which seems to have become something else
because of its involvement with various properties; and which remains
as an unnoticed? property-possessor like the thread of a necklace, is said
to be (shifted, i.e..] developed into a different shape. That meaning, on
the other hand, which is not possible in the context and which serves
. merely as a means to perceiving some other [suggested] sense, after
which it runs away as it were, is said to be “set aside.”
Now it may be objected that we are supposed to be describing sub-
varieties of dhvani, that is to say, the suggested sense. So surely it is
inappropriate to speak of varieties of the literal sense. With this doubt
in mind, our author says: the suggested meaning likewise. The
word ca (likewise) is used in the sense of "because." He means: Be-
cause of variety in the suggestor [i.e., the vdcydrtha. the literal sense],
we can appropriately speak of variety in the suggested sense [i.e., the
distinctions of the suggested meaning depend on distinctions of the lit-
eral meaning). Or if we take the word dhvani to be used in the sense of
suggestor |i.e., the literal sense, as explained in 1.1 K, note 1], there
will be no difficulty.
Feeling that there is no need to give a definition since the defini-
tion of this variety is furnished by its very name, the author lof the
commentary) proceeds to give an example.
204 [$21 L
1. sarikramita is the past passive particle of the causative verb: sam +
kram + nic + it + kta. The suffix nic drops by Pan. 6.4.52, but not witb-
out denoting the causative agent. Abhinava identifies the agent, i.e., that
which causes the shifting of the sense, as "the group of conditions" (saAa-
kárivarga). — 2. The sohakárivorga is composed of the three conditions of
laksand, namely mukhyérthabddha, nimitta (i.e., sombandha), and prayojana-
vattva. Both forms of avivoksitavácya depend on laksaná and thus on the
conditions that bring lcksand into play. Another name for avivaksitavácya
is loksanámuladhvani. — 3. Against the interpretation of BP, I have taken
loksyamónaA to include a negative, i.e., as laksyamdnah Only thus does the
passage make sense. Both the sarikramitavdcya and the thread of a necklace
are unnoticed property-possessors. What are noticed are the meanings sug-
gested by the vácya and the flowers or gems strung on the necklace. — 4. Abhi-
nava bas already explained several times in the first chapter, e.g., Text p. 31
(Translation 66), 99 (Tr. 125), 105 (Tr. 132), 135 (Tr. 171), that one of the
meanings of dhvani is vyarijaka, i.e., the vácyártho. The alternate interpreta-
tion strikes me as impossible, for what is obviously at issue is the vyarigyártha.
Moreover, the full name is avivoksitavácyadhvani.
A An example where the literal meaning is shifted (arthántora-
sarikramitavácya) is the following:
White herons circle against dark clouds
that paint the sky with their wet lustre.
Winds carry the small rain.
The peacocks, friends of the clouds, cry out with joy.
Let all this be: my heart is hard;
lam Rama and can bear it all.
But Vaideh!, how will she live?
Alas, my queen, alas, be brave!!
In this verse the [suggestive] word [whose sense is shifted] is “Rama.”
By this word we understand Rama as developed into various suggested
qualities, not simply as the possessor of the name.
$2.1a L] 205
1. The stanza is quoted anonymously by Mammata 4, vs. 112 (p. 188),
Hemacandra AC, vs. 68, and SuktiM. 90.6. Jacobi pointed out (JRAS, 1898,
p. 296) that it occurs as Mahànátaka 5.7 (the Eastern version of the Hanu-
manndtaka). The Western version lacks it. The quotation begins with a
description of the rainy season, a time when lovers long to be together. The
point in quoting the verse here is that the word Rima qualified by “hard-
hearted" reminds one of, or rather suggests, many other qualities that are
associated with Ráma, namely his having undergone so many other hardships,
such as the loss of his kingdom, his exile in the forest, etc. The beauties of
the verse are explained by L below. One may point in addition, however, to
the skill with which the stimulants of sight, touch, and hearing are combined
in the first two lines (the first four lines of the translation).
L Taking it for granted that the definitions are sufficiently indi-
cated by the names of the types aad their subtypes, our author proceeds
to give an example. An example where the literal meaning is
shifted: this phrase is syntactically joined with “As in this verse, the
suggestive word is Rama.” Snigdha means "moist" because of its con-
nection with water. Syàmala is the dark color commonly found among
Southern women. Kanti means brilliance. Lipta means covered; that
is, the sky is covered by clouds of just such a brilliance. "Clouds that
are vellad-balàkah," that is, in which the herons, a species of white
bird, are vellat: the word means "conspicuous" (vijrmbhamdna), sc.,
because of the contrast! (of their white bodies with the black clouds],
- and "flying about" (calat), sc., because of their joy (at being with
their friends, the clouds]. And so the sky is painful to look at [since
it reminds one of days of love]. All the directions are also hard to
bear. The use of the plural in “winds” shows that they blow from
all directions; and by their releasing small drops of water it is sug-
gested that they are blowing very gently [and thus linger over one's
body and make one all the more love-sick]. Well then, perhaps Rama
should enter a cave somewhere and stay there for the duration of the
rainy season. With this in mind, the poet says that the clouds have
friends (or helpers) among whom are the peacocks? who produce out of
7 joy sweet sounds that resemble the sadja? note and become reminders
of that whole unbearable scene of the clouds. On their own as well,
these sounds are quite unbearable. This is what is meant. In this way
Rama. whose feeling of love in separation has been aroused by stim-
ulating factors (uddipanavibhàávas), knowing that these determinants
of emotion (vibhdvas)* will be shared (by Sita]. since love is based on
208 (§ 21a Z
mutual feeling, from here on in the poem conjures up his beloved in
his heart. First he reports on himself: "Let this be." Drdham means
"exceedingly." The word "hard-hearted" (kathora-hrdaya) gives scope
to the particular suggestion that is achieved through the word Ráma
and its literal sense,? just as the word natabhitti in the verse that
begins tad geham natabhitti ("That house with crumbling walls," cf.
3.161 A). Otherwise how would the word Rama not suggest other mean-
ings connected with other qualities, e.g., the fact that he was born in
the family of Dasaratha, that he was the object of Kausalya’s love,
the deeds of his childhood, and the acquisition of Sità? Asmi means:
“I am the self-same person (who has undergone all these sorrows]."
Bhavisyati expresses action in general, so the meaning is: What will
she do? It can also be taken in the sense that “her very being is im-
possible" (i.e., she will kill herself. or die of a broken heart]. In this
way by a succession of memory, name (sc. "Vaidehi"], and specula-
tion (sc., “what will happen to her?"], he has conjured up his beloved
from his heart into being present before him. To her, as her heart
is about to break. he says with agitation, “Alas, my queen, alas. be
brave!" The word "queen" suggests that fortitude will be the proper re-
sponse.
By this: that is, by the word Ráma, the literal sense of which is
not strictly useful here [to the idea intended|. The suggestions of other
properties, which suggestions form the purpose (for shifting from the
literal to the secondary meaning] are endless; for example, his banish-
ment from the kingdom, etc. And since these suggestions are countless,
they cannot be conveyed [simultaneously] by means of the denotative
function of words. Even if these innumerable suggested properties were
to be conveyed [by denotation] one by one. since they will not be had
in one single act of cognition, they will not be the source of a wondrous
aesthetic experience and hence they will not give rise to great beauty.
But if these properties are suggested, they will assume countless forms
(kim kim rüpam na sahate) because in the suggestion their separate-
ness will not be clearly perceived. In this way they will become the
source of a strikingly beautiful aesthetic pleasure that is analogous to
the flavor of a wonderful drink, or cake, or sweet confection [where the
individual ingredients cannot be separately tasted but yet add to the
flavor of the final product]. For it has been said already that a word
which is suggestive reveals a beauty "which cannot be conveyed by an-
other form of expresion" (1.15 K). In all cases where the purpose [in a
secondary usage] is to achieve a suggestion. this (viz., the simultaneity
§2.1b L] 207
of a number of suggestions] should be considered the cause of excel-
lence. The word simply shows that the literal sense of the denoted
object (sarijriin) is not wholly set aside.
1. porabhága: from the sense of emphasis, work done in relief, etc., para-
bhága often comes to mean contrast, though that sense is not given by PW;
cf. Ragh. 5.70, KirArj 8.42. — 2. Sobhanahrdaya is merely a literal gloss
of suhrd. — 3. This is a poetic convention (cf. Ragh. 1.39 with Mallinatha
thereon), just as the cuckoo is said to imitate the pancama. — 4. Note that
Abhinava mentions elements from rosadhvani, whereas Ananda has given the
verse as an example of avivoksitavdcya. Abhinava mentions the terms vibháva
and vipralambAa(srrigára). This is not, however, a departure from the view
of the basic text. There is textual justification, but it will not come until
Chapter Three. There, under 3.43, mention is made of all the possible com-
binations of dAvani. gunibhütavyangya, and vdcyélankdras. In fact Ananda
there mentions this verse as an example of the combination of different types
of dhvani. — 5. The idea is that “Rama” by itself might conjure up sugges-
tions that are not meant. But the fact that the adjective kathorahrdaya is
used lets us know that it is Ráma's character in the face of sufferings that is
meant.
A Another example is found in my Visamabanalilá:
Virtues blossom
when admired by men of taste.
When graced by the sun's rays
a lotus becomes a lotus.
is example the suggestive word is "lotus" in its second occurrence.’
1. By "virtues" the verse no doubt refers to poetic beauties. They shine
forth only under the eye of the connoisseur, just as the lotus opens its petals
only in the sunlight. We have here a case of pure vastudhvani as opposed to
the combination of vestudhvani and rasadhvami in the previous example.
L Another example: tālā in Prakrit means "then," and jalé
"when."! Gheppanti means "are taken [i.e., admired]."? He gives a cor-
roborative statement in the line beginning with ravikirana.
208 [$21bL
The suggestive word is "lotus": he is speaking of the bearer
of the name "lotus" as transformed into a hundred varieties by such
properties as being the abode of the goddess of beauty, etc. [In both
this and the previous example] there is blocking of the pure. literal
sense [of the words “Rama” and "lotus"]. The cause [of adopting the
secondary sense] is the inherence of those [secondary] qualities in the
literal or primary sense. It is through this cause (viz., this connection
or inherence) that the word “Rama” conveys by means of secondary
usage (laksayati) a meaning that is transformed by other qualities.
The sense that is suggested [and that forms the purpose of employ-
ing the secondary usage] consists of still other qualities which are ex-
traordinary and which are beyond the scope of words [i.e., beyond the
scope of denotation]. The same holds true of the word "lotus."? On
the other hand, the word “virtues” (guna) denotes merely the bearer
of its primary sense. The forced view taken by some that what we
have here (sc., in “Rama” and "lotus"] is [simply] a metaphorical (or
secondary) sense (dropite) is unconviocing, because wherever a pri-
mary sense is blocked by its uselessness we are in the area of sug-
gestion and the secondary sense is only that from which the sugges-
tion arises.*
As for what the Hrdayadarpana says, that the aesthetic delight of the
verse [of 2.1a] is occasioned by the distress (samrambha) that comes
from the particles “alas, alas,” we must point out that even in this
interpretation the suggestion of an aesthetic experience (rasadhvani)
is admitted, because distress or agitation (dvega) is a transient emo-
tion (vyabhicdribhdva) of the aesthetic experience of love in separation
(vipralambhosrrigàra). Furthermore, without the help of the meaning
suggested by the word “Rama,” this distress would not blossom forth.
For the emotion takes the form of "I can bear it, but what will happen
to her?" Moreover, in the case of the word "lotus" what agitation can
there be? Enough arguing then.>
As there is failure of the literal sense, that sense being useless, we
have in these verses examples of something that is based on the sec-
ondary meaning (laksanámüla) and that may rightly be called sugges-
tion of the type where the literal sense is not intended (avivaksita-
vdcya), for in it there is no intention to express its direct meaning.
But the literal sense in the form of property-possessor is not totally set
aside, since it is carried along [in the sense of Rama, who is qualified
by the loss of his kingdom, etc.]. Hence I have used the expression
parinata (developed or transformed).
§21cA] 209
1. See Hemacandra, Prákrtavyókarana 8.3.65. 2. Toid., 8.4.256
3. According to BP the laksydrtha of "RAma" is Rama transformed by exile
from his kingdom, etc. (rdjyabhramsddiparinatardma) and the vyarigyárthas
are discouragement, weariness, etc. (nirvedaglánimohádi); of "lotus" the laks-
yartha is loksmipatratuddiparinatakamala, the vyangyárthas are manoratha-
tvàdi. Abhinava is not so precise. — 4. What Abhinava is objecting to is an
interpretation that would rest satisfied with finding some single property of
Ràra or of the lotus as the final intention of the verses, this property be-
ing arrived at by laksand or óropa. Such an interpretation is far from being
unreasonable and can be dismissed only by appeal to the general theory of
suggestion. The theory demands that everywhere that we find mukhydrtha-
bädha together with a laksya sense that does not rest merely on rüdAi, there
must be a suggestion. In the present examples the suggested sense, except
that it is said to be multiple, does not differ very noticeably from the laksya
sense. 5. Abhinava's point is that the samrambha does not actually consist
of the words ha hā Ad. It consists in the fact that Rama thinks, “I can bear
it, but she cannot.” Now this knowledge we cannot have without the use of
tbe word “Rama” as a vyanjekasabda. He is not fair, however, in saying that
Bhattanáyaka's interpretation must admit rasadhvani in the stanza. Bhatta-
náyaka admits that there is rasa in the stanza, but not dħvani. As though
aware that he has pressed bis criticism too far, Abhinava turns to an example
where there is no rasa. And yet the process of our understanding “lotus” is
the same as the process of our understanding "Ráma." 6. [n the case of the
first example “Rama” in its literal sense is useless to the idea of the capacity
to endure those stimulating emotions (uddipanavibhávas) that are described
in the stadza. In the case of the second example the second occurrence of the
word "lotus" is useless in its literal sense, which would merely be a repetition
6f the prior occurrence.
A An example of the second variety, where the primary meaning
is entirely set aside (atyantatiraskrta) is a verse by the first of poets,
Valmiki:
The sun has stolen our affection for the moon.
whose circle now is dull with frost
and like a mirror blinded by breath
shines no more.'
is example the suggestive word is “blinded.”
210 [§ 21c A
1. The verse is Rámáyana 3.15.13, from Laksmana's description of win-
terime. Lis incorrect in assigning the words to Rama. Saubhdgya means
literally success in love. The moon. which is loved for its coolness in sum-
mer. loses its hold on our affection in winter, when we turn to the sun for
warmth. Compare Rdémdyana 3.15.5 from the same description: subhago
havyaváhonah, "and Gre has won our affection.” The point of quoting the
verse is for its phrase “a blinded mirror,” which L will discuss in detail.
L By the first of poets shows that [this kind of] suggestion is
well known in literature.!
The sun has stolen: these are the words of Rama describing the
winter when he was at Paücavati. "Blind" (andha) means one whose
sight is destroyed, for even a person born blind has had his sight de-
stroyed in the womb. [When we say of someone:| "He is blind; he
cannot see in front of him," the meaning of the word "blind" is only
partly set aside, not entirely. But to a mirror, such as we have here,
blindness cannot be applied even by an imaginary superimposition of
this literal sense [for a mirror, being insentient, has no sight which
could be destroyed]. The word "blind" can apply to a mirror only in
the secondary sense of "being incapable of making a clear representa-
tion," a sense occasioned by the presence of that incapability in a man
who is literally blind. The purpose of using this word here is that it
suggests numberless properties such as an exceptional loss of beauty,
uselessness, etc.
As for what Bhattanayaka has said, that because of the use of the
word "like" (iva) there is no secondary usage at all in this stanza,” he
said this without really thinking about the meaning of the stanza. For
the word iva conveys the similarity between the moon and the mirror.
The words "blinded by breath" qualify "mirror." If, however, the word
iva is connected with the literal sense of the word "blind" (andha),
then we shall be left with the presentation [of an identity| "the moon
a mirror." This constuction of the word iva is harsh. To say that
the word iva should be connected both with "blinded by breath" and
with "mirror"* is not proper. This procedure might be valid in the
Mimamsa system; it has no place in poetry. So enough
1. The line is mispunctuated io both the Kashi and the Vidyabhavan edi-
tions. In Kashi, p. 172. Locana. line 2, delete both dandas and put dandas in
place of the dashes. 2. Bhattandyaka would join the word iva with andha:
"a mirror blinded as it were." Here "blinded" is used in its literal sense, the
§ 21d L] 211
fancy being expressed by the word iva and therefore not being suggested.
3. Abhinava's argument is that we need the word iva to connect moon and
mirror: candramá ádarsa ivo. If you borrow the word iva to express the fancy
andha iva. you will be left with an awkward rüpaka: ádar$as candrumá. The
only solution would be to take the word iva twice (durttyd), as the grammar-
ians and the Mimàmsakas sometimes do; the exegetical technique is known
as tantra; see 2.4 L, note 12. Abhinava then repels such a solution. 4. In
nih$vásándha iva, iva would serve as utpreksóvácaka (a word expressing the
fancy). In ddersa iva it would serve as áupamyavácaka (a word expressing
the simile).
A [In the following verse the suggestive words are "drunken"
(matta) and “pride” (aharikára).
Though the sky is filled with drunken clouds
and the woods with arjunos thrashing in the downpour,
these black nights too when the moon has lost its pride
carry off my beart.'
1. This Prakrit verse is Caudavaho 406. It describes a monsoon night,
dear because of its associations of marital intimacy. The orjuna is a grey-
barked tree with leaves of immense size. It is probably on their account that
it is singled out for thrashing in the monsoon storm.
L "Though the sky,” etc. [L follows this by a Sanskrit trans-
lation of the Prakrit verse; then continues:] The word ca should be
understood in the sense of api (even).! Even when the sky is full of
drunken clouds [it carries off my heart], not only when it is full of stars.
So also the woods when their arjuna trees are thrashing in torrents of
rain, not only when they are filled with mango blossoms shaken by the
breeze from the Malaya moutains. Even these black nights when the
moon has lost all pride carry off [my heart], not only nights that are
whitened by the rays of the moon. "Carry off" means that they pro-
duce longing. The word "drunken" in its primary sense is impossible in
212 [$214 L
the context. As its sense of "a person who has become intoxicated by
the use of wine" is blocked, it applies to the clouds through a metaphor-
ical extension to other properties common [to an intoxicated man] and
so suggests thousands of properties, such as irrational conduct, unruly
behavior, etc. The phrase "without pride" is also applied by secondary
usage. In applying to the moon it suggests the subservience, the lack
of luster, the lack of will to rise up and overcome, etc., of one who has
literally lost his pride.?
1. The literal rendering of the verse is: "And it be filled with drunken
clouds,” etc. This use of “and” for "although" is found in Latin and Shake-
spearean English as well as Sanskrit. — 2. The literal sense of “pride” can
apply only to a sentient belng. In the compound tatpáratantryo, tat refers to
nirahankàro.
K The soul of dhvani! where the literal meaning is intended
(vivaksitábhidheya), has two varieties: one where the suggested mean-
ing is produced without apparent sequence (alaksyakrama) [i.e., im-
mediately, together with the primary meaning], the other where the
sequence is apparent.
1. Dhvaner átmá is a somewhat ambiguous phrase. One might translate
the present Kárikà as “The nature of dhvant has two varieties," and this
is the way Abhinava takes it. But in 23 K, A and in 2.11 A, 217 K, A,
and 3.16 A, the term seems to mean dhvani par excellence, the very soul of
dhvani. In all these passages the term refers to the suggested sense in vivakst-
tànyaporavácyadhvani. For this eleven-syllable title, which will not fit into
sloka meter, the Káriká substitutes the abbreviation vivaksitábhidheyo. As L
will point out, the portion onyapara (subordinate to another sense) can be
supplied from the context.
A The nature (or very self, dtman) of dhvani is a suggested sense
which takes precedence over the literal sense.' It has been divided into
two varieties: one where the suggestion appears without a perceived
sequence between the literal and the suggested meanings, the other
where a sequence is apparent.”
§ 2.3 Introduction A] 213
1. That is to say, when the literal sense is subordinate to the suggested
sense (anyapara = vyarigyaparo). 2. First we perceive the literal sense;
then, after a momentary interval, the suggested sense dawns on us. There is
of course a krama even in asamlaksyakrama, but it is so swift that we no more
notice it than we notice the succession of punctures when a oeedle pierces a
pile of lotus petals.
L When the "different nature" (prabhinnatva; see 2.1 Intro. L)
was mentioned of that type of suggestion where the literal meaning is
unintended, from what was it meant to be different? For a thing cannot
be different from itself. With this point in mind, he says that that type
is different from the type where the literal sense is intended; for "in-
tended” and "not intended" contradict one another. So the Kérikd says
“imperceptible, etc.” The word asamlaksyakramoddyota is a bahuvrihi
compound and means "that of which the revelation. i.e., the process of
revelation, is such that its sequence in time cannot be well perceived."
The fact that the literal sense is subordinated to something else (anya-
para), although not expressly stated [in the Kànriká], is implied by the
expression vivaksitábhidheya (“where the literal meaning is intended")
because of the proximity of this expression to the word dhvani."
Of dhvani: i.e., of the suggested sense. The nature (átman): In
the previous Karika the varieties of suggested sense were distinguished
on the basis of the literal sense. Now the present varieties are distin-
guished solely within the suggested sense itself, the distinction being
based on the process by which the suggestion operates.? But what se-
quence can there be within the process of suggestion itself? He tells
us: a sequence with respect to the literal sense. The literal sense will
here be the vibhávas, etc.
1. The word dhvani used in the Kàrikà implies that the vdcydrtha leads
up to the suggested sense; in other words, that it is anyaparu. — 2. The divi-
sion in vivaksitànyaparavácyadhvani is based on the vyarijanavyápára, whereas
in avivaksitavácyadhvani the basis of division was the vácyártho.
[$2.3 K
K A rasa, bháva, rosübhása, bhdvdbhdsa, bhávaprasánti, etc.,
appearing as a predominant element and [so] constituting the soul of
dhvani, are assigned to the non-sequential type.?
1. For these technical terms see Introduction, pp. 17-20, 37, and Abbi-
nava's remarks on this section and on 2.4 and its various subdivisions. For
bhávadhvani Abhinava invents a wholly new meaning. 2. This is the nat-
ural interpretation, with átman having its full value and vyavosthita having
its normal meaning of "assigned, distributed." L's interpretation is slightly
different.
A For the suggested sense, such as a rasa, etc., is apprehended
nearly at the same time as we apprehend the literal meaning. When it
predominates, that is the soul of suggestion.
L Of these: among the two. Only that meaning which is of
the form of rosa, etc., constitutes the variety of suggestion that is non-
sequential. But this is not to say that such a meaning is always non-
sequential. For sometimes we find that rasa does involve a sequence.
When it does, we have a variety of arthasaktyudbhavánusvánarüpa-
dhvani (suggestion similar to the resonance of a bell, a suggestion based
on the power of meaning), as will be stated later in the text. The word
&tmà, which means literally one's own nature (svabhdvavacana), here
conveys the idea of "variety" (prakdra). Hence a [suggested] sense
such as rasa, etc., is called the nonsequential variety of dhvani. What
is meant is that i it the sequence (from the literal to the suggested
sense] is not perceived.
Are rasa, etc., invariably a variety of dhvani? He says no, only when
they are revealed as the predominant element, that is, as of major
imporance [in the poem). Although at the time of giving the general
definition (of dhvani in Chapter One, Karika 13], this was explained
by using the phrase "to which all other elements are subordinated"
(gunikrtasvárthau), it is here repeated in order to give occasion for the
$2.3 L] 215
discussion of rosavat (that which contains rasa in a subordinated po
sition) and other figures of speech [in Karikd 2.5]. And these elements
such as rosa are distributed (vyavasthita, i.e., are everywhere present
in poetry), for without them there is no such thing as poetry.'
Although it is through rosa that all poetry lives and despite the fact
that rasa is essentially an undifferentiated mass of aesthetic delight, it
may still give rise to an extra degree of aesthetic pleasure through the
agency of some particular element which acts as its cause. In sucb cases,
when some particular transient state of mind (vyabhicdrin) reaches a
high pitch and gives rise to exceptional aesthetic delight, we have what
is called bhávadhvani.? An example is | Vikramorvesiya 4.9]:
Can she be angry
and using her magic to remain invisi
But she was never angry for long.
Has she flown off to heaven?
But she loves me deeply in her heart.
Even the demoas could not steal her from me
when I was with her.
Yet now she has utterly disappeared.
What turn of fate is this?
Although tbe rasa of love in separation is present throughout this ex-
ample, the exceptional pleasure is occasioned by the striking effect of
the transient state of mind known as "speculation" (vitarka).
Transient emotions have three states: inception, stasis, and cessation.
, As has been said,” " Vyabhicárins are so called because in bringing [the
rosas| before us they act in diverse ways."
Sometimes the emotion is presented in the stage of inception. For
example:
The slender damsel heard him when in bed
address her by another woman's name
She thought of turning away—
decided to try to do so—
had almost done it, loosening one graceful arm—
but could not lift her bosom
from her lover's breast.*
In this stanza the words "could not" show that the state of jealous
anger is arrested in incipience, since they deny its full emergence; and
on this depends the aesthetic enjoyment of the verse.
The stasis [of a vyabhicáribhava, in this case speculation or doubt]
has been illustrated just above in the verse “Can she be angry?”
216 (§ 2.32
Sometimes it is the cessation of a transient state that occasions the
aesthetic delight. This was illustrated earlier in the verse “They lay
upon the bed"* and is called bhávaprasama (the cessation of an emo-
tion). In the verse in question we might also speak of the cessation of
a rosa, viz., of love in separation due to jealous anger.
Sometimes, again, the cause of aesthetic relish is the coming together
of two transient emotions." For example:
He who bas kissed a face
beautified by jealousy
has known the bliss
of drinking nectar.’
In this example, in which anger is directly expressed, the man who
kisses the face of his beloved as she weeps softly, sobbing with anger,
is said to bave known the satisfaction of swallowing successive drafts
of nectar.? The cause of the aesthetic delight is thus a mixture [of the
directly expressed] anger and (the suggested] reconciliation.
Sometimes it is the mixture of different vyabhicdrins that is the object
of [aesthetic] satisfaction. For example:
How can a king of the Lunar Dynasty do a forbidden deed?
May I see her once again!
I have learned the scriptures in order to abstain (rom sin.
Even in anger ber face was lovely.
What will the wise and sinless say?
One could not find her even in a dream.
My heart, come to your senses!
But what blessed man will drink her lower lip?'?
In this stanza the states of mind arranged in pairs are mutually contra-
dictory: compunction and longing, intellectual thought and memory,
doubt and despair, firmness and anxiety. Yet since the last state is
anxiety, the preceding states confer importance on anxiety alone and
thus [by being mixed together] they give rise to the highest aesthetic
pleasure. In like manner other [examples] may be supplied. All of
these: incipience, conjuncture, mixture, etc., are intended by the use
of the term etcetera (àdi) in the Kartkd. E^
It might be objected that in like manner great aesthetic delight is
conveyed througb the vibhávas and anubhávas, and so we should speak
also of vibhdvadhvani and anubhávadhvani. But no. For both vibhavas
and anubhávas are conveyed directly by denotation [and not by sug-
gestion. And the aesthetic delight arising from them terminates in
82.3 L] 217
[certain] states of mind (cittavrtti, namely the stháyibhávas) alone; so
there is nothing to be aesthetically enjoyed in them apart from rosa and
bhava [to whose aesthetic enjoyment they lead]. But there is nothing
wrong with saying that when the vibhdva and anubhdva are suggested,
they are cases of vastudhvani.!
Now when false love (ratyábhàsa, literally “the appearance of love")
arises out of a false vibhávo, the enjoyment is false because of the falsity
of the vibháva and hence is known as rasdbhdsa, “false or improper aes-
thetic enjoyment." An example is the srngàáràábhása (the false aesthetic
feeling of love) that arises when we listen to the poem of Ravana.!? Al-
though Bharata has said that "the imitation of the erotic (srrigára) is
comic (hásya),"!? the feeling of its being comic arises only at a later
time. [n the verse
I merely heard her name
and it acted as a magnet or a maddening charm.
Since that day my heart has known
no moment's rest without ber.
there is no occasion for relishing comedy. Now someone will object, "In
this verse love is not the basic emotion (stháyibháva), for it lacks the
bond of mutual affection." But who ever said that there was love here?
Rather, we have here a case of false love (ratydbhdsa, the appearance
of love). And it is false precisely because it never occurs to the heart
lof Ravana] that Sita might be indifferent to him or even hostile. For if
this were to occur to him, bis desire would disappear. And even if he
thinks that she is in love with bim, that thought gives no assurance,
for he is infatuated with passion. Accordingly, tbe love is established
to be in reality spurious, just as the silver which one cognizes in a
piece of mother-of-pearl is spurious. But Bharata himself indicated as
much when he used the term £rrigáránukrti (imitation of the erotic),
for anukrti, amukhyatd, and dbhdsa are all synonyms. Therefore when
writers use the word Sriigdra in situations where the love is one-sided,
it should be understood in the sense of an imitation (àbhàsa) of real
$rrigára. The word srrigára [in Bharata's phrase srrigáránukrtir yos tu
so hdsyah| implies further the possibility of imitation (or falsity, ébhdse)
of the heroic and other rasas.
Thus, bhávadhvani, etc., are the outflow of rosadhvani. [In setting
up these categories] we merely single out one major cause of aesthetic
delight and consider it separately, just as connoisseurs of scent, even
when they enjoy the unified flavor of a perfume, are able to say that the
218 [$2.3 L
sweetness comes from the nard,’* or some other element, alone. But
rasadhvani is par ezcellence the intense relish occasioned by the audi-
ence’s (pratipattuh) tasting of the basic emotional element when their
understanding of this basic emotion has arisen from the combination
of the vibhávas, anubhávas, and vyabhicdribhdvas. For example:
My eyes with difficulty pass her thighs
to wander long in the land about her hips:
then at her waist, uneven with the triple fold.
become quite powerless to move.
But now at last, like travelers parched by thirst
they've climbed the mountains of her breasts
and see at last what they had hoped,
their counterparts, her eyes, that flow witb tears.!*
In this example, from the King of Vatsa's looking at the painting [of two
figures] which is honored by bis own portrait and which he is describing
[to bis friend] because of the portrait of the heroine, [we know that] the
stháyibhàva of love is in that state where it is mutually shared. This
sthdyibhdva, by means of the combination of vibhávas and anubhdvas,
has reached a point where it can be aesthetically enjoyed. So enough of
this long discussion. It is now established that a meaning in the form of
rasa, etc., when it appears as the major element (in a work of literature]
is a variety of that kind of dhvani known as asamlaksyakramavyarigya.
Nearly at the same time: the word "nearly? (iva) shows that
although there is a sequence, it is not perceptible. As we apprehend
the literal sense: viz., the vibhávas, anubhávas, etc.
1. Abhinava's literal interpretation of the Káriká is: rasa, bháva, etc.,
when appearing as predominant, constitute the variety of suggestion that
can appear without perceived sequence, a variety that is widely distributed
{in poetry]. 2. Presumably Abhinava understands this term as an elliptical
compound meaning "suggestion of [a rasa brought about by] a striking vyabhi-
cáribháva." 3. The quotation is from BANS Book 7 (Vol. 1, p. 355), where
the MSS disagree on the text. The editors have chosen the reading vivi-
dham dbhimukhyena rasesu carantiti vyabhicárinah. Abhinava's commentary
on Book 7 is lost. Presumably he interpreted vividham (in various ways) to
mean "by their inception, stasis, and cessation." 4. This verse is found
also in Pratiharendurdja’s commentary on Udbhata. p. 88, and as No. 151 in
the parigista to the Amarusataka. 5. Quoted above in 1.4g L. 6. Love
in separation (viprolambhasrigdra) is a rasa, not a bháva. In the verse in
question the separation is caused by jealousy. The rusa disappears into its
contrary rasa, love in union. 7. Read vyabhicdrinoh. 8. This verse is
§ 2.4 Introduction A ) 219
found also in Hernacandra's Desínámamalà, 1.142. We do not know its origin
For sumthidim read sumhide. By osuru Abhinava presumably understood
irgyá, or possibly irgyásru (BP), as he says that the anger (i.e., irsyd) is
directly expressed. 9. Literally, "the satisfaction of successive pleasures of
swallowing nectar."
10. This stanza is found also in the Kávyaprakása, 4, quotation $3; and 7,
quotation 331. It is not from the Vikramorvasiya as many commentators on
Mammata have said. BP says that it represents the words of King Yayáti, who
has fallen in love with the brahmin girl Devayáni despite the restrictions of
the laws of caste. The verse is later quoted by Ananda (3.20a A below) as an
example of the introduction of elements from an obstructive rasa (here santa)
in order by stopping short to magnify the rasa intended (here srvigéra). Com-
punction, intelligence, doubt, and firmness are vyabhicáribhàvas of sántarasa.
Longing, memory, despair, and anxiety are vyabhicdrins of love in separa-
tion. 11. Vostudhvoni (the suggestion of an object or situation) belongs
to the sequential variety of suggestion and will be described later. — 12. It
is not clear whether the reference is simply to a poem about Ravana or to a
work called the Rávanakávya. See 1.4g L, note 4, where one may add that
the complete stanza is also quoted in AbABh., Vol. 1, p. 295. — 13. BANS 1,
p.295. 14. "Gives no assurance” (na niscayena krtam): One MS reads
krtyam. The parallel passage in AbABA., Vol. 1, 295, has niscayo hy anupa-
yogi, "Such an assurance proves nothing.” 15. Māmsi is a kind of nard,
Nardostachys jatamamsi (PW). — 16. Ratndvali 2.10. The king is looking at
a portrait of Ságariká and himself.
A Now it will be shown that this type of dhvani where the sug-
gestion is without apparent sequence (from literal meaning to suggested
meaning) is different from the figure of speech known as rasavat.’
1. The figure of speech rosavat was known to the older poeticians. Dandin
says merely that it was a figure charming with rasa (2.275). Bhamaha says
little more: “The figure rosavat is such that the rasas srrigára, etc., are clearly
exhibited therein” (3.6). Udbhata brings into his definition the formative
factors of rasa as given in BANS: “The figure rasavat is where the rise of a
rasa such as jrrigáro is clearly exhibited. It is a locus of rasa, stháyibhàva,
saricárin (= vyabhicdrin), vibháva, and dramatic portrayal” (4.3 Indur&ja =
220 [8 2.4 Introduction A
4.4 Vivrti). For Ananda to establish his system, in which the aim of poetry
is rasa achieved by means of dhvoni, it was necessary to distinguish this rasa-
dhvani from the old figure of speech. See Introduction, pp. 23-24. He proceeds
to do so here by assigning rasadhvani to cases where the rasa is predominant
and limiting the Ggure of speech to cases where the rosa is subordinate or
ornamental.
K Wherever the varied word, meaning, and their causes of beauty
are subordinated to rosa, etc., this is considered the domain of dhvani.
A Wherever the words together with the alarikáras (ornaments,
figures) of sound, the meanings together with the figures of meaniog,
and the qualities (gunas), all variously arranged so as to be kept distinct
from suggestion, subordinate themselves to the main suggested sense
which consists of rasa, bhàva, rasébhdsa, bhávábhása, or bhdvapresanti,
one may apply the term dhvani to that poem.
L Kérikd 2.3 spoke of rasa, etc, "appearing as predominant
elements.” It may therefore be asked if rasa, etc., can ever appear as
subordinate elements so that it should be necessary to qualify them [as
predominant] in order to rule out (their subordination in dhvani]. By
way of answer the [the Vrtti] proceeds to say, Now, etc. His thought
is that there is subordination of rasa, etc., when they assume the form
of the figures of speech known as rasavat, preyas,’ ürjasvin? and samá-
hita. His turn of phrase indicates that rasadhvani, bhávadhvani, etc.,
are not included within the figures of speech rosavat, etc. [i.e., the
provinces of the two are different], for (in the same way,) it was earlier
shown that vastudhvani is not subsumed under the figures of speech
samásokti, etc. (cf. 1:13 c]:
The expression used in Káriká 2.4, vdcyavdcakacdrutuahetu (words,
meanings, and their causes of beauty), is a dvandva compound mean-
ing "the literal sense, the denoting word, and their causes of beauty."
In the Vrtti [the expression sabdárthálankárá| is also a dvandva com-
pound meaning "words together with figures of speech based on sound;
$24 L] 221
and meanings together with figures of speech based on meanings." Is
considered: i.e., has already been said [by us in 1.13].
But now,‘ Bhattan&yaka has said: “If rasa were perceived (pratiyate)
as belonging to someone else, the spectator would remain indifferent.
Nor can rosa, which stems from a poem dealing with a subject like
the life and deeds of Rama, be perceived as belonging to oneself. For
if it were perceived as belonging to oneself, we should have to admit
that there was a physical production (utpatti) of rasa within oneself.
And such a physical production would be inappropriate coming from
Sttà, for she cannot serve as an [objective] determinant (dlambena-
vibháva) to the spectator. Should it be argued that a certain universal
"belovedness" (kántátva) causes her to become such a determinant [to
the spectator] in the sense of causing a flowering of his latent impres-
sions (vàsaná), we may ask how such a process could be possible in
the case of the description of gods, etc. Nor can it be said that dur-
ing a dramatic performance there is (on the part of the spectator] a
recollection of his own beloved. And how can a {stimulative} determi-
nant (uddipanavibháva) such as building a bridge over the ocean by an
extraordinary hero like Rama ever become generalized [since nobody
else could ever do it]? Nor can it be said that Rama, as full of heroic
energy (utsdha), is remembered,” for be has never formed part of our
past experience. Again, to perceive Rama's energy through a verbal
source of knowledge is not to experience rasa,* just as when we watch
a couple making love there is no experience of rasa.? And if we accept
that rosas bave a physical origin (utpotti), the spectator would be so
“pained by his [physical] sorrow (karuna, i.e., Soka) that he would never
return to watch a tragic (karuna) performance. Therefore there is no
physical production. Neither is there a manifestation, !? for if the erotic
rusa were a power [located within him| that is manifested, the specta-
tor would make ever greater efforts to obtain those objects (which bring
about the manifestation].!! And if you hold that rosa is manifested (we
must ask the same question as before]: Is rosa in the spectator himself,
or in someone else? The same difficulties arise now as arose before.
Therefore rasa is not perceived (pratiyate), nor physically produced
(utpadyate), nor manifested (abhivyajyate) by a poem. Rather, poetic
words are of an altogether different nature from ordinary words, thanks
to their threefold operation. Their denotative power (abhidháyakatva)
operates within the limits of the literal meaning; their aesthetic efficacy
(bhávakatva) operates in the area of the rosas, etc. [i.e., it transforms
the vibhàvos, etc., into rasa]; and their efficacy of aesthetic enjoyment
222 [824L
(bhogakrttva) operates within the sensitive audience. The working of
a poem consists of these three operations. If one were to claim that
in poetry denotation alone held sway, then what would differentiate
Slesa (artistic double meaning) and other figures of speech from such
devices as the forcible taking of a word in two senses (tantra),'? etc.,
in scientific works? Moreover, the varieties of alliteration would be
virtually useless. And what purpose would be served by the avoidance
of such faults as indelicacy of sound (srutidusta)?'? Therefore there
is a second operation known as the efficacy (bhávaná) of rasa (i.e.,
the ability to create rasa), thanks to which denotation assumes a new
dimension. A poem's having the efficacy (bhdvakatua) to create rasas
is nothing more than a poem's power of making the vibhávas, etc.,
universal. Once a rosa has been thus realized,’ its enjoyment (bhoga)
[is possible], an enjoyment which is different from the apprehensions
derived from memory or direct experience and which takes the form of
melting, expansion, and radiance.!* This enjoyment is like the bliss that
comes from realizing [one's identity] with the highest Brahman,! for it
consists of repose in the bliss which is the true nature of one's own self, a
nature which is basically sattva but is intermingled with the diversity
of rajas and tamas." It is this aesthetic pleasure (bhoga) alone that
is the major element [i.e., the purpose of poetry] and it is something
already [eternally] accomplished (siddharüpa).'* Any instruction that
poetry may furnish is incidental.” !?
On this subject we may make the following remarks. To begin with,
there are different opinions among the critics on the very nature of
rasa. Some, for example (Lollata], say that what is a stable emotion
(sthàyibhàva) in a former state, being nourished by the addition of
the transient states of mind (vyabhicdrins), etc., just that much, as
belonging to the character portrayed (anukárya), is rasa. The rasas
(are not located in the actor or audience of a drama. However, they] are
called "dramatic" rasas (nátyarasáh) because they are used in drama.
[Against this view it may be said? that] a state of mind (cittavrtti) is
something that underlies a series of properties [i.e., is really a trend of
mind],?' so what can it mean to say that one state of mind is nourished
by another state of mind? Wonder, grief, anger, etc., are not gradu-
ally augmented; [on the contrary, they diminish with timie].?? Therefore
there is no rasa in the character being portrayed. [On the other hand]
if rasa were to lie in the actor, he would be unable to follow the tempo
(laya),?9 etc. Again, if one were to say that rasa lies in the specta-
tor, how could there be delight? On the contrary, in tragic (karuna)
§ 2.4L] 223
performances the spectator would experience only pain. Therefore the
above theory will not do. What will do? As states of mind are endless
[chains], it is impossible to imitate them exactly. Moreover it would be
useless to do so because if we did perceive the exact state, we should
derive nothing from it, because we should be indifferent (as the state
would belong to someone else].
Therefore?* rosa is an apprehension (pratipatti) of a stable emotion
whose nature is not exactly fixed. It results from the addition of the
vibhdvas, anubhávas, and vyabhicárins and takes the form a of relishing
(&sváda) different from memory because there is a direct object (9o-
cara) of its perception of the stháyin, e.g., “This Rama [standing before
me as represented by the actor] is happy."?5 This apprehension of rosa
depends on the actor and is found only in plays. It requites no other
basis. But the actor must be thought to be? the character portrayed
in order for the audience to enjoy the experience. Only this much?"
and nothing more is required for the aesthetic experience of the rasa.
Therefore, rosa exists only in the drama and not in the characters to
be portrayed, etc. This is the view of some.
Others?? say: The appearance (or semblance, avabhdsa) of a stable
emotion in the actor, which has been brought about by a set of causes
such as dramatic representation, etc., is like the semblance of a horse
drawn on a wall by means of yellow and other pigments. When it
is relished-by an act of perception, known otherwise as a relishing
(dsvdda) because it is beyond ordinary experience, it is called rosa.
And so the expression ndtyarasdh is to be explained as ndtydd rasáA,
i.e., rasas arising from drama.
Others, however, say: The vibhdvas and anubhávas are presented to
the spectator with the help of particular dramatic equipment (visista-
sámagri — acting, music, dialogue) so as to engage the latent impres-
sions of the spectator that underlie that mental state which forms the
stable emotion that is sought to be produced by these vibhávas and
that is brought within view by these anubhávas.?? The vibhavas and
anubhàvas when accompanied by this relishing of bliss within the self
are the rasa. (That is to say,] these vibhdvas and anubhdvas themselves
are the rasa and the term nátyarosdh means the rasas which are the
drama.
Still others say?? that rasa is the vibháva alone, others that it is the
anubháva alone, and some that it is the sthayibhdva alone, some that
it is the vyabhicdribhdva, still others that the combination of these four
is rasa. Some say that rosa is the character being portrayed. Others
224 [524 L
say that rosa is the conglomeration of these five elements. But enough
on this score.
Another point is that the occurrence of rasa in poetry is wholly
analogous to its occurrence in drama.?! Where drama makes use of re-
alistic style (lokadharmi) and theatrical style (nátyadharmi),? poetry
uses the styles of direct expression (svabhávokti) and artificial expres-
sion (vakrokti).?? In both cases rasa is produced in these styles by the
combination of extraordinary?* vibhdvas, anubhdvas, and vyabhicdrins
presented in language that is clear, sweet, and forceful.?* Granted that
the perception of the rosas in poetry is distinct in nature from that
experienced in drama, because the means differ whereby it is brought
about, still, the same scheme (sarani) holds for both forms of art.?¢
Having arrived at this point, [we can see that Bhattanayaka's] criti-
cism, pointing to the impossibility of a rasa’s residing in the spectator
or in someone else, applies only to the first view [that we described
after Bhattanáyaka's|.?" But in all the views [that followed Bhatta-
n&yaka's] the unavoidable fact remains that rasa is perceived. For if
it were not perceived, we could have no dealings with it, just as we
can have no dealings with a goblin. However, just as we have sen-
sory, inferential, verbal, intuitional, and yogic perception, all of which
are undifferentiated so far as being perceptions, but each of which is
distinct because of differences in its means of production, just so may
we have this other type of perception that is called tasting (carvaná),
relish (dsvdda), enjoyment (bhoga), [which is distinct from other types
of perception,) because its basic components, namely the vibhávas, etc.,
helped by sympathetic response (hrdayasarnváda), etc., transcend [the
experience of] the workaday world. To say that "rosas are perceived”
is a turn of phrase as when we say “he is cooking the rice pudding,”
for the rasa consists in the being perceived [of the vibhàvas, etc.].?
Relishing (rasand) is a special kind of perception. This perception [of
rosa] in drama is distinct from every-day cases of inference, although
it depends on inference in the initial stages [since one first infers, from
the vibhávas, etc., the stable emotion that is being portrayed]. Simi-
larly, in poetry the perception of rasa is different from other kinds of —
verbal cognition (abhidhà, laksaná, tátparya), but in the initial stages
it depends on direct denotation (abhidhd) as a means [of reaching the
suggested sense].
Accordingly, the case (of Bhattanadyaka] against us is destroyed be-
cause it never really had occasion to arise.‘ Again, it is a rash state-
ment indeed to say that the extraordinary deeds of Rama do not win a
§24L] 225
sympathetic response from everybody. For minds are characterized by
a great variety of latent impressions (vdsand). As has been said: “La-
tent impressions are endless because desire is eternal.” and “Though
separated by birth, place and time, the latent impressions are unin-
terrupted because of the correspondence of impressions and memory"
[i-e., though several lives intervene, impressions still give rise to the old
reactions].*!
Therefore it is now established that there is perception of rasa. More-
over, tbis perception in the form of aesthetic relishing is physically
produced (utpadyate). And the verbal operation in bringing about this
perception is the hinting (dhvanana), the suggesting (vyarjana), of the
literal sense and denotative words, which is an operation different fom
abhidhá and loksand. [What Bhattanayaka calls] the poem's operation
of causing aesthetic enjoyment (bhogikarana) of the rasas is nothing
other than thé operation of suggestiveness. As for aesthetic efficacy
(bhávakatva), this too is nothing more than what is included in the
use of appropriate qualities (gunas) and figures of speech, a subject of
which we shall speak in some detail [later in this chapter]. What is new
about all this? And when you say that poetry is effective (bhdvaka)
of rasas, you have revived through your aesthetic efficacy the theory
of physical production (utpatti) [which you had hoped to destroy].*?
Again, one cannot say that in poetry the words alone are effective of
rasa, for if their meaning is unknown, no rasa can arise. Nor can
one say that it is the meaning alone, for if the same meaning is ex-
ptessed in other words, rasa does not arise.* We explained that both
word and meaning were effective when we said, "In which a sense or
word suggest that suggested meaning, etc." [1.13 K]. Accordingly, with
the operation known as suggestiveness serving as means and with the
qualities, figures of speech, and propriety, etc., serving as procedure
(itikortavyatà), poetry, which is effective (bhávaka) [of rosas], effects
(bhavayati) the rosas; and in this three-termed scheme of efficacy (bhà-
vand as understood by the Mimamsakas) suggestiveness fits in as the
means.
Again, aesthetic enjoyment (bhoga) is not produced by the words
of poetry [i.e., the power of aesthetic enjoyment (bhogakrttva) is not
a third function of poetic words, as BN would have it]. Aesthetic
enjoyment, which is a melting, expansion and radiance,' otherwise
known as relishing (dsvdda), comes about rather from the cessation
of that obscuration [of the true nature of the self| which is caused
by the thick darkness of ignorance. In bringing this cessation to its
226 [524 L
superlative degree it is suggestiveness that should be given the place of
honor. When rasa has been achieved by means of suggestion, this power
of aesthetic enjovment inevitably follows. For enjoyment is nothing
other than the incomparable thrill of delight that arises from tasting
the rasa. But it is wrong to think that the varieties of relishing are
fully enumerated by melting, expansion, and radiance, because there
are innumerable possible variations on account of the endless variety
[of human character] created by the varying degrees of predominance
among the components of character, sattva, rajas, and tamas. We
admit [with Bhattanayaka] that the relishing of rasa bears a family
resemblance to the relishing of the ultimate brahman. [We further
admit that] the educative effect (vyutpádano) [of poetry] is different
from that which comes from scripture through its mandates and fom
history through its narrations.‘” For in addition to the analogy which
it furnishes that we should behave like Rama [and not like Ravana],
it produces in the final result an expansion of one’s imagination which
serves as the means of tasting the rasas. With this view we find no
fault.
Accordingly, it is established that rasas are suggested and that they
are enjoyed by their very perception. Now this suggestion can be either
primary [i.e., the rosa that is suggested can be the primary sense of
the sentence or stanza) or secondary. If it is primary, it is a case of
dhvani. 1f not [i.e., if the suggested rosa is only secondary], it is a case
of a figure of speech such as rusavat, etc. This is what he now says
in: the main suggested sense, etc. Kept distinct: viz., because of
their having been determined to be distinct by the reasoning already
employed [in 1.13a and following passages].
1. Preyas: name of a figure of speech also known as preyasvin (3.34 L) and
preyolorikàro (14a A, et passim). Dandin and Bhàmaha give no definition,
but their comon example (Dandin 2.276, Bhamaha 3.5) seems to show that
they understood the figure to be a form of complimentary address. L on
2.5 ascribes to Bhamaha the view that "preyolarikára is a loving description
addressed to a god, a king, or a son." See 2.5a L, and note 2. 2. ürjasvin:
an expression of pride or egoism, Dandin 2.275, Bhàmaha 3.7. Udbhata: "the
description of bhdvas and rasas that exceed the bounds of propriety owing to
love, anger, etc.” (4.5 Indurja = 4.9 Vivrt). 3. In Dandin (2.298) and
Bhàmaha (3.10) samdhsta is the description of a happy coincidence. Udbhata
completely changed the definition and brought it into connection with rosa:
“A passage concerned with the cessation of rasa, bhava. or their improper
824 L] 227
varieties, in such a way that there is no trace of a new anubháva is called
samáhita" (4.7 Induraja = 4.14 Vivrti). — 4. Abhinava now takes up the
question of the nature and genesis of rosa. The question involves him in a
long criticism of the views of his predecessors. For the views of Bhattanayaka
and for the meaning of his technical terms bhávanó, bhdvakatva, and bávito,
see the remarks in the Introduction, pp. 35-36. The passage 2.4 L from this
point on has been translated in an appendix by Raniero Gnoli, The Aesthetic
Experience according to Abhinavagupta, 2nd. ed., Chowkhamba, 1968. In the
same book Gnoli also translates the longer version of the same argument found
in the Abh., Vol. 1, 2nd. ed., pp. 272. — 5. BN means that Sità is a vib-
hàva only with respect to Rama, not to the spectator. This holds, of course.
only so long as rasa is regarded as a physically produced, perceptible, emo-
tion. If rasa is admitted to be imaginatively achieved (bhdvita rather than
utpadita), BN presumably would admit what Abhinava and all later critics
hold, that Sità is a vibhdva with respect to the spectator's rasa. 6. vasand:
literally, the perfuming of the self by its former experiences, including those
of preious lives; hence, the latent impressions of the mind, which give it a
proclivity to particular tastes and sympathies. — 7. Energy (utsaha) is the
stháyibháva that underlies the rasa of heroism (virya). But how can Rama's
energy produce any such resa in us? We cannot remember it, for the defini-
tion of memory in Indian philosophy involves direct experience (anubhava).
8. The expanded version of this passage in ABh., Vol. 1, p. 278 (Gnoli p. 10)
reads: na ca Jabdaénumanddibhyas tatpratitau (where tat refers to utsahadi-
sthdyibhdva) lokasya sarasatà yuktà pratyaksád iva. The point is that these
various forms of perception lead only to information (jridna), not to rasa,
which must be experienced through some other pramána, viz., through the
bhavana of poetry. 9. Abhinava in ABh., Vol. 1, p. 278 (Gnoli p. 10)
expands the analogy of watching a couple making love by adding: pratyuta
lajjájugupsásprhádisvocitacittavrttyantarodayavyagratayà kd sarasatvakathápi
syát, "On the contrary, because one becomes preoccupied with one's own re
spective emotional reactions such as embarrassment, disgust, or even sexual
desire, we cannot say that this is an aesthetic experience at all." Abhinava
makes the same point in ABh., Vol. 1, p. 35. See also DR 4.39 and Avaloka
thereon.
10. BN's distinction of utpattt and abhivyakti is presumably the common
distinction in Indian philosophy. Utpatti is the origin of an entity that was pre-
viously non-existent. Thus the Naiyàyika says that when a jar is made, there is
utpatti of the jar. Abhivyakti is the transformation into sensible form of what
was formerly imperceptible although existent. When a jar is in a dark room, it
is manifested by the light of a lamp. It seems unlikely in view of what follows
that BN is using abhivyokti in Abhinava's more restricted sense. namely, the
manifestation of a suggestion by verbal means. 11. The basic argument
against abhivyakti is omitted, presumably as being obvious. BP supplies it:
228 [52.4 L
there can be no manif tation of rasa in the spectator because he had no rasa
in the first place, that is, prior to his experience of the play or the poem. The
argument against abhivyokti that is expressed is an argument against someone
who supposes that the rasa might indeed be present in the form of the specta-
tor's latent emotions. These might be roused into manifested, sensible, form
by the wibhdvas. But then, the hypothesiser should push his analogy further.
When we are looking for a treasure in a dark room, we want more than to be
told about a lamp. We want to take the lamp in hand. Spectators would rise
from their seats and try to carry Sitá away with them. See DR 4.39 and Ava-
loko thereon: itaresém ostydnurdgdpahdrecchddayah prasajyeron. 12. This
meaning of tantro is not found in PW. It occurs in Vàmana, KAS 4.3.7, in
Padmapéda's Paricapádiká, Madras ed., p. 37, line 4, and elsewhere. BP ex-
emplifies the technique of tantra by an old interpretation of Pán. 13.3. The
sūtra reads hal antyam, apparently meaning "the final consonant (of a tech-
nical term of grammar is an exponential marker].” But we cannot know that
the expression “hal” means a consonant until we are told that its "I" is an
exponential marker. So Katydyana ( Vart. 5) recommended taking the word
hal in two ways, that is, by tantra, as (1) the l of “hal” [bere ħal is a tatpurusa
compound] and as (2) ^al (= all the consonants from h to the exponential
marker l). The sutra then means: "The | of hal is an exponential marker and
all the consonants from A to the exponential marker | are used as exponential
markers when final in a technical term of grammar." This is how to make a
computer bank, not poetry. — 13. rutidus(a: see 2.11 below. The term goes
back to Bhàmaha 1.47. — 14. bháuite ca rose: the notion of universalization
is not present in the term bhdvita itself but derives from BN's explanation
of how the realization or creation (bhávaná) comes about. — 15. Druti, vi-
stara, and vikdse. We can point to no technical use of these terms earlier than
BN, but they occur frequently in later texts. Dhanika on DR 4.43 assigns
expansion (vistara) to the enjoyment of the heroic, and radiance (vikdsa) to
the enjoyment of the erotic. Melting (druti) would naturally be connected
with the rosa of compassion and with love in separation: see 2.8 K below.
But BP, on the authority of the Kdvyaprakdsasariketa of RAj&naka Ruyyaka,
identifies the three forms of enjoyment with the three respective components
of the enjoyer: rajas, tamas, and sattva. On those terms as connected with
the rasas, see Gnoli, p. 46, and Raghavan, Bhoja, pp. 467ff. 16. BN seems
to have thought that aesthetic bliss was actually superior to yogic bliss; cf.
the quotation of BN in 1.6 L. Abhinava in 3.43b L sems to reverse this value
judgment. 17. Abhinava's summary is so condensed that it almost misses
the point. From Mammata 4.28, prose following verse quotation 26 (page 90),
it appears that BN conceived of the bliss of poetic enjoyment as bringing
about a predominance (udreka) of the basic goodness (sattva) of the soul over
its adscititious elements of passion (rajas) and brutishness (tamas). For an
account of the relation of BN's views to the Simkbya. see M. Hiriyanna's
824 L] 229
article "Indian Aesthetics" in Proceedings and Transactions of the First Ori-
ental Conference, Poona, 1922, pp. 246-247 and Raghavan. Bhoja, pp. 4668.
18. Siddharüpa: The term and its implications are taken from Vedanta phi-
losophy. Sankara argues that knowledge of Brabman cannot be learned or
produced or manifested or developed in any way, for knowledge of Brahman
is Brahman, which is not a sddhyo (that which is to be produced) but a
siddho. Brahman and Brahman-knowledge are eternally present, the appear-
ances to the contrary being due to illusion. Just so Bhattanàyaka would take
aesthetic enjoyment to be an eternal mode of being, which is not produced or
manifested. In the last analysis he puts the relation between the aesthetic ef-
ficacy of the poem and the self-realization of the audience outside the relation
of cause-effect which applies to the phenomenal world. It would be the same
relation as that between the Upanishads and knowledge of Brahman. Abhi-
nava in what follows will obj tto this high-Bying mysticism. — 19. Abhinava
himself adopts this view at l.le L. But cf. 3.10-14f L. The view is not held
by earber authors of known date, but may be found in the Visnudharmottara
Puróna 15.2.
20. BP, followed by Jagannath Pathak in the Chowkhamba edition, as-
signs the following criticism to Srigankuka — 21. The point seems to be that
a pure stháyibháva such as grief or anger is never found so that we could
speak of its being nourished by the transient emotions (vyabhicárins). What
we find is a complex mental state (cittavrtti), composed at any one time of a
sthdyibhdva and vyabhicdrins, this complex flowing forth like a river until it
loses itself with the passage of time. — 22. This passage has been expanded in
ABh, Vol. 1; p. 272: Sokasya prathamam tivratvam kdlét tu mándyadarsanam.
A mental state becomes itensified or weakened because of external objective
stitnulants and not because of other mental states like the vyabhicáribhóvos.
23. BP takes laya differently: layo ndma nrttagitavádyánàm ekatánarüpam
sámyam. But we feel that the normal sense which the word laya has in music
fits the context better. — 24. BP identifies the following view as svamata:
"his own view,” meaning thereby the view of Saikuka, whose objections have
just been recorded. Jagannath Pathak also supposes that Sritaükuka's re-
marks are here continued. The identification seems to me probable but not
quite certain. The seeing of the actor as “ayam RámoA sukhi” occurs in the
account of Sa&kuka's view given in Abh., Vol. I, p. 273, and if nothing is here
said about inference (see note 26 below), the same is the case with the account
in Abh. The only occasion of doubt is that the analogy of the painted horse,
which Mammata attributes to Srigafikuka. occurs not in this view but in the
view which follows. 25. ayam rmah sukhi is explained by BP, p. 185, as
rémo ‘yam sitévigayakaratimén. 26. Nothing is here said about inference.
Apparently Srigankuka claimed that the spectator infers the identity of char-
acter and actor. [t is this hypothesis of inference that brings the sharpest
criticism on Sankuka in other texts. 27. adah means idam, as often in L.
230 [$2.4 L
See Text, p. 160, line 5; p. 239, line 3; p. 258, line 9. — 28. It is difficult to
identify the person who held this opi ion. According to Mammata, line 8 of
prose following 4.28 (page 88), the painted horse analogy (citraturaganyáya)
belongs to Sabkuka. — 29. This is a difficult passage. Tadwbhávaniya means
vibhávavibhávaniyo: "the sthdyibhdva that is sought to be produced by those
vibhávas." Tadanubhdvaniya means anubhdvanubhdvaniya: “the stháyibháva
which is intended to be brought within the purview of the spectators by
means of those anubhávas." Visistasámagryá samarpyamánam means abhi-
nayádisámagryá sámájikánám purostád upasthápyamánam.
30. For the theories mentioned in this paragraph see Raghavan, Bhoja,
p. 437. As he points out, Jagannátha Pandita also refers to such theories
31. The preceding views, except for Bhattanàyaka's and perhaps those men-
tioned in the last paragraph, were developed by commentators on the Natya-
$ástro and apply strictly only to the theater. Abhinava now makes it clear
that a theory of rosa must apply to poetry as well as drama. — 32. On loka-
dharmi and nátyadharmi see the long article by V. Raghavan, JOR 7 (1933),
pp. 359-375 and JOR 8 (1934), pp. 57-74. Lokadharmi refers to everything
in the drama that is realistic, ndtyadharmi to those artificial conventions that
are peculiar to the theater, such as asides that nobody else can hear, mono-
logues, talking animals, gods on the stage. [o the thirteenth chapter of the
Nétyasdstra (Vol. 2, beginning p. 214) Bharata gives a long list of the charac-
teristics of each type. One may note an interesting verse that Abbinava quotes
from his teacher on this passage. The verse reads as follows: yad atrásti na
tatrásya kaver varnanam arhati / yan ndsambhavi latro syát sambhavy atra tu
dharmatoh // "Not everything that is in the world deserves to be described
by the poet in his plays. And what is not possible in the world may oc-
cur in plays quite properly.” In ABA., Vol. 1, p. 269, Abhinava again voices
his opposition to strict realism. 33. These are parallel terms, svabhàávokti
corresponding to lokadharmi and vakrokti to nátyadharmi. Thus Abbinava
is using the terms in their widest sense. The basic distinction is made by
Bhamaha 1.30 and by Dandin 2.363; see also Udbhata 3.8-9 (Vivrti). The
most valuable discussion of svabhávokti is found in the first chapter of Kun-
taka's Vokroktijivito, but his use of terms is peculiar. For Kuntaka vakrokti is
almost what dhvani is for Ananda. See the valuable article of V. Raghavan,
"History of Svabhavokti” in Some Concepts. See also 4.7 A, note 1. 34. BP
takes the word-stem alaukika to modify sabda: "presented in a language that
is more than normally clear, sweet, and forceful." But the vibhávas are called
lokottararüpa on the very next page (Text, p. 187, line 5), so they are probably
the recipients of the synonymous epithet here. The intention, I suppose, is
that the characters and emotional situations of a work of art are in themselves
more striking than those that we know from the workaday world. 35. pra-
sanna, madhura, ojasvin: these are the fabdagunas mentioned by Bhamaha,
Dandin, and Vàmana. Anandavardhana completely altered the older teaching
$2.4 L] 231
by bringing them under the system of rasas. For him the gunas are the
properties of the rasas; see 2.7 below. Instead of the ten gunos mentioned by
the older writers, Ananda accepts only the three mentioned here. — 36. The
difference in perception (pratiti) results from the difference in presentation
(upasthdpana), the play being presented to the sight and the poem to the ear.
But the constituents of rasa in the form of the vibhávas, etc., are the same
in both. Furthermore, the same scheme of natural and artificial is found in
both. 37. le., Lollata's view, because Lollata belongs to the utpattipaksa.
He held that the rasas are physically produced. Others held that they were
manifested or relished. 38. The insistance that rasa is perceived is directed
against Bhattandyaka, who said, just above, that it was not. But Bhatta-
náyaka would not on that account have admitted that rosa was nonexistent
like a goblin. Obviously he meant that perception (pratiti) is too physical
à concept to express the manner in which rasa is experienced. So Abhinava
goes on to give "perception" a wider area of application. — 39. Although
we say odonam pacati: “he is cooking the rice pudding,” a more accurate
description would be tanduldn pacati, "he is cooking the rice grains,” because
the pudding is the result of the activity while the grains are the object on which
the activity works. Similarly, instead of the phrase rosáh pratiyante "the rasas
are perceived,” we would be more accurate to say vibhávádi pratiyonte “the
vibhdvas, etc., are perceived,” for the vibhávas, etc., form the object of our
perception; the rasa is the result. Or one may even say that the raso is the
process of perceiving itself. This qualification of his term perception leaves
very little distance between Abhinava's view and that of BhattanSyaka.
40. There is a similar passage in ABh., Vol. 1, p. 277, which Gnoli
misunderstood: tatra purvapakso ‘yam bhattalollatapaksánabhyupagamád eva
nábhyupagata iti taddüsonam anutthánopoatom eva, "This purvapakya [viz.,
the view of Bhattandyaka that has just been set forth] is unacceptable because
we do not accept the view of Bbattalollata. (lf we did accept Lollata’s view
of the physical production of rasa, the view called utpattipaksa, then Bhatta-
náyaka would have a good argument against us; but we do not| So the
criticisms made by the pürvapaksa are destroyed, never having had a chance
to arise. 41. Yogosutra 4.10 and 4.9. In ABh., Vol 1, p 282, Abhinava has
an interesting passage where he claims that the nine stháyibhávos are present
in all human beings, although some predominate in certain people and oth-
ers in others. He ends by saying: na Ay etac cittavrttwuásanásünyah práni
bhavati. In the course of our beginningless journey through this universe we
have experienced al! emotions. Thus nobody fully aware of his own humanity
can fail to be moved by another person's experiences. Again, on p. 283 Abhi-
nava quotes a line from the Yogabhdsya of Vyasa (2.4): na hi cattra ekasyám
striyám rakta ity anydsu viroktah, "the fact that Caitra is in love with one
woman does not mean that he is out of love with others." This is not meant
hurnorously. but is intended to show that beneath the particular emotions
232 [$24L
which we manifest there lies a latent capability of many others. 42. This is
a practical man's argument against a mystic. What else than cause and effect
can Bhattanáyaka be speaking of when he says bhávite ca rose "once a rosa
has been realized”? The identical argument is used against Sankara by the
ritualists and by Bhaskara: we are not in mokga now; if we get there, some-
thing must produce the change. See note 18 above. — 43. Abhinava's point
is that BN said that there are three functions of words; he made no mention
of the part played by meanings in producing rasa. This seems to be unfair of
Abhinava, as he too says over and over that vyarijana is a fabdavyápáro. Why
criticise Bhattandyaka for an imprecision of terminology of which Abhinava
is equally guilty? 44. Cf. what Ananda says on 3.16m. — 45. Abbinava
here reduces Bhattaniyaka's term bhdvand to the technical sense given it by
the Mimāmsā. [n the Mimàmsà bhdvand is an efficacy residing within the
verb of a Vedic sentence which explains how that verb can bring an actor to
pursue a given aim by certain means and procedures. For example, we are
given the sentence jyotistomena svargakámo yayeta "one who is desirous of
heaven should sacrifice with a jyotistoma sacrifice." In the verb yajeta “one
should sacrifice” there is said to reside bAdvand (we may here overlook the
refinement of Kumarila who speaks of two sorts of bhdvand). This bhdvand
is connected with three terms or factors: (1) a sádhya, an objective aimed at
by the action, (2) a sédhana or karana, the means leading to that objective,
and (3) an itikartavyatà, a procedure to be followed in reaching the objec-
tive. These terms answer the questions: “What does it effect (kim bhdvayet)?
With what does it effect it (kena bhávayet)? How does it effect it (katham
bhduayet)?” In the case of the sentence “one who is desirous of heaven should
sacrifice with a jyotistoma sacrifice," heaven is the sddhya, the jyotistoma is
the sádhana, and the performance of the minor sacrifices praydja, anuydja,
etc., is the ittkartavyaté. Abbinava now argues that in poetry or drama rosa
(or rasásváda) is the sádhyo, dhvanana or vyarijanavyápára is the sádhano,
and gunálankároucityádi is the itikartavyatà. By reducing Bhattanáyaka's
term bAdvand to its position in the Mimamsa paradigm, Abhinava claims
that it implies nothing more than is already furnished by his own theory. It is
Abhinava's "suggestion" (dhvanana) which is the sádhana by which rasasváda
is achieved. — 46. A few lines farther on Abhinava will refuse to limit aes-
thetic enjoyment to this threefold description (melting, expansion, radiance).
He is here simply using Bhattandyaka's description to show that even under
Bhattanáyaka's definition aesthetic enjoyment should not be regarded as a
power of words. It is rather a state of the audience that comes about after
the words and meanings have produced rasa. 47. This admission falls a
good bit short of BN's view. BN had said. “Any instruction that poetry may
furnish is incidental.” Abhinava admits that enjoyment is the main goal and
that the instruction of poetry is different from the instruction of other types
of literature. But the instruction given by poetry is not without importance
$2.5 L] 233
to him. It bas a moral value. Furthermore, inasmuch as it trains us to
experience aesthetic bliss, it may even be said to be spiritually instructive. In
this way Abhinava is able to make enjoyment and instruction come to much
the same thing. In commenting on 3.14 he will say: na caite pritivyutpatti
bhinnarüpe eva, dvayor apy ekavisayatvót.
K But where a rasa, or the like, is subordinate and the main
purport of the sentence lies elsewhere, then it is my opinion that in
that poem the rosa, or the like, is only a figure of speech.
A Although others have defined the domain of the figure of
speech known as rosavat, nonetheless my own position is this: if in
a poem some other sense is principally conveyed and is the main pur-
port of the sentence, to which purport a rosa, or the like [e.g., bhàva,
rasábhása, etc.) is subordinated, then the rasa, or the like, comes under
the domain of a figure of speech.
L {Commentary on K:| Lies elsewhere: that is, in a rosa or
something like a rosa, or in a mere fact, or in something peculiarly fit
to form a figure of speech. My opinion: This shows that the author
holds back other views as being faulty and is first giving his own view
as being worthy of acceptance.
[Commentary on A:] Nonetheless: for the province [of the figures
of rasavat, etc.) as propounded by others is not reasonable, as will be
shown later (in Ánanda's comment on this Káriká|. If in a poem:
to clarify this loosely constructed sentence, it should be interpreted as
follows: In that poem in which a rasa, or the like, as already men-
tioned, is subordinated, and some other sense is the main purport of
the sentence— understanding the word "and" in the sense of “but”—
that rasa, or the like, which though subordinated is yet connected with
the poem,' should be considered as falling within the province of the
rasddi figures of speech, called by the terms rasavat, etc." The upshot
of this is that a rasa, or the like, deserves the name of a figure of speech
only when it is subordinate, not when it is otherwise.
234 [$2.5L
1. Thus Abhinava takes the word tasya in tasya córigabhüta (Text p. 191,
line 4) as construing with yasmin kávye rather than with vákyàrthibhutosya.
2. Tbe rusádi figures of speech are preyas, rosavat, ürjasvin, and samáhito.
A Asan example of this, in passages of flattery, even though a
figure of complimentary address (preyolarikdra) is the main purport of
the sentence, a rasa, or the like, may be found as subordinate.!
1. This sentence presents a difficulty. [t seems to speak of an alañ-
kāra as forming the vàkyórtha (the main purport of a sentence), which is
an impossibility, for an ornament (olarikára) must ornament the purport; it
cannot be that purport. Abhinava will offer three solutions of the difficulty.
L He gives an example for this statement: As an example of
this. “This” refers to subordination. His meaning is: as in the example
about to be given, so in other places also.
If we follow the doctrine of Bhamaha,' we will take the passage cátugu
drSyate all as one sentence, meaning: "even though preyolarikara
is the main purport, (as it is] in passages of flattery, a rasa or the
like may be found to form a part”; for Bhamaha has said, “preyolan-
kāra is a loving description addressed to an elder, a god, a king, or
a son."? In this interpretation, the word preyolankdra [in A will be a
bahuvrihi compound and so) will mean: "that [passage] in which a very
dear person (preydn) is an ornament."? Such a preyolarikára can be
ornamented. It will not do to take the main purport itself to be an
oranment (alarikàra).
Or, we may take "the main purport" to mean simply the most im-
portant element of the sentence, that is to say, the element that is most
strikingly beautiful.
Or, we may follow the doctrine of Udbhata and split the sentence in
two. [First we will read] cátusu vakyarthatve preyolankdrasyapi visaych,
taking cdtugu vàkyárthatve as locative absolute (visayasaptami), (trans-
posing the word api] and supplying the word visaya from the previ-
ous sentence. This will mean: "where flattery is the main purport of
$2.5b A] 235
the sentence, there is scope also for preyolarikóra." For according to
Udbhata any bháva* can be called a preyos, for affection (preman) is
used to cover all the bhdvas. The sense of the word api is that not only
is there scope for the figure rasavadalarikdra, but for the figures preyos,
etc., too. By the word rasavat and the word preyas all the (four) alar-
kéras beginning with rasavat are included. This is just what he says in
that [portion of the split sentence] which now follows: rosádayo 'riga-
bhütà drsyante, to which we must supply uktavigaye: "the rasas, etc.,
when subordinate, are found to have the same scope.”
1. So also, just below, "or if we follow the doctrine of Udbhata." One
must not translate, “According to the opinion of Bhàmaha ... the sentence is
to be taken as one,” for it is out of the question that such early authors could
have seen and commented on the words of Ananda. 2. The text of Bhimaha
as we now have it says no such thing, although the example of preyolarikáro.
that Bhámaha furnishes at 3.5 does not disagree with such a definition. The
absence of the quotation in Bhámaha has already been noticed by Kane,
HSP, p. 82. But we cannot explain the absence, as Kane was inclined to do,
by impugning our present MS of Bh&maba's verses, for the quotation is not in
verse but prose. Possibly Bhamaba wrote a urtti on his verses which is now
lost, but if so one would expect other quotations from it to survive. Nearly
the same words as in the present quotation occur in R&janaka Tilaka's Vi „ti
on Udbhata 4.2: rotir iha devagurunrpadiviyayé grhyote, kántávigayáyàs ta
rateh sücone rasavadalarikdre vaksyate. — 3. Just such a meaning is given to
preyas by Indurája in his comment on Udbhata 4.2 (p. 51, line 27): preyah-
,fabdavácyena priyatarena ratydlambanena vibhdvena. 4. For bhdvdlarikdro,
we must read bhdvud and omit alarikéra. See Udbbata 4.2.
A This use of rasa, or the like, as a figure of speech can be either
pure or mixed. An example of the first is:
Why do you laugh? You will not get away again
now that I have finally caught you.
Pitiless man, what is this strange love of travel
that drove you from me?
So speak your enemies' wiv
[52.5b A
clinging to the necks of their husbands in their dreams,
only to weep aloud
when they wake to the empty circle of their arms.’
Clearly this is an example of the figure of speech known as rasavat, for
pure karunarosa (the aesthetic experience of compassion) is subordi-
nated [to the predominating eulogy]. And thus in si ilar cases it is
clear that other sentiments can be subordinated.
1. The verse occurs also in SubAA., 2570. Its author is unknown. I have
followed Abhinava in the interpretation of riktabdhuvalaya. Another possible
interpretation would be to take valaya not as a metaphor but simply in the
sense of bracelet. The women's arms would be devoid of bracelets, as they are
now widows. A and L speak of only two instances of dhvani in the verse: the
suggestion of karunarasa, which is subordinate and which is therefore a case
of the rasavat figure, and a vostudhvani, viz., the glory of the victorious kiog
(nrpatiprabhávo), which is predominant. In commenting on similar stanzas
commentators sometimes speak of the vastudhvani as leading to a third type
of suggestion, namely the poet's love of the glorious king (nrpativisayarati-
bhdva); cf. 2.5d L, note 1.
L Pure means that there is no mixture with another subordi-
nated rasa, or with any other figure of speech. Mixed means that
there is a mixture.
As a dream comes into being in the likeness of what one has experi-
enced, a wife [here] sees her husband laughing in her dream. "You will
not get away again,” that is, now that ] know your unfaithful nature, 1
will not free you from the noose of my arms. This explains the "empty
circle of their arms" later in the verse. [t is only natural to scold a
lover who is received back; so she says, "Pitiless man, what is this ...
that drove you." She means that she never nagged him even when he
called her by another woman's name. "In their dreams" refers to their
talking in their sleep.? "Dreams": the plural shows that this happens
again and again. This is what the wives of your enemies say, that is, the
wives of the kings hostile to you,? while their arms encircle the necks,
that is, are tightly entwined about the necks of their beloveds. Just as
they are in that condition, they awake to find the noose of their arms
turned into a vacant circle, at which they cry aloud, with full throat.
In the stanza the greatness of the king [which is the main purport of
the sentence] is beautified by our relishing the flavor of compassion
$2.5b L] 237
(or, tragedy, karunarasa), whose sthdyibhdva is sorrow that is stimu-
lated by the vision of the dream. Here compassion unmixed [with any
other rosa or alarikáro] forms the figure of speech. The main purport
of this sentence is not baldly stated, without any embellishment, as
for example, "You have killed your enemies.” Rather, the purport of
the sentence is beautified and the beauty is due to the experience of
compassion [used as a subordinate element].* Just as* an object, such
as a face, can be embellished by another object, such as the moon, for
it appears with greater beauty by having the moon as its simile, so also
a fact [such as the king's greatness], or another rasa, if embellished by
a rosa used as a subordinate element, will appear with added beauty.
So what objection can there be to our using a rasa, like any other ob-
ject, as an ornament (alarikára)?* But tell us, an objector may say, in
precisely what manner the matter in hand (prakrtdrtha)’ is beautified
by rasa. Well; (we might ask him the same sort of question:] just how
would it be beautified by a simile? If he says that the matter in hand
would be compared to something else by the simile, we can say the
same of rasa: the matter is made more tasteful (sarasikriyate) by the
rasa. This is obvious. Therefore, what some have asked in the form
of an objection, namely, “Just what among the vibhdvas, etc., can be
beautified by a rasa?” is answered by our not accepting the premise.?
For it has already been stated that it is the matter in hand that is
beautified:
He now shows that this [subordination of rasa to the main purport] is
often found in literature: and thus. In similar cases means in such
cases as those where the greatness of a king, etc., is being described,
1. Perhaps she remembers a scene such a9 that depicted in the verse
quoted at 2.18-19e A. 2. svapnáyita: talking in one's sleep; the more usual
verb is utsvapnáyate, cf. Mélavikégnimstra 4.15.30. 3. Abhinava is explain-
ing the use of te in the verse; it is sasthi sambandhe. — 4. It is a pity that
Abhinava does not really explain here, or at 3.20c, d L, which deals with the
Same subject, how the relish of compassion makes the main purport of such
verses more beautiful. To judge from what follows, the problem troubled him.
Most readers will agree tbat the stanza is beautiful. In HOS 44, pp. 372-373,
1 have spoken of the cruelty of such verses, but also of "their strong poetic
effect." But it is hard to explain the effect without admiting that the compas-
sion is really more important in such verses than the glory of their nameless
kings. 5. Read yathd vastrantaram for tathā vastvantaram and remove the
danda aker cárutayávabhásanát. — 6. In this respect a rasa is not different
from an upamá or other figure of speech. 7. prakrtdrthah, like prostuto
238 [$2.5b L
'rthah just below, is used as a synonym of the pradhdno vákyárthah of 2.5 K.
8. We do not accept the fact that the vibhávos, etc., are beautified by rasa.
The vibhávas, etc., are the means for achieving rasa. What is beautified by
the rosa in the figure rasavat is the matter in hand or the main purport of
the sentence
A An example of mixed rosa, or the like, when it is subordi
The women of the Triple City wept from lotus eyes
as Sambhu's arrow-Bame embraced them;
but still, though shaken off, the fire caught their hands,
though struck, did pluck their garments’ hem,
denied, it seized their hair, and, scorned
like lover who has lately loved another, lay before their feet
May this same fire burn away your sins.’
Here the [favor of love in] separation due to jealous anger (irsyd-
vipralambhasrigdra]) together with the ambiguities (slesas) is sub-
ordinate to the main purport of the verse, which is the extraordinary
power of the enemy of the Triple City [i.e., Siva]. It is in such an area
that the figures of speech like rasavat, etc. properly belong. That is why
there is nothing wrong in including two [usually contradictory] rasas,
namely, compassion (karuna) and love in separation, in one stanza, pre-
cisely because they are both subordinate. For when rasa is the main
purport of the sentence, how can it be a figure of speech? Everyone
knows that a figure of speech is meant to add beauty to a poem. Surely
a thing's own self cannot act as its own beautifier.
1. This famous verse is usually attributed to Amaru, in whose collection
it occurs as the second benedictory stanza. But Amaru is likely to have
borrowed it, perhaps from Bana (so SRK 49). It describes the destruction of
the demon city Tripura by the god Siva. an act that the demons themselves
had long before prayed for. The act, although painful in immediate effect, is
regarded as one of purification and mercy. It is here likened by sugestion to
à lover's insistent embrace of a jealous mistress. The verse is quoted again
and again in the critical literature; cf. Kosambi's apparatus, SRK ad loc. I
82.5c L] 239
have discussed the meaning of the verse, HOS, Vol. 44, pp. 21-22. Ananda
will have more to say of it under 3.20c. — 2. The $lesas in the verse are not
Sabdaslesas (puns), but arthaslesas, that is, adj tives (participles) that can
apply to two sorts of object, fire or a lover.
L (Commentary on the verse:] “Shaken off” (ksipta) in the case
of the lover means rejected; in the case of fire, physically shaken. When
it is said that the lover was scorned (avadhüta), it means that he was
not greeted with an embrace in return. In the case of the fire the same
word means that the fire was fragmented (visarárükrta) through the
shaking of the entire body. Their eyes were filled with tears in the one
case because of’ jealousy and in the other because of dispair.
(Commentary on A's comment:] The love in separation because of
jealousy that is suggested by the simile “like a lover," which simile is
in turn supported by ambiguities (viz., ky:pta and avadhüta), is sub-
ordinated together with tbe simile and ambiguities and not by itself
alone. It is subordinated to the main purport, namely the greatness
of Siva. Although the relish of compassion (karunarusa) is in fact also
present in the stanza, inasmuch as it is not involved in our perception
of the beauty of this [love in separation], Ananda has said that this
[relish of love in separation] is combined only with ambiguities and has
nót said that it is combined with karunarasa.' As this matter [namely
the subordination of the figures rasavat, etc.) was not thought of by
previous writers, he emphasizes it, saying: only such. That is why:
sc., because [the relish of love in] separation is only an ornament in this
verse and not the main purport of the stanza. Nothing wrong: If
either of the two rasas [viprolambhasrrigára or karuna| had been pre-
dominant in the verse, the second rasa could not have been combined
with the first. For love in separation, whose primary emotion is love
(rati) and which consists in a hope for reunion, is in contradiction to
tragedy (karuna), whose primary emotion is sorrow and which consists
in the despair of reunion.
Having thus demonstrated the [possible] co-presence (of two opposed
rasas] in the course of treating the expression alarikdra [used in 2.5 K
“alarikdro rasádir iti me matih”), he now explains the intention behind
his use of the emphatic word] “only” (eva) [in his commenti by saying:
for when, etc.
240 [$2.5cL
1. The word tat in the compound tat-córutva refers, as BP correctly
states, to the irgyávipralambha mentioned in the preceding sentence. Abhi-
nave is not denying tragedy or the aesthetic relish of compassion (karunarosa)
in the stanza. How could he, when Ananda admits it in his next sentence? He
is simply making it clear that the karunarasa does not beautify the srrigdra-
rasa. The two are held distinct and both are in subordinate positions. Hence
they can both be contained in one stanza; cf. 3.20 K together with A's com-
ment. The reason that they cannot be combined in rasadAvani is that in
rasadhvani one would have to be subordinated to the other, in which case
their contradictory natures would clash.
A Here is a summary of the matter:
What makes any figure of speech a figure of speech is the fact that it is
introduced in dependence on a ruso, bhóva, or the like, which serves as the
purport of the sentence.
Therefore, wherever a rasa or the like forms the main purport of a
sentence, that is not to be included under the domain of the figure of
speech rasavat or any other, but must be considered to fall under the
domain of suggestion (dhvani) itself. Of this [suggestion], simile and
the like act as the ornaments. On the other hand, wherever anything
else predominates as the meaning of the sentence, and where rosa or
the like contributes to its beauty, that is where rasa or the like acts as
a figure of speech. Thus the domains of suggestion and of such figures
as simile and rosavat are distinct.
. L Any figure of speech: e.g., simile, etc. The sense is this:
the function [viz., ornamentation] that makes a simile a figure of speech
works equally with the rasas, etc., [making them figures of speech when
they serve in the same function). There must always be something else
to be ornamented. Now this something else, even if it be only a fact
(vastumátro), if it develops into a vibháva, etc., may furnish a rasa or
$2.5d L] 241
the like as the purport of the sentence.! And so everywhere it is rasa-
dhvani that is the soul or essence. This is what has been said in the
words a rasa, bhava, or the like, which serve as the purport of
the sentence.
Of this: viz., of that which is in a dominant position and is the soul
lof the poem]. That is to say, although it is the literal meaning [of a
sentence] that is ornamented by simile, nonetheless, the oranmenting
of this literal sense consists in its being endowed with the capacity to
convey a suggested sense, and so in reality it is the soul of dhvani?
that is ornamented and not the literal sense. For it is the soul that
is ornamented by bracelets, armbands, etc., which are worn on the
body, for these ornaments indicate what is likely to be in the thoughts
(of the wearers|.? Thus, an insentient corpse, even if provided with
earrings, etc., is not beautiful, for there is nothing (sc., no soul] to be
ornamented. And the body of an ascetic adorned with bangles, etc.,
would look ridiculous because of their inappropriateness to that which
is to be ornamented. Nor is anything inappropriate to a body; so it
must really be the soul that is ornamented. This agrees with what
people feel. They say “I am adorned” (and not “My body is adorned.”|
Where rasa or the like acts as a figure of speech: [the Sanskrit
phrase] exhibits two genitives that are not in apposition. The meaning
is: that alone is the province of the functioning as a figure of speech
of rosa and the like. [n consonance with this, one should explain in
similar manner the earlier passage in the Vrtti (Text, p. 198, line 1, na
rasáder alarikárasya visayah], understanding it to mean: “that is not
“the area of an act of beautifying, of which act rosa or the like is the
agent."*
Thus: that is, by distinguishing their spheres as we have done. Such
figures of speech as simile: [n cases where rasa is that which is
ornamented [i.e., where rosa is predominant], and where there is no
other rasa subordinated, i.e., no rasavadalarikára, there such figures of
speech as simile are pure [i.e., are not mixed with any second figure of
speech]. Therefore the domain of simile, etc., is not eliminated by the
figure somsrsti*
And rasavat: the term here includes the figures based on bháva and
the like [viz., rasábhása, bhdudbhdsa, and bhávaprasama when used as
an ornament], that is, the figures called preyasvin. ürjasvin, and samá-
hita [as well as rasavat].
Here is an example of a bhdva used as an ornament without any other
figure of speech or rasa mixed therewith:
[525d L
Your foot, O Mother,
with its sole as soft and red as a lotus petal
sings with the jingling of its anklets
like the gabbling of walking geese.
How did this foot,
stamping on the head of the buffalo demon,
grow as ponderous as the Golden Mountain?
n this example the main purport of the verse is praise of the Goddess,
jut the emotions (vyabhicáribhávas) wonder and speculation act as
sources of beauty. As they are subordinated to the main purport, this
s a case of bháválarikára."
An example of rasábhàása used as an ornament is a prayer of my own
:omposition:
If all poetic qualities
and every ornament of speech
were to embellish you, my Muse,
you would not show so fair
as by taking your words whichever way they come,
if thus they may delight your heart's love, Siva.
So only will you be beyond compare.
n this example the main purport of the sentence is that the highest task
»f speech is to praise God. This fact is made to appear more beautiful
>y an appearance of the relish of love (srrigárábhása) together with the
igure of ambiguity (slega). It is not the normal relish of love because
‘be beloved is without qualities and without ornaments. For Bharata
1as said that jrrigára "deals with beautiful clothes and with young and
1oble people” (BANS 1, p. 300).
An example of bhdvdbhdsa as subordinated to the main sense of a
voem is the following:
May he protect you,
upon whose killing of their kinsmen
the surviving demons tremble
to see the dark color
even in the collyrium used by their women
to paint their lovely waterlily eyes.”
n this verse we have an example of bhávábhása because the accom-
vanying emotion (vyabhicdribhdva) of dread (trdsa) [which is subor-
$2.5d L] 243
are terrifying by nature.'? Similarly, an example of bhdvaprasama [as
subordinated to the main purport] may be supplied.
1. Abhinava here has in mind the third sort of suggestion that we men-
tioned in the footnote to 2.5b A. The BP gives an example. In the verse
"Why do you laugh?" the fact that is ornamented is the power of the vic-
torious king. But this fact itself may assume the form of a stimulant to the
emotion (bhdva) of love for that king in the heart of the poet. One might
better choose as an example "The women of the Triple City." The power of
God is a vastumdtra, but one will readily grant that for many persons this
fact stimulates their love of God. 2. dhvanyátmá: for the ambiguity of
the term see 2.2 K, note 1. BP glosses the present occurrence as dhvanirüpa
átmá& What is meant is the suggested sense in the form of a raso, etc.; but
by calling it dhuanydtma Abbinava is able to give the analogy which follows.
3. BP. Thus, the necklace and bracelets worn on the body of a young persoa
indicate the likeliness of affairs of tbe heart, while the staff and orange robe of
the ascetic indicate his distaste for worldly pleasures. — 4. Abhinava wishes
to make the two passages parallel. But surely in rasdder alarikdrasya Ananda
intended to use the words in apposition: "of the figures of speech called rasddi
(i.e.. of rasavadolarikáro, etc.)." 5. The reason for this comment of Abhi-
nava's on upamddindm is that, strictly speaking, tbere is no igure upama in
the verse "The women of tbe Triple City" that has been under discussion.
The upamá in that verse is associated with rasavadalarikdra, so tbe figure
should be known technically as samsrgti (association); see 1.13i L, note 1.
At this rate it might be thought that samsrsti will preempt tbe whole habi-
tat of upamá and of rasavadalarikdra, and that Avanda should have written
dhvaneh samsrstes ca vibhaktavisayotà bhavoti. But no, says Abhinava. There
are other instances wbere upamá in a pure form may ornament tbe predomi-
nant meaning. So Ananda is justified. 6. Abhinava bere constructs a more
logical system of tbe rasddy clarikdras than we find in the older critics. Orig-
inally the four figures rasavat, preyasvin, ürjasvin, and samáhita formed a
very disparate collection. In Bhámaha and Dandin tbey represent, respec-
tively, an emotional passage, a complimentary address, a passage of boasting
or pride, and a happy coincidence. Udbhata was the first to bring some sort of
logical order to the group, defining rosavat as a passage with strong $rrigára-
rasa, preyas or preyasvin as a passage where some other rasa was involved,
ürjasvin as a passage showing rasdbhdsa or bhávábhása, and samóhita as a
description of bhdvapragama. Abhinava now takes the five concepts listed in
Kárikà 2.3, viz., rasa, bháva, rasábhása. bhávábhàsa, and bAdvaprasanti, and
in effect sets up five alarikdrus to cover tbe five cases where one or the other of
these concepts plays a subordinate role in a sentence. — 7. According to the
older scheme of alarikdras the figure here will be called preyasvin. 8. Abhi-
nava's point is that srrigáro, suggested through slesa, here serves an ulterior
244 (§25d L
purpose. Hrdayavallabha means "one's heart's love” and Siva will suggest
the ndyaka because of the masculine gender, whereas vänt (speech, which we
have translated as “Muse”) will suggest the ndyikd because of the feminine
gender. Rorijayeh in the case of the lover will mean not to delight but to
make love to. The $rrigára that is here suggested by ambiguities and that in
turn ornaments the religious statement of the verse is not $rrigára precisely as
defined by Bharata. Accordingly, Abhinava calls it $rrigárábhása. The trans-
lation “false love” here would misrepresent Abhinava's intent and one should
not press his remarks on 1.4g L (anaucityena taddbhdsah) too far. There is
nothing inappropriate here in the relation of the poet's muse to God. The
Gbhdsatva comes simply from the fact that the relish of this love falls outside
the strict definition of srrigdrarasa. God, as conceived in Abhinava's Saiva-
Vedanta theology, is essentially without qualities. — 9. The black collyrium
reminds them of the black-complexioned Krishna. The metaphor in “waterlily
eyes" (nayanotpala) derives from the color of the dark blue waterlily, to which
the color of the pupil is likened. The verse is quoted also in ABA. I, p. 297
It appears in SubhA. as No. 32, ascribed to Candaka.
10. The figure will therefore be ürjasvin according to the definition of
Udbhata; see note 6 above.
A Should one urge that figures like rasavat occur only when
the purport of the sentence deals with sentient creatures, this would
amount to saying that such figures of speech as si ile bave a very
small domain, or have no domain at all. The reason is that when the
situation of something that is not a sentient creature forms the purport
of the sentence, we shall find that in some way or other there is some
connection with the activity of a sentient creature. If you argue that,
regardless of this connection, wherever the literal sense of the sentence
concerns that which is not a sentient creature, this is not an instance
of rosavat, your argument will amount to.saying that great works of
poetry, the very mainstay of rasa, are devoid of rasa.'
1. The Sanskrit passage rendered in this paragraph is puzzling enough
to have made Jacobi suggest that a portion of it (from tarhi, Text, p. 200,
line 1, through satydm api tasydm, line 3) is an insertion. But it is clear that
Abhinava read the passage as we have it and the passage as a whole becomes
$2.5e L] 245
clear if one bears in mind that the objector belongs to an old-fashioned school
of critics whose view of rasa is radically different from Ananda's. To the
objector there is no such thing as dhvani. Accordingly, he makes no distinction
between rasa and rasavadalankàra. [f the sentence meaning contains rasa,
bhàva, etc., we have a case of rasavadalarikdra. If it does not, we have the
domain of the other olarikáros such as simile. Now as the criterion by which
to distinguish these domains, the objector first proposes cetanaurttdnta. If the
purport of the sentence concerns a sentient creature, we have rasavadalankara;
if it concerns anything else, we have simile, etc. Ananda replies that this will
leave no domain for simile, etc., for we can always show some connection
between the purport of the sentence and sentient creatures. The objector
then refines his criterion. He will disregard these possible connections: if
the sentence meaning is prima facie concerned with what is not a sentient
creature, the domain belongs to simile, etc., not to rasavat, The answer to
this argument is that great passages of poetry, which everyone recognizes as
the paradigms af rasa—for example, the description of the oncoming season
of rain in the Ramayana, or Purüravas' apostrophes to nature in the mad
scene of the Vikramorvasiya—will lack rasa by the objector's criterion. This
is because the objector's theory can admit rasa into a poem only in the form
of rasavadalankara and by his last refinement he is excluding the descriptive
passages of the Ramayana, etc., from that figure.
L Should one: with these words he introduces the refutation
of the opponent's view that was hinted at by the words “my opinion"
lin Kárika 2.5). The opponent's view is this: as a rasa is a mental state,
it cannot belong to non-sentient objects.' So there is no possibility of
rusavadalarikára or the like in descriptions of such objects. Accordingly,
the sphere of simile, etc., is different from the sphere of rasavad, etc.
Our author refutes this. This would amount: that is, because of the
preceding statement. But the opponent may reply, "It has [already|
been said [by us] that the descriptions of non-sentient objects is the
sphere [of simile and the like." Anticipating such a reply, he gives
the reason for his statement [that simile and the like would have little
or no sphere at all: the reason is. In some way or other: that
is, by taking the form of a vibháva. etc. Regardless of this: i.e.,
even though there may be some connection with a sentient creature.
Devoid of rasa: the position of the opponent is that wherever there
is rasa there must necessarily be rosavadalarikára. So if there is no
rasavadalarikára, there will surely be no rasa. Hence, according to this
view of the opponent, there would be no rosa in cases where a living
creature is not described. But (our position is different]: we do not say
246 [§25eL
that there will be no rasa if there is no rasavadalankdra, but only if
there is no rasa in its form of dhvani. And this kind of rasa is present
in such cases [as the description of the rainy season in the Rámáyana].
1. As the objector belongs to an old-fashioned school (see note on 2.5 e A),
he presumably follows Bhámaha and Dandin in supposing that rosa is simply
an intense form of bháva that occurs in the character portrayed. It was the
Dhvanydloka that changed Indian views on this matter.
A For example:
Its waves are her frowns,
its startled birds the strings of ber jeweled belt.
In her anger she trails an opening robe of foam
and twists and turns as her heart strikes upon
my many faults.
Surely her grievance bas transformed my love
into this river.'
[Vikramorvasiya 4.52]
This slender vine with its rain-wet leav
shows me her tear-washed lip;
its flowers fallen with the passing of spr’
show her without her jewels.
The loss of its bees
is the silence of anxiety,
as though my angry lady, having spurned me
at her feet,
now feels remorse.
(Vikramorvasiya 4.66]
Say, happy friend, if all is well still with the bowers
that grow upon the Jumna bank,
companions to the dalliance of cowherd girls
and witnesses of Radha's love.
82.5fL]
Now that there is no use to cut their fronds
to make them into beds of love,
I know their greenness will have faded
and they grown old and hard.
(SRK 808, attributed to Vidys|
1. This and the following quotation are ftom the mad scene, where Purü-
ravas, distracted by the disappearance of his beloved Urvasi, fancies that he
sees her transformed into the various natural beauties of the forest. The com-
mentators differ as to whether yathá-viddham in the third line of the first
stanza is to be taken as two words or one. In the first alternative: “since [the
river exhibits these properties, it must be Urvasi].” [n the second, yathdvid-
dham will mean "struck from side to side, with irregular motion" In the
second stanza, line 3, read cinté-maunam together as a compound.
L Its waves, etc. Tarorigabhrübharigà is a bahuvrihi compound,
literally, "whose frowns are |or, have become] waves." "She trails”:
literally, “forcibly pulling away the trailing (foam|." “Robe”: garment.
The idea is (that she pulls away her dress] to prevent her lover from
holding it. Collecting together in her heart my “many faults,” that is,
offenses, she is unable to bear them.! What is meant is a proud, angry
woman (mánini). And then, unable to bear the remorse caused by my
absence, in order to calm her suffering, she has transformed herself into
a river,
, This slender vine, etc. A woman who has grown thin from separa-
tion and is stricken with remorse abandons her ornaments. "(With the
passing of] its season (of flowering]”: this is usually spring or summer.
She is silent because she is considering a means (to effect reconciliation]
and also because she is thinking, “Why did I reject my beloved who had
fallen at my feet (in supplication|?" "Angry": wrathful. Although the
sentence-purport in these two stanzas is the description of a river and
a vine, in fact they are the utterances of Purüravas who is overcome
by madness (and thus they are clearly connected with an emotional
situation).
Say, happy friend, etc. “Those bowers” means those that are firmly
entrenched in my heart. They are the friends in pleasure, the gay com-
panions of the gopis, the wives of the cowherds. For none else [but
bowers and vines] can really be the friends of women who are engaged
in secret love affairs (since only they can be trusted to keep a secret
and to provide shelter for love-making|. He shows that these bowers
248 [$2.5fL
were much loved by R&dhà: they were direct witnesses of RAdhà's love-
making. Are those arbors on the bank of the daughter of the Kalinda
mountain, i.e., the Jumna, well? The question is conveyed by inter-
rogative intonation. The blessed Krishna, residing now in Dvárakà,
his memories awakened at seeing the cowherd, asks him this question,
and then soliloquizes in a manner full of longing and with feelings of
love awakend by memory of the dlambanavibhdvas |viz., Radha and the
gopis| and uddipanavibhávas [viz., the bowers|.? The purpose of these
bowers lay in their being cut, because they vere soft, that is, delicate,
for making beds of love, that is, love-couches; and that purpose is now
fulfilled. Or, we can interpret the line to mean that the preparation,
that is, the finished arrangement, into a love-couch, was gentle, that is,
delicate; that this was the result of the cutting, which result has now
come to an end. The idea is: now that I no longer recline there, what
use is there in making love-couches? And so, with assurance that bis
love for the gopis is mutual [i.e., that they will never make love-couches
for anyone else}, he says, "I know, etc." The grammatical object of the
verb "I know" is the sense of the whole sentence which follows. "Will
have grown old and hard": If I were present, the leaves would be con-
stantly used, as described above, and would never [have time to] reach
such an old, faded, left-over condition. The remark that the leaves
have lost their dark lustre suggests that Krishna has been away [from
Gokula| for some time, but is still filed with constant longing for it.
Thus, the second half of the stanza can be taken to be what Krishna
says to himself. Or, we can take it as addressed to the cowherd to
ascertain [the fate of the bowers]. The many examples here cited bear
out what he has said, [that this applies to] “great works,” that is, to
many works, of poetry.
1. Abhinava brings out only half the meaning, the half that applies to a
sentient being. In reference to the physical river, the line will mean: “aiming
frequently at rough or stony ground, its course is irregular.” 2. We have
followed BP in taking the three compounds beginning with prabuddharati-
bhdvam as adverbs, but it is not impossible to take the second and third as
adj tives qualifying ratibhdvam, the object of dha.
§ 2.5g L]
A In these and other similar examples, although the main pur-
port of the sentences is a portrayal of inanimate objects, we find that à
portrayal of human beings is connected therewith. Now, if you should
say that whenever such portrayals are given, we may regard them 85
examples of rasa, etc., used as figures of speech, you would leave simile,
etc., with a reduced domain or with no domain at all. Because there
is really no case of a portrayal of something insentient which is not
connected with a portrayal of living creatures, at least in so far as it
furnishes an emotional determinant (vibhàvatva). Therefore rasa and
the like are ornaments (figures of speech) when they are subordinate.
But when a rasa or a bhàva predominates, then, by all means, it is that
which is ornamented, that is, the soul of suggestion (dhvani).
L Now: one may here supply "with a view to prevent a lack
of rasa from obtaining in such cases." But it might be objected that
simile and the like will have their domain in those cases where there iS
absolutely no question of that which concerns a living being, With this
m mind, he says: Because, etc. At least: When insentient reactions
are described, for example paralysis, borripilation, etc., because of the
fact that such reactions are anubhávas (the physical consequences of
an emotional situation), they necessarily bring into consideration living
beings [as their basis]. Why say more?! Even a totally insentient object
such as the moon, a garden, etc., though it is described lapparently]
as an end in itself, will necessarily have no part in poetry at all, oF
even in historical or learned literature, except in so far as it may be 2
determinant (vibháva) of some state of mind (cittavrtti)?. Having thus
refuted the opponent's position, he ends the discussion by repeating his
own view: Therefore. He means, since the distinction in the domains
proposed by the opponent is not correct. Or a bhava: The word “ot”
shows that bhavdbhdsa, bhávaprasama, etc., are to be included. By a!
means (sarvákáram): to be taken adverbially, “in any way" That
which is ornamented: and not an ornament (figure of speech).
250 [$25gL
1. Replace the comma after tàvat with a danda and replace the danda
after kim atrocyate with a comma. 2. BP: What is implied is that it could
not otherwise be written about. There is no such thing as does not provoke
some sort of mental state or thought.
A Furthermore,
K Whatever depends on the predominant sense should be re-
garded as qualities (gunas). On the other hand, whatever resides in
the non-predominant sense should be considered as ornaments (figures
of speech), just like bracelets, etc.
A Whatever matters depend on the predominant sense [of a
poem], which [sense] will be a rasa or the like, are called qualities,
just as courage, etc. [are called qualities of the human soul]. On the
other band, whatever matters reside in the constituent elements (of the
poem], namely, the words and their literal meanings, are to be con-
sidered ornaments (i.e., figures of speech). just as bracelets, etc. (are
considered ornaments of the body].
L An ornament must be admitted to be different from that
which is ornamented, for this is what we find in the ordinary world, j
as a quality is different from [the substance] which possesses the qual-
ity. Furthermore, the use of the words quality and ornament is possible
only where there is something that may be qualified and something that
may be adorned. Now it is only by our theory that this usage can be
seen to be logical. With these two propositions in mind,' he says: Fur-
thermore. The word has the sense of addition, i.e., it is not only the
§2.7 K] 251
arguments already given? that show that rasa must be predominant,
for there are others as well. The Karika too can be brought into accord
with these two propositions. However, in regard to the first, the first
half of the Karika should be explained as an illustration. The text of
the Vrtti should also be explained in tbis way.
1. The two propositions are: (o) An olarkáro (figure of speech) must be
different from the olarikárya (the body of poetry); (b) One can only speak
of an alarikára and a guna (poetic quality) where an olorikárya and a gunin
(viz., rasa or the like) are present. — 2. It is not clear just what arguments
(yuktijátam) Abhinava is referring to. But yukti refers to something less than
formal proof (sádhana), e.g., to circumstantial proof and analogy, and one
can find arguments of this sort for the predominance of rasa in the comments
on 25. Even when the main purport of a sentence is a mere thing, it will lead
eventually to raso if the sentence deserves the name of poetry. The two new
propositions are more in tbe nature of formal proof. — 3. Tbe first half of tbe
Kárikà does not state the proposition that an alarikára must be different from
an alarikárya, but illustrates it by the analogy: a guna is that whicb depends
on à gunin.
A Soalso
K It is just srrigára (the flavor of love) that is the sweetest and
most delightful flavor (rasa). Sweetness (mádhurya) has its seat 1D
poetry that is full of this flavor."
252 [5277 K
1. The old vocabulary of poetic criticism is here preserved, but it is
made to express new relations. From the time of Bharata the critics spoke
of the qualities or virtues (guna) of poetry. The early critics emphasized
the qualities of sound. Later, qualities of meaning came in for their share
of attention. But in all these critics the qualities were considered virtues
in themselves. Now the Dhvonyóloka reduces the ten qualities of Bharata
to three: sweetness (mádhuryo), force (ojas), and clarity (prasáda); and it
regards them as virtues only insofar as they lead the audience to rasa. This is
Ánanda's position: the qualities reside in the sound and sense but depend on,
exist only for the production of, the rasa. Abhinava goes even further, saying
that the qualities are ultimately qualities of the rasa, of the experience itself.
Their names are then applied metonymously to the sound and the sense that
bring about such an experience.
A The rasa of love is sweet in comparison with the other rosas,
because it gives delight. The quality known as sweetness is attributed
to a poem if the poem consists of words and meanings which reveal
this Bavor. As for being pleasing to the ear, this characteristic belongs
to (the poetic quality] force (ojas) also.
L Now it might be claimed that the qualities sweetness and the
like belong to word and meaning. One may therefore ask how these
qualities were said to depend on the predominant element, namely a
rasa or the like (see 2.6]. Anticipating this question, he says: so also.
He means that this [dependency] is perfectly reasonable because of the
particular refutation (of the old-fashioned view] that our author has in
mind and that he is about to announce.
(Commentary on K) "It is just srngára, etc." He gives the reason
why it is called sweet with the words *most delightful." For in all crea-
tures: gods, anirnals, men, and the like, there is an unbroken proclivity
(vásoná) towards the emotion of love (rati).! Acccordingly, there is no
one who is not inclined to respond sympathetically to it. Even an as-
cetic can be struck by its charm. And so it is said to be sweet. For
a sweet substance, such as sugar or the like, when it comes in contact
with the tongue, will immediately prove desirable to everyone, wise or
foolish, healthy or sick. “Full of this”: viz., that poem in which srngára
is the main concern of the poet and is conveyed through suggestion as
the essence of the poem.? “Poetry,” i.e., both word and sense. “Has its
seat": takes its seat. This is as much as to say that in reality what is
§ 2.8 K] 253
called sweetness is a quality only of the rasa, such as srngára, ete. This
[quality] has been metaphorically transferred to the word and meaning
which are suggestive of this sweet relish. For the definition of sweet-
ness is the capacity of words and meanings to suggest the sweet relish
of love [etc.]. Therefore it was correct to say, “whatever depends on,”
etc. (2.6 K}.
[Commentary on A] The Vrtti gives the meaning of the Karikà:: The
rasa of love, [etc.]. Now sweetness has been defined [by Bhamaha 2.3,
where he says|: "That [poem| which is pleasing to the ear and which
does not contain many compound words and compound ideas is what
is called sweet." Our author rejects this with the words pleasing to
the ear, etc. He uses "pleasing to the ear" as an abbreviation of
the whole definition of Bhámaha. Belongs to force also: for in the
verse "Whatever man proud of his strong arm," [which is an example
of force] there is both pleasingness to the ear and absence of long
compounds.
1. All creatures have had some previous experience, if not in this life at
least in some previous life, of roti. This has left them with a latent proclivity
toward this emotion, a predisposition to be affected by the stimulants of this
emotion. 2. To speak in simple terms, Abbinava is rejecting the sense
“poetry which is full of this relish” and substituting the sense “poetry in
which this relish forms the essence." To speak in technical terms, Abhinava is
rejecting the Kasikd's interpretation of P&a. 5.4.21: tatprakrtavacane mayat-
Here the Küsiká says that prakrta means prdcuryena prastutem Thus the
sjitro means, according to the Káfikd, "the suffix mayat (may be added to
a word designating a substance when we wish] to express that there is an
abundance [of that substance." Abhinava, on the other hand, wishes to
take prokrta to mean dtmatvena prakrta and would understand the sūtra to
... When we wish to express that the substance forms the essence {of
|.” 3. The verse will be given in full in 2.9 A
K In the rasa of love in separation and that of compassion (ka-
runa) sweetness is intense. This is because in these cases the heart is
Softened to a greater degree.
(§2.84
A In both these rasas, sweetness alone [of the qualities] is at its
most intense, because the heart of the sensitive audience is overcome
[by these rasas] to a greater degree.
L As the relish of love in separation is sweeter than that of love
in union, and the relish of compassion is sweeter still, it follows that
the higher degrees of sweetness of word and meaning are in reality their
ability to suggest these [two forms of aesthetic experience]. It is with
this in mind that he says, In the rasa of love, etc. And in that of
compassion: the word "and" shows the sequence. Intense: what is
meant is an intensity that progresses [in step with the sequence]. Soft-
ened: the meaning is that the heart of the sensitive audience hereby
abandons its natural hardness, its imperviousness, its liability to the
flame of anger and its passion (rága) for the marvelous and for laugh-
ter. To a greater degree: to a progressively greater degree. This is
as much as to say that in the relish of compassion the heart completely
melts. Now an objector will question us: "If there is sweetness in the
relish of compassion as well, how do you explain the fact.that in the
previous Kariké the word "just" (eva) was used |"It is just srngára,"
etc.]? Our reply is that this was not meant to exclude other rasas, but
only to show that in strict fact poetic qualities such as sweetness and
the like belong only to a rasa, the very soul [of poetry], and that only
by extension are they attributed to words and meanings. This is what
the use of "just" was meant to indicate.’
The Vrtti gives the sense of the Káriká: in both these rasas, etc.
1. Abhinava is quick to notice discrepancies of statement. But he does
not rest content with-noticing them, as a Western critic might do. He is a
partisan of his author, so he hastens to defend him. He does so in the present
case by suggesting that we understand the first half of 2.7 K to say “It is just
the flavor (rasa) in srngára that is sweet. not the words, etc."
$2.9 A]
K The rosas of fury (raudro) and the like in poetry are charac
terized by excitement (dipti). Strength (ojes) has its proper place ii
words and meanings that manifest this excitement.
A The rasas of fury and the like give rise to a high state o
excitement. of inner flaring up, and so by metonymy (laksaná) it i
said that these rasas themselves are “excitement” (dipti).' A word
group capable of producing this excitement is a sentence adorned b
the use of lengthy compounds, as for example:
The brutal war-club whirling in my arm
will crush both thighs of this Suyodhana.
so that he whose name is truly Bhima
may deck your hair, my lady, with his hands
new-reddened in that fresh-congealing blood.
[VenisamAáro 1.23]
Equally capable of producing this excitement, (however,] is a meanin,
which is expressed in lucid words,? without recourse to a style of length;
compounds, as for example:
Whatever man proud of his strong arm
bears weapons in the Pàáücála clan: dotards.
children, down to babes in the very womb;
and whoever saw that deed:
I will slay them all when 1 come upon the field,
every man who fights me, though he be Death himself:
in blind fury will I be the death of Death!
(Venisamhéra 3.32]
In both these and other similar examples there is strength.
1. All printed editions except Krishnamoorthy's read ucyate (singular;
Krishnamoorthy takes the reading ucyante from his Moodabidre MS. Eithe
teading may be justified, the former by taking the whole iti clause as th
subject, the latter by taking ta eva as the subject. — 2. The translation doe
not attempt to imitate the long compounds of the Sanskrit verse. For th
256 [82.9 L
mise-en-scène see Editor's Introduction, pp. 34-35, where the effect of heavy
compounding in Sanskrit is also discussed. 3. That is, words which have the
poetical quality prasdda (clarity). — 4. In this verse ASvatthaman is vowing
vengeance for the treacherous killing of his father, Drona.
L Fury and the like: the word ádi is used in the sense of
“si ilar cases.” Thus the rosa of the heroic and that of the marvelous
are included as well.' Excitement is an apprehension characterized by
radiance, expansion, and a blazing forth in the heart of the sensitive
audience. It is what is primarily denoted by the word strength (ojas).
Raudra and other similar rosos consist in the relishing of this excite-
ment. They are characterized as effects, tbat is, they are distinguished
from other rosas, by this excitement, this particular kind of relishing.
Hence, by a metonymy which applies the name of the effect to its cause,
raudra and si ilar rasas are called by the name “strength” (ojas).
Then by resorting to a second metonymy,? even a word-group which
reveals excitement, namely a sentence with long compounds, is called
“an excitement” (dipti)? for example, the verse "The brutal war-club
whirling.” In addition to this, a meaning which produces excitement,
being expressed by lucid, quickly intelligible words‘ without recourse
to compounds, is also called “an excitement” (dipti), for example, the
verse “Whatever man proud of his strong arm.”
(The brutal war club, etc.:] With this “brutal,” that is, cruel, war-
club which will be wielded by my “whirling” arms, that is, arms circling
with great speed; with the full attack of this war-club the “two thighs”
will be simultaneously "somcürnita, that is, completely crushed so
that the man cannot stand up again. I shall so despise? Suyodhana
(= Duryodhana] of whom the thighs are in this condition that I will
become one of whom the hands are “red,” crimson, with the blood
that is “thick,” that is, does not run off because it comes from a deep
[wound] and is not the thin liquid (of a superficial cut], and which
will stick to my hands because it is “congealing,” that is, in the pro-
cess of coagulating, there not having been time enough for it fully to
dry. It is for just this reason that I shall be “Bhima,” that is, one
who strikes terror into the hearts of cowards. “Your” hair: of you, to
whom so many insults were given— "my lady" shows how little deserv-
ing she was—] shall deck the hair, that is, I shall change it from its
braided state and give it as it were a coronet of red flowers with the
bits of blood falling from my hands. Thus we have an implied figure
$2.9 L] 25
of utpreksà (poetic fancy). By using the vocative “my lady," whic
reminds us that a noble woman was humiliated [by the Kauravas], tt
author has applied a stimulus (uddipanavibháva) to the relish of ange
Accordingly, [in spite of the reference to a normally amorous act, tt
decking of a beloved's hair] one cannot suspect any suggestion of tk
relish of love. There is both despite of Suyodhana and an absence «
any effort to strike him again with the war-club because his thighs wi
have been completely crushed [with the one blow]. The use of the wot
"congealing" suggests Bhima's impatience to wash away the grievant
of Draupadi [before the blood even dries]. From the long compoun:
flowing in an uninterrupted stream and allowing [the hearer] no pau:
in all its course, there results an apprehension of the whole scene as
unity up to the scorn of the broken-thighed Suvodbana. This serves !
intensify the impression of [Bhima’s] violence. Other commentators, *
may note, take suyodhanasya as a possessive genitive and explain th:
Bhima's hands will be reddened by the thick blood “of” Suyodhat
that will cling, congealing, to them.
Whatever man proud of the strength of his own arm and [fightin
among the [Pándava] regiments: this refers to such warriors as Arjun
Because Drona was killed by Drstadyumna, the son of the Páücá
king, A$vattháman is especially incensed against that clan. "Wboev
saw that deed" refers to such as Karpa. [Now we may understar
carati mayi rane in either of two ways:| (1) when battle is to be e
gaged, whoever comes against me, that is, interferes with my fightin
„or (2) when I am moving in battle, whoever opposes or resists me. Suc
a man (will I kill] even if he were the death of all creatures, how Mur
more if he were a mere mortal or a god. Here the anger [of the speake
rises to the highest pitch [by a progession] from word to word, throug
meanings which, being presented separately, are reflected upon by t!
hearer in succession. And so the very absence of compounds acts as
cause of dipti.
By showing that sweetness (mádhurya) and excitement (dipti = ojt
strength) are opposed to each other in love and fury, our author wou
indicate that in comedy (hàsya), the fearsome (bhaydnaka), the loat
some (bibhatsa), and peace (sànta), these qualities exist together
varying proportions. So far as comedy is subordinate to love, sweetne
will predominate; and so far as it partakes of the nature of expansi
(vikdsa), strength will predominate; so the two qualities come to
equal in that genre. In the fearsome. although that rasa consists in
broken (bhagna)' state of mind. the stimulant (vibhdva) is exciteme
258 (52.9 L
and so strength is greater and sweetness less (in that rasa]. The same
applies to the loathsome. But for the rasa of peace there is a great
variety of determinants, so that sometimes strength will predominate
and sometimes sweetness.® Such are the distinctions (among the rasas}.
1. BP and Mahadevasastri (see Text, p. 208, footnote) are worried by
this statement because the relish of the marvelous should produce råga rather
than dipti according to what Abhinava has just said (2.8 L; Text, p. 208, line 1
of Locana). But we need not suppose the characteristics of the separate rosas
to be so rigidly departmentalized. — 2. A laksitoloksanó is a second loksoná
which comes into effect after a first laksand has already operated. 3. Ob-
serve how elaborately Abhinava bas complicated the natural sense of these
words. To take the words naturally, ojas (strength) is a property of words and
meaniogs wbich enables them to produce a raso of fury or of tbe heroic. Tbis
rasa is characterized by dipti (excitement, or, literally, inflammation"). But
io Abhinava's explanation, dipti and ojas become synonyms. Dipti is what
ojas primarily means and ojas denotes primarily the result of an experience.
The word ojas (or dipti) is then transferred by metonymy to the experience,
the relisbing, itself. Then by a second metonymy dipti (or ojos) is transferred
to the words and meanings that produce the experience. — 4. Abhinava uses
the word gamako to paraphrase the word prasanna used in the Vrtti (Text,
p. 211, line 1]; so it means jhatityarthabodhaka (BP) “instantaneously con-
veying the intended sense." Abhidhiyaména paraphrases the abhidheya of the
Vrti 5. As will appear from his further comments, Abhinava is taking
the genitive suyodhanasya as anddare sasthi (Pén 2.3.38) and eliciting some
such meaning as "I shall so despise Suyodhana in his weakness that I will
wash my hands in his blood." This is of course an unwarrantable extension
of what Pánini means by the gentive absolute of despite. Furthermore, this
genitive in actual use almost always contains a participle, e.g., rudato 'vràjit.
"despite his (father's) weeping he became a monk." The Kdsiké actually in-
sists on the presence of a verb form. The interpretation probably appealed
to Abhinava on two grounds. It avoids construing suyodhanasya with the
subordinate member of a compound, foni; and it intensifies the raudrarasa.
Abhinava uses a similar interpretation for the locative, 3.10-14¢ L and note 1,
3.24 L and note 2. — 6. No iva is used, so it is not a direct utpreksd. But
the red blood reminds the hearer of red flowers, so that a fancy is suggested.
7. The reading bhagna of P&thak's edition seems better than the magna of
our text or the dhaya of Tripathi's. The point would be that in relishing fear,
our mind, it is true, is reduced to weakness: but as it is strong stimulation
that has so weakend it, strength plays a predominant part in literature of
that genre. 8. Under 4.5 Ananda will assign the Mahdbhdrata to the genre
al maara haranea ite variad erenes lead anr minde hv a enrt af catharsis ta
§ 2.10 L] 25¢
an attitude of peace. Of the Mahābhārata one may well say that strengtt
sometimes predominates and sometimes sweetness.
K A poem's ability to communicate [to the reader] any rosa, at
ability which is found operative in all rasas and styles, is called clarity
(prasáda).
A Clarity is clearness both of word and meaning. And while it i:
a quality common to all rasas and common to all structures (racaná)
we should restrict it primarily to its connection with the suggeste
sense.!
1. Here again the vocabulary is traditional but the idea is new; cf. 2.7 F
note. Clarity is generally taken by the older criti to be a quality of mean
ing; only Vámana added a "clarity" of sound. This clarity was regarded as :
virtue in itself without regard to what was being clarified. The Dhvanyólok
now defines it primarily in terms of ruso. Clarity belongs only to that worc
and meaning which clearly reveal a rosa. It is common to all rosas, that is, i
is found in the words and meanings which produce all rasas. [n this respec
it differs from sweetness and force, which have more restricted domains. Ir
saying tbat it is common to all structures. Ananda may be making a criti
cism of Vamana (3.1.6), who believed the sabdaguna prasáda to consist in ai
uncompounded structure.
L Ability to communicate, literally an ability to communi
cate (arpakatva) that is complete (samyak). is the ability to fill (vyápa
katva)’ the hearer quickly with a sympathetic response by entering int:
him, as fire quickly pervades dry wood, or water pervades a clean cloth.
This lack of impurity, this lucidity, is a quality of all the rosas. B:
metaphorical extension the word clarity is also used of the power, pos
sessed by both words and meaning, to communicate suggested mean
ings of that sort (viz., rasas)
260 [52.10 L
The Vriti explains: Clarity, etc. Anticipating an objector who
might ask how this purity that belongs to the rasas can be attributed
to words and meanings, he says, And it is, etc. The word “and” is
here restrictive [i.e., is used in the sense of eva|.? (In its primary sense]
clarity is a quality only of all the rosas and only this quality is such (sc.,
common to all the resas].‘ (In a secondary sense] clarity is common to
al! structures both of word and sense, whether they make use of many
compounds or none. Primarily: This ability to communicate can be
intended only with reference to the suggested meaning, not others, for
what is so wonderful in a word's communicating its literal sense that
one should use the word "quality" or *virtue" of such a word? This is
what our author has in mind.
Thus according to Bhámaba (2.1-3] only three qualities were ac-
cepted: sweetness, strength, and clarity. And these three qualities refer
primarily to the relishing of the audience. By metaphor their names
are extended to that which is enjoyed, namely the rasa (in that word's
sense of object ratber than process], and even further to the words and
meanings which suggest this rasa. This is the essence of what he means
to say.
1. We follow BP in reading vyápakatvam in place of vyápóárakatvam; cf.
the use of vyópyate in the verse from which the analogy of fire and dry wood
is taken (BANS 7.7, quoted Dhv. 1.1e L, Text, p. 39, lines 2-3). 2. Remove
the danda after drstántena and place it after co. For the first analogy see
previous footnote. The second is used by Mammata 8.70 (Jhalkikar p. 476),
who has doubtless taken it from Abhinava, as is clear from the commentary
of Sridhara, p. 277. The sense is that if a clean cloth is put into water, it will
quickly absorb the water, whereas if the cloth is greasy the water will not easily
be absorbed. Cf. Jhalkikar, p. 476: svacchajalavat—jolam yathà svaccham
patam sohasata vydpnott malinapote jalasydprasarat tadvat, — 3. This sense
of ca has the authority of Patanjali, Mahábhásya on Pao. 2.1.16. Kaiyata
justifes it by the fact that "particles have many meanings" (anekárthatván
nipátànàm). Abhinava not only takes the word here in this unnatural sense,
but he reads it twice (by àvrtti or tantra) so that it may restrict both rasa-
sddhdrano and sa gunoh. 4. BP: the first restriction rules out its being a
property of word and meaning; the second restriction rules out sweetness and
strength.
§ 2.11 L}
K And? those faults such as indelicacy of sound,? which have
been shown [by earlier writers] to be relative, are found in (their] illus-
trations to be shunned only in the essence of dhvani (and there only]
in the rasa of love?
1. None of the commentators or translators remarks on this little word
“and.” It would seem to connect the present Kànikà with the immediately
preceding Vrtti in a way that can be shown by the following paraphrase. “The
designation of clarity should be restricted primarily to the suggested meaning
and the relative faults also are faults only where the meaning is suggested.”
2. Four faults are intended, as first listed by Bh&maha 1.44: srutidusta, artho-
duşta, kalpanddusta, and srutikasto. They are explained below by L. 3. That
is to say, indelicacy of sound and the like are faults only in vivaksitányapara-
vácyadAvani where the vyarigya is $rngórarosa.
A Faults such as indelicacy of sound, which have been indicated
to be relative, also need not be shunned when the litera] meaning is the
sole object, nor when a meaning other than the rosa of love is intended,
nor when the rasa of love is not suggested by that type called the soul of
dhvani. It is seen from illustrations that these faults are to be avoided
only in the soul of suggestion, when love is suggested as the primary
element [of the poem]. If this were not the case, these faults would not
be relative.
So now the essence of dhvani, where suggestion is indicated with-
out apparent sequence (asamlaksyakramavyarigya), has been shown in
general terms.
L Having previously shown that the distinction in usage between
the words "quality" (guna) and “ornament” (alarikára) is a logical one
only if one accepts our position (see 2.6 L), our author now sets forth
to show that the distinction of absolute and relative faults also makes
sense in our position only. Such as indelicacy of sound (sruti-
dusta): Words like vànta (vomited) are indelicate of sound! because
262 [$2311
they bring to mind objects that one does not speak of in polite com-
pany. Indelicacies of meaning (arthadusta) are such as cause us to
understand something indecent because of the purport of the sentence
as a whole. An example is (the ambiguous verse]: "Seeking his chance,
the great proud [man] advanced to the attack,” [which can also mean
"Seeking for the hole, the great stiff (penis) advanced to the attack"].
An indelicate arrangement (kalpanádusta) occurs by the arranging of
two words: for example kuru rucim (do what you like) if arranged
in reverse.? Harshness of sound (srutikasta) is seen in such words as
adhàksit (has burned), aksautsit (has stamped), trnedhi (pierces). The
relish of love is meant to include other appropriate rosas as well, be-
cause these faults are avoided in other rasas such as the heroic, the
peaceful, the marvelous, etc.
Have been indicated: The early authors have not shown the rel-
ativity of these faults by showing any distinction in the areas (where
they may and where they may not be used|. Neither have they shown
how they differ from such (absolute] faults as error in meter, nor have
they really shown how they differ from virtue? Our position is that
they are allowable in the relish of disgust, of comedy, and of fury; and
that they are to be shunned in the relish of love and the like. This
explains why they are called relative. Such is what our author has in
mind.
1. Place a danda after $rutidusta instead of hetovoh. — 2. Le., rucim
kuru. BP says that ciriku means the clitoris. The word is not listed in PW.
Bhámaha's example involves no reversal but merely an infeicitous juxtapo-
sition: sa sauryábharunah "this ornament of courage," which brings together
the syllables ydbha, the vulgar Sanskrit word for sexual intercourse. 3. An
indecent ambiguity might be a virtue in a comic verse; one can easily find
examples in the anthologies. As for Abhinava's negations, they are all strictly
true of Bhimaha. Bhàmaha admits that some of these faults may appear as
virtues in just the right context (1.54-55) and he gives us two or three exam-
ples. But he states no general principle such as is stated here by Ananda.
$2.12 A]
K The varieties of the elements subordinate to this [rasa or the
like] and the varieties within itself, when one imagines all their possible
combinations with one another, are infinite.
A It has been stated that a rasa or the like when suggested as
the main element of a poem constitutes the very soul of that type of
dhvani in which the literal meaning, though intended. is subordinate
to a second meaning. Of its subordinate elements, namely the figures
of speech which are based on word or meaning, there are endless vari-
eties. And of the main element itself, the varieties. namely the rasas,
bhávas, rasdbhdsas, bhdvdbhdsas, bhávaprasamas, taken together with
the vibhàvas, anubhdvas and vyabhicárins which produce these rosas,
etc., are endless, having no limit in respect to the bases [in which they
may be portrayed]. Now if one were to consider all the possible com-
binations of these [two sets of] varieties, one could not count up the
varieties of a single raso, much less of all. Thus, of the rasa $rrigàra
there are two main categories to begin with: love in union (sambhoga-
$rrigára) and love in separation (vipralambhasrrigàra).? Of love in union
there are the varieties represented by the lovers' looking at each other
lovingly, their sexual enjoyment, their recreation, and so on. Of love
in separation we have yearning in separation, the separation caused by
jealousy, by love quarrels, by exile, and so on. And all of these may
be divided according to the vibhávas, anubhdvas, and vyabhicárins in
each case. And as there are differences of these according to the base in
some location and the stage in some time-span [in which and at which
they occur], even this one single rasa will prove to be endless in respect
to the varieties which exist within itself. How much more so if we take
account of the varieties of its subordinate elements! For if we consider
all the varieties of subordinate elements [i.e., all the figures of speech]
in their possible combinations with the varieties of each main element
li-e., with each rasa, bháva. etc.), we shall surely arrive at infinity.
264 (§2.12 A
1. svásraydpeksayá (Text, p. 215, line 6) cannot mean “when considered
in themselves," as Jacobi seems to have taken it, for that much is already
implied by svágotás in line 4. Ananda expands the phrase on page 217, line 2
into desakdlddydsraydvasthdbheda iti sudgatabheddpeksayd. In both cases sud-
$ruya must refer to the dsraya, the physical base, in which the vibhávas, etc.,
reside. In the expansion Ananda has added a reference also to their residence
in time, that is, to the various stages of the emotion. There are notably nine
stages of love in separation before the subject dies of it. Now the spacially
qualified residences of the emotions can scarcely be anything else than the
characters in whom the emotions are displayed, “the appropriate male and fe-
male characters,” as Abbinava puts it. But Abhinava strangely misinterprets
the expanded phrase. See below. 2. [t may be well to give literal transla-
tions of these technical terms. Sambhogasrrigára is literally love in enjoyment;
vipralambhasrrigáro love in frustration. for viprolambha means literally vañ-
cand, deception, frustration. The subtypes of love in frustration are abhildga-
vipralambha: frustration that takes the form of yearning; irsyévipralambha:
frustration caused by the jealously of the woman; virchaviprolambha: frus-
tration caused by the woman's intentional separation (viroha) of herself from
ber lover; and provdsaviprolambha: frustration caused by the man’s leaving
bome (because of tour of duty, exile, etc.).
L Subordinate elements: that is, figures of speech. Within
itself: belonging to itself (àtmagata), such as love in union and love in
separation, and belonging to what belongs to itself (atmiyagata), that
is, whatever belongs to the vibhàvas, etc. One could not compute all
the relations of principal and subordinate even by a marker and table
of elements.'
The bases: what is meant are such bases as the appropriate male
and female characters. Looking at each other lovingly implies other
varieties as well, such as talking together, etc. Sexual enjoyment is
[divided into] sixty-four items, beginning with the [eight] embraces.”
Recreation: that is, walking in the park. "And so on" will include
such activities as water sports, drinking parties, watching the moonrise,
games, etc. Yearning in separation is when a mutual love (rati) has
arisen in a man and woman such that each values the other as his own
life and when for some reason they are unable to meet, as in the case
of the King of Vatsa and Ratnàvali in the Ratnàvali from the passage
“Why do you ask whether she pleases me?" onward. But not before
that passage in the play, because when mutual love (roti) is absent,
one can speak only of the stage of physical desire (kama). Separation
caused by jealousy is to be taken as the estrangement of a woman
§ 2.12 L) 265
who has been injured by her lover's infidelity, etc. Separation caused
by a love-quarrel refers to an experience with just such a woman.
who has not accepted her lover’s attempts to placate her and who
is subsequently filled with remorse and longing because of his absence-
Separation caused by exile refers to a husband's love for his wife whom
he has left at home. “And so on” will include separation caused by 2
curse,? etc. The word viprolambha is used ina Secondary sense to mean
that which is "like a deception,” * for in a deception one fails to gi?
one's object; and such is the case here. Of these means “of love-iD-
union, etc." on the one hand and “of the vibhàvas, etc." on the othe!
If we were to take the base (àsaya) to mean a geographical location
such as the Malaya Mountain which is the location of a uibhava SU
as the Malaya breeze, its sense would already have been anticipated bY
the word "location" (desa). Therefore it is best to take “base” in tbe
sense of "causé." An example [of such variety of cause is found iD s
verse of mine:
I have kept this garland woven by my love
close to my beart.
Even as it fades, it drips ambrosia to dispel
my pain of loneliness.
This one: viz., srrigáro. Main element: what is meant are the 12595
if we consider all the possible combinations with the various rosas-
, X. For lostoprostáranyáya see Jacob, Vol. 1, p. 44. The losta (piece of
clay or pebble) is the marker that was moved from one position to the ne
to count up the number of possibilities. Abbinava uses the maxim 865^
3.161L. 2. This is the dictum of the Babbraviyas, Kamasütra 2.2.4 (K95bl
ed. 2.2.5). The editor of our Text, Pandit Pattabhirama Sastri, lists the 82°”
four items in his footnote p. 216. 3. As in the Sékuntala. 4. See 8DOV®
2.12 A, note2. S. It is difficult to see why Abhinava chooses this most Im-
probable interpretation. We have explained our interpretation above (2-12 A e
note 1). Even the interpretation to which Abhinava objects, presumably PY
some earlier commentator, is preferable to his, for Abhinava must interpret
tegàm desakáládyásrayávasthábheda to mean “difference of these [aspects °
love] brought about by place, time, etc., and by causes and stages.” ^$ °?
example of variety of cause, he cites a verse in which a garland act$ s
peculiar cause (uddipanavibháva) of viprolambhasrrigárg in that by reraindibÉ
the lover of his beloved it pains him, but through his knowledge that Sbe ba
made it it assuages his pain.
RM LM ee Se AR TUE
[$2.13 1
K A mere indication will be given here, by which the minds :
persons of education and taste may be furnished with a criterion fc
all other cases.
A Because persons of education and taste, if by a mere indicatio
they recognize the [correct] relation of subordinate and predomina:
between the figures of speech and one particular rasa [viz., srrigdra
will bave a criterion for their judgment in all other cases.
L By which: sc., by which indication. Persons of taste: t
has in mind those who wish to become great poets and connoisseurs
For all cases: this should be construed [with the bahuvrihi compoun
to mean: a judgment by which a criterion, an understanding, a correc
educated view, has been obtained witb regard to all rasas and the lik
1. That is, the instruction is addressed both to writers and readers.
A This being the case, [we will state that]
K Alliteration used continuously in the same form, because <
its laboredness, is not helpful in revealing love in any of its varietit
when this love is [intended to be| predominant.
§2.15 A]
A The varieties of love when it is predominant have been given.
In all these varieties, alliteration used continuously and always in the
same form is not suggestive. By the use of the word “predominant” it
is implied that the continuous use of alliteration in the same form is
permissible when love is subordinate.
L This being the case: i.e., since we are about to give an
indication. Because of its laboredness: because it can be accom-
Plished only by labor; he means this as a reason [why such alliteration
is ineffective]. He uses the phrase "the same form" to indicate that if
one abandons this monotony and composes in varied alliterations, this
will not constitute a fault.
K In love, when it is the soul of suggestive poetry, the use of
echoing alliteration (yamokas)! and the like, even if the author is well
able to compose them, is (what can only be excused as) carelessness on
his part, especially in love-in-separation.
71. Yamaka is the repetition of a set of phonemes in the same order. If the
sets bear meaning (i.e., if they form complete words), their meanings must
differ.
A In love, the very soul of suggestive poetry when it is suggested
as the primary sense by words and meanings [which are subordinate},
the use of yamakas and similar figures, such as difficult [arrangements],
or puns involving the breaking up of words in two different ways, even
if the author is well able to compose them, is carelessness on his part.
The word “carelessness” implies that while a solitary instance of ya-
maka may occur by accident, this figure should not be used in abun-
dance as subordinate to a rasa in the way that other figures of speech
may be used. By saying “especially in love-in-separation" it is shown
that love-in-separation is exceptionally delicate. When it is being sug-
gested, a subordinate yamaka or the like should not be employed
268 [$2.15 A
1. We have translated duskara as a noun, rather than as an adjective, in
accordance with Abhinava's interpretation and with Ananda’s use of the word
in 2.16 (yomakaduskaramárgesu). 2. A simple pun (sabdaslesa) would be,
for example, the word guna used so as to mean both bowatring and virtue. A
sabdabharigaslesa is a more complicated pun, a word that can be divided in
different ways, e.g., asoka (= the asoka tree, or = a-soka “not grief").
L Yamakas and the like: the word adi refers to similar fig-
ures. Difficult (arrangements): e.g., verses shaped like drums or
wheels! Puns involving the breaking up of words: note that
a simple ambiguity (arthaslesa)? is not a fault, as in the example "You
are rakta.”? Even in puns involving the breaking up of words in two
ways it is only the difficult ones that make for a fault, not (an easy pun]
like asoka.*
1. Most of the handbooks of alarikdras give descriptions of these citra-
bandhas. The drum-shape can be read zigzag as well as linearly. See the
illustration in the Kashi ed. of Sisupdla facing p. 716. See also 3.41-42 A and
note 1. 2. An arthaslega is not a pun but an ambiguous word, usually an
adjective which can apply to two different substaptives. It is distinguished
from a pun (Sabdaslesa) by the fact that the effect remains the same even
when we substitute a synonym. 3. The example will be quoted in context
2.18-19c A. 4. See the example quoted in 2.18-19c A.
A The reason for this is:
K Only a figure which can be composed in the course of one's
preoccupation with rasa and that requires no separate effort in itself is
acceptable as an ornament in suggestive poetry.
$2.16 A]
A Although the emergence of a given figure of speech may seem
wonderful, it may still be acceptable as an ornament in the type of sug-
gestive poetry in which the passage from literal to suggested meaning
is unnoticed, if it can be produced through one's very preoccupation
with reso. For only this sort of figure is, in the real sense of the term,
a subordinate element of rasa. For example:
Your palm erases from your cheek the painted ornament
and sighs have drunk the ambrosia! flavor of your lip;
the tears that choke you agitate your breast:
anger has become your lover, stubborn one, in place of me.
[Amarusatoka 81; SRK 664, etc.]'
Inasmuch as a figure that is subordinate to a rasa is characterized by
the fact that no separate effort is required on the part of the poet
to create it, it follows that if a poet who is concentrating on putting
together a rasa should leave? that trend of thought and apply himself to
some other effort, the figure that might result would not be subordinate
to the raso. When one intentionally and repeatedly makes yamakas,
there invariably is involved the undertaking of a separate effort, which
takes the form of searching for the particular words that will fit. To
the objection that the same will hold true of other figures of speech,
we say not at all; other figures, even those which are difficult when
described, will rush to present themselves to a poet of imaginative
genius precisely while he is concentrating his mind on the rasa. An
example is the passage in the Kádambari where K&dambarT is [first] seen
[by the hero]; again, in the Setubandha where Queen Sita is shocked by
the illustion of the severed head of Rama. And this stands to reason, for
rusas are suggested by particular meanings and by words that convey
these meanings.’ Now it is figures of speech such as rūpaka (metaphor)
and the like that are the particular meanings which are able to reveal
rasas. Therefore they are not extraneous devices in helping to suggest
these rosas. On the other hand, this [character of being extraneous|
does attach to yamokas and difficult arrangements of words. As for
those few yamakas and the like which are found to possess rasa, those
are cases of the rasa's being subordinate and where the yamaka or
the like is the predominant element. Jn rasábhása, of course, it does
Dot contradict [our theory} for a yamaka to be used as a subordinate
element. But when rasa is to be suggested and is to be of primary
270 [$2.16 A
importance, yamakas and the like cannot be subordinated to the rasa
because they require of the poet a separate effort.
The following is a verse-summary of the matter.
A great poet can produce with a single effort some matters that contain
rasa together with figures of speech. But for composing yamakas and the
like, he must make a separate effort even if he is well able to compose them.
Therefore these figures cannot play a part subordinate to rasa. There is no
objection to using yamakas and the like as elements subordinate to rasábhása.
But this subordination is impossible in the case of love. the soul of suggestive
poetry.
1. The point of citing the verse is that it contains several figures of
speech which detract in no way from the overall rasa. which is love in sep-
aration caused by jealousy (irsyávipralambha). The figures are ambiguity
(arthaslesa), metaphor (rupaka: the anger acting like a lover), and contrast
(vyatireka: anger is your lover. not I). 2. atyuAya: according to Pan. 7.4.23
the ü should beshortened: atyuhya. 3. Remove the danda after ákseptavyáh
and place it after fabdaih. The tat in tatpratipádakaih refers to vácyavisesa.
The tat in tatprakdsinah refers to rosas.
L The reason: what is meant is a general principle. Only,
etc.: on the road to rusa it is only what one happens on directly, as
one is fitting the vibhávas and the like into the combined! form of rasa,
that can serve as ornament. Accordingly, yamakas and the like are
always an obstruction to the rosa (aesthetic experience) both of the
poet and of the reader, [not only in $rrigára but) also in the heroic,
the marvelous, and other rosas. That our author spoke (in 2.15] of
avoiding those figures especially in love-in-separation was doubtless for
the purpose of drawing the attention of persons who are in the rut of
tradition and who have not attained the height of good taste.? And so
in what follows he will speak in very general terms, saying, "therefore
these figures cannot play a part subordinate to rasa."
The emergence: what he means is its self-generation through the
favor of genius without any apparent making of it. May seem won-
derful: that is, one wonders how it could have been formed.
(In the verse quoted from Amaru] a lady is described as resting her
face on her tender hand, her lower lip pale because of her sighs, her
throat choked by a welling stream of tears. and her breast shaken by
her steady sobbing. The lady, unwilling to renounce her anger, is being
$246 L] 271
appeased by the speaker with flattering compliments. And while he
does so his mind concentrates on relishing the symptoms (anubhávas)
[which appear in the lady] of this love in separation caused by jeal-
ousy. To this speaker (who is here the poet] such figures of speech
as ambiguity, metaphor and contrast emerge effortlesssly and cause nc
interruption of his relish, any more than they do of the relish of the
reader.
Characterized: he means invariably characterized. Repeatedly
(prabandhena): the word construes with the word “being made" (kri-
yamáne); and since that which is made repeatedly must be made with
intent, he uses the word "intentionally."? A separate effort: an effort
other than that of joining one component with another into a rasa.
These spontaneous figures are described as being difficult (nirüpya-
mánáàni durghatanani), that is to say, even if one wishes to make them
one could scarcely do so. And they are difficult when described (nirüp-
yamáne durghatanüni), that is to say, they arouse the reader's wonder
at their having been made. Will rush to present themselves (aham.
Pürvikayó parápatanti): the Sanskrit term derives from the phrase “me
first" meaning "I will go first." The abstraction of this is ahampürviká.
meaning a situation where each one seeks to go first. The element
aham is a particle of the same phonetic structure as an inflected form
of “I” and with the meaning of “I."* This: viz., this rush to present
themselves. Those few refers to those used by Kalidasa and others.?
[In the verse summary] even if he is well able construes with “he
must make a separate effort,” not with with what follows. These
refers to yamakas and the like. What was said above (in 2.15-16| is
here summarized in its essentials in the half verse: in the case of
love, the soul of suggestion.
1. samavadhána is a technical term of Nyàya meaning co-presence, e.g.
the presence of z together (with y) in z. See Upaskdra on VaisS. 3.1.12 and
3.2.1 (p. 103, line 11); or Nydyasiddhdntamuktdvali p. 167. line 2. Abhinava's
use of the term here is very precise. He means when one is forming a vibhóvo
or the like so as to fit with the co-presence (the presence of all the other
elements: anubhdvas, vyabhicárins) required in a given rasa. He uses the
same word again eleven lines farther on 2. Abhinava imagines the author
to be reasoning as follows. Yamaka is so well-loved a figure that it will be
impossible to convince a conservative that it should be abandoned in all good
poetry. 1 may be able, however, to make him see that its most glaring misuse:
are in bad taste. 3. Abhinava's intention here is to guard against taking
prabandhena directly with buddhipürvokam. It is not that the poet constantly
272 [$246 L
has the intention of making yamakas, but that he makes them constantly
and we therefore infer that he makes them intentionally. — 4. The doctrine
of vibhaktiprotirüpakanipdtas goes back to a Ganasütra on Pin. 1.4.57. It is
useful in justifying irregular And idiomatic expressions. To take the present
case: if the aham in ahampurvikayd were the real pronoun aham, it would
have to shift to its stem-form mad in the the compound (P&n. 7.2.98). S. As
in Raghuvamsa 9.1-54
A Now it is shown that a whole group of ornaments (i.e., figures
of speech) can suggest love, the soul of dhvani.'
1. Le., can suggest srrigdrorase as the predominant meaning of a sentence.
See 22 K, note 1.
K The whole group of ornaments such as metaphor and the like,
when they are used with circumspection in srigérarasa, the soul of
dhvani, will merit their name.
A An ornament is said to be a factor that beautifies the element
of primary importance (Le. the rasa] just as an external ornament
(e-g., an earring or bracelet beautifies the person]. The whole group of
expressed figures! such as metaphor and the like, both tbose that have
been described (in the past] and those that will be described by anyone
in the future—for figures of speech are endless—this whole group is
such that if any of them is introduced [in a poem| with circumspection,
it may serve as a source of beauty for all the varieties of suggestion
where the passage from the literal meaning to the suggested meaning
is unperceived (alaksyakramavyarigya).
§ 2.18-19 A] 273
1. vdcydlarikdra, expressed figures, as opposed to suggested figures ol
speech, which will be treated in 2.25-27.
L Now: he has in mind that the things to be avoided have
been stated and that it is now time to state the things which should be
sought. Can suggest: supply "which" and “how,” [so as to understanc
the passage as “it is shown which group of ornaments can suggest love
and how they can suggest it^]. Merit their name means to merit
their name as causes of beauty. That have been described: sc., by
Bhàmaha and others who have given definitions of the figures of speech.
And those that will be described: he gives the reason for this in
the words “for figures of speech are endless.” He means that they will
be described by other critics, for (critical| genius (also] is endless
A Now this is the circumspection [that is needed] in introducing
a figure:
K The intention must be to keep them subordinate [or helpfull
and never acting as the chief element; they should be taken up and
dropped at the proper time and should never be oversustained; when
sustained [throughout a verse] special care should be taken to insure
their subordination [or helpfulness|: these are the means of insuring
the subordination of the figures metaphor and the like.
A A figure of speech which a poet intends as subordinate will be
able to manifest a rasa.! as in this example where the poet gives great
care to the forming of the rasa:
(§ 218-19 A
Many times you touch
the trembling corner of her eye,
as if telling secrets
buzzing in her ear,
or, while she shakes her hands,
drinking Love's treasure in her lip.
Here 1 am cursed with asking questions,
while you, O bee, have entered heaven.
(Kalidasa, S&kuntala 1.20]
for here the figure svabhávokti (naturalistic description) of the bee is
entirely harmonious with the rasa.
1. "Will be able to manifest a rasa” is the conclusion of the sentence,
found nine pages later (Text, p. 233, line 5). For the analysis of this sentence,
which we bave broken up, see Abhinava's remarks below.
L By the word circumspection' he means what is stated in
the Kdrika. In the first sloka and a half [of the two Kárikàs| we
have the means stated of achieving subordination. Of the figures
metaphor and the like: this should be construed with each [preced-
ing half sloka].?
[In the Vrtti on these two Kdrikds] we have a long complex sentence
[of which the framework is as follows]. A figure of speech which a poet
desires to present as subservient and not as the principal element; a
figure which he takes up at the proper time and which he drops at the
proper time; a figure which he does not push too far; a figure which
[even if carried throughout the verse] he is careful to keep subsidiary: a
figure so composed will bring about the manifestation of a rasa.? Within
this complex sentence other matter has been included in order to give:
(a) the point which forms the occasion for furnishing an illustration;
(5) the illustration itself; (c) the application of the illustration to the
point; and (d) the justification [i.e., showing how the observance of
a given point is congenial to the rasa|. Such is the structure of the
passage in the Vrtti.
Many times you touch the trembling corner: O bee, although
we are eager for just such flirtatious action and words (as you are ex-
hibiting), we are cursed, that is, we are burdened, with the trouble of
seeking the truth of a problem that must be solved (sc., the nature of
§ 2.18-19 L] 275
Sakuntalà's parentage, whether it is noble or brahmin). “While you":
the particle khalu (“of course,” “as is well known”) indicates that the
bee has gained his object effortlessly. These are the words of Dusyan:a,
who desires Sakuntalà [and speaks to the bee as if to say]: "How can
I become the recipient of her sidelong glance? How can [ get her to
listen to secret words that will suggest my intentions? How can I steal
a kiss from her even if she is unwilling? All these aims which lie in the
land of my daydreams have been accomplished by you with no effort."
For the bee keeps touching the corner of her eye, thinking it a dark
waterlily, which it does indeed resemble. And as his illusion contin-
ues, for her eye extends [like a lily ornament] to the opening of her
ear, he continues to buzz there. And while she is frightened because
of the timidity oí her natural delicacy, he drinks her lower lip, which
is as sweet as the fragrance of lotuses in full bloom and is the very
treaasury of love (rati). Thus the figure of speech, which is a svabha-
vokti (a naturalistic description) of the bee, has become subordinate
to that rasa [viz., abhilásavipralambhasrrigára] which is the poet's chief
concern. Other [commentators], however, interpret the Vrtti's phrase
bhramarasvabhavoktir alarikàrah to mean "the figure of which there is
an expression in the course of describing the bee's behavior" and they
identify this figure as rüpakavyatireka.*
1. Clearly one must read samiksó in place of samiksya in order to get
a feminine noun for ukté to agree with. In the next line one must correct
rupakádir to rupakáder as in the Kàriká. — 2. [n other words, one is to un-
derstand angitvena rüpokóder, grahanatydgau ripakdder, etc. The same effect
will be obtained in the translation by substituting “metaphor and the like”
for "them" and “they.” 3. Thus the relative pronoun yam in yam alañ-
kdram. Text, p. 224 line 2, is repeated p. 226 line 1, p. 227 line 2, p. 232
lines 1 and 7, and is finally resumed by the apodeictic sa alankàro on
p. 233 line 5, where the sentence ends. A Sanskrit sentence (vákya) of course
admits of more parenthetical material than a sentence of Latin or English
4. Abhinava is reading into the close succession of the first two images of the
verse the suggestion that Sakuntalà's eye "stretches to her ear," this being
the convention by which the erotic poets refer to a beautiful eye that keeps
casting sidelong glances. 5. The rūpaka (the superimposition of the charac-
ter of lover on the bee) would be suggested, the vyatireka (contrast) would be
directly expressed. While this identification of figures is at least possible, it is
surely not what Anandavardhana meant when he used the phrase bhramara-
svabhávoktir alarikérah. Whether Abhinava accepts the second interpretation
is unclear. Usually he refers to other commentators only to disagree with
276 {$ 2.18-19 L
them. Accordingly, BP claims that he disagrees here, that is, that he prefers
the first interpretation. But in 3.43b Abhinava seems to favor the second.
A “Never acting as the chief element" means never predomi-
nant. For it sometimes happens that an ornament which the poet has
intended to be subservient to a rasa or the like actually appears to be
intended as the chief factor. For example:
By the imperious command of his discus stroke
he rendered love's festival for the wives of Rabu
empty of passionate embraces
and left only with a kiss.’
In this stanza [there appears to be] an intention to make the figure
paryáyokta (periphrasis)? the chief element although the overall mean-
ing of the sentence is a rasa or the like.?
1. The author of the verse is unknown. It refers to Vispu's cutting off
the head of the demon Rahu with his discus. As Ráhu's disembodied head
continued to live on—to be the cause of eclipses by its occasional swallowing of
the moon or sun—it still remains possible for Ráhu's wives to enjoy his kisses.
But they have been robbed of the full enjoyment of love. 2. Parydyokta:
see 1.13h L, note 1. The more restricted definition (“an implication of the
cause by statement of the effect") will apply to our verse. 3. Ánanda's text
is not as logical as one could desire and we have been forced to add the words
"there appears to be” in brackets. The overall meaning of the stanza is the
courage of Visnu ( Vósudevasya pratàpaA), which suggests the relish of heroism
(virarasa). But the striking effect of the figure of speech, its cleverness and
brilliance, casts this overall meaning into the shade and what appears as the
predominant element in the stanza is the gure of speech. The difficulty with
Ananda's sentence lies in vivakyd. How does he know what the poet intended?
All we know is the result, from which we may say that the poet seems to have
intended the figure to be the chief factor. We need the word drsyate after
vivoksà just as we had it after vivaksito two lines before the verse. But I fear
to change the reading lest I be charged with emending the author rather than
Males.
§ 2.18-19a LJ
L He who, by means of his imperious command, that is, his
untransgressible order (delivered] in the form of his discus stroke, made
the festival of love to possess a mere remnant in the form of kisses; for
this festival of love was rendered barren, that is, empty, of its amorous
sportings among which embraces are the chief element.’ But someone
may object that what the poet here intended to be predominant was
precisely the figure paryáyokta and not rosa or the like. So how can
one claim that the overall meaning of the sentence is rosa or the like?
But no. For what is intended to be expressed here is the courage of
Visnu. And this does not appear as a cause of beauty,? whereas the
paryáyokta does. Although the poem is not faulty on this account, it
may Still serve as an example of how a subordinate figure can obscure
the nature of the matter in hand which it was supposed to support.
And from this there results a certain impropriety. Such is our author's
view. And so when he states [a few lines below] that "the criticism of
a great poet is simply a criticism of oneself," it must be clear that he
did not give this example as an example of a fault.?
1. Abhinava takes dliriganoddámavilása as a karmodháraya containing a
bahuvrihi. ln doing so he takes uddáma as a noun in the unexampled sense
of chief element. We have preferred to give udddma its normal meaning and
to take the compound as a tatpurusa, literally, “ a wild passion of embraces.”
2. To explain this puzzling passage I suppose that Abhinava is interpreting the
Stanza as an instance of rasavadalarikdra, in which the poet intends the initial
suggestion of the heroic rasa to subserve an ultimate suggestion of love of
Visnu; see 2.5 b and c A. But in the working out of his verse the poet has given
greater brilliance to the parydyokta than to the virarasa. This interpretation
would allow Abhinava to avoid condemning the poem, for the ultimate rasa
would still be an arigin to the ariga of parydyokta. Only the intermediate rasa
would be downgraded. 3. | doubt that Ánanda's intention was as Abhinava
says. Ananda’s opinion here, it seems to me, is that the overall meaning of
the stanza, which is the heroic rasa. has been spoiled by the cleverness of the
figure of periphrasis.
[$2.18-19b ,
A Even when a figure is intended as subordinate (or helpful t
the rasa], it must be taken up at the proper time and not at the wron
time. An example of a figure taken up at the proper time is the upamé
$lesa (simile with ambiguity and puns) of the following:
[The translation of the second meanings is given in small print belo
the translation of the first meaning.|
It is bursting with new buds and pale of hue;
She longing
It has just begun to blossom
sbe stretch witb languor
and exhibits a reaction to the constant advent of the breezes.
her sighs
. this garden vine today on its madana tree
in her passion
is like a rival woman. and by my gazing on i
er
I shall doubtless make my queen's face Bush with anger. A
[Harsa-deva, Ratnávali 2.4]
1. The use of the simile helped out by puns and ambiguities is indee
felicitous, as Abhinava will point out. The king here describes a vine i:
the palace garden in terms that will apply to Ratnavali, who has recentl
arrived in his barem as a servant girl. The verse occurs in the play befor
the queen knows of the king's new infatuation with Ratnával. The puns an.
ambiguities, given in small type in the translation, not only confirm the simil
but prepare us for the scenes of jealousy to come. If the verse had been use
after the queen's discovery, the figure would not be apt. The word prárabdho
jrmbhà has been rendered by one translator with "has commenced to yawn.
The translation carries a sadly inappropriate image to the English readei
What is meant is the impatient and anticipatory stretching of the body of
girl who is daydreaming of her lover and forced to bide her time. The sam
expression is used in SRK 370. The same gesture arising from the same caus
is described by the Latin poets also; see Juvenal 6.64-65.
L Itis bursting with new buds, etc.: uddámotkalikám mean
"whose buds (kalikàh) have arisen (udgatdh)”; also "whose longin,
§ 2.18-19¢ 4] 279
(utkalikd) has arisen." Prérabdhajrmbham ksanát means "at a moment.
i.e., at that very instant, it has begun to blossom"; but jrmbà is also
a stretching of the limbs caused by love. "Exhibits a reaction.” namely
the motion of swaying, a reaction on the part of the vine caused by the
advent of the wind, namely the gentle approach of the spring breeze.
The phrase also means "exhibits a reaction," that is, manifests the
fever in her heart, by the succession of her sighs. Samadanam means
"with a madana, a species of tree" and also "with passion (kàma)."
Here the figure upamásleso, being placed as trail-blazer to the relish of
jealous love that is to follow, calls our attention to the enjoyment of
that relish. So the figure is taken up at just the right moment inasmuch
as it comes forth just as this rosa is about to begin. That is what our
author bas in mind.
[One may] also [note that] the acting out of the primarily intended
meaning, [name]y that pertaining to the vine,] should be at every word.
while the acting out of the secondary meaning (which pertains to the
woman| should be only of the general meaning of the stanza and should
be effected by updrigas (facial gestures).! On the other hand. it would
be wrong to give no gesture at all [to the secondary meaning|. But
enough on this incidental matter. The word “doubtless” (dhruvam) is
the very heart of this preparation for the coming jealousy.
1. We wish we knew more about the abAinayo, the acting out a descrip-
tion by means of gesticulation and expression. that Abhinava has in mind.
How would one act out the description of the vine? At just what point
would one use an upáriga to indicate that the description applies also to a
woman? The argas and updrigas are listed in BANS 8.14 (Vol. 2, p. 3):
tasya Sirohastorahparsvakotipádatah sad arigáni / netrabhründsádharakapola-
cibukdny upérigént. From this it will be seen that an upàriga is a facial ex-
pression, a subtler indication of meaning than an ariga, which is a gesture of
the body.
A A figure that has been taken up, if it is abandoned at the right
time for another figure better adapted to the rasa. will likewise [bring
about the manifestation of a rosa], as in:
($2.18-19c A
You are rakta with your new blossoms
and I am too with my beloved's virtues;
the silimukhas come to you,
so do those shot by Love to me;
the stroke of a damsel's foot brings joy to you,
so would it me and both of us should be,
asoka tree, the same, if fate
had not made me sasoka.
[Yasovarman; also Hanumannátaka 5.24]!
For here the puns and ambiguities (slesa) with which the stanza begins,
by their being abandoned for the expression of a contrast (vyatireka),
give strength to the particular rasa [sc., love-in-separation]. It may
be objected that there are not two figures of speech here, but one
entirely different figure of speech, of composite nature like a man-lion,
a figure consisting of ambiguity and contrast together.? But our answer
would be no, because that composite type of figure has a different
sort of distribution. The domain of the composite figure is where we
apprehend the contrast? in the very same word in which we apprehend
the ambiguity, as in the line: "The god [Indra] is Hari by name (sa
harih), [whereas] your majesty is saharih (one who bas horses) because
you have a host of steeds." But in our stanza one word is the domain
of ambiguity and another is the domain of contrast.‘ If we were to
imagine the presence of the "entirely different figure" (i.e., sarkara] in
an area such as this [i.e., so wide as this], no area at all would be left
for samsrstis
1. Rakta: “red” and “in love”; silimukhas: "bees" and “arrows”; afoka:
name of a kind of tree and "without grief"; sasoko: “with grief." The
Honumannétaka, in which the verse occurs, is a cento made up of verses
taken from many poets and adapted, sometimes by slightly altering the text,
to the story of RAma; see Kosambi, HOS Vol. 42, p. civ. The Subhasitàvali
(1364) ascribes the present verse to Yasovarman, which is not improbable. To
judge from line c the original context would have been one of love in separa-
tion caused by jealousy (irsydvipralembha). There is a superstition that the
a$oka tree will blossom only at the touch of a woman's foot; see Bloomfield
JAOS 40, 1-24 and Ingalls HOS Vol. 44, p. 111. As regards the lover, the
stroke of his mistress' foot might serve as his penance and mark the end of her
anger. But with the adaptation to the Rama story the context becomes dif-
ferent. Sita is not jealous, but has been abducted. Hence the commentators
on the Hanumannátaka and on the Rosagarigádhara (KM edition, p. 354),
§ 2.18-19¢ A] 281
with invincible logic but questionable taste, explain the kick desired by Rima
as a reference to an acrobatic position of intercourse.
The stanza has furnished matter for disagreement to Sanskrit critics for ten
centuries (see Kosambi's references under SRK 770), so it is not surprising
that even the present editors bold different opinions concerning the figure
or figures of speech which it contains. The problem briefly is this. Ananda
quotes the verse as an example of a felicitous shift from one figure of speech to
another. The verse begins with similes strengthened by puns and ambiguities.
The lover in three respects is like the asoka tree. But the lover is separated
from his beloved so that he is in grief (sosoka), whereas the asoka tree is, as
its name proclaims, griefless (a-soka). The shift to contrast (vyatireka) in the
last line is certainly effective in emphasizing the relish of love in separation
The chief objection to Ananda's analysis is that the stanza does not really
drop one figure and take up another; the two figures are interlocked. The
contrast cannot arise without the pun in “asoka” to support it. Ananda
himself raises this objection (2.18-19d) and answers it, not very happily, by
pointing to other cases where contrast is effective without the use of puns.
On this matter J. Masson remarks, “It is perfectly true, as Ananda says, that
vyatireka can arise apart from slesa. But surely the point is not whether it
can or cannot theoretically, but whether it does in the case of the verse 'raktos
tvam,' etc.” Accordingly, Masson finds himself on the side of the obj tor.
But Abhinava supports Ananda (see below), saying that the opponent's view
is incorrect because it goes against one's inner feeling for the poem, a feeling
tbat even the objector must share. Ingalls finds himself basically on the side
of Ananda and Abhinava. Granted that the figures are interlocked, the charm
of the stanza derives from its shift, its turpabout. The logic of Ananda's
argument is not convincing, although Abhinava does much to improve it, as
we shall point out in the notes which follow. But the poetic sensitivity of these
two critics, it seems to Ingalls, was correct. After examining what Ananda and
Abhinava have to say, the reader may come to his own conclusion. 2. This
“entirely different figure of speech” would be a form of fusion (sarikara) as
opposed to samsrsti (the association of distinct figures). The critics divide all
cases of the presence of two or more figures in a single sentence or stanza into
these two categories. Sarikaro (as opposed to samsrstt) is a figure distinct from
the interlocked or interdependent members of which it consists. The objector
is claiming that the asoka-stanza embodies that figure. Ananda will argue
that it embodies a samsrsti. 3. One should drop the prakdrantarena before
vyatirekapratitir. It probably arose by dittography from the prakdrantarena
in the preceding line. — 4. This is strictly true: raktas, silimukhàh, mude and
asoka are the domain of slesa; asoka and sasoka are the domain of vyatireka.
The fact that the figures overlap in asoka does not make Ananda’s statement
false. 5. For samsrgti see note 2 above. The argument from nirvisayatva is
a favorite with the grammarians. Ananda has already used it before (2.5e A).
[$2.18-19c L
L "Rakta" means red. “I am too": here rakta means "my pas-
sion has been aroused." One should understand the red color of the
asoka bloom to be the stimulant (vibháva) which arouses this passion
And hence the ideas expressed first in each quarter of the stanza are
to be explained as stimulants [of what is expressed in the second half
of the quarters].! So this is a hetuslesa. For slesa is very commonly an
aid to the figures sahokti, upamá, and hetu. This is all that Bhàmaha
meant in describing $lesa as being "of three varieties, viz., sahokti, upa-
mā, and hetu.” [n making that remark he did not intend to deny that
Slesa may be an aid to other figures also.?
The particular rasa: viz., love-in-separation. The word sasoka,
which brings in the contrast, also gives scope to such transient states
of mind (vyabhicáribhaávas) as depression, anxiety, and the like, which
strengthen the relish of love-in-separation. But: this [different figure of
speech] is the single figure fusion sarkara, so there can be no question
of discarding one figure (slesa) and adopting another (vyatireka). That
is the objector's point. That: i.e., fusion. For fusion is the flashing
into view of two figures of speech in one area. Thus, the word saharih
is a single area. (It has two meanings] "he is Hari" (sa harih) and
possessing horses (saha haribhih). But in our verse: the particle hi
is here used in the sense of “but” (tu).* The reference is to the stanza
raktas tvam. One word: the words rakta, etc. [ie. rakta, silimukha,
mude, which are the area of double meaning]. And another: viz.,
asoka, etc. [i.e. asoka and sasoka, which are the area of contrast|.? But
it might be urged that if we take the area to be the whole sentence, we
can still have fusion here residing in a "single area." Anticipating such
a suggestion, he says if. In an area such as this: that is, a [whole]
sentence. The singular inflection of visaye is intentional. The sense is,
if one will call something a single area from its being a single sentence,
then there can be no association (samsrsti) anywhere because it will
be logically included in fusion.
1. In the second line, it is the sight of the bees fying toward the asoka
flowers that excites the lover's feeling of separation from his beloved. In the
third line, it is the touch of a woman's foot which gives delight to the asoka
and may cause the lover to think of his own lady's touching him in the same
way. He is also excited at seeing the joy of the asoka. Abhinava's point is
that each element in the description of the osoka tree furthers the lover's
emotion and is therefore the cause of the second meaning of the ambiguous
§ 2.18-19d A] 283
expression. 2. Bhàmaba divides slesa into three varieties (3.17): sahokti-
Slesa, upamé-slesa, and Aetu-lega. Sahokti-slega is where a word having the
meaning “and” or "together with" (saha) is used in connection with the am-
biguity, e.g.. "Being easy to ascend (or approach) and generous of fruit (or
reward), wayside trees and good men serve the benefits of others.” Upama-
lesa is where a word meaning "like" is used, e.g., the same example with
the substitution of "like" (iva or tulya) for *and" (ca). Hetu-slesa is where
a cause is expressed, e.g., "Because you are unfathomable and because you
never transgress the proper bounds, you are like the ocean." In this example
of hetu-slesa (taken from Bhamaha) both the word "like" and an expression of
cause (the ablative case) are used. [n the asoka-verse a word for “like” is used
and. according to Abhinava, cause is suggested. Bhàmaha would doubtless
have identified the figure in the asoka-verse as upamd-slesa, but Abhinava's
extension of the term Aetu-slesa allows a more suggestive interpretation of the
verse. Whether Bhàmaha would have allowed $lesa to be an aid to still other
figures, as Abhinava claims, is uncertain. But the opinion is ancient. Dandin
says that slesa can increase the beauty of any figure (2.363). — 3. And so this
one area furnishes both pun and contrast. — 4. And so we have translated
it. However, 1] think that the literal meaning of atra Ai ia Text 229, line 1 is
the same as of the atra hi with which 2.18-19c A begins. The sentence here
is furnishing another reason to explain Ananda's disagreement with the ob-
jector (iti cen na Text 228, line 3). But Abbiaava is fond of this explanation
of the particle Ai (e.g. 3.6a L) and uses Ai in this sense himself (3.33k L,
Text 434, line 7). — 5. The correct reading is doubtless asokádih, to which
some absent-minded scribe added safoka without thinking to remove the édi.
