A Note on the Sanskrit Word Svastha

[By Minoru Hara]

W. Halbfass in his article 'The Search for Identity in Indian Philosophy' discussed the words svastha and svasthya, and pointed out that the distinctiveness of the concept of health in ancient India could be seen in such negative expressions as the absence of illness (arogya, avikara),² rather than in the positive enhancement of physical strength. If not exclusively negative with the privative prefix a-, at least in this case there is implied a return back to the original state, or the recovery of the natural, original condition (sva-stha).³ In a philosophical context, it means the re-emergence of the ever-present state (Halbfass, p.250). It should be of some interest to investigate the usage of svastha in non-philosophical and non-medical texts and ascertain the extent of the semantic field of the word in epic and classical Sanskrit literature. In the well-known Savitryupakhyana, Savitri's husband Satyavat had a severe headache and was about to be taken away by Yama, the god of death. Yet, thanks to her being pativrata, he made a narrow escape. Recovering from this serious condition and regaining strength (balavat), he said to Savitri: siroruja nivrtta me svasthany angani laksaye (MBh 3.281.80 ab) 'My headache has gone, I perceive my limbs in the original state (= I feel better once again).' svastho 'smi balavan asmi didrksuh pitarau ubhau (MBh 3.281.107 ef) 'Now I am in the original state (= I feel better) and am strong. I wish to see my parents.' Under the ideal government of the king Suddhodana, women were This study was made possible with a Mitsubishi Foundation Subsidy for the Human Sciences. 1 In his book Tradition and Reflection (Albany 1991), pp.249 ff. 2 Cf. too J. Gonda, 'Why are Ahimsa and Similar Concepts Often Expressed in a Negative Form?', in: Four Studies in the Language of the Veda ('s-Gravenhage 1959), pp.95 ff., and, L. Renou, 'Sur la structure du kavya', Journal Asiatique 1959, pp.1-113, especially p.42. 3 Recovery from intoxication to the sober state too is expressed by the word svastha. Cf. PC 3.22, prose: ksapanakah svasthibhuya (p.125, 1.7).

said to be delivered of a child without difficulty: svasthah sukham caiva niramayam ca prajajnire kalavasena naryah (BC 2.9 cd) 'Women were delivered in due time, in their natural state (= composed), easily (sukha) and without disease (niramaya).' Not only a sound bodily condition, but also a wholesome state of mind, characterised by the absence of mental anguish, is expressed by the same word. Persons afflicted by love-sickness are often described as not being in their original state (a-svastha). Using a poetical technique of alliteration, Bana describes the love-stricken moon thinking about his beloved Tara as follows: mumoca ca manmathonmadamathyamanamanasah svahstho 'py asvasthah... baspavaribindun (HC p.250, 11.16-18) 'And with his mind stirred with passion and agitated (asvastha), he shed... drops of tears, though standing in heaven (svahstha).... Fear (bhaya) is also responsible for this asvastha-state. Thus, Indra, seeing the severe asceticism of an ascetic, requested heavenly nymphs to seduce him: asvastham hy atmanatmanam laksayami varanganah bhayam etan mahaghoram ksipram nasayatabalah (MBH 5.9.12) 'I notice myself by myself not in my natural state (= I feel uneasy). O beautiful ladies, quickly take this terrible fear away.' Likewise, shame (lajja), caused by others' laughter, makes one asvastha. The king Satavahana, when laughed at by one of his queens for his ignorance of Sanskrit grammar, was tormented by self-contempt (avamana). In the well-known story of Gunadhya we read: asmin kale na ca svastho rajety alocya tatksanam avabhyam rajahamsakhya ahuto rajacetakah (KSS 6.124) 'So perceiving that the king was still not in his natural condition, we immediately summoned a servant of the king named Rajahamsa.' On the contrary, absence of anxiety is expressed by the word svastha. Being sure of his victory, Arjuna encouraged Uttara, removing his unnecessary worry, saying: svastho bhava mahabuddhe pasya mam satrubhih saha yudhyamanam vimarde 'smin kurvanam bhairavam mahat (MBH 4.40.3)

