Studies In Sanskrit Sahitya Shastra

Author(s): V M Kulkarni
Publisher: B L Institute of Indology

Page 75

Sanskrit Sahityaśāstra
[When a tank is flooded, an outlct is the only remedy (for preventing the banks from bursting). When agitated by sorrow the heart is sustained only by lamentation ] Rumaṇyān and Vasantaka (the Vidūşaka) the minister and the friend respectively of King Udayana, the Hero, plead with him to take heart and bear the loss of Vā savadattā, his beloved wife (who is believed to be dead). They are extremely worried to find him paralysed by sorrow and standing motionless. They are overpowered by the fear that the King's heart might break if he did not give outlet to his mastering grief. They, therefore, increase their own lamentations and implore the King to weep and thus unburden his mind of the overpowering grief. 4 तस्यैव इति । स्थायिन एव । अस्मिन् इति । अस्मिन् नटेऽयं स्थायी ।
-KLV, p. 305, 1.22 This forms a gloss on Jeta Pagerad affa74' Ra Ahlat afatulat: -A.Bh. Vol I. p. 275, 11. 12-13.
Gnoli, however, renders the phrase in a contrary way : "That man (is) in this feeling." P. 38
Following the KLV, we may translate it as : "In this (actor) is (being realized) this primary emotion." 5 तदनुकारेऽपि च इति । तच्छब्देन रतिः परामृश्यते । अभ्युपगमोऽयम् अनुकरणरूपत्वादेव च नामा
तर प्रवत त इति हि तत्रभवन्तः । ततश्च रत्यनुकारे कान्तवेषगत्यादयोऽप्यनुकार्याः । अनुकरणरूपत्वे च तेषां कृतानि नामान्तराणि यैस्ते व्यपदिश्यन्ते मुनिवचनेषु तावन्नोपलभ्यन्त इति भावः ।
-KLV p. 305, 11. 24-27 The text of the A.Bh., on which we have this comment, reads : तदनुकारेऽपि च क्व नामान्तर कान्तवेषगत्यनुकरणादौ ।
-P. 276, 11. 6-7 R. Gnoli translates this sentence thus :
And, if even that was a reproduction, then what would be the difference between it and the reproduction of the attire, the walk, etc., of the beloved ? He concedes in a foot-note : Text and Translation both doubtful.
p. 41. f.n. 4 R. Gnoli takes kva nämäntaram to mean kva nāma antaram whereas 'nämäntaram is, in this context, used to denote 'another name', 'a different name'. Abhinavagupta himself uses this term in precisely this sense twice on the very next page; केवलमुपायवैलक्षण्यान्नामान्तरं प्रतिपद्यतां दर्शनानुमितिश्रुत्युपमितिप्रतिभानादिनामान्तरवत् ।
A.Bh. p. 277, 11. 8-9 The KLV interprets the line : 'For argument's sake we grant your point of view, viz, 'The Erotic sentiment is an imitation (anukaraņa) of the permanent mental state called rati. Now in this imitation of rati the dress, the gait, etc., of the beloved become anukārya (things to be imitated). By virtue of their having the nature of anukarana they must have been given different names. But these so-called different