As the text stands it is nonsense, for it is only the words asoka and sasoka
which carry the vyatireka.
A Should one object that our stanza is not an Instance of sam-
srsti because the contrast comes into existence only by means of a
pun [whereas samsrsti demands that the two figures be independent
of one another], our reply is no, for we see that contrast can arise ina
quite different manner also (i.e., without a si ile based on puns].' For
example:
[$2.18-19d A
The wind of doomsday, whose fierce blast
will tear down mountains, will not blow it out;
its beauty blazes far by day,
it is quite untouched by the soot of night.
Patoriga gives birth to this unique wick
nor ever serves to extinguish it:
may this light for the lamps of every land, this sunlight,
ever bring you joy.
[(Mayüra, Süryasataka 23]?
This is an example of contrast without the expression of any similarity
at all? Again, it cannot be said that we perceive there (in the asoka-
stanza] a cause of beauty to lie in the puns alone [without regard to
similarity] and that the puos must therefore be intended to be subor-
dinate to the contrast and not an independent figure on their own.*
Because in such an area [viz., the area of contrast] we find that beauty
can result also from a well-stated simile alone [without puns], as in the
following and other examples:
My groans are like your thunder;
the water of my eyes, your ceaseless downpour;
the Gre of grief born of her separation,
is like your flashing lightning;
I bear my loved one's face
within my heart, you hide the moon in yours:
in all this we are similar, friend Cloud;
why then would you destroy me?
[Yasovarman]*
1. Ánanda's sentence suffers from both ellipsis and bad logic. Abhinava
fills in the ellipsis, as we have done in brackets. But the conclusion does not
follow from the premise. One cannot deduce a particular from a particular.
For Abhinava's attempt to improve the logic, see his commentary below and
our note 1 thereon. 2. The stanza contaios a pun in patariga: the sun
(which gives birth to sunlight), or a moth (which serves to extinguish the
wick of a lamp). So Ananda will furnish another example below of contrast in
the complete absence of puns. — 3. There is no expressed simil ity because
the stanza contains no word "like" or “similar to (tulya)." There is of course a
suggested simile as Abhinava will point out. But Ananda overlooks this point
because it is unimportant. See end of note 1 on Abhinava's comment below.
4. The disavowed statement, if true, would imply that the verse contains
the figure of interlocked members sarikara and not the two figures slesa and
§ 2.18-19d L] 285
vyatireka beld distinct in samsrstt. — 5. The verse occurs in SRK 240. It is
attributed to Yasodharman by Sodukti. 993; to Ya$ovarman by SuktM. 43.33.
L Now an objection may be raised. Contrast always contains
asi ile within itself; and in the case here [of the asoka-stapza| the
Simile has been brought in by means of puns. So the puns in the
verse are aD aid to the contrast. Thus the stanza is the domain of the
figure fusion. On the other hand, where there is no relation of aider
and aided between the two figures, that can be a case of association,
even if the two figures reside in one sentence. This [is the objection
which} our author now states. By means of a pun: what be means
is "by means of a simile which is brought in by force of a pun." Our
author counters the objection with no. What he has in mind is this:
Does contrast everywhere arise only when the si ile (or similarity] is
directly expressed, or does it arise wben it is implied?! He rejects the
first alternative by saying: in a quite different manner. He means,
"even thougb thesi ile [or similarity] is not directly expressed.
"Will not blow out" means "cannot extinguish.” The flame of a lamp,
on the other band, can be extinguished by a mere breeze. "The soot of
night”: soot in the form of night. "Not not freed from" means “quite
untouched by." The wick of a lamp, on the other hand, is accompanied
by night (or darkness) because, as the wick is very slender, soot envelops
its surface. “From patariga, that is, from the sun." The wick of a lamp,
on the other hand, is extinguished by a patariga, that is, by a moth,
and does not take its birth therefrom.
Similarity: he means, with a series of similitudes or similes but
without any word, e.g., "like" or "such as," proper to the conveying of
this [relation]. This is as much as to say that as a simile by being merely
suggested can be helpful to a contrast, the simile need not be expressed
in so many words. Accordingly, the slesopama (simile occasioned by
puns) was not taken into our verse for its being helpful to the contrast.
But, [a new opponent may object,| granted that this may not be the
reason in other cases, in the case of the asoka-stanza the slesopamá
has been taken in because it was favorable to the contrast, because
if it were not favorable, it would have no power to beautify. This is
why the slesopamé cannot be a separate alarikdra (figure of speech =
beautifier). This [is tbe objection which] our author now states with it
cannot be said. Our author realizes in his heart that the opponent's
view is wrone because it goes against one's inner feeling [for the versel.
286 [ § 2.18-19d L
Accordingly, he produces an example in which beauty arises without
puns, simply through simile, which silences the opponent, who is really
denying his own inner feeling. He does this with the sentence because,
etc.
In the exemplar verse the word “like” is to be construed with all
the words ending in the instrumental case. Everything else is to be
understood as in the case of the stanza on the asoka?
1. Ananda’s argument is actually different from that which Abhinava
here supposes. Ananda in effect shows that (a) contrast can be produced
by puns without simile, and (b) contrast can be produced by si ile without
puns. From this he passes to the conclusion (c) that the contrast in the asoka-
stanza is not in need of either puns or simile: the figures of that stanza are
independent. This is arguing from a particular to a particular. Doubtless
Abhinava saw the logical fault, for he makes an attempt to remove it. He
supposes an objector to base an argument on a universal, thus:
Contrast always involves simile,
the simile in the asoka-verse is slesopamó,
therefore the contrast and the flesa are i
This argument can be logically disproved by showing a single case where con-
trast does not contain a simile. The verse from Mayüra is such an example,
for there is no expressly denoted simile in it. Nothing is said of its suggested
simile, for that is beside the point. A suggested simile falls in the category
of dhvani, not of figures of speech. Technically, the interlocking of 5lesa and
suggested simile does not produce sarikara. 2. BP explains that the thun-
dering of the cloud is to be taken as the cause of the speaker's groans, and so
on for the other elements of the verse; see 2.18-19c L and note 1 thereon.
A Again, when the poet's mind is concentrated on carrying out
the rasa, a figure which he will not wish to press too far [will bring
about a manifestation of the rasa].! For example:
§ 2.18-19e L|
In anger she has bound him
tightly in the noose of her soft arms
and in the evening leads him to the bedroom,
where before her attendant friends
she points to the signs of his deceit and conjures hi
never, never to do such a thing again.
O lucky lover:
as he is hiding his transgression with a laugh,
she weeps and strikes him.
[Amarusataka 9|?
for here a metaphor (rupaka), being introduced but not fully carried
out. greatly strengthens the rasa.
1. The bracketed words follow in Text 233, line 5; see 2.18-19 L and
note 3. 2. The stanza belongs to a type of Sanskrit verse which depicts
a man's delight in provoking an outburst of jealousy from his mistress; see
SRK 682. The essence of the situation is furnished by the collocation of the
two contradictory words (almost an oxymoron) at the very end of the stanza:
rudatyd hasan “he laughing (is struck) by her weeping.”
L Having thus shown the application of (the advice for] taking
up and dropping a figure of speech, he now explains the portion [of
tbe advice] that says “they should never be oversustained." (Again,
when carrying out] the rasa: the word "again" (ca) serves to add
another variety of circumspection [see 2.18-19 A, note 1]. Were one
to continue the metaphor furnished by the woman's creeper-like arms"
acting as a noose for binding, the woman would become a huntress,
the bedroom would become a prison or a cage, and so on, all of which
would be most inappropriate.
"Before her friends": the implication is that they have all along been
telling her that her lover is faithful; well, let them just look now. "[Con-
jures him] with faltering voice," that is, with a voice that is indistinct
because of her access of anger and that is also a sweet voice. And what
does she say? "Never do such a thing again" What she means by
"such a thing" is shown by the word "deceit," for example nail-marks
and the like {imprinted by a rival], to which she points with her finger
"She strikes him": she cannot be held back by the placations of her
friends, because he is intent on hiding his fault under the pretext of
288 [52.18-19e L
laughing and because he is so dear to her. Who would be able to bear
the infidelity of such a man?
A Even if the poet decides to sustain the figure, if he takes care
to keep it subordinate, [it will bring about a manifestation of the rasa],
as in the following and other examples:
I see your body in the syàmá vines,
your glance in the startled eyes of deer,
your cheek in the moon, your bair in tbe peacock's tail,
the play of your eyebrow in the rippling stream.
Alas, my timid darling, I can nowhere
find your complete likeness in one place.
[Kálidása, Meghadüta 2.41 = Pathak ed. 109}!
1. Bhiru (timid), on which L expatiates, is a characteristically Kashmiri
reading, found also in Vallabha's commentary and in the Subhdsitdveli, as
opposed to the vulgate candi (cruel).
L [Decides] to sustai is means, to carry all the way
through.
In the $yámà vines: that is, in the fragrant priyarigu (Aglaia
oderata), because it is pale, slender, and kantakita ("thorny" or “ex-
hibiting horripilation"). In the moon: because of its paleness. "I see
(utpasyámi)," that is, by effort I fancy. The sense is that he indulges
this fancy in order to preserve his life. Alas: what a misfortune. The
implication is that since I cannot find: your whole likeness in one place,
I wander about, but wherever I go I lack the satisfaction of a single
likeness of you in anything. Timid: the sense is that one of timid
heart will not put all her wealth in one place.
In this stanza the similarity [between the Yaksa's wife and various
objects of nature], which animates the figure utpreksd (poetic fancy), a
§ 2.18-19g L ) 289
sustained fashion just as it was begun and yet gives strength to the
[dominant] relish of love-in-separation
2.18-19g
A À figure of speech which a poet forms under these precau-
tions will bring about a manifestation of rasa. On the other hand, if he
departs from these principles, a loss of rasa will certainly ensue. Exam-
ples of such loss are to be found in abundance even in the works of great
poets. But we have not demonstrated these lapses because publishing
the faults of great men who have shown their greatness in thousands of
fine verses would be simply a criticism of oneself. However, the general
direction has been given of how the whole collection of figures of speech
such as metaphor and the like can be useful in suggesting rasa. If a
good poet, with concentrated mind, will follow this lead, discovering
still other principles on his own account, and will thereby construct
the soul of dhvani, of which we have just spoken, (that is, a suggested
meaning] which appears without a perceived interval, then this (type
of dhvani] will arise in all its glory.’
1. Tasya (Text. p. 234, line 1) refers back to dhvaner à:
L But these, sc., examples, should be construed with the word
"demonstrated." With however, etc., he shows that although no coun-
terexamples have been given, one will achieve what is necessary by
studying the positive examples. Other principles: he means other
types of precaution; for example the taking up again at the right time
a figure that has been dropped, as in a verse of my own composition:
If the rays of the moon are pencils of ambrosia
how come they to burn my heart?
Or were they long ago infected
by their dwelling with the kdlakuta poison?
Then how is it they have not destroyed my life?
Perhaps it is saved by the magic syllables
in telling over my beloved's name
Then why do I faint?
Mic) sica. Tuo eue
290 [§ 2.18-19¢ L
In this verse the figures ripeka,? sandeha,’ and nidarsand,‘ being suc-
cessively abandoned and then again taken up,” lead to a strengthening
of the rasa. And so enough.
1. The moon is traditionally supposed to be the reservoir of ambrosia
drunk by the gods, but it once dwelled in the sea where one of its companions
was the kdlakita poison. Pencils of ambrosia (amrtacchatah): the dictionary
definitions of chatd are misleading. It is regularly used as a noun adjunct
for things which are long and slender, e.g., drsticchaté (Text 309, line 6 of
Loc.), sasidyotacchatà (Udbhata, 2.°15 Indurája), katáksacchatà (SRK 465).
2. There is rüpaka (metaphor) in the phrase "if the rays are pencils of am-
brosia." The figure is abandoned in the next clause for sandeha. — 3. There
is sandeha (poetic doubt) in "or were they long ago infected," etc. [t is aban-
doned in the next sentence for nidarsand. 4. The phrase "saved by magic
syllables in telling over my beloved's name" (priyatamásanjalpamontráksaroi
raksyante) contains the figure nidarsand. This is the later conception of
nidarsand (from Udbhata onward), more technically called asambhavadvastu-
sambhavanibandhaná nidarsand. This type of nidarsand occurs where a rela-
tion (in the present example the relation between roksyante and priyatamá-
sanijalpa) is logically impossible unless we envisage a simile (unless we take
the whole phrase to mean priyatamásanjalpena mantréksarair iva raksyante),
in which the qualifiers (visesanáni) of the upamána and the upameya (in the
present instance priyatamé and mantra) appear as image and reBection (bimba
and pratibimba) of one another. In general, whenever a rüpaka is extended
by visesanas qualifying the upameya and upoméne such that these visesanas
appear as bimba and protibimba, the figure is called nidarsand. not rüpaka. In
the stanza under discussion the nidarsanó is given up in the question which
follows. 5. Apparently the last sentence of the stanza "I know not what to
think" (no vedmi keyam gatih) is regarded as reestablishing all three of the
preceding possibilities and therefore reviving the three abandoned figures.
K That form oí suggestion which appears after an interval and
which is similar to the reverberation [of a bell] is itself distributed into
two varieties: it can be dependent on the [suggestive] power of words
(sebdasaktimüla), or it can be dependent on the [suggestive] power of
§ 2.21 Introduction A |
A Of suggestion where the literal meaning although intended
leads to a further sense, the variety which is similar to a reverberation
because the suggested meaning appears at an interval (from the literal
meaning] has itself two varieties, one based on the suggestive] power
of words and the other on the [suggestive] power of meaning.
L Having thus considered the first variety of that suggestion
where the literal meaning although intended leads to a further sense,
that is. the variety where the sequence is not perceived. he now proceeds
to analyse the second variety with the words (that form of suggestion
which appears] after an interval. These words of the first quarter
of the Karka, resuming a subject from the earlier discussion, are used
to furnish a reason [for the relative clause that follows}. The resonance
of a bell always appears at an interval from the sound produced by
the striking of the bell. Is itself: not only is suggestion basically
divided into two varieties [viz., avivoksitavdcya and vivaksitényapara-
vácya]; and not only is vivaksitányaparavácya divided into two varieties
[viz., asarnloksyakramavyarigya and sarnlaksyakramavyarigya|; but even
samlaksyakramavyarigya is divided into two varieties (viz., sabdosakti-
‘mula and arthasaktimüla).! This is the force of api (“also,” "itself").
1. Samioksyakramavyorigya really has a third variety also, based on both
the power of words and the power of meaning. See 2.23.
A Now it may be objected that if this domain, where a second
meaning appears by the power of a word, is given to a variety of sugges-
tion (dhvani), there will be no domain left for the pun ([sabda-]slesa).
Rut ane can show that this is not the case:
[5221 K
K because it is where a figure of speech appears by the power
of words, being only implied (àksipta) and without being directly ex-
pressed by a word, that we have this [variety of] suggestion tbat arises
by the power of words.
A Since what we mean is, that a figure of speech, not a mere
fact, appearing in a poem by the power of words, constitutes this type
of dhvani arising by the power of words. But when two facts appear
by the power of a single word. we have the [directly expressed] figure
of the pun (slesa), as in the following:
(In the punning verses which follow, the translation of the second
meanings will be given in small print below the translation of the first
meaning]
He who destroyed the cart and is unborn
He who destroyed the miad-born god
and who once, the conqueror of Bali, made his body into a woman;
and who once made the body of the conqueror of Bali into his weapon;
who slew the upraised serpent; whose ultimate state is sound;
whose necklace and bracelets are raised serpents;
who upheld the mountain and the earth;
who upheld the Ganges;
to whom the immortals give the praiseworthy name
to whom the immortals give the praiseworthy name
of the Seizer of the head of the moon-destroyer;
of the Seizer (hara) who bears on his head the moon;
who brought about a habitation for the Andhakas;
who brought about the destruction of Andhaka;
who is all-giving and named Madhava:
who is always the husband of Um:
may he protect you.’
may he protect you.
§ 2.21 L] 293
1. The mythological references are explained below by L. The stanza is
ascribed by SuktiM. 2.104 to Candraka, by Sadukti. 163 to Bháravi. It is left
anonymous by SubhA., Mammata, and Hemacandra.
L By since he explains the word "because" of the Karikà. By
not a mere fact he shows what the Kàriká means to exclude when it
says “a figure of speech.” But when two facts: the word ca (“and”)
is used in che sense of “but.”
[Interpretation of the verse as referring to Visnu:| He who destroyed
the cart while he was playing as a child; the unborn, that is, who is
without birth; balijit [Abhinava takes the word otherwise than as we
have taken it]: "he who conquers the strong ones (balinoA), viz., the
demons; who made his body into a woman long ago at the time when
the ambrosia was churned from the sea; who slew the upraised, that
is, proud, serpent named Kaliya; whose dissolution is into sound, for
it is said that Visnu is the phoneme a;' who [as Krishna] held up the
mountain Govardhana and [in bis boar incarnation] raised up the earth
from Pátàla; to whom the sages give a praiseworthy name. What is
this name? He who destroys (manth + null-suffix kvip) the moon,
Ráhu; [Visnu's name] is "remover of the head of Rahu.” May this
M&dhava, that is, Visnu, who is all-giving, protect you. [Again] how is
he'quali&ed? As he who gave ksaya, that is, habitation, to the tribe of
Andhakas at Dvárakà; or one can take the term to mean he who, at
at the time of the Mausala battle, made ksaya, that is, destruction, of
the Andhakas by means of the iron reeds.
The second interpretation (referring to Siva}: Who, having destroyed
Kama, transformed the body of the Destroyer of the Strong Ones,
that is, of Visnu, into his weapon, that is, his arrow, at the time of
the burning of the Triple Citadel; whose necklace and bracelets are
upraised serpents and who bore the Ganges; to whom the sages give
the praiseworthy name "he whose head carries the moon" and who is
called Hara; may he, the blessed one, who himself was the cause of the
demon Andhaka's destruction and who is always, that is, at all times,
the husband, the lover, of Urná, protect you.
In this stanza the second meanings which we perceive are simply facts
and not a figure of speech; and so it belongs wholly to the domain of
the pun (slesa).
294 (§ 2.212
1, Short a is the source of all the phonemes, from which comes the Veda,
from which comes everything. God (Visnu) in his ultimate form is sabda-
brahman, the verbal source of the universe.
A But now there is a difficulty. Udbhata has shown! that even
when a separate figure of speech appears [together with slesa (an am-
biguity or pun)], that [combination] is to be designated an instance of
the figure slesa. So now it appears that there is no domain left for
dhvani based on the power of words. In anticipation of this difficulty,
the Kdriké has used the word "implied." Here is what is meant. Wher-
ever by the power of words a figure of speech appears in addition [to
Slesa|—this figure being directly denoted—all that is the domain of
Slesa. But where by the power of words a figure of speech appears in
addition [to slesa], this figure being implied by the inherent capability
of the situation (sámarthyóksipta)? and not directly denoted—in other
words, being suggested (vyarigya)—all that is the domain of dhvani.
The direct appearance by the power of words of a second figure [to-
gether with $lesa| may be seen in the following:
As even without a necklace
they had a natural charm,
necklace,
in whom did this maiden's breasts
not arouse wonder??
Here a transient state of mind (vyabhicáribháva) of love, named “won-
der," and the directly expressed figure of speech virodha (contradiction)
both appear [together with a pun]. So this is in the domain of slesa
favoring the semblance of virodha.* It is not in the domain of that type
of dhvani which is like a reverberation.? However, it is in the domain
of the type of dhvani where the suggestion appears without an interval,
the suggestion being here suggested either by the pun or the virodha.*
sla ky 295
1. This refers to Udbhata, Induràja 4.10 ( Vivrti 4.24), where he speaks
of slesa as "generating the appearance of other figures of speech" (slistam ...
alankdrdntaragatdm pratibhám janayat padaih). Both his commentators inter-
pret his words to mean that where we have the impression both of slesa and of
some other figure such as upamá or rüpaka one is to identify the figure as Jlesa
only. The reason given is anavokásatvál, i.e., that $lesa has no other scope. It
never appears without without the appearance of some other figure, whereas
those other figures do have their own spheres where slesa is not present. If
we do not ‘ve the overlapping instances to slesa. it will have no scope at all.
Another solution, of course, would be to recognize the symbiotic nature of
Slega and give it no independent domain. The overlapping instances would
then be instances of fusion. In cases where slesa and a second figure are mutu-
ally dependent, Abhinava (in his comment on this section; see below) claims
that Ananda follows this anti-Ubdhata explanation. But that seems unlikely.
2. The translation is clumsy but I cannot find a simpler English phrase that
does not falsify the meaning. Sámarthyáksipta. taken most literally, means
"implied by the capability (inherent in the situation or in the sentence." Com-
pare 3.30c L arthasámarthyàd iti vákyárthasámarthyád iti yávat (Text 411,
Loc. lines 2-3). One may render it less literally by "implied by the available
possibilities.” or “implied by the principle of compatability." Compatability
is one of the glosses given to sémarthya by the grammarians on Pan. 2.1.1.
3. The verse occurs without ascription of author in SubhA 1534. The
word virodhaccháyá, which we have translated “a semblance of virodho," is not
a synonym of the later term virodhábhása. Ananda does not mean that the
contradition itself is false or merely apparent, but that it forus a false figure.
The Ggure is not really virodha because the dictum of Udbhata (see note 1
above) requires us to identify the bgure as slesa.— S. Naturally not, for there
is no suggested Bgure of speech in it. — 6. Ananda means that the stanza
tasyà vindpi Adrena suggests srrigárarosa. It would thus fall under the type
illustrated at 3.4d A, where rasadhvani is helped out by figures of speech.
It is disconcerting, however, to find the actual name of a vyadhicdrin (viz.,
vismaya) given in a stanza which is said to suggest rasa. as this goes against
the principle laid down in 1.4g A. Presumably Ananda regarded the word as
merely incidental. Certainly it does not add to the rasa Finally, one wonders
why Ananda wrote vá ("or") instead of ca (“and”). Abhinava's explanation
seems unnatural.
L Toshow what the Kai means to exclude by the word “im-
plied,” our author begins with a possible objection: But even
when a separate figure of speech.
As even without, etc.: Here the word “even” (api) directly de-
notes a contradiction! and so forces the denotative power [of Adrineu]
296 {§ 2.21a L
into a double meaning. Hdrinau may mean "they must? captivate
one's heart,” or it may mean “possessing a necklace (hara).”* And it
is because of this [presence of api) that the word vismaya (wonder)
strengthens this very sense. For if the word api were not present, there
would be no direct denotation of a double meaning, since the natural
charm of the maiden's breasts could be taken as the cause of wonder.‘
A state of mind named wonder: he uses this phrase to furnish
an illustration. Just as wonder appears directly through the very word
“wonder” [and not as suggested by the description of an anubháva or
the like], just so does the figure of contradiction appear directly through
the word “even” (api) [and is not a suggested figure]. Now one might
doubt that there is any suggestion at all in this stanza. To allay that
doubt he says, however, etc. Or by the virodha: by the use of
"or" he shows that this is a case of the figure fusion composed of an
interlocked slesa and virodho, for the word "or" indicates that due to
the presence of mutual aid? there is no basis for rejecting the one and
accepting the other.
1. When the word opi is used, a virodha is said to be directly expresed
(vácya). When it is omitted, the virodAa is said to be suggested (vyarigya).
Thus Rangacbarya Raddi Shastri, commenting on Dandin 2.333, quotes Vā-
mana's exemplar verse (KASV 4.3.12.1) and says esa ca apisabdaprayoge vā-
cyo, anyathd vyarigyah. 2. For the interpretation of the -in suffix (nini)
as indicating necessity, see Pan. 3.3170. 3. Without the word "even" we
would take the word Adrinau only in the first, its common, sense. The word
“even” makes us look for a contradiction, which we find in the second, un-
usual, meaning. 4. As the verse stands, the reader understands it to mean
tbat men wondered at the contradiction, viz., that the maiden's breasts could
have a necklace without having a necklace. Lf the word “even" were omit-
ted, the reader might understand the verse to mean that men wondered at
her breasts, which happend to be without a necklace, simply because the
breasts were beautiful. 5. The presence of mutual aid (anugrahayogat):
What Abhinava means is that the relation of aider and aided (anugrahydnu-
grahakabhdva) between slesa and virodha is mutual. If there were no pun
(if, for example, we substituted the the word manoharau for Adrinau), there
would be no contradiction. Again, if the contradiction expressed in api did
not make us look for a second meaning, there would be no pun. According to
Abhinava, Ananda would go against Udbhata's dictum (see 2.21a A, note 1)
in such instances and identify the figure not as slesa but as sankara. This is
putting words into Ánanda's mouth that he might reject.
$221b L]
A A similar instance occurs in a verse of my own:
As he holds in his hand the discus "Beautiful"
As he is one whose band is beautiful
while her whole body merits praise;
as he had stepped across the universe
surpassed the universe
with the graceful motion of his lotus feet
while she had conquered the universe
with the grace of every limb:
as he bears an eye that is the moon
while her whole face is of lunar beauty:
it was with reason that Hari regarded Rukmini
as more precious than his very self.
as superior to his own body.
I pray that now she give you aid."
In this stanza slesa appears, favoring a vyatireka (contrast) through its
direct expression.
1. The name of Hari's (= Visnu's) discus is "Sudar$ana" (the name means
"Beautiful"). In three steps Visau covered earth, sky, and heaven. In his
cosmic form his two eyes are the sun and the moon. Rukmini was his favorite
wife when he lived as Krishna in Dvaraka.
L Normally sudarsanakara will mean "he who carries the discus
Sudarsana in bis hand." But in the alternative demanded by the con-
trast it will have to mean "he whose hands only, (not the other parts of
his body,] are beautiful." "The graceful motion of his lotus feet," that
is, the playful action of stepping across the three worlds. "Bearing aD
eye": possessing an eye that consists of the moon.
Through its direct expression: because the contrast is directly
expressed by the words "superior to his own body."
[$221c A
A Aad another example is:
The cloud serpents pour forth water
pour forth venom
which brings to ladies whose husbands are away
à sudden dizziness, a listlessness and weariness of heart,
then fainting, darkness, emaciation, death
[Sakavrddhi]!
Or again:
Whose war elephants are his mighty arms
whose fame has spread through their crushing
who have scattered pollen by their crusbing
of the golden lotuses of the hearts of his foes
of the golden lotuses of Lake Mánasa.
and whose flow of gifts is ceaseless
and who flow constantly with ichor.”
In these two stanzas slesa appears as aiding the semblance of metaphor
(rüpaka)? through its direct expression.
1. The ascription to Sakavrddhi is furnished by Subhd. 1538, which
Quotes some twelve verses by this poet. Ananda quotes the stanza again
at 320b A. 2. The verb camadha is given by Páiasaddamahannavo as
Meaning to crush; hence camadhia (here camohia), crushed. “Of his foes” is
Supplied by Abhinava. The words mánasa (heart; also the lake of that name)
and dana (gift, or ichor) are puns. In the last quarter of the Prakrit one must
read ccia for vvia (see Hemacandra, Prák 2.184). This should be translated
by eva, not iva. The word iva would produce upamó. not rüpaka. It may also
be remarked that Sanskrit has trouble in rendering the grammatical number
of the Prakrit nouns. As the ending -à represents equally the dual or plural
in Praksit, the war elephants (plural) of the king can be likened to his arms
(dual) without any grammatical difficulty. But in Sanskrit with its distinct
inflections this would constitute a fault, which the Sanskrit translator has
avoided at the expense of giving the king more than two arms. 3. In the
first Stanza the compound joladabhujaga must be analyzed as a rüpakasamása
into the elements jaladé eva bhujagáh, where the eva shows that the metaphor
is directly expressed. For the distinction of rüpakosarnásas, which are justi-
fied by Pan. 2.1.57. from upamitasamásas. which are justified by Pan. 2.1.56,
$221d A] 299
see Nágoji Bhatta on Mammata 10, example 421. and Rangacharya Raddi
Shastri on Dandin 2.66.
L In view of the meaning of “serpent.” the word visa cannot
stop at its normal denotation of water but is forced to denote its sec-
ond meaning, "venom," for without that meaning the denotative power
[of the sentence! cannot be completed.! Dizzinesss and the other [afflic-
tions], on the other hand, are common [to both interpretations].?
(The application of the second verse to the king is as follows.| The
hearts, that is the hearts of his enemies, have been crushed by having
been plunged in despair. These hearts are called lotuses made of gold
because of their strength. Because of these [broken hearts|, his “fra-
grance has been churned,” that is, the essence of his valor has been
spread abroad. His war elephants are his mighty arms, which flow con-
stantly with gifts. Because of the presence of the word "war elephants"
the words camahio, parimala, and dàna transmit the respective mean-
ings crush, perfume, and ichor; but they have not completed their
denotative function in so doing and they go on to denote the other
meanings which I have enumerated above.
1. Water does not normally bring dizziness and death. To make sense
of the literal meaning of the sentence, we have to understand the second
literal sense of visa, viz., venom, as well as the first, water, which was needed
for the connection with clouds. — 2. -Dizziness and the other afflictions can
‘result equally from snake-bite or from the absence of one's husband during
the monsoon. Accordingly, the words bhromim. etc., exemplify arthoslesa,
not Sobdosleso. 3. The heart is often likened to a lotus. But BP notes the
instance in KumSam. 5.19 where Parvati's heart is likened to a lotus made
of gold because, while tender, it can endure the most severe exertions. The
text of L is mispointed; one should place the danda after sasáratvát instead
of before. Again, in the next line, one should place the danda after prasrta-
protàpasara(h) instead of before
A Where the figure of speech, although implied, is then again
directly expressed by some other word [in the stanza], we likewise can-
not speak of dhvani in the form of a resonance arising by the power
300 [52214 A
of words. In such cases we must speak of some directly denoted figure
such as vakrokti or the like,' as in this example:
O Keéava, my eyes were blind
my judgment was blinded
with the dust raised by your cattle;
by passion for the cowherd:
I could see nothing and so I stumbled;
1 fell from virtue;
why do you not help me up, my lord?
why do you not take me as a husband [takes a wife]?
You are the one refuge of the weak
of women
when their hearts fail them on rough roads.
io their troubles.
Thus did the Gopi once express a hint to Hari,
who now, I pray, may grant his help to you.?
Everything of this sort we would place in the domain of the expressed
figure slesa.
1. Vakrokti in its slesa variety is the figure exhibited in the verse which
follows. Ananda uses the term here in the sense of Rudrata 2.14 and Mammata
9.1 (= sūtra 103), of a specific figure (sabdálarikára) rather than in the general
sense of “ornamented speech" employed by earlier writers. Mammata's defini-
tion is " Vakrokt: (crooked speech) is when a sentence expresses one meaning
taken in one way and another taken in another, the combination being effected
by puns (4lesa) or by tone of voice (kdku).” Vakroktt of the first type is really
nothing more than a complex or extended sleşa. — 2. The stanza is quoted
in SuktiM. 2.93, where one MS ascribes it to Tribhuvanapala.
L Having thus shown what was meant to be excluded by the
word "implied" (dksipta) [in 2.21 K], he now proceeds to show what
is excluded by the word "only" (eva): where the (figure although
implied], etc. The meaning of this sentence is as follows. When words
capable of denoting two senses are employed. if there is no reason for
restricting the power of denotation to only one of these senses, as, for
example, in the stanza "He who destroyed the cart" (2.21 A], or to
take a different situation, when there is some reason [such as the use of
words like "even"| which awakens us to the presence of a second power
of denotation [which conveys a second sense]. as for example in the
stanzas beginning from "As even without a necklace" [2.21 a 4] and
§2.21d L] 301
extending to “Whose war elephants are his mighty arms” (2.21¢ A], it
is of course obvious that that [second] sense is denoted, [not suggested].
But where there is some reason such as the context, which delimits the
power of denotation to only one of the two senses, so that the power
of denotation cannot extend to the second sense: in such a case the
second sense is said to be suggested. Now even in such a case, if a
word is then used [in the poem], by which that restrictive factor, such
as the context, etc., loses its force, then that power of denotation,
although once inhibited from rendering the second sense, is revived so
to speak and such cases do not fall in the domain of suggestion. The
particle ca [the second word in the sentence of the Vrtti which has
just been explained] has the sense of api and has been placed out of
position; [it belongs after àksipta]. Thus what is referred to is a figure
of speech which, although (api) implied. that is, it begins by giving
the immediate impression of being implied, is not really implied, but
rather is directly expressed because of the revival of the [second] power
of denotation by some other word. The word again (punah) indicates
this revival of the power of denotation as explained above. Thus the
word "only" (eva) (in Karika 2.21] rules out a figure of speech that is
apparently, but not really, suggested. This is the meaning.
“O Kesava": here the words have their powers of denotation limited
by the context in the following sense. O Kesava, as my eyesight was
blinded by the dust raised by [the feet of] the cattle, I could see nothing
and because of that I stumbled on the way. Why now, that is, for
* what possible reason, do you not give me. who have fallen, your hand
for support? For you alone, being of extraordinary strength, are the
refuge, i.e., the means of support in rough places, for all those who are
weak: children, the aged, and women, whose hearts are distressed and
who are unable to proceed.
But while the context inhibits the denotative powers of the words
from the second sense, which will be explained presently, these deno-
tative powers are revived by the word salesam “with a hint." Lesa
means something small and. as to hint at something is to make a small
[reference] to it, salesam means "with a hint." The meaning hinted at
is this: O Kesava, O cowherd, O lord of my life! Because my eyes were
blinded by passion—or the words may be construed as follows: ~Be-
cause | was deprived of my judgment by my passion for Kesava"'—1
stumbled, that is, I became guilty of a moral lapse. Why do you not
assume patità, that is, the office of a husband, toward me? You are the
one, that is, you alone possess perfect success in love, for all women,
302 [$2214 L
their hearts yearning with desire but without any stain of jealousy,
worship you as their refuge, that is, for the preservation of their lives.
This is the second sense.
1. In the prior interpretation gopa is taken as a separate word in the
vocative. In the latter, and far preferable interpretation, gopa is taken as the
stem-form in compound with raga.
A On the other hand, where by the power of words a figure of
speech in addition [to lesa] appears, this figure being implied by the
inherent capability of the situation: all such cases are in the domain of
dhvani. As [in a prose passage]:
Meanwhile the long period named Summer,
Meanwhile the God of Destruction,
when the market stalls are white with the laughter
whose terrible laughter is white
of their blossoming jasmine flowers,
as jasmine flowers,
expanded as it put an end to the two months of Spring."
yawned as He put an end to the aeons of time.
(Bana. Hargacanta 2, lines 19-20]
And as [in a verse]:
They are high. with flashing necklace
They are high. with Rashing downpours
and dark with aloe paste:
and dark as aloe paste: —
whom would the breasts of this slender maid
whom would tbis wealth of clouds
not fill with yearning? "
[Sakavrddhi]?
$221e A]
iving joy to all creatures
to their progeny
by their absorption and release of water,
of milk,
scattering to all directions in the morning
and disappearing at the close of day:
and gathering together at tbe close of day:
they are a ship for crossing
the sea of transmigration, the source of our long pain.
May these rays of the blazing sun engender
May these cows
in your purified selves unmeasured bliss.
[Mayüra, Süryasatoka 9)?
In these examples. by the power of words a second, non-contextual
(aprákaranika), meaning appears. In order that the sentence should
not convey a [second] meaning that is unconnected [with the first],
one imagines a relation of image and subject (upamdna and upameya)
between the non-contextual meaning [e.g., cows] and the contextual
meaning (e.g., the rays of the sun], this imagining being made possible
by the inherent capability of the situation (sámarthyát). And so the
Slesa here is implied by the sense and not furnished by words.* Thus
the domain of that type of dhvani which is like a reverberation is indeed
different from that of the [figure of speech] slesa.
1. The figure is rüpako. We have translated according to Abhinava's
interpretation. On the other hand, the natura] way of taking pAullamallikà-
dhavoláttaháso is as a rüpokasamása: "whose white laughter was the blos-
soming jasmine.” But taking that compound as a rüpakasamása would make
the passage unfit as an example of a sugggested figure of speech. Hence Abhi-
nava's interpretation. Note that the way in which such passages are explained
by the Alankdrikas may be defended logically but does not satisfy the psy-
chological process of our apprehension. Meeting with the passage from Bana,
atréntare dhavaldttahdso mahákàlah, etc., the reader immediateely sees
what Ananda regards as the suggested sense: "Then Siva with his terrible
laughter,” ete. Only later and painfully does he absorb the other meaning
To Ananda the direct meaning (sáksádvácya) is the contextual meaning. Af-
ter all, the story is describing the shift of spring to summer. There is no
reason of syntax, no word marking a figure of speech (like iva for upamà, tu
for vyatireka. eva for rüpaka), that would make us choose the meaning that
refers to Siva the destroyer. So that meaning, which the reader has absorbed
304 {§2.21e A
so readily, is to Ananda the suggested meaning. But now for the psychological
difficulty. This suggested meaning is defined as samlaksyakramavyarigya, that
is, a meaning which is apprehended at a moment recognizably later than our
apprehension of the denoted meaning. In instances like that of the quotation
under discussion, that simply is not true. — 2. Here the suggested figure is
simile. The girl's breasts are like clouds. The stanza is quoted by Subhasitávali
(1538), which quotes some twelve verses by this same poet. 3. The text of
the stanza is uncertain, with the variants aklistasrstaih appearing in a (Dav.
ed. Badari Nath Sarma) and pavands táh appearing in d (KávyasamgraAa,
Vol. 2). For the image of the salvific ship, one may note that the soul of the
dying man passes by way of the rays of the sun to release (Jā Up.) and that
the cow, being sacred, is sometimes used as a psychopomp, the tail of a cow
being placed in the hand of a dying man to lead him to heaven. 4. The
flesa in the preceding three examples is furnished by the capability, inherent
in the two senses of the stanza, of entering into a relation of upamdna and
upameya. The two senses have an inherent similarity. If, for example, the two
senses of Mayüra's stanza did not have this capability, we would not thiak of
taking the words prajéndm, payobhih, and gàvah in two senses. On the other
hand, in a verse like “As even without a necklace" (2.21a A), the slesa in
hárinov is pointed out by the word api.
L Having thus distinguished the domain of the figure of speech
lesa, he now explains the domain of suggestion(dhvani): on the other
hand, where, etc.
(Comment on the first example from Bana.) The contextual meaning
is as follows. The summer puts an end to the two months that con-
stitute the season of spring; [the summer,] in which the laughter, that
is, the blossoming, the whiteness, of the full-blown jasmine flowers is
such as to whiten, to make beautiful, the atfan:, that is, the market
stalls. If [phullamallikédhavaldttahdse is] explained as [a rüpakasamása,
viz.,] "[summer] which possesses Siva's white laughter in the form of
full-blown jasmine flowers," this example would be in no way differ-
ent from "cloud serpents” (2.21 b A; it would be a case of a directly
expressed metaphor]. It is a "long time" (mahákálaA), that is, a long
season, because its days are-long and hard to endure. Here the de-
notative powers of the words are restricted by the context, namely a
description of the summer season. For that reason mahdkdla [which as
a compound means the destructive form of Siva] and the other [word
attahása, which as a compound means the wild laughter of Siva] do not
follow the maxim that "the denotative power of a compound is stronger
$221eL] 305
than the denotative power of its components," but fulfill their deno-
tative functions [by furnisbing the sense of their component members|
in the way we have described.! The apprehension of the sense [of the
compound] which takes place afterward is the result of the power of
suggestion based on the (denotative] power of words.
On this problem, some people hold the following view. Inasmuch as
these words (mahakdla, etc.,] have been seen in former contexts to have
a different power [from that of mahàn kālah, etc.], giving a different
sense [from that of “a long season"], it is from that other power which
has been seen to give that other sense that the hearer can now appre-
hend that sense (rom these words even when their denotative power is
restricted by context, this apprehension being due to the operation of
suggestion. Accordingly, there is no contradiction in saying that this
sense is a suggested sense based on the [formerly experienced] denota-
tive power of the word.?
Others say that since the second denotative power [e.g., the power
in moAàkàla that furnishes the meaning of "Siva"] relies for aid on the
inherent capability of the situation, namely the similar properties of
summer to those of the terrible god, it is therefore said to take the
form of a suggestive operation.?
Some follow the view that just as sabdaslesa is possible only where
two separate words are present, so also in arthaslesa there must be
two words because there are two denotations.* Accordingly, in [both|
these cases a second word is bought in. Sometimes this is done by a
denotative operation, for example where the answer sveto dhavati is
given to two separate questions,* or in riddles and the like. In these
cases the figure [slesa| is a denoted figure. But where the second word
is brought in by a suggestive operation, it is reasonable to regard the
meaning understood from the second word as a suggested (pratiya-
māna) meaning because it is based on that which is suggested.
Others say that inasmuch as it is a second denotative power that
is revived according to the explanation of the second view [put forth
above], the second meaning must be denoted and not suggested. But
there appears an identification of this second meaning, after it has
been apprehended, with the first, contextual, meaning; and as this
identification cannot come from a non-linguistic source, it must come
from the suggestive power of the words; because one cannot suppose
that any denotative power is responsible for it.’ And this (suggested
identification] is based on the second denotative power, for without
306 [$2.21e L
that power it would not arise.* Accordingly, it is reasonable to speak
of this as the suggestion of a figure of speech (alarikaradhvani). And
the Vrttikàra is about to say, "in order that the sentence should not
convey a [second] meaning that is unconnected [with the first].” Now in
the previous (examples, where the figure was not suggested,| the lack of
connection [in the verse “O Kesava, my eyes were blind"] was prevented
by the word salesam “with a bint”; in the verse "He who destroyed the
cart" a lack of connection simply did not appear;? in tbe verse "As
even without a necklace" the lack of connection was prevented by the
word api "even"; in the verse "As he holds in his band the discus," by
the word adhike "superior"; in the verse "The cloud serpents,” by the
metaphor-compound [the rüpakasamása "cloud-serpents"]. (They say
that] this is the overall meaning.'?
(Commentary on the verse of Mayüra.] The word payobhih means
both "with water" and “with milk” Samhāra means "disappearance"
and “gathering into one place." Gavo means "rays" and "cows."
Conveying a meaning that is unconnected: that is, a meaning
that is unintelligible. A relation of image and subject: By this rela-
tion, which is in the form [that the figurative operation takes| in simile,
one should judge that contrasting [one thing with another], denying
{one thing in favor of another], etc., in fact, any form of [suggested]
operation, furnishes us with the chief goal of aesthetic delight, ratber
thao the base and simile, etc., [on which these operations work].!! This
consideration applies to all suggested figures oí speech.
By the inherent capability of the situation: that is, by the
suggestive operation.
1. Other things being equal, one would naturally take mahdkdlah to mean
Siva. But the present context forces us to take the denoted sense as that of
moAán káloh, a long season. If we also apprehend the sense of Siva, that
sense must be suggested, for the denotative operation has been completed.
2. This is the view accepted by Mammata 2.19 (Jhalkikar ed. p. 63) and by
Viévanàtha (SD 2.14). — 3. This interpretation stays closer to the language
of Ananda. The hearer already knows that mohókála can mean Siva. But
hearing the word in a context where it must denote a long season, he would
not think of the denotation Siva unless there was some similarity in the new
context that suggested that other sense. The fact that summer puts an end
to a period of time, namely the spring, and Siva puts an end to a period
of time, namely the aeon, constitutes the similiarity that allows the sugges-
tion to operate. — 4. This is the view of Udbhata as is also the peculiar
distinction of Sabdaslesa and arthaslesa. Udbhata defines slesa, by which he
$221eL] 307
means a sticking together, an adhesion, of two meanings or of two similar
sound groups, in 4.9-10 Indurdja (4.23-24 Vivrti): ekaprcyatnoccáryánám
toccháyám cawa bibhratám / svaritádigunair bhinnair bandhaA sligtam iho-
cyate // alarikdréntaragatém protibhám janayat padaih / dvividhair artha-
sabdoktwisistam tat pratiyatam // "The use of expressions tbat bave identical
phonetic shape, or of expressions that seem to have identical shape because
their differences are in properties such as the Vedic accent, is called slista
(= Slega). This figure produces the appearance of other figures by means
of word-pairs of these two types and is to be understood as characterized
by a [conjoined] expression of meanin or of sound-groups [i.e.. as artha-
Slesa ot Sabdaslesa.” The commentators explain that in Udbhata's view there
must be a separate word (padam) for every meaning. Thus, if kam is used
to mean both “hand” and “ray,” we have two words of identical phonetic
shape. This usage he calls arthaslesa, adhesion of meaning, for two mean-
ings adhere together in one phonetic datum. On the other hand. when the
expression asvápaphala is used to mean both "producing a result that is not
easily obtained" (a-su-dpam phalam yasya) and "the result of lack of sleep”
(a-svápa-phalam), we do not have two words of identical phonetic sbape. Ac-
cording to Pán. 6.2.172 the former will be accented asvdpaphald (a negative
bahuvrihi has terminal accent), while by Pan. 6.2.139 the latter will be ac-
cented asvāpaphála (in a tatpurusa the final member takes its natural accent).
This usage Udbbata calls fabdaslesa, adhesion of sound, for two sound-units
adhere so as to appear identical. Udbhata's two types are almost equivalent to
Dandin's abhinnapada and bhinnapada. Udbhata's terminology is infelicitous
because both types depend on sound and this terminology was abandoned by
the later Alaàkárikas whose works are preserved to us. But the commentator
from whom Abhinava is here quoting apparently accepted it. — 5. The two
questions are ka ito dhávati "what is running hither?” and kimvarno dhé-
vati “What color is the thing that is running?” The answer to the first is
fveto ($và ito) dhávati “A dog is running hither”; to the latter sveto dhdvatt
"Something white is running." The second word (sveto "white") is brought in
by denotative operation. The question demands that some color be denoted
The example goes back to Patafjali, Mahábhásya, Intr. to 1.1.1 (Kielhorn
Vol. 1, p. 14) and 8.23 (Kielhorn Vol. 3, p. 388). — 6. Context demands
that mahdkdlah apply to summer. So the "first word” denotes a long season.
But we have previously heard a "second word" of identical phonetic shape,
which means Siva. If we now understand the meaning Siva also, it is because
the second word has been brought in by suggestion. Vācya and pratiyamana
are used, like srauta and drtha, of that which is expressed and that which is
understood (suggested). 7. Because the denotative powers are used up in
furnishing the frst and second meanings. 8. The suggested identification is
not furnished (utpádita) by a denotative power because the denotative powers
are now exhausted. But it is based on, that is, it presupposes, a denotative
308 [§221eL
power. Specifically it presupposes the second denotative power because one
cannot have the relation of identity without having a second term to identify
with the first. 9. Both meanings of the verse furnish praise of God and so
both are contextual. There is no non-contextual meaning in the stanza which
could exhibit a disconnection.
10. According to BP this view (the fourth view of "others" given by
Abbinava) is accepted by Appayya Diksita in his Kuvoloyánanda. — 11. In
characterizing suggested figures of speech Ananda spoke merely of our being
forced to imagine a similarity. Abhinava extends his statement, taking it as
an upalaksona of other relations which we may be forced to imagine. He
then points out that this imagining of various relations is what gives the chief
aesthetic value to this species of dhvani. In denoted figures of speech our
pleasure ends with the apprehension of the objects which are brought into
relation by the figure, e.g., the subj t (upameya) and the image (upamóna).
In suggested Ggures of speech we receive a special relish from imagining the
relations.
A Other figures of speech as well [as simile) can occur in this
type of suggestive poetry that is based on the power of words and
where the suggested meaning is like the reverberation of a bell. Thus,
contradiction (virodha) may appear in the form of a reverberation based
on the power of words, as in Bhatt& Bána's description of the land called
Sthanvisvara:
where the women have the [slow] gait of elephants
have affairs with outcastes,
and are virtuous,
are of fair complexion and fond of wealth,
are Gauris and are fond of places where Siva is absent,
are youthful and wear rubies,
are black and have the red color of lotuses,
have mouths that are bright with white teeth
have mouths as pure as those of pure brahming
and breaths that are perfumed with wine.
[Bána.Harsacarita, p. 98, lines 3-4]
(Chapter 3, lines 228-229 out of 654)
§2.21f A] 309
For in this example one cannot say that the contradiction is directly
expressed or that the puns favoring the semblance of contradiction are
denoted; because the figure contradiction is not directly revealed by
any word [such as "although"]. For where the figure of contradiction is
directly expressed by a word, in such a poetic expression of ambiguity
we have the domain of a denoted figure of speech, either contradiction
(virodha) or pun (slesa).
An example may be given from the same work of Bàna:
She was the meeting place as it were of contradictions,
for her figure was brilliant
for there was the figure of the sun
although accompanied by the blackness of her hair.
even in the presence of the youog night.
(Bana, Harsacarito, p. 27, line 15]
(Chapter 1, line 403 out of 689)
Or, [one may see an example of suggested contradiction] in a verse
of my own own:
Bow down to the sole refuge of men, the everlasting,
to tbe soie house of men that is no house,
tbe overlord, the lord of our thoughts,
the non-lord of thoughts that is lord of our thoughts,
Hari-Krishna, fourfold of nature,’ beyond all action,
the golden, the black, of dexterous self who does not act,
the destroyer of enemies who bears the wheel.
the destroyer of the spoke-bolder who bears the wheel.
For in this verse contradiction in the form of a [suggested] reverberation
based on the power of words is clearly understood.
Contrast (vyatireka) of the same sort also appears i
of my own:
May both sets of the sun god's feet lead you to welfare
[those which are his rays and those on which he stands]:
those which light up the sky, dispelling darkness,
and those whose toenails are refulgent;
and those which do oot illumiae the sky;
those which nourish the beauty of the pond lotus
and those whose beauty puts the lotuses to shame;
those which shine on the tops of mountains
those which shine on the heads of kings
and those which tread on the heads of the immortals.
310 [§ 2.21f A
In the same way there are other varieties of dhvani based on the power
of words where the suggested meaning is like the reverberation of a
bell. They may be sought out by sensitive readers on their own. I have
not dealt with them here in detail lest my book should become too
extensive.
A reference to the four emanations (vyühas) of Visnu.
L (Commentary on the first quotation from Bana.| (Mátariga-
güminyah| means they walk like elephants. The contrast (with what
follows] lies in the [second] meaning "they visit outcastes." "They
delight in wealth" also means they take delight in a place where Siva
is absent. "They possess the gems called padmarága (rubies)" also
(means) they have the red color (raga) of lotuses (padma). "Their
mouths are pure," that is, bright "with white teeth (dvija)" also [means]
their mouths are as pure as those of pure, that is, the most exalted,
brahmins (dvija).
For where: namely in a poetic expression of ambiguity [where the
contradiction is directly expressed], there we have the domain of con-
tradiction (virodha) or pun (slesa), that is to say, of the figure fusion
(samkara).! He means that this (figure in such instances) becomes the
domain—of what?—of a denoted figure of speech, of a denoted
ornament. The meaning is, it becomes the domain of something which
possesses the property of a denoted figure of speech.? This is as much
as to say that it is only in such cases that one may rightly call the
contradiction or the pun a denoted figure.
(Commentary on the second quotation from Bana.] Night, that is,
blackness, was in her hair (vàála), or the night, that is, darkness, was
young (bàla), new.
Now it might be objected that in the passage "Where the women
have the gait of elephants," etc., the particle ca ("and") being used
with the pairs of properties actually expresses the contradiction. For
if a mere additive sense had been intended, ca would have been used
with each property separately, or would have been used just once at
the end, or would not have been used at all.? With this objection in
mind, he furnishes another example: or.
How can a Sarana, a house, be in the form of a-ksaya, a non-house?
How can he who is not dhisa, lord of our thoughts, be lord of our
thoughts? How can he who is golden (hari) be black (krsna)? How
§ 2.22 A] 311
can one whose self is dexterous, valiant, be actionless? How can he
who is the destroyer of that which possesses spokes proudly bear the
wheel?
Contradiction: the word virodha here means contradiction in gen-
eral [not the expressed figure of speech virodha|.* Is understood: what
he has in mind is that it is clearly understood but is not expressed by
any word.
[Commentary on the final verse.] "Those whose toenails are resplen-
dent” also means "which certainly do not shine in the sky." "Both"
[sets of feet] means those which are his rays aod those which are limbs
composed of toes, heel, etc.
1. Le., such an instance falls into the category of the figure fusion. See
above, 2.21a A, note l and 2.21a L, note 4. — 2. le., such a case of the
figure fusion falls into the category of a denoted figure of speech. — 3. The
same effect appears in English. If I say, "He is wise and young, handsome and
not proud,” I am emphasizing the contradictions as I would not do if I used
the word "and" three times, or just once (before "not proud"), or not at all.
4. The reason for Abhinava's gloss is that in his view the suggested figure is
sañkara, not virodha.
K On the other hand, we have another type of [dAvani] that
arises from the power of meaning (arthasaktyudbhava) when a meaning
appears which by itself and without [the use of| words, manifests a
second meaning as the tátparya (the chief meaning of the sentence).
A Where a meaning by its own inherent capability manifests,
without the operation of words, another meaning, we have that variety
of dhvani, arising from the power of meaning, where the suggested
meaning is similar to a reverberation. For example:
While the heavenly visitor was speaking, Parvati,
standing with lowered face beside her father,
counted the petals of the lotus in her hand
(Kalidasa, KumSam. 6.84]
312 {§ 2.22 A
For here the counting of the petals of the lotus subordinates itself and
without the help of any verbal operation reveals another matter in the
form of a transient state of mind (vyabhicdribhava) (of the emotion love,
namely shyness]. This example does not fall under the sole heading of
“suggestion without a perceived interval” (alaksyakramavyarigya), for
it is only where we apprehend the rasa or the like directly (sáksát, i.e.,
immediately) through a verbal presentation of the vibhávas, anubhavas,
and vyabhicáribhávas that we have a suggestion that is exclusively of
that type,! as for example in the Kumárasambhava where, in the con-
text of the advent of spring, we have the description of events beginning
with the arrival of Parvati wearing spring flowers for jewelry, up to the
point where the god of love places an arrow on his bow and takes aim
at Siva. AU this, as well as the description of the particular actions
of Siva as his calmness is stitred, is conveyed directly by words. But
in the present example the rasa is apprehended through its transient
state of mind, which in turn is implied by the inherent capability [of
the described action of counting the lotus petals, etc.]. Therefore this
is a different variety of dhvani.
1, Note that Ananda will admit, in 3.43 A, that this stanza does contain
rasadhvani, for the suggestion of the shyness leads on to an apprehension of
the rasa, órrigóro. In the stanza the two varieties of dhvani, be says, are
fused. What he says here is that the stanza does not contain rosadAvant
only (alaksyokromavyarigyadhvani). [t also contains a suggestion of perceived
interval, namely tbe suggestion of shyness.
The phrase sáksácchabdanivedita used here and three lines below has long
caused difficulty. Sridhara in commenting on the Kávyaprokása (Vol. 1, p. 128)
attributed the phrase to Ananda’s temporary forgetfulness or inattention. For
modern discussions of the passage, in addition to Jacobi's note, ZDMG 56
(1902), p. 766, see K. Krishnamoorthy, The Dhvanydloka and its Critics,
P. 266, and M. V. Patwardhan and J. L. Masson, "Solution to a Long-confused
Issue in the Dhvanyáloka,^ JO/Baroda 22 (1972-73), pp. 48-56, to which
Krishnamoorthy has replied in a long note to his text and translation of the
Dhv., pp. 354-360.
The diffculty is this. Ananda has already said (1.4g A) that rusa and the
like (rasddi) are never sáksácchabdávyapáravisaya, that is, never the object of
the direct (denotative) operation of words; they are always suggested. And
within the term "and the like" the bhávos and vyabhicüribhóvas are included.
If we take sáksácchabdanivedita in the present sentence to mean “where the
vyabhicárins are conveyed by direct denotation, or actually named," we will
have to charge Ananda with flatly contradicting one of his most basic theories.
Furthermore, in the passages of the Kumdrasambhava to which he refers as
§ 2.22 L] 313
exemplifications of alaksyakrama, the vyabhicdribhdvas are nowhere directly
named.
Abhinava's solution, followed by Patwardhan and Masson in the article
just referred to, is to connect the sense of the adverb sáksát more closely with
pratiyate than with Sabdaniveditebhyo. It is when we apprehend the suggestion
directly, that is, immediately, from the description of the vibhávas, anubhávas
and vyabhicárins that we have the type of suggestion where the interval is not
perceived (asamlaksyakramavyarigyadhvani). In Ananda's judgment the verse
which describes Párvati's counting the petals of the lotus does not belong in
that category. He feels that we must reflect for a moment before we realize
that what is being described is really the shyness of young love. So he assigns
the verse to the samlaksyakrama type.
Abhinava's solution becomes somewhat more difficult in the passage three
lines below, where sáksácchabdanivedita is used without the verb protiyate,
the sense of which must be understood. That is, we must understand "con-
veyed by direct words" to mean "conveyed by words which give an immediate
understanding of the suggestion." Difficult or not, this interpretation fts with
the whole tenor of Ánanda's aesthetics. We can now charge him perhaps with
inexactitude of expression (Sridhara's inattention) but not with a lapse of
theory (Sridhara's forgetfulness).
L Having in this way dealt with that variety ofdhvani where the
suggestion. rests on the power of words, he now proceeds to explain
the variety that depends on the power of meaning: [On the other
hand], etc. Another: sc., other than that which rests on the power
of words. By itself (manifests) as the tátparya: This word (tét-
parya), being followed as it is by a denial of the denotative function (in
the words uktim vind], must refer to the suggestive process, not to the
tátparyasakti (the power belonging to the syntax of the sentence), for
we have already said [1.4b L] that the power belonging to the syntax
of the sentence has exhausted itself once we have understood the literal
sense.
With this same intention he now says in the Vrtti: Where a mean-
ing by its own inherent capability. The term "by itself" (svatah)
of the Kárikà has been rendered by "its own" (sva) in the Vrtti. He
now explains the significance of "without words": without the oper-
ation of words. He illustrates: For example "While [the heavenly
visitor], etc."
Another matter: shyness. Directly: the meaning here intended
is that the vyabhicürins are “directly conveyed" where our perception
314 {§ 2.22 L
of them arises from their appropriate vibhávas and anubhdves with-
out anything's being interposed, inasmuch as we do not perceive any
interval [between the literal and suggested meanings]. Hence there is
no contradiction with what was stated before [in 1.4g A]. For it was
stated before at some length that the vyabhicáribhávas, being emotional
manifestations (bhávas), cannot be conveyed by being directly named
(svafabdatah). This is as much as to say that although rasa, bhàva,
and the like are invariably suggested and never directly expressed, still
they are not always in the domain of that type of suggestion where the
interval [between the literal and suggested meanings] is not perceived.
We have that type of suggestion only in those cases where the sugges-
tion of rasa and the like occurs immediately from the full presentation
of the vibhavas and anubhdvas belonging to the sthdyibhavas and the
vyabhicáribhàvas. For example:
Then came the daughter of the mountain king
with her attendant nymphs. Her loveliness
seemed to rekindle in the god of love
his near extinguished courage
[KumSam. 3.52]
In this and the following stanzas there is a full description of [Parvati's]
nature which is well suited to act both as an objective and a stimulative
determinant (dlambanavibhdva and uddipanavibhava.)!
We are told how these vibhévas take effect in the stanza:
As Siva, favoring his devotee,
moved to accept the offering,
the love-god fitted to his fowery bow
the deadly shaft Infatuation.
[KumSam. 3.66]
But Siva. stirring slightly from his cal
as the ocean stirs at moonrise,
busied his eyes on Umi's face
and her fruit-like lower lip
(KumSam. 3.67]
First we have been told of Parvati’s inclination toward Siva and now
we are told of Siva's turning his attention toward Parvati. His prej-
udice in her favor has been indicated as a “favoring of his devotee.”
§ 2.22 L) 315
From a strengthening of this prejudice comes the basic emotion (sthayi-
bhava) love (rati). The author has revealed all the symptoms (anu-
bhdvas) common to this basic emotion and to its transient states of
mind (vyabhicárins) eagerness, agitation (dvega), instability (capalya),
and the like. And so our relish of the determinants (vibhávas) and
the symptoms ends up as (paryavasyati) a relish of the transient states
of mind. And as the transient states of mind are dependent [on the
basic emotion], there is no perceived interval between our relishing of
them and our aesthetic goal of relishing the basic emotion, which is like
the string of a garland [of which the transient states are the separate
flowers].
But in the stanza which our author is discussing, a young maiden's
counting of lotus petals and lowering her face can be imagined as due
to other causes [such as ipattention or naivete] and so do not cause
our heart to fix immediately on shyness (as her state of mind]. Rather,
these acts suggest the idea of shyness in love only after the reader calls
to mind the earlier incidents [of the poem], such as Párvati's asceticism
(undertaken in order to win Siva as her husband]. So the suggestion of
[the accompanying emotion) shyness comes after a perceived interval.
The rasa in the stanza is also removed, but as it appears the moment
that the true nature of [Párvati's| state of mind bas been realized, it
is not at a perceived interval from that. The suggestion of perceived
interval in this stanza is with respect to the shyness. This is what our
author has meant to indicate by bis use of the words "sole" (eva) and
“exclusive” (kevala).?
1. Parvati herself acts as the àlambanavibhàva; her physical qualities act
as the uddipanavibhóvas. 2. There is no strict or exclusive asamlaksya-
kromadhvani in the lotus petal stanza because while the rasa is asamloksya-
krama from the vyabhicárin, the vyabhicárin is samlaksyakroma from the
presentation of the anubhdva, To put the matter in simpler form: there is
a perceived interval between the presentation of the anubhdva (counting the
letus petals) and the suggestion of the vyabhicárin (shyness); there is no
perceived interval between the suggestion of shyness and the suggestion. of
the rosa of love. This is a subtle distinction, which permits Abhinava to say
that the rosa itself is always suggested without interval even when it "stands
far off” (düratoh) by reason of its transient emotion’s being suggested at an
interval.
[$2222 A
A But a meaning which is aided by the (denotative] operation
of words in suggesting a second meaning does not fall in this category
[of suggestion by the power of meaning]. For example:
Knowing that her gallant had set his heart
on a rendezvous, the subtle lass
smiled and to show her meaning folded
the petals of the lotus in her hand.'
Here we are expressly told of the suggestiveness of the girl's folding up
the lotus blossom with which she is playing.
1. As lotuses close their petals at sundown, she means that he is to meet
her at that time. Ananda quotes the stanza again at 3.34 A as an example
of alaksyakramagunibhutaryarigya. The suggestion is the fact that her lover
should come at night. We arrive at the suggested meaning iramediately. The
stanza is also found annonymously in Subh À. 2043. Dandin has a very similar
stanza, KA 2.261.
L He proceeds to show wbat is sought to be excluded by the
Káriká's phrase “without (the use of] words": But a meaning, etc.
The particle ca ("and") bere has the sense of "but." In this [cate-
gory}: he bas in mind that it may, however, fall in [a different category,
namely] that of suggestion where the interval is not noticed.! He illus-
trates: "Knowing that her gallant, etc.”
The suggestiveness: sc., that evening will be the right time [for the
rendezvous}. Expressly told: sc., by the first three lines. It is true that
no one word in these three lines, even in connection with its neighbors,
has the power of denoting the sense of “evening,” and to that extent the
suggestiveness of the stanza is not undone. However, we are expressly
told that the sense is suggestive of some other sense and thereby the
very life of suggestion, which consists of the charm of something's being
said in a hidden manner, is destroyed. It is as if some one should say:
Tam a deep man.
No one knows what I will do.
I do not say anything
that my facial expression has i icated
$2.23 A] 317
Here the speaker, who should indicate his depth of character by his
facial expression, instead speaks of it outright. Hence our author says,
"we have been told of the suggestiveness."?
1. Compare 2.21a A, end; also 3.38 A. 2. I am not sure that I have
understood the verse fragment. Jagannath Pathak translates it into Hindi:
maim gambhir hüm, bind batde marà kám koi bhi nahim jāntā, (is lie) kuch
kahtá him, "| am a deep man. No one knows of my doings unless I give a
hint, (therefore) I say something.” BP punctuates so as to get a very different
sense: “I am not a deep man. Therefore no one knows my intention although
it is indicated (by my expression]. So I will say something.” Pathak may be
right. BP, [ am sure. is wrong
K When a meaning, even though it has been implied by the
power of words or meanings, is then again revealed by the poet in so
many words, it is [to be considered as] a figure of speech and different
from dhvani.
A When a meaning, even though it has been implied by the
power of words, by the power of meaning, or by the power of words
and meaning, is then again proclaimed in so many words by the poet,
it is [to be considered as] a figure of speech and different from this type
of dhvani that is like a reverberation. Or, if there is a possibility in
the verse of a suggestion of unperceived interval, this (implied and then
revealed meaning] will be a figure of speech and different from that sort
of suggestion.!
318 [$2.23 A
An example of a meaning implied by the power of words (and then
revealed] is:
“My child, come hither and be not distressed;
come to this one (Visnu| and go not to the poison-eater [Siva];
leave off this rapid upward surging breath;
abandon the rapid Wind-god and bim of vertical motion [Fire];
and why this heavy trembling? Have done with
what use is tbe god of Water or Brahm’? Have done with
this exhausting stretching of your limbs."
the proud destroyer of Bala [[ndra]."
Thus Ocean, under guise of calming Laksmi's fear,
for she was dazed by the churning of the sea,
caused her to reject the other gods and gave her
to him who now, I pray, may burn away your sins.?
An example of a meaning implied by the power of meaning (and then
revealed] is:
"That's where my aged mother sleeps, and there
sleeps daddy, the oldest man you've ever met.
Here sleeps the slave-girl worn out by her chores,
and here sleep I, who rnust be guilty
to deserve these few days absence of my lord."
By these statements the youthful wife suggested
to the the traveler his opportunity.*
[Rudrata?]
An example of a meaning implied by both powers is “O Kesava, my
eyes were blind" [2.21d A].
1. The genitive aloksyokromavyafigyasya goes naturally with sambhave
and tádrs refers most naturally to oloksyakramovyarigya. There is no need for
the grammatical gymnastics employed by Abhinava (see below). — 2. Vertical
motion is a basic characteristic of fire in the Vaisesika system ( VS 5.2.13) and
is used as an epithet of fire in poetry (e.g. Sisupálavadha 1.2). — 3. The
stanza is quoted anonymously in SüktiM. 3.65 and under Kuv. 155. Laksmi
was among the precious objects churned up by the gods from the sea. The
motion might well have left her out of breath and trembling. For jrmbhita,
context as well as the opinion of Abhinava favors the meaning of stretching the
limbs (arigasammardana) rather than yawning; see also 2.18-19b A, note 1.
The ocean is pictured as Laksmi's father, comforting her and by puns directing
her away from all suitors but her future husband, Visnu. While the sequential
suggestion of second meanings is destroyed by our being told of it in so many
words, there is the possibility of the other type of suggestion, with no perceived
§ 2.23 L] 319
interval (asamlaksyakramavyarigyadhvani) in the verse. We may take the main
purport of the stanza to be a relish (srrigdrarasdbhdsa) of the poet's love
of Vispu ( Visnuvisayakaratibhàva) of which the stimulant (uddipanavibháva)
would be Visnu's qualities which are here suggested to be superior to those
of all the other gods by the fact that Laksmi chose him for her husband.
4. The reading avasara in line d is found in ancient quotations of the stanza
only here and in RG. With this reading a literal translation of the line will
be: "Thus was the traveler addressed by the young woman with a hint of
his opportunity in her statements.” Most ancient quotations (SRK 812, Sad-
ukti. 2.15.3, Aufrecht ZDMG 36, 539) read abhimatam: the wife informed
the traveler of her intention. SudhA. 2247 reads avasatha (resting place):
the young wife spoke to the traveler under the pretext of stating the resting
places (of the members of her family). The verse is variously ascribed in the
anthologies to Rudrata or Bhatta. The two authors: Rudrata, author of the
Kávyálarikáro, and Rudra Bhatta, author of the Srrigdratilaka are constantly
confused in the anthologies. As Rudra Bhatta was apparently of later date
than Anandavardbana (see Kane HSP, pp. 149-151), it is Rudrata that has
the best claim to the verse.
L The author of the Vrtti wishes in a single construction to
resume the foregoing two types of suggestion and to indicate a third
type. Accordingly, he introduces the Karika with a phrase that serves
both purposes: and in the same way.! The meaning is that together
with the aforementioned two types a third type must be considered.
' [In the Karika] sabdártha is an ekasesa compound.’ Different: it is
not a suggestion but an [expressed] figure of speech such as slesa. Or,
taking "suggestion" (dhvani) [in the Kdrika| to mean suggestion with
an unperceived interval, this suggested meaning can be considered an
ornament of that suggestion to which it is subordinated, an ornament
that is different from merely expressed figures of speech and one that
forms a second, far superior (lokottara) type of figure of speech. He
will explain the passage in these two ways in the Vrtti?
[Comment on the first verse.) Visdda (distress) [also] means eater of
poison. "Of vertical motion" refers to Fire. (To obtain a satisfactory
pun} one müst understand the word "and" [as connecting svasanam
and ürdhvapravritam]. Kampah (trembling) [also] means lord (pah)
of waters (kam). Or [why] choose kah, that is, Brahma, your ancestor
(guru)?* Have done with balabhid, that is, Indra, who is jrmbhita, drunk
with the pride of his sovereignty; that is [one] meaning. Jrmbhita also
means a stretching of the limbs, which is balabhid, that is. destructive
320 (§ 2.23 L
of one's strength because it causes exertion. By the word "rejection"
(pratyókhyána) we are informed that a second set of meanings is de-
noted by the words. “Having caused her": now Laksmi had arisen
from the sea with a desire for Pundarikaksa (= Visnu) in her heart
and so she naturally (would have] rejected the other gods; but because
of the delicacy of her constitution she was in a state of shock from the
crashing waves churned up by Mt. Mandara and was brought to do
what was natural to her only by her father’s reminder in the form of
his revealing the faults of the other gods and his saying, “Come hither
(come to this one, [Visnu])” with a gesture indicating his respect for
all the virtues [of her future spouse]. That is why the poet says “dazed
by the churning." The structure of the sentence is this. May he burn
away your sins, to whom Ocean gave Laksmi after causing, under the
guise of stilling her fears in the manner described, her, who was dazed
from the churning, to rejct the other gods.
[That's where my aged] mother [sleeps]: the suggestiveness of
the individual words in this stanza can easily be imagined by a sensitive
reader, so we refrain from explaining them in so many words. The
phrase “with a hint of” constitutes the direct expression which is the
statement of the poet himself.
Under the guise of summing up’ {what has gone before], our author
has described and illustrated two varieties of suggestion. He now pro-
ceeds to mention a third variety: implied by both powers. (The
stanza "O KeSava, my eyes are blind" contains sequential suggestion
by} the power of words because of the puns in gopardga |“the dust
raised by your cattle” or “passion for the cowherd"], etc.; the power of
meaning because of the context.* For so long as it is not known that
Krishna is the object of the intense, secret love of all the young women
[of Gokula], the second sense [i.e., the suggested sense] cannot be per-
ceived. The word salesam ("with a hint") is the statement of the poet
bimself.
1. “In the same way” (tathd) refers to the foregoing two types “based on
the power of words” and “based on the power of meaning.” “And” (ca) indi-
cates that there exists a further, third type “based on the power of words and
meaning.” 2. Pan. 1.2.64. Just as urksdh can be analyzed into vrkso-vrksa-
vrksáh = vrksas ca vrksas ca urksas ca, so sabdárthah can be analyzed into
abdaf ca arthas ca śabdārthaś ca. — 3. Ananda explains the Küriká phrase
sdnyaivdlankrtir dhvaneh in two ways, but not in the two ways described by
Abhinava. There is no need to take dhvaneh in the Kárikà as a genitive as well
as an ablative. [t appears as a genitive in the second explanation of the Vrtti
§ 2.24 A] 321
simply because it is in construction with sambhave. Nor is there any reason to
suppose that Ananda made a value distinction between the alarikara involved
in the first interpretation and that involved in the second. 4. Abhinava
here discovers still another pun, which we have not rendered in the transla-
tion. The ioterrogative kasmo: in RV 10.121 "To whom shall we offer the
oblation?” was understood as a name of Brahma. Brahma would be an im-
possible choice as husband for Laksmi ae he was her grandfather. $. BP:
Abhinava is taking the causative suffix nic in the sense of causing a person
to do what he is naturally about to do, not in the sense of setting bim on à
course which he has not begun on; because this interpretation is harmonious
with the rasa of the verse. 6. The statement "proclaimed in so many words
by the poet,” as A has put it, which gives away the suggestion. 7. The
phrase upasarnháravydjena may mean little more than "by way of summing
up.” But we bave taken it at full value. Ananda has actually done more than
sum up what had been said before. His examples of sequential suggestion
that fails or is spoiled by open revelation give us a fuller knowledge of this
type of suggestion. 8. A knowledge of context, of course, is necessary in
sabdasaktyudbhavadhvani also. But it is a particular kind of context that Ab-
hinava has in mind, as bis next sentence shows. The knowledge of Krishna's
character permits the arthasaktyudbhavadAvani here just as the knowledge of
the gay housewife's character permits the same type of suggestion in "That's
where my aged mother sleeps.”
K A meaning that reveals a second fact [or situation, vastu) is
also of two kinds. It may be given body simply by an imaginative
expression (praudhokti),! or it may be inherently possible (svatah sam-
bhavin).
1. For an explanation of proudhokti based on the etymology of the word,
see Abbinava below. The term is used of a sophisticated, striking (camat-
küránuguna) expression arising from the poet's imagination rather than from
the data directly-presented by the everyday world. We translate it by "ima£-
inative expression,” but the term always connotes boldness, vividness, fancy,
and the irreality of what is expressed.
A In the type of suggestive poetry that is like a reverberation,
ithin the variety that is based on the power of meaning, the suggestive
322 [$2.24 A
meaning is itself of two types: the first, which is given body simply by
an imaginative expression of the poet or of a character created by the
poet; and the second, which is inberently possible. Àn example of the
type which is given body simply by an imaginative expression of the
poet is:
The fragrant month prepares,
but gives not yet for his use against young maids,
the arrows, pointed with mango bud
and feathered with new leaves, to the god of love."
An example of the type which is given body by an imaginative ex-
pression of a speaker created by the poet is the verse already quoted
"On what mountain, for bow long" (see 1.13m A]. Or,
Attentive youth
has lent a hand to your breasts
that they might rise as it were to greet
the visitor love.?
The type that is inherently possible occurs when the fact can be
imagined as appropriate in the world of reality, a fact the substance of
which is not produced only by a turn of phrase. An example is the verse
we have quoted "While the heavenly visitor was speaking" [2.22 A]. Or,
The hunter's wife strolls proudly
with peacock feather behind her ear.
She strolls amid fellow wives
who are decked with pearls.?
[Sattasas 2.73]
1. The stanza describes the earliest days of spring before its full effect
is seen. For similar descriptions see SRK 164 and 166. The syntax follows
the metrical pattern. That is, there is a syntactic break after surahimdso; the
words na ddva are to be construed with what follows. By failing to observe
this, Jacobi's translation misses the point of the stanza. In line b the alternate
reading lakkhasohe given by BP is better than lakkhamuhe., as it avoids the
repetition of the word muhe. V. V. Mirashi in "Some Royal Poets of the
Vàkàtaka Age,” IHQ 21, pp. 196ff, ascribes this verse to the Harivijaya of the
royal poet Sarvasena, for whom see below 3.10-14e A. There is no compelling
reason for the ascription, but the verse is written in the literary dialect and
has the simple charm of other verses of that author. 2. The author is
not known. Literally, "An abhyutthdna (rising to meet a guest) has been
given to Love by your swelling breasts, an abhyutthdna that has the support,
respectfully bestowed (vitirna), of the hand of Youth." 3. The readings of
82.24 L] 323
the Sattasai are of a purer Máharástri than Ananda’s: (a) sihipehundvaamsd
bahud; (c) gaamottiaracia-. Abhinava will explain the suggestions of this little
stanza below.
L In this way the author has so far given a general definition of
suggestion that arises from the power of meaning. He has also explained
that its province is separate from that of figures of speech such as slesa
and the like. He now proceeds to explain its subdivisions: It may be
given body, etc. The meaning which [in the Karikd] is said to reveal,
that is, to suggest, another meaning is also of two kinds. Not only
is reverberatory suggestion [i.e., samlaksyakramadhvani] of two kinds
[viz., based on the power of words and based on the power of meaning],
but even its second variety is of two kinds through the dichotomy of
the suggestive meaning. That is the force of the word also.
[In the Vreti} he states that imaginative expression also has subvari-
eties: of the poet [or of a character]. Hence there are three varieties
of the suggestive meaning. Praudha is formed of pra in the sense of
highly, extremely (prakarsena) and üdhah “carried out,” that is, [of a
meaning, when it is| fully competent for the matter to be conveyed; so
praudha means effective. An expression also is called praudha when it
is appropriate to the matter to be conveyed.
[Abhinava gives a Sanskrit translation of the Maharastri verse "The
sweet month." He then comments.) Here spring, figured as a sentient
being and the friend of the god of love, only prepares but does not give
over [the arrows to his friend]. By this expression, which is effective in
conveying the meaning which should be conveyed, that stage of spring
is referred to when the mango is just coming into bud. It is hereby
suggested that the depredations of love are just beginning and that
they will gradually grow stronger and stronger. 1f, on the other hand,
the poet had written, "In the spring the mango begins to bud and
leaf," he would have stated a fact that suggests nothing. This is an
imaginative expression of the poet speaking in his own person.?
“On what mountain": here if the poet had written “the parrot bites
a red bimba fruit," there would be no suggestiveness at all. But when
there is an imaginative expression of this sort contained in the stanza,
spoken by a young man of the poet's invention, who is filled with desire,
there is suggestiveness.
324 [52.24 L
[Abhinava gives a Sanskrit translation of the Māhārāstrī stanza "At-
tentive youth" and then comments.] Here the girl's breasts have be-
come great persons, but love is worthy of still greater respect, so they
are figuratively said to rise up to greet him; and youth acts as their
attendant servant. By this striking expression the speaker's intention
is indirectly suggested: that "every man will fall deeply in love with
you as soon as he sees your breasts." [f he had said, "Your breasts are
high because of your youth," there would be no suggestion.
Not [produced] only by: this phrase implies that strikingness of
expression is always useful.
(Abbinava translates the Mabarastri stanza “The hunter's wife” and
then comments.) In his attachment to her the most that he can do is kill
a peacock. When attached to his other wives, he killed even elephants.”
Thus the success in love (or sexual attractiveness, saubhágya) [of the
new wife] is suggested [ukta, i.e., vyañjita] by the wording of the stanza.
By saying that the other wives are decked with pearl ornaments, that is,
possess pearl ornaments which are variously arranged, it is suggested
that because these wives are not preoccupied with sexual enjoyment
their major occupation is a display of skill in the arrangement of these
ornaments, which in turn suggests that now (after the arrival of the new
wife] they suffer the greatest neglect. One need not fear that the poet's
statement that she is “proud” gives away the suggestion, because it is
possible for the wife's pride to come from the ignorance of youth or the
like [and not from a realization of her success in love]. This matter, as
it is described, or put aside the description and suppose that one were
to see it directly in the external world, suggests the great success in
love of the hunter's wife. [Hence it is an inberently possible situation.]*
1. Abhinava soon overlooks the subvarieties of praudhokti and will speak
of “the two varieties of suggestion arising from the power of meaning,” 2.25 L,
first sentence. Of later authors Hemacandra (AC, p. 73) denies explicitly, and
Jagannatha (RC, p. 136) implicitly, that there are three types. — 2. Spring
is not really a sentient being and does not prepare and hand over or refrain
from handing over arrows to the god of love. 3. Later commentators note
that the elephants would be farther off in the forest, with the result that
killing them would require of the hunter a longer renunciation of his amorous
sports. 4. I should prefer a simpler explanation of the stanza. The young
bride might well be proud of her peacock feathers, for they are the very
hallmark of a hunter, worn next to his body, around his waist (see KumSam.
1.15). But Abhinava's explanation is essentially the same as that given by
Ananda under 3.1i A and it remains the explanation invariably given by
§ 2.25 L] 325
later commentators. Also in its favor is the large number of similar verses in Prakrit.
See the whole of Section 22, on hunters, in the Vazjdlagga, together with Patwar-
dhan's translations aad notes.
K Also where a new figure of speech is understood by the power
of meaning, we have another variety of suggestive poetry in which! the
suggested sense is like the reverberation [of bell].
1, In the Kàriká the relative clause modifies prakérsah (variety). In the
Vrtti it modifies dhvanih (suggestion). The difference in meaning is mio-
imal. 2. In the previous four examples of sequential suggestion arising
by the power of meaning (arthasaktyuduhavasamlaksyakramavyarigyadhuani)
a meaning suggested a fact or situation (an artha suggested a vastu). The
present Kárikó shows that a meaning may also suggest a figure of speech (an
artha may suggest an alarikára).
A Where a new figure of speech, that is, a figure other than
an expressed figure of speech, appears to our understanding from the
inherent capability of a meaning, that is another [type of] suggestive
poetry, arising from the power of meaning, in which the suggested sense
takes the form of a reverberation.
L The two varieties of suggestion! arising from the power of
meaning have heretofore been described as a form of vastudhvani (the
suggestion of a fact or situation) because that which was suggested in
both types was a mere vastu.? He now states that this [same type of
suggestion arising from the power of meaning] can be an alarikáradhvani
if that which is suggested is in the form of a figure of speech. Thus he
says Also where a new figure of speech, etc. The purport of the
word "also" is that a figure of speech is not necessarily suggested by
the power of words, as has been described, but may also be suggested
bythe power of meaning. Or, we may explain the word "also" as
meaning that it is not only a vostu that may be understood there (viz.,
326 (§ 2.25 L
in suggestion by the power of meaning], since a figure of speech also
may be suggested.
The Vrtti explains the word “new” (anya): other than an ex-
pressed figure of speech.
1. See 224 L. note 1. 2. Abhinava fails to mention here that in the
svateh sambhavin variety the suggestion may be of a rasádi rather than a
vastumátra. An example is the stanza quoted in 2.22 A.
A Lest it be thought that the scope of this [type of suggestive
poetry] must be very small, the following is said:
K It has been shown that the whole collection of figures of speech
such as metaphor and the like, which use direct expression, are often
met with in suggested form.
A It has been shown by the venerable Bhattodbhata and others
that figures of speech such as metaphor and the like, which are well
known to be directly expressed in some occurrences, in other occur-
rences are understood (i.e., suggested), and this quite frequently. For
example, it has been shown that in such a figure as doubt (sasandeha)!
there may appear the figures simile. metaphor, hyperbole, and the like
And so it is not difficult to prove that one figure of speech may be
found suggested in another figure of speech.?
$2.26 L] 321
1. Sasandeha: In the light of Udbhata's only surviving work one would
say that Ananda, and following him Abhinava, are here using the wrong word.
Udbhata distinguishes sasandeha from sandeha (see 1.13i L, note 7) and says
specifically tbat it is the latter figure which gives rise to the appearance of
other figures. His example of sandeha (6.3* Induràja, 6.6 Vivrti) is a stanza
which describes Visnu ‘of whom, black of color and riding on the sun-bright
king of birds, one doubts whether he is a black cloud on Mt. Meru or smoke
over the fire of doomsday.” Induràja identifies the suggested figure in this
stanza as poetic fancy (utpreksd), Udbhata's two examples of sasandeha do
not suggest a second figure in this fashion. If the reading of our text is wrong,
the error must be ancient, for Abhinava (see below) clearly read sasandeha.
Krishnamoorthy in his var. lect. notices sandeha, which he attributes to BP.
But this is an error; the word does not occur in that text. 2. This is the
sense that Abhinava finally assigns to the passage. He begias, however, by
taking alarikdrdntare as a locative of cause, which would give the passage
the meaning, "it is not difficult to prove that one figure of speech may be
suggested because another [directly expressed| figure is present."
L Lest it be thought: the source of his concern is that it is
easily understandable that by the power of words such figures as slesa
and the like may appear, but it is hard to see what figure of speech
could appear through the power of meaning. By the words "the whole
[collection]? and “has been shown" he makes it clear that this difficulty
is specious
'[Bhàmaha 3.43 and Udbhata 6.2 have defined sasandeha as follows.)
"A statement containing doubt made for the sake of praise by a person
who states the identity [of the upameya] with the upamdna and then
again its difference. is known as sasandeha."! For example,
Is this her hand. or might it be
a frond whose finger-leaves are moving in the breeze??
In such lines there is a suggestion of either si ile or metaphor. And
as for hyperbole (atigayokti) it is suggested in almost all expressed
figures?
Because another figure of speech is present: [Abhinava begins
by understanding the Vrtti to say that one figure may be suggested
because another figure is present, i.e., by means of another figure; cf.
2.26 A, note 2.] If a figure of speech suggests another. it is not impossi-
ble that a figure may be suggested by a vastu (fact or situation). If this
is the meaning, the author of the Vrtti has used the word alarikdrantare
[to exclude that possibility here], but it does not fit the context. The
328 {§ 2.26 L
context here is not that a figure can be suggested by a figure. The
context is that in dhvani based upon meaning, a figure, just as well as
a vastu, can be suggested. Thus in the passage where the subject is
summed up, the Karikd (2.28) will state that "these figures attain the
highest beauty when they form a part of dhvani^; on which the author
of the Vrtti begins by saying that a figure can belong to suggestion in
either of two ways [viz., by suggesting or by being suggested} and con-
cludes that “here, because of the subject at issue we must understand
‘a figure that is suggested’ to be meant, (not one that suggests." As
an alternative (which will avoid this lapse from the subject at issue]
we shall take the word antara in both occurrences to be a synonym of
sesa“ and take the locative as a locative of the sphere rather than a
locative of cause.* Thus the meaning will be as follows. “In an area of
expressed figures various suggested figures [may also] appear." This has
been stated by Udbhata and others and they have thereby admitted
that a figure can be suggested by the power of meaning. The only qual-
ification to be made is that as they were definers of figures of speech,
they spoke of these [suggested] figures in an area of expressed figures.
Such is the real meaning of the passage.
1. Abhinava does not quote the verse which follows this in Udbhata (6.3
Indurdja, 6.5 Vivrti), where Udbhata specifically states that in sandeha (not
sasandeha) one figure may suggest another. 2. The source of this example
is unknown to us. 3. See below, 3.36. — 4. One of the thirteen meanings
of antara given by the Amarokosa is bheda = usesa = difference, variety.
5. See 226 A, note 2.
is much deserves to be stated:
K Even where a second figure of speech is apprehended [without
being directly expressed], if the [first,] expressed figure does not appear
as subordinate to it, we are not on the road of dhvani.
§ 2.27 L]
A Even where there is an apprehension, like a reverberation, of
other figures of speech in [expressed] figures of speech, if the beauty
of the expressed figure does not appear chiefly in its conveying of the
suggested figure, we are not on the road of dhvani For example, al-
though simile is regularly understood in a figure like zeugma (dipaka),
if the beauty of the zeugma does not lie in its suggesting the simile,
one should not use the designation of dhvani [i.e., one should not label
thesi ile as upamádhvani). For example:
Night is ennobled by moonbght,
the pond by its lilies, a vine
by its clusters of Bowers,
the beauty of autumn by wild geese,
and the very name of poetry
by good listeners."
In passages of this sort, although a simile is contained [within the di-
paka), the beauty of the poem lies chiefly in the expressed figure and
not in any subservience of it to the suggested figure. Therefore it is
reasonable for the poem to be given its designation by the expressed
figure.
1. Author unknown. For kàvyokathá, literally “all talk of poetry," see
Abhinava's remarks below. Soyyanaih means literally “by good persons.” But
what is meant is persons of taste and fair judgment, the opposite of those
asajjanéh (SRK, Section 38) who seek out the faults of a poem "as a camel
looks for thorns” (SRK 1255). The expressed figure of the verse is dipaka
because the same action, ennobling, is predicated of several subjects, one of
which is prakrta (truly the subject matter, here “poetry”) and others of which
are not.
L Now it might be objected that if all this has been said by
former authorities, there is no need for our author to exert himself.
Sensing this objection, he says: but this much [deserves to be stated];
supply "by us.” The word "but" indicates that there will be some
difference [in what he will say] from what those [authorities] have said.
"By moonlight": moonlight achieves its greatest glory only at night;
and what would good listeners be good for without poetry?! The en-
nobling of night by moonlight consists in its rendering the night brilliant.
330 [82.27 L
and enjoyable; the ennobling of the pond by its lilies in their giving it
beauty, fragrance and wealth; the ennobling of the vine by flowers, in
giving it attractiveness and charm; of the autumn by wild geese, in
their making it a delight to the ear and charming. All these [effects of
ennoblement| are granted to poetry by good listeners. All these mean-
ings are furnished by the words "is ennobled" by force of the zeugma
(dipaka).? The "name"? of poetry implies this: put aside the subtle dis-
tinctions of poetry; the very word "poetry" disappears without good
listeners. But when they are present, a mere collection of words be-
comes blessed and possessed of the appelation "poetry," for the effect
of these (good listeners] is to bring it to a position of honor. Thus it is
the figure dipaka that predominates here, not thesi ile.
1. It is odd that Abhinava begins his comment on the stanza by eliciting
this incidental suggestion from a reversal of its terms. This reverse implication
is not important and he does not refer to it again 2. That is, the sense
"is ennobled by" is supplied to each pair of subject and agent by the figure of
speech. 3. Abhinava is here explaining why the word kávyakathá (literally,
"all talk of poetry") is used rather than the simple word kávya (poetry).
A But where the expressed figure of speech is placed in subor-
dination to a suggested figure, it is reasonable to designate the poem
by the suggested figure. As in
"Why should he, who has attained to royal glory,
who has won Srl for wife,
burden me again with the pain of churning?
I cannot believe that one so active
Should seek his former sleep.
Why, when he is attended by lords of all the islands,
should he build a bridge once more?"
Such are the doubts, it seems, which make the ocean tremble
when your Majesty marches to its shore."
§2.27a L]
Or? as in a verse of my own:
Truly insensate is the ocean
that it is not now stirred by this your smiling face,
tremulous-eyed beauty,
which fills the horizon with the splendour of its loveliness.?
In instances sucb as these, inasmuch as tbe beauty of the poem lies
in a metaphor that appears like a reverberation. it is reasonable to
designate the poem as poetic suggestion of metaphor (rüpakadhvani).
1. Author unknown. The stapza flatters the royal patron of the poet
by suggesting, in a fused figure (samkara) of doubt (sandeha) and poetic
fancy (utpreksd, indicated by "it seems”), that the patron is Visnu whom the
ocean knew on three previous occasions: before the obtaining of Sri from the
churning of the sea, in the time of pralaya when Visnu slept on the sea, and
when, as Rama. he built a bridge to Lanka to defeat Ravana. — 2. At this
point we should probably read the passage rejected by Abhinava; see below.
We omit it in the translation only in order to avoid repetition. 3. The
verse contains a pun. The woman's face, like the moon. should stir the ocean
(alarási) if it were not insensate (jadarási). In puns l and d are regarded as
identical (ladayor abhedoh). The verse has been picked up by several of the
anthologies; see Kosambi's apparatus on SRK 421.
L In this way he has shown the [negative] meaning of the Karika
by'a [negative] example. He now explains the positive intention implied
by what the Kàrikà has excluded. This positive intention is that where
[the expressed figure shows] subordination to the suggested figure, we
are on the road of dhvani: But where, etc. Actually there are three
possibilities here [viz., in the area of figures of speech suggested by
the power of meaning|: (a) a second figure may be suggested by an
expressed figure; (5) there may be an expressed figure but one that
does not suggest; and (c) there may be no expressed figure at all. One
sbould attach these possibilities, each as it may fit, to the examples
[that follow].*
He illustrates: "Why should he, who has attained to royal glory,"
etc. A certain king has come to the shore of the sea with an immense
collection of troops, whereupon the sea begins to tremble (or surge)
eitber because of moonrise or because of the plunging of these troops
into it.? As this trembling is fancied to be due to doubts (as described
io the stanza], we have the fusion of sasandeha and utpreksd, so the
332 (§227aL
expressed figure is fusion (samkara). And by this there is suggested
the superimposition of the character of Vasudeva (= Visnu] on that
king [ie., the figure rüpaka is suggested]. Granted that a contrasted
superiority (vyatireka) of the king (to Vasudeva] also appears, that is
because of a superiority to Vasudeva in his former, not in his present,
condition. Because the blessed Vasudeva has now obtained Sri and
lives as an active monarch who is victorious over the kings of all the
continents. The rüpaka is not forced upon us by any impossibility of the
fancied doubt so that we might say that it served simply as a support
(upaskára) to the expressed figure, for we can imagine (the ocean's}
reasoning to take the form that anyone who has not obtained wealth
and is inspired by an unconcealed desire oí conquest might be likely to
churn its waters.‘ Nor is this sense [of the identification of the king with
Vasudeva] forced on us by the words “again” (punar api), “former”
(pürvam), and “once more” (bhüyah). Because the words "again" and
"once more" can reasonably be used even if the agents should differ,
since the ocean remains the same. As one might say, "The earth was
formerly conquered by Kartavirya and then again by Jamadagnya."*
And "his former sleep" can be explained as the king's habit of sleep
when he was a prince [before he had assumed the responsibilities of a
ruler]. Thus it is established that the stanza is an example of suggested
metaphor (nipekadhvani)® [and not a case of a metaphor subordinate
to an expressed figure]; because we apprehend the superimposing [of the
character of Vasudeva on the king] in the absence of direct denotation
simply from the beauty of the expressed sense."
Here some [authorities] read another example: "And as in
On this sand bank of the Sarayü
whitened by flooding streams of moonlight
two angels once held long debate.
One claimed that Kesip was the first to die;
the other, Kamsa. Tell us truly now
which did you slay first?"
This passage is spurious,® because the sense that "you are Vasudeva”
is here made clear by the direct expression of the word "you."
"Loveliness" (lávanya), that is, a charm of configuration; "splen-
dour,” i.e., brilliance. The horizon is "filled," that is, furnished with,
made enchanting by, these two qualities of your face.? "Now^: now that
your face inclines toward graciousness after its recent disturbance by
[the] anger [of jealousy]. "Smiling": with lips slightly parted in a smile.
§2.27a L] 333
“Tremulous-eyed beauty”: the word is a vocative, designating a per-
son of whom the eyes are tremulous, that is, beautiful because of their
motion and dilation prompted by their owner's graciousness. And yet
the ocean is not stirred “now,” although it was stirred a moment ago
[when the moon rose]. Inasmuch as your face, flushed by its [recent]
disturbance of anger and [now] smiling is the very disc of the full moon
rising at sunset,!? any sensitive being must be stirred, must experience
a motion of the heart. As the ocean "is not stirred," it clearly exhibits
an accumulation of insentiency (jádyasancaya) in conformity with its
name "the accumulation of waters” (jalarási). We have said before [see
1.1 Intro. L and note 10 thereon] that adjectives like jada can be nom-
inalized [e.g., jada can be used in the sense of jádya]. In the stanza the
denotative function of the words comes to a halt after furnishing the
sense "a sensitive person must be Stirred,” must experience an alter-
nation brought about by love. “on looking at your face." Accordingly,
the metaphor (rupeka, i.e., tbe identifying your face with the moon)
must be the work of suggestion. The pun (slega) is an expressed figure
of speech in the stanza, but this pun does not suggest anything. The
metaphor that appears like a reverberation is suggested by the power
of meaning; and as the beauty of the poem depends on this metaphor,
the poem should be designated by it as an instance of rüpokadhvani.
This is the connection [between the verse and the thesis that stood i
need of illustration}.
1. The passage from “actually there are three possibilities here" (tatra
ca. etc.) to “one should attach to the [following] examples" (udáAaranesu
yogyam] becomes clear after one reads further in the corumentary. Abbinava
was apparently struck by the fact that several of the examples given under
this Kàrikà by the Vrtti do not exhibit a figure suggested by another figure.
Although that seems to be the ana marked out by the Kariké, the Vrtti cov-
ers the wider area of figures suggested in any way by the power of meaning
Abhinava divides this wider aren into three categories. The first, which is
clearly referred to by the Karikd in where the suggested figure is suggested by
an expressed figure. This is exemplitied by the following example, praptasrir
esa “Why should he.” The secon, where the verse exhibits an expressed fig-
ure but where the suggested figure is Suggested by something other than the
expressed figure, is exemplified hy the stanza lávanyakánti “Truly insensible
is the ocean.” The third, where ther is no expressed figure but where there
is a suggested figure, would be exemplified by the verse jyotsndptraprasara
"On this sand bank of the Sarayu, which Abhinava rejects as an insertion,
if the suggestion were not spoil! by the direct expression "you." — 2. These
334 [§227aL
are the real causes of the surging of the sea, as opposed to the fancied cause.
In supposing that the trampling of an army could disturb the sea, Abhinava
was doubtless picturing in his mind a Kashmirian lake rather than the Indian
Ocean. 3. If the nipaka arose in this way, it would be subordinate to the
samkara and we could not categorize the poem as rüpakadhvani. The point
of view that Abhinava here denies might be put as follows. So long as the
character of Visnu is not superimposed on the king, the speculations (vitarka)
regarding the purpose of the king's visit to the ocean, which constitute the
Sondehdlarikdra, are not reasonable. Nor is the fancy (utpreksá) that these
speculations are the cause of the ocean's agitation reasonable. The superim-
position is needed in order to justify or rationalize the expressed figures. But
Abhinava denies this view. The speculations regarding the purpose of the
king's visit to the ocean do not force the rüpoko upon us, he says, because
they can be differently explained. 4. As the ocean was supposed to be a
ine of jewels, anyone desiring wealth would be a potential miner of these
jewels. Again, a king bent on conquest would be likely to churn the sea by
tranporting his army to distant lands. It does not take a Vispu to think of
troubling the sea. 5. The argument which Abhinava rejects might be put
thus. We grant that any ambitious king might churn the sea. But only Visnu
could churn it "again" and build a bridge across it "once more." Abhinava's
rejection points out that the adverbs can refer to the relation of verb and
Object rather than to the relation of verb and subject. The sea, churned
by Visnu, cap be agitated at the thought of being churned by someone else.
6. This categorizing of the verse by Ananda and Abhinava is criticized in RG,
p.247. 7. These words are added to make it clear that the present example
is a case of arthosaktyudbhavadhvani 8. Abhinava's criterion of textual
authenticity is that what the text says must be worthy of his author. If, in his
opinion, it is not, the text must be spurious. By modern principles of textual
criticism the rejected passage has a good claim to be genuine. [t is included
in the Nepali manuscript of the Dhv. (see Krishnamoorty's ed.) and is cited
in the Vyaktiviveka (p. 430) where it appears between the verses práptasrir
esa and lávanyakónti, precisely its position in the Nepali MS. 9. Abhinava
takes ldvanyakanti as a dvandva. In the translation we have taken it as a
tatpurusa.
10. The full moon also as it rises turns from red to white.
§ 2.27b L]
A The following is an example of the poetic suggestion of si
(upamadhvani).
The eyes of warriors take not such joy
in their ladies’ saffron painted breasts
as they take in the cranial lobes, painted with red minium.
of their enemies' elephants."
Another example is from my Visamabànalila. speaking of the conquest
of the demons by the god of love:
Their hearts once bent on theft of those gems
born of the same womb as Sri
were transferred by the god of flower arrows
to tbe bimba-like lips of their women.
1. The comparison of a woman's breasts to the two frontal lobes of an
elephant's cranium is a stock simile of Sanskrit poetry, but the notion that a
warrior might take more joy in handling and crushing the upamdna than the
upameya of this simile is original.
L Our author gives two examples of suggested simile (upamá-
dhvani), but does not state expressly how the definition [of a suggested
figure] applies to them because the application is the same [as in the
preceding examples of suggested metaphor].
[Abhinava gives a Sanskrit translation of the Prakrit verse "The eyes
of warriors," on which be comments as follows.| Here, while there is
a weighing of the inclination [of these warriors] to fondle their orna-
mented ladies against their emotional eagerness for an approaching bat-
tle, the eagerness for battle.is [shown to be] greater. Thus the directly
expressed figure of speech is contrast (vyatireka). But a similitude is
suggested between the cranial lobes of enemy elephants, ready for bat-
Ule, objects of terror to all men, and the swelling breasts of their ladies.
By this si ile we see the esteem [of these men for battle], as if they
were deriving sexual pleasure from it, and this si ile effects a striking
336 [$ 2.27b L
portrayal of their heroism. Hence the [suggested] simile is of primary
importance [in the verse].
The conquest of the demons: for in that poem his conquest of
all three worlds is described. “Their hearts,” that is, the hearts of the
demons who dwell in Pátála and who had engaged in every sort of
outrage, such as injuring the city of Indra and the like; hearts whose
resolution was unshaken by the most arduous adventures.! "Born of
the same womb as Sri": the sense is "and therefore of inexpressible
value." The hearts of these demons which had been bent on, that is,
wholly intent on, the theft, that is, the abduction from every [hiding
place], of these gems: these hearts were transferred by the god of flower
artows—he was supplied with the gentlest artillery imaginable—to the
lips of their women; that is to say, Kama brought their hearts to regard
the gazing at, ki ing, and biting of these lips as the highest purpose
of these demons’ lives, whereas their hearts had just now been blazing
with the fire of martial ambition. Here the expressed figure of speech is
hyperbole (atisayokti).? The suggested figure is simile, for the bimba-
like lips are similar to the best of al! gems and hence the high value
placed upon these lips is real. That is why the suggested figure is
not rüpaka, because a rüpaka is a superimposition [of the character
of one object on another, actually different, object] and so is unreal?
Tbe similarity of the lips of their women to the best of gems appears
to these demons as a matter of actual fact and this similarity by its
predominance is the source of the striking effect of the verse.
1. The words tam Aiaam of the verse are glossed by Abhinava by
Ardayam tac ca: the heart, and such a heart! 2. Mammata quotes
this verse (Book 10, vs. 515) as an example of the trope parydya (where
one obj t, here "their hearts,” is described as existi in different places).
Paryáya is apparently an invention of Mammata's, as it is not found in such
older authors as are preserved to us. His reason for the assignment of it to this
verse is that atíayokti had ceased to mean hyperbole in his time and the verse
will not fit easily into any of his four types of atiayokti. But the verse fits
naturally into the older definitions, e.g., that of Bhamaha 2.81 "A statement
the sense of which exceeds reality, when made for some [poetic] purpose should
be considered atisayokti (hyperbole)^; or of Udbhata (Vivrt 2.23). BP by
ingenuity manages to fit the present verse even into a late definition of ati-
Sayokti. "Heart," it says, really refers to nothing more than cittavrtti, a mental
or emotional state. The demons' emotional drive toward robbery really had
no connection with their later amorous state, but the two states are here
pictured as connected. This fits the definition asambandhe sambandhah of
§2.27¢ A] 337
Alarikárasarvasva, p. 83 and of SdhDarp. 10.47. 3. If I say “My lady's face
is like the moon,” my statement is true or real because the face does have,
at least to me, qualities of brightness and charm which are Like those of the
moon. But if I say her face is the moon, the literal sense of my words is false.
This distinction between the reality of upamá and the irreality of rüpaka goes
back to the beginning of the Alankara tradition; cf. BANS 16.56, savikalpena
racitam rüpakam, "rüpoka is a figure formed by one's imagination."
A An example of poetic suggestion of dksepa (feigned or preg-
nant denial) is as follows:
He can express all Hayagriva's virtues
who can measure by jars the water of the sea.'
Here by means of the [expressed] figure hyperbole there appears a [sug-
gested] óksepa, which takes the form of proclaiming that Hayagriva's
virtues are indescribable and which has the purpose of showing that in
their excellence these virtues are unique.”
1. The verse is later quoted by Hemacandra AC 1.77 and AlSary, p. 151.
Possibly it is taken from Bhartrmentha's lost poem, the Hayagrivavadha.
2. The directly expressed figure here, in the older system of poetics, is hy-
perbole (atisayokti) because measuring the sea in jars is a purely imaginary
action that exceeds the bounds of reality; see 2.27 b L, note 2. In the later
system the figure would be identified as nidarsand, as it is identified by our
late commentators on Sak. 1.16, which contains a similar turn of phrase. The
suggested figure is áksepa, a denial which hints at something unexpressed; cf.
1.13e A, note 3. Bhamaha (2.68) defines the figure as “a feigned denial of
what is or was one's intention, made with the purpose of emphasis (or ex-
aggeration).": pratisedha ivestasya yo visesdbhidhitsayd. What he means can
best be seen from examples. “It is wonderful that you have no pride although
you have conquered the earth. But what can produce an alteration of the
sea?” (Bhàmaha 2.70). "As he thought about her, it was wonderful that
his thought knew no end. But where is there any end to thoughts of love,
or time?" (Udbhata, 22* IndurSja, 2.5 Viurts). In both examples there is
implied a denial (the denial is not directly expressed in these examples) of
the predication “wonderful.” but in both cases the denial is not because the
338 (§2.27¢ A
denied fact is not wonderful (it is wonderful) but because the word wonderful
is not strong enough. The graciousness of the conquering king and the never
ceasing thoughts of the lover are more than wonderful; the one is as steady
as the ocean, the other as ceaseless as time. In the present example cited by
Anandvardhana, there is an implied denial that the virtues of Hayagriva can
be enumerated or described (both Ananda and Abhinava speak of avarnani-
yatd rather than aparisarikhyeyatá). This is not because the poet really means
that they are indescribable (his poem doubtless went on to describe them),
but because he wishes to emphasize or exaggerate. He means that Hayagriva's
virtues were unique.
L By means of hyperbole: he means, as the expressed figure.
The implication that his virtues are indescribable is a form of áksepa
(feigned or pregnant denial), because it is a denial of what is actually
intended.! He shows us that this àksepa forms the predominant sense
of the verse by the adjectival compound "[which has the purpose of
showing that these virtues are] unique.”
A Poetic suggestion of the figure substantiation (arthántaranyá-
$a) is possible both as a suggestion arising from the power of words
(sabdasaktyudbhavavyarigyadhvani) and as a suggestion arising from the
power of meaning (arthasaktyudbhavavyarigyadhvani). An illustration
of the former is:
Since fruit depends on fate, what can be done?
This much, however. we can say:
the flowers of the red asoka tree
are unlike those of others.
[Sattasai 3.79]'
As the suggestion is here revealed by a word (viz., phale "fruit"], it does
not conflict with the overall sense of the sentence. which is different.
$2.27d A]
An example of the second variety is as follows:
O clever lover, to apologize
even when I have disguised my face
and hidden the grievance in my heart
Though you have been unfaithful,
one cannot be angry.?
By the fact that one cannot be angry at a particular individual denoted
[by the primary force of the words], who is clever though unfaithful,
there is suggested as the primary sense a substantiating general state-
ment connected [with that particular statement].
1. The Sattasoí reads devdattammi, the regular reflex of Sanskrit devá-
yatte, and Pischel knows only the form datta. But dya might change to e on
the analogy of aya, so our reading may be correct. For karilillapallaváh read
karikellipallavà. Karikelli is the Maharastri name of the asoka; see Hema-
candra, Abhidhánacintámani 1135. The word occurs again in Sattasai $.4.
The asoka tree bears brilliant red flowers, which appear on its fronds (pallavdh)
before the leaves appear. Its fruit is inconspicuous. The direct meaning and
suggested figures of the stanza are as follows. Direct meaning: "The asoka
tree bears no fruit; that cannot be helped. [t bears beautiful lowers." There
is no arthdntaranydsa (substantiation, see 1.13i L, note 8) in the direct mean-
ing because a particular cannot be substantiated by a particular. The first
suggestion arises from the double meaning of the word phale (fruit, reward)
and so is a suggestion arising from the power of a word. "The asoka tree bears
novfruit. The reward of all living things depends on fate." This is arthdntara-
nyàsa of Mammata’s second type (10.109), where a particular statement is
substantiated by a general statement. The second suggestion depends on the
power of meaning and derives from the stanza as a whole, read in the context
of advice to a king. "Even a hero may fail of success, for success depends on
fate. But his virtues shine above those of other men." This is aprastutapra-
Samsd, a figure which consists in a statement (prasamsd) of a non-contextual
or allegorical (aprastuta) meaning and which suggests a contextual (prostuta)
meaning, that is, a sense that concerns the matter that is really in one's mind
The prastuta meaning in an aprostutaprasamsá is always suggested; it cannot
be expressed. A problem now arises. Our text has said that we can speak of a
suggested figure of speech only when that figure forms the predominant sense
of the verse (2.22 K). How can there be two predominant suggested senses
in one stanza? Ánanda does not answer the question very satisfactorily. He
merely says that there is no contradiction because one figure is suggested by
a single word, the other by the sentence as a whole. 2. Viewing this little
verse out of context and without reference to the commentators, one may be
340 (§2.27d A
puzzled how to take it, whether as the remark of a woman who is naive, forgiv-
ing, cynical, or clever. Ananda’s implied and Abhinava's expressed opinion
is that it is the remark of a clever woman, who has been hurt and who is
letting her husband or lover know that she sees through his excuses. This
is why they assign the verse to "suggested substantiation” (arthdntaranydsa-
dhvani), a figure that demands that a particular statement be substantiated
by a general statement or vice versa. The particular statement of the woman
concerning her lover suggests the general principle that false lovers always act
in this way. After reading Abhinava's comment on the verse one will agree, I
think, that this interpretation gives the verse a greater charm than it would
bave under other interpretations.
L Is possible: by this word he shows that the consideration
at this point of suggestion based on the power of words is incidental
[the matter properly under consideration being suggestion based on tbe
power of meaning].
[After translating the Prakrit stanza "Since fruit depends on fate,"
etc., into Sanskrit, Abhinava continues:| Unlike other trees such as the
mango and the like, the asoka tree does not bear fruit. What can be
done about it? But its flowers are extremely beautiful. By express-
ing this mucb the denotation of the sentence is complete. Before [we
reach this point], we apprehend a substantiation of this [particular]
fact through the [double] power of the [ambiguous] word pole (fruit or
reward). The general proposition takes the form of the following obser-
vation: "Sometimes, because of fate, the result ip tbe form of success
may not be achieved even by a man of uncommon ambition who sets
forth with the correct means." But now a difficulty arises because an
allegory (aprastutaprasamsá) is suggested! as the predominant mean-
ing of the sentence as a whole. How then can the figure substantiation
be suggested. since two predominant meanings cannot coexist? In view
of this difficulty he says, As the suggestion is here revealed by a
word. For it will be stated (in 3.1-2} that all the forms of suggestion are
revealed either by single words or by complete sentences. In the verse
we are discussing substantiation (arthántaranyása) is the predominant
suggestion in a single word, whereas allegory (aprastutaprasamsá) is
the predominant suggestion in the sentence. But of these two it is
the relation of substantiating and substantiated statements (i.e., the
arthantaranydsa) furnished by the word phale that appears in greater
predominance? and so one will categorize the verse as an example of
suggested substantiation (arthántaranyásadhvani).
§2.27e A] 341
“When I have hidden the grievance in my heart”: literally, “I being
one by whom the grievance is placed within the heart and not revealed.”
Accordingly, you clever one who apologize to me even when I show no
anger in my face, there can be no cause of anger at you although you
have been unfaithful. The vocative singular “O clever one” determines
[the denoted sense to refer to] a particular. But then as one considers
the sense, a substantiation in the form of a general statement is appre-
hended and this is strikingly poetic. For we have here a woman who
bas been wronged [by her husband or lover], who is clever and who,
when he apologizes, shows her annoyance by saying (in effect|: “Every
clever rascal although he has been unfaithful covers up the occasion
of his transgression in this way; do not pride yourself falsely on that
account.” Connected: sc., because the general statement is connected
with the particular.
1. aprastutaprasamsa prádhanyena vyarigyd: Abhinava is speaking inex-
actly, as BP points out. What he means is that the contextual (prastuta)
meaning of the aprostutaprasamsd is suggested (aprastutaprasamsdsthale pro-
stutártho vyarigyah). The distinction should be kept in mind because in 2.27h
Abhinava will give us an example where the aprustuta sense as well as the pra-
Stuta sense is suggested. That is not the case here. — 2. Abhinava gives no
reason for this greater predominance. BP says simply that it appears that
way to men of taste.
A Poetic suggestion of contrast (vyatirekadhvani) is also possible
in both forms [sc., by the power of words and by the power of meaning].
The first of these types has been illustrated above (2.21 f A]. An example
of the second is this:
1 would rather be born somewhere i
as a crippled, leafless tree
than be born in the world of men, a man
yearning to give and poor.
[Sattasai 3.30]
In this example it is directly stated that to be born as a poor man who
wishes to be generous is not a matter for rejoicing and that to be born
342 L5 2.27e A
as a stunted, leafless tree is a matter for rejoicing. This statement, after
we first apprehend the comparability (upamdnopameyatua) of such a
man with such a tree, shows as the predominant meaning of the verse
that the man's degree of misery is greater.
L A suggestion of contrast is also possible: By using the
word “also” he shows that just like the suggestion of substantiation
(arthantaranyásadhvani), the suggestion of contrast vyatirekadhvani)
is also of two kinds. Above refers to the verse “May both sets of the
sun god's feet” [2.21 f A].'
“I would rather be born somewhere in a forest": in a secluded part
of a forest, in a thicket where, being surrounded by the luxuriance
of numerous conspicuous trees, I shall not even be noticed by anyone.
“Crippled”: unfit for being made into any shape. "Leafless": the mean-
ing is that it affords no shade, how much less should it have flowers or
fruit. What the poet wishes to convey is that even such a tree might
be useful for making charcoal or might serve as a roost for owls. “Of
men”: that is, where suppliants are plentiful. "In this world”: sc.,
where he is seen by suppliants and where suppliants are seen by him
and yet he can do nothing [to help them]. The poet means that this is
an agonizing situation. There is no directly expressed figure of speech
in the verse.
Comparability: thus our author prepares the ground for contrast
(vyatireka) (as contrast is always based on similarily. Shows that
the degree [of misery is) greater: i.e., shows the contrast.”
1, In our text ‘kham ye 'tyujjvalayanti' iti is followed by ‘raktas tvam
navapallavaih' iti. As BP notes, the second reference is in error, for that
stanza was not an example of vyatirekadhvani but of vácyavyatireka adopted
after giving up the slesopamá. It is easier to suppose that a careless reader
added the extra reference than to suppose that na tu has fallen out before
raktas. 2. Cf. Mammata 10.105 upameyasya vyatireka ádhikyam ""Contrast"
is where the subject of comparison (upameya) possesses [some property in] a
greater degree [than the image (upàmiána)]."
§ 2.27f A]
A’ An example of the poetic suggestion of fancy (utpreksadhvani)
is this:
In spring the Malabar wind,
swollen by the breathing of snakes
that encircle sandalwood trees,
makes travelers swoon.’
For in this example the capacity of the Malabar wind to cause travelers
to swoon in’spring is [actually] due to its stimulation of love. But this
capacity is fancied (utpreksita) to be due to the swelling of the wind
by the poisonous breath of snakes wrapped around the sandalwood
trees [of Malabar]. This fancy, although it is not directly stated, is
noticed like a reverberation because of the inherent capability of the
sentence meaning ? One may not object that because there is no use of
such words as iva [e.g., “as if," “like,” "as it were^] the fancy in such
cases is disconnected (asambaddha, also “nonsensical”), for it is readily
understandable, as we find in other cases too that fancy arises through
suggestion even in the absence of such words. For example in
Although your face is afflicted by anger,
the full moon, having achieved this once
a similarity thereto,
cannot, it seems, contain himself.
Or, asi
A timid deer ran about among the tents.
No men with bows pursued him; yet he rested not,
his lovely eyes being struck with shame
by the ear-reaching arrow-glances of the women.
(Magha, SisupalavadAa 5.26]
When it comes to the relation between words and sense [i.e., to the
question whether particular words suggest a given sense or not], the
generally accepted view is authoritative?
344 [$ 2.27f A
1. Sandalwood trees grow in Malabar and are said to be a favorite haunt
of snakes (SRK 801, 1078). The verb murcchati means both to swell and to
swoon. Swooning may be caused either by snake bite or unfulfilled love. The
spring breeze brings back to travelers memories of their wives and mistresses
waiting at home. With this verse compare Dandin 2.238. — 2. Or, because
of the natural compatibility of the sentence meaning with such a fancy. On
sóámorthya see 2.21a A, note 2. 3. BP: As persons of taste will understand
the sense of fancy in such passages even in the absence of a word like ivo, the
rejection of such passages as disconnected or nonsense is wrong. P
L Is fancied: because [it is fancied that] the wind, swollen
by, that is magnified or increased by, poisonous exhalations, causes
swooning. Furthermore, it is fancied that one individual among the
travelers |viz., the wind], being poisoned (mürcchita), causes rnürcchá,
that is, loss of health, to other individuals. So we bave a double fancy
(utpreksà). Now it might be objected that we have no fancy here at all,
because the adjectival phrase (“swollen by the breathing of snakes”),
being otherwise a useless addition, makes sense only if taken as giving
the cause [of the increase of the wind and the swooning of the travelers].
But what if the phrase is taken as giving the cause. This is not the
teal cause [of those effects]; rather, it is fancied as the cause. So the
objection amounts to nothing.’ Of such words: because we see that
this sense, viz., that of something fancied, may be understood even
when words like 1va are not used. He now illustrates this point: As
in, etc.
"Afflicted by anger": tinged with redness. Should the moon attain
similarity to your face when your face is pleased, or tbat it should
always be similar, then what would it not do (in its joy|? That it could
really become your face—why, this would be beyond the power even of
its daydreams. This is what the word "although" (api) conveys. He
“cannot contain himself" in his own body, as be is filling the borizon
[with moonlight]. "Just this once" means after such a long time and
then too for one night only (sc., for the night of the full moon]. In this
stanza the filling of the horizon by the light of the full moon, which is
a natural event, is fancied in this manner [sc., as being prompted by
tbe moon's desire to equal the face of the woman].
But now our author senses that the word nanu ("it seems”) might
be regarded as a expression of reflection, that is, of fancy (utpreks4),
and tbat by this direct expression the disconnection (asambaddhatà)
[to remove which, as we bave claimed, the reader supplies a suggested
$227g A] 345
fancy) might be removed. Accordingly, he gives us another example:
Or, as in, etc.
That the deer, running among, that is, all about, the tents, did not
halt although it was not chased by any men with bows and arrows,
was due, in actual fact, to its natural timidity and restlessness. But a
poetic fancy is here suggested: that the deer did not balt because the
beauty of its eyes, which was the deer's most treasured possession, had
been hit [i.e., surpassed] by the women with arrows in the form of their
large eyes (also: arrows pulled back on the bow string as far as the
ears]. Our author anticipates a criticism, namely that this verse too?
is disconnected (or nonsense) as there is no word like iva to denote the
fancy; and so he says:when it comes to the relation, etc.
1. In actual fact the wind is not appr iably increased by the breath of
snakes, nor in actual fact does it poison travelers so that they swoon. — 2. As
well as the verse, "In spring the Malabar wind.”
A The following contains a poetic suggestion of puns (slesa).
Where young men with their wives enjoyed
covered terraces with sloping eaves,
with curving folds at the waist,
decked with banners to give them beauty
winning fame because they were beautiful
and stirring passion by their privacy.
by their adornment.!
(M&gha, Sisupalavadha 3.53]
In this stanza after we have perceived the direct sense of the sentence,
viz., that with their wives they enjoyed the teraces, we perceive puns
(slesa) to the effect that the terraces are like the wives. This $lesa,
[which arises} from the non-verbal inherent compatability of the (ex-
Pressed] meanings [with the second meanings], acts as the predominant
figure of the stanza
346 [5 2.27g A
1. This stanza, which forms part of Māgha's desccription of the city of
Dv&raké, has been analyzed by Vallabhadeva and Mallinütha as well as by
Ananda and Abhinava. There is no disagreement about the double meanings
of the adjectival phrases. But the commentators disagree on how to interpret
the little word samam ("together with”) and on this question hangs the un-
derstanding of the expressed meaning of che stanza, the identification of its
figures, and the problem of what, if anything, the stanza suggests. Samam
is an adverb, but does it modify the verb's relation to its subject or to its
Object? In the first case, the direct meaning will be: "together with their
wives the young men enjoyed the terraces.” In the second case, the direct
meaning will be: "the young men enjoyed the terraces together with, that
is, as well as enjoying, their wives." Only Mallinatha takes the latter course.
Ananda and Abhinava take the former course and explain the appearance of
the second meaning as a suggestion. Ánanda's explanation, which is ellipti-
cal, and Abhinava's, which is clearer, may be put as follows. After we have
understood the direct meaning (the first of those just given), there occurs to
the mind the second meanings of the adjectival phrases. These senses are
suggested to the mind by the natural compatability of the primary sense for
these second meaniogs. What our authors mean is that the primary sense
gives us an erotic context in which it is entirely appropriate that the women
be beautiful, endowed with the graceful triple fold at the waist, and elegantly
adorned. Once we perceive these puns, we realize that the terraces are like the
wives. That is to say, we arrive at the second meaning by way of a simile that
grows out of the suggested puns. As the charm of the verse lies in the sug-
gested puns, it should be counted as an example of slesadhvani. Mallinitha,
setting off from a different direct meaning of the verse, sees in it the expressed
figure tulyayogitd (paired objects). The Dhvonyóloka analysis seems to me a
better description of the psychological process of understanding the stanza;
Mallinátha's of course is simpler.
L “Possessing patdkdh,” that is. [of terraces] possessing flags on
flagstaffs. The phrase ramyé iti ("to give them beauty") expresses
the cause.' [As applied to the women] "possessing patákáh" will mean
possessing fame. The phrase ramya iti will then express the form that
this fame takes [i.e., the fame of being beautiful]. Viviktah (private) [is
used of the terraces] because they are not crowded with people; and for
that reason they increase raga, that is. the desire for sexual enjoyment.
Other [commentators], however, explain rága here as color, "having a
profusion of beautiful color."? Also, (as applied to the women,| the sense
will be "increasing (their husbands’) passion (anurága) since they are
viviktàh, of ornamented limbs, that is, handsome. (The terraces] have
§ 2.27g L] 347
curved eaves, that is, curved edges of the thatch. (The women] have
curved lines at their waist in the form of the triple fold. Samam means
together with. But someone may say that from the word sama (equal,
similar to) one understands [that the terraces are] similar to (the wives].
That is true; that too (is understood] from the puns. But the puns are
not brought in by the denotative force of the words, but by the inherent
compatibility? [of the primary sense for these second meanings]; and
so the puns are most certainly suggested. That is why the author of
the Vrtti, while be says tbat the terraces are like the women, does
not say that we have here a case of suggested simile (upamádhvani),
because the simile is based on the puns. If the poet bad said clearly
[that the young men enjoyed terraces which were] samá (similar to)
[their wives], then the simile would be directly expressed and the puns
would be brought in by the simile. But the indeclinable samam has
the direct meaning of saha ("together with"), which can furnish a pun
only by suggestion through its modifying the verb.‘ If «e omit the puns,
there is no incompletion of the denotative power of the words. So it is
only after the denotative power of the words has exhausted itself that a
second meaning is understood and this only by persons of refined taste,
who understand it without any separate effort.* As bas already been
said (1.7 K], “Not by a mere knowledge of grammar and dictionaries
is the suggested sense known." And this [principle of analysis] is to
be followed in all (these) examples. In the sentence -Fat Caitra does
not eat by day," it is the denotative power that is incomplete and
that demands a further meaning or a further word for its exhaustion
Afid that demand furnishes occasion for the inference (anumdna) of a
Naiyàyika or the verbal presumption (srutárthápatti) of a Mimamsaka.
There is no occasion there for suggestion.’ But enough of this long
lexplanation]. It is this [principle of analysis] that our author refers to
when he says non-verbal.
1. The terraces were decked witb flags because they (the flags) were beau-
tiful; ramyé refers to patākāh, not to volabhih. — 2. Abbinava is here probably
referring to Vallabbadeva. who in his commentary on the Sisupélavadha ex-
plains raga in this verse as referring to the painting of the terraces with red
realgar and minium. 3. The context. I think, demands crthasámarthya in
place of arthasaundarya. — 4. In vadhübhih sama valabhih tke word for similar
connects "terraces" and "wives" directly. In vadhubhih samam valabhir asev-
yanta "terraces" and “wives” are connected only through the verb. — 5. If the
denotative sense were incomplete without the puns (as in tke verse of 221c A
348 [$2-27g L
"The cloud serpents pour forth water"), the puns would be part of the deno-
tative process and would not be suggested. Furthermore, the understanding
of the two meanings of the puns would be by two separate efforts, for there
would be two denotative powers to understand. Here the second meaning
arises after the denotative process has ceased and its understanding is part of
the same effort by which we understand the denoted meaning. 6. By "this
principle" Abhinava evidently means the rule that once a logically complete
meaning has been given by direct denotation, any further meaning that ap-
pears in a poem does so by suggestion, not by anumána or arthápatti, of which
he goes on to speak. 7. The Naiyàyika regards the sentence "Fat Caitra
does not eat by day" as furnishing the liriga for the inference that Caitra eats
at night. The Bhátta Mimàmsaka regards it as presuming a suppletion by the
word rátrau (“at night").
A An example of poetic suggestion of yathdsarikhya (ordered
sequence) is the following:
The mango tree puts forth
sprout, leaf, bud and flower.
In our heart love puts forth
sprout, leaf, bud and flower."
In this stanza there is a beauty similar to a reverberation in the fact
that the words "sprout," etc., used in the predicate of "love," occur
in the sarne sequence in which they were used in the prior statement
[about the mango]. This beauty is noticed as something distinct from
the expressed figures of tulyayogità and samuccaya that apply to love
and the mango tree.”
In this way other figures of speech may be adduced [as examples of
figures suggested by the power of meaning], according to the proper
connection in each case.?
1. BP notes that for the nominatives in the first verse-balf another read-
ing gives locatives; and such is the reading of SRK 188 and Sadukti. 1232:
arikunte pollavite karakite puspite ca sahakére. But the change to nominatives
is doubtless intentional on Ánanda's part and is repeated in the Vyaktiviveka,
P. 442; see the following note. None of the sources gives the author's name
$2.27h L] 349
2. The expressed Ggures are tulyayogità, the assignment of the same verbs
to two different subjects (the mango tree and love) that are both proper to
the context; and samuccaya, defined by Rudrata 7.27 as the occurrence of
the same quality or action in two different objects at the same time. Yathà-
sarikhya (ordered sequence) occurs when a number of things are referred to
in a later passage in the exact order in which they were referred to in a prior
passage. In an expressed yathdsarithya the sense of the sentence is not logi-
cally complete or satisfactory unless we apply this principle of ordering. “You
surpass the lotus, the moon, bees, elephants ... by your face, radiance, eyes,
gait ..."(Bh&maha 2.90). If we mix up the references, we get nonsense. So
yathdsarikhya is necessary for an understanding of the primary sense. The
same necessity applies to our present verse if we read locatives in the first half
line, for the verse will then mean that as the mango puts forth sprouts, love
begins; as it leafs, love unfolds; as its buds appear, love develops into a sharp
yearniog; and as it flowers, love reaches it full development. The yathdsankhya
principle is needed ih order to assign the appropriate conditions to the appro-
priate effects. But if we read nominatives, the verse sets two whole sentences
against each other, as we have done in the translation of A. It is not necessary
to correlate the components of the two sentences in order to avoid nonsense.
Rather, the perception comes as a pleasant surprise, after we have understood
the direct meaning, that the components of the two sentences can be sequen-
tially paired off. Thus the yathásarikhya appears as a suggestion similar to a
reverberation and not as an expressed figure. One may note that SimhabbG-
pila (also spelled Si&gabhüp&la and Singabbüp&la) equated the terms of our
little verse with various Sanskrit words for love: arikura with prema, pollava
with māna, koraka (= kalikd) with pronaya, puspa with sneha, phala with rága
(Rasárnavasudhàkaro, ed. T. Venkatacharya, 2.111ff.). Mallinátha refers to
this passage at KumSam. 8.15. 3. [n some cases the connection will be with
à suggestor (vyaijaka) which is itself a figure of speech; in other cases with a
suggestor that is a vastu (fact or situation).
L In this way other [figures of speech]: Every figure of
sense (arthdlarikdra) can be found in suggested form. For example, a
suggestion of dipaka (zeugma) is:
Not fire or wind
or maddened elephant!
Not ax or lightoing!
O tree, may you be ever
safe with your vine.
(The meaning of the verse is "May fire, wind, etc., not harm you,” but}
the zeugma of the verb “harm” is hidden, from which we understand
350 [$2.27h L
that the tree is specially dear to the poet! and by which the verse is
given beauty.
A suggestion of aprastutaprasamsá is as follows:?
Flying about the ketaka trees,
you will kill yourself on their thorns, O bee;
while in your wandering you will not find
a flower sweet as the jasmine.?
A certain lady, walking in a garden with her lover, sees a bee and
addresses these words to it. Thus the direct statement about the bee
is contextual.‘ You cannot say that we understand this meaning to be
non-contextual from the use of the vocative, because the vocative can
be contextual, being due to the lady’s simplicity. So the aprastuta-
prosomsá cannot be reached simply by the power of denotation. It is
only after the denotative process has been completed that a reference
to some other matter is suggested by the force of the directly expressed
sense.’ The suggestion is that a lady of good family, beautiful and
proud, comparable to a delicate, sweet-smelling jasmine, prompted by
her sincere love, berates her lover who has been roaming hither and yon
among prostitutes of low birth, who have gained a reputation for their
artificial skill, who are surrounded by thorns in the persons of their
bawds, and who can well be represented by a grove of ketaka trees with
its far-reaching perfume.
A suggestion of apahnuti (denial accompanied by false affirmation)
is found in a verse by my teacher Bhattenduraja:
On this reservoir of nectar, whose bold and lovely curve
is like the curve of a pale maiden’s breast,
that which we see, precious as the application
of ornamental markings in black aloe,
is Love, my graceful lady, stretching out his limbs
on that cold bed to assuage the heat engendered
by his dwelling in the heart of many a damsel
burning with the fire of separation.*
In this verse a denial of the mark on the moon is suggested by the
[false] affirmation that it is the figure of Love, turned black by the fire
arising from the hearts of damsels who suffer the fire of separation.
The same verse carries also a suggestion of the figure sasandeha
(doubt), for the mark of the moon has not been mentioned by name but
has been referred to as exhibiting the value, or excellence, of the spot
painted with ornamental markings of black aloe on the moon as rep-
resented by the curve of a pale maiden's breast. Accordingly, a doubt
$2.27h L] 351
is suggested to the effect that "I do not know what it is." There is
also a suggestion of prativastupamá.? The prativastupamá that is sug-
gested is this. A lady who has refused to accept her lover's apologies
subsequently feels remorse and pain at the separation occasioned (by
her anger], so she prepares to welcome her lover back and after com-
pleting the decoration of her person is ready in the love chamber for
his arrival. It is a full-moon night and her lover arrives, guided by the
go-between. The lover flatters the lady, telling her, "the ornamental
markings on your swelling breast stir my passion." to which the anal-
ogous sentence is that "this beautiful appearance, dark as the petal of
a blue waterlily, on the moon does the same." '? The term "reservoir of
nectar," although it is used only as a synonym for the moon, still sug-
gests the reason for the god of love's seeking to allay his heat there. So
we have also a suggestion of hetvalarikára (the figure cause).!! There
is also a suggestion of sahokti (pairing) in the form that the beauty
of your breasts and the beauty of the moon together stir my passion.
From the apprehension of the sense that "the moon is like your breast
and the curve of your breast is like that of che moon, the figure upa-
meyopamá" is also suggested. In this way, other varieties [of suggested
figures of speech| can be imagined. For these words of a great poet are
like a magic wishing-cow, (endless in the gifts they can furnish]. For it
has been said:
The playful gesture of one man produces
results unending; another's effort
cannot achieve a particle of gain.
If an Elephant of the Quarters stirs a hair,
he shakes the earth, while if a bee should fall
from heaven itself, he would not shake a vine.'?
The combination of these figures [in Bhattendurája's verse] into sam-
srsti and sarikara (associated and fused combinations) can be worked
out (by the reader for himself].
A suggestion of atisayokti (hyperbole) is in a verse of my own:
Your eyes are the chief embodiment of beauty's springtime
when it sends forth its first shoots of gaiety:
the successive motions of your eyebrow are the bow
bending in Love's hand to its varied curvature;
the wine of your lotus mouth, fair lady. at first sip
begets intoxication: truly God has centered
in you alone the treasures of his universe.
352 [§ 2.27h L
There is a suggestion of atisayokti here, for while spring, love, and wine
are blessed with success in the world by reinforcing one another, they
are here [said to have} combined into an unique body in your person.”
There is also a suggestion of the figure vibhdvand (the occurrence of
a result in the absence of cause), for by saying that “the wine of your
mouth causes intoxication at first sip” it is suggested that a result,
namely intoxication, comes about without its proper cause, namely a
frequent imbibing (of the inebriant]. There is also a suggestion of tulya-
yogità (paired subjects) in saying that the lady's two eyes are the chief
embodiment of beauty’s springtime.
It should be understood that in this way every figure of speech can
be suggested. It is not that only certain figures can be suggested within
certain limits as some writers claim.'*
According to the proper connection in each case: one should
connect (with the suggestion] the (power of} meaning that is appropriate
in each case. In some cases the suggestor will be a figure of speech; in
some cases it will be a vastu (a fact or situation).
1. It is so dear to him that be silences the unlucky word bédhista (“harm”).
The dipoka, not being expressed in words, is suggested by the contextual
meaning. One cannot argue that as the verb must be supplied in order to
get a logically satisfactory sense, the dipaka should belong to the denotative
operation; because we might get a satisfactory primary sense by supplying
a different verb with each subject (may fire not burn you, wind not break
you, etc.). The cboice of a single verb, which occasions the dipaka, is due to
suggestion. Abbinava does not here observe the distinction between dipaka
and tulyayogitd that we fnd in Udbbata and later authors. See 1.13f L, note 1.
2. Here Abhinava is speaking precisely (contrast 2.27d L, aote 1). Not only
the contextual (prastuta) meaning but the non-contextual meaning (aprastu-
ta) itself will be suggested. — 3. The verse is included as stanza 985 in Weber's
supplement to the Sattasai (Das Saptacatakam des Hala, p. 512). It is also
quoted by Mammata. The ketaka is Pandanus oderatissimus, Linn., a tree
with leaves "drooping, from three to five feet long, tapering to a very long,
Bne, triangular point, very smooth and glossy, margins and back armed with
very fine sharp spines” (Roxburgh, 707). Without being given some special
explanation one would take the verse as a directly expressed aprastutapragam-
så It is only by inventing a special context that the figure can assume the
form of a suggestion. Abhinava proceeds to furnish such a context. 4. That
is to say that the expressed meaning is not aprostutaprosamsó, where the
direct meaning must be non-contextual. 5. The point of the objection is
that a person would not normally address a bee in this personal fashion. In
order to make sense of the vocative we have to suppose that the lady is really
§ 2.27h L] 353
referring to something else. 6. The lady is not a biologist or a logician.
She might well address a personal remark to a bee. 7. The description of
the bee's folly is singularly compatible with the folly of the lady's lover. So a
reference to his fickleness suggests itself to us. — 8. The "reservoir of nectar”
is the moon. That which appears on the moon is its mark (our “man in the
moon"). Women painted designs (pattrabhariga) in red saffron or in black
aloe on their breast or cheek; see Ingalls, An Anthology of Sanskrit Court
Poetry, HOS Vol. 44, note on vs. 389, p. 498. This verse is discussed by
J. L. Masson, “Abhinavagupta as a Poet," Journal of the Oriental Institute
(Madras) Vol. 19 (1970), pp. 247-253. 9. A prativastipamd is a figure
consisting of two sentences, the latter forming an analogy to the former. In
the later system of figures (from Udbbata onward) a prativastüpamá must
fulfil) three conditions: (/) there must be no word such as iva to denote the
similarity; (2) the analogous objects must possess the same quality or action
(not a similar one as in the figure udáharana (“example”); (3) the common
property must be expressed by a different word or phrase in each of the two
sentences. An example is Kálid&sa's description of King Dilipa (Rogh. 1.18)
"To benefit bis people he took taxes from them. The sun draws up water to
pour it forth a thousandfold." "Take" and "draw up” refer to the same action
by different words.
10. The literal sense of the stanza is tbat a substance which lies on the
moon and which has a beauty like the beauty of aloe markings on a woman's
breast, is really the god of love. This suggests two sentences related as in a
protivostüpamó: (1) The aloe markings on your breast are really the god of
love"; and (2) "The dark substance on the moon is really tbe god of love.”
The phrase "dark as the petal of a blue waterlily” is introduced by Abhinava
in order to fulfill the third condition of a protivastüpamá, mentioned in the
previous footnote, that the phrase used to describe the common quality in the
second sentence must be different from the phrase used in the first sentence,
11. Hetu is Dandin's name for the term (2.235). Udbhata (Induraja 6.7)
calls it kdvyahetu and latet writers know it as kdvyaliriga, 12. Upameyopa-
md: a simile followed by a sentence in which the two terms of the simile are
reversed. 13. Source unknown. In the cosmology that regards the earth as
Bat and circular, four (or sometimes eight) elephants are said to support it at
the chief compass points. Their stirring causes earthquakes. The impact of a
bee, on the other hand, though the bee falls from a great height, is scarcely
felt. 14. For once BP errs i. interpreting the sentence. The identification
of the lady's eyes-with springtime, of ber eyebrows with love's bow, and of
her mouth with wine are metaphors (rüpaka) and are directly expressed. The
atisayokti consists in joining three objects (spring, love and wine) which in
the real world are not joined but merely cooperative. This joining is only
suggested. Spring, love and wine are not actually said to be joined in the
Stanza, but as they are identified with the eyes, brow and mouth of a single
354 [5227h L
body, we see that they must be pictured as joined. 15. We do not know
who these authors were.
A Having thus analysed the province of suggested figures of
speech, in order now to show their usefulness [the Kariká| says:
K Those figures of speech which cannot be made into the body
of a poem when they are directly expressed, attain the bighest beauty
when they form a part of dhvani.
A Forming a part of dhvani can occur in two ways, by being a
suggestor or by being suggested. Here, in view of the context, we are
to understand that being suggested is meant. But figures of speech,
even when suggested (vyarigya), form a variety of dhvani only when
they form the predominant sense of the passage. Otherwise they fall
under “subordinated suggestion,” as will be explained [viz., in 3.34].
L Now figures of speech bave long ago been defined by the crit-
ics, so it might be doubted that anything very wonderful has been
accomplished by our author in sbowing that tbey may be suggested.
To allay this doubt he says, Having thus analysed, etc.
[Abhinava first interprets the Kàrik by taking vácyatvena as a single
word, thus eliminating tbe negative.] "Those figures of speech which by
being directly expressed are made into the body of a poem." Making
into the body of a poem means taking a figure, which as it is something
other than the subject matter in band is not naturally the body of the
poem any more than a bracelet or the like is the body of the person
$229 K | 355
who wears it, and making this figure into the body of the poem, a
transformation that can be effortlessly achieved by great poets.
[Abhinava next gives the more natural interpretation of the Kérikd,
dividing the word vácyatve from na so as to express a negative.) Or
[we may interpret the Karikd to say that] figures of speech which are
not made into even the body of a poem—the sense is that it is difficult
so to make them—when they are directly expressed: these same figures
of speech by taking a suggested form become an integral part of the
operation of suggestion or of the poem itself and even attain to the
highest and rarest beauty, which one may call the very soul [of the
poem}. What is implied is this. A good poet, like an experienced
woman, uses ornaments skilfully; and yet, it is difficult for him to make
an oranment pass for the body of a poem, just as it is difficult to make
rouge pass [for the true flesh]; how much less can an oranment become
the soul itself. But such is the property of being suggested that it
imparts to an ornament, even when the ornament is not predominant,
a superiority over expressed oranments. [t is like the property of royalty
which imparts a peculiar distinction even in tbe games of children.’ It
is with the foregoing in mind that our author says, otherwise, etc.
1. The "king" even in children's games acts differently from other chil-
dren. Compare Horace, Epist. I, i, 59-60.
A Now there are two ways in which a figure of speech can be
suggested as the predominant element: it may be suggested by a mere
fact or situation (vastu), or it may be suggested by [another] figure of
speech. Of these [two ways],
K when figures are suggested by a mere fact or situation, they
invariably form a variety of dhvani.
(§ 2.20 A
A The reason for this is that
K the poetic functioning is founded on them.
A That is, because in such cases the whole poem comes into
being in dependence on this sort of suggested figure. Otherwise the
poem would be merely a statement (and no poem at all].
L Of these: there being these two ways. The reason for
this: these words form part of the Vrtti, [not the Karikd]. Because
the "poetic functioning,” that is, the functioning of the poet's activity
is slanted toward the figure which depends on that (fact or situation].
Otherwise; sc., if it did not come into being in dependence on that.
Accordingly, there is no room in such cases for a suspicion that the
suggested figure might be subordinate.’
1. The reasoning that underlies K, A, and L in this section is the fol-
lowing. In order to have poetry one must either have suggestion predominant
in the poem (as in dhvani), or one must have an olarikára predominant in
the poem (as in subordinated suggestion). When one olarikáro (directly ex-
pressed) suggests another alarikdra, the question can arise whether the second
alarikdra is predominant or the first. But where a mere fact or situation sug-
gests an alarikaro, the suggested alarikdra must be predominant, for if it were
not, the verse would not be poetry at all.
A These same figures
K when they are suggested by another figure,
§ 2.30 L}
K they will form a part of dhvani if the suggested sense is seen
to be predominant by its greater degree of beauty,
A for we have already said (1.13e A] that “the decision whether
the literal or the suggested meaning is the more important depends on
which is the more charming.”
The province of figures of speech which are suggested by a mere
fact or situation can be deduced from the examples just given. Ac-
cordingly, arthasaktyudbhavánurananarüpavyarigyo dhvanih (that type
of suggestive poetry where the suggested sense appears like a rever-
beration arising from the power of meaning) is to be understood as
occurring wherever a meaning of any sort, or a meaning in the form of
a particular figure of speech, gives rise to a second meaning or a second
figure of speech such that the second is predominant by its possessing
a greater degree of beauty than the first.
L These same figures: this furnishes the words that must be
supplied in the Káriká which immediately follows. Then: this word
ig supplied in the middle of the Karikd. The word dhvanyarigatà [used
in the Kàrikà and meaning literally "a property of dhvani"| means "a
variety of dhvant" If the suggested sense is predominant: the
reason follows: by its greater degree of beauty. “If: what our au-
thor has in mind is that if the expressed sense rather than the suggested
sense is predominant, the suggested sense wil! belong to "subordinated
suggestion."
Now a figure of speech is sometimes suggested by a fact or situation
and sometimes it is suggested by another figure of speech. So it may
be asked why our author did not give examples [of the (ormer variety
as well as of the latter].! He replies [to this question by the sentence,
"The province of figures of speech which are suggested] by a mere fact
or situation, etc.”
He summarizes the whole matter in conclusion: Accordingly, etc.
The upshot is that there are four varieties of arthasaktyudbhavadhvani
358 [$2.30 L
(suggestion arising from the power of meaning), deriving from the two
forms, vastu (fact or situation) and alarikára (figure of speech), in which
either the suggestor or the suggested may appear.
1. All the examples under 2.27 are of an alarkára suggested by an
alerikéra. Under previous Karikds examples were gives of suggestion by a
vastu, but not of an alankdra being suggested by a vastu.
A Thus the varieties of dhvani have been given. The followi
is now said in order to distinguish them from the false varieties
K Where the suggested meaning appears indistinctly,’ or as sub-
ordinate to the expressed meaning, that is not the province of this (type
of] dhvani.
1. Manuscript authority seems to be equally divided between promlista-
tvena, “indistinctly” (see Pag. 7.2.18) and proklistatvena, “with difficulty."
A A suggested sense is of two sorts: it may be clear or indistinct.
Whether occasioned by the power of words or of meaning, it is only
that suggestion that appears clearly that falls in the province of dhvani,
not an indistinct suggestion. And even a clear suggestion is not in the
province of the [type of] dhvani where the suggested sense is similar to
a reverberation, if it appears as subordinate to the expressed meaning.
For example:
O auntie! Without touching the lotuses
or scaring away the geese,
someone has laid out a cloud
upside down on the village tank."
(Mianka, Sattasai 2.10}
The suggestion here, that a naive girl bas seen the reflection of a cloud
in the water, is subordinate to the expressed meaning.
$2311] 359
1. malià = Sanskrit mrdit&h (Pischel p. 171), not malitdÀ as given in
the cháy. piucchd = Sanskrit pitrsvasar (Pischel p. 112); 1 know not what
confusion has lead to the gloss sahasd. uttànoom: on its back, i.e., in the
reverse of the position it held in the sky. phaliham (= Sanskrit sphatika,
parigha, partkhd) makes no sense to me; surely it cannot mean proksiptam as
Abhinava seems to take it. I have substituted the Sattosai reading vvüdham
(= vyüdham). Both Ananda and Abhinava see nothing more in the verse
than a naive expression of wonder. If that is all there is, they are correct in
finding a greater charm in the naive expression itself than in the suggested
explanation of optical illusion. But the commentators on the Sattasai see
much more. A young wife, they say, has gone off in the early morning on the
pretext of drawing water from the village tank before it is muddied by the
advent of others, but really in order to keep a rendezvous with her lover. The
lover, however, failed to appear. Later he comes by as the young woman is
chatting with her aunt. The verse is spoken by the woman in order to inform
him that she kept her promise as he did not, but at the same time to hide
this information from her aunt. As so often with verses from the Sattasai, one
does not really know how much the author himself intended.
L Thus (the varieties of dhvani have been given, etc
The two major divisions [of suggestion] are: avivaksitavácya (where
the literal sense is not intended) and vivaksitaparavácya where it is
intended, but is subordinated to a further, suggested, sense). The for-
mer, is divided into atyantatiraskrtavdcya (where the literal sense is
entirely set aside) and arthdntarasarikramitavdcya (where the literal
sense is shifted). The latter is divided into alaksyakrama (where no
interval is perceived between the literal and suggested meanings) and
anurananaripa (where the suggestion is similar to the reverberation
of a bell). Of this pair the former has endless varieties. The latter
has two: sabdasaktimüla (where the suggetion arises by the power of
words) and arthasaktimüla (where the suggestion arises by the power
of meaning). This last has three subdivisions: kavipraudhoktikrtasarira
(where the suggestion is embodied in an imaginative expression of the
poet), kavinibaddhavaktrpraudhoktikrtaéarira (where the suggestion is
embodied in an imaginative expression of a character invented by the
poet), and svatahsambhavin (where the suggestion is inherently possi-
ble in the real world). Now each of these three subdivisions is of four
kinds depending on the distinction just given that the suggested sense
and the suggestor may be either [a vastu (fact, situation) or an alarikára
360 (§2.31 L
(figure of speech)]. Adding to these the four major divisions of sugges-
tion that were mentioned first (viz., atyantatiraskrtavácya, arthéntara-
somkramitavacys, alakgyakrama, and sabdasaktimüla), we arrive at six-
teen varieties of suggestion. Now each of these sixteen varieties will be
stated [3.1 K] to be twofold according as the suggestion is revealed
by a word or by a sentence. But as olaksyakramadhvani is revealed
not only by words and sentences but by phonemes (varna), by style
(samghataná), or by an entire work |cf. 3.2], we get in all thirty-five
varieties.
To distinguish, that is, to separate, [these thirty-five varieties| from
the false varieties of suggestion
That sort of poem is not the province, not the domain, of this
dhvani which is the soul [of poetry].
[Abhinava translates the verse from the Sattasai into Sanskrit as
follows.]
The lotuses have not been sullied
and the geese have not suddenly been driven off
[but] someone bas thrown a cloud
upside down into the village tank.
But others say that piucchá [does not mean “suddenly,” but] is a voca-
tive, meaning "aunt." "Someone": some one extremely dexterous.
Subordinate to the expressed meaning: from the expressed
meaning, it being in the form of a manifestation of wonder, we under-
stand the extreme naivete [of the girl]; and so the charm of tbe verse lies
just in the expressed meaning. On the other band, it is only because
the expressed meaning wants support in order to become rationally
intelligible that it suggests to us a second meaning.!
1. To say that a cloud has been thrown (as Abbinava understands the
verse) into the village tank is absurd and irrational. The absurdity is ratio-
nalized by our accepting the suggestion that the gir! has seen a reflection of
the cloud in the water.
§2.31b A]
As the young wife
busy with her housework hears birds
flying up from the cane thicket,
her limbs fail her.*
Such verses, as will be shown later, are generally to be adduced as
examples of subordinated suggestion.
1. The verse is included, as number 874, in Weber's edition of the Sat-
tasai. The young woman has apparently promised to meet her lover in the
cane thicket but is prevented by the dreary chores of her married life. The
Aight of the birds tells her that her lover has kept his promise and is await-
ing ber in vain. The suggestion (that her lover has entered the thicket) has
no particular charm or beauty; hence Mammata categorizes the verse under
Gsundoram vyarigyam (5.132). The description of the young woman, how-
ever, physically broken by her disappointment, moves our emotion. Thus the
expressed meaning is predominant over (more beautiful than) the suggested.
L [After translating the Prakrit verse, Abhinava comments as
follows.| What is here suggested, namely that the secret lover has
arrived at the agreed upon rendezvous, serves merely to support (or
rationalize) the expressed meaning. To explain: "busy with her house-
work": although her mind is intent on other things. "The young wife":
although she is constrained by great shyness and by subserviency (to
her'elders]. “Her limbs”: there is not a single limb which can be pre-
vented by the deepest dissimulation [from revealing her longing]. "Fail
her”: far be it from finishing the housework, she cannot even support
her own body. While she was engaged in housework her limbs were not
seen to be in that state. From this expressed sense we understand that
the young woman is utterly overcome by love and from this comes the
charm of the verse.
A But where the particular meaning of a direct expression has
been determined by our understanding of the context or some like factor
362 [$2.31b A
and where this expressed meaning then appears as subordinate to the
suggested meaning, we are indeed on the road of this type of dhvani
that is similar to a reverberation. For example:
O farmer's bride,
gather the flowers on the ground
and don't shake the sephalikà tree.
Your bangles will end on an ugly note
if your husband's father hears them.'
Here we have a wife, who is engaged in sex with her paramour, being
warned by a friend because of the noise, heard afar, of her jingling
bangles. This [context] is necessary in order to understand the direct
meaning. But after the expressed meaning bas been understood, inas-
much as it has been expressed only in order to furnish the final meaning
which is the hiding of the woman's adultery, it becomes subordinate to
the suggestion. Accordingly, the verse should be included in the type
of dhvani where the suggested sense is similar to a reverberation.
1. This verse too is included in Weber's edition of the Sattasai (num-
ber 959). The reading of our text in c can scarcely be right, as virávo repeats
the sense of saddo. The Sattosai reading is esa avasánaviroso. Abhinava
seems to have read esa avasánavisamo. For the sephálikà (or sinduvdra) tree,
see M. Emeneau, University of California Publications in Classical Philol-
ogy 12 (1933-34) pp. 333-346 and Ingalls, HOS 44, p. 490 (note on vs. 271a).
The tree blooms only at night, with beautiful, scentless white lowers. Thus
the time of the adultery as well as the place (a garden) is indicated. The
father-in-law is presumably within bearing of the friend's advice. He might
well be annoyed at his daughter-in-law's shaking flowers from his favorite tree,
but the friend regards the rousing of such annoyance as a lesser evil than the
fury which would seize the old man if he guessed the true cause of the jingling
bangles.
L But where: where the sense has its nature determined by
our understanding of a factor in that set of factors beginning with con-
text and including the proxi ity of another word, inherent capability,
gender, etc.,! but where this expressed meaning then—then be
cause, having been directly expressed, its own understanding has been
completed—does not conclude the sentence meaning by just this sense
but goes on to assume a subordinate role in a suggested meaning: such
an instance is in the realm of dhvani. Our author's clearly stating the
connection with a final meaning in the form of suggestion is tantamount
§ 2.32 Introduction A ] 363
to saying that we must consider such cases to be the very opposite of
“subordinated suggestion.”
-Your bangles will end on an ugly note if your husband's father hears
them”: because the father-in-law has been preserving the sepháliká tree
with particular care and will be angry at its being pulled or shaken. We
are to suppose [the expressed meaning to be] that the ugly result will
be on this account, for otherwise [that is, if the ugly result were taken
to be on account of the daughter-in-law's adultery], the suggested sense
of the verse would be given away by the direct expression. Beyond this,
we are to interpret the stanza as we did the stanza, "Who wouldn't be
angry" (kassa và na hoi roso).?
This, i.e., this suggestion, is necessary for our understanding, our
getting at, the direct meaning. That is to say, without it no direct
meaning can be got because this meaning [without the suggested sense
given by the context] would be something perfectly obvious [to the
adulteress| and so not worth saying. But now it might be objected
that at this rate the suggested meaning serves merely to support (or
rationalize) the expressed meaning [and so is subordinate to it]. To
prevent such an objection our author continues: but after the ex-
pressed meaning has been understood; in other words, after it
has been directly expressed.
1. The reference is to the list of factors by means of which an inherently
ambiguous expression can be narrowed down to the particular sense intended.
The,list occurs in Bhartrhari, VP 2.315-316 and is repeated by Mammata
under 2.19. 2. See 1.4f A, L, where Abhinava gave six different suggested
senses, the suggestions differing according to the various persons supposed to
be overbearing the verse. Tripathi (p. 649), folowing Abhinava's direction,
does the same for the present stanza.
A While on the subject of distinguishing in this way vivakgita-
vàcya dhvani (sugestive poetry where the literal meaning is intended
but leads to a further meaning) from the appearance thereof, one may
distinguish avivaksitavácya (suggestive poetry where the literal mean-
ing is not intended) in the same way. To do this, the K. árikà says:
[52.32 K
K fa word that shifts (from its primary meaning] (skhaladgati)
is used out of lack of mature judgment (avyutpatti) or lack of skill, such
[a word] too is not in the province of dhvani.
A Ifa word that shifts (from its primary meaning], that is, a word
of secondary sense (upacarita), is used out of lack of mature judgment
or lack of skill, such (a word] too is not in the province of dhvani.
L While on the subject of distinguishing: this is a loca-
tive, used causally. The sense is, because of the cogency [to the subject
about to be raised] of the (previouis| mention (prastáva) of the dis-
tinction from the appearance—appearance of what?—the needed com-
pletion of the sense is furnished by the word vivaksitavdcyasya On
the other band, if we take prustuta in its simple (sposta) meaning (of
“begun” or "under discussion"|, the passage makes no sense, for the
distinguishing of vivoksitavácya from the appearance thereof has al-
ready been completed; it is not now begun, nor is it to be continued in
what follows.
A word that shifts from its primary meaning: that is, a metaphor-
ical (gauna) word or a word used in a relational secondary sense (là-
ksanika).! Lack of mature judgment: as writing with a view merely
to compose alliterations and the like; for example:
Prerithatpremaprabandhapracuraparicaye praudhasimantininám
cittákásávakáse viharati satatam yah sa saubhdgyabhumih.
Happy is he who strolls within the rooms
of women's bearts, tbe whicb are well acquainted
with every subtle sort of swaying love.
Here the word "swaying" (prerikhat), used in a relational secondary
sense [sc., for unsteady, fickle], has been used because of the poet's
passion for alliteration and the metaphor “rooms” which the poet has
used [for hearts?] leads to no beautiful goal whatsoever in the form of
suggestion.”
§ 2.33 Introduction A ] 365
Lack of skill: such as inability in filling out the meter; for example:
O foremost of the numerous entourage of Love,
your sinking to the ocean, this dish of rolling waves,
has imparted undulation to your level self.
Here the first word (the compound word “foremost of the numerous
entourage of Love") is an indirect expression for the moon; “dish” is
used for receptacle; and "level" (literally “wall-like”) for unmoving.
None of this produces any beauty [or has any use at all} except to fill
out the meter.‘
Such [a word] too: In tbe first Uddyota, apropos of "poets who
use words in senses furnished merely by convention," our author gave
an example of secondary usage (bhákta = upacanta), viz., “the lotus-
petal couch speaks [tbe fever of a slender maid|.^ (1.14 A]. The force of
the word "too" in the present passage is to say that not only was that
example not in the domain of suggestive poetry, but so also a word
such as is here referred to.
1. See 1.1 K, note 2 2. BP seems to take ciltàkáía as a rüpaka-
Samdso, i.e., cittaivdkdsa, heart and space having the same property of im-
perceptability. Such an interpretation explains Abhinava's denomination of
ākāía as gauna. But it would be more natural to take cittākāía as equiva-
lent to Ardayakdsa, the physical interior of the heart. The real vice of the
stanza, it seems to me, is not its misuse of laksand but its verbosity: avakdsa
adds nothing (except alliteration) to cittákása, pracura is needless; saubhagya-
bhdmih achieves a repetition of the phoneme bh but means nothing more than
subhagah. 3. The only poetic purpose of using laksand is to produce dhvant
Here it has been used only to produce alliteration. 4. The drutavilambita
meter, incidentally, is mishandled despite all the padding, for the Grst caesura
(between saficaya and pravara) falls within a word, forcing an unnatural pro-
longation of the final syllable of saricaya.
A This is because
[82.33 K
K the clear appearance of the suggested sense as the predom-
inant sense of the passage is the essential mark of dhvani in all its
varieties.
A And this mark is found only in such examples as we have
given.
Here ends the Second Chapter of the Sahrdayáloka! composed by $n
Rájánaka Anandavardhana.
1. As in the colophon to the First Chapter, the MSS vary between
Sahrdayóloka and Küvyáloka. None of them reads Dhvanydloka, the form
printed in the Kashi text.
L Taking the view that the Karikà now repeats the definition
of dhvani as a cause for distinguishing it from the appearance thereof,
the author of the Vrtti introduces the Kanka with because.
The appearance: what is meant is "the suggested sense appearing
clearly (as the predominant sense|"; this on the principle that when
told to bring a verbal abstract, one brings a substance (qualified by
that verbal activity! The essential mark of dhvani: tbat is, the full
nature of dhvani. Or we may take "appearance" to mean the perception
of dhvani; that is the mark, i.e., the proof (pramána) of dhvani and it
is complete, for it informs one of the whole nature of dhvani. Or, the
perception is the mark of dhvani because the mark of dhvani can only
be ascertained by perception [of the suggested sense].
By the word only the author of the Vrtti indicates that what differs
therefrom is a false appearance of dhvani and has thereby carried out
the purpose which he undertook to distinguishdhvani from the appear-
ance thereof. [May my words prove] auspicious.
I, Abhinavagupta, praise God's perceptive force,
which by its perceiving of the world,
this vast and mere appearance,
makes it to seem other than Himself?
§ 2.33 L] 367
Herewith the Second Chapter of the Sahrdaydlokalocana, an exposi-
tion of dhvani, revealed by the great Saiva master, the revered teacher,
Abbinavagupta.
1. The principle is enunciated by Pataüjali on Pan. 2.1.51 and again on
5.1.59. For example, we cannot bring a “collection of five bushels,” if we
understand “collection” (saméhdra), as Patañjali does in those passages, to
be a verbal abstract meaning “the activity of collecting." We bring the five
collected bushels. 2. In the Perceiving (Pasyanti) stage of metaphysical or
linguistic evolution, arise time, the concept of tbe ego, and a differentiation
of subject and obj t. See 1.19 L, note $
CHAPTER THREE
A [n this manner the nature of dhvani and of its varieties has
been described through [an analysis of] that which is suggested. It will
now be described again through (an analysis] of those factors which act
as the suggestors.”
L cal to mind the Goddess.
who, after Siva had shown his skill
in effortless annihilation of Love's body,
stole half of Siva's body for herself.
The author of the Vrtti proceeds to establish a logical connection
with the preceding chapters: In this manner, etc.. While it is true
that in the preceding chapters the types [of dAvani] such as avivaksi-
tavácya were distinguished by means of tbe literal sense (vdcya) and
thus, insofar as the literal sense may act as a suggestor—and we see
from 1.13 "either sense or word, etc." that it can—these types have
already been distinguished by the factors which act as suggestors, nev-
ertheless these literal senses were there analysed according to wbat was
suggested by them. Thus the unintended literal sense (avivaksitavdcya)
was subordinated to the suggested sense and the intended literal sense
(vivaksitányaparavácya) was said to “lead toward the suggested sense."
Thus tbe meanings that act as suggestors of the basic types of sugges-
tion and of the sub-types were distinguished only by recourse to, by
reference to, the meanings they suggested. Therefore he says: through
an analysis of those factors which act as the suggestors.
But more than this, while it is true that a meaning that acts as
a suggestor may also be capable of being suggested, a word can act
only as a suggestor and can never be suggested. For this reason too
he says: through an analysis of those factors which act as the
369
370 [8 3.1 Introduction L
suggestors.' [By the Vrttik&ra's use of the word punah ("again") he
indicates the following.) It is not the case that in analyzing dhvani
through the types avivaksita, etc. there was no analysis by reference
to suggestor factors. That analysis was indeed made by reference to
suggestor factors. But although made, it will now be made again
by reference to purely suggestor factors.? Thus, without reference to
the suggested sense, one can divide suggestors into words, sentences,
phonemes, word-components, texture (sarighataná), and long sections
of poetry. But none of these, like the literal meaning, is ever capable
of being suggested. So the point of his statement is that the varieties
lof dhvani in the Third Chapter] will be described exclusively on the
basis of the [verbal] suggestors.
A certain commentator? bas explained the Vrtti's phrase "through an
analysis of what is suggested" as follows: "by reference to that which is
suggested, namely vastu, alarikáro, and rasa.” He should be questioned
in these terms: [t was not the author of the Karikás who made this
threefold division; it was the author of the Vrtti who pointed it out
[cf. 1.4a A]. And it is not the author of the Vrtti who will make the
[new] divisions [in Chapter Three].* Therefore, what kind of logic would
it be to say, “be did that and now he is doing this," when the agent
is not one and the same person?* Moreover, this explanation hardly
makes a contextual connection with the whole of the book that has
gone before, because other varieties also, such as avivaksitavácya, have
already been shown.® But enough argument with an elder member of
my own family."
1. Le., the discussion in Chapter Three will be distinguished by its treat-
ing suggestor words (as opposed to suggestor meanings), which were not
treated in the previous chapters. — 2. By purely suggestor factors ($uddha-
vyarijaka) Abhinava means words, phonemes, etc., which are purely sugges-
tive, never suggested. 3. The reference is to Abhinava's kinsman, the author
of the Candriké. 4. The division into padaprokdsaté, vékyaprakdsaté, etc.,
is given by the author of the Karikas in 3.1-2 K. 5. Certainly Abhinava here
speaks as if he supposed the author of the Kdrikds to be a different person
from the author of the Vriti. But in introducing 3.2 he will take quite the
opposite point of view. For the question whether Karikdkdra and Vrttikáro
were the sarne man, see Introduction. pp. 25-27. In view of Abhinava's own
ambiguous stance in regard to the question, his criticism of the Candrikákára.
here seems a carping one. Nor is it greatly strengthened by the argument
that Abhinava subjoins. 6. Abhinava's point is that the explanation given
by the earlier commentator can, at the very most, demonstrate the logical
83.14] 371
connection of the third chapter with only a part of the earlier portion of the
work, namely the portion in the first chapter where vastu, alarikarn, and rosa
were mentioned as divisions of dhvani; it will not demonstrate the logical con-
nection with chapter two, where avivaksitavácya and vivaksitanyaparavdcya
have been mentioned as divisions of dhvani 7. Kane (HSP p. 198) is prob-
ably correct in here emending pujyajanasagotrai^ to pirvajanasagotraih, for
Abhinava in other passages regularly refers to the author of the Candriké as
purvavamsa, and sogotro is merely a synonym of vamsa. The printed read-
ing, if we take it to mean “with my own relatives who are persons I should
respect," is awkward because of the separation of nija from sagotraiA.
K Either a word or a sentence may serve as the suggestor in
the type of dhvani where the literal sense is not intended and, of the
other type, in that sub-type where the suggested sense resembles a
reverberation.
,A One sub-type of dhvani where the literal sense is not intended
is that where the literal meaning is entirely set aside. In this variety a
word may serve as the suggestor, as in this line of the great sage Vyasa:
these seven are the kindling sticks of royalty.'
Another example is in a line of Kalidasa:
When you put on your armor, who could be
forgetful of his wife pining in his absense??
for what serves not as ornament
to a sweet configuration??
In these examples the words “kindling sticks," “armor,” and “sweet”
have been used for their suggestive qualities.
372 [83.14
1. From Vidura's advice to Dhrtatarastra, Mbh. 5.38.35. The verse is
quoted in full by L below. The samidhoh were the sticks laid out at the
base of the sacrificial fire, for the choice and arrangement of which elaborate
directions are given in the ritual texts. The word is here used metaphorically
of the virtues upon which tbe success of a king must be based. 2. Words
of the Yaksa to the cloud in Meghodüta, vs. 8. As the monsoon season was
normally a time for staying at home and enjoying domestic bliss, the sight
of gathering clouds would naturally remind a traveler of his wife waiting for
him at home. As a cloud does not actually don armor, one takes the word
samnoddha in the secondary sense of udyata, prepared as for a campaign, here
accompanied by wind, thunder and lightning. The suggestion, as L will point
out, is of a cruel and irresistible opponent. — 3. Sákuntala 1.17. The whole
verse:
The pond lily circled by moss is charming;
the moon's mark though black,
gives it a royal beauty;
and this slender damsel,
even in her rough dress, is lovely;
for what serves not as ornament
to a sweet configuration?