M. Hara, A Note on the Sanskrit Word Svastha 'O [man] of great intelligence, abide in yourself (= do not worry), watch me fight with the enemies and accomplish terrifying exploits in this slaughter.' 57 These examples illustrate a general semantic atmosphere around the Sanskrit word svastha. It implies not only a healthy physical condition, but also a serene state of mind. The usage, however, is not limited to the state and condition of individual human beings, but is extended to those of the state and government. Furthermore, the word reveals another aspect in religious literature. Occasionally, it is also used in a bad sense. In the pages which follow we shall investigate, more systematically and in more detail, these semantic aspects of the word.4 I svastha (bodily health) 1.1. Here in this section, we shall first enumerate the examples where the word svastha and its negative form asvastha are construed with the words expressive of one's body (deha, sarira) and its parts such as the organs of sense (indriya) and limbs (anga, gatra). These examples show that the word indicates a wholesome state of the human body. Then, secondly, we shall list and investigate how the words svastha and asvastha are related with actual disease (roga) and wounds (vrana). 1.1.1. deha: yavat svastho hy ayam deho yavan mrtyus ca duratah tavad atmahitam kuryat pranante kim karisyati (IS 5480) 1.1.2. sarira: assatthasarirassa bhattino kusalavuttantam janidum gada tumam ciraasitti uttammantie devie pesidamhi (Ratnavali 3, p.43, 11.18-20) mitram chidraratam gunesv agunata duram dhanam bandhavah 4 In this paper I do not deal with the material in the Sanskrit medical literature. Yet the following passage may be worthy of note: svasthyam pratibhabhyaso bhaktir vidvatkatha bahusrutata smrtidardhyam anirvedas ca mataro 'stau kavitvasya (Kavyamimamsa p.49, 11.13 f.; cf. p.53, 1.7). Here health (svasthya) is one of the eight qualities essential to kavitva. Cf. also J. Nobel, 'Rajasekharas Kavyamimamsa,' Beitrage zur Literaturwissenschaft und Geistesgeschichte Indiens. Festgabe H. Jacobi (Bonn 1926), pp.169-179, especially p.174.

nihsneha vata vancanapi tanaye svasthyam sarire kutah 1.13. atman: (Canakyarajanitisastra 8.2 cd) angani caiva savitri hrdayam duyativa ca asvastham iva catmanam laksaye mitabhasini (MBh 3.281.4) 1.1.4. indriya: trptah svasthendriyo nityam yathalabdhena vartayan na sakamam karisyami tvam aham satrum atmanah (MBH 12.171.44) (SN 18.62 ab)6 labhalabhasukhasukhadisu samah svasthendriyo nihsprhah 1.1.5. anga: siroruja nivrtta me svasthany angani laksaye mata-pitrbhyam icchami sangamam tvatprasadajam (MBH 3.281.80) ity uktas tena bhutvaiva sa svasthangas tadaiva tam 1.1.6. gatra: (KSS 73.304) yat tad varsasahasrantam purnam bhavitum arhati bryatha me sarvagatrani na svasthani hataujasah (MBh 12.220.70) 1.1.7. cestita: nirvikaradhiram asambhrantasvasthacestitam ca tam mahasattvam asadyamanam apy aveksya samrabhitaram enam uvaca (JM 28, prose, p.188, 11.1 f.) As is evident from the examples above, the word svastha indicates physical wholesomeness. 1.2. Next, we shall proceed to investigate how the word asvastha is used in relation to actual physical conditions, caused by fatigue (srama), disease (roga), wounds (vrana), etc. To begin with, we shall see at a glance that the word conveys the meaning of illness. In the opening of a play by Bhasa, an actress speaks of a bad dream she saw in the previous night: 5 Cf. asusthasarira in Abhijnanasakuntala 3.1.3 and 3.9.9. Cf. also SN 15.55: ksetrabhutam anarthanam sariram parikarsatah svasthyasa jivitasa va na drstarthasya jayate. 6 Cf. nigrhitendriyah svastho niyame yadi samsthitah (SN 11.9) and svasthavesacurnam ivendriyanam... (HC 23.18 f.).

M. Hara, A Note on the Sanskrit Word Svastha ajja mae sivine jjadikulassa assattham iva dittham (Pratijnayaugandharayana p.4, 1.1) 'Last night I saw in a dream something seemingly wrong in my family (= that somebody seemed ill).' 59 Similarly, in the 34 th story of Aryasura's Jatakamala, the Bodhisattva in the form of a woodpecker asks a lion, noticing something physically wrong with him (akalyasarira): dvipesu darpatirasanuvrttya java-prasangad atha va mrgesu krtam tavasvasthyam idam sramena vyadhesuna va rujaya kayacit (JM 34.4) 'Is this illness caused by exhaustion after indulging too much puin boldness against elephants? or in excessive running after deer? or art thou hit with an arrow by a hunter? or has some disease seized thee?"7 Upon this question, the lion answers as follows: sadho paksivara na me sramajatam idam asvasthyam rujaya vyadhesuna va (JM 34.5.1-2) "Thou, virtuous and best of birds, this illness is not the effect of exhaustion nor is it caused by disease nor occasioned by a hunter's arrow.' ,8 Here we notice that asvasthya is caused by fatigue (srama), illness (ruja) and an actual wound caused by a hunter's arrow (vyadhesu). The physical weakness caused by these factors is analysed below in due order. 1.2.1. Firstly, the word svastha is contrasted with the word roga on the one hand, and is equated with aroga on the other: viharet svasthyam idam ca me na rogah (BC 5.35 b) 'Disease is not to injure my health.' ature ca pita vaidyah svasthibhute ca bandhavah gate roge krte svasthye vaidyo bhavati palakah (IS 884) 'A doctor is a father when one is sick, a relative when one feels better, and he becomes a protector when illness is gone and health is recovered."⁹ 7 The Jatakamala. Garland of Birth-stories of Aryasura. Translated by J.S. Speyer (Reprint Delhi etc. 1971), pp.330-331. 8 Op.cit., p.331. Cf. ajja viadaroa sottha hodi tti (adya vigata-roga svastha bhavatiti) (Avimaraka 5.2, prose).

etad vidhanam atisthed arogah prthivipatih asvasthah sarvam etat tu bhrtyesu viniyojayet (MS 7.226) 'A king who is in good health must observe these rules, but if he is indisposed, he may entrust all this (business) to his servant. ,10 Occasionally, the word vyadhita is contrasted to svasthya: dvipadacatuspadanam tu kunthavyadhitasucinam utsahasvasthyasucinam akhyane dvadasapano dandah (Arthasastra 3.15.16) 'In the case of bipeds and quadrupeds, however, for declaring dull, diseased (vyadhita) and unclean ones as energetic, healthy (svasthya) and clean (respectively), the fine is twelve panas.' (Kangle) More specifically, asvastha is said to be caused by stomach-upset or indigestion. In KSS we read, atrantare ca rajabhud asvasthah satavahanah dosam casyavadan vaidyah suskamamsopabhogajam (KSS 8.23) 'In the meanwhile King Satavahana fell sick. And the physicians said that his illness was due to eating meat wanting in nutritive qualities."¹¹ 1.2.2. Next, we shall see its construction with vrana 'wound'. In the story of Cyavana's infliction of physical torments upon king Kusika and his wife, we find the king speaking as follows: pratodena vrana ye me sabharyasya krtas tvaya tan na pasyami gatresu svastho 'smi saha bharyaya (MBH 13.53.60) 'As for those wounds that you inflicted upon my wife and me with a goad, I do not see them in our bodies. Both I and my wife are now sound.' Twice we have in KSS the word svastha construed with the compound rudhavrana 'having healed wounds': 12 atha rudhavrane svasthe jate tasmin gunakare (KSS 73.1 ab) 'When Gunakara's wounds had healed and he had recovered his health... .' 10 The Laws of Manu. Translated with extracts from seven commentaries by G. Buhler (Oxford 1886; The Sacred Books of the East 25), p.252. 11 12 A headache (siroruja) is also a cause of asvasthya in KSS 37.213 f. and 221. Cf. Ra 6.79.11 (susvastha) and 14 d (samrudhavrana).

M. Hara, A Note on the Sanskrit Word Svastha te 'pi rudhavranah svasthas tadviyukta vayaskah (KSS 10.197 ab) 'His friends too, who had been separated from him, (came to him) with their wounds healed and in good health.' By contrast, vranita is construed with asvastha: ekada vranito 'svasthah sa simho gajayuddhatah upavasan bahums cakre svasthais taih sahito 'nugaih (KSS 60.149) 'Once the lion was wounded in a fight with an elephant, and being out of health, underwent many fasts, surrounded by attendants who were in good health. '13 61 More specifically, the word is construed with visalya 'with arrows pulled out'. When Laksmana was wounded by a dart (sasalya), Rama ordered Susena: yatha bhavati susvasthas tatha tvam samupacara visalyah kriyatam ksipram saumitrih savibhisanah (Ra 6.79.11 c-f) "Treat him so that he may come well back to the original state (= recover). That is, the son of Sumitra, together with Vibhisana, should be made free of arrows immediately.' 1.2.3. We have noted above in 1.2. in the story of JM, that the word asvasthya is twice construed with the word srama 'fatigue'. 14 But more specifically, it is construed with hunger and thirst (ksutpipasa). Hence, we meet in KSS the following passage: tenaham amrtasarasamsikta iva tatksanam prabuddhah ksutpipasadihinah svastha ivabhavam (KSS 7.6) 'By that I was, as it were, immediately bedewed with a shower of nectar. I woke up, and felt better as if free from hunger, thirst, etc.'15 1.2.4. Thus, we often meet the compound svastha construed with 13 For a construction with snake-bite, application of medical treatment (cikitsa) and svastha, cf. Mrcchakatika 3.16, prose: dhik kastam. ahina dasto 'smi (... cikitsam krtva) svastho 'smi. 14 The word glana also appears in Bodhisattvabhumi, p.197, 1.4 (ratrau diva va..., glano 'pi svastho 'pi, patito 'py ucchrito' pi). 15 Cf. IS 1078: aharayati na svastho vinidro na prabudhyate vakti na svecchaya kincit sevakah kim tu jivati. Cf. also SN 12.6 (svarga-tarsan nivrttas... svastha...).