L Inthe Káriká the word "and" (ca) serves to prevent a sequen-
tial ordering of the two pairs of terms.' Thus avivaksitavácyo, in both
its types, is twofold insofar as it can be suggested by either a word or by
a sentence. The type, namely “suggested gradually" (kramadyotya), of
vivaksitdnyaparavacya, which latter is other than avivakgitavécye, along
with its sub-types [namely fabdasoktimüla and arthasoktimüla] is like-
wise twofold. It is called anurananarüpavyarigya because its suggested
meaning (vyarigya) is such that its appearance is like the appearance
of a reverberation.
The great sage: this harks back to what was said earlier [1.1e A],
that suggestive poetry “is also found in such works as the Ramayana,
Mahabharata, and the like."
Firmness, forbearance, self-control
purity, pity, kindliness of speech,
and constant faithfulness to friends:
these are the seven kindling sticks of royalty.”
Here the literal meaning of the word kindling sticks is completely set
aside because it is impossible. What the word “kindling sticks” suggests
$3.1a A] 373
is the intention of the speaker, the suggested sense, namely that the
capacity to strengthen royalty depends on nothing other [than these
seven factors].? Although the purpose of giving the present example
has been served by such examples [already given] as “like a mirror
blinded by breath (cf. 2.1 c A], nonetheless these further examples have
been given here, where an occasion for them arises, in order to show
how they pervade a great part of literature. As one may easily supply
the discarding of the literal sense here from what our. author has just
said, there is no need for his expressly repeating the fact.
The word armor, because it is here impossible in the literal sense,
conveys, by secondary usage, the sense of being prepared, and thus sug-
gests what the writer intends, namely cruelty, irresistibility, rashness,
etc. In the same way, the word sweet conveys, by secondary usage, the
giving of pleasure, satisfaction and the like, to all people, and suggests
the speaker's intention, namely that it is not surprising that such a
Shape should be the object of intense desire.*
1. Witboutca, we should follow the principle laid down by Panini (1.3.10)
and connect the first member (avivaksitavdcya) of the pair of suggestions
with the first member (poda) of the pair of suggestors; likewise the second
member (anurananaripavyarigya) of the suggestions with tbe second member
(vàkya) of the suggestors. This would be wrong, for either pada or vàkya
can suggest either avivaksitovdcye or anurananorüpovyorgya — 2. See note 1
to A above. In pada a our text reads dayá instead of dama, doubtless a
misprint or a scribal error, for dayd would be nothing more than a synonym
of kárunya in páda b. 3. [n a footnote to our text Pt. Sri Mabüdeva S&stri
points out this distinction. The secondary meaning (laksydrtha) of the word
samidh is capability of production; what is suggested (vyarigyártha) is the
fact tbat royalty depends on nothing other than these seven factors. 4. In
his commentary on Sak 1.17 Raghava Bbatta repeats Abbinave's remarks on
madhura almost word for word.
A Ofthe same type, [in the variety] where the literal meaning is
shifted, [a word may serve as the suggestor], as in this:
Rama, being overmuch in love witb Life,
has failed, my beloved, to be worthy of his love.
374 [$3.1a A
Here the literal sense of the word "Ráma" has been shifted to the
suggested sense of one who possesses the very quintessence of courage,
etc.
Again,
Let others thus compare
her cheek to the lunar orb;
yet if they really compare, the moon
is no more than the poor old moon.
Here the sense of the second occurrence of the word moon is shifted
from the literal.
L Of the same type: viz., the type where tbe literal sense is
not intended; of this type he refers to the second variety. (The complete
stanza from which be quotes is as follows:|'
The cruel demon treated you as one expects
of such a being angered by rejection:
and you too bore the blow as a lady of high bi
should bear it, with your head held high.
But the witness of your death, who bears
his weapon now to no avail.
Rama, being overmuch in love with life,
has failed, my beloved, to be worthy of his love.
When [Rávana] was forcibly rejected [by you], since he is cruel by
his very nature as a demon and through evil pride feels that his or-
ders are not to be disobeyed, he acted, blind with rage, in conformity
with his spirit when he cut off your head, for his intention was that
no one else should ever transgress his command. Treated “you”: the
sense is, you, by whom even such [a despot] was not heeded. And you
bore the blow without flinching, open-eyed and with a face as calm
as on a holiday. "As": in the manner of. "A lady": even a woman
of low birth who wishes to be called a lady will hold her head bigh
to give the impression that she is a lady. But you held it up bravely
at the moment of decapitation, as if to say, *let it be done quickly."
You held your head high as rea! ladies do because you had always done
so. Thus both Ravana and you behaved throughout with propriety.
But the part I played turns out to be most improper. My banishment
robbed me of opportunities to use my bow, but it might at least have
proved useful in protecting my wife. Now that I have failed to protect
$3.1a L] 375
you in your need, it becomes wholly useless; yet here I still carry it.
The only reason one can imagine is to protect my own life; and this is
not proper. "By Ráma": the meaning of this word is developed into
suggested qualities? [beside the literal meaning of Rama, the son of
Dasaratha], such as being disposed to unequalled daring, trutbfulness,
appropriate bebavior, etc. The explanation oí the term "et cetera,"
found in a (certain) commentary, that it stands for cowardice and other
such qualities, is incorrect. For this behavior, far from being inap-
propriate, would be proper in the case of a coward. "My beloved":
this has become a mere word now, for that which justifies the use of
the word "beloved" is love, and that has been sullied by impropriety.
Thus, the tragedy of Ráma? is mede clear by the combination of [the
stháyibháva] grief, the álambanavibháva [namely Sita's death], and the
uddipanavibháva [namely her noble behavior].
Let others thus compare: (After translating the Prakrit stanza
Abhinava continues:] By "thus" the poet implies that people are nat-
urally blind to distinctions. "People": tbat is, those whose only course
is the steps of those who have gone before. "Her cheek": that is, of her
whose precious figure possesses unique beauties. “Give the moon as a
comparison to her cheek": [n order to funish a rhetorical comparison
to her cheek, which is the central and predominant element of a face
which is the perfection of genuine beauty, one must find some object
that is of greater beauty; whereas the orb of the moon, being spoiled
by its spot, is grossly inferior. Thus, altbough ordinary people follow
in a line like sheep, if discriminating people will consider the matter,
[they will see tbat] this wretched thing deserving of pity that is called
the moon is really a thing to which should attach the properties of
waning, of being without real charm, and of being sullied. For the shift
of the literal sense to various suggested properties, one may compare
what I have said previously [viz., in 2.1 a L]. The same appears in what
follows.
1. The verse is taken from some Rama play that has not been identified.
Apparently it contained a scene in which Ravana produced before Rama an
illusion of the severed head of Sit, an illusion that elicits from Rama the
present verse. Such an element of plot would be an easy invention in view
of the scene in the Ramayana where Ravana produces before Sità an illusion
of the severed head of Rama. 2. See 2.la A and L. 3. Abhinava writes
loosely here. The tragic experience (karunarasa) does not belong to Rima
376 (§31aL
but to the reader or auditor of the play. What belongs to Rama is the emotion
grief (Soka).
A (Coming back to] the sub-type where the literal meaning is
entirely set aside, [we find that] in this sub-type a sentence (just as well
as a single word] may serve as the suggestor. Thus:
In what is night to all creatures
the true ascetic wakes;
where others wake, the sage who sees
sees that it is night.
[Bhagavadgita 2.69]
For in this sentence the meanings night and waking are not intended.
What is communicated is rather the attention of the saint to a knowl-
edge of truth and his aversion to what is not truth. Thus the suggestive
force is of the sub-type where the literal meaning is entirely set aside.
L Having in this manner illustrated the two sub-types of the
first variety as revealed by single words, he now illustrates them as
revealed by sentences: "in what is night." Intended: if we take the
words literally, they furnish no advice for those who are to be advised.!
What would be the use of saying that one must remain awake during
the night and that one must act as if it were night the rest of the time?
Therefore this sentence, its primary sense being obstructed, suggests
that the ascetic, because of his extraordinary nature, is attentive to the
preception of truth and averse from false perception. As the word “all”
is a relative term, the literal statement is logically possible. Accord-
ingly, it is wrong to suppose.that.the true sense is [not suggested but
is] implied (aksipta) by the fact that "all" cannot otherwise be logically
construed.”
[Now to interpret the verse:| That which is night, that which causes
utter confusion, to all fourteen classes of living beings from Brahma
down to plants is the vision of truth. The true ascetic wakes here,
§ 31b L] 377
seeking to attain it. This rather than mere avoidance of sensual plea-
sure is what asceticism really consists in. Or, one may take the words
differently. That which is night to all creatures is the deception (of
mdya].? The ascetic wakes here, seeking to avoid it. On the other
hand, all creatures wake in false perception, that is, they are wide
awake to [its presentations], whereas to the ascetic it is night, a feld
of non-awareness, for he is not awake to its activity. Thus he whose
conduct is defined as extraordinary [i.e., the true ascetic] really sees
and thinks. Of him alone are the outer and inner organs of knowledge
profitably employed. Others do not see and do not think. The general
sense of the verse is that one must be intent on the perception of truth
In the same way, the words “sage” and “who sees" do not cease operat-
ing on rendering the literal meanings, but only after giving a suggested
meaning. As the pronouns yat and tat (represented in the translation
by “what” and "where"| are dependent on the other words of the sen-
tence, we may say that the whole sentence, verbs and all, is suggestive.
Our author states as much in the words For in this sentence, etc. Is
communicated means is suggested.
1. It is assumed that every verse in the Bhagavadgité must constitute
God's advice to those who are in need of it. A verse from the Gita must
therefore be so interpreted as to furnish such advice. 2. An objector claims
that the intended sense of the verse is furnished by arthápatti (that which
one supplies in order to resolve a logical contradiction). Abhinava insists that
the intended sense is furnished by suggestion. The objector's argument would
sun as follows. “The literal sense of ‘night’ is ‘a time for sleeping.’ Now there
is a logical contradiction in sayipg 'the ascetic wakes in the sleeping-time of
all creatures,’ for ‘all creatures’ is inclusive of ascetics. Thus the so-called
Suggested sense of waking at night, viz., the pursuit of truth, is a necessary
implication, not a suggestion." Abhinava rejects the argument by allowing
“all” to mean “most” or "all other.” Thus the literal sense becomes merely
inappropriate, not logically impossible. 3. The second explanation is the
one chosen in Abhinava's Citdbhdsya: yd sarvesám bhütánám niíà, mohini
máyó, tasyam munir jégarti katham iyam heyeti. With this and with the
statement just above that the true ascetic is more than one who simply avoids
sensual pleasure, one may compare Abhinava's comment in his Citábhasya
on this versé: “yogi ca sarvavyavahárán kurváno 'pi lokottara iti ninipayata
parume$svarena samksipyásya svarüparn kathyate: “God (ie., Krishna) here
Shows that the yogin, though he may take part in every sort of worldly activity,
is of extraordinary nature; and he tells us briefly what this nature is."
{§3.1¢A
A Of the same type but of the sub-type where the literal sense
is shifted a sentence may serve as suggestor, as in the following:
The passing of time is poison to some,
nectar to others;
part poison part nect to some,
neither poison nor nectar to others.'
For in this sentence the information is conveyed by words which have
been shifted from their literal sense of poison and nectar to the sense of
pain and pleasure. Accordingly, the suggestive force is of the sub-type
where the literal sense is shifted
1. Source unknown. In our printed text pdda a is two mátrus short.
Badarinath Sarma corrects it by inserting via after visamaio. In b he reads
i 2 Sk. vyapacala(ya)ti (cf. Turner. Dict. 12167), which is better than
valayati, though the latter is barely possible (time "rolls on").
L That which is made of poison (visamayitah) means that which
has come to consist of poison (visamayatàm práptah). (The first group
of] “some” are those who are wicked or those who have a keen judg-
ment. For (the second group,] those who are virtuous or those who lack
judgment, times passes as if it were made of nectar. For some, who are
of mixed conduct or who are partly of sound, partly of weak judgment,
[time is] part poison, part nectar. While for those who are complete
fools or who have reached the final stage of yogic concentration, time
passes as if it were neither poison or nectar.! This is the construction.
The words poison and nectar, by a sort of dead metaphor such as one
sees in the word /Idvanya,” are used in the sense of causes of pain and
..pleasure, just as we say that a lemon is poison and a wood-apple is
nectar; but they end up by referring to the pain itself and the pleasure
that they cause. However, it is not the intention of the sentence that
they should not at all refer to the cause, for without the cause pleasure
and pain would not exist. This is what our author means by saying
that they have been shifted from their literal sense.? (The sense
$3.1d A] 379
of the other words in the sentence has been shifted also:|‘ the sense
of "some" is shifted from the indefnite to the definite [groups which
the author has in mind|; the sense of "passes" is shifted to the general
sense of an activity; the sense of "time" to all the elements of worldly
life. The author of the Vrtti has used the shifting of the single words
poison and nectar as an example (by which the other shiftings may be
judged]. That is why he specifies "in this sentence."
1. Time brings pain to the wicked by bringing them retribution for their
bad deeds. It is likewise painful to the man of judgment, who sees the essenti
misery of transmigration. Groups two and three follow naturally from the first.
Group four is composed of those unaffected by time—those whose ahedony is
due to stupid insensitivity and those who have overcome the emotions by yoga.
2. For lávanya see 1.16 K and L. When used as a frozen metaphor to mean
charm, beauty, it cannot give rise to dhvani. Tbe same holds for the words
visa (visa) and-amrta (amia) in the present stanza. It is not these words but
the stanza as a whole that gives rise to dhvani. — 3. So the primary intention
of the author of the verse is to suggest the pain and pleasure of the world as
it affects different types of persons. He does this by a secondary use of words,
but the Lteral sense of the words is not wholly abandoned. 4. Abbinava
here guards against an objection which might be made to Ánanda's example.
We might ask how this example differs essentially from the example in 3.18,
where a single word is shifted. Is the only difference that here two words
are shifted? It will be seen that by Abhinava's interpretation the present
example is essentially different from that of 3.1a. The suggestion here comes
from a shift of meaning of the whole sentence. The way in which anything in
the world affects persons depends on their karma, their judgment, and their
practice of yoga.
A Of that type of dhvani where the literal sense is intended but
where there is (subordination to] a suggestion resembling a reverber-
ation, in its sub-type arising from the power of words, a single word
may act as suggestor, as in the following:
1f fate will have it that I am not born
to fill the wants of needy men for riches,
why was I. being jado, not made to be a well
or pond of limpid water by the wayside?
380 [§31d 4
Here the word jada (witless, insentient, cool), used by the discouraged
speaker in grammatical agreement with himself, comes to have, as a
reverberation brought about by its own power, grammatical agreement
with the well.'
1. A question may arise how to correlate the present passage with Anan-
da's statement in 2.21. He said there that we have sabdasaktyudbhavadhvani
only where an alarikáro is suggested. Where vastumátram (a mere fact or
situation) is suggested, we have $lesa. In the light of that statement the
present verse at first sight would seem to exhibit lesa and not any form of
dhvant. The answer is that the present verse does carry the suggestion of an
alarkáro. Although neither Ánanda nor Abhinava mentions it here, both of
them refer to it in 3.33c. The verse suggests a simile (upamá), for the speaker
is likened to the pond and well. One should note that the term sabdosakty-
udbhavánuronanopamadÀvani applies here only to the suggestion of simile.
There is also rasadhvont in the verse, namely, a suggestion of sdntarasa: "As
my lot is so much worse than that of an insentient pond or well, all worldly
objects must be regarded as useless and empty." This final suggestion of the
verse is referred to in 3.33 c (see 3.33¢ A, note 6 and 3.33 c L). It is immediately
perceived by the sensitive reader and does not arise like a reverberation.
L Having in this manner given examples of the four kinds [of
dhvani| referred to in the first half of the Karikd, he now proceeds to
give, in order, examples of six other varietes covered by the second
half [of the Karika] by saying: Of that type of dhvani where the
literal sense is intended, etc. Prátum means "to fill" The plural
in "riches" is meant to suggest tbe fulfilling of whatever need any par-
ticular suppliant may have. This is why the word "needy" has been
used. "Of men":! because generally people want money; they do not
want help from virtues. "By fate," the decree of which cannot be ques-
tioned. "I": that is to say, someone else certainly has been created (for
this purpose], but not I, for which reason the speaker is dejected. A
pond of limpid water is one that is useful to people. “Or a well”: the
suggestion is: “even although it is not noticed by people.” Used in
grammatical agreement with himself: the word jada has the sense”
“unable to think of what to do.” In the same sense jada can apply to
a well, for a well lacks knowledge of who needs what. And that is why
the well is jada, “cool,” i.e., not fevered by distress at the situation
At the same time the well is jada by its connection with cool water
(sitalayala)? and so is able to help others. In this third sense the word
$3.1e L] 381
jada if applied to the pond would be tautologous.? So he says that it
comes to have grammatical agreement with the well. By its
own power: thus he assigns the suggestion to the category of those
arising from the power of a word.*
1. Abhina«a's point in this remark is that the word jana (men in general,
ordinary people) has been used because the common run of men want just
wealth. It is only a few unusual persons who may want moral or spiritual
aid, which the speaker might be able to give. — 2. [n interpreting puns and
suggestions, d and ! are regarded as interchangeable. So jada can be the same
as jala (water). 3. Abhinava here seeks to explain why the Vrtti speaks of
jada's attaining grammatical agreement with the well rather than the pond.
1t is because this third meaning which he has discovered of jada (possessing
cool water) would be tautologous with prasannámbudhara (containing limpid
water) already used of the pond. — 4. More literally, thus he joins (to the
suggestion] the property of arising from the power of a word.
A In the same sub-type of dhvani a sentence may act as a sug-
gestor, as in the speech of Simhanàda in the Harsacarita:
In this great disaster you are now all that is left — —
In this cosmic destruction you are now the world-serpent Sesa
for the support of the earth.!
[Harsacarita, p. 192 bottom
(Chapter 6, lines 421-2 out of 628)
for this sentence clearly suggests by the power of its words a second
sense that comes like a reverberation.
1. Simhanáda, the feld marshal, is addressing Harsavardhana after the
deaths of the latter's father and elder brother.
L The word maháprulaya in its first sense is to be analyzed as
maha-à-pralaya, the complete cessation of happiness. When this cause
of grief has occurred, vou are the only one remaining for the support,
382 [$31eL
the consolation, of the dharani. that is, the yoke-beam, of empire.’
When the sense of this sentence has been thus completed, a second
sense ensues, namely that after the elephants of the quarters, etc.,
have perished, the king of serpents alone is able to support the weight
of the earth.?
1. Abhinava tries to elicit a pun from every word in the sentence. Surely
no reader would understand this "direct meaning" at a moment noticeably
previous to the “suggested meaning.” See 221e A, note l. 2. One might
add that the two senses in conjunction suggest asi ile. vi2., that King Harsa
il in qualities to the world serpent.
A In the same type of dhvani [viz., where the suggested sense
appears like a reverberation] but in the sub-type where the suggestion
arises from the power of a meaning furnished by a poet's imaginative
expression [cf. 2.24], a word may be the suggestor, as in the Harivijaya.'
The face of early spring is decked with mango buds
and scented with the rich sweet wine
that soon will flow.
The god of flower arrows
snatches from her a kiss without consent.?
Where it is here said that the god of love snatches a kiss from the face of
spring without her consent, the word asamarpitam (lit., “unoffered”),
which denotes the state [of early spring], suggests by the power of its
meaning [since it implies that Love seized Spring without her consent]
the violence of the god.?
1. For this lost Prakrit poem by the royal poet Sarvasena, see V. Ragha-
van, Bhoja, pp. 810-11. It described Krishna's victory over Indra and his car-
rying off of the porijáta tree as a present for Satyabhama. A. K. Warder iden-
tifies the author with the fourth-century Vakataka king of that name (Indian
Kavya Literature, Vol. 3, p. 59). 2. The correct reading of the second pada
is that given by Hernacandra: chanapasaramahagghamanaharasurdmoam. For
Prakrit manahara = Sanskrit manohara, see Pischel, para. 347. Dhvanyáloka
$3.1g A] 383
KM edition (followed by Badarin&th Sarma) emends the verse to bring it into
strict giti meter, but this is wrong. All the gáthàs that are preserved of the
Harivijova appear to have twenty mátrás in the second pàda; see Sarasvati-
kanthábharana 4.235; 5.287, 330, 350, 351. It will be seen that I interpret
the verse diHerently from Abhinava. His interpretation seems to me impos-
sible 3. Hemacandra (on AC 1.74) makes the suggestion more specific:
“when spring bas come fully of age, what will he not do!”
L The beginning of spring, or the face of spring, in which there is
delight (Gmoda = camatkdra) on the part of the god (sura) Manohara
(= the god of love Manmathadeva) because of the precious (mahdr-
ghena) festival-influence (utsavaprasarena). Here the attributive “pre
cious” is placed after its noun in the compound because there is no
rule of order in Prakrit.! Chana means festival. Mukham means both
beginning and face: and this is joined to surámodam.? The basic mean-
ing is tbat in the beginning of spring love stirs our hearts. But this
becomes suggestive of a further sense because of the striking expression
of the poet.
1. But this is not true. If it were, the Prakrit language would be unintel-
ligible. Furthermore, in Abhinava's interpretation prasara makes very little
sense. 2. Abhinava's interpretation amounts to this. At the very beginning
of spring comes the Love-Festival (Manmathotsava). Under its influence the
love god in our hearts takes delight in the vernal beauty and seizes it even
in its childhood. This suggests how violent our love will become when spring
is fully grown. Abhinava does not note the obvious meaning of surdmodam
(scented with wine).
A Within the same subtype a sentence may act as the sug-
gestor, as in the verse already quoted “The fragrant month prepares,”
etc., [see 2.24 A]. There the meaning of the sentence, viz., that the
fragrant month prepares but does not yet give the arrows to the god of
love, being embodied in an imaginative expression of the poet, suggests
spring's destructive stage of stirring up love [which is about to come].
(§3.1g L
L Our author has not given an example either of a word or
a sentence as suggestor of the sub-type of suggestion arising from a
meaning embodied in an imaginative expression of a character invented
by the poet [cf. 2.24 A]. This is because what he has given is sufficient
to illustrate the specific words of Káriká 2.24: "it may be given body
simply by an imaginative expression." An example of a word acting as
suggestor in that sub-type would be:
Truly fair women are obj
and truly wealth is fair;
but life is unsteady and as quickly gone
as the glance of a tipsy girl.
[Cánakyarájanitisástra]"
In this verse there speaks a disenchanted (virdgin) character created by
the poet, suggesting by force of the meaning embodied in the word “life”
the following. All these sensual pleasures and riches are of use only to
one's life. When one's life is gone, even though they still exist, they
come to be as if non-existent. And life, which consists in preserving the
vital breaths,? is nothing to rely on, because the functioning of the vital
breaths is so tenuous. So what is the point in maliciously proclaiming
the faults of the poor objects of sense? (Rather,| one's own life is to
be blamed. But since life is by its very nature so unsteady, even it
is not at fault. All this leads to a thorough disenchantment with the
world(vairdgya).
An example [of suggestion of this sub-type] produced by a sentence
is the vese "On what mountai ,” etc. [see 1.13m A].
1. Anandavardhana will quote this verse under 3.30. It occurs in many
C&nakya collections, as well as in SRK 1608, and is quoted by Hemacandra.
Ksemendra, and others. For particulars see Sternbach. Cánakya Niti Tert
Tradition, Vol. Il, p. 231, item H. 2. This is the deGnition of DAP: jiva
prónodhárane.
§3.1hL)
A [In the same type of dhvani] in the sub-type where the sugges-
tion springs from a meaning that is embodied in something inherently
possible, a word may be the suggestor, as in:
Ab merchant, how should we have ivory
or tiger skins for sale,
when daughter-in-law is strolling about the house
with the curls dancing on her forehead?!
Here the word lulitdlakamukhi ("with curls dancing on her forehead”),
by the power of the situation, inherently possible, to which it refers,
suggests the young wife's eagerness for sexual play and her husband's
weakness from his constant enjoyment of that pleasure.
1, The verse is again quoted by Mammata (10, vs. 528, p. 709) and is
included in Weber's Sottosoi (951). Parisakkae: DhP lists the verb svoskate
(DAP 1.100) in the sense of motion; it bas been found only in Prakrit. Lulità-
lakamukAi: lit., whose face bears tossing curls; but as alaka regularly refers
to the curls in what we call the bangs, I have translated "on her forehead."
The picture is not of a slattern who hasn't time to fix her hair, but of a young
woman who gives careful attention to arranging her hair so that it will be
attractive to her husband.
L |Abhinava translates the stanza, then adds:| Parisakkae: walks
about flirtatiously. There is no difficulty here in applying the literal
sense of the words.’ The adjective "[with curls] dancing [on her fore-
head]” is a simple description of [the wife's] appearance, while the hus-
band's failure to procure ivory might be due simply to his arrogance.”
1. If the literal sense of the words were illogical, it might be argued that
the suggested sense was forced on us (dksipta) as a necessary inference rather
than being suggested (vyarigya). That is not the case. 2. BP: he might feel
that he had made enough money already.
534i
A In the same [sub-type] a sentence may act as a suggestor, as
The hunter's wife strolls proudly
with peacock feather behind her ear.
She strolls amid fellow wives
who deck themselves with pearls.
[Sattasai 2.73)!
This verse suggests the good fortune in love of a certain hunter’s wife,
newly wed, who wears a peacock feather behind her ear. For it is
suggested from the meaning [i.e., from the given situation] that her
husband, wholly intent on enjoying her charms, is now able to kill
only peacocks; while the ill fortune of the other wives, who have been
married a long time, is revealed in their decking themselves with pearls,
for it is suggested from the situation that the same husband had time,
when he was enjoying them, to slay elephants.
L “The hunter's wife,” etc. The verse has been quoted i
precedes.
^A Now the following objection may be raised. “You have claimed
that dhvani is a type of poetry [cf. 1.13 KJ. How then can there be a
revelation of it in a single word? For a type of poetry is a particular
collection of words that causes us to apprehend a particular meaning.
Its nature is such that a single word cannot reveal it, for the individ-
ual words remind us of objects; they do not denote."! To which we
$31jL] 387
reply: There might well be a fault here if it were the denotative power
that occasioned our use of the term dhvani, but it is not so; it is by
the suggestive power that we assign the term.? Furthermore, poems,
like human bodies, are collections defined by a particular arrangement
of parts. The idea that we form of their beauty can be assigned, by
positive and negative agreement, to particular parts of the collection
Accordingly, there is no contradition in our assigning of dhvani to indi-
vidual words insofar as they are suggestive [of this kind of beauty in the
whole poem]. The following slokas will give support | to our position].
"Just as the sound of what is unpleasant makes a verse faulty, as is
manifested in the faults srutidusta, etc.; just so does the reminding us
of what is pleasant constitute a virtue.
"Therefore there is beauty in all those varieties of dhvani which ap-
pear in single words, even though a single word serves only as a re-
minder
"Just as a woman appears beautiful by a single ornament which im-
parts to her some special attraction, so the speech of a good poet is
beautiful by means of the dhvani revealed by a single word."
1. The objection must come from a Prabhakara Mimamsaka. In Prabhá-
kara's theory vácakalvo, conceived as the power of transmitting valid infor-
mation, must produce a new cognition. The individual words simply remind
us of objects which we already know. — 2. Abhinava will point out that this
answer is a chala, a trick in which the opponent's meaning is intentionally
misunderstood (cf. Nydya S. 1.2.10-17). By vdcakatua the Prábbákara means
"the power to convey a specific piece of new information. whether fact or sug-
gestion. Ananda takes it in the more limited sense which it bears in his own
system, viz., as the power to denote, as opposed to the power to suggest, a
meaning
L Now, etc.: The objection arises from the view that dhvani isa
collection.' Its nature: that is, the nature of a type of poetry. He first
takes the phrase used by the objector "because words do not denote
(avácakatvát)" and by intentional misunderstanding’ shows that this is
an insufficient reason for the conclusion. Thus he says, There might
well be a fault here, etc. After answering the objection by this trick,
he then answers in all seriousness with Furthermore, etc. Suppose the
objector were to reply, "I am not taking the word's lack of denotative
power as a cause of its lack of dhvani. I am saying that dhvani is a
poem. And a poem is a sentence which conveys a complete meaning; it
388 [$331jL
is not a single word." Our author might continue, "True; but neither
have we said that dhvani is a word. Dhvani is a collection. That is
why the word 'reveal' (prakása) may be used in speaking of it: 'dhvani
is revealed by a single word.'" Now the objector may ask how it is, if
a single word has such a capability, that the process of understanding
[suggestive poetry] is an unbroken whole. It is with this in mind that
our author says: poems [like human bodies], etc. For it bas been
said before: "the teaching that (a sentence] has parts applies only at
the time of analysis.”*
But how can we shift the area in which we apprehend beauty to the
parts (of the sentence, which are its words], for the individual words do
not express the sentence meaning but merely bring objects to mind?
Well, why not? Why should words not be causes of our apprehending
beauty, since they remind us of beautiful suggestions? To take a con-
trary instance: a word such as pelava “delicate” is not denotative of
any obscene sense such as pela “testicle.” but merely brings that sense
to mind; and on tbat account a poem, as being a thing of beauty, is
“spoiled by its sound (srutidusta)." This fault of being $rutidusta is
assigned by positive and negative agreement to the parts of a poem
The same should be the case with [the causes of beauty] which are
under discussion. He puts the matter thus: Just as the sound of
what is unpleasant, etc. The sense is, the sound of what reminds
us of that which is unpleasant. Makes a verse faulty: tbat is, un-
beautiful. Virtue: as much as to say beauty. Having thus given a
[counter-Jexample in the first three quarters of the sloka, he gives that
which the example illustrates in the fourth. Then he sums up: There-
fore there is beauty, etc. The syntax [of his argument) is this. As
the memory of what is pleasant constitutes a beauty, therefore in all va-
rieties of dhvani that have been described, even in that which appears
in single words, even in that which is revealed by a single word, there
is beauty, even though words function only as reminders. The word
api ("even though") is construed in both directions on the principle
of a crow's eye. Finally he shows by positive and negative agreement
how our apprehension of beauty arises from a single word: Just as a
woman, etc.
1. That is, the view is based on the fifth of the five meanings assigned
to dhvani by Abhinava (1.131). From the points of view represented by the
other four definitions the objection could not arise. — 2. See 3.1j A note 2
3. What follows is a pratyavasthána (see NyáyaSBhásya 1.2.12), a correction,
$3.2L] 389
of Ananda’s misinterpretation. 4. Cf. Vákyapadiya 1.90. — S. In the second
parikarasloka the word api is to be taken both with smarakatve and with pada-
mátrávabhásinah. A crow is popularly supposed to have only one eye. which
he shakes from one side of his head to the other when he would change the
direction of his gaze. Hence the term kdkdksinydya for the construction àsà
KOLVOU.
K But [that variety of] dhuani where the passage from the literal
to the suggested meaning is imperceptible shines forth in phonemes,
wotds, etc., as well as in a sentence, in texture. and in a complete
work.
L Having commented thus on the [first] Káriká, he now proceeds
to set forth in detail that variety [of dhvani,| which was not included
there, namely, where the passage from the literal to the suggested mean-
ing is imperceptible:' But [that variety], etc. The word “but” serves
to contrást this variety with those treated above. A word is a collec-
tion of phonemes. A sentence is a collection of words. Texture is a
‘property both of words and sentences. A complete work is a collection
of connected sentences. [t is with this in mind that the author of the
Karikd has listed phonemes, etc., in the order here given. The term
“etc.” refers to parts of a word, groups of two words, etc. The locative
in varnapadddisu is the locative of cause.? The term “shines forth,” as
it implies the illuminating of the entire poem, confirms the nature of
[dhvani to be] a type of poetry, as [we have seen] before.
1. Note that in this sentence Abhinava writes as if the author of the Vrtti
were the same person as the author of the Kárikás. Contrast 3.1 Intr. L,
note 5 2. Wherever possible Abhinava wants to understand -dhvant as
"suggestive poetry," rather than as "suggestion." He is able to do so here by
taking the locative according to Varttika 6 on P&n. 2.3.36 (carmant dvipinam
hanti: one kills a leopard for its skin). Instead of meaning “dhvant (i.e.,
suggestion) shines forth in phonemes, words, etc." the Kdrikd will mean
by Abhinava's interpretation, "dhvan: (ie., suggestive poetry) shines forth
390 [8321
because of (skilfully employed] phonemes, words, etc.” The locative in vákye,
however, he will take differently; see 3.4¢ L.
A Lest one should hesitate in accepting this statement, feeling
that phonemes are meaningless and therefore cannot suggest anything,
the following is stated.
K The phonemes s, s, dh, and conjunct phonemes containing
r, when used to excess, are hindrances in [the rasa of| love. These
phonemes do not produce rasa [of that variety].
These same phonemes, when used in the rasa of loathing, [cru-
elty,] etc., illumine their goal. Hence they do produce rasa [in those
varieties].
1. In Kárikà 3 one must read te na separately; in 4 one must read tena
as a single word. Rasacyut can only mean "dripping rasa"; cf. the similar
compounds madocyut, madhucyut, etc. In other words. Abhinava's first ex-
planation (see below) is the only one that can be justified by idiom. The
varieties of harshness remarked on in these Kárikás pass unnnoticed in so
generally harsh a language as English, but they have often been noticed in
more musical languages. For the effort to avoid sibilants in Latin, see Quintil-
jan 9.4.37-38, for other harsh conjuncts ibid 11.3.35. The letter r was called
by Persius (1.109) canina littera (the dog's letter) fram its suggestion of a
dog's growl. Both Latin and Sanskrit had a sharply trilled r.
A In this pair of slokas the suggestive power of phonemes has
been shown by positive and negative [precept].
§ 3.3-4 L)
L (Commentary on K:| When used to excess is to be con-
strued with each [of the phonemes]. Thus one should explain as “where
$ is used to excess, [or where 3 is used to excess," etc]. Conjunct
phonemes in which r is predominant: e.g., kr, rhr, rdr! Are hin-
derances: the harsh alliteration? is opposed to srrigára because these
(te) phonemes when used to excess do not (na) emit, that is, do not
let the rasa flow. Or, [we may interpret as follows:} therefore (tena),
viz., because they are opposed to srrigára. the phonemes $, s. etc.. fall
off from rasa (rasác cyavante), that is, do not suggest rasa. This is the
negative precept. These same [phonemes]: viz., $, etc. Their goal,
viz., the rasa of loathing (bibhatsá), etc. Illumine: reveal or suggest.
[Commentary on A:] He explains the overall sense of the two Karikas:
In this pair of, Slokas (slokadvyena). His avoidance of the dual form
(slokábhyám) is to prevent our.taking the expression by the principle of
sequential ordering,? for the negative precept is given by the first verse
and the positive by the second.
The net result of the teaching here given is that a man who seeks to
be a good poet should not use the phonemes 5, 5. etc.. in that which
is characterized as $rrigára; and it is because of this negative result of
the teaching that the author of the Kdrikds places the negative precept
first. The positive precept comes after in the form of a qualification
that this usage is not always to be avoided but is permissible in such
rasas as bibhatsd. The author of the Vrtti, on the other hand, places
the positive first in order to observe the custom of placing the word
anvaya before the word vyatireka.*
The following is meant. Although the cause of aesthetic pleasure
(rasa) is the combined apprehension of the vibhávas, anubhávas, and
vyabhicáribhávas,? it is self-evident that the vibhávas, etc., are conveyed
by words of a given phonetic shape. Therefore even the particular
character of phonemes, as soft, harsh, etc., which is grasped by the ear
regardless of whether the meaning has been noticed at the time when
they are heard, is helpful to the relishing of rasa. It is on this account,
namely in order to convey the fact that phonemes are helpful, that the
locative of cause was used (in 3.2 K] in the expression varnapadádisu. It
is not that rasa is suggested solely by phonemes, for we have said many
times that aesthetic pleasure arises from a combination of the vibhávas,
etc. But phonemes have a nature of their own, grasped only by the ear,
which does take part in producing the flow of aesthetic pleasure. They
392 [§3.3-4 L
are similar in this respect to the sounds of a song without words, or to
the various notes (játi), rhythms (karana) and ghra, etc.® of a drum,
guitar, or the like.
1. By Abhinava’s addition of the word pradhána, it would seem that he
interprets the verse as a warning against conjuncts that contain a predomi-
nance of r's, i.e., more than one r. [f so, we should expect rkr instead of kr in
the first example. But the combination rkr is not likely to occur in Sanskrit.
2. Parusá urttth “harsh alliteration” is defined by Udbhata, 1.4 [nduràja, 1.6
Vivrü, as containing these phonemes. — 3. [f Ananda had written slokábhyám
anvayavyatirekábhyám ... darsitam, we would naturally take his meaning to
be "it has been shown by these two verses, by the positive statement (of
the first) and by the negative statement (of the second)." — 4. The order
anvaya-vyatireka is made obligatory by Pan. 2.2.33. — S. See above, 1.18 L
and note 20; also Introduction, p. 16. 6. Our text reads ghrádi; others read
ghádi. We are ignorant of the meaning.
A In the variety of dhvani where the passage from the literal
to the suggested meaning is imperceptible, suggestiveness may also be
present in a word, as in the following:
You were trembling; in your fear
the robe was slipping from your shoulders;
and you cast those eyes
helpless in all directions.
But the cruel fire, pitiless,
burned on with swift att
blinded by its smoke,
it destroyed you without seeing.
Mátrarája, Tápasavatsarájacanita 2.16'
For in this verse it will be clear to sensitive readers that the word
"those" (te) is full of rasa.
$3.4a L] 393
1. The verse gives the words of King Udayana, who wrongly believes his
Queen Vásavadattá to have perished in a palace fire. The situation has been
dramatized in many plays but this particular verse is from the play of M&tra-
raja. [n commenting on this verse as quoted by Mammata (7, ex. 187) N&gesa
Bhatta and others have erroneously ascribed it to the Ratndvali. Some MSS
follow this verse by another verse exemplifying the same suggestive use of the
word te. The extra verse, which is not commented on by L, begins jhagiti
kanakacitre and is given by our text in a footnote to page 304. [ts translation
is as follows.
The moment the golden deer appeared,
my beloved's eyes blossomed and sent forth those glances,
like blue waterlily petals ruffled in a breeze,
which as I remember them still burn my heart.
The words will be those of Rama remembering Sita.
L May also be present in a word: that is, may be present
also: when a word acts as a cause! of the suggested sense. Thus the
intention is as follows. Aesthetic pleasure comes [strictly speaking] only
from the vibhdves, etc. But when these vibhàvas, etc., being conveyed
by some particular word, bring about a specially delightful relish (rasa-
camatkéra), we ascribe the power [of suggestion] to the word alone.
For in this verse: this is the lament of Vatsaraja, in whom heavy
sorrow is aroused by his hearing of the burning of Vasavadatta. And
inasmuch as the sorrow has here arisen from the destruction of a beloved
person, such gestures of that person as the motions of her eyebrows
or her sidelong glances, which formerly made her an object of sexual
desire—these very gestures as now recurring to his memory—give rise
to tragedy (karuna), in which the sense of loss is absolute.” This much
is clear. Now. in the phrase “those eyes,” the word “those” (te) serves
as the special cause of the tragic rasa by suggesting various memory-
pictures of the qualities that her eyes possessed. qualities which are
indescribable and which can only be felt by the speaker.
Thus, what a certain [commentator] has objected to and answered
are both false. He objected that the word “those” cannot possess this
power, since it must refer to something previously mentioned.) His
answer was that the speaker was under the influence of rasa [when he
spoke].‘ Neither the objection nor the answer should ever have been
raised.5 Where the relative yad has shown that a thing possesses à
property that mav occur together with some second property still to
394 [§34aL
be mentioned, there the word fad then shows the copresence [of that
second property] with the first property that we still bear in mind.® So
the rule that “yad and tad must go together” refers to the anaphoric
usage of tad. On the other hand, where the word tad is used to suggest
a particular memory-picture induced by some cause,” as in the phrase
“that pot” [meaning the pot which I remember as having seen before],
in such and similar expressions, the word tad has no reference whatever
to anything mentioned previously. So enough of arguing with persons
who think themselves learned but whose references are wrong.
By the words “trembling,” etc., the speaker of the stanza imagines
the symptoms (anubhávas) of the queen's fear. The thought that he has
been unable to prevent [that fear] is a stimulus (vibháva) of the sorrow
which fills him. (He speaks of] casting “those” eyes, that is, eyes which,
although they were always the unique abode of beauty-in-motion, were
now helpless, finding no goal of sight in their terror and as if asking
"Who will save me? Where is my husband?" That "those" eyes of
hers should have been reduced to such a condition acts as a stimulant
(uddipana) of the speaker's sorrow in an exceptional degree. "Cruel":
such is the very nature (of fire] and cannot be helped. And yet, the fire
was blinded by smoke and so was unable to see (the queen], for it is
inconceivable that an informed agent should do such an improper deed.
Thus the memory of the beauty of her eyes now acts as a stimulus of the
sorrow which overwhelms the king. All this development of meaning
is achieved by the presence of the word "those." In this manner [the
suggestive power of particular words] should be explained in the case
of other examples
1. Abhinava is taking the locative word pade (Text, p. 304, line 1) as
ni ittasaptami rather than as expressing place where. See above, 3.2 L,
note 1. 2. BANS distinguishes tragedy (karunarosa) from love in separa-
tion (vipralambhasrrigára) by the fact that the emotion (bhdva) is absolute,
unqualified (nirapeksa), whereas in vipralambhasrrigára the emotion is rela-
tive; its object is merely removed, not destroyed. — 3. The commentator who
is being criticized (presumably the Candrikakara) based his criticism on the
anaphoric use of the pronoun tad (its use as "picking up" the relative yad).
4.. And hence apparently unable to remember grammatical requirements. The
remark is historically interesting, as it shows that the Candrik&-kàra still held
to the old conception of rasa as simply a heightened form of bhava. See Intro-
duction, p. 18 and footnote 29. — 5. For the expression anutthdnopahata see
24 L., note 40. 6. The passage becomes more lucid if we read antiddeksya-
máno, as BP suggests, in place of anuddisyaména. In the sentence yo vidván
$34b A] 395
sa püjyoh. "he who is learned is worthy of honor," the relative pronoun yo
shows the man's possession of the property vidvattva to be combinable with
some second property. This second property turns out to be püjyatva. The
anaphoric pronoun sa shows püjyatva to be something copresent with the
vidvattva that we still bear in mind. See also 3.161 L, note 3. 7. The
appearance of recollections is always due to some cause, such as the experi-
ence of something similar to or something in some way connected with the
recollection.
A The suggestion may arise through a part of a word (e.g.
througb a single component of a compound word], as in the follow-
ing.
Her face was bowed in shyness
in the presence of our elders
and she forced back the grief
that gave motion to her breast.
But did not the mere corner of her eye,
lovelier than a startled deer's,
somehow, as it dropped a tear,
tell me not to go?!
Here the component tribhdga ("corner")? (in the compound netratn-
bhàga ("eye-corner") is suggestive].
1. The verse is ascribed by Sàrrig. 3464 to "Eye-corner" Brahmayasasvin,
as though the poet had taken his sobriquet from this verse. In SuktiM. 43.21
the verse is given as anonymous (kasyápi). One may supply a context in which
a husband tells his friend of the difficulty in taking leave of his young bride
to go on some journey. 2. The literal meaning of tribhága is “a third.” A
"third of the eye," as Jacobi notes in his translation of the present passage;-
implies the pupil of the eye. But what is precisely meant is the pupil in a
position at the corner of the eye, as in a sidelong glance. It is this meaning
that gives suggestiveness to the element in the present verse. If so small a
fraction of a remembered trait could tell the speaker of his bride's love, how
great must be his pain in separation from her.
(§3.4bL
L The component "corner": The speaker remembers how she
looked at him, despite the presence of their elders, with a sweet glance
that contained yearning, grief, and despair.’ The recollection serves as
a stimulant of the grief of separation, caused by a journey, of persons
who cannot live without each other.? This stimulation is made clear by
the presence of the word element “corner.”
1. The reading of the Kashi edition -garvamantharam makes very lit-
tle sense. We have preferred the KM reading (also accepted by Badarinath
Sarma) -garbhamadhuram, and have so translated. — 2. Parasparahetuka-
tvaprána seems to mean that each one is the cause of the sustenance of the
other's life, i.e., if one should die, so would the other.
A Where the passage to the suggested meaning is imperceptible,
dhvani having the form of a sentence is of two sorts, being either pure,
or mixed with a figure of speech. Of these, the pure type is exemplified
in the verse from the Rémabhyudaya “though with feigned anger.”' For
the sentence taken as a whole shows how the love [of Rama and Sita]
for each other has reached full bloom and so reveals the perfect essence
of rosa.
1. The complete verse is given below by Abhinava. The lost play Ràmá-
bhyudayo was writen by Yasovarman, the eighth-century king of Kanauj and
patron of Vakpatiraja and Bhavabhüti.
L Having the form of a sentence: the term is expressed in
the nominative in order to show that the sentence and the dhvani are.
coextensive.' For while the suggested meaning appears when phonemes,
words, or components are present [as special causes], that meaning
appears [over a greater area than theirs] as running throughout the
whole verse, for it takes its life from the combination of vibhávas, [anu-
bhávas, and vyabhicáribhávas|. Thus it is that phonemes, etc., are
83.4c L) 397
merely subsi iary causes of dhvani where the passage from literal to
suggested is imperceptible, but the sentence is not a subsidiary cause,
merely helpful like the phonemes, etc., but is engaged in conveying the
whole complex of vibhávas, etc., and so appears as wholly made up of
rasa or the like.? Accordingly, where 3.2 K says [that the suggested
meanng may] "appear in a sentence," the word vákye ("in a sentence")
is not to be interpreted as a mere locative of cause but rather as a
locative [of place] having the sense that this type of dhvani can occur
in no other area.
The pure type, that is, unmixed with any figure of speech (is as
follows].
Although with feigned anger,
with tears and with despairing glances,
my mother sought to hold you back,
you followed me in exile out of love,
who now, without you, gaze upon
the horizon black with its new clouds:
how hard this shows your lovet's heart.
to be, my love, that he still lives!
Yasovarman, Rámábhyudaya
Her following him despite his mother's seeking to hold her back in these
various ways shows that she disobeyed the command of a parent out of
the depth of her love. The collocation of *your lover" and "my love"
expresses the basic emotion (sthdyibhdva) of love where each of the
lovers is the very life of the other. "New clouds" shows that Ráma is
gazing at the clouds of the monsoon season which he has never before
endured [in the absence of Sité] and so expresses a stimulant (uddi-
panavibháva) of love-in-separation. In the phrase "still lives" (jivaty
eva) the particle “still” (eva) by its expressing a qualification prevents
the appearance of tragedy.?
Taken as a whole: the sense is that no one word reveals tbe rosa
more than another. Essence of rasa: the essence, that is, of love-in-
separation (vipralambhasrrigàra).
1. If the Vrtti had said vákye dhvanih "suggestion occ ring in a sen-
tence," one might take the sentence to be merely a special cause of the sug-
gestion, just as "in a word" and "in a component part" were taken in that
sense (nimittasaptomi) by Abhinava in the foregoing comment on Káriká 3.2.
2. *Or the like" refers to rasábháso, bháva, bhávábhása. — 3. If the verse
Pictures Rama and Sità as never to meet again, its effect will be tragedy
398 [§3.4eL
(karuna). If it is felt that they will meet again, its effect will be the sad
variety of the erotic (vipralambhasrrigóra); see 3.4a L, note 2. Abhinava here
argues that the statement that Rama still lives implies that the lovers will
meet again; for otherwise Rama surely would have died. One may of course
challenge his interpretation. It is true that Rama will meet Sita again. But
Rama, as pictured in this verse, does not know this; only the audience knows.
And Abhinava has said (p. 107 = Text p. 79, line 1) that paurvdparyavimarsa
is not relevant to the immediate aesthetic impact on the reader. That is why,
as he explains. Rávana's love for Sita is a case of rrigàra. not of Adsa, although
ultimately it becomes hása as the love is not shared. By analogy a case might
well be made for assigning the present verse to tragedy.
A The type that is mixed with a figure of speech may be ex-
emplified by such a verse as "carried together by the flooding river of
passion."' for in this verse the rosa, [viz., love-in-separation] is strongly
manifested and is adorned with metaphor following the rules laid down
above [viz., in 2.18| concerning the suggestor.
1. The verse, from the Amarusataka. is given in full by Abhinava below.
We have seen lovers carried together
by the flooding river of passion,
who find the flood to be blocked
by a dam in the form of their parents.
When forced. with desire unfilled,
to stand frozen as in a painting.
they still drink of each other's love
through the lily stems of their eyes
Narasimha (SubhA. 2057 = Amaru 104)
With metaphor: passion is the flood of a new river, that is, a mon-
soon freshet. because it has swollen up suddenly. “Carried together” by
this, that is, brought face to face without having so planned it. There-
upon their parents (guravah). mother-in-law and the rest, act as dams
§ 3.5 Introduction A } 399
by blocking the flood of their desire.! (There is also a pun here, for] the
dams are heavy (guravah), that is, impassable. The will [of the lovers]
is thereby blocked and so they stand "with desire unfilled." However,
interchanging their persons as they face each other, with limbs as it
were painted because devoid of all motion in their bodies, they pass
their time in the strategem of mixing slender glances of mutual long-
ipg, tasting the relish of each other's longing which is brought to them
by the lily stems which are their eyes.
Now it may be noticed that the metaphor is not made complete, for
the lovers have not been identified with a pair of wild geese or cakravéka
birds or the like, for sucb birds are accustomed to play at drinking water
from a single lily stem." That is why our author speaks of the rules
laid down above. For it was said above "the iptention must be keep
them [viz., the figures of speech] subordinate and [they] should
never be oversustained" (2.18 K). “Adorned”: by the ornamentation of
the vibhávas the rasa is also adorned.
1. In India it is considered unseemly for young married couples to kiss
and fondle one another in the presence of their parents and in-laws. Thus
the verse does not imply, as an English reader might at first take it, any
opposition on the part of the parents to the relationship between the young
people. The obstruction is merely to overt gestures. — 2. Sanskrit poetry is
full of references to the monogamous affection of shelldrakes (cakraudkas) and
wild geese (hamsas). A common picture is of a pair of such birds nibbling at
the two ends of a nalini, the long stem of the water lily which descends below
the surface of a pond. Now the eyes of the lovers have the shape and dark
color of water lily buds. Their mutual glance is likened to a lily stem. They
drink rosa just as the birds drink the water contained in the stem. Thus the
poet could have completed, or elaborated, his metaphor by likening the lovers
to such birds. But he did not.
A It has been said [in 3.2 K) that the variety of suggestive po
etry where the passage from the literal to the suggested meaning is
imperceptible may shine forth in texture (sarighataná). So it is here
necessary first to define the nature of texture.
(535 K
K Texture has been said to be of three sorts: lacking in com-
pounds, having compounds of medium length, and having long com-
pounds.
A “Has been said," that is, by cetain (critics].! After simply
inding the reader (of this definition]? the following is stated.
1. Presumably, then, Káriká 3.5 is a quotation, but it is not known from
whom. The term sarighataná is not used by the early critics, who use racaná
or riti instead. On the evidence of Abhinava's comment on 3.6 it appears that
Udbhata used the term. He may have been the first to use it and the present
Káàniká is possibly a quotation from him. — 2. In other words the definition
will be accepted without criticism or discussion.
L In Texture: the word sarighatandyam is [an abstract noun]
formed (from the verb sarighat- "to put together”} with an abstract
suffix [viz., yuc = ana]. The form is locative of cause, like the forms
of varna, etc. Has been said: viz., in 3.2 K. To define: that is, to
determine how it differs from the qualities.
K This, standing in dependence on the qualities (gundn ásri-
tya tigthanti) such as sweetness, manifests the rosas. The principle by
which it is regulated is that it must be appropriate to the speaker and
to what is said.
$3.6 A]
A This texture, standing in dependence on the qualities, man-
ifests the rasas, etc.' Now in this matter? one can imagine two main
positions: (1) that texture and the qualities are one; or (2) that they
are different. And if they are different, two further views are possible:
(2a) that texture depends on the qualities; or (25) that the qualities
depend on texture. Now if we accept the position of unity, or the view
that the qualities depend on texture, the meaning of the verse will be
that texture, depending on qualities that are its own self, or on quali-
ties that reside in it, manifests the rasos. But if we accept the position
of difference and within that position the view that texture depends
on the qualities, then texture, standing in dependence on the qualities,
will be by nature subordinated to the qualities but will not be identical
with them.
1. By adding "etc." the Vrtti shows that rasdbhdsa, bháva. and bAává-
bhása are to be included. 2. The long and complicated commentary which
follows is motivated by Ananda's desire to justify his very different view of
texture from that of the older poeticians. Bhamaha (2.1-2) implies that the
gunas of a poem depend on the degrees of word compounding in the texture.
Vamana states explicitly (1.2.7-8) that the gunas are special properties of
the texture (which he calls riti). Udbhata, according to Abhinava and oth-
ers (see 3.6 L, note 2), states that the gunas are properties of the texture
(sarighatand); and a property both resides in and is dependent on the sub-
stance in which it resides. So the older view was that the gunas depend on
texture. Ananda shows (in 3.6a A) that this older view fails to accord with
the facts of literature. His own view of guna and texture is radically different.
In Ananda’s view the gunas reside in the rosas. The srrigdrarasa is sweet (has
sweetness), the raudrarasa is strong. The gunas are not related to the texture
in this way. The texture, since its purpose is to manifest rasa. may rather
be said to depend on the gunas. Abhinava points out that “depending on”
(asritya) is here used in a different sense from the sense which it bears in the
older view. Ananda does not mean that a given texture resides in a guna; he
means that it follows the lead of, is subordinate to, operates for the sake of.
a guna. The Vrtti is complicated by its examining other views. notably the
gunasarighatanaikyapaksa or view that texture and gunas may be identical
(3.6e A). The conclusion of the Vrtti is that on either view, Ananda's or that
of identity, some regulation of the use of the various textures must be given.
That rule is furnished by the second half of the present Karikd: the texture
must be appropriate both to the speaker and to the content (rasa or other-
wise) of what is said. Thus, Ananda accomplishes his underlying purpose of
402 [83.6 A
subordinating the old concept of texture (riti or sarighatand) as well as the
old concept of the gunas to his new concept of rasas which must be suggested.
See Introduction p. 21.
L [Commentary on K:| ~The rasas” forms the initial word of the
second half verse. The whole second half reads as follows: "the rasas.
The principle by which it is regulated is that it must be appropriate to
the speaker and to what is said."
(Commentary on A:) The Vrttikára shows that the plural infection
of the word rasdn is meant to include similar entities: the rasas,
etc. Now in this matter, i.e., in regard to [what is said in] the first
half of the verse, it is possible to imagine, or to explain, these various
matters by means of alternatives, which he states: that texture and
qualities are one, etc. He shows how three possible views can be
explained: Now if we accept the position of unity, etc.
That are its own self: To show the exact nature of a thing we
often use an expression which refers to it as tbe basis of some entity
hypothetically distinguished from it, as when we say that the property
of tree-ness belongs to a simsupo.! Which reside in it: According
to Bhattodbhata and others the qualities are properties of texture;?
and the generally accepted view is that properties depend on their
property-possessor.
Will be subordinate to the qualities: in this case the expres-
sion “depends on” will not refer to a physical relation of superstratum
and substratum (ddhdrddheyabhdva).? For the texture does not reside
physically in the qualities. So the sense is similar to what is intended
when we say that the estates are based on the king, meaning that the
ministers and the like are appropriate to that (kingdom) on which the
king is based. Thus we arrive at the sense that texture is by nature
subordinate to, is at the mercy of, looks up to, the qualities.
1. A SimSupe is a tree. But in order to show this point clearly, we hy-
pothesize as different from it a property tree-ness, which we then say belongs
to the Simsupa. So in the case at issue. According to one theory, a given
quality, strength, consists in (and so is really one with) the texture of long
compounds. But we may bring out its nature with clarity by saying that the
texture of long compounds belongs to the quality strength. 2. The view
is attributed to Udbhata also by the Aatnaprabhd. which comments on the
words of the Prataparudriya, sarighatandsrayd gunóh (p. 245, lines 2-3 = Sec-
tion 7, lines 9-10) by stating Udbhatamatenoktam eva. Presumably Udbhata
§3.6a A] 403
expressed this view in his lost Bhémohavivarana. In his only preserved work
he has no occasion to speak of gunas or texture, as he is concerned only with
figures of speech. — 3. Adhárádheyabháva is the relation that obtains between
property and substance, part and whole, etc.
A Now wbat is the point is raising these various possibilities? It
is this. If texture and qualities are one (1), or if the qualities depend
on texture (25), we shall be forced into the untenable position that the
qualities, like texture, have no fixed rules of usage. [It is an unten-
able position,] because. of the qualities, we know that a high degree
of sweetness’(mddhurya) and clarity (prosáda) is limited to the area
of tragedy and love-in-separation and that strength (ojas) belongs to
fury (roudra), wonder (adbhuta), and the like. Furthermore, sweetness
and clarity are found only in the area of rosa, bhava, rusábhàso, and
bhdvabhdsa. Thus the sphere of the qualities is regulated. But this
breaks down in the case of texture. Thus we find the texture of long
compounds in the area of love as well [as in the area of fury] and un-
compounded texture in the area of fury [as well as in love]. Of these
[irregularities] an example of the texture of long compounds in love is:
mandhdro-kusuma-renu-pinjaritélaka
with locks engoldened by the pollen
of the flowers of Paradise;
or such a verse as:
anavarata-nayana-jola-lava-nipuna-parimusita-patralekham te, etc.
Who would not grieve, fair lady, to see your face
supported by your open hand
as the ever dropping tears
rob it of its painted ornament?
Tn similar disagreement, the uncompounded texture is found in exam-
ples of fury such as:
Whatever man proud of his strong arm."
Accordingly, the qualities are not one with the textures, nor are they
dependent on the textures.
(§3.6aA
L Like texture: because in the first view, since qualities and
texture are held to be one, they will be equivalent in all respects, while
in the other view (25), because the qualities are held to be properties
of the texture. Suppose that there are indeed no fixed rules of usage.
With this in mind, he says, because, of the qualities, etc. The word
"because" here has the sense of "but."! On the one hand, this does not
square with the facts (because the qualities are in fact regulated], while
on the other hand, it is forced upon us by logic [if we accept either of
these two views]. This: this regulation that has been laid down for
the qualities. He now sets forth examples from the literature to prove
that such is the case: Thus.
By saying “we find,” he has let us know that there are places where
this may be observed. This lays the ground for [his furnishing} an
example: Of these. Lest some one object that there is no srrigára in
this example,” he gives a second example: or such as. This is the
speech of a lover for the purpose of placating his beloved who is angry
over a love-quarrel. Accordingly: that is to say, these two views do
not fit with the Karka.
1. See 2.18-19c L, note 4. Abhinava's interpretation comes to the same
result as ours, but is less literal. 2. Srigéra is produced by a combination
of wibhávos, anubhávos, and vyabhicdribhdvas. [n the first example. as it is
only the fragment of a verse, we are given only the àlambhonatwbhávo.
A Now if the qualities do not depend on texture, on what do
they depend? The answer has already been given [in the Second
Chapter]: "Whatever depends on the predominant sense should be
regarded as qualities. On the other hand, whatever depends on the
non-predominant sense should be considered as ornaments (figures of
speech), just like bracelets, etc" (2.6 K].
Or we can even let the qualities depend on words (rather than the
sense of the words]. They will still not beon a par with alliteration and
$3.6b L] 405
the like. For alliteration and the like are properties of words regardless
of the meaning of the words, whereas qualities are the properties of
words capable of expressing a primary sense which gives rise to a certain
suggested meaning. These qualities can be called properties of words
although they really depend elsewhere, just as heroism and the like are
said to depend on the body (as the body is the place where they are
manifested].
L On what do they depend: what he has in mind is that it
has already been remarked on by previous [critics] that if they depend
on words and meanings, they would differ in no way from figures of
speech. Has already been given: viz., by the author of the Karikés.
Or: This alternative is possible because it does not follow from the
fact that two things depend on [i e., reside in] the same base that they
are identical. If it did, the color [of an object] and its contact [with
some other object] would be identical. If you object that the contact
requires a second object (and so does not, strictly speaking, rest on the
same base as the color!], the same may be said of the point at issue:
the quality requires [in addition to its word base] a literal meaning [of
that word] that may help it to a suggested sense. But this is not really
my [i.e., the Vrttikdra’s] point of view. I would merely let the qualities
be the property of words according to the opinion of those who do
pot make clear distinctions, just as they take heroism and the like to
be the properties of the body. For the man who does not make clear
distinctions is unable to distinguish between primary and metaphorical
usage. Still, there will be no fault. This is what I intended by my
remark.
So he says they can be called properties of words. The sense of
although they really depend elsewhere is: although they really
belong to the soul.?
1. Its base comprises two objects whereas the color base is one obj
2. Le., to the rasa in the case of the poetic gunas. to the jivdtman in the c
of beroism, etc.
[§3.6c A
A Now it may be objected that if the qualities depend on words,
it will follow that they are identical with texture, or that they depend
on texture. For words that are untextured (asarighatita, i.e., not struc-
tured into a sentence) cannot be the basis of the qualities, because
such words cannot express qualities, which depend on rasa and the
like, since rosa and the like are conveyed by specific meanings (viz., the
vibhávas, etc., not by the general meanings that belong to words taken
individually].
But this objection does not hold, because it has been shown that rosa
and the like can be suggested through phonemes and words. Or, if we
admit that sentences suggest rosa and the like, we need not admit that
these sentences depend by rule on any particular texture. One may thus
say tbat the base of the qualities consists only of words, words that are
untextured [i.e., free to belong to any one of the three textures] so long
as they are accompanied by some particular suggestive meaning.
L Depend on words: if, metaphorically speaking, the qualities
reside in words, the conclusion will be as follows. The quality sweetness
(mddhurya) is the capacity of words to convey a literal sense which [in
its turn) suggests such rasas as love; and that capacity of words can
be attained only by a specific texture. It follows that the texture is
nothing separate [from the words]. Rather, it is textured words to
which this capacity belongs. This amounts to saying that this capacity
[to express the rasa of love, etc.) depends on texture. Such would be
the conclusion.
But let the gunas be properties of the words, or even identical with
the words. What need is there to bring in texture? Anticipating this
response, the objector continues: For words that are untextured
cannot, etc. The rosas, bhdvas, and the false varieties and cessations
of rasa and bhdva are suggested when they are conveyed by specific
meanings [i.e., the vibhdvas, etc.], not by the general senses of individual
words! unconnected with one another. Even metaphorically speaking,
untextured words cannot be the basis of qualities dependent on, or
§3.6c L] 407
strictly speaking residing in, these rasas and the like. The reason for
this is because such words cannot express, etc. For untextured
words cannot express a literal meaning which is syntactically complete
and therefore useful to the production of a suggested meaning. This is
the sense.
He now refutes (the foregoing objection]: But this objection does
not hold. For just as it has been said that a phoneme can suggest
a rosa, just so can a word, without expressing any meaning, suggest
sweetness, which becomes the manifestor of a rasa, by the beauty that
results from the mere hearing of it, as in the case of the phoneme. What
need is there for texture? And just as it has been said that dhvani may
be manifested by words, just so may a separate [unstructured] word,
by its reminding us of its [general] sense, reveal a meaning capable of
suggesting rosa. And this [meaning] in itself is sweetness. Here again
what use is there.of texture?
Now it may be objected that at least in that variety of dhvani which
js manifested by the sentence it will be necessary to introduce texture,
for without it how could the sentence or how could its literal meaning
bave any beauty? With this objection in mind, he says: Or, if we
admit. The word "or" is used in the sense of "also" and should be
construed with the word vàkyavyarigyatve.? This is as much as to say:
bring in texture; we make no objection to its presence. But a specific
texture is not the base of, nor one with, sweetness, for sweetness and
the like exist without it wherever rasa and the like are suggested by
phonemes and single words. It follows that where rasa and the like are
suggested by a sentence, it is the sentence, independently of any given
texture, that suggests rasa and that the texture, although present, is
needless for suggesting rasa. Hence, even if we speak metaphorically,
the qualities depend only on words, [not on texture}. He states this
conclusion by saying, only of words, etc.
1. The objector is following the MimAms theory that the individual
word denotes a genera! or class character. See 14b L, note 2. 2. Le., the
meaning intended is abhyupagate vókyavyarigyatve ‘pi: "if it is also admitted
that rasa and the like can be suggested by sentences
(§3.6d A
A Objection: "We can understand that this might be the case as
far as sweetness is concerned, but we cannot understand that strength
does not depend on words as set in a particular texture. Because a
texture without compounds could never serve as the basis of strength.”
This objection too we are not unwilling to answer, if your mind is not
spoiled by habitual acceptance of what is commonly believed. Why
should a texture without compounds not be a basis for strength? Af-
ter all, it has already been shown (2.9 L] that strength is just another
name for the excitement of a poem conveying the rasa of fury and the
like. What fault is there if strength is expressed in a texture witb-
out compounds and sensitive readers find no lack of beauty therein?
Accordingly, there is nothing wrong with saying that qualities depend
upon words that are not regulated by any particular texture. But these
[qualities} will not stray from their own field any more than will the eye,
etc., relate to a sense object which is not their own (e.g., the eye will
not hear sounds]. Therefore the qualities are one thing and texture is
another. Nor are the qualities dependent on texture. This is one view.
L Objection: some [commentators] say that this objection is
concerned only with dhvani suggested by sentences. But we would say
that in strength, which is the special character of the rasas fury and the
like, even when this strength is suggested by a phoneme or a word, its
special beauty does not really blossom in the individual phonemes and
words until they are given the mark of texture. And so we would take
the objection as a general one. Conveying: the present participle (by
Pan. 3.2.126) expresses characteristic or cause. Here the sense is that
strength is characterized by the conveying of fury and the like.! And
|sensitive: readers]: the word. "and" has the sense of "for." What
he means is that since there is no lack of beauty in "Whatever man
proud of bis strong arm” [see 2.9 A and 3.6a Al, it therefore follows,
etc. By these: these qualities. Their own: the field [of love] bas
been restricted [to sweetness] by the statement: "it is just srrigára that
is the sweetest and most delightful flavor” (2.7 K).
$3.60 A] 409
1. Abhinave does not express bis meaning clearly. Prakdsayateh actually
agrees with kdvyasya, not with ojas. But presumably he identifies the two:
the strength of a poem which conveys rasa is a strength which conveys rasa.
His meaning is that from the conveying of fury, etc., we can infer the strength
of the poem. This is on the analogy of the stock example of P4n. 3.2.126:
ayáná bhurijate yavandh “the Greeks eat lying down." From the knowledge
that someone eats lying down we can infer that he is a Greek.
A Or let us consider [another view, namely] that the qualities
are one with texture. But it was said earlier that [if they are one,] the
qualities, like texture, would have no fixed rules of usage, for in lit-
erature we find irregularities [in the corrrelation of texture and rosa].
The reply to this is that when in literature we find an irregularity in
a sphere that we have circumscribed, we should regard it as an aber-
ration (virüpa). If you ask bow it is that sensitive readers nonetheless
find beauty in such instances, our reply is: because the aberration is
concealed by the poet’s skill (sakti). For a poetic fault is of two kinds:
it may be due to the poet's lack of mature judgment (avyutpatti) or it
may be due to bis lack of skill. A fault that is due to lack of mature
judgment may be concealed by the poet's skill and so never be noticed.
But a fault that is due to the poet's lack of skill will appear immedi-
ately. The following sloka will give support to our position: "If a poet
commits a fault out of lack of mature judgment, it may be concealed
by his skill. But if the fault is due to lack of ski , it will immediately
appear."
And so it is that the impropriety of a great poet, sucb as his well-
known writing of the sexual enjoyment of the highest gods, does not
appear as vulgarity because it is concealed by his skill. An exam-
ple is the description of (Siva's| enjoyment of Parvati in the Kumára-
sambhava.' That the charge of impropriety cannot be cancelled in such
cases? has been shown in what follows (3.10-14b A]. But it will appear
in conclusion by positive and negative examples that this fault can be
concealed by poetic skill. That is why, if a poet devoid of this skill were
to describe this type of love in the area of such actors, his work would
410 (53.66 A
clearly appear faulty. But if we adopt this view [that texture and qual-
ities are one], what lack of beauty can we find in such such a stanza
as "Whatever man proud of his strong arm"? The answer is that we
may hypothesize a lack of beauty which is not perceived because it is
concealed by skill.?
1. The reference is to the Eighth Canto, of which there is no good rea-
son to doubt Kàlidása's authorship. While the general meaning is clear, the
exact wording and interpretation of Ánanda's text are in doubt. In the BP
text, which we have adopted, it would also be possible to break the com-
pound as uttama-devatá-avisaya; "(sexual enjoyment,) which is an improper
area in dealing with the highest gods." Compare Abhinava's analogy nir-
vydjapardkramasya purusasyávisaye ‘pr. Furthermore, Dr. Krishnamoorthy
has reported from his Moodabidre MS the reading uttamadevatávisayaprati-
siddhasambhogasrigdra: "such as his writing of sexual enjoyment, which is
forbidden in the case of the highest gods." 2. aueityatydgas (MB MS,
Krishnamoorthy) gives better sense than aucityátyágas (Kashied.). 3. The
quoted stanza fails to use long compounds to express the rasa of fury. Ac-
cordingly, since the quality stregnth (which by tradition is to be expressed
by long compounds) belongs to fury, if quality and texture are the same, the
stanza breaks the rules. ] have long puzzled over this passage before deciding
to adopt the interpretation suggested by the punctuation of the Kashi text
and the specific direction of BP, which states that nanu kim acdrutvam
is an objection, to which apratiyamdnam evdropaydmah is the answer. By
so interpreting we are forced to recognize the gunasarighatanaikya theory as
an alternative acceptable to Ananda. My chief reason for accepting such a
conclusion is that Ánanda uses the hypothesis of "fault hidden by skill" in
3.10-14 b A as though he approved of it. The reader will do well, however, to
consider carefully a very different interpretation proposed by Badarinüth Sar-
mà in his Sanskrit commentary, p. 272. The whole gunasarighatanoikyapoksa,
he says, is wrong and is not accepted by Ananda. He interprets the present
passage as follows. "But if we adopt this view (that texture and the qualiti
are one], will we [be willing to} superimpose on such a stanza as “What-
ever man proud of his right arm” some wholly unperceived lack of beauty?”
He goes on to say, “To hypothesize wilfully a lack of beauty in this stanza,
when this lack is not perceived even by connoisseurs, is grossly unreasonable
(mahiyasy anupapattih). Accordingly, this view (of the identity of quality and
texture] is wrong."
L Or [let us], etc. What he has in mind is that the power of
words to manifest rasa consists in their being textured in some partic-
ular fashion. Skill: the word sakti (lit., "power") means pratibhána
§3.6e L] 4n
(imagination or skill), the ability to make new presentations of every-
thing one wishes to describe. Mature judgment (vyutpatti) is skill in
the careful weighing (pürvaáparoparámarsa) of all that may be helpful
to such [presentation]. His lack of skill: that is, the poet's. Impro-
priety: the most important point in [producing] rasa is to avoid any
disturbance of delight to those who are relishing it, because rasa is
wholly tied to this relishing. Now treating the sexual enjoyment of the
highest gods is like treating that of our parents. Shame and horror
will leave us no room for delight. This is his meaning. Because it
is concealed by his skill: for even sexual enjoyment is there so de-
sctibed by the imaginative poet that our heart fixes on the description
itself without any careful weighing of the context, just as when a man
of unimpeachable valor is engaged in a battle, even if it be in a wrong
cause, we give him our bravos at that moment, but not later when we
weigh the matter carefully. Such is our author's meaning.' Has been
Shown: he uses the past tense because the passage is by the author of
the Karikas,? for it will be stated that "for the spoiling of rasa there
is no cause other than impropriety” (3.10-14a A]. Is not perceived:
that is, not even by those well-trained, who weigh matters carefully.
1. We are not convinced of the justice of this interpretation, however
artistically Abhinava has phrased it. Ananda says nothiag about subsequent
compunction. He says only that the impropriety is tireskrta, concealed, or
‘more literally, set aside, by the poet's skill. Nor do we find that those who
have once loved the Eighth Canto of the Kumdrasambhava ever reverse their
opinion of its beauty. Those critics who are shocked by its impropriety were
doubtless shocked at their first reading. — 2. This is an extraordinary state-
ment, for the quoted passage is not a Kànikà Nowhere else does Abhinava
ascribe one of the sarigraha-slokas, or the parikara- or sariksepa-slokas, to the
Karikakara. If one is to distinguish the Karik&kara from the Vrttikara, the
sloka here indicated (3.10-14a A) must be ascribed either to the Vrttikára
or to some extraneous author. If the sloka in question were a karikd, the
Vrttikàra would have commented on it. I can only suppose that Abhinava's
eagerness to justify the past tense of dorsitam has led him into confusion.
[§3.6fA
A So, whether we suppose that texture and qualities are one or
that they are different, we shall need some other determinant! of the
correct use of texture. Accordingly, the Kdrikd goes on to say: "The
principle by which it is regulated is that it must be appropriate to the
speaker and to what is to be said (vdcya).”
1. Other than the rule which says that heavily compounded texture, as
identical with strength, is productive of the rosa of fury.
L Or that they are different: if the two are different, there
will be no principle for regulating the texture, while if they are one, the
rusas cannot furnish the regulation.! So some othher principle must be
given.
The principle by which it is regulated, etc.: this forms the
remaining portion of the Kārikā (3.6].
1. Because we see that the same type of texture can be used for quite
different rosas.
A Of the two factors, the speaker may be the poet or a character
invented by the poet. If the latter, he may be devoid of rasa and bhava,
or he may be possessed of rasa and bhdva.' The rasa may belong to the
hero of the story, or to his rival. The hero of the story may be brave
and noble (dhirodatta), or may belong to one of the other categories of
heroes. Then too there are primary and secondary [heroes]. All these
distinctions are possible. What is to be said (vécya) may be subsidiary
to true rosa, which is the soul of dhvani, or it may be subsidiary to false
or unconventional rasa (rasábhása). Its meaning may be dramatically
representable or not. It may be concerned with upper class characters,
or with others. Thus there are many varieties [of both speaker and
content].
§ 3.6g L) 413
1. It is perfectly clear that Ananda is here using rasa in its old sense of
a particularly vivid emotion (dhdva), especially of love, not in the new sense
established by Abhinava, of aesthetic delight. See Introduction, pp. 18-19.
L The hero of the story, called the ndyaka (leader) because he
leads the story in the sense of subordinating it to his own activity, is
he wbo enjoys the reward at the conclusion. Brave and noble, etc.:
a brave and noble hero is most notably heroic in justice and righteous
war; a brave and arrogant hero (dhiroddhata) is notable for herosim
and fury; a brave and amorous hero (dhiralalita) is noted for beroism
and love; a brave and spiritually calm hero (dhiraprasánta) is noted
for heroic generosity and justice and for his spiritual calm. These four
types of hero are for the most part represented by the sátvati, árabhati,
kaifiki, and bharati modes of gesture and speech (vrtti)! respectively.
Primary refers to the main hero, secondary to the secondary hero.
Distinctions: differences of speaker
What is to be said (vácyo): here "subsidiary to true rasa" means
being a manifestor of this rasa which is the soul, that is, the very na-
ture, of dhvani. [As vácyo has also the more techncial sense of “primary
meaning," Abhinava now seeks to justify Ananda's statement if the
word is taken in that sense.) A primary sense (vdcya) of dramatically
representable meaning (abhineydrtha) is one where meaning in its sug-
gested form, that is, the very nature of dhvani, can be brought (neya)
into (dbhimukhyam) almost direct representation through speech, ges-
ture, inner symptoms,” and costume. This is what is called (by Bharata]
the goal of poetry (kdvydrtha). It alone is susceptible of enactment.
As the sage [Bharata] has said in several places in such words as,
“The bhdvas produce (bhávayanti) the goals (or meanings) of poetry
(kdvyartha) with their accompaniment of speech, gesture, and inner
symptorms."? But as the primary sense (vdcyo ‘rthah) in the form of
the vibhávas, etc., is acted out in the course of enacting the rosas, it
is quite proper to speak of the primary sense (vdcya) as having a (fur-
ther, suggested) sense that is dramatically representable (abhineydr-
tha).* We should not speak here of vyapadesivadbhava as others have
done.5 Others: that is, it may be concerned with middle class or lower
class characters.
1. These four vritayah are described BANS 20.88. They are not there
associated with the different types of hero, which are listed BANS 24.17. But
414 [§ 3.6g L
the first three associations are natural enough. The sátvati is the heroic
mode par ezcellence, the drabhati is the mode of violence, and the katsikt
the graceful, delicate mode. The bAdrati is more difficult to characterize and
is usually limited to speech, not gesture. For the history of the modes in
criticism see V. Raghavan, JOR 6.346-370 and 7.34-52, 91-112. In what fol-
lows Kànkà 3.33 will refer briefly to the modes. Vrtti in this sense is to be
distinguished from vrtti as a type of alliteration (see 1.La A, note 4) 2. In-
ner symptoms (sattva): what is meant are the sáttvikabhávas, e.g., blushing,
perspiration, etc. 3. BANS, prose preceding 7.1. We know of no other
Statement to this effect in BANS. 4. Abhinava's point is that it is only the
suggested meaning. the rasas and the like, that are really abhineya (to be
dramatically represented). But it is justifiable to speak of the primary, lit-
eral sense as abhineya because it forms an ever-associated part of the process.
5. For vyapadesivodbháva, see Paribhdsendusekhara 30. It is a grammatical
technique by which one treats a linguistic element that lacks some particular
mark as if it were ao element which bears that mark. The following is a non-
linguistic exarople. The demon Rabu consists only of a head, but we speak
of rahoh siras "the head of Ráhu," placing raAoh in the genitive case as if
Ráhu, like other beings, possessed a head. In the case at issue, some commen-
tator(s) previous to Abhinava interpreted udcyam in vácyam abhineyártham
by this principle. The vácyam (primary meaning), they must have said, is
nothing other than the abhineyàárthah (the dramatically representable mean-
ing). But in the grammatical analysis yasya artho ‘bhineyas tad vdcyam it
appears in the genitive, as if distinct. Abhinava solves the difficulty by saying
that the dramatically representable meaning is not the literal meaning but
the suggested meaning to which the literal meaning leads.
A Among these cases, when the poet as speaker is devoid of rasa
and bháva, the type of structure (racaná) is optional. The same holds
when the speaker is a character invented by the poet and is without
rasa and bháva. But when the speaker, either the poet himself or a
character invented by him, is possessed of rasa and bháva, and when the
rasa, from its being the predominant element, forms the soul of dhvani,
then, by necessity.! only the uncompounded texture or the texture
employing compounds of medium length can be used. But in the rasas
of tragedy and love-in-separation (the restriction is greater and| only
$3.6h L] 415
the uncompounded texture [is allowed]. Why is this? Our answer is,
that when a rosa is set forth as primarily important, one should do
one's very best to avoid anything that interferes with or opposes the
perception of it. As compounds can be interpreted in many ways, a
texture of long compounds sometimes interferes with our perception
of the rasa. Accordingly, in passages of rasa, the frequent use of this
texture spoils the effect, especially in drama and, in other forms of
literature, especially when the rasa is tragedy or love-in-separation, for
these are very delicate rasas where the slightest lack of clarity delays our
understanding of the words and meaning. On the other hand, when
other rosas are being presented, such as fury, a texture of medium
length compounds and sometimes, in order to describe the action of
a hero who is brave and arrogant, even a texture of long compounds,
may not be at fault and need not be entirely avoided. in view of the
needs of a literal meaning that becomes appropriate to the rasa only
by recourse to this texture.”
1. See note 1 on Abhinava's commentary below. — 2. Aksepa: literally,
a drawing toward oneself, or introducing into one's work. Badarináth Sarmá
explains the implication of its use here by the gloss, dksepo ‘nupapattimilako
'dhyáháro^, “the supplying of an element because failure would otherwise
ensue.” Note how Ananda justifies the use of texture here. It is “appropriate
to the vácya, because it enables the vàcya to be appropriate to the rasa.
L Having thus listed the varieties of speaker and the varieties of
what is to be said (or primary sense), he now states the appropriateness
to each of these which regulates [the texture: Among these cases.
Of structure: that is, of texture. An ascetic devoid of, that is,
unmoved by, rasa or bháva, may be helpful to the main rosa by his
functioning in the plot, although he himself is indifferent. In his proper
character, however, he is called devoid of rasa, The same: viz., option
[of texture]. Having thus considered propriety as it relates solely to the
speaker, he goes on to speak of it as combined with propriety to what
is said: But when. Although the poet when he speaks should be filled
with rasa, for otherwise the poem will be tasteless, as our author will
state in the passage “If he himself becomes dispassionate,” etc. (3.41-
42a A], still, when he gives his chief attention to exhibiting skill in
complicated figures such as yamakas, he is said to be devoid of rasa.
[When] the speaker is restricted (niyamena) to one filled with rasa and
bhdva, and so is not indifferent; and [when] the rasa is limited (eva)
416 [§3.6hL
to that type which is the soul of poetry, not being of the type which
exhibits rasa as a figure of speech (rasavadalarikára); then the type of
texture must be only (eva) that which lacks compounds or which has
compounds of medium length, whereas otherwise long compounds (are
permissible]. This being the logical structure, one cannot complain of
tautology in the use of the word niyama (restriction) and two restrictive
particles eva [in one sentence].*
Why is this: his attitude is, is this a pronouncement of some legal
text? Our answer is: i.e., a reasonable explanation is. (Whatever
interferes with] the perception of it: whatever interferes with the
relishing of the rasa, that is, whatever is an obstacle to the relishing
or opposes it by containing some contradictory relish. Can be inter-
preted: the compounds can be interpreted [by the reader| in many
ways; but the texture is [also] a causal agent in this interpretation.
Hence there are two causal suffixes in sambhdvand.? Especially in
drama: to begin with, one cannot act out the meaning of a compound
without breaking up the suggested sense. The shifts of intonation and
the like and the antara and prasdda songs? are difficult to perform in
this case. Furthermore, in this case [i.e., in the use of long compounds}
the understanding [of the audience] is subject to constant doubts, which
is improper in a play, because in a play the understanding should be
direct and immediate. And in other forms of literature: in non-
dramatic forms.
Delays our understanding: the sense is that our relishing of the
rasa is hindered by the obstacles presented to it. (May not be at
fault;| The reason why a texture of long compounds may cease to
constitute a fault is that it may be needed by a literal meaning which
has been chosen in order to suggest a rosa, which is appropriate to the
rosa, but which is incapable of suggesting the rasa without the texture
of long compounds. The explanation that has been given (by a previous
commentator] of tadaksepa as “[only] by drawing in the action of this
hero" [instead of "by recourse to this texture"] does not fit well; so
enough of that.
1. The problem is to explain the apparent presence of three expressions
of restriction in the single sentence yadā tu kavih ... sarighatane. Abhinava
does so by explaining that three different variables are restricted, three areas
are excluded. This explanation plays havoc with the word order; ntyamenat-
va must go together. — 2. Abhinava here avails himself of a grammatical
fiction based on P&n. 6.4.51 ner aniți By this rule the causative suffix nic
83.61 L) 417
(= 1» € > ay) drops before any further suffix that is anit. As nic itself is
anit, a causative suffix will drop before a second causative suffix and a double
causative will be phonetically the same as a simple causative. Thus "Caitra
causes Maitra to cause tbe boy to eat rice" becomes caitro maitrena bdlam
odanam bhojayati (= bhuj + [nic] + mc + sap + ti). Lo the case at issue Abhi-
nava is interpreting samdsdndm anekaprakárosambhávaná as “the causing by
the texture of the reader to cause [i.e., bring about] a manifold analysis of
compounds. 3. For antaragdna and prosádagána, see ABh. on BANS 6.29.
A The quality called "clarity" is required throughout all types
of texture, for it has already been said that it is “common to all the
rasas and common to all the textures."! If one swerves from clarity,
even’ a texture without compounds will not suggest tragedy or love-
in-separation. If one holds to it, even a texture of medium length
compounds will not fail to reveal them. So clarity is always to be
sought. Accordingly, if you feel that tbe quality strength is missing in
the verse “Whatever man proud of his strong arms," (we would point
out that at least] it has the quality called clarity and it does not have
sweetness.” Furthermore, it does not lack beauty since it reveals the
rasa which its author intended. So whether texture is one with qualities
or whether it is different, the sphere of [the various types of} texture
is regulated by the proprieties set forth above. In this way texture
too is a suggestor of rasa And the above mentioned principle of the
regulation of texture as a cause of the manifestation of rasa [namely
appropriateness to speaker and content| is precisely what regulates the
qualities. So there is no contradiction in saying tbat the distribution
(vyavasthána)? of texture is dependent upon the qualities.
1. Ánanda is quoting his own remark from 2.10 A, substituting tbe syn-
onym sarighataná for racand. — 2. Ananda's point is that strength may not
be required for raudro rosa. Tbe quality of clarity without sweetness may
suffice 3. Vyavasthdna implies tbe assignment of one type of texture to
one type of speaker or content and of another type to another.
L Throughout: this is as much as to say that every type of tex-
ture is to be so constructed that there shall be immediate perception of
418 (§3.6iL
the primary sense. Has already been said: viz., under Káriká 2.10:
“A poem's ability to communicate,” etc. Will not suggest: he means,
because the suggestor will not transmit its own literal sense. To it:
if one holds to clarity. As the matter [of clarity] is so important to
our author, he explicitly gives a positive as well as a negative state
ment. It does not have sweetness: he implies that as strength and
sweetness have already been described as mutually contradictory,' a
combination of the two is quite unheard of. Intended: the sense is
that the roso has been revealed simply by clarity; it is wrong to say
it has not been revealed. So: The meaning of the whole passage [3.6-
3.6i] may be stated as follows. If the qualities are one with texture,
the regulation of the texture will be identical with the regulation of the
qualities. In the view that texture depends on the qualities, we reach
the same conclusion. Even if the qualities depend on texture, the very
appropriateness to speaker and content which bave been described as
regulating, as being sources of, the texture, will likewise be sources for
the regulation of the qualities. Thus there is no serious fault in any of
the three views.”
1. See 2.9 L, last paragraph. 2. This may be true, but Ananda never
specifically defends the third view.
K Also another sort of appropriateness, namely to tbe (particu-
lar] visaya (genre) {in which one is writing], regulates the texture, for
texture differs as it is found to occur in different varieties of literature.
A Inaddition to what is appropriate to speaker and content, that
which is appropriate to the visaya (genre) also regulates the texture.
For the varieties of literature are many, such as the muktaka (indepen-
dent stanza), which is written in Sanskrit, Prakrit, or Apabhramsa;
the sanddnitaka (couplet), visesaka (triplet), kalápaka (quatrain), and
kulaka (connected group of more than four stanzas); the paryayabandha
(poem on a fixed subject); parikathà (round of stories); khandakathà
53.7 L] 419
(short story) and sakalekathé (complete story); the poem in cantos
(i.e., the Sanskrit mahákávya); the play; the dkhydyikd and kathd (two
types of tale); and others. Texture assumes a particular form as it
occurs in one or another of these.
L He shows that there is another principle of regulation: to
the vigaya. The word vigaya means a particular aggregate (sarighá-
ta). And just as a man who enters a social aggregate such as the
army, even if he should be individually a coward, adapts himself to the
character appropriate to an army, just so a poetic sentence introduced
into a particular aggregate such as a couplet, must become appropriate
thereto. If the muktaka (independent stanza) has been listed under the
word visaya, this is only in order to show that because of the absence
of any aggregation of poetic units in the muktaka, it is entirely free
[of regulation by aggregate] and rests on itself like the ether (of the
Upanishads].!
By the word also he as much as says: when there also exists a need
to be appropriate to speaker and content, the need to be appropriate
to the vigaya extends only to differences of degree; the need to be
appropriate to speaker and content is never set aside by the need of
the visaya.
The muktaka: the term is formed from mukta, "freed," not bound
to anything else, plus.the suffix kan used in forming a conventional term
(sorijiá).^ Because of [the conventional associations of] this (term], a
verse occurring independently in a cohesive form of literature, even
if that verse is in no need of syntactical completion, is not called a
muktaka. The adjectival phrase "written in Sanskrit, [Prakrit, or Apa-
bhramáa]" qualifies muktaka only? He names the languages in this or-
der because they originated in this order. In a sandàánitaka the syntax
is completed in two verses, in a vigegaka in three, in a kaldpaka in
four, in & kulaka in five or more. These varieties are expressed in a
copulative compound because they all possess the property of being
distinguished by the length of their sentences. Parydyabandha is a
description of springtime, etc. Although the sentences (i.e. stanzas)
which it contains are complete in themselves [and so make up a plural-
ity, so to speak] it goes under the title of the single object which is to
be described.* A parikathà concerns one or another of the four goals
of man, such as dharma, which it exhibits variously with a wealth of
incident- and description.’ A khandakathd contains only a portion [of
420 [53.7 L
the above]. A sakalakathā follows all the plots to their conclusion.
These two types have been named together in a copulative compound
because they are both commonly found in Prakrit. [n the previous
types, from the muktaka on, there is no limitation of language. The
poem composed in cantos (sargabandha) is the mahákàávya, treating
all the aims of man and describing everything.‘ It is written in Sanskrit
only.’ The play consists of the ten types together with such syb-types
as the ndtské, trotaka, rdsaka, prakaraniká, etc., and is written in a
mixture of languages. The dkhydyikd is a tale divided into chapters
called ucchvása, etc., and contains occasional verses in vaktra, apavak-
tra, and other meters. The kathà lacks these two characteristics. The
two are expressed in a copulative compound because they are both
written in prose. And others: this will include the campi. Dandin
says: “the campü is written in a mixture of prose and verse.” (1.31).
1. Abhinave's interpretation of visaya as sarigháta gives him an oppor-
tunity for the &ne simile of the man in the army, but it falsi&es Ánanda's
view. Vijaya (area, sphere, genre) simply does not mean sorigháta (aggre
gation). Ánanda means, for example, that one type of texture (relative lack
of compounds) is appropriate in the sphere of plays, another type of texture
(relatively long compounds) is appropriate in the sphere of the àkhyáyiká and
kathā This is borne out by the majority of extant examples of these genres.
Compare, for example, the texture of the Ratnávoli with that of the Dasa-
kumáracanto or the Kádambari. The reason that a sentence of the Kádambari
may be textured in long compounds is not that it must fit with other sentences
of the Kádambari; this would be circular reasoning. It is permitted to be so
textured because it is in the sphere (genre) of the kathà. Abhinava's difficulty
in explaining how the muktaka, an independent verse that has no fellows, can
be brought under the word visaya is a difficulty of his own making. 2. See
Pan. 5.3.87. It is important from Abhinava's view to derive the word thus,
rather than from mukta + svdrthe kah. A sarijnà always denotes something
more specific than the mere etymology of the word would warrant. Thus,
krostr as a common agent noun means “a howler”; but as a sañjñā the same
word means only a jackal. So in the case at issue. As a common noun mukta-
ka would mean a free entity or a small, free entity. As a sañjñā according
to Abhinava, it means, more specifically, a verse that is free not only by the
fact that its syntax is not bound to its neighbors, but by the fact that it is
not inserted into some other genre of literature. Krishnamoorthy translates
muktaka as "a pearl,” as if derived from mukta, but one cannot justify such
an etymology by Panini. 3. Something is wrong here. Either the word
eva must be rejected, or a sentence of explanation must be supplied; because
Abhinava says below that the types from muktaka onward (presumably on
§ 3.70 A] 421
through parikathd) are al) unregulated in respect to language. BP supplies
the needed explanation: "the adjective compound applies [strictly] only to
muktaka because the termination of the compound is singular. But we are
to draw it down to sandánitako, etc., and supply the necessary conversion to
plural" 4. This definition would fit many of the £atokas preserved in San-
skrit. — 5. Bhoja's example of a porikathá, the Südrokokathá, seems to have
taken káma for its subject, on which it gathered a number of stories around
(pori) King Südraka. It was written in Prakrit, whereas Abhinava seems to
imply that such works should be in Sanskrit. On the type see V. Raghavan,
Bhoja's SP, pp. $91-593, 604, 805-806. In the same book he also gives such
information as is available, unfortunately very little, on the next two gen-
res. 6. “Everything” is an exaggeration. What is meant is the long list of
subjects demanded by the ancient critics, e.g., Dandin 1.16-17. — 7. Prakrit
poems of the same type were called skandhakabandha (Dandin) or á$vàsa-
bandha (Bhoja).
A Among these (different genres], the principle that applies in
muktakas is that when the poet seeks rasa formation, the texture should
be appropriate to that [raso]. This has already been shown (cf. 3.6h A].
‘When [his intention] is othewise, [the texture is] optional. There are
examples of a poet’s seeking rasa formation in the genre of mukta-
kas, just as he might seek it in a long poem. It is well known that
a single muktaka of the poet Amaru, for example, may flow with a
flavor of love (srrigararasa) equal to that of a whole volume. But in the
sandénitaka and the other (syntactically connected verse sequences] &
texture of medium length or of long compounds is in order, because of
their appropriateness to the wider area of composition. Where these
sequences occur, however, in long poems, the texture should follow
whatever is appropriate to the given longer poem.
But in the paryayabandha (as opposed to the sandénitaka, etc.,] the
texture is non-compounded or of medium length compounds. Even if on
Occasion one may use long compounds because of their appropriateness
to the subject matter, one should avoid both the barsh and the vulgar
types of alliteration.! [n the parikathà the texture is optional, for its
concern is solely with the telling of stories and there is therefore no
422 (§3.7a A
particular intention to create rasa. The khondokathá and sakalakathà
are commonly found in Prakrit. As they contain many kulakas and
other (syntactically connected verse sequences], there is no objection to
their having long compounds. The choice of alliteration? should accord
with the rasa.
In the Sanskrit mahdkdvya when its overall purpose is rasa, the tex-
ture should be appropriate to the rasa; otherwise, the texture is op-
tional. For we see that the authors of mahdkdvyas have traveled on
both roads. Rasa is the better purpose to have in view.
In plays, as opposed to the foregoing genres, one should always seek
rasa formation.
1. Harsb and vulgar vrttis bave reference to types of alliteration that are
too obvious, the first by its piling up of harsh phonemes and conjuncts, the
second by its exclusion of all conjuncts and its overuse of soft phonemes; see
1.1a A, note 4 and 1.1a L, note 4. Vrtti is here used in the sense employed
in 1.1a A, to be distinguished from that of 36g L. 2. The compound vrtty-
aucitya is evidently of different formation from the compounds prabandhaucit-
ya and arthaucityu used a few lines above and from the terms vaktrudcyaucitya
and visayaucitya used by Abhinava in 3.7 L. The present compound means
tbe appropriateness of the alliterative style, whereas those other compounda
were elliptical, e.g., prabandhaucitye = prabandhagataucitya or prabandháéri-
taucitya, "the appropriateness to the type of work.” Ananda uses the term
again 3.16f A, 3.19 K, and 3.18-19c A.
L When otherwise: sc., when he does not seek rosa formation.
Now it may be asked, how can there be a combination of vibhávas,
anubhávas, and vyabhicárins, by which a rasa could be attained, in [so
short a space as] a muktaka? With this in mind, he says: "there are
examples (in the genre] of muktakas." In the following stanza of
Amaru there is a clear perception of the vibhàvas and the rest in all
their perfection
She had suffered in his absence
and finally agreed to take ber lover back;
and then he called her carelessly
by another woman's name.
She pretended not to bear, but glanced aside
in terror that her unforgiving friend had heard;
then seeing that her friend
had left the room. she ceased to care.
(Amaru 75]
$3.7a L] 423
The wider area: What he means is that if a texture without com-
pounds is used [in such long sentences], our understanding is delayed,
being held in suspension and forced to travel the long road to the verb,
so that by the time it has apprehended the literal meaning it is already
weary and not in a position to relish the [suggested] rosa! Occur
in long poems: That is, when any of the verse sequences from the
sandénitaka to the kulaka so occur. Or we may take the view that
the muktaka may occur in a longer genre as well [as in a collection of
mutakos], for a muktaka can be any stanza the relishing of the rasa
of which is independent of what precedes and follows, as the stanza
"When I would paint you as you stood after we had quarreled."? On
occasion: viz., in the area of fury and the like. No particular inten-
tion: The logical connection is: the texture is optional because there
is no particular intention to create rasa
The choice of alliteration: the harsh, gentlemanly (upanógari-
kà) and vulgar types of alliteration should be appropriate to the type
of work and to the rasa. Otherwise: When its purpose lies only
in the narrrative, the type of alliteration also is optional. On both
roads: the word is locative. A mahákavya like the Kádambarikathására
of Bhatta Jayantaka? is concerned only with narrative, while poems
like the Raghuvamsa are concerned with rosa. Others have explained
“both roads” as referring to Sanskrit and Prakrit. But this would
be an unpardonable obscurity,* for to what then would our author be
referring wben be says that of these "rosa is the better purpose to bave
in view?”
1. One must bear in mind that in rasadhvani the rasa unfolds imme
diately from the poem. Where there is a delay in the perception, as in
lakgitakramavyarigya. we are dealing with a different type of poetry. Now
this immediate, unitary perception can be achieved without compounds in
short sentences, for they follow the natural syntax of everyday speech. But in
à sentence extending over several verses the suspensions become difficult. We
must hold the sense of three or four words in our mind before we come to the
verb that gives them meaning. Even after we come to the verb, there may be
a delay while the mind fits the puzzle together. In such sentences the compre-
hension is aided in Sanskrit by compounds, just as it is aided in Greek and
Latin by the conventions of classical syntax (subjunctive, optative. infinitive
clauses), which Sanskrit lacks. 2. This is Meghaduta 110 (2.42). Abhinava
calls it a muktaka because it can be taken out of the Meghadüta with no harm
to the rasa of the verse, which could apply to any lover separated from his
love. At this rate, of course, many of our favorite verses of Kālidāsa would be
424 (§3.7aL
muktokas. 3. Our text reads bhattajayantakasya, but the reading is in ques
tion and the fact is that the Kaédambarikathdséra was written by Abhinanda,
the son of Jayantabbatta. Conceivably the ka of jayantakasya is a diminutive
or pejorative. But V. Raghavan (Bhoja’s SP, p. 592, n. 2) reports that India
Office MS 1135 (of the Locana) here reads bhattajayantasutasyddhinandasya
krte kédambarikathdsére. 4. For the fault of neydrtha see Bhamaha 1.38
and Vámana 2.1.12.
A Asthe dkhyoyikd and kathà consist chiefly of prose aod as the
methods of prose composition differ from those of verse, the basis of
the regulation [of the texture] in prose, which has not been touched on
before, is here set forth briefly.
K The aforesaid propriety governs texture everywhere, even i
prose, although it lacks the regulations of meter.
A The regulation already given of texture, that it must be ap-
propriate to the speaker and content with due consideration given to
genre, is the source of regulation in prose, even though prose lacks the
regulation of meter. Thus, there too, when the poet or the character
invented by the poet is devoid of rasa and bhava, [the type of texture is}
optional; but when the speaker is possessed of rasa or bhdva, one must
follow the aforesaid regulation. Even here [sc., in prose], appropriate-
ness to genre [is to be observed). The ákhyáyiká is distinguished by a
predominance of medium length or long compounds because the beauty
(cháya) of prose depends on its long sentences and they are carried to
the greatest extent in the dkhyàyikà. In the kathd, although it con-
tains many long sentences of prose, one should observe the proprieties
relating to rasa which we have given.
$3.9 A]
L With due consideration given to genre: by the word
vişaya we are here to understand the varieties of prose composition.
K Whenever it is based on the aforesaid appropriateness to rasa
formation, tbe texture (racaná) will be beautiful. But this [factor of
propriety] is given some variety by considerations of genre.
A Rather, [we may put the matter thus.| In prose just as ip verse
a texture (racanà) based on the aforesaid appropriateness to rosa for-
mation will be everywhere beautiful. This [propriety| will assume some
alteration by considerations of genre, but will not be wholly cbanged.
For example, even in prose a texture of very long compounds will not be
beautiful in an dkhydyika in passages of love-in-separation or tragedy,
while in a play a structure [completely] without compounds will not be
beautiful in a description of fury or heroism. But.the appropriateness
to the genre takes away from or adds to tbe measure [given by theresa}.
Thus in an dkhydyikd one will never go so far as to write without any
compounds at all, while in plays, etc., which are the sphere [of uncom-
pounded texture], one will never go so far as to write with really long
compounds. This is the direction to pursue in the matter of texture.’
1. A summary verse appears at this point in MS ga of the KM edition, in
Krishnamoorthy's Moodabidre MS, and in the Kolpalatàviveka. It bas been
accepted in the text printed by Badarinath Sarma. Jti kavydrthaviveko yo
‘yam cetascamatkrtividhayi / süribhir anusrtasárair asmadupajfio na vismar-
yah: "This discriminative understanding of poetry, which imparts delight to
the mind and has been discovered by us, sbould not be forgotten by scholars
who are in search of basic principles." We must understand esmadupajrio as a
bahuvrihi modifying vivekah, although such compounds are normally used as
neuter tatpurusas; cf. Pan. 2.4 21. It is not clear to just what ayam kávyártha-
viveko refers and the verse is not mentioned by Abhinava. It seems unlikely
that it belongs in Ánanda's text.
[53.9 L
L He now sets forth clearly the correct position: Whenever it
is based on the aforesaid appropriateness to rasa formation,
etc.
In the Vrtti the word “rather” (và)! indicates that this position alone
is correct, as in the verse:
Women, kings, poison, fire,
may be used, carefully, to advantage.
Or rather say, however used,
they bring us only grief.
Racaná: the word means sanghataná (texture).
Is appropriateness to the genre then wholly abandoned? He says, not
so. Tbe very appropriateness to the rasa by its dependence, for help,
on the genre, becomes a factor possessed of some variety, that is, of
subsidiary variations, in the course of its development. This is what he
explains in the sentence beginning with this [propriety].
Wholly: the word sarvákáram is used as an adverb. Without
compounds: supply “completely.” For the sage [Bharata] has said
in defining dramatic presentation (vakyábhinaya) "by clear, uncom-
pounded words," etc.? [He here states an exception: "and not,” etc.|"
In plays, etc.: this construes with "which are the sphere."
1. [n other contexts vá means no more than "or." But when introducing
the second or last point of view in a discussion, it often indicates the author's
preference for that point of view. The verse here quoted by Abhinava ex-
emplifies this force of indication. 2. Cürnapadaih prasannaih: Is the text
here corrupt? The only pertinent quotation we have found in Bharata is:
nánárasárthair urttanibaddhath krtah sacürnapadaih / prakrtasamskrtapatho
vàkyábhinayo budhair jieyah (BANS 22.44). The term cürnapoda (uncom-
pounded words) is defined BANS 14.40. 3. As there is no no ca in our
printed text of the Vrtti, we bracket the passage. But Abhinava might have
read na ca raudravirddivarnane (Text p. 328, line 3).
§ 3.10-14 K |
3.10-14 Introduction
A Now it is well known that dhvani where no interval is per-
ceived between the literal and suggested meanings, in its whole-work
variety, apppears in such works as the Ramayana and Mahabharata.
Just how it is so made to appear, however, will be explained in the
following.
1. That is, in that variety where the whole work rather than a word
Or sentence, etc., acts as manifestor. For the word àtmon in the sense of
“variety,” cf:-2.20 A, opening sentence.
L It has been explained above how poetry of unperceived inter-
val is revealed in the presence of texture.! That it may be revealed by a
work taken as a whole is a matter beyond dispute that needs no special
statement. In order, however, to instruct poets and sensitive readers
in the means of achieving sucb suggestion in a work as a whole, these
means should be described. Hence what follows. Now: the syntax of
this word carries on. The sense is: “now the various means will be
' explained."
1. The locative case is here ni icating that the texture
acts as a cause of the revelation.
3.10-14
K The means by which a work as a whole becomes a suggestor
of rasas and the like [are five].
(1) The forming of a plot, either traditional or imagined, which will
be beautiful because of the appropriateness of its vibhávas, (stháyi-)
bhávas, anubhdvas, and saficárins.
428 [$ 3.10-14 K
(2) The abandoning of a pattern traditionally imposed on a story if
it fails to harmonize [with the intended rosa]; and the introduction, by
invention if need be, of incidental narrative appropriate to that rasa.
(3) The construction of sandhis and sandhyarigas designed to re-
veal the rasa and not brought in merely out of a desire to fulfill the
requirements of a textbook system.
(4) Intensifying and relaxing of the rasa at the appropriate occa-
sions within the work; and the revival of the predominant rasa when-
ever it begins to fail.
(5) The application of figures of speech in conformity with the rasa
even though one may have the ability to construct more elaborate fig-
ures,
A It bas been said above [3.2] that a whole work may be a sug-
gestor of rosa and the like. “The means by which it becomes a sug-
gestor" are: first, "the forming of a plot which will be beautiful because
of the appropriateness of the vibhávas, (stháyibhávas, anubhávas, and
saricárins." That is to say, if [each] vibháva, bhava, anubhávo. and sañ-
cárin is adapted to the rasa or bháva which the poet wishes to convey,
the plot will be beautiful because of the appropriateness of these ele-
ments. The forming of such a plot is one means by which a work asa
whole becomes a suggestor. What is meant here by appropriateness of
the vibhávas to the rasa is obvious. Appropriateness of the (sthdyi-)
bhdvas is derived from appropriateness of the characters. Characters
differ by their having the emotions (bhdvas) of the upper, middle, or
lower classes and by their having the emotions of gods or humans.
A basic emotional drive (sthdyibhdva) tbat is described by following
these distinctions and not confusing them will be “appropriate.” On
the other hand, if one describes the energy (utsáAa) or the like of a god
as belonging to a mere human, or that of a mere human as belonging
to a god, the emotion will be inappropriate. For example, in a passage
dealing with a king who is a mere human, if one describes activities in
which he leaps across the seven seas, one’s description, even if beautiful
in itself, will as a rule be without rasa and tasteless. The reason for
this would be its inappropriateness. x
L First: The various means by whicb a work as a whole may
be suggestive of rasa can be described belpfully only if presented in a
$3.10-14a A] 429
certain order. First, then, comes of the consideration of plot. Next, the
insertion of other elements, the carrying (of the whole] to a conclusion,
watchfulness over the rasa, and finally the appropriateness of the figures
of speech used to describe the appropriate vibhávas, etc. (The Karikas|
now set forth these five elements in order: The means by which, etc.
The appropriateness of these elements: If one would describe
love, one should adopt a plot in which there may be a clear appear-
ance of such vibhávas as seasons, garlands, etc., of anubhdves such
as playful gestures (lild),? and of saricarins such as joy, firmness, etc.
Obvious: being known from everyday life as well as from Bharata's
textbook. Activities: the term is meant to include the basic emotional
drive of energy which would find its scope in such activities. For it is
the appropriatemess of a stháyibhàva that is under discussion at this
point, not the appropriateness of an anubháva.? Even if beautiful:
so far as the power of description is concerned. For this: viz., for this
tastelessness.
1. Springtime is a favorite uddipanavibháva of love-in-enjoyment, the
tains of love-in-separation. 2. Bharata places liló among the vibhávas rather
than the anubhdvas (BANS Vol. 1, p. 303), but by the term he probably means
graceful costume or general attractiveness of the characters. Abhinava, on
the other band, seems to be using the word in its sense of playful or amorous
gesture; it would thus include the sidelong glances (BANS 1, p. 305), revealing
motions of the arms (Bhattalollata, quoted by Mammata, p. 87), and similar
gestures, regularly included in the anubhdvas. — 3. The vyápàro (activities) of
the king would properly speaking form an anubháva, a subject not properly
under discussion here. Hence Abhinava's explanation that vydpdru really
refers to the utsáha (a stháyibháva) which prompts the activities.
3.10-14a
A But now we hear of such adventures as journeys to the nether
world taken by King Satavahana and others. So what impropriety is
there in describing the extraordinary and superbuman power of kings
who ruled over all the earth? The objection is not to the point. We
do not say that descriptions of the extraordinary power of kings are
inappropriate; rather, that in a narrative which bas been invented and
430 [83.10-14a 4
is based on purely human characters, matters that are appropriate to
gods are unfitting. If the character io a narrative is partly devine
and partly human, there is no contradiction in introducing matters
appropriate to both, as in the narrative of Pandu and his sons. As
for the heroic deeds traditionally ascribed to Sátaváhana and others
like him, if we treat of their deeds within the traditional limits, our
description will be proper. But anything other than that, even in the
case of such kings as these, will be improper. The heart of the matter
may be put thus:
For the spoiling of rasa there is no cause
other than impropriety. On the other hand,
composing a work within recognized proprieti
is the very Upanishad of rasa.’
Accordingly, Bharata has laid down a rule which must be observed in
the making of plays of the nátaka type: that "they shall contain a well
known plot and a hero who js well known and noble" (BANS 18.10).
By this means the poet will not find himself in doubt concerning the
hero's appropriateness to the rasa or his lack thereof. But if one were
to compose a nátaka or some other type of play? by using an invented
plot and a hero that is not well-known and not appropriate, he would
commit a greaat folly.
1. Upanishad: i.e., the true means of attaining the goal. The verse has
already been referred to by Abhinava 3.6e L. 2. The word ndtakédi presents
difficulties, for strictly speaking a play with an invented plot cannot be called
a nádtoko. Abbinava offers several explanations; cf. end of L section below.
It seems to me that Ánanda's lack of clarity is due to his compressing sev-
eral ideas into a short space. He seems to mean the following. If one were to
compose a nátaka with a hero whose character does not fit the recognized pro-
prieties, or if one were to compose a play other than a nátaka with an invented
plot and an inappropriate hero, for the likelihood of the hero's impropriety
would be greater in an invented plot, the result would be faulty.
L But anything other than: i.e., in addition to that. What
our author really implies is this. Matters should be so described that
there may be no breach in the credence of the audience. That a mere
mortal should leap over the seven seas in a single stride is quite im-
possible and would strike the hearer's heart as a falsehood. Hence it
would instill into his judgment a suspicion that the poem's teaching
§ 3.10-14a Z ] 431
concerning the means to all the four goals of man was also untrue.’ A
similar feat, however, if told of Rama, would not strike the audience
as untrue, for it would have acquired conviction from a long line of
ancient tradition. It is for this reason that our author says that even
in the case of RAma, if other wondrous powers are invented, they too
will be improper. So one should not describe something that cannot
be believed.
By this means: viz., by using a well known plot and a noble hero.
Find himself in doubt: i.e., ask himself what he should write. If
one: if a poet. A great folly: The general sense is that this is the
reason why the sage Bharata did not describe nátakas and the like with
invented plots and thus one should not attempt them. The element ádi
in ndtakddi means "similar to." Its purpose is to refer to the dima and
the like, where the well known exploits of a god are described. Another
commentator, however, has said that nàtakádi is a bahuvrihi denoting
a subsidiary element? and that what is meant is a prakarana. Or, we
may take a different reading: nátikádi There again the sense of àdi
will be “similar to." Now Bharata defines the natiká as a play in which
“by its combining the character of a prakarana and a náfaka the plot
is invented and the hero is a king" (BANS 18.58). Accordingly, we
are to understand [the term ndtikddi] as referring to the invented plot
{of the one component) and the kingly hero [of the other component]
respectively.
1. Abhinava expatiates on this subject (propattàv ayogyatd) in ABh 1,
pp. 280 ff. Cf. also Masson and Patwardhan, Séntorasa p. 74. 2. By this
explanation ndtokddi would be an atadgunasamvijfiónabohuvrihi, meaning “a
play belonging to the list of play types in which nátaka stands first." The
term would not refer to ndtaka, but to the subsidiary members of the list, such
as the prakarana, the type of play with invented plot. Two objections may be
raised. First, ódi-compounds are invariably of the other, tadguna, type (see
Mohábhásya on P&n. 1.1.27) except in the hands of ingenious commentators
(e.g., Kàsikà on Pan. 6.1.6; Sankara and Bhaskara on Brohmasütra 1.12,
etc.). Second, suppose we allow ndtakédi to stand for prakaranam. If a play
were to have a well küown héro, it could not be called a prakarana. So we
bave jumped out of the frying pan into the fire
[$3.10-14b A
3.10-14b
A Anobjector may here grant that in describing the basic driv-
ing force of energy and the like the poet must take into some considera-
tion the differing proprieties of the human and the divine. But what is
the use of such consideration, he may ask, in dealing with love? Surely
the love of gods may be described by the actions that are appropriate
to love here in India. Such an objection would be wrong. From impro-
prieties in this area even greater faults will ensue. Thus, if we assign a
type of love to characters of the upper class by recourse to what is ap-
propriate to the lower class, how ridiculous will be the result! Even in
India what is appropriate in love differs according to the three classes
of men. But, says the objector, that the proprieties of the gods should
differ from those of humans [in matters of energy and the like| cannot
help us here in dealing with matters of love. We answer by pointing
out that we do not claim any difference between divine and human pro-
prieties in the sphere of love. Indeed, love among the gods will be well
described if it is based on love as practised among the upper classes,
such as kings, here in India. But just as what is recognized as vulgar
love is not found to be attached to kings in plays of the nátaka type
and the like, just so should it be avoided in writing of the gods. If you
say that nátakas and the like are performed, and that it is because the
performance of sexual enjoyment is indecent that this subject is there
avoided, we reject [your limitation). If a performance of this subject is
indecent, how can a poetic description of the same subject be free of the
same charge? Accordingly, whether in the literature of performance or
in poetry which is not performed, the description of vulgar sexual enjoy-
ment between characters of the upper classes, kings and ladies, is highly
indecent, just like a description of the sexual enjoyment of our parents.
Precisely the same charge appears within the sphere of the gods
Furthermore, sexual intercourse is not the only form of love-in-
enjoyment (sambhogasrrigára). Other forms, such as the interchange of
glances and the like are possible and can be used in writing of upper
class characters. Thus, that which is appropriate to the character is to
be followed in treating of sexual desire (mti) just as of energy (utsá-
ha). The same is true of wonder (visrnaya) and the other sthdyibhdvas.
$3.10-14c A] 433
The fact that literature furnishes examples of careless writing by great
poets in this area [of sex] is to be accounted a fault of those poets. But,
as they have concealed it by means of their skill, it passes unnoticed,
as we have already remarked (3.6e A).
The need for appropriateness of the anubhávas (to the rasa) is obvious
in Bharata and other authorities.
L in answer to the question how a poet is then to write about
love-in-enjoyment, he says "[Ísexual intercourse] is not [the only form|,"
etc. Thus: Bharata too, in various places and in diverse ways, has
made appropriateness to the character a criterion [for the description)
of vibhávas, anubhdvas, and the like, as when he says lof the vyabhi-
càribhàva surprise (dvega)} that it is received “with fortitude by upper
and middle class characters and with consternation by the low."!
BANS 7.63, where the text reads cáposarpanaih (running away) in
place of the consternation (sambhramena ca) here quoted.
3.10-14c
A What the foregoing amounts to is this. A poet who follows
the system of Bharata and others, who studies the work of great poets
of the past, and who gives rein to his own genius, must still be attentive
and exert the greatest care not to relax or depart from the proprieties of
the vibhávas and the other factors of rosa. In saying that the choice of
an appropriate plot, whether traditional or invented, will be suggestive
of rasa, the Karikd implies that however many and delightful (rosa-
vat) may be the tales furnished by tradition and bistory, the poet
must choose for his plot only sucb a one as will furnish vibhàvas, etc.,
appropriate to his rusa. He must be even more careful if he invents his
plot than if he takes it from tradition, for if the poet stumbles here out
of heedlessness, he will incur a heavy suspicion of his lack of judgment.
The following verse gives support [to our position].
A plot consisting of invented matter should be so made
that every portion of it may appear full of rasa.
The means of achieving this is to keep exactly to the proprieties of
vibháva, etc. And this we have shown.
(§ 3.10-14¢ L
L What the foregoing amounts to: in brief, the poet should
follow knowledge of the rules, a study of the literature, and the inspi-
tation that is given him by destiny. The word rasavat (lit., possessing
rasa) is a locative of despite.' The possession of rasa (by such tales}
is here considered as merely the false opinion of the undiscriminating,
for how could they possess rosa without the vibhávas, etc., appropriate
thereto? The poet: the reason is that he cannot here plead the excuse
that he was led astray by tradition. Of achieving this: of achieving
fulness of rasa.
1. This is the same abuse of Pàn. 2.3.38 that Abhinava employed in
explaining suyodhanasya in 2.9 A. It allows him to take rasavatisu here in
its technical sense, whereas we have taken the word i its popular meaning
("delightful").
3.10-14d
A A further point:
There are sources of stories like the Rámáyana which are famous for per-
fected rasa. One must not join matter of one's choice with them if it cootra-
dicts this rusa.
Into these stories one must not add matter of one's own choice. As has
been said: "not the slightest departure from the story's path."! Even if
one should add matter of one's own choice, one must not add anything
that contradicts the rosa.
1. As Abhinava informs us, the quotation is from Yas$ovarman's Rémd-
bhyudaya. We can judge from Bhoja, who quotes the whole verse, that the
passage comes from the introduction to that lost play. The date of its compo-
sition doubtless falls before the defeat of its author by Lalitaditya of Kashmir
(see RajTar. 4.134-140). which is perhaps to be set in A.D. 733 (see Introduc-
tion, p. 2) and certainly within a few years of that date. For the text of the
complete verse, see V. Raghavan, Bhoja's SP, pp. 393, 418. It runs as follows:
aucityam vacasam prokrtyanugatam sarvatra pátrocità
pustih svávasare rasasya ca kathémarge na cátikramah
fuddhih prastutasamvidhánakavidhau praudhis ca fabdárthayoh
vidvadbhih paribhávyatàm avahitair etàvad evdstu nah
§ 3.10-14e A]
Words appropriate to each character
and each character appropriate to the whole;
a fulness of rasa at the right occasion
and no departure from the story's path;
à clear arrangement of component parts
together with elaborated words and sense;
such are the virtues which we hope may win
attention from our learned audience.
L Perfected (siddha): in such works the rasa awaits only the
relishing; there is no need to work it out. Sources of stories, that
is, histories. Matter of one's own choice should not be added to the
matter of these histories. A relation of accompaniment [expressed by
the instrumental case] here in the quoted verse is explained [in the
Vrtti] by the relation between area and occupant of the area. Thus
the Vrtti says, into these stories, using the locative case. Matter of
one's choice must not be added into these stories. If for some reason
or other something is added, it must not be sometbing that contadicts
the established rasa. For example, if one were to give R&ma a brave
and amorous character and make him the hero of a nátikà, the result
would be outrageous. As has been said: viz., in the Ràmábhyudaya
of'Yasovarman.
3.10-14e
A (Commentary on point (2) of 3.10-14 K.| Now for another
means by which a work as a whole may become suggestive of rasa: the
abandoning of a pattern traditionally imposed on a story if it fails in
any way to barmonize with the rasa; and the introduction, by invention
if need be, of incidental narrative appropriate to that rasa. This is to
be carried out as it is done in the works of Kalidasa and in the Hari-
vijaya of Sarvasena! and in my own mahákávyo, the Arjunacarita. A
poet when writing a poem must concentrate with all his soul on the
436 (83.10-14e A
rasa, If he observes a pattern in the story that goes against the rasa,
he should eliminate it and bring in some other story appropriate to the
rasa by his invention. À poet has no need to carry out a mere chronicle
of events. That is a task accomplished by the historian.
1. See 3.1f A, note 1 and Abhinava's remark on the present passage.
L A pattern: The way the narrative is arranged.’ Of Kāli-
dàsa: the descriptions of the marriages, etc., of such kings as Aja
in the Raghuvamga are not found in the traditional histories. In the
Harivijaya the abduction of the párijáta tree is described as part of
Krishna's assuagement of his beloved, a pattern which is not found in
the traditional accounts. Again, in the Arjunacarita. the description
of Arjuna's victorious battles in Patala and such like matters are not
found in traditional accounts. This is quite right according to our
author, who goes on to say: A poet, etc.
1. yathásayyà: see 1.13h L, note6. — 2. The remark is of interest, for this
is precisely the pattern of the story in the Vulgate version of the Harivamsa;
see Bombay text 2.65-76. These chapters follow on the simple statement
of 2.64 that Krishna dug up a pānijāta tree and took it to Dvárakà. They
record the jealousy of Satyabhámà, Krisbpa's assuaging promise to give her
the tree which brings youth and assures a wife of her husband's love, Krishna's
battle with Indra, and the transportation of the stolen tree to Dváraká on the
back of an elephant. These chapters are found in all MSS collated by the
critical edition except those of the Sarad family, from Kashmir, and M 1-3
from Kerala. The critical edition relegates them to Appendix 1, number 29.
Abbipava's remark is evidence that the párijátaharuna was never regarded as
scriptural in Kashmir. It is tempting to make the further inference that the
scriptural accounts now available are based on the imaginative work of Sarva-
sena. There is room in a history of Sanskrit literature for a small chapter on
Puránic borrowings from kdvya next to the large chapter on the borrowings
of kàvya from the Puranas.
3.10-14f
A [Commentary on point (3) of 3.10-14 K.) Now for a further,
major means by which as work as a whole may become suggestive of
§ 3.10-14f L) 437
rosa. One should construct the sandhis (the successive stages of plot
development), which are called mukha (beginning), pratimukha (devel-
opment), garbha (the center), avamarsa (dubiety, also called vimarsa,
“the struggle”), and nirvahana (conclusion), as well as the component
parts of these sandhis, which are called upaksepa (planting the seed),'
etc., with a design toward the revelation of rosa, as has been done in
the Ratnávali, and not merely toward fulfilling the prescriptions of a
textbook, as for example in the Venisamhdra, where the component
known as vildsa (amorousness) has been used in the development sec-
tion in the Second Act simply out of a desire to follow the dictates of
Bharata, although this component is inharmonious with the rasa.
1. The sandhis and sandhyarigas are defined in BANS Chapter 19 and in
DR Chapter l. For a detailed study of bow the traditional prescriptions are
applied in the case of a classical play (the Uttarorámocarito) see Margaret
Kane, The Theory of Plot Structure in Sanskrit Drama
L The sandhis. Princes, who are not educated in scripture—
those works of fruti and smrti which consist in commands, like those
of a master, to do this or that—and who have not received instruction
from history, which like a friend reveals to us the connection of cause
and effect with such persuasive instances as "This result came from
such an act," and who are therefore in pressing need of instruction, for
they,are given the power to accomplish the wants of their subjects, can
be given instruction in the four goals of man only by our entering into
their hearts. And what enters into the heart is the relish of rasa (rosó-
svāda, the imaginative experience of emotion). Now since this rosa is
brought about by the union of the vibhávas and their related factors, a
union which is invariably connected with instruction in the four goals
of man, it follows that the the subjection of a man to the relishing of
the rasas by a literary construction of the vibhávas, etc., appropriate
to rasa, serves at the same time for the instruction (vyutpatti) that
naturally results. In this way [literary] delight (pratiti) is an aid to
instruction. Our teacher [Bhattatauta| has put.the matter thus: “Rasa
is delight; delight is the drama; and the drama is the Veda [the goal of
wisdom].” Delight and instruction are not different in nature, for they
occupy a single realm.’ It is the appropriateness of the vibhávas and
their related factors that is the basic cause of literary delight, as we
have said more than once. Our inner understanding (svarüpavedana)
438 [83.10-14f L
of the nature of the vibhávas, etc.—that they are appropriate to this
or that roso—may be called our instruction insofar as it ends in that
result.? Now results may be brought about by the unseen force of our
karma, or by the grace of the gods, or otherwise (sc., by accident]. But
none of this is to be taught, for we would then not be applying our
instruction to the means.’ Accordingly, by showing in the person of
the hero and tbe villain how success attends upon him who employs
right means and destruction upon him who employs wrong means, we
should educate the audience in the distinction between means wbich
are helpful and those which are harmful.
A means when employed by a human agent falls into five stages
(avesthés): svaruüpa (the directed activity itself in its uadeveloped
stage), then a certain swelling or development (from the svarüpa]|, then
its attainment of a state fit to produce a result, then its falling into
a position of doubt under the attack of opponents, and finally, when
the opposition has ceased and all hindrances have been hindered, the
definitive result. These are the elements of the causal process at least
so far as it appears in cbaracters who are capable of enduring hard-
ship, who fear to be separated (from their loved one], and who act
with circumspection.* The five stages of this causal process have been
described by the sage Bharata:
Writers should know that where a goal is to be achieved, the causal activity
takes place in five stages in the following order: beginning, effort, possibility
of success, certainty of success,’ and achievement of the goal. [BANS 19.7-8]
Such are the stages of the causal process. The plot by wbich the
actor carries them out is likewise divided into five sandhis (joints): the
mukha, pratimukha, garbha, avamarsa, and nirvahana. They are called
"joints" in accordance with their function, for they are the parts of
the plot which are joined together (sandhiyante) (to make the play].
Since we observe a certain order within the function carried out by
each of these sandhis, the plot is further divided into subsidiary divi-
sions. These are the sandhyarigas (components of the sandhis) such as
the upaksepa (planting the seed), parikara (working it in), parinydsa
(reaffirmation), vilobhana (temptation), ete.
The five arthaprakrtis (plot Stimulants)’ are included within the
sandhis. To be specific, there are three arthaprakrtis belonging to the
hero insofar as his success depends on his own efforts (sváyattasiddhi)*:
the bija, the bindu, and the kárya. The bija [prompts] all his actions,
the bindu sets them in motion again [after an interruption}, and the
§ 3.10-14£ L] 439
kārya brings tbem to a conclusion. These are three different natures
(prakrtis) or dispositions of the agent, namely that of observation, pur-
suit, and achievement, in attaining of his goal (artha). Insofar as the
hero's success depends on his friends, the action of his helper may be for
the hero's sake, or for the helper’s sake, or for the helper's sake as well
as the hero's.? As the type of action common to both these purposes
can be designated as prakari when it is extensive and as pataké when
it is particularly noticeable, these two terms prakari and patákà have
been used (by Bharata as names of the fourth and fifth arthaprakrtis].
Thus the principal action, which ends with the achievement of the
stated goal, should be composed with five sandhis and a full set of
sandyorigas and should impart instruction to all people. But in the
subordinate action these rules do not apply. Thus Bharata has said:
In a subordinate plot, because it depends on something else, [namely, the
main plot.| these ndes do not apply. [BANS 19.19]
Such are the rules. And so in the Ratnávali, a play in which the char-
acter of the hero, as "brave and amorous,” removes any impropriety in
his pursuit of enjoyments so long as they are not opposed to dharma—
indeed their pursuit is praiseworthy by the maxim that "one should not
be without pleasure" —we find a mention, at the very beginning! of
the play, of the aim as the obtaining of a maiden, an aim closely con-
nected with another great aim, the obtaining of universal sovereignty.!?
With this revelation as a beginning, we are then shown the five sandhis
with phe five stages and all the appropriate sandhyarigas and the artha-
prakrtis. For the requirements that begin with the bija have been dis-
played in the words "In this undertaking which will cause my lord's
prosperity" [Ratn. 1.8], and the requirements that begin with the upa-
ksepa have been displayed by the words "Through whom all talk of war
has ceased" [Ratn. 1.9] and "The kingdom is now without an enemy"
[Ratn. 1.10] and "Now is the time to pursue enjoyment." ? But to ex-
emplify all the sandhyarigas by adducing the full text in each instance
would add too much to the size of my commentary, while if I were to
exemplify them without giving the context, my examples would only
lead to confusion. So I say no more.
As our author wishes to emphasize the care that should be given to
this matter (of harmonizing the sandhyarigas, etc., with the rasa of the
play], he comments on the contrary fault, which the Karikd expressed
in the words “and not brought in merely to fulfill the requirements,”
by explicitly giving an example: not merely, etc.
440 [8$3.10-14f L
The reason for the use in the Karikd of the words “merely” and
*out of a desire" is as follows. Bharata has stated that the purpose of
the sandhyarigas is to be auxiliary to the rasa by rendering the plot
beautiful. They are not intended to have an invisible effect or to remove
obstacles, as do the components of the pürvarariga.!* Thus he says:
The purpose of the arigas in this textbook is visible and is sixfold: (1) the
proper arrangement of the subject matter; (2) preserving the plot from fail-
ure; (3) enabling one's production to please the audience; (4) biding (i.e.,
leaving out] that which should be hidden; (5) expressing [the matter] in a
wonderful [i.e., impressive or striking} way; (6) revealing [all of] that which
should be revealed. (BANS 19.15-52}
And later, in defining vilésa (amourousness) as a component of the
pratimukhasandhi, he says: “Vildsa is said to be a yearning for the
enjoyment of rats” (19.76]. The term “enjoyment of rati" is used to
imply such vibhdvas and the like as shall suggest the basic emotional
drive (sthdyibhdva) of the main rasa of the play. (The author of the
Venisamhára!9| has failed to understand the meaning properly, for in
that play the rasa in question is the heroic (vira).'"
1. Both are found where rasa is present. 2. Compare Namisadhu on
Rudrata 1.18: yuktdyuktaviveka ucitànucitatvaparijiónam |vyutpattir iyam|
"Education (vyutpatti] is the discrimination of right and wrong, the thor-
ough knowledge of what is appropriate and what is not.” 3. The only
useful thing to teach is that results come about by buman effort (purusa-
kára). Then we have a subject for instruction, namely the means that our
efort may employ. 4. The reason for this qualification appears from Abhi-
nava's comment (ABh) on BANS 19.17-18. In the types of play called dima
and samavakóra, the fourth stage of the causal process is not expressed and
consequently the fourth sandhi is dropped. This, Abhinava tells us, is be-
cause the heroes of such plays are so arrogant (atyuddhata) that they do
not fear any opposition such as appears in the fourth sandhi Where the
hero is ártisahisnu and worries about opposition, all five sandhis must be
given. ln the vydyoga and ihámrga types two sandhis are omitted, in the
prohasana type three (the second, third, and fourth). In the prahasana the
hero is adharmapráya "pretty much a rascal." Presumably be would lack all
the qualities here mentioned, drtisahisnutd, viprolambhabhirutà, and preksd-
pürvakáro, that necessitate the full set of avasthds. $. Niyataphalaprapti.
The Indian tradition is unanimous in interpreting this phrase as "certainty
of achieving the goal," although the commentators are forced to qualify it by
adding "if some particular opposition can be overcome." Sten Konow, Das
Indische Drama, p. 19, took the phrase to mean “withheld success" (zurück-
gehaltene Erlangung). This is etymologically possible and makes better sense
§3.10-14f L]
than the traditional interpretation 6. For definitions of the sandhyarigas
see BANS 19.69 fi., DR 1.27 &., Lévi p. 36 f. 7. The syntax of the Sanskrit
is obscure in parts of the passage which follows. The content consists in an
effort to derive the meaning of arthaprakrti (rom the meaning of its compo-
nent words and to assign the individual arthaprakrtis to their proper agent.
Abhinava here takes arthaprakrti to mean the disposition or nature which the
agent assumes in his pursuit of his goal. In Abh 19.20 he offers a different
analysis, viz., the various means (prokrti = upáya) which are used in pursuit
of the goal. Neither explanation, it seems to me, throws much light on the
subject. What we have in the arthaprakrtis are five very disparate factors by
which the plot is impelled forward. The nature of the separate factors can
best be understood by reference to examples. In the Sákuntala the bija, or
seed, first appears in Act I, verse 11, where the ascetic who greets Dusyants
blesses him with the words "May you obtain a son who shall be a univer-
sal monarch.” The achieving of such a son becomes the seed of the whole
drama which follows, tbe final cause, in Aristotelian terms, of all the action.
The bindu (“drop”) appears in Act [I after verse 7. The main business of
the drama has been interrupted by the general of the army with his plans
for the king's hunting expedition. Dusyanta cancels the expedition and, left
alone with the clown, reverts to a confession of his love for Sakuntal&. Thus
the “drop” sets the main action in motion again. The metaphor of a drop
may have arisen by reference to a drop of oil which spreads out over water
(so ABh on 19.23), or by reference to the continuous dripping of ghee which
keeps a Gre burning (Bhoja's ŚP p. 578). The kárya (“result”) comes in Act
VII with Dusyanta's discovery and recognition of his son. The prakarf and
patdkd are two types of interlude, long and short respectively, in which the
chief characters do not appear. They too help the plot forward by bringing
to bear on it events which are undiscoverable from the action directly rep-
resented through the hero and heroine. As for the term arthaprokrti itself,
the original sense must have been the forwarding or advancing of the dra-
matic goal, then by metonymy the factors which so advance it. The three
categories avasthás, sandhis, and arthaprokrtis may be distinguished func-
tionally as follows. The avasthàs are the stages of the causal process from
onset to denoument. The sandhis are the plot-segments corresponding to
these stages. The arthaprukrtis are five factors whicb stimulate the action
through the course of these stages and segments. — 8. In ABA 3, pp. 5-8
Abhinava distinguishes two types of hero: the hero whose success depends
on his own efforts (svdyattasiddhi), such as Rama, and the hero whose suc-
cess depends on the effort of his friend or minister (sacivdyattasiddhi), such
as King Udayana in the Tápasavatsarája. Here, however, he seems to en-
visage the hero as characterized in both ways. — 9. In ABh on 19.20 Abhi-
nava claims that the chief character of the patáká works both for his own
aim and for that of the hero (svárthasiddhisohitayà pardrthasiddhyd yuktah),
442 [$ 310-146 L
whereas in the prokari he works solely for the hero (pardrthasiddhyd Suddhayd
yuktah).
10. Arthasdstra 1.7.3 (p. 39). 11. prastdvopakrame: "at the very be-
ginning.” One cannot take prastdva in its technical sense of “prologue,” as
the bija is revealed directly after the prologue, in the first speech of Yaugan-
dharáyapa. 12. It has been foretold that the king will gain such sovereignty
if he marries the Princess of Ceylon, S&garik& 13. To make sense of the
text one must emend Ai to ca. But is this the sense that Abbinava intended?
Dhanika on DR 1.27 gives Ratn. 1.6 as the upaksepa One could equally well
choose Ratn. 1.8, which likens the hero to tbe bow of the love god. One
might then take the next two quotations to exemplify the immediately fol-
lowing sandhyarigas, the parikara and the parinydsa Our present text of the
Ratnávali lacks the last of Abhipava's quotations. Reference to the ABA is no
help, for there Abhinava takes his examples from the Venisamhdra. 14. The
components of the pürvarariga (the musical ritual preliminary to the play) are
essentially religious and so have an adrstdrtha like a Vedic sacrifice (yajfia)
where one must follow the scriptural rules in every detail. The sandhyarigas,
on the other hand, have a visible effect, namely the beautifying of the play.
It is that effect which determines how much of the instruction one shall use
in a given context. Abhinava draws a similar contrast in ABA Vol. 3, p. 32,
but there states, more accurately, that the effect of the purvarariga is partly
invisible (religious) and partly visible (secular). After all, the purvaroriga too
can be beautiful. — 15. "So that it may have clarity and not appear like so
many sticks [thrown togetber]," ABA Vol. 3, p. 32. 16. Surely some words
must have dropped out of the text. — 17. Abhinava's meaning in this passage
is obscure, perhaps because of a lacuna in the text. It can be cl ified by
reference to his remarks in ABA Vol. 3., p. 42, where be takes Bharata's term
ratibhoga to mean not “enjoyment of sexual pleasure" (the natura] meaning)
but “enjoyment of one's emotional needs," the emotion being that given by
the raso. His remarks run in part as follows. "The vilása that is exhibited be-
tween Duryodhana and Bhánumati' the VenisamAára is most inappropriate
in Duryodbana in the situation he is in. This has been remarked on by former
critics, as by the author of the Sohrdaydloka. (He then quotes our 3.12 K
and continues.) I have explained the matter at length in my Vivarana [on
Bhattatauta's Kàvyakautuka; see Introduction, p. 31]. In the text of Bharata
here the term rati refers by implication to a sthdyibhdva useful to a man's
needs (pumupayogin) and belonging to the rasa of the play. Accordingly, ina
play where vira is predominant, especially in the pratimukha, energy (utsdha)
should be placed (emend Ay ásthá to pratisthapyo 7] as the rati.
$3.10-14g L]
3.10-14g
A [Commentary on point (4) of 3.10-14 K.) And now for another
means by which a work as a whole may become suggestive of rasa:
the intensifying and relaxing of the rosa at the appropriate occasions
within the work, as in the Ratnávali; furthermore, the revival of the
predominant rasa wherever it begins to fail, as in the Tápasavatsarája.
L Intensifying: by intensifying the vibhávas and their related
factors, as in the.words of Sagarika: “So this is King Udayana.” etc.
[Ratn. 1.24 +1]. Relaxing is exemplified when she later flees from
Vásavadattà [Ratn. 1.24 +14]. The rosa is again intensified at the
mention of the painting {Ratn. 2.0 4-23].' It is again relaxed at the en-
trace of Susabgatà [Ratn. 2.0 +43}.? The constant close handling of a
rosa, like that of a delicate jasmine flower, causes it to fade quickly (cf.
3.18-19¢ A], especially if the rasa is love. As Bharata has said:
Tt is because of ber frowardness, because of her refusals, because she is bard
to get, that a woman is a lover's chief passion. [BANS 22.207]
The,same principle holds in works of the heroic rasa. If there is no
intensification and relaxation at the right occasions and if the result
is achieved quickly like some miraculous reward, the relation between
means and end that the author had intended to display will not be
shown.
Furthermore: the reference is to cases where, because of the exi-
gencies of the plot, we find a rasa of which the failure, the breaking
off, has begun, that is to say, seems likely soon to occur, but has not
yet fully occurred. By [the revival of] the principal rasa: what he
means is by [a revival of] some element that is subordinate to the [prin-
cipal] rasa.? For in the Tápasavatsarája the king's love for Vásavadattà,
which is such that he values her more than his own life, takes on var-
ious disguises as it flows through the play, appearing as tragedy, as
love-in-separation, and in other forms, depending on the propriety of
the vibhávas, etc., to these forms. But it persists because the final goal
of the play, namely the recovery of Vasavadattd, is what the king by a
great measure most desires, (although it is] enhanced by the recovery
444 ($3.10-14g L
of his kingdom through the skilful machinations of his minister, a re
covery to which the obtaining of Princess Padmàvati is attached as a
subordinate element. [This is clear| because the play ends in a con-
clusion which shows the overriding importance of the recovery of the
queen: "I have obtained my queen and (sovereignty of] the earth and
have formed an alliance with Darsaka” [Tapos. 6.9]. The king's con-
tinuing love for Vàsavadattà is like a wall on which the variegated plot
is painted,* for it remains throughout, from the first plotting of the
minister, and remains even in the marriage to PadmAvati. So it is that
this love for Vàásavadattà, even when it seems about to fail because of
the exigencies of the story, is revived.
Thus, in the very first act the love is given clear form in the verse:
I have spent the day in gazing at her moonlike face,
the evening in her conversation, and the night
in her embrace, to which the God of Love gave ardor.
Why should my heart yearn, even now as I set forth
to find her waiting with her eye fixed on my path?
But yes, our festival of love is still unfinished.
(Tápasavatsarája 1.14]
And in the Second Act, after this love has been interrupted [by the re-
port of Vasavadatta's death in the palace fire], the king's love survives:
Did not your eyes rain moisture
and your mouth stream honey?
Was not your heart dripping with love
and your limbs with sandal ointment?
What foothold could an earthly fire
find on your body to do its cruel will?
Surely the flame that did the deed
Was of remorseless lightning.
(Tápasovatsarája 2.9]
, in the Third Act:
The rooms are blazing on all si
her attendants have all fled;
the queen is trembling in her fear
and falls at every step.
The fire that ended that unhappy lady's life
as she ctied out for her lord,
though now long since burned out to ash,
keeps burning me.
[Tápasavatsarája 3.10]*
§ 3.10-14g L)
And in the Fourth:
If 1 slept, 1 should doubtless dream about the queen
and if, in dreaming, 1 should call this beauty
by the queen's name, I should deeply wound her pride;
wherefore | somehow kept myself awake,
only to suffer the alternative and lose
all night by my accursed courtesy
the chance of seeing my beloved queen.
[Tápasavatsarája 5.3J"
In the Fifth Act, where the rosa of tragedy gives way before the hope
of reunion, the rasa of love-in-union begins to arise:
When the sage's words come true, my love
will scarce be able to restrain her anger
at my unfaithfulness.
“Forgive me,” I will plead
and she will stand before me,
her sweet words broken by the flowing tears,
saying “I am not angry.”
[Tápasavatsarája 5.1]*
th Act:
My ministers persuaded me to live
by tempting me with your recovery
[Tápasavatsarája 6.3a|
and so on.
1. Enter Sàgarikà, holding a painting board and enacting her state of
love. Ságariká: "Be still, my heart, be still. Give over this constant seeking
of a person who cannot be obtained,” etc. 2. The attention of the audience
would be distracted for a moment by the entrance of another character. But
the relaxation is very brief. Susa&gatá's sympathy soon prompts her friend to
exhibit intense symptoms of love. 3. Abhinava alters the obvious meaning
of Ananda's text because the principal rasa, in a well-constructed play such
as the Tdpasavatsardja, never really dies. Technically, therefore, it cannot
be revived. What can be revived is some subordinate element such as a vi-
bhdva. This revival may make us more sharply aware of the predominant rasa.
4. Literally, "in the painting, which is the plot, the love of V. is the wall.”
5. This stanza is quoted by Kuntaka for its felicitous turn of phrase in the
last line ( Vakrokti 1.7, Vrtti, p. 23). Abhinava quotes only the beginning and
end. I have supplied the middle from Sri Ramanuja Muni's printed text of
the Tapas. In the next stanza Abhinava gives only the first line. For the rest
446 (§ 3.10-14g L
1 follow the text of Tapas. except for reading te (with BP) in place of kim i
pddac. 6. The scene of Act Three is Rájagrha, where Princess Padmāvatī,
through the machinations of Yaugandharáyana, has been shown a portrait of
King Udayana and by its means has fallen in love with him. Yaugandharáyana
has also arranged for Queen Vasavadatta, who, unknown to the king, escaped
the fire and is cognizant of the plot necessary to her husband's welfare, to be
given into the care of Padmavat!. Through the conversation between the two
young ladies concerning the subject of the portrait, our attention is drawn
from the central love of the play to the new love arising in Padmavati. Then
King Udayana enters, clad in the garments of an ascetic (tápasa). His first
verse as he comes on stage is the one here quoted, in which the central theme of
the play is vividly revived. 7. The stanza appears as 5.24 in the printed text
of the play, but the figure is corrected to 5.3 in the errata (skhalitasodAana)
inserted in the middle of the index of verses. [n the appendix (parisista) of his
Sanskrit introduction (bAumikd) the editor discusses the discrepancy in the
nurber of the Act between this passage of the Locana and the manuscript
text of the play. He insists that "there is no chance whatever of this stanza's
being connected with the Fourth Act." [ am inclined to agree for the following
reason. The stanza is spoken by Udayana oo the morning after his marriage
to Padmāvatī, "this beauty” whom he fears to offend. The marriage, which
we are told of but do not witness, must occur between Act IV, where the
king rescues Padmàvati from suicide and in pity for her betrothes himself,
and Act V. As all the events of a single act in a Sanskrit play take place in
one day and as the present verse could not be spoken before the day after the
martiage, it must fall in Act V. Abhinava's memory has apparently played him
false. — 8. The Vidüsaka has reminded the king long since (Act 3, 13 13-14)
that a holy man had foretold that "after marrying a maiden similar to the
queen” he would meet with the queeo again. Then on first meeting Padrnàvati
the king was struck by her resemblance to Vasavadatta (3.14-15). Before his
marriage to PadmávatI he already remarked (4.12) that if he should facilitate
the prediction by entering this marriage, his queen would be jealous when he
regained her. In the present verse Vásavadattà has not yet reappeared, but
the king's eagerness to regain her overcomes his concern for her anger. I have
taken the Tápas. reading purah in páda d, as the verse gains in vividness by
the king's desire to have the queen, whether angry or jealous or sad, at least
standing before him in the fesh.
§3.10-14h L]
3.10-14h
A (Commentary on point (5) of 3.10-14.] For a work as a whole,
such as a nálaka, to become suggestive of rasa, we should understand
this further means: that the application of figures of speech should
be in conformity with the rosa even though one may have ability [to
construct more elaborate figures]. For sometimes an able poet becomes
engrossed in the construction of figures and thereby fails to take into
consideration how the rosa is to be built. These words may serve as
a warning, for there are many examples of poets who have been solely
intent on figures and who have neglected rasa.
L Of figures: this is an objective genitive, to be taken with
"application." Many examples: as in the play called Svapnavásava-
datta:
Opening by the stroke of her beauty
the eyelash doorpanels of my eyes,
the princess entered the chamber
of my heart."
1. The verse is not found in the extant Svapnavásavadatta and has there-
fore provoked much comment. It is likely, but not certain, that the extant
play is a version of a play by Bhàsa and that Abhinava is referring to another
version of the same play. See Kuppusvami Sastri, Intr. to Ascáryacüdámani,
P. 24; M. Winternitz, Woolner Comm. Volume, pp. 297-308; Otto Stein,
THQ 14 (1938), pp. 633-59; E. J. Thomas, JRAS 1925, pp. 100-104; A. D.
Pusalkar, Bhàsa, —A Study, sec. ed., pp. 26-28 (with further references).
[83.15 Introduction A
A Furthermore:
K The type of dhvani that is similar to a reverberation also
appears throughout some extended passages.’
1. In both K and the following Vrtti we take the natural interpretation
of the words dhvaner asya. As will be seen, Abhinava gives a very different
interpretation.
A This type of dhvani where the literal meaning is intended but
only as leading to an additional meaning, which has been described as
carrying a suggestion similar to a reverberation, in both its subtypes,
also appears throughout some passages, as for example in the words
of Páücajanya in the Madhumathanavijaya,! or in the scene where the
God of Love meets with his friends in my Visamabdnalilé,? or in the
Conversation of the Vulture and the Jackal in the Mahábhárata.?
1. The Madhumathanavijaya was a Prakrit khandakathà; see V. Ragha-
van, Bhoja's SP, p. 883. Two verses from it are quoted by Sridhara on
KP p. 121. The verse quoted by Abhinava below is also quoted by Hema-
candra, Viveka, p. 81. 2. For the Visamabánalilà see Introduction, p. 10.
3. MBh 12.149.
L An extended passage may suggest rosa not only directly, but
indirectly. In order to show this he begins with the word Further-
more. That variety of dhvani which has been described as similar to
a reverberation, whether based on the power of words or on the power
83.18 L] 449
of meaning, sometimes occurs as the suggested element where the pas-
sage as a whole occasions the suggestion. Nevertheless this suggested
element stands—we must here supply "as a sugggestive factor" —to
rasadhveni, the matter with which we are here concerned. The passage
in the Vrtti is to be interpreted in the same way.’ Or, we may construe
"dhvaner asya” [as a genitive of instrument] with the words “dyotyo
"laksyaokramah" of the next Kárikà. The sense will thus be: "sometimes
by an extended passage, the dhvani of imperceptible succession is also
suggested by this variety which has been described as resembling a
reverberation."
This amounts to saying that sometimes a whole passage may directly
suggest dhvani of the type where the suggested meaning appears like a
reverberation, but this ends up by being transformed into rasadhvani.
On the other hand, if we interpret the text in a straightforward manner,
the present passage, set as it is between preceding and following pas-
sages that deal with suggestion of imperceptible interval, will appear
as a non sequitur. Furthermore, the words of Páncajanya and si ilar
passages would be without rosa.? So enough of this discussion.
In such passages as the following
How can it be that you who lifted
on the tip of your tusk the whole circle of the earth
now find even a lotus-stem bracelet
too heavy for your limbs!?
we have the suggestive words of Paicajanya, which are intended to
reveal Krishna's feelings on being separated from Rukmini. Once these
feelings are suggested, we end up with the relevant rasa [love-in-separa-
tion] itself.*
Where the God of Love meets with his friends: viz., Spri
Youth, and Malabar Breeze, we have such words as the following:
Though I may have acted out of line,
without restraint, without consideration,
know that never, even in my dreams,
have I forgotten my devotion to your doctrine.*
Such words suggest the nature of Youth and the other [companions of
Love], suggestions which end us up with the relevant rosa itself.
Or [in the Conversation]: In order to deceive the parents who
have come to a burning ground for the office of cremating their son, a
450 [53.15 L
vulture, who hoped to eat the corpse while it was still day, told them
to leave quickly. He urged them in these words:
Stay not at the burning ground
amid its vultures and its jackals,
gruesome with its skeletons
and fearful to all living beings.
Whether hateful or whether dear,
once he has met with Time's decree
no one has here returned to life:
such is the way of mortal man
[Mahábhárata 12.149.8-9]?
But the jackal thought to bimself, "Let them stay here till night. Then
I shall get the corpse away from the vulture and eat it myself.”* So he
urged the parents thus:
The sun still shines,
so show your love of your son.
This may be but a moment of danger
which when it passes he will live
How can you be deceived
by the words which the vulture spoke?
How can you abandon
your gold-complexioned child?
(Mahábhárata 12.149.15 and 60)”
Tbe intentions of the vulture and the jackal, being thus suggested, bring
us to very height of sántarosa.'?
1. Abhinava's interpretation of dhvaner asya in K and of asya... dhva-
neh in A as meaning rasadhvaneh (instead of vivaksitdnyaparavdcya) is surely
wrong. It necessitates the supplying of words that would not have been omit-
ted if they were intended. Equally unnatural is his second explanation, which
follows. Abhinava has been led to these unnatural interpretations by a desire
to exculpate his author from a charge of non sequitur. K and A had been
speaking of rasadhvani and will continue to speak of rasadhvani in 3.16. By
hook or by crook Abhinava seeks to avoid a departure from that subject in
the present section. 2. — Abhinava's point is that the passages from the
Visamabddnalilé, which Ananda has in mind, do in fact contain rasa and that
consequently Ananda could not have meant the straightforward interpreta-
tion, which excludes rasadhvani, to be accepted. — 3. The text of the verse as
printed in the Kashi Locana is corrupt. One can make out an acceptable text
$3.15 L] 451
by drawing on Hemacandra's quotation, Viveka 1.151 (p. 81), and on BP's
emendations. Thus,
liládádhagguvüdhasaalamaAimandalassa cia ajja
kisa munáláharanam pi tujha gurudi arigammi.
The word (id is used of any attribute of an incarnation of Visnu, as these
attributes are all assumed by the god playfully, not as a result of the karmic
process. Thus lió-dádhà means “the tusk which you assumed in your boar
incarnation.” For dádhà = Sk. damstrá see Pischel, para. 76. Uvüdha must
be a lightened form of uvvüdha (metri causa). The BP reading uddharia
is metrically impossible. On the other hand, BP is correct in reading mahi
(Hemacandra, mahi). For cia = eva, see Pischel, para. 336. A literal (un-
metrical) Sanskrit rendering of the stanza would be, liládamstrodvyüdhamahi-
mandalasyaivddya / kasmán mmdlébharanam api tava guru bhavaty ange //
4. The suggestiveness of the verse, as Abbinava sees it, is similar to that of
KumSam. 6.84 (see 2.22 A, above) or Sattasai 2.73 (see 2.24 4, above). It
takes the reader, or hearer, a moment to assign a cause for the apparent con-
tradiction (virodhábhása) in what Pāñcajanya says. [( Visnu. who lifted up the
earth on his tusk in his boar incarantion, now as Krishna finds a lotus-stem
bracelet too heavy, it must be because the fever of love makes insupportable
even those objects which are normally cooling agents. But as soon as we un-
derstand Krishna's fever of love, we immediately have a relish of vipralambha-
Srrigéra. Compare our remarks in 2.22 L, footnote 2. — 5. The text of this
stanza is wildly corrupt in the Kashi text. One is forced to reconstruct it oo
the basis of BP, Hemacandra ( Viveka 1.152, p. 82), and Mammata (KP 7,
exemplar: verse 320, p. 432). All these agree on the first half (in the form
printed at the end of this note). But all three show different readings in the
second half. BP has sivine vi tumammi puno bhantim (misprint for bhattm]
na pasamardmi. Hemacandra has sivine wi tujjha samae pattia bhattim na
Pupphusi 1. Mammata has sivine vi tumammi puno pattihi bhattim na pa-
sumarámi Of these versions Hemacandra's is the only one that is metrically
correct; but I make no sense of pattia and I think that the final verb should
be pummAasi 1 (from pra-mrs, to forget). So I would reconstruct the stanza
and its Sanskrit translation as follows:
humi avaAatthiareho nirorikuso aha viveharahio vi
simne vi tuj)ha samae pattihi bhattim na pummAasimi.
(dhavamy apahostitarekho nirarikuso ‘tha vivekarahito pi
svapne 'pi tava samaye pratihi bhoktim na vismardmi]
6. By suggesting the way in which Youth is affected by Love and presumably
in later verses the way in which Spring and Malabar Breeze are devoted, the
passage as a whole gives us $rrigárarusa itself. — 7. MBh reads punar for
ceha in Bc. B. The vulture cannot see at night and so eats carrion only
452 [$315 L
by day. The jackal can see at night. 9. Abhinava's readings in these two
verses are quite peculiar, being furnished by none of the MSS, including those
from Kashmir, which are collated in the Critical Edition. But such was his
authority that Hemacandra (AC p. 81) and Mammata (KP, exemplar vss. 95-
96) repeat his version without correction. The MBA variants are as follows.
15b, mà bhayam (sámpratam); c, bahurūpo; d, Jivetàpi; 60a, imam (amum);
b, bhüsanaih samalarikrtam; c, putram (bálàs); d, pitrpindadam (avisariki-
(dh). In 15c one may argue that Abhinava's version is superior. His sense
seems to be ag follows. This particular hour, viz., near twilight, is subject to
many dangers from evil spirits. Accordingly, it is possible that the child is
temporarily possessed by an evil spirit. When the hour has passed, viz., at
sundown, he may come to life again. Bahuvighno leads to this sense better
than boAurupo.
10. The intentions of the two animals are suggested. This is the vastu-
dhvani. Once we realize how callous and self-interested they are and, by im-
plication, that most people are similar, we become disgusted with the world.
This feeling of disenchantment is the basis of sántarasa (the aesthetic percep-
tion of peace).
K The dhvani (suggestion) of imperceptible sequence [i.e., rasa-
dhvani] is sometimes suggested by sup (case endings), tin (personal
endings of a verb), vacana (grammatical number), sambandha (rela-
tionship as expressed by the genetive); by the force of the karokas
(complements of the verbal activity: agent, object, locus, etc), and by
krt (primary suffixes attaching to the verb root), taddhita (secondary
suffixes attaching to a substantive stem), and by compounds.
1. The distinction between sup, a morphological category, and vacano,
sambandha, or károka, which are semantic categories, must be maintained in
grammar but is of no real importance to the present purpose. Take the two
sentences: annam labhate “he receives food" and annáya vrajati grdmam “he
goes to the village for food." In both sentences food is the obj t complement
of an activity (karmakáraka). In the first. where the activity is expressed by
à verb, the accusative sup is used, whereas in the second, where the activity
("to seek") is unexpressed by a verb, the dative sup is used; cf. Pan. 2.3.14.
But in a context where rasa (say, karunarasa) is occasioned by the fact that
$3.16 A] 453
food is the object of a poor man's journey, one may point equally well to the
sup or to the kdraka as the suggestive factor. Hence it is that in the examples
which follow one may often substitute one of the listed factors for another.
A Dhvani in the highest sense (dhvaner átmá), which is of im-
perceptible sequence, namely rasa [bháva, rasábhasa, and bhavábhasa],
is [sometimes] found to be manifested by the use of particular case
endings, particular personal endings, particular grammatical number,
particular relationships; by the force of the kárikas, by particular pri-
mary suffixes, particular secondary suffixes, and particular compounds.
By the use here of the word "and" we may understand particles, verbal
prefixes, tenses, and other such factors to be included also. Thus:
It is already a humiliation
that [ should have opponents. But that among them
there should be a holy man and tbat be here should slay
a host of demons: can it be that Ravana lives?
Shame on my son akrajit! What use
was in the waking of my brother Kumbbakarna?
What use these twenty arms, so vainly proud
of having robbed that miserable village known as heaven!
(Mahandtake 9.15 = Hanumannátaka 14.6, variant]
In this verse nearly all the above factors can be clearly seen as sug-
gestors. The suggestiveness of sup, sambandha, and vacana appears in
the phrase me yad arayah "that there should be opponents of me."? In
the phrase tatrápy asau tápasah "even among them this holy man" we
have suggestiveness of a secondary suffix and a particle.? In the pas-
sage so "py atraiva nihanti róksosabalam jivaty aho ràvanah "that he
should slay here a host of demons [and] that Rávana lives” we have the
personal endings of the verbs (ti of nthanti and jivati] and the force of
the kdrakas [locus expressed by atra, object by balam]. In the second
half of the verse, dhig dhik Sakrajitam, etc., "shame, shame on Sakra-
jit," etc., we have suggestiveness of a primary suffix [the kvip suffix
of fakrajit], of a secondary suffix [the suffix tikac of grámatikà], of a
compound svargagrámatikà, and of a verbal prefix (vi in vilunthana].
In a poem of this sort, put together with so many suggestive factors,
an extraordinary beauty of composition is apparent. For if there is a
certain beauty of composition in a poem where a single word reveals a
suggestion, how much greater is this beauty where there is a combina-
tion of so many [suggestive factors], as here in the verse just quoted. For
454 [$3.16 A
while the word “Ravana” is here ornamented by the type of suggestion
where the denoted meaning is shifted (arthdntarasamkramitavdcyc),
many other kinds of suggestion, which we have just explained, appear
in the stanza.
1. It is worth noting as indicative of the differences of evaluation among
Indian critica that this verse, so much admired by our authors, is quoted as an
example of poetic faults by Mammata (7, ex. 183). Mammata objects to the
word order of the first line and to the attributive position in the fourth line of
urthd, which should be in predicative position. A fault that most commenta-
tors pass over in silence is the use of prabodhitavatd, active, for metrical reasons
in place of prabodhitena, passive. N&goji explains it as prabudh + bháve kta +
matup: "being one of whom there has been an awakening.” 2. Sup and
plural number appear in arayah. The sambandha of self and opponents is
expressed by the genitive in me. Each of these factors emphases the outrage
felt by Ravana and consequently the raudrarasa of the verse. 3. tdpasch =
tapas + taddhita suffix an (Pan. 5.2.103). The particle is ap: “even.” For the
suggestive force see Abhinava below.
L In the foregoing text our author has shown all the suggestive
factors of rasadhvani, which arises without perceived interval, from the
phoneme up to the work as a whole. There would thus appear to be
nothing left in the area to describe.! However, in order to furnish in-
struction to lovers of poetry, he examines the suggestive factors further,
testing them in a subtle way by positive and negative agreement: by
sup, tin, etc. But? I would understand the following statement [of
the Kérikd] together with (that of] the Vrtti, in this way. A suggestion
of the type similar to a reverberation may appear through the agency
of sup endings, etc., this suggestion taking the form of a speaker's in-
tention. Now this suggestion similar to a reverberation effected by sup
endings, etc., in turn suggests that type of dhvani where the succession
is imperceptible
Sometimes: this is to be construed with the preceeding Kariké.° For
sup endings, etc., always reveal a particular intention of the speaker;
but in the examples here given this suggested intention by its assuming
the form of a vibháva suggests the rasa, [bhdva,| etc., appropriate to
tbat [vibháva]. To state the matter in other words: Rasa may be sug-
gested directly by the various suggestive factors from a single phoneme
up to the work as a whole by [the poet's directly] designating a vibha-
va;* or it may be suggested indirectly through the suggestion [rather
$316 L] 455
than the designation) of a vibhdva, etc. Now it is here (viz., to this
latter case] that the statement (of 3.15] applies, which spoke inciden-
tally of this indirect sort of suggestiveness belonging to a work as a
whole.’ Now the present Káriká speaks of this [indirect suggestiveness)
as belonging to phonemes, words, etc. Hence where the Vrtti says is
found to be manifested and later says can be seen as suggestors,
we must supply “indirectly, through the suggesting of a vibháva, etc.”
[Comment on the verse:] "That I should have opponents": here the
impropriety of a relation (sambandha) of opponents to "me" and the
plural of "opponents" suggest a stimulation (vibhàva) of anger. (That
is to say, Rávana feels that no one should dare oppose him, how much
less many persons.) Tàpasa (holy man) is formed by the secondary
suffix an added to tapas (ascetic fervor) with possessive sense: "he
of whom there is ascetic fervor." By this suffix is suggested [Rama's]
lack of manliness. The combination of particles tatra” and api (“even
among them") suggests the utter impossibility of Rama's opposition.
So long as I live there should be no slaying [of my ràksasas by enemies}.
The [second] api (that "even" he should slay) suggests that the agent
of this slaying is a mere human. “Here” viz., in a land ruled by me:
this is the locative complement of the verbal activity while “a host of
demons” is the object complement through their being altogether slain
by him. The words that carry the personal ending (i.e., nihanti) and the
force of these complements (i.e., atra, ráksasabalam) suggest a failure
of active measures [on Ravana's part] inasmuch as this inconceivable
situation has come upon him. The word “Ravana” carries suggestion
of the sort “shifted to another object," as has been explained before.
The particles dhig dhik (shame, shame!) taken together with the upa-
pada compound [viz., sakrajit] suggests that [the literal meaning of that
compound, namely that] "he has conquered Indra" is a myth;? while the
compound beginning with “heaven,” viz., svargagrámatikávilunthana-
vrthácchünaih, suggests R&vana's memory of his own brave deeds. The
secondary suffix fikac in grámatiká, indicating smallness,? together
with its femi ine inflection, suggests a village deserving of no respect.
The prefix vi in vilunthana (robbing) suggests a pitiless invasion. The
indeclinable vrthá (“in vain") suggests a belitteling of his bold deeds.
The word “arms” by its plural number suggests that these arms rather
[than being helpful] are a mere burden. What else can we say than
that every portion of this verse, no matter how minutely we analyze it,
appears to be suggestive.
456 [853336 L
He now shows the result of this demonstration: (In a poem] of this
sort, etc. He then examplifies what he has said about a single word's
{giving beauty to a poem]: as in the verse just quoted.'!
1. That is to say, the anelysis of suggestive factors is logically complete
without the present Kárikà. All cases of the suggestiveness of sup, tin, etc.
fall under the categories phoneme, word, sentence, work as a whole, already
listed. But it may be useful for the exact appreciation of a poem or for
guidance in the writing of poetry to observe just what sorts of words and
word elements give rise to the suggestion of rasa. By observing the effect
of a poem with (anvaya) and without (vyatireka) a particular sup, tiri, etc.,
one can see in greater detail exactly where the suggestiveness of rasa may
le. 2. The adversative particle tu may, but does not necessarily, imply
that anotber commentator had understood the passage otherwise. Abhinava
is here continuing the live of interpretation that he adopted in 3.15. The par-
ticle tu differentiates this line from the straightforward interpretation. The
straightforward interpretation would see in all the examples of suggestion
that Ananda notices in the Mahānātaka verse so many instances of direct
rasadhvani (of imperceptible succession). Abhinava denies this. What we
have, he says, is first a vastudhvani, a suggestion of Rávana's intention or
feelings. This suggestion comes after a perceptible interval from our noticing
the suggestive factors such as sup, tiri, kárakasakti, etc. But once we have this
suggestion of Rávana's feelings, we have the very vibhóva (stimulative or reve-
latory factor) that immediately suggests raudrorasa (the aesthetic perception
of anger and cruelty). The succession from sup, etc., to róvanábhipráyavyakti
is perceptible; the succession from rávanábhipráyavyakti to raudrorosa is not
perceptible. Abhinava here shows an admirable analysis of the aesthetic pro-
cess, but I cannot believe that his interpretation renders accurately Ananda's
intention. — 3. Abhinave construes thus: dhvaner asya [i.e., anurananopama-
dhvaner] dyotyo ‘laksyakramah kvacit, "the aloksyakrarna variety is suggested
by this [anuronanarupa-|dvani" 4. Place a comma at Locana, p. 348,
line 2, after pratipédanadvdrena. One must understand abhrdhayd before vi-
bhàvàdipratipadanadvárena, in contrast to cases where the vibhóvas, etc., are
suggested rather than duectly expressed 5. Bandhasya here equals pra-
bandhasyo. Abhinava uses the word prasarigót (incidentally) to show that
anurananopamadhvant was not in itself the subject of discussion in 3.15 but
was brought in because of its indirect effecting of rosa. 6. I have supplied
the word ca at the end of the sentence mama bahuvacanam. This keeps
sambandha and vacanam parallel, as they are in the Vreti. — 7. tatra is listed
iu the cádigana (Pan. 1.4.57) of nipátas. — 8. “Ravana,” in addition to di-
rectly denoting an individual, suggests that individual's possession of those
properties of strength, heroism, cruelty, for which Ravana was famous. Cf. the
remarks on the word “Rama” 3.1a L, above. 9. One may put a comma after
$3.16a A] 457
the word sahakrtah of Locana p. 349, line 4. With dkhydyikeyam iti one must
supply vyarijakatvam from the clause which follows. The formation sakrajit
is prescribed by Pan. 3.2.61. Although Pānini does not give the formation a
sense of past time (upapada suffixes with the sense of past time begin only
after Pan, 3.2.84), it is often so taken by commentators and dictionaries; thus
Sabdakolpadruma defines the word fakrojit: sakram jitaván, Rāvanaputrah
The Rámáyana tells of his gaining the name Indrajit (= Sakrajit) by his
having defeated Indra (Ram. Vulgate, 7.29.208.).
10. For iti sudrthikataddhitaprayogasya we should probably read ity alpd-
rthikataddhitaprayogasya. Compare Nagojl's Uddyota commenting on the
same verse as quoted by Mammata 7, ex. 184: grdmasabddd alpárthe taddhita
iti bahuvacanabodhyas tikacpratyayah This suffix tikac is not mentioned by
Panini. Nagojf justifies it by the fiction invented by Kasikd on 4.1.76, that
the word taddhitāh in that sütro. being used in the plural, implies that there
are many taddAita suffixes, even in addition to those prescribed by Pānini.
One of these, according to Nagoji, is tikac, used after gráma and carrying the
sense of “small.” 11. What Abhinava means is that the following expla-
nation of the dhvant carried by the word Ravana exemplifies the beauty that
the suggestiveness of a single word can give, as opposed to the greater beauty
Furnished by a plurality of suggestors.