ud/stha and its derivatives, describing a person who had been incapacitated due to illness, but is now recovered and on his feet again: tam utthitam mahatmanam labdhasamjnam manasvinam samiksya pitaram svastham vavande babhruvahanah (MBh 14.81.13) 'Beholding his great and high-souled sire (Arjuna) arise, restored to consciousness and recovered, Babhruvahana greeted him respectfully.' ity uktvopetya hastena sa ca pasparsa tam gajam udatisthat sa ca svasthah kavalam ca tato 'grahit (KSS 36.40) No sooner had she said this than she came up and touched Sm the elephant with her hand, whereupon it rose up in sound health and took a mouthful (to eat).' 16 II svastha (mental health) 2.1. Next, let us examine the passages where the word svastha is used in the sense of mental health. There the words expressive of mind, such as citta, cetas, cetana and manas, are construed with our word. For clarity's sake, we shall list first svastha and then asvastha as construed with the words expressive of these mental faculties. 2.1.1. citta: visrantas ca vinidras ca svasthacittas ca manada sametya samare satrun vadhisyasi na samsayah (MBh 10.4.6) priyamana nara yatra prayaccheyur ayacitah svasthacitto vaset tatra krtakrtya ivatmavan (MBH 12.276.52)17 16 Cf. svasthotthite tatas tasminn aniya garudo 'pi tat (KSS 22.248). Cf. also Ra 6.79.11 (susvastha) and 17 f. (arogam utthitam). 17 Similarly: praharsam prapya sena tu tavaki bharatarsabha tam ratrim sukhini supta svasthacitteva sabhavat (MBh 9.6.20) sa katham svasthacittasya muktasyabhimata tava (JM 22.30 cd) vanad grham sreya idam tv amisam svasthesu cittesu katham nu rudham (JM 20.24 ab) Bcittayattam dhatubaddham sariram citte naste dhatavo yanti nasam tasmac cittam yatnato raksaniyam svasthe citte buddhayah sambhavanti (IS 2286).

M. Hara, A Note on the Sanskrit Word Svastha 2.1.2. cetas: asmattas te bhayam nasti samayam pratipalaya sukhi bhava nirabadhah svasthaceta niramayah (MBH 12.220.115) dhrtarastro 'pi dharmatma svasthaceta mahamana svam eva nagaram raja pratipede maharddhimat 2.1.3. hrdaya: (MBH 9.40.25) 18 iha tvam svasthahrdayas tistha sattvasamucchritah laksmanam presayasmabhih saha sainyanukarsibhih te viddha harayas tatra naskhalannapi babhramuh babhuvuh svasthahrdayah padmanalair ivahatah 2.1.4. manas: (Ra 6.71.17) (Ra 6.95.15) 19 divyam te caksur utpannam svastham te nirmalam manah tamasa rajasa capi tyaktah sattve vyavasthitah (MBH 12.315.28) susyativa ca me kantho na svastham iva me manah jugupsann iva catmanam na ca pasyami karanam (Ra 2.63.17) 20 63 18 api dvesagnitaptanam kim punah svasthacetasam (JM 12.2). Cf. also SN 17.6: prasantaceta niyamasthacetah svasthas.... 19 anenaivabhidhanena svasthyam iva me hrdayam (Vinavasavadatta 5.7.14). Cf. also SN 18.61: svasthah prasantahrdaya. 20 Similarly: udvigna sankita casmi na ca svastham mano mama tad bhayac caham udvigna asokavanikam gata (Ra 6.25.10) sa capy avocat sadrsena samna nrpam manahsvasthyam anamayam ca (BC 10.20) santarpitendriyataya manahsvasthyam avapyate (BC 12.104 cd) svastha-prasanna-manasah samadhir upapadyate (BC 12.105 ab) kim atra citram yadi vitamoho vanam gatah svasthamana na muhyet (SN 16.84) svapsyamy aham svasthamanah kadeti ya prarthana sadya mama prasiddha (Vinavasavadatta 2.15) pakamam sariram ksitipa ksatam me manah parasvasthyam upagatam tu (JM 27.25 ab).

2.1.5. mati: aharavisesanutsukah svasthamatis tathaiva vijahara yena prakarena paran upeyat paravarajnah svasamrddhihetoh tam atmani svasthamatis ca tajjnaih (JM 7.4, prose p.35, 11.6 f.) prayujyamanam ca parena vidyat (Nitisara 13.51)21 2.1.6. buddhi: santonmadas tathaivabhut svasthabuddhir vaniksutah (KSS 73.382) 2.2. Not only the positive form svastha, but also its negative form asvastha is construed with words expressive of mind. 2.2.1. cetana: yudhisthiras tu kaunteyo babhuvasvasthacetanah anistadarsanan ghoran utpatan paricintayan (MBH 3.176.40) sa raja putrapautranam sambandhisuhrdam tatha smarann udvignahrdayo babhuvasvasthacetanah (MBh 12.6.11) 2.2.2. manas: sastrikumaram ca puram babhuvasvasthamanasam athabravin nrpah putram papo 'yam vadhyatam iti (MBH 12.166.16) ksutpipasasramakrantah sramad asvasthamanasah 2.2.3. cetas: (BC 12.103 ab)22 tryambakenabhyanujnatas tatas te 'svasthacetasah namo namas te 'stu vibho tata ity abruvan bhavam (MBH 8.24.44) sa mam udvikssya netrabhyam trastam asvasthacetasam ity uvaca vacah kruram didhaksann iva tejasa (Ra 2.57.28) 2.2.4. hrdaya: gatasu tasu sarvasu kasyapasyatmajo dvijah asvasthahrdayas casid duhkham sma parivartate (Ra 1.9.23) nayanam me sphuraty adya gatrotkampas ca jayate hrdayam caiva saumitre asvastham iva laksaye (Ra 7.45.12). 21 Cf. Ra 6.11.54: asankitamatih svastho.... 22 BC 13.7 cd on Kama: so 'svatthamulam sasuto 'bhyagacchad asvasthyakari manasah prajanam.

M. Hara, A Note on the Sanskrit Word Svastha III 65 3. Although in the preceding sections we have classified the svastha contexts into two categories, physical and mental, it is not always easy to draw a clear-cut line of demarcation between the two. Bodily sickness is not quite separable from mental depression. Thus, the word svastha stands in contrast to vikara, which means physical disease as well as mental uneasiness: svastho 'vikarah kulasaucasuddhah sauddhodanir vakyam idam jagada (BC 11.1 cd) 23 'The son of Suddhodana, who was purified by the spotlessness of his race, remained sound and with no deviation from the natural state (mentally as well as physically), and addressed this reply to him.'24 Similarly, on the verge of being charged with Siva's seed (retas), the river Ganges, being frightened, lost strength (tejas). She said to Agni: vimudhasmi krtanena tathasvasthyam krtam param vihvala casmi bhagavams tejo nastam ca me 'nagha (MBH 13.84.58) 'I am bewildered by this and I am extremely uneasy. I am confounded, o Lord. Energy has gone from me, o innocent one.' A swoon caused by mental shock and resulting in physical stiffness is also described by asvastha. On hearing the sad news that Sita was slaughtered by Ravana, Rama swooned (sokamurchita, Ra 6.70.10), but Laksmana then resuscitated him: tam laksmano 'tha bahubhyam parisvajya suduhkhitah uvaca ramam asvastham vakyam hetvarthasamhitam (Ra 6.70.13) 'Then, Laksmana, greatly grieved, held him in his arms and said to Rama, who was beside himself, these words, pregnant with reason and significance. '25,26 23 Cf. MBh 12.220.13: drstva tam avikarastham tisthantam nirbhayam balim adhirudho dvipasrestham ity uvaca satakratuh. 24 The word sustha is contrasted to bhinnasandhana, referring to rapprochement in the case of variance, and sannipataka, referring to disease: mantrinam bhinnasandhane bhisajam sannipatake karmani vyajyate prajna susthe ko va na panditah (IS 4706). 25 Cf. MBh 14.81.13: labdhasamjnam ... svastham.

IV Mental asvastha and svastha 4.1. Although it is not always easy to separate the one from the other, we have the impression that in the case of svastha or svasthya more emphasis is often put on the mental aspesct (citta, manas, hrdaya), rather than the physical or bodily aspect (sarira, indriya). This is testified to by the fact that in commentatorial literature, the word svastha is paraphrased by nihsanka (Mallinatha on Kiratarjuniya 12.48) or santusta (Mallinatha on Sisupalavadha 2.46). 4.1.1. Love-sickness: The tendency is observable particularly in the case of the negative form asvastha, which, as we have seen above, is frequently used to describe a love-stricken person, as represented by the famous example of Damayanti: adamayanti tu tac chrutva vaco hamsasya bharata Time tada prabhrti na svastha nalam prati babhuva sa (MBH 3.51.1).27 smarartividhuras tatra pitror asvasthyakaranam nirbandhaprsto vakti sma svavayasyamukhena sah (KSS 17.74) 'There he was tortured with the pain of love. Being asked by his parents persistently about the cause of his distress, he informed them through the mouth of a friend. '28 4.1.2. Loneliness: Love-sickness does not monopolise the mental anguish, which is further characterised by dejection in general. Thus, the forsaken king Dasaratha in his separation from Rama is described as follows: 26 Thus, svastha is juxtaposed with sukhin in some Tantric texts. Cf. T. Goudriaan, Maya Divine and Human (Delhi 1978), p.394. Cf. also MBh 13.109.58: svasthah... sukhi vigatakalmasah. As for its construction with hrsta, cf. Ra 7.25.1 d: hrstah svasthataro 'bhavat. Cf. also Ra 6.4.59 c, where the reading hrstas of the critical edition is replaced by svasthas in the Bombay edition. The word is contrasted to arthakrcchra in BC 11.4, and to vyasana in SN 6.43 and Arthasastra 7.14.2 (J.J. Meyer's note ad loc.cit. on p.467 of Das altindische Buch vom Welt- und Staatsleben. Das Arthasastra des Kautalya <Leipzig 1926>, and R.P. Kangle's note on p.423). The word svasthya is further contrasted to duhkha in BC 11.20. 27 Cf. also MBh 3.51.4 (tam asvastham...) and 5 (nasvastham ...). 28 Cf. also KSS 110.89, 117.90. Further examples culled from the Padmaprabhrtaka are 8.6 (p.24), 35.22 (p.45), 38.19 (p.47), 41.12 and 15 (p.49), 42.16 f. (p.50).