A This sort of composition is frequently found in the works of
great men who are endowed with special imaginative genius. Take, for
example, this verse of the great sage Vyasa:
All times of happiness are passed,
times of hardship are at hand;
tomorrow and tomorrow every day grows worse,
for the earth has lost her youth.
[Mahābhārata 1.119.6]
In this verse we see primary suffix, secondary suffix, and grammatical
number producing a suggestion of imperceptible succession [i.e., rasa-
dhvani]. In the phrase “the earth has lost her youth" we cap see a
suggestion of the type where the direct meaning is entirely set aside.
458 (§3.16a A
1. The word youvana (youth) in its direct meaning can refer only to an
age span of living creatures. As applied to the earth it can only be used
metaphorically, the direct meaning being set aside. Cf. 2.1¢ A, L.
L Times in which happiness has “passed” (atikránta), that is, in
which happiness does not ever occur as a present reality.’ All such times
have passed; not the smallest portion of time now makes for happiness.”
"Times of hardship are at hand" (pratyupasthita), that is, they are
facing us, they have returned to us, having been afar they are now
present. Since every portion of time now furnishes the most manifold
misery, time (as a whole] first suggests a disenchantment with the world
and this suggests sántarasa (the aesthetic perception of peace).? He
speaks of space as well (as time]: the earth (a vast extension of space]
is such that tomorrow and tomorrow. ‘that is, morning after morning,
from day to day, its days are pápiya, that is, connected with evil ones,
under the guidance of most evil persons.‘ The sense is that time is
inherently evil to begin with, but by the spacial evil consisting in a
space coterminous with earth being under the governance of the most
evil persons, time bas become especially evil. Thus. tomorrow and
tomorrow, that is, from day to day, [the earth is) losing its youth,
is becoming like an old woman with whom the pleasures of sex are
unimaginable; and because of this loss of youth every day that arrives
is worse than the day that has passed. Alternative explanations are
that the sage has used pápiya as a word ending in the comparative
suffix iyasun,> or that he is using a denominative ending in nic.
Is entirely set aside: He means that this type of suggestion is
subordinate to the rosadhvani.
1. This is what is suggested by the past participial suffix kta (a primary
suffix) of atikránta. — 2. This is what is suggested by the plurality of "tires."
3. Abhinava here specifies the double process of suggestion that he holds to
throughout his interpretation of 3.15-16. The first, delayed, suggestion (anu-
rananopamadhvani) is of the speaker's intention, viz., that he is disenchanted
with the world. This leads to an immediate suggestion (asamlaksttakrama-
vyarigya) of śāntarasa 4. This farfetched interpretation is in order to avoid
admitting that the author has committed a solecism in writing papiyadivasa
for pápiyodivasa. Abhinava is taking pápiya to be formed from papa plus the
Saistka taddhita suffix cha (= iya), which according to Pan. 4.2.114 may be
employed after stems with an initial vrddhi vowel (such as pápa-). Its sense
could be the general sense of connection therewith (tasyedam. Pan. 4.3.120),
$3.16b A] 459
which Abhinava renders more specific by tatsvdmika. Later he will admit
the natural analysis (fya = the comparative suffix -iyas) as an alternative
explanation. 5. In which case the dropping of s would be drga (by epic
licence). 6. BP explains. First one forms the comparative pdpiyas “more
evil" One then adds nic (= i) to form a denominative verb meaning "it
makes greater evil" (Patadjali 3.1.26, Vart. 5, tat karotity upasarikhydnam).
One then adds ac to form an agent noun: papa + iyasun + nic + ac “[days
which are] makers of ever greater evil." Now before the nic suffix the noun
stem (by 6.4.155, Vart. 1, of which a variant is included as a ganasütra in the
curddi dhátupátha) must be treated as it would be treated before the suffix
istha; that is. the last vowel of the stem together with its following consonant
must drop (tilopa). This gives us pápiy + nic + ac. Finally Pan. 6.4.51
(ner aniti) comes into play: the suffix nic drops before any further suffix that
dispenses with the union vowel i (as does ac). Hence papiy + a
A The suggestiveness of case endings and of these other ele-
ments is frequently found in the works of great poets both siagly and
in groups. An instance of the suggestiveness of a word because of its
case ending! is:
On which your friend the peacock perches,
learning how to dance
from my beloved's clapping of her hands
beautiful with bracelets
[Kalidása, Meghadüta 2.16cd]*
1. Literally "of a word with case ending"; but as every noun in Sanskrit
has a case ending, the meaning is as we have translated. The suggestiveness
of the instance quoted could equally well have been attributed to the gram-
matical number of the noun: compare our remarks in footnote 1 to 3.16 K..
2. The half verse is part of the Yaksa's address to the cloud messenger. Pea-
cocks are the friends of clouds because they dance as though in joy as the
moonsoon approaches. Abhinava explains the suggestiveness of the plural in
“clappings,” which 1 should fail to see without his aid. Note that Ananda
preserves what is doubtless Kálidàsa's original reading Strijadvalaya (with the
participle finjat) in place of the corrected form Sirijdvalaya (with the noun
460 (§3.16b A
Sinijd) transmitted by Mallinátha. See Pathak's note, p. 106 of his ed. of
Megh. The reason for Mallin&tba's correction is that siji ( Dhátupátha 2.17)
is an anudóttet verb. Thus its present participle, if used, should be finjána,
not firijat.
L Ofa word because of its case ending: What our author
has in mind is to give examples of the suggestiveness of these factors
taken singly, now that examples of their combined use have been given.
"Clappings": the plural suggests that her skill (in music and dancing]
is of many varieties and so stimulates the rasa of love-in-separation.'
1. Tála means not only clapping of the hands but also musical tempo
The suggestion seen by our authors seems to be that the Yaksa's wife teaches
the peacock various rhythms. Her doing so implies an artistic skill that renders
her absence more poignant to the Yaksa.
A Anexample ofa verb that is suggestive because of its personal
ending is:
Go away! Don't wipe
my miserable eyes.
God intended them
only for weeping.
So they got drunk
on the Érst sight of you,
and failed to show me
what your heart was like.!
1. The verse is found in a non-vulgate version of the Sattasai (Weber
No. 706). In the Kashi text of the Locana the Prakrit as usual is corrupt. For
the opening words read osara rottum; in the second half read damsana- and
jehim. For the Prakrit word pumsa (= Sk. apamra) see Pischel, para. 486
L {After giving a Sanskrit translation of the verse, Abhinava
continues:] Since a drunkard knows nothing, no one is at fault here;
$3.16d L] 461
everything has been done by fate. Go away! Make no false efforts [at
reconciliation], for fate cannot be reversed. Here the imperative with
its personal inflection is suggestive, as are the other words which it
flavors.! This is what our author has in mind.
1. BP says that what “go away" suggests is the wornan's jealousy. Ac-
tually, the second person active of the imperative (osaro and má pumsa) is
more violent and emotional than it would be in Latin or English. Politeness
normally dictates a use of the third person passive in Sanskrit imperatives.
A Another example is:
Don't block my way; move on.
Young fool, you are utterly shameless!
I cannot stay from my chores;
I have to take care of an empty house."
1. The verse presupposes that a traveler has stopped a young woman on
the road and has tried.to engage her in conversation. Secretly she wishes to
accept him as a lover. So under the pretense of sending him off she informs
him that there is an empty house nearby where they can make love unob-
served. An "empty house" is the conventional rendezvous of village lovers in
Sanskrit poetry; see note on SRK Translation, 813. The woman is probably
not referring to her own house. The verse is given with different readings in
Weber's Satasai 961 and in Hemacandra's AC, Parikh's edition, p. 84 (the
NS edition simply copies from the Locana). In the Locona version we must
emend to rundhi no [Weber: mà pantha rundhasu paham; Hem.: mà pantha
rundha maham}. For aniriccháo read anirikkháo = Sk. aniriksyakah "not free
from constraint,” i.e., dependent on the command of others à
L [After a translation of the Prakrit, Abhinava continues] Here
the imperative “move on" with its personal ending suggests the fol-
lowing. You are inexperienced to show your feeling thus where other
people are present. But there is an empty house that could serve as a
rendezvous. That is where we should go.'
462 [§3.16d L
1. Both this verse and the next exhibit some simil ity to the verse quoted
under 1.4b A, “Go your rounds freely, gentle monk.,” etc. In all three verses
a command is to be understood otherwise than as expressed. But our authors
took the verse of 1.4b as an example merely of vastudhvan: whereas these
two verses are said to exhibit rasadhvani, directly according to Ananda if we
understand him correctly, indirectly by a suggestion of vastudhvani leading
immediately to rasadAvani, according to Abhinava. One may ask where one
draws the line. Where does an ironic use of words lead only to the lower form
of suggestion (vastudhvani) and where does it become the soul of poetry (rasa-
dhvani)? The answer, I think, lies in the passion of the utterance. In both this
verse and the following a woman is directly addressing her potential lover. We
feel her passion in the imperatives that she uses. The verse bhamma dhammia,
addressed to a stupid old monk, while it hints at an erotic situation, lacks any
passion of utterance and ends up in the reader's heart as merely comical.
A An example [of a suggestive relationship expressed by| the
itive is:
Go somewhere else you innocent puppy.
Don't stand here staring at me bathing.
A bathing beach is not a place
for men afraid of their wives.'
Prakrit verses that make use of the suffix ka? show the suggestiveness
that is possible in secondary suffixes. Ka expresses heavy scorn.
1. In the text of the Prakrit verse join Andant: together and separate
puloesi eam. Eam represents the Vedic etad ‘bere, thus,” not Sk. evam, which
is evvam in Praknt. In the second half, read cia na hon for viana hoi. 2. As
in ddlalk]a and bAiru[k]ánam in the verse.
L Gosomewhere else, bàáloka [lit., pitiable child], you of ungrown
intelligence. Why do you keep looking at me here as | am bathing? Bho
(you!) is a form of scornful address. A beach is not to be related to
men afraid of their wives. That is, between those who are afraid of
their wives and this place the relation is widely remote. By expressing
§3.16f L] 463
such a relation, a woman who is covertly in love with the man shows
her jealousy.
That make use of the suffix ka: By mention of ka he implies the
same possibility of other secondary suffixes. Specifically he is speaking
of sentences of poetry in which the suffix ka is used, as in Jáyábhiru-
kéndm (pitiable men who are afraid of their wives). In this word the
suffix ka expresses the heaviest scorn, as if to ask, “Who are more
despicable in the world than they: whose affection is bound to their
wives and who are strangers to real passion?”
A There is a suggestiveness of compounds when they are used
with appropriateness of literary style.' And there is suggestiveness of
particles, as in:
I cannot bear to lose my love
and at one stroke endure these days.
to which the newly risen clouds
impart their lovely shade.
(Kalidasa, Vikramorvosiya 4.10}?
Here the particle “and” (ca) is suggestive.
1. Vrttyaucityena: the same term as in 3.7a A; see footnote 2 on that
passage. But Ananda probably means here that the degree of compounding
must be in accord with the genre of the work. Ananda gives no example here
of this type of suggestiveness. 2. The association of the moonsoon with
days spent at home in marital bliss (cf. HOS Vol. 44, p. 127, para. 6) makes
Purüravas' loss of Urvasi harder to bear. In d the reading of our text nir-
Gtapardharamyaih makes no sense to me. Dr. Krishnamoorthy does the best
he can with it: “I believe the beauty of days will be halved for want of any
sunshine." but the point of the verse must be that the days are too beautiful
to bear. not that their beauty is reduced. So I have taken the reading of the
printed editions of the play nirdtapatuaramyath.
L The particle ca: he uses the singular in the sense of a class
to refer to the two occurrences of ca (“both and”). These two
464 (§3.16fL
occurrences tell us that the separation (from Urvasi| and the advent of
the moonsoon, coming by chance together, like a boil on a tumor, are
more than life can bear. By this means the word "lovely" (ramyaih)
becomes especially stimulative of rasa.
A Another example is:
She turned her face aside, with its long lashes,
and her fingers covered her lips which struggled
to pronounce the words of prohibition.
1 dared to lift her face, but dared not kiss it.
(Kalidasa, Sékuntala 3.22]
Here it is the particle “but” (tu).
L The particle “but”: By its indicating his regret it suggests
that if the king bad only received one kiss, he would have satisfied his
every desire. This is what our author has in mind.
A Note that while the suggestive function of particles has gen-
erally been recognized [by the grammarians], what we are referring to
here is their suggestiveness with respect to rasa. Verbal prefixes have
[this sort of] suggestiveness in such verses as:
Rice grains lie scattered at the foot of trees,
dropped by the parrots from their nesting hol
Here and there are rocks profuse with oil,
that show where oil-nuts háve been lately ground.
The deer with long-accustomed confidence
stroll by untroubled by the sounds of men.
The paths that lead from the waterside are tracked
with drippings from the hem of hermits’ bark-cloth.
(Kalidasa, Sákuntala 1.13]?
§3.16h L] 465
1. The verse describes Kàsyapa's hermitage, which King Dusyanta and
his charioteer have just entered. "Oil-nuts" (irigudiphala): Terminalia catalpa.
The leaves were fed to camels (MBh 2.474). The oil expressed from the
nut was used to heal wounds (Sak. 4.14) and, by persons living removed
fom civilization, as a substitute for mustard or sesamum oil. Markandeya
Purdno 28.26 remarks that the vanaprustha must use “wild oil.” The point of
Ananda’s quotation lies in the word prasnigdhdh “profuse with oil,” where the
prefix pra intensifies the basic sense of snigdha "oily" 2. The Kavyamala
edition here adds a second quotation and a summary remark of the Vrtti As
Abhinava does not comment on the passage, it may not be genuine. But given
the rarity of remarks in Sanskrit on the aesthetic effect of meter, the passage
is of interest. It runs:
madamukharakapotam unmaytram
praviralavámanavrksasonnivesam
vanam idam avogáhamánabhimam
vyasanam ivopari dárunatvom eti
ityádau prasabdasyaupacchandikasya ca vyañjanatvam adhikam dyotate,
which may be translated:
With its enraptured sound of doves and eager peacocks,
this waste land of sparse, dwarfed trees
is like unto human vice: it is dangerous to him who enters
and bodes cruel consequence.
In these examples suggestiveness is intensified by the prefix pra [sc., in the
example from the Sákuntala] and by the aupacchandasika meter [sc., in the
example just given].
With regard to the meter the remark seems to me to be just. The contrast
between the happily tripping syllables of the line openings and the heavy
cadence ( — — — — — —) is very nicely parallel to the contrast between the
tempting beauties of the forest (and of vice) as first seen and then the heavy
disaster which follows if one yields to the temptation to enter.
L Has generally been recognized: He says this because it
is proclaimed in the schools of the grammarians that particles are sug-
gestive (or indicative, dyotaka) on the ground that they lack the prop-
erties necessary for direct denotation. Thus, they are used as prefixes
[to verbs], or are dependently used; they lack case inflections and they
lack gender and number.?
“Profuse with oil": The prefix pra intensifies the meaning and by
telling us that the irigudi nuts were especially juicy suggests the great
466 [$ 3.16h L
beauty of the hermitage.? [Another commentator has made] the remark
that “what is suggested is the strong craving of the bermit for this
particular kind of nut.” This is wrong, for in the play this is the speech
of the king, not of the hermit.? So enough.
1. A particle can only indicate which of several potential denotations is to
be given to the independent, inflected words. See Vakyapadiya 2.189-206 and
Abhyankar, Dictionary of Sanskrit Grammar, s.v. nipátoddyotakatva. But this
sort of dyotakatua bas nothing to do with rasa. 2. This remark is quoted
verbatim, but without attribution, by Rághavabhatta in his commentary on
the Säk. ad loc. 3. If the hermit bad been speaking, the intensive expression
might suggest his intense feelings about ingudi nuts. But the king has no use
for irigudi oil. If he notices its profuseness it can only be to suggest the wealth
and beauty of the forest products in the hermitage.
A The use of two or three prefixes in a single word is not to be
counted a fault if it is consistent with the suggestion of rosa, as it is in
the passage:
When darkness drops her garment, straightway the sun god,
perceiving from on high the nakedness of creatures ...
[Mayüra, Süryasataka 4ab]'
or in the verse:
So human is the guise in which you serve ...
1, Perceiving their nakedness, the sun sends forth his rays to clothe
them. The word samudviksya (perceiving from on high) contains three pre-
fixes. 2. Abhinava completes the verse, the source of which we have not
found. It sounds very like the Bhàgavatapurána. The reference is doubtless
to God's incarnation as Krishna.
L Two or three: By this he would prohibit more than three.
That the blessed sun god looks with care (v:-), from above (ut-), with
$3.15] A] 467
perfect [comprehension] (sam-), suggests his great compassion. The
second verse referred to runs as follows:
So human is the guise in which you serve
that the foolish seek to understand you, reasoning
with inferences made according to their wit:
you, incomprehensible
even to the greatest yogis.
The participle samupdcarantam is to be understood as “acting toward
(à = nearly, or in behalf of) in perfect (sam = samyaric) disguise (upa =
upamsukrtvd). Hereby is suggested the extraordinary compasion of God
as he acts in various ways (in behalf of his devotees).
A Particles may be similarly (multiplied with suggestive effect],
as in
Ah verily, your courage must be envied!
(Kālidāsa, Kumárasambhava 3.20]'
or in such verses as:
Once, when people saw a man of virtue
they thought that only then they lived,
nor could contain themselves but danced for joy
as tears coursed down their happy cheeks.
Woe is me, alas, alack! Nowhere
can I find a refuge of such people,
for Fate, the scoundrel, prospering only those
who hate the good, has brought them all to death.”
1. The remark applies to Kama as he offers to attack Siva. 2. The
Kāvyamālā ed. has svavapusi for sma vapusi. While mánti svavapusi is more
idomatic, one needs the sma to throw the frst half of the verse into past time.
The contrast of virtuous past with vicious present is an important part of the
suggestion of the verse.
[§3.16j L
L Similarly: the sense is that the use of two or three such par-
ticles if done suggestively is not to be counted a fault. In the first of the
two quotations the two particles aho and bata increase the suggestion
of wonder. In the second quotation hà and dhik increase the suggestion
of disenchaptment.'
1. Thus the first verse quoted suggests adbhutarasa, the second sántarasa.
In the second verse there are actually four exclamations: hà, dhik, kastam, and
bate. But kastam is not a nipàto, because it can be inflected.
A The repetition of a word, too, if used for suggestiveness, some-
times adds beauty, as in a verse like the following:
A scoundrel aims at his own interest,
puts his mind to deception, and brings forth words
filled with Battery and artifice.
Tt is not that good men do not know his tricks;
they know, but cannot bring themselves
to disappoint him of a favor."
1. The verse, attributed in Subhásitávali (271) to an otherwise unknown
Bhagavattárárogya, is quoted by Mammata (7 ex. 312) and Hemacandra
(AC 3, ex. 232). The repetition of the negative suggests that good men
know these tricks very well. What the repetition of vidanti suggests is less
Clear. Abhinava takes it to suggest that they know still more. Perhaps he
means that they are aware of the selfishness and deceitfulness of most men.
Mammata and Hernacandra say that it excludes others from this knowledge.
In any event the two repetitions seem to emphasize the wisdom and generosity
of good men.
L The foregoing brings up the subject! of another form of repe-
tition which may be suggestive: The repetition of a word, etc. The
§3.16k L] 469
term “word” is meant to imply the inclusion of sentences and other
units also wherever they may be [repeated suggestively].
“They know”: The suggestion is that they know everything else as
well. An example of a repeated sentence is [in the Ratnávali] where, af-
ter [the stage manager speaks) the words "Look you, from even the far-
thest island," etc., there follows [the speech of Yaugandharàyana] "No
doubt about it; from even the farthest island." The repetition here sug-
gests that the goal of the play will be obtained without obstruction.? In
the repeated passage "What, what! Shall they be safe while I still live?"
what is suggested is [Bhima's| excessive wrath.” [In the Vikramorvasiya]
the repetition of the words "Lord of all mountains, have you seen that
perfect beauty?" suggests [Purüravas'| excess of madness.*
1. The subject is incidental to the main topic, as the suggestions under
this heading are ef the vastudhvani type, not of rosa. — 2. The passsage
here referred to (Ratn. 1.7 and ff.) exemplifies the kathodgháta type of pra-
stdvand, as Abhinava states in his ABA (BANS Vol. 3, p. 94). The pra-
stdvand is the introduction or prelude to a play. Bharata (20.33) speaks
of its five arigáni (Abbinava interprets as "types"), of which the kathodgha-
ta is where a character enters by taking up a sentence that has been used
in a conversation between the stage manager and one of the actors (20.35).
As appears from other accounts of the kathodghdta and from the examples
adduced, the sentence must be applied to one situation by the stage manager
and repeated with an application to the plot of the play by the entering
character. In the Ratn. the stage manager has been comforting his wife, the
chief actress, by assuring her that fate will bring beck her daughter “from even
the farthest island.” Yaugandharayana, on the other band, applies the words
to the princess of Ceylon, whom he hopes to see married to King Udayana. He
has just heard that she has been saved from shipwreck and brought to Ujjayini.
3. The passage here referred to forms the kathodghata of the Venisamhéra
(Poona ed. 1.7-8; Madras ed. 1.9-10). The stage manager concludes his stanza
of propitiation with the words “And may the sons of the Kuru king rest safe
with all their followers" (svasthà bhavantu kururdjasutah sabhrtyaA). There
are then heard offstage the words of the wrathful Bhima. The text differs in
the different editions, but all contain the words svasthd bhavantu (or bhavanti)
mayi jivati "shall they rest safe while I still live?” The stage manager then
retires and Bhima enters with Sahadeva, 4. Thé teference is to the scene
of Purüravas' madness Vik 4.51. He asks the mountain if it has seen his
lost Urvasi: sarvaksitibhrtám nátha, drstà sarvárigasundart ... mayà virahita
tvayà "Lord of all mountains, have you seen that perfect beauty lost by me?"
He then listens to the echo of his words from the mountain caves. The echo
repeats the words exactly but Purüravas construes them differently, as "O lord
470 (§3.16k L
of kings, I bave seen that perfect beauty lost by you.” In the ABA (BANS
Vol. 2, p. 458) Abhinava gives this passage as an example of the vithyariga
called trigata. The "parts of a Vithi” (vithyariga) are often transposed to types
of plays other than the Vithi proper; see Raghavan, Bhoja's SP, p. 573. “That
is to be known as trigata where because of similarity of sound many meanings
are artificially construed” (BANS 18.124, Vol. 2, p. 458). Commenting on
Bharata, Abhinava says, “many meanings: sc. where the text is made out to
consist of question and answer.” In the exemplar verse, the sentence that is
first construed as a question is next construed as an answer. A simpler version
of the same rhetorical trick is found in Ovid's delightful story of Echo and
Narcissus, Meta. 3.380ff. (dizerat, ecquis adest? et, adest, responderat Echo,
etc.).
A A tense may be suggestive, as in the followi
"The floods level out high and low;
ever fewer come travelers
over the roads, which soon wi
impassible even to wishes.
[Sattasat 7.73]!
Here the phrase "roads, which soon will be" the suffix of the word
bhavisyanti (will be) by its expressing a particular time shows itself as
A strengthening of the rasa (emotional content), for the sense of the
verse contains rasa when it is viewed as stimulative of love-in-separation
caused by the husband's staying abroad.
Just as it is here the suffix of a word that proves suggestive, it may
elsewhere be the stem. For example:
That house with crumbling walls, and now
this palace stretching to the skies;
that old decrepit cow, and here comes marching
this troop of cloud-black elephants;
that humble sound of pounding rice
and this sweet singing of young damsels:
wonder of wonders, that the days have raised
the brahmin up to such prosperity!
§ 3.161 L| 471
In this stanza, it is the stem of the word divasaih (“days”) that is
suggestive.?
Pronouns, too, can be suggestive, as in the verse just quoted.* And
it is because he realized that the pronouns were suggestive that the
poet did not use a word (directly expressive of contrast] like kva (“how
different!" ).5 Sensitive readers will be able to ferret out along these
lines even other types of suggestive factors. All of these of course were
included in [our] speaking of the suggestiveness of words, sentences,
and style (cf. 3.2 K), but the subject is retraced with this subtlety of
distinction for the purpose of instruction.
1. Gaügádharabbatta's first explanation is doubtless the correct one: “To
à companion who has been trying to console her when the gentleman bas not
returned even at summer's end, the lady speaks these words.” The Sanskrit
contains a pun that ] have not rendered in English: manoratha: desire or, in
its apparently literal sense, the chariot of the mind. — 2. The verse is quoted
by Mammata (10, ex. $17) as an example of the figure of speech paryáyo. In
his commentary on that passage Bhimasena Diksita identifies “the brahmin"
as Sudáman, whom Krishna had enriched. Hemacandra also quotes the verse
AC 1, ex. 91. 3. The commentators on Mammata point out that the word
divasaih, “days,” as opposed to months, years, or time in general, suggests
the rapidity with which the brahmin has gained his prosperity. This adds to
the adbhutarasa (relish of wonder) of the verse. — 4. The reference is to tad
and idam (“that” house ... "this" palace, etc.). S. E.g., kva dhenur jarat?
kva ca karino ghanabhah.
L A tense: A finite verb through its tense, number, károka,
and upagraha! contains a package of meanings. Our author feels that
we should investigate suggestiveness in such detail as to assign it, by
Positive and negative example, to one or another of these elements. A
strengthening of the rasa: What is here suggested might be put
thus: "If the time of the rains makes me tremble i its anticipation,
what will it do when it arrives?”
Apropos of the distinction of part and possessor of the part (e-g.,
of suffix and stem), he says, Just as, etc.; for the sense of the word
“days” here suggests the utter improbability of the thing described.
Pronouns too: he means, together with the stem of a word. That
is to say, it is the pronoun as taken together with a word stem that
is suggestive. Hence there is no tautology.” Thus the pronoun tad
(that) taken together with the stem of the word natabhitti (of crum-
bling walls) suggests a house that is overrun with mice and miserable
472 [83.161 L
in every way. For if the word "that" had been used alone (to qualify
the word "house"], one might suppose the house to have been very
prosperous; while if the word "of crumbling walls" were used [without
the pronoun "that"], the extreme misery of the place would not have
been suggested. The same reasoning applies to "that cow," etc. In
all such cases the word "that" suggests something that one remem-
bers and is to be distinguished, as previously stated, from the "that"
that is correlative with "which."? Thus it is by such words as tad and
idam* ("that" and "this"), through their suggesting the contradictions
between [the speaker's] memory and his present experience, that the
stimulants of wonder are brought together. For if the words tad and
idam were omitted, the images would not hold together. Thus we may
take it that the very heart [of the suggestiveness or charm of the verse]
lies in these portions, tad and idam.? This double combination [of sug-
gestive factors] implies that we may have triple combinations. Thus by
using a marker and a table of elements,’ we may say that the varieties
lof suggestive factors] are endless, as our author is about to state in
the passage even other types, etc. As this {analysis] has been spread
over many [pages], he draws it together, lest the student have missed
the point, withAll of these, etc. At the same time, he reminds us of
the purpose that has led to this breadth of analysis, with the words,
[the subject is retraced] with this subtlety of distinction [for
the purposes of instruction].
1. A verb bas agent or object or agent-object kdraka as it is active,
passive, or reflexive in meaning. Upagraha refers to the choice of parasmai-
pada or átmanepado endings. This choice may tell whether the verb denotes
action that benefits (or affects) the agent, or action that benefits someone
else. 2. If the stem of a word were already suggestive of something, there
would be no need of a pronoun to suggest the same thing. 3. See 3.4a L
and our note 6 on that passage. One might put the matter as follows. In
expressions such as “O those eyes!" "Ah that house,” the pronoun takes the
deictic construction (as in "those eyes are brown," "that house is miserable"),
not the anaphoric (as in "that house which stands on the hillside”). The
reason is obvious: one may point to something in one's memory as well as
to something in the outer world. — 4. "Such words" (dd): the ddi refers to
the pronoun etad used in the second line of the verse. 5. As opposed to
the portions consisting in the qualified substantive stems. — 6. The double
combination is pronoun and substantive stem. A triple combination might be
pronoun, stem, and suffix. 7. See 2.12 L, footnote 1.
$3.16m A]
3.16m
A At this point it may be objected that we have described
the rosas, [bhávas, rasábhásas, and bhávábhásas| as being suggested
(áksepya) by the force of [sentence-|meaning and that it is therefore
illogical to speak of case endings, etc., as being various suggestive fac-
tors (vyarijaka). But we answered this objection when we spoke of the
suggestiveness of words [cf. 3.1j above]. Moreover, even if the rasas
are suggested by particular [sentence-| meanings, since these meanings
cannot arise in the absence of suggestive words, a thorough knowledge
of the nature of suggestors, dividing them up in the manner shown
above, cannot fail to be useful. Furthermore, the beauty of particular
words, as it has elsewhere! been shown with careful distinctions, must
be understood to be wholly contingent on their suggestiveness.
Even where suggestiveness does not appear in some passage [that we
are) now [reading], if it contains words in which we once saw beauty in
a suggestive passage in some other work, we will find by force of habit
the same beauty in those words now taken out of the context that they
had in the flow [of that former work|.? How else would there be any
difference in the beauty of words of which the denotative sense is the
same? If it be objected that the difference is other than in suggestive-
ness, being something that is felt only by sensitive readers (sahrdaya),
we may ask what it means to be a sensitive reader. Is the prerequisite
the recognition of certain conventions that apply to poetry and that
bear no relation to rasa and bhdva? Or is it a broad and subtle knowl-
edge of the nature of poetry as consisting in rosa, bhava and the like?
On the former alternative there would be no criterion for the beauty
of particular words set up as beautiful by such readers, for one could
perfectly well set up a different set of words by a different convention.
But on the second alternative, being a sensitive reader amounts simply
to having a knowledge of rasa.‘ Now the peculiar property of words
|sc., the property that renders them beautiful} that is felt by senitive
readers of this sort is the natural power such words have to transmit
rasa; and so the primary beauty of these words is based on their sug-
gestiveness. The only peculiar beauty that words can have when used
denotatively is clarity when their beauty depends on meaning, or, when
it is not dependent on meaning, alliteration, etc.
474 [$3.16m A
1. According to Abhinava "elsewhere" here refers to Udbhata's Bhdmaha-
wivarona,. The remains of what may be this work, edited by R. Gnoli, are not
sufficient for us to discover what Udbhata said on this subject, but he is not
likely to bave attributed the beauty of words to their suggestiveness. What
we have here in Anandavardhana is likely to be a criticism to the effect tbat in
spite of what Udbbata said on the subject, the real cause of a word's beauty
is its suggestiveness. 2. This complicated sentence furnishes a persuasive
argument against tbe critic wbo might object: "How can the beauty of a word
be contingent on its suggestion when some words are beautiful everywhere
they are used, even in expository prose?" The answer is that such words
carry over their suggestions from other contexts. 3. Abhinava offers the
example of totam, tatah, and tati, all meaning river-bank or shore, of which
he finds only tbe last word beautiful. In English I would call "cellar" beautiful
as opposed to "basement." Tbe former suggests to me (D. I.) the cool milk and
stored apples of my childhood, the latter the oil furnace and cast-off ironware
of modern times. 4. (J. M.) Ánanda's argument here is not strong, although
his objection to otber critics of his day may well be taken. He argues that
either one admits that rasa is the essence of poetry, or one does not. lf one
does not, then there is no objective basis for asserting that sucb aod such
is beautiful in poetry and such and such is not, for a different critic will
hold a different view. Whereas if one believes in rasa, then rasa becomes
tbe touchstone of beauty in poetry. But this is a valid argument only if one
already accepts rasa An opponent could argue in precisely the same manner,
substituting some other criterion in place of rasa. If one were to put forward
vakrokti or svabhávokti as the essence of poetry, one would in no less degree
have a standard by which to judge any given work. To do Ananda justice,
however, one must consider that at the time he wrote his work, no one had
come forward with a comprehensive theory of poetics that allowed all tbe
elements within literature to fall into place. Ánanda with his theory of rasa
and dhvoni was the first to do this. So if we interpret his words bere as an
objection to assertions that such and such elements in poetry are beautiful
without a coberent theory to underlie such statements, we may fairly agree
with him.
L It may be objected: The objection has already been re-
solved [at 3.1j A], but is here brought up in order to recall it to the
teader's attention and to add something new. We answered: We have
already said that denotativeness is not so necessary to the operation of
suggestion that a non-denotative element may not be suggestive.' But
when there is suggestiveness of rasa in a word, tbe word is not,” as is
a song, etc., without a linguistic operation toward that end. Rather,
§ 3.16m L) 475
such a word is suggestive in the bighest sense. That is the meaning;
and it has been explained by us under Chapter One.?
In order to show that this [doctrine] is no new invention on bis part
our author proceeds with Furthermore the beauty of particular
words, etc. Elsewhere: viz., in the Bhdmahavivarana.* With care-
ful distinctions: Where Udbhata says that the words sroj (garland)
and candana (sandalwood) are beautiful in the erotic but not in the
gruesome (bibhatsa), he is making a distinction based on rasa, We have
already stated? that it is the suggestive force only of a word that makes
for rosa.
Even where: Such words as sraj and candana, even when they
are at tbat time in a passage that lacks any suggestion of the erotic,
etc., will still have the power to convey a meaning that has become
beautiful by a sort of fragrance from our frequent experience of their
suggestive power. For example, in tati téram tàmyati (“the shoreline
suffers sharply") the man of taste (sahrdaya) rejects the masculine and
neuter forms and uses the feminine tati on the principle that “even
a name is sweet by being feminine."5 Or as in the following verse of
my teacher Bhattenduraja, that prince of scholars, poets, and sensitive
critics:
Even if he bore not
his water-lily colored stigma,
even if, by merit gained
in other births, he might assume
those tempting graces that alone
win all our wonder,
still, could the moon have, could he ever have,
the lovely softness of her cheek?
For bere the words indivara, laksma, vismaya, suhrd, vildsa, néma,
parináma, komala, etc., all of which we have seen elsewhere to be sug-
gestive of Srigdro, bring to the verse the highest degree of beauty."
That this (basis of verbal beauty in suggestiveness| must be admit-
ted he states in the words How else, etc. As one cannot claim that
this (difference in the beauty of words] is not felt, he says by sensitive
readers, etc. A different set: for bow could there be aiy criterion if
the convention depended on unregulated individual whim? Primary
beauty: to be construed as in agreement with “the peculiar property”
above. Depends on meaning: that is, depends on the denoted (lit-
eral) meaning. Alliteration, etc.: this peculiar property of words
depends on their arrangement in relation to other words. By the term
476 [53.16m L
“etcetera” he would include the excellences of sound (Sabdagunas) and
the figures of sound (sabdálarikáras). The meaning of the whole pas-
sage is that in poetry one should use words that are strengthened by
their arrangement, their clarity, and their beauty [of suggestiveness].
1. Cf. Abhinava's remarks, 3.3-4 L. — 2. As is clear from BP, we must
read na tu na gitádivad iva (not nanu na). 3. Compare pages 87-88 and 187
in Chapter One. — 4. See above 3.16m A, note 1, and also J. Masson, “On the
Authenticity of the So-called Bhámahavivarana.^ — S. 14g L. 6. Both the
quotation and the reason given for the choice of words seem to be taken from
some earlier author (Udbhata?), for they both appear in Kuntaka's Vakrokti-
jivita (2.22, ex. 79), which gives the verse from which the quotation comes as
follows (I emend the last word from subhagá to subhagah):
yatheyam grismosmawyatikaravati péndurabhidé
mukhodbhinnamiénénalataralavalllikisalayé
tati tdram támyaty atisaiyafá ko ‘pi jaladas
tathā manye bhavi bhuvanavalayakrántisubhagaA
Ido not know what bhidd means, but for the rest, the stanza may be rendered
as follows.
The shoreline suffers sharply in the summer heat,
pale and with her foliage trembling
under the exhausted breezes of her sighs:
from which I guess that soon some lucky cloud
will rob the moon of his white glory and will lie
victorious on this bracelet of the earth.
The original choice of tati here, it seems to me, had little to do with the
inherent beauty of the word. The shore must be made feminine to fit with
all the other suggestions of a lady and her lover. Just as a lady pines in her
lover's absence, stirring the curls above her forehead with the sighs from her
mouth, just so the shore in the summer heat. And the black cloud, defeating
the white moon in combat and thereby overcoming the earth, will be blessed
with the joy of physically “overcoming” or lying upon his beloved. The sight
of a shoreline just before the advent of the monsoon has put the poet in mind
of these suggestions. But the odd alliterating phrase tati tram tdmyati sticks
in the mind. Udbhata or some other ancient critic must have explained its
haunting beauty by the “feminine” charm of the word tati. Of course to one
who remembers the verse, the word tati even in other contexts may retain
some of the charm it has in this verse. — T. Abhinava, it seems to me, here
goes too far. By seeing suggestive force in so many words he runs the danger
of ascribing true art to a work merely because of its poetic diction. In fact
83.17 L] 477
one does not write poetry simply by stringing together words that Keats or
Kalidasa once used.
A Having thus stated the nature of the suggestors of rasa and the
like, he proceeds as follows in order to define that which is obstructive
to rasa.
K An inteliigent author who would compose rosas and the like
in an extended work or in a single verse must take care to avoid those
things which obstruct them.
A A poet who has set his mind to composing rusas or bhávas
in ap extended work or in a single verse must take the greatest care
to avoid that which obstructs them. If not, he will not succeed in
producing a single verse that contains rosa.
L Thus: The connection with the preceeding is that he has
stated the nature of the factors suggestive of rasa and the like: namely
phonemes, words, and so on up to the work as a whole; now he pro-
ceeds, etc. What the present Kdrikd does is to state the purpose in
defining the obstructive factors, namely that one can thereby avoid
them. The actual definitions will be given in the next two Kárikás,
beginning with the words virodhirasesambandhi.
1. One must supply the protika “evam iti" before the word rasddiném.
[ § 3.18-19 Introduction A
3.18-19 Introduction
A Now what are the obstructive factors that a poet must take
care to avoid? They are:
3.18-19
K (1) The taking into a work of vibhdvas, etc., that belong to
an obstructive rasa;
(2) the description at great length of something alien, even
though it be connected with the subject in hand;
(3) breaking off (the rasa] too suddenly;
(4) revealing it too suddenly;
(5) flashing it on again and again after it has reached full
maturity;
(6) and impropriety of style (urttyanaucttya).!
These are the factors obstructive to a rasa.
1. The Vrtti will allow a very wide meaning to the term; see below,
3.18-19c A and note 2.
A (The first type of obstruction.] The taking into a work of a
vibhave, a bhava, or an anubháva! which belongs to a rasa that is ob-
structive of the rasa in band must be considered a cause of obstructing
that rosa. Thus one would be introducing the vibháva of an obstructive
rosa if after having described persons and situations as being revelatory
(vibhdvatayd) of sántarasa one were to describe that which is revelatory
of srrigàrarosa or the like.? One would be introducing a [basic] emotion
(bhàva) that belongs to an obstructive rasa if when the wives of the
hero have been angered by a love quarrel he were to console them with
remarks on disenchantment with the world (vairágyakathàbhih).? One
would be introducing anubhávas that belong to an obstructive rasa if
when his beloved is angered in a love quarerel and refuses to be ap-
peased, one should describe the hero as beside himself with anger and
exhibiting the symptoms (anubhdvas) of fury (raudra).
§ 3.18-19 L| 479
1. uibhdvabhdvénubhdvénam: the reading of the compound is in doubt.
All editions except the Kashi read vibhdvdnubhdvavyabhicarindm. In favor of
the Kashi reading is the order of the examples which follow. The commoner
reading seems to have been introduced by someone who misunderstood Abhi-
nava's gloss on báva (see L below, esp. footnote 3). — 2. Ananda, in intro-
ducing 3.24 below, lists four pairs of rasas which are mutually obstructive.
One of the four pairs is santa and $rrigáro. — 3. Vairágyu or nirveda is the
stháyibhàva of fántarosa; cf. ABA Vol. 1, p. 268.
L It might be objected that these obstructions could all be un-
derstood by the negation of [those prescriptions for the forming of rusa
listed in 3.10-14, as “a plot) beautiful because of the appropriateness
of its vibhdvas, [stháyi]bhávas, anubhávas, and saricárins," etc. But
no. By negation one would understand only the absence of these mer-
its, not what is.contrary to (or obstructive of, a rasa). And the mere
absence of a good property is not so injurious as the possession of its
contary. The failure to eat healthy food is not so productive of illness
as the eating of unhealthy food. That is why he says one must take
care [to avoid these obstructions].
The half sloka 3.18ab gives the contrary to what was expressed in
the full sloka 3.10. The half sloka 3.19ab gives the contrary of 3.13ab;
3.19cd the contrary of 3.13cd; while 3.19ef gives the contrary of 3.14
together with other matter that is obstructive.
The Vrttikdra explains these items one after another: The taking
into a work, etc. He realizes that there is no contradiction between
the vibhàvas (revelatory factors) of comedy and the erotic, of the heroic
and the marvellous, of the cruel and the tragic, of the fearsome and
the loathsome. So he mentions the peaceful (santa) and the erotic
(srrigéra), as there is contradiction between calm (prasama) and pas-
sion (ràga).?
Introducing an emotion that belongs to an obstructive rasa:
he means, (as a] transient emotion (vyabhicdrin), because the basic
emotion (sthdyibhdva) of the obstructive rasa could not be introduced
as basic, so the case could never arise. However, as a transient emo-
tion it could be introduced. That is why he has chosen the [neutral]
term bháva. What he is referring to by the word “disenchantment”
(vairágya) in remarks on disenchantment with the world is dis-
illusionment (nirveda), the basic emotion (sthdyibhdva) of the peaceful
(sànta). An example is the verse which begins:
Turn to forgiveness. Show happiness and leave your anger
480 [83.18-19 L
only to end with a figure of substantiation (arthántarayóása) expressed
in these words:
Sweet lady, the antelope of time does not run backward.*
The slightest introduction of disillusionment will kill the emotion of
sexual love (rati), for how can a man who has once realized the true
nature of the objects of sense give himself to a woman under tbe illusion
that she is the all in all of life? To a man who realizes the true nature
of the nacre that shines as silver, the idea of taking possession of it
will not occur except as being an illusion (samvrti). By the use of the
plural in "remarks" (kathàbhih) in "remarks on disenchantment” our
author would include other transient states of peace such as firmess
(dhrti), intelligence (mati), etc.*
1, These four pairs are given by Bharata (BANS 6.39) to exemplify var-
ious ways by which one rasa can lead to another. They are what one might
call compatible rasas. 2. Prusama and råga are not vibhávas but aspects
of the stháyibhàvos of the two rosas in question. However, it would follow by
a small inference that the vibhdvas of the two rasas must likewise be contra-
dictory. 3. By bhóva Ananda certainly meant sthéyibhdvo, for such is his
regular usage. Nowhere does he use the simple word to mean vyobhicóribhávo.
But Abhinava wishes to furnish a reason for Ananda's abbreviating the full
expression (sthàyibhóva) in this way. His explanation is that if one removes
the stháyibháva from sénte and places it in srrigáro, it must there become a
vyabhicanibhdva. Otherwise there would not be simply obstruction to $rrigàro:
$rrigára would cease and sōnta would take over. Thus, according to Abhinava,
Avanda used the neutral term bháva because he wished to cover that which
is a stháyibhávo in tbe obstructive rosa and at the same time a vyabhicén-
bhàva in the rosa that is being obstructed. 4. The two lines are the first
and last of a verse by the Kashmirian poet Canda or Candraka. The verse is
given in Sarvig. 3565 and SubAÁ 1629. For the poet, see Ráj.Tar. 2.16. For
arthéntaranydsa, see 1.13i L, note 8; a particular injunction is here substanti-
ated by a general law. À good English parallel is from Andrew Marvell, who
begins an anunaya with "Had we but world enough and time,/ This coyness,
Lady, were no crime" and proceeds to the arthdntaranydsa: "The grave's a
fine and private place,/ But none, I think, do there embrace." — S. For the
vyabhicáribhávas of sántarosa see Abh. Vol. 1, p. 340, line 4 and Masson and
Patwardhan's Séntarasa, p. 139. Abhinava's reasoning seems to be that the
plural shows that the lover makes remarks on other subjects as well.
§ 3.18-19b A |
3.18-19 a
A [The second type of obstruction.) Here is another cause of
obstructing the raso, namely the describing at length of some alien
matter, even if it may be somehow connected with the matter in hand.
As, for example, when a description has been begun of the chief char-
acter in a state of love-in-separation, if the poet then proceeds, because
of his liking for the composition of ornaments such as yamakas, to de-
scribe mountains or the like in a long passage (decked out with these
ornaments}.
L As no one other than a madman would describe a wholly
alien subject, much less do so at length, he says, even if it may be
somehow connected.
3-18-19 b
A [The third and fourth types of obstruction.) And here are
what must be considered further types of obstruction to the rasa,
namely the sudden breaking off of the rasa or its sudden revelation.
An example of an inopportune interruption of the rosa is tbis.! The
chief character has arrived at the highest pitch of love for a certain
lady with whom he longs to have a rendezvous. Further, it is known
that this love is mutual. Suddenly he abandons the action appropriate
to his concern for a rendezvous and we have the description of another
action in no way related. An example of an inopportune revelation of a
rosa is tbis. A battle has begun in which many great heroes are dying,
as in the destruction at the end of an era. And now we have a hero, and
almost a god at that," who has not experienced love-in-separation, de-
Scribed as suddenly and without any proper occasion speaking of love.
In such a case one cannot use the excuse that the character in tbe tale
482 (§3.18-19b A
has been driven out of his senses by fate; because the chief reason for a
poet's writing at all is to produce rasa. The plot is merely a means to
that end; as was said above (1.9 K), "Just as a man who wishes to see
will take pains with the flame of the lamp as the means thereto," etc.
Poets frequently stumble in this way by giving their main attention
to the plot and by constructing rasas and bhávas that lack a proper
relation between what should be predominant and what subordinate;
and it is on this account that we have worked at this treatise: not be-
cause of an infatuation with every possible description of dhvani,? but
in order to show that the proper goal of poets is suggestion in the form
of rasa, bhava, ot the like, this and nothing else.
1. The example, as Abhinava points out, is taken from the Ratnávali,
just as the following example is taken from the Venisamhdra But Ananda
here follows his frequent practice of criticizing without mentioning any names.
2. devapráyasyápi tavat: The Kashi ed., but no other, adds the word réma-
before deva. As this makes no sense to us, we have omitted it in the transla-
tion. Badarinatb Śarmā (Haridas ed. p. 358) explains the force of the passage
thus: devapràáyatvokothanena ndyakasya dhirodáttatayà ‘nucitopanydsaparari-
mukhosilatà sücyate "by speaking of his being ‘almost a god' it is indicated
that the hero is of the ‘firm and noble’ type and should be averse to the
mention of anything inappropriate.” — 3. dAvanipratipádanamátrábhinivesa:
The word mátrà is here used in its sense of extension (“all”), not restriction
(“only”). Examples of this use are M.Bh. 13.22.3 dyáváprthivimátraisó kámyà
“this desire exists throughout all heaven and earth.” Kas. on Pén. 3.2.106
linmátrasya yathà syát “so that (the substitution] may apply to all cases of
lit." This seems to be the way that Abhinava understood the word here.
L Of another action: as in the Fourth Act of the Vatsardja-
carita (2 Ratnávali], where Vijayavarman gives bis report, without
even a mention of Ratnávali's name.!
By tbe two words at that (api tdvat), whicb show that such a scene
is really out of the question for Duryodhana, he hints at the fact that
the Second Act of the Venisamhdra is the example he bas in mind.
That is why he goes on to say driven out of his senses by fate.
The passage here referred to was mentioned earlier (3.10-14 f A) as an
example of bow not to compose a sandhyariga. The character in the
tale: here he means the villain [Duryodhana].
On this account: viz., because the construction of rasa is the chief
business of a poet and if he gives his chief attention to narrating the
§ 3.18-19¢ A] 483
plot, he will construct rasas and bhávas that “lack a proper relation
between what should be predominant and what subordinate." that is
to say, where no consideration has been given to the relation of major
and minor. In this way he will stumble and all sorts of faults will arise;
that is the sense. With every possible description of dhvant:
What he has in mind is that the mere instance of a suggested sense
is of no importance. To become infatuated [with describing) all such
instances would be like examining crows’ teeth.?
1. There can be no doubt that by Vatsardjacarita Abhinava is referring to
what we now know as the Ratnávoli by King Harsa, for in its Fourth Act just
such an interruption occurs. The king and the Vidüsaka have been talking
about the disappearance of Ságariká (Ratnàvab), whom the king yearns to
meet with. Suddenly Vijayavarman is brought on stage and gives a long
account of his uncle's victory over the King of Kosala. We should probably
read ujayavarmano in place of vijayavarma in compound, which breaks the
rule of syntax that the subordinate member of a compound should not be
construed with a word outside the compound. 2. Examining crows’ teeth
is a proverbially useless endeavor because a crow bas no teeth. J. M. adduces
a popular verse: kdkasya kati và dantà mesasyéndam kiyatpalam / gardabhe
katt romāni vyarthaivaisd vicdrand // The third of these proverbial follies
would seem to offer a more appropriate nydya here. Describing every instance
or type of dhvani would be useless because there would be so many and most
of them poetically insignificant.
3.18-19c
A [The fifth type of obstruction.] And here is what we must
regard as another cause of obstructing the rasa, namely that one should
keep flashing it after it has reached full maturity. For a rasa, after its set
of causes (i.e., vibhávas, anubhávas, and vyabhicáribhávas) has brought
it to maturity and it bas then been enjoyed, will wilt like a flower if it
is then constantly handled. ;
[The sixth type of obstruction.) Likewise any impropriety of vrtti,
that is, behavior (vyavahára), can only be obstructive to a rasa, as,
for example, if a certain lady were to state her desire of sexual enjoy-
ment to the hero without the use of appropriate periphrasis. Or we
484 [$ 3.18-19¢ A
may take “urtti” to refer to the modes of speech and action, known to
Bharata, such as the kaisiki (the graceful mode), etc.,! or to the style
of compounding and alliteration, such as the upanágarikà, known in
other works on poetics.? Any impropriety in such a vrtti, that is, its
use in the wrong place, is a cause of obstructing the rasa. In order
to avoid these obstructions to the rasa and others along the same line
that he may discover by himself, a good poet must be attentive. The
following verses will give support to our position.
The principal object of the work of poets are the rasas, {bhdvas,| and the
like. In constructing them he must be constantly on guard.
A work that lacks rasa is a deep reproach to a poet. By it he ceases to
be a poet and is forgotten by others.
It is true that the ancient poets gained fame without chaining their lan-
guage [to rules]. But a wise man will not abandon our system in reliance
on them.
The system that we have set forth is not alien to the aims that were held
by the great masters of poetry, beginning with Valmiki and Vyasa.
1. BANS 20.88; see above 3.6g L and footnote 1. 2. To keep kàvyó-
larkàràntaroprasiddhànám parallel with bharataprasiddhánám, we must take
the phrase kávyálarikára to refer to a book, such as Udbbata's Kdvydlaritdra-
sdrasarigraha, rather than to "poetic figures of speech.” Udbhata does use
the word vrtti to refer to such styles as the upandgarikd; see 1.1a A, note 4.
Only the last of the Vrtti's three explanations of urttyanaucityam agrees with
the way in which the Vrtti has used the similar phrase vrttyaucityam (3.7a A
and note 2; 3.16f A and note 1). The fact that the Vrtti here gives three
explanations has been used as an argument in favor of dual authorship of
Karikés and Vrtti (Kane HSP p. 181), as though the Vrttik&ra had not been
certain of the Kàrikà's meaning. But it is not unusual for an author to elicit
from his own words as wide a scope as their meaning will bear.
L Heexplains the Kárikà passage vrttyanaucityam eva ca (“and
impropriety of style") in several ways. By likewise he is glossing the
word "and" (ca) in the Karika; and by the word only (eva) in "can
only be obstructive to a rasa" he shows that the order of the words is
reversed in the Karikd, for what the Kamkd means is urttyanaucityam
ca rasasya virodhdya eva. To the hero: The reason is that a hero,
§ 3.20 A] 485
to whichever of the four different types of hero he belongs, must be
steeped in virarosa. To give him a timidity) characteristic of a coward
would be a fault.
Them: viz., the rasas and tbe like. They: viz., good poets. Re-
proach: the sense is, disgrace.
But now Kālidāsa keeps flashing the rasa of tragedy in the laments
of Rati? even after it has reached matunty. So why this insistance on
avoiding obstructions to the rasas? [n anticipation of such an objection
he says, the ancient poets, etc. If for some reason Vasistha and
others left the path of tradition, we are not also to leave it on that
account;? because those of exalted conduct have reasons that we cannot
understand.‘ The word iti (sc., the closing quotation mark) marks the
end of the supplementary verses.
1. Such timidity would naturally be assumed if the lady bad to tell him
directly of her desire. 2. KumSom Book 4. 3. Vasistha begot a son
on the wife of King Kalmasapada (MBh 1.113; 1.173). But we must not on
that account imitate Vasistha's example by begetting children on other men's
wives. Similarly we are not to imitate the exceptional traits of the ancient
poets. 4. Abhinava is quoting from Kalidasa, KumSam. 5.75.
K But when the intended rasa has been firmly established, there
is no fault in mentioning these obstructive factors if they are stopped
short, or if they are brought into a subordinate role.
A But when the intended rasa bas been brought to maturity
by its set of causes (i.e., vibhàvas, anubhdvas, and vyabhicaribhávas),
there is no fault in the mention of obstructive factors, that is, elements
belonging to an obstructive rasa, if they are-stopped sbort, or if they
are brought into a subordinate role. For obstructive factors are stopped
short only when they can be overcome, not otherwise; and in that
case their mention serves to magnify tbe intended rosa And when
such factors are brought into a subordinate state their obstructiveness
ceases.
486 [$3.20 A
That such factors should become subordinate may be due to their
very nature; or it may be due to some artificially imposed property. To
begin with those which become subordinate by their own nature, there
is no obstruction at all in mentioning such factors; as, for example, in
love-in-separation, the mention of such states as physical illness which
are subordinate to this rasa [as being its vyabhicárins, although they
are also elements of the obstructive rasa tragedy (karuna)].' But it is
only of such [obstructive factors] as are subordinate to the intended rosa
that the mention is without fault, not of such as are not subordinate.?
Death? while it can form a subordinate element (in love-in-separa-
tion], is an element the use of which is inadvisable, because if the
buman receptacle of the rosa is cut off, the rasa itself will be cut off.
One should not argue that the tragic will thereby be increased, because
tragedy is not what is here aimed at and what is aimed at will be cut
off. Only where we are actually aiming at the tragic will death prove
unobstructive. Or we may admit the use of death to be occasionally
not entirely obstructive in srrigára if there is a possibility of revival in
a short space of time. But if the revival occurs only after a long time,
the force of the rasa will be lost in the interim. Accordingly, a poet,
who is chiefly concerned with constructing a rasa, should avoid such a
element in his plot.
1. The erotic embodies the largest set of transient (and therefore subordi-
nate) states of any of the rasas. BANS Vol. 1, p. 306, specifies that srrgāra is
capable of all the vyabhicáribhávos except dlasya (laziness; Abhinava restricts
the word so as to exclude languor), augrya (cruelty), and jugupsà (disgust).
In love-in-separation the lovers can become physically ill, a state that is also
found in the obstructive rasa tragedy (karuna). What Ananda is telling us is
that to introduce this factor of illness (vyddht), which is prima facie an ele
ment belonging to an obstructive rasa, into viprolambhasrrigároa, is not a fault
because illness by its very nature can be subordinate (as a vyabhicdribhdva)
to srügára. 2. There are only three of these (see previous footnote). To
introduce álasya, augrya, or jugupsd into vipralambhasrrigdra will indeed be
obstructive because these states cannot naturally be subordinated to the in-
tended rasa. — 3. Death (marana) is specifically included by Bharata among
the vyabhicáribhávas of srvigdra, because one can die of love
L (Comment on the Karika.| Having thus laid down a general
rule for avoiding obstructive elements, he states an exception! within
a li ited area: But when the intended rasa, etc. If they are
§ 3.20 L] 487
stopped short: The meaning is [that they may be introduced] with
the intention of stopping them short or with the intention of making
making them subordinate. Acchala means “without fault.”
[Comment on the Vrtti] He explains the intention of stopping them
short by saying, For [obstructive factors] are stopped short, etc.
He explains the intention of subordinating such factors in two ways. Of
these he first describes the natural way: which are subordinate to
this, etc. Now tragedy (karuna), by its being without hope of relief
(nirapeksabhàva), is obstructive to [ove-in-separation, which contains
an element of hope (sdépeksabhdva)* and physical illness and the like are
certainly seen as its factors. Of such [factors the mention is without
fault], for while they occur in tragedy and they alone occur there,
they also occur in srrigára, but not only they? Of such as are not
subordinate: such as laziness, cruelty and disgust.*
While it can form a subordinate element: because it has been
said that all the vyabhicarins [except the three mentioned above] are
found in írrigàra; our author is aware of this. But if the receptacle,
that is, the man or the woman who forms the base, is destroyed, then
love (rati) will be cut off because it stands in each of them in the form
of the illusion that the other is their all in all in life.
What is here aimed at: viz., love-in-separation. Actually aim-
ing at: i.e., when that is the matter in hand. But at this rate the
doctrine that all the vyabhicárins exist in srrigàra will be destroyed.
Anticipating this objection, he says, Or we may admit, etc. Death
may serve as a vyabhicdrin (subordinate state) of srrigára in those cases
where the death, being of brief duration, is not the point on which our
apprehension comes to rest.*Occasionally: that is, when a poet is
skilful enough to accomplish such a turn. For example:
Leaving his morta] body at the junction
of Ganges and Sarayü and being thus
admitted into everlasting life,
he met once more with his beloved queen,
now of fairer form than ever, and enjoyed her love
in the pleasure halls of Indra's paradise.
(Kālidāsa, Raghuvamsa 8.95]*
In this passage death is clearly subordinated to physical love (rati).
And because it is to be subordinated, this wise poet has not allowed
death a foothold (in our memory], mentioning it merely in the non-
predicative part of the sentence." If he had given it a foothold, the
488 [$3.20 L
result would certainly be to produce sorrow, no matter how short the
period of time before reunion.
But now, can it be with reference to what sensitive critics would
consider a long time that death is stated to be subordinate whenever it
is followed "in no long time" by reunion? At this rate, since intelligent
persons when they hear of the machinations of Yaugandbar&yana and
his accomplices, will not believe that Vasavadatta has really died at all,
there could be no tragedy in the Tépasavatsardja. So enough of this
side issue and let us take "long time" to mean rather the furnishing of
a foothold [for our memory to dwell on].
Here ends the explanation of natural subordination. As one may infer
the nature of artificially imposed subordination by its being contrary
to natural, he does not explain it in so many words (although he will
give examples of it].
1. protiprusava: lit., a reviving of the permission that naturally obtained
before the probibiton was made. The term is taken from the grammarians.
2. The terms sápeksabháva and nirapeksabháva are taken from Bharata (BANS
Vol. 1, p. 309). where they are used to distinguish viprolambhasrrigára from
koruna. Love-in-separation is always a temporary form of rasa. It looks
toward and hopes for and is succeeded by love-in-union. Tragedy (karuna)
does not bave this apeksá, this relativity, or this ulterior state to which to
look forward. The two rasas being thus distinguished, the question arises
bow we are made aware of the apeksd or its lack. Does the difference lie
in the perceived experience of the character portrayed, or in the reader's
knowldge (his knowledge, for example, of how the story will end), or in the
poet's emphasis? Abhinava will raise this interesting question and will favor
the last of these explanations. — 3. Illness and other painful factors (e.g.,
discouragement, weariness, despair) are the only vyabhicdnbhdvas of karuna
(see BANS Vol. 1, p. 317), so they certainly belong to karuna. But they are
also vyabhicáribhávas of Srrigdra and therefore subordinate to it also. The
only difference is that they are not the exclusive subordinates of srigdra,
which contains pleasurable factors also. — 4. Alasya and ugratd are given
in the list of vyabhicóribhàvas BANÍ 6.18 and 20. Jugupsá is listed as the
stháyibháva of bibhatsá (BANS 6.17). As Bharata says that érrigára possesses
all the vyabhicárins except these three (Vol. 1, p. 306), Abhinava in his Abh.
infers that the stháyibhávas (when outside their proper rasa) may act as
wyabhicárins. 5. visrántipadabandha: Hemacandra, who borrows largely
from this passage of the Locana, renders the term as pratitivisrdntisthdnatva
(Parekh ed., p. 110, lines 19-20; KM ed., p. 85, line 3 from bottom). 6. In
pada c the reading adhikacaturoya is also given by the oldest commentator
on Ragh., Vallabbadeva. There is no need to emend, as is commonly done, to
§3.20a A] 489
adhikatarorucá. K&lidása elsewhere uses the word caturo to mean “beautiful.”
In Ragh. 9.47 Mallinatha gloases it by upabhogaksama, which would do very
well here also. 7. The tátparya or final purport of a sentence, that on
which our apprehension comes to rest (visrdnti), is the vidheya, approximately
translatable as predicate. The vidheya is the new information which the
sentence gives us as opposed to the uddejya or anuvdda, the matter already
known, about which this new information is stated. What Abhinava here
means is that Kalidasa has not written in such form as "And then King Aja
died,” in which case our mind would come to rest on the unbappy event of his
death. Rather, his words have taken the form, "King Aja, having died and
been reborn in heaven, enjoyed the love of his queen." Here the ¢dtparyo, the
portion of the sentence that leaves its impression on the mind, is concerned
with love, not death. 8. Ánanda's doctrine that death in love-in-separation
must be of short duration is unpalatable to Abhinava because if it means
short in the opinion of the audience, any verse dealing with Aja's death would
qualify. There would be no need for skill on the part of the poet, as the
audience can guess from what preceeds (cf. Ragh. 8.93) that Aja will be shortly
reunited with Indumati; while in the Tàpasavatsarája the audience will not
even believe in the death of Vasavadatta at all. As usual, instead of changing
Ananda's doctrine Abhinava reinterprets it. A "death of long duration” is to
be taken as a death so described, by being placed in the predicate or by being
made in some other way predominant over $rrigóro, etc., as to linger in the
memory.
A Of these [types], an example of the mention, when the in-
tended rasa bas been firmly established, of obstructive elements, a
mention without fault because they are stopped short, is the following:
How can a king of the Lunar Dynasty do a forbidden deed?
May I see her once again!
1 have learned the scriptures in order to abstain from sin
Even in anger her face was lovely.
What will the wise and sinless say?
One could not find her even in a dream.
My heart, come to your senses!
But what blessed man will drink her lower lip?!
490 (§3.20a A
Another example would be the lecture [in the Kádambari],? given by
the other young ascetic to Pundarika who has fallen deeply in love with
Mahāśvetā.
1. The verse was quoted above by Abhinava. See 2.3 L and footnote 10
thereon. 2. The passage begins on p. 313 of the NSP ed. of the Kadambart
(Peterson's ed., p. 146) with the words sakhe Pundarika, naitad anurüpam
bhavatah
L Having thus explained the three types [of situation where ob-
structive elements may be mentioned], he illustrates them in the order
lof his presentation]: Of these. “How can a king,” etc. Here com-
punction is stopped short by longing, intelligence by memory, doubt
by despair, and firmness by anxiety. We have already said this toward
the beginning of Chapter Two. The other [young ascetic]: What he
has in mind is that the strength of [Pundarika's] passion is expressed
by its proving unshakable even when disenchantment (vaírágya) and
the vibhdvas of an obstructive rasa [viz., Santa] are particularized.
A There is no fault in the natural subordination [of an obstruc-
tive element], in such a verse as:
The cloud serpents pour forth water
pour forth venom
which brings to ladies whose husbands are away
à sudden dizziness, a listlessness and weariness of heart,
then fainting, darkness, emaciation, death.'
There is likewise no obstruction where [the subordination is] ani
cially imposed, as in "Your pale emaciated [face]," etc., or
In anger she has bound him
tightly in the noose of her soft arms.?
$3.20b L}
1. The verse has already been quoted under 2.18-19e. Dizziness, fainting,
etc., are vyabhicdribhavas of karuna but also of viprolambhafrrigára. Appar-
ently listlessness of heart (alasohrdayatá) is regarded as diffent from dlasya;
see above, 3.20a A, note 1. 2. For the first quotation see Locana below; for
the second, see above, 2.1&-19e A.
L Artificially imposed: one must supply “subordination.”
the verse,
Your pale emaciated face,
your surfeited breast
and your listless limbs, my gentle friend,
proclaim a terminal malady
in your heart.'
the disease, as belonging to tragedy, is imposed by the trick of a double
meaning.
[Comment on the verse "in anger,” etc.| The referents of “in anger,”
“has bound,” “is struck," are symptoms (anubhévas) of the cruel (rau-
dra) which have been imposed by metaphor on, and have been made
subordinate to, [the erotic] because they are not fully carried out (in
their proper sphere]. This was spoken of above in connection with never
oversustaining [a figure of speech; cf. 2.18-19 K].
1. The word ksetriya in ksetriyarogam (terminal malady) is noticed by
Panini 5.2.92, who says that it denotees that [disease] which is curable only in
another body, that is, in the next life; in other words, a terminal malady. But
the context of the present verse: the vocative sakhi “my female friend” and
the pun in Ardayam sarusam (a heart that has received too much nourishment
from eating strong foods or a heart that is filled with passion) give to "terminal
malady” a second meaning, viz., "a fatal passion.” Thus the words which in
a straightforward sense denote a tragic situation are playfully adapted to
love-in-separation. Mammata, who is more scholastic and less imaginative
than Ananda, quotes the verse twice: once to exemplify the figure of speech
tulyayogità (10, ex. 460), ia which he is scholastically correct, and once (7,
ex. 332) in order to reprove Ananda. There is no obstructive factor here,
Mammata says, because a sickness is a natural state of love-in-separation. He
thus misses the point of the verse, which Ananda clearly saw. Tbe "terminal
malady” is entirely imaginary. It has been superimposed (samóropita) on the
otdinary yearning of unrequited love in order to sharpen our visualization of
the pangs of that love. Thus an element of an obstructive rasa (tragedy) has
492 (§3.20bL
been artificially created and then subordinated to the intended rasa (vipra-
lambhasrrigóra). I see no reason to object to Ananda's distinction between
artificial (fanciful) and natural subordination.
A There is also another method of achieving subordination. Two
rasas or bhávas which are mutually obstructive may become subordi-
nated to the single main sense of the sentence, as that is the true
subject matter (adhikdra); and there will be no fault of obstruction
here. An example bas been given in the verse “The women of the
Triple City wept,” etc.’ How can we say that there is no obstruction
here? Because the two [mutually obstructive elements] are both placed
in subordination to a third. And if it be asked how the obstruction
ceases even if the two obstructive elements are subordinated to a third,
our answer is that the fault of obstruction occurs when the obstructive
elements are placed in the predicate, not when they are contained in
the subject. For example:
“Come here! Go!
Lie down! Get up!
Speak! Be still!”
Such is the way that the rich play with men
who are bitten by the demon of hope.
(Narayana, Hitopadesa p. 49}?
In this verse there is no obstruction (i.e., no contradiction of sense)
because the contradictory elements are mentioned in the subject.’ The
same holds of the verse on the women of the Ttiple City. For in that
verse tbe love-in-separation due to jealousy and the element of tragedy*
are not predicated; because the overall sentence meaning is the extraor-
dinary power of the enemy of the Triple City (viz., Siva) and because
these two elements are subordinated to that. meee
And it cannot be claimed that distinctions of subject and predicate
do not apply to the rasas, for it is admitted that the rasas are a sentence
meaning and the distinction of subject and predicate that applies to
the directly denoted sentence meaning must apply also to the rasas
that are suggested by those direct meanings. Even those critics who
$3.20c A] 493
deny that the rosas, etc., are, without mediation, tbe meaning of a
poem, must at least admit that they derive from its meaning. So, even
at that, there would be no obstruction in the verse.*
Again, there is no obstruction because the apprehension of a specific
emotion (bháva) arises from the predicate portion of the sentence, that
portion being helped to achieve its result by elements of rasa caused
by the subject portion of the sentence; for it is seen in the world that.
a specific result can arise from a cause that is helped out by mutually
obstructive auxiliaries.® It is obstructive (contradictory) for a single
cause at one and the same time to bring about mutually obstructive
results, but not for it to have mutually obstructive auxiliaries.
If it be asked how the actor can represent on the stage such mutually
obstructive elements, the answer is that he will proceed just as he does
in representing comparable denoted (as opposed to suggested) elements
in a subject. In this way the obstructiveness in the verse is explained
away by making use of the distinction of subject and predicate.
1. See 2.5¢ A, above, where the verse was quoted as an example of
rasavadalarikdra, In the discussion under the present Kariké Ananda will
offer two interpretations. The first, according to which the erotic and tragic
elements of the verse are subordinated to a predication of God's power, which
in turn produces a í ling (bäva) of love of God, is compatible with the
Chapter Two explanation of the erotic and tragic elements as rasavadalarikéra.
The second explanation (3.20d) finds the tragic to be the most moving element
ip the verse and treats the verse as an example of korunarasa 2. Quite
possibly the verse is borrowed by Narayana, as are many other verses of
the Hitopodeso. It is attributed to Vyása by the author of the Subhásitàvoli
(3168), by whose time it was well enough known to be used in the game of
samasyápürana (see SubhA. 1228). Mammata (7, ex. 339) and Hemacandra
(AC 3.195, Parikh p. 165) quote it, doubtless taking it from Ananda. The
usefulness of the verse to the present discussion is that its contradictions are
vàcyo, directly denoted rather than suggested, and so are obvious, as is their
relation to the predicate. Ananda will explain the contradictory suggestions of
the verse of the women of the Triple City by analogy with this simpler example.
3. See above, 3.20 L, note 7. Ananda is making use of Mim&msé& doctrine,
for an explanation of which see Mimámsónyáyoprokása of Apadeva, BORI
1937, p. 39 and Kunjunni Raja Indian Theories of Meaning, pp. 184-185.
The Mimümsá distinction between permissible contradiction in the subject
and impermissible contradiction in the predicate is a valid distinction and
accordingly is found in other systems of logic. A modern Western example
would be: “Jobn is in Boston and John is in Cambridge” is self-contradictory
494 [§3.20¢ A
and therefore false. "'John is in Boston and John is in Cambridge’ is self-
contradictory" is not self-contradictory and istrue. 4. Ananda here speaks
of a “tragic element” (karunavastu) rather than a tragic rosa because rosa
derives from the sentence meaning. The rosa (or more strictly speaking,
bháva) of the verse, as Ananda is now interpreting it, is a feeling of the power
of God. The tragic element lies in the subject and does not achieve the state of
raso. Later he will offer a different interpretation, by which the tragic can be
regarded as the rasa of the verse. 5. Ánanda takes into account two opinions
and shows that by either of them there need be no contradiction of rasas in the
verse on the women of the Triple City. According to the first opinion, a rasa is
the kóvyártha, the overall meaning of the poem. It differs from the vácyártha
(the directly denoted meaning) by being vyarigya, not vdcya But just as the
denoted sentence meaning derives from the predicate, not the subject, so also
the suggested sentence meaning or rosa. The second opinion holds that a rosa
is not directly the suggested meaning of the poem but is caused or brought
about by tbe suggested meaning of the poem, i.e., by the bAdvas, vibhávos,
etc., that the poem suggests. Here too the rosa must derive from a meaning
that is expressed in the predicate, not the subject. — 6. For example, cooked
rice arises from the raw rice grains as helped out by the mutually obstructive
properties of coldness and heat belonging respectively to the water ` the pot
and the fire on the hearth.
L Another method: this is the fourth method [of avoiding
obstruction}. In the previous [two methods] an element of an obstruc-
tive rasa became subordinate to the rasa in hand, whereas now the
elements of two mutually obstructive rasas become subordinate to a
third: this is the difference. The women of the Triple City: we
have explained the verse under 2.5c.
Now it may be objected that a thing's nature does not change by its
being subordinated to something else and the obstruction that a thing
presents is occasioned by its nature. With this in mind he says, And
if it be asked, etc. The two obstructive elements: that is, ob-
structive in their very nature; the adjective furnishes the reason [for the
objector's view that the obstruction will not cease}. Our answer is:
What he has in mind here is that the obstruction or lack of obstruction
in things occurs as they fall into particular causal combinations and
not simply from their inherent natures, as may be seen by the absence
of obstruction between hot and cold [in certain causal combinations].'
In the predicate: as in “Do it! Don't do it!” By the word "pred-
icate" he is saying that both actions are taken as predominant at the
same time.? That is why the Mimamsakas (vákyavidah) say that the
§ 3.20 L) 495
two Vedic statements with mutually obstructive predicates: “They use
the sodasin cup in the Atirátra" and “They do not use the sododin cup
in the Atirātra” amount to a prescribing of option. ?
In the subject: i.e., when they are subordinate to something else.
Since the statement of these mutually obstructive (contradictory) ele-
ments is subordinate to the portion [of the sentence that asserts thel
Playing [of rich men], it is a statement of elements which are made
dependent {and give up their natural opposition) by their looking up
to something else, like two feuding opponents standing in the presence
of their king. It is thus a statement of expressions which, as we hear
them follow one upon the other, do not allow our minds to rest on e
nature of the things expressed, much less to worry about the murs
relation among those things by which contradiction could arise. [The]
only (effect of the contradiction is that] the connection that might later
be inferred between them from the sentence syntax by the principle dis-
cussed in the Arunàdhikarana, fails to be made because of their mutual
obstruction.$ ief
An objection arises. To predicate is to state something as the chiel
or predominant element of a sentence. If something is expressed as not
predominant, it is in the subject. But you [proponents of dhvan} sa
not allow a rasa to be stated [i.e., directly denoted] at all. Anticipating
this objection, our author says, And it cannot be claimed, etc.
What he means is that predicate and subject are concepts depending
solely on predominance and non-predominance and they apply to whet
is suggested as well as to what is stated. It has been said that ha
rasa when it is presented as predominant is the final sense of a poste
sentence. So when a suggested sense appears as non-predominant, )
stands to reason that the rasa will be in the subject. Or, we may Say
that the rosa is placed in the subject when it is suggested by vibhavas
and the like which stand in the subject. This is what he states in one
[the distinction of subject and predicate that applies to the
directly denoted) sentence meaning, etc. j ced b
Or, let us not speak of contradictory elements being introdu Cs y
being treated as the subject; they can be introduced as soalna
In-this way there is no difficulty in finding a logically sound ana
of predominant and subordinate. He shows this in the sentence, d 4
those critics who deny, etc. That they derive from its me len.
the meaning of a poem is a vibhdva or the like; the rasas are
nimittóh, i.e., have that as their cause: such is their nature.
496 [§3.20¢ L
The pertinence (sarigati) [of these remarks to the stanza on the
women of the Triple City] is this. We have the vibhávas and the like
such as the “catching of their hands” mentioned in the subject and
so subordinated to the main rusa. Caused by them are matters of
rasa (rasavastu) or rasa-like matters (rasasajátiya) belonging to both
tragedy and love-in-separation. And these are auxiliaries of what is
predicated, namely the burning away of sins by the fire of Siva's arrows.
From this [predicated burning of sin, so strengthened,] we apprehend a
particular emotion (bháva) called magnifying the power of God, which
is the field of the figure of speech preyo'lankdra® We see in the world
bow two mutually obstructive properties, heat and cold, belonging re-
spectively to fire and water, act as auxiliaries to a cause, e.g., grains
of rice, from which a specific result arises, namely the softening of the
grains into edible food. Indeed the process of cause and effect takes
place in this manner [by means of auxiliaries] everywhere, even in seed
and sprout, etc."
At this rate it might seem that obstruction can never amount to
anything (as it can always be explained away]. With this in mind he
says, It is obstructive for a single cause, etc. Hence the maxim:
there can be no cause of contradictory [results].*
Now (a difficulty presents itself]. When a sentence with mutually
obstructive suggestions occurs in a poem that is to be acted out, if a
total representation is given, how can the actor represent these mutu-
ally obstructive elements at one and the same time? With this in mind
he asks how the actor can represent, etc. He answers the question
by saying, just as he does, etc. The actor's procedure will be just the
same as it is in an instance where there is a comparably contradictory
denoted meaning, as in "Come here! Go! Lie down! Get up!”
What is meant is as follows. In acting out the verse, "The women of
the Triple City," etc., the actor will begin by representing the mean-
ing in hand (that is, the final or predominant meaning of the verse]
by the use of frightened and distressed glances. Although the tragic
as well (as the erotic] is subordinated to this, still the tragic is closer
to the meaning in hand than is love-in-separation because the tragic
is more pertinent to rendering the power of God and because love-in-
separation is farther removed, being brought in only by the fancy or
simile expressed by the word iva (“as it were," "like") in the phrase
kàmiva ("like a lover"). Thus, up the phrase sdsrunetrotpaldbhir (at
tbe end of the third line], there should be used together with a repre-
sentation that will be primarily pertinent to tragedy only a very slight
$3.20c L) 497
[representation]? of love-in-separation, with i ication being given of
its similarity to tragedy. At the words kámiva (“like a lover”) the
representation will be appropriate to a love quarrel, from which love-
in-separation may be understood, but as this is immediately followed
by the power of God, rendered with grandiose gestures as the words sa
dahatu duritam, etc., ("May this same fire burn away your sins") arc
to be enacted, the love-in-separation ends up by being subordinate to
this [power of God] and there is no obstruction.
He concludes this [demonstration of the] avoidance of obstruction by
saying, In this way, etc.
1. Hot fre and cold water combine to produce the cooking of rice
2. Ananda has used the singular vidAau, not the dual, to indicate the im-
possibility of contradictory actions by one person at one and the same time.
3. In order to maintain the meaningfulness of Vedic texts we are forced to
interpret the predicate here as double: at one time they use the sodasin in the
Atir&tra; at another time they do not. The use of the sodasin thus become:
optional. The Atirátra is one of the five forms (samsthá) of the Jyotistoma
sacrifice, so called from the name of the final vese-sequence (stotru) employed
therein. The sodasin is a cup for holding soma. The apparently contradictory
prescriptions for its use are discussed in Mimdmsd Sūtra and its commentary.
10.5.3448. — 4. Because the mind is hurried along to the chief matter of the sen-
tence, the predicate. — 5. In the ritual texts we are told that one should pay
for the soma with a red, brown-eyed, year-old heifer (arunayà pirigáksyà eka-
háyanyá somam krináti). In the Aruna Section of the Mim&msàá (MimémsdS.
Pp. 673-698) the commentators show that the primary relation denoted by
arunayd, pirigáksyó, and ekahdyonyd is that of instrumentality in the buying
of the soma Only later does one infer the identity of the substance referred
to by these three adjectives. One does so from the grammatical agreement of
the words plus the fact that their referents can be found in a single substance
In the case of the verse ehi gaccha, etc., such a posterior inference cannot be
made. We cannot infer that one and the same man at one and the same time
is told to come and go, lie and stand, etc. — 6. See 2.5a L. In the present
interpretation, the magnification of Siva in the predicate is taken as preyo'lari-
kara; the suggestions of tragedy and love in the subject as resavedalarikara
Abhinava is using the terminology of Bhamaha and Udbhata. 7. Where
the auxiliaries are earth, water and sunshine. 8. BP suggests reading ut-
padanam for upádánam. Actually one can give instances of mutually contra-
dictory effects arising from a single upádána (material source). — 9. Perhaps
the words abhinayah karaniyaA have dropped out between viprolambhasya and
karunena. If not, they must at least be understood.
[53.20d A
A Furthermore, in descriptions of the exceptional power of some
hero whose success is to be celebrated, the relish (rasa) of tragic events
happeing to his enemies will not bring distress to judges of literature
but will rather prove occasions of the greatest joy. Because its force
is thus blunted, there is no fault here in such an obstructive element.
Accordingly, it is proper to call an element "obstructive of the rasa"
only if it is obstructive of the rasa or bháva that is the overall sense of
the sentence and not when it has been subordinated to that sense.
L He says that in other contexts the fault of obstruction may
be explained away in a different manner: Furthermore, etc. Judges
of literature: that is, an audience possessed of discrimination. Will
not be distressed: that is to say, their hearts will not melt at such
events, for their attention will not come to rest on the relisb of com-
passion (karundsvdda). Rather, the tragic here, resulting as it does
from anger which is a transient state of the heroic, ends up, because
of its suggesting its cause, simply as an increased relish of the heroic.
As has been said, "the tragic rosa should be known as the effect of the
cruel." This is what our author says in speaking of occasions of the
greatest joy. An example is the following:
O amaranth, you will lose the joy
of pressing close to our breasts;
O bakula vine, our sweet breath
will live only in your memory;
while you, the griefless asoka,
will be grieved without the touch of our feet.
Such are the words of his enemies' wives
as they flee their ancient city.
(Ratnakara]’
Or bháva: that is to say, the sthdyibhdva in that rasa, or a vyabhi-
cáribhàva if it has become predominant, as yearning (autsukya) might
become in love-in-separation.
$3.20e A] 499
1. The quotation (BANS 6.40; Vol. 1, p. 295) is not quite appropriate.
Bharata is there speaking of the close relation between roudro and koruna,
rather than between vira and karuno. Abhinava uses the quotation again in
commentiog on 3.24 Introduction. — 2. The verse is ascribed to Ratnákara,
the ninth century Kashmirian, by both Sorrig. 1269 and Subh.i. 2564. It
plays on the poetic conventions of the dohados (whims of pregnancy) of fow-
ers. [n order to blossom the asoka must be touched by a woman's foot, the
bakulo must be sprinkled with wine from a woman's mouth, and the ama-
ranth (kurobaka) must be embraced. For the last of these conventions see
Sattasai 1.6 and Saundaryalahari vs. 97. The verse quoted by Mallinátha on
Kum.Sam. 3.26 presumably follows the same tradition. but in the NSP ed.
the words álokitah and dloditah have been reversed. My note in HOS Vol. 44,
P. 111, para. 7 should therefore be corrected.
A Or we may say that in any context of the tragic, even if this
tragic rasa is made predominant, the joining to it of an erotic element
by some special turn of speech will work toward the strengthening of
the tragic rasa. This is because of the fact tbat when things that are
sweet by nature come to be objects of grief, they occasion an even
greater access of grief if we remember the erotic charm that belonged
* to them in their former state. For example:
Here is the hand that drew off my belt,
that felt my full breasts,
that touched my navel, my thighs and loins,
that untied the knot of my skirt.
[Mahābhārata 11.24.17]*
And so in the verse on the women of the Triple City, the fire of Siva's
arrows acted "as a lover who has lately loved another." In this way
too one may say tbat there is no obstruction. So, no matter in which
of many ways the verse is examined, no fault is to be found i it. The
same is true of the following:
They walk the ground about a forest fre,
seeming to drip lac from tender feet
which are bleeding from the spikegrass;
[§3.20e A
and as their eyes drop tears and in their fear
they hold their husbands by the hand,
the women of your foemen seem to be
enacting once again their marriage.”
In all such verses one should understand that there is no obstruction.
We have thus shown, so far, the various areas in which resas and the
like may and may not be combined with obstructive rosas and the like.
1. The verse is the lament of the wife (not wives, as Abhinava says) of
Bhürisravas as she stands among the dead warriors on Kuru Field. Arjuna
had cut off the band of Bhürisravas as that warrior was about to kill Sétyaki
(MBA 7.117). This interference of Arjuna in what should have been single
combat is often held up to his reproach, a fact that also adds to the karuna-
rusa of the quoted verse. 2. The verse is found also in the Khandaprasasti
attributed to Hanumán ( The Pandit, Vols. 5-6) and in Mammata (7, ex. 238),
etc. Each trait that is described of the now unbappy wives i3 likened by simile
or suggestion to the erotic context of their earlier marriage. So if we interpret
the verse according to the second interpretation gven to the stanza on the
women of the Triple City, we will say that the rasa of the verse is tragedy,
which is heightened by the use of remembered love. If we interpret by the
method used in 2.20d, the tragic element will be blunted by our delight in
the power of the king who is being praised. If we follow the line laid down
in 2.20c, both the tragic and the erotic elements will be subordinated to the
panegyric (preyo'larikáro) which is the main intention of the verse.
L Our author now uses a different method by which to explain
away the obstruction in the previously cited verse on the women of the
Triple City: Or we may say. What he has in mind is tbis. In his
previous explanation he stated that there was no obstruction because
love-in-separation and the tragic were both subordinated to something
else. Now he is making the love-in-separation subordinate to the tragic
and showing in this way that it cannot obstruct. Thus it has been
Said that the tragic rosa arises from determinants (vibhava) such as
the destruction of one's loved ones (istajana, BANS Vol. 1, p. 317) and
the property of being a “loved one" (istatd) depends on one's being
the recipient of the emotion love. So in the figure of fancy used in the
words "like a lover who has lately been unfaithful," the following is
suggested. In looking at the motions of Siva's arrows of fire the women
are reminded of the events of former love quarrels. These quarrels,
being now utterly erased, become uibhdvas (determinants or factors
§ 3.21 K] 501
which reveal) the grief of the women. This is what our author is saying
[when he speaks of joining an erotic element]. By some special turn
of speech: He means, by bringing in some determinant (vibhdva) or
symptom (anubAdva) in an elegant way, in words that lack vulgarity.
He gives an example of just this: "Here is the hand." This is the
lament of the wives! of Bhürisravas as they see his hand lying on the
battle field. “That drew off my belt”: that drew off my girdle on
occasions of making love. Many verses are amenable to this method of
explaining away obstruction. With this in mind he says, The same is
true, etc. The “tears” could be caused by the smoke of the marriage
fire or by grief at leaving the house of parents. Their “fear” could be
the natural timidity of virgins.
Thus he has given this long but useful explanation of the portion of
the Kàrikà (3.20) that states "there is no fault in mentioning [these
obstructive factors] if they are brought into a subordinate role." He
concludes by saying, We have thus shown, etc. The word tàvat ("so
far") shows that there are other matters still to be stated.
1. As Jacobi has pointed out (ZDMG $7, p. 35, note 4), only one wife is
speaking in this Mohóbhóroto passage.
A Now, in order to show the proper method of introducing these
[rasas and the like] into a single extended work, the following is said:
K While it is well known that larger works contain a variety of
rosas, a poet who seeks the excellence [of bis works) will make just one
of them predominant.!
502 [$3.21 K
1. The antecedent of tegám is not clear from the wording of the Kániká,
but in the Vrtti Ananda takes it to be the rasdh expressed in ndndrasa-. Abhi-
nava says it is prabandhánám. Actually tesám can be construed with both
words (kdkagolakanydyena). Note that arig and kartavyos must be taken as
separate words. If compounded, the long i would be taken as the suffix cui
(Pan. 5.4.50), by which the meaning would be reversed ("just one of them
must be made subordinate").
A In larger works, such as mahákávyas ot nátakas, many rasas
are found dispersed in major and minor functions. While this is well
known, an autbor who aims at a high degree of beauty for his works will
make just one of these rasas, as being the intended rosa of the whole
work, predominant over the others. This is the more proper way.
L He introduces those [other matters which, as we remarked at
the end of the last section, remain to be stated]: Now, etc. Construe
“method of introducing" with "these rosas."
[Comment on the Kanikà] Well known: having been described by
the sage Bharata and others. Of them: viz., of his works.!
[Comment on the Vrtti] Such as: the word àdi in mahdkavyddi
means type; thus, "in works of the type of mahákávya"; this refers to
non-dramatic works; the second term refers to dramatic works. Dis-
persed: he means, among hero, villain, chief character of the patàkà,
chief character of the prakari, and so on.” In major and minor func-
tions: that is, depending on the particular character to whom they
belong. More proper: There may be no predominance of a single
rasa in a samavekdra or a paryáyabandha) and these works will still
not be improper. However, the sort of work [where a single rasa is
predominant], such as a náfaka or a mahákávya, is a finer piece of lit-
erature. That is what he means by using the comparative degree of the
adjective: "more proper."
1. Abhinava's interpretation is thus: "a poet who seeks the excellence
of his works will make just one rasa predominent.” 2. Patdka is a short
interlude, prakar¥ a longer one; see 3.10-14f.L, notes 7 and 9. — 3. For
paryáyabondha see above, 3.7 L and note 4. The samavakdre has not hitherto
been mentioned. It was a dramatic performance in three acts, lasting for
eighteen nddikds (somewhat over eight hours), exhibiting twelve heroes and
& variety of love affairs and exciting events. The genre is described in BANS
$3.22 L] 503
18.62-76 and DR 3.62-68. The only surviving example appears to be Vatsa-
tája's Samudromathana, GOS, Vol. 8, which cannot have taken anywhere near
eight hours to perform.
A But how can the predominance of a single rasa not be ob-
structed when a work contains many other rasos, all fully developed?
In anticipation of this question the following is said:
K The inclusion of other rasas will not harm the predominance
of the rasa in hand if that rosa appears as an abiding factor.
A In large works, if a rasa is first taken in hand and then con-
stantly brought back, as an abiding factor that stretches throughout the
eptire work, its predominance will not be injured by the introduction
of other rasas that occur in the intervals [of its appearance].
L But how: What be means is this. How can a rosa be subor-
inate if it is fully developed? Or if it is not fully developed, how can
it be a rosa? It thus appears that being a rasa and being subordinate
are self-contradictory concepts. And yet if these other rosas are not
subordinate, how can a single rosa be predominant? x
The inclusion of other rasas: If the rasa that has been taken in
hand extends throughout-the-whole plot and is fitted for predominance
by this extensiveness, its predominance will not be harmed by the in-
troduction, by the filling in, of other rasas brought in by the needs
of the plot and running through only limited sections of the narrative.
Rather than being injured, the predominance of the rasa which appears
504 [§ 3.22 L
as an abiding factor throughout the plot will be strengthened. In other
words, the subsidiary rusas, although they attain a degree of charm by
being fully developed each at its own stage by its own set of vibhávas
and the like, still do not attain such a charm that our apprehension
will rest on them; rather, it will be carried on to some further delight.
This is the process that is found everywhere in relations of minor and
major. As the great master! has said:
The minor by being perfected goes to [the help of] the major, for in this
way it works to the greater advantage of the major.
1. We do not know whom Abhinava means. Elsewhere he uses the term
tatrobhaván of at least three persons: lávarakrsna, Pataüjali, Bhartrhari. The
Quoted verse is found also in Mammata very near the end of the Seventh Book.
3.23 Introduction
A To demonstrate this, the following is said:
K Asa single, abiding goal (kárya)' is demanded for a work, so
also there is no obstruction (or contradiction) at all in demanding
7 "Single rasa.
1. Just what the Kàrika means here by kárya is hard to say: goal, line of
action, or plot. Ananda leaves the word as it is without a gloss or explanation.
To Abhinava it carried the technical sense that it bears in BhNS, viz., goal
as the third of the arthaprukrtis. But Abhinava saw that this sense was too
narrow. So by remedial interpretation he reads other senses into it as well.
A Just as a single, abiding goal is set up, extending throughout
the body of the work with all its sandhis, without precluding its being
$3.23 L] 505
combined with other goals, nor is its predominance lessened by this
mixture; just so is there no obstruction to a single rasa by its being
mixed with others. Readers with a ready sense of discrimination, who
are attentive and intelligent, will rather take a higher degree of pleasure
in such a work.
L To demonstrate: be means, by furnishing an appropriate
apalogy. And the analogy stands to reason. For one must of necessity
accept a single goal that sets the topic, that extends throughout the
work, and that is helped out by other, occasional goals. And it is
because of this [relation of major and minor) that the states of mind
(cittavrtti) of the chief characters, which depend upon these goals or
objectives, themselves fall into relations of major and minor. There is
nothing extraordinary about this. Such is the overall meaning.
Just so (tathd): exactly similar in its extending throughout the
work.' Or we can take the word eva to be displaced, understanding it
to go with tathā rather than with na. The sense will then be: it follows
by necessity that the rosas too should be arranged in just the same
manner (tatà eva), viz., in a relation of major and minor elements, as
is found in the goals or objectives.
Goal:? [This includes] the bija (seed), which has been defined as
“that which is of small compass at its first appearance but which
spreads out in many ways.”* [Hence it is spoken of as “extending
throughout,"] Again, the bindu (drop) is that which binds together
again whenever there is an interruption of purpose, all the way from
the dija to the end of the work.‘ So the “goal” in its form of the artha-
prakrti called the bindu extends to the denouement of the work. He
indicates this by saying that it is abiding (anuyáyi). Thus, by this word
“goal” both the bija and the bindu are included. With other goals: This
refers to the incidental goal resident in the fourth arthaprokrti, called
the patükà, which is defined as "not extending beyond the garbha or
the vimarga sandhi" and to tbe goals which characterize the still less
extensive prakari.® In this way, what is said implies that the five artha-
prakrtis should be so introduced as to form part of a single whole,” as
is done in the Tapasavatsaraja.
The Kārikā has thus done two things: it bas given an analogy to
the relation of principal and subordinate [that should exist among the
rasas) and it has shown how this relation among the rasas follows from
506 (§ 3.23 L
the force of the plot. The text of the Vrtti is likewise to be interpreted
as having these two intentions.
1. Abhinava is here giving the word tathá of the Káriká a double function.
It acts as a correlative of yathd, but it also acts as an independent adverb:
"jn the demanding of a rasa that acts 'so' (viz., throughout the work), there
is no contradiction.” 2. Abhinava takes kdrya basically to mean the third
of the five arthaprakrtis, for an explanation of which see above, 3.10-14f L,
note 7. But he makes it include, in a secondary sense, the first arthaprakrti
ot bija (hence Ánanda calls it vyápakam) and the second arthaprakrti or
bindu (hence Ananda calls it anuyáyi). He then takes karyántaraih to refer
to the fourth and fifth arthaprokrtis, which must be subordinated to the first
three. 3. This is Bharata's definition. BANŚ 19.22. — 4. BANS 19.23, which
lacks the words biját prabhrti and ends yávat samáptir bandhasya sa binduh
porikirtitoh 5. BANS 19.24; for the five sandhis see above, 3.10-14 f L.
6. BANS 19.25. 7. Ekavákyatà is a term taken from the commentators on
Panini. It may happen that two statements are found separately given in
Pánini's text but are to be taken as forming a consistent unit (udkya) with
the mahdudkya or overall statement. Vákyaikyavákyatà comes to mean the
consistency of smaller syntactic elements with an overarching whole.
A Now it may readily be granted that a relation of predomi-
oant and subordinate can be established between rasas which are not
mutually obstructive, as between the heroic and the erotic, the erotic
and the comic, the cruel and the erotic, the heroic and the marvellous,
the heroic and the cruel, the cruel and the tragic, or the erotic and the
marvellous. But it may be doubted how such a relation can be achieved
between rosas which are mutually exclusive, as between the erotic and
the loathsome, the heroic and the fearsome, the peaceful and the cruel,
or the peaceful and the erotic. So the next Harika says:
L That the erotic is not obstructive of the heroic appears from
the fact that the fairest maidens are won by battle, boldness, and diplo-
macy. The comic clearly fits in with the erotic. Comedy, while not in
§ 3.24 Introduction L } 507
itself one of the aims of man, can become one by its increasing our
delight in the erotic when it forms part of it. It can even somehow
be made out that the cruel is not obstructive to the erotic, for it has
been said by Bharata that "they even make love with violence,” t where
he is referring by the word "they" to devils, demons, and violent men.
One need only avoid cruelty here as exercised against the heroine.? The
heroic and the marvellous can combine because wonder is aroused by
the hero's unexpected deeds such as sweeping the earth clear [of all his
enemies]. As the sage [Bharata] has said, "the effect of the heroic is the
marvellous."? The heroic and the cruel combine in a proud and noble
(dhiroddhata) hero like Bhima because there is no obstruction between
anger and heroic energy (utsdha).* Of the cruel and the tragic the sage
has said, "the effect of the cruel should be known as the tragic rasa."*
The erotic and the marvellous can combine, as in the mirage of the
magician in the Ratnávali.*
The erotic and the loathsome: How can there be a relation of
predominant and subordinate between two rasas of which the one can
arise only by elimination of the other? Love takes the form of plunging
into the object of one's emotion; loathing the form of fleeing from the
object. If the two were to take the same object, the one would destroy
the natural inclination of the other. Fear and heroic energy’ must also
be said to be mutually obstructive. And there is obstruction of the
peaceful by either love or anger,’ for the peaceful takes its life from an
indifference to worldly objects brought on by a knowledge of truth and
so is void of desire, whereas love and anger live on one's attachment to
worldly objects.?
1. BANS Vol. 1, p.322. 2. If one exhibits the demon Ravana as in love
with Sità, his nature must be portrayed by his cruel acts and words directed at
others. He must not beat or insult Sita. In the classical drama Ravana always
acts as a perfect gentleman toward Sita. 3. BANS 6.41. 4. Krodha (anger)
is the stháyibháva of raudra, utsdha of vira — 5. BANS 6.40. 6. Ratn
47R. 7. Bhaya and utsdha are the respective stháyibhávas of the fearsome
(bhayónaka) and the heroic. — 8. Rati and krodha are the respective stháyi-
bhávas of srrigára and raudra. 9. Sa&karácárya remarks more than once that
anger is nothing more than frustrated desire or love; see his Gitábhásya 2.62
and 3.37.
[$3.24 K
K Whether the rasa that is introduced into the predominant rosa
is [naturally] obstructive or non-obstructive, it should not be developed
to its full extent; then it will not produce obstruction.
A When a predominant rasa such as the erotic is to be suggested
by a work, [any other] rasa, whether obstructive or non-obstructive,
should not be developed to its full extent. Three principles of avoidance
are here implied, of which the first is this. A non-obstructive rasa
should not be more fully developed than the predominant rosa; because
it will not obstruct the predominant rasa [not only if it is less fully
developed, but] even if it is developed to an equal extent [with the
predominant rasa]! As in this verse:
On one side his beloved weeps,
on the other the trumpet of battle sounds:
the soldier's heart swings to and fro
between love of wife and love of war.?
She breaks the necklace from her neck
and tells it over like a rosary;
she pretends her girdle strings are serpent coi
to bind her thighs in yogic posture;
her lips, which tremble with the syllables
of the silent spell, yet half reveal a smile,
for, jealous of the Lady Twilight,
she is mimicking the Lord of Cattle's prayers:
1 pray you see the Goddess at that moment,
that her smile may ever bring you aid.?
1. The question may be asked how we are to know which rasa is predom-
inant (arigin) and which is subordinate (ariga) if both are developed (pari-
posita) to an equal extent. The answer is that we must take into view the
whole work. The predominant rasa is that which continues beyond the verse
in which we have this temporary combination. But if the temporary rasa
8324 L] 509
is overdeveloped, we might become confused. — 2. One should read ekkatto
and annatto for ekanto and annanto; see Pischel, para. 197. The verse appears
in Weber's supplement to the Sattasai as number 966 and is quoted in Hema-
candra's Viveka, ex. 187 (Parekh's ed. p. 168). — 3. The source of this verse,
in the meter and style of Bána's Candisataka, has not been found. One
suspects it of being an insertion, as Abhinava does not comment on it nor is
it quoted by Mammata or Hemacandra. [t belongs to the type of benediction
characterized in HOS Vol. 44, Section 1, para. 2 and Section 4, para. 20. It
is the smile of the Goddess that forms the link between the divine incident
protrayed in the first three and a half lines and the benediction of the final
half line. The smile in the incident is, of course, mischievous. Parvati, as
in Kum.Sam. 8.49, is jealous of her husband's addressing prayers to another
goddess and is mocking him by her imitation. He is telling over his beads as he
recites the mantras and has bound his intertwined thighs with his attendant
serpent, Vasuki. Parvati uses her necklace and girdle strings in imitation. But
a smile from the Goddess, however occasioned, is all that we mortals need in
order to be blessed. The combination of rasas, à propos of which the verse is
here quoted, is of srrigáro, as revealed by the vyabhicdribhdva jealousy, and
Aàsa, as revealed by the mimicry. Badarinath Sarma is mistaken in finding a
combination of $rrigáro and jánto in the verse. The verse is adduced as an
example of mutually non-obstructive rasas. Sriigéra and sénto are mutually
obstructive
L (Commentary on the Karikd:] Obstructive or non-obstruc-
tive: The intention of the alternative “or” is as follows. When an added
rosa is made stronger than the predominant rasa, the added rasa will
be objectionable even if it is non-obstructive. On the other hand, if it is
made compatible by bringing it into subordination to the predominant
rasa by some means, then even an obstructive rasa, being added on, as
he will state, by such means as by attaching it to a different person, will
not be censurable. So the question of obstructive or non-obstructive
is of no consequence. What is important is to pay heed to the way in
which the rosa is introduced.
Into the predominant rosa: The locative (arigini) is locative of
despite.? The sense is that a subordinate rasa should not be developed
in despite of the given predominant rosa so that it puts that rosa down.
It will not produce obstruction: the meaning is, it will be without
fault.
[Commentary on the Vrtti.] He speaks of three ways of avoiding over-
development in the passage beginning with the word tatra (“of which")
and ending with the word triyah (“the third way,” 3.24a). But now,
510 [53-24 L
one would have expected the Kdrikd to state merely that the added
rosa should be less developed. What possibility did its author envisage
to make him say rather that it should not be more developed? The
Vrtti addresses tbis question with the words because even if it
is developed to an equal extent, etc.
[After translating the Prakrit verse "On the one side,” etc., Abhinava
continues:] The words “his beloved weeps” show a development of love
(rati), the words "the trumpet of battle sounds” and “the soldier's
[heart]” show a development of heroic energy (utséha). The words
“swings to and fro” show an exact equality of the two. Here some
have said that this [equality] can obtain only within the compass of a
single verse, not throughout the extent of a whole work. But they are
wrong.’ Because in the plot that forms the topic of a whole work the
three goals of man (sensual enjoyment, power and religious merit) may
all be equally predominant. For example in the Ratndvali, from the
point of view of what is accomplished by the efforts of the king's min-
ister, the basic goal of the play will be the king’s attaining sovereignty
over the whole earth, while his gaining the most beautiful of maidens
is only an incidental goal. But from the point of view of the king, the
opposite is the case. Such then being the view of the minister and such
the view of the king, by the maxim that success is achieved only by
uniting the mi isterial and the royal points of view, we end up uniting
them and saying that each is predominant. Now it is a principle of
practica] government that success comes only from uniting the plans
of the sovereign and his ministers. So (in this play] the two are united,
which amounts to saying that ultimately they are of equal predomi-
nance. As has been said, “By the skillful effort of a poet [a goal is
achieved] by all the chief characters in cooperation."* But enough of
this side issue.*
1. In 3.25. 2. Abhinava sometiomes prefers to take a locative thus
rather than as a locative of place; see 3.10-14c L, note 1. 3. I have trans-
lated the plural of the text: "some have said they are wrong.” But
Abhinava is doubtless referring, with intentional vagueness, to a single com-
mentator, probably his favorite whipping boy, the author of the Candrik&
The opinion that Abhinava here refutes has much to be said in its favor. It
is on the face of it nonsense to speak of an ariga and an arigin as being equal
without qualifying the statement in some way. One may do so by saying that
the ariga and origin may be equal for the space of a single verse, but that
the arigin continues as fully developed in succeeding verses. whereas the ariga
§ 3.240 A] $11
does not. Such was apparently the interpretation of the previous commen-
tator. On the other hand, the qualification preferred by Abhinava is that
the ariga may continue as equally important but only from the viewpoint of
a secondary character. — 4. The quotation has not been traced. One must
complete it by some such words as dpyate phalam. — S. It seems to me that
Abhinava's quick wit in putting down his adversary has led him into deep
waters. Yaugandharáyana's efforts may be as important to the plot of the
Ratnávoli as King Udayana's. But how are they as important to the rosa?
If they are, to what rasa do we ascribe them? If we ascribe them to a rasa
other than $rrigára, how does srrigára remain, as everyone agrees that it does,
the predominant rasa of the play?
A The second [principle of avoiding overdevelopment of a rasa]
is this. One should not introduce too many transient states (vyabhi-
cárins) obstructive to the predominant rasa. Or, if one does introduce
them, one should follow them quickly by transient states of the pre-
dominant rasa.
The third way is to be constantly watchful that a subordinate rosa
which is being developed remains subordinate. Other principles along
these lines can be imagined. But any raso that is obstructive must be
kept less developed than the predominant, as, for example, the erotic
when the peaceful is predominant, or the peaceful when the erotic is
predominant.
It may be asked how a raso which is not developed can be a rasa
at all. The answer is that we are here speaking of its development
relative to that of the predominant rasa. It must not be developed as
fully as the predominant rasa. This does not mean that it may not
have such development of its own as is possible [within this limit]. And
this imparting of a relative prominance to a single rasa in works which
contain many rosas cannot be denied even by a critic who would not
admit a predominant-subordinate (or whole and part) relation between
rasas.
In this way, whether they are obstructive or non-obstructive, if rasas
are added to a work in a relation of subordinate to predominant, there
will be no obstruction. All this has been said from the point of view
512 (§3.24a A
of those who hold that one rasa may act as a vyabhicárin (temporary
state or variant) of another. Even in the opinion of others [who deny
that possibility], one can take the sthdyibhdvas of the rasas to be re-
ferred to by the word rasa in its secondary sense and say that by the
subordination of one of them to another, obstruction is avoided.
L Having thus described the first method, he states tbe second:
One should not introduce, etc. Not introduce: viz., into the sub-
ordinate rasa. But at this rate, it might be objected, the subordinate
rasa could not be properly developed. Anticipating this objection, he
gives a different judgment: Or, if one does introduce them. The
word "or" is here used to affirm the second judgment, not to offer it as
an alternative.! Thus only one method (is here recommended]? whereas
otherwise there would be two. A transient state which belongs [specifi-
cally} to the predominant rasa should follow, that is, should bring them
into conformity. For example, in the stanza, "In anger she has bound
him,"* anger (krodha) has been expressed as subordinate to sexual de-
sire (rati), which is the predominant bhàva of the stanza. A transient
state [of this anger], indignation (amarga), has been introduced by the
words, “bound bim tightly.” But by the words, “she weeps” and "with
a laugh,” this is quickly brought into conformity with such transient
states of rati as jealousy, yearning, joy.
He states the third way: to be constantly watchful. One may
take as example the Tépesavatsardja, in which the rasa of love-in-
enjoyment, furnished by King Vatsa's relation to Padmávati, [ is always
kept subordinate]. Other principles: [For example,] one should not
overdevelop the vibhdvas and anubhdvas of a subordinate rasa. If they
are obstructive to the predominant rosa, one should not introduce them
at all; or rather, if one does so, one should add to them vibhávas and
anubhávas belonging to the predominant rasa. Where the vibhdvas and
anubhdvas of an obstructive rasa are developed, one must be vigilant to
keep them subordinate. One can readily supply such rules by oneself.
Having thus described the methods that are common to cases of ob-
structive and non-obstructive factors, he now speaks of a particular
[means] which differs by its being a method for avoiding overdevelop-
ment which is peculiar to cases of obstructive factors: But any rosa
that is obstructive, etc.
As is possible: supply, * being obstructive to the predom-
inant rasa."
$3.24a L] $13
And this [imparting of a relative prominence], etc.: There
exists an opinion that there is no such thing as a relation of helper-
helped among rasas because a rasa has no further effect than its own
aesthetic delight (camatkdra); that otherwise it could not be called a
rosa; and if it were not a rasa, how could it take part in a relation
of predominant and subordinate rasas? But even those who hold this
opinion must admit the prominence of a single rosa in a work. that
is, its extension over a greater part of the work, while other rasas are
found accompanying smaller sections of the work, for otherwise there
could be no coherence of the plot (itivrtta).* If there is no coherence of
the rasa that extends over the greater part of the work with the other
rusas, there will be no coherence of the plot; while if there is coherence
of the plot, this will amount to admitting a relation of helper-helped
among the rasas. That there is no contradiction between the fact that
the rosas end in their own aesthetic delight (and the fact that they may
exist in a subordinate or helping relation] will be stated just below."
So he says, even by a critic who would not admit, etc. What he means
is that the critic may refuse to admit it in so many words, but will be
forced to admit it in principle.
Now another (commentator) has given a different explanatioo. The
passage beginning “and this imparting of a relative prominence,” he
says, refers to the “second” opinion, according to which the relation of
helper-helped does not exist among the rasas (but exists only among
the stháyibhávas]. Even in that opinion, he says, there is predominance
of one rasa by its extending over a greater section of the plot. This
explanation is wrong.® Because if we accept it, the author's summary,
which refers to only one opinion, as is clear from the word “all” in "all
this has been said,” etc., and from his raising only later the second opin-
ion with the words “even in the opinion of others": (this distribution
of the two opinions| would be illogical. But enough of this argument
with an older member of my family.’
Of those who hold: At the end of Bharata’s chapter on the bhàvas is
this verse:
Of many [rasas] which are used in the same work the one whose form
is [of] large [compass] should be considered the ‘abiding’ (stháyin) rasa;
the others, the ‘transient’ (saficárin) rasas.!°
According to what is stated in this verse, a state of mind (cittavrtti)
that extends over the basic plot must necessarily appear as “abiding,”
whereas that which accompanies only an incident in the plot will appear
$14 [53242 L
as "transient." Thus there is no contradiction in an abider-transient
[= principal-subordinate] relation between them at the time when they
are relished in the form of rosas. This is how some people!! have
explained the verse. Thus, even Bhàguri,'? after asking, "Are the rasas
as well [as the bhávas| to be regarded as abiding or transient?" answers
it in the affirmative, saying, "Indeed they are."
But others understand the verse to mean that that rasa [i.e., bháva]
which is listed as a stháyibháva may become a vyabhicáribháva of an-
other rosa, as anger (krodha) [which is listed as the sthdyibhava of
the cruel] may become a vyabhi:cárin of the heroic, while a rasa that is
listed as a vyabhicárin may become the stháyibháva in another rasa, as
indifference (nirveda) [which is listed by Bharata as a vyabhicárin of
the tragic], when it is revelatory of a knowledge of truth, becomes the
sthàyibháva of the peaceful. Or we may take the verse to mean that
that which is really a temporary state (vyabhicárin) may be relatively
permanent as compared with other temporary states, as, for example,
madness in the Fourth Act of the Vikramorvasi.!* The intention of the
verse is to give all this meaning. Its literal interpretation is: “Of many
bhávas (emotional states) in their form of states-of-mind (cittavrtti),
that one whose form is found to be large is the stháyibhàva (the abiding
emotion) and it is a ‘rasa’ because it is capable of being made into a
rasa; the others are called 'transient'." But with this permanence and
transiency of the rosas the verse says nothing of their being related as
predominant and subordinate. That is why still others read the term
rusastháyi as a compound, '* whether as a genitive tatpurusa (mean-
ing "the abiding emotion of the rasa"), or as a locative ("the abiding
emotion in the rasa"), or, on the authority of Pan. 2.1.24, Vart 1, as
an accusative.!^ So he says, Even in the opinion of others, etc.
By the word rasa: The reference is to the word rosa contained i
Káriká 3.22
1. Abhinava is taking the word và of the Vrtti in the sense of "rather," as
he did in3.9L. 2. Namely, the second of the three principles announced in
3.24 A. 3. And consequently the vrtti should have spoken of four principles
in 3.24 A, not three. 4. See 2.18-19e A and 320b A and L. S. For the
plot of the Tapasavatsardja see above 3.10-14g L. King Udayana's love for
PadmávatI is always kept subordinate to his sorrow for the loss of Vásava-
dattà. 6. As in commenting on 3.23, Abhinava here again emphasizes the
dependence of the rasas on the plot. Just as a plot demands the introduction
of various rosas, so the coherence of the plot demands an arigángibháva or upa-
káryopakárakabháva among the rasas. 7. Viz. by Abhinava, Text. p. 386,
$3.24a L] 515
lines 5-8. 8. The interpretation to which Abhinava objects was that of
the Candrika. It is certainly the natural interpretation of the passage. What
Abhinava hes against it is that if such was Ananda's intention, he seems
to contradict himself in the words that follow, when he says, "All this is
according to the opinion that one rasa may act as the vyabhicárin of another."
To absolve his author from the charge of contradicting himself, Abhinava gives
a more artificial explanation of the passage. The critic who "will not admit"
the arigárigibháva (or the anugráhyánugráhakabháva) of the rasas is not an
upholder of the second opinion (viz., the opinion that the stháyibhávas rather
than the rasas are subordinated to one another). He is a believer in the sva-
camatkárovisránti of the rasas, one who is so obstinate in that belief that he
will not admit the arigárigibhàva of the rasas although he really must believe
in them. Thus the critic “who will not admit” the arigárigibháva of the rasas
can be included in those who really believe that one rasa can act as the vyabhi-
cárin of another. There is now no contradiction in saying that "all that we
have said is according to the belief that one rasa may act as the vyabhicárin
of another.” 9. See Introduction, p. 29
10. BANS 7.119 +1 (Vol. 1, p. 379). The verse is missing in the shorter
version of Bharata. The translation that we give here understands the third
Quarter of the verse as sa mantavyo rasah stháyi, whether one reads it that
way (as does the GOS ed. of BANS) or whether one reads sa mantavyo rasa-
stháyi (as does the Kashi ed. of the Locana) and understands a dropping of
the visarga by Pan. 8.3.36. Várt. 1. lf one takes the latter reading and regards
rasasthéyi as a compound, a different translation will be needed. We give it
in footnote 15, below. 11. [n the term "some people” Abhinava apparently
includes himself. — 12. Nothing more is known of Bhaguri as a drama critic
than what is furnished by this reference. The Bháguri quoted in Laksmi-
dhara's commentary on Vádiràja's Yasodharacarita 2.34 was a gramrnarian,
if we are to judge from the nature of the quotation there given. It is possible,
of course, that one man commented both on grammar and on the BANS.
13. This first group of "others" differs from Abhinava in taking the word rasa
in the verse to mean bhdva. Abhinava too believed in the interchangeability
of sthdyin and vyabhicáribhávas; cf. above, 3.20 L, note 4. But he does not
understand the present verse to refer to it. 14. Madness (unmdda) is à
vyabhicáribhàva of love-in-separation, but is so developed in the mad scene of
the Vikramorvasi as to become practically the stháyin. 15. For this third
interpretation we must translate the verse as follows: "Of many [bhávas| which
are used in the same work. the one whose form is [of a] large [compass] should
be considered as the ‘abiding’ bAdva of [or in. or with,| the rasa; the others as
the ‘transient’ [bhávas)" — 16. Abhinava quotes the Várttika as it is given
in Pataüjali and in the Kásikà. Its sense is “To the list given as ‘srita, etc."
one should add gamı, gàmin, and others." The list is of words which may
be compounded with an accusative noun. Thus, grdmagami “going to the
+t
t . a .
516 [53.248 L
village." So here, rasostháyi “abiding with the rasa.” Stháyi is understood as
anustháyi and so can govern the accusative although the verb without prefix
is normally intransitive.
A Having thus set forth the means of avoiding obstruction that
are common to cases of naturally obstructive and naturally unobstruc-
tive elements when introduced into the predominant rasa of a work, it
is now proposed to show one [means] that is limited in its use to the
area of naturally obstructive elements. Thus, the Karikà says:
K If an element, which would be obstructive to the abiding [rasa]
because its belonging to the same base would be contradictory, is made
to belong to a different base, it will be without fault if fully developed,
even so.
A Obstructive (or contradictory) elements are of two sorts: ob-
structive because found in the same locus and obstructive because im-
mediately successive. Of these, that which is obstructive to the pre
dominant rasa that abides throughout the work, because its belonging
to the same base would be contradictory to the rules of propriety, as
the fearsome would be to the heroic, should be made to belong to a dif-
ferent base. The hero of the story is the base of heroism; so it should
be introduced into his opponent If that is done, even if the element
is naturally obstructive, one may develop it without fault. For if one
shows an extreme degree of fear in the enemy, one will thereby suggest
all the more of competence and bravery on the part of the hero. This is
shown clearly in my Arjunacarita on the occasion of Arjuna's descent
into the underworld.
§3.25 L]
L By summing up the means that are common, he lays the
ground (for describing] a means that is special: Having thus, etc.
One: that is, a means of avoiding obstruction
[Comment on the Karika.| The adjectival compound viruddhaika-
$rayo contains the cause.' That abiding [state] that is naturally ob-
structive because its belonging to the same base with some other abid-
ing [state] would be inconceivable, like fear with boldness, must be
made to bave a different base, that is, must be made to belong to the
enemy of the hero. It [will be]: Even if it is naturally obstructive,
if it is made thus, if it is constructed thus, its development will not
constitute a fault because it will add to the prominence of the hero.
This implies that it would actually be a fault not to develop it. The
word apt is displaced and is taken to be so by the Vrtt: as well [as by
us].?
(Comment on the Vrtti.) Obstructive because found in the same
locus: that is, by its very connection with the same base [regardless
of time], as boldness with fear. In other cases, even if connection with
the same base may be possible, an element may be obstructive because
it follows immediately, without any interval, as indifference [will prove
obstrucitve] to love [when it follows immediately].? Is shown: in such
passages as this:
And as the fearsome sound of Arjun’s bow was heard,
à panic rose within the city of the demons.‘
1! Abbinava means that viruddhaikdsrayo acts as a causal clause. "Pos-
sessing a contradictory belonging to the same base” means “Because its be-
longing to the same base would be contradictory" 2. Both Ananda and
Abhinava understand the api with tasya [virodhinah] rather than with pose:
“There will be no fault even if the element is naturally obstructive” rather
than “There will be no fault even if one develops fully a naturally obstructive
element.” — 3. The distinction is this. Some emotions can never share the
same person. A hero is never afraid. Some emotions can occur in one and the
same person but not in immediate succession. A lover may become a saint;
but not immediately. 4. One hopes that a whole canto was not written in
this thumping iambic meter. Bharata calls it mattacestita (BANS 15.21): It
is called bálagarbhini in the Jánasroyi Chandoviciti (4.22). Pingala does aot
mention it.
A An element that is naturally obstructive by its belonging to
the same locus with the abiding rosa of a work can be made in one
way or another non-obstrucitve by bringing it into subordination to
the abiding rosa. Now that this has been shown, the next Kàriká goes
on to show that with the second [type of naturally obstructive factor}
the same thing may be achieved.
K A rasa that may belong without fault to the same base but
is obstructive when following [some other rasa] without interval should
be suggested by a wise author only after the intervention of a third
rasa.
A That rasa which is not obstructive merely by inhering in the
same locus but is obstructive when following [some other rasa] without
interval should be introduced into a work only after the intervention
of a third rasa. An example is the way in which the peaceful and tbe
erotic are introduced in the Ndgénanda.
L The second [type]: viz., that which is obstructive by its
following without interval. The same thing: viz., avoidance of ob-
struction.
The sense of the Kai is this. That rasa which is without fault,
that is, without obstruction, by reason of its belonging to the same
base [as another rasa], but which would become obstructive by reason
of its following that other rasa without interval, must be made to fit
by inserting a third rasa, which is non-obstructive to the other two,
between those two.
§ 3.26 L] 519
Into a work: This is said out of regard to the majority [of instances],
but the introduction can sometimes be made even within a single verse,
for he will go on to say, “standing even in a single sentence” (3.27 K).
An example, etc. For in the Nágánanda! the rasa of peace is
presented? from the upaksepa up to the nirvohana. The upaksepa
(planting the seed) occurs with the lines [spoken by the hero on his
first entrance]: "I know youth to be the house of passion, nor am I
unaware that it is transient,” etc. (.Vàg. 1.5) The nirvahana (denoue-
ment) consists in his offering up his life for the sake of another. Now
the hero’s love (srrigára) for Malayavati would be obstructive to this
rasa of peace; so the poet, in order to make possible its breaking forth
in succession to the peaceful, presents it only after inserting the rasa
of the marvellous, which is unobstructive to either. He does this in the
passage "Ah, what a song! Ah, what music!” (Nág. 1.13 +1). And
for this purpose the verse: "Clarity in all ten types of touch." etc.
(Nag. 1.14),* while it is almost without rosa of itself, is here presented.
as it raises the degree of rasa by strengthening the marvellous. After
which, the next rasa is shown to break forth with "There can be no
harm in looking at an unmarried girl" (Nag. 1.14 +9). As the Saükhya
philosophers, who are famous for their examination of how states of
mind arise, have said:
As occasion is offered by causes and effects,
[through the power of prakrti, the psychic self
takes up its different postures like an actor},
aiming at the various goals of man.*
Then we have this erotic mood, which has been brought in by causes
and effects, strengthened by the comic, which is roused by the actions
of Sekharaka. In natural opposition to this and in support of worldly
disenchantment and peace is the scene of viewing the bones of the dead
Nagas. But this is introduced only after the insertion of the heroic,
aided by the transient state (vyabhicdrin) of anger as expressed by the
verses beginning with: "[Blacking out the sun with aerial chariots]/
that fly from every side [along the roads of heaven]" (Nag. 3.15), these
verses being spoken by Mitravasu, whose entrance is the occasion for
Malayavati's exit.
1. What follows is a most interesting analysis of the Nágánanda. which
shows that from the point of view of at least one sensitive critic it was not the
dramatic failure that most Europeans have thought it. The student will have
to read or reread the play in order properly to judge Abhinava's analysis. It
520 [$3.26 L
would be too cumbrous to relate the whole plot here in a footnote. — 2. Lit.,
constructed; the word nibaddhah (Locana, line 7, p. 389) must be taken with
Santo rasah in line 5 as well as with srrigārah in line 6. — 3. The upaksepa
is the first sondhyariga of the first sandhi (the mukhasandhi:); the nirvaha-
na is the fifth and last sandhi; see above, 3.10-14f L. 4. The whole line
runs: vyaktir vyarjanadhátung dasavidhendpy atra labdhámund. | am not
sure of the meaning. The verse praises the song and music of Malayavati
with a wealth of references to technical terms of music. 5. The quotation
is of the first half of Sdrikhyakánika 42, to which I have joined a translation
of the second half in brackets (prokrter vibhutvayogán natavad vyavatisthate
lirigam). Abhinava quotes the verse in order to show that the state of mind of
the chief character (and therefore the rosa of the play) is not immutable and
that a skilled dramatist will make use of these "occasions offered by causes
and effects" in order to bring about changes therein. Actually one might
argue that this factor is as important as the insertion of the third rosa. The
drunkenness of Sekharaka and tbe sight of the bones of the sacrificed Nàgas
are later instances in the Ndgdnanda [t is these external events which serve
to alter the cittavrtti and the rasa. Even by the aid of such events, of course,
they cannot be immediately reversed. As with an automobile, one must first
shift into neutral
A And the peaceful is indeed apprehénded as a rasa.! It is char-
acterized by the full development of the happiness that comes from the
dying off of desire. As has been said:
The joy of pleasure in this world
and the greater joy of pleasures found i
are not worth a sixteenth of the joy
that comes from the dying of desire.
(Mahabharata 12.168.36|*
1. Despite the fact that it is not mentioned as one of the rasas in the
oldest version of BANS. 2. The verse is found quoted throughout Sanskrit
literature; see references in the critical ed. of Mbh. E
L But now, it may be objected that there is no such rasa as the
peaceful and that the sage [Bharata] does not even mention a basic
§ 3.260 L] 521
emotional state (sthayin) for such a rasa. Anticipating this difficulty,
our author says, And the peaceful, etc. The peaceful rasa may
be characterized as the full development into aesthetic enjoyment of a
certain type of happiness (sukha) occurring as a basic emotional state.
This happiness consists in the dying off, that is, the complete cessation,
of desires, that is, yearnings for objects of sense, and may be called an
indifference to worldly things (nirveda).
Is indeed apprehended: [first explanation] that is, it can indeed
be imagined even within one's own experience, as at a time when
desire for some particular sensual object, such as food, as ceased."
Others, on the other hand, imagine that the basic emotional state
[of the peaceful] is a cessation of all states of mind (or thought-trends).
But if the absence of desire is understood as a pure negation (prosajyt-
pratisedha) and means the absence of all states of mind, it could not
be called an emotional state (bhava) at all; whereas if it is understood
as a limitational negative (paryudása), it will fit in with our position.
Others consider the statement of Bharata:
The emotions arise from peace, each from its
peculiar cause,
and when the cause has ceased, they melt
back into peace,?
and on this basis say that the peaceful (sánta) is the basic nature
common to all the rasas and that its basic emotional state is that
state where no specific state of mind has yet arisen. This view is 00t
far removed from ours.‘ The difference is one of prágabhàva (the non-
existence of something before its origination) and pradhvamsábháva
(the non-existence of something after it has been destroyed). What is
correct is to speak of {indifference to worldly things as] the posterior
non-existence of [sensual] desires "because," as has been said, “we never
see a man born without desire." 5
Is indeed apprehended [second explanation:| The sage [Bharata]
himself accepted it in saying, "sometimes peace," etc." Nor is there
any need to describe its final stage, which, because of its complete
cessation of action, could have no symptoms (anubhávas) and so could
not be [aesthetically] perceived.” In its final stage we could say of the
erotic too tbat it cannot be described.) But in the previous stage {of
the peaceful] there are activities of rules and restraints in their various
forms—as is indicated by the { Yoga-| stitras: “The mind's pure fow of
peace comes from one's [repeated] will (to suppress thoughts of sense
31 L
objects)” ( YogaS. 3.10) and “In the intervals [of trance] various worldly
cognitions arise because of old predispositions” ( YogaS. 4.27)?—or, in
the case of men like Janaka,!? even though they were men of peace, one
could have observed such activities as reigning over a kingdom. So there
exist symptoms (anubhávas) and transient states (vyabhicárins) which
can be imagined among rules and restraints, from which this (rasa of
peace] can indeed be [aesthetically] apprehended. If it be objected that
it is not apprehended because it has novibhdvas, we deny the charge.
It is apprehended; so there must be vibhavas. Its vibhávas (situations
which reveal it) are such as the fruition of a character's former good
deeds, his being favored by God, his close acquaintance with books
treating of spiritual secrets and with men who are devoid of desire.
In this way we have demonstrated the existence of the vibhdvas, anu-
bhávas, and vyobhicárins [of the peaceful] and have shown its stháyin.
1. Most of us are not sufficiently enlightened to experience nirveda in its
full extent. but we can all imagine it by analogy with the partial or specific
nirveda that everyone occasionally experiences. 2. The distinction between
prosajyapratisedha and paryudása is frequently discussed in the commentaries
on Panini; see Mohábhásya 1.1.43,, 1.2.4, 1.4.57. Basically the first means a
verbal negation, as in the sentence "One must not bring brahmins” (brdéhmond
na netavydh, where no modifies the verb-form netavydh), whereas the second
means a nominal negation, as in the sentence "One must bring non-brahmins”
(abréhmand netavyáh. where the negative a- modifies the noun bréhmandh).
But more than this lies in the distinction. A prasajyapratisedha is purely
negative; it refers to nothing positive. A paryuddsa, on the other hand, refers
to positive as well as negative. Abrdhmand netavyó means that one is not to
bring brahmins but one is to bring others. These others, it is implied, have
some properties similar to those of brahmias, for example humanity, for the
sentence obviously implies that we are to bring men who are not brahmins,
not that we are to bring horses or cattle. Thus the doctrine arises that a
paryudása always implies a certain similarity of the enjoined entity to the
forbidden entity. Now to come to Abhinava's point in the present discussion.
To interpret trsnáksaya (= trsnábháva) as a prasajyapratisedha results really
in a self-contradiction. There can be no happiness, in fact no emotion at
all, in something purely negative. One is not happy in not desiring; one is
happy in non-desire, a positive state that is similar to desire in being an emo-
tion but different from desire in not haveing sensual pleasures for its objects.
3. BANS Vol. 1, p. 335. This forms part of the interpolated sénta passage at
the end of Book 6. Even Abhinava, in whose version of the Nátyasástra they
occur, may have realized they were not composed by Bharata himself. Like
other insertions ia BANS the section is prefaced by the words atrdrydh. On
§ 3.26a L] 523
a similar preface (Vol. 1, p. 327) Abhinava says (in Abh.), “These áryá verses
are to be taken together. They were recited by earlier teachers as a definition.
The sage inserted them in the appropriate place to serve as a summary (tà
eta hy áryà ekapraghattakatayd pürvácaryair laksanatvena pathità muniná tu
Sukhasamgrohdya mwesitáh). For a further discussion of the nature of such
verses see Kane HSP p. 17. — 4. The similarity wouid lie in the conception
of nirveda as a positive emotional state. 5. NydyaS. 3.1.24, where the fact
is taken as evidence of the previous existence of the soul. The point here is
that the calm state before any of the eight stháyibAávas arise does not belong
to any observable human. If the peaceful is to be achieved by the exbibition
of its stháyibháva, we must take that stháytbhàva to be the non-existence of
sensual desire after destruction. that being the only sort of trsnabhdva that is
observable and that can be represented. — 6. The reference is to BANS 1.108
(Vol. 1. p. 38), which occurs in the following context: trailokasyásya sarvasya
nátyam bhàvánukirtanam (= 1.107b): kvacid dharmah, kvacit kridó. kvacid
arthah kvacic chamah (= 1.1082), kvacid dhàsyam, kvacid yuddham. kvacit
kamah. kvacid vadhah (= 1.108b). "The theater is a representation of the
bhávas of all threé worlds. In some plays [one will find] dharma, ia some,
delight: in some, material advantage; in some, peace: in some laughter; in
some, war; in some, love; in some, slaughter.” Clearly the beginning of the
list is a reference to the four aims of man: dharma, káma, artha, moksa. So
the word bäva should be interpreted very generally as the states or activities
or occupations of the whole world. Bharata recognizes that moksa, or Santi
which leads thereto, is a fit subject to be treated in a play. But in com-
menting on these verses in his Abh. Abhinava goes further. He identifies the
items listed with the dramatic bhavas (emotions) which underlie the various
rasas and so would ascribe to Bharata recognition of sdnta as a rasa. It is
this view which he now follows in his second interpretation of Ánanda s words
“and’the peaceful is indeed represented as a rasa.” — T. This is one of sev-
eral passages where Abhinava seems to be directly refuting Dhanika In his
Avaloka on DR 4.35 Dhanika says, "We deny that Sama can be a sthàyin in
a play, for a play must of necessity be performed and sama is not amenable
to performance, because it consists in the dissolution of all activity" (sarva-
thd nátakádàv abhinaydtmani sthdyituam asmábhih. samasya nesyate. tasya
samastavyápárapravilayarüpasyábhinayáyogát). P. V. Kane has shown that
Dhanika and Abhinava were contemporaries (HSP pp. 236-237). But it is
possible that the view expressed by Dhanika and refuted by Abhinava goes
back to some older source. — 8. [n the ultimate stage of sexual love all percep-
tion ceases in the pleasure of the climax. Compare Brhadāranyaka Upanisad
4.3.21: -Just as a man in the embrace of a beloved woman knows nothing
Outside or inside, — " From the woman's point of view compare Amaru 101
(by the poetess Vikatanitamba; see SRK 572) "But when withio his arms, I
can't remember who he was or who I was or what we did or how." — 9. The
524 (§3.26aL
sense of samskdra differs from one sūtra to the other. I bave translated i
accordance with the commentaries.
10. We have the warranty of the Gitd (3.20) that King Janaka attained
moksa.
A Even if this rasa is not within everyone's experience, one can-
not on that account deny its existence as a separate state of mind
among men of unusual greatness. And it is not proper to include it
in the heroic because that differs by its being based on false notions
of self, while this is found only in a form where egoism is set at rest.
And if we were to imagine a unity of the two despite the existence of
this distinction, we might just as well imagine a unity of the heroic
and the cruel. There is no contradiction if we make a distinction in
this fashion: that when certain states of mind such as the heroism of
compassion and the like are entirely without egoism, they form a vari-
ety of the peaceful; otherwise they form a variety of the heroic. [t is
thus established that there exists a rasa of peace. Nor when we insert
into it, in a work, a naturally obstructive rasa, if we do tbis with the
intervention of a neutral rosa, will there be obstruction, as in the work
to which we have just referred.
L But, says an objector, there is nothing in this [state of peace-
fulness] to appeal to the heart; so it cannot be something that is rel-
ished (rasyamána). We answer: who can say it is not [something to be
relished], when we have already said that "it is indeed [aesthetically]
apprehended"? But the objector may continue: "Granted it is appre-
bended, still, it is not something that everyone admires.” At this rate,
we reply, as the erotic is not admired by men devoid of desire, the erotic
too will have to be dropped from the list of rasas.! So our author says,
Even if, etc. Then, considering the possibility that the peaceful might
be simply the heroic in which a religious element is prominent, he says,
And it is not proper, etc. Because that: By “that” he means the
heroic. Based on false notions of self: that is to say, it takes it life
§ 3.26b L] 525
from heroic energy, which appears in such form as the thought "I am
such a person [as can do all things].” While this: By "this" he means
the peaceful. The sense of the word ca ("and") is api (*although"),?
i.e., although they are diametrically opposed by the one's consisting in
desire and the other's consisting in desirelessness. Between the heroic
and the cruel, on the other hand, there is no such diarnetric opposition,
for they have this in common that they are both useful in the pursuit
of religion, wealth, and sensual pleasure.?
But, it may be asked, what shall we call the heroism of compassion?
Is it the heroism of religion, or the heroism of generosity? It is neither;
it is simply another name for the peaceful. For the sage (Bharata] says
that there are only three kinds of heroism according to tradition:
Brahmá said that the heroic is of three kinds: the heroism of generosity,
the heroism of religion, and the heroism of war. (BANS 6.79]
So our author says, when certain states of mind such as the
heroism of compassion and the like.‘ By the word ddi (“and the
like”) he anticipates an objection that the peaceful, insofar as it takes
the form of revulsion (jugupsd) from objects of sense, might be included
in the loathsome (bibhatsá). But that [viz., revulsion] is a transient
state (vyabhicárin) of the peaceful and does not become a basic emotion
(stháyin) because in the final stage of the peaceful it is eradicated.
The author of the Candrikd has said that the rasa of peace should not
be used as the topic [i.e., as the predominant rasa] of a major work.
We shall not discuss the matter here because its discussion belongs
elsewhere. Suffice it to say that as the rasa of peace leads to moksa,
which is the highest aim of man, it is the most important of all the
rasas.® This has been stated by my teacher Bhattatauta in his Kavya-
kautuka and, with full discussion of the arguments for and against, by
myself in my commentary on that work." For the present this is enough.
1. Abhinava is a bit carried away here by the heat of the argument. It is
true that different persons have a special liking (hrdayasamvada) for different
rusas. ln Abh. Vol. 1, p. 339, lines 118. Abbinava speaks of the special
liking that enlightened persons have for the peaceful, adducing BANS 27.58
in support (tusyanti tarundh kéme moksesv atha viráginah). But to say
that the erotic is not admired by men devoid of desire, while it leads to a
rhetorically effective reply here, goes against what Abhinava says elsewhere
On 2.7 he has told us that even as ascetic is struck by the charm of the
erotic and his remarks on 3.40 will be in the same spirit: "A man devoid
of desires does not misapprehend the bAávas. The sound of a vind does
not turn into the cawing of a crow in bis ears.” 2. Either. Abhinava's
text of the DAv. lacked the word aps (in -sadbháve 'pi). or he overlooked its
presence, for there is no need to assign the sense of api to ca if the word api
is actually contained in the sentence Commentators often assign tbe sense of
apı to ca; see Bhaskara, Brohmasütrabh. 1.3.20, 2 1 30,235 See also above,
2.1d L. note l. 3. Whereas the peaceful is useful only in the pursuit of the
fourth aim of man, mokja 4. The natural and correct interpretation of
Ánanda's meaning, in my opionion, is that daydvira and the like. viz., dharma-
vim and dánaviro. are all three distributed into two rasas, viz., Santa and vira,
depending on whether they are void of or possessed of egoism. Abhinava does
not take the natural interpretation and. as always in such departures of his,
bring in a reference to jugupsà. Abrunava's interpretation is that out of dayd-
uira. dharmaviro, and dánavira the first, as being without egoism. is always
equivalent to fánta The latter two, as being possessed of egoism. are always
varieties of vira. He proves his point by a quotation from Bharata. Tbe word
of egoism. Hence it could apply to jugupsá and jugupsd could be suspected
of belonging to sdnta. However. it does not belong to santa as a sthdéyibhdva,
as Abhinava will point out. but only as a vyabhicánibhávo. Tbe preceding
explanation will show, | think, that the invaluable BP for once is wrong in its
interpretation. BP takes the words ddigrahanena to have oo connection mth
what follows and so is forced to supply the words, or actually to emend the text
to read. dharmavirodánavirayor grahanam directly after ádigraAanena This
contradicts Abhinava's opinion and leaves the reference to jugupsd entirely
without support S. Compare the remarks of V. Raghavan in Number of
Rasas. p 22. “Evidently the CandrikAkàra also held the view that Viro and
Srrigára are the Rasas in the Nógánanda in accordance mtb the ending in
the attainment of vidyádAarocakravartitva, the overlordship of the kingdom of
Vidyadharas, and the sustained love-theme, and that the sánta came in there
as a subsidiary idea to give a new variety of Vira called Dayó-vira.^ — 6. This
statement is contrary to what Ananda will say under 3.29, viz.. that srrigdra
1$ the most important of the rasas. Masson and Patwardhan claim that it is
also at variance with what Abhinava himself says in the AbA. See Sántarasa,
p. 103. nore 1, where the first reference should be to BANS Vol. I. p 338
7, Both the Kávyatautuka and Abhinasa’s commentary on it have long been
bt
K Between two rasas, standing even in a si
obstruction ceases by the intervention of a third.
A That the opposition between two rosas standing in a large
work will cease cannot be doubted since the opposition between two
rasas even when they stand in a single sentence ceases in the above.
mentioned way; as in the following [sentence| and others like it.
On bodies soiled with dust they looked,
they whose breasts were scented with the pollen
of garlands from the trees of paradise;
bodies seized greedily by jackals,
they whose bodies were now embraced by aymphs;
bodies fanned by the flapping, bloody wings of vultures,
they who were fanned mth silken garments,
dipped ia sandal ointment, from the mshuing trees of beaven:
thus did the beroes then, reclining upon couches
in their Aying chariots, look down with curious gaze
on their late bodies, pointed out by their companion damsels.
on the battle field.’
Here the copresence of the erotic and the loathsome, or of their ele
ments, i$ not obstructive because of the intervention of the heroic rosa.
528 (§3.274
1. This fine passage from some lost kávya is also quoted by Mammata (7,
ex. 334-335). It comes from a description of a battle, where the dead warriors
are pictured as being led to Indra's heaven by the apsarases who hover over
hattle fields for that purpose and who point out to the warriors amid their
new luxury the mortal bodies which they have left behind. "Their breasts
were scented": the scent comes from the garlands of the apsarases who are
embracing them. The fault of tautology is avoided by the use of synonyms:
báhumadhya and bhujdntardla, surarigand and laland, upavijyamána and sam-
vijito.
L To confirm: he means, in the minds of students. The word
even shows that the matter is well known so far as large works are
concerned.
On bodies soiled with dust: the adjectives indicate how far re-
moved and how difficult to imagine (as their own]' these bodies were
And yet, by the phrase "look upon their bodies" we see that the war-
riors make the common correlation of body and self and so have been
able to identify these bodies with themselves. Thus both (rosas| are
given a single base, for otherwise, if they occupied different bases, there
would be no obstruction to be avoided
But it may be objected that the only rasa in the passage is the
heroic, not the erotic or the loathsome and that what we have is love
and loathing appearing as transient states (vyabhicárins) in the heroic.
That may well be, but the passage will still serve as an example of the
matter at issue. It is to allow] for this [objection] that our author adds
[the qualifying clause] or of their elements. By "their elements" he
refers to their sthdyibhavas.?
The heroic rasa: What our author has in mind is this. We under-
stand the energy and other [heroic] qualities belonging to these [war-
riors) from the phrase “the heroes [looked down on] their bodies." From
this understanding we perceive [the heroic] in both agent and object as
they run through the syntax of the whole sentence. Hence the heroic,
although it is not explicitly expressed in the middle (of the two other
elements] does in fact implicitly] intervene.’
T. The expression asambhavandspada is strangely elliptical and one sus-
pects that some word like svábhimána or sviyatua has dropped out before
it. I have translated according to BP. 2. The stháyibhávas of srvigdra and
^ibhatsá are rati and jugupsáà. Here they could be regarded as vyabhicárins
of viro. 3. The objection that Abhinava has in mind is clear enough. His
§ 3.28 A] 529
removal of it, though, would be difficult to understand without the BP or
the commentators on Mammata. The objection is that the word virdh occurs
only at the end of these verses, whereas the suggestion of the loathsome comes
in the first adjective compound and the suggestion of the erotic in the sec-
ond adj tive compound. So how can one speak of the intervention of vira?
The solution is this. We are told at the end of the sentence that "the heroes
looked down on their dead bodies." From this we understand the heroism
that attaches to these warriors and to the bodies they have lost in battle.
The remainder of the sentence consists mostly in adjective compounds, one
set describing the dead bodies, the other set.describing the revived heroes.
Now adjectives in Sanskrit are said to give rise to two cognitions: the frst, of
a property; the second, of a substance to which the property can belong. The
doctrine is connected with the fact that there is almost no formal difference
in Sanskrit (as there is in English) between an adjective and a noun; every
Sanskrit adjective can function as a noun. [n the sentence under discussion
the rst adjective compound, in its adjectival force (visesanatayd) gives us a
suggestion of the loathsome. But right after this, by its reference to the sub-
stance (visesyatayd), viz., bodies, it gives us a suggestion of the heroic which
attaches to those bodies. We then come to the second adjective compound,
which gives us visesanatayá an immediate suggestion of the erotic, followed
by a suggestion uisesyatayd of the heroism attaching to its substance, viz.,
heroes. Such is the succession of rosas based on the order in which the words
of the poem are heard. But this succession can occur only on the second or
further hearing of the poem, for we must have heard the Ginal half verse before
the adjectives can furnish these heroic suggestions. So the succession may be
given in the order in which one construes the words of the poem. In mentally
construing, one places the subject first and the object after. By so doing we
shall get the succession $rrigáro, vira, bibhatsd, viro, etc. [n either case vira
intervenes.
K One should pay careful attention everywhere to obstruction
and to the absence of obstruction in this manner; but especially in the
erotic, for it is the most delicate.
A The man of taste (sahrdaya)! should pay careful attention, in
accordance with the above definitions, to obstruction and to the ab-
sence of obstruction, both in large works and elsewhere; but especially
530 [83.28 A
in dealing with the erotic. For, being the development of love (rati)
and love being liable to damage from the slightest cause, the erotic is
the most delicate of all the rosas and will not endure the intrusion of
anything that is even slightly obstructive.
1. The word sahrdoya normally refers to the reader or audience, but we
must here take it to refer to the poet, who also must be a man of taste, for the
Kärikā, to judge from what follows (3.29), clearly has the poet rather than
the audience in mind.
L And elsewhere: viz., in single verses and the like. The
construction is: “for the erotic is the most delicate.” Any member
of the class of rasas is delicate; the tragic is more delicate; and the
erotic is most delicate. Hence his use of the superlative suffix -tamap.
K A good poet must be especially heedful i
rasa, for a mistake here is noticed immediately.
A In this rasa, because it possesses a greater degree of delicacy
than all the otber rosas, a poet must be heedful, that is, must take
pains. For if he is careless here, he will quickly become an object of
scorn to men of taste. For the srrigára-rasa, as it is regularly the object
of the experience! of humans and is tberefore dear to them, is tbe most
important [of all the rasas).
1. Note that Ananda speaks here of the rasa as being the object of
ordinary experience. In Abhinava's terminology this could be said only of the
bháva, rati. >
L (No comment.|'
$3.30 A] $31
1. Does Abhinava fail to comment because the text is easily understood,
or because he disagrees with it? He has told us (3.26 b L) that io his opinion
Sénta is the most important of the rasas.
is being the case,
K That elements of the erotic should come in touch with a rosa
that is opposed to it is not a fault, if done for the purpose of attracting
the attention of the audience (vineydn), or in order to give beauty to
a poem.!
1. The word vineydn, which we have here translated “audience,” for it
often bas that meaning, in its literal sense means "those to be instructed or
improved." Both Ánanda and Abbinava emphasize the literal sense. We have
taken the word và (“or”) to express an alternative between attracting the
attention of the audience and giving beauty to the poem. Abhinava takes
it, less naturally, as expressing an alternative to all the methods of avoiding
obstruction that have been previously described.
A That elements of the erotic should come in touch with a rasa
that is naturally obstructive to the erotic will not be a fault, not only
when the [aforesaid] rul for avoiding obstruction are applied; because
it will also not be a fault when done in order to attract the attention
of the audience-to-be-improved (vineyán), or to give beauty to the
poem. For such an audience, being attracted by elements of the erotic
rasa, will more readily receive instruction for its improvement. For the
sages have transmitted [rules for] entertainments such as plays, which
take the form of instruction in good conduct, for the specific purpose
of benefitting persons who need improvement. Furthermore, since the
532 (§ 3.30 4
erotic has a delight that charms all people, the introduction of elements
of the erotic into a poem will furnish an addition to its beauty. So even
if done in this way, the introduction of elements of the erotic into a
rasa that is naturally opposed to it will not be obstructive. That is
why there is no fault of obstructing the rasa in such verses as this:
Truly fair women are objects of delight
and truly wealth is fair;
but life is unsteady and as quickly gone
as the glance of a tipsy girl.'
1. The verse has already been quoted and discussed by Abhinava; see
31g L.
L This being the case: that is, since the erotic appeals to
everyone. [Comment on the Kàriká] To it: that is, to the erotic. In
rasas, such as the peaceful, which are opposed to the erotic, a touch
that bears on elements of the erotic is not a fault. Vibhóvas and anu-
bhàvas, even if they belong to another rasa, can be described by some
such turn of phrase as has [elsewhere] made them belong to tbe erotic.
As in a prayer of my own composition:
O moon-crested lord of my life,
at your sudden touch
after deep pain of separation,
my consciousness,
like a puppet carved from a moonstone,
melts and melts away.’
For in this verse even the vibhávas and anubhàvas of the peaceful are
described by an erotic turn of speech.? The syntax of the Karka is
this. "[A touch of the erotic] is not a fault if done in order to beautify
the poem so as to attract the audience-to-be-improved." The word và
("or") distinguishes this as a single alterantive [to the other methods
described in 3.24-27].
[Comment on the Vrtti| Our author interprets in the same way [as
we bave just done], saying, not only when, etc.? The following will
explain his use of the word và: Metbods of avoiding obstruction, such
as the avoidance of overdevelopment, etc, have been mentioned above;
[Now] one may introduce obstructive elements for the beauty of the
poem in order to attract the attention of the audience-to-be-improved,
and not only [utilize] the methods above mentioned. But it is not the
§ 3.30 L] 533
case, as would follow from the comments of others, that beauty of a
poem can exist without attracting the attention of the audience, and
that no such beauty is ever found in the interposing or not interposing
[a third rusa in the previously mentioned ways].
More readily: the sense is, with pleasure. But an objector may
say that a poem is something playful like a game; how can we talk
of its giviog instruction, a function that belongs to Vedic texts? It
is with thoughts of this objection that be speaks of good conduct.
By “sages” he means Bharata and others. We have already described
how plays and poems educate us in the manner of a wife, by means
of pleasure, as opposed to sacred texts and history, whicb instruct us
in the manner, respectively, of a master or a friend.? So we shall say
nothing oo the subject here out of fear of repeating ourselves.
But is it only by describing the vibhávas as if they belonged to
the erotic that one can attract the attention of the audience-to-be-
improved? No,.there is another way, which our autbor describes by
saying, Furthermore, etc. By an addition to its beauty, he means it
will streogthen, or render more beautiful, particular Ggures of speech
such as similes. For it is said that “the properties productive of beauty
in a poem are the gunos; the causes of an addition to this beauty are
the figures of speech.”*
“A tipsy girl”: What is being described in this verse is the tran-
sience of all things and this is a vibhdve of the peaceful. This vibháva
has not been expressed by any erotic turn of phrase. Rather, by the
word "truly" tbe statement enters directly into the listener's heart, as
though the speaker had said, "I am not proclaiming any false infatu-
ation for indifference to the world, but I am teling you that life, for
which all these things are sought, is itself transient." In this statement
the unsteady glance of a tipsy girl, which is an element referable to the
erotic insofar as the glance can be considered either a vibhàva or an
anubhāva, is used as a simile for transiency. For everyone takes delight
in the sidelong glance of his beloved and so the hearer, who is to be
improved, being started by this delight, will be led on to understand
tbe true nature of things in an indirect way, just as a child is led on to
take medicine by one's putting sugar on his tongue, and so will end up
in a state of disenchantment with worldly things.?
1. The moonstone (condrakànti) is said to emit moisture under the rays
of the moon. The moon-crested lord is Siva. The melting of the conscious-
ness refers to the yogic progress from discriminative cognition, where knower,
[$3.30 L
knowledge, and known are separate, to trance cognition (samádhi) where
knower and knowledge melt into the known. 2. The àlambanavibhavas,
namely the worshipper and God, are portrayed as wife and husband. The
vddipanawibháva, meditation on God, is described as the husband's touching
his wife. The anubhàva, viz., the symptom of passage from dhydna to sama-
dhi is described by a simile that would also be appropriate to the melting
of a woman in her lover's arms. 3. Ananda certainly contrasts the per-
mision furnished by the present Kárikà with the permissions extended under
the different circumstances mentioned in 3.24-27. But it does not follow that
he took the word và to set the present permission off as a single alterna-
tive. In fact, the pasage "Furthermore," etc. (kim ca, text p. 399, line 28.)
shows clearly that he took kdvyasobhdrtham as an alternative to vineyén un-
mukhikartum. But Abhinava noticed a logical fault that would ensue from
taking vineydn unmukAikartum and kávyasobhártham as separate alterntives.
He was also aware that another commentator, presumably his bête noire the
Candrik&kára, had taken the natural interpretation. To exculpate Ananda
from the fault and to get in a blow against the earlier commentator he forces
on Ananda an interpretation which Ananda did not intend. 4. There are
many different readings of the text. For labhyete [Kashi ed.] one must cer-
tainly read labhyate [KM ed.], of which kávyasobhà will be the subj t. Before
labhyate one should probably read kvacit (so BP ; KM reads kecit, which is
senseless), which we have translated as “ever.” Thus appears the logical difi-
culty which has spurred Abhinava to his unnatural interpretation of và. If one
takes the natural interpretation, as did "the comments of others,” it would be
logically possible for a poem to aim at kávyasobhà without the alternative of
attracting the audience; and it would be possible to use any one of the pre-
viously mentioned methods of avoiding obstruction without any intention of
making the poem beautiful. 5. Cf. 1.1e L (near end) and 3.10-14f L (near
beginning). 6. Here we have a second unnatural interpretation, provoked
by the first. If the word vd does not contrast kávyasobhártham with vineyén
unmukhikartum, we must find some explanation of the passage “furthermore,
etc.” other than its natural meaning. Its natural meaning is that the intro-
duction of erotic elements not only attracts the audience, but furthermore
may add to the beauty of the poem. So Abbinava twists the meaning into the
following. Not only does the introduction of erotic elements by treating the
vibhdvas of santa as if they were vibhdvas of srrigára beautify the poem so as
to attract the audience; but furthermore, an introduction of erotic elements
can strengthen an "addition to beauty," that is, a figure of speech (olarikáro,
called an addition to beauty—Sobhatifaya—because it causes an increase of
beauty) and such figures of speech too will attract the audience. — 7. The
quotation is from Vàmana 3.1.1-2. — 8. The sidelong glance of a tipsy girl is
an uddipanavibhdva (stimulative factor) of rrigára. It can also be considered
an anubháva, a symptom of the girl's affection. 9. It will help the reader
§ 3.31 A] 535
if we here set side by side the natural interpretation of Ananda's words and
the interpretation put on them by Abbinava. Ananda: erotic elements may
be introduced into an opposite rasa such as the peaceful, not only by means
of the safeguards above mentioned (e.g., by inserting a neutral rosa between
the two, etc.), but also when the purpose is (1) to attract the audience's at-
tention, or (2) to beautify the poem. He quotes the verse "Truly fair women"
(satyam manoramá rámáóh) as an example of (2). Abhinava: erotic elements
may be introduced into an opposite rusa such as the peaceful not only by the
safeguards above mentioned, but also when one wishes to beautify the poem
in order to attract the attention of the audience. This may be done (1) by
a turn of phrase that expresses a vibháva, etc., of the peaceful as if it were a
vibháva, etc., of the erotic. As an example he quotes his own verse “O moon-
crested lord” (tvam candracüdam). Or it may be done (2) by using erotic
elements in a figure of speech. As an example of (2) he refers to the verse
"Truly fair women," which employs in its second half the simile “unsteady as
the glance of a tipsy girl." Note that in method (1) srrigára is so fused with
Sénta tbat it cannot be eliminated without damaging the fánta; whereas in
method (2), as may be seen from the example, it is not quite fused and, even
if it were eliminated, no harm would be done to the sänta. For example, one
could change the second half of the quoted verse to read kintu padmapalása-
sthajálalolam ħi jivitam and the sānta would remain unaffected although the
$rrigàro would be eliminated.
K Knowing thus the subject of obstruction and the avoidance
of obstruction among the rasas and the like, a good poet never finds
himself in difficulties.
A Knowing thus, that is, in the manner set forth just above, the
subject of mutual obstruction and the avoidance of sucb obstruction
among rasas and the like, that is, among rosas, bhávas, rasábhásas
and bhdudbhdsas, a good poet, that is, one who possesses a high degree
of genius in the area of poetry, never finds himself in difficulties in
writing poetry.
(§3.31 L
L Summing up the foregoing, he states the practical benefit of
the whole topic: Knowing thus, etc
A As the usefulness has thus been shown of studying obstruction
and its avoidance in the rasas and the like, it is now stated that in the
study of the suggestive factors, viz., the denoted and the denotative
elements within the same area, there is the same (usefulness).
K The putting together of denoted and denotative elements with
propriety so far as the rasas and the like are concerned is the chief task
of a great poet.
A The putting together of denoted elements, that is, the par-
ticulars of a plot, and denotative elements, that is, the words which
denote these particulars, with propriety so far as the rasas and the like
are concerned, is the chief task of a great poet. For the chief function
of a great poet is the composing of words and meanings in such a way
as to favor the suggestion of those rasas and the like which he takes as
the chief meaning of his poem
L In the rasas: that is, in the area of the roses. The study
of the suggestive factors: viz., the denoted elements, vibhdvas and
the like, and the denotative elements, nouns and verbs. Within the
same area: viz., the area of the rasas and the like. The same: i.e.,
usefulness,
$3.33 A] 537
[Comment on the Kariké.) The chief task: This is no more than
what was said [in 1.9], “Just as a man who wishes to see,” etc. Of a
great poet: He speaks of the result as though it were a factor already
given.' For it is only thus that one becomes a great poet. That is what
he means. R
[Comment on the Vrtti| The particulars of a plot: The plot (iti-
vrtta) is what is denoted in a work and its particulars are what have
been listed above in 3.10: "the forming of a plot that will be beauti-
ful because of its vibhdvas, (sthàyi-)bhávas, anubhàvas, and saricárins,
etc.” Which he takes as the chief meaning of his poem: Oth-
erwise what would be the difference between the meaning of a poem
on the one hand and the meanings of everyday speech and of scientific
works on the other? The point has already been made in the First
Chapter, where it was said that "just this meaning [viz., the suggested
meaning] is the soul of poetry" (1.5 K).
1. Being a great poet is actually the result of composing words and
meanings in a manner appropriate to the rasas. But the phrase used io the
Karika'speaks of the poet as a factor already given (siddha), viz., as the agent
of such composition.
’A To show that this composition of Poetry with the ultimate
purpose of [producing] rasas and the like was well known to Bharata
and other [ancient authors], the following is said:
K The appropriate usage of words and meaning so as to conform
to the rasas and the like is the basis for setting up the two sets of vrttis-
A [This is so] because usage (vyavehara) may be called vrtti
(operation, employment). Of these [two sets], that which is based on
538 [$ 3.33 A
the appropriate use of expressed meanings (vàcya) in conformity with
the rasas is the set of urttis called kaisiki, etc.; that which is based
on the appropriate use of expressors (vácaka, i.e. words) is the set
called upanágarikà, etc.! The vrttis, when introduced for the ultimate
purpose of [producing] rasas and the like, lend a special beauty to a
play or poem, for the rasas and the like of both these [urttis| form the
very life [of a play or poem]. Such elements as the plot are merely its
body.
1. For kaisiki, etc., see above, 3.6g L, note 1; for upandgankd, etc., see
1.1a A, note 4. It is natural enough to regard upanágariká, etc., to be based on
vácaka, as the members of this set are characterized by specified amounts and
types of compounding and alliteration, both of which belong to the category
of expressors rather than expressed. The characterizing of kaisiki, etc., as
based on vácya is more artificial and would be hard to justify in detail. One
can best explain it as due to a desire for symmetry.
L This [composition]: viz., such as we have described. By
the expression and other in "Bharata and other [ancient authors],"
he implies that vrttis such as parusá are given in works on figures of
speech (alarikárasastresu).! Of both these: He means, of both sets
of usage which we call urttis. The very life: When Bharata says,
"The vrttis are the sources of poetry,"? he is telling us that they must
be based on plots that are appropriate to the rasas and this unplies
that tbe rosas are their very life.? And Bhamaha and others bave said
that those usages that we call the sabdavrttis (the urttis dependent on
words) have their life in the use that they may be to the rosas. In
Bhàmaha's words:
People will put to use the meaning of a sentence if it is mixed with
the sweet rasa of poetry. Children who have first licked honey can be
brought to drink the bitter medicine.‘
Their body: Bharata says, "The plot is the body of the drama"
(BANS 19.1). And the drama is just rasa, as we have said above.*
1. Parusá, komalà, etc., are varieties of alliteration defined by Udbha-
ta (Indurája 1.48. = Vivrti 1.68.). They are not mentioned by Bharata.
2. BANS, KM ed., 20.62: evam etd budhair jfieyá urttayah kávyamátaroA.
But Abhinava seems to have used a manuscript which read kávyamátrkó
"sources of poetry," for he repeats the quotation in this form in his comment
§3.33a A] 539
on 3.47. He certainly did not follow the version that is found in the GOS ed.
of BANS 20.72: evam etd budhair jrieyá vrttayo nétyasamsrayéh — 3. Abhi-
nava's trend of thought seems to be this. The four nátyavrttis (kaisiki, etc.)
are vitally connected with the rosas since they must be appropriate to the
different rasas. So when Bharata says that these vrttis are the sources (or
mothers) of poetry, he means that the rasas suggested by these urttis are the
source or essence of poetry. 4. Bhamaha 5.3. All the editions of Bhámaha
read Sdstram apy upayurijate in place of vdkydrtham upobhunjate. 5. Viz.,
at 3.10-14 f L, in quoting his teacher, Bhattatauta.
A On this matter some people say:! "The relation between the
Tasas, etc., and the plot, etc., should be spoken of as a relation of
[inalienable] quality and substance rather than of life and body;? for
the expressed elements (vácya, i..e., plot, vibhdvas, etc.| appear as
wholly united with the rosas, etc., and not as something separate from
them."
To this we reply. If the expressed elements are wholly united with a
rasa or the like, as a given body is united wholly [i.e., over its whole
surface] with a light complexion, then just as that light complexion
invariably appears to everyone whenever that body appears, so would
the rosa or the like appear together with the expressed elements to ev-
eryone, to persons of no literary taste (asahrdaya) as well as to persons
of literary taste. And that is not so, as has been stated in the First
Chapter [1.7 K].
Or, it might be argued that the rosa-like nature of the expressed
elements can be recognized,
a3 the genuineness of jewels is recognized
only by certain experts.?
This too would be wrong, for when a jewel is recognized as genuine,
the genuineness is seen to be nothing other than the very nature of the
jewel. By this analogy the rasas, etc., would be seen as nothing other
than the expressed elements such as the vibhdvas, anubhávas and the
like. But this is not so, for no one supposes that the rosas are nothing
more than the vibhdvas, anubhávas, and vyabhicárins. Accordingly, as
540 [83.332 A
the perception of the rosas is impossible without a perception of the
vibhávas, etc., the two are distributed ipto the positions of cause and
effect; and that is why an interval must be posited between them. This
interval, it has been said,
is not noticed because of its short duration;
and that is why the rasas when suggested
are of unperceived interval.*
1. Here begins an immense digression, 56 pages of text in length. What
prompts it seems almost accidental. The Kdrikd has spoken of the close
relation between rasas and vrítis. This leads Ananda to consider the rela-
tion between rasa on the one hand and vácya and vácaka on the other; and
this leads to a full-dress discussion of vyanjakatva (suggestiveness, suggestive
power of operation) in all its varieties. Many points are brought up here that
are nowhere mentioned in the Kárikás and that the Vrtti failed to discuss at
the beginning of Chapter Three or in Chapter One, in either of which places
it would seem to have been more appropriately brougbt in. But one may over-
look the fault of placement in view of the brilliance of the discussion. 2. By
guna the objector means an essential or inalienable property. Life is not a
guna in this sense; it is an activity that inberes in the body for a limited period
of time. 3. These words form a half sloka and must be a quotation from
some other author. 4. The printed texts misplace the opening quotation
mark. The quotation begins with làghaván na prokáfate and extends through
rasddayoA, thus forming the last three quarters of a sloka The source of tbe
sloka is not apparent. If tbe author is Ananda himself, this would be the only
instance in the book where he introduces a sariksepasloka that is incomplete.
On the other hand, one hesitates to ascribe such an explanation of resadhvani
to some earlier author.
L Should be spoken of as a relation of quality and sub-
stance: Because the two appear so intimately connected, they should
be spoken of as property (dharma) and property possessor (dharmin).
Rather than: the idea is that there is no interval between them.
In the First Chapter: it was stated in the passage which reads:
"[dhvani] is not to be found by a mere knowledge of grammar and
dictionaries" (1.7 K).
But the statement that the property of a substance always appears
to everyone when the substance appears is not without exception. The
special property of a ruby that we call its genuineness is not invariably
apparent to everyone when the ruby is seen. In order to state this
$3.33a L] 541
objection he says, it might be argued, etc. He then refutes it with
This too would be wrong, etc. In other words, in the syllogism
“la property always appears to everyone when the substance appears,|
because it is a property" we must insert the proviso "so long as the
property is of an obvious nature." And the genuineness of a gem, un-
like its color, is not obvious, for its nature is well concealed. Now some
persons have interpreted the refutation to imply that [in the author's
opinion] the rosas are of an obvious nature. But our teacher has com-
mented as follows. In denying the nature of quality and substance in
the passage beginning "To this we reply," he is arguing as follws. If the
rasas are properties (dharmáh) of the expressed elements, one of two
alternatives must follow: they must be like [obvious properties] such as
color, or they must be like [hidden properties] such as the genuineness
of a ruby. The first is impossible because the rasas do not appear to
everyone. The second is impossible because they do not appear as in-
separable [from their substance] as does the genuineness of jewels. The
reason bere given [for rejecting the second alternative] can be applied
with equal force against the first alternative. Our author states the
second alternative and its refutation in the passage running from “One
might argue" through the words “But this is not so."
He now substantiates what he has said: for no one (supposes), etc.
Accordingly, etc.: as the rasas, etc., are not perceived as properties of
the expressed elements and as the perception of the expressed meaning
never fails to be helpful [to their perception}, we must posit a succession,
for of two simultaneous entities the one cannot aid (in the perception of
the other). But this succession is not perceived by sensitive persons, as
has been remarked above (1.10 L), because of their lively imagination
(bhdvand) and their literary practice (abhyása), although otherwise it
would be. As for him' who has already said that a rasa is itself a
Perception of a special kind, he too may speak of the perception of
a rasa by treating the rasa as a vyapadesin,? as we have already said
elsewhere.?
1. By "him" Abhinava means himself. — 2. For an explanation of vyapa-
desivadbhàva (= vyopodesivattva) see 3.6 g L, note 5. The rasas in Abhinava's
opinion do not qualify for the designation protiti-visaya, as they are forms of
pratiti itself. But one may speak loosely of rosasya pratiti as one speaks of
Rahoh Sirah. — 3. See above, 2.4 L and note 39 thereon.
[83.33b A
A An objection is raised that the word, as conditioned by con-
text, etc., gives rise to our perception of both the expressed and the
suggested meanings at the same time. So how can we hypothesize a
succession of these meanings? Our reflection on its expressed mean-
ing is not a prerequisite of a word's suggestiveness, for the rasas can
be suggested by the words (or sounds) of songs or the like; and no
reflection on the expressed meaning of these (words| is needed first.
To this we reply. We agree with the opionion that words as condi-
tioned by context are suggestive. But this suggestiveness is sometimes
the result of their phonetic form and sometimes of their expressive (de-
notative) power. In the case of those whose suggestiveness is bound to
thieir denotative power, if the suggestion could arise without our per-
ceiving what they denote and simply from our perceiving their phonetic
form. their suggestiveness would no longer be bound to thieir denota-
tive power. But if it is indeed bound to this (denotative power], it
follows that our perception of the suggested meaning must necessarily
be posterior to our perception of the denotative process. It makes no
difference if the succession is too rapid to be noticed. If a rosa or the
like could be perceived by means of the mere word as conditioned by
context, without any perception of its expressed meanipg, hearers who
know the context !but are themselves ignorant of the relation between
the word and its expressed meaning would also have this perception
of rasa from a mere hearing of a poem. Moreover, if the two mean-
ings occurred simultaneously, the perception of the expressed meaning
could not aid (in producing the suggested meaning]; whereas if it does
aid, it cannot be simultaneous. Even in the case of those words (or
sounds) of songs and the like whose suggestiveness is brought about
by our perception of their phonetic form, there must be a succession
in which perception of the form comes first and perception of the sug-
gested [rasa] cotties after. But this succession of activities of a word is
not perceived in [the area] of the rasas and the like, which differ from
any other meaning in that they do not contradict the expressed mean-
ings. The succession is not perceived because the attachment (ghatanà)
of the result [i.e., the attachment of a suggested meaning] to the word,
§ 3.33b L] 543
a result which can be brought about by no other means, occurs so
swiftly.?
1. Of the printed texts only that of Krishnamoorty gives the correct
reading: avadháritaprakaranánám, which fits the context, in place of anava-
dháritaprakaranánám, which does not. His reading seems to be based on the
variant readings reported by the KM ed. and on his Moodabidre palm-leaf.
2. Abhinava understands the passage which I have translated in this last
sentence very differently, as follows. “The succession is not perceived because
the various styles (sarighatand, that is, the phonetic form of the words and
the qualities resulting from word-compounding, etc.), each of which produces
its unique effect, bring about their effect so swiftly (that we are not aware
that our perception of the rosa is preceded by our perception of the style and
of the literal meaning]." I have rejected this interpretation, preferring what
seems to have been the interpretation of the Candritd, for which Abhinava
expresses heavy scorn at the end of his comment (see below). My reasons
are that I can find no evidence of Ánanda's ever using ghatand in the sense
of sarighatand, nor can I find any example where bhávin in such a compound
as àSubhávin is used causatively. The interpretation of Abhinava leads to a
very neat explanation of why the succession should be so swift, but I cannot
believe that Ananda had any such explanation in mind in writing this passage.
Tt goes against the whole tenor of his remarks on style (sarighataná) under
3.5-9.
L An objector may say: "We grant that rosas and the like are
separate from the expressed meaning, but you yourself have said that
no interval is perceived between the two. We would add that there is
no valid reason for even hypothesizing such an interval. By induction
from positive and negative examples we see that a perception of a rasa
can arise without any perception of expressed meaning, as when it is
brought about by the aid of mere sound in songs and the like where we
have a meaningless succession of syllables (svardldpa) without words.
So the expressed meaning and the so-called suggested meaning or rasa
appear at the same time through one and the same set of conditions
(sárnagri) and there is no use in assuming two operations, one of de-
notation and one of suggestion." Our author states this in the words,
An objection is raised. Even where there is meaning to the words
of a song, the understanding of that meaning is not necessary because
we see that the rosa arises in accordance with the scale and mode,
without regard to the suggested meaning. And although meaning may
544 [$ 3.33b L
be present, it is not seen by everyone. Our author states this, say-
ing, and no [reflection], etc. Of these [words]: viz., words of the
song, etc. By the word ddi ("etc.") he indicates the sounds of musical
instruments, or of wailing, etc.
We agree: he has in mind that he has said, "Where word or sense,"
etc. (Their suggestiveness] would no longer [be bound to their
denotative power]: for in that case the rasa would appear from the
words of a poem as it does in songs without any understanding of the
meaning of the words. But as this is not the case, we must admit
that the words have a denotative power also. And as this denotation
takes as its object the expressed meaning,! we must admit that our
perception of the expressed meaning occurs before [our perception of
the rasa]. He says this in the words, But [if it is indeed bound], etc.
This: viz. denotative power. Denotative process: i.e., denotative
power. In other words, suppose even that the expressed meaning is not
suggestive of the rasas, etc., and that our perception of them comes
from the words (or sounds) themselves. Still, as the words necessarily
rely on their denotative power as an aid in producing our perception of
the rasas, it follows that the perception of the expressed meaning must
come first?
But it might be argued that the denotative power plays no part here
any more than it does in the words of a song; and that if there is no
perception of rasa after a poem has been heard, the reason is the lack
of the necessary cooperating causes such as the understanding of the
context. Our author guards against this argument by saying, If [a
rasa], etc. For one may ask just what an understanding of the context
means. Is the context a reference to the help given by (the phonetic
form of] other sentences, or to the expressed meaning connected with
[the phonetic form of] other sentences? Even if one should understand
both, the rasa will not arise without one's understanding the literal
sense of the central sentence. Themselves: what he has in mind are
persons who might have had the mere context explained to them by
someone else. And a man who would deny as a cause the perception
of the expressed sense, a factor that can be shown to be a cause by
positive and negative concomitance, and who would have recourse to
the presence or absense of some unseen factor (to explain the occurrence
or absence of rasa], is strengthening no argument except an argument
in proof of his own perversity. This is the intention of the passage.
But the objector may admit that the denoted sense is useful [to
the production of the suggested sense] and still ask what purpose is
$3.33b L] 545
served by adopting the theory of succession. A mere co-presence (of the
suggested meaning}, characterized by [that meaning's) being dependent
on the same set of conditions [as the denoted meaning|,* can be the
useful factor. Our author guards against this by saying, if (the two
meanings occurred] simultaneously, etc. He means that to call
such an entity a helper when it could give no help would be merely
the inventing of a name without any substance. Even the objector has
admitted the priority of the useful factor. Our author states this by
saying, Even in the case of those words, etc. Our author’s intention
is by this very example to prove the priority of our perception of the
expressed meaning (to our perception of the suggestion].
Now, if there is an interval (between the two perceptions] why is it
not noticed? He addresses this question with the sentence. But this,
etc. He states the nature of the interval to be a "succession of activ-
ities": succession of activities. The two activities (kriye) are the
perceptions of the expressed and the suggested meanings, or, if you
will, of the denotative operation and of the suggesting or binting oper-
ation. The temporal succession of these activities is not apprehended.
The phrase in the rasas and the like refers to the area where [this
lack of apprehension is found]. Of what sort are these rasas, etc.? By
saying that they are different from other, expressed, meanings, that
is, from any other meaning that is expressed, as they are altogether
inexpressible, he implies that there must be an interval. And yet they
do not contradict the expressed meaning, for if they contradicted it,
the interval would be noticed. He states the reason why this [interval]
is not’noticed in the form of a locative of cause, “... dsubhdvinigu,”
which itself contains a further cause in “ananyasddhyatatphalaghatana-
su.” Here ghatandh® refers to what were called mádhurya (sweetness),
etc., in the section where the gunas (qualities) were described. They
are tatphalah, that is, they have perception of the rasas as their result
and they are anyásádhyáh; that is to say, whatever is accomplished by
each such ghataná is "not other," is sui generis, for one will not get
a perception of the tragic (karuna), for example, from a ghatané of
strength (ojas).
In other words, the interval is not noticed because, in a poem that
possesses the gunas, style (sarighatand) is used without any confu-
sion of object (i.e., each style is used to produce a specific rasa). But
granted that there is a precise distribution of styles, we may still ask
why the interval is not noticed. Hence he says, "because [the sarighata-
näs] bring about [their effects) so swiftly.” The sense is that without
546 [$3.33b L
waiting for our understanding of the expressed meaning, they imme-
diately set about building up the rosas, giving us a foretaste (ásváda)
of them. This is as much as to say that as the rasas are suggested
by style (sarighataná), the ground is laid for the relishing of a rasa at
the very beginning of the appropriate style before our understanding of
the meaning has come into play; and that it is on this account that the
rasa, even at the later moment, after we have understood the expressed
meaning and when the rasa has assumed its full flavor, does not appear
to have arisen later [than our understanding]. For wherever we bave
experienced a conclusion many times, the passage from understand-
ing of the invariable rule to that conclusion goes unnoticed. Practice
works such wonders that we can arrive at a conclusion by force of babit,
without really paying attention, simply by being able to infer it. Thus,
when we have by heart the universal law that where there is smoke
there is fire, the only thing that is necessary [for the inference of fire)
is the knowledge that the minor term has smoke; and this knowledge
takes the place of the full "consideration" (parémarsa).’ As soon as
the knowledge of smoke has arisen and has been aided by our memory
of the universal law, without any attention to contrary instances or
any perception of agreement, we pass without noticing any interval to
the knowledge of fire. So it is in this case too. But if the rosa were
contradictory to the expressed meaning, or if the style (ghatand) were
inappropriate [to that rasaj, the interval would be noticed.
The author of the Candrikd, who simply repeats what the text says
and who could easily fail to see an elephant in front of his eyes, com-
ments as follows. "Since the ghatand, that is, the formation, of the
result of the word (or, of this result), namely the literal and suggested
meanings, is produced by notbing else, that is, by no other power of the
word." We fail to see the slightest conception of the true meaning in
this explanation. But let me not argue at length with an elder member
of my family.
1. The reference is to 1.13 K. Abhinava does not here distinguish the
Kárikàkàra from the Vrttikára. The point in his quoting this particular Kárikà
seems to be that it takes for granted a knowledge of the context (prakaranddi-
jfiána), since both sabda and vdcydrtha suggest the pratiyamánártha with the
help of the context and other factors; see 1.13d A and note2. 2. BP glosses
vácyonisthà by vdcyavisayikd, "and as this power takes as its object the ex-
pressed meaning.” For nistha used in this sense see below, 4.28 L and note 1;
§3.33b L] $47
also Vakrokti. 1, vs. 125, Vrtti, lines 1-2: ity avinayánusthónanistham... abhi-
dAiyamánam anaucityam dvahati, 3. The view that rasa can arise from the
mere sound of words in a poem is here put forward only as an abhyupagama,
a tentative concession for the sake of argument, and will be followed by Abbi-
D&va's approved doctrine that "there is no origin of rasa without knowledge of
the meaning of the sentence involved.” In other sections of the book, however,
Abhinava comes close to holding the tentative view. Under 1.18 (p. 193), he
speaks of alliteration, even without aid from the expression of meaning, as
being suggestive of rasa. He says much the same in bis comment on 3.3. We
May perhaps bring the various expressions of his views on the matter into
harmony by the following statement. In certain cases of the alliteration of
gentle or harsh phonemes the mere hearing of the alliteration, even without
accompanying knowledge of the expressed sense, prepares the proper atmo-
sphere for the apprehension of a particular rasa. The clear apprehension of
the rasa, however, comes only after the perception of the expressed sense. In
other words, alliteration only cooperates with the knowledge of the expressed
sense in bringing about rasásváda and is not its principal cause. Compare the
phrases dsütrito rasdsuddah and parisphutásvádayuktyo ‘pi toward the end of
the present section (Kashi text, p. 409, lines 2-3). — 4. The same set of
conditions would be the particular word and its context, from which both
the expressed and the suggested meanings arise. 5. Ananyasddhyatotphala-
ghatanásv áfubhávinisu is interpreted as a locative of cause; cf. P&n. 2.3.36,
Värt. 6. It means. [they are not noticed] because their ghotanás are swift act-
ing. Then the substantive portion of the locative construction itself contains
à cause of that cause. The ghatands are swift acting because each is capable
of producing a unique result. — 6. In what follows Abhinava takes ghatand in
an extended sense of sarighofand (style). By it he understands not only style
of alliteration and compounding, but the qualities (gunos) such as sweetness,
force, etc. He supposes that this "style" gives us our first hint of the rasa to
be suggested, a hint that is later rendered specific by our perception of the
expressed meaning. — 7. For the later doctrine of inference, see Ingalls, Mate-
nals, pp. 32-33. The instrumental cause of the iaference "this mountain has
fire” is a knowledge of the universa] law “where there is smoke there is fire.”
The operation (vydpara) of this instrument takes the form of a consideration
(pardmarsa) in the form "this mountain possesses smoke which is tyapya by
(i.e., included within the extension of) fire." Now where we have often made
the inference, Abhinava tells us, we can dispense with a certain amount of this
process. Instead of the full consideration “parvato ‘yam vahnivydpyadhima-
vàn," all we need is the knowledge “this mountain has smoke" (parvato ‘yam
dhümavàn). The fact that the smoke is vohnivyápya is supplied by memory
and needs no attention to contrary instances (uijatiyopronidhdna, e.g., to the
absence of smoke in a locus of non-fire such as a lake) nor any perception of
cases in agreement (anusaranapratiti, e.g., "there is smoke in other loci of fire
548 {§3.33b L
such as a kitchen hearth”). We jump immediately from “there is smoke on
this mountain” to “there is fire on this mountain.”
A In some instances the interval is perceived, as in our appre-
hension of the type of suggested meaning that is similar to a reverber-
ation. If in these cases too the question is asked why, we would give
this explanation. First let us consider the type of suggested meaning
similar to a reverberation in its subtype based on the power of meaning.
Here we have two apprehensions, one of the expressed meaning and the
other of the meaning implied by it. Since the latter is different in kind
from any expressed meaning,’ these two perceptions are utterly dis-
parate. Hence their relation to one another as cause and effect cannot
remain hidden and their succession in time is obvious, just as it is in
the Prakrit verses quoted in the First Chapter to illustrate an "under-
stood" [i.e. suggested) sense.” In such instances, because of the utter
disparity of the expressed and suggested meanings our apprehension of
the one cannot be confused with our apprehension of the other.
Next let us look at the type of suggested meaning similar to a rever-
beration in its subtype based on the power of words, as in
May these rays [or, may these cows] of the blazing sun engender
in your purified selves unending bliss.
(Mayüra, Süryasataka 9]?
In verses such as this, where we have the verbal apprehension ($ábdi
pratitih)* of two senses ("rays" and “cows,” etc.), the apprehension of
a relation of simile and base between these two senses, since there is
no word (such as "like"| directly expressive of the simile, is something
implied by the capability of the situation. Here too the temporal suc-
cession of the apprehension of the suggested figure of speech to the
apprehension of the expressed meanings is easily noticed.
Now to look at suggestion where the suggested meaning similar to a
reverberation is of the type based on the power of words and where a
single word [rather than a whole sentence] acts as the suggestor. Here
there is the attachment [to two nouns] of an adjective [e.g., jada] that is
capable of two senses |-helpless, wretched,” when modifying asmi and
§ 3.33¢ A] 549
"insentient, cool," when modifying küpa| without any joining word (e.g.
"like," “and,” "although"]. Although the attachment is non-verbal [as
it is not denoted by a joining word], it is established by meaning. Just
as in our previous example, the succession is here clearly marked. Here
it is between the apprehension of the denoted meaning (“wretched,” as
applied to the speaker] and the figure of speech (si. ile], but only that,
which is thereby implied.* Although the apprehension (of the figure of
speech| derives from meaning, it can be considered as based on the
power of a word because it is initiated (prasdvita) by the capability of
a word (viz., jada) that can be attached'to two meanings.
In suggestion of the type where the expressed meaning is unintended,
the revelation of another meaning is preceded by an apprehension that
the words take no notice of their proper objects. A succession is there
fore necessary. We gave no attention to the temporal succession of
suggested to expressed meaning in this type for the very reason that
the expressed meaning is [always] unintended here. Thus there is nec-
essarily a succession from the expressed to the suggested meaning (of
whatever type] just as there is a succession from the word that denotes
to the meaning that is denoted, because in either case the latter is re-
lated to the former as effect to cause. But the succession is sometimes
noticed and sometimes not for the reasons above stated
1. In 3.33b Ananda used the phrase abhidheydntaravilaksana ("different
in nature from any directly expressed meaning") to describe roso. He uses it
here to describe the suggestioos of olarikáradhvam: and vastudhvans. Jacobi,
interpreting the phrase to mean "that which cannot be expressed by any other
words,” felt that the phrase was properly used only in the first instance. In
the present instance he recommended emending it to abhideyavilaksanatayá.
But the phrase does not have so restricted a meaning. — 2. The dhvani of
these Prakrit verses is anuronanorüpavyarigya, but it is not vivaksitányapara-
vácya — 3. The dhvam in this (and the next) example is both anuranana-
rüpavyorigya and viveksitanyaparavdcya. See the discussion of the whole verse
under2.21e A. 4. Verbal apprehension ($ábdi protitih): what is meant is an
understanding derived from a verbal expression, as opposed to arti protitih,
an understanding which derives from an implication or suggestion. 5. The
description will become clearer by reference to the verse prátum dhanair (“If
fate will have it,” etc.) quoted under 3.ld A. See also our note on that
verse. 8. [ have taken the simplest interpretation of the compound abhi-
dheyatatsámarthya-. Abhinava gives a different interpretation; see below. The
word mátro ("but only that") is intended to rule out the rosa, which is also
suggested by the denoted meaning but which is not perceived to be posterior.
153.33c L
L Where style (sarighatand) plays no part in suggestion, the
interval is perceived.! He states this in the words, In some instances.
He then raises the question why there should be this difference when
there is a suggested sense in all cases: If asked why, etc.
Obvious: what lies back of this is the previous verse:
Either a word or a sentence may serve as the suggestor in the type of
dhvani where the literal sense is not intended and, of the other type,
in that subtype where the suggested sense resembles a reverberation
(3.1 K];
for in this verse alliterative style and the like were not mentioned as
suggestive factors. Prakrit verses: such as "Go your round freely,
gentle monk" [1.4b A], on which we have commented above.
(Where we have the] verbal apprehension: the meaning is,
although it is verbal? Expressive of the simile: such as yathd, iva,
etc. By the capability of the situation: as much as to say, by the
capability of the sentence meaning.
Having thus discussed [sequential suggestion] based on the power of
words where the suggestion is revealed by a sentence, he goes on to
discuss the type that is revealed by a single word: where a single
word acts as the suggestor.
An adjective: e.g., jade. Attachment: e.g., the bringing it i
grammatical agreement with the well and with the speaker.”
The compound abhidheyatetsémarthyéksiptdlankdramétrapratit’ is
to be analysed as: the two apprehensions of just the two figures of
speech, namely that which is expressed and that which is implied by
the capability of that.‘ The succession between these apprehensions is
clearly marked, that is, easily noticed. By saying “just,” that is, only,
these two figures of speech, he indicates that in our apprehension of
the rasa the temporal succession is not noticed.
But now it appears to be contradictory that we should have here a
figure that both derives from meaning and that is based on the power
of a word. Being aware of this, he says, Although the apprehension
derives from meaning, etc. The truth of the matter is that there is
no contradiction. As we have already discussed the matter at length,
we will not repeat ourselves here.
Of their proper objects: The proper object of the word "blind"
(andha) is a person whose sight has been destroyed.* The being turned
$3.33c L| $51
away (vaimukhya) from that object means the taking no notice of that
object. We gave no special attention: sc. by describing (that aspect
of the type] in the name that we assigned,’ because it could not even be
suspected that the two apprehensions were simultaneous in this type.
The rasas and the like are the life of those vrttis named kaisiki, etc.,
which form the plot element, and of those named upandgarikd, etc.,
[which form varieties of style,] because the use of any one of the urttis
of either set is limited to a particular area by these rasas and the like.
This is the subject matter [of the Karika] and in connection with it, in
order to prove that the rasas and the like are something over and above
the expressed meaning, our author has furnished the above discussion
of succession. He now sums up the discussion by saying, Thus, etc.
We have first an apprehension of that which denotes, i.e., of a word,
and only after that an apprehension of that which is denoted. As the
master (Bhartrbari] has said: "Words furnish no meaning until they
are objects of our apprehension” ( Vak. 1.56); and again, “That is why,
when we have not understood the form (of. the words], we ask ‘What
did he say?'" (Vàk. 1.57). Here too, just as with [inferences based on]
universal concomitance, if we have made repeated use of the convention
[that attaches a given meaning to a given word], we may not notice the
succession.
1. As Abhinava has just (3.33b L) included under style (sorighatoná)
the qualities mádAuryo, ojas, etc., which are forerunners in al) cases of rasa,
this statement amounts to saying that where the suggestion is other then
rasa, the interval is perceived. 2. Abhinava's gloss serves to contrast the
ábdi pratitih of the two senses of the word with the drthi pratiitih of the
alarnküro. 3. aham: Abhinava takes the asmi of the verse as an indeclinable
particle synonymous with aham. It is listed as such in the cddigana of Pan
1.4.57. 4. In Abhinava's gloss abhidheyam and óksiptam are neuter because
they modify the neuter word mdtram. BP explains that the expressed figure
of speech is zeugma (dipoka) because the adjective jada is applied to two
substantives; and that the suggested figure of speech implied by the zeugma
is simile. This is doubtless a correct explanation of Abhinava. But it seems
doubful that Abhinava's is a correct explanation of Ananda. [t is hard to
see how Ananda could have regarded dipaka here as a directly denoted figure
of speech when he has said (3.1d .4) that the application of jada to hipa
is suggested 5. See 221e L. 6. The example is taken from the verse
quoted under 2.1¢. 7. What Abhinava means is that this type has been
552 § 3.33¢ L
called avivaksitavdcya, not samlaksyakramavyarigya, because the reference to
temporal succession was not thought to be necessary in its nomenclature.
A After we have described the varieties of suggestion (dhvani)
in this manner by means of the concept of suggestive power (vyarija-
katva), an objector may take issue with us. "What is this suggestive
power?” he may say. "[We put the question] because suggestive power
is merely the revealing of a suggested meaniog.' If the being suggested
(vyarigyatva) of a meaning is dependent on suggestive power and if the
proof of suggestive power depends on having a suggested meaning, the
two concepts rest on each other. By such circular definitions nothing
is really defined."
But we have already shown that the suggested meaning is something
distinct from the expressed meaning; and then, as dependent upon that
we established suggestive power. What is there to object to in this?
But [the objector may continue:| “This much is true, that you have
proved by your arguments the existence of something which is distinct
from a given expressed meaning. But why sbould that something be
called a suggested meaning? In fact, where it appears as the pre-
dominant meaning [of the sentence] it would be reasonable to call it
the expressed meaning because the sentence depends on it. That is
why the operation of the sentence which reveals it must be denotative.
What is the point of hypothesizing another power? Let us therefore
say that the meaning which forms the object of the whole sentence is
the primary expressed or denoted meaning. If we apprehend any other
expressed meaning in the course of arriving at that object, its appre-
hension will be merely a means to the apprehension [of the sentence
meaning], just as the apprehension of word-meaning serves as a means
to the apprehension of sentence-meaning."
1. I follow the text as corrected by Krishnamoorty on the basis of his
MB manuscript: kim idam vyafijokatvam náma / vyarigyárthaprakásanam hi
vyarijakatvam / tad vyarigyatvam cárthosya vyarjakasiddhyadinam vyarigyd-
peksayd ca ....
$3.33d L]
L At the beginning of Chapter Three is was stated that the
nature of suggestion (dhuani) would be explained through [an analysis
of] those factors which possess suggestive power. In summing up that
subject now, despite the fact that the existence of suggestive power was
already proved in Chapter One, he states an objection to its existence
in otder to fix its nature in the minds of his students by dealing with the
subject all in one place. He begins with, After we have described,
etc. An objector: viz., a Mimamsaka. What is this, etc.: the
opinion about to be stated is that of the objector.
Already: that is, in Chapter One, in the passage where the non-
existence of dhvani was refuted. So it is not the case that the suggested
meaning is proved to exist by proof of the suggestors, a process that
would be open to the charge of circular definition; because it was proved
by other reasons. This is what is meant. He puts it in the words,
[then,) as dependent on that, etc.
But why should that something, etc.: We grant that there is
a second meaning, [says the objector,] but if you give it the name
of "suggested," why could you not just as well give it the name of
"expressed" (or "denoted")? Or why not give the name of "suggested"
to what you consider to be the denoted? For a word's denotative power
flit., its property of being a denotator] is nothing more than a word's
having a meaning in so far as that meaning is understood. Denotative
power should extend just as far as denotation extends. And since that
chief meaning [of the sentence], which you have therefore described as
the annointed king of suggestion,’ stands at the limit of this extent,
it is proper that the power of denotation should extend to it. Our
author states this in the sentence, [In fact,] where [it appears as
the predominant meaning], etc.
[Of the sentence] which reveals it: of that sentence which nec-
essarily reveals this meaning which you consider to be the suggested
meaning. Merely a means: by this one expression he refers to the
school of Kumárila, the school of Prabhakara, and the school of the
Grammarians. For according to Kumarila,
In the working of these [varnas, phonemes] toward our understanding
of the sentence meaning, it is a prerequisite that they convey a knowledge
of the word meanings, just as the burning of fuel is a prerequisisite for
cooking. (Slokavdrttika, Vékyédhikarona, vs. 343]
554 [53.334 L
Thus (in his opinion) the meaning that is established as the final limit
(tátparyena) by the word-meanings that we understand from the in-
dividual sounds is the sentence meaning and this is precisely what is
denoted. In the view of the followers of Prabhakara, the [denotative|
operation is a long one, extending all the way to the sentence meaning,
which is the “caused element” (nimittin, i.e., the result). In their opin-
ion the individual word-meapings, which are the causal element, havea
metaphysical reality, whereas in the opinion of the Grammarians they
have not; that is the only difference between them [in this matter]. But
we bave explained this at length in Chapter One (1.4 L] and shall not
take the trouble to do so again. We confine our remarks bere to show-
ing what the text is referring to. It is to these three opinions that the
words of the objector refer.
1. The reference is to rusa as “the soul of dhvani,”
A To this we reply as follows. Where a word in denoting its
own meaning gives us to understand some further meaning, is there
a difference between its nature as denoter of its own meaning and its
Dature as cause of the understanding of the other meaning, or is there
not? It cannot be that there is no difference, for the two operations are
perceived to have different objects and to be of a different nature. Thus,
tbe operation in which a word is denotative has for its object the word's
own meaning. The operation that is suggestive (gamaka) has for its
Object some other meaning. And the designation of the denoted and
tbe suggested meanings as its own and as other cannot be rejected,
because the former is apprehended as something connected with the
word, while the latter is apprebended as something connected with that
which is connected with the word. The denoted meaning is something
directly connected with the word. The other meaning, being implied
by the capability of the denoted meaning, is something connected with
that with which the word is connected. [f it were something directly
connected with the word, we could not refer to it as something different
So between these two operations the difference in the object operated
upon is perfectly clear.
§3.33e L] 555
The difference in the nature of the operation is equally clear. For
the power of denoting is not the same thing as the power of suggesting,
because we see that the sounds of a song or the like, although they are
not denotative, may suggest such things as the rasas. The same point
can be made from the fact that gestures and the like, which are not
even sounds, are known to reveal particular meanings. Thus, a great
poet in writing “Her face was bowed in shyness,” etc.,! has shown how
a particular gesture can reveal a meaning.
Accordingly, both because of their difference of object and because of
their difference of nature, a word's power to denote its own meaning and
its power to cause us to understand some other meaning are different.
Now if there is a difference, then that other meaning, which we are
led to understand by the inherent capability of the denoted meaning,
cannot itself be called a denoted meaning. That it is the object of
some activity of a word, however, we are quite willing to admit; but
it is so as being suggested by the word, not as being denoted. And
since we apprehend a second meaning [e.g., the purity of the village in
the phrase "a village on the Ganges"] by the fitness of that meaning
to the relation [viz., denotedness] of a well known denoter [e.g., the
word "Ganges"], when that second meaning can be made the object of
our apprehension by a different word [i.e., "purity"] denoting its proper
object, it is right that we speak here of suggestion (prakasaná) [rather
than denotation].?
1. The reference is to the verse quoted under 3.4b A. 2. The syntax of
this sentence has thrown all the translations which I have seen of it very wide
of the mark. The correlatives are tasya arthéntarasya and yadwisayikaranam.
1n suggestion we apprehend that meaning which could be given directly by the
use of denotative word A, indirectly by the meaning's appropriateness to the
denotation of word B. Purity, which could be denoted by the word "purity,"
can also be apprehended by the word "Ganges," because purity is appropriate
to the Ganges. There is no need to emend the text.
L To this: sc., to the objection. We reply: that is, we furnish
the correct view (siddhànta). Denotative power and suggestive power
differ in nature and they differ in their objects, which are the word's
own meaning and a different meaning respectively. Here an opponent
may argue as follows. "If the second meaning is understood from the
first, how can it be termed a ‘different’ meaning? If it is not [understood
from the first], how can it bear any relation to the word by which it
556 [§ 3.33e L
could be called an object of the word?” Our author guards against this
objection hy saying, And the designation, etc.
We could not refer to it: In the phrase vyavahára eva na syát
the word order is irregular; what is meant is vyavahára naiva syát ("we
could not possibly refer to it").
Here it might be objected that the denotatve operation of a single
word, if the word has several meanings like the word aksan (the eye,
a die, etc.), may work on different objects. To guard against such an
objection he points out that the denotative and the suggestive differ
in nature: The difference in the nature, etc. He shows that the
matter is well known: For [the power of denoting] is not, etc.
He furnishes a reason to convince any one who might still disagree:
although they are not denotative, etc. [f the power of denotation
were the same as the power of suggestion, the power of suggestion could
not belong to that which is not denotative, nor would it be possible for
that which is suggestive to lack the power of denotation. But neither
of these implications is true, for we see in the sounds of a song that
a factor which cannot denote can produce a suggestion, while in the
lowering of the head, the heaving of the breast, and the onset of tears, it
is obvious that suggestive factors may be incapable of denotation. This
is the overall meaning, which be then sums up by saying, Accordingly,
both because of their difference of object, etc.
Then [that other meaning] cannot [be called a denoted mean-
ing): because to be a denoted meaning is to be the object of the deno-
tative activity of a word and not to be the object of an activity, taken
indiscriminately, of a word. As for its being the latter [i.e., the fact that
the "other meaning" is the object of some sort of activity of a word],
that merely proves what is already proved.' Our author states this in
the words, [That it is the object of some] activity of a word, etc.
Now the objector may say, "We will admit that there is no denotative
force in songs and such like, but we insist that the word [of which
we are here speaking] is denotative of this other meaning. For why
Should its denotativeness be cut short?" To guard against this objection
our author says, And since we apprehend, etc. Where a given
word takes for its object a meaning that belongs to another word, it is
proper to speak of suggestion and not of the denotative power of the
word. In the same case it is not proper to speak of the meaning as
being denoted. This is because the power of denotation is the power
of giving a meaning by convention, without any intervention, as we see
in the case of that word in giving its own meaning. Our author says
§ 3.33f A] 557
this in speaking of a word's denoting its proper object. Because to
be denoted [of a meaning] is to be given by force of convention with-
out any intervention [of another meaning], just as the same meaning
[that is here suggested] is given by some other word [viz. its proper
denoter]. He says this in the sentence, And since we apprehend,
etc. The compound prasiddhábhidhánántarasambandhayogyatvena is to
be analysed thus: "(characterized) by a fitness consisting in, or a fit-
ness for, the relation of being the denoted object of another word [e.g.,
"Ganges"], which is well known (inasmuch as it is denotative)." Now
there is no such denotative power of the word here [e.g., in "Ganges"|
toward the [suggested] meaning [e.g., purity]; and there is no denotat-
edness of this meaning by the word ["Ganges"]. If there is not, then
how can the word be said to take this meaning for its object? He an-
ticipates the answer by saying, "since we apprehend" it. Now if the
meaning is apprehended without any denoter-denoted operation, the
word's operation (or power) must be of a different character (from that
of denotation). This is what the argument amounts to.
1. Siddhasádhona, the proving of what is proved, is a fault of inference
noticed by the Naiy&yikas. One does not infer the presence of an elephant by
its trumpeting after one already sees the elephant.
A And it is not true that the relation of expressed to suggested
meaning follows the analogy of the relation of word meaning to sen-
tence meaning.’ For it is held by some scholars that our apprehension
of word meanings is a pure fiction; and even those who do not admit
the artificiality of this apprehension must take the relation of sentence
meaning to word meaning on the analogy of the relation of a pot to
its component causes viz., the portions of the pot].? For just as when
the pot is cornpletéd there is no perception of its component causes
separate from itself, just so when a sentence or its meaning is appre-
hended [there is no apprehension} of the words or their meanings (as
separate therefrom]. If there were a perception of them as separate, our
understanding of the sentence meaning would disappear. This pattern
558 (§3.33f4
does not hold for the expressed meaning and the suggested meaning,
for when the suggested meaning is apprehended our knowledge of the
expressed meaning does not disappear, because that [suggested mean-
ing] can be revealed only by the appearance of the expressed meaning.’
Accordingly, the analogy that applies here is that of a lamp and a pot.
For just as when a pot is cognized by means of a lamp the light of
the lamp does not disappear, just so the appearance of the expressed
when the suggested is apprehended. As for the statement in Chapter
One that “(the understanding of the suggested sense is preceded by
understanding of the denoted sense] just as [the understanding of the
sentence meaning comes| through the meaning of the words” (1.10 K],
it was intended to show no more than that expressed meaning and
word meaning are similar in both serving as means, [the first first to
the suggested meaning and the second to the sentence meaning].
1. Ananda here qualifies the statement of Kárikà 1.10. — 2. "Some
scholars" bere refers to the grammarians who follow Bhartrbari. Bhartrhari
beld that words are essentially fictions invented by grammarians in order to
analyse tbe meaning of sentences, the sentences being the only units that
actually transmit information. For a discussion of this view see J. Brough,
“Some Indian Theories of Meaning,” TPS 1953, p. 1658. "Those who do
not admit the irreality of this apprehension” will refer to other grammarians
and to the Mimámsakas. The relation of a pot to its component causes is a
concept derived from the Ny&ya-Vaisesika. The separate halves or portions
(kapálou) of an Indian pot (ghata) were molded with a stick on a revolving
wheel and were later joined together to make the pot. [n analysing the causes
of a pot the Naiyayikas say that the instrumental cause (nimitta-kdrana) is
the stick, the component or inherent cause (upádána- or samavági-kárana) is
the portions of the pot. The Ny&ya always speaks of two portions (kapálau),
but Abhinava here speaks of several portions (kapdiah) presumably in order
to furnish a better analogy to the words of a sentence. The non-iaherent cause
(asamaváyi-kárana) is the conjunction of the pot-portions. The potter is not
a cause but the causer or agent (karzr). — 3. It is obvious that the expressed
meaning (e.g. a description of a vibhdva) does not disappear when a rasa is
suggested. It may take more thought to realize that the expressed meaning
does not disappear in other forms. of suggestion. But even in avivaksitavdcya
of the atyantatiraskrto type a little thought will show that we must remain
aware of the meaning that has been set aside even while we apprehend the
suggestion. In the verse "Go your rounds freely, gentle monk," the speaker
does not intend the expressed sense. But if we, the audience, did not keep it
in mind, we should not be amused by the verse. Badarinath Sarma makes a
useful remark on this passage. The vácya, he says, is not a component cause of
$3.33f L| 559
the vyorigyo as the pot-halves are of the pot, but an instrumental cause. The
stick does not lose its identity in the completed pot; it is only the pot-halves
tbat lose their identity in it. This is the reason why Ananda shifts from the
pot-halves and pot analogy to the lamp and pot analogy.
L An objector might say, "Very well, we will grant that the
denotative power is not [the conveyor of what you call the suggested
meaning]; still, the final power of the sentence (tátparyasakti) might
well be." Anticipating such an objection, our author says, And it is
not true that, etc. By some scholars: viz, grammarians. Even
those who do not admit: viz., Bhatta Kumārila and his followers.!
He then explains the analogy: For just as, etc. Its component
causes: by this expression he is referring to the portions of the pot
which are its inherent causes [according to the Nyaya]. In the opinion
of the Buddhists and the Sánkhyas, of course, there is no existence of
the components at the time when the pot is composed of them—in
the Buddhist doctrine because the components (like all other entities]
last only for a moment; in the Sábkhya doctrine because they cease
to be manifested [as soon as their effect-form appears]—but in either
opinion there is no perception of them at that time as separate from
the pot; and so the example serves to this extent. Would disappear:
he means, because it would have no unity of meaning.”
Having thus ‘rejected the analogy of word meaning and sentence
meaning that was [intended] to establish the power of overall sentence
meanidg (tátparyasakti) in the area under discussion [viz., in the area
of suggested meanings], he now applies to this area the analogy of
the lamp and the pot in order to establish the power of which he ap-
Proves, namely the power of revelation (or suggestion): Accordingly,
etc. Since the analogy of word meaning and sentence meaning is not
proper, he accordingly applies the pertinent analogy, after analysing it,
to the situation which it will illustrate: For just as when a pot, etc.
But it was said above [1.10 K] that “the understanding of this matter
|viz., the suggested sense] is preceded by understanding of the denoted
sense just as the understanding of the sentence meaning comes through
the meaning of the component words.” One may ask why our author
has gone to such pains here to reject this analogy. Seeing that such a
question is likely, he says, As for the statement in Chapter One,
etc. It [was intended to show], etc: he means that the two matters
are not analogous in all respects.
560 [53.33€
1. Compare Abhinava's remarks on 1.4b and 3.33d. 2. It is a common
postulate of grammar, Mimümsá, and Nyàya that a sentence has only one
meaning. Although the three schools differ in the way they analyse sentence
meaning, they would all agree that if meanings are apprehended as separate,
they cannot form one sentence.
A But at this rate, it will be said, we bave arrived at giving two
meanings at one time to a sentence; and that being the case, its nature
as a sentence is destroyed, for this is defined as the having of only one
meaning.'
We reply that there is no such fault here, because the two [meanings]
are distributed as principal and subordinate. Sometimes the suggested
sense is predominant and the expressed sense subordinate. Sometimes
the expressed sense is predominant and the suggested sense subordi-
nate. Of these [alternatives], where the suggested sense is predominant
we have what is called suggestive poetry (dhvani). Where the expressed
sense is predominant we have a different type [of poetry] that will be
described in what follows. Accordingly, it stands established that even
when the suggested sense is predominant in a poem, this suggested
sense [although it is the main sentence meaning] is not denoted but
suggested.?
However, where the suggested sense is not intended to be predom-
inant, even you [Mimàmsakas| should admit that it is not expressed,
for the word [that reveals it] is not directed toward that (final sentence
meaning). To this extent then the suggested forms a certain area of &
word's operation. So even when the suggested sense is predominant,
why should it then forswear its nature? Thus, [by the arguments given]
so far, [it would appear that] the denotative operation is different from
the suggestive operation. But there is this other reason why the sug-
gestive differs from the denotative, namely, that the denotative is based
solely on words whereas the other is based on both words and meaning;
because we have already shown that both words and meanings act as
suggestors.
$3.33g L] 561
1. See above, 3.33f L, note 2. 2. That is to say, a sentence that
contains a suggestion is a complex semantic unit. 3. Here at last we have
the conclusive answer to the objection, raised in 3.33d, that where a suggested
meaning appears as the predominant meaning of a sentence it should be called
the expressed meaning "because the sentence depends on it."
L (Mimamsaka objection] At this rate: be means, by (fol-
lowing] the pattern of tbe lamp and the pot, both of which appear
[separately] at the same time. This: viz., the nature of a sentence.
A sentence is defined as having only one meaning, because it is stated
[inMimámsaS. 2.1.46] that a sentence is (known to be] one from its
having just one meaning. For when a word is heard once, it rouses our
memory of its conventional attachment to a given meaning and that
meaning is what is understood by the word. Since there is no activity
[of the denotative power] after it has ceased and since there cannot be
a simultaneous recall of several conventions, what chance is there for
two different meanings? On the other hand, if [the word is] repeated
or later remembered, it is not the same word.' Such is the [objector's]
meaning.
[Ánanda's reply:] The two: sc. the two meanings. Of these: the
sense is, if we take the first of these alternatives. A different type:
Sc. that which is termed gunibhutavyangya (“in which the suggestion
is subordinated”). Suggested: i.e., revealed (prakasya).
Now since that toward which a word is directed (yatparah sabdah) is
the word's meaning, it might follow that when the suggested meaning is
predominant it [will be the meaning toward which the word is directed
and so] should be called the expressed meaning. But what about the
case where that meaning is not predominant? If you designate the
meaning as suggested in that case, we have won our argument. He
States this in the sentence, Moreover, etc. But the objector may
bold out against calling the meaning suggested when it is predominant.
So our autbor says, So even when, etc. What he means is that
the necessary conditions for being a suggested meaning are these: the
meaning must be different from [the expressed meaning]; it must be
connected with that [viz., the direct meaning] with which the Word is
connected; and it must not have been arrived at by using the convention
[e.g. by using the dictionary]. As these conditions are found where the
suggested meaning is predominant just as well [as where it is not}, there
is no reason to suppose that it changes its nature [from the one case
5e 13 3.33g 5
to the other]. He sums the matter up by saying, Thus, sc., because it
differs in its objects and in its nature.
So far (tóvat): this expression lays the ground for a further argu-
ment.” He proceeds to give it in the words, But there is this other
reason, etc. By these words he shows that as there is a difference
in the complex of conditions (necessary to produce these two types of
meaning], there must be a difference in their causes. But we have shown
this matter at length in Chapter One, on the definition of dhvani, when
explaining the use of the word và and of the dual form vyariktah in the
passage “whenever a meaning or a word,” etc. (1.13 L). So we do not
enter into details here.
1. Thus the Mimamsaka would analyse what we should call a sentence
containing a pun as two sentences, in the first of which the ambivalent word
or phrase gives the meaning that best suits the context and in the second
of which the word or phrase is repeated (or, as we should say, "supplied")
or remembered; but this second occurrence is not really the same word or
phrase, so it can give a different meaning. 2. Abhinava bas explained the
force of tàvat in much the same way before; see 3.20e L, end.
A Itis true that secondary usage (gunavrtti), whether metaphor-
ical (upacóro) or relational (loksaná),' is also based on both [word and
meaning]. But from secondary usage also, suggestiveness differs both
in nature and in object.
To speak first of its nature: it is obvious that secondary usage is
a non-primary (amukhya) operation of a word whereas suggestiveness
is a primary (mukhya)? operation, for not the slightest hint of a non-
primary nature can be observed in our apprehension of any of the three
types of suggested sense that arise from meaning. Then there is this
other difference of nature: that secondary usage may be called a deno-
tative operation applied in a non-primary way, whereas suggestiveness
is entirely différent from denotation, as we have already explained.’
And still another difference of nature is this: that in secondary us-
age a meaning that indicates a second meaning becomes transformed
into that indicated meaning, as in garigáyám ghosah (“a village on the
§3.33h A] 56:
Ganges"); whereas in the process of suggestion the meaning that sug.
gests a second meaning is apprehended to reveal that second meaning
only by revealing itself at the same time.‘ It acts in this respect like ¢
lamp, as may be seen in such examples as “Parvati counted the petal:
of the lotus in her hand.”$ If we were to give the name relational usage
(laksaná) to an operation where one meaning indicates another with-
out our setting aside the apprehension of the first meaning, we woulc
be making relational usage into the primary operation of words. Fo
almost every sentence reveals a meaning, the object of the tátparyc
(the overall sentence operation), which is different from its expressed
meaning.
"But even in your view," the objector may ask, "what sort of oper-
ation of the word can you hypothesize when a meaning suggests one
of your three types of suggestion?" We answer this by saying: since
this sort of suggestiveness attaches to meaning only by force of some
word as conditioned by context, it cannot be denied that the word in
question plays a: useful part in the process."
1, For discussion of these terms see 1.1 K, note 2. 2. Here “primary”
means based upon the literal sense and “non-primary” means deviating from
the literal sense. In garigáyám ghosoh (“a village on the Ganges; see 1.4b L,
note 6) the suggestion of coolness and purity carried by “Ganges” comes
directly from the literal sense of India's holiest river, whereas the application
of “Ganges” to the bank which borders the river is a deviation from the literal
sense. 3. In garigdydm ghosah we are denoting the bank of the river, but
in a roundabóut way, viz., by directly denoting something contiguous to it.
But we are not denoting coolness and purity at all; we are suggesting them.
4. Phe meaning of garigà becomes transformed into the meaning garigdtatah
(bank of the Ganges) for the purpose of locating the village. But its proper
meaning, must also remain before our minds in order for the suggestion of
coolness and purity to take effect. S. The example has been discussed
under 2.22 A. Whether we consider the suggested meaning to be a vyabhi-
cáribháva or a rasa, the primary meaning remains clearly before our mind
at the very moment that we apprehend the suggested meaning. 6. Abhi-
nava fails to comment on this sentence. I take it that it means little more
than “every sentence carries a meaning otber than the expressed meaning of
its words.” Denotation and suggestion are the primary operations of a word.
Gunavrtti is secondary and unusual. 7. The point of the final objection and
answer of this section is not clearly brought out by Abhinava. The objector is
hoping to show that vyarijokatva is not a property of the word at all because
it is the meaning (artha) that is responsible for the suggestion; the word is
simply denotative or secondary as the case may be. Ánanda's reply is that the
564 [53.33h A
suggestion furnished by the meaning would be impossible without the help of
the word. This implies that vyarijakatva attaches to the word
L Having thus shown that the suggestive operation is different
from the primary operation of denotation on the grounds of difference
of object, nature, and cause, he foresees a question as to what difference
there can be between the suggestive and the secondary operations since
the two are alike in being based on both word and meaning. To show
that the suggestive is different from the non-primary (i.e., secondary|
operation he now says, It is true that secondary usage, etc. Based
on both: viz, both word and meaning. The natures of metaphor
(upacára) and of relational secondary usage (laksaná) have been dis-
tinguished and explained in Chapter One, so we shall not repeat the
matter bere. Is a primary operation: i.e., is of non-stumbling gait
(askhaladgati).! The three types of suggested sense: viz., vastu
(fact or situation), alarikdra (figure of speech) and rasa. A denotative
operation: for even here there is still an employment of convention.?
As we have explained: viz., just above. Transformed: so that it
no longer appears i its proper form.
What sort of: i.e., primary or non-primary, for there is no other
sort. If [you assign to the suggestive word a] primary [operation], then
it is denotative. Otherwise it is secondary. The term gunavrtti (sec-
ondary operation) is to be explained as the operation of a word when
its function (vrtti) is through some guna, that is, some special cause
(nimitta) such as similarity [of some other object to the proper object
of that word], etc. Now, our author’s intention is that suggestiveness
is a primary operation but that it differs from denotativeness because
its set of conditions (sámagri) differs from that of denotativeness. Ac-
cordingly he says, We answer this, etc.
1. See 1.17 K and 14b L, note 17. 2. One could not apply “gariga”
to garigdtatah if it were not for the dictionary meaning of "garig&" On the
other hand, one could suggest purity by words with quite other dictionary
meanings.
§ 3.331 A]
A The difference in the area! of secondary and suggestive op-
erations is Jikewise perfectly clear. For the three areas within which
suggestiveness operates are: the rasas.and the like, certain types of
alarikáras, and facts or situations provided that they appear in sug-
gested form. Of these, no one caims, nor could he claim, that our
apprehension of rasas and the like is due to secondary operation.? The
same holds for our apprehension of suggested alarikaras. A suggested
[fact or situation] is one which is intended to be conveyed without
taking the help of the proper denotative words, in order that we may
apprehend some special beauty [in that fact or situation]. This does not
wholly coincide with the area of secondary operations, for we see that
words are used metaphorically (not only to achieve beauty but] also
because of idiom or conformity [to convention}. This has already been
stated." And even if an instance does fall within the area of secondary
usage,‘ this is only because of an admixture of suggestiveness. So we
see that sugestiveness is radically different from secondary operation.
While suggestiveness is different from the denotative and secondary
operations, it has a distribution that includes depencence on both of
them. For suggestiveness sometimes depends on the denotative oper-
ation, as in that type of suggestion where the expressed meaning is
intended as leading on to another meaning (vivaksitanyaparavdcya);
and sometimes it depends on secondary usage, as in that sort of sug-
gestion where the expressed meaning is not intended (avivaksitavacya).
And it was in order to show this double dependence that the very first
analysis of dhvani was into these two divisions. Inasmuch as sugges-
tiveness depends on both, its nature cannot be said to be that of either.
It cannot be of the same nature as the denotative operation, because
some of its occurrences depend on secondary (or relational) use (laksa-
nd); and it cannot be of the same nature as laksoná, because in other
occurrences it depends on the denotative operation. Nor is this double
dependence the only reason that its nature cannot be that of either.
There is a further reason, namely that we find suggestiveness occur-
ring as a property of sounds that are devoid of denotative or secondary
power. Thus, the sounds of a song can also be suggestive of the rasas
566 [53.331 A
and the like, whereas no denotative or indicative power can possibly be
found in these [sounds]. As we find suggestiveness in areas even out-
side of sounds, it is clearly improper to speak of it as a mode of some
such verbal property as denotativeness and the like. And if, despite
the fact that suggestivess differs in nature from the mode of operation
of the well-known properties of words, namely power of denotation and
laksaná,etc., you would still imagine it to be their mode of operation,
why not just as well imagine it to be a mode of operation of the word
itself?$
Thus, in the matter of verbal communication [we may speak of] three
modes of operation: the denotative (vàcakatva), the secondary (guna-
vrtti), and the suggestive (vyarijakatva). Of these, where we find sug-
gestiveness, if the suggested sense is predominant, we have dhvani, of
which the two main varieties were given at the outset as that where the
expressed meaning is not intended (avivaksitavácya) and that where the
expressed meaning is intended but as leading on to a further meaning
(vivaksitànyaparavácya); and both these varieties have been described
in detail.
1. visaya: area (range) of operation, or objects operated upon. 2. I
have taken the iti in gunavrttir iti as a mark of cause, understanding the
whole phrase as equivalent to gunavrtteh. 3. Viz., in 1.14 A. 4. That is,
if some fact or situation which is rendered in secondary terms (by metaphor,
metonymy, etc.) happens to be beautiful, this is because of the suggestiveness
of the phrase, not because of its secondary usage. — S. This sentence has given
trouble to all commentators and translators. BP tries to make sense of the
passage by taking sabdaprokáránám as a genitive of limitation ("among"),
but this does not go far enough. Jacobi emended by reading sabdadharmapro-
kàránàm in place of fabdaprokáránám. V. Patwardhan suggests changing the
order of the words so as to read: yodi ca vácakatvolaksanódinám prasiddhà-
nam sabdaprokàránàm vilaksanatve ‘pi My translation embodies both these
suggestions. Abhinava's remarks (see below) I find to be of no help
L Thus suggestiveness, because of the three modes in which it
operates, to wit, without stumbling in its march [from word to mean-
ing], without the slightest aid from the conventional [or dictionary
meaning], and with a [continuing] appearance (of the expressed mean-
ing] as separate [from the suggested meaning], is different in nature
from secondary operation, which is carried on in the reverse of these
three ways. Our author, having explained this difference, now states
§ 3.331 L] 567
the difference in its area of operation: The difference in the area,
etc. As facts and situations are also in the area of secondary operation,
he makes a distinction: provided that they appear in suggested
form.
The area of suggestiveness is not the area of secondary usage and
further differences [viz., those discussed in Chapter One] from the area
of the latter may be added.
He begins by speaking of the first variety [of suggestiveness): Of
these, etc. Nor could he claim: because in this [perception of the
rasas] the set of conditions for secondary usage is lacking, as has previ-
ously been stated.! The same holds: he means that secondary usage
is impossible bere also. He then explains the qualification be has just
given of a fact or situation: that we may apprehend some spe-
cial beauty, etc. In saying that this does not wholly [coincide], be
means that there is a partial coincidence. For example in the line “and
like a mirror blinded by breath" [the word "blinded" is used both as a
secondary meaning and as a suggestor|.? As has already been stated,
"secondary usage can sometimes be an adventitious characteristic of
a certain type of dhvani" [1.19 K). Because of idiom: for example,
such words as làvanya (literally, “saltiness,” idiomatically, "charm").
Because of conformity: that is, because of conformity to past prac-
tice (urtta) or conformity to current convention (vyavahdra), as in such
phrases as "this lotus-petal couch speaks."? Already: viz., in Chapter
One, in the verse, "Words which are used idiomatically," etc.* He now
clarifies, along the lines of our explanation above, what he meant by
[calling the areas} "not wholly” coincident: And even if, etc. From
secondary usage: the word gunavrtter is ablative.
He now shows that suggestiveness differs from botb denotative oper-
ation and secondary usage by showing in turns its difference from the
former because of its being given life by the latter and its difference
from the latter by its being given life by the former: [While sugges-
tiveness is different] from the denotative, etc. The particle ca
has the sense of restriction and is in irregular position, as is also the
particle api That is, not only do the previous reasons go to form a
syllogistic proof? of the difference [of suggestiveness) from denotative
operation and secondary operation, but so also does its distribution
into instances based on both. that is, based on the primary and based
on the secondary operation. So the general sense of the sentence is: it
is different from either of these, because instances can be found which
are based on the other.”
568 (§ 3.331 L
He distinguishes these (two forms of suggestiveness]; For sugges-
tiveness [sometimes depends], etc. The very first: viz.,, as given
in Chapter One in the passage, "And it is (in general of two sorts,|”
etc. [1.13m A]. He now indicates another reason: and it cannot be.
The indicated reason is that the place of its occurrence differs both
from denotation and from secondary usage. He makes the point clear:
Thus, the sounds of a song, etc. In these: in the sounds of songs.
He now indicates another reason: As [we find suggestiveness in
areas] even outside of sounds, etc. The reason here indicated may
be given in syllogistic form thus: Suggestiveness is different from deno-
tative and secondary operations because it occurs in areas even outside
of sound, like the property of being knowable.*
Now the opponent might say, “I grant that the suggestiveness that
occurs in something that is not denotative is different from denotative-
ness,’ but I still insist that the suggestiveness in that which is denota-
tive is not different." To guard against this our author says, And if,
etc. By the word ddi (“etcetera”) he includes gauna (secondary usage
in the specific form of metaphor) [in addition to laksaná, the relational
form of secondary usage]. Of the word itself: if "suggestiveness" and
"denotativeness" are imagined as synonyms, why not imagine "sugges-
tiveness” and "word" to be synonyms?!? For there is no obstacle to
wisbful thinking. But, when we have shown the nature of suggestive-
ness to be distinct, how can one misassign this property to an area not
its own? The sense is that at this rate one could say that smoke on
a mountain does not derive from fire (but rather from water or rocks].
Now he sums up the distinction [of suggestiveness from denotation and
secondary usage]: Thus, etc. By the word communication he rules
out the roar of the sea and such like.
1. The set of conditions for laksaná is that the primary meaning must be
blocked, that the secondary meaning must be related to the primary meaning
in one of certain ways, etc. See Abhinava's comment on 1.17 2. See Abhi-
nava's remarks on this question, 2.1c L. 3. See above, 1.14 A. 4. The
reference is to 1.16 K. 5. By “the sense of restriction" is meant the sence
of eva; see 2.10 L, note 3. So Abhinava is interpreting the sentence to mean:
vácakatvagunavrttivilaksanasyaiva tasya ... vyavasthánam api. 6. The syl-
logism would be in the form: vyarijakatvam vácakatvagunavritivilaksanarn
pürvoktohetukalàpát. For the portion purvoktahetukaldpa that forms part of
(is a ghatana of) the vyápti of this proof, one may substitute ubhaydsraya-
(vena vyavasthánát. — 7. Literally, “it is different from ubhaya because it is
distributed into instances that are based on ubhaya." Logic and idiom forbid
$3.33] A] 569
one to translate ubhaya here by its dictionary meaning of "both." — 8. The
proof derives from the fact that the minor term (pakso, here = vyafijakatva)
is of wider extension than vácakatva and gunavrtti with which the opponent
seeks to equate it. Accordingly, the property of being knowable (promeyatva)
i$ chosen as the example (uddAarana), this being a property of the widest
extension possible. Promeyatva, according to the Nydya, occurs in every-
thing, for everything is knowable, if not by us at least by God. 9. To be
strictly logical , in line 4 ofL on Text, p. 428 we must either emend avácake
to avdcakddau or emend vácakatváder to vácakatvosya.
10. Clearly Abhinava takes the apodosis of Ananda's sentence (viz., tac
chabdasyaiva prakdratvena kasmán na parikalpyate) to be an outrageous sug-
gestion, just as the protasis is outrageous. Hence his analogy to regarding
smoke as produced by non-fire. But it would seem to me that the apodosis
actually embodies Ánanda's accepted view, for Ananda continues in his next
sentence by stating that the vyarijakotva is one of the three modes of a word.
I hesitate to say that Abhinava is wrong, howeever, because the reading and
meaning of the first part of Ánanda's sentence, on which Abhinava is here
commenting, are obscure. See above 1.33i A, note 5.
A To this someone might object.! "We grant you," he might
say, "that there is no secondary operation in that type of suggestion
where the expressed meaning is intended but leads on to a further
meaning, just as you have said. For how can we speak of a secondary
operation where our apprebension of a second meaning is preceded by
an apprehension of a denotative word and its expressed meaning? For
in secondary usage it is impossible that the expressed meaning should
be intended.? This is true of both types of secondary usage: (a) where
a word because of some special reason is superimposed on a foreign
Object, the native sense of the word being completely set aside in the
process, as in such phrases as ‘the brahmin boy is a Gre';? and (b) where
à word holds on to a part of its native sense and by means of some
connection fof the foreign sense] with that [native sense] passes on to
the foreign sense, as in such phrases as ‘a village on the Ganges. And
So it stands to reason that we should speak of suggestiveness in that
type of dhvani where the expressed meaning is intended as leading on
570 (§3.33j A
to a second meaning, for there we not only apprehend the nature of the
denotative word and its expressed meaning but we also understand a
[second, suggested] meaning. That which casts light on something else
in the very act of revealing its own self is called a suggestor. As it is
only a denotative word [and never a metaphorical or indicative word]
that can be suggestive in such a case, we can never speak of secondary
operation here. But where the expressed meaning is unintended, how
does your dhvani differ from secondary usage? Fori its two subtypes
we see the two types of secondary usage."*
To this we reply that here also there is no fault; because while the
type of suggestion where the expressed meaning is unintended relies on
the path of secondary usage, it is not itself secondary usage. Secondary
usage can also be found (in instances that are entirely] without sug-
gestiveness. Again, suggestiveness is found nowhere without the sug-
gested meaning's being a source of beauty as we have stated, whereas
secondary usage may come into being in the form of a metaphorical
identity resting on a property belonging to the expressed object and on
a suggested meaning of any sort [not necessarily a beautiful meaning].
For example, [we call] the young brahmin a fire because of the sharp-
ness [of fire};7 we speak of a woman's face as a moon because of the
delighfulness [of the moon]. The same is seen in the line, "there is no
tautology in lovers."*
And that variety of secondary usage which is relational (laksanarüpá)
can occur without our apprehending any beautiful suggestion, simply
by making use of some connection [of the expressed object] with the
indicated object, as in such examples as "the benches cry out."?
1. The objector here is closer to Ánanda's views than were the previous
obj tors. Most of his speech is an explanation of why gunavrtti is impos-
sible in vivoksitónyaporavácyadhvani, a view which Ananda shares. Only at
the end of his speech, when he comes to avivoksitavácyadAvani, does he dis-
agree. 2. The structure of the sentence is obscured by the mispunctuation
of the Kashi text. The structure is: na hi gunavrttau yadā ... yadd ca...
tadd vivaksitavdcyatvam upapadyate. 3. The meaning of the phrase is that
the boy is quick to anger. The reason for the superimposition is similarity:
both the boy and fire flare up quickly. The example is thus of the variety
of secondary usage called gauni (metaphorical). Mammata and later authors
further analyse the type into two subtypes. In the first, called sdropd, the
metaphorical word (fire) is superimposed on its base (the brahmin boy as in
the present example). In the second, called sàdhyávasánikà, the metaphorical
word “swallows” its base. An example is agnir eváyam, “he is a real fire." One
$3.33] A] 571
may note that the “metaphor” of Greco-Latin rhetoric shows a still greater
degree of swallowing: "The fure of Rome spoke to the senate," meaning that
Cicero spoke. — 4. This is an example of the relational or non-metaphorical
variety of secondary usage, called uddhá laksaná by Mammata. This partic-
ular example is based on the relation of proximity between the Ganges and its
bank. See 1.4b L, note 6. We may now turn to a difference between Ananda
and later writers in the interpretation of this famous example. Later writers
regard garigáyám ghogah as an example of jahatsvdrtha laksaná, a secondary
use of & word which abandons its native sense. The stock example of the
opposite, ajahalleksand, is kuntáh pruvijanti "the spears enter (the city),"
where what is meant is spearmen. Here it is clear that the native sense is not
wholly abandoned, because the spears do come into the city together with
the spearmen. Ananda, on the other hand, regards garigáyám ghosa as an
example of ajahatsvdrthd loksoná. What led him to this view was probably
the fact that even in its secondary use here garigdydm does not mean just
any river bank. It means specifically the bank of the River Ganges. So the
native meaning of garigá appears in a subordiate or shadowy form. However,
as the full native sense of garigd is not present, one may properly designate
the example as aviveksitavécya — S. By the two subtypes of avivaksitavácya-
dhvani the objector means the atyantatiruskrta, as in agnir mdnavakah, and
the arthántorosarikromita, as in garigáyám ghosah By the two types of sec-
ondary usage he means the gauni and the laksa 6. There is a trick of
terminology here that Abhinava in his comment does not cure. It is implied
by 1.17 K that wherever there is gunavrtti there must be a vyarigya Logically
it follows that the word which furaishes the gunavrtti must also possess the
power of vyañjakatva But Ananda says no. When he speaks of warijakatva,
he means only the power to produce a beautiful vyarigya. In the conventional
and unbeautiful instances of vyarigya which he here adduces, the vyarigya is
merely a by-product of the gunauriti It requires no separate vydpdra of the
word for its explanation. I call this a trick , because it assigns a wide mean-
ing to the root vyañjū when used in one derivative (vyarigya) and a narrow
meaning when used in another (vyarijakatva). Ananda uses the same trick
later on (see 3.33 m A, note 1). If I were a Mimamsaka, I should call the trick
unfair. 7. In agnir mánavaka the suggested sense (vyorigya) is the sbarp-
ness (the quickness to flare up) of the boy. This suggested sense is assumed
to be identical with , and so rests on, the well-known property of sharpness
in fire, fire being the expressed sense of agni. But there is no particular
charm or beauty given to the sentence by this suggestion. Clearly this lack of
beauty is felt by Ananda in all three of the examples here given. In the third
example the Eoglish reader might take issue with him, but tbat is because
“tautology” is a rarer and more striking word in English than paunoruktam
in Sanskrit. Badarinath Sarma quite misunderstands the passage. — 8. The
quotation is from the verse quoted in 1.14 A. The tertium comparutionis in
572 [83.33] A
the] texample would be tedium or unattractiveness. — 9. The quotation in
slightly different form, viz., maficó hasanti (“the benches laugh”), goes back
to Mahábhásya on 4.1.48, Värt 3 (Vol. II, p. 218, line 16), which even there
served as an example of secondary usage. Nyáya S. bhásya 2.2.62 quotes the
sentence as we have it here, mañcóáh kvoanti, again as an example of upacára.
In view of the Mohábhásya quotation, the reference was doubtless originally
to persons sitting on the benches of a theater. For mañca in this sense see
BhégPur. 10.42.35 and 38. Later commentators, forgetting tbe original con-
text, sometimes speak of the watchers on field platforms or even of children
crying in their cradles.
L Anobjection may be raised to the two reasons that have been
given |for the difference of suggestiveness from secondary operation],
namely that it is given life [in some instances] by a denotative oper-
ation and because it is given life (in otber instances] by a secondary
operation. These reasons do not hold in that division of suggestiveness
where the expressed meaning is not intended, because the instances of
that division are nothing more than secondary meanings. [n order to
show this point of view, our author begins, To this someone might
object, etc. Although the problem has already been solved by bis say-
ing that suggestiveness [as a whole] depends on both (the other types
of operation], he proceeds as he does in order to remove all doubts
for one who finds the difference bard to distinguish between secondary
usage and suggestiveness of the type where the expressed meaning is
not intended. So be directs the objection against the second type only,
after admitting the difference in suggestiveness of the first type. In
the passage beginning, [We grant you] in that type where
the expressed meaning is intended but leads on to a further
meaning, etc., the objector is shown as conceding a point to his op-
ponent. In order to show why one cannot speak of secondary usage [in
this type] be shows just where secondary usage does occur: For it is
impossible, etc.
Gunavrtti means a vrtti, that is, a semantic operation (vydpdra) that
occurs because of the presence of some guna (i.e. some special reason).
And when because of some special reason (guna = nimitta), such as
similarity, a word operates on a foreign object, we get a case of apposi-
tion [between the two words and identification of their senses]. Hereby
he shows the gauna type. He then shows the laksana (relational type)
with the words, or when a word holds on, etc. By these two types
he shows that be accepts the fact that suggestion where the expressed
$3.33] L) 573
meaning is not intended is of two types. That is why he mentions the
two types specifically in the words, the native sense of the word
being completely set aside and (where the word] passes on to
a foreign sense.! 1
And so [it stands to reason]: because there are not the aforesaid
causes to justify the name of secondary usage. He then shows that
his argument is consistent with everyday usage: (That which casts
light while revealing) its own self, etc. Is called: as for example
a lamp. On the other hand, the physical senses (sight, hearing, etc.|
are not termed suggestors, because they are the instruments, not the
suggestors (or revealers), of our perception.”
Having thus expressed the matter on which he agrees. the opponent
now shows his objection: But where the expressed meaning
is unintended, etc. The word "but" distinguishes this type from the
preceding. For in its (two types], etc.: the sense is that in the two
types of suggestion where the expressed meaning is unintended the two
types [of secondary meaning], namely the metaphorical (gauna) and
the relational (láksanika) are observed, that is, stand revealed. 5
Our author now disposes of the criticism: Here too [there is no
fault]. Gunavrttimargdsraya (that which relies on the path of sec-
ondary usage) is to be analysed as: that of which the basis (dsraya) is
the márya, that is, the two varieties, of secondary usage. Here the word
“basis” refers to a factor which plays a causal part only in the earlier
stages of the process. This process has already been described. He
states the reason why they cannot be of the same nature: Secondary
operation, etc. He means both metaphorical and relational. j
Bat how can secondary usage occur without there being à suggestion?
For it has already been said that "When a word abandons its primary
operation and reveals an object by secondary usage, the purpose for
which this is done is one to which the word moves without stumbling.
(1.17 K]. So you have said that there is no secondary usage without *
Purpose and that the operation which is responsible for [showing us]
this purpose is the suggestive operation.‘ It is in expectation of such
an objection that he says that the suggestiveness that is here intended
is one that arrests the attention’ and that in these [examples] there is
no such suggestiveness. He says this in the sentence beginning, Again,
suggestiveness, etc. "E
A property belonging to the expressed object: the meaning Is
that secondary usage can occur on the basis (áírayena) of denotation,
that is, in order to strengthen denotation, which is a property fie, a
574 183.33] L
power of words) which conveys the literal meaning; because the "other"
[or secondary] meaning is in the last analysis simply a way of making
sense (upapádáya) of the literal meaning, as in srutárthápatti (material
implication).
Of these [secondary usages] he gives an example of the metaphori-
cal type: For example, etc. He proceeds to show the second [non-
metaphorical type| in an instance devoid of suggestiveness, with the
words, And that variety, etc. By beautiful he means one that holds
our attention. Without that, the power of suggestion cannot unfold,
because our attention turns back and comes to rest on the literal sense,
like a common man who catches a glimpse of divine wealth only to lose
it the next moment.
1. Abhinava means that the obj tor has associated the gauna use of a
word with the subtype of avivaksitavácya suggestion called atyantatiraskrta
and has associated the laksaná use with the subtype called arthdntarasan-
kramita. — 2. The analogy of a lamp naturally brings up the subject of the
senses. One must remember that vyarijayati can mean to manifest or reveal
as well as to suggest. In verbal perception a suggestive word or phrase, for
example a description of avibhdva, suggests or reveals an extra meaning, for
example a rasa, by its very revealing of itself. In the same way in ocular
perception a lamp reveals to us a jar by its very revelation of itself. But could
we not say that our eye reveals the jar? No. Our eye is the instrument that
perceives the jar; it is not the vyarijako. So likewise in verbal perception: the
ear and mind are the instruments. The ear perceives the sound and the mind
perceives the sense. 3. At 1.46 L (Text pp. $8-59, Translation pp. 86-87)
and 1.13m L (Text p. 140, Translation p. 173). — 4. The objector bas logic on
his side. See 3.33j A, note 6. — 5. Literally, one on which (the heart] comes to
rest; that is, one which takes our attention away from other verbal operations.
6. The stock example of srutárthápatti is pino devadatto divà na bhurikte, “fat
Devadatta does not eat by day." [n order to make sense of this statement we
assume that Devadatta eats at night. So, when we hear agnir mdnavakah,
in order to make sense of the statement, we resort to a secondary operation
which shifts the meaning of agni from fire to a property of fire.
§ 3.33k L]
A But where secondary usage is the cause of our apprehension
of a beautiful suggested meaning, this is because suggestiveness is in-
volved. In this respect secondary operation is similar to the denotative
operation. And where we make use of an impossible [literal] sense, as
in “These men reap the earth of its flowers of gold,” it is the |de-
sire to bring about an) apprehension of a beautiful suggested sense?
that provokes [the use of the metaphor]. So insi ilar cases also, even
though there is the use of a secondary sense, it stands to reason that
we may speak of dhvani. Thus in both types of suggestion where the
expressed sense.is not intended [we may have] a secondary usage that
is intertwined (vista) witb some particular suggestive operation but is
not identical therewith, because, while it is apprehended as delightful
by the hearts of men of taste, it is [only] the cause of our apprehension
[of the beautiful meaning]? and because we can find other instances of
secondary usage which lack this [delight]. All this has already been
pointed out, but is restated in order to give the reader a clearer under-
standing.
1. See 113m A. The literal sense here is more than blocked (bàdhi-
ta), by the surrounding context; it is inherently impossible. The flowers of
this earth are not made of gold. Whenever a literal operation is blocked,
a secondary operation will come into play. But where the literal sense i$
inherently impossible, it is obvious that tbe speaker never would have chosen
such words except out of a desire to give beauty to his expression. 2. The
suggestion of the whole verse according to Abhinava is that the courageous,
the wise, and the faithful are worthy of praise. See 1.13m L. 3. pratitthetu
must have the same meaning here that it had at the beginning of the section.
What is meant here is therefore vyarigyapratitihetutuat.
L Now how shall we handle cases (of secondary operation] where
our mind comes to rest on the suggested meaning? He addresses this
question with the words, But where, etc. The sense is that in such
cases there is clearly a separate suggestive operation He uses an
[5 $33x 1
example that is acceptable to the opponent: similar to the deno
tative operation. What he means is this. Even you have accepted t
suggestive operation in cases where a denotative operation [precedes]
this follows from your having made no objection to the first type o
dhvani'
Moreover,? upon one thing that is possible in the world in its pri:
mary sense [e.g., a boy} a second thing which is also possible in it:
primary sense [e.g., a fire] can be superimposed (that is, fire can br
superimposed on a boy who is quick to flare up], and we speak of su
perimposition simply because the area of application has been shiftec
[from fire to boy]. This is the essence of the metaphorical process. Bu’
flowers made of gold are inherently impossible, so how can we speal
of superimposing the notion of barvesting upon these imaginary flow.
ers in the verse in question? So, as there is indeed a superimpositior
in the phrase “the earth's flowers of gold," we see that the suggestivi
operation is predominant here rather than the use of superimposition
The latter arises only in order to help the suggestive operation. Ou:
author states this in the words [where we make use of] an impos
sible [sense], etc. That provokes: for it is the suggested meaniny
only, whose nature it is to provoke (the superimposition], that bring
our attention to a balt. One cannot even imagine that the attentior
would come to rest on the superimposed meaning, which is impossible
Even though there is: be means, although the secondary sens.
serves us as a temporary prop in order to attain the suggestive opera
tion. Thus: (the secondary sense is] unqualified (avisista) by a variet)
(visesa) in the form of suggestiveness, where “unqualified” means no
possessing a variety (visesa = bhedana) of that sort. In other words
suggestiveness is not a variety of secondary operation. Or [by under
standing the final member of the compound as áwvisista], we can tak
the passage to mean tbat the secondary sense is pervaded throughou
(à = samantat) in such a way that its own nature is subordinated t
(ui = nyakkrtam, + sista) a particular suggestive operation.
But is not identical: here tadekarüpá means that of which th
nature is one with tbat, viz., with what is called suggestiveness; sec
ondary operation is not of this sort. Suggestiveness is separate fron
secondary usage in that type of dhvani where the expressed sense is nor
intended, because the suggestiveness is the cause of our apprehensior
of beauty, just like the suggestiveness in that type of dAvani where th:
expressed meaning is intended; for the secondary operation does no
cause the apprebension of beauty.* This our author shows in the words
§ 3.331 A ) $577
[because we can find] other instances, etc. "The boy is a fire" is
Such an instance. Already: viz., in Chapter One [1.18 K and 4].
1. Viz., the vivoksitényaparavdcya type; see 3.33j A, beginning. 2. The
words kim ca (moreover) gloss the word ca in the sentence beginaing asam-
bhaviná cárthena ("and when we make use of an impossible literal sense"). In
the passage that follows Abhinava shows that metaphors which employ words
with an inherently impossible literal sense can be brought into use only by
à desire to produce a beautiful or striking suggestion. — 3. Abhinava's text
read visesdvisisté where in our translation of A we chose the reading of KM,
visesüvistà. Accordingly, he is faced with a difficulty. He cannot allow the
passage to exhibit the normal meaning of avisistá, for it would then say that
gunavrtti is indistinguishable from, that is, identical with, vyarijakatvavisesa
aad this is precisely what Ananda is seeking to disprove. So Abhinava offers
us a choice of two extraordinary interpretations, the first etymologyzing avi-
Ststd and the second dvisistd. Both are far-fetched, but they both furnish a
meaning that is compatible with Ananda's views. 4. Abhinava's text must
have been differedt from ours
A Furthermore, the property of words and meanings called sug-
gestiveness is in conformity with a generally recognized relationship
and cannot be called contrary to the doctrine of any school! Be-
tween words and meanings it is generally accepted that there exists
à denoter-denoted relation. Quite in conformity with tbis but con-
nected with a different set of conditions is an operation acccidentally
attaching (aupádhika) to word and meaning called suggestiveness; and
on this account it is different from the denotative power. A denota-
tive power is the very self of each individual word, bound to it from
the time of our first understanding the word, for the word is never
known to be without it. But suggestiveness is not bound to the word,
but accidental, for our apprehension of it is conditioned by context,
etc. and it is not apprehended in the absence of those conditions. If
it be asked why we bother to study its nature if it is not essential,
we answer that we are not at fault, because while it is accidental to
the word [which carries it] it is not accidental to its object, which is
578 153.331 A
its suggested meaning. A suggestor in this respect is seen to act like
the liriga (middle term) of an inference. Just as the property of be-
ing a liriga appears irregularly in the entity which possesses it, as it
depends on one's desire (to infer], and yet is invariable in its relation
to what it works toward, [viz., the sádhya, the major term or proban-
dum], so is the suggestive power, as we have described it, [accidental
to the word but invariable in relation to what it suggests]. From the
very fact that it is not bound to the word, it follows that it cannot
be taken as a mode of the denotative power. If it were a mode of the
denotative power, it would be bound to its word, just as the denotative
power is.
And this sort of accidental property of words must necessarily be as-
sumed by him [viz., the Mimámsaka] who holds that there is an inborn
(autpattika) relation between words and meanings.) He is an expert
in the meanings of sentences and claims that there is a difference be
tween human and non-human sentences. For if he did not assume such
a property, he could make no distinction between what is stated by a
non-human and by a human sentence, since the connection between the
component words and meanings is the same in both cases.‘ If he does
assume such a power, however, he can explain how human sentences
can be false by possessing an accidental operation, other than the deno-
tative, superimposed upon the words in accordance with human desire,
despite the fact that the words never abandon their connection with
their denoted objects.
We see that there are entities in the world which, without abandoning
their essential nature, may act in contrary ways by some accidental
operation imparted to them by various combinations of conditions. For
example, such an entity as the moon possesses a coolness that refreshes
all living beings, and yet it is well known that it can cause pain when
viewed by men whose hearts are burning with the pain of separation
from their beloveds. Accordingly, one who would explain the falsity of
human sentences despite the inborn connection [of their words] with
the objects [of those words] will clearly have to posit an accidental
property of some sort in addition to the power of denotation. And
this property is nothing other than suggestiveness (vyarijakatva), for
suggestiveness is simply the revealing of a suggested sense (vyarigya)
and human sentences regularly reveal a human intention (purusábhi-
práya). The sense is suggested, not denoted, because the words are
not connected with this [intended or suggested sense] by a relation of
denoter to denoted.
§ 3.331 L] 579
1. The present section (3.331) is an attempt to bring the operation of
suggestion, and thus the doctrine of dhvani, into harmony with the views of
the Mimümsá and the Ny&ya. The Mimamsé too posits a verbal operation in
addition to vácakatva and gunavrtti. It is forced to do so in order to explain
how tbe meanings of sentences made out of words with invariable meanings
can ever be false They are so because a final sentence operation (tátparyavyó-
pära) is given to these words by buman intention (vaktrabhipráya) whereas
tbe denotative power does not derive from human source but is eternal. The
Nyāya, on the other band, posits a property, lirigatva, which belongs to an
object (e.g., smoke) when, at the prompting of our mind, it serves as an
inferential means for our reaching a probandum (e.g., Gre). Ananda will here
show that his vyafijokatva (suggestiveness of a word) is analogous to the tát-
parya of the Mimàmsà and to the lirigatua of the Nyáya. In later Sections he
will make it clear that this is only an analogy, not an identity. 2. Lirigatua
and vyorijokatva are relational abstracts; see Ingalls, Materials, pp. 44-47.
They are not properties essential to an entity but properties that appear
in an entity under certain conditions, or when the entity is set in a certain
relation. The entity smoke possesses lirigatva (the property of being a signpost
or middle term) to fire only under the double condition that (a) we do cot
already know of the presence of fire and (b) we wish to infer the presence
of fire. The word garigd possesses suggestiveness of coolness and purity only
under certain conditions, not, for example, in the sentence garigayam bahavo
matsyá jivanti “there are many fish in the Ganges.” But when the conditions
are present, it invariably gives those suggestions. It is important to note that
Ananda is likening a vyañjaka to a liriga only in this one respect. Later, in
arguing with the Nyáya (3.330 A), be will show that the vyarigya-vyarijaka
relation is in other respects diifferent from the lirigi-liriga relation. — 3. Cf.
MimámsáS. 1.1.5: autpattikas tu fabdasyárthena sambandhah. — 4. It is only
in putting the sentence togetber and in what he intends by his sentence that
the human speaker differs from the inhuman source of the eternal Vedic text.
The accidental property of his sentence, its tátparya, will reflect bis limited
knowledge and fallibility, even though each word faithfully denotes its obj t
just as it does in the Veda.
L He now shows that suggestiveness, which by being accidental
is unbound, must have a different cause from the denoter-denoted rela-
tion, which is bound: Furthermore, etc. Accidentally attaching:
he means that it is thus because of the complex character (vaicitrya)!
of suggestiveness that has been mentioned; and this is as much as to
say that on this account it is different from the denotative power, which
is bound by convention. He makes this clear with This is why, etc.
n) (173.331
He shows just how suggestiveness is accidental by saying, [for our
apprehension of it is conditioned by] context, etc.
Why we bother: he means that something unbound or unregulated
can be imagined as one wishes and lacks any reality. There is no point in
studying a nothing. To the word: to the particular word-form whicb
carries the convention. In the entity which possesses it: because
smoke is not always informative of fire, as we see when it is sometimes
informative of something else and sometimes is uninformative of fire.”
Depends on one’s desire: desire here includes the wish to know
the paksadharmatá (e.g., that smoke is actually on the mountain), the
desire to remember the universal law (e.g., "where smoke there fire"),
etc. In relation to what it works toward: it never fails to gain its
proper goal once the triple condition (trairüpya) has been apprehended
within itself and within that toward which it works (i.e., within the
liga and the sddhya).?
He now clarifies what he said above, that his theory does not run
counter to anyone's doctrine: And this sort, etc. By “this sort”
he means characterized by suggestiveness. An inborn (autpattika)
relation:* autpattika, [which denotes primarily that which belongs to
the first bhávavikóra (stage of life),* namely birtb,] here indicates in
a secondary sense the second stage, existence, because of the proxim-
ity of existence to birth. Or, we can take the word by a relational
secondary usage, indicating the contrary? to mean that which is not
born [but is constantly present}. Or, we can take autpattika to be used
idiomatically" as a synonym of nitya (constant, eternal). The sense
is that the Mimàmsaka, who posits an eternal relation between word
and meaning, which he calls (the word's] power, must admit this sort
of property.
He could make no distinction: because in that case the entry of
human shortcomings would bring about no change and the invalidity of
human sentences, which depends on thesc shortcomings, could not be
explained. If we say that what is understood is like that [i.e., is false],
because it is [the understanding] of a faulty listener, it would follow that
the sentence itself is faultless. So how could we call it invalid? And even
Vedic sentences would be invalid because of the faulty comprehension
of the listener.
But now, even if we accept another property (viz., tátparya or vyafija-
katva), how can human sentences become false, for the word will not
abandon its inherent nature of revealing the object? He addresses this
question in the passage, We see [that there are entities], etc.
§ 3.331 L] 581
[And human sentences] regularly [reveal]: as has been stated
[in Sabara's Bhésya],® “‘This is what this man thinks’ is what we un-
derstand (from human sentences], not ‘this is actually the case.'" And
so it is that the knowledge we receive from other valid means [such
as perception] may be contradicted [in a human statement], while the
relation of word to meaning is not abrogated. That is why such state-
ments as "arigulyagre [karivarasatam|" *can be said to be false only by
bringing into consideration the intention of the human speaker.
With this: what he means is that due to uncertainty (of the relation
between the words and their suggested sense, viz., the human speaker's
intention], there is no inherent [or invariable| connection between them.
1. Just what, Abhinava means by vaicitrya is hard to say with certainty.
BP's suggestion (vácyavdcakayor gunaprddhdnydd) is unlikely. More likely
Abhinava is referring to the prokaronddyavoccheda which Ananda mentioned
at the end of 3.33h. That would include the conditions of context, speaker,
person addressed, etc. 2. The Nyáya examples of the former would be:
when we use the presence of smoke to infer the presence of Greness (vahnitva
rather than voÀni), or of the opposite of coldness, or of wet fuel; of the latter,
when we already know that the fire is there, or when we are inattentive, or
simply do not wish to make an inference. — 3. It is most unlikely that Ananda
intended the compound svovisaya as a dvandva. But by so analysing it Abhi-
nava renders Ananda's statement far more precise. The “triple condition” of
liriga and sddhya is: paksadhormotà, sapaksavrttitva, apaksdurttitva. In the
stock example of inferring fire from smoke, the smoke must indeed occur on
the mountain; it must occur in similar loci of fire (kitchen hearth, etc.); and
it must not occur in dissimilar loci (a lake, etc.). — 4. Abhinava takes the
literal sense of autpattika to be “connected with birth" (utpatti = janma).
The difficulty then presents itself that an autpattikah sambandhoA, if taken
in the literal sense, would cease directly after birth. So Abhinava offers us
three ways of taking the term in a secondary sense. The first is from Sabara
on MimámsáS. 1.1.5. The real source of the difficulty is that Panini has not
given a specific sense to the suffix thak that would suit its present employment
in the word autpattika. 5. Y&ska, Nirukta 1.2, lists the stages as jdyate, as-
ti, vardhate, viparinamate, opaksiyate, vinasyati. 6. Viparitalaksand is the
secondary sense commonly seen in irony, e.g., Suro 'yam, “he is a great hero,”
when we mean “he is a coward.” 7. Riidhyd: that is, without reference to
etymology. 8. MimamsdS. Vol. I, pp. 16-17. 9. The quotation begins a
mandékranta verse. It is usually used as an example of absurdity; see 1.4b L,
note 9. But the absurdity depends on the intention of the speaker. If he
means, “a hundred fine elephants are on the tip of my finger,” that is absurd.
582 [53.331 L
is absurd. But if he means, “a hundred fine elephants are in front of my finger,
i.e., I am pointing at them," tbat may be true.
3.33m
A But at this rate the term dhvani (suggestion, suggestive po-
etry) must be applied to every human sentence, for all tbese sentences
are suggestive in the way just described. That is true. But the sug-
gestiveness that comes from the revealing an intention on the part of
the speaker is common to all human sentences without distinction. It
is not apart from the denotative power, for that which is suggested in
this case is inseparably present with it. This, however, is not true of a
suggestion which the speaker wishes to convey (vivaksita). It is where
what is suggested stands as intended to be conveyed that the sugges-
tiveness [of the sentence] can prompt us to call it dhvani (suggestive
poetry).!
A suggested sense which is revealed by word and meaning, if it is
a specific intention, becomes a vivaksita (something that the speaker
wishes to convey), when it is revealed as the tátparya (final sentence
meaning). However, this alone will not explain the term dhvani, which
Covers an immense area, because it is insufficient. Rather, it is a sug-
gested element in any of the three forms, [vastu, alarikàra, or rosa],
whether in the form of the speaker's intention or not,? if it is suggested
as the final sentence meaning, that justifies the term dhvani, as we said
in defining dhvani in terms of the aforesaid types of suggestiveness.
Our definition was neither too wide por too narrow.
So it appears that a verbal suggestion characterized by suggestiveness
does not conflict witb the doctrines at least of tbe experts on sentence
meaning [sc. the Mimamsakas]. As for those scholars who have ex-
actly determined the nature of brahma as it appears in speech [sc. the
Grammarians), we adopted the term dhvani from their philosophy,’ so
the question whether or not we are in conflict with them does not arise.
Among the masters of argument [sc., the Naiyayikas‘], who regard the
connections of word and object as artificial constructions, the fact that
words, like otber things, can be suggestive, is proved by experience and
uncontradicted [by other means of knowledge]; so it does not fall among
those concepts which they reject.
§ 3.33m L] 583
1. The distinction made in this paragraph is between a suggested element
(vyarigya) in the form of vaktrabhiprdya (the speaker's intention to convey
the information embodied in the sentence) and a suggested element that the
speaker wishes to convey (vivaksita) as a suggested element. The former sort
of suggestion is present in every sentence. The latter sort is present only in
poetically suggestive sentences (sentences which possess vyanjakatva). Here
again (cf. 3.33j A, note 6) Ananda assigns a very wide meaning to the root
vyafijü as used in one derivative (vyarigya) and a narrow meaning as used in
another (vyarijaka). This distribution allows him to eat bis cake and have it,
as the saying goes. In 3.331 A he used purusdbhiprdya (= vaktrabhiprdya)
to show that his vyarijakatua was no more than what the Mimàmsakas are
forced to admit. Human sentences are distinguishable from Vedic sentences
by their suggesting vaktrobhipráya. Now he denies that the suggesting of
vaktrabhipraya is a case of real dhvani and thereby clears his criterion of
poetry from the criticism that the Mimamsa concept would incur if so used.
2. Tbe vyarigya need not be intended by the speaker. A naive girl, to give an
example not seldom used in Sanskrit poetry, may make a suggestion oí which
she is quite unaware and which she is so far from intending that she would
avoid it if she were. The figure of speech apahnuti often contains such an
unconscious suggestion, which is then denied as soon as it becomes apparent
to the speaker. 3. See 1.131 A. 4. Possibly Ananda would include the
Buddhists also; so Abhinava
L What our author has in mind is this. When we hear the words,
"Bring the cow," and an intention of the speaker is thereby suggested,
a meaning characterized by that particular intention is associated with
[i.e, prompts] the activity of bringing the desired object, not intention
in general, which would be quite ineffective. Which the speaker
wishes to convey: he means, as predominant. What is suggested:
viz., in examples of dhvoni. From the sentences of poetry we do not seek
an apprehension that is pertinent to taking and bringing things. We
seek an apprehension that holds our attention [i-e., that is aesthetically
satisfactory]. And this is an apprehension that comes to rest on the
intention [ie., on the suggested meaning] and does not end on the
[directly denoted] desired object.’
But now, if what is suggested is only the speaker's intention, how
do we explain the three varieties of suggested meaning that have been
posited? He speaks of this problem with the words, A suggested
sense [in the form], etc.
Having thus shown that it would be wrong to find anything here in
conflict with the doctrines of the Mimamsakas, he shows that there is no
584 [53.33m L
conflict with the Grammarians, with the words, As for those schol-
ars who have exactly determined, etc. The compound pariniscita-
nirapabhramsasabdabrohmanám is to be analysed as follows: those by
whom brahman, which is unimpaired (nirapabhramsa), that is, witb-
out any latent impression of avidyd, because of its being devoid of all
dualities, and which is in that form of revelation and reflection called
speech, has been completely (pari) determined (niscita), that is, has
been established by valid means of proof. Here brahman is derived
from the root br "to increase,"? because it is great (brhat) through
its wide extent, because it is swollen (brmAita) with a wealth of special
powers, and because it is an instrument of increase (brmhana) through
Brahma's being the god who has the power of creating the universe.”
This is as much as to say that the Grammarians, while they admit no
other factor in the state of pure brahman, so there can be no question of
denotative and suggestive power there, do admit a further operation in
the phenomenal world (avidyápade). We bave explained this at length
in Chapter One.*
Having shown that both the scholars of sentences (Mimamsakas) and
the scholars of words (Grammarians) fall within the area of agreement,
he proceeds to show that there should be no coaflict with the Logi-
cians, who know the principles of the means of knowledge. Artificial
constructions: Those who hold that the connection between word
and meaning is an artificial construction are the Naiydyikas, the Bud-
dhists, and the like.’ Thus we have the statement, “No, (the relation of
word to meaning is not like the relation of hetu to sadhya], because the
idea we have of a thing from a word is conventional" (NydyaS. 2.1.55).
Again, "Words give a conventional sense" (Dharmakirti, PV. 3.91; ed.
Gnoli 1.92).5 Like other things: e.g., such things as a lamp."
Now we might prove by experience [of an astygmatic observer] that
there are two moons and this could well form a subject for disagree-
ment. To guard against such a possibility our author adds, and uncon-
tradicted. Uncontradicted is that to which there is no obstruction, no
sublation by a second [corrective] cognition. So the sense is, that it is
both proved by experience and not sublated. That which is proved by
experience is not to be rejected, any more than the denotative power.
1. Abhinava here expands on Ánanda's basic distinction of vaktrabhi-
pràyavyarigya and vivoksitavyarigyo. He equates the former with the literal
meaning of the sentence, to which it is invariably bound, and makes a dis-
tinction between literal sentences, which refer to such matters as taking or
§ 3.33n A] sas
bringing a cow, and poetically suggestive sentences, which speak about vi-
bhdvas, etc. 2. Brhi-mahi vrddhau, DhP 1.664-665. — 3. The first and
third of these etymologies are given by V&cespati Mitra in a verse: brhattvdt
brmhanatudd vá átmá brohmeti giyate (Bhámati, Intr. to 1 p. 5. line 2).
4. See 14b L (Translation p. 90) and 1.131 A and L (Translation pp. 169-71).
5. The Naiy&yikas hold that the connection (sambandha) is determined by
God. the Buddhists that it is determined by men. — 6. Gnoli was the first to
identify this quotation. Abbinava quotes the verse in full in 4.7a Z. T. We
should not say in English that a lamp "suggests"; we should say that it “re
veals” its objects. But vyanakti has both meanings.
A Let the Logicians disagree about denotative power, arguing
on such questions as whether it is an inherent power of words or &
power imparted to them by convention. On the matter of suggestive
power, which follows behind, which is common to other entities besides
words, and which they admit as something well known in the world,
what occasion is there for them to disagree? For it is with matters
beyond worldly experience that all the arguments of the Logicians are
concerned, not with matters of ordinary experience. We do not see
them disagree on a matter that lies within eveyone's sense perception
and that is free of obstacle, such as the identity of what js blue, or
sweet. or the like. If one says of a blue object that is open to view, "It
is blue,” another does not contradict him by saying, “It is not blue; it
is yellow.” So who can deny the suggestive power, which belongs to
denotative words, to such non-denotative sounds as those of songs, and
to non-verbal gestures and the like, and which is proven to exist by the
experience of everyone? For various occupations and activities, both
sustained and isolated, which suggest a beautiful non-verbal meaning,
are found to be honored in assemblies of the skillful.! What man of
sense, if he would avoid exposing himself to ridicule, would scorn them?
1. The reading of our text vydhérds is apparently supported by no manu-
script (see Krishnamoorty). The MSS read vyavehdrds and from his comment
on the next sentence it appears that this was Abhinava's reading also. For
586 (§3.33n A
nibaddho in the sense of a large, sustained literary work, as opposed to ani-
baddha (=muktaka, isolated stanza), we have the authority of Vàmana 1.327
and 29 and the Kámodhenu commentary thereon. I suppose that the occu-
pations and activities could include pantomimes, painting, the cutting out of
symbolic figures and ornaments (pattracchedya, visesakacchedya, cf. KámaS.
1.3.16) and other such pastimes.
L An objector may claim that the Naiyàyikas do argue about
the denotative power. But that is not really the case. Their argument is
not about the existence of denotative power but about whether it is an
inborn or acquired property. So our author says, Let the Logicians
disagree, etc. Now it might be suspected that the suggestive power
too could be brought into debate through (a similar argument over]
some other property. So he says, On the matter of suggestive
power, etc. Common to other activities: When he sees that the
ability to give signals by winking, etc., is an inborn aptitude of the
eyes, etc., he will say to himself, “Let there be doubt in regard to a
word's revealing of objects by denotation (as to whether this power is
inborn or acquired], the suggestive power, at least, must be of the same
nature (viz., inborn] in the object we are studying [viz., words] as it is
in other things." When this unitary nature has been determined, what
room is left for doubt?
For philosphers do not argue over something blue, saying, “it is not
blue," but over matters outside worldly knowledge, such as the origin
(of this blue object], whether it came from the pradhána, or from atoms,
or from pure consciousness, or from nothing. To denotative words:
as in the examples of dhvoni [that have been given]. Non-verbal: that
is, without a touch of denotative operation. Which is beautiful: that
is, which becomes beautiful by the very fact of being hidden in this way.
He thus implies that the purpose in having the meaning suggested is to
produce a striking impression. Sustained: well-known. Them: viz.,
occupations (and activities. What man of sense would scorn: that
is, would fail to honor. The satrádesa (the participial substitute for the
personal ending) is used adjectivally to characterize the actor (ef. Pan.
3.2.126]. The sense is: a man characterized by avoiding ridicule of
himself (an objective genetive). In other words, a man who seeks to
avoid such ridicule
§ 3.330 A] 587
1. The four alterni represent the doctrines of the Sàükhya- Yoga, the
Ny&ya- Vaisesika, the Vijianavada Buddhists and the Sinyavada Buddhists
respectively.
A Here an objection might be raised. "There is good reason
to scorn them. The suggestiveness of words is informative (gamaka)
and to be informative is to be a liriga (inferential mark, as smoke
is informative of fire) of an inference. Accordingly, the apprebension
of a suggestion is simply the apprehension of an inference and the
suggestor-suggested relation of words is nothing other than a marker-
probandum relation. For this reason too you will have to accept our
point of view: because you bave just now explained that suggestiveness
is with reference to the speaker's intention. Now the speaker's intention
is essentially an anumeya (an inferendum, a fact to be arrived at by
inference).
To this we reply: Come now, even if things were as you say, what
harm would that do us? What we are insisting on is the existence
of a verbal operation other than denotative and secondary operation,
one that is characterized by suggestiveness. Even if the operation were
as ‘you say, our thesis would not suffer. Let the suggestive operation
be the operation of an inferential mark or let it be something else: in
any case, it will still be within the area of verbal operations and yet
different from the other known verbal modes. So there need be no
argument between us.
But it is not really true that the suggestive operation is simply an
inferential operation, nor that our apprehension of a suggested meaning
is always the apprehension of a lirigin (probandum of an inference).!
As you have repeated our words in order to prove your own point,
claiming that since we admitted the speaker's intention to be something
suggested, the words that reveal this intention must act as inferential
marks,? we shall go over what we said, making some needful distinctions
to which we invite your attention.
The area of words? is of two sorts: the area that can be inferred
(anumeya) and the area that can be communicated (pratipddya). Of
588 [83.330 A
these the area of inference is that of vivakgd (the speaker's desire to
say something). And this vivaksd is of two sorts: a desire to manifest
speech-sounds and a desire to manifest a meaning by means of these
sounds. The former of these is not a part of verbal communication.
It merely results in our knowing that the speaker is a living being.
The latter is ultimately responsible for the speaker's limiting himself
to particular sounds [i.e. certain words] and it is also the cause, at one
remove, of his communication by words.‘ Both these desires fall within
the inferable area of words. As opposed to this area, the objects that
can be communicated consist in the meanings which the user wishes to
communicate. Now these also are of two sorts: those to be expressed
(or denoted) and those to be suggested. For sometimes the user chooses
to reveal his meaning by means of the word naturally attached to it and
sometimes, out of regard to some special prompting, he chooses to re
veal it as not denoted by its natural word. This twofold area of what can
be communicated does not itself appear as a probandum (lirigin, some-
thing inferred) but as a term in some other sort of relation, either an
artificial or a natural one. The fact that the meaning is something that
the speaker intended to communicate is apprehended as a probandum
inferable from his words, but the meaning itself is not so apprehended.
If the operation of words in this area [viz., in communicating their
meanings] were as inferential marks, there would be no disagreements
as to the truth or falsity of a word's meaning any more than there is in
other cases of inferring a probandum [like fire] from a mark like smoke.
And the suggested meaning, being implied by the capability of the
expressed meaning, must be connected with the word, just as is the
expressed meaning. Whether the connection is direct or indirect makes
no difference; and we have already shown that the suggestve power
depends on the relation of the word to its denoted meaning. There-
fore, to sum up: words operate like inferential marks only when the
suggested element is in the form of the speaker's intention; but when
the suggested element is turned into object of the speaker's intention,
they operate as things to be communicated.
Now when this communicated sense is understood (rather than di-
rectly expressed], both when it is in the form of intention and when
it is not in the form of intention, is the verbal activity a denotative
operation or is the operation through some other connection? It has
already been stated (3.33e A; Text p. 418, lines 3-4] that it cannot
be a denotative operation in this case. If it acts through some other
connection , it must be suggestive.
§ 3.330 L] 589
Moreover, that which is a suggestor (or revealer) cannot be identified
with that which is an inferential mark, because one sees that such is
not the case with a lamp, etc.” It follows that no communicated object
of words is related to them as a probandum is related to its mark,
any more than the expressed object is so related. For that which is
related to words as their probandum, namely the object whicb we bave
so described [the speaker's intention, bis desire to use words, etc.] is
not understood as sometbing denoted but as an accidental attachment
(upádhi). If the communicable object were a probandum, tbere could
never be the disagreements regarding it that people are seen to engage
in. This too has been stated.
1. Actually this is true only when tbe suggested meaning is vaktrabhi-
praya, the fact that the speaker has an intention. 2. Ananda admitted the
vaktrabhipráya to be vyarigya (3.331 A; Text p. 440—441). He also admitted
that in one respect, at least, a suggestive word acts like a liriga (3.331 A; Text
p- 437, line 3 to p. 438, line 1). — 3. Visaya (area) here means the area in
which words can serve any purpose as informing us of anything. lt includes
both their objects (their expressed, indicated, and suggested meanings) and
also the facts that can be inferred from our using words. — 4. Read -àvasità
and separate from the following vyavohita. Thus. if we follow the psychological
process sequentially, we shall find that the second-mentioned desire comes
first. We first wish to manifest or transmit some meaning. We then decide
to employ speech sounds to do so. — 5. lf a man says, "I am your friend.
You have nothing to fear,” we will bave no doubt of his intention, which is
inferable. But we may well doubt the truth of what be says (the verbal object
of his intention), which is communicable. 6. See 3.33m A and note 2.
T. A famp is vyafijaka of pots and cloths; it is not a liriga of pots and cloths.
L There is [good reason]: there is no denying suggestiveness
here; but it adds nothing; it is simply the relation between the marker
(liriga) and the result (lirigin) of an inference. just now: that is, in
bringing up the Mimamsaka objection.
Even if things were as you say: by this he shows tbat even if he
were to put on a bold face and accept the objection, bis thesis would
not fail.'
Within the area of verbal operation: (Such is our translation of
Sabdavydparavisayatvam, but Abhinava takes the compound differently,
as follows]: being the operation of a word, it is also an object of our
apprehension. Others have taken visaya here to mean visesa and bave
explained the compound as "a particular verbal operation."
590 [$ 3.330 L
But it is not really true: The relation of a lamp, or of sunlight
[to the objects they reveal], is a vyarigya-vyanjoka (revealer-revealed,
suggestor-suggested) relation while being in no sense an inferential rela-
tion. As the inferential relation does not pervade the vyangya-vyanijaka
relation, the latter cannot be essentially? the same as the former.
The area of words: by a word's visaya is here meant everything
that we apprehend upon the pronunciation of the word. Both types of
vivaksá, the desire to use speech sounds and the desire to transmit a
meaning [by means of these sounds}, are inferable. But that which is
the object in the speaker's desire to transmit meaning [i.e., the mean-
ing that he wishes to transmit] is something for [the understanding of)
which the word serves as instrument; and this something is not infer-
able. All that we can infer is that the speaker had a desire to transmit
it. Where the word is used as an instrument there is not found the
modus operandi which is found in the working of a liriga, such as our
perceiving that it occurs in a minor term [e.g., as smoke occurs on a
mountain), but rather a different modus operandi, such as the activa-
tion [in our memory] of the convention [that connects the word with its
meaning]. So the word here cannot be an inferential mark. And we may
note that the modus operandi [where a word transmits a meaning) is of
two sorts: by the one, the word engages in the activity of denotation;
by the other, it engages in the operation of suggestion. Our author
states this in the passage, Of these, etc. Out of regard to some
[special prompting): what is meant is, out of an intention or wish to
obtain some special effect of hidden beauty or the like. Of a word's
meaning: this is so because the nature of an inference is precise.
As an accidental attachment (upádhi): The desire of the speak-
er appears only as a qualification of the expressed or suggested mean-
ing. The communicable object: to wit, the suggested object. A
probandum: i.e., inferable. That people are seen to engage in:
people do not disagree about our wishing something. Their disagree-
ment is about what we mean.
1. With the text as printed, the use of sva to refer to the opponent's
doctrine is very awkward. Furthermore, the point is really not that the op-
ponent fails but that the siddhántin does not fail. I suspect that siddAyotitt
is a scribal error for chidyata iti and have translated accordingly. 2. Tád-
Gtmya does not quite mean identity; it means identity of essence. A simsupa
tree has taddtmya with (a) tree. This is because treeness (vrksatva) pervades
SimSupatua. "Pervades" (vydpnoti) means that it occurs in every substance in
§3.33p A] 591
which sirnsupotva occurs. The inferential relation does not pervade vyarigya-
vyafijakabhàvo in this way. So suggestiveness cannot be essentially identical
with (cannot be a variety of) the inferential relation.
A As in the area of expressed meanings it sometimes happens
that their accuracy is apprehended by recourse to some other means of
knowledge, yet even when they have been found to fall within the area
of that other means of knowledge it is not denied that they were ob-
jects of a verbal activity, so also should it be with suggested meanings.
Furthermore, in the area of poetry an inquiry into the truth or falsity
of suggestions is useless; so the testing of the suggestive operation by
other means of knowledge (like inference] is a laughable occupation.’
Thus it cannot be said that the apprehension of a suggested meaning is
in all cases the apprehension of an inferable result. The sort of sugges-
tiveness of a word which bas for its object a suggested meaning that is
also inferable? is not the sort to which one could apply the term dhvani
(poetic suggestion). It was mentioned by us, however, in order to show
that an operation of words- characterized by suggestiveness must be
admitted even by those (Mitnàmsakas| who posit an inborn connection
between words and meanings, for our whole effort has been to show that
the suggestiveness of words, whether of denotative or non-denotative
words, whether by an inferential process or by any other process, is
something that no school of philosophy can deny.
Thus suggestiveness must of necessity be held to be different at least
from such verbal modes as the secondary (metaphorical) and the de-
notative. Although there are some who insist on forcing suggestiveness
into those categories, this treatise on the special type of suggestiveness
called dhvani, which has been composed for the removal of disagree-
ment and for the enlightenment of men of taste, should not be scorned.
Because definitions of particulars that are useful must not be rejected
in favor of a definition of the whole, lest upon our defining existence
we should find all definitions of existing things to be superfluous. And
so,
[$3.33p A
That which was a subject of controversy,
never fully understood by the wise,
that type of poetry which is called dhvans,
has here been revealed
1. This sentence is repeated almost verbati in the Vyaktiviveka, p. 75:
kdvyavisaye ca vácyavyarigyapratitinàm satydsatyavicdro nirupayoga eva iti
tatra pramánántarapariksopahàsyaiva sampadyate. 2. Such a suggestion,
for example, as tbe fact that the speaker desires to communicate something.
L Now it may be objected that after the suggested meaning
is understood, its truth can be determined only by another means of
knowledge, namely inference. So here again, the suggested meaning
turns out to be inferable. But the objection is groundless. Of an
expressed meaning also the truth can be determined only by inference.
As [Kumárila] has said,
If [you claim that] an inference is present there [viz., in cognitions
of sentence meaning], namely, an inference drawn from the property of
accuracy common to other statements of a reliable person,’
that does not prove that our understanding of the expressed sense is
known from inference, but that the truth which belongs to the ex-
pressed sense and is something in addition to it, is known from ex-
perience. The same should hold for the suggested sense also. Our
author says this in the passage beginning, As in. But he has stated
this [inferability of the truth of a suggested sense] only as a concession
to the opponent. In fact, [if there were such inferability|, it would be
useless to us. So he says, Furthermore, in the area of poetry,
etc. Useless: because from the sentences of poetry we do not seek for
the performance of certain acts on the basis of the tranmission by the
sentence of a meaning that is true, as we do from such Vedic setences
as “agnistoma/m juhuyat/” (one must offer a fire sacrifice). This is be-
cause the end of poetry is pleasure, for it only by pleasure, in the form
of an otherworldly delight, that it can serve to instruct us. We have
spoken of this above at some length.? A laughable occupation: The
laughter consists in this, that the person who follows it is not sensitive
to poetry, but has a heart so hardened by his efforts at logic that he
cannot understand pleasure.?
$3.33p L] 593
Very well, the opponent may say, we grant that we do not have
inference wherever we have suggestion. But how can one deny that
we have suggestion wherever we have inference? In view of such an
objection, he says, (The sort of suggestiveness that has for its
Object a suggestion] that is inferable, etc. He means that such
suggestiveness does not characterize dhvani, because such suggestion
does not operate on any object outside the intention of the speaker.
But, the opponent may say, if the suggestiveness which has for its
object the intention of the speaker, and is equivalent to an inference,
does not deserve to be called dhvani, why did you mention it? He
answers by saying, It was mentioned by us, however, etc. He
examines this [purpose] briefly with the words, for our whole effort,
etc,
Inasmuch as we see that the suggestive (or revelatory) operation is
aided: sometimes, as in the case of its suggesting the speaker's in-
tention, by inference; at other times, as when lamplight reveals [the
objects in a room], by perception; sometimes, as when the sounds of a
song: [reveal a rasa], by causality; sometimes, as in that form of dhvani
where the expressed meaning is intended as leading on to a suggested
meaning, by denotation; sometimes, as in that form of dhvani where
the expressed meaning is not intended, by the secondary operation; it
follows that we can prove its nature to be different from all these aux-
iliaries. He states this in the words, Thus (suggestiveness must be
held different], etc.
The opponent may ask why we reduce the nature and extent of such
well-known entities as the denotative and secondary operation. Why
not say that suggestiveness is exactly of their nature but distinguisbed
by subjection to a different set of conditions?* He addresses that ques-
tion with the words, [Although there are some who insist on forc-
ing it] into those categories, etc. What he means is that he does
not begrudge their giving it whatever name they wish. Disagreement:
viz., the view that there is no such type [of suggestiveness as dhvani].
Enlightenment: the removal of doubts and ignorance. Because def-
i itions, etc.: in upayogivisesalaksanànàm, the word upayogi modifies
visega. By the use of the word upayogi (useful) he rules out the useless.
such as [definitions] of crows’ teeth.* Lest (upon our defining]: We
might define all substance, quality and action [as the Vaisesikas do] by
Saying “existence is the common character of these three categories,”
and by this put an end to all the works that are useful to life on earth:
scripture, tradition, works of medicine, military strategy, and the rest.
(83.83p L
He gives the reason for the disagreement: never fully understood
[by the wise). That is why, in order to show that now, from this
moment onward, there will be no disagreement, he says, "which was.”
1. This is the first half of Kumārila’s Slokovarttika 7 (Vàky&dhikarana),
243. Tbe word sámánya has been added here, making the sense clearer but de-
stroying the meter. The whole verse, as Kumárila wrote it, runs thus: “dpta-
vádávisamvádád atro ced anumánatá / nirnayas tàvatà siddhyed buddhyut-
pattir na totkrtà" If [you claim that] an inference is present there [viz., in
cognitions of sentence meaning), namely, an inference drawn from the accu-
racy belonging to statements of a reliable person, that inference merely proves
that we judge [the sentence meaning]; it bas nothing to do with our cognition
of it.” Kumárila's argument is directed against the Buddhists. The Buddhists
claimed that there is no separate verbal means of knowledge (pramána). You
can know that there are mango trees by the river in only two ways: by per-
ception, i.e., by going to the river and seeing them, or by inference, as when
someone informs you that they are there. For if someone tells you, "There are
mango trees by the river,” it is by inference that you gain your knowledge.
The inference will run thus: "There are mango trees by the river, because
this sentence shares the property of being accurate with other sentences of
speakers whom I have found to be reliable.” Kumārila points out that es-
tablishing the truth of a sentence is distinct from understanding its meaning.
The anti-Buddhist thesis is most clearly put by the verse which immediately
follows: anyad eva hi satyatvam áptavádatvohetutvam / vàkyártha anya eveti
jridtah pürvotaras tatah. "The truth of the sentence is one thing and bas its
cause in its being tbe statement of a reliable person; the meaning of the sen-
tence is something else, which must be known before its truth can be known."
2. Viz., 3.10-14f L (Translation pp. 437-8) and 3.30 L (Translation p. 533).
3. Protiti in older texts (e.g., the Rámáyana) often means pleasure, but I
rather think that here we have a misreading for pritim. 4. E.g., intelli-
gence on the part of the listener, his knowledge of the special character of the
speaker etc. 5. Crows have no teeth.
K A different type of poetry is found, called poetry of subor-
dinated suggestion (gunibhütavyarigya), where the beauty of the ex-
pressed meaning predominates in connection with a suggested sense.
§ 3.34 A]
A The suggested sense, which has been described as comparable
to the charm of a beautiful woman, has been called dhvani when it
predominates [over the expressed meaning}. But now a type of poetry
is envisaged where this sense is subordinated, the expressed meaning
being more beautiful. This is called gunibhütavyarigya. In this type, the
suggestiveness of a subordinate element belongs sometimes to a sug-
gested fact or situation which is understood from an expressed meaning
that is set aside (tireskrta), but where the suggested element is still
subordinate to the sentence meaning which is directly expressed. For
example, the following:
What an unique river of allurement is this,
where waterlilies float together with the moon;
from which arise an elephant's cranial lobes,
and where new trunks of plantain trees
and stems of lotus fiber grow.
(Attributed to King Vikramáditya]"
In other cases the suggestiveness may belong to a meaning that is
understood from the expressed meanings which are not set aside (tiras-
krta), but where the suggested meaning is subordinate in respect to the
beauty of the poem because of the predominance of the expressed sense.
An example is such a stanza as that already quoted (at 1.13e AJ:
The sunset is flushed with red, the day goes ever before.
Ah, such is the way of fate that never the two shall meet.?
A subordinate nature of the suggestion also results from the revealing
of the very same thing by express words, as in the example [quoted at
222a A]:
Knowing that her gallant had set his heart
on a rendezvous, the subtle lass
smiled and to show her meaning folded
the petals of the lotus in her hand.”
The subordinate use of a suggested meaning in the form of a rasa
and the like has previously been shown to be in the domain of the
rasavat figure of speech (2.4-5). In this domain the subordination of
these [rasas and the like] to the principal sense of the sentence is like a
king's following after his servant in the servant's wedding procession.
Where a suggested figure of speech is subordinated (to the expressed],
we have the domain of such figures as dipaka (see 1.13f L and note 1).
596 [83.34 A
1. The attribution is found in SRK 426 and SuktiM. 49.17. The verse
is frequently quoted; see SRK text volume, under no. 426. The suggestions
are very nearly the same as the secondary senses of the words, viz., a woman,
her eyes, her face, her breasts, thighs, and arms. See Abhinava's remarks and
note 4 thereon. 2. Ananda quoted the stanza at 1.13e as an example of the
figure of speech dksepa. Abhinava preferred to identify the figure as sarnásokti.
Whichever we choose, the suggestion (of two lovers prevented by adverse fate
from ever joining) is regarded as subordinate because it forms a figure of
speech. Here the words sunset and day are clearly used in their literal sense,
so the suggestion arising from them is atiraskrtavdcyo. The word anurdga,
however, presents a problem, for which see Abhinava's comment. 3. The
stanza has already been quoted, 2.22a A. The woman is hinting that ber lover
must wait to visit her until nightfall. But the suggestion is subordinated (or
should we say spoiled?) by its being given away through a direct expression,
“to show her meaning.” Again, see Abbinava's comment.
L After setting forth [in Chapters One and Two] the essential
nature of dħvani together with its types and subtypes, and after giving
[in the first part of Chapter Three] its forms from the viewpoint of the
various possible suggestors, our author composed a section [viz., the
Vrtti on 3.33] establishing the doctrine of suggestiveness’ in order to
instill in tbe minds of students in a single lesson an understanding of
the all-impotant relation of suggestor to suggested. Thus he has said all
that need be said with regard to dhvani. But now, in order to justify the
doctrine tbat tbe suggested sense is the soul of poetry by the [a fortiori]
argument that this sense even when it is subordinated beautifies the
words of a poet, he says,? A different type, etc. What he intends is
that [in this type of poetry] tbe connection with the suggested sense
ornaments the expressed meaning.
Which has been described: viz., in the verse, "on tbe other hand,
the suggested is something different,” etc. [1.4 K]. Has been called:
viz., in the verse, "The type of poetry which tbe wise call dhvans,” etc.
[1.13 K).
The suggested sense is of three sorts: a fact or situation (vastu), a
figure of speech, and a rosa or the like.? From among these, our author
now demonstrates in succession the subordinate use of the varieties
which bave been described of suggested fact or situation: In this type.
What an unique river of allurement is this: This is the speech
of a certain young man, whicb contains desire and wonder. In it
$3.34 L) 597
the word "river" suggests the fullness (of a lady's beauty], the word
“waterlilies” the sidelong glances of her eyes, “the moon” her face,
the words "elephant's cranial lobes" her breasts, “trunks of plantain
trees” her thighs, and “lotus stems” her arms. As the literal mean-
ing of these words is wholly impossible, it is set aside in the man-
ner that the literal meaning of “blinded” was set aside [in the ex-
ample of “a mirror blinded by breath"|.! These meanings, although
they are suggested, attain beauty [only] in the literal portion “what an
unique [river] is this," because here the literal meaning by emerging
{in a single inclusive image] has submerged all the [individual] sugges-
tions. Its beauty arises first from its becoming a stimulant (vibhdva)
of wonder? through its being a collection achieved by the coming to-
gether in one beautiful place [viz., the wondrous river] of a number
of the most precious objects in the world, such as waterlilies and the
like, whose coming together can scarcely be imagined; in the second
place, by its then being ornamented by the suggested meanings and
thereby made delightful (vicitra), so that as this literal sense raises it-
self up it becomes a stimulant of desire (abhilása) and the like (which
lead to strigdrarasa]. That is why, although there is to this extent a
predominance here of the literal sense, this sense assumes a subordi-
nate position to rasadhvani* This statement will be found to apply
to the mode of operation in all cases of gunibhitavyarigya; and that
is why we have said over and over again’ that dhvani is the soul [of
poetry].
Other sensitive readers have explained the stanza as a speech refer-
tiag to a river which is beautified by the flowing charm of a number
of young women who bave entered it to play in the water. Even if one
accepts this, the interpretation will be along the lines we bave stated.
Still another explanation is that it refers to à young woman who bas
come down to bathe and is standing by the river. But in all cases there
is subordination of the suggested meanings since the suggestive activity
occurs to this extent only because of the wonder [excited by the literal
sense] which is primery.?
Already quoted: this example was explained in Chapter One. Our
author has called the stanza an example of a suggestion where the
primary sense is not put aside (atiraskrta). He does so with the un-
derstanding that the word anurága (etymologically, "redness"), which
applies to desire (abhildsa) because of its secondary sense of "being col-
ored by redness," is here used directly for passion as the word lóvanya
[is used directly for beauty]?
$20 [53.34 L
The very same thing: viz., the situation [embodied in the sugges-
tion]. Rasa and the like: by the term "and the like" the bhávas, etc.
are meant. By the term rasavat; figures of speech such as preyasvin!?
are also intended.
But now, how can a rasa, which is the very chief element of poetry,
become subordinate, or if it did become subordinate, how would it not
cease to be beautiful? Anticipating such questions, our author shows
by a well-known example that on the other hand it remains beautiful:
In this domain, etc.; that is, in the rasavat and such figures of speech.
Having thus shown how a suggested situation or masa can be subor-
dinate, he shows the same capability of the third variety of suggested
sense, a figure of speech: Where a suggested figure of speech is
subordinated, etc.: viz., a simile or the like.
1. The context seems to demand vyarijakatvavádo rather than vyafijo-
kavàdo. 2. It will be noticed that in this passage Abhinava makes no
distinction between the author of the Vrtti and of the Kérikés. — 3. Cf.
14a A. 4. The example was adduced at 2.1c A to illustrate the atyanta-
tiraskrte variety of avivaksitovácyo dhvani. Ananda does not here give any
example of the other variety of avivaksitavacya dhvani, called arthántorosari-
kramita. In interpreting the stanza here quoted Abhinava jumps directly fom
the literal meanings to the suggested meanings (vyarigyd arthah) without any
mention of the secondary meanings (laksyd artháh) which call them forth.
Patwardban writes as follows. "This happens many times, as it is often not
possible to state the proyojona separately from the laksya artha. Frequently
the vyarigya-prayojana is stated to be only an intensified degree (utkatatva or
atigaya) of the laksya artha. For example, in garigàyám ghosah the vyarigya-
prayojana is stated as faityapávanatvátisaya—an excessive degree of coolness
and holiness—which is only an intensified form of soityapàvanatvo, a property
associated with the secondary sense, viz., the bank of the Ganges (garigdtata).
This difficulty of explaining the vyarigya-prayojana distinctly from the laksya
artha must have been the main reason why the bhaktivddins wanted to oppose
dhvani (suggested sense) and subsume it under bhakti or gunaurtti.” — S. Vi-
smaya is the stháyibháva of adbhutarasa. 6. Compare Abhinava's remark at
l.13d L (Translation, p. 139). 7. See Translation, pp. 47, 49, 167. 8. By
this sentence Abhinava seems to mean that the suggested meanings arise in
order to render rational the literal sense, which has aroused woder. On the
interpretation of the stanza as a whole Patwardhan writes as follows. "In the
case of this stanza Abhinava gives three different explanations. According to
the first explanation the stanza is a description of a beautiful woman who is
spoken of as a river of loveliness. The several examples of gunibhutavyafigya
83.34 L] 599
arising out of the words sindhu, utpala, Jasin, etc., become finally subor-
dinated to the rasadhvani in the form of the suggested abAilásarati of the
speaker of the stanza for the beautiful woman in question. Under the second
explanation the stanza is primarily a description of a river in which a number
of beautiful women are swimming and playing. Under this explanation the
gunibhütavyarigya does not arise out of the word sindhu (as there is no jahal-
laksand in it), but it does arise out of the remaining words like utpala, Jasin,
etc. Here the gunibhütavyarigya arising out of the words utpala, sasin, etc., be-
comes subordinated to the rasadhvani in the form of the suggested abhüasarati
of the speaker for all the beautiful women. Under the third explanation the
stanza is a description of a single beautiful woman standing near a river and
wishing to make a plunge into it. Under this explanation, as under the frst,
all the words sindhu, utpala, sasin, etc., give rise to gunibhütavyarigya, which
then becomes subordinated to the rasadhvani in the form of the abhildsarats
of the speaker of the stanza for the beautiful woman in question. Abhinava
introduces these three explanations without expressly showing ^is preference
for or disapproval of any one of them. The Bélapriyd commentary, however,
suggests that Abhmava is in favor of the first and third explanations and dis-
approves of the second because under that explanation the blue waterlilies,
the moon, etc., coexist not in a beautiful woman but in a river, which means
that under the second explanation the stanza is a glorification of a river and
not of a beautiful woman. The point likely to be raised by some that under
the second explanation there is the suggestion of the speaker's abhildsarats for
several women and hence it is inferior to the other two, is not important, as
there is nothing improper (anucita) in a man's entertaining abhildsarati for
several women. Even supposing that there were impropriety in such a case,
it would still become an example of dbhdsa of abhtdsarati, which is aestheti-
cally as enjoyable as abhildsarati.” 9. See 3.34 A, note 2. While the words
sunset and day can suggest a lady and her lover without abandoning their
primary meanings, it would seem that anurdga can suggest the passion of the
lady only by a mataphorical shift of anurdga from its etymological sense of
redness. If so, the suggestion should be called tiruskrtavácya (one where the
primary meaning is set asaide). Abhinava admits the shift from the etymo-
logical meaning, but says that anurdga is like the word lévanya (see 1.16 K
and 3.1c L, note 2) in being a frozen metaphor. On hearing it we have no
sense of its etymological meaning. The primary sense may therefore be said
not to be set aside.
10. preyasvin is another name for preyo larikára, for which see 2.4 L,
note land |4e A, note 1._
00 , 3 3.98 introduction A
A And so,
K To poems of which the words are clear and deep and which
bring him delight, a man of intelligence will attach just this character!
1. Yojyah is here almost equivalent to jñeyah. [n these poems a man of
intelligence “will recognize” this character, viz., of “a poetry of subordinated
suggestion.”
A To all poems which are charming because of meanings of this
sort [viz., of subordinated suggestion] and so bring pleasure to men of
discrimination, although these poems appear to be of infinitely varied
natures, one should attach this character. For example:
With Laksmi for daughter and Visnu for son-i
with Ganges for wife,
with ambrosia and the moon for two other children:
ab! what a family does the Ocean possess."
1, For tamsa read t sa; for dharinid, gharimiá (cf. Sattasai 5.9); for
dmia, omia.
L Having demonstrated the subordinate use of the three types
of suggested sense [situation, figure of speech, rasa], now in order to
show the very wide area in which they are found, he says, And so.
[Comment on the Karikà:; Of which the words are clear because
possessed of the quality of prosáda (clarity) and deep because of their
hinting at suggested meanings. Which bring him delight: he means
§ 3.36 A] 601
that the cause of beauty is just this character [of subordinated sugges-
tion]. A man of intelligence: what he means is that a man who
cannot attach this character to such poems will be laughed at by peo-
ple, saying that he closes his eyes in a wholly false pretense of being a
connoisseur.
[Comment on the poem quoted by the Vrtti:] Laksmi [the goddess of
wealth, or wealth itself], the object of every man's desire, is his daugh-
ter. His son-in-law is Visnu, who ever exerts himself in the granting of
all enjoyments and of final release. Then, too, bis wife is the Ganges,
who is the irresistible means of attaining all desirable things. Ambrosia
and the moon are his children.! Here ambrosia means wine. As it is
from bathing in the Ganges and worshipping the feet of Visnu that
one gains laksmi (wealth) and from wealth that one attains the chief
goal [of life on earth] characterized by the enjoyment of drinking par-
ties at moonrise, we understand his preeminence throughout the three
worlds. Ah! what a family does the ocean possess! The suggestion
takes a subordinate position because of the word “ab.”?
1. They were born from the ocean when it was churned by the gods
and demons. 2. The exclamatory word points expressly to the wonders
suggested by the rest of the stanza and so shifts the suggestions from the
category of dhvani to that of gunibhütavyafigya. just as the words "to show
her meaning" shifted the category of suggestion in the last example under
3.34 A.
K All the expressed figures of speech are seen in poetry generally
to attain the highest beauty when accompanied by a suggested element.
A Those who have defined [the figures] have shown in part (eka-
desena) how the expressed figures of speech attain an extra degree of `
beauty when accompanied by a suggested element, whether a situation
or itself a figure of speech as the case may be. But in general all these
[figures of speech], if they are carefully examined in poetic literature,
are seen to be of this sort. Thus, just as dipaka and samásokti,! other
602 [$3.36 A
figures also are generally seen to be associated with a further suggested
figure or suggested situation. For one thing, first of all, every figure
of speech can be made to contain some hyperbole; and when so coo-
structed by great poets, it blossoms with a special poetic beauty. For
how could the attachment of hyperbole, if managed with propriety to
the subject matter, fail to impart a superiority to the poem?
In defining hyperbole, when Bhamaha says:
This is the whole of figured speech;
by it the meaning is exalted
A poet must take pains with it,
{for) what figure of speech is without it?
(Bhamaha 2.85]
we must here understand his meaning to be that inasmuch as there
is extra beauty in any figure of speech over which, through a poet's
genius, hyperbole presides, whereas another [which lacks hyperbole]
is a mere figure of speech, (we see that] hyperbole is able to incor-
porate itself in all figures of speech; hence by a metaphorical use of
identity, [Bhàmaha can say that] it is every figure of speech. Now this
mixture of hyperbole with another figure is sometimes done expressly
and sometimes by suggestion. Furthermore, when it is suggested, it is
sometimes predominant and sometimes subordinate. The first of these
[three types] belongs to the expressed figures, the second to dhvani, the
third to gunibhütavyarigya.
1. See 1.13d A and L; also 1.13e A and note 3.
L Having thus stated that a poem within the area of those with-
out figures of speech, although it may appear empty from a superficial
point of view, is made beautiful by the inner meaning [arising from sub-
ordinated suggestion], he now shows that an [expressed] figure of speech
is made more charming by the same means: [All] the expressed (fig-
ures of speech], etc. Being an element of something means being
subordinated to it.
In part (ekadeáena): by this term he refers to partial metaphor.’
- So what he means is as follows. In a partial metaphor, such as,
The pond-kings were fanned by autumn
with her wild geese
[Udbhata, 1.*12 Indurája = 1.24 Vivrti]
§ 3.36 L) 603
inasmuch as those who have defined the figures have shown that [the
suggested metaphor that} the geese are fly-whisks becomes subordinate
to the expressed [metaphor], kings,? they have hereby indicated this
sort [of subordinated suggestion]. Others? have explained the word
ekadesena as referring solely to the complex character‘ of the literal
portion (of an ekadesavivartin rüpaka or partial metaphor} and thus
their explanation is not sufficiently developed (anudbhinna).5
[Seen to be associated, etc:] The word vyarigyálarikárántara-
vastvantarasamsparsino means, [are seen) as being those which touch
upon, that is, cling to for their own ornamentation, some other, sug-
gested, figure of speech or some other suggested situation. Great po-
ets: Kalidasa, etc. He now gives the reason why such [a figure of
speech] blossoms, as he bas said, with poetic beauty: For how could,
etc. The particle hi expresses cause. How could the attachment
of hyperbole fail to impart a superiority: he means that such (a
failure of hyperbole] is not found in poetry, if only the poet constructs
the hyperbole while keeping in mind what is appropriate to his subject.
Thus, to take an example of Bhattenduraja:
A tremulousness of the eyes.
hesitating in mid-glance;
limbs daily growing thinner
like severed lotus stems;
and cheeks so pale they seemed
to imitate white dürva grass:
such was the costume put on by the gopis
as they and Krishna came of age.*
Here the hyperbole is justified, as its object is the beauty of the Blessed
One whose form was that of the love-god. Accordingly, the figure ex-
hibits an otherworldly beauty in the poem. But when inappropriate,
the beauty fails. For example:
God made space too small;
for he reckoned not
that such would be the future
expansion of your breasts.
Now it may be asked just how hyperbole is latent in suggested form--
in every figure of speech. For [an opponent may urge that] Bhámaha
spoke of hyperbole as being a generic character of all figures of speech.
Now a generic character does not appear from a word separately and
at a later time than one's perception of its particularity. So how can
604 [83.36 L
hyperbole be suggested?" Anticipating this question, our author says,
Bhàmaha says, etc. Here we must construe together words which are
separated from one another, thus: “when Bhamaha says ... , we must
here understand his meaning to be..." And what does Bhamaha say?
This is (the whole of figured speech], etc. That which has been
defined as hyperbole is the whole of figured speech, that is, is every
sort of figure of speech, for Bhamaha has said:
An unusual or striking form of word or meaning (vakrokti) is considered
an ornament (alankrti) of poetic utterance.’
For the “bent” (vakra) form of a word or of a meaning (ukti) is its pre-
sentation in an unusual or striking form (lokottirnena rüpena) and this
constitutes the ornament of a figure of speech (alarikdrasydlarikarah).
Now hyperbole is precisely the property of being unusual or striking
(lokottarata). Hence hyperbole is a common property of all figures of
speech. Thus, [to explain the second quarter of Bhamaha 2.85 quoted
by the Vrttikara: "by it the meaning is exalted (vibhávyate)"] it is by
this hyperbole that a meaning which bas been worn out by everyone's
use of it can be given new variety and interest [vibhavyate = vicitratayd
bhávyate]. Again, it is hereby that pleasure gardens and the like can
be turned into vibhávas (i.e., stimulants of the rasa of love) [vibhavyate
= vibhávatàm niyate]. And the matter is hereby endowed with a special
property, i.e., is given a content of rasa [vibhávyate = visesena bhavy-
ate]. This is what Bhamaha actually said.? As to what he meant here,
our author continues, by a metaphorical use of identity [Bhàmaba
can say that] it is every figure of speech.
Our author states tbe relation which furnishes the cause!? of the
metaphorical usage by saying, (hyperbole is able to incorporate
itself] in all figures of speech. He states the purpose (prayojana)
of the metaphorical usage in tbe clause running from inasmuch as
there is an extra beauty to another is a mere figure of speech.
He points out also the blocking of the primary sense (mukhydrthabadha)
in the words through a poet’s genius, etc.'!
What our author has in mind is the following. To begin with, if
hyperbole were a generic character in all figures of speech, it would in
effect be essentially identical with them and no figure of speech would
be without it. Such being tbe case, no poetic genius would be needed
in (constructing) it and no “mere figure of speech" [i.e., igure lacking
hyperbole] would be found to exist. On the other hand, if what is meant
[by Bhàámaha] is that hyperbole is the life of poetry, then it might be
§ 3.36 L] 605
inhibited by a lack of propriety. Now if hyperbole constructed with
propriety is the life of poetry, then, since nothing else can regulate this
propriety than the rosas. bhávas, and the like, we shall have to admit
that it is they (the rasas. bhávas, and the like) that are the chief inner
life of poetry, not hyperbole. (Incidentally!?|, this refutes those critics
who say, "When a poem consists in beautiful words constructed with
propriety, what is the use of another factor called dhvani, as the soul of
poetry?"!? For this saying, of which they are so proud, witnesses their
admission of the existence of dhvani.'* Accordingly, this [statement of
Bhamaha that hyperbole is all the figures of speech] is a metaphor,
because [we see that] the primary sense is blocked and (that) there
is both a cause and a purpose of the metaphorical usage of identity.
Accordingly, it is correct to say that hyberbole is suggested.
Our author now divides into three types the joining to itself by hy-
perbole of another figure of speech, (a mixture] of which he has just
spoken: (Now this mixture] of hyperbole, etc. Expressly: that
is, the hyperbole may be expressly stated, as in "what an unique river
of allurement is this" (cf. 334 A). Here we have hyperbole attaching
itself to the literal meaning of the words in a metaphor.'5 Our author
now distinguiahes the areas (of the three hyperboles}: (The first] of
these. What is meant is, the first among the three types.
1. Thus, Abhinava understands Ánanda to say that the older critics
showed how a suggested figure of speech could give an extra beauty to an ex-
pressed figure by [their exposition of] partial metaphor. This interpretation, [
think, wrongly restricts Ananda’s meaning. The older critics certainly recog-
nized the suggestions implicit in dipaka, samásokti, and other figures besides
that of metaphor. 2. That the geese are fly-whisks is obviously subordi-
nate, as the suggestion would never occur to us without our understanding
the expressed metaphor that the ponds are kings. 3. Abhinava often refers
to the Candrikákára by a plural pronoun. Here he may be simply criticizing
the comment of a single predecessor. — 4. vaicitrya: the word should have
the same sense here that it bears in 3.331 L (Text, p. 436, line 4 of Locana).
Thus, the "other" interpretation would be that Udbhata and others pointed
out the suggested figure in speaking of the complex character of ekadesa-
vivartin metaphors. 5. Because the other commentator(s) failed to make
any reference to the subordination of the suggested metaphor. And indeed
neither Udbhata nor the other older writers do make any such reference. “In-
sufficiently developed” seems to me a better rendering of anudbhinna than
BP's "unclear" (ospastártha). although the word does also have that sense.
6. Abhinava has already quoted this verse of his teacher at 1.4g L, where
606 [53.36 L
he commented on other aspects of it. 7. The opponent's point is this. By
saying tbat all Ggures of speech are just hyperbole, Bhàrnaha is making by-
perbole the sámánya of tbe visesas represented by simile, metaphor, etc., just
as bovinity (gotva) is the sámányoa (generic character) of all cows. But the
Nyàya- Vaisesika doctrine is that a sámánya inberes in its wisegas; it is insep-
arable from and synchronous with them. Bovinity is perceived together with
and synchronously with our perception of a cow. Such is the Nyaya- Vaisesika
doctrine; we need not here question it by means of modern experiments in
epistemology. So how can the Vrttikàra say that hyperbole is a suggested
meaning, which arises after and separately from our understanding of the ex-
pressed simile or metaphor? 8. Bhamaha 1.36, quoted above at 1.1c L and
see note 4 thereon. 9. The word távat implies that be did not say that
vakrokti was the generic character inhering in the particular alarikdras as the
opponent just argued.
10. For nimitta (cause) as one of the three conditions of the metaphorical
or secondary operation, see 2.1 L, note 2 and 2.1b L. The nimitta is actualy
the relation between the expressed object and the object of the secondary
usage, here the relation between hyperbole and all figures of speech, viz., a
relation of soul and body. 11. Prayojana and mukhydrthabddha are the
other two conditions for metaphorical operation; see 2.1 L, note 2. Abhi-
cava will demonstrate in what follows just how the word kavipratibhdvasat
shows the blocking of the primary sense. 12. Supplied by BP. 13. These
critics must be predecessors of Ksemendra, who in his Aucityavicárocarcá has
propounded the hypothesis that autcitya is the soul of rusa. See Kànriká 3
of that work: autcityasya camatkdrakdrinas cárucorvane / rosajivitabhütasya
vicdram kurute 'dhund. 14. It witnesses it because the “propriety” of which
it speaks is regulated by the rusos and the like, which can be suggested only
by rosadhvoni So BP. 15. (Patwardhan) The hyperbole in the stanza
under discussion arises from the use of the words apard eva and it is therefore
expressly stated. It is the kind of atisayokti which Mammata 10, p. 628,
characterizes as prastutasya yad anyatvam, i.e., as representing the matter
under discussion as something altogether different from its own self, as being
out of the ordinary. Abhinava's remark that in this stanza there is a rūpaka
(metaphor) is to be explained as follows. When it is said, “iyam (purah sthità
yuvatih) apará eva lévanyosindhuh,” there is clearly a superimposition (áropa)
of the upamána (lávanyasindhuh) on the upameya (iyam) and so the presence
of rüpaka cannot be denied. The BP's explanation is half right and half wrong.
It is right in saying that the atigayokts is located in the words apard eva. It
is wrong in stating that the rūpakū consists in the representation of the eyes,
face, breasts, thighs, and arms of the lady as waterlilies, moon, elephant's
cranial lobes, plantaio trunks, and lotus stems. For according to Abhinava
(3.34 L) the words "waterlilies," "moon," etc., are cases of laksanó (secondary
metaphorical operation) based on the suggestion of a prayojana and are not
§ 3.36a A] 607
cases of rüpoka at all. When once the words “waterlilies.” etc., are adjudged
to be loci of laksand and cases of gunibhütavyarigya, they cannot be regarded
apy longer as loci of rüpakas. The seat of the rüpaka in the stanza is the
phrase iyam lávanyasindhuh; the seat of the atifayokti is the phrase apará
eva.
A And this method of operation [sc., by subordinating itself to a
second figure} is found among other figures of speech as well; but other
figures cannot subordinate themselves to the whole range of Ggures.
Hyperbole can be subordinated to all figures; that is its peculiarity.
Among those figures which receive their title as figures from a notion of
similarity, that is, among metaphor, simile, tulyayogitd (equal pairing).
nidarsaná (demonstration, instruction),? and the like, we may say that
all these figures when they partake of an exceptional beauty are loci of
subordinated suggestion (gunibhütavyarigya).
In samásokti? àksepa,* paryàyokta? and the like, inasmuch as they
cannot gain their title to these figures without the suggested element.
their containing of subordinated suggestion is obvious.
In this matter [of subordinated suggestion), some figures of speech
are limited to the suggestion of only certain other figures of speech.
For example, trick praise (vydjastuti)® must contain [as a suggested
elefnent] complimentary address (preyo'larikára)! For some figures of
speech [on the other band} the rule is merely that they shall contain
some [suggested] figure or other. For example, poetic doubt (sandeha)
and the like may contain simile [or other figures]. Some figures may
suggest one another, as dipaka (zeugma) and simile. Here it is well
known that dipaka regularly contains a suggestion of simile? but a
simile may occasionally join to itself a touch of dipaka, as in a garland
simile (malopama). For example a touch of dipaka is obvious in such
verses as the following:
As by its flame of glorious light a lamp,
[as by the Milky Way the path of heaven,
as by his Sanskrit speech a learned man,
so by Parvati her father
was both sanctified and given beauty].'°
608 (§3.36a A
1. See 1.13f. L, note 1. 2. See 2.18-19g L, note 4. 3. See 1.13d.A
and L. 4. See 1.13e A, note 3 and 1.13e L, note 1. 5. See 1.13h Land
note 1. 6. See 1.13k L, note 1. 7. See 2.4 L, note 1. 8. For san-
deha see 1.13i L, and note 7; also 2.26 A, note 1. Sandeha may suggest the
futher figure of upamd or ruüpaka or atigayokti. For this reason and also in
order to bring out the contrast between olarikárumátra and alarikárovisesa, we
must follow Abhinava in reading upamddigarbhatve in place of upamdgardha-
tve (Text, p. 471.5). 9. See 3.27 A.
10. KumSam. 1.28. Parvati’s father is the Himalaya Mountain. In each
flower of the garland the notion of zeugma is present. Sanskrit being the
sacred language and also the most beautiful of languages, a learned man is
both sanctified and given beauty by his use of it. The Milky Way, in Indian
mythology, is the Ganges of Heaven. As the Ganges washes away all sins and
as the Milky Way is beautiful, the same zeugma applies to the night sky. Fire
puriGes, and so a lamp is sanctified as well as rendered beautiful by its fame.
For the close connection in Kálidása's mind between beauty and holiness, see
Ingalls. Kālidāsa and the Golden Age, pp. 19-20.
L But now, if hyperbole alone is like this [viz., present in all
other figures of speech), with response to what [else] was a hierarchy
suggested [by the Vrtti] in its saying, “frst of all” [3.36 A]? Anticipat-
ing this question, our author now says, And this, etc. This [method
of operation through subordinated suggestion] which has just been de-
scribed comes into consideration in other figures of speech as well.
Even so, by what superiority was byperbole said to be “first”? An-
ticipating this question, he says, but other figures, etc. Thus, since
be bas said that there is a touch of suggestion in every figure of speech,
he distinguishes just what suggested [figure] can appear (from each ex-
pressed figure]: Among those figures
The definitions of metaphor, etc., have already been stated. Nidar-
Sand is defined thus by [Bhámaha 3.33]: “Nidarsgand is the teaching
of a given matter by means of an action [belonging to some inanimate
object].” An example is:
The sun with lessened splendor
passes to its setting,
informing men that of the glorious
their rise leads ever to their fall.
[Bhàmaha 3.34]
$3.36b A] 609
Complimentary address: because trick praise (vydjastuti) ends
up in a clever compliment [although it begins with what seems to be
censure]. We have exemplified trick praise in Chapter Two!
May contain simile: here the word “si ile" includes all such va-
rieties as metaphor, etc.; or, since a similarity is common to all these
figures, we may take them all to be implied.
Is obvious: In the phrase “by Parvati her father was both sanctified
and given beauty," a dipaka, because it illuminates after the fashion of
a lamp (dipa), is brought in as something suggested, for this phrase is
a statement of the common property underlying thesi ile by the clear
method of direct designation.”
1. The pronoun sé must refer to vydjastuti, not to preyo lankára. So ei-
ther we must emend to sa codárta eva, making the pronoun refer to preyo lari-
kāra, which Abhinava exemplified in Chapter Two (2.5a L), or we must sup-
pose that Abhinava's memory has played him false. He exemplified vydjastuti
in Chapter One (1.13kL), not Chapter Two. 2. That is, the simile (actually
four similes, which together compose the garland simile) is directly expressed
in all its members, but the dipaka is only suggested. If the poet had not used
the word "as" (iva) in the first three lines, we would have a directly expressed
dipaka with a suggested garland simile.
A Thus metaphor and other figures of speech, when they attain
unusual beauty by the touch of a suggested element, are all of them a
path to gunibhütavyorigya, and the ability to carry subordinated sug-
gestion is common to all figures of this sort, both those which I have
mentioned and those which I have not. If one defines subordinated
suggestion, all these (figures) will be well defined, while if one simply
recites the peculiarities of particular figures without any general defi-
nition, they cannot be truly understood, any more than grammar can
be understood by enumerating a list of words,’ for they are endless.
Countless are the forms of speech;? and the figures of speech are sim-
ply varieties of those forms.
There is also an area of subordinated suggestion in a different way
[from the the suggestion of a figure of speech], namely, by (the poet's]
61u [$3.36b A
accompanying [the expressed statement] with a suggested fact or sit-
uation. This second form of the derivative of dhvani, which has been
used by the great poets and can be extremely beautiful, should also
be studied by sensitive readers. There is absolutely no form of poetry
that charms the hearts of the sensitive, in which beauty does not arise
from some touch of suggested meaning. Those who are wise will honor
it as the ultimate secret of poetry.
1. One must read pratipadopdthena, as in Mahábhásya, Vol. 1, p. 5,
line23. 2. Cf. 11e A.
L To all figures of this sort: that is, to all figures that are
outstandingly beautiful.
Will be well defined: because the form of these figures as devoid
lof subordinated suggestion] is of no use at all to poetry. Thus we
have [mere] simile in “A wild ox is like a domestic ox^;! metaphor,
in "The khalevali? is a sacrificial post”; double meaning (slesa), in
the technical repetition of (dvirvacane| employed in "dvirvacane 'ci."?
We have (an unpoetic use of) sequential ordering in "tüdisolaturo,* of
zeugma (dipaka) in gdm asvam;* of embodiment of doubt (sasandeha)
in "it may be (a man] or a post";* of denial (apanuti) in “This is
not silver"; of periphrasis (parydyokta) in "the fat man eats not in
the daytime”;® of equal pairing (tulyayogità) in "sthá-ghvor ic ca”;®
of aprastutaprasamsé'° in all those [enunciations of Panini] which are
indicative [of some extraneous fact], as for example his use of the word
anta [in 1.4.14] in defining the technical designation “word,” for this
use implies that the principle of tadantavidhi cannot be applied when a
suffix is used in the defining of a technical designatiop.!! We have dksepa
(a hint in the form of a denial)!? in the double options (ubhayatravi-
bhagah) [of Panini], because, in order to prescribe particular options, he
denies even that which he seeks before prescribing it, on the principle
that after (the whole area] is levelled by a prohibition, (the particulars
may be reconstituted].'? We have hyperbole in “The bowl is an ocean,”
or "The Vindhya Mountain grew so high it seized the path of the sun”;'*
and other figures in like fashion.
As such {examples} are of no use to poetry, it is subordinated sug
gestion, the heart of figurative speech, which, when defined, defines
the figures properly. By it they are completely defined, that is, con-
tained; otherwise, our definitions must surely fall short of the mark.’
§ 3.36b L] 611
Our author states this in speaking of reciting the peculiarities of each
particular figure. There can be no general definition of hyperbole,
vakrokti (striking expression)'®, si ile. and the like, if they lack beauty.
So it is this subordinated suggestion, since the beauty (of a figure} is
dependent on it, that furnishes the general definition.
Furthermore, the beauty of a suggested meaning is no more than
its ability to manifest rasa, and since rasa, as the end product of the
aesthetic process, is itself bliss, there is no infinite regress here.”
For they are endless: We have explained this in Chapter One in
commenting on our author's statement that “the possibilities of speech
are endless.” '*
But now, it is not the case that a second [subordinate] figure appears
in every figure of speech. So how can all figures be included by defining
subordinated suggestion? The objection is needless. The suggestion
which is subordinate may be a fact (or situation), or it may be a rosa.
Our author states this in the words, There is also an area of sub-
ordinated suggestion, etc. In a different way: that is, by the
suggestion's being of a fact or of a rasa.
Or, one may lay the ground for the author's remark in a different
way, as follows. It might be objected that if the figures of speech are to
be defined by means of subordinated suggestion, why is that definition
not now given? To which the author replies by saying, There is also
an area of subordinated suggestion, etc. Here the word "area" will
mean area to be defined. And how is it to be defined? By defining it as
a type, different from that of dhvani (predominant suggestion),'? where
the poet accompanies the expressed statement by the suggestion of a
fact or situation. So, when suggestion (vyarigya) has been defined, and
the subordinate variety of it has been described, what further definition
is there to give? This is the final meaning.
Having thus established that suggestion (dhvani) is the soul of poetry,
he sums up with the passage that begins with “This (second form]"
and ends with “some touch of suggested meaning.” Then, to show
that this suggestion, as it is the secret of the poetry of all great poets,
is no matter of deception or idle praise. he says, Those who are wise
ill honor it, ete.
1. This is the standard Nyàya example of upamdna, NyàyoSBhásya 1.1.6.
2. Thekhalevali is the wooden post in the center of a threshing floor. To it is
tied the ox who tramples out the grain. 3. P&n. 1.1.59. The Kasika’s Vrtti
on this sūtra is dvirvacanant itte ‘ct ajádesah sthánivad bhavati dvirvacana
612 [83.365 L
eva kartavye, "when there follows directly a vowel (i.e. a suffix beginning with
a vowel) which causes reduplication. [the substitute for a vowel acta like its
base form| while the reduplication is to be made." Thus it takes the word dvir-
vacane twice, each time in a different sense. The Siddhántakaumudi has a dif-
ferent interpretation, but also takes the word dvirvacone in two different senses
(as dvirvacananimitte and as dvirvacane). The double meaning is necessary,
as the sutra must express two conditions if correct forms are to be generated
from it. 4. Pan. 43.94. The full sutra is tüdisoláturavarmattkücavárád
dhakchandhoanyakoA, “To tüdi, foláturo, varmati, and kucavdra are appended
respectively the suffixes dhak, chan, dhañ, and yak” — S. The words are pos-
sibly taken from a verse quoted in the Mahábhásya under 2.2.29, Vart. 1: ahar
ahar nayamdno gém asvam purusam pasum / vawasvato na trpyati surdyd
iva durmadi, “Though every day consuming ox, horse, man, and beast, death
is no more slaked than is a drunkard by his rum.” As the word nayomóno
is construed with both gdm and a$vam, the sentence qualifies as a dipaka
6. The logicians’ stock example of doubt. 7. Another example taken from
the logicians. After the erroneous perception that “this is silver,” the correc-
tion, if it occurs, takes the form, "This is not silver.” — 8. For definitions of
paryáyokta see Bhamaha 3.8, Dandin 2.295, Udbhata with Indurája 4.6. The
definitions of Bhamaha and Dandin will apply to any roundabout way of con-
veying information and so would include the here quoted sentence, which may
be regarded as simply a periphrasis of “the fat man eats at aight.” The same
statement has been quoted before by Abhinava (1.4g L and note 21) as the
Mimámsaka's stock example of material implication (arthápatti). 9. Pan.
1.2.17. The stro prescribes the effect of certain suffixes on the verbal root
sthà and on those roots which are technically called għu. As both sthá and
ghu refer to entities within tbe same area of discourse (both are verbal roots),
the figure is here identified as tulyayogitd, not dipaka. Compare what was said
in 1.13f L, note 1
10. See 1.13j A and note 1. 11. Normally, in Panini's work we are to
interpret a mere suffix as referring to a word ending in that suffix. This rule of
interpretation is called tadantavidhi. But the rule does not hold in the defining
of technical designatioos. Pànini does not state this exception explicitly, but
gives us an indication of it by defining "word" as "that which ends in a case-
ending or personal ending" (suptiriantam padam), for if there were no such
exception, be would have omitted the word anta (“which ends in^). 12. See
1.13e. A and note 3. 13. An ubhayotrovibhósá is a protisedhapürvaka-
vikalpoh "an option preceded by a prohibition,” just as the figure of speech
Gksepa is a pratisedhapiirveko vifesaprotipattih "the conveying of a particular,
preceded by a prohibition." Hence the illustration furnished by Abhinava. An
explanation of why an ubhayatravibhásá came to be regarded as a protisedha-
Pürvako wikalpah cannot be given briefly and a reader who is intimidated by
Sanskrit grammar is advised to skip the rest of this note. P&n. 1.1.44 defines
$3.36b L] 613
the term wibhdsd thus: na vets vibhásá. The Kasikd, following the guidance
of Patañjali, interpreted this to mean "(If the operation may either] not [take
place], or [take place], [the situation shall be called] “wbhdsd” (option). Paul
Kiparski (p. 228) has shown that this is certainly not what Panini intended,
but the interpretation has become standard among Sanskrit grammarians and
is said to explain why Panini did not use the simple word và ("or") in many
instances of option. The argument runs thus. Options are of three sorts. A
práptawbhásá is where something already prescribed is made optional. For
example, of the root $vi, to swell, we are told that the vi must convert to u
before weak endings (6.1.15). Thus one gecerates the form sufuvatuh, “they
both swelled.” However, the form without contraction, sisviyatuh, must also
be allowed. Such an option will be a prdptavibhdsd, for it makes a previous
rule only optional. It will be seen that a práptavibhásá is in effect an optional
rej tionofa rule. On the other hand, before strong endings there is no rule for
contraction of v in su. Thus we generate the form susudya “he swelled” (with
strengthening of the w to váy by Pán. 72.115). But the form susáva (with vi
contracted to u, which is then strengthened to du) must also be allowed. This
will be an apráptawibhásá, for it is an option to follow a procedure (contraction
before a strong ending) for which there exists no rule. It will be seen that an
apráptambhágó is in effect an optional prescription. Now if P&nini, when he
came to allow these options in 6.1.30, had simply said và sveh, "[contraction]
of svi may occur [in the perfect tense], we might understand either that
the práptavibhásá was allowed, or that the apráptawbhásá was allowed, but
not both, because, so say the commentators, the force of và would be used
up in making the one type of option and would no longer be available for
the other. Hence Pápini invented the special term vibhásá to permit a third
type of option, the double option (ubhayatravibhdsé). The force of this word
vibhágá, says the Kásikà, is first to prohibit (pratisedha) contraction of svi by
levelling the whole area (samikrte visaye), and then to inaugurate a particular
option. Thus the technical term “widhdsd,” or its referent, a double option,
is in effect an option preceded by a prohibition. — 14. The first of these
examples is frequently used in the Mahábhàsya (e.g., on 1.4.24, 2.3.50, 2.3.67,
3.2.110). In all cases it is followed by vindhyo vardhitakam, "The heap of rice
is a Vindhya." It is not clear to me why Abhinava has changed the second
example. 15. Literally, “otherwise there would be an avydpti,” that is, a
definition of insufficient extension. J. Masson is tempted to emend to ati-
vyápti . The trouble with the traditional definition of simile, he says, is that
it is too wide, not too narrow. It includes such mundane statements as “a
wild ox is like a domestic-ox," as well as the poetic uses. This is true, but
only from the viewpoint of particular definitions. They are too wide. But
from the viewpoint of a general definition, the traditional work of the álari-
kdrikas is too narrow. Even if we add up all their definitions of the figures,
we never arrive at the heart of figurative speech, at that quality of it which
614 [$3.36b L
gives beauty to poetry. — 18. Abhinava seems to take vakrokti here as the
name of a specific figure. 17. It might be argued that if the beauty of the
alarikáros is caused by the beauty of subordinated suggestion, that beauty in
turn must be caused by some other factor, and that factor by still another.
But if the beauty of subordinated suggestion is tied to rasa, there will be no
infinite regress, for rasa is the end product of the aesthetic process. It is itself
bliss. 18. In 1.1c L, where Abbinava assigned three meanings to “speech”
(vàk): word, meaning and denotative function. 19. Here lies the main
difference between Abbinava’s second (and therefore preferred) interpretation
and his first. In the first, the words “in a different way” were taken to mean
"in a way different from the suggestion of a figure of speech." Under the
present interpretation they are taken to mean "different from the definition
of dhvani."
K Of the words of great poets, even if they contain [other] orna-
ments (figures of speech), this luster of the suggested is the foremost
gem, like bashfulness in women.
A By means of it even a trite subject is brought to a special kind
of beauty. For example:
Prompted by intimacy and by Love's command,
the soft-eyed damsel uses graceful gestures
which are indescribable and come forth ever new.
I must find some solitary spot to ponder them
with my whole thought in constant meditation.
The literal sense of the word ke 'pi is “indescribable.” What beauty is
not given by the easy and endless suggested sense arising from this?!
1. The suggestion, as BP points out, is that the gestures must be utterly
delighhtful since they are incapable of being defined.
L The words foremost and gem go together [although in the
Sanskrit they are separated]. The phrase "even if they contain [other]
$3.37 L) 615
ornaments" [means also by implication] "even if they are devoid of
ornaments." The luster, that is, resplendence, brought about by what
is suggested is like bashfulness,' as they both come to life from a beauty
the essence of which is concealment. Bashfulness is the chief gem of
ladies even if they are wearing jewels. Bashfulness is that by which a
luster is suggested? in the form of that beauty of the heart which bursts
forth from inner emotion, for bashfulness is a manifestation of emotion
in the form of a desire to hide the workings of love which are bursting
forth from within. For we see no trace of bashfulness in ascetics who
are devoid of the emotions of love, even if their loincloth is taken away.
For an example [of bashfulness] see the stanza of a certain poet, "She
freezes like a deer."?
Also [one may take protiyamánaccháyá lajjá to mean] bashfulness
which gives beauty to the suggested yearning, beseeching, and hurt
pride of one's beloved.* For the ocean of love, meeting with the em-
bankment of bashfulness, constantly throws forth amorous gestures in
the form of mutual alterations of eyes and limbs; all this is the working
of bashfulness, which is a beauty the essence of which is concealment.
Prompted by intimacy: The command is imperative, being given
by the holy teacher, Love, whose rule is honored throughout the world
and who can therefore dispel bashfulness and timidity. The gestures
are presented at the time of intirnacy, that is, at the time of love-play,
when the command is obeyed, as it must be, by the dropping of fear and
bashfulness. Tbe gestures are of a soft-eyed damsel; this shows that
they are rendered pure by glances appropriate to her being overcome
by the genuine enjoyment of love-play. By gestures are meant all the
other amorous alterations of eyes and limbs; hence they are said to
be aksunnáh, that is to say, they flash forth at every moment in new
forms. They are to be meditated upon —here the gerundive has the
sense of "can be" and "should be^5—with one's whole (thought),
that is, with no other object of attention, by one who has retired to a
solitary spot. This is because they are "indescribable"; they cannot
be understood in any other way.
1. In this analysis of pratiyamánaccháyá lajjó, Abhinava takes pratiya-
mánaccháyá as a madhyamapadalopi karmadháraya, with pratíyamánaccháyà
ag the upameya and lajjā as the upamána. — 2. Here Abhinava is taking
protiyamánaccháyá as an instrumental bahuvrihi modifying lajjā. — 3. The
616 [§ 3.37 L
complete stanza is printed at the foot of p. 476 of the Kashi edition of our
text. In English one may give it thus:
She freezes like a deer f cinated by a song;
she asks her friend to tell again the tidings of her dear one;
she daydreams without sleeping: O, I know the signs;
Cupid has begun to water the new flower in her heart.
The point of Abhinava's quoting the verse is that it expresses how bashful-
ness restrains the passion springing from the heart. The stanza is quoted
by Mammata and Hemacandra and is attributed by Sakti. to Trivikrama-
bhatta. Trivikrama was the author of the Nalacampu and the Maddlasa-
campü; see Raghavan, Bhojo's SP, pp. 783, 801. There exists an inscription
of a.D. 915 composed by him. The stanza in question might well be placed in
the mouth of the heroine's confidante. — 4. Literally, "bashfulness by which
there arises a lustet of the suggested yearning," etc. This third interpretation
is like the second in taking protiyamdnacchéyé as a bahuvrihi, but this time
the bahuvrihi is regarded as vyadhikarana. The word anundthana seems to
have been forgotten by the dictionaries. Here, as in Kathásaritságara 2.6.89
(kupiténundthanéni), it means beseeching, conciliation, begging for forgive-
ness. $. Pan. 33.169 aad 172.
K The understanding of a different matter that may appear by
a change of voice (káku), it being subordinate, belongs to this variety
of suggestion.
A The understanding of a different matter that appears by a
change of voice, if the suggested matter is subordinate [to that which is
denoted by the words], belongs to this variety of poetry characterized
by subordinated suggestion. Asi “They will be safe, the Dharta-
rástras, while I am alive?"!
Or as in:
So [ am an adultress? Come off it, chaste wife!
You have not sullied your character?
But I am not like the wife of a somebody
who is making love to a barber;?
[Sattasai 5.17)
§ 3.38 L) 617
because it is primarily the direct force of the words, which is only
helped out by the change of voice which one may infer from the inher-
ent capability of the denoted meanings, that is here the cause of our
understanding the particular [suggested] meaning; not the change of
voice alone. For if we were to change the matter of which the words
speak, no change of voice that the speaker might invent could give us
an understanding of such a meaning
As the meaning is obtained from the inherent capability of the [di-
rectly denoted] meanings, although it is strengthened by the operation
of the words in conjunction with a particular change of voice, it be-
longs to the type called suggested meaning (vyarigya); and when we
apprehend the meaning of a denotation of this particular sort [viz., of
the sort qualified by change of voice], as following upon the direct des-
ignation, we refer to the poetry which suggests such a meaning as the
poetry of subordinated suggestion (gunibhütavyarigya). For any poem
which states a direct meaning qualified by a particular suggestion is a
case of subordinated suggestion.
1. VenisamAóra 1.10 (Madras), 1.8 (Poona). The words are Bhirna's and
so imply the opposite. We would attain the effect in English by raising and
accenting the word “I,” and not dropping the voice at the end of the sentence.
2. Abhinava will explain the tone used in each phrase and the suggestions.
L [The Karika] furnishes another example of subordinated sug-
gestion: The understanding of a different matter, etc. The word
kGku! is derived from the verbal root kaka “to be greedy” ( Dh.P. 1.90).
The derivation from greediness is because a word by being enunciated
in the expectant or non-expectant [tone] seeks for [i.e., is greedy for]
a meaning over and above its ordinary sense. Or, the derivation may
be from ku in the sense of “a little, slightly," with the substitution of
kà for ku (by Pan. 6.3.105) (plus ku meaning earth or ground]. Thus,
kàku is the "slight ground" by which we apprehend the matter that is
in the speaker's beart. Now, the type of poetry where we "understand
a different matter" by means of this "slight ground" belongs to the
type of subordinated suggestion. The reason why it belongs to this
type is that the suggested sense is here subordinated. By the phrase
"the understanding of a different matter" the Kariká is referring to a
poem; it does not mean that the understanding itself is subordinated
suggestion. Or, [one may say that| a poem is so described (viz., as
við [83.38 L
subordinated suggestion] because of the understanding [through kdku
of some further sense subordinated to the poem's literal sense].
Others explain that this variety [gunibhütavyarigya] occurs only when
the sense suggested [by kàku| is subordinated,” saying that otherwise
we should have dhvani proper. This is wrong, for when kaku is used,
the suggestion that unfolds from it is always subordinate because it is
touched upon (or revealed by) a word. This is because, as káku is a
particular property of a word, (the suggestion] which the kóku touches
upon is merely aided (anugrhita) by it, just as the suggestions are aided
by an [additional] word in “Thus did the Gopi once express a hint to
Hari” (2.21d A), or “The subtle lass smiled and to show her meaning
folded the petals of the lotus" (2.22a A).? That is why, if we were
to add káku to the verse, “Go your rounds freely, pious monk,” that
verse would become subordinated suggestion (rather than dhvaniļ, for
everyone would take its suggestion as hereby being made obvious.
They will be safe: The tones on the separate elements of this line:
svasthdh, bhavanti, mayi jivati, Dhdrtardstrah, are varied by being ex-
pectant, fiery, interrupted, high-pitched, rising, and falling.‘ The tone
touches upon the suggestion that the thing is impossible, that it is ut-
terly wrong, and being aided by this suggestion transforms the denoted
sense, now embellished by the suggestion, into a symptom of anger.*
So I am an adulteress: (Abhinava translates the Prakrit verse
into Sanskrit and then comments:] "So I am an adulteress" has the
tone of an admission but is expectant and spoken with ridicule. Come
off it: as this is delivered with non-expectant tone, it carries a bint.®
Chaste wife: with fiery tone and a sneer. You have not sullied
your character: in expectant and interrupted tone.’ But I am not
like the wife of a somebody who is making love to a barber:
that is, to an outcaste. This is delivered in non-expectant tone, inter-
rupted and with ridicule. The whole stanza is addressed to a lady of
good family but who is in love with a barber, by the speaker, whose
adultery the lady had seen and ridiculed. The stanza furnishes ridicule
in return. What is important in the stanza is the tone (kàku) in which
it is spoken.
In order to show the subordination (of the suggestion] he proves first
that it is touched by [i.e., forms an object of] the component word:
[because it is] the direct force of the words, etc. But thei
one may ask, bow can the meaning be "suggested"?* Anticipating this
question, our autbor says, As the meaning is [obtained], etc. Next
he shows that [this suggested meaning] is subordinate: [and when
$3.38 L] 619
we apprehend the meaning as following upon] the direct
designation. The process of suggestion follows upon and is therefore
subordinate to direct designation. As we apprehend [in cases of kéku]
à direct meaning as qualified by a particular suggestion, it is assumed
that the poem is revelatory of just that [viz., of a particular sugges-
tion] and it takes its name [viz., the poetry of subordinated suggestion]
from tbat. It follws that wherever we find káku, we have subordinated
suggestion. So those who would speak of a metonymy of reversed sense
(viparitalaksaná)? in such a line as "I will not crush in my anger a
hundred Kauravas in battle"'? have not judged the matter properly.
For we understand the negative here as being itself negated by force
of the fiery, high-pitched, interrupted and expectant tone on na kopat
("not ... in my anger"), which we apprehend at the very time that the
words are pronounced and which is [placed on these words| because of
(Bhima’s| feeling that the peace policy persued by Yudhisthira is insuf-
ferable. As none of the obstacles is here present, such as blocking of the
primary meaning, which require resorting to metonymy, what chance
is there for metonymy to come into play? [n a Vedic phrase like “one
must sacrifice on the darsa,” '' as there is no other means available such
as change of tone, there may well be metonymy by reversed sense. But
enough on an incidental matter.'?
1. In the commentary which now follows Abhinava combines the sense
which kdku bears in the works of the Álaàk&rikas (a change of voice indicative
of some extra meaning) with the sense which it bears in BANS 17.1028. To
Bharata káku is one of the properties of enunciation along with pitch, place
of utterance, phonetic content and concatenation. Tone in genera) rather
than change of tone seems to be what Bharata has in mind. He divides
káku into expectant (sápeksa) and non-expectant (nirapeksa). As so used,
“expectant” means an interrogative tone, "non-expectant" a declarative tone.
These terms have a different sense in the grammatical literature; see Mahd-
bhásya on 2.1.1. V. M. Kulkarni, The Treatment of Intonation, gives a useful
summary of the views of later Ála&k&rikas on káku. But he says nothing of
the varieties other than sdpeksa and nirapeksa, for which see note 4 below.
2. The normal meaning of the Vrtti's phrase gunibhdve sati would certainly
be the sense given by these “others.” viz., so long as, or only where, there is
subordination. But Abhinava has noticed that neither Karika nor Vrtti ever
gives an example of kdku functioning as predominant suggestion or dhvani.
Accordingly, he interprets the phrase to mean “since there is subordination.”
Thus by a dubious interpretation he improves on his author. 3. One must
not push Abhinava's analogy too far. All he means to do is to reinforce the
620 [53.38 L
fact that the word on which kdku is placed takes as obj t the very same
suggestion that is unfolded by the kātu. The kàku does not, however, "give
away" the suggestion in the way that the words salesam and arpitdkutam give
away tbe suggestions in his analogies. Without the words suasthah, bhavanti,
etc., we would not know at all to what the impossibility referred. In Abbi-
nava's analogies on tbe other hand, the suggestion is already presented, at least
to a trained audience, before the words salesam and arpitàkütam are added.
4. Of these six adjectives we have already spoken of "expectant" in note l
above. “Fiery” (dipta) is what Bharata calls an ornament (BANS 17.113) by
which he means a special type of tone. “Interrupted” (gadgada) is a term
not used by Bharata; see note 7 below. “High-pitched” is a term for the top
two notes of the scale (Abh. Vol. 2, p. 398, line 8 of commentary). "Rising"
(dipana) and “falling” (prosomana) are types of concatenation (BANS 17.130).
What is meant by tbe last two terms refers probably to volume rather than
pitch. How these varieties of tone are to be distributed among the words of
tbe stanza, one will have to imagine as best one can, for Abhinava is silent on
the matter. 5. Tbe process as envisaged by Abhinava is this. The context
of the sentence (its being spoken by Bhima, who hates the Dhàrtarástras)
suggests to us tbat the literal sense of the sentence is something impossible.
The tone (witb its particular varieties, pitcb, and concatenations) strengthens
this suggestion and so transforms the literal sense of the words "They will be
safe, the Dhartarastras, while I am alive," which is already embellished by the
suggestion that this is something wrong or impossible, into the emotion anger.
As anger (krodha) is the basic emotion (sthdyibhdva) of roudrarasa, the use
of kāku, although an instance of subordinated suggestion, leads ultimately to
the highest poetic goal, rasa. — 8. Any sort of káku carries a hint, but none of
the commentators tells us what the hint may here be. Possibly the words hint
at tbe angry argument that must have gone before. — 7. Sagadgada usually
tefers to a voice interrupted by sobs. I suppose, though, tbat it here refers to
interruption by laughter. It would then be a type of concatenation (origa).
8. One might think rather tbat the meaning is directly expressed. — 9. For
viparitalaksand see Translation pp. 64, 85, 190, 580.
10. VenisamAàra 1.17 (Madras), 1.15 (Poona). 11. One would expect
darse to mean on the day of the first seeing (from dró, to see) of the moon.