M. Hara, A Note on the Sanskrit Word Svastha vrddham paramasantaptam navagraham iva dvipam vinihsvasantam dhyayantam asvastham iva kunjaram (Ra 2.52.2) 'An old man deeply suffering like an elephant newly captured, and like the elephant heaving sighs, pensive and beside himself with grief." 4.1.3. Agony: 29 67 Likewise, in the last book of the Ramayana, Sita addressed Laksmana who, was ordered to abandon her by his brother Rama: kim idam navagacchami bruhi tattvena laksmana pasyami tvam ca na svastham api ksemam mahipateh (Ra 7.46.8) 'What is this? I do not understand. Tell me honestly, Laksmana. I notice too that you are not in your natural state (= something is wrong). Is the king well?' 4.1.4. Fear: The mental state asvastha is caused also by fear. On hearing a great tumult in the battle-field, the army is described with the word asvastha: babhuva tava tat sainyam sankhasabdasamiritam udvignarathanagasvam asvastham iva cabhibho (MBh 7.79.18) 'When urged forward by that blare of conches, your army, its chariot-warriors, elephants and steeds, was frightened and filled, as it were, with anxiety."30 Thus, a frightened person never finds svasthya: bhayatrasto narah svasam prabhutam kurute muhuh diso vilokayaty eva na svasthyam vrajati kvacit (IS 4532) 'Frightend by fear, a man pants heavily again and again. Ever 29 The Ramayana of Valmiki. An Epic of Ancient India. Volume II: Ayodhyakanda. Introduction and Translation by S.I. Pollock (Princeton, New Jersey 1986; Princeton Library of Asian Translations), pp.194-195. 30 In a similar context, the word anavasthita is used: sarvan ayusmato bhitan santrastan iva laksaye ayuddhamanasas caiva sarvams caivanavasthitan (MBh 4.43.1), whereas avasthita is used in the sense of being invigorated: evam asvasitas tais tu satyavagbhis tapasvibhih tams tan viganayann arthan avasthita ivabhavat (MBh 3.282.20).

looking around, nowhere does he find peace of mind.'31 4.2. As the word asvastha indicates a state of mind disturbed by fear and despair, so its opposite *an-asvastha, that is, svastha, is indicative of the absence of mental anguish. 4.2.1. svastho bhava and the like: The semantic situation is best illustrated in its imperative form, svastho bhava 'enough of apprehension; do not worry'. This phrase is used in expressions of encouragement, or assurance of safety. In addition to the example quoted above on p.56 (MBh 4.40.3), we shall quote some examples below. In the well-known episode of the golden deer, when Sita became anxious about Rama's welfare, Laksmana assured her of the latter's safety, saying: alam vaiklavyam alambya svastha bhava nirutsuka (Ra 3.57.13 ab) 'No more yielding now to weakness, get a hold of yourself, don't be anxious.'32 Similarly, in his address to Sita, Hanumat says: labdho no vijayah site svastha bhava gatavyatha ravanah sa hatah satrur lanka ceyam vase sthita (Ra 6.101.8) 'O Sita, we have won. Take heart and have no further anxiety. Ravana, the enemy, has been killed and Lanka taken.' Also, in the battle between Raksasas and gods, Ravani, the son of Ravana, encourages his father as follows: furagaccha tata gacchavo nivrttam ranakarma tat Das jitam te viditam bho 'stu svastho bhava gatajvarah (Ra 7.29.33) 'Come, dear father, let us go. The battle is over. Know that we have won. Take heart and have no further affliction.'33 4.2.2. svastha with other imperative forms: Further examples with the imperative construction also suggest the same implication of assurance of safety. 31 Cf. also MBh 5.9.12 and 14.10.15, Ra 6.57.72 and 7.28.15. 32 The Ramayana of Valmiki. An Epic of Ancient India. Volume III: Aranyakanda. Introduction and Translation by S.I. Pollock (Princeton, New Jersey 1991; Princeton Library of Asian Translations), p.211. 33 In a similar context (vijvara) the word atmavat is used: samvibhajya ca bhutesu visrjya ca suresvarah vijvarah putapapma ca vasavo 'bhavad atmavan (MBh 5.13.18).