The common opinion of the Srautastitras, however, is that one should perform
the darsa sacrifice on the day of the dark of the moon (amávasyám). Accord-
ingly; various improbable explanations were found for taking darse to mean
amávasyàm. The present explanation, tbat darsa means its opposite, viZ.,
the day on which the moon is not seen, is used by Ksirasvamin on AK 1.3.8.
Dbürtasvamin on Apastambha Srautasütro 1.1 says that the darsa is the day
on which the moon is seen by the sages to be in conjunction with the sun.
The Matsyapuróna, as quoted by Sabdakalpadruma s.v. darsa explains it as
the day when the moon and sun see eacb other. 12. The incidental matter:
§ 3.39 A] 621
is the interpretation of the Vedic darse yajeta. The distinction of kákvá guni-
bhütavyarigya from viparitelaksand is pertinent and important.
K And the sensitive reader should not assign the name of dhvani
to that area whicb can reasonably be perceived as belonging to this
[subordinated] variety [of suggestion].
A For the paths of dhvani and of subordinated suggestion are
sometimes found merged in a poem. That one of the two which has the
benefit of reason should give its designation to the poem. One should
not be unduly partial to dhvani in all cases. For example:
“With this, touch the moon in your husband's crest,”
was the laughing benediction spoken by her friend
after lacquering her foot; to which Parvati
said not a word but struck the girl with her garland.'
(KumSom. 7.19}
Or again:
Her lover, reaching her high flowers from a branch
had called her by another woman’s name.
The lady stood, her eyes suffused with tears,
saying nothing, scratching with her foot the earth.”
[Kiratarjuniya 8.14]
In both stanzas, as the phrases “without a word” and "saying noth-
ing” appear by their negatives to denote to some extent the suggestion
[furnished by the remainder of the stanza], it seems best to take the
suggestion as subordinated. It is when the suggested meaning appears
as the sentence meaning without any indirect statement [to the same
effect]? that we can speak of that [meaning] as predominant, as in
“While the heavenly visitor was speaking."* But here there is a lit-
eral statement, at least in an indirect way (bharigyà), so the literal
statement also is important (literally, “predominant”). Accordingly,
we should not designate these stanzas as dhvani of the type where
the [literal sense is subordinated to a] suggestion [which] resembles a
reverberation.*
622 [83.39 A
1. Parvati's attendant friend is decking her for her wedding to Siva.
Abhinava will point out the suggestions. 2. The flowers had grown too
bigh for the lady to reach. For references in Sanskrit poetry to the reaction
of a woman to being addressed by another woman's name, see Ingalls, An
Anthology, Intro. to Sect. 21, Para. 5. The lady is here hurt but too proud
to remark on the error. Scratching the ground with the toe is often given
as a symptom of sadness; cf. BhdgP. 3.23.50, 10.29.29. 3. Two of the NS
MSS read tasmád yatroktam vind in place of yodà vaktroktim vind and their
treading is accepted by Jacobi and Badarinath Sarmé. But it is easier to see
5ow the latter reading with its unusual use of vakroktim might have been
changed into the former than vice versa. Furtherrnore, vokroktim is just the
right expression, for it is not a question here of what is clearly an ukti, but of
what is indirectly (vakrena) or indistinctly an ukti. 4. KumSam. 6.84; see
above, 222.4. 5. See 3.1 K.
L Our author now distinguishes an area where there is a mixture
‘of the characteristics of dhvani and of gunibhütavyarigya]: And the
sensitive reader should not, etc. In saying reasonably, he means
by reason of apprehending [a greater] beauty.’
With this, etc.: Her friend says, With this, [may you touch
the moon], etc., for the moon will attain a greater beauty by being
tinged with laquer; and by this she instructs the bride not to give in
straightway to what her busband will desire but to do so only after
he bas placated her by frequent obeisance at her feet. The crescent of
the moon is borne on Siva's head. By praying that she conquer it, the
suggestion is that sbe will overcome ber fellow wives.”
Without a word [she struck the girl]: Although this [action]
suggests such things as shyness, bashful concealment of emotion, joy,
anger, fear, pride of beauty, still these suggestions act only to supple-
ment the meaning directly expressed by “without a word,” namely the
lack, appropriate to maidens, of a ready reply. It is the [direct] mean-
ing as supplemented by these suggestions that goes toward forming the
rrigárarasa.
Her lover, etc.: By high flowers the poet means those which the
tady could not reach herself and so had asked him to pick. But my
teacher? has said that uccaih [does not go with the word kusumáni,
"flowers," but] means "in a high or loud voice." Her lover bad said,
"These are beautiful flowers, so-and-so, take them, take them,” and
calling tbus in a high voice had presented them to her with a great
§ 3.39 L) 623
Show of honor. And that is why the poet says that she was lambhitd,
made to receive or suffer [the other woman's name].
Saying nothing: The suggestion [of the stanza] that it would not be
proper for the lady to show her hurt pride at his remembering another
beloved on such an amorous occasion and that this [reticence] adds
to her burden of grief, simply beautifies the direct statement which
negates her speaking. This is what our author will say in here there
is a literal statement, at least in an indirect way.
Of that: he means, of that suggested meaning. But here: he
means, in the verse "With this, touch the moon," etc. The word also
should be taken as out of order, [i.e., it goes with "predominant" rather
than with "statement"]. He means that the direct statement is predom-
inant in and by itself, while remaining subordinate with respect to the
rasa, etc., which is developed. That is why he specifies, in the last
sentence of his comment, that the dhvani from which it differs is a
resemblance to reverberation.*
1. That is, if he judges the direct statement to furnish a greater beauty,
he will designate the passage as subordinated suggestion; if the suggestion
strikes him as more beautiful, he will cal it dhvani. — 2. This is a more
tasteful interpretation, and J think more in accord with Kalidasa’s intent,
than that of Mallinátha, who sees in the benediction only a reference to the
sexual gymnastics soon to be practised by the newlyweds. — 3. The reference
is probably to Bhattenduràja, but could be to Bhattatauta. This is the only
passage in the Locand where Abhinava seems to favor an interpretation that
we are told is different from that of his teacher. The teacher's interpretation
here seems to me ridiculous, but it was followed by Mallinatha. — 4. It is
doubtful if such was Ánanda's intention. He probably meant no more than
that in cases like these the literal statement is as important as the suggestions,
and that it is therefore to our aesthetic judgment to decide which is the more
beautiful; on that basis we are to apply the designation dhuani or gunidhita-
vyarigya. The only reason he specifies anurananaruüpavyarigya is that that is
the type of dhvani to which one would assign the stanzas if one regarded the
Suggestion as predominant. They would then be placed in the same category
with the stanza, “While the heavenly visitor was speaking” (2.22 A). But by
taking the word prádhányam literally and shifting the position of api Abhi-
nava allows the two stanzas quoted in this section to qualify more logically as
rasadhvani (see the next Xarika), for although the literal meaning is predom-
inant over the suggested, it is subordinate to an immediate (asamlaksyakrama
as opposed to anurananarüpavyarigya) realization of $rrigárarasa.
624 [83.40 K
K This type of poetry also, where the suggestion is subordinated,
may take on the nature of dhvani when regarded from the viewpoint
of its final meaning, if that meaning is a rosa, etc
A Even the type of poetry where the suggestion is subordinated
may again turn into dhvani when regarded from the viewpoint of rasa,
or bháva, etc., furnished by the sentence meaning. Such is the case in
the two stanzas just quoted, as also in:
"Rádhá is hard to please, most favored sir,
since ber tears have been falling even as you dry them
with that skirt from your beloved's loins.
Women are hard-hearted, and so enough:
leave off your blandishments." May Hari,
so reproved in his solicitations,
bring you wellfare."
Such being the case, one may say of the words in the stanza "It is
already a humiliation” (cf. 3.16 A) that although they furnish a literal
sense qualified by {subordinated} suggestions, they are suggestive (just
like dhvani] with respect to the rosa that forms the ultimate meaning of
their sentence. One should not mistake them for furnishing that type
of dhvani where the literal meaning is shifted to some other sense,” be-
cause the words here preserve their literal sense. [n them we apprehend
a denoted meaning as qualified by suggested meanings, not as altered
into a suggested meaning. Accordingly, the sentence as a whole is an
instance of dhvani; the words are instances of subordinated suggestion.
And it is not only words containing subordinated suggestion that may
reveal alaksyakramavyarigyadhvani (that type of dhvani where the pas-
sage to the suggested sense is imperceptible). Words instancing a type
of dhvani where the literal meaning is shifted to another sense may like-
wise reveal it.? For example, in that same stanza the word Ravana is of
this other type and is similarly revelatory. But where the final mean-
ing of the sentence is not a rasa, although the individual words may
§ 3.40 A] 625
suggest it, one can only say that subordinated suggestion is a property
of the group of words.‘ Examples are such verses as the following:
They serve even kings,
they enjoy even sense-obi
and they love women:
men must indeed be clever creatures!*
One should devote great care to distinguishing the predominant and
the subordinate among the literal and suggested meanings in order
to recognize clearly the true areas of dhvani, subordinated suggestion,
and the figures of speech. Otherwise, one will fall into confusion over
the areas of even well-known figures of speech. For instance, take the
following stanza:
He reckoned not expense of beauty's substance
nor the infinite pains that he employed;
nor did he stick at Gring the hearts of men
who heretofore bad dwelt without constraint.
And yet, poor lady, she's undone
from lack of lover matched in quality.
What purpose had the Creator
in making the body of this sleader maid?
(Dbarmakirtil?
There is a commentator who has interpreted this stanza as contain-
ing the figure trick praise,” but this is not sound, for it does not fit well
to have what is said here end up as no more than a figure of speech. [n
the first place these cannot be the words of a lover, for the words, “poor
lady, she's undone from lack of lover matched in quality" would be im-
possible for such a speaker. Next, they cannot be spoken by an ascetic,
for his whole way of life would be opposed to such notions. Further-
more, the stanza is not reported to come from any larger work, by which
we might imagine a meaning pertinent to its context. Accordingly, it
must be an allegory (aprostutaprosamsá),* for by the subordination of
the literal sense there appears [the suggestion]? of a lament by a man
puffed up with pride in his uncommon talents, on seeing that others
fail to recognize his qualities because he has fired their jealousy by the
degree of his brilliance. What is more, the verse is commonly ascribed
to Dharmakirti and this is just as one might expect, for in this other
stanza he reveals the same intention.
[53.40 A
My philosophy, into which the brightest minds
have not trusted themselves to plunge,
of which the ultimate truth has not been s
by their greatest effort, bas failed to Bind i
a philosopher worthy of its challenge:
it will grow old within myself like the unplumbed
waters of the sea within the sea.
(Dbarmakirti}!©
1. Hari (Krishna) has returned from some other amour to Bind his Rad-
ba weeping. He tries to appease her, wiping away her tears with his skirt,
without realizing that on arising from his recent bout of love he had donned
the skirt of the girl with whom he had been lying. [n a culture where men
and women wore skirts of similar cut, such confusions did not seem improb-
able. They Bgure not seldom in Sanskrit erotic poetry; see SRK 847 and
SubhA. 1441, 1442, 1443. The stanza here is in the form of a benediction,
to which a rasa (rasavadalarkdra) is subordinate, as in “The women of the
Triple City.” Ananda and Abhinava are not concerned, however, about the
relation between the rasavadalarikdra and the ultimate meaning of the verse
(viz., a vostudvani of the loveableness of Krishna and thence the rusa of
the poet's love of God). They are concerned rather with the relation of the
suggestions of the individual words to the rasa of the rasavadalarikdra. This
rusa is the flavor of love-in-separation, where the separation is caused by jeal-
ousy (irsyáviprolambAasrrigàra). It is primarily suggested by the literal sense
of Rádhà's words taken as a whole. but is belped out by the subordinated
suggestions of the individual words. These subordinated suggestions are enu-
merated by Abhinava in his comment. Ánanda will point out that the relation
between these two sorts of suggestion, i.e., between the gunibhütavyarigya of
tbe individual words and the rasadhvans of the sentence, is the same as in the
stanza “It is already a humiliation" (3.16 A). 2. That is to say, the stanza
does not exemplify the arthántarasomkramitavacya variety of avivaksitavácya-
dhvani, for which see 2.1. — 3. The sentence is awkward in Sanskrit because
of the repetition vyarigya vyangya vyarijakdni, and more awkward
still in English. What Ánanda means is this. Not only words containing &
subordinate suggestion, such as me yad arayah, tatrápy asou tàpasah, etc.,
but also words containing dhvoni, such as “Ravana” (for “Ravana” bere is
an instance of arthántarusankramitavácya, which has been categorized as &
type of dhvani), are capable of embellishing the literal sense aad so leading
ultimately to rasadħvani. — 4. In such cases the subordinated suggestions do
not qualify or embellish the literal meaning so that it may lead on to rasa
5. The suggestions are that it is impossible to do these things without re-
ceiving the opposite of what one seeks. Accordingly, Abhinava claims that
§ 3.40 A] 627
one apprehends from the stanza nirveda, indifference to worldly things which
is the basic emotion of the rasa of peace. But the chief charm (camatkdra)
of the stanza lies not in the rasa but in the neat presentation of the literal
meaning. We have not been able to trace the source of the stanza. [n the
second pàda the reading of the Kashi text (visamam apy upayurijate) makes
nonsense, Visam apy upabhurizate, found in one NS MS, is not much better.
J. M. has suggested the emendation which we here translate: visayorn api
bhufijate. It is clear that Abhinava read two occurrences of api in the stanza.
6. Ananda (see below) believed the stanza to be by Dharmakirti. It is ascribed
to Dharmakirti by the anthologies: SRK 454, SubhA. 1472, SubhM. 50.9, and
by Ksemendra, Aucityavicdracarcd 11. [n most of the quotations the stanza is
regarded as simply referring to a young woman. Such was clearly Ksemendra's
opinion, while the anthologies always place the stanza under the category of
women or young women. Ananda and Abhinava, and much later Appayya
Diksita ( Kuvalayánanda 72) take it as an allegory. Their arguments io favor
of allegory are set forth in what follows. — 7. That is to say, by appearing
to censure the lady through censure of her creator, one is made aware of the
extraordinary beauty of which she is possessed. — 8. For trick praise (vyàjo-
stuti) a knowledge of the context is indispeosible. But for aprostuteprasamsd,
when it is used in an isolated stanza (a muktaka), a knowledge of the context
is not necessary, as, in fact, there is no context in the case of such stanzas
9. "For by the subordination of the literal sense there appears a suggestion"
(vácyena gunibhütàtmaná). This phrase explains the pertinence of Ánanda's
exemplar stanza, which has been questioned. It was quoted to illustrate the
importance of distinguishing which is predominant and which subordinate
among the literal and suggested meanings, so that one will not confuse the
areas even of well known figures of speech. Now in aprastutapragamsé of the
fifth type (where like suggests like, i.e., allegory) Ananda has said (1.13j A)
that we may have either dÀvani (where the literal is subordinate) or a mere
figure of speech (where the literal is predominant). In the exemplar stanza
the literal is subordinate, so we have a case of dhvani On the other hand,
in trick praise Abhinava has said (1.13k L, which doubtless reflects correctly
Ánanda's view) tbat the literal meaning is merely embellished by (i.e., not
subordinate to) the suggestion. Thus it is a mere figure of speech. So if we
take the view of Ananda’s opponent, the examplar stanza will be merely a
figure of speech, while if we take Ánanda's view, it will constitute dhvani.
This distinction is not made by Mammata, according to whose categories
both trick praise and allegory are instances of the type of suggestion which
he calls vácyasiddhyarigavyarigya (Mammata 5.126-127, a suggestion which
is necessary in order to make sense of the literal). If one follows Mammata's
categories, one will suppose that Ananda has chosen an impertinent example.
10. Quoted in K.Anu., Viveka 553. Other laments of Dharmakirti on the
lack of understanding shown for his works will be found in SRK 1726. 1729
[83.40 L
L Carrying this line of argument to its conclusion, he brings into
full light the doctrine that dhvani is the soul of poetry: This type of
poetry, etc.
The two stan2as: he means in the two stanzas of similar color,
"With this, touch the moon," etc., and (“Her lover, reaching," etc.].
By the word "two" he excludes the stanza "While the heavenly visitor
was speaking."
Radha is hard to please: Radha had become angry without rea-
son. Her lover had fallen at her feet and said to her, "You will not for-
give me. Ab, you are hard to please. Do not weep." And now he wipes
away her tears. This is her speech, admitting that she is unappeasable.
Much favored sir: this suggests "since your other sweetheart cannot
part with you for a moment without leaving you with some ornament
from your intercourse." With that skirt: sbe means, “Just look at it,
that skirt, which you so prize that without any shame you are wearing
it.” As you dried them: from this we see that the tears are falling in
a thousand streams. And your heart is so far gone that you forget me
and are thinking of her, that she is angry. Otherwise you would not act
as you are acting. Have been falling: the sense is that the time for
my weeping is now past. And if you ask why I do not give up my anger
with your showing me so much bonor, the answer is that women’s
hearts are hard. The word “women” here refers to the mere object
without any connection witb love; and such is its nature. As applied
to herself, the words suggest that the phrase “young women are ten-
derhearted” is nonsense. Their heart must be harder than a diamond
if it doesn't break into a thousand pieces at a discovery of this sort.
Blandishments: which you use only out of politeness. Solicitations:
the plural suggests that this lover of many women must assume this
posture time and again, that he is extremely well favored in love.
Such in essence are the suggestions which ornament (and so are sub-
ordinated to] the denoted sense of the words. But the denoted sense
so ornamented becomes itself a component of [and so subordinated to]
the true rasa of love in separation in its variety of jealousy.
As for a commentator who has explained that in these three stan-
zas the suggested senses [of the individual words] are a component of
rasa, he has sold the image of the god to get enough money for its
festival; because at this rate the subordination of suggestion [to the
literal sense], which is the matter under discussion, would be wholly
§ 3.40 L] 629
destroyed. For in the case of a suggested meaning other than a rosa.
etc., [i.e., in the cases of vastudhvani and alarikaradhvani], the sugges-
tion's being a component of rasa, just that and nothing else, makes it
predominant [over the literal meaning}. But enough of arguing with an
older member of my family.'
Such being the case: the sense is, since a difference has been
established between dħvoni and subordinated suggestion in the manner
just stated. Then, to explain the word "also" in the Karika, our author
says, And it is not only, etc. The stanza (to which he is referring,
namely, "It is already a humiliation," etc.| has been quoted before, so
he does not here write it out in full.
But where, etc.: although we apprehend here [viz., in the stanza,
"They serve even kings," etc.] the rasa of peace, which is identifiable
with a disinterest in worldly things, the charm of the stanza lies in
the literal sense. The suggestions, namely that the actions (expressed
in the stanza) are impossible or bring about the opposite [of what one
intends], merely follow along with the literal! They are already touched
upon [ie., prematurely revealed] by the two words "even," of which
each is to be doubly construed, by the word "and," which construes
with three clauses,* by the word "indeed," which is doubly construed
[with “clever” and with "men"], and by the word "men."* And so these
suggestions are subordinated. Our author shows that a consideration
of this distinction [between dhvani and subordinated suggestion] is not
without use: One should devote great care, etc.
And the flgures of speech: Where there is no suggested element
at all, the predominance is of pure figures of speech. Otherwise: that
is, if one does not make an effort. The force of the word even is this,
that all the more surely is there ground for confusion in the type of
suggestion to which he has just referred.
By the word substance is suggested that it was his most precious
wealth, which had been useful to him in many creations. He reckoned
not: on the other hand, one who spends his wealth slowly and not in
a flash like lightning does of necessity reckon it. But the Creator,
although he had been at work for endless years, used no consideration
at all. Thus God showed no forethought.-.And so the poet speaks
of infinite pains. Who had dwelt without constraint: that is,
unchained (by desire. And yet, she: the words “and yet" (api and
evo) suggest that it is a great crime to destroy the very thing one has
created. What purpose: the sense is none, for himself, for the world,
and for what he had created
630 [83.40 L
For such a speaker: For a lover the expressions "poor lady" and
"she's undone” would be unseemly, the first because it would contain
disparagement, the second because it would be inauspicious; while the
words from lack of lover matched in quality would cast unseemly
aspersion upon himself. If he could not find the possibility of that role
in himself, he would be no better than an animal to keep on loving her.
To this argument, however, there are possible objections. Why should
these not be the words of a lover who has for some reason undertaken a
vow of abstinence for some time, or who might be like Rávana with re-
spect to Sita, or who might be like Dusyanta with respect to Sakuntalà
before he knew to what caste she belonged; in which case the words
could admit of a pride in his own qualifications as a lover and of his
praise of the lady. Neither are the words impossible for an ascetic, who
might see the lady, although with impartiality, as she really is through
the influence of his memory of passion experienced from the endless
span of his former births. After all, he who has put aside passion does
not see things topsy turvy. The notes of a lyre do not sound to him
like the cawing of a crow. Accordingly, if the stanza is taken to be
about the subject which it states, the words would be possible for ei-
ther (lover or ascetic]. If you take it as an allegory, you must show that
the unintended subject [the matter actually stated] is something pos-
sible (of the intended matter]. For one cannot have an allegory about
light that says, "Ah, curses on you for your blackness." As the allegory
(aprastutaprasarnsá) is dependent on the stated matter, there must be
nothing in that matter which is impossible (in the allegory)”
With these objections in mind our author states: Furthermore,
the stanza is not, etc. By the four sentence-elements nihsámánya
(uncommon), nijamohima (his brilliance), visesajnam [na posyatal|
([seeing that others fail] to recognize his qualities), and paridevitam (a
lament), our author explains the [suggested] meaning of each succes-
sive line in the stanza.? But what proof is there of this interpretation?
Our author proceeds to answer the question: What is more, etc.
But the objector may say, what if the stanza is (commonly ascribed to
Dharmakirti]? With this in mind, our author shows how the meaning
furnished by a verse indubitably written by Dharmakirti agrees with
the meaning of this stanza: and this is just_as one might suspect.
In which they have not trusted themselves to plunge: how
much less have they really acquired it! The ultimate truth, beyond even
such precious objects as the Kaustubha jewel,’ has not been received.
Has failed to find: has not obtained, despite [my] strenuous efforts, a
§ 3.40 L] 631
pratigráhaka (one who understands in return for being taught) worthy
of it, (just as the sea| has not found a worthy counter-creature [prati-
gráha| to any of its sea-born beings such as Air&vata, Ucchaibsravas,
and Dhanvantari.!?
The very same notion: he means, a lament. The literal sense
so far [in the two stanzas just adduced| shows two figures of speech,
allegory [in the stanza “He reckoned not expence," etc.) and si. ile [in
the stanza "My philosophy," etc.]. But [in the case of the prior stanza],
immediately after {apprehending the figure of speech], one becomes
filled with amazement at the speaker himself, and so the aesthetic sense
[of the reader] comes to rest in the rasa of wonder. Of the second stanza
one should judge thus: that its point of rest is the rasa of heroism, for
it touches on a moral hero (dharmavira) by its showing the benevolence
of the speaker when one thinks that such [a philosophy], which is of
great benefit by its producing heroic energy in the hearer because of its
awesome reputation and the fact that it can be understood only with
difficulty, has been made to favor a few select persons.'' Otherwise,
what would a mere lament amount to? If you claim that he is informing
us that he acted without thinking of the consequences, what would that
prove, as such a lament could be of no use either to himself or to others?
So enough of the matter.
1. What Abhinava objects to in his older relative's interpretation of the
stanza is that the Candrikd, the commentary written by this older relative,
made the individual word meanings directly subordinate to the rasa, instead
of directly subordinate to the sentence meaning which furnishes the rasa.
2. Compare 1.13k A (Summary Verses 1 and 2). 3. Abhinava would inter-
pret the literal sense as: “They even go into service and they even serve kings;
they even enjoy and they enjoy even sense-obj ts.” This sense by itself goes
à good way toward expressing the difficulty or impossibility of what men do.
4. The literal sense by its accumulation of three activities shows the difficulty
of what men do. 5. That men (the word denotes a being who is not super-
burnan) should do these difficult or impossible things implies in itself without
any need for suggestion that they will not attain their object. 6. That is to
say, the Creator had been drawing on his stock frugally whenever he wished to
make a beautiful creature. 7. Thus, “Curses on your blackness” could serve
as the aprastutdrtha only in a allegory where the prastutártha was some such
object as a villain, a false doctine, etc. — 8. Each successive line is given by
a couplet of lines in the English translation. 9. Abhinava is continuing the
suggestion thrown out by plunging or diving. The Kaustubha jewel was one
of the precious obj ts hidden in the ocean
632 [83.40 L
10. Abhinava sees a play on words in pratigráhaka, thus concluding the
oceanic suggestions with which the stanza begins. The three creatures named
were respectively the elephant, horse, and physician, among the precious ob-
jects churned up from the sea by the gods 11. Abhinava has two reasons
in mind for assigning the final effect of the stanza "My philosophy,” etc., to
virarasa. (1) The stanza shows Dharmakirti to have been a dharmavira in
composing a work so beneficial to others. (2) His philosophy rouses heroic en-
ergy (utsáha, which is the sthdyibhdva of virarosa) in its hearers. The syntax
by which he joins the two reasons is awkward.
A And there are three ways of writing an aprastutaprasamsá
(here = allegory). Sometimes the literal sense is intended by the
speaker, sometimes not intended,’ sometimes partly intended and part-
ly unintended. Of these an example where the literal is intended is this:
It suffers pressure for others’ sake; is sweet when broken;
even in altered state it is prized by all.
What if it (ails to grow if cast on barren land:
is this the fault of the sugar cane or of the hostile desert?
[Bhallata-satako 56|?
Another is my own verse:
These things which seem so beautiful achieve
their purpose surely by becoming objects,
if but for one brief moment, of the eye:
that eye, which in a world devoid of light
has now become the equal, or less, alas,
than equal, of the body's other parts.”
In these two stanzas the sugar cane and the eye, although intended in
the literal sense,‘ are not the subjects that the poet has in mind. What
he does have in mind is through the final meaning to describe a man
of great virtue who has not received high reward because he has fallen
into the wrong situation.
§ 3.400 A]
An example where the literal sense is unintended is:
“Who are you, sir?” “I will say it; [ am a thorn tr
brought to misery by fate.”
"You speak as if disgusted with the world."
"You've guessed aright." "But why do vou speak thus?"
*You see that banyan on the left,
which every traveler honors with attendance?
I too stand by tbe wayside,
but to help a guest I have not even shade to offer."*
As questions and answers with a species of tree are impossible, the
literal sense is unintended and we understand the final meaning of this
stanza to be the lament of some poor man of intelligence in the preseace
of an evil man who is rich.
An example where the literal sense is [partly] intended and [partly]
unintended is this:
For putting a fence around this badar
tbat grows in an out of the way spot,
is ugly, and lacks flower, leaf, and fruit,
every one, O peasant, will laugh at you.*
In this stanza the litera] meaning is not wbolly possible nor is it i
possible.
Accordingly, one should note with care whether the literal and the
suggested senses of a verse are predominant or subordinate.
1. By "intended" Ananda means inherently possible. — 2. The stanza
was quoted under 1.14 A, which see together with note 6 thereon. — 3. This
Stanza also is in Dhollato. as number 68. As remarked above (1.14 A, note 6),
the Bhollataíataka is an anthology drawn from many authors. The allegory
is this. A great poet, like a man's eye, can reveal the beauty of the world.
But if he lacks a patron, or an audience, his activity is of no more use, in
fact of even less use, than that of any other man. — 4. Since what is said of
them is inherently possible. — S. The verse is frequenly quoted but without
ascription of author: Sarvig. 1046, Subh. A. 822, Dhanika on DR 4.9, Mammata
10.99 (verse 447), Kuv. ad 67. — 6. This anonymous Prakrit stanza is given by
Hemacandra. Alarikarocüddmani 546 (K Anu. p. 360), together with a word for
word repetition of Ananda's and most of Abhinava's comments. The bodort
(Zizyphus jujuba, Hindi ber) is a thorn tree, which ia favorable circumstances
produces a small, edible but rather tasteless fruit. The literal sense of the
stanza is certainly possible, but Ananda apparently considered it improbable
that a peasant would do anything so foolish. Hence he regards the literal
634 {§3.40a4
sense as intended and unintended. The suggestion, for which see L below,
arises from the fact that the word badari is feminine.
L Now it may be objected that we may well choose an allegorical
interpretation where the literal sense will not fit, but here [in the stanza
“He reckoned not expense," etc.) the literal sense fits. With this in
mind, our author shows that we may have allegory even when the
literal sense does fit. To show it, he begins: And there are three
ways, etc
[These things which seem J'surely: the poet means those
things by which the world is beautified. The construction [of what fol-
lows | is: that eye, of which these things, having become for a moment
the object, attain their purpose. Devoid of light: devoid of discrim-
ination. Less than equal: for the hand is still useful for touching
or taking things. Other parts: he means even those which are most
useless. The compound apráptaparabhágasya is to be analysed as: of
a man by whom high, that is, outstanding, reward—in the form of
receiving wealth or of becoming famous—has not been received.
I will say it, etc.: this is the reply. The suggestion is this: that I
really should not tell you, for it will distress you to hear it; but if you
insist, I will say it. As if disgusted: the disgust is suggested by the
tone of voice and by the words “brought to misery by fate" You've
guessed aright: this is the second reply. Why: the question is as to
the cause of disgust. (Why do you] speak thus: [the suggestion is
that) the answers began with a painful recollection and that what was
stated was stated with difficulty. On the left: the sense is that it is
charaterized by such faults as inferior birth. Banyan: a tree which
is proud simply because of its shade, although it is devoid of fruit or
flower. Even shade: because the sàkhotaka thorn-tree (as it grows in
burning-grounds] has its branches and leaves scorched by the funeral
fires.
Our author states the reason why the literal sense is not intended
here: as questions and answers are impossible.
An evil man (asatpurusa) who is rich: If one takes the reading
satpurusa,? one will have to understand the meaning to be a man who
is good so far as mere wealth goes but not good in virtue.
Is not entirely: We cannot say that there is no basis for the exis-
tence of the literal sense, because the suggested sense [which is just as
improbable] does exist.? Thus, where it is said that the tree "grows in
§ 3.41-42 K | 635
an out of the way spot,” [it is suggested that] the woman is not born of
a good family. That it is ugly [suggests that] she lacks charm. It is said
that the tree lacks fruit, flowers, and leaves. This suggests that even a
woman of this sort (i.e., low-born and ugly] might be protected if she
had sons, or if, through her brothers, etc., she had a group of relatives
to care for her. O peasant, by putting a fence around this badari you
will be laughed at by everyone; this is the sense.
Having thus described the figure of allegory (aprastutaprasamsa)
since the occasion presented itself (in. connection with the verse "He
reckoned not expense," etc.], he now sums up the matter that was at
issue: Accordingly. The sense is: because we see that people are
confused in regard to the figure of allegory in the stanza "He reckoned
not expense," etc.
1. The pratika seems to be wrongly given. One wants "ami ye drsyanta
iti” in place of "nanv iti” — 2. Of the recorded manuscripts none bas this
reading. 3. | am uncertain of the translation of this sentence. The double
násti in our text is surely a printer's error of dittography. K.M. reads vácya
eva niyamo nàstiti; the Vidyabbavan edition reads vácyabhavaniyamo nastiti.
J. Masson would emend to vdcyabhdvaniyamo 'sti ndstiti, Patwardhan would
omit the whole phrase, as it is absent in Hemacandra (see above, 3.40a A,
note 6). Lf we keep it, as I (D.1.) have done, there is a question of what
Abbinava can mean. In all cases of aprastutaprasamsd there is a suggested
meaning. In itself this does not rule out the literal meaning as being intended
also. It seems to me, therefore, that he should mean that the literal meaning
is improbable, but no more improbable than the suggested meaning. That is
why the verse i$ not "wholly possible or impossible." [t may be that some
lines ‘have dropped out of the text, as there is no other Prakrit verse in the
book where Abhinava fails to give a chōyā
K By reference to the predominance or subordination of the sug-
gested meaning the two types of poetry have thus been assigned their
places. What is other than these is called citra (display).! Citra is
assigned to two types depending on word and meaning. Of it one type
is verbal citra; the other is semantic citra.
[53.41-42 K
1.13a A, note 2 and the Vrtti on the present stanza, especially
A Where the suggested meaning is predominant we have the
type of poetry called dhvani; where it is subordinate, we have guni-
bhütavyarigya (the poetry of subordinated suggestion). That which
is different from these, namely poetry which lacks rasa or an emotion
(bháva) as its final meaning, which lacks the power to reveal any partic-
ular suggested meaning, which is composed only by relying on novelties
of literal sense and expression, and which gives the appearance of a pic-
ture, is citra. It is not real poetry [just as a picture is not the real thing],
for it is an imitation of poetry. One type of this citra is verbal citro,
such as difficult arrangements,’ yamakas (echo alliterations),? and the
like. Semantic citra differs from verbal citra and may be exemplified by
poetic fancy (utpreksá) and such figures, when they carry no suggested
sense and lack any final meaning of rasa, etc. because of predominance
of the litera] meaning.
But what is this thing called citro, where there is no touch of a
suggested meaning? For suggested meaning has already been shown
to be of three sorts. Now we may let the word citra apply to that
case where there is no suggestion of a thing (or situation) or of a figure
of speech. But where there is no reference to the rasas, etc., there
cannot be any type of poetry at all. Because poetry cannot be about
nothing; and everything in the world necessarily becomes a constituent
of a rosa or a bhávo, if oaly by its ultimately being a determinant (vi-
bhava) thereof. This is because the rasas are particular states of mind
and there is nothing that does not produce some state of mind. If
there were, it would not be in the area of poetry. And here you have
described a certain area of poetry as being citra.
1. See 2.15 L, note 1. It is doubtless from these difficult pictorial arrange
ments (citrabandha) rather than from the factitious nature of pictures that the
term citra actually originated. Stanzas were arranged in the shape of swords,
drums, wheels, etc. Examples may be found in Ánandavardhana's Devifataka,
in Kirátárjuniya, canto 15, and in Mágha's canto 19. Similar tricks may be
found in Greek in the Anthologia Palatina, Book 15, where they are known as
technopaignia. What characterizes the citrabandAa is an interlocking of the
syllables which outline tbe various parts of the object represented. It is tbere-
fore difficult to compose. English pictorial verses, sometimes called topiary
verses, usually depend for their effect on typographical arrangement. They
$3.41-42 L ] 637
may be amusing, like the tale (tail) of a mouse in Alice in Wonderland, but
they are not difficult to compose. 2. See 2.15 L, note 1.
L Having thus described the nature of suggestion, what is there
to say of passages that entirely lack it? To treat of this subject we are
given two Karikds: By reference to the predominance, etc.
Verbal citra: this is well known as containing such pictorial effects
as yamaka, cakrabandha, etc. Semantic citra may be conceived as
similar [in lack of suggestion, etc). This is what he means. The
appearance of a picture: that is. it lacks the vitality of the rasas
and is like the imitation of a real thing.
But what is this thing: viz., this notion that is about to be stated
in the objection. The question is answered [i.e., the reprehended notion
is given] by the words: where there is no touch, etc. The objector
gives his own opinion in the words: For suggested meaning, etc.
About nothing: he means that poetry cannot be nonsense, like the
striag of syllables ka-ca-ta-ta-pa, or meaningless from lack of syntax,
like "ten pomegratates, six pancakes." etc.?
An objector now aaticipates an explanation, viz., that citra may very
well not be within the area of poetry: [And you have described]
a certain area of poetry, etc. He means that although citra hes
not been directly identified as poetry, the author must still admit that
it falls in the scope of poetry because it would be as out of place to
speak of anythiag other than poetry here as it would be to tell stories
of Vasuki.? Now if it does lie within a poet's scope, it must give rise
to delight and that ends up as simply the vibhdvas, anubhdvas, and
vyabhicáribhavas.*
1. A stanza written in the form of a wheel. An example is Sisupala 19.120,
where the first three lines, each divided in half, may be written as six spokes,
and the fourth line as the rim, of a wheel. [t follows that every fourth syllable
of the rim must form the initia! syllable of one of the spokes, while the hub
consists of the common central syllable of the first three lines. 2. See 14b L,
note 10. 3. Vasuki, the king of snakes, lives in the nether world. Hence
his adventures are taken as an example of that which has no pertinence to
the matter of this world which the author has in hand. — 4. For it is the
combination of these factors that furnishes rasa, the sole source of aesthetic
delight.
(83.41-42a A
A To this we may say the following. It is true that there is
no species of poetry where there is no apprehension of the rosas, etc.
When, however, a poet, having no intention of revealing by his words
a rasa, or bháva, etc., composes mere figures of sound and sense, we
may regard his composition from the viewpoint of bis intention as be-
ing without rasa, etc. For the meaning of the words in a poem is
greatly strengthened by the author's intention. By force of the inher-
ent capability of the literal sense there may be an apprehension of rasa,
even though the author had no intention of revealing it; but that ap-
prehension will be very weak. In this way too we may regard such a
composition as without rasa’ and so assign it to the area of citra.
The matter is stated as follows:
That is the area of citro where the author's intent is not to write on
the subject of rasas or bhóvas, etc., but to compose figures of speech.
But when the intention of the author, as the final sense of his compo-
sition, is the rasas, etc., one may say that there is no poetry that is not
in the sphere of dhvani.?
We have set up this citra from our observing the way in which some
poets of unconstrained speech have gone about the writing of poetry
witbout regard to making the rasas, etc., their final meaning. But for
modern poets, now that correct guide rules are being established, there
is no sort of poetry other than dhvani. For the performance of mature
poets bas no beauty unless its final goal is the rosas, etc. When the
rasas, etc., are the final goal, there is nothing that can be brought
into connection witb the intended rasa which does not gain in beauty
thereby. There is even no insentient thing which cannot, either through
its forming, as each case may require, some contextual factor (vibhóva),
or by one’s ascribing to it a sentient activity, be brought into connection
with a raso. And so it is said:
§ 3.41-42a L)
In poetry's endless worlds
the poet alone is God;
the universe revolves
according to his nod.
If the poet writes of love,
the world assumes its flavor;
if he becomes dispassionate,
all things lose their savor.
A true poet may treat unliving t
as living, and Uving as unliving;
his wish sole master of all properti
by his withdrawal or his giving.?
1. One of the meanings listed (or the negative in Sanskrit is "very little.”
The meanings are fisted in the following verse: sddrsyam tadabhdvas ca tad-
anyatvam tadolpatà / aprasastyam virodhas ca nariartháA sat prokásitàh //
The Mohábhásya on 1.4.24, Vart. 3 (Kielhorn 1.327 20) gives as examples of
the negative used in the sense of very little alomikaidiká (a goat with no hair,
that is with very little hair), anudará kanyó (a young girl with no belly, that
is with a slender belly). See also Mallindtha on KumSam. 4.33. — 2. Abhi-
nava attributes these two verses to the author of the Vrtti. 3. These verses
too are doubtless by Ananda. Abhinava quotes the second stanza in ABA
Vol. 1, p. 294, specifically attributing it to Anandavardhana. The first two
stanzas are quoted, without attribution, by Agnipurdna 339.10-11; see Kane
HSP pp. 7-8 and Raghavan, Bhoja's SP, pp. 479-80.
L When, however: he means, when an author does not apply
the sort of circumspection in introducing figures of speech that was spo-
ken of in the verse: "The intention must be to keep them subordinate
and never acting as the chief element,” etc. (2.18 K)
As being without rasa: he means, that one will find no taste
(rasa) in it, as in a meat dish concocted by a cook ignorant of the
culinary art. Here it might be objected that (rom the beauty of the
thing itself there must be some relish of it, just as there is of a si-
khorini, even if prepared by one without skill. With this in mind, our
author says, By force of the inherent capability of the literal
sense, etc.
In this way too: Previously he had been speaking of a complete
lack; now he is speaking of a weakness of rasa. Such is the sense given
640 {§ 3.41-42a L
by the word “too” (api). Furthermore, if a sikharini has been prepared
by one who is ignorant, there will be persons who will not exclaim in
wonder at his art, “Ah, what a sikharini," but who will say, "This is
an unpleasant mixture of curds, sugar, and pepper.”
Is stated: he means, by himself. [To compose figures of speech:]
he means, to compose figures of sound and figures of sense.
But, an objector may ask, what was the point in specifying that
“what [is other than that} is called citra" (3.41 K), since you have
already said that it is not poetry at all? If you claim to have pointed
it out as someting to be avoided, you should also state that by making
pots one does not become a poet.? With such an objection in mind, our
author explains that poets have indeed written this [type of literature]
and on this account he points it out as something to be avoided. Thus,
We have set up this term, etc.
Mature poets: that is, poets whose maturity is shown by their
choice of words and meanings appropriate to [the intended] rasa, Even
the definition [of maturity by Vamana], “when the words of the poem
[being perfect] can no longer be changed,"? must be said to be aiming
at appropriateness of words to the rasa, for otherwise it would have no
point.
Endless [worlds]: that is, without beginning or end. He then ex-
plains how the universe revolves at the poet's wish: If the poet writes
of love, etc. A poet writing of love is one who takes delight in rel-
ishing the vibhdvas, anubhávas, and vyabhicáribhavas which have been
ascribed to $rrigárarosa, not a man who is addicted to women. This is
why the sage Bharata uses the word "poet" [and "poetry") as primary
[examples of the locus of the bhávas and rasas), when he says [that the
bhávas transmit] "the state of mind (bAáva) which is in the poet,"* or
that the bhàvas "transmit the matter of poetry,"? I have commented
on this in my discussion of the nature of the rasas.5
The world assumes: the sense is, because it is plunged in raso. The
word "love" is used as representative of all the rasas. If he becomes:
the sense is that as soon as he ceases to be a rasika (one inspired by
the rosas), the various bhdvas that are seen, although they transmit
everyday pleasure, pain, folly, or neutrality, will not form, without
the strengthening of a poet's description, a basis for the transcendent
relishing of rasa.
1. Sikharini is a preparation of curdled milk and sugar. The rationale of
thesi ile is that in preparing a meat dish the skill of the cook is important,
§ 3.41-42b A] 641
for meat is not, in its natural state, tasty; but a sikharini, since its ingredi-
ents are naturally tasty and sweet, cannot easily be spoiled. — 2. That is, in
order to be consistent you should list all the things that are not poetry. Why
single out just one, namely citro? — 3. The quotation is from a verse first
found in V&mana's Vrtti on his Kavydlarikérasutra 1.3.15. Rajasekhara at-
tributes it to "the followers of Vàmana" (Vamaniyéh ... huh, KavMim. 5.20
= page 20, lines 9-10), which seems to show that he regarded the Vrtti as
not by Vàmana himself. Gopendra Bhipala, the l5th-century commenta-
tor on Vamana, attributes the verse, wrongly, to Bhamaha. 4. BANS 7.2.
Abhinava has adduced the passage before, on 1.6. What he would here point
out is that the bAdvas are located primarily in the sensitive poet, not in the
common mao. S$. BANS Intr. to 7.1. Here again, the matter on which the
bhávas (and rasas) are based is said to be the possession of a poet, not of an
ordinary person. — 6. The reference could be to Abhinava's comment on 1.4a
(see Translation p. 81), or to his comment on 1.18 (see Translation p. 192).
It is unlikely that he is here referring to his great discussion of the rasos in
ABh 6.31, which seems to have been written-later than the Locana and which
contains no passage notably pertinent to the point he is making here.
A Accordingly, if a poet is wholeheartedly intent on a rasa, there
is nothing whatsoever which he cannot, if he wishes, form into an inte-
gral part of that rasa, or which, being so integrated, will not increase
in beauty. All this is seen in the poetry of great poets. Even in my own
works it can be seen as occasion arises. This being the case, no type of
poetry falls outside the nature of dhvani. As has been said above, even
that type of poetry which is characterized by subordinated suggestion,
if the poet has regard to [its ultimate goal of] rasa, etc., forms part
of this [general category of dhvani]. But even where the rasa, etc., as-
sume a subordinate position, as in clever verses or prayers to the gods,
etc.; also where the literal sense as qualified by some suggestion is the
predominant element, as it is in hrdayavati verses! written by clever
authors? in gáthà meter; in these cases also we must see subordinated
suggestion as a derivative of dhvani? This we have already said. So
now tbat instruction is being offered to modern poets in the true princi-
ples of poetry, while citra may be much used in the efforts of beginners
642 [§ 3.41-42b A
who are seeking practice, it is established for mature poets that dhvani
alone is poetry. The following verses sum up the matter.
Where a rasa or a bhávo or the like appears as the final meaning, where
a fact or figure of speech is suggested in a hidden way: along that road of
poetry, the sensitive critic will recognize that dhvani has its realm, being
simply the ultimate predominance of the suggested sense.
1. Prakrit riddle verses; see Abhinava below (3.41-42b L) and note 2
thereon. 2. Read satprajriakagdthdsu. The word satprajfiako is the Sanskrit
form of Prakrit chappannoyo. a term regularly used for the clever authors of
riddle verses. See A. N. Upadhye, *Chappannaya-gáháo or the gáthá-kosa,"
JOlBorodo 9.387-88. 3. One should read dhvoninisyanda as in 3.36b A
(Text p. 474, line 2), rather than dAvoninisponda.
L The construction here is: "there is nothing which will not
increase in beauty" In my own works: such as the Visamabdne-
lilà. In hrdayavoti verses: that is, in verses called Aidlid,? which
teach us cleverly the means to the ends of man? and which are well
known in gatherings of Prakrit poets. Clever authors:* authors of
literary sensitivity are so called. Their verses are like the following by
Bhattendudraja:
When she blessed the farmer, saying
“May your phalaki plants
grow higher than the sky,”
his neighbor also was delighted.*
In this verse, by a woman's granting a blessing to a farmer with the
words "May your cotton plants grow higher than the sky," his neighbor
was brought to happiness. It is the literal sense that is charming,
qualified as it is by the suggestion of desire for stolen intercourse.
When the many rose-apples ripen in the thickets
on the bank of the Godavari,
the farmer's wife puts on a dress
as purple as rose-apple juice.”
In this verse, by its saying that when the many rose-apples ripen in
the thickets on the bank of the Godavari the farmer's wife puts on a
dress as purple as rose-apple juice, there is a subordinate suggestion of
her hiding any possible spots* that might come from her dress being
§ 3.41-42b L] 643
reddened by the juice of the fruit, as might occur from her hasty, stolen
intercourse with her lover.? This should be explanation enough.
Dhvani alone is poetry: What our author means is that in reality
the soul and the body are the same, but for the purpose of analysis one
may make a distinction.'?
By the use of the (second| word và ("or") our author includes the
false or improper rasa and bháva that were mentioned before (e.g.,
2.3 K). In a hidden way: such that it receives beauty by being
hidden. Along that road of poetry:. on that path of poetry. Has
its realm: as much as to say that the [whole] path of poetry is the
realm of the three kinds of dhvani.!!
1. See Introduction, p. 10. 2. Aidliyd seems to have been Abhipava's
original reading. The MSS read aohyá, which our text has mistakenly cor-
rected to iaalalià The word hidiid is the Prakrit equivalent of Ardayavati
[gáthá], "a stanza which has a heart, i.e., a second meaning, underlying the
literal, apparent sense; a riddle, an enigma" (M. V. Patwardhan, Vayjélagga,
notes, p. 550; Section 64 of the Vayjálagga is entitled Aidli-vagjá). 3. The
sections of the Va7jálagga are in general divided in subject matter into dharma,
artha, and kàma, but of the hidli-vagjá all the gdthds except one deal with
kama. 4. Following the Vrtts, we should read satprajriakdh See 3.41-
42b A, note 2. — 5. I have emended the text on the basis of BP's state-
ment of a variant in Abhinava’s explanation. It says: “A variant reading in
the Locana is prátivesyiko nirvrtim prápitah. This is better. The Prakrit
verse and its translation should be emended accordingly." My emendation,
then, is: larighiogaand phalaki-laáu hontu tti vaddhaantie / haliassa dsisam
Póliveriyoko vi nivvudio // Hereby the riddle of the verse will be why the
neighbor should be delighted by a blessing directed to another man. The
answer will be that the woman speaking the blessing is giving a hint that
the tall pholaki plants will make a good place for the neighbor and her to
make love. Lf one keeps Abhinava's text as the editions print it, the Praknt
verse will end with pdlivesavahud vi nivvudió, "the neighbor's wife was also
delighted.” But the riddle and its answer are no longer neat. An unspecified
woman gives the farmer a blessing and his neighbor’s wife, lusting presumably
for the farmer, is delighted. Abhinava glosses phalaki by korpása (cotton),
but a cotton field, at least such as we have in Virginia, would make a poor
place to hide one's love-making. I take nivudio as ppp. of a denominative from
nivvuda = nirvrto. 6. The translation follows BP's variant reading. See
note 5, above. 7. The jambu (Eugenia jambolana, the Anglo-Indian “rose
apple”) is regularly associated by the poets with the Vindhya hills (see note
on SRK, Translation, 157a) and so, as here, with the Godávari River. The
Káàdambari (p. 37, line 11, to p. 38, line 1) notes that its juice is black-red and
644 [83.41-42b L
astringent but sweet (nilapotalah kasóyamadhurah jambüphalarosah). In
the verse the syllable su is to be connected with pacyamáná- as its inflection
but goes metrically with the second half verse. — 8. Parobhága here means
"contrast" (cf. 2.1a L, note 1), and hence contrasting color, spot. 9. BP
explains that she would naturally spread her dress on the ground for her lover
and herself to lie on.
10. Abhinava means that real poetry is inseparable from dhvani (in its
largest sense, that is, whether the suggestion is predorninant or subordinate),
just as body and soul are inseparable. Kàrikà 1.1 stated that dÀvani is the
soul of poetry and Kànikà 1.5 that rasa (to which dÀvani leads) is the soul
of poetry. Thus, it has analysed dhvani and poetry into distinct entities
comparable to soul and body. But as dhvani is invariably associated with real
poetry, we can speak metaphorically (upacdrena) of identity between them,
as between soul and body. — 11. Suggestion of a fact, of a Ggure of speech,
or of a rasa, etc.
K Dhvani appears by fusion (sarikara) and association (sam-
srsti) with its own varieties, as well as with subordinated suggestion
and with the figures of speech; and furthermore in many ways.
A And many varieties are seen in literature where a fusion or
association of this dhvani is made with its own varieties, with sub-
ordinated suggestion, or with expressed! figures of speech. Thus we
see:
dhvani fused with its own varieties,
dhvant associated with its own varieties,
dhvani fused with subordinated suggestion,
dhvani associated with subordinated suggestion,
dhvant fused with one of the expressed figures of speech,
dhvoni associated with one of the expressed figures of speech,
dhvani fused with figures which are themselves associated,
dhvani associated with figures which are themselves associated.
Thus dhvani appears in many ways.
$3.43 A | 645
Among these ways, the fusing [of an instance of} dhvani ith one of
its own varieties is sometimes by a relation of assisted and assistor ‘ anu-
grahdnugrdhakabhévena), as in the stanza “While the heavenly visitor
was speaking," (see 2.22 A and note 1) for in it we apprehend a variety
of dhvani where the passage to the suggested meaning is imperceptible
[viz. a rasadhvani], which is assisted by a type of dhvani based on the
power of the situation, where the suggested meaning is at a perceived
interval and is like the reverberation of a bell.
Again, there may be a fusion of two varieties of dhvani bv a relation
which puts us in doubt [as to which variety prevails] by the falling
together of the two (prabhedadvayasampátosandehena); as in:
Brother-in-law, your wife
has said something to your holiday guest
so that she sits weeping
in the loft behind the house
Go comfort the poor girl.?
In this stanza we might take the word "comfort" as shifting the literal
sense to another meaning [viz., to "make love to"],* or we might take
it as intended in its literal meaning but subordinated to a suggested
sense [viz., that you really love her and have ceased to love mej* Nor
is there any decisive reason for choosing one interpretation rather then
the other.
But by a relation of entering into the same suggestive unit it is very
common for a suggestion of the type where there is no perceived interval
to fuse with some other variety of its own type. An example is the
stanza “White herons circle against dark clouds" (see 2.1a A). A case
of association of dhvani with one of its own varieties is odered by the
very same verse. In it there is the association of that type of dhvani
where the literal is shifted to another meaning with the type where the
literal is entirely set aside.
1. The term “expressed figures of speech” is used, as Abhinava will point
out (3.43b L), in order to exclude the suggested figures of speech, which are
included in davani or in subordinated suggestion. 2. Ananda might easily
have added two more categories where the figures of speech are themselves
fused. But obviously these multiple combinations can be increased at will.
Abhinava disregards them. By way of compensation he elaborates very con-
siderably on Ánanda's first six categories. — 3. Author unknown. The word
padohara, or more correctly parohada is probably derived from Sanskrit paro-
grha and means back yard (gharavddayam); see Patwardhan, | a7jdlagga, note
646 [83.43 A
on vs. 523. The word occurs in several verses of that work. — 4. The sugges-
tion would thus belong to the first variety, viz. arthàántarasarikramitavácya,
of the first type, auvaksitavdcya. 5. The suggestion would then belong
to the first variety, viz. alaksyakramavyarigya, of the second type, vivaksi-
tanyoparavdcya. — 6. Here we have a fusion of rusadhvani and bhávadhvani,
as Abhinava will explain. Both of them belong to the type alaksyakrama-
vyarigyo. Ananda’s quotation of the stanza in 2.1a A was in order to point
out a different sort of suggestion, which he now takes up in the next sentence.
L Having stated a summary of the matter by means of the two
stanzas [at the end of 3.41-42 A], our author recites the following,
which shows the manifold varieties of dhvani: Dhvani appears in
many ways. The general meaning of the sentence is that the varieties
of dhvani are endless by its fusion and association with its own varieties
as well as with subordinated suggestion and with the figures of speech.
He demonstrates its manifoldness by Thus, we see, etc
There are three types, as it combines! with its own varieties, with
subordinated suggestion, or with the figures of speech. In each of these
types the combination may be by fusion (sarikara) or by association
(samsrsti), thus making six types. Then there are three varieties of fu-
sion, as the fused elements may stand in a relation of assisted and assis-
tor (anugráhyánugráhakabhávena), or may be related in a manner that
gives rise to doubt [as to which element prevails] (sandehàspadatvena),
or may be ralated by their both entering into the same suggestive unit
(ekapadánupravesena). Hereby we arrive at twelve types. Further-
more, the varieties of subordinated suggestion are to be counted as
thirty-five, just as are the varieties [of dhvani proper| which were listed
above (viz., in 2.31 L). The varieties of dhvani proper being thirty-five
and the figures of speech being taken as a single unit, gives seventy-
one [varieties with which a combination may be made]. Multiplying
this figure by the three types of fusion plus the one type of association
gives 284. Multiplying the primary types [which enter into combina-
tion] by this figure gives 7,420.* But as the number of figures of speech
is endless, the total number of combinations is innumerable.
Desiring to give examples of a few of these varieties by way of expla-
nation, our author proceeds with four examples of the combination of
one variety of dhvani with another, these combinations being the most
important, as may be seen by the fact that in the Kdarika the word
prabhedaih (“with its own varieties") is the exocentric noun [which the
8 3.43 L} 647
compounds sagunibhitevyarigyath and sdlankdrath modify: Among
these ways.
Which is assisted by: because the erotic mood (srrigárarasa) in
the form of desire is here assisted by the apprehended shyness, which
acts as a vyabhicdribhdva.
[Brother-in-law:] The word ksana means a festival or holiday. To
the woman whom you invited for the holiday [i.e, to your sister-in-law],
O brother-in-law, your wife said something, so that she sits weeping
in the empty loft in the back yard of the house. Go comfort the poor
girl. The woman here spoken of is in love with her brother-in-law and
has been addressed sharply by his wife who has learned of the affair.
The woman speaking the verse is secretly in love with this "brother-
in-law" and has discovered the situation. She speaks about it in order,
by indicating that his wife knows about his affair [with his sister-in-
law], to cause a quarrel between him and his wife. Here the literal
meaning of "corpfort her" is shifted to the suggested sense of "com-
fort her by sexual intercourse," as would be natural in such a private
place. Or, we may take the literal sense of “comfort her," intended
only as leading to a suggestion of jealous anger, which gives the fi-
nal meaning to the words, namely, that you are in love with just her.
The speaker intends the comfort literally, meaning that the visiting
woman is now the proper and uncensured object of his love, but only
as leading on to the suggestion that "I have now become an object
of scorn.” As either of these suggestions serves to reveal the inten-
tion of the speaker [viz. her own love for the man addressed], there
is no decisive reason for choosing the one or the other. (They are
indeed two different forms of dhvani], for in the latter case the lit-
eral sense of comfort remains, pointing on to the further suggestion,
while in the former the shift causes it to assume the very form of the
Suggestion.
Or, [we may explain in a different way, by saying that] the verse is spo
ken by a woman who is in love with her brother-in-law and who speaks
to bim thus after having seen him making love to another woman. This
would follow from the use of the vocative, “O brother-in-law,” whereas
in the previous explanation we have to explain the vocative as used
with reference to (the man's relation to] the other woman [rather than
to the speaker].*
It is very common: Everywhere in poetry the final goal is the
rasas, etc. Here we find the manifestation of rasadhvani and of bhàva-
dhvani by fusion into the same suggestive unit, for in the stanza "White
348 (83.45 L
herons circle against dark clouds" we relish both the rosa of love and
its transient state of mind (vyabhicárin), the distress of sorrow.
Having thus explained the three sorts of fusion, he now gives an
example of association: [A case of association ] with one of
its own varieties.
In it: in such words as lipta (lit., "anointed"; here used as "covered,
painted with") the literal meaning is set aside; while in such as “Rama”
it is shifted.
1. We accept BP's v iant sammisryate for the prokdsyate of the text.
2. These are the three basic types of sarkara listed by Udbhata ( Vivrti) 5.20-
26. Udbhata makes a double type of the last, depending on whether both
members of the pair occur in one sentence or in one vàkyámáo. — 3. Every
careful reader has noticed the discrepancy of this figure; see BP, p. 500, or Tri-
pathi, p. 1241. The multiplication of 284 by 35 actually gives 9,940, not 7,420.
Abhinava has multiplied by 212, not by 284. Can it be that he regarded two
types of fusion (that which gives rise to doubt and that where both members
of the pair enter into the same suggestive unit) as impossible between a variety
of dhvani on the one hand and a subordinated suggestion or Ggure of speech
on the other? This would reduce the total by (35 + 1) x 2 x 35 = 2,520, and
would result in the figure which he gives. But if he made such a reduction
on this or other grounds, he should have told his readers. — 4. This] t
explanation is certainly the most natural one. [t was probably Abbinava's
own view, as commentators generally, though not always, put their favored
viewl t. 5. Compare what Abhinava said of the verse in 2.1a L.
A There is fusion of subordinated suggestions (with dhvanil in
Such a stanza as “It is already a humiliation that I should have oppo-
nents" (see 3.16 A]; or in
§3.43a A]
Where is the proud cheater of the dice game,
he who set afire the house of lac,
was prompt to seize the hair and dress of Krsna,
and who called the Pandavas his slaves?
Where is the ruler of Dubsdsana,
the elder mentor of a hundred brothers;
where is Karna's friend, Duryodhana?
Tell bim we have come not in anger to see him."
[ VenisamAára $.26)
For here the final meaning of the stanza, which is a dhvani of the
type where the suggested sense is without perceived interval (from the
literal sense], is mixed with [subordinated suggestions expressed by]
words which give a literal sense qualified by suggestions. And that is
why there is no contradiction when a subordinated suggestion resting
on the meaning of a word is fused with a dhvani that rests on the
meaning of the whole stanza; just as [there is no contradiction in the
fusion of dhvani] with one of its own varieties. For just as different
types of dhvani can be fused with each other and, by their resting
on word meaning and sentence meaning respectively, give rise to no
contradiction, [so also here].
Furthermore, while there would be contradiction between predomi-
nant and subordinate if they rested on the same suggested sense, there
is no contradiction when they rest on different suggested senses. For
that reason too then there is no contradiction. And just as one may
speak of fusion and association of several elements with one without
contradiction in a relation of denoted and denoter,? we may consider
the same absence of contradiction to obt in a relation of suggested
and suggestor.
On the other hand, where some words of a sentence are expressive
of a suggestion of the type where the literal sense is unintended and
others express the type where the suggestion follows like a reverbera-
tion, there we have association (rather than fusion] between dhvani and
subordinated suggestion. An example is the stanza “Say, happy friend,
if all is well still with the bowers” (2.5f A). In it the words “compan-
ions to the dalliance” and “witnesses of Radha’s love" carry a variety
of dhvani, while the words “they” and “I know" carry a subordinated
suggestion.
650 [§ 3.43a A
1. The last sentence of the stanza is intentionaly ambiguous. The natural
way of taking the literal sense of the Sanskrit would be, “Tell him that we
have not come in anger, but to see him.” Given, however, the situation of the
play, the character of the speaker Bhima, and the reproaches contained in the
preceding lines, the suggested way of taking the sentence is that we have come
in anger not to see him but to kill him. 2. The sense is that just as two or
more figures of speech (which are vácya) may combine in one word (which is
vdcaka), so may two or more suggestions (which are vyarigya) combine with
one suggestor (vyarijaka).
L Having thus exemplified the four types of connection between
dhvani and one of its own varieties, he proceeds to illustrate them as
they occur between dhvani and subordinated suggestion: There is
fusion of subordinated suggestions, etc.
For here: viz., in these two examples. Where the suggested
sense is without perceived interval: viz., is of the rosa of fury
(raudra). Qualified by suggestions: the term shows that the sug-
gestions are subordinate. With words: this is an instrumental of
characteristic! the meaning that is so characterized occurs as a sub-
ordinated suggestion; with this there is mixture, that is, fusing, of the
dhvani. And since fusion may occur as a relation of assisted and assis-
tor, or as a combination subject to doubt, or as the entrance of two va-
rieties into the same suggestive unit, it should be assigned to whichever
type is possble when it occurs in these two exemplar stanzas. Thus, in
the stanzas "It is already a humiliation that I should have opponents"
and "Where is the proud cheater," the aesthetic relish of fury is aided
by all the word meanings by their functioning as stimulants (vibhávas),
etc.?
In the stanza "Where is the proud cheater" one can see a sugges-
tion in every word, every clause, and every compound. So I have not
troubled to list them all. The words Pándavá yasya dāsāh (lit., "whose
slaves the Pandavas are") are an echo of Duryodhana's own words?
Here we can find a subordinated suggestion to conjoin, because it is
the literal meaning here (as qualified by a suggestion] that furnishes
a stimulus (uddipana-[vibháva]) to Bhima's anger.‘ At the same time,
the suggestion that slaves, who serve a master, must of necessity come
to see him, is a case of dhvani (where an interval from the literal sense
is perceived] like the reverberation of a bell. As there is beauty in both
these suggestions, there is no valid reason for choosing the one over the
other.*
$3.43a L) 651
[The third type of fusion, namely] the entrance of both members into
the same suggestive unit, [is also found in these stanzas,| because the
same words furnish subordinated suggested meanings and also, through
their manifesting its vibhávas, etc., the rasa which is predominant in
the stanza.
And that is why: [The initial] sense is, because [such a combi-
nation] is seen in the examples [just adduced]. But an objector may
insist that a subordinated suggestion and a predominant one are mutu-
ally contradictory and that even if it is seen, tbe combination, because
it is contrary to reason (ayuktatvàát), will not be believed. With this
in mind, our author shows that there is no contradiction, because the
suggestive units are different: that is why, etc.
With one of its own: As he has already given examples of dhvani
joined by fusion to one of its varieties, he now uses them to illustrate
[the point here at issue, viz., the lack of contradiction]. He explains:
For just as, etc. We must supply “just so here" at the end of the
sentence. Or we may read tathà hi (“for just so") in place of yathd hi
(“for just as").
While contradiction may be avoided by a difference of suggestive
units when the fusion is one of the first two types, an objector may ask
how it can be avoided in the third type, where both suggestions are
present in the same suggestive unit. In response to that question our
author gives the definitive reason for avoidance: Furthermore.
For that reason too: as the subordinated suggestion is one thing
and the predominant is another, what contradiction could there be?
But bere ap objector may say that he has heard these terms fusion
and association used with reference to figures of speech but never to
suggestions, With this in mind, our author says, And just as, etc. We
should consider: he means that by considering, by understanding,
we should decide the matter to be so [i.e. without contradiction], for
understanding is our final recourse in both cases.
Having thus illustrated the three forms of fusion of dhvani with sub-
ordinated suggestion, he proceeds to illustrate association: On the
other hand, where some words, etc. By the word "some" he rules
out fusion." [In the stanza "Say happy friend"| we have dhvani of the
form where the literal is unintended in the words "companions" and
"witnesses."* By the word "they," although a host of special quali-
ties is suggested, the suggestion is subordinated because the beauty of
the stanza derives primarily from remembered love, which is given by
the literal sense, [as the word "they" denotes directly the remembered
652 [$3.43a L
fronds of the love bowers]. As for the word “I know,” although it sug-
gests an endless number of fancied qualities, its literal meaning in the
form of knowing or fancying? is primary.
Thus he has completed his illustration of the four types of combi
tion of dhvani with a subordinated suggestion.
1. Abhinava hereby corrects the inexact phrasing of Ananda. The fusion,
strictly speaking, is between the dhvani and the subordinated suggestions (not
the words that give them). Thus he rejects the natural interpretation of padath
sammi$ratà ("a mixing with words") for the interpretation “a mixture that
has words," as we might interpret “an ox with horns" to be an ox that has
horns. 2. Thus in these cases we have fusion of the first type, that is,
through a relation of assisted and assistor. — 3. That is, Duryodhana bad
originally said, "The Pandavas are my slaves,” and Bhima now repeats his
words, changing only the form of the pronoun. 4. Anger is the sthéyibhdva
of the roudrarosa which is predominant, as being the ultimate suggestion of
the stanza. 5. That is to say that one and the same phrase, Péndavd
yasya dásáh, can be regarded as a case of gunibAütavyarigya or of arthasakty-
udbhovánurananorüpadhvani. These are mutually contradictory in a single
phrase, as the one is from a subordinate category and the other from a pre-
dominant. So we should choose one or the other. But as we are left in doubt
which to choose, their fusion with the final dhvan: of the stanza is of the
type "subject to doubt." — 6. BP notices Abhinava's odd method of proce-
dure here: "First he comments on the words ata eva and then he gives an
explanatory introduction to the whole passage from ata eva to na virodhah.”
7. Because in fusion the two elements must join in the same locus. As he
here speaks of some words carrying one sort of suggestion and others another,
the two sorts can be joined only by association. 8. In their literal sense
the words suhrd (friend) and sáksin (witness) can denote only sentient be
ings. [n the stanza in question suhrd ("companions") is used metaphorically
(loksanayá) to indicate the helpfulness of the bowers to the cowherdesses by
offering a secret and lonely place for their trysts, while the word “witnesses”
indicates that they were present at Radha's love-making with Krishna. The
purpose of the metaphorical usage is to suggest the special degree of helpful
presence. Thus the dhvani furnished by these words is avivaksitavácya of the
arthdntarasarikramita variety. 9. The word jane is a close relative of manye
(“I fancy"), sarike (“I doubt, I might almost think"), ete., which are standard
introductions to poetic fancy (utpreksá); cf. Dandin 2.222. T
$3.43b L]
A That there is fusion of express figures of speech with dhvant
of unperceived succession is well established in all poetry of rasa that
makes use of the figures. There is also fusion of the figures with some
of the other varieties of dhvani, as in this verse of mine:
I am weary from much painting of the world,
for though I used the new and wondrous sight of poets
which busies it If in giving taste to feeling,
and used the insight of philosophers
which shows us objects as they really are,
I never found, O God recumbent on the Ocean,
a joy like that which comes from love of thee.
Here the type of dhvani in which a literal meaning is sbifted is assisted
by the figure known as contradiction.!
1. Tbe literal meaning of the word drsti is shifted by metonymy to the
meaning “poetic imagination." There is an apparent contradiction so long
as one holds to the literal meaning (for sight cannot busy itself with taste),
which is removed. as soon as one accepts the shift. As one makes the shift
because tbe contradiction blocks the literal meaning, the shift is assisted by
the contradiction. The first three pddas of the verse are plagiarized by the
Yogavásistha, Chapter on Nirvana, second half, sarga 190, ve. 89 (p. 1521),
as was first pointed out by V. Raghavan, JOR 13, pt. 2 (1936).
L He now exhibits the varieties of combination of dhvani with
the figures of speech: (That there is fusion of express] figures of
speech. The reason for using the word "express" is that if a figure
is suggested, it will be included in the eight varieties [of combinations
with suggestion] already described. Poetry: for poetry is always of
this sort [viz., a poetry of rasa]. Well established: The three va-
tieties of fusion, as well as association, can be found in the examples
adduced in the Second Book under the Kárikà which begins, “The in-
tention must be to keep them subordinate" (2.18 K).! In the stanza
“Many times you touch the trembling corner of her eye" (2.18-19 A),
654 [53.43b L
the figure metaphor-contrast (rüpakavyatireka), previously explained,?
functions as assistant to the srrigárarasa,? while the figure svabhávokti
(naturalistic description) {inasmuch as it pervades the whole stanza]
enters the same locus with the srigdrarasa.‘ In the Prakrit stanza “For
putting a fence around this badari" (3.40a A) we may have either a
naturalistic descripition of a peasant or an instance of dhvani. As we
are given no context, there is no decisive reason for favoring the one or
the other.
Although a figure of speech must help the rosa, fusion of the two
cannot take place in the examples illustrating the principle that “[the
figures] should never be oversustained" (2.18 K, with examples given
in 2.18-19e, f A). Hence (what we have there is) association of rasa-
dhvani with the figure, as in the stanza "In anger she has bound hi ”
(2.18-19e A).5
The other varieties: that is, the varieties other than rasadhvani.
Which busies itself: We have said that a rasa consists simply in
its own arousal.” In arousing it. poetic imagination is constantly en-
gaged in the business, that is, activity, of a description consisting in the
combination of the vibhávas, etc., and then in the construction (of the
various suggestors], beginning with phonemes and ending with sentence
structure.® To feeling (in Sanskrit, rasan, "to the rasas): the sense is,
in making the sthdyibhdvas, which are the essence of what is tasted,
to be tasted, that is, in making them fit to be aesthetically relished.?
Wondrous: for it comes awake by transcending the stage of percep-
tion of things which fall to a normal course of life. It is on that account
that poets are called kavayah: from their being able to describe (in this
wondrous way]. New: that is, constructing worlds at every moment
with ever new and delightful variations. Sight: that is, in the form of
poetic imagination (pratibhd). Here we have the figure of speech, con-
tradiction, as if sight, that is, [literally] ocular perception, should give
taste to sugar-cakes. Hence it is called "new." The dhvani in the word
"sight"!! is assisted by this figure. For ocular perception is not entirely
unintended, as it is not impossible.!? Nor is the word "sight" intended
only as subordinate to some further (suggested] sense;!? rather, it is
Shifted to another sense, to the sense of imagination which blossoms
forth from the constant practice of ocular perception. The contradic-
tion assists in the shift. Our author will say just this further on in the
words "is assisted by the figure known as contradiction."
(Two analyses are now given of the compound parinisthitárthavi-
sayonmesa.] That same sight, being parinisthita, that is, steady or
§ 3.43b L] 655
firm, had its vision opening upon arthavisaya, that is, the objects to
be discriminated. We may also take the compound to mean: that sight
which had its vision opening upon parinigthita objects, that is, objects
known in the everyday world, rather than upon novel (and fanciful) ob-
jects such as would be objects for poets. This insight of philosophers
(vipaseit) is called voipasciti In saying that he has used both, by his
use of the two words kavindm (“of poets") and vaipasciti (“of philoso-
phers") the author as much as says that he is not really a poet or a
philosopher, and so suggests his modesty. His sense is that he borrowed
these two sorts of sight from elsewhere, as a poor man might borrow
provisions to serve (a guest]. "Both these," for one cannot carry out
a description or portrayal [of the world] with one sort of sight. The
world: everything. (Much painting: the Sanskrit is literally “con-
stantly describing or portraying"]: that is, again and again, without
rest; describing it by portrayal and picturing things exactly; decid-
ing by consideration, inference and such means that this is thus and
that that is such; cogitating on the smallest details to discover what
is the essence here. For when something is portrayed, the portrait is
only perfect if the sight is sometimes busily active and sometimes rests
motionless with fixed gaze upon one detail or another. I: who was
wholly addicted to seeking fanciful'* and actual visions. Am weary:
he means that not only has he failed to find the essence, but quite to
the contrary, has found only weariness. The word ca, "and" (in "and
1 found") has the sense of tu, "but." Recumbent on the ocean: in
yogic sleep.!$ Thou therefore knowest the true nature of the essence;
thou hast come to rest in that true nature. Such is the sense. One
who is weary will have reverence for one who is at rest. Love of thee:
of thee in thy highest form as highest self and essence of the universe;
love (bhakti), that is, absorption in thee, an absorption born of succes-
sive acts of worship performed with such [preparatory virtues} as faith.
Nothing even like that have I found, much less anything equal to it.
Accordingly, this stanza represents the words of a man who first took
part in devotion to God, then, out of mere curiosity, lived the life of
both a poet and philosopher, only at the end to realize once more
that repose in the love of God is best.' Above the joy that comes
from having determined the nature of all objects by every valid means
of knowledge, above the joy that is found in relishing transcendent
aesthetic flavor, is put the bliss of repose in God the all-highest, for the
relishing of aesthetic flavor is no more than the reflection of a drop of
that ambrosial bliss. We have said all this before." The final sense is
656 [53.43b L
that everyday joy is generally even lower in value than this, for such
joy is contaminated with an even greater amount of pain.
In this same stanza we may [also] find, by reference to the word
drsti, fusion [of the third type], where both members of the pair [viz.,
dhvani and the figure, contradiction] enter the same suggestive unit.!*
By other interpretations we may either take the figure of contradiction
to lie in the phrase "making use of sight" as opposed to the description
(or painting of the world), or we may take the dhvani in drsti ("sight")
to be of the variety where the literal is wholly abandoned, after the
manner of (the literal sense of] the word “blind” [in the stanza "The
sun has stolen our affection for the moon" adduced in 2.1 c A]. Of these
interpretations there will be no valid reason for preferring the one to
the other, as both are equally charming.'? But this (doubt] cannot be
applied to the first interpretation which we gave, for there the word
"new" by its verbal suggestion similar to a reverberation completely
supports the presence of contradiction (rather than a dhvani where the
literal sense is abandoned|.??
1. In what follows, however, Abhinava illustrates only two of the vari-
eties from the examples of that section. — 2. [n the previous explanation
(2.18-19 L) the recognizing of this figure in the verse was attributed to "oth-
ers" with whom Abhinava seemed to disagree. The present remark does not
mean that he has changed his mind. All he means is that if the presence of
rüpakowyatireka is accepted, the stanza would be an example of anugráhyónu-
grühokabhávasorikara, whereas if one accepts the presence of svabhávokti it
would be an example of ekavyarijakánuprovesasarikaro. 3. The fusion of the
dhvani with the figure rüpokovyatireka is therefore of the first type. 4. The
fusion of the dhvani with the figure svabhávokti is therefore of the third type.
S. Accordingly, the fusion of the dhvani with the figure of speech is here of
the second type. — 6. (Patwardhan) Abhinava here claims that when a fig-
ure of speech is left imperfectly developed and is not pursued to its logical
end, there cannot be anugrahydnugrdhakabhdvasarikara between the figure
of speech and the rasadhvani arising from the stanza as a whole, in view
of the phrase nátinirvohanaisità in 2.18. The claim is not convincing. For
the rule against pursuing a figure of speech to its logical end has been laid
down in 2.18 only with the object of promoting the development of raso in a
poem. Consequently, the imperfectly developed figure can very well be said
to be congenial to the development of rasa, which means that an imperfectly
developed figure can be regarded as anugróhaka (an assistant) of the rasa
Further, the statement here by Abhinava that there can be sarnsrsti (associ-
ation) between an imperfectly developed figure and rasadhvani is not correct.
A samsrsts, according to Ananda (3.43¢ A), occurs when the two elements
$3.43b L ] 657
joined together occupy separate and independent parts of an dsrayabheda (a
poetry-unit, i.e.. a stanza). But in a case where there is a partially developed
figure and rasadhvani, the partially developed figure occupies only a part of
the stanza and the rosadhvani pervades the whole of the stanza. covering even
that part of the stanza where the partially developed figure is located. Here
the two elements (viz. the partially developed figure and rasadhvant) cannot
be said to be occupying two separate and independent poetry-units. 7. A
rasa is nothing but its own arousal (nispádana). Bharata had spoken of the
nispatti (arising) of the rasas from a combination of the vibhávas, anubhávas,
and vyabhicárins. In 1.18 L Abhinava discusses this nigpattt and shows that
it differs from the activity which proceeds from a normal cause and results in
a normal effect, for a rasa is nothing but the arousal itself: it is the process
of relishing, not a manufactured relish. 8. Apparently the word varna bas
dropped out before probhrti, probably by haplography caused by the preced-
ing varnand The reference in the second half of the sentence is almost surely
to 3.2 K, where the suggestors of oloksyakramavyarigyadhvani are enumerated.
The employment of appropriate gunas and alarkkáras would also be covered by
ghatand (cf. Locana text p. 59.6; 88.1; 104.7; 188.4). 9. In 24 L Abhinava
remarked: “To say that 'rusas are perceived’ is a turn of phrase as when we
say, ‘he is cooking the rice pudding’ [where to be more precise we should really
say ‘he is cooking the rice grains’}.” The present passage is analogous. Where
Ananda speaks of a poetic vision that makes the rusos have taste, Abhinava
takes the real meaning to be a vision which makes the sthdyibhdvas into rasas.
10. The word kavth, "poet," is derived by Indian tradition from the ver-
bal root ku, "to speak," (kun abde); so Abhinava 1.1b L (Translation, p. 59
"poetry must be spoken”) and 4.6 L (Translation p. 703). Ksirasvamin on
AK 2.7.5 derives the word precisely as Abhinava does here: kavate varnayati
kavth, "One is called a poet because he speaks, he describes.” — 11. The
dhvani is of the arthéntarasankromitavécya variety. The meaning is shifted
to a metaphorical (làksanika) sense of the word. The purpose (prayojana)
effected by using the word drsti in that metaphorical sense is to suggest the
extreme cl ity of poetic vision. (pratibhanasydtisphutatvam). This is the
dhvani that resides in the word drsti. 12. Observation of the already ex-
isting world is a possible and useful activity of the poet. Abhinava says this
is in order to show that the dhvani resident in the word drsti is based on a
shift of the literal meaning. It belongs to the variety arthdntarasarikramita-
vácyo, not to atyantatiraskrtavdcya. 13. It does not belong to the type
of dÀvam called vivoksitányaparavácya. 14. The poetic vision is unreal
(mithyà) iù reference to the everyday world. Compare the stanza quoted by
Ananda in 4.3 A. 15. In which God contracts the universe into himself. In
this state be knows the true essence of the phenomenal world to be identical
with the highest brahman, for he is it. — 16. It is tempting, but by no means
safe, to infer that these remarks furnish valid biographical information about
658 [§3.43b L
Anandavardhana. A poet does not always write in propria persona. Ananda
could have portrayed such a man without being one. Again, the character
of the speaker, as drawn by Abbinava, is well known in Indian tradition. [t
would fit Bhartrhari or Dharmakirti as well as the speaker of this stanza. We
know nothing of Ananda's life, from which to verify his identification with
the man whose emotion he here portrays. And yet | would like to believe
it. 17. Unfortunately, Abhinava does not tell us where. Certainly not in
the Locana or the Abh. 18. (Patwardhan) It is all right to say that there is
arthántarosarikramitavácyodhvani in the word drsti. But it is not correct to
say that there is virodha in the word drsti The virodha is between drsti (phys-
ical sight) and the idea of its enabling one to eojoy such things as sugar cakes.
A virodha can exist only between two things. If here it is said to be located in
the word drsti, that is only a loose expression. What Abhinava means to say is
that there is not only anugráhyánugráhakabhávasankora between the dhvani
and the viroda in the first two lines of the stanza, as explained above (viz.,
in Translation, in the sentence that contains reference to note 11), but also
there is ekapadánuprovesasarikora between the same two elements. 19. Ac-
cordingly, the fusion of the dhvani with the figure of speech would be of the
second variety, subject to doubt (sandeháspada). But the interpretation by
which Abhinava justifies finding this type of fusion in the stanza is not a happy
one. BP in explaining it is forced to say that by using sight one sees; to say
that "by using sight one describes" is coatradictory. Patwardhan writes as
follows. "Actually in the third line of the stanza there is mention of both the
visions (viz., of the poet and of the philosopher) and not of one vision only.
Further, there is no virodha at all in the statement tbat poets describe the
entire world by resorting to the two visions. Moreover, in the third line there
is no question of atyantatiraskrtavácyadAvani in the word drsti, as the third
line speaks of the two separate drstts, and there is no blockage of the literal
sense of the word drgts. Since there is neither urodha nor atyantatiraskrto-
udeyadhvant in the third line, the question of the presence of sondehasarikara
between them does not arise at all. Abhinava's attempt to show that there
is sandehasarikaru in the third line is anything but successful. In the next
sentence be says that the stanza in question is an example of al] the three
kinds of sankara. But it is doubtful that Ananda intended this. What he
seems to have intended is that the stanza exhibits only one kind of sarikora,
viz. that based on anugráhyánugráhakabháva."
20. Let us divide the explanation of this difficult sentence into two parts,
explaining first what Abhinava means by it and, second, treating the question
of whether the sentence, when understood, is justifiable. First, then, Abhi-
nava means that if we see the contradiction (virodha) in the stanza to be
between the word "sight" and "gives taste to the rasas,” we cannot assign to
the word "sight" the sort of dhvoni where the literal sense is wholly abandoned
(atyontatiraskrtavácyadhvani). The word “sight” must preserve some part of
$3.43c A] 659
its literal meaning in order for the contradiction to occur. Now, if we are
faced with a choice between virodha and atyantatiraskrtavdcyadhvani, there is
indeed a valid reason for choosing virodha. That reason lies in the word “new”
which qualifies the word “sight.” This word suggests something fanciful and
beyond normal experience and by this suggestion resolves the contradiction.
The wrodhe must bave been present for the fabdasaktyanurananadhvani in
the word "new" to resolve it So there is virodha here but no atyantatiras-
krtadhvani and no fusion at all. On the second question, namely whether
Abhinava is justified, Professor Patwardhan writes as follows. "Actually it
is not correct to say that there is verbal suggestion (sabdasaktyanuranana-
dhvant) in the word navd ("new"). For it has one meaning only, viz. novel,
i.e., wonderful, and that is directly expressed and aot suggested. Further, the
fact that there is virodha in the first two lines (between physical sight and its
enabling one to enjoy tastes (rasán) has been already stated and it has been
already shown that the virodha is set aside when the word drsti is understood
in the sense of poetic vision. Where is the need now to say that the virodha
in the first two lines is definitely supported by the word navd (which is in fact
not tbe case as we have just shown)?”
A We have an association (samsrsti), however, of dhvani with
an express figure of speech only with reference to single words, for it is
where some- words carry an express figure of speech and some carry a
variety of dhvani [that we have it]. For example:
There, from the Siprá, every dawn a breeze,
reddened by its friendship with tbe nectar
of opening lotuses, prolongs the sharp,
sweet cry, amorously indistinct,
of paddy birds; and by its soothing motion
along the limbs of women, like a lover,
carries off their lassitude from love
and makes a flattering request for more.
(Kalidasa, Meghadüta 31]
For in this stanza the word "friendship" (maitri) carries the type of
dhvani where the literal sense is unintended, while other words in the
stanza carry various figures of speech.
[§3.43¢L
L Having thus illustrated the three varieties of fusion, our author
illustrates association: We have an association, etc. If a figure of
speech, and if the suggested sense also, provided it is predominant,
resides in the sentence as a whole, we then have fusion of the type
where the terms are related as assisted and assistor. But in the absence
of this, the two will not come together and so we must have either the
figure of speech or the dhvani singly, or both at the same time, attached
to individual words.! These are the three types. Our author makes a
restriction among these [three types]: only with reference to single
words. He proceeds to illustrate the third type, where there can be
no suspicion of a relation of assisted and assistor:? for it is where,
etc. Because it is only where some words carry a figure of speech and
where some carry dhvani, as in the stanza "There, from the Siprà,"
that we have an association of dhvani with an express figure of
speech with reference to a single word. These words (boldface in
the translation] must be repeated from the previous line of text and
brought into the syntax. For in this stanza: here the word Ai ("for")
should be placed after the term maitripadam.? Such is the connection
of the passage.
[Comment on the stanza “There, from the Siprà"] Prolongs: for
that sound is carried far by the breeze from the Sipra; furthermore,
the birds keep up their calling for a long time, being delighted by the
delicate touch of the breeze; and the birds’ cry, being mixed with the
soft sound rising from the waves of the Sipra stirred up by the breeze,
is prolonged by that fact too.‘ Sharp (patu):* thus that gentle breeze
does not drown out the cry of the paddy birds, but rather, by acting
in cooperation, sharpens it. Nor is this sharpening without benefit,
for the cry is sweet and amorously indistinct and so is worth hearing.
Every dawn: it is dawn that offers the right time for service of the sort
[about to be mentioned}. The plural indicates that this kindliness of
the breeze is constant. Opening lotuses: they are sphutitani, that is,
bursting with the load of nectar which they contain; at the same time
sphutitdni, that is. in full bloom and so a delight to the eyes. Friendship
with the nectar of these lotuses suggests the gaining of mutual harmony
that comes from a continuity of close contact. From this friendship the
breeze is kasdya: both enamored, and colored red, by the nectar. Of
women: the breeze, which does this to everything of this sort which
is most beautiful in the world.” carries off the lassitude, the weariness,
$3.43c L] 661
of those who have been engaged in sexual intercourse; and it carries off
the lassitude in this regard® by sharpening the appetite of the lovers for
renewed intercourse. It does this not violently or roughly, but following
their limbs smoothly, with delightful touch and with acceptance by their
hearts. It causes a woman to make flattering requests in this regard®
of her lover. The lover too, his appetite for intercourse aroused by
the touch of the breeze, makes flattering requests. As this is done by
the breeze, it becomes love's most precious gift, for love takes its life
from mutual passion. And this is to be expected, for that breeze, being
associated with the Siprá, is a sophisticated gentleman and not like a
country bumpkin. This is what is meant.
A lover too,'? after love- making, is attentive to the body of his part-
ner by massaging her limbs and makes flattering requests. In this way
he carries off her lassitude from intercourse. He prolongs her cries, that
is, the sweet sounds with which she protests. And as he is flattering
her, he becomes kasdya, that is, enamored, by his "friendsbip" with the
perfume, that is, his acquaintance with the natural fragrance, of her
face which bears the resplendence of a fullblown lotus. He [too] follows
the limbs, viz. the sixty-four manners of action in love-play.'!
The stanza as a whole is spoken by the lover to the cloud in the
Meghadita to the effect that the cloud should surely visit this place
[Ujjayini] where there are such delightful sounds, sights, scents, and
objects of touch, and where even the breeze is such a polished gentle-
man.
Our author applies bis definitions to his example: for here the
word “friendship,” etc.: We have already said that the word "for"
(^i) should be placed after. Various figures of speech: in order of
occurrence they are:'? poetic fancy (utpreksa), naturalistic description
(svabhávokti), metaphor (rüpaka), and simile (upamé)
1. That is to say, there are three other possible distributions: (a) the
figure of speech may reside in a single word, while the dhvani pervades the
whole stanza; (b) the dhvani may reside in a single word, while the gure of
speech pervades the whole stanza; or (c) the figure and the dhvani reside in
separate words. — 2. Actually, types (a) and (b) of the distributions Listed in
note 1 will be cases of fusion (sarikara). So Ananda, intending to illustrate
association, rules them out. 3. Presumably Abhinava feels that by so shift-
ing the particle the sentence will emphasise the fact that the dhvani lies in a
single word. But really it makes little difference in which of the two positions
hi is placed. 4. The sound seems to come from as far off as the farthest
source of the plashing of the waves. Thus three reasons are suggested for the
6oz [§3.43¢ L
spatial and temporal lengthening of the birds' cry. 5. BP supposes that
Abhinava took the word patu as an adverb, meaning skilfully, rather than in
its normal adjectival meaning of "sharp." The breeze would prolong the cry
skilfully by not overcoming it but rather making it more delectable. Aside
from the fact that I think Kālidāsa meant the word as an adjective, Abhi-
nava's use of dipayat: (excites, sharpens) and dipanena seems to show that
he too understood patu in an adjectival sense. 6. Abbinava gives a double
meaning to kasdya: “enamored,” to fit the simile of a lover, to be introduced
in the last line of the stanza, and "colored by the nectar," to fit the breeze.
As a color, kasáya is yellow-red. the color of the Buddhist robe. See also
below, 4.7a A, note l. 7. BP explains: By saying "everything," Abbinava
explains the plural in “women.” "Of this sort": i.e. of feminine gender. By
“most beautiful in the world” he shows what is suggested. 8. tadvisayám
could mean lassitude toward intercourse (so BP), or it could mean the lassi-
tude that takes place in them, viz., women. The former is perhaps better, as
todvisaye surely has that meaning three lines below. — 9. Le., with regard to
intercourse
10. Abhinava here turns to the simile, which be carries out by sugges-
tion in far greater detail than what is given by the literal sense of the stanza.
11. These were mentioned by Abhinava in 2.12 L, on which see note 2. The
whole science of love in enjoyment has eight divisions, each of which has
eight añgōni or proyogáh. 12. Patwardhan finds fault with the inclusion
of poetic fancy in this list and he points out (against BP) that samsrsti can
exist only between the dhvani resident in maitri (in line 2 of the stanza) and
the simile in line 4. He writes as follows. BP says that the word rüpaka is
used by Abhinava here in the sense of rüpakátisayokti. This is another name
for nigiryo adhyavasdna atisayokts; see Kuvolayánanda under rüpakótisayokti
(Kárikà 36). BP claims that this Ggure occurs in the word kamala (line 2),
which also meansvadana-kamalo. It also says that there is a gamyotpreksd
(implicit utpreksá) in dirghikurvon which (according to BP) stands for dirghi-
kurvan wa But this goes against the elaborate explanation of dirghikurvan
given above by Abhinava, which clearly shows that dirghikurvan is a factual
statement, not a statement based on fancy. According to BP svabhávokti oc-
curs in the second line of the stanza. [t would, however, be more correct to say
that svabhàvokti pervades the entire stanza, which is a life-like description of
the breeze from the River Sipra blowing over Ujjayini. There is no doubt that
upamé occurs in the fourth line (ssprdvdtah priyatoma iva). Since Ananda
Says that there is avivaksitavdcyadhvani in the word maitri (line 2), and since
this stanza has been cited as an example of samsrst: of dhvamt with vécya
alankáro, we must suppose that the samsrsti occurs between the dhvani in
the word maitri (line 2) and the vácya upamé (line 4). Ananda should have
said: "padántaresu alarikárántaráni, tesàám madhye upamayd saha avivaksita-
vácyodhvaneh somsrstih." By olarikdréntaréni Ananda perhaps meant only
§ 3.43d A] 663
svabhávokt, rüpaka (i.e., ripakdtisayokti, i.e., atisayokti) and upamā. By
alarkárántaráni he could not have intended utpreksá in addition to the three
alarikdras mentioned above, as utpreksd is non-existent in the stanza. But
even out of the three alarikdres mentioned above, there is no question of the
samsrsti of the avivaksitavdcyadhvani in the word maitri in line 2 with sva-
bhávokti or with rüpaka. For the areas occupied by avivaksitavdcyadAvani on
the one hand and by svabhdvokti and rüpaka on the other hand, are over-
lapping and not distinct from one another, as required by the definition of
samsrsti given by Ananda (3.43c A, text pp. 510-511). Thus it is clear that
although Ananda speaks of the presence of several olarikdras in the stanza, he
could have found samsrsti of the avivoksitavácyadhvani (in line 2) only with
upamá (in line 4) and not with either svabhávokti or rüpaka.
A An example of dhvani fused with [a figure of speech] that is
associated with another figure of speech is the following.
The marks of teeth and claws, given
by the lion's mate eager for your blood
with loving heart
to your body now bristling with joy,
are seen by even saints
with passionate envy."
For there appears here a dhvani, of the type where no interval is per-
ceived [i.e., rasadhvani|, fused with the figure of speech contradiction
(virodha) which is associated with compressed statement (samdsokti),
for the real object [described] in the stanza is a hero of compassion.”
An example of the association of dhvani with a figure of speech that
is associated (with another figure of speech] is this:
On these days that rumble with fresh clouds
for persons with a taste for dramatic performance,
and are dark as night for travelers,
namely, the audience of travelers,
beautiful is the dance of peacoc
with their outstretched necks.’
who pour forth their song.
664 [5 3.43d A
for in this stanza we have the association of dhvani, of the type like a
reverberation and where the suggestion arises from the power of words,
with (the mutually associated figures] simile and metaphor.*
1. The author of the stanza is unknown. It is quoted by Mammata 7
vs. 337 (p. 453) and by Hemacandra. AC, vs. 196 (p. 167). On the stanza the
Viveka quotes Abbinava's comments verbatim. without attribution. For inter-
pretation see note2. — 2. The dhvani is the suggestion of Séntarasa roused by
the portrayal of the Bodhisattva's virtue. Tbe contradiction lies in the fourth
line in the incompatibility of sprhà (passion or envy) with munibAih (saints).
For samásokti. see 1.13d A and L and 1.13j A, note 1. [t consists here in our
superimposing the behavior of a ndyikd on the action of the lioness. The lady
would have responded to ther lover's caresses with the love bites and scratches
prescribed by the Kámasástra and would bave left his body in a gooseflesh of
excitement. In developing the samdsokti one will take roktamanasó to mean
"with loving heart," and mrgardja ("lion king”) to mean “royal king.” The
lady (ndyikó) would thus be one of the king's wives. As the samdsokti oc-
curs only in the third line and the contradiction only in the fourth, these
figures of speech are associated, not fused. As the dhvoni derives from the
whole stanza, its area includes that of both figures of speech, with which it
is therefore said to be fused, not associated. — 3. The verse is a derivative
of Sattasaf 6.59, the words being slightly altered and transposed to permit of
double meanings. 4. This stanza, or the stanza from the Sattasai on which
it is based, has been variously analysed by Álahk&rikas, always with results
different from Ananda’s. The dhvani arises form the double meanings of the
words paoa (= payoda or prayoga), sdmdiesu (= sydmayitesu or sámàjikegu),
and giénam (= grivánàm or gitànám); and there is an interval of time before
we recognize it, so it is rightly called fabdasoktyudbhavánuronanarüpo. Now
if we take this dhvani as a whole, we must say that it occupies the space
(viz., the word sdmdiesu) occupied by the simile and metaphor. Accordingly,
it would not be associated with them but fused. To justify Ananda's anal-
ysis we must consider only the portion of the dhvani arising from paoa or
from ginam. We may then say that that dhvoni is associated with the fig-
ures. The simile (upamá) resides in sámáiesu if we understand that word
as sydmdyitesu (= sydma + kyoc + kta, literally, “which act like night, or
like the night of doomsday” to travelers), because the suffix kyac is prescibed
by Pānini (3.1.10) to be used “after a stem which serves as a simile." The
metaphor resides in sdmdiesu if we understand that word as sdmayikesu, be-
cause pathika-sdmajikesu (“to traveler-audiences,” i.e., audiences which are
travelers) is a rupokasamáso justified by Pn. 2.1.72. But the question arises
how these two figures can be said to be associated rather than fused. Visve-
nàtha (SD 10.99) takes them as fused by the third type of fusion, where two
figures reside in the same word. Others have taken them as fused by the
$3.43d L] 665
second type of fusion, where there is doubt as to which figure is present. No
one other than Ananda (and Abhinava, who piously refrains from disagreeing
with him here) takes these figures to be associated. In fact, it is a wrong
analysis.
L Sofar our author has explained and given examples for the
portion of Kàrikà 3.43 that reads " Dhvani appears by fusion and asso
ciation with its own varieties, as well as with subordinated suggestion
and with the figures of speech." He now proceeds to explain the words
"and furthermore" and to give examples [of what is thereby inteaded]:
An example of dhvani, etc.
The meaning of the word "furthermore" is this. Not only is it in-
tended that dhvoni fuses and is associated with its own varieties, etc.,
but [it does so also} with varieties, etc., which are fused or associated
with each other. However, as it is hard to find the fusion and as-
sociation of dhvani with such varieties of itself and such subordinated
suggestions as are already fused or associated with each other, no clear
example can be given. So he is forced to illustrate [only] the fusion and
association with dhvani of a figure of speech which has already been
fused or associated with another figure of speech. Of this situation
there are four varieties, of which he illustrates the first by the stanza
“The marks of teeth?" etc.
Here someone speaks a flattering description of a Bodhisattva who
has offered his own body to a lioness who was about to eat her cubs [out
of hunger): a body on which has arisen a thick-set horripilation from
the great bliss born of his success in helping others. Raktamanas means
one whose mind has an appetite for blood; also one whose heart is full
of love. There is contradiction when saints are spoken of as recipients of
aroused passion. “With envy" suggests that their fondest wish takes
the form, “May we too at some time rise to such a height on the pathway
of compassion; then we should truly be saints.” The figure samásoktt
(compressed statement) is present because of our apprehension here of
the behavior of a loving woman (náyiká).?
A hero of compassion: The term “hero of compassion” is used
for a moral hero (dharmavira), as morality is needed for an act of
compassion.? The rasa here is the heroic rasa (virarasa) because energy
(utsáha, here the energy of doing good for others) is the basic emotion
(sthàyibhàva). Or, we may say that by the word daydvira the rasa iS
indicated to be the rasa of peace (sántarasa).*
666 (§ 3.43d L
This rasa is perceived [as fused} with a figure of speech that is already
associated [with a second figure of speech}. For the following sense is
achieved by power of the figure samásokti. Just as a man, at the time
of his union with a beloved woman whom he has sought in all his
wishes, will break out in horripilation, just so does it happen with you
on your giving your own body for another's sake. And hereby a high
degree of compassion is stimulated by the coming together of symptom
(anubháva, here the horripilation) and determinant (vibháva; here the
lioness forms the álambanavibháva while the bites and lacerations form
the uddipanavibháva).
He now illustrates a second variety: An example of the associa-
tion of dhvant, etc.
On these days in which there is a rumbling of fresh, that is, beautiful,
clouds and which are as dark as night for travelers, that is, which
act like night inasmuch as they cause the stupor of travelers. Or, we
may interpret as "days from which (i.e., because of which) there arises
the travelers’ dark complexion (Sydmikd) from pain." Beautiful is the
dance of peacocks with their outstretched necks.
[As the Prakrit words of the stanza are susceptible of a different
Sanskrit rendering, the following sense is suggested.|* There being an
audience of travelers with a taste for dramatic performance, beautiful is
the dance of the peacocks with their prasárita song, that is, whose song
follows upon a prolonged keynote (?) (sdrana),’ or whose necks (griva)
are stretched forth for a grivàrecaka." The suffix kyac? is used in the
sense that these days behave like nights to the travelers. Thus an ellip-
tical simile is indicated by the suffix.'? As the word pathika-sémdjikesu
is clearly a karmadháraya compound," it furnishes a metaphor. Our
author's meaning is that these two figures of speech (viz., simile and
metaphor) are associated with the suggestion (dhvani).
As the two remaining varieties!? may be illustrated by this very
stanza, our author has not furnished another example.
To explain: Since the vyághrádi group of words [which are permitted
by Panini 2.1.56 to act as simile words when placed last in a compound]
is an open-ended group,'? the compound pathika-sámájikesu is subject
to doubt whether it contain a simile or a metaphor;!* hence these figures
are fused with each other in it. With these fused figures the (dhvani or
suggestion) arising froi the power of the words [viz., ahinaapacarasiesu
and pasáriagiónam] to suggest respectively abhinayaprayoge rasikegu
and prasáritagitánàm is connected only by association, [not by fusion]
because the suggestion is not assisted by those figures. On the other
$343d L) 667
hand, the dhuoni (suggestion) arising from the power of the words
pahiasámáiesu [to suggest pathikasámájikegu| is fused with these same
fused figures because the dhvani and the fused figures occur in the same
words. Thus the two remaining varieties, viz., association of dhvani
with fused figures of speech and fusion of dhvani with fused figures of
speech should be understood [as also present in this stanza].
1. For dhvaninám (text p. 514, line 1 of Locana) we must read dhvaniná
with BP. Likewise, to produce normal syntax, we should read dhvaninà in
place of dAvanau in line 3 of the same page. 2. In fact one's immediate
apprebension on hearing the first three lines of the stanza is exactly that. Only
in the fourth line do we see that a very different matter is the true subject
(prokrtértha) of the stanza and that the suggestion of queenly passion is apra-
krta (not the subject in hand) and so forms the 6gure samdsokti 3. Abhi-
nava's explanation is occasioned by the fact that BANS makes no mention
of dayévira, which seems to represent a preeminently Buddhist concept. The
three types of hero listed-by BANS (6.79) are dánaviro (a hero of generosity),
dharmavira (a moral or religious bero), and yuddhavira (a military hero). One
may note that likewise in the Mahábhárato's long list (13.74.23-27) of twenty-
one types of hero (stra), there is no daydstra. 4. See Abbinava's discussion
in 326a L. 5. Abhinava gives the prescribed meaning of upamánád dedre
(“in the sense of behaving like that, when suffixed to a simile. word”) to the
suffix kyac = (áya in Sydméya; see Pan. 3.1.10). The days of the monsoon
cause the travelers moho, because this is the season when lovers long to be
together and because travelers in Sanskrit poetry are always supposed to be
traveling without wife or sweetheart. 6. For the primary meaning, the
rendering will be: Abhinava-payoda-rasitesu pathika-syamdyitesu divasesu /
Sobhate prasárita-grivánám nrtyam mayürovrndánám // For the suggestion,
the rendering will be: abhinaya-pruyoga-rosikesu pathika-sémdyikesu / sobhate
prasdnita-giténdm mayiravmdaném // 7. Both sarané and sdrana seem to
be used in this sense. See PW and SRK 1737c and note. 8. We do not
know just what Abbinava means by this term. BANS defines grivdrecita at
8.173 as a shaking or twisting of the neck used in dramatic performance. The
ABh on Book 8 is lost, but Abhipava quotes 8.173 in a different form in
commenting on 4.67 (Vol. 1, p. 99). He finds fault with the verse as quoted,
but his correction is not intelligible to us. — 9. See note 5, above.
10. A simile is full (pürnà) when all four of its members are present: the
simile proper (uparnána), the base (upameya), the common quality (samáno
dharmah) and a simile-denoting word (aupamyavácaka); for example, "her
face is delightful as the moon" (candra iva dhlédakam mukham). Where one
or more of these members is absent the simile is elliptical (luptà). According
to Mammata, in a simile expressed by means of a word bearing the suffix Ayac,
the aupamyaudcaka is absent (Book 10, comment on sútra 127; cf. verse 403
668 (§3.43d L
and Jhalkikar, p. 570, lines 18-20). Other Ālañkārikas say that the aupamya-
vácaka may be understood in these cases from Pànini's sütra 3.1.10 and that
it is the sománo dharmah or sádharmya that is absent (cf. SD on 10.19.).
11. Abhinava's expression is abbreviated. The word pathika-sámájikesu as
it occurs in the stanza (if we so render the Prakrit pohiasámáiesu) is actu-
ally a bohuvrihi compound modifying divasesu, but it is based on a karma-
dhdraya: days in which there are traveler-audiences (yesu pathikasámájikás
tegu divasesu). This formation, permissable by Pan. 2.1.72, is a rüpakasamása
(metaphor compound), meaning audiences which are travelers. 12. Vi;
the association of dhvani ith two alarikdras which are fused with each other;
and the fusion of dhvani with two alarikdras which are fused with each other.
13. That is to say, the group vyághra, etc., listed in the Ganapátha may be
added to. Not only may we say purusa-uydghra "a tiger of a man," i.e., a
man who is like a tiger, or purusa-simha, etc., but, according to Abhinava,
we we may say pathika-sámáyikesu, meaning travelers who are like an audi-
ence. Thus the compound need not be explained as a metaphor compound
(see note 11 above), but might be a simile compound. As usual, Abhinava is
grammatically correct, but the interpretation as a simile compound is most
unnatural. — 14. That is, pathikasómáikegu may mean “for travelers who are
like an audience," or "for an audience which is [i.e., which consists of nothing
but) travelers."
K So who could ever enumerate the varieties and subvarieties of
dhvani? We have said this much only to indicate the general direction
in which they lie
A For the varieties of dhvani are endless. We have said this
much only to indicate for the instruction of sensitive readers the general
direction in which these varieties lie.
L He sums up: So, etc. The meaning is clear.
§ 3.46 A]
K Good men, using their effort correctly, should study dhvani
carefully as we have here defined it, if they are eager to compose good
poetry, or to recognize it.’
1. One may either supply a correlative sa before vivecyah, or take the
reading “(a)yam” in place of “yo,” which is reported by Abhinava as that of
“others.” Either method will furnish a syntax simpler than that recommended
by Abhinava, who takes kavyatattvam etad (in 3.46) as correlative with yo
dhvanih (in 3.45), thus making 3.45-46 into a single sentence.
A Because good poets and sensitive readers, if they are adept
jn discerning dhvani as of the nature here described, will surely attain
the higbest position in tbe realm of poetry.
L [See L's comment on 3.46.]
K It was persons unable to analyse the true nature of poetry as
here given, for it appeared to them [only] unclearly, wbo propounded
the doctrine of “styles” (ritayah)."
1. See 1.1 A, notes 5 and 6.
A The Vaidarbhi, Gaudi, and Pāāñācāl styles were set up by per-
sons unable to give a clear idea of the true nature of poetry, for this
true nature, which we have analysed by using the concept of dhvani,
appeared to them unclearly. For it appears that those who set forth
the definitions of the styles did have some sligbt, but unclear. notion of
the true nature of poetry. But as we have here demonstrated this na-
ture clearly,’ any other explanation, as by means of the styles, becomes
worthless
670 [83.46 A
1. The KM reading sampradarsitam iti is obviously preferable to sam-
pradarsitena.
L It is with a view to showing that the promise indicated in the
words “in order to delight the hearts of sensitive readers" (1.1 K) was
no idle boast, but has now actually been carried out, that (the Karika-
kara] says (of dhvani that it should be studied] as we have here
defined it. This statement is connected with the following Kàriká
(3.46). The “styles” were propounded by definers of figures of speech!
who were unable to analyse the true nature of poetry by describing
its full extent as here given, a nature which is simply dhvani, namely,
that which one should study carefully as we have defined it.
But others read ayam in place of the word yo (in 3.45), (thus making
separate sentences of the two Kérikés]. The highest position: he
means, either in composing or in judging poetry.
He gives the reason for otbers' being unable to analyse (the true
nature of poetry]: for it appeared to them unclearly. This is
because "style" is ultimately a matter of the gunas (poetic qualities).
As [Vàmana] has said? "[style is a special way of combining words;) the
specialty consists in the gunas." And the gunas are ultimately a matter
of rasa, as our author has said above, when expl ing the nature of
the gunas in the passage, “It is just $rrigára that is the sweetest
rasa" (2.7)?
1. 1 read dlarikdrikaih in place of alankáraih, following the suggestion of
Pathak in his Hindi trasnslation. 2. Vàmana 1.2.7-8. 3. The view that
the gunas depend on rusa was stated in 2.6 A. In 2.7 A it was stated that the
guna, mádhuryo, is ultimately nothing but the rasa, srrigáro.
K The urttis also, those which depend on the nature of words or
sound and those which are connected with the nature of meaning, will
appear [in their true nature] once this doctrine of poetry is known.
83.47 A]
A Once this doctrine of poetry, which is based on an analysis
of the relation between suggestor and suggested, is known, both those
well-known vrttis such as the upandgariké, which are based on the
nature of words or sounds, and those, such as the kaisiki, which are
connected with the nature of the meaning, will follow precisely the same
path as the ritis.! If this were not so, the vrttis, like invisible things,
would be things we could not believe in and would not be validated by
experience. So the true nature of dhvani must be clearly defined.
The definition of dhvani, given by a certain critic, is wrong and should
not be given, when he says, "We may speak of dhvani whenever an inef-
fable beauty of certain words and certain meanings is perceptible only
to special cognizors, just as the rarity of certain gems [is known only
to special experts]."? For the special [virtue] of words, so far as their
phonetic form is concerned is that they be pleasant to the ear and not
repetitious. Their special [virtue] as denotative units is that they be
clear (io their literal sense] and suggestive (of a further sense]. The spe-
cial (virtue] of meanings is that they appear clearly and be subordinate
to a suggested meaning (as in dhvani] or be qualified by a suggested el-
ement (as in subordinated suggestion]. These special [virtues] of words
and meanings can be explained and have been explained in many ways.
To imagine that there is some ineffable virtue over and above these is
to adinit that one's power of analysis has ceased. For ineffability, in
the sense of being beyond the range of all words, cannot be predicated
of anything, because in the last analysis a thing can be designated by
the word "ineffable." As for the definition sometimes given of ineffa-
bility, that it is the appearance of a thing (viz., of a unique particular]
which cannot be referred to by a word for a mental construct (vikalpa)
which is based on (samsparsi, lit., which touches upon) the general or
universal? this can no more apply to the special virtues of poetry than
it can to the special virtues of gems. For the virtues of the former have
been analysed by literary critics, while no estimate can be made of the
value of a gem by reference merely to the general or universal. It is
true, however, in both cases that these special virtues are recognizable
only by experts. For only jewelers are knowers of gems and only sen-
sitive critics (sahrdayàh) are knowers of the rasa of poetry. On this
point no one will argue.
In regard to the well-known doctrine of the Buddhists that ineffability
is predicable of everything, I plan to write an exposition in a book which
063.82 A
will examine their theories.‘ As it would give offense to literary critics
to set forth here details which may be learned from another book, I
shall not do so. Or, we may let our definition of dhvani stand just as
the definition of perception stands in Buddhist doctrine.*
Accordingly, as no other characterization of dhvani (in the sense in
which we have been using it] stands to reason, and as this [sense] is
not the literal meaning of the word ["dhvani"]," the correct definition
is the one which we have given. This is stated [in verse]:
To say that it appears as an ineffable element
is no definition of dhvani,
inasmuch as its sense can be explained.
The correct definition is the one here given.
Here ends the Third Book of the Sahrdayáloka composed by the
teacher Sri Rajanaka Ánandavardhana.
1. Le., they will appear in their true nature as being no more than ways
in which the gunas are employed and thus as being ultimately a matter of
rasa. 2. The original form of what the critic said should be closer to that
given in 3.33a A (Text p. 403, line 1), because the words there formed a half
sloka. But in that passage Ananda attributed the objector's simile to rasa, not
to dÀvani. The ineffability of dhvani is a view which was mentioned in 1.1e A.
3. The passage is translated in accord with Abhinava's interpretation, with
the component samsparsi modifying vikolpa. In the Buddhist epistemology
of Dignàga and Dharmakirti, later borrowed in part by the Ny&ya-Vaisesika,
it is supposed that of all objects of knowledge we first have an indeterminate
perception (nirvikolpoka jridna), a perception that contains no mental con-
struction (vikalpa) but that responds to the mere that-ness which confronts
our senses. In the determinate perception (savtkalpeka jfiána) which follows,
we identify the object with some universal, that of horse, man, or as the case
may be. All our words refer only to these determinate perceptions. Where the
Buddhists disagree with the Nyàya-Vaisesika is in their holding the unique and
momentary particular (svalaksana) of our indeterminate perception to be the
sole reality. The mental construct, which permits us to speak of it, at the same
time falsifies it. Hence the extreme Buddhist position, to which Ananda next
refers, that every real thing is ineffable 4. This book, the Dharmottari-
viurti, was still available to Abhinava. It is lost to us. — S. Perception of the
true nature of things is unverbalizable according to the Buddhist idealists.
This did not prevent them, however, from giving highly useful definitions of
correct and false perception on the level of vyavohóro (the give-and-take of the
world, as opposed to ultimate truth). 6. Le., dhvani cannot be character-
ized by bhakti or by abhidhá or by tátparyavrtti or by anumdna or by saying
that it is indefinable. 7. I.e., it is not literally a “tone” or “reverberation.”
83.47 L]
L Will appear: that is, they will become established by expe
rience as being [included] in the life of poetry.
The same path as the ritis: because they will be like the ritis
in being ultimately a matter of rasa. Or, we may take the variant
reading pratitipadavim, they will enter “the path of our perception."
For that alliterative vrtti which has [its name from its} similarity to a
sophisticated lady terminates in such rasas as the erotic (srigára); the
harsh vrtti terminates in fiery rasas such as the rasa of fury (raudra);
the soft (komala) in such as the comic (hàsya).! Similarly, when the
sage [Bharata] states that “the urttis are the sources of poetry,"? he
uses the word urtti for a kind of behavior (attitude, costume, bearing]
appropriate to the prevailing rosa. He states this [explicitly] in the
following words:
The Kaisiki [vrtti], which makes use of charming costume,
is born of [Le., appropriate to] the erotic rasa.’
By his words here our author has accepted to some extent the con-
cepts that were announced in the words, “The vrttis and the ritis have
reached our ears; what is this thing called dhvani that it should differ
from these?" (1.1a A), these words having been given under the alter-
native views possible for those “who say that dhvani does not exist”
(1.1 K). But he has also criticized them, in saying that [the true nature
of poetry] "appeared unclearly” [to those who employed these terms]
(3.46 K, A).
He now criticizes the objection that dhvani "lies outside the scope of
speech” (1.1 K), although he has already criticized it in Book One, for
he feels that after all the det "led discussion [of dhvani which he has
furnished], the view that it is ineffable becomes simply impossible.
Pleasant to the ear: without harshness to the ear. Not repeti-
tious: not tautologous. These specia) virtues: viz., those of word
and those of meaning. When the power of analysis ceases, one finds the
state of nirvivekatva (analytic incompetence). Sdmdnyasparsiviveka-
Sabda: a word for a determinate knowledge corresponding to our inde-
terminate knowledge.
He now shows that ineffability cannot be predicated even of the ex-
ample: to the special virtue of gems. But it may be objected that
not everyone can cognize [these special virtues]. He admits this objec-
tion by saying, in both cases, etc. He means, in the case of gems and
in the case of poetry.
374 L8 3.47 L
But one may ask how it is said that things are ineffable in [such
Buddhist statements as] "Words do not touch the real object" and "(it
is) informative of the unpamable."* To this our author replies, In re-
gard to the well-known doctrine. What he has in mind is that at
that rate ineffability would be too wide a definition for dhvani, for by
it dhvani would be the same, as regards what one could say of it, as
cverything else. Frorn another book: There exists an "Explanation"
(vivrti) written by our author on the Dharmottari, which is a commen-
tary on the (Pramana-] Viniscayo.5 In that book he has explained the
matter.
This is stated: he means, is stated by himself, to serve as a sum-
mary. That there appears in a poem an element that is ineffable is no
sufficient characterization of dhvani; such is the syntax. He gives his
reason: inasmuch as its sense can be explained, that is, because
one can state it (vaktum) distinctly (nis). Another commentator has
taken the prefix nis in nirvácya in its negative sense (by which nir-
vácyárthatayá would mean "because its sense cannot be stated”| and
takes this as giving the reason why the element is ineffable. But this is
awkward, for the reason would not differ from what it was intended to
prove. So the explanation we have given is the only correct one.
[May my words prove] auspicious.
This Eye, by surveying all the varieties
of dhvani spread out in this Light of Poetry,
will furnish meo now with their sought-for goal.
] praise the Mediating Power,
the great goddess dear to Siva,
who gives clarity to those differenc
which were previously prepared."
Here ends the Third Book of the Sahrdayálokalocana, an exposition
of dhvani, revealed by the great Saiva master, the revered teacher,
Abhinavagupta.
1. See l.la L, notes 3 and 4. 2. See 3.33 L, note2. 3. Cf 36g L,
note 1. The quotation cannot be traced in Chapter 20 of BANS, which deals
with the vrttis, either in the KM or GOS edition, although verses $3, 54,
and 73 of the GOS edition contain the phrases slaksnanepathya, srrigárà-
bhinaya, and hásyaérrigárabaAulá. The quotation given by Abbinava mus:
have formed part of the description of kaisiki vrtti in the MS used by him.
4. In fact Ananda has accepted the concepts of urtti and riti as useful no
tions in poetic analysis if they are understood in the context of the doctrine
§ 3.47 L| 675
of dhvani and raso, but criticizes them if they should be used as a substi-
tute for those doctrines. With the statement katham cid abhyupagamah krtah
katham cid düsanom dattam compare the similar phrase, Text p. 84. lines 1-2
of Locana (= 1.4g L, near end) duitiyas tu katham cid düsitah kotharn cid
engikrtah. — S. The quotations form pddas in sloka meter, perhaps from the
Pramánaviniscayo. They do not occur in the Pramanavdrttike. 6. The
Praménaviniscaya of Dharmakirti (c. A.D. 600-660) is lost except in Tibetan
translation. Dharmottara (second half of 8th century) wrote commentaries on
all Dhartmakirti's works. His commentary on the Pramdnaviniscaya is pre-
served in Tibetan (Tohoku 4229). See N. Rastogi, BORI Annals, 56 (1975),
p.29. 7. See 1.19 L, note S. In the madhyamd (intermediate or mediating)
stage of metaphysical evolution, the objects of the world are clearly separated
but not yet sensible. [n linguistic evolution, the words are formed with their fi-
nal succession of phonemes. Al that is lacking is a physical apparatus (breath
and organs of articulation) by which to render the words communicable.
CHAPTER FOUR
A Having thus defined dhvani in detail in order to remove the
disagreements concerning it, the author now states a further purpose
of this explanation.
L bow to Sáàkari Sakti,
than whom God needs no other aid
in the performing of his fivefold function.'
To make clear the connection of this Fourth Chapter with the preced-
ing, the author of the Vrtti says, Having thus, etc. A further use:
Although the purpose was already stated by the words, "in order to
delight the hearts of sensitive readers" (1.1 K), and although this same
purpose was somewhat clarified toward the end of the Tbird Chapter
by the words, "in order to compose good poetry or to recognize it," an
effort will now be made to clarify it further. He uses the words, a fur-
ther purpose, because the purpose will now appear so precise that
its description will seem other than the imprecise description which
preceded. Or, we may take the passage differently, as follows. We
will state something further, viz., a distinction between the said two
purposes; we will describe the usefulness of dhvani in composing good
poetry and its usefulness in recognizing good poetry. Of these, the way
in which dhvani works in composing good poetry must be stated first,
for we can recognize only what has first been created.’ So the Karika
now states: By this road of dhvani, etc.
677
[8 4.1 Introduction L
1. Sáàlkari Sakti is here used as a name of Maya. The components of
the fivefold function (krtyaparicaka) are listed in a verse attributed to King
Bhoja in the Sorvedarsanasarigraha 7.77-78. They are: srst1 (creation), sthits
(maintenance), samAára (dissolution), tirobháva (concealment, illusion), and
anugraha (the favoring of his devotees). — 2. Abhinava's second explanation is
not a happy one. The distinction between the way in which the dhvani theory
helps in composition and the way in which it helps in recognition is not given
anywhere in the Fourth Chapter. What is shown, and in considerable detail,
is how the knowledge of dhvani helps the poet to compose good poetry. One
must therefore suppose that the second aim, the recognizing of good poetry
follows automatically. The "distinction" would thereby be obliterated.
K By this road of dhvani and of subordinated suggestion, which
bas been shown, the imagination of poets can be indefinitely extended
A Of this path of dhvani and subordinated suggestion, which
has been revealed, a further result is an infinite extension of the poet's
imagination (pratibha). If one asks how this is achieved, [the next
Kárikà gives the answer).
L Now it may be objected that to say that an infinite extension
of imagination comes from the varieties of dhvani is to confuse the loci
(of cause and effect].! With this in mind, our author says, how is this
achieved?
1. The varieties of dhvani reside in poetry; the extended imagination re
sides in the poet. The solution of this difficulty, of course, is that the extended
imagination of the poet actually comes from his knowledge of the varieties of
dhvani. Knowledge and imagination share the same locus (samanddhikarana).
$424]
K For hereby, when ornamented by even one of the varieties [of
dhvani], speech acquires a fresh color, even though it follows a subject
matter that is old.
A Hereby, when ornamented by even one from among the stated
varieties of dhvani, speech acquires a fresh color, even though it takes
for its subject a matter that has been treated by poets of the past.
Thus, a freshness derives from use of the two varieties of dhvani where
the literal sense is unintended, even where an old subject is treated, as
in the following stanza.
Her smile is half innocent,
her wealth of glances tremulous and sweet;
the quaver of her voice is moist
with a new wave of dalliance;
the motion of her gait
is perfumed with budding grace:
what is not charming in a fawn-eyed maid
as she touches adolescence?
[Bhartrhari 93]'
A fresh color appears here by the use of that type of dhvani where
the literal meaning is set aside, despite the fact that there are [older]
Stanzas such as:
Her beautiful opening smile,
her flashing eyes, tremulous speech,
and her gait langorous with weight of hips:
what is not endearing in this damsel?
In the same way, in the following stanza:
He who is first is first indeed.
And so the lion,
eating the mounded meat
of his slaughtered elephant,
is a lion to other beasts.
Who is there that can put him down??
exo [84.24
there appears a freshness by the use of that type of dhvani where the
literal meaning is shifted to another sense, despite the fact that there
are folder; stanzas such as:
He who has bought his greatness by his valor
is overcome by none.
Is the lion ever defeated
by elephants for all their size?
1. Both this stanza and the stanza quoted just below are suabhdvoktis, or
naturalistic descriptions. The Bhartrhari stanza is quoted by SRK 367 and by
other anthologies. It is also quoted by Abhinava in his Abh. on BANS 22.11
Abhinava will point out below the words of the stanza which carry atyanta-
tiraskrtavácyadhvani. 2. We do not know the origin of this stanza or of
the one quoted just below. Both are arthdntaranydsas (substantiations, see
1.13i, L and note 8). The present stanza certainly gains a novel effect by its
use of arthántarasarikromitavücyadhvant. But one may note that the second
illustration also is not devoid of dhvani. The word krita (bought) is certainly
used metaphorically, a fact that would force Ananda to recognize that some
suggestion was epvisaged by the poet. Presumably he felt that the suggestion
was not sufficiently charming: compare his words in 1.14 A: warigyakrtam
mahat sausthavam nästi, One may also remark that the "greatness" (mahimná)
is given away (svasabdonwedita) by what follows in the second half of the
stanza, thus destroyiong the effect of the suggestion.
L MHerewith the answer [to the question just posed]: Hereby,
etc. The force of the word "even" [in its first occurrence] is this: that
granted there are many varieties, the effect occurs by even one of them
alone. What is bere stated amounts to the following. Poetic imagi-
nation (pratibhána) is a special insight (pratijià) into the matter! to
be described. Because of the limited number of things worthy of de-
scription and because these have been touched on by the first poet
[Valmiki), a poetic imagination that takes these things for its object
would be the same as bis; and the poetry resulting therefrom would
be be the same. Accordingly, the profession of poet would by now
have become obsolete. But by the multiplicity [of dhvani], of which we
have spoken, these same things become limitless; hence there arises an
infinity of poetic imagination taking them as its object. The Küárikà
explains the result which is attained by this infinity of poetic imagina-
tion by saying, speech acquires a fresh color. By this, the speech of
poetic literature. at least, acquires a fresh color. This can come about
§ 4.2L] 681
only if the poetic imagination is endless; and that only if the objects to
describe are endless; and that only because of the variety of dhvani.?
Our author illustrates the first in order of these varieties, namely
that where the literal sense is wholly set aside: her smile, etc. Here
the literal meaning of mugdha (confused, simple), madhura (sweet),
vibhava (wealth), sarasa (moist), kisalayita (budding), parimala (per-
fumed), sparsana (touching), are wholly set aside. These words (in
their metaphorical use] carry the following suggestions.. Her “mugdha
smile” suggests its unaffected beauty. That her glance is “sweet” sug-
gests that it is lovable to everyone. Her “wealth” of glances suggests
their inexhaustible artillery. That her voice is “moist” suggests that it
assuages the heat of fever and gives delight. ~Budding” grace suggests
its delicacy. That her gait is “perfumed” with such grace suggests the
continuance of its impression for all time. That she is “touching” ado-
lescence suggests that in spite of herself she is meeting with something
desirable.? As soon as a smile, which is a well known object, becomes
endowed with a property other than those properties placed in it by
old Brabma, it becomes something new. The same principle holds in
all the other cases.
The word asya (Text, p. 524, line 1) construes with the words apir-
vam eva pratibhdsate (p. 524, lines 4-5) [literally, “of this (stanza) a
fresh color appears”]. In the following instances also, where the word
asya precedes a quotation, it is to be construed with the word navatvam
which follows the quotation.
(He who is first:] The second instance of the word first suggests
a sense that is shifted to something other [than the literal], namely, to
such suggested properties as irresistible supremacy and uniqueness. In
similar fashion (the second instance of| the word lion suggests a sense
shifted to such properties as heroism, autocracy, and the calling forth
of wonder.
1. Vastunistha, i.e., vastuvisayakaA,; see 3.33b L, note 2. 2. The
causal chain is as follows: dhvanibheda or dhvanivaicitrya gives rise to ar-
thánantya, which gives rise to kavipratibhdnantya, which gives rise to küvya-
vdkydndm navatvam. What is notable here is that the variety of suggestiveness
is placed outside the human mind; it is the cause. not the result of poetic
imagination. It is as though our authors thought of the obj ts of the world
as existing in a pattern which rendered them amenable to mutual suggestions
when viewed by a great poet. The poet's imagination, in this view, would be
the medium, not the primary cause, of the creation of new worlds. The worlds
would be already there through the magic which underlies dAvani. Such a view
682 [54.2 L
is in harmony with the origin of the Sanskrit word for poet, kavi. A kavi is
à seer, a revealer. 3. Abhinava jumps directly from the literal senses to
the suggested senses without mentioning the metaphorical (bhdktc, gauna).
One may supply them as follows: innocent, pleasing, abundance, soothing,
beginning to manifest, rendered attractive, its encountering.
A A fresh color may appear in a verse by use of one of the
described varieties of dhvani where the literal is intended but is subor-
dinate to a second meaning. As an example, take the stanza:
The bride has lowered her lips to her beloved's face,
but afraid of waking him, for he pretends to sleep,
she checks the relish of her kiss and hesitates
with watchful turning; he too continues motionless,
fearing that in shame she may wholly turn aside.
In such a moment these two hearts, caught in the state
of their anticipation, have reached the peak of love."
A freshness appears in this stanza although there are [older] stanzas
like the following:
Seeing that the attendant had left the bedroom.
the young wife rose half upright from the bed
and gazing long upon her husband's face
as he lay there feigning sleep, at last took courage
and kissed him lightly, only to discover
his feint by the rising flush upon his cheek.
When then she hung her head in shame, her dear one
seized her, laughing, and kissed her in full earnest.
[Amaru Collection 82]?
In the same way, the stanza, “Its waves are her frowns,” etc., shows
originality when compared with the stanza beginning nandbharigibhra-
madbhrüh (“with its many curling waves for frowns").?
$42aL| 683
1. The author remains anonymous. | have translated in accordance with
Abhinava's comment, who in páda b overlooks the word api and gives to
Gbhogalolam the sense of "hesitatingly turning (to examine whether he is
asleep).” But I think a more likely interpretation would be "although (api)
she had checked the relish of a kiss, she is waiting (sthitd) in eagerness (lolam)
to enjoy it (dbhoga = bhoga)." 2. Both stanzas contain dÀvani of the type
vivaksitényaparavdcya, subtype asamlaksyakrama, leading to srrigàárarasa. So
Ananda adduces the examples not as showing the presence and absence of
dhvani, but as showing that any subject, whether or not dhvani has already
been used in its treatment, can appear fresh by a new application of dhvani.
The first stanza is more subtle than the second, for in it a kiss is only antici-
pated, not consummated, and the vyabhicáribháva, shame or embarrassment,
is only hypothetical, whereas in Amaru's verse it is directly expressed. Fi-
nally, the first stanza exhibits a special harmony of mood between the two
lovers. For these reasons Abhinava prefers it, although he does not deny rasa
to the second, which, because of its simplicity, a modern reader may actually
prefer. — 3. The first of these quotations is from the stanza of Kalidasa’s
Vikramorvasiya, quoted in 2.5f A. We do not know the source of the second.
From what Abhinava says at the outset of his comment on 4.3, he must regard
the quotation from Kālidāsa as an example of the fourth variety of dhvani,
samlaksyakramadyotita.
L Having thus exemplified the two varieties of the first type of
dhvani,! he now prepares to give examples of the second type, where
the literal is intended (but is subordinate to a seond meaning].
[The bride has lowered:] nidrakaitavi, lit.; a pretender in sleep;
that is, his sleep is false. Has lowered her lips to his face: she
cannot renounce the heavenly joy that arises from the touch of his
face; that is why he is called her beloved.
The bride: that is, newlywed. She is forcibly checked by fear
of waking, that is, of waking her beloved. Time and again she starts
forward, only with difficulty to check for the smallest instant her desire
to kiss him. That is why she remains hesitant with turning, that is,
examining again and again whether he is asleep. But still she cannot
turn back altogether from her would-be kiss. While her dear one for
his part makes no motion to kiss her, fearing that if he were to kiss her
as she now is, she would be covered with shame and would turn away.
Their hearts are caught in the state of their anticipation
(hrdayam saákáriksápratipatti náma): [The literal sense of the bahu-
vrihi adjective is that] their hearts are such that their state is one of
sdékanksd, anticipation or yearning; that is. agitated by love-longing
684 [$42aL
rather than satisfied by the accomplishment of their desire. They have,
however, achieved the ultimate bliss which consists in regarding one's
partner as the all-in-all of life, a bliss which has not required any plunge
through physical experience; and hereby their love (srrigára) has be-
come perfect.?
In the second stanza the kiss is achieved and the shame (or embar-
rassment) directly expressed. Although the love is strengthened by the
words “he kissed her [in good earnest],” still, in the first stanza the pas-
sion, without there appearing any possibility that the mutual restraint
of their burgeoning desires should cease, bespeaks the union in a single
state of mind of the two lovers, and so the love is strengthened to a
greater degree.
1. That is, the varieties atyantatiraskrta and arthdntarasankramita of the
type avivaksitavdcya. 2. The metaphor underlying the seateace is of the
tiver of transmigration into which one is plunged and from which one may
reach the farther shore (péram), where lies the summum bonum (parinirvrtti
= ponnirvánam). As for the final word $rrigára, it is hard to say whether
Abbinava is thinking more of the quality of love exhibited by the lovers, or
the aesthetic enjoyment of srrigárarasa by the reader.
K In this way the manifold complexity of the rasas, etc., should
be sought out. The path of poetry, although [it seers to be] limited,
will extend to infinity by this aid.
A As has been said above, the area of the rosas, bhàvas, im-
proper rasas and bhàvas, and the cessation of these four elements, is of
manifold complexity if one calculates the variety of vibhávas and anu-
bhávas that belong to each. This whole area should be sought out (or
put to use] in this way so that by use of the rosas, etc., the path of po
etry, which seems to be limited by its having been trodden by so many
thousands, or really a countless number, of poets, may extend to in-
finity. For the rasas, bhdvas, etc., are limitless through the connection
54.3 L] 685
of each of them with the vibhávas, anubhávas and vyabhicáribhávas.
Through the use of each one of them an event of the world, whatever
it may be, can be made by a good poet at will to appear other than
as it is. This too was stated above in our discussion of citra poetry
(3.41-42a 4, final verse). A great poet also has composed a stanza on
the subject:
Victorious is the goddess Speech,
enlarger of the poet's field,
who many a matter, though it be not such,
can fit within our heart as if it were
Thus it is well established that through recourse to the rasas, bhdvas,
etc., the subjects of poetry are endless.
L Having thus exemplified the four basic types [of dhvani], our
author, by extrapolation of the character found in the alaksyakrama
type, makes a statement that holds for every variety:’ In this way,
etc. Should be sought out: should be illustrated
As has been said: viz., in the words:
The varieties of the elements subordinate to this (rasa or the like] and
the varieties within itself, when one imagines all the possible combinations
with one another, are infinite. (2.12 K]
This too was stated: The word ca is here used in the sense of api
and is placed in abnormal position. What is meant is “this too was
stated" (etad api pratipáditam), viz., in the words, "may treat unliving
things as living, and living as unliving” (3.40-41a A, final verse).
Though it be not such: this refers to the external (reality). As if
it were: the sense is that the created vision is of the most wondrous
form, because, as shown by the word iva (“as if”), the mind cannot
come to rest on either one or the other (viz., the reality or the vision).
Within our heart: that is, on the touchstone for testing the true
gold of all the bhàvas. Can fix: that is, can place it immovably within
the heart of whoever has a heart. Hence these [visions] are different
from everyday matters; they become a special sort of matter. And it
is only when they have been fixed in the heart that they become so;
and not otherwise.? Victorious: she is superior to the creator gods of
limited powers. By her grace the poet's field, that is, the objects which
he describes, become enlarged, li itless.
686 (§4.3L
1. Abhinava's reasoning seems to be as follows. It is only in the asam-
laksyakrama type (the type where no sequence is observed from the denoted
to the suggested meaning) that the rusos, etc. are prominant, and it is in the
rusas. etc., that the manifold complexity is found. However, one may use this
manifold complexity to explain how other varieties of dhvani also may impart
an endless variety to poetry. — 2. Here again, as in his introductory stanza to
the Locana, Abhinava emphasises the importance of the audience. Compare
also his remarks on 2.27. Poetry requires an auditor as well as & poet.
4.4
[There is no new Küriká at this point. The stanza which Ananda
here introduces, as is obvious from the fact that he does not comment
on it, is either a sarigrahasloka (summarizing stanza) or a parikarasloka
(supplementary stanza). But we have thought it best not to disturb
the traditional numeration.)
A To explain the same point, the following is said:
By use of the rosas, things that have been long seen
appear as if new, like trees at the coming of spring.
Thus there may be a fresh color by use of that type of dhvani where
the literal sense is intended but where there is [subordination to] a sug-
gestion, in the variety where the suggestion arises like a reverberation
from the power of words; as for example in the passage:
You are now all that is left.
You are now the world-serpent Sega.
(Bana, Harsacarita]'
although there exist such stanzas as the following:
Sesa, Himálaya, and you are great,
are dignified and firm:
you three hold steady the shaking earth,
never transgressing the law.
[Bhámaha 3.28]?
There may be a fresh color by use of the same [type of dhvani] in the
variety where the suggestion arises like a reverberation from the power
of meaning. As for example in this stanza:
While the heavenly visitor was speaking, etc.
[Kálid&sa, Kum. Sam. 6.84]*
$44 A4]
although there exist verses like the followi
When the talk
turns to news of the bridegroom,
maidens show their yearning
by their bristling fesh,
although their faces are lowered
ia shyness.*
There may be novelty because of the embodiment, in an imaginative
expression of the poet, of the variety where the suggestion arises like a
reverberation from the power of meaning, as in:
The fragrant month prepares, etc.
although there exist such verses as:
As the sweet-smelling season begins,
the lovely longings of lovers
break forth with the mango buds.*
There may be freshness because of the embodiment, in an imaginative
expression of a character created by the poet, of the variety where the
suggestion arises like a reverberation from the power of meaning, as
int
in:
Attentive youth
„has lent a hand to your breasts
that they might rise as it were to
the visitor Love.
[Cf. 2.24 A. above.]
There is no redundancy of this stanza with the sense of the followi
As the slender chest of young girls
swells out with budding breasts,
Love, finding a place to live,
enters into their hearts.
In the same way there is no triteness of the stanza, "Ah, merchant,
how should we have ivory," etc. (cf. 3.1h A], because of the existence
of such verses as:
My son, who once with a single shaft
could widow the elephant herd,
by cursed daughter-in-law is brought
to bearing a basket of arrows.?
688 [$4.44
The subject matter of poetry will acquire freshness by recourse to the
varieties of suggestors, just as it does by the variety of suggested mean-
ings. But 1 have not given [examples of] this out of fear of extending
my book too far. The sensitive reader can supply them himself.
1. The passage has already been quoted at 3.1e A. 2. [n the last
quarter we must read bibrtha with all the editions of Bhàmaha. Two of
the NS MSS of Dhv. read bibhrtháh, which makes a non-sequitur as well as
a solecism. The reading of the Kashi and Vidyábhávan editions, bibhrote,
falis into the latter of these faults. The snake, the mountain, and the king
support the earth not for their own benefit but for that of others. The voice
should therefore be parasmaipada. The verse is presumably by Bhamaha him-
self, who was a good grammarian. The stanza raises a problem of chronol-
ogy. as Bána's Harsaconrita must have been written about A.D. 640, whereas
Bhámaha, since he mentions the Nyásakára, can scarcely be placed before
700. P. V. Kane deals with the problem, HSP pp. 116-117. He offers two
possible explanations: (a) that Ananda was not concerned with the chronol-
ogy of his examples, wishing only to show that a passage could be fresh
and charming by the use of dhvani, although there might be many other
passages in one's library on the same subject; (b) that Ananda was igno-
rant of Bána's date. [n the second quarter of the stanza there are puns in
guravah (digniBed, of the king; heavy, of the snake and mountain) and sthirdh
(Brm-minded, of the king; steady, of the snake and mountain). 3. The
stanza is quoted in full and discussed in 2.22 A. See also 3.39 A and 3.43 A.
4. The stanza states directly what is only suggested in the stanza of Kāli-
dàsa. Thus it fails to achieve rasa. S. For the complete verse and for
discussion of this type of dhvani, see 2.24 A, L. 6. Anonymous. The
verse is not good. It deserves the jingliog alliteration that I have given it.
7. The passage which follows in the Kashi and Vidyábhàvan editions makes
no sense, because the stanza "Ah merchant, how should we have ivory,” etc.
(vàniaa Aatthidantd) is not an example of the kavintbaddhavaktrpraudhokti-
mátranispanna variety but of the svatahsambhava variety of dhvani What
has happened is that some lines have dropped out. They are preserved, with
a small lacuna, by the NS edition. After farirotvena navatvam it continues
as follows: yathà "sáara-viinna-jovvana-hatthálambarn samunnamantehim /
abbhutthánamm iva mammahassa dinnam tuha thanehim //" (cf. 2.24 A] asya
ca gáthasya "udii ... kadbhod (? ubbhinna-kudbhod/ jaha jaha thanaá vinanti
bálánám / taha taha laddhávàso wa mammaho hiaam ávisai //” etadgath-
árthena na paunaruktyam / yathé và. Then follows "vániaa hatthidantá,"
etc., as in the other editions. I have translated the NS version. 8. This
strophe lacks such imaginative expressions as "attendant youth" and "rise up
to greet," found in the preceding verse. 9. The hunter with his new wife
§ 4.4L) 689
is a favorite ezemplum in Prakrit poetry of the debilitating effect of sexual
indulgence. See Vajjálagga 206-214.
L [First interpretation, on the presumption that the verse “By
use of the rasas,” etc., forms a new Karikàá.] As the endlessness of
poetic imagination and speech which is brought about by dhuan: has
been insufficiently explained, the (following) Kárikà describes it in a
new way [viz., by the use of analogy]. Accordingly, the Vrttikàra says,
To explain the same point. By "explain" he means, to set it forth
with a substantiating argument. What be has in mind is that while the
author of the Vrtti bas stated it [viz., dhvani] to be the cause for the
endlessness of meanings, the author of the Kárikás has not [yet] done
so.
[Second interpretation.] Or rather, his intention is to quote a sum-
mary stanza (sarigrahasloka). This will explain why there is no com-
ment on the stanza in the Vrtti.
Things that have been long seen: one may supply “by external
means of cognition such as perception," or "by poets of the past."
Poetry here acts the part of the month of spring.
What charm can there possibly be in naming such things directly as
yearning, shyness, longings of lovers?
The examples [bere given which contain dhvani| have been fully ex-
plained previously. There is no point in repeating here their explana-
tion. For the present passage of the Vrtti intends no more than to
show that there is indeed a freshness [in these examples] thanks to the
varieties of dhvani, even though the themes have been touched upon
by older writers.
[Abhinava gives a Sanskrit translation of the Prakrit verse, "My son,
who once with a single shaft," etc. He follows it by saying] The
meaning is obvious. One should connect syntactically the words of
this stanza and there is no triteness.'
1. In the Sanskrit the two phrases are separated by the verse.
[8 4.5 Introduction A
A And now, although it has been stated ti
point is repeated because it is so essential:
K While this relationship of suggestor and suggested is capable
of great variety, the poet should concentrate on that one type that
achieves rasa.
A While words are capable of a varied relationship of suggestor
and suggested and this is the source of their infinity of meaning, the
poet who seeks to obtain an original meaning should concentrate his
effort on the one relation which achieves rasa. For all original poetry
is achieved by a poet whose mind attends closely to a suggested sense
consisting of a rasa, bhàva, or the false or improper correlate (abhàsa)
of one of these, and on the suggestors, as we have described them,’
in the form of words, sentences, texture (rasaná), or complete works.
And so it is that in such works as the Ràmayana and Mahābhārata
the battle scenes, etc., although they occur repeatedly, always appear
new. Furthermore, one primary rasa, being woven into a work, gives it
special meaning and extra beauty. Do you ask for an example? As in
the Ràámáyana and the Mahabharata.”
In the Ràmáyana the karunarasa (flavor of compassion or tragic
mood) is prepared by the first of poets himself, where he says that
his “grief became verse."? He carries out the same rasa throughout his
composition up to Ráma's final, irreversible separation from Sita.
Again, in the Mahābhārata, which has the form of a didactic work
although it contains poetic beauty, the great sage who was its author,
by his furnishing a conclusion that dismays our hearts by the miserable
end of the Vrsnis and Pandavas, shows that the primary aim of his work
$4.5 A] 691
bas been to produce a disenchantment with the world and that he has
intended his primary subject to be liberation (moksa) from worldly life
and the rasa of peace. This has been partly revealed indeed by others
in their commenting on the work. The most compassionate of sages
[Bhisma]$ himself asserts the same when he seeks, by imparting the
light of his pure knowledge, to rescue the world from the cruel illusion
in which it is plunged. He expresses it in many ways, as in the following:
The more the world's affairs
go wrong for us and lose their substance,
the more will disenchantment with them
grow, there is no doubt.
(Mahabharata 12.168.4]
The ultimate meaning of the Mahābhārata thus appears very clearly:
the two subjects intended by the author as primary are the rosa of
peace and the human, goal of liberation. The other rosas and other
human goals are subordinated to these; and how there may be a rela-
tion of principal and subordinate among the rasas is a matter we have
already explained.* It is no contradiction to this to concede that if we
disregard the ultimate inner truth, there may be beauty in a subordi-
nate rasa or human aim [in the Afahabhdrata] regarded for the moment
as paramount, just as there is beauty in the body [although it is in
truth subordinate to the soul].
An objection may be raised that all the contents of the Mahdbhé-
rota are summarized in the Introductory Summary (anukramani)' and
that these subjects [moksa and süntaresa| are not mentioned there.
Rather, it is specifically stated in that Introduction? that the Mahd-
bhérote will inform us of all human aims and that it contains all the
rasas. To this it may be replied. It is true that the predominance of the
rasa of peace and the predominance of moksa over other human aims
are not specifically stated in the Anukramant But they are shown by
Suggestion, as in this sentence:
And the blessed Vasudeva,
the ever! ting, is here glorified.
[Mahátbhárata 1.1.193 ab]
For the meaning intended to be hereby suggested is as follows. The
adventures of the Pandavas and others which are here recounted, since
they come to a miserable conclusion, represent the elaboration of world-
ly illusion, whereas it is the blessed Vasudeva, representing ultimate
truth, who is here glorified.? Purify your minds, therefore, in blessed
68
God, the all-highest. Form no passion for insubstantial glories, nor
let your minds dwell whole-heartedly on virtues such as statesman-
ship, modesty, courage, or the like, so as to regard them as sufficient
in themselves. The word "and,"!! graced with the full powers of a
suggestor, appears clearly to be hinting that one should look farther
[in the book] and see the worthlessness of all worldly life. The verses
which immediately follow, “for He is the truth,” etc. (MBh. 1.1.193¢]
are seen to reveal within themselves the same sense.
This sense is beautiful because it is concealed. The poet-creator
Krsnadvaipáyana has made it perfectly clear, however, by composing
the Harivamsa as a conclusion to his Mahdbhérate. Since this sense
stirs us toward an intense devotion (bhakti) to that other truth that lies
beyond worldly life, all worldly activity appears now as a preliminary
goal, to be rejected. He describes the power of gods, places of pilgrim-
age, and of ascetecism, only because these are the means of attaining
the highest Brahma, because the various gods and sacred objects are
epiphanies!? of that Brahma. Even the narrative of the adventures of
the Pandavas, since its purpose is to generate a disenchantment with
the world, since this disenchantment is a cause of liberation (moksa),
and since moksa has been described in the Gità and other works as
the chief means of attaining the Blessed One: even this narrative is
indirectly a means of attaining the highest Brahma.
What is intended [by the word Vasudeva in the Mahabharata verse
just quoted] is the highest Brabma, the abode of unlimited power,
known under such designations as “Vasudeva” and made famous un-
der that name in the Gitd and other passages; the original whole,'?
which possesses all the forms which were copied by the appearance
at Mathura. But the appearance at Mathura, being a partial incar-
nation, is not meant, as it is excluded by the adjective “everlasting.”
And [there is no reason for limiting the epithet Vasudeva to the son
of Vasudeva], because we find the epithet used in such works as the
Ramdyane of a still different incarnation.!* Furthermore, this sense [of
the epithet as referring to an eterna! entity] has been determined by
the grammarians themselves.!*
By that [one] sentence exhibited in the Anukramani, which shows
that everything other than the Blessed One is transient, we are already
informed that the Mahábhárata as a work of docrine (sástranaye) con- -
siders the one supreme goal of man to be moksa and as a work of
poetry (kàvyanaye) intends the rasa of peace, which is a strengthening
of the happiness that derives from the cessation of desire! to be the
§45 A] 693
predominant rasa. As this matter is most essential. it is given by sug-
gestion rather than by direct statement, for an essential matter carries
far greater luster by not being stated in so many words. For it is com-
mon knowledge among intelligent and well-educated circles that one
should suggest rather than state in so many words the matter which
one has most at heart.”
Accordingly, it is clear that in writing a poem one gains freshness and
a large measure of beauty for the work by means of such factors as the
predominant rasa. That is why we may see in literature a composition
possessed of great beauty if it assembles its matter in harmony with a
rasa, even if it lacks any particular figures of speech. For example:
Victorious is the great sage,
the priace of yogis, born of a water jar,
who in one cupped handfull saw
the Divine Fish and the Divine Tortoise.'*
Here the vision of the fish and the tortoise in the palm of Agastya's
hand, being in conformity with the rasa of wonder, adds a great beauty
to the stanza, for the vision of the divine fish and tortoise, being an
original touch, is more in conformity with the rosa of wonder thao the
[suggested] presence of the whole ocean in one palm of his hand. For
a matter that is trite through being known to everyone, though it may
be a marvel, does not give us a sense of wonder. Nor need the mention
of an original trait in harmony with the rasa be limited to the rasa of.
wonder. It may hàrmonize with other rasas. For example,
Lucky man! Her side,
Which you accidentally touched
as you brushed past her on the street,
still perspires, bristles, trembles.'*
From this stanza, as one thinks about it, there arises a perception in
the highest degree of rasa, which would not appear at all from the
mere fact, being perceived, that the lady after touching you perspires,
bristles and trembles.
We have thus described how a fresh color is given to the matter of
poetry by use of the various types of predominant suggestion (dhvani).
A freshness of the poetic matter may also arise from using a subor-
dinated suggestion of any of the three kinds.? But I have given no
example of these in fear that my book would become too long.”! The
sensitive reader can easily supply them for himself.
694 ($454
1. Viz., in 32 and 3.16. — 2. (J. Masson) Ápanda's view is that what
makes the battles, for example, seem original each time is not merely the use
of dhvani in the descriptions, but also their subordination to a more general
aesthetic goal. In the MaAhóbhórota the more battles that are described, the
more distasteful war becomes and the more firmly grounded becomes our
feeling of detachment, of world weariness (vairágya). So in the case of the
Rámáyana, the constant expressions of pain, sorrow, separation, all conduce
to the overall end of the work, a feeling of kárunya. — 3. Ram. 1.2.39; see
also above, 1.5 K and note 1. 4. If the plot had admitted of an ultimate
reunion, the rasa would have been viprolambhasrngára; see 2 5c L. 5. Loka-
nátha must here be used as an epithet of Bhisma, who speaks the verse which
follows to the grieving Yudhisthira. Normally the word is used of God, that
is. of Brahma or Visnu, or by the Buddhists of the Buddha. But the MBA.
itself uses the term once of Bhisma (9.2.30). In Ananda’s use of the epithet
here, it may have been cbosen for its alliterative effect. — 6. Viz., in 3.208.
7. MBh. 1.1.658. The Anukromani is doubtless a summmary of an earlier
Mahābhārata than the hundred-thousand-sloka version that we now possess.
It refers to very little of Book 3 and to nothing after Book L1. As the Mokja-
parva is in Book 12, it does not figure in the Anukramani. 8. uddega: the
preliminary mention or listing of matters before they are discussed. 9. The
same view of the MBh is shared by Nilakantha. See his remarks on Mbh.
Vulgate 1.1275, which he concludes by saying, "One should therefore elicit
the substance from the whole book and leave tbe rest."
10. The sense is tbat these virtues are worthless if they are kevalo, that is,
alone, or independent of an effort to attain to God. There is a pause between
rágino and gunesu that might be represented by a comma. 11. ca sabdah
(Text 532, line 1) should be read together as a compound, meaning "the word
'and,'^ as used in the quotation just given from the MBh. — 12. vibhütaya:
The word "epiphany," as popularized by Mircea Eliade, denotes a place where
the sacred appears or becomes sensible to the worshipper. In this sense the
word is a more precise translation of vibhüti than "manifestation." — 13. Only
K. Krishnamoorthy among editors has given the correct reading, wbich he
takes from two BOR! MSS. The word amsirupam should be inserted between
sakalasvarupam and vivaksitam. By “the appearance at Mathura” is meant
the incarnation as Krishna. Brahma is the amsin, the whole, whereas Krish-
na, R&ma, and other incarnations are amsas, parts. 14. In Ram. 1.39.24
(Vulgate 1.40.25) “Vasudeva” is used as an epithet of Kapila. At the begin-
ning of that chapter Vasudeva is said to have incarnated himself in Kapila
15. It is a bold move to appeal to the grammarians on this matter, for Pénini
explains such words as Vasudeva merely as patronymics; in this case, as the
son of the sage Vasudeva of the Vrsni clan (Pan. 4.1.114). Abhinava supposes
that Ananda is here referring to the Kàsik's comment on that sutra, for he
embodies a portion of that comment in his own remarks (see below under
§4.5 A] 695
L). "How," asks the Káfikà "can words which are eternal be assigned to a
formation by reference to objects which are not eternal such as the family
members of the Andhaka, (Vrsni, and Kuru] clang?” The first explanation
of the Kadstkd is this: "It so happens that a good many names like Nakula,
Sahadeva [and Vasudeva] occurred somehow, merely by chance, in exactly
that form among the Kuru, etc., clans. Panini included them in writing his
grammar." One might infer from this that the author of the Kásikà supposed
the name “Vasudeva” to have once referred to an eternal entity before it was
accidentally applied to a human. But I see no logical means of inferring from
the Adsika's remarks that “Vasudeva” also once referred to a non-human be-
ing. How could it when the only etymology of the word given by the Kasiké
or Panini is as "the son of Vasudeva”? To justify Ananda's view one needs
a wholly different etymology of “Vasudeva,” which one will find in religious
texts (e.g., Visnupurdna 1.2.12), not in the grammarians 16. The same
phrase is used at 3.26a A (Text p. 390), on which passage Abhinava makes it
clear that trsnáksayasukAa is the sthdyibhdva of fántarasa. 17. See J. Mas-
son, "Telling not Conveying,” JIP 1 (1973), 144-155 18. The prince of
yogis to whom the stanza refers is Agastya, of whom many marvels are re-
lated. He is called kumbhodbhava (born of a water jar) in accordance with a
myth related in Brhaddevatà 5.149. At a sacrifice the gods Mitra and Varuna,
upon seeing the beautiful nymph Urvasi, involuntarily ejaculated their semen,
a part of which fell into a water jar, where it generated Agastya. The refer-
ence in the second balf of the stanza is to Agastya's drinking up the ocean,
which he is said to bave done by his yogic powers in one sip from his cupped
hands. He performed this miracle to help the gods, who sought to destroy
the Kàleya demons, who had been hiding at the bottom of the ocean. This
myth is told in MBh 3.100-103 (Bombay Vulgate 3.102-105) and is often
referred jo by later poets. But the notion of Agastya's having a vision of the
two incarnations of Visnu, the fish and the tortoise, as he took the sea in his
hands, is new. The former is that gigantic fish who rescued the earth from the
deluge; the latter, the tortoise on whom the ocean rests. The verse is often
quoted by later authors as an example of the figure of speech bhávikà (so by
Ruyyaka, p. 228, and by Vigvanatha, SD 10.94), but tbe older Àlaàkárikas
regard bhdvikdlarikdra as a figure applicable only to complete works, not to
single stanzas. Ananda and Abhinava certainly do not see bháwiká in the
stanza. Abhinava sees rasavadalaritdra (cf. 2.4 Introduction A and note 1),
because the rasa of wonder is subordinate to Agastya's love of Vi$nu. What
is remarkable about the verse, however, and the occasion of Ananda’s here
citing it, is that the freshness and charm is given'to it by a direct statement
(vdcyo 'rthaA) of the vision of the fish and tortoise, rather than by a suggested
meaning, viz., that Agastya held the whole ocean in his palm. This is because
the direct statement is both original and harmonious with the rasa, whereas
the suggestion is trite (ksunna), as it can be found in a hundred other verses
696 [$454
about Agastya 19. The verse is spoken by a lady's confidante to a gen-
ileman with whom the lady would have a rendezvous. Again, the suggested
meaning that the lady has fallen in love with him is trite. Classical Sanskrit is
full of ladies who perspire and horripilate at the touch of their lovers. But the
direct statement localizing the symptoms in that side of her that he brushed
against in the street is original and effective. The version of the text in our
edition limps. One needs the word tii between suhaa and jendsi; see KM
edition. Subhadrináth Sastri gives a literal (unmetrical) gloss thus: svidyati
roméricati vepate rathyátulágrapratilagnah / sa pársvo ‘dydpi subhaga tasyá
yenásy atigataA // For tulagga (= kákatóliya) see Patwardhan's glossary on
the Vayjdlagga. Tii is a shortened form of tie, Sk. tasyáh; see Hemacandra,
Grammatik 3.64. Volino is from Sk. vyapacalitoh; see Turner 12167.
20. The reference is to vastudhvani, alarikáradhvani, and rasadAvani. See
ll3m L. 21. AU editions and recorded MSS read vistóro. But the a should
be short by Pag. 3.3.33, as Abhinava has it, vistara.
L (Irreversible separation from Sita}: By the word “irre
versible,” that is, unconditional, he rules out the possibility of the
rasa of love in separation. [The miserable end of the Vrsnis and
Pandavas]: the destruction of the Vrsnis in civil war, the unseemly fall
of the Pandavas on the great pilgrimage,! the end of even Krishna by
means of a hunter: everyone comes to a miserable end. The primary
end: Although it is stated that the Mahābhārata contains whatever
exists "and in dharma and in artha and in kama and in mokga,”? the
four words "and" in this verse suggest the following. Although there is
here no wealth of dharma, artha, and káma that cannot be found else-
where, it is in this work that you can see the miserable end to which
they come. On the other hand, that element which consists in moksa
should be considered the essence of the whole.?
The more: The word lokatantram (the world's affairs) [may be et-
ymologically explained as] that which is set in order (tantryamána)
by people (loka), that is, carefully gathered, viz., dharma, artha, and
káma, and the means of attai ing them. These things, although they
are regarded as valuable, still, in whatever way‘ [one meets them], that
is, in gaining, preserving, or losing them, (they prove to be] insub-
stantial and empty as a mirage. Go wrong: that is, turn out to
the contrary. He means that there can be no thought of their being
substantial. In all these ways will disenchantment with them, viz.,
with the world's affairs, grow. By the author's here suggesting the
indifference (nirveda) to wordly things which arises from knowledge of
§4.5 L) 697
their true nature and which is the persisting emotion (stháyibháva) of
the rosa of peace, and by his stating the insubstantiality of all else, he
has made it clear that this rasa is predominant.
Our author anticipates an objection that a beauty of the erotic, the
heroic, and of other (rasas| also appears in the Mahābhārata, saying:
It is no contradiction, etc. Although a rosa may be subordinate,
persons who are given to pleasure and subject to worldly passions will
fix upon it erroneously, as others will fix upon the body as the cognizing
self although it is merely the seat of the sense organs for the experience
of the cognizor.
As sufficient in themselves: He means that on the other hand
there is no harm if these virtues serve to promote one’s devotion to
God. One should construe the words vibhütisu rágino gunesu ca? with
nivistadhiyo mà bhüta. One should look farther: that is, at what
comes in the Mahábhárata after the Anukramani.
Anticipating an objection that “Vasudeva” refers to a son of Va-
sudeva and not to God the highest, the supreme self, Mahadeva, he
says: (What is intended] under such designations as “Vāsu-
deva,” etc. In such passages as:
At the end of many births, the man of knowledge
will come to me, knowing that Vasudeva is universal,
the meaning is clear: that the entity designated by the name "Vàsu-
deva” is this (highest Brahman} i its form of the whole.
Has been determined: The sütra 4.1.114 rsy-andhaka-urgni-kuru-
bhyas cp (Pan. 4.1.114) is prescribed, because these words, while they
are eternal, were later assigned by chance."
As a work of doctrine: Insofar as one seeks in it the aims of
man without being concerned with aesthetic taste, this designation is
appropriate; but the designation of rasa applies to it as it is furnished
with the means of aesthetic pleasure. Such is our author's intent, which
he has stated at length in his Tattváloka.? Since it is not the main
subject here, we do not discuss it.
Far greater luster: He gives the reason for this statement, saying:
For it is common knowledge, etc. The word ca here has the sense
of yasmát (“because”). Since the matter [here referred to] has been
in common knowledge from the earliest times, it follows that this was
what the blessed Vyàsa also and his followers had in mind in expressing
matter indirectly.!° Otherwise, [that is, if Vyasa had written in disre-
gard of convention,] we could have no assurance on reading “Having
698 (§4.5 2
paid homage to Nár&yana,"!! and so on, that the author intended us to
construe the verb with its object, or of any similar [convention]. This
is what our author intends. [n using the words intelligent and well-
educated our author follows [the distinction he has made of] “a work
of doctrine” and “a work of poetry.”
After this incidental discussion of the construction of the Mahdbha-
rata, he now summarizes the matter stated (above in the words of the
Kariká], "The poet should concentrate his attention on that one type
that achieves rasa": Accordingly, it is clear, etc.
That is why: because the matter is clearly established. That is
why what we see in literature [viz., that the composition possesses
great beauty if its material is in harmony with a rasa] is reasonable.
Otherwise it would not be reasonable. And it is not unreasonable, be-
cause we experience it as being beautiful; and the sole cause of this
experience is that the material barmonizes with a rosa. This is the
sense. Any particular figures of speech: The word antara (liter-
ally, other") here means visesa ("particular"). Or, since the example
he is about to give actually contains the figure rasavadalarikára,!? the
compound alarikárántara may mean a figure of speech other than that.
(Victorious is the great sage, etc.:] It may be objected that his
seeing the fish and the tortoise suggests the presence of the whole ocean
in the palm of the sage's band and from this we conceive the sage's
greatness, but that there is no beauty added to the stanza by word-
meanings that are harmonious with the rasa. Anticipating this, our
autbor says, Here the vision, etc. But the objector may rise again.
“We are willing to grant,” he may say, “that the suggested sight of the
ocean is in harmony with the rase of wonder, but how can your example
be illustrative in that portion of it where ‘that which is in harmony with
the rasa’ is the literal meaning (of ‘fish’ and 'tortoise'|?"'? In answer
to this our author says, For in this stanza, etc. For a matter
that is trite: The sense is of something that has lost its substance
by being described and portrayed time and again, being like twice-
pounded grain. He shows that this principle applies to many passages
of literature: Nor (need the mention], etc.
Lucky man, etc.: That side of her next to you, touched tulágrena,
that is, accidentally, as you passed by in the street, lucky man, still
[perspires, etc.]. The perception of rasa: the perception of the love
tbat they feel for one another. He emphasises that the meaning here
is in harmony with the rasa by giving the contrary: that the lady
after touching you, etc.
§4.5 L] 699
The first Kàriká of the Fourth Book contained the words, “by this
road of dhvani and of subordinated suggestion." Our author now sum-
marizes the portion already explained, which states that by the road
of dhvani poets may gain an endless stretch of imagination, by saying,
We have thus described, etc. He then explains the portion that
concerns subordinated suggestion by saying, (A freshness from
using] a subordinated suggestion, etc. Of the three kinds: he
means, by subordinating to the literal meaning a suggested meaning in
the form of a fact or situation (vastu), a figure of speech, ot a rasa. In
this area an endless variety [is possible] by the subordination of all the
different varieties which exist of dhvani. He indicates this in speaking
of his book's becoming too long.
[The reader can supply them] for himself: A stanza of my own
will furnish an instance where a suggested fact, by being subordinated,
gives a fresh color, although it is close in matter to an older verse.
This is well done, O champion
of those who tremble in fear:
that you give not a moment of rest.
to the money that seeks you for refuge.'*
Here a fact, oamely tbe generosity [of the addressee], being suggested by
his constantly giving away his money, embellishes and gives freshness
to the literal sense, although the sense is close to that of an older poet:
: Coins, whose bodies are weary
of running from band to hand of the generous,
regain their health as it were
when they sleep in the house of a miser.'>
Freshness may be achieved by embellishing the literal sense with a
Suggested figure of speech, as in this verse of mine:
Your hair was once well fitted for love's increase,
when it was black as a cluster of bees in springtime.
How can it now, when it has turned as grey
as ashes on the graveyard, not bring dispassion?'*
Here the suggested figures of áksepa and vibhdvand’” which embellish
the literal sense give a fresh color, although the stanza is built on an
old idea. For there is an old verse which runs as follows:
Hunger, thirst, lust, envy, and a fear of death:
all Give increase in old age, even among the wise.
700 ($452
A suggested rasa, subordinated by its acting as an embellishment of
the literal, may give freshness, as in my verse:
This is not age; the angry snake of Death
is spitting and has scattered bis white venom
on a man's head.
That the man can see this and yet seem happy
in his heart, nor seek the goal of Siva:
ah, how brave he is!!*
Here the literal sense, being embellished by the rasa of wonder, becomes
charming, for (the wonder] is subordinated to furnishing the rasa of
peace. Thus a freshness is achieved in the presence of an old verse like
the following:
That disenchantment does not arise
in one whose body is broken with age,
surely that man must believe in his heart
that death does not exist.
1. The mahépatha, lit., "great road,” is the pilgrimage of self-destruction.
One walks north into the Himalaya until one perishes. The mahdpatha of
the Pandavas is related in the 17th Book of the MBA 2. MBA. 1.56.33
3. Perhaps the rationale of this suggestion is based on the emphatic effect
of repeating the word ca If we say Rámáyanam ca Mahdbhdratam ca tasya
Ardayamgate "He has memorized both the Rámáyana and the Mahabharata,”
the suggestion is that others may have memorized the Ramayana, but he is
outstanding in having memorized the Mahābhārata also. But the suggestion
is farfetched. 4. By yena yena prokdrena Abhinava is glossing yathà yatha
5. Apparently Abhinava read ca in place of và. 6. Citá 7.19. The com-
pletion of the verse is: iti sa mahdtmd sudurlabhah. 7. See above, 4.5 A,
note 15. 8. Read sodarah, as given by S. K. De, "The Text of Kavydloka-
locana iv," p. 251. Two lines later we must read vitatyoktam in place of
vitaktyoktam. 9. See Introduction, p. 11.
10. What they had in miad was that their readers, following the con-
vention, would take that which was indirectly expressed as most important.
11. The first words of the Mahábháruta in the Northern Recension. 12. See
above, 2.4 Introduction A, and note 1. — 13. Ánanda's thesis has been that
raso, the chief element of beauty in poetry, is achieved only by suggestion.
The obj tor's point is that it seems to go against that thesis to say that
the beauty of a poem can be greatly increased by a literal meaning, not a
suggested meaning, which harmonizes with the rasa. The answer is that if
the suggestion is stale and trite, anything harmonious with the rasa which
lifts the suggestion out of its triteness and gives freshness to the poem, will
$4.5 L] 701
bring about an increase of beauty. The importance of suggestion is not hereby
abandoned, but is made less rigorous and exclusive. 14. (J. Masson) Abhi-
nava's point is that the suggested idea of the generosity of the king embel-
lishes the literal sense by rationalizing it and thereby becomes subordinate
to it. This is always the case in that kind of vydjastuti where the literal
sense is a censure, eventually ending in a suggested compliment. 15. The
second half of the stanza should read: atthá kivinagharatthà satthávatthà su-
vanti vva. Note that the stanza, when translated into Sanskrit, is metrically
perfect: tyágijana-kara-parumpará-saricárona-kheda-nihsaha-farirà / artháh
krpona-grhastháh svasthávastháh svapantiva // It would seem that the au-
thor composed the stanza in Sanskrit and converted it only later into Prakrit.
16. As Abhinava says that the stanza is built on the same idea as the next
Stanza, the subject addressed must be a man and both rágavrddhaye and
viroktaye must refer to that man's reactions. As BP says, "these are the
words of someone addressed to a friend. 17. Aksepa here means "hint
of a simile,” as Abhinava has explained in 1.13e L (see note 2 thereon).
The simile is, that just as the color of his hair might have influenced the
man in youth, so ought it to influence him now. The figure vibhávaná is
the imagining of an effect as existing without a cause: see Bhamaha 2.77,
Dandin 2.199, AlSarv. p. 157, SD 10.66 and 67. Dandin's definition is “Wher-
ever in the absence of a well-known cause we must imagine some other cause,
or imagine that the thing is self-caused, we have the figure vibhávaná" To
apply the definition to the present verse: The mao continues to be eager
for love, although the normal causes of this affection, youth and a hand-
Some appearance, are absent. So we are forced to imagine another cause,
viz., tbat which is explicitly stated in the “old verse" which follows: men
are even more subject to vice in their old age than they are in their youth.
18. kálobhujagah: the snake which is death, or the black snake, i.e., cobra.
Sivopdya: the means to his welfare, but Abbinava uses updya regularly to
mean a path to mokga; see the chapter headings of his Tantrdloka The literal
sense of the stanza must be close to that of the "old verse" quoted below.
It is simply that a man (representing most men) does not prepare himself
for death when it draws near. This sense is here embellished by the fancy
that the snake of Death is already oo the man's head; the white hairs are
the snake's venom. That the man pays no heed even under such circum-
stances suggests the rasa of wonder. The final words, or as we should say,
the punch line, is ironical. J. Masson says of himself that "be feels that the
older verses [quoted in this section] are more virile than Abhinava's. which
strike him as too self conscious and overly written. He has the impression
that Abhinava might have written these verse expressly for the occasion of
illustrating his thesis.” The impression may well reflect the truth, but on the
value judgment V. P. and D. 1. disagree. The "old verses" are like a hun-
dred others in the C&nakya collections and in the 12th Book of the MBh.
702 [$45L
They become tedious. Abhinava's verses stir one's inter t and so are more
persuasive.
K In this way, by the help of dhvani and subordinate sugges-
tion, the matter of poetry is without end, if the poet has the gift of
imagination (pratibhá).
A Even if there exist products of earlier poets [on the same sub-
ject, but only] if the poet has the gift of imagination. For in the absence
of that, there can be no subject matter whatsoever of poetry. Even
beauty of style (bandhaccháyáà), which is the employment of words ap-
propriate to the two meanings [viz., dhvani and subordinated sugges-
tion], is impossible if there is no imagination in regard to the meanings.
To suppose that beauty of style can consist in the choice of sounds with-
out regard to any particular meaning is to suppose something in no way
close to [the view of] sensitive readers. For at this rate the stringing
together of words that are clever and sweet regardless of sense must be
called poetry. If it is asked! how such a composition could be called po-
etry at all in view of the fact that poetry is defined as the combination
of words and meanings, we would remark that just as a composition
built on the subject matter of another poet is called the poetry of that
[other poet, regardless of the words which it contains],? so would a con-
struction of poetry of this sort [viz., with a novel arrangement of words
regardless of meaning, also be called poetry].
1. The question is the natural reaction of a reader to the exaggeration of
the preceding sentence. It is answered by explaining the exaggeration as an.
extended or metaphorical use of the word poetry. — 2. Note that the pronoun
tat in tatkdvyatva must refer to the para in paropanibaddha; so L, BP, and
Badarinath Sarmé. Jacobi, followed by all translations into English which
1 have seen, took the word tat as referring to the later poet. But that is
syntactically impossible.
$46 L]
L Even if there exist, etc.: our author fills out the Káriká.
Assuming that the first three quarters are clear, he comments on the
fourth: (but only] if. The sense is: if this gift of imagination is present,
the matter of poetry may grow in the manner stated; but not if it is
wholly lacking. (In the absence] of that: of that gift of imagination,
which has become endless. No subject matter whatsoever: for
every subject has been handled by some poet of the past; what is there
now left on which the poet may exercise his faculty of description?
Well, even if there is no new subject to describe, a beauty of style, also
known by the synonyms ukti (expression), paripáka (perfect ripeness),!
gumpha (weaving), ghatond (arrangement, texture),’ can be constantly
new. By its use there will be a chance for the poetry of later times.
Anticipating this thought, our author says, Even beauty of style,
etc.
Two meanings: a suggested meaning which is subordinate and one
which is predominant. In no way close: he means, it wil! not find
ready acceptance in their hearts. He gives the reason by saying, For
at this rate, etc. Cleverness (caturatva) is the [skillful] forming of
compounds; sweetness is lack of harshness.
Poetry of this sort: that is, possessing a new style. Since we call
a poem that is built on a meaning that has been used by another poet
a poem of that other poet, one should strive for originality of meaning.
A kàyya (poem) is that which is spoken (ku + suffix nyat); kávyatva
(poetry) is the abstract noun derived from that (kõvya + tva). Thus
there is no fault here of appending an abstract suffix to an abstract
suffix.
1. Paka or paripdka refers to the choice of the mot juste. As V&mana
says (1.3.15) “pāka is when the words are incapable of being changed."
Rájasekhara deals with the subject in Kávyamimámsá, Chapter 5 (especially
p. 20). See S. K. De, HSP, Il, pp. 240-242. 2. The usual term is samghata-
nå See 3.33 bZ, note 6 3. Panini says nothing about redundant suffixes,
but they come under the censure of Pataüjali (on 3.1.7, towards end). Hence
Abhinava's etymology of kavyatva, which avoids the apparent redundancy and
from a historical viewpoint is certainly wrong.
704 { § 4.7 Introduction A
A In order to convey (to the reader] that the endlessness of po-
etry depends not only on the suggested meaning but also on the literal
meaning, it is now said:
K An endlessness arises of the literal meaning too, even taken
by itself, as its nature differs according to the particulars of state
(avasthà), place, time, etc.
A An endlessness arises of the literal meaning, taken by itself,
that is, even without regard to the suggested meaning, by its very
nature. For the nature of the things directly expressed, whether they
are sentient or insentient, becomes endless from differences in state,
differences in place, differences in time, and differences in individuality
(svàlaksanya). By making these objects, varied in this way, into the
subjects of a poem, even if it is a svabhávokti (naturalistic description)!
which portrays faithfully their many well known characteristics, the
matter of the poem becomes limitless.
As an example of endless poetry achieved by a difference of state, we
have the goddess Parvati in the Kumdrasambhava. The first description
of her ends with the stanza (1.49) “sarvopamddravyasamuccayena.”
[The complete stanza runs:
The creator used painstaking care,
setting in place each ideal form,
as though in making her he had wished to s
all beauty gathered in one person.)
§4.7 A] 705
Next, as she approaches the eyes of Siva, she is described in a different
way as the assistant of the God of Love, wearing “jewelry of springtime
flowers” (3.53). [The complete stanza:
The asoka shamed the ruby's red,
the karnikára the luster of gold,
the sinduváro formed the necklace of pearls
in her jewelry of springtime flowers.]
Then when she is ornamented for her marriage, her beauty is described
in still a different way in verses that begin (7.13):
The matrons placed her facing east
[and stood before her; but they tarried
with ornaments all ready, for their eyes
were captured by her natural beauty.]
The manner of this poet of frequently describing a single person never
seems repetitive or without a wealth of fresh matter.” This has been
shown in my Vigomabdnalila:?
The winning gestures of loved women
and the matter of great poets
have no limit, nor do they seem
in any way to be repetitive.
There is another method of differentiation by states, inasmuch as of
all insentient objects, such as the Himalaya and the Ganges, there is
a sentient form, known as its presiding deity. Such an object appears
entirely different when treated by joining it to the form belonging to
the appropriate sentient being. As in the Kuméresambhave again, the
Himalaya is (frst) described in its form as a mountain ( Kum.Sam. 1.18);
then, in the complimentary addresses of the seven sages (6.66ff.), when
its sentient form is shown, it appears entirely new. This is a well known
procedure of great poets and this path has been described in det '1 for
the instruction of poets in the Visamabénalila.
1. See 2.4 L, note 33. Ananda seems to be using the term here of a stanza
lacking both Bgures of speech and dhvani But Abhinava wil! not agree to
this. As for the svabhdvokti stanzas of the anthologies, some of them carry
dhvani and some do not. See SRK, Section 35, translated in HOS Vol. 45.
2. Probably one should drop the negative a from apunoruktalvena and read
vónavanava together. Krishnamoorthy notes two MSS which add a na before
protibhdsate, which would have the same effect. To take the first no with
ekatra (so Jacobi) is unnatural. Furthermore, ekatre should mean not “in one
706 [$4.74
place," but "about one subject," viz., Parvati. After all, the point is that
one can write endlessly about a single person if one makes use of different
avasthds, etc. 3. See Introduction, p. 10.
L Im order to convey: one should supply “incidentally.” Or,
if our author's intention is that the literal is merely auxiliary to the
various suggested meanings and that by force of its being endless the
suggested meanings become endless, this [conveyed information| may
be pertipent.!
Taken by itself: the intention is, that it is endless in itself without
any touch of that process by which it becomes subject to the suggested
meaning; but that afterwards, while being endless in its own nature, it
manifests the suggested meaning. To suppose that the suggested is not
in play at all would rob tbe result of the name of poetry, for it would
lack that which is the soul of poetry. And so it is that in the examples
labout to be adduced] there does exist rasadhvani.
Our autbor specifies what is meant by “etcetera” in the Kdnké: Dif-
ference in individuality; that is, in the particular nature of the thing,
as color and touch [which may be individually differentiated although
occurring] in the same degree of intensity in one substance at one and
the same time.”
[Abhinava translates the Prakrit stanza, "Tbe winning gestures,”
etc., into Sanskrit, tben continues:] The use of the two particles ca sug-
gests extreme wonder.? In any way: Being considered with the great-
est care, no trace of repetition is observable. Of loved women: One
like Krishna who is lucky in love, even in enjoying bis many beloveds in
his good fortune of sexual enjoyment, does not notice any repetitious-
ness at that time. As has been said:
To be at each moment ever new
is the very nature of loveliness.
(Magha, Sisupālavadha 4.17]
Loved women: What is more, although these graceful gestures (vi-
bhrama)" of beloved women have been exercised since the beginning of
time, they appear ever new. They are not a ritual taught by some one,
like the laying of a Vedic fire, by which they might become repetitive
from imitation of the teacher. Rather, they spring into appearance
solely from the natural budding of the surging intoxication of love, and
so are ever new. In just the same way, the matter of poetry flows forth
§4.7a A]
from the poet's own gift of imagination without foreign i
This is the general intention.
1. Pertinent (prokrtam), is opposed to incidental (prosarigát). Ananda
makes no reference to the subordination of vácya to vyarigya in the suabhdvokti
stanzas of which he speaks or in his citations from the Kumdrasambhava. But
as the thesis of his book is that dhvani is the soul of poetry, Abbinava feels
that it must be brought in here. 2. Abbinava is thinking of properties,
of a mango fruit for example, which are observed together as they undergo
parallel development in the course of the ripening of the fruit. Even they can
be distinguished. 3. The use of the double ca is emphatic: "They both have
no limit and they do not seem to be repetitious”; see 4.5 L, note 3. I suppose
the emphasis could suggest wonder. 4. vibhrama: "a swift, graceful motion,
usually coquettish, that tricks or intrigues the eye of the beholder,” Ingalls,
“Words for Beauty,” p. 104
A Itis well known that great poets achieve originality by distin-
guishing the states of sentient beings into childhood and so on. Even
within a single state of sentient beings many subsidiary states can be
distinguished: as, of young girls there are those whose heart has been
pierced by the God of Love and there are others; and even among these
there are those who are nice and proper (vinita) and those who are not.
And among insentient things the individuality of each different stage
from origin onward, if described in a poem, will produce endless variety.
For example:
These buds, which being swallowed by the wild geese,
in rolling down their sweetened throats, produce
à new and limpid beauty in their cry,
are pushing up now from the lotus bulbs
like tender tusks of young she-elephants
[Kamalàyudha]*
One may follow the line thus indicated in treating of other [objects|
also. Variety of insentient things, to begin with, is well known to arise
from differences of place, as of winds that travel over different countries
and regions; of other objects too, such as waters and flowers. Among
708 [$4.7a A
sentient beings, such as men, animals, birds, there is obviously a great
difference between those who have been raised in villages, forests, rivers,
or the like. If one makes these distinctions in writing of them, one will
find an endless store of material. Thus, to take only humans, who could
ever exhaust the manifold variety of customs and activities of persons
from different countries and regions, especially of young women? All
this is rnaterial for the composition of a good poet according to his
genius.
There is a variety also from differences of time, as of insentient things
such as the horizons and heavens and rivers, from the various seasons;
while of sentient beings it is well known that such emotions as the
yearning of lovers? depend upon the time of year. And it is obvious that
there can be a different description [in poetry] of everything on earth
according to its individuality. These matters, if only they are brought
into one's composition each as it truly is, will lead to an endless stock
of material.
On this point there are those who might object. The facts of the
world, they migbt say, come into denotation in their general, not their
particular, forms. For poets superimpose those states of mind like hap-
piness which they themselves have experienced, as well as the causes
of these states, upon others, and in this way bring the facts of the
world into their works only by recourse to that form of the facts which
is common to the experience both of the poet himself and of others.
They are not, like yogis, able to perceive such things as the thought of
others? in the past, present and future. Furthermore, the general form
of intelligible experience, which is common to all readers, is limited in
extent and has been already surveyed by the ancients, for it is impossi-
ble that it should not have fallen within their range. Accordingly, the
particular variety of facts which is taken by modern poets as [offering
them scope for] originality is a delusion on their part. The only variety
lies in the manner of speech (bhaniti).
1. I have corrected my translation from that which I gave in SRK 284,
where this stanza appears, attributed to the poet Kamalàyudha. There are
three words "kasáya" in Sanskrit with the distinct meanings of "red," "as-
tringent," and "sediment or impurity." It is the first of these that the poets
make use of; and since rakta ("red") also means passionate, kasdya extends its ..
meaning in the same way. Sweet-voiced birds are called kasáyakantha ( Kum-
Sam. 3.32, Málatimádhava 7.1 +30, and the stanza here quoted), whatever
color their throat may be. The throat of the grey goose (kalahamsa, either
Anser anser or Anser cinerareus), of whom the term is here used, is grey
§4.7aL] 709
or blue-grey, not red. In the compound kasáyakantha commentators often
gloss kasáya as madhura (sweet) or manohara (charming) and the compound
is indeed about equivalent to “sweet-throated.” As for the elephant tusks,
those of the females are whiter than the tusks of the bulls. On a young fe
male elephant they might well look like lotus shoots. The stanza is quoted
by Kuntaka as an example of delightful charm ( Vakrokti 1.23.73). There is a
prose passage closely resembling our stanza in Bhavabhüti's Malatimddhava
(7.1 +30). As Kamalayudha, apparently the teacher of Vakpatiraja, should be
placed in the late seventh century, Bhavabhüti (early eighth century) would
seem to be the borrower. The passage runs: kavaliadravindekesarokasda-
kanthakalahamsaghosaghaggarakkhaliagambhirabhdradi, "a deep voice, limpid
and stuttering as the voice of kalohamsas whose throats are kasáya from the
filaments of aravinda lotuses which they have swallowed." Bhavabbiti doubt-
less intended to give kosáya a double meaning here, for the aravinda lotus is
red. The birds will have acquired their kasáya (passionate, sweet) voices from
the kasdya (red) Bowers. — 2. In the descriptions of Sanskrit poetry long-
ing increases during the rains, whereas, as with us, new love blossoms in the
spring. 3. We follow here the reading of the KM edition, poracittádi. But
the Kashi edition reading, if a vowel is lengthened to agree with BP, is not
impossible: cáparicitádi The sense would then be "are not able to perceive
things past, present, and future with which they have no direct acquaintance."
L To begin with (tdvat):' Granted that they will reach the
highest degree of variety at a later moment by the touch of a suggested
sense, still, there is variety by their very own sense.
The cause of these states: i.e. the seasons, garlands, etc.? Of
the poet himself: by recourse to what is common to the experience
of himself and to the experience of others, just that, without any further
particulars. They are not able: sc., poets; this is said in order
to show the utter impossibility. And even if they could perceive such
things, arguments such as the following show that words touch only
the general forms:
Words give a conventional sense;
this sense is for communication.
The particular does not exist at the time [of communication];
the convention therfore has no connection with it. D
7^ (Dharmakirti]?
1. By tévat Ananda doubtless meant “to begin with from among the
various factors (viz., states, time, place, etc.) listed in Kariké 4.7." Abhi-
nava's is a tendentious interpretation employed in order to preserve the book's
710 (347a L
doctrine of the predominant importance of suggestion. See 4.7 L, note 1.
2. The spring season and garlands would be stimulants of sexual desire (rati).
3. The verse is 1.92 of Gnoli's edition of the Pramánavárttikà. 3.91 of the
edition with Manoratha's commentary. The identification of the quotation was
first pointed out by Gnoli, The Aesthetic Ezperience, p. xxxii. The probative
force of the stanza rests on the Buddhist doctrine of the momentariness of
all things. From this it follows that anytbing which we experience has ceased
before we can verbalize it. We can only verbalize its general aspect (sámánya),
which does not really belong to the particular but is superimposed on it by
our mind.
A To this we would reply. *'If poetry relies on general traits
only, wbat of the varieties of poetry shown, arising from [the description
of] particular states, etc.? Must we say they are simply repetition? And
if not, then how should there not be endlessness in poetry?* It is wrong
to say that poetry relies on general traits only, and that, since these
are of limited extent and have therefore been employed by the ancients,
there can be no originality of poetic material. For if poetry relied
on general traits only, how should we explain the profusion of poetic
material in the works of the great poets, or how ascribe the name of poet
to any one other than Valmiki, as there would be no poetic material
other than general traits and these would have been revealed by the
very first poet? If you would remove this difficulty by [reference to]
the variety of expression (ukti), we would ask just what this variety of
expression is. For expression is the speaking of words which convey the
particulars of a meaning to be denoted. If the expression has variety,
how should the denoted meanings not have variety also, for there is
invariable concomitance between denoter and denoted?? The form in
which the denoted senses appear in a poem is taken to be identical
with the particulars of the external thing. Accordingly, he who speaks
of variety of expression will be forced even against his will to accept a
variety of denoted meanings also. The matter is summarized as follows.
If it is admitted that one poet at least
besides Valmiki possessed imagination,
then the endlessness of poetic matter is safe.”
§4.7b A] 711
What is more, the statement that variety of expression is a condition
(nibandhana) of poetic novelty is quite in accordance with our view, for
all the modes (of existence], which we showed above to be the cause of
endlessness in poetic material, again become doubled through variety
of expression. The well-known figures of speech, classified as (figures
of sense] such as simile and [figures of sound] such as double meaning,
being themselves li itless, multiply (the material] a hundredfold when
they are brought into a poem through variety of expression.
Furthermore, an expression framed in a different language may bring
about a further endlessness of poetic material, as caused by the variety
of meaning currrent in the respective language. An example is a verse
of mine:
A man spends all his ti
saying "mahumahu";
and yet the god Krishna
never occurs to his mind.*
1, The passage between asterisks translates the following words. Yadi
sámányamátrásrayeno kávyapravrttis tot pradarsitaprokéram kávyavaicitryam
avasthádivisesát kim, punaruktam evdstu, na cet tathá tat katham no kávyá-
nantyam. This passage is found in the KM edition, is reported by BP as oc-
curring in this position in "a certain text" (kvacid gronthe), and is necessary
to furnish the prutikas, viz., kim iti and na ced itt in Abhipava's commentary.
It could easily have fallen out by baplography, the scribe's eye jumping from
the first occurrence of sémdnyamdtrdsrayena to the second. On the other
band, it is difficult to imagine why it should have been added. — 2. That is,
between linguistic expression and thought. 3. The Kashi reading okgayam
must be changed to the KM reading aksatam. To say that "endlessness is in-
exhaustable" (dnantyam aksayam) would be inexcusable tautology. 4. The
stanza, which is corrupt in the printed editions and MSS, is composed in the
Apabhramáa or, as Abhinava calls it, Sindhi language, in which mahu means
"mine." Abhinava also tells us that the expression MahumoAy |in the same
language] may mean Madbumathana, an epithet of Krishna. The point of
the verse depends on the double meaning. A man may have the name of
God ever on his lips, but if he is filled with selfishness and attachment to
wealth (ever saying, “mine, mine"), God is aot in bis heart. The verse has
been much discussed; see Jacobi's note and Krishnamoorthy’s note ad loc.
Without pretending to a knowledge of Apabhraméa or Sindhi, I propose al-
tering slightly Pischel's emendation (Die Prakrit Sprachen, para. 14. note 2)
to produce a rhymed stanza in the form of 14-12-14-12 mdtras, as follows.
MahumaAu itti bhanantaahu vajjai kdlu janassu / to vi na deu janoddanau
712 [§4.7b A
goanhci manassu // The form bhanantachu is a present participle extended
by & -ka suffix inflected in the genitive. For a Sanskrit translation, see Abhi-
nava below.
L What of: he means, how is it then that men of authority ad-
mit to feeling no repetitiousness of matter (in this poetry]? He explains
further: and if not, etc.
For expression is, etc. The intention is this. If a particular ex-
pression were no more than a synonym and the matter could be fully
expressed by other synonyms, we would lack the impression of non-
repetitiveness. Accordingly, the particulararity of an expression is sim-
ply its power to convey a particular denoted meaning. With the
particulars of the denoted thing: that is, as identical with the
particulars of the thing which is grasped by such cognitive means as
perception.
The point is this. Linguistic convention may bind a word to a univer-
sal, or to that which possesses a universal, or to an apoha (elimination
of what a thing is not),' or to what all else; why argue? That a partic-
ular instance of this (universal, etc.) is understood from a sentence is
a matter on which no one disagrees. In all theories of sentence mean-
ing, e.g., the anvitdbhidhdnavdda, its opposite (viz., the abhihitánvaya-
váda) the samsarga theory? or the apoha theory, there is never a
denial tbat a particular [is what is finally understood]. Furthermore, it
has been shown that variety of expression is not caused by the mere use
of synonyms. As for variety of expression caused otherwise, it serves
to further our thesis. Our author says this in the passage: What is
more.
Again (become doubled]: furthermore‘ (become doubled]. For
simile becomes varied by such expressions as nibha (in likeness of),
pratima (being an image of), chala (in the guise of) pratibimba (being
a reflection of), praticchdya (mirroring), tulya (equivalent to), sadráa
(similar to), àbhasa (appearing to be), because there exists a real differ-
ence of meaning underlying these expressions. One should say that the
word nibha is properly used in connection with an appearance (bhàna),
the word pratima where thére is an imitation, and so on in each case.
To regard these words as synonyms is an error which arises from the
mischief of reading commentaries on poetry that are useful only for the
young. This is the intention. In this way an endlessness of matter and
an endlessness of figures of speech arises from variation of expression.
$4.7b L] 713
Our author now shows how this [endlessness| may arise (from var-
ied expression] in another way. The word pratiniyatabháságocarártha-
vaicitryanibandhanam is [a bahuvrihi compound] to be analysed as “of
which, sc., endlessness of figures of speech and of poetic material, the
nibandhana, that is, the cause, is a variety (vaicitrya) brought about
by the meaning (artha) current in (gocara) the respective language
(pratiniyatabhásá)." The construction of the sentence is, “A variety of
expression (grammatical subject) brings about that endlessness (gram-
matical object).” The cause is set forth by that (bahuvrihi compound)
which qualifies the grammatical object.
[Abhinava translates the Apabhramáa stanza A man spends all
his time, etc., thus:]
Mama mama iti bhanato vrojati kalo janasya /
tathápi na devo Jandrdano gocaro bhavati manasah //
How should God not be present to the mind of one who constantly
says "Madhumathana" (a name of Krishna)? This seems to be a con-
tradiction. (The puzzle] is solved by the expression "mahumahu" in
the Sindhi language [which means both Madhumathana and "mine,
mine"].
1. Samaya is the convention which binds a given word to a given mean-
ing. The schools of philosophy differed as to the nature of the meaning in this
dyadic relation. The Mitnàmsakas, as a result of believing the words of the
Veda to be eternal, held that the meaning with which a word is connected, is
likewise eternal. It is therefore a universal (sámánya), not a transient partic-
ular. The older Naiyáyikas held that the meaning is a particular as possessed
of a universal, for if told to "bring cow" (Sanskrit has no definite article), a
boy brings a particular cow, not the universal, bovinity. The Buddhist ideal-
ists held that the meaning of a word is an apoha, for what is meant by such
a word as "cow" is simply the denial of all things which are not a cow. All
these schools agreed, however, that the meaning of a sentence, as opposed to
that of a word, is a particular. Again, they differed in their analysis of the
particular, the Mimamsakas, for example, regarding it as an action or state
qualified by nominal conditions, the Naiy&yikas as a nominal subject qualified
by an action, etc. But these arguments do not affect the point here at issue.
2. For the anvitábhidhánaváda of Prabhakara and the abAihitánvayaváda of
Kumirila, see 1.46 L, notes 3 and 30. 3. This refers to the Nyaya theory,
according to which sentence meanings are analysed as particular relations.
Thus, "The pot is on the ground” is analysed as "[There exists] a relation
of conjunction of which the pratiyogin is pot and the anuyogin is ground.”
4. The reason for Abhinava’s glossing the word punar by bhüyas is to show
714 [$4.7b L
that it is a separate word and does not form a compound with the following
word ukti so as to give rise to the word punarukti (repetition).
A [In this way poetic material, in whatever manner we describe
it, finds no li it. But the following is said:
K The use of literal meanings. varied according to the state, etc.
lof an object],
A as shown above,
K in literature;
this cannot be denied:
K but this use really shines only by recourse to rasa.
L The Kariké consists of the following: "The use of literal mean-
ings, varied according to the state, etc., is often found in literature; but
this use really shines only by recourse to rasa.” The other words are
supplementary insertions [by the Vrtti].'
$4.9-10 A] 715
1. The disentangling of the Kārikō from the Vrtti would be useful in
any case because it might not have been indicated in a manuscript, but it
is especially useful here, where the last portion of the Vrtti is metrical and
could easily be mistaken for the concluding quarter of the Kank.
4.9-10
[Abhinava refers to these slokas as "two kárikás." But there is no in-
herent reason for ascribing these sariksepaslokas to the Kàrikas proper,
any more than there is for giving the Kànkás the sariksepaslokas fur-
nished under 1.13k A, 2.5d A, and 3.11-42a A. It seems to me clear
that both these so-called Karikds are part of the Vrtti. But I have kept
the traditional numeration in order to avoid confusion.]
A The matter is here summarized for the instruction of good
poets:
[K] If the subject matter [of poetry] is connected with the rasas
and bAàvas, if it follows the principle of propriety and takes account of
such differences as those of time and place.
then, not to speak of other poets of limited powers,
[K] in writing up (this subject matter] not even Vacaspati, in a
thousand efforts, could exhaust it, any more than he could exhaust the
nature of the universe.
A For just as the nature of the universe, although it has man-
ifested this marvellous proliferation of matter through the succession
of past ages, cannot be said now to be worn out and unable to cre-
ate anything new, just so is the situation in poetry, which, although it
has been worked over by the minds of countless poets, is not thereby
weakened, but increases with ever new artistic abilities.
716 [§4.9-10 L
L Here [viz., in 4.9-10] the author, after having merely referred
to the sense of the first three quarters (of Kariká 8], states the meaning
of the fourth quarter, as it is something new. The section from then to
limited powers is supplementary material between the two Kárikás
[viz., 4.9 and 4.10]. Our author goes on to comment on the fourth
quarter of the second Káriká [viz., 4.10}.
[K] coincidences [of thought} are likely among great — inds.
A Itis clear that the minds of intelligent men are in agreement.
However,
[K] a critic should not judge all these coi
sort.
A Ifit be asked why, [the next ill give the answer).
L The first half of the Kàr:ká begins with coincidences (sám-
vádás): the second half with a critic (naikarūpatayā vipascitá).
Fearing that this statement might be considered too dogmatic,! our
author asks, why. The answer is given in the Káriká which follows.
1. Literally, “fearing that this might be like a royal order." Royal orders
State what is to be done; they do not furnish reasons.
84.13 A]
K A coincidence is a similarity to something else. As with per-
sons, it may be like one's mirror image, or like one's portrait, or like
the body (of a person| which resembles one's own.
A For wecall that a coincidence of poetic material which is sim-
ilar to other poetic material. Here we may distinguish three types, as
the material is like the mirror image of a person, or like his portrait, or
like someone's body which resembles his. Some poetic material is like
other material in the way that a mirror image is like a person, some in
the manner of a portrait, and some in the way one person resembles
another.
L (Abhinanda quotes the entire Káriká and then adds:| The
Kàrikà is explained by the Vrtti section by section. It shows that
one is to supply the word "person" with each clause. Of a person:
he means, like the body of the primary person, whose form we have
clearly cognized.
K Of these the poet should avoid the first, which has no soul of
its own, and the next, which has a worthless soul; but not the third,
which has a soul indeed, although it is like something else.
A One who is wise should avoid the first type of poetic material
here, which is like a mirror image, because it has no soul of its own,
that is, it lacks any real substaoce. He should [also] avoid the next
718 [$4.13 A
type, which is like a painting, for, although it bas a substance similar
to another's, its soul is worthless. But a poet need not avoid the third
type of poetic material, if it has a separate body which is beautiful,
merely because it agrees [with other poetic material|. You cannot say
that a person is the same because he happens to resemble another
person. The next Kårikā is spoken in order to explain this.
L |Abhinava quotes the entire Kārikā and adds:| Of its own:
That which owes its soul or nature to a poem of prior composition has
no soul of its own. The form by which it assumes beauty was conceived
by a previous poet, so that it is simply an image of that form. As to
what it is in itself, our author says, it lacks any real substance. For
nothing new has been imagined here by the later poet; it is just like
the reflection in a mirror.
Having thus explained the first type. he goes on to explain the second:
The next type, etc.: that is. the second. [The word anyasámya is
a bohuvrihi compound, meaning literally] “which bears a similarity to
another." Its soul is worthless: In an imitation we are aware only of
what is imitated, as in a painting or a manuscript. There is no conscious
awareness of the minium and other paints [in which it actually consists].
And this [awareness] too [i.e., like our awareness of the first type] does
not lead to our prizing it.'
In order to explain this: viz., that one need not avoid the third
type.
1. Abhinava, like Ananda, is here considering a painting only as a repre-
sentation, not as a source of aesthetic pleasure in itself. One could argue that
in viewing a great painting we ore aware of the material itself as well as of
what it represents. But such a painting would not be purely representational.
K The poetic material, if it has a soul of its own, even if it follows
a previous prescription, will shine all the more, as does the face of a
damsel which resembles the moon.
§ 4.15 K]
A The poetic material, if it has an essential substance, a soul,
of its own, even though it follows a previous pattern, will shine all the
more. For poetic material, if graced by a resemblance to the ancient
and the beautiful, attains the highest splendor, as does a body. Nor
will it appear to be repetitious, any more than the face of a damsel
which resembles the moon.
L [Abhbinava quotes the entire Karika and adds:| The Kariké is
broken up and quoted section by section in the Vrtti; but in some man-
uscripts the Karikds appear in unbroken form.' Our author explains
the word "soul" by the words "essential substance" which he prefixes
to it.
1. As regards the present Kánkà, all the pri "tions and the MSS
of which we have record are of this second type.
A Thus the lines have been drawn between (the different types
of] similar sentence meanings, which are meanings of compound struc-
ture. The next Kankd is stated in order to show that poetic material
in the form of word meanings [of uncompounded structure] are not at
fault from being similar to other material.
K Where an old arrangement of [word] meanings! is used, just as
where an [old| arrangement of syllables, etc., is used, there is obviously
no fault if new poetic material appears.
720 [$4.15 K
1. Vasturuconá is an imprecise term for padértharacand. The precise
term is furnished by the Vrtti and by Abhineva. The stanzas of both Kárikás
and Vrtti from here to the end of the work are in Classical meters.
A Not even Vacaspati could put together new syllables or new
words. Even if these are the same old ones that are now put into literary
form, they do not hinder originality in poetry or other literature. The
same holds for elements of meaning such as word meanings that consist
of puns, etc.
L ([Ofsimilar sentence meanings]: We are taking the reading
sasamvddéndm. If one takes the reading samvádánám (noun instead
of adjective), the construction will be of words which are not in gram-
matical agreement, viz., "[the different types of] similarity of compound
structures in the form of sentence meanings."
[In the Káriká] the word vastu (in vasturacaná| means one or two or
three or four or more word meanings. Even if these: viz., syllables
or words. Are still the same: i.e., still bear their old form without
having undergone the slightest difference. Having explained the portion
that consists of the illustration, contained in the words [of the Káriká,
viz.,] "just as where an [old] arrangement of syllables, etc., is used,”
our author connects it with the subject which is illustrated: The same
holds, etc.
That consist of puns, etc.: that is, which have puns as their
nature. For the words sadvrtta, tejasvin, guna, dvija, etc.,! have been
used punningly by thousands of poets from the most ancient past,
and objects like the moon have been used as similes. After the words
tathaiva padártharüpáni, one should supply the words of the previous
sentence from nápürváni ghatayitum sakyate to viruddhyanti.?
1. sadurtta: of good conduct, or perfectly round. tejasvin: possessing
light, i.e., the sun or fire, or possessing military charisma, i.e., hero or king.
guna: string, or virtue. dvija: brahmin, or bird, or tooth. — 2. Le., "In the
same way word meanings cannot be invented; although they are the same old
ones, they do not hinder originality in poetry.”
$4.16 L]
K Anything is beautiful if a person's mind ris
that something special has suddenly flashed before hi
A “Here is a flashing forth of something special": such is the sud-
den delight (camatkrti)! which arises in a sensitive reader (sahrdaya).
1. The only occurrence of this word in Ananda. One may note also
that he never uses the synonymn camatkéra, which is so frequently used by
Abbinava and later authors.
K By composing such a thing, even if it resembles something
old, a good poet incurs no reproach.
, A Ifa good poet of this sort puts such matter, although it re-
sembles something old, into his verse in a form of composition which
combines words capable of furnishing the denoted and suggested mean-
ings that he intends, he does not incur reproach.
L Our author explains the word “person” by "sensitive reader."
Rapture: a perception (buddhi) which consists primarily in a relishing
(dsvdda) (of the rasa). He explains "rises" (abhyujjihite) by "arises"
(utpadyate); the sense is "goes up." He shows the form which the
perception takes: "Here is a flashing forth,” etc.
[Abhinava now quotes the entire Karika and adds:| The Vrtti quotes
the Karikd, breaking it [into two sections}.
142 [$4.17 A
K Let his words flow forth with balanced! variety of matter and
ambrosial rasa. Poets should not despair of a blameless subject matter
of their own.
1. nimita: a rare word. Késikd 3.3.87 takes it as meaning “balanced,”
and BP takes it here in that sense, which is appropriate to the context.
A worrying that since fresh poetic materials exist, it is no virtue
of a poet to put together materials that have been used by others.
K For the great poet whose mind is averse to taking the property
of others, the blessed Sarasvati alone will furnish the material that he
seeks.
A The blessed Sarasvati ill furnish the material he needs to the
great poet who is averse to taking the property of others. Great poets
who perform with a ripeness of previous merit and practice and who
are without greed of appropriating materials used by others need make
no special effort of their own. The blessed Sarasvati alone will reveal
the material which they desire. This is what it means to be a great
poet. Amen.
L Subject matter of their own: the sense is, that which
flashes before them as something of their own time [i.e., new or mod-
ern]. After making a supplementary remark, the Vriti goes on to quote
the second half of the stanza. The third quarter of the stanza is "For
the great poet whose mind is averse to taking the property of others."
§ Conclusion A | 723
Anticipating a fear that the poet, knowing not whence to obtain some-
thing new, may give up all effort, or may make a livelihood out of oth-
ers’ works, [the Karikd] says, the blessed Sarasvati, etc. (The Vrtti]
takes the term “great poet” in the Kdrikd as a generic singular and
explains the sentence by saying, Great poets, etc. He makes clear
[who these poets are] in the passage beginning "who perform with a
ripeness" and ending with "they do not."' Will reveal: the sense is,
will bring forth the new (material].
1. Apparently the negative was placed before tegdm rather than before
kvocit in Abhinava's text.
Conclusion
A There is a garden of the gods called poetry,
from which residence of all delights,
as it bears a wealth of quality and ornament
befitting the recipient of unblemished rasas,
the deserving gain whatever tbey may wisb.
In this garden has been shown the wishing tree
of dhvani: may the pure of soul enjoy it."
The right path to the essence of true poetry
for long lay as one might say asleep
in the minds of men of ripened thought.
That path the far-famed Anandavardhana
bas explained for the benefit of connoisseurs.
- Here ends the Fourth Chapter of the Sahrdayáloka? composed by the
master, Sri Rajanaka? Anandavardhana.
ished.
724 [58 Conclusion A
1. By metaphor and by a series of double meanings Ananda likens poetry
to the garden of Indra’s heaven, and likens dhvani to the wishing tree of that
garden (rom which the elect may pluck all objects of their desire. The double
meanings will be pointed out by Abhinava Note that the long compound in
the first páda ending in bhrto is ablative in agreement with yasmat. Yasmat
surely refers forward to kdvydkhye udydne, as Abhinava takes it, not to
dhvani Not only would the latter construction be extrmely awkward, but
dhvani cannot be said to be gunólarikórasobhábhrt 2. The Kashi text here
prints dhvanydloke. All but one of the recorded manuscripts, however, read
sahrdayóloke. The one exception reads sahrdaydlokandmni kévydlankdre. See
Introduction, pp. 12-13. 3. “Rajanaka” was a title, originally given in
Kashmir and Trigarta-Ká5gra for service to the king. It was held by many
Kashmiri authors and continues in the family name Rázdàn frequent among
Kashmiri brahmins even now. See Stein's note on Rájotarurigini 6.117.
L |In this garden has been] thus [shown]: that is, bas been
revealed by the exposition of the Kdnkds and the Vrtti thereon. [As
it bears a wealth of qualities, etc.:| that is to say, as poetry, which
bas a wealth of qualities and figures of speech which are appropriate
to a dwelling place of unblemished rasa. Also [in the literal sense] a
garden bears a wealth of beauty by the rendering perfect (alarikára)
of such qualities as delicacy, color and fragrance, a perfection due to
its being a recipient of timely (aklista) moisture (rasa) occasioned by
irrigation, etc. From which: tbat is, from the garden that bears
the name of poetry. Whatever matter they may wish: what is
meant are instruction, fame, delight. As we have stated this previously
in some detail (cf. 1.1e L), we limit our explanation here to the [im-
mediate] sense of the stanza. The deserving:' those who can enjoy
these desired fruits of poetry without painful instruction. The home
of pure delight: the dháman, that is, the one center, of unbroken
(akhila) delight, that is, delight uninterrupted by any touch of pain.
The author has in mind that it is difficult to find anything on earth
that is both whollly delightful and wholly beneficial. A garden of the
gods: Nandana. "The deserving" [in another sense] refers to those who
have performed such ceremonies as the Jyotistoma by which they attain
their reward [in beaven]. Vibudhàh [in addition to meaning the gods]
means the enlightened, those who know the essence of poetry. Has
been shown: being existent, it has been revealed, for if something is
not revealed to us, how can it be enjoyed? The wishing tree: The
§ Conclusion L | 725
compound kalpatarüpamánamahimáà is a bahuvrihi compound contain-
ing a second bahuvrihi. Its literal analysis is: (dhvani] of which there is
a glory (mahimá) of a sort of which a likeness is only with the wishing
tree. For the attainment of everything one desires in poetry depends
on it [viz., dhvani]. This too we have [previously] stated in detail.
(The right path: Abhinava quotes the first three quarters of the
stanza and then adds:] In these lines the connection, the nature of the
book, and the purpose,” are summarized.
In this world a person usually takes up a matter only if he believes
in a possibility [of success], a belief brought about by the reputation
in the world (of his informant or teacher]. Now this confidence in such
a possibility arises from his hearing the name (of his informant] and
his consequent memory of the qualities for which the informant was
well known: his conduct, his knowledge of poetry, etc. For example,
suppose a man understands the following. "This book was written by
Bhartrhari. This metrical composition is the work of a man of whom
there was this [well-known] nobility of character and of whom there is
seen to be such a proficiency in this science (of grammar]? Accordingly,
it deserves respect." Such a man will be seen to take up [the study
of that book]. Now people must be brought to take up [the study of
a book] if the purpose which it proposes is to be achieved. So the
authors of books mention their names as part of an effort to bring their
audience, whom they would help, to take up the book. It is with this
intention that our author gives his name, Anandavardhana. The
word "far-famed" conveys just this: that while the hearing of his name
may turh some readers away, that may be ascribed to the working of
their jealousy and is a matter of no account. For on hearing that the
purpose of a book is salvation, if some man of passion should turn away
from it, what of it? We certainly cannot say that the purpose of the
book has been rendered void. So it stands proved that 4 famous name
is part of winning over those who are seeking (the goal which an author
bas to offer].
I praise the Fourth Power, which enabl
the clarified variety of things
to flow forth into the external world,
the power which shows us the objects of perception.*
(5$ Conclusion L
The Eye which was here employed,
revealing all true objects that arise before it,
and which is of an excellence that may be judged
by its having brought together the essential meaning
of that brilliant Light of Poetry springing from the judgment
of Ánandavardhana, is that of Abhinavagupta.*
Having his small intelligence refined
by the mind of Bhattendurája, a mind perfumed
by the lotus feet of Sri Siddhicela,
delighting in the study of books by the masters
of Mimàmsà, Nyàya, and of Grammar,
he wrote this comment on the matter of suggestion*
This poet does not ask it of the good
—does he ask it of the moon?—to give delight;
nor does he keep reviling the ill-willed
—does fire, even if reviled, grow cold?
But if your heart is filled with Siva,
the auspiciousness of Siva will be everywhere
and nowhere wil) there be malignancy;
so may your state be filled with Siva and auspicious.
Herewith the Fourth Chapter of the Kavyalokalocana composed by
the great Saiva master, Abhinavagupta.”
This book is finished
1. The literal sense of sukrtibhih (“the deserving”) is “those of good
deeds.” The implication is that the good deeds of their past lives enable them
in this life to compose and to appreciate poetry without a long and arduous
training. 2. sambandhdbhidheyaprayojanah: These three anubandhas have
been explained in 1.1 L, note 1. The purpose (prayojana) of the book is
explicitly given by the third pdde of the present stanza, viz., to explain the
path of dÀvani ‘for the benefit of connoisseurs.” The adhidheya (nature of
the contents) is furnished by the first quarter: "the right path to the essence
of true poetry.” That the sambondha (connection) between the book and
its contents is one of pratipádyapratipádakabháva (the relation between the
communicating instrument and that which is communicated) may be readily
inferred. 3. The reference is to Bhatrhari's Vakyapadiya. 4. See 1.19 L,
note 5. The fourth power (turyà sakti) of God is that by which the world
becomes sensible and perceptible. As a stage in the evolution of speech, it
is equated with the turiyam podam of RV. 1.164.45, or with the vatkhari, by
§ Conclusion L] 727
which speech is given its articulatory apparatus and becomes communicable.
5. The Eye (vilocana) refers to the title of Abhinava's commentary. The Light
of Poetry (kdvydloka) is an alternate title of the Sahrdaydloka ( Dhvanyáloka).
6. I am not sure how to take the first quarter. The name Siddhicela occurs
nowhere else to my knowledge. De (“The Text of Kavydloka-Locana iv")
records a variant reading, Sri Mantrisiddhi, likewise unknown. Both names
may be corruptions. Furthermore, one might construe the compound to refer
to Abhinava “who was perfumed by the pollen, etc., and by the mind, etc.,”
so that we cannot be sure whether the obscure. or corrupted. name refers
to a teacher of Abhinava or to his teacher's teacher. In the third quarter,
the reading of the Kashi text, vdkya, seems to me preferable to De's read-
ing. kávya, because the terms vákyapramánapadavedi agree with the terms
which Abhinava has already used in referring to these groups of scholars;
see 3.33 m L, where Mimámsakas were called vákyavidah, Grammarians pada-
vido, and Naiy&yikas pramánatattvavidah. One must take De's reading guru
(in compound) in place of Kashi's guruh. — 7. The colophon of the Fourth
Chapter differs from those of the first three in naming the commented text
Kaàvyóloka instead of Sahrdaydloka and in omitting ácaryavarya (the best of
teachers) from Abhinava's titles. This bespeaks a separate manuscript tra-
dition and indeed almost al) manuscripts of the first three chapters lack the
fourth.
ABBREVIATIONS AND WORKS CITED
CORRECTIONS OF THE KASHI TEXT
INDEX OF FIRST LINES
(TRANSLATIONS)
PRATIKA INDEX OF VERSES
(ORIGINAL TEXT)
GENERAL INDEX
ABBREVIATIONS AND WORKS CITED
Where the names of books have been abbreviated in the translation and notes
they are here listed under those abbreviations. For other works to which
reference has been made, those in Sanskrit are here listed under the title,
those in Western languages under the author. Cross references are given
where it appeared that they would be helpful.
Entries for editions of Sanskrit texts give the titles of texts and com-
mentaries and the names of their authors in the transliterated form of their
standard spelling. The names of modern Indian editors are given in the form
in which they appear on an English title page if one exists, omitting titles other
than those inseparable from the scholar's name (such as the title “Sastei” in
“Subba S&stri") and the titles abbreviated here as "MM." (Mahamahopé-
dhyáya) and “Pt.” (Pandit)
A: Anandavardhana’s vrtti in the Dhv., as translated in the present volume.
Abh: Abhinavabhdrati of Abhinavagupta. See BANS.
Abhidhànocintàmani of Hemacandra. Ed. and tr. Otto Bohtlingk and Charles
Rieu. St. Petersburg: Kaiserliche Akademie der Wissenschaften, 1847.
Abhidhàvrttimátrká of Mukulabhatta. Ed. M. R. Telang. Bombay: NSP,
1916.
Abhinanda: see Kádombarikathására.
Abhinavagupta: see BANS, Dhvanydloke, Citábhásya, Isvarapratyabhijnávi-
marsini, [$varopratyabhiyriávivrtivimarsini, Paryantaparicásikà, and Tan-
tráloko.
Abhyankar, Kashinath Vasudev. A Dictionary of Sanskrit Grammar.
134. Baroda: Oriental Institute, 1961.
AC: Alarkáracüdámani See K Anu
Agnipurána. [Ed. by the pandits of the Ánandástama.] ASS 4l. Poona:
Anandasrama Press, 1900
AK: The Nàámalirigànufásana (Amarukosa) of Amarasimha. With the Amara-
kogodghàtana comm. of Ksirasvàmin. Ed. Krishnaji Govind Oka. Poona:
- Law Printing Press, 1913.
Alarikdracidémani: see K.Anu.
Al.Sarv.: Alankdresarvasva of Ruyyaka. With the Alarikdravimarsini comm
of Jayaratha. Ed. Girijáprasád Dvivedi. 2d ed. KM 35. Bombay:
NSP, 1939 [First ed. 1893. ed. Pt. DurgSpraséd and Kasinath Pandurang
Parab)
731
732 Abbreviations and Works Cited
Amarusat: Amarufataka of Amaru. With the Rasikasarijivinf comm. of
Arjunavarmadeva. Ed. Pt. Durg&prasád and Kasinath Pándurang Parab.
KM 18. Bombay: NSP, 1889.
Anandavardhana: see Dhvanyáloka and Devisataka.
Ariguttaro-nikáya, Part 2: Cotuka Mipdta Ed. Richard Morris. Pali Text
Society 20. London: Pali Text Society, 1888.
Apadeva: see Mimámsányáyaprokása.
Apastamba Sroutasütro. With the bhásya of Dhirtasvamin and the Vrtti of
R&magnicit. Ed. Vidvan So. Narasimbachar. Oriental Institute Sanskrit
Series 87, 93, 104. Mysore: Government Branch Press, 1944-60.
Appayyadiksita: see Kuvalaydnanda.
Arthasástro of Kautilya. Ed. with his own Srimüla comm. by T. Ganapati
Sastri. 2 vols. Trivandrum Sanskrit Series 79, 82. Trivandrum: Govern-
ment Press, 1924-25.
Áfcaryacüdámani of Saktibhadra. Ed. C. Sankararama Sastri ith an Intro
duction by S. Kuppuswarui Sastri. Sri Balamanorama Series 9. Madras:
Sri Balamanorama Press, 1926.
ASS: Ànandá&srama Sanskrit Series, Poona.
Aucilyavicdracareé of Ksemendra. KM Gucchaka 1, pp. 115-160. Ed. Pt.
Durgápras&da and Kastnatha P&nduranga Paraba. Bombay: NSP, 1886.
The work is also available in the Haridas Sanskrit Series, No. 25, ed.
Pt. Dhundhirája Sastri (Benares: Chowkbamba Sanskrit Series Office,
1933) and in the Sanskrit Academy Series, No. 7, A.S, ed. E. V. V
Raghavacharya and D. G. Padhye (Hyderabad: Sanskrit Academy, Os-
mania Univ., 1961).
Bélarámóyono of Rajagekhara. Ed. Pt. Govinda Deva Sastri. Benares: The
Medical Hall Press, 1869 (first published in The Pandit, Benares, 1868
1869).
B&na: see Hargacorita and Kddambari.
Bhagavadgitd. With the Sarikarabhdsya comm. and the subcomm. of Anande-
giri, the Nilakanthi comm., the Bhdsyotkarsadipikd comm. of Dhanapati,
the Sridhari comm., the Gitarthasarigraha comm. of Abhinavagupta, and
the Güdhàrthadipikà comm. of Madhusüdana with the Gudarthatattud-
loka subcomm. of Dharmadatta (Bacchasarman). Ed. Wasudev Laxman
Shastri Pansikar. Bombay: NSP, 1912.
Bhagavadgitábhásya of Sa&kara. Works of Shankaracharya, Vol. I. Ed. Hari
Raghunath Bhagavat. 2d ed. Poona: Ashtekar & Co., 1929.
Bhag.Pur.: Bhágavata Puráno. With the Cürnikà Tika. Ed. RAmateja P&n-
deya. Benares: Pandita-pustakalaya, Samvat 2014 (= A.D. 1957]...
Bhallatasotako. KM Gucchaka 4, pp. 140-146. Ed. Pt. Durgápras&da and
Kásinütha Panduranga Paraba. Bombay: NSP, 1887.
Bhamaha: see Kàvyólarikáro of Bhàmaba.
Bhámati: Brohmasutrosarkarobhàsya. With the Bhámati of Vacaspati Misra,
Abbreviations and Works Cited 733
the Kalpataru of Amalànanda, and the Parimala of Appayya Dikgita.
Ed. Ananta Krishna Sastri and Vásudev Laxman Shsstri Pansikar. 2d
ed. Bombay: NSP, 1938 [First ed. 1917].
Bharata: see BANS.
Bháravi: see Kir.Arj.
Bhartrhari: see Nitisataka and Vak.
Bhaskara: see Brohmasütrabhásya.
Bháskari: see [svaraprotyabhijidvimarsini.
Bhattikavya (Ràávanavadha) of Bhatti. With the Jaysmarigala comm. of
Jayamaágala and the Mugdhabodhini comm. of Bharatamallika. Ed.
Jivànanda Vidyáságara Bhattácárya. 4th ed. Calcutta, 1905.
Bhimasena Diksita: see Sudhdsdgara.
BANS: Nátyosástra of Bharata. With the Abhinavobhároti of Abhinavagupta.
4 vols. Ed. Manavalli Ramakrishna Kavi. COS 36, 68, 124, 145. Baroda:
Oriental Institute. Vol. 1, 2d ed., 1956 {Ist ed. 1926]; vol. 2, 1934: Vol. 3,
1954; Vol. 4, 1964.
Bhoja: see Sarasvatikanthabharana and SP.
Bhoja's SP: see Raghavan, V.
Bilhana: see Cauraparicasika.
Bóhtlingk, Otto von. /ndische Sprüche. 2d eni. and rev. ed. 3 vols. St.
Petersburg: Kaiserliche Akademie der Wissenschaften, 1870-1873.
BN: Bhattanàyaka as quoted by Abhinavagupta.
BORI: Bhandarkar Oriental Research Institute, Poona.
BP: Bélapriyé of Sri Rámas&raka, commentary on Locana. See Dhvanyáloka
(Kashi edition).
Brahmasitrabhdsyo of Bhaskara. Ed. Pt. Vindhyeshvariprasada Dvivedin.
Chowkhamba Sanskrit Series 20. Benares: Chowkhamba Sanskrit Book
Depot, 1903-1915.
Brhadáranyoka Upanisad With the Bhágya comm. of Sa&kara and the Tiká
subcomm. of Avandagiri. (Ed. Kásinátha Śāstrī Agase.] ASS 15. Poona:
Anandaérama Press, 1891, 4th printing 1939.
Brhaddesi of Matabgamuni. Ed. K. S&mbasiva Sastri. Trivandrum Sanskrit
Series 94. Trivandrum: Government Press, 1928
Brough, Jobn. “Some Indian Theories of Meaning." TPS, 1953, pp. 161-176
Brough, John. "Theories of General Linguistics in the Sanskrit Grammari-
ans." TPS, 1951, pp. 27-46.
Cónakyarájanitisástro: Cánakya-Rája-Niti, Marims on Rója-Niti, Compiled
from various collections of marims attributed to Cánakya. Ed. Ludwik
Sternbach. The Adyar Library Series 92. Adyar, Madras: The Adyar
Library, 1963.
Cavrapaficásikà of Bühana. Ed. and tr. W. Solf. Kiel: C. F. Haeseler, 1886.
Capwell, Charles. "South Asia.” In The New Harvard Dictionary of Music,
ed. Don Michael Randel, pp. 778-787. Cambridge, Mass., and London:
734 Abbreviations and Works Cited
Harvard University Press, 1986.
Dandin. Unless otherwise specified, references are to his KA (Kavyádarsa).
De, Susbil Kumar. History of Sanskrit Poetics (HSP). 2 vols. in one. 2d ed.
Caleutta: K. L. Mukhopadhyay, 1960.
De, Sushil Kumar. “The Text of Kavydloka-locana iv.” (Orig. printed in
Journal of the Department of Letters, Calcutta Univ., 1922.] Reprinted
in Some Problems of Sanskrit Poetics (Calcutta: K. L. Mukhopadhyay,
1959), pp. 236-267.
Definámamálà of Hemacandra. Ed. R. Pischel and G. Bühler. Bombay San-
skrit Series 17. Bombay: Government Central Book Depot, 1880.
Devisataka of Ánandavardhana. With the comm. of Kayyata. Ed. Pt. Siva-
datta and Káslnátha Panduranga Paraba. In KM Gucchaka 9. Bombay:
NSP, 1893, second printing 1916.
Dhanaájaya: see DR.
Dhanika: see DR.
Dharmakirti: see PV.
DAP: Dhátupát^a. Our numeration of the roots follows that of Otto Bébtlingk,
Pánini's Grammatik. Abth. 2, pp. 61-84 (Leipzig: H. Haessel, 1887)
Dhv.; Dhvanyóloka. See the following entries
Dhvanyóloka, Haridas edition: Dhvanyáloka of Anandavardbana. With the
Didhits comm. of Badari Nath Sarma. Haridas Sanskrit Series 66. Bena-
res: Chowkhamba Sanskrit Series Office, 1953 (reprint of 1937 ed ].
Dhvanyáloka, Kashi edition: Dhvanyáloka of Anandavardhana. With the Lo-
cana comm. of Abhinavagupta, the Bálapniyà subcomm. of RAmas&raka,
and the Diwárijana notes of Pt. Mahadeva Sastri. Ed. Pt. Pattābhirāna
Sastri. KSS 135 (Alaükára Section, No. 5). Benares: Chowkhamba San-
skrit Series Office, 1940.
Dhvanyáloko, KM edition: Dhvanyáloka of Anandavardhana. With the Lo-
cana comm. of Abhinavagupta. Ed. Pt. Durgápras&d and K&sinith Pán-
durang Parab. KM 25. Bombay: NSP, 1891.
Dhvanyáloka, Tripathi: Dhvanydloka of Anandavardhana. Hindi translation
by Rama Sagar Tripathi. Delhi: Motilal Banarsidass, 1963.
Dhvanyóloko, Vidyábhavan edition: The Dhvanyóloka of Anandavardhana.
With the Locana comm. of Abhinavagupta and the Prakdsa Hindi transla-
tion of both texts by Jagannath Pathak. Vidyabhawan Sanskrit Grantha-
mala 97. Varanasi: Chowkhamba Vidyabhawan, 1965
Dhvanyáloka: For editions and translations other than those listed above, see
Krishnamoorthy, Kaumudi, and Jacobi.
Didhiti: see Dhvanyáloka (Haridas edition). iu end
DR: Dosarüpoko of Dhanaüjaya. With the Avaloka comm. of Dhanika and
the Laghutikà subcomm. of Bhattanrsimha. Ed. T. Venkatacharya. The
Adyar Library Series 97. Adyar, Madras: The Adyar Library, 1969. More
readily available is the less critical edition of Kasin&th Pandurang Parab,
Abbreviations and Works Cited
Bombay, NSP, 1897, and frequently reprinted.
Ekávoli of Vidy&dhara. With the Tarala comm. of Mallinatha. Ed. Kamala-
Sankara Pranagankara Trivedi. Bombay Sanskrit Series 63. Bombay:
Government Central Book Depot, 1903.
Filliozat, Pierre-Sylvain. Le Prataparudriya de Vidyánátha, avec le commen-
taire Ratnopana de Kumarasvamin. Translation, introduction, and notes.
Publications de l'Institut Francais d'Indologie 26. Pondicherry: Institut
Francais d'Indologie, 1963.
Caüdavaho: The Caüdavaho, A Prakrit Historical Poem by Vákpati. Ed.
Shankar Pandurang Pandit. 2d ed. reedited by Narayana Bapuji Utgikar.
Bombay Sanskrit and Prakrit Series 34. Poona: BORI, 1927 [Ist ed
Bombay: Government Central Book Depot, 1887]. We have also used
the edition of the Prakrit Text Society, Ahmedabad, 1975.
Gautama: see Nyóya S.
GGA: Góttingscher Gelehrte Anzeiger, Gottingen.
Citóbhásyo of Abhinava (Gitdrthasarigraha): see Bhagavadgità (NSP, 1912).
Citábhásya of Sankara: see Bhagavadgitábhásya.
Gnoli, Raniero. Udbhata's Commentary on the Kévydlamkdra of Bhámaha.
Serie Orientale Roma 27. Rome: Istituto Italieno per il Medio ed Estremo
Oriente, 1962.
GOS: Gaekwad's Oriental Series, Baroda.
Honumannátoko, Eastern recension: see Mahdndtaka.
Hanumannátaka, Western recension: Hanumannátaka, redacted by Damodara
Misra. With the Dipikà comm. of Mohanadasa. Ed. [by a group of $ástris
for] Ksemaraja $rikrspadása Sresthin. Bombay: Venkateshvara Steam
Press, Samvat 1966 [= a.D. 1909/1910].
Horivamsa. Ed. Parasburam Lakshman Vaidya. 2 vols. Poona: BORI, 1969-
"n.
Harsacarita of Bins. With the Sariketa comm. of Saàkara Kavi. Ed. Kastn&th
Pandurang Parab and revised by Wasudev Laxman Shastri Pansikar. 5th
ed. Bombay: NSP, 1925
Harsa(deva): see Négdnanda and Ratn.
Hemacandra, Grammatut der Prakritsprachen (Adbyaya 8 of the Siddhahema-
candra). Ed. and transl. by Richard Pischel. 2 vols. Halle: Verlag der
Buchhandlung des Waisenhauses, 1877, 1880. Reprinted as 2 vols. in
one, Osnabrück: Biblio Verlag, 1969.
Hemacandra: For other works of this author, see Abhidhánacintámani,
námamálà. and K.Anu.
Hitopadesa of Narayana. Ed. Peter Peterson. Bombay Sanskrit Series 33.
Bombay: Government Central Book Depot, 1887
HOS: Harvard Oriental Series, Cambridge, Mass
HSP: History of Sansknt Poetics. See Kane, P. V., and see also De, Sushil
Kumar.
736 Abbreviations and Works Cited
THQ: Indian Historical Quarterly, Calcutta.
UJ: Indo-Iranian Journal, The Hague.
Induraja: see Kdvydlanikdrasitrasarigraha.
Ingalls, Daniel H. H. An Anthology of Sanskrit Court Poetry. HOS 44. Cam-
bridge, Mass.: Harvard University Press, 1965.
Ingalls, Daniel H. H. “Cynics and Pasupatas: The Seeking of Dishonor."
Harvard Theological Review 55.4 (1962), pp. 281-298.
Ingalls, Daniel H. H. “Kalidasa and the Attitudes of the Golden Age.” JAOS
96 (1976), pp. 15-26.
Ingalls, Daniel H. H. Materials for the Study of Navya-nydya Loge.
Cambridge, Mass.: Harvard University Press, 1951.
Ingalls, Daniel H. H. "A Sanskrit Poetry of Village and Field: Yogesvara and
his Fellow Poets." JAOS 74 (1954), pp. 119-131.
Togalls, Daniel H. H. "Words for Beauty in Classical Sanskrit Poetry." In
Indological Studies in Honor of W. Norman Broum, ed. E. Bender, Amer-
ican Oriental Series 47 (New Haven, Conn.: American Oriental Society,
1962), pp. 87-107.
Tévarakrsna: see Sárkhya Kürikà.
Isvaraprotyabhijià of Utpala. The Siddhitrayi and the (/svara-] Pratyadhijrid-
karika [and] vrtti of Rajanaka Utpala Deva. Ed. Madhusudana Kaul
Shastri. KSTS 34. Srinagar, 1921.
lévaraprotyabhijiávimarsini of Abhinavagupta. With the Bháskari comm.
Ed. K. A. Subrahmania Iyer and K. C. Pandey. 2 vols. Princess of
Wales Sarasvati Bhavana Texts Nos. 70, 83, 84. Allahabad, 1938, 1954;
repr ted Delhi: Motilal Banarsidass, 1986.
Isvarapratyabhijidviurtivimarsini of Abhinavagupta. Ed. Madhusudan Kaul
Shastri. KSTS 60, 62, 65. Srinagar, 1938-43; reprinted New Delhi: A. K.
Book Corporation, 1987.
Jacob, Col. G. A. Laukikanydydrijalih, A Handful of Popular Marims Current
in Sanskrit Literature. Reprint of second revised edition, Delhi: Nirájan&
Publishers, 1983 (first published in three parts, Bombay, NSP, 1900-
1904].
Jacobi, Hermann. Anandavardhana’s Dhvanyáloka. [German Translation.
ZDMG 56 (1902), 392-410, 582-615, 760-789; 57 (1903), 18-60, 311-
343. (Reprinted in Jacobi, Schriften zur indischen Poetik und Asthetik
(Darmstadt: Wissenschaftliche Buchgesellschaft, 1969), pp. 2-161.)
Jagann&tha Panditaraja: see RC.
Jeimini: see Mimdmsd S.
Jàánásrayi Chandoviciti. |Ed. P. K. Narayana Pillai.) Trivandrum Sanskrit
Series 163. Trivandrum: Government Press, 1949.
Jinendrabuddhi: see Nyása.
JIP: Journal of Indian Philosophy, ed. Bimal K. Matilal, Dordrecht, D. Reidel
Publishing Co.
Abbreviations and Works Cited
JAOS: Journal of the Amencan Onental Society, New Haven, Conn.
JOIBaroda: Journal of the Oriental Institute of Baroda, Baroda.
JOR: Journal of Oriental Research, Madras.
Joshi, S. D., ed. and tr. The Sphotanirnaya (Chapter 14 of the Vaiyákarana-
bhüsanasára) of Kaunda Bhatta. Publications of the Centre of Advanced
Study in Sanskrit, Class C, No. 2. Poona: University of Poona, 1967.
Joshi, S. D. Mahábhásya translations; see Mahábhásya.
JRAS: Journal of the Royal Asiatic Society of Great Britain and Ireland,
London.
K: the kdrikds of the Dhv., as translated in the present volume.
KA: Kávyádaría of Dandin. Ed. with an original comm. by Pt. Rangacharya
Raddi Shastri. Government Oriental Series, Class A, No. 4. Poona:
BORI, 1938.
Kédambari of Bánabhatta [and Bhüsapabhatta]. With the comms. of Bhánu-
candra and Siddhacandra. Ed. Kasinath Pándurang Parab. Ninth ed
tev. by Wásudeva Laxman Shastri Pansikar. Bombay: NSP, 1948.
Kédambarikathésdra of Abhinanda. Ed. Pt. Durgaprasad and Kasinath Pan-
durang Parab. KM 11. Bombay: NSP, 1888.
Kalbana: see Raj. Tar.
Kalidasa: see Kum. Sam, Megh., Ragh., Sak., and Vikramorvasiya.
Kolpalatáviveko, an anonymous work published as No. 17 of Lalbhai Dalpat-
bhai Bharateeya Samskriti Vidyamandir, Ahmedabad, 1968. We know
of it only through Krishnamoorthy, p. xiv.
Káma S.: Kamasutra of Vatsyayana. With the Jayamangolo comm. of Yaso-
dhara. Ed. Gosvami Damodar Shastri. KSS 29. Benares: Chowkhamba
Sanskrit Series Office, 1929.
Kane, Margaret. The Theory of Plot Structure in Sanskrit Drama and its
Application to the “Uttararémacanite.” Ann Arbor, Mich.: University
Microfilm International, 1983.
Kane, P. V. The Sáhityadorpano [SD] of Visvanatha (Paricchedas 1, 2, 10),
with exhaustive notes and The History of Sanskrit Poetics [HSP]. Third
ed. Bombay: NSP, 1951.
K.Anu: Kavydnusdsane with the Alarikáracüdámani and Viveka of Hema-
candra. Vol. 1, text. Ed. Rasiklal C. Parikh, Bombay, Sri Mabavira Jaina
Vidyàlaya, 1938. (2d edition ed. Rasiklal C. Parikh and V. M. Kulkarni,
1964.]
K.Anu., KM edition: The Kávyánusüsana of Hemacandra with his own gloss
Ed. MM. Pt. Sivadatta and Kasinath Pandurang Parab. 2d ed. [Ist ed
1901]. KM 71 [70 on title page]. Bombay, 1934
Karpiramarijari of R&jasekhara. Ed. by Sten Konow and tr. by Charles Rock-
well Lanman. HOS 4. Cambridge, Mass.: Harvard University Press,
1901
Kàí: Küfikà of Vàmana and Jay&ditya. Ed. Aryendra Sharma, Khanderao
738 Abbreviations and Works Cited
Deshpande, and D. G. Padhye. 2 vols. Sanskrit Academy Series 17, 20.
Hyderabad: Sanskrit Academy, Osmania University, 1969-1970. See also
Nyasa.
KASV: Kévydlankdrasutrourtti of Vimana. With extracts from the Kma-
dhenu. Ed. Narayan Nathaji Kulkarni. Poona Oriental Series 34. Poona
Oriental Book Agency, 1927. The text is also available with the Káma-
dhenu comm. of Gopendra Tripurahara Bhüpála, ed. with a Hindi trans-
lation by Bechana Jhà, KSS 209 (Benares: Chowkhamba Sanskrit Series
Office, 1971).
Kashi edition: see Dhvanydloka.
Kaumudi: Dhvanydloka by Anandavardhana and Locana by Abhinavagupta
with Kaumudi by Uttuhgodaya and Upalocana by S. Kuppusv&mi Sastri.
Uddyota One [all that was published}. Ed. S. Kuppuswami Sastri and
T. R. Cintamani. Madras: The Kuppuswami Sastri Research Institute,
194.
Kautilya: see Arthosást
Kàv.M.: Kaévyamimémsé of Rajasekhara. Ed. C. D. Delal and Pt. R. A. Sastri;
revised and enlarged by K. S. Ramaswami Sastri Siromani. GOS 1. Third
ed., Baroda: Oriental Institute, 1934.
Kávyálarikáro of Bhàmaha. Ed. Batuk Nath Sarma and Baldeva Upadbyaya.
KSS 61. Benares: Chowkhamba Sanskrit Series Office, 1928. We have
used also the edition by P. S. Subrahmaoyasastri (Tanjore: Wallace Press,
1927), and the edition with English translation and notes by P. V. Naga-
natba Sastry (Tanjore: The Wallace Printing House, 1927 (2nd ed. Delhi:
Motilal Banarsidass. 1970]).
Kávyálarkára of Rudrata. With the comm. of Namis&dhu. Ed. Pt. Durg&-
prasada and Kàá&nátha Panduranga Paraba. KM 2. Bombay: NSP,
1886
Küvyálarkárasütrovrtti: see KASV.
Kávyülarikárasütrasorigraha of Udbbata [also called Bhattodbhata|. With
the Laghuvrtti comm. of Indurája [also called Pratiharenduraja]. Ed.
Narayana Daso Banhatti. Bombay Sanskrit Series 79. Poona: BORI,
1925 (2d ed. 1982].
Kàvyàlarikarasutrasarigraha of Udbhata. With the Vivrti comm. Ed. K. S.
Ramaswami Sastri Siromani. GOS 55. Baroda: Oriental Institute, 1931.
Kávyamimámsá: see Kav.M.
Kavyaprokása: see KP.
Kiranávoli of Udayana: see Padérthadharmasarigraha.
Kir.Arj: Kiratárjuniya of Bharavi. With the Ghantépatha comm. of Malli-
nátha. Ed. Gurunatha Vidyánidhi Bhattacaryya. Fourth printing, Cal-
cutta: Jánakinath Kavyatirtha and Bros., 1342 (= A.D. 1936].
KM: The Kávyamálá Series, published by the NSP, Bombay; Original Series
for short works, Gucchakas 1-14, 1886-1904; Main Series for larger works,
Abbreviations and Works Cited
Vols. 1-95, 1886-1913.
Konow, Sten. Dos Indische Drama Grundriss der Indo-Arischen Philologie
und Altertumskunde, 11.2.D. Berlin and Leipzig: Walter de Gruyter &
Co., 1920.
KP: Kavyaprakdsa of Mammata. Ed. with his own comm. the Bálabodhini by
Vamanacbarya Ramabhatta Jhalkikar. Sixth ed., Poona: BORI, 1950.
For other commentaries we have referred to Kévyaprakdsa with the com-
mentaries of Govinda Thakkura and Nagoji Bhatta, ed. Vasudev Sastri
Abhyaükar, ASS 66 (Poona: Ánand&érama Press, 1929); and Kavya-
prakéga with the commentary of Sridhara, ed. Sivaprasad Bhattacharyya,
Caleutta Sanskrit College Research Series Nos. 7 and 15 (Caleutta: San-
skrit College, 1959, 1961.
Krishna Moorty, K. [= K. Krishnamoorthy]. "The Doctrine of Dosas in San-
skrit Poetics.” IHQ 20 (1944), pp. 217-232.
Krishnamoorthy, K. Dhvanyáloka of Anandavardhana. Text, translation, and
notes. Dharwar: Karnatak University, 1974.
Ksemendra: see Aucityavicáracorcá.
KSS: Kashi Sanskrit Series, Benares.
KSTS: Kashmir Series of Texts and Studies, Srinagar, Allahabad, Bombay.
Kulkarni, V. M. “The Treatment of Intonation (kdku) in Sanskrit Poetics.”
JOIBaroda 16 (1966), pp. 24-33.
Kumárila: see Slokavárttikà. See also Mimámsà S.
Kum.Sam.: Kumárasombhovo of Kālidāsa. With the Sañjivini comm. of
Mallinatha and the corum. of Sitáráma. Ed. Wasudev Laxman Shastri
Pansikar. Twelfth ed., Bombay: NSP, 1935
Kupjunni Raja, K. Indion Theories of Meaning. Adyar Library Seri
Madras: Adyar Library and Research Centre, 1963.
Kuntaka: see Vakroktijivito.
Kuppuswami Sastri: see Kaumudi; see also Ascoryacüdámoni.
Kuvolayánando of Appayadiksita. With the Alarikáracandrikà comm. of Vai-
dyanàthasüri and the Candráloka of Jayadeva. Ed. Wasudev Laxman
Shastri Pansikar. Tenth printing, Bombay: NSP, 1955.
L: the Locana of Abhinavagupta, as translated in the present volume.
Lahiri, P. C. Concepts of Riti and Guna in Sanskrit Poetics. Dacca: The
University of Dacca, 1937; reprinted New Delhi: Oriental Books Reprint
Corporation, 1974.
Lévi, Sylvain. Le Thédtre indien. 2 vols. Bibliotheque de l'École des Hautes
, Etudes 4.83. Paris: Émile Bouillon, 1890. Reprinted as 2 vols. in one,
Paris: Collége de France, Librairie Honoré Champion, 1963.
(pecs I cgi Libellus de Subli itate. Ed. D. A. Russell. Oxford Clas-
sical Texts, 1964.
Magha: see Sisupólavodho.
Mahābhārata: see MBA.
740 Abbreviations and Works Cited
Moahdbhdsya: Vykarana-mahdbhdsya of Patañjali. Ed. F. Kielhorn. 3 vols.
Reprint of the edition of 1880-1885, Osnabrück: Otto Zeller Verlag,
1970. We have also used the portions so far published of Patanjali's
Mahábhósya. ed. with translation and notes by S. D. Joshi and J. A. F.
Roodbergen (Poona: University of Poona, 1968-).
Mabhánótaka (the Eastern Recension of the Hanumannátaka). Ed. Jibananda
Vidyasagata. Calcutta: Saraswati Press, 1878. 2d ed., Calcutta: Nara-
yana Press, 1890.
Mahimabhatta: see Vyaktiviveko.
Mammata: see KP; see also Sabdavyápáruvicára.
Markandeya Purdna. Ed. Jibananda Vidyasagara. Calcutta, 1879.
Masson, J. L. | Jeffrey Moussaieff Masson]. “A Note on tbe Authenticity of
the Bhémahavivarana Attributed to Udbhatta." //J 13 (1971), pp. 250-
254.
Masson, J. L. “Imaginatioo vs. Effort.” JIP 1 (1971), pp. 296-299
Masson, J. L. “Who Killed Cock Kraunca? Abhinavagupta's Reflections on
tbe Origin of Aesthetic Experience." JO/Baroda 18 (1969), pp. 207-224
Masson, J. L. and D. D. Kosambi. Avimdroka translated. Delhi: Motilal
Banarsidass, 1970.
Masson, J. L. and M. V. Patwardhan. Aesthetic Rapture: The Rasddhydya of
the Nátyosástra. 2 vols. Deccan College Building Centenary and Silver
Jubilee Series 69. Poona: Deccan College Postgraduate and Research
Institute, 1970.
Masson, J. L. and M. V. Patwardhan. Santarasa and Abhinovogupta's Philos-
ophy of Aesthetics. Bhandarkar Oriental Series 9. Poona: BORI, 1969.
Matangamuni: see Brhaddest.
Mátrarája: see Tépasovotsardja
Mayiüra: see Süryofatoka.
MBh.: Mahábhárota. Ed. Vishnu S. Sukthankar (1925-1943), S. K. Belvalkar
(1943-1961), and P. L. Vaidya (1961-1966). 19 vols. Poona: BORI,
1933-1966.
Megh.: Meghaduta of Kalidasa. With the Sarijivini comm. of Mallin&tha. Ed
V&sudev Laxman Shastri PansIkar. Thirteenth ed., Bombay: NSP, 1929.
Megh., Patbak edition: Meghadüto with the comm. of Mallin&tha and an
English tr. Ed. Kashinath Bapu Pathak. Second ed., Poona: A. V.
Patwardhan, 1916.
Mimámsányàyaprokáfa of Apadeva. Ed. and with a commentary by MM.
Vasudev Shastri Abhyankar. Government Oriental Series, Class A, No. 3
Poona: BORI, 1937; 2d ed. 1972
Mimámsá S., Mimámsá Sutra: Mimámsádarsana of Jaimini. Witb the Saba-
rabhdsya comm. of Sabara and with the Prabhá subcomm. (on 1.1, pp.
1-104) of Vaidyanatha Sastri, the Tantravarttika subcomm. of Kumárila
Bhatta (on 1.2-3.8, pp. 105-1140) and the Tuptikd subcomm. (on Books
Abbreviations and Works Cited 741
4-12, pp. 1141-2288) of Kumarila Bhatta. Ed. Subba Sastri. 6 parts.
ASS 97. Poona: Anandagrama Press, 1929-1934.
Mukulabhatta: see Abhidhàvrttimátrka.
Náàgànanda of Harsadeva. Ed. Govind Bahirav Brahme and Shivaram Ma-
hadeo Paranjape. Poona: Shiralkar and Co., 1893.
Nàgoji (Nàgesa) Bhatta: see Paribhdsendusekhara and KP.
Noisadhiya: Naigadhiyacarita of Sriharsa. With the Proksa comm. of Nā-
r&yana. Ed. Kaviratna Pt. Shiv Datta. Bombay: Venkateshwar Steam
Press, 1927.
Namisádhu: see Kavydlarikdro of Rudrata.
Nár&yana, Bhatta: see Venisamhdra.
Nijenhuis, Emmie te. Musicological Literature. In A History of Indian Lit-
erature, ed. J. Gonda, Vol. 6, fasc. 1. Wiesbaden: Otto Harrassowitz,
1977
Nikitin, Athanasius. Narrative. Ed. and tr. Count Wielhorski, /ndta in the
15th Century. London: Hakluyt Society, 1857.
Nirukta of Yaska, with Nighantu. Ed. with Durga's commentary by H. M.
Bhadkamkar. Bombay Sanskrit and Prakrit Series 73. Bombay: Govern-
ment Central Press, 1918.
Nitiatako; in The Epigrams Attributed to Bhartrhari, Including the Three
Centuries, pp. 1-31. Ed. D. D. Kosambi. Singhi Jain Series 23. Bombay:
Bharatiya Vidyà Bhavan, 1948.
Nitti-Dolci, Luigia. Les grammariens prokrits. Paris: Adrien-Maisonneuve,
1938.
NSP: Nirnaya Sagar Press, Bombay.
NVTT, Nyáyavarttikatótparyatikà of Vacaspatimisra: see the following en-
tries.
NVTT, Kashi edition: Nydyavdrttikatétparyatika of Vacaspatimisra. Ed. Ra-
jeshwara Sastri Dravid. KSS 24. Benares: Chowkhamba Sanskrit Series
Office, 1925-1926.
NVTT, Calcutta edition: Nyäyadarsana. With Vátsy&yana's Bhásyo, Ud-
dyotakara's Várttika, V&caspati Miśra's Tátporyatikà, and Vis$van&tha's
Vrtti Ed. Taranatha Ny&ya-Tarkatirtha (1.1) and Amarendramohan
Tarkatirtha (1.2-5). 2 vols. Calcutta Sanskrit Series 18, 29. Calcutta,
1936, 1944.
Nyàya S.: Nyàáyasütra of Gautama. Included in Nydyadarsana; see NVTT
(Calcutta edition).
Nyàya S. bhdsya: Nyáyasütrabhásya of Vátsy&yana. Included in Nyáya-
dargona; see NVTT (Calcutta edition).
Nyàyasiddhàntamuktàvali of Vi$vanàtha Ny&yapancanana. With the Kira-
návoli comm. of Pt. Shree Krishnavallabhacharya. Ed. Narayancharan-
Shastri and Swetvaikunth Shastri. Shree Swaminarayan Granthamala's
flower, No. 15. Benares: Shree Krishna Vallabhacharys, 1940
742 Abbreviations and Works Cited
Nydsa of Jinendrabuddhi and Padamafijari of Haradatta Migra on the Kàsiká-
urtti, Ed. Swami Dwarika Das Shastri and Pt. Kalika Prasad Shukla. 6
vols. Prachya Bharati Series 2-7. Varanasi: Prachya Bharati Prakashan,
1965-1967
Ovid. Ovide, les Métamorphoses. 3 vols. Ed. Georges Lafaye. Paris: Associ-
ation Guillaume Budé, 1928-39.
Padàrthadharmasarigraha of Prasastapada. Included in Vaisesikadaríana to-
gether with Udayana's Kironávali Laksanávali. Ed. MM. Vindhyes-
vari Prasáda Dvivedi and Dhundhiráj Sastri. Benares Sanskrit Series 9.
Benares: Chowkhamba Sanskrit Series Office, 1897, 1919. See also Upa-
skāra.
Paia-sadda-mahannavo, A Comprehensive Praknit-Hindi Dictionary. By Har-
govind Das T. Sheth. 4 vols. Calcutta, 1928.
Pán.: Pánini's Grammatik. Ed. and tr. Otto Böbtlingk. Leipzig: H. Haessel,
1887.
Paficatantro Bombay edition: The Panchatantra. Ed. F. Kielhorn (Part 1)
and G. Bühler (Parts 2-5). Bombay Sanskrit Seri 1, 3, 4. Bombay,
1868-1869.
Paricatantro Kosegarten edition: Pantschatantrum, sive quinqueportitum de
moribus ezponens. Ed. Io. Godofr. Ludov. Kosegarten. Pars primum,
textum sanskriticum simpliciorem tenens. Bonn, 1848.
Pandey, Kanti Chandra. Abhinavagupta: An Historical and Philosophical
Study. 2d ed., rev. and enl. Chowkhamba Sanskrit Studies 1. Varanasi:
Chowkhamba Sanskrit Series Office, 1963.
Paribhdsendusekhara of Nàgojibhatta. With the Tattuddarsa comm. of MM.
Vasudev Shastri Abhyankar. Ed. MM. K. V. Abbyankar. Part 1, Poona:
BORI, 1962.
Poryontaparicásikà of Abhinavagupta. Ed. V. Raghavan. Madras: Thomp-
son & Co., 1951.
Patadjali: see Mahábhásya and Yoga S.
Pathak, Jagannath: see Dhvanyáloka (Vidyábbavan edition)
Patwardhan, M. V. Joyavallabha’s Vajjélaggam with the Sanskrit commen-
tary of Ratnadeva and Introduction, English translation, notes and glos-
sary. Prakrit Text Society 14. Ahmedabad, 1969
Patwardhan, M. V.: see also Masson and Patwardhan.
Persius. A. Persi Flacci et D. [uni Iuvenalis Saturae. Ed. W. V. Clausen.
Oxford Classical Texts, 1939.
Peterson, Peter. “Pānini, Poet and Grammarian: With Some Remarks on
the Age of Sanskrit Classical Poetry." JRAS 23 (1891), pp. 311-336.
ischel, Richard. Grammatik der Praknt-Sprachen. Grundriss der Indo
Arischen Philologie und Altertumskunde 1.8. Strassburg: Trübner, 1900.
Pischel, Richard: see also Hemacandra, Grammatik der Prakritsprachen.
Prasastapáda: see Paddrthadharmasarigraha and Upaskáro.
Abbreviations and Works Cited 743
Pratáporudriya of Vidyánátba. With the Ratnápana comm, of Kumárasvàmin
Somapithin. Ed. C. Sankara Rama Sastri. 3d edition. Sri Balamanohara
Series 3. Mylapore, Madras: Sri Balamanohara Press, 1950. See also
Filliozat.
Pratibárendurája: see Kavyólarikárosütrasorigraha.
Pravarasena: see Setubandha.
Pusalker, A. D. Bhása: A Study 2d rev. ed. [1st ed. 1940}. New Delhi: Mun-
shiram Manoharlal, 1968.
PV: Praménavarttika of Dharmakirti. Witb the commentary of Manoratha-
nandin. Ed. Ráhula Sákrtyáyana. Issued as appendices to Vols. 248. of
the Journal of the Bihar and Orissa Research Soc., 19388.
PV: The Pramánavárttika of Dharmakirti. The First Chapter with the Au-
tocommentary. Ed. Raniero Gnoli. Serie Orientale Roma 23. Rome:
Istituto Italieno per il Medio ed Estremo Oriente, 1960.
PW: Sanskrit- Worterbuch. Comp. Otto Bóhtlingk and Rudolf Rotb. 7 vols.
St. Petersburg: Kaiserliche Akademie der Wissenschaften, 1855-1875.
Ragh.: Raghuvamse of Kālidāsa. Witb the Sanjivini comm. of Mallinátha.
Ed. K&sináth Pandurang Parab and Wasudev Laxman Shastri Panstkar
Tenth ed., Bombay: NSP, 1932.
Raghavan,' V. Bhoja's Srngéraprakdsa. Third rev. and eal. ed. Madras:
Punarvasu, 1978.
Raghavan, V. New Catalogus Catologorum: An Alphabetical Register of San-
skrit and Allied Works and Authors, Madras: The University of Madras,
1949-. [So far eleven volumes of this work have been published.)
Raghavan, V. The Number of Rasos. The Adyar Library Series 23. Adyar,
Madras: The Adyar Library, 1940.
Raghavan, V., "Some Concepts”: "Studies on Some Concepts of the Alan-
kárasüstra." Rev. ed. Adyar, Madras: The Adyar Library and Research
Centre, 1973.
Raghavan, V. "The Vrttis.^ JOR 6 (1932), pp. 346-370; 7 (1933), pp. 33-52
and 91-112.
Raja: see Kunjunni Raja.
Réjasekhara: see Bàlarámáyana, Korpüramarijari, and Kàv.M.
Rāj. Tar.: Kalhana's Rájatararigini or Chronicle of the Kings of Kashmir. Ed.
M. A. Stein. Vol. 1, Sanskrit text. Reprint of frst edition of 1892. Delhi:
Munshi Ram Manoharlal, 1960. For Translation, see Stein.
Ram: The Ràámáyana of V&lmiki. Ed. G. H. Bhatt et al. 7 vols. Baroda:
Oriental Institute, 1960-1975.
Rasárnavosudhükara of Simhabhüpála. Ed. T. Venkatacharya. The Adyar
Library Series 110. Madras: The Adyar Library and Research Centre,
1979.
Ratn.: Ratnávoli of Harsa. Ed. Pt. Jibananda Vidyasagara. Fourth ed.,
Calcutta, 1916. Note that in Act I the numbering of the verses after 1.3
744 Abbreviations and Works Cited
1Dust be reduced by one to fit all non-Bengali editions.
RG.: Rasagarigádhara of Jegann&tha Panditaraja. With the comm. of Nagesa
Bhatta. Ed. Pt. Durg&pras&d and K&éin&th Pandurang Parab. KM 12.
Bombay: NSP, 1888.
Rhetorica ad Herennium: M. Tull. Ciceronis Opera. Ed. J. G. Baiter and
C. L. Kayser. Vol. 1. Leipzig: Tauchnitz, 1860.
Rudrata: see Kávyólarikára of Rudrata.
Ruyyaka: see Al.Sarv.
Sabara: see Mimámsá S.
Sabdakalpadruma, An Encyclopedic Dictionary of Sanskrit Words. By Raja
Radha Kanta Deva. 3d ed. [reprint of edition of 1878]. 5 parts. Chowkh-
amba Sanskrit Series Work No. 93. Varanasi: Chowkhamba Sanskrit
Series Office, 1961.
Sabdavyápáravicóro of Mammata. Ed. M. R. Telang. Bombay: NSP, 1916.
Sadukti: Saduktikarndmrta of Sridharadisa. Ed. Sures Chandra Banerji.
Calcutta: Firma K. L. Mukhopadhyay, 1965.
Śāk.: Abhjñanaśõkuntala of Kālidāsa. With the Arthadyotanikd comm. of
Rághavabhatta. Ed. Narayana Bàlakrsna Godbole. Tenth ed., Bombay:
NSP, 1933
Saktibhadra: see A scaryacüdámani.
Sankara: see Bhagavodgitábhàsya, Saundaryalahori, and Tait. Up.
Sabkara Misra: see Upaskáro.
Sánkyo Kérika of Īśvarakrşņa. With the Mátharavrtti comm. of Máthara.
Ed. Vishnu Prasad Sarma. Chowkhamba Sanskrit Series 56. Benares:
Chowkhamba Sanskrit Series Office, 1922; 2d ed. 1970.
Sántorosa: see Masson and Patwardhan.
Sarusvatikanthábharona of Bhojadeva. With the commentaries of Ramasimha
[actually of Ratnesvara] (on 1-3) and Jagaddhara (on 4). Ed. Pt. Kedar-
D&th Sarm& and Wüsudev Laxman Sástri Pansikar. 2d ed. KM 94.
Bombay, 1934.
Sarmé, Badari Nath: see Dhvanydloko (Haridas edition).
Sárig: The Paddhati of Sarngadhara, Vol. 1 (all that was published]. Ed.
P. Peterson. Bombay Sanskrit Series 37. Bombay: Goverament Central
Book Depot, 1888.
Sattasai: Gáthásaptosati of Sàtav&hana. With the Bhávolesaprakàsiká comm.
of Gaüg&dharabhatta. Ed. Pt. Durgápras&d and Kàámàth Pandurang
Parab. KM 21. Bombay: NSP, 1889
Sattasai, Weber's edition: Das Saptagatakam des Hala. Ed. Albrecht We-
ber. Abhandlungen für die Kunde des Morgenlandes 7.4, Leipzig: F. A-
Brockhaus, 1881 ns
Sattasai: see also Weber, Uber Das Saptagatakam des Hala.
Saundaryalahart, or Flood of Beauty, traditionally ascribed to Sankaracarya.
Edited, translated, and presented in photographs by W. N. Brown. HOS
Abbreviations and Works Cited
43. Cambridge, Mass.: Harvard University Press, 1958.
SD.: Sáhityodarpana of Vi$vanütha. For Book Ten we have used the edition
of P. V. Kane. third ed., Poona, NSP, 1951. For other parts of the work
we have used the edition of Pt. Krishna Mohan Thakur (with his Loksmi
comm., 2 parts, KSS 145, Benares, 1947-1948)
SDS: Sarvadarsanasarigraha of Sayana-Madhava. Ed. with an original comm.
in Sanskrit by MM. Vasudev Shastri Abhyankar. Government Oriental
Series, Class A, No. 4. 2d ed. [reprint of 1st ed. of 1929]. Poona: BORI,
1951 [3d ed. 1978].
Seneca, L. Annaeus. Ad Lucilium epistolae morales. Ed. L. D. Reynolds.
Oxford Classical Texts, 1978.
Setubandha: Pravarasena's Ravanamahdkdvyam with the commentary Setu-
tattvacandriká Ed. Radhagovinda Basak. Calcutta Sanskrit College Re
search Series 8. Calcutta: Sanskrit College, 1959.
Siddhahemacandra: see Hemacandra, Grammatik der Prakritsprachen.
Simhabhüp&la: see Rasárnavasudhákaro.
Sifupálavadha of Magha. With the Sandehavisausadhi comm. of Vallabha
and the Sarvarikasé comm. of Mallin&tha. Ed. Anantaráma Sástri Vetal.
KSS 69. Benares: Chowkhamba Sanskrit Series Office, 1929.
Slokavérttika: Mimémsdslokavarttika of Kumürila Bhatta. With the commen-
tary Nyáyaratnákaro of P&rtha Sürathi Misra. Ed. Rama Sastri Tailahga.
Chowkhamba Sanskrit Series 3. Benares: Chaukhamba Sanskrit Series
Office, 1898-1899.
SP: Mabaraja Bhojaraja’s Srrigdra Prakasa, the first eight chapters. Ed. G. R.
Josyer. Mysore: Coronation Press, 19554.
Speyer, J. S. Sanskrit Syntaz. Leyden: E. J. Brill, 1886.
Sridharadása: see Sodukti.
Stiharsa: see NoisadAiya.
SRK: Subhdsitaratnakose. compiled by Vidyàkara. Text ed. D. D. Kosambi
and V. V. Gokhale, translation Daniel H. H. Ingalls. HOS 42, 44. Cam-
bridge, Mass.: Harvard University Press, 1957, 1965.
Stein, M. A., tr. Kalhana's Rájatararigini: a chronicle of the kings of Kasmir.
Translated with an introduction, commentary, and appendices. 2 vols.
Westminster: Archibald Constable and Co., 1900. Rpt. Delhi: Motilal
Banarsidass, 1979.
Sternbach, Ludwik. Cánakya- Niti- Tezt- Tradition. Vol. 1, Parts 1 and 2. Vish-
veshvaranand Indological Series 27-28. Hoshiarpur: Vishveshvaranand
Vedic Research Institute, 1963-1964
Subh.A.: Subhásitávoli [published as a compilation] of Vallabhadeva [but per-
haps of Srivara]. Ed. P. Peterson and Pt. Durgapras&áda. Bombay San-
skrit Series 31. Bombay: Education Society's Press, 1886 [reprt. Poona:
BORI, 1961).
Subrahmanya Iyer, K. A. “The Doctrine of Sphota." Journal of the Gan-
746 Abbreviations and Works Cited
ganatha Jha Research Institute 5.2 (1947), pp. 121-147.
Sudháságaro of Bhimasena Diksita [a commentary on Mammata's Kávya-
prokáéoj. Ed. Narayana S&stri Khiste and Mukunda Shéstri Khiste.
Chowkhamba Sanskrit Series 59. Benares: Chaukbamba Sanskrit Series
Office, 1927.
SükuM.: Süktimuktávali of Arobaka Bhagadatta Jalhana. Ed. Ember Krsna-
mácárya GOS 82. Baroda: Oriental Institute, 1938.
Süryasataka of Mayüra. Ed. with his own commentary by Jivananda Vidyà-
ságara. ln Küvyasangroha, third ed., Vol. 2, pp. 222-277. Calcutta:
Saraswati Press, 1888. The work has also been edited by Pt. Durgápra-
sad and Káéinath Pándurang Parab with the comm. of Tribuvanapala in
KM 19 (Bombay: NSP, 1889), and ed. and tr. by George Payn Quaken-
boz, The Sanskrit Poems of Mayüra, Columbia University Indo-iranian
Series 9 (New York: Columbia University Press, 1917).
Tait. Up.: Taittiriyopanisad. With the Bhásya comm. of Saükara and tbe Tid
subcomm. of Anandagin, and with the Dipikà comm. of Satkarananda.
[Ed. by the pandits of the Ánandásrama.] ASS 12. Fifth ed., Poona:
Anandasrama Press, 1929.
Tantrdloka of Abhinavagupta. With the commentary of Rajanaka Jayaratha.
Ed. Pt. Mukud Rim Sastri and Pt. Madhusüdan Kaul Sastri. 12 vols.
KSTS 238. Allahabad Vol. 1] and Bombay [Vols. 2-12], 1918-1938.
Tontravérttika of Kumárila: see Mimámsá S.
Tápasavatsoràja of Mátrar&ja [= Máyurája]. Ed. Sri Yadugiri Yatbiraja Sam-
patkumara RAmápuja Muni. Bangalore, 5028 Kalyabdah [= a.D. 1927].
Tohoku: A Complete Catalogue of the Tibetan Buddhist Canons. By Hakuju
Ui et al Sendai: Tohoku Imperial University, 1934.
TPS: Transactions of the Philological Society, London.
Turner, R. L. A Comparative Dictionary of the Indo-Aryan Languages. Lon-
don: Oxford Univ. Press, 1962-1969.
Unddisutra: Siddhantakaumudi [of Bhattoji Diksita] with the Tattvabodhint
commentary, seventh ed., pp. 516-565. Bombay: NSP, 1933.
Udbhata: see Küvyálonkáresutrosorigroho; see also Gnoli, Udbhata's Com-
mentary.
Upalocana: see Koumudi
Upaskára of Sa&kara Misra: Vaisesikasitra of Kanada. With the Prusasta-
pádabhàsya comm. of Prasastapáda and the Upaskdra comm. of Sankare-
migra. Ed. with a comm. by Pt. Dbundhirája Sastri. KSS 3. Benares:
Caukhambá Sanskrit Book Depot, 1923.
Utpala: see /svarapratyabhijná.
Vàcaspati Misra! see Bhamati, NVTT, and Yoga S$.
Vajjálagga: see Patwardhan, M. V.
Vak: Vàkyapodiya of Bhartrhari. Ed. K. V. Abhyankar and V. P. Limaye.
University of Poona Sanskrit and Prakrit Series 2. Poona: University of
Abbreviations and Works Cited
Poona, 1965.
V&kpati: see Gaüdavaho.
Vakroktijivita of Kuntaka. Ed. and tr. K. Krishnamoorthy. Dharwad: Kar-
natak University, 1977.
Vallabhadeva: see Subh. A.
Valmiki: see Ram.
V&mana: see KASV.
Vátsyàyana: see Kama S.
Vátsyàyana (Paksilasvàmin): see Nydya S. bhásya.
Venisamhára of Bhatta Nardyana, Madras edition: With the commentaries
of Laksmana Süri and Jagaddhara. Madras: V. Ramaswamy Sastrulu &
Sons, 1939
VenisamAdéra of Bhatta Narayana, Poona edition: With notes and translation
by K. N. Dravid. 2d ed. Poona: Tbe Book-Supplying Agency, 1922
Vetdlaparicavimsati: Die Vetdlaparicavimsatikd in den Recensionen des Civa-
dàsa und eines Ungenannten. Ed. H. Uhle. Abhandlungen für die Kunde
des Morgenlandes 8.1. Leipzig: F. A. Brockhaus. 1884.
Vidyabbavan edition: see Dhvanydloka.
Vidy&dhara: see Ekdvali.
Vidyükara: see SRK.
Vidyanatha: see Pratéparudriya.
Vijü&nabhiksu: see Yoga S.
Vikramorvasiya of Kālidāsa. With the commentary of Rabganátha. Ed. Vā-
sudev Laksman Sastri Pansikar. Sixth revised ed., Bombay: NSP, 1925.
Vimu P.: upurdna. With the commentary of Sridharasv&min and Tiké
of Sri Kalipada Tark&cárya and Hindi translation by Sri Rudradatta
Pathak. Sanátanasástram Work No. 4 (caturtham puspam). Calcutta,
published in 11 monthly installments from Vais&kh to Ph&lgun, Baigabda
1873 [= A.D. 1966-1967].
VigvanStha (Kaviraja): see SD.
Viévanàtha (Nyàyapaücánana) see NVTT (Calcutta edition) and Nyáya-
siddhántoruktávoli.
Viveka: see K. Anu.
Vivrti, see Kàvyàálarikárasütrasarigraha.
VS: Vaisegikasütra. See Upaskara.
Vyaktiviveka of Rajanaka Mahimabbatta. With a comm. of Rajanaka Ruyya-
ka and the Madhusüdani comm. Ed. Pt. Madbusiidana Misra. KSS 121
Benares: Chaukhamba Sanskrit Series Office, 1936
Vyasa: see Yoga S.
Warder, A. K. Indian Kavya Literature, Vol. 3. The Early Medieval Period.
Deibi: Motilal Banarsidass, 1977.
Weber, Albrecht. Uber das Saptagatakam des Héla. Abhandlungen für die
Kunde des Morgenlandes 5.3. Leipzig: F. A. Brockhaus, 1870
748 Abbreviations and Works Cited
Weber, Albrecht: see also Sattasai.
Whitney, William Dwight. Sanskrit Grammar. Second ed. Cambridge, Mass.:
Harvard University Press, 1889
Woolner Commemoration Volume. Ed. M. Shafi. Meharchand Lacchman Das
Sanskrit and Prakrit Series 8. Lahore: Mehar Chand Lachman Das, 1940.
Yáska: see Nirukta.
Yoga S., Yogasitra: Yogadarsana of Patadjali. With the Yogabhásya comm. of
Vyasa, the Tattvavaisóradi subcomm. of Vacaspatimisra, and the Yoga-
vàrttikd subcomm. of Vijà&nabhiksu. Ed. Sri Nārāyaņa Misra. Varanasi:
Bharatiya Vidya Prakasana, 1971
Yogavasistha. With the Vdsisthamahdrémdyanatdtparyaprakdsa comm. [of
Anandabodhendra Sarasvati]. Ed. Wasudeva Laxmana Sastri Panstkar.
2 vols. Bombay: NSP, 1911.
ZDMG: Zeitschrift der deutschen Morgenlandischen Gesellschaft, Leipzig.
CORRECTIONS OF THE KASHI TEXT
Page Line In place of: one should read:
10 Loe. 3 arthattvàyogát arthavattv&yogát
12 Dhv. | tadabhàvàdinam tadabhavavadinam
17 Loe 1 (smeared type) tatbà dhvanir api
2 (smeared type) tadanatirikta
3 (smeared type) tathà hy anuprásànàm
30 Loc. 5 Delete comma. Place danda after probhedàdav.|
33 Loc. 2 mátraneti mátreneti
34 Loc. S '[Place danda after hetutd.]
40 Loc. 2 svábhyupagarpaprasiddhi svabhyupagamaprasi
48 Loc. 6 prayogárthah prayogah
49 Dhv.4 lávanye làvapyam
5 (nirvarnya)münam-nikhiláà ^ (nirvarnya)mánanikhilà
57 Loc. 4 [Delete danda. or replace by comma.)
$9 Loc. 7 na (caivam) Begin new paragraph.
67 Loc. 4 ye 'py avibbaktam Begin new paragraph.
68 Loc. 2 bhiruviratva bhirutvaviratva
3 kevalàrthsámartyanisedhà = kevalarthasamarthyam
nisedhà
TT’ Loc. 6 Delete sahasvety api ca tadvisayam vyarigyam.]
79 Lo. 3 Place danda after bhávabhásaA.]
82 Loc. 7 Place danda after vā]
84 Dhv. 3 kåvyšsyštmā k&vyasy&átmà
Loc. 10 kavyasyatmeti kavyasyatmeti
87 Loc. 1 karunarasamuccalana karunarasasamuccalana
88 Loc. 3 [Delete semicolon.)
91 Dhv.3 tat vastutatattvam tadvastutattvam
Loc. 1 kSvyatmatém kavyátmatàm
94 Lo. 4 dvávisati dv&vimaati
96 Loe. 3 svarüpabhedena svarüpavisayabhedena
109 Loc. 4 samasokti samasokti
110 Loe. 1 ratrya tay& rātryā
2 [Delete semicolon.)
111 Dhv.2 (Place danda after cárutvam.]
vakyartha vacyartha
749
o
E]
=
E ERR PEF
tt
BR
Corrections of the Kashi Text
In place of: one should read:
tatropasarjand tatropasarjant
[Delete danda after iti; place danda after chdydntarena.)
ramayase sma ramase
pahinusai pahnavai
cande piàmuhe
prastutam, prastutam
mahumahassa
[Delete semicolon.]
yadavajüáyate
apratibandhas tu
apratibandho
kam
dei pasiani&tasu
saükárálaükáre
(broken type)
bhede
prste
[Place danda after svátmá.]
cande ne piāmuhe
prastutam aprastutam
mahumanassa
yadavajidyate
apratibaddhena
apratibaddho
kim
de & pasia nivattasu
sahkaralafkàre
$vapi satsu
bhedam
prsthe
[Delete danda. Place danda after prat:patteh |
asahuttam
pio jano
savattinam
pidábha
visayayodharma
laksanalaksandy&
(Gret word) kāra
(first word) tivyáptim
[Delete danda.]
svàtha
na tvayam
pratydyitum uttam
prakásitah
gato laksyamàno
anudbhi vigesatvena
bádhánimittam
saahuttam
pie jane
savatinam
pidàma
visayayor dharma
laksitalaksan&y&
prakàra
[Delete danda after styarthah |
(first word) pasamharati
(Grst word) -arityarthah
dupasambarati
-ddhetor ityarthah
mátivyáptim
svàrtha
nanvayam
[Delete second danda. Put danda in place of semicolon.]
[Place danda after lokah. Delete semicolon.|
pratyayitum uktam
prakasitasya
gato 'laksyamàno
anudbhinnavisesatvena
bàdhà nimittam
[Delete both dandos. Put dandas in place of the dashes.)
Page
173
176
179
180
181
186
190
192
194
195
201
202
203
204
212
214
215
219
221
222
223
224
227
228
229
Line
-nau
Punter anne
o
wanane 0 Q O (X0 A OQ O 0 c A (OO o
anmo
o
Corrections of the Kashi Tezt
In place of: one should read:
vivaksà tadabhávayor vivaks&tadabhàvayor
vyabhic^ igah vyabhicáripoh
sumthi àim sumhiüe
vibhavanubhasac vibhàvabhàsàc
[Place danda after bandhabhdvat.]
Place danda after nisyandá.]
prayojakamevamaméam prayojakamekamamsam
másyàdi mamsyadi
hetunam hetünàm
Delete second danda.)
Delete semicolon.]
pratipádànabhyàm pratipadanabhyam
bháválafk&ra eva bhava eva
tathá yathà
Delete dando.]
ityathah ityarthah
tapbi tanvi
cintà maunam cintámaunam
Replace danda with comma, comma with danda.)
punas tad asritas punar āśritās
magna bhagoa
vyipérakatvam vyüpakatvam
Delete danga. Place danda after drstantena ca.|
Delete dando. Place dando after srutidustéh]
lostaprastarena lostaprastaranydyena
pramàáditvám pramáditvam
aprtagtnanirvatyah aprtagyatnanirvartyah
baspastanatatim b&spah stanatatim
atyühya atyuhya
[Delete danda after àkseptavyóh.]
[Place danda after sabdai^.]
sangrhite safgrhitam
Delete comma.]
[Delete danda. No new paragraph.]
samiksyeti (both times) samikseti (both times)
rüpakadir rüpakader
rüpakádir rüpakàder
hastàs hatàs
vyaücakam vyanjakam
upama slesasya upamáslesasya
Sabde prakárántarena Sabde
Slesamukhainaiva Slegamukhenaiva
279
Vorreswens ome KasnrMezt
In place of:
ksy&dhárasvápi
adokasadokSdih
dagdham
samkhyádi
müdhápaháraka
prasahyam
dhanirnásti
vvia
iva
one should read:
ksmádharesyüpi
aśokādi
dagdbum
sakhy&di
mürdhàpehàraka
prasahya
dhvanirnásti
ccia
eva
[Advance first danda to after sasáratvót.|
(Advance danda to after prosrtopratápasáràh.]
[Delete dan
aksiptabha nirákaroti
eva vaner
[Delete first danda.)
abhidhasakteh
[Delete first dando.)
rvatra
srstah.
Sayavaya
Saktya ksipto
kà và
lakgmimadvad
paryakulikrtim
goparágàdi $abda
lakkbamuhe
samunnamabbdyàm
vacanena
yatra
jaládayah
r&ja
darsana
kaükillapallavàh
pahujanaa
yaksyate
[Delete dando.)
aksiptabhásam nirdkaroti
eva dhvaner
abhidhasakteh
purvatra
ststaib
samay&ya
Saktydksipto
ko và
laksnimad&d
pary&kulikrtà
goparágádisabda
lakkhasahe
samunnamadbhyám
vacane na
tatra
[Delete raktas tvam navapallavaih)}
rüpayotana
arthasaundaryabalad
gatah
rüpaghataná
arthasàamarthyabalád
gatah
(Begin new paragraph with afigitvena]
[Delete danda after api)
294
295
206
297
298
305
306
307
PRE
Corrections of the Kashi Tezt
In place of:
tay&
bhavbnuranarüpa
nam rmalià
“yam athagaktyu
phalibam
nirdaksyate
padia kusumam
grbakarmayogena
parisamáptau
dhvenyáloke
[Delete dando.
nijapüjyajana
day&
kodbandbah
ramáneti
dadati
kapolasy&ápamáy&m
vükyena
visamaio kina
valei
visamayitah
mithy&drstà
vibhrantam
sabkramitavicyasy&
[Delete numeral after verse.]
samámádhikarana
chanamapyasara-
mahagbgbana
mabárghana utsava
sücayamstadiyasya
patirjátam
Xatkatham.
tena
tka
vrttivirodhini
(Delete danda)
samarthyamünüs
leksyam&nárth&n-
nibharasya
hyandddisyamina
Suddh&
garvamantharam
one should read:
tadà
bbavanuranananipa
na maliá
“yam arthesaktyu
vvüdham
nirdeksyate
pediakusumam
grhakarmayoge na
parisamapto
sabrdayaloke
nijapürvajana
damah
krodb&ndhah
rameneti
dad&tu
kapolasyopamáyàm
vàkye na
visamaio via kàpa
bolei
visamaya iva
mithy&drstau
visrántam
sabkramjtavacyasya
samün&dhikarana.
chanapasara-
mahaggha
rnabárghenotsava
sücayattadiyasya
patirjáta
tatkatham
tena
rkra
vrttir virodhini
samàrpyamánüs
laksyam&no 'rthan-
nirbharasya
hyanüddeksyamána
Suddho
garbhamadburam
754
Page
307
308
310
314
315
316
317
319
320
321
323
325
326
327
328
330
Q 4 — Q0 I — ANY M 2 0 4 9
venn
Corrections of the Kashi Text
In place of:
one should read:
[Place danda after rasádimayam eva]
tvananyatra bháva
kribcid
kevalam anadyedam
tatsáàmathyam
[Delete danga)
anupravisa tatra
tvananyatrabháva
kiücid
kevalam anidyedam
tatsámarthyam
anupravióatu tatra
[New paragraph after darsonam.]
[No new paragraph after gunch|
yathaucitvatyagas
sattvopetat kavyarthan
madbyamapra tyásraya
madhyasamase
samásásabghatanasamá-
sānām
Delete second dondo.]
(Delete dando.]
sanvito
asvādavighnarūpāvi-
rodhinaś
Delete second danda}
ityathah
[Add hyphen at end of line.|
Dàtyantamrasa
darsanàdrasa
[Delete danda.)
{Delete first danda.)
[Place danda after tyaktam|
bbavati
cürpapàdaih
prathamam davaditi
kevalamanusasya
himadeb
mahákavinàpya
yathüsaükhyena prakhyáto
sambhramena
[Add hyphen at end of line.)
[Add hyphen at end of line.)
sthitam iti yathá Sayyàm
tadraso
-vaśāddavatā
yathaucityaty&gas
sattvopetan kávyárthán
madhyamaprakrty&óraya
madbyamasamase
samàsá sabghataná sama-
sindm
samanvito
7 vàdavighnarüpá vi-
rodhinas
ityarthah
nátyantam rasa
darSanat / rasa
bháti
cürnapadaib
pratbamam távaditi
mánusasya
dimàdeh
mahakavindmapya
yathasankhyenotpadya-
vastuprakhyato
sambhramena ca
sthitim iti yathásayyam
tattadraso
-vaS&ddevatà
Corrections of the Kashi Tezt
In place of: one should read:
parinyaso pariny&so
parathatvan parárthatvàn
hi ca (7)
(Put danda in place of first comma.]
yatha tattvam yath&tattvam
punar&bdha punarárabdha
nivaddhah nibaddhah
jàgrate/ jagrato
[Delete dando.]
Tládidhà suddhyuddhà Tiládádhagguddharia
mahimandalasasci mahimandalassa cia
kismasunaharatujjaai kisa munáláharanam
ahgammi pi tujjba guruai
angammi
miavahandi humi avahatthiareho
avivea aha vivea
savina vitumammi puno- — sivine vi tujjha samae pat-
vanti a atanti pummas- tihi bhattim na pum-
imi mhasimi
347 Dav. 4 [Delete danda.)
348 Lo. 2 |Place comma before yadi vā.)
4 [Delete danda.)
6 bahuvacanam bahuvacanam ca (?)
iT: pau sakathà paurusakathá
349 Dhv. 8 [Delete danda.]
Loc. | hanyamànatatàyá hanyamanataya
D 5 — grámatiketi svarthika gramatiketyalparthika
351 Dhv. 4 — éibjadvaya Sibjadvalaya
ie avasara roum osata rottum
8 damsamnamettumbhet- damsanamettummet-
tebim jahim tehim jehim
rundhio rundhi no
amhea niricchao amhe anirikkhào
hnà antim kim mam hnàantim kim mam
puloesieam puloesi eam
viana cia na
[Place hyphen at end of line.|
sambandhitadam sambandhi tadam
niratapardharamyaih nirátapatvaramyaih
viśvāsopagabhād viśvāsopagamād
samasi tamasi
manupya manusya
756
Page
355
357
358
359
360
361
363
364
365
369
370
371
373
374
375
377
381
382
383
384
HH one
wana
Corrections of the Kashi Text
In place of:
vrtbSprapayam
ksitirrtàm
sarvanàmavyaüjakam
nanu na
vacakatvSsrayanantu
rasādīioām
virodhini
pravrtta
rámadeva
vijayavarmvrttànta-
upayukto
bbávye
[Insert danda after vyácaste.]
rativilàsesu
áügabbávà
iti $esah
dustatvam vanuvade
kridangatve na
yaivati
sasranetra
bhiratyantam
vipralambbasya
mukbasava
&àgulivaladraktaih
tvadvairinàtho
yayo hi
one should read:
vrthà pranayam
ksitibhrtàm
sarvandma vyaljakam
natu na
vücakatvàsrayas tu
evamiti ras&din&ám
virodhino
pravrddha
deva
vijayavarmano vrttànta-
upabhukto
bhávyam
rativilápesu
angabbava
iti visesah
dustatvam nànuvàde
kridángatvena
yairveti
sáérunetra
bhirityantam
vipralambhasy&bhinayab
karaniyah
mukhásava
ábguligaladraktaih
tvadvairináryo
yayor hi
[Place danda after ko "rigárigibhávoh ]
"àgabbávatánayeno
ekanto ... annanto
itmalam
paritusto
virodhivisay& sadhàrana-
dosa
bhüyah prabandha
bhüyah prabandha
catmakara
bhüyo vrtta
rasasthàyi
[Insert danda at end of line.]
vasritédisu
matàntare tu
“agabhSvatanayaneno
ekatto ... annatto
ityalam
paripusto
virodhivisayasadharana-
posa
bhüyahprabandha
bhüyahprabandha
camatkara
bhüyovrtta
rasah sthayi
và Sritadisu
mat&ntare 'pi
Page
388
389
390
391
393
304
396
398
400
401
404
406
408
411
413
415
416
417
418
Line
Loc. 3
Loc. 8
9
10
Lo. 9
Loc. 4
9
Loc. 6
Loc. 9
Loc. 2
Loc. 4
Loc. 6
6-7
Loc. 8
Dh. 10
Loe. 9
Dhv. 3
4
Loc. |
5-6
Dhv. 5
Loc. 2
4
Loc. $
6
Dhv. 4
5
Loc. 1
3
5
Dhv. 1
Loc. 2
4
5
Loc. 5
Dhv. 3
Corrections of the Kashi Text
In place of: one should read:
bhayanotsáhah, bbayenotsáhah /
rasarasatà Sarasatà
[Delete opening quote before citta.]
Insert opening quote before purusártAa.]
Delete danda.)
svüábhávam svabhàávam
Delete opening quote. Place danda at end of line.|
nanvevam daySviro dhar- nanvedam dayàvirah ko
maviro dánaviro và dbar-
iro và?
rasaviram
Delete first danda.]
ramamti raseti
nàpi labbyete nàpi kvacil labhyate
nanu kávyam nanu kva kávyam
Delete second donda.]
Delete dando.]
kavya k&vya
Insert open quote before làghaván.]
Delete open quote before ity.)
tathàsati tathá sati
sarvathánupayogini sarvathà nünupayogini
tadanavadhárita tadavadh&rita
kriyete iti kriyeti
tadabhidheya tattadabhidheya
yojakam iti yojanam iti
[Delete danda at end of line.)
kim idam vyaüjakatvam kim idam vyanjakatvam
nama vyabgyàrtha- náma? vyahgyártha-
prak&Sanam, na prakāśanam hi vyañjaka-
hi vyañjakatvam tvam / vyahgyatvam
vyabgyatvam
vyehgyatvam Delete
tatra bhaván tatrabhavan
[Place open quote at beginning of line.]
vyafjanamukhena vyaüjakamukhena
nyendnavasthinam nyenàvasthànam
nimitini nimittini
[Place danda after punaráyasyate.]
tadetanmatrayam tadetanmatatrayam
&vacakasya av&cakasya
avagamanasyá avagamaniyasyü
433
435
440
442
444
446
447
448
— o 9A wher ROUKnD
Corrections of the Kashi Tezt
dn place of:
prakāśa-
avidheyatvam
cedanenaivagamitah
Place dando after yuktam.]
dvirvacanam
Delete first danda.)
Delete danga.)
No new paragraph.]
Delete first danda.)
dharmatvenapi
dvayor
svarüpaparartiti
vivaksitavacyabheda-
opapádána
visesàvisistà (this is Abbi-
Dava's reading)
viyasantare
-$ünyàyà darśanāt
sámagra
purusá
prámán&
(&) áthyupayo
pratitivisranti
yaib
brahmapadenanyat
mAnatattva-
bipratipattih
damiti
vyāhārās
brūyāt
{Place danda after ávosaro^.]
sidhyatīti
one should read:
[Place danda after padatadarthánám.]
prakdgana-
abhidheyatvam
cedanenaivávagamitah
dvivacanam
Set new paragraph beginning with vácakatva.|
Delete comma. Place danda after (a)pisabdo ‘pi]
dharmatvendpi darsanat
Delete danda. Separate tadá from vivaksita.]
tdvayor
svarüpapratiti
vivaksitavacyam bheda-
opap&d&va
visesavista (correct
reading)
visayántare
-Sünyáyàs ca daráanat
samagrya
puruso
pramápá
(à)nayanàdyupayo
pratitir visrànti
taih
brahmapade nanyat
praroàüpatattva-
vipratipattih
midamiti
vyavaháras
atha brüyát
chidyata iti (?)
[Begin new paragraph with na punar ayam.)
[No new paragraph.]
tadvibhajyam
avasitavyavahitapi
tadvibhajya
āvasitā vyavabitapi
[Begin new paragraph with pratipàdyas tu]
[No new paragraph.)
455
456
457
458
459
460
462
463
464
7465
471
472
474
E
478 Loc.
480
481
M9 A 0 c0
Corrections of the Kashi Tezt
In place of: one should read:
vyahgyaijaka vyaügyavyaüjaka
liügitay& libgatay&
samyah mithyá- samyaiümitbyá-
[Delete dando.)
pratotir pratitir
tadvyangye 'pi tadvadvyaágye 'pi
abhyupapgamyaktam abbyupagamyoktam
tmenena tvanena
vakyanam vàkyánàm
pratitim pritim (?)
vyáparáditi vyàpáráditi
[Delete danda.)
nirüpati nirüpayati
viksitányapare vivaksitànyapare
antarapanipátád antaropanipétat
vyanjaka vyañjakatva
[Place danda after ityatrdntare and delete final ca}
subbagakādhikaraņa subbagaikādikaraņa
vibbāvanāprāpti vibhávatáprápti
rasavadalankáre darsitah rasavadalankàravisayah
prak pradarsitah
tamsa dhari, tassa gharinià
gabhirāni gambbirāņi
[Delete Grst danga.)
vastunyapaha! vastuoyanapabata
ámjamiaüká amiamia&kà
[Delete dando at end of line.)
upamágarbhatve uparoádigarbbatve
[Place danga after suloksitó iti. Sulaksità should be i
boldface.)
tudisálà tüdisalà
cobhayatra vibbagasu cobhayatravibbasasu
pratipáda pratipada
grhapit grabanat
kavyopagiti kavyopayogiti
laksit&h laksité
[Place danda after kena laksaniyatvam.|
kim anyad asya laksam kim anyad asya laksanam
[Place danda after kākuh.)
[Place dando after vaktavyam|
[Place danda after vyarijakabhdvasya.|
[Place danda after parabhagalabhah.]
$00 Dhv. 3
Loc. 1-2
Corrections of the Kashi Tezt
In ploce of: one should read:
prüyacchato prayacchato
práyacchato prayacchato
barir anunaya9veva harir anunayesveva
Delete first danda)
visamamapyupayuijate visayam api bhunjate
dhvanirgunibhüta dhvanigunibhüta
tyopagitvam tvopayogitvam
Sabdena vakarena Sabdenaivakirena
gunávalo- gunavale-
Insert dango after kathayami.}
sevata sevate
ityàdisanirveda- ityadi sanirveda-
nā casambhavi na cásambhavi
nasti nastiti nastiti
gunabhage gunabhàve
[Place danda after prosiddham eva.)
Place danda after abhidhdndyogat.|
[Add hyphen at end of line.)
Delete danda.)
bhavayati bhávayanti
[Place danda after atipatati.]
saprajñaka satprajüaka
nispanda nisyanda
hiaalalia wala
[Delete danda at end of line.)
opayopeya opeyopaya
[Place danda after kusaldsu.)
saprajoakah satprajüakàh
[Delete danda after ucyote.]
phalabjlaào phalahilaàu
vaddhaantia vaddhaantie
bali assa háliassa
palivesavatua Palivesiako
viniththavié vi nivvudio
abbihitau abhibitam
prātiveśyakavadbukā prativesiko
prapita prapitah
(The final su belongs metrically in the next line.]
[Delete danda.)
prabhedah prabhedaih
labdhasaundharya ty- labdhasaundaryamity-
arthah arthah
Corrections of the Kashi Text
Page Line In place of: one should read:
501 Loc. 2 k&vy&ddhvaniti k&vyadhvaniti
T prakàsyata samimisryata
502 Dhv. 6 dbarammi gharammi
Loc. 3 visatya vimsatya
&nantyátvasamkhyatvam Ananyat tvasamkhyatvam
tatrá vyutpattaye tatra vyutpattaye
[Delete second danda)
padáhare padobare
[Place danda after tavad asti.)
[Shift danda from before to after raudrasya.]
tadupalaksità tadupalaksito
tathà hi me tathà hi nyakk&ro hyayam
eva me
506 Loc 2 drsyamànam apyuktatvàt — dr$yamánam ayuktatvát
7 pàramátbikam páramárthikam
11 safkarabbedas trin saükarabhedàms trin.
507 Loc. 12 j&yS iti jase iti
508 Loc. | vydparavatati vySp&ravatiti
2 tatah prabhni tato varpaprabhrti
509 Dhv. 1 vigvemanisa vi$vamani$am
Loc. 12 (Shift danda from before to after yoganidrayà.]
$10 Dhv. 1 virodhálaükárapa virodhalankarena
Loc. 8 andbapadanyásena andbapadanyüyena
511 Loc. $ pürgranthena pürvagranthena
10 Sabdammisram sabdamis$ram
512 Loc. | Delete dando.)
6 prasahyaprabbütatayá prasabya prabhütatayà
7 Delete danda at end of line.]
$13 Dhv 1 alakdra- alabk&ra-
Loc. 13 [Place danda before svaprabhedánàm.]
$14 Loc. | dhvaninám dbvaninà
3 dhvanau dhvaninà
515 Loc. 3 gidnam ghünam
516 Loc. 4 Delete danda.]
9 a$aknuvadbhir alabk&raih © asaknuvadbhir alankárikai
$17 Dhv. 6 āsāditi asiditi
T sampradarsitenanyena sampradarsitamityanyena
518 Dhv.1 [Delete danda]
519 Loc. 2 Place danda after Sabdah)
523 Loc 6 bhåsata pratibbasata
526 Dhv | — bhramadbbib bbramadbhrüh
3 mitho mito
762
Page
526
528
$29
530
$31
532
$33
535
536
$37
538
539
541
542
EE
Dhv.
Corrections of the Kashi Tert
In place of:
préptah
mitho
bibhrate
satsvarthasakti
one should read:
bibhrtha
satsu / arthasakti
[Put danda in place of first comma.]
[Place danda after punaruktyá |
[Large omission after first danda. See Translation, 4.4 A,
note 7.)
vicitram
rüpam
vicitre
ripe
(Delete hyphen at end of line.]
[Delete both dangas.)
[Delete danda.}
[Delete dash between cdgre and pasyata.]
ca $abdah
casabdah
[Shift dando to follow paramparuyá.|
svarüpam
sáda(rah)
ktyoktam
Sopáso ajja vi suhaa
vistára
tathydydntulagrena
guojdbitetyahina
mallasarandgaAnaaththana
khea
ramthyà
sathnápaththásvavantis
kala
kathantadetena
Sivo p&yannecchan
svarüpam amsiripam
soda(rah)
tyoktam
so paso ajja vi suhaa tiim
vistara
rathyáyàm tulágrepa
gunpibhütetyádinà
malla saranágaána atthina
khea
ratthá
satthávatthyá suvantiva
kila
katham tadete na
Sivopáyam neccban
[arájirnosarirasya, etc. should be printed as verse.]
[Place danda after yuktdndm api]
[Place danda at end of line.|
apunaruktatvena và nava-
navă
cetana
s&bhány&
paricit&di
tasy4 visayatva-
vicitreti
punaruktatvena vànava-
pave
sacetana
samanyé
paracittadi
tasyavisayatv&-
vicitrateti
[Place danda after mátrumeva.]
[Large omission after tatrocyate. See 4.7 b A, note 1.)
543
544
Line
Dhv. 6
Loc. 3
4
5
Dhv. 5
Loc. |
2
3
9
Dhv. 5-6
Loc. |
10
Loc. 4
9
Loc. 3
Dhv. 7
Loc. 7
8
9
Dhv. 3
Loc. 2
Loc. 4
5
23
Lo. 2
Corrections of the Kashi Tert
In place of: one should read:
kávyarthànàm kávyárthánám
[Delete danda.|
nab na
paunarukyam paunaruktyam
prákaranikair pramanikair
aksayam aksatam
pratipadakanaivokter Ppratipadakataivokter
yo abhedah yo 'bhedas tena
tenáyam arthah ayam arthah
[Delete danda.]
[See Translation, 4.7b A, note 4.)
[Place danda after vácyam. Join bálopayogi with kávya.]
mabameha mahumahu
pürvopanibandha pürvopanibaddha.
citrapustádàv citrapustakadav
tathaveti tatbaiveti
kavy&rtháh kāvyārtbāh
kāvyam kavyam tasmāt
cchá&yávatva echayavattva
prabhrtinam prabhrtinàm
[Separate vartrna from cira)
tathàvi dha tathavidha
samanusamaranena samsmaranena
(Place danda after mahimá and delete danda after
chástre.|
pravrtyabgannàma pravrttyabgam nama
prasiddbam prathitam iti siddham
guruh prabandha- guruprabandha-
dbvani vastu- dhvanivastu-
INDEX OF FIRST LINES
This index gives the first line of each of the poetic translations in the present
volume. The index includes poetic passages from the prose kdvyas, but does
not include passages of prose dialogue from the Sanskrit plays. The Harika
verses of the Dhvanydloka have been excluded, as have the more prosaic of
the expository verses from the treatises on poetics, such as those that merely
state a definition of a figure of speech.
For each entry the opening words of the original text are supplied in paren-
theses. Numbers in bold type refer to pages on which the translation of the
verse appears; other numbers refer to further pages on which the verse is
discussed or referred to.
Readers seeking verses remembered in their original language should frst
consult the Pratika Index of Verses, which provides cross-references to the
corresponding entries in this index.
A fool will take a poem that has no content, (yasminn asti na vastu) 61,
62-63.
A jewel placed against the whetstone, (manih sénollidhah) 146.
A man spends all his time | (mohumoAu itti bhanantachu) 711, 713.
A scoundrel aims at his own interest, (yad variconahitamatir) 468, 469.
A timid deer ran about among the tents. (trdsdkulah paripatan) 343, HS.
A tremulousness of the eyes, (yod visramya vilokitesu) 108, 109, 603, 605
n6.
A true poet may treat unliving things (bhévdn acetandn api) 639.
Ab merchant, how should we have ivory (vdniaa hattidanta) 385, 687, 688
n7.
Ab verily, your courage must be envied! (oho batdsi sprhaniyaviryah) 467,
468
Ab, the cruelty of worldly life, (aho samsdranairghmyam) 160.
AU times of happiness are passed, (atikrantasukhah kalàh) 457, 458-459.
Alone the god of the flowered bow (sa ekas trini jayati) 148.
Although his friends have waked him, (dhüto ‘pi sahdyair) 147, 148-149.
Although with feigned anger, (krtakakupitair báspámbhobhih) 396, 397,
398 n3.
Although your face is afflicted by anger, (isákalusassa vi tuha) 343, 344.
And as the fearsome sound of Arjun's bow was heard, (samutthite dhanur-
dhvanau) 517.
764
Inder of First Lines
And the blessed Vasudeva, (bhagaván vdsudevas ca) 691, 692.
As by its flame of glorious light a lamp, (prabhámahatyá fikhayeva dipah)
607, 608-609.
As even without a necklace (tasyá vindpi Adrena) 294, 295-296, 300, 304
n4.
As he holds in his hand the discus “Beautiful” (slaghyásesatanur sudaríana-
karoh) 297,306.
As I am a weak woman, (ekdkini yad abald taruni) 166, 168 n3-4
As occasion is offered by causes and effects, (purusdrthahetukam idam)
$19, 520 n5.
As Siva, favoring his devotee, (pratigrahitum pronayipriyatuat) 314.
As some lover brought by many prayers (tats tair apy upaydcitarr) 125,
126.
As the slender chest of young girls (ubbhinnakudbhod) 687, 688 n8.
As the sweet-smelling season begins, (surabhisamaye pravrtte) 687, 688
n6.
As the young wife (vánirakudarigoddina-) 361.
At Bhattendurája's lotus feet | heard (bhattendurdjacarandbja-) 43, 45 n2.
At the end of many births, the man of knowledge (baAtindm janmandm ante)
697, 700 n6.
Attentive youth (sáaroviinnajovvana-) 322, 324, 687.
Blacking out the sun with aerial chariots (samsarpadbhih samantót) 519.
bodies fanned by the flapping, bloody wings of vultures, (sasonitaih krovya-
bhujém sphuradbhth) $27, 528-529.
Bow down to the sole refuge of men, the everlasting, (sarvaitasaranam
eksayam) 309, 310-311.
Brother-in-law, your wife (khanapéhunid deara) 645, 646-648.
[But] if tt were not thus, (yadi na syét) 51, 53 n7.
But if your heart is filled with Siva, (vastutas sivamaye Ardi sphutam) 726.
But Siva, stirring slightly from his calm (haras tu kiricit parivrttadhairyas)
314.
By the imperious command of his discus stroke (cakrabhighdtaprasabhd-
jfayaiva) 276, 277.
By use of the rasas, things that have been long seen (drstapürvà api Ay
arthdh) 686.
Can she be angry (tisthet kopavasát probhávapihità) 215.
Cl ity in all then types of touch (vyaktir vyarijanadhátuna) 519.
Coins, whose bodies are weary (cáianakaraporampara-) 699, 701 n15.
“Come here! Go! (eh: gaccha patottistha) 492, 493-497.
Dasaratha was like Rama, (rāma iva dasaratho 'bhud) 152, 153 n9.
766 Indez of First Lines
Did not your eyes rain moisture (drstir námrtavarsini) 444.
Don't block my way; move on. (mà pantham rundhi no) 461, 462 nl.
if he bore not (indivarodyuti yadá bibhryán na laksma) 475.
irmness, forbearance, self-control (dÀrtih ksamá dayé saucam) 371, 372,
373.
Flying about the ketaka trees, (dhundullanto marihis)) 350, 352 n2-5, 353
n6-7.
for He is the truth, (sa Ai satyam) 692.
For putting a fence around this badari (uppohajóáe asohinie) 633, 634-
635, 654.
iving joy to all creatures (dattanandóh prajéndm) 303, 304 n3, 306, 548,
549 n3.
Go away! Don't wipe (osaro rottum cia) 460, 461.
Go somewhere else, you innocent puppy. (annatta vacca bàlaa) 462, 463.
Go your rounds freely, gentle monk; (bhama dhammia visaddho) 83, 84-98,
150, 151, 168 n4, 169 n5, 462 n1, 550, $58 n3, 618.
Go, and let the sighs and tears (vacca maha vvia ekkei) 100, 101.
God made space too small; (alpam nirmitam dkdfam) 603
Happy is he who strolls within the rooms (prerikhatpremaprabandha-) 364,
365 02-3.
Having his small intelligence refined — (srisiddhicelacaronábja-) 726, 727 n6
Having paid homage to Narayana, (ndrdyanam namaskrtya) 697-698.
He can express all Hayagriva's virtues (sa vaktum akhilañ sokto) 337, 338.
He reckoned not expense of beauty's substance (ldvanyadravinavyayo na
ganitah) 625, 627 06-9, 629-631, 634.
He seems to me the equal (phainetai moi kénos) 39.
He who brought you back to life (pránà yena samarpitàh) 162, 164 n5
He who destroyed the cart and is unborn (yena dhvostam ano 'bhavena)
292, 293, 300, 306.
He who has bought his greatness by his valor (svatejahkritamahimá) 680.
He who has kissed a fece (osurusumhide) 216, 219 n8.
He who is first is first indeed. (yah prathamah prathamah sa tu) 679, 680
n2, 681
He who shows no respect to the teacher (avajfiaydpy avacchádya) 151, 153
n2. Hilari
Her beautiful opening smile, (savibhramasmitodbhedd) 679.
Her face was bowed in shyness (vriddyogdn natavadanayd) 395, 396, 555.
Her lover, reaching her high flowers from a branch (prayacchatoccaih kusu-
mani manini) 621, 622-623, 628
Indez of First Lines 767
Her smile is half innocent, (smitam kincinmugdham) 679, 680 n1, 681, 682
n3.
Here is the hand that drew off my belt, (ayam sa raganotkarsi) 499, 500
nl, 501
How can a king of the Lunar Dynasty do a forbidden deed? (kvdkdryam
$osolaksmanoh) 216, 219 n10, 489, 490.
How can it be that you who lifted (liládádhagguvudha-) 449, 450 n3, 451
n4
How can you be deceived (amum kanakavarnábham) 450, 451 o4.
Hunger, thirst, lust, envy, and a fear of death: (ksuttrsnókámamátsaryam)
699.
I, Abhinavagupta, praise God's perceptive force, (prájyam prollàsamátram)
366, 367 n2.
Iam adeep man. (gambhiro ‘ham na me krtyom) 316, 317 n2.
l am weary from much painting of the world, (yé vyópáravati rasán) 12,
653, 654-659. -
I bow to Sáükari Sakti, (krtyapaficakanirvaha-) 677, 678 nl.
I call to mind the Goddess (smarámi smarosamAára-) 369.
I cannot bear to lose my love (ayam ekapade tayá viyogah) 463, 464.
I give my praise to him (korpuro iva dagdho 'pi) 148, 149 n3.
I have kept this garland woven by my love (dayitayd grathità srag iyam)
265.
I bave spent the day in gazing at her moonlike face, (tadvaktrenduvilokanena
divaso) 444, 445 n5.
I know youth to be the house of passion, (rágasyáspadam ity avaimi) 519.
I merely heard her name (durékarganamohamantro iva) 107, 111 n4, 217.
I praise the Fourth Power, which enables (spAutikrtárthavaicitrya-) 725,
726 v4.
I praise the magic branch that bears (yd smaryamdnd sreyémsi) 201.
I praise the Mediating Power, (dsutritandm bhedéndm) 674, 675 n7.
I remember before the churning of the sea (saggam apdrijdam) 161, 162,
163 n4.
I see your body in the syámá vines, (syàmàsv arigam cakitoharinipreksane)
288, 289.
I will not crush in my anger a hundred Kauravas in battle (mathndmi kau-
ravasatam samare na kopat) 619, 620 n10.
I would rather be born somewhere in a forest (jdejja vanuddese) 341, 342.
Tf all poetic qualities (samastagunasampadah) 242.
If fate will have it that I am not born (prátum dhanair arthijanasya) 379,
380-381, 549 n5, 550-551.
If I slept, I should doubtless dream about the queen — (devisvikrtamánasasya)
445, 446 n7.
768 Indez of First Lines
If in my longing (cham tvám yadi nekseya) 143
If it is admitted that one poet at least (vàlmikivyatiriktasya) 710, 711 n3,
713.
If the poet writes of love, (Srvigdri cet kavih kávye) 639, 640
If the rays of the moon are pencils of ambrosia (Sitdmsor amrtacchaté yadi
karéh) 289, 290.
If what is within the body (yadi ndmdsya kéyasya) 51, 53 n6
In anger she has bound him (kopdt komalalolabdhulatikdpdsena) 287, 288,
490, 491 n2, 512, 654, 656 n6.
In auturnn lakes are ever filled with geese, (sardmsihamsaih) 147 nl.
In poetry's endless worlds (apáre kévyasamsdre) 639, 640.
In spring the Malabar wind, (candandsaktabhujaga-) 343, 344-345
In this great disaster you are now all that is left (vrtte 'smin mahdpralaye)
381, 382, 686, 688 a1.
In what is night to all creatures (yd nisà sarvabhütánàm) 376, 377.
Infatuation creates desire (mado janayati pritim) 152, 153 n8.
Is this her band, or might it be (tasyáh pánir iyam nu) 327, 328 n2.
lt is already a humiliation (nyakkdro hy ayam eva) 453, 454-457, 624, 626
nl, 648.
lt is bursting with new buds and pale of bue; (udddmotkalikim vipdndura-
rucam) 278, 279.
It is not so much that at first the fool imagined (etat tasya mukhát) 160,
161, 163 n2.
It suffers pressure for others’ sake, is sweet when broken, (parárthe yoh
pidém) 179, 180 n6, 182, 632, 633 n2.
Its waves are her frowns, (tararigabhruübharigà ksubhitavihaga-) 246, 247,
682, 683 n3.
Knowing that her gallant had set his heart (sariketakdlamonosam) 316,
595, 596 n3, 618
Lady Autumn beautifies the moon (aindram dhanuh póndupayodharena)
144, 145 n3
Leaving his mortal body at the junction (tirthe toyavyatikarabhave) 487,
488.
Let others thus compare (emea jano tissá) 374, 375.
Lucky man! Her side, (s1jai romaricijjai) 693, 696 n19, 698.
Many times you touch (calápaárigàm drstim sprsasi bahuso) 274, 275, 653-
654, 656 n2
May both sets of the sun god’s feet lead you to welfare (kham ye 'tyujjvala-
yanti) 309,311.
May he protect you, (sa pátu vo yasya hatávasegás) 242, 243, 244 n9-10.
Inder of First Lines 769
May you never find honor, Nisáda, (má nisdda pratisthám tva) 113-114,
115, 116-119.
Meanwhile the long period named Summer, (atrdntare kusumosamayayu-
gam) 82-93, 302, 303-308.
Moon-faced she is, (sosivadanasitasarosija-) 154, 155.
Mother-in-law sleeps here, I there: (attá ettha nimojjai) 14, 98, 99-100,
167.
“My child, come hither and be not distressed; (vatse må gd visddam) 318,
319-321.
“My dear traveler, what causes this sudden collapse?" (bho bhoh ki,
akénda) 143, 145 n2
My eyes with difficulty pass her thighs (krechrenoruyugam vyatitya) 218,
219 n16.
My groans are like your thunder; (dkranddh stanitair vilocana-) 284. 285
n5, 286.
My ministers persuaded me to live (tvatsampráptivilobhitena) 445.
My philosophy, into which the brightest minds (anadhyavasitévagéhanam)
626, 627 n10, 630-632.
My son, who once with a single shaft (korinivehavvaaro) 687, 688 n9, 689.
Neither at home nor when abroad (grhesv adhvasu vd nénnam) 151, 152,
153 n3.
Night is ennobled by moonlight, (candamaüehi nisá) 329, 330.
Not fire or wind (md bhavantam analoh) 349, 350, 352 n1.
O amaranth, you will lose the joy (kurabaka kucághátakridá-) 496, 499 n2.
O Auntie! Without touching the lotuses (kamolàarà na malid) 358, 359
n1, 360.
O clever lover, to apologize (hiaatthdbiamannum) 339, 340 n2, 341.
O farmer's bride, (uccinasu padickusumam) 362, 363.
O foremost of the numerous entourage of Love, (visamakéndokutumbaka-)
365.
O KeSava, my eyes were blind (drstyd kesava gopardgahrtayd) 300, 301-
302, 306, 318, 320, 321 n8, 618.
O moon-crested lord of my life, (tvám candracüdam sahosá sprsantf) 532,
533 n1, 534 n2.
Of Madhu's foe (svecchdkesarinah) 43, 44-47.
On bodies soiled with dust they looked, (bhürenudigdhán navapdrijata-)
527, 528-529.
On one side his beloved weeps, (ekkatto ruai pid) 508, 509 n2, 510.
On seeing the village youth (grámatarunam tarunyá) 168 n3.
On these days that rumble with fresh clouds (ahinaapaoarosiesu) 663, 664
n3-4, 666-668.
770 Indez of First Lines
On this reservoir of nectar, whose bold and lovely curve (yah kdlégurupate
bhariga-) 350, 351, 353 nB-12.
On this sand bank of the Saray (jyotsndpuraprasaradhavale) 332, 334 n8.
On what mountain, (sikharini kva nu ndma) 173, 174 n2, 175-177, 189,
190, 194, 322, 323, 384
On which your friend the peacock perches, (télath fiijadvalayasubhagaiA)
459, 460
Once, when people saw a man of virtue (ye jivanti na mánti) 467, 468.
Opening by the stroke of her beauty (svaficitapaksmakapdtam) 447.
Prompted by intimacy and by Love's command, (visrambhotthé manmathé-
jndvidhdne) 614, 615
Prompted by the thirst of these children, (vdgdhenur dugdha etam hi) 120,
121, 122 n2.
"Rádhá is hard to please, most favored sir, (durdrddhd rádhá subhaga) 624,
626 n1, 628.
Remember as Kama your lover, (smara smaram iva) 155, 157 n3-4.
Rice grains lie scattered at the foot of trees, (niváráh fukagarbhakotaro-
mukha-) 464, 465-466.
Rubbing one nail with the tip of another, (nakham nakhdgrena vighatta-
yanti) 117.
Say, bappy friend, if all is well still with the bowers (tesdm gopavadhivildsa-
suhrdám) 34, 246, 247-248, 649, 651-652.
Seeing that the attendant had left the bedroom, (fünyam vásagrham) 17,
682, 683 n2, 684.
Sega, Himülaya, and you are great, (Sego himagiris tuvam ca) 686, 688 02.
Shall they be safe while I still live? (svasthd bAovantu mayi jivati) 469,
616-620.
She breaks the necklace from her neck (kanthdc chittváksamálá-) $08, 509
n3, 510.
She freezes like a deer fascinated by a song; (kurarigivérigéni) 615,616 n3.
She had suffered in his absence (katham api krtapratyápattou) 422. J
She turned her face aside, with its long lashes, (muhurarigulisamurtddharau-
sham) 464.
She was the meeting place as it were of contradictions, (samaváya iva viro-
dhindm padürthánám) 309, 310. i
ince fruit depends on fate, what can be done? (devudettammi phale) 338?
339 n1 340.
So human is the guise i ich you serve (manusyaurttyd samupdcarantam) `
466, 467. 1
So I am an adultress? Come off it, chaste wife! (dma asaio orama) 616)
617 n2, 618, 620 n6-7. T
Indez of First Lines
Stay not at the burning ground (alam sthitvd $masáne) 450, 451 n7
Sweet lady, the antelope of time does not run backward. (na mugdhe praty-
etum probhavati gatah) 480.
That disenchantment does not arise (jarájirnasarirosya) 700.
That house with crumbling walls, and now (tad geham natabhitti
idam) 470, 471-472.
That which was a subject of controversy, (vimativisayo ya ástn) 592.
"That's where my aged mother sleeps, and there (ambd fete ‘tra vrddha)
318, 319 n4, 320-321.
The asoka shamed the ruby's red, (asokanirbhartsitapadmarágam) 705.
The authors of great works, (upeyusdm api divam) 71.
The bride has lowered her lips to her beloved's face, (nidrdkaitavinah priya-
sya vadane) 682, 683-684.
The brutal war-club whirling in my arm — (caficadbhujabhromitacanda-) 34-
35, 255, 256-258
The cloud serpents pour forth water (bhrami tim alasohrdayatàám)
298, 299, 306, 490, 491 n1.
The creator used painstaking care, (sarvopamádratyasamuccayena) 704.
The cruel demon treated you as one expects (protydkhydnarusah krtam)
373, 374, 375.
The emotions arise from peace, each from its (svam svam ni ittam dsádya)
$21.
The erotic, comic, tragic, and heroic, (Srvigdrahdsyokaruna-) 110.
The Eye which was here employed, (àánandavardhanavivekavikás:-) 725,
727 n5.
The eyes of warriors take not such joy (virónam ramai ghusina-) 335, 336.
The face of early spring is decked with mango buds (cdarikurdvaamsam)
382, 383.
The floods level out high and low; (samavisoronivesesà) 470, 471.
The fragrant month prepares, (sajjehi surahimāso) 322, 323, 383, 687, 688
nS.
The great earth, lord, engirdled by the sea, (dsin ndtha pitámaAi) 166.
The hunter's wife strolls proudly (sthipicchakannapurd) 322, 324-325, 386
The joy of pleasure in this world (yac ca kdmasukham loke) 18, $20.
The lotuses have not been sullied: see “O Auntie! Without touching the
lotuses....”
The mango tree puts forth (arikuritah pallaviteh) 348, 349 n2.
The marks of teeth and claws, given (dantaksatáni karajais ca) 663, 664-
667.
The masses have no care of quality (hoi na gunánuráo) 156, 158 n8
The matrons placed her facing east (tám prárimukhim tatra nivesya) 705.
The moment the golden deer appeared, (jhagiti kanakacitre) 393 n1
772 Indez of First Lines
The more the world's affairs (yathd yathá viparyeti) 691, 696—697.
The mountains made Himálaya their calf, (yam sarvafailóh) 120, 121 n4.
The passing of time is poison to some, (visamaio [vio] kina vi) 378, 379
The playful gesture of one man produces (Aelápi kasyacid acintyaphala-)
351, 353 n13.
The pond lily circled by moss is charming; (sarusijam anuviddham) 371,
372 n3, 373.
The pond-kings were fanned by autumn (rdjahamsair avijyanta) 140, 141
n7, 602, 603, 605 n2.
The reddening moon has so seized the face of night (upodharágena vilola-
tárakam) 137, 138-141.
The right path to the essence of true poetry (satkávyatattvanayavartma-)
723, 725, 726 n2.
The rooms are blazing on all sides, (sarvatro javalitesu vesmasu) 444, 446
n6.
The sage Rama, who had strayed into evil ways (fatrucchedadrdhecchasya)
150.
The shoreline suffers sharply in the summer heat, (yatheyam grigmosgma-
vyatikaravati) 476 n6.
The slender damsel heard hi in bed (yáte gotraviparyaye) 215, 218
n4.
Tbe sun has stolen our affection for the moon, (ravisarikrántasaubhágyos)
15, 209, 210-211, 550-551, 567, 656.
The sun still shines, (àdityo ‘yam sthito mudhdh) 450, 451 n9.
Tbe sun with lessened splendor (ayam mandadyutir bhdsvan) 608.
The sunset is flushed with red, the day goes ever before, (anurdgavati san-
dhyd) 22, 23, 141, 142, 144, 595, 596-599.
The wind of doomsday, whose fierce blast (no kalpápáyaváyor adayoraya-
dalat-) 284, 285.
The winning gestures of loved women (na a tána ghadai oh’) TOS, 706, 707
23-4.
The women of the Triple City wept from lotus eyes (ksipto hastdvalagnah)
24, 46 n9, 238, 239-244, 492-497, 499-501
Their hearts once bent on theft of those gems (tam (dno sirisahoara) 335,
336-337
Then came the daughter of the mountain king (nirvánabhüyistham athásya
viryam) 314.
There are a hundred elephants on the tip of my finger (arigulyagre karivara-
satam) 86, 581
There, from the Sipr&, every dawn a breeze (dirghikurvan patu madakolam)
659, 660-663.
There is a garden of the gods called poetry, (ity dklistarasdsrayocita-) 723,
724-725.
Indez of First Lines 773
These buds, which being swallowed by the wild geese, (hamsdndm ninadesu
yaih) TOT, 708 nl.
These glances of the long-eyed maid (provitanilotpalanirvisesam) 155, 156,
158 n7.
These things which seem so beautiful achieve (ami ye drsyante nonu sudjo-
garüpàh) 632, 633 n3, 634.
They are high, with flashing necklace (unnatah prollasoddhárah) 302, 304
n2.
They lav upon the bed each turned aside (ekasmin sayane pardrimukhatayd)
107, 108, 111 n6-7, 216.
They rise and sink together, ((ulyodoydvasanatvót) 155, 157 05-6.
They serve even kings, (rdjdnam api sevante) 625, 626 nS, 629, 631 n2-5.
They walk the ground about a forest fire, (krámontyaA ksatokomalánguh-
galad-) 499—500, 501.
They who take joy in your success (ye yanty obhyudaye) 161. 163 n3
This Eye, by surveying all the varieties (kávyáloke prathám nitón) 674.
This is not age; the angry snake of Death (jará neyam mürdhni) 700, 701
n18.
This is not the buzzing of a bee, (neyam virauti bhrrigali) 146, 147 n3.
This is the whole of figured speech; (saisd sorvaiva vakroktir) 602, 604
This is well done, O champion (bhaavihalarakkhanekoko-) 699. 701 nl4.
This poet does not ask it of the good (sojjanàn kavir asau na yócote) 726.
This slender vine with its rain-wet leaves (tanvi meghojalárdrapallavatayá)
246, 247.
Though [ may have acted out of line, (Aumsavahatthioreho) 449, 451 n5-6.
Though the sky is filled with drunken clouds (gaanam ca mattamehom)
211, 212.
Three men reap the earth (suvarnapuspám prthivim) 173, 174 nl, 175-
177,,189, 194, 575-576.
Thus did the heroes then, reclining upon couches (vimdnaparyankatale ni-
gannah) $27, 528-529.
To be at each moment ever new (ksane ksane yan navatam upaiti) 706.
Troop of delights, who storm the hearts of men (bhávavráta hathdj janasya)
162, 163, 164 n6, 169 n7.
Truly fair women are objects of delight (satyam monoramáh kamáh) 384,
532, 533-535.
Trwy insensate is che ocean (lávanyakantipariprstadirimukhe 'smin) 331,
332-334.
Tum back, I beg you. You are making trouble (de à pasio nivattasu) 101,
102-103, 167.
Turn to forgiveness. Show happiness and leave your anger (prasáde vartasva
prakataya mudam) 479.
7" [nde. v, Firs. senes
Until he is filled with this rasa (yóàvat purno na caitena) 116.
Victorious is the goddess Speech, (atahatthie vi tahasanthie) 685, 686 p2.
Victorious is the great sage, (munir jayati yogindro) 693, 695 n18, 698.
Victorious is the Muse's double heart, (apürvam yad vastu) 43, 45 n1.
Virtues blossom (tālā jdanti gund) 207, 208-209.
We have seen lovers carried together (smaranavanadipürenodhah) 398,399.
What an unique river of allurement is this, (lávanyasindhur aparoiva) $595,
596-599, 605, 606 n15.
What good is done by telling on other wiv (kim vrttántaih paragrhagatath)
165, 168 n2.
Whatever man proud of his strong arm. (yo yah astram bibharti) 253,
255, 256 n4, 257-259, 403, 410, 417.
When darkness drops her garment, straightway the sun god, (prabhrasyaty
vttoriyatvis) 466.
When I would paint you as you stood (tvm àlikhya pranayakupitam) 423.
When Madhu's foe had left for Dvàrakà (yáte dudravatim) 109, 112 a15-
16
When she blessed the farmer, saying (larighiagaaná palakilaóu) 642, 643
n$.
When the many rose-apples ripen in the thickets (goldkacchakudarige) 642,
643 n7.
When the sage's words come true, my love (tathábhüte ¢ ın munivacasi)
445, 446 n8.
When the talk (krte varakothálápe) 687, 688 n4.
When we bave the fair clarity of her face, (tasyás ton mukham asti) 143,
144.
When you put on your armor, who could be (koh sannaddhe virohavidhurám)
371, 372 n2, 373
Where is the proud cheater of the dice game, (kartā dyütacchalónám) 649,
650, 652 n4-5.
Where the women have the [slow] gait of elephants (yat ca mátarigagámi-
nyah) 308, 309, 310.
Where young men with their wives enjoyed | (ramyá iti práptavatih patakah)
345, 346-348
Whether angry or pleased, (kuvido pasannáo) 179, 181
Whether hateful or whether dear, (na ceha jivitah kascit) 450.
While the heavenly visitor was speaking, Parvati, (evamvádini devargau)
311, 312-315, 563, 621, 623 n4, 628, 645, 686, 688 n3.
White herons circle against dark clouds | (snigdhasyámalakántiliptaviyuti)
34, 204, 205-209, 645, 646 n6, 647-648
“Who are you, sir?” “I will say it; I am a thorn tree (kas tvam dhoh
kathayámi) 633, 634
Indez of First Lines 775
Who would not grieve, fair lady, to see your face (anavaratanayanajalalava-
nipuna-) 403, 404
Who wouldn't be angry to see (kassa vá na hoi roso) 103, 104-105, 167,
363.
Whose war elephants are his mighty arms (camohiamónasokaricanaparikaa-)
298, 299, 301.
Why do you laugh? You will not get away again (kim hásyena na me pra-
yósyosi punch) 34, 235, 236-238, 243 nl.
“Why should he, who has attained to royal glory, (práptaórir esa kasmat)
330, 331-332, 334 n2-7.
Will the world be clear even by moonlight, (kim locanam vind loko) 199,
200 n5.
Wilting at either end (parimidnam pinastanajaghanasarigád) 178, 179 n2,
181, 365, 567
With a newly Bowered vine (ajjáem paháro) 179, 181
With balf-closed eyes, lazy with wine, (nidrárdhanimilitadrso) 200.
With its enraptured sound of doves and eager peacocks, (madamukhara-
kepotam) 465 n2.
With its many curling waves for frowns (ndndbhangibhramadbhth) 682,683
n3.
With Laksmi for daughter and Visou for son-in-law, (lacchi duhidá jémduo)
600, 601.
With locks engoldened by the pollen (mandhárakusumarenupirijanitálaká)
403.
“With this, touch the moon in your husband's crest,” (patyuh strascandra-
kalm anena) 621, 622-623, 628.
Women, kings, poison, fire, (striyo narapatir vohnir) 426.
Words appropriate to each character (aucityam vacasám prakrtyanugatam)
434-435.
You are rakta with your new blossoms (rakt tuvam navapoallavair aharn api)
280, 281-285.
You kiss a hundred times, (cumbiyjai saahuttam) 178, 179 n3, 181.
You were trembling; in your fear (utkampini bhayapariskhalitamsukanta)
392, 393-395
Your eyes are the chief embodiment of beauty's springtime | (kel
vibhromamadhor) 351, 352, 353 n14.
Your foot, O Mother, (teva satapatropatramrdutámras) 242.
Your hair was once well fitted for love's increase, (vasantamattáliparam-
paropamáh) 699, 701 nl6. d
Your pale emaciated face, (pánduksámam vaktram) 490, 491
Your palm erases from your cheek the painted ornament (kapole pattráli
karatalanirodhena) 269, 270-271
PRATIKA INDEX OF VERSES
Listed here, for the convenience of readers who have in mind the orginal text
of a particular verse, are brief pratikas of the text of each of the items included
in the preceding Index of First Lines, together with the first few words of the
corresponding entry in that index, which should be consulted for a list of the
pages on which the verse is translated, discussed, or referred to.
The entries are listed in Sanskrit alphabetical order. The pratikas conform
to the readings accepted in the present volume, as given in the Corrections of
the Kashi Text and in the notes on the passages in question.
arikuntoh pallavitah The mango tree
arigulyagre kari- There are a hundred
aydem paháro With a newly lowered
annatta vacca bólaa Go somewhere
atahatthie vi Victorious is the goddess
atikrántasukhaA kólàh All times of
alld ettha Mother-in-law sleeps bere
atrántare kusuma- Meanwhile the
anad^yavasitáva- My philosophy
anavaratanayana- Who would not
enurágavati sandhyá The sunset is
apáre kávyasamsáre In poetry's
apürvam yad Victorious is the Muse's
ambà Sete ‘tra That's where my aged
amí ye drsyante These things which
amum kanakavarnábham How can you
ayam sa rasanot- Here is the hand
ayam ekopode tayá I cannot bear
ayam mandadyutir The sun with
alam sthitué fmosáne Stay not at
alpam nirmitam akasam God made
avajiayápy avacchádya He who shows
asokanirbhartsita-_ Tbe asoka shamed
aham (vám yadi If io my longing
ahinaapacarasiesu On these days that
aho batàn sprhaniya- Ab verily, your
aho samsáronairghr- Ab, the cruelty
dkrandah stanitair My groans are like
Gdityo ‘yam sthito The sun still
Gnandavardhang- The Eye which
dma asaio So I am an adultress?
dsin nátha pitámaAi The great earth
Gsutriténém 1 praise the mediating
éÀuto 'pi se- Although his friends
wy aklistorosá- There is a garden
indivaradyuti yada Even if be bore
isákolusassa n Although your face
uccinasu padia- O farmer's bride
utkompini bhaya- You were trembling
uddámotkalikám It is bursting
unnatah prollasad- They are bigh
‘upeyusam api divam The authors of
uppahajéée osohinie For putting a
upodharágena vi- The reddening moon
ubbhinnakuübhoà As the slender chest
ekasmin Sayane They lay upon
ekakint yad abalā As [ am a weak
ekkatto ruai pid One one side bis
etat tasya rnukhát It is not so much
emea jano tissā Let others compare
776
Pratika Inder of Verses
evamvadins While the heavenly
chs gaccha patottistha Come bere!
aindram dhanuh Lady Autumn
osara rottum cia Go away! Don't
osurusumhide He who has kissed
aucityam vacasám Words appropriate
kah sannaddhe When you put on
kanthác chittváksamólà- She breaks
katham ap krta- She bad suffered
komalóarà na malið The lotuses have
kapole pattrali Your palm erases
karinivehavvaaro My son, who once
kartā dyütacchalàónám Where is the
karpüra iva dagdho 1 give my praise
kas tvam bhoh Who are you, sir?
kassa và na hot Who wouldn't be
kávyáloke prothàm nitan This Eye
kom locanam vind loko Wil the world
kam vrttdntath What good is done
dnm hayena na me Why do you laugh
kururigivárigáni She freezes like a deer
kurobaka kucágháta- O amaranth,
kuviáo pasannào Whether angry or
krechrenoruyugam My eyes with
krtakakupitair Although with feigned
krte varokothalape When tbe talk
krtyaparicaka- | bow to Sáükari
kelikandalitasya Your eyes are
kopát komalalola- In anger she bas
krámantyaA ksatakomalà- They walk
kvókaryam faía- How can a king
ksane ksane yan nava- To be at each
knipto hostávalognaA The women of
ksuttrenákáma- Hunger, tbirst, lust
kham ye 'tyujjvalayantı May both sets
khanapahunid deara Brother-in-law,
goanar ca matta- Though the sky
gambhiro ‘ham [am a deep mao
grhesw adhvasu và Neither at home
golakacchakudarige When the many
grématarunam tarunyà On seeing the
cakrabhighata- By the imperious
caricadbhuyabhramite- The brutal
candonásaktabhujoga- In sprog the
candomaüehi nisé Night is ennobled
camahiaménasakaricana- Whose war
calapdrigam drstim Many times you
¢éianakaroparampara- Coins, whose
cumbigjai saaħuttam You kiss a
cūarkurávaamsam The face of early
jardyirnasarirasya That disenchant-
Jord neyam mürdhni This is not age
jüejja vanuddese I would rather be
Jyoisnápuraprasara- On this sand
ti kanakacit
dhundullanto marvhisi Flying about
tathàbhüte tasmin When the sage's
tad geham natabhitts That house with
tadvaktrenduvilokanena 1 have spent
tom tāna sirisahoara- Their hearts
tanvi meghajalárdra- This slender vine
tararigabhrubharigd It waves are
tava Satapatropatramrdu- Your foot
tasyé panir iyam nu Is this her hand
tasyá vinápi hdrena As even without
tasyás tan mukham When we bave
tàm prürimukAim tatra The matrons
tālā jàanti guná Virtues blossom
tdlath fiijodvoloya- On which your
tisthet kopavasét Can she be angry
tirthe toyauyatikara- Leaving his
tesám gopavadhu- Say, happy friend,
tulyodayávasánatvát They rise and
tats tair apy upa- As some lover
trásákuloA poripoton A timid deer
tvatsamprdptivilobhitena My ministers
tvàm candracidam O moon-crested
tuvām ólikhya When I would paint
datténandéh projónám Giving joy
dantaksatan: karajais ca Tbe marks
Tio
dayitayó grothité 1 have kept this
dirghüturvan patu There, from the
duràárüdhà ródhá | R&db is hard to
dürákarsonamoha- 1 merely beard
dratapürvd opi By use of the rosas
tir námrtavarrini Did not your
drstyé kesava O Kedava, my eyes
de à pasia nivattasu Turn back, I beg
devisvikrtamanasasya If 1 slept
devvdettammi phale Since fruit
dharanidharandyédiund [n this great
dhrtih kamë Firmness, forbearance
nakham nakhdgrena Rubbing one nail
na ceha jivitah kascit Whether hateful
no mugdhe pratyetum Sweet lady,
néndbharigibhramadbhis With its
many
ndréyonam namaskrtya Having paid
nidrdkastavinah The bride bas
nidrárdhanimüuo- With ball-closed
nirvénabhiyistham Then came the
nivdrah fukagarbho- Rice grains lie
neyom vinuti This is aot the buzzing
no kalpápáyaváyor The wind of
nyakkáro hy ayam eva It is already a
patyuh firoscondro- — Witb this, touch
porórthe yah piddm It suffers pressure
porimlónam pina- Wilting at eitber
pénduksdmam voktram Your pale
purugdrthahetukam idam As occasi
protigrahitum pronayi- As Siva
protydkAyánarusoh The cruel demon
probhàmohatyá fikhayeva As by its
probhrofyoly uttariya- When darkness
proyacchatoccath kusuméni Her lover,
pravétaniotpala- These glances of
prusdde vartasva Turn to forgiveness
prüjyam prollása- 1, Abhinavagupta
práná yena He who brought you
prétum dhonaw If fate will have it
pràptosrir esa kasmét Why sbould be
prerikhatpremaprobandha- Happy is be
phainetas moi kénos He seems to me
bahünám janmanám ante At the end
bhoavihalarakkhanekata- This is well
bhagaván vasudevas And the blessed
bhattendurájo- At Bhattendurdja’s
bhama dhammia Go your rounds
bhávavráta hathaj Troop of delights,
bhávdn acetandn api A true poet may
bhürenudigdhón On bodies soiled
bho bhoh kim kim "My dear traveler
bhramim aratim The cloud serpents
manih $ánollidhah A jewel placed
mathnám: kaurava- | will not crush
madamukharakapotam Witb its enrap-
mado janayats Infatuation creates
manusyaurttyd samupé- So bumaa
mandhérakusumarenu- With locks
mahumaAu tts A man spends all
mā nisáda May. you never Gad
má pantham rundi no Don't block
má bhavantam anolah Not Gre or
munir jayati Victorious is the great
muhurafigulisamurté- She turned ber
yam sarvafaiáA The mountains made
yah kélégurupatira- On this reservoir
yah prathamah prothamaA He who is
yac ca kamasutham loke The joy of
yatra ca mdtariga- Where the women
yothd yathd viparyeti The more the
yatheyam grismogma- The sborelice
yadi na syát [But] if it were not tbus
yadi námásya If what is within
yad varicandhitamatir A scoundrel
yad visramya vi- A tremulouspess
yasminn asti na vastu A fool will take
yále gotraviparyaye The slender
yáte dudrovatim When Madbu's foe
yä nió sorvo- In what is night
ydvat puro na Until be is lled
yà vyéparavati rasán 1 am weary from
yà smaryomóná | praise the magic
ye jivanti na Once, when people
yena vastam ano He who destroyed
ye yánty abhyudaye They who take
yo yah $. tram Whatever mao
m
Pratika Index of Verses
"uktas (vam nava- You are rakta
‘amyé iti prápto- Where young men
"uvisarikrántasaubhágyas The sun bas
"ágasyáspadam ity I know youth
"4johamsair avijyanta The pond-kings
-àjánam api sevante They serve even
-6ma ivo dosarotho Dasaratha was
arighiogaané When she blessed
acchi duhidó jámáuo With Laksmi
ávanyakántipari- Truly insensate
Gvanyadravinovyayo He reckoned not
6vanyasindhur apa- What ao ubique
üódódhogguvüdha- How can it be
acca maha wia Go, and let the sighs
vatse må gő visádam My child, come
ram- Your hair was
/asantapuspábharanam The asoka
vastutas sivamaye But if your heart
iägdħenur dugdho Prompted by the
'ánioa hattidontà Ab merchant, bow
(énirakudárigoddina- As the young
ralmikivyatiriktasya IÍ it is admitted
nmatwüayo ya ásin That which was
nmánaparyarika- Thus did the heroes
Afrombhotthá Prompted by intimacy
nsamakandakutumbaka- O foremost of
nsomaio [via] kina The passing
nránàm ramai The eyes of warriors
mite 'smin maha- lo this great
maktır wyafiyanodhétund Clarity in
midāyogān nata- Her face was bowed
fatrucchedadrdhe- The sage Ráma
‘asivadandsita- Moon-faced she is
fikharini kva On what mountain
itàm$or amrtacchaté If tbe rays
nyam vásagrham Seeing tbat the
irWgárhásya- The erotic, comic,
rrgàri cet kavih If the poet writes
ieo himagiris tvam Sesa, Himalaya,
'yámasv arigam cakita- I see your
irisiddhicelacarand- Having bie small
Ülághyáiesatanum As be bolds
a ekas trim jayati
samsarpadbhih samantét Blecking out
soggam apürijóom I remember before
soriketakdlomanasam Knowing that
sajjanén kovir asau This poet does
sojjehi surahimaso The fragrant
satkávyatottvonaya- The right path
satyam manoroméh Truly fair women
samavisamanivvisesé The Boods level
sa patu vo yasya May he protect you
samaváya wa She was the meeting
Samastagunasampadah If all poetic
samutthite dhanurdhvanau And as the
sarasijam anuviddham The pond lily
sarámsi hamsaih In autumn lakes
sorvatra jvalitesu The rooms are
sorvaikasaranam Bow down to the
sarvopamédravya- The creator used
sa vaktum akhildn He can express
savibhrornasmitodbhedà Her beautiful
saSonitath kravya- Bodies fanned
sa ħi satyam For He is the truth
sdaravinnojowana- Attentive youth
sigjai romañcijja Lucky man! Her
sihipicchakannapüra The buater's
surabhisamaye praurtte As the sweet-
Suvarnapuspém prthivim Three men
saijá sarvaiva This is the whole
striyo narapatir Women, kings,
smigdhasyémalakénti- White herons
sphutikrtártha- I praise the Fourth
smaranavanadi- We have seen lovers
smara smaram iva Remember as
smarámi smarosam- | call to miad
smitam ki&cinmugdham Her smile is
svam svam numittam The emotions
svanicitapakymakapatam Opening by
svatejahkrita- He who bas bought
svasthá bhavantu mayi Shall they be
svecchdkesarinch Of Madbu's foe
hamsünám ninadesu yaih These buds
horas tu kiñcit But Siva, stirring
hiaatthámamannum O clever lover
humi avahatthareho Though | may
kasyacid The playful gesture
hoi na gunánuráo The masses bave
GENERAL INDEX
Numbers refer to pages. Technical terms are given in both Sanskrit and En-
glish with cross-references from one to the other. Page references are usually
listed only under the Sanskrit term.