M. Hara, A Note on the Sanskrit Word Svastha 69 A haughty Vajrahanu boasts of his strength and consoles his fellow Raksasas, saying: svasthah kridantu niscintah pibantu madhuvarunim aham eko hanisyami sugrivam sahalaksmanam (Ra 6.8.16 ad) 'Free of worry and anxiety, amuse yourself and drink wine. bean Single-handed I shall kill Sugriva and Lakssmana.' Similarly, with bhavitum arhasi: alam raksasarajendra santapam upapadya te rosam ca samparityajya svastho bhavitum arhasi (Ra 6.51.29) 'O king of the Raksasas, enough of grief. Leave off anger and be yourself again.' Also, a proverb which speaks of the all-mightiness of fate teaches us not to worry about the role of human beings: -002 svasthas tisthata daivam eva hi nrnam vrddhau ksaye karanam (IS 4528 d) 'Do not worry, fate is the only cause of men's rise as well as their fall.' daive samarpya cirasancitaduhkhabharam svasthah sukham vasata kim parayacanabhih (IS 2982 ab) 'Leaving to fate the burden of long accumulated suffering, live happily, well-disposed! What need is there of begging from others?' 4.2.3. The presence in close context with svastha of such words and phrases as nirutsuka, gatavyatha, gatajvara, niscinta, alam santapam upapadya 'enough of santapa',34 as we have seen above, indicates the absence of mental anguish on the part of the person concerned. But this fearless state can be shared also by animals, such as deer and birds. In the descriptions of peaceful hermitages (tapovana), we often find passages such as these: sasaspakavalaih svasthair aduraparivartibhih bhayasyajnais ca harinaih kautuhalaniriksitah (MBH 3.146.28) 'Healthy stags, chewing mouthfuls of cud, came close and, being ignorant of fear, watched him curiously.'35 34 Cf. also: udvegam neha te kincit susuksmam api laksaye nityatrpta iva svastho balavac ca vicestase (MBh 12.275.4). 35 The Mahabharata. 2. The Book of the Assembly Hall, and 3. The Book of the

suptavisvastaharinam svasthasthitavihangamam visranta iva yad drstva krtartha iva cabhavat (BC 6.2) 'When he saw it with the deer sleeping in perfect trust and the birds sitting at peace, he felt, as it were, rested and as if the goal were attained.' (Johnston) 4.2.4. As a result, the phrase svastho bhava or the like is often used in benediction and blessing: agama vah sivah santu svastha bhavata putrakah (MBh 15.44.40 ab) 'A happy journey back to you! Be well, o my sons!' svastho bhavatu bhavan. sampraty evagamisyati 'Be well. I shall come presently." 36 (Mrcchakatika, p.194) 4.3. Gratification too is expressed by the words svastha and svasthya. As we have seen above (2.1.1.), in svasthacitta construed with krtakrtya (MBh 12.276.52), the serene mental state after meeting one's obligation, or accomplishing a great enterprise, is shown by the word svastha. Thus, Hanumat, after succeeding in crossing the great ocean and surveying the island of Lanka from the heights, is characterised as svastha: sa sagaram anadhrsyam atikramya mahabalah trikutasikhare lankam sthitam svastho dadarsa ha (Ra 5.2.1) 'Having crossed the unconquerable ocean, the mighty monkey, standing on the summit of the Trikuta mountain and wellcomposed, surveyed (the whole of) Lanka.' Likewise, a father feels free of his burden when he sees his daughter happily married. Thus, in Kanva's statement we read: sakuntalam visrjya labdham idanim svasthyam (Abhijnanasakuntala 4.23.9)37 'Having given Sakuntala, I now am gratified.' peaceThe following two passages describe by the word svastha the ful state of mind of a person who has completed his obligations to his Forest. Translated and edited by J.A.B. van Buitenen (Chicago 1975), p.499. 36 37 Cf. Upadesasahasri 14.23: adhvam svasthah kim ihitaih. Cf. Ha 50.15: pibantam stanam alaksya putram svastho 'bravit ....

M. Hara, A Note on the Sanskrit Word Svastha family-members, which had been weighing on his mind: dhrtarastraya tad rajyam gandharyai viduraya ca nivedya svasthavad rajann aste raja yudhisthirah (MBH 12.45.11) 'Placing his kingdom at the disposal of Dhrtarastra, Gandhari and Vidura, the king Yudhisthira remains satisfied, o King.' sa tu dattva dasagrivo vanam ghoram kharasya tat bhaginim ca samasvasya hrstah svasthataro 'bhavat (Ra 7.25.1) 'Having given over that terrific forest to Khara and consoled his sister, Dasagriva was delighted and satisfied.'38 71 Lastly, we may quote a passage which would best illustrate the inclination of the word to describe mental satisfaction. In the statement on the sravanaphala of the Yayaticarita, we read: svasthah prajavan ayusman kirtimams ca bhaven narah yayates caritam nityam idam srnvan naradhipa (Ha 22.45) 'O king, one may be svastha, in possession of offspring, longevity and fame in constant listening these acts of Yayati.' V svastha (state welfare) The fearless and gratified state of individuals is further extended to that of the state and government. That government which is furnished with security and welfare is often expressed by the word svastha. Hence its construction with such words as jagat, loka, bhuvana, idam sarvam, and svacakra. 5.1. The ideal state of king Suddhodana's government, free from all sorts of danger, inside as well as outside, is described as svastha: steyadibhis capy aribhis ca nastam svastham svacakram paracakramuktam (BC 2.15 ab) 'Theft and the like and enmity disappeared. His kingdom was at ease and independent, free from foreign rule.' Security and welfare are brought about by the royal consecration. Restoration of kingship after the kingless disorder bore fruit in the security of all the world when Nahusa was consecrated; the world reKing Marutta was dissuaded by his brother from fighting with the Raksasas. He was well convinced and intent upon performing sacrifice. (Ra 7.18.16: visrjya sasaram capam svastho makhamukho 'bhavat).