A mere list of all occurrences of such a term as dhvani or rasa would be
of little use, as nearly half the pages of the book would be listed under each
term. Accordingly, I have tried to analyse by inset headings under such a
term the types and varieties of the concept which it denotes and the content
of statements made concerning it.
The abbreviation "n" following a page number refers to a note on that page;
“(q)” following a page number means that the author or work named in the
entry is quoted on that page. The abbreviation “q.v.” after a word means
tbat one will Gnd further information and page references under that word.
Note that in the transliteration of Sanskrit words nasals are assimilated
witbin a single word, wherever permitted, to the following letter. Thus, for
example, one should look for Sankara, sarijnià, sandhi, not Samkara, samjñňā,
samdhi.
& according to Abbinava used in Pra-
krit in the sense of távot, 102.
aberration, see virüpa.
ébhàso (imitation), 217. See also
bhávdbhása, rasábháso, ratyábhása,
$rrigárábhása.
abhidhd (direct denotation), 13, 46 07,
70, 175.
depends on a conventional associ-
ation of word and meaniog and
therefore conveys seases of a gen-
eral, not particular, nature, 85-87.
doctrine that the abhidAá ceases
after denoting its obj t, 92 n2.
incapable of fucoishing simultace-
ously tbe multiple senses given by
suggestion, 206, 224.
Prabbákara's doctrine, refuted by
Abhinava, that the abhidhé contin-
ues like the course of an arrow, 89,
96 026.
abhidhénasakti, same as abhidháfakti
55$.
abhidhdsakti (power of denotation),
defined 88, 111 n8. See also vóca-
katva
Abhidhávrttimátrkà, 26, 29, 67 n4.
abhidhdyakatva (denotative power),
221
abhidheya (the subject to be treated),
one of the anubandhas, 52 al, 725,
726 a2
abhihiánvayaváda, MImámss doctrine,
84-89, 712
abhildsa (desire), 109, $96, 597.
equivalent to roti, 112 012.
General Index
abhildyaripralambha, 264 02, example
264, 275.
Abhinaoda. 27, 29.
Abhinavabharutt, 26, 31, 73 210, 103
second n], 219 n12, al4, 227 08,
09, 229 n22, 230 032, 231 n40, n41,
440 n4, 441 07, o8, n9, 442 014,
017, 480 o$, $23 n3, n6.
vegupta, 1-39 passim, especially
30-37.
verses of Abhinava quoted in his
Locana: 143, 154, 162, 242, 289,
351, 699 (two verses), 700.
ab^inaya (performance), acting out a
verse by means of gesticulation
and expression, 279, 279 ol, 416,
493, 196497.
abhineydrtha (dramatically represent-
able sense), 413."
used as a general term for plays, 419.
abhisdritd, 101 second nl, 179 03.
ebhivyakti (manif tation), 221, 227
alo, oll.
absurdity and meaninglessness, disti
guished, 93-94 29, a10.
acetana (inseatient), portrayed as
sentieot, 10. See under “cetana
and acetona”
in a play, see anukartr.
adah id the sense of idam, 229 027.
adbhutarasa (rasa of wonder, the mer-
vellous), 16, 256, 262, 270, 631.
characterized by ojas, 403, 468 frst
al, 470, 471 o3.
in the Nágádnanda, $19.
is compatible with virornsa, 479,
506-507.
used in subordination, 700, 701 n18.
Sdharddheyabhdva (the relation of
superstratum and substratum),
402.
adhikdra, S2 al.
adħrti (frailty, lack of Érmoess), 109.
adhyavasdyo (diligent resolve), 46 n4.
édidipaka (dipaka occurring ib the first
quarter of a stanza), 153 o8.
781
adjectives, may be used ia the sense of
abstract properties, 44-45, 46 210,
333.
when used visesanatayd they desig-
nate a Quality; when used videfya-
teyd they designate the qualified
substance, $29 n3.
adventitious mark, see upalaksana.
aesthetic efficacy, see bhávond, bhávaka-
tva.
aesthetic enjoyment, see dsvádo, bhoga,
bhoktrtvo, camatkdra, rasand.
affective meaning (one of Abhinava's
explanations of bAdkta), 6S.
Agastya, 695 018.
agitation, see óvega, samrombha.
Agnipurdna, 6S 215, 639 a3.
agnir ménevakah (tbe brabmia boy is a
Gre), used as example of atyante-
hroskrtavócya dhvani, 569, $70,
$71 n7. See also simho batuh.
okolusodakodrotdnta (analogy of water
pervading a dry cloth), 259, 260
n2.
ákárikeà (expectancy), 129.
akhanda (unbroken, synthetic), see
wader àsváda.
&kAydyikd (type of tale), 419, 420,
424-425.
dkgepa (a certain figure of speech: bint
ia the form of a denial, feigned or
pregnant denial, reticence), 135,
607, 610, 699, 701 n17.
a, 142 03; Bbümaba's def-
ion, 142, 337 n2; Vamana’s
definition, 142 a3.
exampl , 141, 143-144.
suggestion of dksepa (dkyepadhvani),
331-338.
aksipta (implied), 292, 294, 376. See
also sémorthyakgipta,
alako, 385 nl.
alaksyakramavyarigya, 272, 646 05, n6.
Same as osamlakgyakrameavyangyo,
qv.
Glambanavibhdoa (objective determi-
nant), 16, 17, 46 n4, 115, 116, 176,
dei
8. ‘General fnaez
221, 248, 314. 375, 534 02, 666
See also vibháva.
alarikéra (ornament, &gure of speech),
23, 51, 61 n2, 198, 261
divided into fabdàlorikáros (figures of
sound) and orthálorikáros (Ggures
of sense), 63 03, 220.
limitations aad circumspection in the
use of alarikóras, 268-290, 399.
subordinate to an alarikdrya, 81, 82,
83 n3, 250, 263; a subordinate part
(origo) of dhvani, 165, 595, 598;
must be dependent on a rasa, etc.,
240, 272, and in conformity with
the rasa, 428, 447
suggested, 326-363, by the situation
(vastumétra) 355-356, by an
express figure of speech, 3308.,
3S6ff., 601-609. Non-suggestive
olarikdras are poetically useless,
610.
V&rmana's opinion that the olarikáros
give added beauty to the gunas,
$33.
varieties of clarikdras are innumer-
able, 711.
vyarigya: alankáras are one of the
three types of things which can be
suggested (vyarigya), 80-81, 175,
S64, 583, 596. See also alarikéro-
dhvani
For individual figures of speech, see
dksepa, anuprdsa, apaAnuti, apro-
stutoprasamsá, arthántaronyása,
atiayokti bhávikà, citrobandho,
dipaka, ekadesivivartirüpaka. hetu
kàwyaAetu, kávyaliriga, málopamá.
nidaráand, parydya, paryáyokti,
prativastipamd, preyas (or preyas-
vin or preyo'larikdra), rasanopamd,
rusavat (or rasavadalarikdra), rū-
paka, sohokti, samáhita, samásokti
samsrsti, samuccaya, sandeha,
sarkara, tulyayogitd, udáharona,
upamá, upameyopamá, vakrokti,
vibhávaná, virodho, virodhábhàsa,
wifegokti, vydjastuti, vyatireka,
yomaka, yathdsarikhya.
alarikáradhvan: (suggestion of a figure
of speech), 10, 43, 45, 47 012, 71,
73 n14, 80, 10S, 156, 325-363. One
of the three types of dhvani as cat-
egorized by result (see dhvani), 80,
81; as categorized by intention and
process, it always belongs to the
type samlaksyakromadhvoni, q.v.,
106. See also under arthasakti
and sabdafaktimüla.
examples of, 303, 304, 306. Exam-
ples of the suggestion of iadi-
vidual alonkáros: rupakadAvani,
330-334, uparaádv., 337-338,
arthántoronyásadhv., 338-41,
dipakadAv., 349-350, aprostutapra-
Jomsddhv., 350, apahnutidAv., 350,
pratwastüparnádAv., 351, hetudAv.,
352, tulyayogitádhv., 382.
regularly ends up in, of leads to,
rosodAvoni, 115, 117.
when suggested by vastumdtra, aa
alorikàro always forms an instance
of alarikóradAvani, 355-356; when
suggested by an express figure
of speech, the suggested figure is
an instance of dhvani only if it is
predominant, 356-357.
olarikárasarikirna (mixed with a figure
of speech), one type of suggestive
sentence, 396, 398-399.
Alarikárusorvosva of Ruyyaka, 47 n12,
113, 014, 168 n2, 337 n1, 695 n18.
alarikarya (that which is to be
adorned), necessarily presupposed
by an alarikdra, 250, 251 al
álasyo [1] (laziness), incompatible with
rrgàároraso, 486 21, 487, 488 n4
Glasya (2) (languor), 109, a vyabhicári-
bhàva of vipralambhosrrigárurasa,
112 n12.
olaukiko (supernormal, extraordi-
nary), 191, 192, 195 n15, 193, 224,
General Indez
230 n34. See also lokottara.
Alberuai, 3.
allegory, 14n, 380, 153 n1. See apra-
stutoprasamsd.
alliteration, see anupráso.
Amarakosa, 4, 100 n5.
amarsa (indignation), a vyabhicárin of
krodha, 512.
Amaru Anthology, 17, 24, 107 (q), 238
(a). 269 (q), 287 (q), 398 (q), 421,
422 (q), 682 (q).
ambiguity, see sleza
ambivalent Aetu, see anauántikaAetu.
amukhya (n00-primary, based on a
secondary meaning), $62, 563 n2,
$64.
anddare saptami (locative of despite),
434, 434 01, 509.
anddare sasthi (genitive of despite), 258
aS.
anatkéntikahetu (ambivalent or incon-
elusive probans), 76, 77 n1, 87, 94
013."
onákAyeyavódo (doctrine of ineffabil-
ity), 68 n1.
Buddbist view, 671, 672 n3, 674.
a false doctrine, because nothing is
really ineffable, 671, 673.
for the ineffability of dAvani accord-
ing to some critics, see dhvani.
Gnanda (bliss), 68 n1, 69, 70, the chief
goal of poetry, 71.
ónondoroso (rosa of bliss), 120.
Aoandavardhana, RAjnaka, 1-39,
especially 108.
verses of his own quoted in the
Vrtti: 207, 297, 309 (two verses),
331, 335, 638 (two verses similar
to summary verses), 639 (three
verses), 653, 705, 711. See also
under "summary verses."
anaphoric use of pronouns, 394, 394
n3, n6. See also deictic use of
pronouns.
anavcitya (impropriety), 277, 409-411
destroys the effect of hyperbole,
604-605.
783
for the spoiling of rasa there is no
cause other than anaucitya, 430.
anavakáfatvát (because otherwise it
would bave no scope), 205 n1.
The argument from this reason is
essentially the same aa that from
nirvisayatva, q.v.
anavastAd (infinite series), 88, 187.
“and,” various meanings attributed to,
see ca
andha (blinded), used metaphorically
209-210, 567, 597.
anga (subordinate part), the alariáras,
gunas, and vrttis are arigas of
dÀvani, 165, 167.
origobhóva (subordination),
elements of an obstructive rasa may
be used if suordinated to tbe rasa
in view 48S. Tbis subordination
may be oatural or artificial 486;
examples 490-491
mutually obstructive rasas may be
used if subordinated to a third,
492-497.
argárgibhàva (relatioasbip of whole
to part or of predominant to
subordinate), 515 n8.
origárigitvo (a type of sorikoro), 157 ol.
Also called onugráAyánugráAaka-
arigin (a whole), 165, 167.
angulasyágre karivarasatar (a hundred
elephants are on the tip of my
Boger), used as an example of an
absurd as opposed to a meaning-
less sentence 86, 93-94 n9, n10;
used as an example of an ambigu-
ous sentence 581, 581 n9.
anityá dogah (relative faults), 261.
antarà songs, 416
antarobhásd, melody types used in
— dialect songs, 123, 123 02
anubandhas, 52 n1, 72 n3, 726 n2.
anubhàva (consequent, symptom), 16,
17, 46 n4, 81, 91, 108, 112 012,
11$, 116, 117, 190-192, 216, 223,
784
224. 249, 263, 271, 312, 313 n1.
314, 315, 391, 394, 396, 422. 427,
428. 429, 478, 479, 485, 491, 501,
512, $22, $32, $33, 534 02, 537,
539, 637, 640, 666, 685.
anucita (inappropriate), 375. See also
aucuyo and anaucitya
enudbAinna (insufficiently developed),
603.
anugráAyánugráhakabhàva (relationship
of helper to helped, a type of
safikara), 157 nl, 296 aS, 515 n8,
645, 650, 656 n2, 658 018, n19.
anugrhite (aided), 618.
anuxartr (actor in a play), 222, 223.
anukárya (the character to be por-
trayed), 222, 223.
Anukramani, the table of contents of
the Mahdbhdrota, 691, 697.
anukrti, same as dbhdsa. q.v.
dnulomya example of frozen metaphor,
184.
anuméne (inference), 191, 195 012, 229
n26, 224, 348 n6, n7.
cannot explain instances of sugges-
tion, 87.
t always be backed up by percep-
tion and memory, 94 n15.
anumeyo (inferable, inferendum) 587;
the speaker's intention (vivaksa)
is ioferable, as opposed to the
speaker's intended meaning, which
is communicable (protipódya) S88.
anundthana (beseeching, conciliation),
615, 616 n4.
onuprdsa (alliteration), S4. 55, 56. 364,
391, 404-405, 421—423, 473, 475
can be suggestive of rasa 193, 222
its continual use should be avoided in
rrigárarosa 266
See also parusà vrtti (barsh alliter-
ation), komalà vrtti (soft allitera-
tion).
anurdga (redness, passion). According
to Abbinava, used as a frozen
metaphor, $97, 599 n9.
anuronana (reverberation), the fina)
General Inder
sounds which are heard by the
ear are like the reverberations
of a bell 170, 172 nl, n2; poetic
dhvani is sometimes of this sort
291, 448. See also fabdadaktimüla
and arthasaktumülo.
onurananarüpavyarigya (where the sug-
gestion is in the form of a rever-
beration), 291 et passim. Alsa ex-
pressed by anusvánopamavyarigya,
Q.V. See also samiakyyakromo-
vyarigyo-
anurodha (conformity to convention),
178, 179 n1, 181, 182 c6, S65, 567.
examples, 178-179.
anusvána, synonym of anuranana. q.v.
anusvónopomovyarigya (where the
suggestion is like a reverberation),
294. 317. See also anurananaripa-
wafigya-
Anuttaratrimsikéurtti, 31.
anutthdnopahate (is destroyed because
it never bad occasion to arise),
224, 231 n40, 393, 394 oS
anuváda (subject, matter already
known. a mere reference), 106 n2,
109, 202, 489 07, 492, 495.
onvayavyatireka (positive end negative
concomitance), 106, 109, 112 n13,
014, 110, 113 n19, 387, 388, 390
02, 454, 544.
onvitábhidhánaváda (a Mimàmsaka.
doctrine explained 93 03), 89-90,
712.
anxiety, see cintá.
anyasarikramitaudcya, see avivakgita-
vBcya dhvani.
onyathdkhyati theory, 80 n1
anyonydsraya (circular definition), $52,
553
Apabhrom£d dialect, 28, 711 04
apahnuti (denial. feigned denial as à
figure of speech), 45, 47 n14, 135,
$83 n2, 610
definition and example, 146.
simile is regularly suggested but is
not primary in apaAnuti, 145-146.
General Indez
suggestion is not usually prominant
in apaAnuti, 150, 152, 156.
apoAnutidhvani, 350
opauruseyatva (the property of deriving
from a non-human source), posited
of the Veda by the Mimámsakas
579 o4.
api (even), the particle expresses di-
rectly a contradiction 295, 296
ol
apoha theory, 712, 713 ol
Appayya Diksita, 627 n6.
apposition, see séményddhikaronya
apprebension, see protipatti.
apprebension of inconsistency. see
virodhapratiti.
appropriateness, see aucitya
aprogita (not a good singer), 122.
aprákaronika (extraneous or non-
contextual matter), 146 n1, 303.
aprastuta (extraneous matter), 146 ol.
aprostetoprasamsá (reference by means
of the extraneous), a figure of
speech. one type of whicb is alle
gory, 23, 145 o2, 157 n6, 167, 179
a6, 339 n1, 340, 610, 625, 627 n8,
630.
defined as comprising three or Bve
types. 159-21, 160, in all but
the last of which the literal and
puggested meanings are equally
important, 159, examples 160-162.
divided into i tances where the
literal sense is intended (possible),
not intended, or partly intended,
632-635.
aprostutaprasorsádAvan, 350.
aprostutártho (extraneous object), 23.
oprayojako hetuh (insufBcient reason),
387.
Grabhati, one of the four vrttia (modes
of gesture and speech), 413, 414
nl
arjuna tree. 211 and pote
Arjunacarita, lost mahákdvya by
Anandavardbana, 10, 435, 436,
$17, $17 (q)
éropa (superimposition), used as a
synonym of laksand 208. 210.
superimposition is characteristic of
secondary usage of the metaphori-
cal type 576.
artha (meaning), of two sorts, vécya
(literal) and protiyamána (im-
plied), 74, 76.
can act either as a suggestor or
the suggested 369.
never fails to act as an auxiliary
cause in tbe production of dAvani
82.
while rasa is suggested by meaning,
meaning cannot arise without
words; hence words and their parts
can also be regarded as suggestors
4n.
for cause, operation, and types of
artha, see under “meaning.”
art^ocitro, (semantic display), 635.
arthadusta (indelicacy of meaning), 261
52; example 262.
orthoguna. 63 n3.
artlarikára (Bgure of sense as opposed
to figure of sound), 63 03, 150,
220, 272, 349.
arthéntaronydsa (substantiation, cor-
roborative statement), a figure of
speech 156, 158 08, 480, 480 n4,
680 n2.
erthántaranyásadAvani, 338-341.
arthántarasarikromitavácya (where the
literal sense is shifted to something
else), one of the two types of
avivaksitavdcyadhvans 10, 15, 171,
202-203, 454, 455, 571 n5. 646 n4.
652 n8, 653, 657 n11, n12, 680, 680
n2, 684 ol.
examples, 204, 207, 679; examples
where a single word is the sug-
gestor, 373-374, 569 (garigdyam
ghosah); examples where a sen-
tence is the suggestor, 378-379
arthópatti (material implication), 110,
113 021, 132, 348 n6, 377 n2.
same así tdrthdpatti, q.v.
786
arthaprakrii (plot stimulant), 438-439;
meaning of the term, 441 a7.
arthasakti (power of meaning), 27.
orthosaktimülodhvoni (suggestion based
on the power of meaning), one of
the varieties of samiaksyakrama-
dhvani. 45, 47 n11, 95 023, 214,
548, 686.
also called arthasaktyudbhavénusud-
narüpadvani, q.v.
divided into two sub-types, as the
meaning is proudhoktumdteonis-
panna, q.v., or svatahsambhaun,
q.v.; the first of these is then.
further subdivided into where the
speaker is the poet (kovi) or a
character invented by the poet
(kavinsbaddha), 321-325
suggesting an alankdra rather tban
an artha, IISA.
arthasaktyudbhavänusvánarúpadhvoni
(suggestion in the form of a tever-
beration arising from the power of
meaning), 214, 290-291, 311, 313,
318, 332, 338, 341, 357.
also called arthasaktimuladhvani, q.v.
four varieties depending on whether
a vastu or an olonkóro is the
suggestor or the suggested, 357-
358.
fused with rasadhvani 645.
the suggestion must appear clearly,
358.
arthasdmarthya (suggestive force or in-
berent capability of the situation),
91, 97 a36, 99 n3, 30S, 325, 343,
345, 347, 473.
Artha$ástro attributed to Kautilya, 439
(a), 442 210.
arthaálesa (ambiguity of meaning), 268
second n2, 270 n2, 305, 306-307
n4
arthena, 8.
artificial, see krtrima.
drtisahisnutd, (capability of enduring
bardship), quality of a hero 438,
440 o4.
General Index
Arunddhikarana (topic of the Mimámsa
Sütro), 495
asédhu (solecism), an absolute fault i
poetry 55, 57 o2
asakti (lack of skill), 364-365.
asambhavatsvártAa (carrying an impos-
sible literal meaning), 175.
asamlaksitakrama (of which the interval
or sequence is not apparent), see
the following eatry.
asomlaksyakramawyorigya (where the
suggested meaning arises without
apparent interval of time from the
expressed meaning). 15, 106, 172,
176, 190, 294, 312, 313 n1, 314,
315, 316, 317, 318-319 03, 319, 683
n2, 685, 686 ol
one of the two vaneties of vivaksi-
tányaparavácya dhvoni, 106, 212.
is always rosadhvoni, 214, 218, 261,
272.
is the soul of dhvani, 289.
its suggestors, 3894; it may be
manifested by a text taken as a
whole, e.g., the Réméyana or the
Mahábhàrata, 427; rules for how
this may be effected, 427-446;
or the suggestor may be as small
an entity as a sup or tiri etc.,
452—456, examples 453, 457.
fused with an express Ggure of
speech, 653.
See also rasadhvani.
asammoha (clarity of purpose), 46 n4.
asiddhahetu, (falsely assigned probans,
untrue reason), 76, 77 ol, 81
askhalodgati (of non-stumblng gait),
$64.
See also skhaladgati.
asmonmülagranthakrt (author of our
basic text), term used by Abbinava
for the author of the Karikás 63
n6.
asoka tree, blossoms at the touch of a
woman's foot 280, 280 nl; brilliant
Bowers and inconspicuous fruit
338, 339 n1, 340.
General Indez
Gsrita (depending on), 401 22; different
senses of 402.
associated meaning, 64 and see bAdkta,
associated usage, see bhakti
association of figures. see samsrsti
&svóda (relishing, aesthetic enjoyment
or pleasure), 108 (dsvádyamána),
194, 215, 216, 223, 224, 225, 437,
546 ("foretaste"), 721.
the dsvóda of poetry is akhanda
(synthetic), not analytical, 58 29,
388.
dsuddyaménaté (process of relishing),
as that ip which raso consists 115.
ASvaghosa, 5.
&$vásabondAa, same as skandAabandha,
qv
ASvatthiman, 256 n4, 257.
atadgunasamwjránabaÀuvrühi (type of
compound), 431 1.
ativayokti (hyperbole), 197, 199, 326,
327, 336, 611
can be subordinated to all Ggures of
speech, 607.
deGaitions, 336 n2, 337.
every Bgute of speech can be made
to contain some byperbole, thus
increasing its beauty, 602.
example of an inappropriate byper-
bole, 603.
may be used literally, or as being.
suggested as the predominaot
element (i.e., in atifayoktidhvant),
or as a subordinate suggestion,
602, 605, 606 n15.
its use outside of poetry, 610.
ativydpti (too «ide a definition), 178,
180, 186, 189.
Gtman, in sense of “variety,” 291, li
427 01
Atrigupta, 30.
atyontatiraskrtavácya, (where the literal
is wholly set aside), 14, 171. 202-
203, 209, 457, 571 nS, 656, 657
12, n19, n20.
one of the two varieties of avivaksita-
vácyadAvani, 14, 202
787
examples, 98, 100, 101, 103; exam-
ples where a single word is the
suggestor, 371, 569 (agnir mánava-
kah); where a sentence is the
suggestor, 376-377.
occurring in subordinated suggestion
(gunibhütawarigya), 595, 598 o4,
679, 680 n1, 681.
aucitya (appropriateness, propriety),
20, 434, 605, 606 013.
always ultimately with respect to the
rasa, 76, $3.
of emotions and activiti
character, 428431
of plot, 427-436.
of texture (sarighatand), which must
be appropriate both to the speaker
and to what is said 400, 412-418,
also to the geare, but chiefly to the
rosa 418-426.
See also anaucitya.
Aucityavicérocared of Ksemendra, 606
al3.
audience, see uineya, sahrdaya.
augrya (cruelty), incompatible with
love (srrigára), 486 o1, 487.
aupacchondanko meter. 465 o2.
aupédhika dharma (accidental property,
telational abstract), a property
or Operation which attaches to an
entity only under a certain set of
conditions, 577
oupamyavdcaka (a simile-denoting
word), e.g., “like” in "ber face is
like the moon,” 667 010.
authorship of Dhvanyaloka, single or
double, 25-27, 17701, 201, 370,
389, 389 n1, 405, 484 o2, 544, 546
nl, 598 o2.
autpattika (inherent, inborn), said of
the vdcyavdcaka relation between
word and meaning 578; Abhinava's
etymology of the term $80.
autsukya (eagerness, yearning), 109; an
anubhdva of vipralambhafrrigára-
rasa 112 n12, 315; a wabhicári-
bháva of rati 512.
785
avagoma (giving to understand), 88.
avomorsa (dubiety), the fourth sandhi
(plot-segment) of a play 437.
Avaptivarman, king of Kashmir, 9, 28.
ávápodvápo (insertion and removal), 90,
96-97 030
avasthá (state, stage), 438, 440 n4
distinguisbed from sandhi, 441 n7.
five stages of dramatic activity, list-
ed, 438.
the changing state of a person ot
object in differeat descriptions,
as of Parvati, or of an object
sometimes described as insentient,
sometimes as sentient, 704-709
dvega (agitation, distress, surprise),
208, 315, 433.
avidydpada, the seat of aescience, i.e.,
the phenomenal world, 584
aumrstaudheya (fault of cot giving
prominence to the predicate), 177
o8.
avivaksitovácyad^von (suggestion
where the literal sense is not
intended), 14, 203, 208, 363, 369,
371, 549-551, 560, $70, 646 n4.
651, 652 08, 659, 679 (examples).
tbe term is analysed in five differ-
ent ways to Gt Abbinava's five
meanings of dÀvans, 174.
one of the two major types of dhvani,
172, 173, 201.
dependent on gunavrtti, S05.
possesses two varieties: arthdntara-
sarikramitovdcya (q.v.) and
atyantotiraskrtavácya (q.v.), 202.
where a word is tbe principal sug-
gestor, the literal meaning also
cooperates, 131.
Gurtti (allowing a word to function
twice in a senteoce), 147 n2, 211
Bl.
avydpts (too narrow a definition), 178,
188, 189.
avyutpattt (lack of mature judgment),
364, 409, 433.
Genera: index
badart (thora tree), 633, 633 n6.
Badari N&tb Sarum, 114 02, 378 o1,
396 n1, 410 03, 425 n2, 509 n3, 538
02, $71 o7; see Abbrev. and Works
Cited, s.v. Dhvanyáloka.
bádhá, see mukhydrthabadha
bddhita (blocked, thwarted), 85.
bádAyatva (the property of being
stopped short); elements of an
obstructive rasa may be intro
duced if they are stopped short
485; examples 489—490.
baÀuvrihi (type of Sansknt compound),
174, 177 02, 234, et passim.
bálagarbhint, another name for the
mátrocestita meter, 517 o4.
Bélapriya (commentary on the Lo-
cana), 31, 46 n4, 53 n7, 96 029,
112 09, 353 n14 et passim.
Bálorámáyona of Rsjasekbasa, 148 (q).
Bana, 24, 29, 147 ol, 238 n1, 302 (q),
308 (q), 309 (q), 381 (q), 686 (q).
Barnett, L. D., 32.
basbíulness, see lajjå
beauty, see kimaniyaka, córutva, cdru-
tvohetu, visránti, ramaniya.
for response to literary beauty, see
&sváda, camatkéra, rasa.
bell, reverberation of a, see onuranana,
enuronanrüpavyarigya.
benches, "tbe beaches cry out,” 570,
$72 09.
Bender, Ernest, 12.
Bhagavodgità, 33, 376 (q), 692.
Bhagovadgitdrthasarigraha of Abhinave-
gupta, 32, 33, 377 n3.
Bhágavato Puréna, 43.
Bhágavati, 33
Bhagavattdrogya, 468 second nl.
Bhairavastotra. 32.
Bbáguri, apparently commented on
BANS, 514, 515 012
bhákta (secondary or associated mean-
ing), 47, 48 n2, 365, 641; four
different etymologies given of the
term, 64-65.
bhakti [1] (secondary or associated
General Indez
usage or operation), 13, 48 a2, 86,
178-182, 189-194.
is an upalaksana of one type of.
dhvani, 197.
called also gunavrtti, q.v.; see also
vupocóro, laksaná.
bhakn [2) (love of God, devotion),
Abhinava’s definition of, 655
Bballata, traditionally held to be the
author of the Ballatasotaka, 28,
180 n6
Bhallatasataka, 160 (q), 163 n2, 179
(q). 180 n6.
bhama dhammia visaddho, verse quoted
and explained 838.; later referred
to, 169 aS, 462 frst n1, $50, $58
a3.
Bházaba, S, 6, 7o, 8, 24, 38, 47 012,
212. 214, 54 02, $6, 62 (q), 63 a4,
66 (q), 67 012, 71 (q), 125 (q). 142
(q), 142 23, 143 (q), 146 (q), 148
(a), 149, 151 (a), 152 (q), 152 n1,
155 (q), 157 n$, 159 al, 161 ol,
168 o1, 226 n1, n2, n3, 228 n13,
230 035, 234 (q), 235 al, 02, 243
06, 246 al, 253 (q), 260, 262 03,
273, 282 (q), 283 02, 327 (q). 336
22, 337 n2, 349 02, 401 n2, 424 n4,
497 06, $38 (q), 539 a4, 602 (4),
603, 604 (q), 686 (q).
Bhámahowivarana, 7, 67 012, 138 al,
149 n4, 153 a7, 403 n2, 474 n1,
475.
Bharata (regarded as author of BANS)
$2, 192, 219, 252 n1, 430, 431, 433,
437, 438, 439, 440, 442 n17, 443,
484, 502, 507, 514, 520, 521, 525,
$33, $37, 640
bháruti, one of the four vrttis (modes of
gesture and speech), 413, 414 al.
Bhdratiyandtyaséstra, 5, 7, 15, 16 (q),
17, 18, 21, 260, 31, 37, 46 n4, 54
a4, 70 (a), 73 210, 101 a1, 110 (q),
112 n12, 120 (q), 121 a7, 123 n2,
182 nS, 192 (q), 219 n13, 230 n31,
032, 242 (q), 260 n1, 337 a3, 393
22, 413 (q), 413 al, 414 03, 417
789
23, 420 (q?), 426 n2, 429 02, 430
(a), 433 (q), 437 n1, 438 (q), 439
(a). 440 (q), 440 n4, 441 a6, 443
(q). 469 n1, 480 nl, 484 n1, 486
al, n3, 448 63, n4. 500, 502 n3,
$06 n3, n4, n5, n6, 507 n1, a3. n5,
SIS 010, n15, 517 n4, 520 n1, 522
23, 523 n6, 525 (q), 538 n1, n2, n3,
640 (q), 641 n4, n$, 667 03, 673
(a).
Bhāravi, 293 n1.
Bhartrbari (grammarian and poet), 25,
$8 n9, 129 n1, 146 (q poet), 170 (q
£rammarian), 363 al, 558 n2, 725,
726 n3.
Bhartrmentba, author of the lost Haya-
grivavadha, 337 al.
Bhartrmitra, 64 (q), 67 04.
Bbarácu (poet), 147 (q), 147 n1.
bhdyd, melody type used in dialect.
songs, 123, 123 02
Bhatta Lollata, see Lollata.
Bhatta Mimámsaka, 93 03.
Bbattacarya, Sivaprasad, 111 o2
Bhattajayantaka, see Jayantabhatta.
Bhattanáyaka, 18, 280, 30, 35-37, 70
(q), 73 013, 015, 81, 90-91 (q), 97
n36, 99 (q), 99 n3, 116 (q), 119 a7,
n8, 131-132, 196 025, 208, 209 aS,
210.
his doctrine of bhdvand and bhoga,
35-36, 221-222.
his view of raso, 221-222 (long quo-
tation refuting earlier views),
224-226 (Abhinava's response),
227-229 notes 4-19, 231-233 not
38-7.
Bbattatauta, 26n, 120, 437 (q), 539,
541 (“our teacher"), 623 n3.
author of Kávyakautuka, 31, 442 017,
$25.
Bhattendurája, 43 108 (q), 162 (q),
7350 (q). 475 (q), 603 (q), 623 n3.
642 (q).
Abhinavagupta's teacher, 26, 29, 43,
T26.
Bhottikávya, 5.
790
Bbattodbbata, see Udbbata.
bhávo [1] (emotion), ?n. 18, 80 al, 107,
113 of, 117,121 n7, 214. 220, 263,
314, 401 ol, 403, 406, 428, 473,
477, 478, 479, 492, 493 c1, 493,
498, $12, 513, $14, 523 a6, 535,
598, 60S, 626. 638, 715.
absent in citro poetry, 626, 638.
the character invented by the poet
may or may not be possessed of
bháva and rasa, 412, 414-416.
see also bhávólarikára, sthdyibhávo,
sáttvikabháva.
bháva [2] (realization), 70, 73 n10.
bhdudbhdsa, (improper emotion), 80 o1,
107, 117, 214. 220, 242, 249, 263,
401 n1, 403, 406, 535, 643, 684,
690.
Bbavabbati, 5.
bhávadhvan: (suggestion of an emo
tion), 646 n6, 647; Abhinava's
deGaition and example, 215, 217.
bhóávokatva, Bbattan&yaka's term for
aesthetic efficiency as a power of
poetic words, 119 a7, 221, 222,
225; see also bhávonà.
bháválorikára, (a certain figure of
speech), Rudrata's deBaition,
166-167, 168 n3. Abhinava uses
the term differeatly, of a Bgure
similar to preyasvin, 241-242, 243
n6, 249
bAdvand, Bhattaná&yaka's term for
aesthetic efficiency as a semantic
operation, 35-36, 70, 81, 97 a36,
119 n7, 222; ia MImárnsá sense,
232 n45; see also bhávakatva.
bhávapraama (cessation or checking of
an emotion), 80 a1, 107-108, 111
57, 117, 214, 216, 220, 243, 249,
263, 406, 684.
bhávadabola (mixture of vyabhicénns),
80 a1, example 216.
bhávasandhi (the coming together of
two vyabhicárins), 80 n1, example
216.
bháwká (vivid vision), treated as a
General Indez
figure of speech 695 n18.
bhávita (saturated with, iotent upon),
169, 172.
bAdvodaya (rise of emotion), 80 a1, 111
87, example 215.
bhaya (fear), the sthdyibháva of bhayá-
nakarasa $07 a7.
bhayánakarasa (the flavor of the fear-
some or timorous), 16, 90, 91,
257.
is compatible with &ibhatsaraso, 479.
Bhimasena Diksita. commentator of
Kávyaprakáfa of Mammata, 471
n2.
Bhima. 255, 256, 617 ol, 619; combi
hetoism and cruelty 307.
Bbisma, great-uncle by blood and
grandfather by honor of the
Páodavas. 591. 694 n5.
bhoga, Bbattanáyaka's term (or aes-
thetic enjoyment brought about by
the third power of words, 221-222,
224.
bhogakritva, Bhattandyaka's term for
a word's power of giving aesthetic
enjoyment, 36. 119 a7, 221-222,
225.
bhogikarana, the operation of bhogakrt-
tva, 225.
Bhoja, see Srrigároprakàéa.
bhrornoro (a bee), occasions tbe meta-
pbor in dvirepha, 190.
Bhütirája, 29, 32.
bibhatsorasa (the loathsome or grue-
some), 16, 257. 258, 475, $25, $27,
$28.
is compatible with bhaydnakarasa,
479.
suggested by certain phonemes,
391-393.
bija (the first of the arthaprakytis), 4
50S; examples 439, 441 n7.
bimbapratibimba (image and reflection),
characterize the figure nidarfaná
290 a4.
bindu (tbe second of the arthaprakrtis),
438, 505; example 441 07.
General Indez
blazing forth, see prajvalana.
blinded (andha), used metaphorically,
209-210, 567.
bliss, see dnanda.
blocked, see bàdhita.
blocking of direct meaning, see mukh-
yárthobádhá.
boy, "the boy is a lion,” see simo
batu.
brahma, bliss of identity with 222;
etymology of the word 584, 58S 03;
knowledge of brahmo is siddharüpa
229 n18, 226.
bráhmanasramanonyáyo, 81, explai
83 n4.
Brahmasütrobhásá, 120 ol.
Brahmayaéasvia (poet). 395 n1.
brave and amorous, see dhirolalita.
breasts, likened to the cranial lobes of
elephants, 335.
Brhadaranyake Upanised, SS n6.
Brheddevata, 695 218.
Brough, Joba, 558 a2.
brutishness, see tomas.
Buddhism, 4, 11, 13, 98 040, 359, 584,
587 n1, 594 n1, 557 a3, 708, 709,
710.
Ananda plans to write a book exam-
ining Buddhist theories 671-672;
Abbinava says that this was the
Dhofmottariviurti 614.
docrine of apoha, 712-713.
doctrine of perception, 671, 672 a3.
See also Dharmaki
Bühler, Georg, 25.
ca (and). Abbinava assigns various
extra senses to this particle: that
of api 211, 301, 525, 685; eva 260,
260 n3, $67; tu 233, 293, 316, 655;
yasmót 408, S67.
ca as a suggestor, 692.
effect of repetition of
706.
cakrobondha (a stanza written i
form of a wheel), 637.
cakravéka (shelldrake), 399, 399 22.
camatkéro (sudden delight, rapture,
charm), 69, 215, 216, 393, 504,
$13, 627 a5, 629.
comatkrti (sudden delight), 34, 721.
campi (story in mixed prose and
verse), 420.
Cénakyardj
Canda, see Candraka and 480 n4.
Candid&sa, author of the Dipitd com-
mentary on Mamrata's Kévyapro-
kà$o, 114 n2.
Candraka (poet). 293 al, 480 a4.
condrakónti (moonstone), 532, 533 al.
Candrikà, lost commentary on Dhvan-
yåloka. 29, 199; perbaps referred to
60, 208: see next entry.
Candrikákára (author of the Candrika),
18, $10 n3, S15 n8, 534 n3, 605
03; be was an older member of
Abhinava's family, 370, 370 o3,
aS, 513. 543 n2, 546 (a man “who
could easily fail to see an elephant
in front of bis eyes"), 628-629.
bis views are sometimes closer to
Ananda's intention than are Abbi-
nava’s, e.g., 543 n1, SIS n8.
his views on séntarasa, $25 and on
the Nógánanda 526 nS.
cápolya (instabilty), 315.
córurüpo (beautiful), 575.
cárutva (beauty). why some words
strike us as more beautiful than
others, 473, 474 n3, 475; sub-
ordinated suggestion occurs where
the expressed meaning has more
cârutva than the suggested, $14,
595; the beauty of a suggested
meaning is no more than its ability
to manifest rusa, 611.
córutvahetu (causes of beauty, factors
which beautify poetry), 60, 62.
specifically of the figures of speech,
133, 220.
of a suggested meaning, 570, where
Abhinava explains as a suggestion
which captures our attention
(visrántisthdnarüpo) 74.
General Indez
tvapratiti (apprebension of beau-
ty), 132.
Cárv&ka (materialist), 76.
carvaná (rumination, tasting, relish-
ing), 116, 117, 119 29, 224
cátu (flattery), 234.
catura used by Kalidasa in the sense of
“beautiful,” 489 n6.
Cavuroporicáfiká, ascribed to Bilbapa.
200 n4.
cause (kdrana), inherent cause (sama-
váywkárona) 558 n2; Ny&ya-
Vaigesika doctrine of cause 558
n2.
cause of employing secondary sense
(laksand), see nimitta,
causes of beauty, see cdrutuahetu.
cestà (gesture), possesses suggestiveness
(vyarijakatva) SSS, 556, 585.
cetana and acetana (seatient aad
insentieat), 1 ni, 139, 162. 164
n6, 210, 211-212, 244-249, 323.
chala (trick io debate), 387.
chappannaya (Sk. satprojriaka), lit.,
wise in six (ways), term used to
refer to authors of nddle verses,
642 02
character, see prakrti and anukàrya-
charm, see ldvanya.
chát. used as a noun adjunct, 290 al.
Chatterjee, Asoke, 21n.
cháyá, in the phrase amuyd ccháyayó.
153 e4.
China. 3.
esku (clitoris, not io PW), 262, al
cintd (worry, anxiety), 109; an anu-
bhdva of vipralambhosrrigáro, 112
012, 216
circular definition, see anyonyasam-
sraya
circumspection, see samiksa.
cura (poetic display, an inferior type of
poetry), 134, 134 Érst n2, n3.
divided into fabdacura and arthaci-
tra, 635—637; in both varieties the
author bas no intention of produc-
ing rasa or bhàva ot any suggested
meaning, 635, 638, 640.
much used by beginners in poetry,
641.
catrabandha (picture verse). 11, 12, 268
nl, 63lal.
citrakávya, 12.
citlaurtti (state of mind, mental state,
thought-tread), 107, 117, 119 n10,
166, 192, 217, 222, 229 n21, m22,
223, 249, 505, 513.
clanty, see prasáda.
comedy, the comic rasa, see hásyaraso.
communicable, see pratipádya.
communication, see vyavahdra.
conformity to convention, see anurodha.
compatibility, see yogyatá.
compound see samása.
compound words as a criterion of po
etic style, 6, 34; examples of the
use of long compounds, 255, 257,
259 al, 260; the structure (sari-
ghataná] of long compounds may
interfere with our perception of a
delicate rasa 415 and is difficult
for an actor to represent 416; it
delays the understanding 423, but
allows it to apprebend a whole
scene as a unity 257 and is appro
priate to certain genres 423
conditions, see sémagri (set of condi-
tions), troirüpya (triple condition)
connection, see samyoga.
connection with the same activity, see
kriydyogo.
connoisseur, see sahrdaya.
consequent, see anubhdva.
consideration, see pardmarsa.
contact, see samyoga.
context, see prakarana.
contiguity, see sannidAi.
contradiction, see virodha.
contradictory probans, see virudda-
hetu
contrast, see vyatireka
convention, see samaya; for conformity
to convention see anurodha.
Conversation of the Vulture and the
General Indez
Jackal, see Crdhragomáyusamváda.
co-presence. see samóvesa.
Correspondence with one's beart, see
Ardayasomváda.
credence of the audience, 430-431: one
should not describe something tbat
cannot be believed, 431.
criticism (düsana), the criticism of
(Goding fault with) a great poet is
simply a criticism of oneself, 277,
289.
crow's eye, see kákáksinyáya.
crows’ teeth, see kákadantopariksá.
cruel, see “furious.”
cruelty, see augrya.
Cukhalaka. 30.
Dàmodaragupta, 4
Dangio, 5. 6, 70.17, 38, 47 n12, n13,
ald, $4 02, $$ 06, $8 4, 63 o4.
142 03, 147 n2, 158 o8, 159 o1. 168
ol, 182 o$, 226 a1, n2 03, 230 035,
243 06, 246 n1, 316 al, 344 nl. 353
&11, 420 (q), 421 n6, 652 c9; never
quoted or referred to by Ananda
aad only once by Abbinava.
daria (fearsome, causiog fear), 83,
83-84 n1.
darse yojeta, (one should sacrifice on
the dark of the moon), 620 a11
dasa dédimani sod apupah etc., (tea
pomegranates, six pancakes, etc.),
example of a meacingless sentence,
86, 93 a10, 637.
dayóviro (bero of compassion), 663.
665, 667 o3.
de (Prakrit particle), 102.
De, Sushil Kumar, 13n, 22, 24, 67 015,
700 n8, 703 n1, 727 c6.
death, see marona.
deGnition, see laksana.
de&nition too wide or too narow, see
- — atiwüpti avyápti
deictic use of pronoun, 472, 472 n3.
Demetrius, 6
denotation, as a power of words see
abhidhd, abhidhdsakts, abhidháya-
katva, vàcakatva; as reierri
denoted sense see vdcya.
denoted sense. see vdcya
denoting word, see vicaka
derivative, see vaikrta.
dest, type of melody, 123, 123 02.
desire, see abhildsa
deter inant, see wibháva.
deter inate koowledge. s
Jfiéna.
Devisataka, 10, 11, 12
Dbanika, commentator on Dasaripoka,
442 012, 633, n5; his view on sánta
opposed by Abbinava, 323 n7.
Obarmadisa, 270
dharmedharmivyavahéra (to be spoken
of as a relation of property and
property possessor), 540, same as
gunagunivyavahéra,
Dharmakirti, 11, 13, 25. 173. 625 (q).
626 (q), 675 n6, 709 (q); bis Pro-
mánavárttika i$ quoted 194 (see
196 o27).
dharmovira (a moral hero, a hero of
religion), $25, 631, 665.
Obarmottara, 4, 40, 11, 675 o6.
Dharmottarivivrti, 11, 674.
Dhátupátho, 67 a3 (Dhp. 1.1047), 177
24 (Dhp. 4.15), 460 n2 (Dhp. 2.17),
S8S n2 (Dhp. 1.664-665).
dÀirolalita, (brave and amorous), one
of the four types of hero, 413, e.g.,
the hero of the Ratnduali, 439.
dhiraprasánta (brave and spiritually
calm), one of the types of hero,
413.
dhirodátta (brave and noble). one of the
types of hero, 412, 413.
dhiroddhata (brave and arrogant), one
of the types of hero, 412, combines
beroism and cruelty, 507, eg.,
Bhima.
dhrti (Érmness), as a vyabhicárin of
Sántarosa. 180.
dhvanana (suggesting), given as a
synonym of dhvani in tbe sense of
suggestive operation, . 110, 175,
savikalpaka
794
225, S45.
dhvananasakti (suggestive power),
defined, 88.
dhvani (sugz^stion, suggestive poetry),
1, 4. 9, ai, 11, 13, 19, 22-25, 85,
86, 592. The term was borrowed
from the grammarians, where it
bad a quite different seose, 169-
m
Abbinava gives three meanings to
dhvani, 125, then Éve meanings,
132; cf. also 47 n1, 133 09, 174,
180, 183 second nl. Actually only
the senses suggestion (i.e.. sug-
gestive operation or suggested
meaning) and suggestive poetry
are commonly used. lo the seose
of suggestive operation the fol-
lownng synonyms are given,
dAvonana, dyotana, vyarijana.
ovagama.
categories of dhvant Tbe simpl t
system (80, 81, 82 n1, 94 n11.
175, 643, 693) divides it into three
types: vastudÀvani, q.v.: alafikára-
dhvani, q.v.; and rosodhvoni,
qv. The logical system (359-
360) bas a view to intention aod
process and is far more complex.
There are two main types (14-15,
212): avivakgitavdcya, q.v., and
vivaksitényaparavécya q.v. The
Grst of these is divided into the
two varieties atyantatiroskrtavácya,
q.v.. and arthàntarusarkramita-
vácya, q.v. The second maia type
is also divided into two varieties
(15, 212, 214): asamlaksyakrama-
dhvani, q.v. (= rasadhvani, q.v.)
and samloksyakrumadhvani, q.v.
This last variety is divided into
two sub-vaneties (291): fabdasakti-
müló, q.v., and arthasaktimüla,
qv. In one passage (318) a third
sub- variety is added: Sadddrtha-
faktumdla. q.v. The sub-vanety
arthadaktimüla is further divided
General Indez
(321) into proudAoktimátrani-
pannasarira, q.v., itself of two
sorts (322), and svatahsambhavin,
q.v. All these varieties may be
multiplied by reference to the
suggestor element (word, sentence,
etc.) and by other elements with
which the suggestion may be
associated or fused. Thus the
varieties of dhvans are endless,
668. Subordinated suggestion
(gunibhütavyarigya) is divided i
similar categories.
distinction from figures of speech,
101 second nl, 102-103, 135-
168, although a figure of speech
may lead ^n a Goal stage” to
rosadhvani, 136, 136 53, 149 oS.
excluded from the domain of dhvani
are conventional or frozeo met-
aphors, 178-179, 181-182, 184-
195; likeanse, cases where the
suggestion after being made is
expressed directly, 316-320, cf. also
299-300.
extends the imagination of poets,
6788.; by dhvans speech acquires a
fresh color, examples 679-682.
fused or associated: one type of
dAvani with another type, or
with a variety of subordinat
suggestion, or with a figure of
speech, 644-668.
manifestors of dhvani: all types
of dħvanı may be manifested by
either words or sentences, 371-388;
rasadhvans may be manifested
also by single phonemes, etc., by
texture, or by a complete work
such as the Ramayana, 3898.
obj tions to dhvans and their re-
buttal: that it does not exist, 47,
48, 50-52, 55—63; that it is merely
an associated meaning (bhakta) or
secondary usage (bhakti, laksanā),
47, 51, 64-66, 84-87, 94 212, 174.
178-197; that it is ineffable, 47, 51.
General Indez
67-68, 68 n1, 171, 197, 198, 671,
673.
soul: dAvani is the soul (most es-
sential element) of poetry, 19, 47,
132, and see kévyasyétma. The
soul of dÀvani (its true nature, or
dhvam par excellence) has been
the subject of argument, 64-74,
but is judged by Ananda to be
that suggested meaning to which
à word, sentence, etc., or a literal
meaning, subordinates itself, or
that type of poetry in which such
suggestion is found, 131f, 212.
366, 560, 566, 575. 582, 636, 642.
Thus dhvani in the largest sense
includes gunibhutavyarigya, but the
soul of dhvani excludes it. Often
the exclusion is even greater, as
where the soul of divans is said to
be rasadhvant, 241, 243 22, 261,
453. The poet is advised to con-
centrate oo that variety only which
leads to rasa, 690.
See also gunibhütavyorigyo, vyarijoko.
Dhvanyáloka, 1, 5, not the original
name of the work 12-13; fourth
chapter derives from a separate
manuscript tradition 13; author-
sbip of Kérikds, 24-27.
dhyana (p stage of yoga), 534 02.
Didd&, queen of Kashmir, 28.
Dignaga, 13, 672 03.
dima, type of play, 431, 440 o4
dirindra, Kashmirian money of account,
2,3,4,5.
dipaka, (the figure of speech zeugma),
8, 135, 551 a4, S95; in non-poetic
usage, 610.
definition and bistory of the term
and its distinction from tulyayog-
itd, 146, 146 al.
simile is regularly suggested by
dipaka, but the simile is not promi-
nant, 145-146, 150, 152, 167,
329-330
suggested dípoka, i.e., dipakadhvani,
795
349, 350, 352 n1, 607, 609, 609 02.
dipana (rising, of volume of voice), 618,
620 n4.
dípti (excitement), characterizes rau-
drarasa, 255; may be produced by
or without long compounds, 255,
256, 257, 258 n1, n3.
dirghadírghavyápáruA (ever longer
operation), name given by the
Prübh&kara MImármss to the
long-continued operation of the
denotative power of a word. They
claimed that it kept working after
denoting the word-meaning until
the sentence meaning was attained,
89, S54.
disgust, see jugupsá.
dohadas (pregnant desires) of Bowers,
499 02.
domain (visaya), see nirvisayatva-
dosa (fault), S5; divided into absolute
(nitya) and relative (anitya) faults,
57, $7 o2, 261-262.
double option, see ubhayavibhásd.
dráksápáka (grape-taste), 67 n15.
dramatic rasos, see ndtyarasch
dread, see (risa.
drooping, see glént
druti, svacittadruti (melting of one's
thoughts), 115, 118 n3, 225, 254.
dual autborship, question of; see under
“authorship of Dhvonyáloka."
Dubsanta, see Dusyanta.
du^frova (harshoess), a relative fault io
poetry, 55, 57 02.
durdurüta (obstinate?), 197 030.
düsana (criticism, reproach) “mahat-
manám düsanodghosanam dtmana
evo diisanam,” 277, 289.
duskaro (dificult arrangements), 267,
268, 269.
Dusyanta, lover of Sakuntald, 21, 441
n7, 465 n1, 630. Such is the spell-
ing of the name in our text and in
the NS ed. of the Sak, which we
have used. The correct spelling
is doubtless Dubsanta; see app.
796
erit. to MBA 1.62.3 and Capeller's
Preface, pp. xvi-xvii, to the HOS
ed. of Sak K
dvirepha (metaphorical word for bee),
190.
dyotoko (indicative, suggestive), 465,
466 ni.
dyotana (indicating), 88.
eagerness, see autsukya.
ekadesavivart: rúpaka (partial meta-
phor. 139-140, 155, 157 nS, 602-
603. 605 n1.
ekapaddnupravesa (relation of two
elements by their entering iato the
same suggestive unit), 646, 646
02, 656. 658 218; example 649,
explained 650, 652 a5.
ekaesa compound, 319, 320 o2.
ekavádcakónuproveso (fusion of two
figures of speech into tbe same
denotative unit), 157 nl.
ekavákyánupravesa (fusion of two
figures of speech into the same
sentence), 157 ol, n4
ekavékyatd (forming a single sentence),
72 n4, 196 025, 506 aT.
Ekávoli, 119 n7, 153 n6.
emanation, see vyüha.
Emeneau, M., 362 al.
empathy, see tanmaysbháva.
empty bouse, conventional rendezvous
of village lovers, 461, 461 o1
energy, see ulsdha.
enjoyment, see bhoga
enjoyment or instruction, see under
“poetry.”
epiphany, see vibhüti.
erotic, the erotic rasa, see rrigàrorosa.
excitement, see dipti
existence, see sadbhdva.
expansion, see vistoro.
expectancy, see dkariksa
expectant, see sdpeksd.
extraordinary, see olaukika; extraordi-
nary nature, see lokottaraté.
suggestion which captures our atten-
General Index
tion (visrdntisthénanipa), $74
facial gesture, see upánga.
falsely assigned probans, see asiddha-
hetu
fancy, see utpreksd.
"fat Caitra does not eat by day,” see
pinas Caitro divá nátti.
faults, divided into absolute (nitya)
and relative (anitya), 5S, see dosa
fear, see bhaya
fearsome, the fearsome rasa, see bhayá-
nokarosa.
figures of speech, see alarikáro.
Filliozat, Pierre-Sylvain, 58 n9.
final sentence meaning, see ¢étparya-
Sakti.
fire, analogy of its pervading dry wood,
see Suskakdsthdgnidrstdnta.
fivefold function [of God], see krtya-
paficaka.
flattery, see cétu.
fourth power, see turyá sakti
frailty, see adrti.
frozen metaphors, 184-185, 378, 599
ag.
function, see vydpára.
furious, tbe furious or cruel rosa, see
raudramsa
fusion, see sarkara
gadgada (interrupted), a type of kaku
or tone of voice, 618, 619, 620 a4,
a7.
gajanimülikà (blinking at an elephant,
overlooking an obvious fact), 132,
133 a5.
gamaka (informative, suggestive), 587;
synonym of vyañjaka
garigáyám ghosah (a village on the
Ganges), standard example of
relational secondary usage. 69, 85,
93 n6 (explanation), 132 n4, 186
al, SSS, 562-563, 563 n2, n3, n4;
it is an example of art^ántaro-
sarikramitavdcya, 569; regarded
by later writers as an example of
jahatsvárthalaksana, but not so by
General Indez
Anande, S11 040
Gadgodarabbatta, commentator on the
Sattasat, 471 nl.
garbha (the center), the third sandhi
(plot-component) of a play, 437.
gordabhidohana, (milking a mule),
expressive of & useless endeavor,
152.
gàthà stanza, 13.
CoüdavoAo, 2n, $, 211 (9).
gaudi. poetic style of Bengal (Gauda),
6. 55 n6, 57, 669.
gauna |1] (secondary meaning of the
metapborical variety), 48 02, 65,
364, 568, 572, 573.
gauna [2] (extraneous matter), 146 n1.
gauni [vrtts] (secondary usage espe-
cially of the metaphorical type),
48 02, 184, 189; differentiated into
two types by Mammata, STO n3.
gaur Váhikah (the Panjabi is an ox),
13.
genitive of despite, see anddare sasthi.
genius, see prosibha.
genre, see vigaya.
genuineness of jewels, erc., see játyatvo-
gesture, see cestá.
Chatakarporo, 32.
għatanó (attachment), 542, 543 al,
545, 547 n5, 66, 546; is given
by Abbinava as a synonym of
"texture" (i.e., sarighatand) 703.
ghatopradipanydya (analogy of lamp
and pot), 558, 573, 574 a2;
Abhinava reverses the terms:
prodipaghatanydya, 559, S61
gita (songs, singing), 59; may reveal
rasa, 392, 555, 556, 593; possess
warijakatve, S65, 568, 585.
Citá, see Bhagovodgits.
Gitdbhdsya of Abbinava. see Bha-
govadgitérthasarigraha.
git! meter, 382-383 o2.
gláni (drooping, wilting), 109, an anu-
bhava of viprolambha£rrigárarosa
112 012.
Gnoli, Raniero, 7, 180, 196 n27, 227 n4.
797
228 n15, 229 023, 474 n1, 585 n6,
710 n3.
“go your rounds freely,” see bhama
dhammia visaddho.
God is compassionate even in an act of
cruelty, 44, 46 09, 238 al
the Goddess, see lévart.
Gopendra Bhüpála, commentator on
Vāmana. 641 03.
gotraskholana (addressing a wife or
mistress by another's name), 101
al, 102.
gréma (melody type), 103.
grámarága (melody types), 123, 123 o2.
grammar (vyákorana), all the sciences
rest on grammar, 169.
grammar and dictionaries, see fab-
dàrthoásana.
grammarians, see vaiyäkoranáh.
grāmya (obscene, lit., boorish), 166.
grámyá urtts (rustic ot village type of
alliteration), SS n4, 57 n4, 421,
423.
gronthokrt (used by Abbinava for the
author of the Vrtts), 63 n6.
Grdhrogomáyusamváda (Conversation
of the Vulture and the Jackal).
458, 450 (a).
grief, see Soka.
grivórecaka (a shaking or twisting of
the neck), 666, 667 n8.
Gruesome, see loatbsome.
gumpha (weaving), given by Abbinava
as à synonym for “texture,” 703.
gunas (good qualities ia poetry); there
are three of them acc. to Bhamaba
and Ananda (252 n1, 260), mõ-
dhurya (q.v.), ojas (q.v.), and
prasáda (q.v.), 6, 51, 54, $4 02. SS,
$7, S8 08, 181, 225, 261.
in relation to other elements of po-
etry: to dhvani, 165; to the rasos,
— 21, 220, 250, 251, 282 n1, 259, 259
nl; to texture (sarghatana) and
the rasas, 400-412, 545-546; to
words, 404-408.
V&mana's view, 6, 62, 63 03, 523.
798
gunagunivyavahéra (to be spoken of as
quality and substance): some crit-
ics explained thus the relation of
rasa and plot; Ananda disagrees,
339. Ao equivalent expression is
dharmadharmivyavahéra, $40.
gunasorighatanawyopoksa (the view
that tbe gunas and texture are
identical), 401-402, 409, 410 n3,
a
gunavrtti (secondary usage or opera-
tion, 13, 48 n2, 64, 65-66, 67 oll,
180, 185-186, 188-189, 570, 572.
Ananda distinguishes its two types
as upacdra (metapborical) aod
loksana (relational), 562; for these
terms Abhinava prefers gauni
[vrtti] and läkyanikš [vrtti], 184,
189, except when referring directly
to Ananda's text, e.g., 564, 572.
Etymology, 364, 572.
based, like suggestion, on both word
and meaning, 562, but differs from
suggestion both in nature and
object, 562-564; it can be found in
tbe absence of suggestion, 570, 571
n6, 573
one of the three modes of verbal
communication, S60, S68, 569.
See also bhakti.
gunibhütavyongya (subordinated sug-
gestion), 22, 23, 354, 357, 363, 560,
$61, 594-635, 636.
a derivative of dhvans, 610, 641, and
distinguished from dAvani only
by the fact that the beauty of
the expressed meaning is greater
than that of the suggested, 594;
examples, 595, 600; gunibh., like
dhveni, is divided into the three
types: vastu, alarikdra, and raso,
699. It too imparta a freshness
of poetic matter, 693, 699 (with
examples), and, while not leading
directly to rasa, it may enable the
literal sense to lead on to rasa,
139, 597, 623-631 (with examples),
General Indez
641.
doubtful cases should be assigned to
gunibh rather than to dAvani, 621-
623; revealing, i.e., giving away, a
suggestion by express words also
results in assignment to gunith,
$95, 596 n3, 601, 601 a2.
may be fused or associated with
dhvani, 649-652.
occurs in poems which are clear,
deep, and which bring delight, 600.
There is nothing second-class in
the Dhv.-Locana view of gunibh.,
23.
suggestors of gunibh. may be 6g-
ures of speech, 601-609, a fact or
situation, or a rasa, 609-610, 611.
gunin (substance which possesses a
quality), necessarily presupposed
by a guna, 250, 251 ol.
Hala, see Sattasot
Hanumannátaka, Sn, 205 01, 280 (q),
280 nl; see also Mahdndjaka
bappiness, see sukha
bappiness that comes from the cessa-
tion of desire, see trrnáksoyasukha.
Haruvijaya, 10.
Herivam4a, 436, n2, 692.
Harivijaya of Sarvasena, 382 (q), 435,
436, 436 22.
harga (joy), a uyabhicdribhdva of rati,
$12.
Harga, see Ratndvali, Nágánanda.
Harsocarita of Bana, 302 (q), 308 (4).
309 (q), 381 (q), 686 (q = 381).
barsh alliteration, see poruyá-
harshness of diction, see duAsrava.
dea (laughter, a sthayibhava), 160.
Aásyorosa (comedy), is compatible with
srrigárarasa, 479, 506-507.
"he is.cookiog the rice pudding," see
odanam pacati.
beart, see Ardaya.
Helarãja, 290.
hell as punishment for disrespect to
one's teacher, 151.
General Indez
Hemacandra, 25, 83 n1, 84 o1, 101
second n1, 103 n1, 105 n4, 163 o3,
205 n1, 324 al, 337 n1, 339 n1, 448
second nl, 451 n3, 451 nS, 452 n9,
468 second n1, 471 n2, 493 n2.
hero of the story, see náyaka.
heroic, the heroic raso, see viroroso.
heroic energy, see utsdha.
hetu (1] (sign, marker, probans, middle
term of an inference), see under
particular types of hetu, viz.,
anatkintikahetu, asiddhahetu,
svarüpásiddha, viruddhahetu.
hetu (2) or hetvalonkdra (figure of
speech embodying cause), 282, 283
al, 351, 353 oll
hetuslesa, 282, 283 n2.
hi in the sense of tu, 282, 283 o4. 404.
hidli, see hrdayavati"
Himalaya, 120.
Hiranyakasipu, 43, 44
Hiriyanna, M., 228 n17.
history, Abbioava's disi
$3 o4.
Hitopadesa, 492 (q).
Horace, Q. Horatius Flaccus, 355 o1.
horse in a painting, 223, 230 028.
Ardaya (beart), the touchstone for
testing the gold of all the bhavas,
685.
Hrdayadarpana of Bbattan&yaka, 30,
116, 208.
Ardayasamvódo (correspondance of the
heart, sympathetic response), 108,
115, 117, 191, 224, 259.
Ardayavatt (riddle verse), 641, 642 n1,
642, 643 n2; known in Prakrit as
hi sd.
human intention, see purusábhipráya.
“a hundred elephants are on the tip
of my finger,” see arigulyagre
kariverasatem. =
hyperbole, 14n, see atisayokti
tio, 33,
identifying, 70, 72 08.
idiom, see prasiddhi.
idiomatic, see rūdħa.
image and reflection, see bimbaprati-
bimbo.
imitation, see dbhása.
implied, see ákspta.
impbed meaning, see protiyamóána-
impossible, see asambhavasudrtham,
socetana, acetana.
impropriety, see anaucitya.
inappropnate, see anucita
inconclusive probans, see anaikdnt’
hetu
indelicacy of sound, see srutidusta
indetermicate knowledge, see nirvikal-
paka jriána.
indriya, (organ of sense), the organs
of sense (ear, mind, etc.) do not
suggest or reveal meanings; they
are rather the iastruments by
which meanings are apprebended,
573, $74 02.
IndurSja, or with bis title, Pratibáren-
dur8ja, commentator on Udbba!
7, 8, 9n, 180, 29, 57 n3, 235 03,
327 al
Indurája (poet), 180 n6.
ineffability (anáXAyeyatva), cannot.
really be predicated of anything.
671, although the Buddhists clam
that it must be predicated of all
reality, ibid. For the erroneous
doctrine of the iaeffability of
dvani, see under dhvant
inference, see anumóno.
inBaite series, see anavasthé
vigudiphala (oil-nuts), 464, 465 n1.
inherent, see autpattita.
injunction, see vidhi
insentient (acetana), see listi
"cetano and ocetana."
insertion and removal, see duépodvdpa.
inspiration, see pratibhd.
instability, see cápalya.
instruction, the rules which the sages
bave transmited for writing plays,
etc., are to insure their being
instructive, 531; for the argument
whether the purpose of literature
800
is instruction or enjoyment, see
uner poetry.
intention, see vivakyd and vaktrábhi-
pràáya.
involuntrary states, see sdttvikabhéva.
irony, 38n. 164 o5, 195 n6, n10.
frsyá (jealous anger), 238, 239, 263; a
vyabhicáribháva of rati, $12.
irgyáviprolarnbha (interruption of love's
enjoyment by jealousy), 264 n2,
264-265. 269 (example), 270 n1,
271, 280 ol, 626 n1.
I ívaropratyabhimásütra, 31, 33.
Iivoroprotyabhyjiótikà, 31.
Iévaropratyabhjiávimar£ini, 31, 73 n9.
lsvoraprotyobhymóvivrtwimorsini, 31,
32, 63 n8, 126 o3.
lávart (the Goddess), 369.
ity, effect of this particle, 52 n2.
itikortavyatá (procedure, modus
operandi), 225, 232 n45, 590.
itivrtta (plot), 482, 483, 503, 506;
connection of plot with the rasos,
505-506, 513, 536-547; the plot is
merely tbe body, whereas the rusa.
is the life, 538.
Jacob, Col. G. A., 7n, 93 n9, 265 a1.
Jacobi, Hermann, 2a, 7, 11n, 22, 24,
25-26, 122 second n1, 124 n1, 180
n6, 205 n1, 244 n1, 264 n1, 312 al,
322 nl, 434 n1, S01 al, 549 al, 702
02, 705 02, 711 n4.
Jagannátha, see RasogorigódAaro.
Jahatsvárthá laksanó (secondary use of
à word which abandous its native
sense), difference of this concept in
Mammata from Ananda's views,
$71 n4.
J&mbaván, 161, 163 n4.
jombi (rose-apple), 642, 643 n7.
Janaka, 522.
Jar&sandha, enemy of Krishna, 163 n3
játi (note), 392.
jātyamíaka, a melody type, 123, 123
n2.
játyatva (genuineness), tbe genuineness
General Indez
of jewels can be determined only
by an expert; this fact furnishes &
false analogy to the recognition of
rasa 539, 541
Jayantabbatta, 27, 29n; apparently
referred to by Abbinava in-
correctly as the author of the
Kédambartkothdséro, 423, 424 n3.
Jayspida, king of Kashmir (a.0. 776-
807), 2, 3, 4, $, 9.
jealousy, jealous anger, see irsyd.
Jenner, Gero, 80.
Jbalkikar. Vamanacharya Ramabbatta,
92 al. 260 02.
Jbelum River, 2, 30.
Josbi, S. D., 172 a3.
joy, see harsa
Joyce, James. 38.
jrmbhá (stretching with languor), 278,
278 nl; yrmbhita 318, 318 n3.
Jugupsá (disgust, revulsion), 16a, $25,
$28; incompatible with srigdra,
486 01, 487.
Juvenal, D. Junius, 278 nl.
ka (name of Brabma), 319, 321 n4.
Kabul. 28.
Kádambari of B&na, 147 02, 269, 490,
643 07.
Kádambarikathásáru. 29; given as an
example of a mahdkévya concerned
with narrative rather tban rasa
kotsiki, one of the four urttis (modes of
gesture and speech), 413, 414 anl,
538, 551; makes use of charming
costume and is appropriate to
árrigàrarasa.
Kaiyata, comeatator on Patahjali's
Mahábhásya, 260 03.
kdkadantapariksd, (examination of
crows’ teeth, said of a useless
endeavor), 483, 593.
kGkaksinydya, or kakkyigolakanyáya
(principle of the crow's eye, double
construction), 68 n2, 388, 502 first.
al.
kdku (tone of voice), 91, 99, 300 nl;
General Indez
furnishes subordinate suggestions,
616-619, 619 n1.
kala (tense of a verb), may fuaction as
a suggestor, 453, example 470-471.
kalàpako (quatrain). 418, 419.
Kala£a(ka), king of Kashmir, 200 a4.
Kalbana, 2. 3, 4, 9. 28; see also Rájo-
tararigini
Kalid&sa, 20, 21, 120, 271, 371, 435,
485, 603; bis departure from tra-
dition in his narratives, 436; see
also Kumérasambhava, Meghadüta.
Roaghuvamsa, Sákuntala, Vikramor-
vastya, where quoted verses are
listed.
Kallata, 29.
kolponádusta (indelicate arrangement),
261 22, example 262.
káma (physical desire, passion), 264,
279.
Kamal&yudba, 707 (q), 708 n1.
kámaniyaka (beauty), 60, 61, 63 al
Kémositra, 586 a1.
Kaaavj, 2, 3, 30.
Kane, Margaret, 437 al
Kaae. P. V., 7a, 9n, 11n, 26, 310. 63
n6, 66 n3, 67 n4, 153 a7, 235 n2,
371 v7, 639 o3.
Kangle, R. P., 31a.
karikelli, M&hárástri name of the afoka
tree, 339 al
kéntatva (belovedaess), 221.
käntı (brilliance), one of V&mana's
poetic qualities, 6.
Kapila, 694 n14.
Kapphinábhyudaya. 10.
kāraka (complement of the verbal
activity), 46 n5; may function as a
suggestor, 452, examples, 433, 455.
karana (1) (instrument), 46 25.
karana [2| (rhythm), 392.
Karik&kára, author of the Korikás of
the Dhv., 25-27, 405; distinguished
by Abbinava from the Vrttikára.
201, 370; not distinguished, 389,
$44, S46 n1, $96, 598 n2; Abbinava
incorrectly attributes a sarigraha-
801
floka to the Karik&kéra, 411, 411
22. See also Vrttikára.
kérikds of Dhvanyáloka, 25.
Karkota Dyuasty, 2
karma, force of earlier deeds. 44.
karmodháraya (type of compound), 174
et possim.
Karpüramafijart, 11a.
kartr (agent), chief of all the kórokos,
46 n5.
karuna (sorrow, compassion), 221, 222;
contains despair of reunion, 239.
karunarosa, (tragedy), 16, 114, 115,
118 al, 236-237, 237 a4, 491 frst
nl, 491, 494 n4; in karunarasa
the quality madhurye is intense,
253-254, 403; the sense of lose is
absolute, 239, 393, 394 22, 397
D3, 487; in this respect tragedy
is opposed to love-in-separation,
where the loss is seased as relative.
arises from vibhávos sucb as the
destruction of one's loved ones,
S00; “the tragic is the effect of tbe
cruel," 498, 507.
together with other rosas: an erotic
element may strengthen tragedy,
499-501, compare the verse "The
women of the Triple City,” 496,
499; the tragic, when associated
with the bero's enemy, serves to
magnify the heroic, 498.
kérya (third of the artheprakrtts), 438-
439, example 441 07; the term is
used perhaps in a broader sease,
504, $04 second n1, $05, 506, 506
22.
Kashmir, 2f.
kathá (type of tale), 419, 420, 424.
Kàfika, $3 n4 (Kas. 3.3.154), 118 n6
(Kas. 6.4.75), 253 n2 (Kas. 5.4.21),
431 a1 (Ks. 6.1.6), 457 n10 (K4f.
4.1.76), 482 n3 (KAS. 3.2.106), 694
nlS (KS. 4.1.114), 722 a1 (Kas.
3.3.87).
kathodgháta (type of prostávand), 469
22, n3.
802
Kaula tantrism, 33
Kaumudi, commentary on Locana
(Chapter One), 31, 45 02, 46 n7,
$2 al, $4 02, 57 n3, 66 n3, 67
nè, 73 n10, 013, 73. a15, 95 n20,
96 026, 97 n38, 98 040, 99 n1, et
passim.
kavi (poet), the word's original mean-
ing: seer, revealer, 682 n2.
kavinibaddha (invented by the poet),
one of the two types of speaker
(vaktr), q.v., 412: may be devoid
of bháva and rasa, or possessed of
them. 412, 424.
kawnibaddhaprüudhokti (an imagi-
native expression spoken by a
character invented by the poet),
distinguished from kawproudhokti
q.v., 321-325, 384, 687; both types
belong to orthasaktimulodbhava-
dÀvani, qv
kaviprüudAokti (ao imaginative expres-
sion spoken by the poet), 321-325,
382-384; see previous entry.
kávya (poetry), etymology given by
Abbiaava, 703.
kévyahetu (synonym of kévyaliriga),
353, all.
Kávyakautuka of Bhattatauta, 31, 442
&17, $25.
Kévydlorikdrasitrsarigraha of Udbbata,
7-8, 484 n2; for further references
see under Udbbata.
kóvyolifiga (name of a
353 all.
Kévydloka (title sometimes given to the
Dhvonydloka), 12. 13, 45 02, 366
al, 736, 737 nS, a7.
Kávyálokalocana, 726. 727 a7.
Kávyaprokása of Mammata, 38, 4S al,
219 n10; see Mammata.
kávyárt^a (goal of poetry), 413.
kavyasyátmá (the soul of poetry),
said to be dhvani 47, 49, 52-
53, 150, 167, S97. 605; to be the
(suggested) meaning, 74, 75 n1,
76, 117, 120; to be tbe suggested
ure of speech),
General Index
meaning which is rasa, 70, 74
214, 76, 81, 113, 115 n6; to be
the suggestive operation or power
(dyotanasaktir dyotonavydpara),
88; to be hyperbole if appropriate
to the rasa, 60S.
ketaka tree, 350, 352 03.
khalevali (wooden post in center of
threshing Boor), 610.
khalu (Sanskrit particle), 275.
Kkhandakathá (short story), 418-419,
usually wntten in Praknt, 420,
422.
khandapro£asti poem atributed to
Hanumin, 500 02.
khandita (slighted), 100, 100 o1.
kim api, as a suggestive expression, 200
a4.
Kirdtárjuniya, 141 02
knowable, the property of being know-
able (promeyatva) is universal,
568, 569 c8.
komalé vrtti (soft type of alliteration),
SS n4. 56, 57 a4; terminates w
hásyarasa, etc., 673.
Konow, Stea, 11, 440 a5.
Kosambi, D. D., 280, 281 n1.
krama (succession, sequence), 213; tbe
succession of effect to cause must
be bypotbesized even if it occurs
so rapidly as not to be noticed, 90,
97 032; succession of sugestion to
primary meaning, 193, objection to
this doctrine and refutation of the
objection, 542-551
Krama tantra, 29
kramadyotya, see samlaksyakrama-
vyarigya-
Krishna, 242, 244 n9, 248, 309, 449,
696
Krishnamoorthy, K., 130, 26, 57 02, 78
nl, 114 n2, 122 second at, 255 ol,
312 al, 327 ol, 410 n1, 02, 420 02,
425 n1, 463 n2, $43 n1, $52, al,
S85 a1, 694 n13, 711 n4
kniyáyoga (connection with the same
activity), one of the relations
General Indez
which may cause laksand, 190.
krodha (anger), 257, 507, 507 n9, 512, a
sthéyidhéva of raudrorasa, 162, 507
n4, 652 n4.
Krsoadvaip&yans, name of Vyasa, 692.
krt (primary suffix), may function as a
suggestor, 452, example 453, 455.
krtrima (artificial), such is the nature,
according to Ny&ya and to the
Buddhists, of the conventional
connection (sariketa) between word
and meaning, 584, 585 n5.
krtyapañcaka (fivefold function of God),
677, 678 ol
Ksemastotro, 32.
Ksemendra, 21, 606 013
ksipto hastévalagnaA, various inter-
pretations of this stanza. 46 09,
238, 238 n1, 492, 493 n1, 496-497,
500-501. :
Kstrasvamin, 4.
kudariga (Prakrit word for thicket), 83.
kulaka (syntactically connected group
of more than four stanzas), 22,
418, 419, 423
Kulkarni, V. M., 619 n1.
Kumárasambhavo of Kalidasa, 8, 80
n2, 120, 121 n4, 140 02, 155 (q
and referred to again at 645, 686),
311(q), 312, 312 al, 314 (three
verses quoted), 324 n4, 349 n2, 467
(aY, 485 (q, see 485 n4), 621, 701
(a), 705 (two quotes),
literary criticism of the poem: the
impropnety of the Eighth Canto
does not appear vulgar to us be-
cause of K&lidása's skill, 409411;
remarks on Rati's lament, 485; the
constant novelty of K&lidása's pic-
tures of PürvatI are always fresh,
as he describes her in different
states, 704-795,
Kumárila, 14, 25, 93 n3, 170, 553 (q),
559, 592 (q); see also Tantravart-
tika, Slokavárthika.
Kunjuani Raja, 493 o3
kuntáh pravisanti (the spears enter [the
city|), 14, 15.
Kuntaka, 25, 34, 445 n5, 476 n6.
Kuppusvami Sastri, S., 114 02, 122
second nl, 174 nl, 447 nl.
Kuttanimata, 4, 4n.
1 and d regarded as identic
331 03, 380 n2.
lack of domain, see nirvigayatua
lack of mature judgment, see avyut-
patti.
lack of skill, see asakti
Labin, P. C., 55 a7.
lajjā (shyness, bashfulness), a vyabhi-
cárin of Srvigérarasa, 117, 312 (of
Parvati), 315; Abhinava's analysis
of, 615, 647, 683 n2.
loksana (definition), 67 010, 70, 186;
a property which marks off the
defined from all else, 180.
laksaná (secondary operation or usage,
metonymy, especially when rele-
tional rather than metaphorical),
13, 48 n2, 255, 256, 563, 565.
of five sorts according to Bhartr-
mitra's definition. That definition
was probably in the form given
by Abhinava, 64, which includes
the metaphorical variety, 67 n4
Vamana also took laksand to
include the metaphorical, 60.
But Abbinava later quotes the
definition in a form which ex-
cludes the metaphorical, 190, 195
4, and the word is frequently
used of the relational only, 562,
S64, STO (laksanarüpá gunavrtti).
Mammata calls the relational vari-
ety fuddhà laksaná (pure laksaná),
571 n4.
occurs under three conditions,
87, 184, 185 n1, 208, S61, viz.,
(1) blocking of the primary sense;
85, 86, 87, 96 n8, 185 n1, 208, 361;
(2) a cause (nimitta), namely the
presence of one of tbe five relations
between primary and secondary
804
object mentioned in Bhartrmitra's
definition; and (3) a purpose, viz.,
the achieving of a suggestion,
87, 88, 182 D3. Note that frozen
metaphors, q.v., do not really
count, 180, 185. Such words are
adopted without any purpose in
mind, 185, as though tbey referred
to their objects directly, 597.
distinction from divans, 86-87, 94
n12, 107, 174-186, 180, 185-187,
189-194, 209 n4, 572; laksaná be-
gias from the primary object and
so is “an appendage of denota-
tion,” 187, 188 n3, 189, but then
runs with stumbling gait (sk^ol-
adgati, q.v.) to another object, 87,
95 017; io this manner of gait it
difers from davant
See also bhakti
laksandmulodhvoni, anotber name for
avivaksitavácyadvani, 204 o2, 208.
laksanáfokti (tbe power of secondary
usage), defined 88, 111 n8.
loksanásómagri (tbe set of conditions
for secondary oper ion, 186, 567;
for tbe three conditions see under
laksaná.
laksanasaptami (locative absolute), 72
02.
laksanike (secondary meaning of the
relational variety), 48 02, 64, 90,
364, 573, 657 oll.
laksaniki [vrtti] (secondary usage), 48
n2, 184, 189.
laksitalaksand (secondary usage grow-
ing out of secondary usage), 88, 95
018, 187, 187 n2, 256, 258 n2.
Laksmagegupta, 29, 32.
Laksmi (goddess of wealth and beauty),
318, 320, 321 n4, 600, 601.
lolita (graceful alliteration), 56.
Lalit&ditya, kiog of Kashmir (a.D. 725-
761), 2, 3, 30, 145 n2, 434 n1
lamp and pot, analogy of, 558, $59,
561, 573, 574 n2, 584, 58S 07;
the lamp is a revealer, not an
General Indez
inferential mark, 589.
laoguor, see dlasya [2].
latent impression, see v^
laughter, see häsa
lávanya (charm. loveliness), suggested
meaning is likened to tbe lávanya
of à woman, 78, 79-80, 595;
the word lóvanyo, as a frozen
metaphor, lacks dhvani, 184-185,
567.
laya (tempo), 222.
laziness, see dlasya (1].
Lévy, Sylvain, 20, 441 n6.
(dé (playful gesture), 429.
lifiga (mark, sign), the middle term of
an inference, that which points to
the probandum, as smoke points to
Bre, 580, 587.
lirigatva (the property of serving as tbe
middle term of an inference), an
aupádhika dharma analogous to
vyarijakaLva in some respects, 578,
579 02, but tot in others, 587-589.
lirigalirigibhéva (marker-probaodum
relation), refutation of the Ny&ya.
argument that this is the true
nature of vyangyavyarijakabhàva,
$87-590.
lirigin (tbat which bas a mark), syn-
onym of sádAya, 587.
literal meaning, see vdcya
literary criticism, Kasbmir school of, 5.
loathsome, the loathsome (or grue-
some) rasa, see bibhatsarasa.
Locana, 1, $, 31.
locative of cause, see nimittasaptamt
locative of despite, see anádare sap-
tami.
locative of limitation, see nirdAárona-
saptamt.
locative of the sphere, see visaya-
saptami.
Lobara Dynasty, 28.
lokadharmi (realistic style in drama),
224, 230 n32.
lokottara (superhuman, far superior),
45, 319.
General Index
lokottarota (extraordinary nature), of
the ascetic, 377, 377 n3.
lolf&^àva, (mixture, mingling), 156, 158
210.
Lollata, 7, 160; bis definition of rasa,
17; bis doctrine that the rasas are
physically produced (utpartipaksa),
222, 231 n40, 429 n2.
long operation, see dirghadirgha-
vyópórah.
Longinus, 34, 38-39, 382.
lostaprustáronydya, 264, explained 265
nl, 472.
love, the physical passion (rati, q.v.),
differs in the upper classes from
in the lower, 432; the love of gods,
however, does not diBer from that
of the upper classes, ibid.
love, the sentiment (rrigàra, q.v.),
must be mutual, 206. Other words
for love, 349 n2.
love-ia-enjoyment, see sambhoga-
‘rigdra.
love-in-separation, see viprolambha-
árrigdra.
luptoporná (elliptical simile), 666, 667
a10.
Madhu, 43.
Madbumathana (destroyer of Madhu),
epithet of Visnu or Krisboa, 713.
Modhumathanavijoya (lost Prakrit
work), 448, 449 (q).
Madburipu (enemy of Madhu, epithet
of Vignu), 94.
mádhurya (sweetness), one of tbe gunas
of poetry, 6, $4, 54 a2, 61, 230
235, 406, 407, 408, 54S, 547 n6; is
intense in vipralambhasrrigéro and
karuna, 253-254, 257, 403; is really
a guna of srrigérarasa, 251-253,
670.
Magha, see SisupálovadAa.
maha (Prakrit pronoun), 98, 99 a1.
mahé, Prakrit equivalent of mrditdA,
359 al.
Mahábhárato, 20n, 68, 70, 72 a7, 118
a4, 146 al, 173, 258 08, 371 (q),
372 (q), 376 (q), 450 (four stanzas
a). 499 (q), $20 (q), 691 (a), 695
n18, 696 (q), 697, 698 (q).
its use of rasodhvani, 427; the use
of dhvani makes ite battle scenes
seem ever new, 690; its primary
rasa is $ánta, 690, 693; other rasas
are subordinate, 691, 697; as a
work of doctrine its primary aim
is mokga; a3 & work of poetry its
aim is the rasa of peace, 691-693.
While the aim is not so stated in
the Anutromani, it is suggested,
691-692.
Mohóbhásya of Patadjali, 46 a10
(M. 2.1.30), $3 a3 (M. 1.1.44.
värt. 3), $7 03 (M. 2.2.18, Saunága
vàrt. 7), 113 a23 (M. 2.1.1,
värt 2), 122 Great nl (M. latr.),
200 aS, 260 03 (M. 2.1.16), 307 aS
(M. Tatr.; 8.2.3), 367 nl (M. 2.1.51;
5.1.89), 431 n1 (M. 1.1.27), 459
n5 (M. 3.1.26, värt $; 6.4.1585,
vórt. 1), 610 al (M. Intr.), 612
aS (M. 2.2.29, vdrt 1), 613 214
(M. 1.4.24, värt 3; 2.3.50; 2.3.67,
värt 2; 3.2.110, várt. 2), 639
al (M. 1.4.24, värt 3), 703 03
(M. 3.1.7).
MabSdeva, 697.
mahákávya (“great poem”), 422, 435,
502; called sarpdbandha, 419, and
composed in Sanskrit, 420; similar
poems in Prakrit should be called
skandhakabandha or à$vásabandha,
421 a7.
madhyamé fakti (tbe mediating power);- MoAónátaka, (the eastern version of the
200 aS; presides over the third
stage of metaphysical and linguis-
tic evolution, 674, 675 aT.
madness, see unméda.
Hanumannátaka, q.v.), 205 (q),
205 a1, 453 (q). !
mohávátya (a long passage of litera-
ture), may be suggestive (vyofi-
jaka), 370.
Mabimabbatta, author of Vyaktiviveka,
$3 03, 75 nl, 101 second n1, 133
n4.
Mallipátba, commentato’ (ca. A.D.
1400), 80 n2, 346 n1, 349 n2, 460
n2, 623 n2, 03
mélopamd (garland simile), 607, 609
author of the Kávyaprakáfo,
1, 17a, 23, 25, 36, 38, 45 n1, 58 o4,
84 n1, 95 n19, 96 026, 103 second
ol, 111 07, 158 o8, 163 o2, 168 al,
205 al, 219 010, 228 n17, 260 c2,
300 n1, 336 n2, 339 n1, 342 02, 353
03, 361 al, 363 n1, 385 n1, 393 ol,
429 o2, 451 n5, 452 n9, 454 n1, 457
n10, 468 second nl, 471 n2, 491
second ol, 493 n2, 500 n2, 504 first
al, $28 al, 570 23, 571 n4.
mámai (nard), 218.
maricéh krosanti (the benches cry out),
$70, 572 n9.
Mandana Mitra, 92 ol.
wanifenor, manifestation, see vyarijaka,
vyarijokatva, obhivyakti.
man-lion (Nrsimha), 43.
Manorstha, 4, 9, 26, 55 n4; his verse
ridiculing the concept of dhvani,
61, 62, 63 6.
Manoratha, Abbinava's brother, 30.
marona (death), while not incompat-
ible with wprolarnbhosrrigáro,
its mention should generally be
avoided, 486, 487.
márga, type of melody, 123, 123 02.
marker and table of elements, see logta-
prastáranydya.
Marvell, Andrew, 480 n4.
the marvellous, see adbhutorusa.
Masson, Jeffrey Moussaieff, 111 n2, 114
n2, 118 nS, 125 o2, 138 n1, 281 nl,
312-313 n1, 353 n8, 474 n4, 476
n4, 480 n5, 483 02, 613 n15, 627
nS, 694 n2, 695 017, 701 n18.
matacestita, a purely iambic meter, S17
a4.
Mataáóga, author of Brhaddest 123 02.
MA&tadge-div&kara (poet), 168 n2.
matenal implication, see arthápoztt.
intelligence), as a vyabhicdnin of
frrigárarosa, 480.
mótrà, used in the sense of “all” rather
than "only," 482 03.
Mátrarája, author of Tdpasavotsardja-
carita, q.v.
mature judgment, see vyutpatti
méyé (world illusion), 377.
Mayüra, author of Süryasataka, 284
(a). 303 (q), 466 (q), 548 (= 303).
meaning, see artha
cause or source of meaning: denoter,
see vdcaka; set of conditions for
secondary meaning, see laksand-
sámagri; suggemor, see vyarijaka.
operation or power of imparting a
meaning: denotative, see vàcaka-
tva, abhidhásakti abhidhd; sec-
ondary, see gunavrtti, bhakti,
laksaná; metaphorical, see upa-
córa, gauni; relational, see lakyand,
laksaniki; suggestive, see vyarijaka-
tva, dhvent
the thing meant: denoted or ex-
pressed, see vácya; secondary or
associated meaning, see bhákta;
metaphorical, see gauna; rela-
tional, see láksaniko; suggested, see
wyarigya, pratiyamóna, dhvani-
of a word, see padártha.
of a sentence, see vákyórtha, tátparyo.
meaninglessness and absurdity distin-
guished, 93-94 09, 010.
means of instruction, see vyutpatt-
hetavah.
means of knowledge, see promána.
Meghadüta of Kālidāsa, 140 n2, 371
(a), 423 (q), 459 (q)
melting of one’s thoughts, see drutt
memory, see smrti
memory bank, see samskéra.
metaphor, Graeco-Latin metaphor,
Bn, $71 23; Sanskrit “metaphor,”
see rüpako; metaphorical usage
General Indez
or operation, see upacdra, gauna,
gaunt; partial metaphor, see eka-
desavivarti rüpaka.
meter, aesthetic effect of, 465 n2.
Miaüka, one of the poets of the Sat-
tasai, 358.
milking a mule, see gardabhidohano.
Münámsó, Mimámsaka, 13, 34, 35-36,
37, 210, 225, 347, 387 01, 407 ol,
493 03, 494-495, 497 n3, 553, 558
02, 578, 579 n1, $82, 583, $84, 585,
712, 713 ab
doctrine that the direct denotation
of a word is a class character or
universal, 92 o1.
objection to dhvani based on abhi-
Aitánvayaváda, 84-89, 94 olf;
based on anvitàbhid^óánavódo, 89;
explanation of dAvoni as bhakti
or laksand 189-194, 195 012, 196
025.
Mimárnsásütra, 90, 497 n3, 561
minor term, see paksa
Mirasbi, V. V., 322, al
mirror, the polished mirror of the
heart, 70, 72 n9, 73 GLO; the mirror
of a conoisseur's beart, 91.
modus operandi, see itikartavyatd
moksa (release), 525; the primary aim
of the Mahébhdrata as a work.of
doctrine, 690-692.
Moodabidre manuscript, 13n.
Mookerjee, Satkar, 26.
moonstone (candrakénti), $32, 533 n1.
mot juste, 183, n1.
mukha (beginning), the first sandhi
(plot-segment) of a play, 437.
mukhya (primary, based on the literal
sense), 562, 562 n2, 576.
mukhyórthabódhà (blocking of the
literal sense), one of the three
conditions for the operation of
lakgond, q.v., depends on an appre-
bension of inconsistency, 86; 65, 67
n6, 85, 87, 107, 176, 190, 204 n2,
208, 604, 606 n11, 619.
muktaka (independent stanza), 11n,
807
22, 418, 419, 423; etymology of the
term, 420 n2
Mukt&kape, 9-10.
Mukula or Mukulabbatta, 29.
nádaabda (beard sound), 170.
Náàgánonda of Harsa, $18, 526 n5;
Abbioava's analysis of its treat-
meat of the rosas. 519.
nagaram provisonti kuntàh (spears
enter the city), 14, 15.
ndgarikd (type of alliteration), 56, 57
n3.
Nágesa Bhatta, 393 o1, 457 n10.
Naisadhiyacarita of Srlbarsa, 149 n3
Naiylyika, a follower of Ny&ya, q.v.
name, addressing a wife or mistress by
another's nare, see gotraskhalana.
naming a rosa does not produce rusa,
105-106.
Namis&dhu, commentator on Rudrata,
440, 02.
Narasimba (Abbinava's father), 30.
Narasimha (poet), 398.
Narayana, author of Hitopadesa, 492,
493 02
nard, see mamst
ndtaka, type of play, 430,431, 432, 447,
502.
nátiká, type of play, 420, 435.
nétyodharmi (theatrical style), 224, 230
532
nátyorosáh (dramatic rasas), 222, 223.
náyaka (hero), of four types, 412-413,
413 o1, 485: dhirodátta, dhirod-
dhata, dhirolalito, dhiraprasénta,
qv.
Niyaka, identification barely possi
with Bhattandyaka, 28.
negation, see prasajyapratisedho, pary-
uddso.
negative, assigned six meanings, 639
el.
negative probans, see vyatireki hetuh.
nánikelápáko, 67 015.
neydrtha (obscenity), 423.
nibaddha (sustained, extensive, of a
808
literary work), 58$, 586 n1.
nidaríaná (name of a figure of speech,
demonstration, instruction), 290,
290 n4, 337 n2, 607, example 608.
nidrd (sleep), an anudhdva of vipra-
lambhasrrigdra, 109.
ni ito (balanced), 722.
nimitta (cause of employing laksana),
87, 204 02, 208, 604, 606 n10.
numittasaptami (locative of cause,
PSp. 2.3.35, Värt 6), Abbinava
greatly extends the application of
this construction in interpreting
Ananda's text, 327 n2, 327-328,
389, 389 o2, 391, 394 n1, 397 nl,
397, 400, 427 second n1, 545, S47
BS.
nipáta (particle), may function a9 a
suggestor, 453, 455, 463, 464.
nurapeksa (non-expectant, of a tone of
voice), 618, 619 n1.
nurapeksabhdva (without hope of re-
lief), characteristic of tragedy
(karunarasa) as opposed to love-i
separation, 487, 488 n2.
mirdhdranasaptami (locative of limita-
tion), 69, 72 n2.
Nirukta, 4.
mirvahona (conclusion, denouement),
fifth sandhi (plot-segment) of a
play, 437; ia the Nàgánanda, 519.
nirveda (indifference), according to
Abhinava, the stháyibhàva of
SSntaraso, 143, 479, 479 n3, S14,
517, 521, 627 05, 629; but given by
BANS 6.61 as a vyabhicdrin of the
tragic, 514.
nirvikalpaka jñäna (indetermi
knowledge), 672 n3.
nirvigayatva (lack of domain), 244, 245
nl, 281 aS, 291; cf. anavakdsotvat.
nirvrts (delight), 69.
Nis&da caste, 115, 118 a4
nifcayogarbha (a variety of the figure
sandeha), 158 a7.
nigpddana (arousal), a rasa consists
simply ia its arousal, 654, 657 n7.
General Indez
nigtha, used in the sense of visayoka,
546 n2, 681 nl.
niyyandàá (outflow, derivative), 217,
610, 641.
niyataphaloprápti (tbe fourth avastha
of a play), 438; meaning of the
term, 440 n5.
non-expectant, see nirapeksa.
Nrsimha, form of Visnu, 43.
Nona, father of Ápandavardhana, 10,
n
Nyása, commentary on the Kd4iká, 52
22
Ny&ya school of philosophy, 34, $78,
579 n1, 582, $84, 611 ol, 712, 713
23; see also Ny&ya-Vaisesika.
Ny&yobindutikà, 4n.
Nyáyamafijart, 29n.
Nydyasutra, 94 213, 182 n4, 521 (q),
584 (q).
Nyáyasütrubhásyo, 611 n1.
Ny&ya-Vaisesika philosophy, 80 n1,
169-170, 172 nì; doctrine of cause,
588 n2; doctrine of atoms, 586, 587
nl; doctrine of perception, 672 n3.
Nyóyavérttikatátparyatikà, 67 o7.
obstructive, see virod^i
obscene, see grámya.
obscenity, see neyórtha.
ocean of sand, 3.
odanam pacati (he is cooking the
rice pudding), an instance of
metonymy, 224, 231 239.
ojas (strength, force), ope of the gunas
of poetry, 6, 230 n35, 252; appro-
priate to raudrarasa, 255-257, 403;
may be expressed with or without
long compounds, 255, 258 n3, 408.
operation, see vyápáro.
opposition, see vaiparitya.
ordered sequence, see yathásarikhya.
outflow, see nisyanda.
Ovid, Publius Ovidius Naso, 146 n1,
470 a4.
pada (word), as suggestive of raso-
dhvani, 371-375, 379-382, 385-389,
392-395
padabhága (word-component), may be
suggestive (warijaka), 370; also
referred to as paddvayava, 395-396.
podartha (word-meaning), is under-
stood before, and serves as a
means of understanding the sen-
tence meaning, 127-129; in this
respect it acts as a denoted mean-
ing acts toward a suggested mean-
ing, but in other respects the two
relations are different, 557-559.
padávayava, (part of a word), same as
padabhága, q.v.
Padmapuréna, 21.
padohara (Prakrit, "back yard"), 64S.
n3
päka (ripeness), 703 n1
pokso (minor term of inference), 94
n14. d
poksadharmotà (in an inference, the
fact that the ħetu occurs in the
paksa), S80.
paricdli (poetic style of the Pancála
country), 6, 55 n6, 57, 669
Pandey, K. C., 31, 32
Pandu, 430.
PAnini (the poet), 138, al
Pānini (the grammarian), 33. The fol-
lowing is a listing of all references
in the translation and notes to the
sutras, vàrttikas, and ganapatha.
For the dhátupátho see under its
separate heading.
52 P&o. 3.2.1
534 Pio. 3.2.15
61 Pap. 5.1.132
63m1 Pg, 5.1.132
632 Pan. 3.4.67
66n1 = Pan. 3.4.84
6601 Pin. 3.2.123 wart 1
7202 Pan. 2.3.41
S4nl Pan. 5.1.2 gana
84 Pan. 3.2163
10024 — Pin. 5.374
10055 Pān. 24.31 gana
1:23 Pan. 3.4.71
124 al
125 a1
128
133 07
133 n7
136 ol
139
139
140 al
140 22
140 08
155 n6
169
173 a12
174 al
177 n4
204 n1
228 212
253 n2
258 a5
270 a2
272 04
272 n4
295 n2
298 23
298 n3
307 a4
307 n4
320 22
358b al
373n1
389 n2
392 n4
408
409 n1
416 02
419 02
425 n1
434 n1
452 n1
454 n3
456 n7
457 n9
457 n9
458 n4
458 n4
459 a5
2371
. 3.3.169
3.3.108 vart. 9
p. 3.3.19
321
3484
2.318
2.3.21
. 5.3.85
2.3.29
1.2.67
2.1.56
2421
. 2.1.69 vart. 8
1451
3241
6.4.52
2.133
p. 5.4.21
n. 2.3.38
p. 7.4.23
1457
7.2.98
24.1
24.72
. 2.1.56
6.2472
. 6.2.139
12.64
7218
2.1.10
n. 2.3.36 värt 6
n. 2.2.33
p. 32.126
n. 32126
a. 6.4.51
n. 5.3.87
2.4.21
a. 2.3.38
2.3.14
n. $.2.103
a. 14.57 gona
n. 3.2.61 y
n. 3.2.84
42114
. 43.120
. 64.51
General [ndez
491bn1 Pan. 52.92
502a nl Pán. 5.4.50
514 Pap. 21.24 vårt. 1
S47 nS Pin. 2.3.36 värt. 6
551 03 9. 1.4.57 gana
586 Pán. 3.2.126
610 . 1.1.59
610
610
610
612 n13
613 213
613 013
613 213
614 n4
616 oS
616 55
617
664 n4
666
667 oS
668 010
668 211
694 n15
696 221 h
697 Pap. 4.1.114
See also Mahóbhárya and Kasitd
Panjab, 28.
pord sakti (the highest power), 199, 200
aS.
porobhága (contrast), 205, 207 n1;
(spot), 642, 644 o8.
Par&kramabdbu inscription, 270.
pazaleipeis, erroneous translation of
áksepa, 144-145 n1.
pordmarsa (consideration), an element
in the process of inference, 546,
547 o7.
Paramarthaséra, 32.
Paranavitana, Senarat, 270.
Pardétrimsikd, 31
Pardtrimsikdtattvavivarona, 31.
Parátrimsikávivrti, 31.
Paribhdgenduse ara of Nagoji Bbatta,
414 n5
paryjáta tree, one of the trees of par-
adise, 16, 436.
parikara, second sandhyariga of the
mukhasandhi of a play, 438, 442
213.
parikarosloka (supportive verse), see
under summarizing and supporting
verses.
pankathd (round of stories), 418, 419,
421 n5, 421-422.
parinata (developed or transformed),
208.
parinydso, tbird sandhyariga of the
mukhasands of a play, 438, 442
613.
parisatkee (Prakrit, "stroll about"),
385 n1.
partial meaning, 65
particle. see nipáta.
particular, unique particular, see svo-
laksana
parusá vrtti (barsb alliteration), SS o4,
56, S7 o3 n4, 390, 391, 392 n2, 421;
leads to roudroroso, etc., 673.
P&rvati, 311, 312, 313 n1, 314, 315,
409, 509, 509 n3, 563, 607; the
constant novelty of Kálidása's
pictures of Parvatl as be describes
her in different states, 704-705
Paryantaparicdsika of Abbinavagupta,
200 oS.
poryàya (a figure of speech), 336 2.
parydyabandha (poem on a fixed sub-
ject), 418, 419, 421, 421 n4, 502.
paryóyokta (periphrasis), 135, 165 02,
276, 607, 610, 612 08; defined, 150,
152; distinguished from dhvani,
149-151
paryudàsa (nominal negation), $21;
contains a positive element, as
opposed to paryudasapratisedha,
$22 n2.
passion, see rajas, rága, káma.
Pasyanti Sakti, (perceptive force), 200
n5, 366, 367 n2.
patákà (a short interlude), 439, 441 n7,
502.
Pataüjali (grammarian), see Mahd-
bhárya.
General Indez
P&thak, Jagannath, 105 n2, 122 second
01, 229 a20, 317 n1.
Pathak, Kasbinath Bapu, 460.
pattracchedya, 586 al
Patwardban, M. V., 27n, 111 22, 312-
313 n1, 325 n4, 480 05, $98 n4. 08,
606 n15, 643 n2, 645 n3, 656 n6,
658 n18, n19, n20, 662 n12, 696
n19, 701 n18.
peace, the rasa of peace, see Santi.
perception, see pratiti.
palava (delicate), why the word is
avoided, 358.
panipáka (perfect ripeness), given by
Abbinava as a synonym of "style,"
Q.v., 703; used by others for the
mot juste, 703 al.
peace, see fántaruso.
perceptive force; see pasyanti sakti
peripbrasis, see paryáyokta.
Persius, Aulus Persius Flaccus, 390 al.
Peterson, P., 138 al
phala, used as equivalent for proyojana,
q.v., 185.
pholayoga (achievement of the result),
38n.
phoneme, see vama
physical production, see utpatti
pinas Coitro divd nätt: (fat Caitra
does not eat by day), example of
^ arthdpatti, 347, 348 n6 n7.
Pischel, R., 359 a1, 382 second a2, 451
03, 460 second n1, 711 a3.
plagiarism, see tbe discussion of sam-
váda (correspondance), 716-723.
plays (abhineydrtha), 419, 425, 426; of
ten types, 420.
plot (katháfariro, stivrtta), means of
insuring that it is appropriate
to the rusa, 427-436; should be
altered if inappropriate, 428; one
sbould not so concentrate on
plot that one fails to construct
appropriate rasas and bhdvas,
482-483.
poet, contrasted with historian, 436; as
a creator-god, 639.
poetic doubt, see sandeha.
poetry,
its purpose: is enjoyment only
(Bhattanáyaka), 36, 222; ita en-
joyment is similar to the bliss
of union with brahman, 222; its
purpose is both enjoyment and
instruction (Abhigava), 27, 71,
226, 232 n47, because ita enjoy-
ment is itself an aid to instruction,
437-438, 592; poetry instructs as a
wife, history as a friend, the Veda
as a master, 71, 533; it imparts
skill in the four aims of maa; it
gives instruction, fame, and de
light, 724. [n one verse of Ananda,
653, and in Abbioava's comment
thereon, the bliss of repose in de-
votion to God is placed even above
poetic delight. See also under
instruction
the path of poetry: is infinitely ex-
tended by use of the rasas and
bhávas. 684-689; the matter of po
etry if properly treated is infaite,
715.
positive and negative, see avyayawyati-
reka
power, see sakti
Prabb&kara, 14, 93 a3, 96 n26, 387 al,
$$3, 554.
probhedadvayasampátasandeha (a
relation, as between two varieties
of dhvani, which puts one in doubt
by the falling together of the two),
645, 654: same as sandehdspadatua,
qv.
pradhána (chief item, matter in hand),
146 n1; (the principle of original
matter of the S&ánkhya), S86.
prádhánya (predominance, prominance,
importaace), 154, 156; 159,162,
167; where the literal meaning is
predominant in a figure of speech,
one cannot speak of divans, 137,
139, 141, 143, 145, 147, 148, 149;
of two notions the pradhdnya is
812
deter ined by which is the more
charming of beautiful, 141, 144,
151. 162, 357; it is a matter of
taste. of of tradition, whether one
regards the literal or the suggested
sense as more important in a given
instance, 168 nS.
prodhvamsábháva (non-existence of
something after it has been de-
stroyed), distinguished from prág-
abhéva, 521.
prudipa (lamp), the lamp is a revealer,
not an inferential mark, of objects,
589.
pradipaghatanyáyo, see ghatapradipo-
nyóya.
prágabháva (non-existence of something
before its origination), distin-
guished from prodhvomsóbhávo,
321.
pragita (a good singer), 123, 123 c2.
praharana (farce), 440 n4.
Prabrdda, 43.
prayvalana (a blazing forth), 256.
prakarana [1] (the context, topic ia
band), Gret in set of factors which
resolve an ambiguity, 362, 542.
prokarona [2], type of play with in-
vented plot, 431.
prokaronikà, type of play, 420.
prakaranika (matter belonging to the
topic in hand), 146 al.
prakari (a long interlude), 439, 441 a7,
$02.
prokàfanà (lit., revelation), used i
sense of suggestion, $55.
Praknt, 5, 10, 11, 13.
prakrtdrtha (matter in hand), 237.
praméno (a means of koowledge, e.g.,
perception, inference), 192, 193.
prakrti (character), may be à god or a
human, of the upper, middle, or
lower class, each of which has its
appropriate emotions, 428
Pramánaviniscoya of Dharmaki
674, 675 n5.
Pramánaviniscayatikà or Pramána-
General Indez
viniseayadharmottart 4, 11
promeyatua (the property of being
knowable), is universal, 568, S69
n8.
prasáda [1] (clarity, lucidity). 6, 230
13$, 255, 286 n3, 259-260, 600; a
guna common to all rasas and all
structutes (racand, sarighatand),
259, 417, but a bigh degree of
prosáda is peculiar to karuna and
wipralambhasrrigáro, 404.
prasádo [2], type of song, 416.
prosojyapratisedha (verbal negation),
521; is wholly negative. as opposed
to poryudása, 522 n2.
prasama (calmness), 479; (cessation) as
in bAGvaprasama, q.v.
prasamana (falling, of volume of voice).
618. 620 a4.
Pragastapéda, 182 ol.
prosóvita (initiated), 549.
prasiddha [1] (well-known, oros-
mented), 79, 80 02.
prasiddha [2] (idiom), 178, 179 o1,
examples 178-179, 181, 182 a6,
S65, 567.
prasnottara (riddle), 305.
prostàro (board for counting), 264, 265
al, 472.
prostávaná (prelude to a play), 469 n1.
prastutártha (matter ia hand), 23, 237
a7.
Pratáparudriya, 153 n6.
protibhà (inspiration, poetic imagina-
tion, genius), 79, 119, 125, 199,
200 n5, 269, 270, 273, 434, 487,
535, 654, 680, 680 n2; Abhinava's
deGnitions of, 120, 411; Bhatta-
tauta's deGaition, 121 06; is vastly
increased by the use of dhvani,
678-684; is a prerequisite for writ-
ing poetry, 702, 703
Pratibárendur&ja, see Induraja
prótikülya, a frozen metaphor, 184
pratimukha (development, the second
sandhi of a play), 437.
pratipédya (communicable), meanings
General Indez
are communicable, whereas vivatsd
(the speaker's intention to speak)
is inferable, 588.
protipatti (apprehension), 223.
pratiprasova (reviving of a permission),
488 n1.
protisedha (prohibition), the suggested
sense may be a prohibition al-
though the literal sense is an
injunction, 808.; for other combi-
nations see under vácya.
pratiti (apprebension, perception), 221,
224, 231 038, 225, $70, $75; see
also vécyavdcakapratits.
proüvastüpam (name of a Ggure of
speech), 351, defined 353 n9.
pratiyamdna (implied or suggested
meaning), 74, 75, 76, 362, 548;
likened to charm in a woman,
78-79; it is the foremost gem of
poetry as loyd is of a woman, 614.
divided into three categories: vastu-
métra, alorikdra, and rasa, 80;
divided into a workaday type
(laukiko, whicb in turn is divided
into vostumdtra and olarikára-
dhvani) and a type found ooly in.
poetry, viz., rasadhvoni, 81, 82 a1,
83.
may be a prohibition although the
, vàcya is ao injunction, 80f.; for
other combinations see vácya.
not understandable from grammars
and dictionaries, 132.
See also warigyo. dhvani
pratyabhijid (recognition, scrutiny),
124-125; (name of a school of
philosophy), 29, 31, 32
pratyavasthána (a correction), 388 n2.
protyàyano (giving a notion of), 88.
proudhoktimdtranispannasarim (a sug-
gested meaning which is giveo
body simply by an imaginative ^
expression), one form of the artha
in arthasaktimuladhvans, discus-
sion and examples, 321-325, 687;
divided into two varieties, 322;
813
again, a single word may be the
suggestor, 382-383, or a sentence,
383-384.
Pravarapura, 30
provàsowipralambha (love-in-separation
caused by a man's travel from
bome), 264 n2, 265.
prayojana (purpose), 48-49, $2 nl; the
purpose of employing laksand, 87,
185 (phala), 186-187, 204 n2, 206,
604, 657 11, 725, 726 n2; often
it is difficult to distinguish the
vyarigyaprayojana from the laksya
artha, 598 n4.
predicate, see vidhi [2], vidheya.
predominance, see prádhánya.
preksápürvakárin, (acting with circum-
spection), characteristic of a hero,
438, 440 n4.
preyas or preyasvin or preyo' larkáro.
(complimentary address), 101 o1,
169 n6, 200, 241, 496, 497 n6, 598,
607, 609; defined, 226 a1, 234, 23$
n2, 243 n6.
primary, see mukhya
probans, see hetu.
process af relishing, see ásvódyamánatá-
production, see utpatti.
prohibitiob, see protisedha
prominence, see prádhányo.
propriety, see aucitya, samucitakáritva.
prose, 424.
proving tbat which is already proved,
see siddhosádhana.
proximity, see sámipya.
prthivitua (earthness), definition of
earth, 180, 182 n1
pun, see fobdoslesa.
punarukta or punarukts (tautology),
109, 178, 179 n3, 181
purpose, see prayojana
purusábhiprdya (buman intention),
explains the falsity of sentences
according to the MimSms8, 578.
pürvaroriga (the ritual musical prelimi-
nary to a play), 440, 442 n14
Pusalkar, A. D., 447 nl.
814 General Indez
putras te jõtah ("à soo is born to you”),
108, 111 n8.
quality, see guna; for the relation of
quality and substance, see guna-
gunivyavaháro.
Quintiban, Marcus Fabius, 390 n1.
racanā (structure), 114, 114 n1, 259,
400 01, 414, 415, 426; equivalent to
sarighatand, q.v.
Radbs, 246, 624.
radiance, see viküsa.
rágo (passion), 254, 258 n1, 346, 479
Rágbava Bhatta, commentator on the
Sükuntola, 373 n4, 466 n2.
Raghavan, V., 31, 57 22, 147 n1, 228
n15, 229 n17, 230 030, 032, 033,
382 second nl, 414 nl, 421 n5, 424
23, 434 01, 448 second nl, 470 n4,
$26 n5, 639 03, 653 of
Raghuvamd£a. 54 n2, 80 n2, 98 n41, 272
n5, 353 n9, 436, 487 (q).
Rabu, 276, 276 n1, 541 o2.
rájónaka, a title, 10, 723, 724 n3.
Rájinaka Tilaka's Vierti, 235 02.
rojas (passion), 228 017.
Rajagekbara. 11 n13, 26, 114 n2, 641
n3, 703 al; see also Bálorámáyana.
Rájatarorigini of Kalbana, 2, 3, 4, 28,
145 02, 180 n6, 434 n1, 480 n4, 724
23.
Rama DBéarathi, 35, 204, 221, 223, 224,
226, 269, 280 nl, 331 n1, 373, 374,
375, 393 n1, 397, 431, 435, 441 09,
455, 690.
Rama, Paraáu Rama, 150.
Ràmábhyudaya, lost play of Yasovar-
man, 396, 397 (q), 434 (q), 435.
ramaniya (beautiful), S85, 586, 692.
Réméyana, 19, 68, 70, 72 n7, 113 a1,
114 02, 115 (q), 118 n4, 209 (q),
210 n1, 245 n1, 372, 375 ol, 692;
shows rasadhvani, 427, 434; its
primary rasa is karuna, 690, 696;
its scenes seem ever new by its use
of dhvoni, 690.
rosa, taste, flavor, i
audience's response to drama, orig-
inally, and then, with our authors,
to all good literature; with Abbi-
nava, aesthetic as opposed to emo-
tional response, 7, 9, 15-22, 24;
eight rusos were listed by Bharata,
to which Ananda added Santa as
a ninth, 16, 110, for the individual
rasas see separate entries.
nature and origin of rasa: the old-
fasbioved view, as of Dandin and
Lollata, that rasa is an intensiGed
form of bhdva, 19, 222, 245 nl,
246 n1, 394 n4; Ácanda's view
is similar, 16-19, 113 01, thus be
speaks of a poet or a character
possessed of bhava or rasa, or not,
412, 413 al; Saükuka's view, 18,
222-223, 229 n20, 024; Bhatta-
náyaka's view, 35-36, 221-222;
Abbinava's view, 36-37, 107-111,
141-144, 224-226; rosa arises from
tbe combination of vibhóvas (q.v.),
anubhavas (q.v.), and vyabhicánins
(q.v.). 16. 192; according to Abhi-
nava it is not a fixed mental state
physically produced, but is an
ongoing form of relishing, 108,
111 n8, 112 n9, 115, 654, which
develops out of a response of the
beart and from our identifying
with the portrayed character or
message, 115, 191-192; it is only
by rasa that we can enter the
bearts of princes and so instruct
them, 437.
expression and perception of rasa:
it cannot be denoted directly, 81,
105-107, but must be suggested.
It is one of the three types of
suggested meanings (vyarigya),
80-81, 175, S64, 583, 569; bow-
ever, rasa can be achieved by a
literal statement which is helped
out by subordinate suggestion,
136, 136 n3, 139, 623-631 (with
examples); According to Abb
General [ndez 815
rasa is perceived by a special sort
of supernormal perception, 224,
which gives supernormal (alaukika)
delight, 191, 224, superior to yogic
trance, 120, 194, similar to the
bliss of union with brahma, 226
connection of rasa with beauty: rasa
is the chief element of poetry, 598,
605; by means of rasa things long
seen suddenly appear oew; the
beauty of a suggested meaning
is no more than its ability to
manifest rasa, 611; rasa is the ead-
product of the aesthetic process,
ibid.
connection with dÀvani: rusa is the
soul of dhvana, 70, 241, 243 n2,
261, 453, 553, 554 a1.
connection mth figures of speech: in
a figure of speech aoy suggestion
of rasa will be subordinate, 136,
220, 595, but, according to Abb.,
the Ggure may lead to rosodhvani
in the Goal stage of our uader-
standing, 136, 136 o3, 139, see
rosavodolankáro. Overuse of allit-
eration and yamakos is detrimental
to órrigdraraso, 206-207; rasa is
spoiled by tbe use of inappropri-
ate Bgures of speech, 447; there is
no rasa in catra poetry, 636-637;
figures that require no special or
separate effort are helpful to rasa,
268-289.
connection with the gunas: 21, 210,
etc., see under guna; a poem's
ability to communicate any rosa
is based on the guna prosáda
(clarity). 259.
connection witb plot: the plot is
merely the means to achieving
rasa, 482; the roso is the life of the
play or poem. $38, with refutation
of opposed theories, 539-541. A
single rasa should predominate
throughout a play or poem, 501,
503-506; this is well shown by
Abhinava's analysis of the Tópasa-
vatsarája, 443-445.
connection with another rasa: such
rasas as comedy and the erotic,
the heroic aod the marvellous, the
cruel aod the tragic, are compati-
ble, 479, 506-507; incompatible are
such rasas as the erotic and the
peaceful, 506-507; an obstructive
rasa may be used, however, if cut
short or made subordinate, 485,
or io other ways. Six obstructive
factors are listed, 477, and means
are given by which to avoid them;
see virodhin.
connection with texture: 403ff.,
4148., texture must be appropri
to the rasa, 425-426; see also
under racand aod sarighatand.
suggesters of rasa: are both word
and meaning, 110, as well as parts
of words, suffixes, etc., 3898.; see
further under rasadhvani; even
the sounds of a song, without
denotative meaning, may suggest
rasa, 58S; rasa may be suggested
by a single stanza, 421, or by a
complete work; see under Mah-
bhárota, Rámóyana.
treatment of rasa by the poet, 427-
447; he should constantly vary the
predominant raso, 443. 488, by
intensifying and relaxing it, 428,
443, or by introducing a subordi-
gate rasa and then reviving the
predominant, 428, 443-445. He
should avoid impropriety, which
is the chief cause of spoiling a
rasa, 430. The path of poetry is
iafinitely extended by the use of
rosa, 684-689, it is poetic vision
(drsti) that makes the rusas have
taste (Ananda), 653; it is poetic
imagination (protibhá) that turns
the stháyibhàvas into rasas (Abhi-
nava), 654, 657 n9. This vision or
imagination is granted by Saras-
816
vati, 119-120.
rasdbhdsa (false or improper rasa ), 37.
80 n1, 98 n1, 117, 214, 217, 220,
263, 401 n1, 403. 406, $35, 643,
684. 690; example oí subordinated
rasdbhdsa, 242; while srrigárorosá-
bhása really belongs to the comic
Bavor, tbat realization comes only
later, and the immediate effect
is of srrigára, 107, 111 n2, 217;
yamakas, etc., may be used in
rendering rasábháso, 269.
rasacarvaná (the relishing of rosa,
equivalent to bhogakrttva), 70.
rasacyut (dripping rasa), 390 al.
rasadhvani (suggestion of a rasa), 1$.
36, 43, 45, 46 n4, 80, 82 n1, n2,
91, 11$, 117, 214, 218, 312, 312
al; is tbe most important of the
three types of divans (see under
dhvoni, categories of) and is call
the soul of dħvanı and the soul of
poetry, 70, 76, 81, 289; it includes
rasébhdsadhvani, bhávadhvoni, etc.,
214-218; dhvani is the only way to
manifest rosa, as rasa is an object
0n which no words can operate
directly, 105.
asamlaksyakramatvo: althougb rasa-
dhvani derives from a combination
of meaning and word, 110, we
apprebend tbe suggestion without
being conscious of its coming later
tban its suggestors, 106, 540-541;
asamlaksyakromadAvoni (q.v.)
is always rosadAvoni, 214, 218,
etc. But, according to Abbinava,
rasa is sometimes involved in a
perceived sequence, 214, because
arthagaktimuladhvani (q.v.), when
thought upon, may lead to rasa,
312.
connection with figures of speech:
rasadhvan may be suddha (pure),
tbat is, free from figures of speech,
397, or mixed, 398-399. 1t differs
from rasavadalarikara, etc., (where
General Indez
the rasa is subordinated to the
final sentence meaning) by car-
cying the rasa ia a predominant
position, 219, 233-248; some fig-
ures of speech serve to beautify
rosadhvani, 269-290, but continual
alliteration or yamakas are injuri-
ous to frrigárorasadAvani, 266-268.
It is only in rosadAvam that the
relative faults must be avoided,
261.
suggestors: may be phonemes, 390-
392; words, 392-395; a part of
a word, 395-396; a case endiag
or suffix, 452-456, a sentence,
396-398; texture, 3994; a single
stanza, 421-423; or complete
works, 427.
fused: with arthosoktyudbhavo-
dhvani, 645; with subordinated
suggestion, 648—652; with express
Ggures of speech: 653-654; with
two associated figures of speech,
663
rosádi (rusa, etc.), tbe term includes
rusa, bháva, rasóbháso, bhávábhasa,
bAdvodaya, bhdvasabala, and bhéve-
prasama, 80, 80 second nl, 312 al,
et passim.
rasédi figures of speech, a term which
"covers the figures preyas, rasavat,
ürjasvin, and sometimes samóhua,
Ta, 17a, 233, 243 n6.
Rosagarigádhara of Jagannštha, 168 n2,
324 ol
ràscko, type of play, 420.
rasaná (aesthetic relishing), 224
rosanopamé (chain simile), 153 n9.
Rasárnavasudhókaro of Simbabhbüptla,
349 c2.
rasavat or rasavadolarikdra (name of
a figure of speech), 7n, 24, 102,
169 n6, 219, 220, 226, 277 a2, 416,
497 n6, 595, 626 n1, 695 018, 698;
defined, 243 n6; its difference from
rasadhvani, 233-248, example of
pure rasavat ( uddharosavat), 235;
General Indez
of mixed (sankirnarasavat), 238.
rasika (one inspired by the rasas) 640.
Rastogi, N., 675 n6
rasyaménaté (a being tasted, a gusta-
tion). 192.
roti (sexual desire, love), the sthàyi-
bháva of Srvigérarasa, 160, 191,
192, 275, 314. 480, 487, 510, 512,
$28, $30, 710 n2; all creatures
bave a proclivity toward rati,
252; Abhinava distinguishes rati
as mutual love from kéma, mere
physical desire, 264; differs in the
upper classes from in the lower
classes, 432; one instance where
roti should be taken in a broader
sense according to Abbinava, 440,
442 017.
Ratnákara, Kashmirian poet, 10, 498
(a).
Ratnaprobhd, commentary on the
Protáparudriya. 402 n2.
Ratndvoli of Harga, 21, 178, 218 (q),
264, 278 (q), 393 al, 469 (q);
praised for its appropriate use
of all dramatic requirements,
437, 439; for its baadling of rasa,
443; criticized for the distracting
entrance of Vijayavarman io the
Fourth Act, 481, 482 n1, 482, 483
al; unites two different goals, $10
ratyábhása (false or improper love),
217.
raudrarasa (the rasa of fury, cruelty),
16, 34, 255-257, 262, 403, 408, 423,
454 02, 491; permits the structure
of long compounds, 415; the tragic
is the effect of the cruel, 498;
compatible with the heroic, 506;
not necessarily incompatible with
the erotic, 507; examples, 255, 649;
fused with subordinate suggestion,
650.
Kavana, 37, 107, 217, 226, 453, 454,
507 02, 630.
Révonakdvya (lost poem), 37, 107, 111
n4, 217 (q)
817
recognition, see protyabhijiá.
reference, see onurdda.
reference by means of the extraneous,
see aprastutaprasamsà.
relational abstract (aupádhikadharma),
$79 02.
relational secondary sense, see láksa-
nika
relative faults, see anityd dosah
remembrance. see smrti
repetition of a word or sentence, may
be suggestive, 168-469.
rest, the point at which the mind or
one's apprehension comes to rest,
see visránti.
reverberation of a bell, see onuronana.
Rhetorica ad Herennium, 6, 38n, 145
nl
tiddle, see prasnottara.
riddle verses. see Ardayavati
riti (style), 6. 21, 54, 55 n6, 56, 57,
400 n1, 401 n2: “the doctrine of
riti was propounded by persons
unable to analyse the true nature
of poetry.” 669.
rose-apple, see jambu.
rüdha (idiomatically used word), 58 n4
rüdhi (non-etymological or idiomatic
use of a word), $80, 581 a7.
Rudra Bbatta author of Srrigárotiloka,
319 a3.
Rudrata, author of Kévydlorikéra, 166,
168 n1, n3, n5, 300 al, 319 n3, 349
n2, 440 o2.
Rudrayamalotantra. 31.
Rukmigi, 449.
rüpaka, bere translated as metaphor
but differs from the metaphor
of Western rhetoric, 8, 8n; 270
n1, 287, 290, 290 n2, 298, 298
a3, 353, n14, 60S, 606 n15; par-
tial metaphor, 155, 156 a5, n6;
incomplete metaphor, 398-399;
suggested metaphor (= rüpoko-
davont), 302, 303 n1, 326, exam-
ples 330-321, explained 332-333;
suggestive metaphor, 607.
618
fused with simile, example 154-
155; with dhvom, example 659,
explained 661, 662 n12, associated
with simile and with divans, 663,
explained 664 n4, 666, 668 n11
its use outside of poetry, 610.
rüpakasamása (metaphor compound),
298 n3, 303 n1, 304, 306.
rüpakavyatireka (a figure of speech
combining the characters of rüpaka
and vyatireka), 275, 275 nS, 654,
658 02
Ruyyaka, author of Alankárasorvasva,
q.v., 25, 168 n2, 695 018.
Sabara, author of Mimamsasut
bhàrya, 96 028
sabda [1] (sound). a quality inbering in
ether, 172 al.
Sabda [2] (word), a word can act as sug-
gestor but can never be suggested,
369; examples of single word as
suggestor, 373-375, 379-383, 384,
385; while rasa is properly speak-
108 suggested by meaning, meaning
cannot arise without words, hence
words and their parts can be re
garded as suggestors of rasa, 473;
a word must light up a beauty un-
obtainable by denotation, etc., to
qualify for dhvamy, 183. Abbinava
assigns five senses, very artificially,
to the word fabdo, 183, 183 n1
Buddhist theory that words apply
only to universals, which are
mental constructs, 671, 672 03,
708, 710.
see also pada
Sabdabhorigostesa (a pun achieved by
dividing a word in different ways),
267, 268 frst n2.
Sabdabrahman (the undifferentiated
verbal source of the universe), 200
n$, 294 al.
Sabdacitra (verbal display), 635.
Jabdaguna (excellence of sound), 63 n3,
476
General Indez
fabdálarikára (figure of sound), 63 o3,
220, 476; see alarkára.
fabdárthasásano (grammar and dicti
naries), 120.
Sabdarthobhayasaktimuladhvani (sug-
gestion of perceived interval based
both on the power of word and of
meaning), 319, 320, 320 o1, 321
n8
dabdasaktrmülánurunanavyarigyadÀvont
(type of dhvant where the sug-
gested meaning appears in the
form of a reverberation, i.e., with
perceived interval, and which is
based on the power of a word), 82,
291-292, 294, 299-300, 302-311,
318, 338, 341, 548, 659 n20, 664,
664 n4, 686; examples: where a
single word acts as the suggestor,
379-381, 548-550, where a sen-
tence acts as the suggestor, 381-
382. See under dhvani, categories
of.
Sabdaslesa (pun), 239, 239 n1, 267, 268
2. 280-286, 291-311, 306-307 o4,
399, 491; Mimamsé explanation,
562 nl; list of often-used puns,
720, 720 n1.
Sabdavyápárumcáro of Mammata, 95
a19.
Sobdavyépéram vind (without [denota-
tive] operation of words), 311, 316;
said of a suggestion which is not
later spelled out directly.
Sabdavyaparasahaya (aided by the
[denotative] operation of words),
316; such a suggestion is one which
is later spelled out directly.
Sabdi prutits (verbal apprebension), 548;
as distinguished from drthi pratiti,
549 n4, 551 02.
sabrahmocárin, example of a frozen
metaphor, 187.
sociváyattasiddh: (whose success de
pends on his friends or ministers),
one type of hero, 441 n8. See also
svdyattasiddhi.
General Indez
sadbháva (existence), 130.
sádharmyo (the possession of a com-
mon property), 668 n10.
sádhya (probandum), that which
stands to be proved in an iafer-
ence, 580.
sddhydvasdnikd, type of metapbori-
cal usage in tbe terminology of
Mammata, $70 n3.
sadja, tbe note of a peacock's cry, 205.
S&garikà, beroine of the Ratndvali 443.
sohakérivarga (group of conditions),
203
Sáhityodorpana, see Visvanátha.
sahokti (a figure of speech, pairing),
282, 283 n1, 351
soArdaya (sensitive reader or audience,
person of refined taste, connois-
seur), 48, 58. 59, 70, 71, 73 n10,
74, 78, 76, 108, 191, 193, 197. 207,
207 al, 254, 266, 320, 347, 408,
473, 475, 529. $30, $39, 591, 601,
671, 702; being a sensitive reader
amounts simply to baving a knowl-
edge of rasa, 473; to be a seasitive
reader is to bave the faculty of en-
tering into identity with the heart
of the poet, 72 o8.
Sahrdayéloka- (probably the original
title of the Dhvonyáloka), 12, 13,
, 33, 199, 366, 442 n17, 672, 723,
724 02.
Sahrdaydlokalocana (original title of
Abhinava's Locana), 12, 199, 367,
674.
Saiva philosophy, 29.
sakalakathá (complete story), 419;
usually writtea in Prakrit, 420,
422
Sakavrddbi (poet), 302 (q), 304 n2.
dkhotaka (thorn tree), 633, 634
Sakrajit, Rávana's son, 453, 455, 457
29
sdkyacchabdanivedito, 312-313 n1, 313,
314.
sáksdt (directly, immediately), 312.
Sakti [1] (power), the powers of wor
819
change according to differences in
cooperating causes, 88-89, 95-96
224; four faktis of Siva determine
linguistic and metapbysical evolu-
tion, 200 a5.
Sakti (2) (poetic skill), 409, 410, 411
Sakuntal&, the heroine, 20n, 630.
Sakuntala of Kālidāsa, 20, 274 (q), 337
22, 371 (q), 464 (q); analysis of
plot elements, 441 7.
samādhi [1] (trance cognition), 534 n1,
02
samádhi [2] (aptness), a guna, 181.
sámagri (a set of conditions), 543, 564,
593; laksanásámagri, the set of
conditions required for secondary
operation, 186, 567.
the set of conditions under which
an aupddhika dharma (relational
abstract) appears in ao entity, $77,
$79 2, 578.
samáita, a figure of speecb, 200, 226
03, 241; defined, 243 n6.
saménédhikarana (sharing the same
locus), 678.
samdno dharmaA (common property),
667 010.
sémanya (generic character, universal),
603, 606 n7; in Buddhist episte-
mology, 671, 672 03, 708, 710.
3ámányódAikaronya (apposition, gram-
matical agreement), 65, 67 n7, 189,
$72
sámartyo (force, capability), 110, 144,
303, 362; it is by its sémarthya
tbat a word helps to reveal the
sentence meaning, 129; sémarth-
ya consists in dkdriksd, yogyatá,
and sannidhi, 129. See also artho-
sámartya.
sémarthydksipta (implied by the in-
herent capability of tbe situation),
294, 302, 312, 554, 617.
samdsa (compound), may function as a
suggestor, 452, 455.
samésokti (Ggure of speech, compound
statement), 23, 135, 159 n1, 167,
820
607; example, 137; debnition, 135;
generally gives ri to a suggestion,
601-602; in association with vi-
rodha, 663, 664 n2, 665, 666.
samotd (regularity), 4
samavadhdna (co-presence), 271 ol.
somavakéra (type of play), 440 n4, 502,
$02 o3.
samavdya (one of the relations which
may permit laksaná), 190, 208.
samavdyikárona (inherent cause), S59.
samávesa (co-presence), of two rasas.
239.
samaya (convention by whicb a word is
tied to a meaning), 51, 87, 89, 188
03, 193, 194, 197 028. 556, S57,
561; convention ties a word to a
general, not a particular obj t.
8S, 712, 713 ol.
sambondha (connection), $2 al, 72$.
726 o2; especially used of the
relation expressed by tbe genitive;
this may function as a suggestor,
452, examples 453, 454 02, 455,
462.
sambhévya (possible), 164 n6.
sumbhogasrrigéra (love-in-enjoyment.
sexual enjoyment), 17, 218 n
ita varieties, 263, 264 02;
improper to write of tbe sambhoga-
árrigáro of tbe bigbest gods, 409,
432, but Kalidasa bas done so,
hiding the impropriety by his skill,
409-411, 423.
Sambbunstha, 33.
samiksà (circumspection), to be used in
introducing figures of speech, 2738.
sámipya (proximity), one of the rela-
tions which may permit laksand.
87, 190.
samlaksyakramavyarigya (suggestion
where the suggested meaning is
apprebended at a perceived in-
terval of time from the literal
meaning), for its position ia the
hierarchy of dhvani, see under
dhvani, categories of; also called
General Indez
anusvánopomavyorigya and anu-
rananariipavyarigya, as it is ap-
prebended after the fashion of a
teverberation, 291, 294, 317, 448,
548. 650, 683 03. All instances of
ala&káradAvoni (q.v.) belong to it,
many cases of vastudAvani (q.v.)
and, according to Abbinava, it
often leads, although indirectly, to
rasadhvani, 214, 449-450, 454, 456
02, 458, 458 n3, 462 frst nl.
divided into the sub-varieties sabda-
óaktimula, q.v.. and arthasakti-
mula, q.v., 290-291, 312, 313 nl,
315, 317, to whicb a tbird variety
Sabdarthobhayaséktimila, q.v., may
be added, 319, 320 a1, 321 a7.
The subvariety arthasaktimüla is
still further subdivided, 321-325,
372.
suggestors, either word or sentence,
371; examples of a single word,
379, 382, 385; of a sentence, 381,
383-384, 386; even an extended
passage, 448-150. Either a vastu
or an olarikóro may suggest an
alarikdra, 355-357.
iostances where the term seems
based on logical rather than psy-
chological considerations, 303-304
ol, 382 n1.
samrambha (agitation), a vyabhicérin
of srrigéra, 208.
samsarga (syntax), given by the tát-
parya, 110; samsarga theory of
NySya, 712, 713 03.
samskéra (memory bank), 92, 524 n9.
samsparsin (touching upon, taking as
its object), 671.
samsrsti (association), of Bgures of
speech, 156 al, 241, 243 nS, 280,
281 n2, 282, 283, 285, 351; of
dhvani with one of its own va-
rieties, 644, 645; of divani with
subordinate suggestion, 649, 651;
of dhvani with express figures
of speech, 653-654. 656, 656 n6,
General Indez
659—661
samuccaya (name of a gure of speech),
348, defined 349 02.
samucitakánitva (propriety, acting with
proptiety), 375.
samudáya (collection, whole), specifi-
cally, a poem which embodies the
whole of the meanings of the word
dhvani, 47 n1, 387.
Samudramothana of Vatsar8ja, 503 n3.
samváda (coincidence, correspondence),
of one poet's verse to another's,
716, divided into three types,
716; the degree to which such
correspondence is permissible,
717-723; see also Ardayasam-
vádo, correspondence of tbe beart,
sympathy.
samvrti (illusion), 480
samyaktvo (accuracy), see satyatva.
samyoga (connection, contact), one of
the relations which may permit
loksaná, 190; color and contact can
coexist in the same object, 405.
saficárin, 427, 428. 479, 537, same as
vyabhicárin, q.v.
sandónitaka (couplet), 418, 419, 421,
423.
sandeha [1] (indecision), 69, 72 n1.
sandeha [2] (figure of speech, doubt),
156, 290, 290 03, 327 o1, 327, 328
al, 331, 331 al, 607; distinguished
from sasondeho, 157-158 n7;
divided into the types niscaya-
garbha and fuddha, 158 o7.
sandeháspadatva (tbe relation of two
elements in such manner as to give
rise to doubt), 646, 658 n19, 666.
sondhi (plot-segment), 428, 437-440,
440 n4, 441 n7, $04; list of the five
sandhis, 437; etymology of the
term, 438.
sandhyariga (component of a plot-
segment), 21, 428, 437, 438, 443
114; purpose of, 440.
sondigdAatvo (a type of sarikara), 156
nl
sarighataná (arrangement, texture,
compounding of words, style),
21, $4 03, 55, 543 n2, 545-546,
547 n6, 551, cf. 701-703; Udbbata
perbaps first used the term, 400
al, etymolo , 400; its relationship
to the gunas, 400-412; a given
sarighatond does aot necessarily
characterize a given rasa, 403;
this statement is later qualified,
414-415; it must be appropriate
to the speaker and to what is said,
410, 412-418, and expecially to the
rasa. See also under racaná and
uader compounds
sarigraha (summary), see summarizing
and supportiog staozas.
sarijid (conventional term), 419, 420
02
sarikara (fusion), of figures of speech,
135, 165, 167, 280, 281 22, 282,
23S, 310, 311 al, 331, 331 al,
351; defined and distinguished
from dhvani, 154-156; its four
types, 156 nl; f ion of dhvani
with its own varieties, the two
differeot relations by which this
may occur, 644-648; of dÀvani
with subordinated suggestion,
648-651; of dhvani with express
figures of speech, 653-656. See
also arigárigitva, anugrahyénu-
gráhakatvo, ekavékyénupravesa,
sandigdhatva.
Saükar&chryn, $07 n9.
Sadkaravarman, king of Kashmir A.D.
882-902, 28, 180 n6.
Sarikari faktı, used a3 a name of méyd,
677, 678 n1.
sariketa, (coovention), 188 n3; the con-
ventional connection between word
and meaning, wbich is artificial
(krtrima) according to Ny&ya and
Buddbism, 584, 585 n$; see also
somaya.
Saakbya pbilosphy, 229 n17, 559, 587
al
824
of frrigárarosa, 112 012.
sodafin cup, 495.
soft type of alliteration, see komalà
vrti.
Soka (grief), 16n, 19, 35; gave rise to
Valmiki’s rst verse (sloka), 113,
114; Soka is of two sorts: as the
3tháyibháva of karunorasa (113,
114) it expects no relief; as the
stháyibháva of vipralambAasrrigáro.
it looks forward to reunion, 115.
118 a1, 221.
Sománanda. 29, 31.
songs and singing (gita), 39; may man-
ifest rasa, 392, S55, S56; possess
suggestiveness (vyarijakatva), S65,
S68, S85.
sorrow, see koruna
soul of dhvani, see under dhvani soul.
soul of poetry, see kávyasyótmá.
sound, as a quality iobering in etber,
see sabda [1].
sounds, see varndh
spanda (vibration), 29.
speaker, see vaktr.
speaker's intention, see vaktrabhiprdya.
“spears eater,” 14, 15.
speculation, see vitarka
Speyer, J. S., 80 03.
sphota, 90, 129, 170, according to
Bhartrbari, the physical explosion
of sound or the accompanying
metaphysica) explosion of a phone-
mic pattern; among his followers.
also the semantic content of this
pattero, 172 n3, 173 09.
Sphotavdda, 90.
roma (weariness), 109, an anubháva of
árrigároraso, 112 012.
romana called a brahmia. see bráhma-
nasramananyáya-
SA. see Lakgmt.
Sridbara, commentator on Mammata's
Kávyaprakáso, 260 n2. 312-313 01,
448 second 21
$rt Mantrisiddhi, 727 n6.
Srinivasa Shastri, Pt., Deccan College.
General [Aaez
quoted, 138 n1
Sriparvata, 175, 177 o6
Srisaükuka, see Saükuka.
írrigára, same as jrrigárorosa, q.v.
srrigárábhása (improper love, sem-
blance of love), 217, 242, 244 n8.
Srrigáraprakáfa of Bhoja, 66 n2, 421
07, 441 7; and see under Ragba-
van, V
srrigárarasa (love, the erotic favor or
relisb, the aesthetic apprehension
of love), 16, 17, 18. 380, 91. 257,
261 03, 312, 406, 408, 421, 451
n6, 475, 511, $27, $28, 533, 622,
640, 647, 654. 673, 682, 683 n2;
is the sweetest of the rosas, 251-
282, appeals to everyone, $32. the
most delicate and most liable to
damage, 530, in producing it con-
tinuous alliteration and yomakas
sbould be avoided, 486 n1, 487;
the most important of all tbe rosas
according to Ananda. $30, but not
according to Abbinava, 525
compatible with comedy, 479, 506-
307. example 508. with the heroic
and with the marvellous, 506-507,
with certain limitations even with
the cruel, 507; incompatible with
Santo, 478, 509 n3, with the tragic.
487, with tbe loathsome, 506-507.
divided into two main types, sam-
bhoga, q.v., and vipralambha, q.v...
263-265.
in the Nagénando, $19.
contains more vyabhicdrins than any
other rosa, 486 n1, 487
Srotriydh (Vedic scholars), have no
poetic seasibibty, 73 210.
Sratikhanda of the Padmapuréno, 21n.
árutàrthápatt: (material implication)
347, 348 n7, $74, same as orthó-
potti q.v.
ti (musical term), 122, defined 123,
123 n1
Srutidusta (indelicacy of sound), 222,
387, examples 261-262, 388.
General Indez
Srutikas¢o (barsbness of sound), 261 02,
example 262.
$rutyá, 8.
state, see avasthd
Stcherbatsky, Th., 4.
Stein, Sir Aurel, 2, 4n, $, 724 n3.
Stein, Otto, 447 al
Sternbach. Ludwik, 384 o1
sthayibhdva (abiding emotion, basic
emotion), 16, 35, 46 a4, 112 512,
114, 115, 217, 218, 222, 223, 237,
314, 315. 397, 427, 428, 140, 442
17, 479, 480 03, 498, 512, $13.
$14, $21, $28, 537; transformed
into rasa by poetic imagination
(pratibhá), 654, 657 n9.
the eight stháysbhávos of Bharata's
system are listed 16 022. to wbich
must be added vairdgya or nirveda
for the system of Ananda- Abbi-
Dava. For each of these see its
separate entry.
stimulating factor or deter
vddipanavibháva.
stopping short, see bádyatva.
strength, see ojas.
structure, see racand, sarighatand.
stumbling gait, see skhaladgali
style, see riti also sarighatand Abhi-
nava adds tbe following synooyms:
ukti, panipéko, ghatand, bandha-
cchéyd, 703.
Subhásitaratnokoga, 98.
subordinate part, see ariga.
subordinate suggestion. see gunibhüta-
vyarigya.
subordination, see arigabháva.
substantiation, see arthdntaranydsa.
succession, see kramo.
Suddha (pure), type of sentence which,
without figures of speech, may be
suggestive of rasa, 396-397.
Suddhé laksand (pure laksand). ter
used by Mammata, 571 n4
suggested meaning, see protiyamána,
vyarigya.
suggestion, see dhvani, vyanrjakatva.
825
suggestor, suggestive word or sense. see
vyafijaka.
sukha (bappioeas), 18, 521.
fukla in the sense of fuklatà, 46 n10.
Suktikdydm rajatam (silver where there
is mother-of-pearl), 86, 217.
Stktimuktavalf, 26.
summarizing and supporting stanzas
introduced in the Vrtti, 25
designated as sarigrahasloka: 270
(three stanzas), 710.
designated as soriksepasloka: 164.
16$, 715 (= 49 and 10 K)
designated as paritarasloka: 135,
387 (three slokas), 433, 484 (four
Slokas).
Bot specifically designated: 425 nl,
540 (cf. $40 n4). 638 (two slokas),
639 (three flokas), 686 (= 4.4 K).
sup (case endings), may function as
suggestors, 452, examples 453, 459.
superbuman, see lokottara.
superimposition, see dropa-
supernorrmal, see olaukika.
Sura. mister of king Avantivarman, 9.
surata (sexual intercourse), oot the
only form of sambhoga£rrigára, 432.
surataviharana (sexual enjoyment),
263, 264.
Surprise, see óvega.
Stiryasataka, see Mayüra.
$uskokágthágnidrstànta (analogy of fire
and dry wood), 70, 73 n10, 259,
260 n1
Suyodbana. alternate name of Duryod-
bana, 255, 256.
svabhdvokti, as used in the widest sense
(direct expression), 224; as a spe-
cific figure of speech (naturalistic
description), 274, 275, 654, 661,
662 n12, 704.
svaccha, in the sense of svacchatd, 44.
svairini, 179 n4
svalaksana (unique particular), 672 n3.
709.
Svapnavdsavadatta, 447, 447 nl
svara (note), 122, 123.
826
svaràlapo (a meaningless succession of
syllables), 543.
svorüpasiddAa, type of hetu, 94 n14
svatahsombhauin (inherently possible),
one of the types of artha on which
arthasoktimuladhvans is based,
321-325. 326 n2, 385-386, and cf.
687 bottom of page.
fveto dhavati, an ambiguous expression.
305, 307 aS.
sváyattasiddn (whose success depends
on bis own efforts), one type of
hero, 438, 441 n8; see also saciud-
yattasiddhs
sweetness, see mádhurya-
sword, false definition of, 59.
sympathy, see hrdayasomváda.
syntax, see somsarga
tod (the pronoun), anaphoric use of,
393, 394 aJ; deictic use, 472, 472
o3
tadanyathánupapattyà (because it
would be impossible otherwise),
88, 95 020.
tàdàtmya (essentia] identity), the term
is explained 590 22.
taddhita (secondary suffix), may func-
tion as a suggestor, 452, example,
463
tāla (clapping of the hand, tempo),
459, 460 a1
tamas (brutishness), 226, 228 n17.
tanmayidhãva (empathy, identifying
with the rasa-producing message),
108, 109, 115, 191, 192.
tantra, technical term for interpreting
by means of durtty, 211 n3, 222,
example 228 212.
Tantrdloka of Abhinavagupta, 30n. 31,
32, 33, 73 n9, 200 n5. 701 n18.
Tantraséro of Abhinavagupta, 31, 33.
Tantrovárttika of Kumárila, 184 (q)
Taatrin footsoldiers, 28.
tantrism, 29, 33, 104 n6.
Tépasavotsardjacarita of Mātrarája. 37.
38, 392 (q), 441 n9, 444 (parts of
General Indez
three stanzas quoted), 445 (parts
of three stanzas quoted), 488, SOS,
512; praised for its handling of
rasa, 443-445.
lära (high-pitched), tone of voice, 618,
619, 620 o4.
Taralá, commentary on the Ekávo/t,
153 06.
tàtasthya (the state of being unin-
volved, standing to one side), 191
tati (river-bank), beauty of the word,
475.
tátparya (final sentence meaning). 86.
93 n3, 178, 180, 311, 313, 362, 489
n7, 552, 563, 582; an accidental
(aupddhika) property attaching to
the words of the sentence posited
by the Mim&msà, $78, 579 al. n4.
580-581
tátparyaáakti (expressive power of the
sentence), 14, 84, 85, 86, 559;
defined, 88, 95 n20, 92, 98 n40;
exhausts itself in giviog an appre-
hension of the syntax, 87, or in
differentiating one sentence from
another, 110, 125, 313.
tétparyavydpara (final sentence opera-
tion), 578, 579 n1
tatpurusa (determinative compound),
277 al et passim.
Tattvdloka, lost work of Ananda, 11,
32a. 90, 697.
tautology, see punarukta and punerukte
távat (“so far"), implying that more is
to be said. 501, 562.
technopaignia, 636 o1.
temporary or transient state of mi
see wabhicárin.
"ten pomegranates six pancakes,” see
dasa dédimam sod apupáA.
tense of verb, see kdla
texture, see sarighatand, racané.
Thomas, E. J., 447 o1
thwarted, see badhita
fikac, suffix used after the word gráma,
455. 457 n10.
fifi (personal endings of the verb),
General Indes
may function as suggestors, 452,
examples, 453, 460.
tone of voice. see ku.
topiary verses. 636 n1.
topic, see prokarana.
trainipya (triple condition), under
which a middle term (hetu, liriga)
is probative of the sddhya.
tremor of voice, see kdku.
trása (dread). 242.
triad, see tritayasannidAi.
tribhágo (corner of the eye), 395, 395
a2.
Tribhuvanapála (poet), 300 n2.
trick praise, see vyājastuti.
trigato, repetition of a phrase as in &
vithi play. 470 o4.
Tripathi, Rama Sagar, 258 a7, 363 n2,
Abbrev. and Works Cited, s.v.
Dhwanyáloka.
Triple City, see tripora.
triple condition, see troirdpya.
tripura (Triple City of the demons),
238.
tritoyasannidhi (presence of the triad),
87, 184; tbe triad is the three
conditions aecessary for secondary
semantic operation, see laksana-
sámagri.
trope, 142.
trotaka, type of play, 420.
trsnākjayasukha (the happiness that
comes from tbe cessation of de-
sire), characterizes or is the sthayi-
bhäva of séntarase, q.v., $20, 692,
695 als.
truth of a statement (satyatva, samyak-
tva) is not something communi-
cated by the semantic powers of
the words, but something arrived
at by non-verbal means, 591-592
‘Tubb. Gary, 123 first note 1, 123 sec-
ond al, n2.
tulyayogité (figure of speech, equal
pairing), explained 146 n1; 346 n1,
348, 349 n2. 352 a1, 352, 491 al,
607, 610, 612 a9.
725, 726 n4.
ubhayatrovibhagd (PEpinian double
option), 610, 612 o13.
udéharana (as a figure of speech. exam-
ple), 353 09.
Udaya: utbor of Kirondvolt, 182 n1.
Udayana, legendary king, 391 n1; hero
of the Ratnávoli, 443; hero of the
Topasavatsaréja, 443-445.
Udbbata, autbor of the Kavydlarikára-
sütrasorgroha, 4-8. 13, 23, 29. 54
n4, 5S n6. 56 (q), 57 n3. n4, 66 (q).
78 al, 111 nl. 2, 138 al, 140 (q).
146 n1, 147 n1, 148. 149. 149 02
(a), n4, 150 (q), 152 al, 154 (a),
155 (q), 156 (a). 157 a2, 159 o1,
168 al, 226 o2, n3, 234, 235 al.
03, n4, 243 n6, 290 al, 294, 295
al, n4, 296 a5, 326, 327 11, 327
(a), 328, 336 02, 337 a2. 352 al,
353 n11, 392 2, 400 n1, 101 o2.
402, 474 nl, 475 (q?), 476 06, 484
n2, 497 o6, 538 o1.
uddesakramena (in the order of bis
initial statement), 148, 152.
udde$ye (subject), 489 n7.
uddipenavibhdva (stimulstive determi-
nant), 16, 17, 205, 221, 248, 257,
314, 319 23, 375, 394, 396. 397,
429 21, $34 n2, 650. 666, 710 a2:
see also vibhdva.
ukta in the sense of siicita, 46 oT.
ukti (expression), 710; given by Abhi-
nava as a synonym for “style,”
q.v. 703
Unddisütra (supplement to Panini), 63
22.
Und, 28.
uninvolved, see tdtasthya.
unitary authorship of Kérikds and
Vrtti. 25-27; see also under "au-
thorsbip of Dhvanydloka.”
unmdda (madness), a transient state of
Generarrmmez
love-in-sepasation, $14, $15 n14
untrue probans, see asiddhahetu
upocóra (secondary usage), 13, 48,
180. 191, 562, 564; involves three
factors: blocking, a cause, and a
purpose. 65: in the case of rüd^a
words. 184-185. See also bhakti,
gunavrtti, loksanà.
upacanta (a word of secondary sense),
364.
upádhi (accidental attachment), 589
Upadbye, A. N., 642 o2
upagraha (choice of active or medial
inDection), 471.
upayrié (rət use). 169.
vpoksepa (planting the seed), first.
sandAyariga of the first sandhi of a
play, 437, 438, example 439; in the
Nagénanda 519.
laksana (adventitious mark), 65, 67
010, 172 o5. 180, 197. 198.
upame (simile), 8, $2, SS, 239, 241, 243
05, 244, 281 al, 282, 283 n2, 284,
551 n4. 607, 609, 611. 631, 661,
662 n12; may be eitber full (puma)
or elliptical (Jupta), 667 210.
associated with rüpaka and dhvani,
664, 664 o4, 666.
distinction from rüpaka. 336, 337 23
fused with rüpaka, 154-155.
list of words expressive of simile, 712.
suggested, 302, 304 n2, 303, 306,
326; upornd is regularly suggested
in apaħnuti and dipoka but the
suggestion is not primary, 145-146,
329, suggested simile functioning
as primary meaning (i.e., upama-
vani), 335-336.
use outside of poetry, 610.
upomána (in simile, the image), 47 012,
303, 306, 308 n10, 327, 607, 667
n10.
upamáflesa (simile with ambiguity or
pun), example 278, 279
upameya (in simile, the base), 47 n12,
303, 306, 308 010, 327, 667 n10.
upameyopamé 351, defined, 353 n12
vupamitasamása (simile compound), 298
53.
upandgariké. one of the vrttis (types
of alliteration), 54, 5S n4, 56, 57
n4, 423, 484, 484 n2, 538, 551;
terminates in srrigáraroso, etc.,
673.
vpáriga (facial gesture), 279, 279 n1.
upapada (type of Sanskrit compound
where the form of the final mem-
ber is regulated by the presence of
tbe prior member), 175, 455.
upasarga (verbal prefix), may function
as a suggestor, 453, 455, 464. 466-
468.
upasarjanürtasvártÀau, (subordinating
their own meaning), 131
vpaskára (a support), 332
vpáya (means), used specifically of the
path to moksa, 701 018.
ürdhvapraurtta (be of vertical motion),
epithet of fre, 318.
ürjasvin (name of a figure of speech),
72, 170, 220, 244, 244 n10; defined,
226 n2, 243 u6.
Utpala, 29, 31. 33, 125 (q), 125 a3.
Utpala Dynasty, 9.
utpotti (physical production), 221, 225,
231 n40.
utpreksd (figure of speech, poetic
fancy), 45, 47 a13, 155, 157 oS,
256-257, 288, 327 n1, 331 c1, 331,
652 n9, 661, 662 012; utpreksó-
dhvoni, 343-345.
utpreksánvaya (a type of sarikara ac-
cording to Bhamaba), 157 a5
vlsáha (heroic energy), 44, 46 n4, 221,
227 n7, 428, 432, 442 017, 510,
$25, 528, 631, 632 nll; the stháyi-
bhava of virarasa, 16n, $07 n7, the
energy of doing good for others,
665.
uLsütro, 202 n2
và (or), sometimes indicates preference,
426, 426 nì, $12, 514 n1
vác (speecb), assigned three mean-
General Indez
ings by Abhinava: fa a (word),
vàgartha (meaning), vágabhi-
dAdvyápáro (the indicative fune-
tion), 62, 63 2; its four powers or
stages: pará pasyanti, madhyamd,
vaikharé, 200 aS; the possibilities
and varieties of speech are endless,
60, 62, 609, 611.
vácaka (denotator, denotative element,
word), 114, 126, 198, 220; the
term differently understood by
Prübhákara Mimármsá, 386-388.
vácakatvo (denotative operation or
power), one of the three modes of
verbal communication, $66, 568;
is always limited by convention
(samaya), 556; the essential power
of a word, the property which it
never lacks, $77; logicians argue
whether this power is inherent ia
word or imparted by conveation,
585. See also abhidhàsakti.
vacana (grammatical number), may
function as a suggestor, 452, exam-
ple 453, 455.
vácyo [1| (what is to be said) in order
to produce tbe intended rusa, 400,
4128.; the texture (sorighatand)
must be appropriate to the vácya.
ibid.
uécya [2] (denoted sense, literal mean-
ing), 15, S1, 74, 75, 76, 77, 79,
114, 114 a1, 198, 201, 203 al,
206, 220, 369, 413; even the litetal
meaning, taken by itself, may be
made endless by reference to dif-
ferences of state, place and time,
704-705 (Ananda), a statement
which Abhinava quali&es, 706,
707 al, 709-710 n1. The use of
vácya shines only by recourse to
the rasos, 714.
differs from the vyarigya (suggested
meaning), for sometimes the vàcya
is an injunction while the vyorigya
is a prohibition, 80ff., or the re-
verse may be the case, 988., or the
829
udeya may be a prohibition while
the tyarigya is neither injunction
nor probibition, 100-10: ia,
the person to whom the vácyo is
addressed may be different from
the person for whom the vyarigyo
is intended, 103-105: the vácya is
based solely on word, whereas the
vyarigya is based both on word and
meaning, S60.
is previous to and cause of the
vyarigyo. 544-545, as the padá-
rtha 1s to the vákyártha, 127-129,
although in otber respects the two
relations differ. 557-558.
vácydlafikára (an expressed figure of
Speech), as distinguished from a
suggested figure, 272. 319. 325,
328-332, 335, 336, 338, 342, 346
a1, 347, 355; any of the expressed
arthdlorikéras can give nse to
a suggested figure, 349; may be
associated or fused with dÀvani,
644, 653-656, 659—661
vácyasiddyarigavyarigya (a suggestion
whicb is necessary in order to
make sense of the literal), a type of
Suggestion described by Mammata,
627 o9.
vácyovécaka (denoter and denoted), the
relation of the cwo is well-known
and generally recognized, 577; they
are tbe means to vyarigyavyarijaka,
1268.; our appebension of vácya-
vécake precedes our apprebension
of the second meaning, S69; must
be put together with propriety in
regard to the rasa, 536.
vaidardhi, the poetic style of Vidarbha,
6, 54, 57, 669.
voikrta (derivative), 170.
vaikhari Sakti, 200 nS. 726 o4. ...
vaiparitya (opposition), one of the re-
lations which may permit loksand,
190.
vairágya (disenchantment with the
world), 384, 478. 490; tbe stháyi-
830
bháva of sàántorasa, usually re-
ferred to as nirveda. qv., by Abhi-
Bava, 479, 479 n3, 533.
Vaisesika philosophy, S6, S8 n5, 318 n2;
definition of existence, 583.
vaiyákaranóh (grammarians), 169-17
553-554, 582, S84.
Vajjálagga, 73 09, 325 nd
vokrokti [1] (aa uousual or striking
turn of word or meaning), 62, 63
04, 66; regularly characterized
by atiayokti, 602. 604; in a more
general sense (artificial or poetic
expression), 224. 230 n33.
vakrokti [2] (a particular Sgure of
speech), 300, defined 300 n1; 611
(but perbaps sbould be listed
under vakrokti |1]).
Vakroktyjivite of Kuntaka, 25, possibly
known to Abbinava, 200 n4.
Vakroktiparicásika of Rataákara. 10.
vaktr (the speaker), may be either the
poet or a character invented by the
poet (kaviniboddAa), q.v., 412; the
texture must be appropriate to the
speaker, 400, 412-418, 424
voktrabhspráyo (the speaker's inten-
tion), 454, $79 n1, 593; is exhibited
by all sentences, 581, 582.
vákya (sentence), may fuaction as a
suggestor (vácaka), 370; exam-
ples, ia avivokntavácyadhvani,
376-379, ia sabdasoktimulo, 381-
382, in arthasaktimila, 383-384;
a sentence in either pure form
(fuddha) or mixed with a figure of
speech (alarikárosariima) may be
suggestive of rasadhvani, 396-399
as qualified or helped out by subor-
dinate suggestion, may constitute
dhvans, 624, examples, 625-626
vákyabhedo (splitting a sentence, giving
two meanings to one sentence), 72
04, 193, 196 n25, 194, 234.
Vákyapodiya of Bhartrbari. 170 (q),
388 (q).
vàkyártha (main purport of the sen-
General Indez
tence, sentence meaning), context
determines which of two meanings
is the main purport, 138 n2; this
is the criterion for distinguishing
rasadhvani from the rasédi Íg-
ures of speech, 233, 234 second
ol, 240, 249; a sentence can have
only one vákyórtAa, $60, $60 n2,
$61, from which it follows that in a
sentence containing a denoted and
a suggested meaning one must be
subordinate to the other, $60.
its relation to word-meanings, see
under padértha.
explanation of sentence-meaning
ia Mimámss, NySya, and Bud-
dbism, 712; all agree tbat it is a
particular, ibid.
Vallabha(deva), Kashmirian commen-
tator on Kalidssa's poems, 346 a1,
347 c2, 488 n6.
Vallana (poet), 177 a5.
Valmiki, 15, 18-19, 114, 484, 680, 710;
the Grst of poets, 209; see also
Rámáyana.
V&mana, author of the Kávyálarkáro-
3ütrovrtti, 4, 6, 54 n2, SS n6, 58 n4.
61 n2, 63 n3, 66 (q), 142 n3, 143
(q). 144 (q), 168 n1, 230 n35, 259
al, 401 n2, 424 n4, 533 (q), 586
a1, 640 (q), 703 n1.
varijula (some sort of tree, meaning
uncertain), 112 o1$.
varna (phoneme, 54 n2, 170, may be
suggestive of rasa, 389; certain
varnas are suggestive of certain
rasas, 390-392, 396.
Sniyamand varnáh, heard sounds,
as opposed to the onginal sounds
produced by the organs of speech,
169.
vásaná (proclivity, memory element.
latent impression), 73 a10; in
the production of rasa, 81, 108,
221, 225; are the cause of our
being moved by the experienc
Others, 225, 231 n41, 252.
General Indez
V&savadattá, chief queen of Udayana of
Vatsa, 393 n1, 393, 443-445.
Vasistha, 485.
vastudhvani (suggestion of a thing or
fact), see dhvani, categories of; 38,
43, 45, 46 05, n6, n7, 47 nl, 70, 73
14, 80, 81, 82 21, 91, 106, 117,
162, 207 ol, 217, 236 n1, 452 010,
462 frst n1; what ia covered by tbe
term vastu is extremely various,
82 nl; arises from arthasdmarthya,
99 n3; regularly ends up in rasa-
dhvoni, 115; in the various forms of
arthasoktimuladÀvani, 321-325.
vastumátro, a thing or fact only, as
opposed to an apparent figure of
speech, 81; may develop into a v-
bháva, 240, and so into rasadAvani,
240-241, 243 n1; may suggest a
figure of speech, 355; one of the
three types of suggested meaning
(vyarigya), 80-81, 175, S64. 583,
$96.
Vésudeva, representing ultimate truth,
is glori&ed in the MoAábórota,
691-692, etymology of the name,
694 alS.
Vasugupta, 29.
Vásuki, to tell stories of V&suki,
speak that which bas cotbing to
do with the subject, 637.
Vatsarája (the legendary king), 393 and
see Udayana.
Vatsarbja (playwright), see Samudra-
mathana.
Vatsardjacanita, used by Abhinava as a
name of the Rotnóávali, 482.
Venisamhéra of Bhatta N&rSyaca, 21,
34, 255 (2 quotes),469 (q), 469
n3, 481, 482 n1, 482, 616 (q), 617
21, 610 (q), 620 n10; ceasured for
its ioappropriate use of dramatic
requiremeots, 437, 440, 442 a17.
Venkatacharya, T., 349 02.
verbal prefix, see upasarga.
verbosity, 365 n2.
verse, see sloka
vetāla (zombie), 162, 164 05.
Vet&lapafcavim4ati, 164 05.
wibhaktipratirüpakanipáta (a particle of
the same phonetic structure as an
inflected form). 272 n4
vibhásá, melody type used i
songs, 123, 123 a2.
vibháva (deter inant, stimulant), of
two sorts: dlambananibhava, q.v.,
and udddipanavibhdva. q.v., 16; the
single word vibháva is often used
for uddipanavibháva; 73 010, 78 al,
81, 91, 116, 117, 139, 143, 190-194,
213, 216, 222, 223, 224, 237, 238
n8, 240, 249, 263, 270. 282, 312.
313 al, 314, 315, 391. 393, 394,
396, 397, 399, 406, 413, 422, 427,
428, 429, 433, 434, 440, 443, 454.
45S, 456 02, 478, 485, 490, 495,
496, 500, 501, 504, 512, 522, 532,
533, 536, 539, 604, 637, 640, 650,
651, 654, 666, 68S; necessary for
production of rasa, 105-106, 108,
109; the vibhávos of sántorasa,
$22; see also uddipanavibhdvo,
&lombonavibháva.
vibhdvand (gure of speech. tbe occur-
rence of a result in the absence of
a cause), 352, 699, 701 217.
wibháwyate (is exalted, Bhimaba 2.85),
elaborate explanation by Abhi-
nava, 604
vibhrama (graceful gesture), 706, 707
n4.
vibhüti (epiphany), 692, 694 n12.
vicchitti (special charm, charming
thing), 61
Vidarbha, see vaidarbhi
vidheya (predicate), 489 n7.
vidhi (1] (injunction), where the literal
sense is an injunction, the sug-
gested sense may be a probibition,
80 f; for other combinations see
under vácya.
undhi [2] (predicate) 492, 493. 494, 495.
Vidya (poetess), 165 (q?),168 n2, 247
(q?).
ialect
thor of the Ekévali, q.v.
thor of the Protápo-
rudriya, q.v.
vikalpa (idea, mental construction), 50,
671. 672 23.
vikása (radiance), 222, 225, 256, 257,
228 n1$.
VikramSditya (king and poet), 595, 596
nl
Vikromorvasiya of K&lidása, 215 (q),
245 al, 246 (q twice), 463 (q), 469
(q), $14, 682 (q) 683 o3
vldsa (amourousness, a sandhyariga),
21; inappropriate use of in Veni-
samhdra, 437, 440, 442 017.
“a village on the Ganges.” see garigd-
ydm ghosah
wlobhona (a sandhyariga), 438.
amaro, same as avamarsa, q.v.
vineydh (audience, lit., those to be
instructed), 531, 531 second n}.
wiporitalaksand, (relational secondary
usage indicating the contrary of
the literal), 64, 85, 190, 195 n6,
580, $81 n6, 619.
viporydsakarana (shifting power, tbe
sbiftiog of a meaniog from tbe
object to the word for the object),
$2 c2.
viprolambhabhirutà (fear of being
separated from one's loved one),
quality of a bero, 438, 440 n4.
vipralambhasrigéra (love-io-separa-
tion), 264 n2, one of the two main
types of srrigdrarasa, q.v., 263-265;
24, 112 n12, 115, 118 n1, 205, 208,
218, 216, 218, 218 06, 281 n1, 282,
394 02, 397, 398, 460, 463, 470,
481, 487, 491 first o1, 492 n1, 696.
contains bope of reunion, 239, 394
02, 397 a3, 487.
is especially delicate, 267; in it,
in karuna, the guna mádAvrya is
intense, 253-254, 403.
its varieties, 263, 264 o2, 265.
in the stanza, "The women of the
Triple City," 492, 496-497.
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