gained its original state (prakrti) and became secure once again (svastha): *39 atha lokah prakrtim apedire svasthas ca babhuvuh (MBh 12.329.30.3) 'Then, the worlds came back to their original state and became secure.' Thus, princes are expected to secure the people's (jana) welfare by various means: tau ca rajasutau tatra patale sakalam janam labdhaprasamanasvastham 40 sammanya vividhaih priyaih (KSS 118.110) 'And these princes, by honouring with various favours all the inhabitants of Patala, who had now obtained peace and security.. 600 941 5.2. Security and welfare are promised by removal of evil. Thus, the world became safe (svastha) after the destruction of the Asura Dhundhu: tam vinasaya rajendra lokanam hitakamyaya lokah svastha bhavantv adya tasmin vinihate 'sure (MBh 3.193.23 c-f)- 'Destroy him for the good of the worlds. Let the worlds abided) in themselves (= be safe) now, when that Asura has been 39 Note here the expression prakrtim a/pad. But the same can be seen in the case of physical health: katipayair eva vasaraih punah svam prakrtim apannam svastham srosyasi pitaram (HC p.159, 11.15 f.) tvayi ca svasthyam apanne ksetrajno 'pi svam prakrtim apatsyate (PC, p.196, 1.10). Cf. also Ra 6.79.11 (susvastha) and 16 ab (tatah prakrtim apanno hrtasalyo gatavyathah). 40 The same compound labdhaprasamanasvastha appears in Raghuvamsa 4.14 with a different meaning (Mallinatha: svastha = samahitacitta): labdhaprasamanasvastham athainam samupasthita parthivasrir dvitiyeva sarat pankajalaksana. 41 We have an example where asvastha refers to people of a city (pur): asvasthanaranarikam idam vrsnipuram bhrsam kim idam narasardula srotum icchamahe vayam (MBh 3.21.4). An example where svastha is construed with antahpura is found in KSS 85.34: svasthantahpuranirvrtah.

slain.' M. Hara, A Note on the Sanskrit Word Svastha 73 pal? Similarly, with regard to the destruction of the Raksasa Dhundhu, we read: en lokah svastha bhavantv adya tasmin vinihate tvaya (Ha 9.58 cd) STH 'By your killing him, let the worlds abide in themselves (= be sri safe) now.' For the sake of the world's welfare, a king is expected to remove even his own brother. Thus, the sage Vasistha ordained Rama to slay Laksmana for the welfare of the world: sa tvam purusasardula trailokyasyabhipalanat laksmanasya vadhenadya jagat svastham kurusva ha (Ra 7.96.11) 42 'Thus, o lion among men, in order to save the three worlds, keep the world well now through the slaughter of Laksmana.' 5.3. Yet, more generally, the security of the world is said to depend upon the humour of the presiding god. The world is safe and fearless when the god is well-disposed (tusta, prasanna), whereas if the god is angry (kruddha), it becomes uneasy. In the Visnustotra, svastha is contrasted to bhaya: tvayi tuste jagat svastham tvayi kruddhe mahad bhayam bhayanam apanetasi tvam ekah purusottama (MBH 3.192.16) 'When you are contented, all the world is in a natural state; but it is in great danger, when you are angry. You alone are the remover of dangers, o Supreme Person.' The welfare and misery of the world depend upon Siva's humour. Here tusta is replaced by prasanna: tatah sarvam idam svastham babhuva punar eva ha sarvani ca havimsy asya deva bhagam akalpayan ydiyi tasmin kruddhe 'bhavat sarvam asvastham bhuvanam vibho prasanne ca punah svastham sa prasanno 'sya viryavan (MBH 10.18.23 f.). VI svastha in religion and philosophy Yet, from the philosophico-religious point of view, everything in this world (jagat, loka), no matter how well-established it might be, is 42 For the expression jagad... asvastham, cf. Ra 7.61.21.

after all beset by some sort of suffering. In such a context, human existence itself is asvastha. In order to attain the state of svastha in the strict sense of term, it is necessary to renounce the world of samsara. This world-renunciation is possible only through one's effort to free oneself of desire (kama) and obtain tranquility (sama, santi) of mind. Here in this section we shall investigate the usage of svastha in the philosophico-religious context. 6.1.1. First, the world (jagat, loka) of human existence, full of misery and suffering, is described as asvastha: akarma cavikanksas ca pasyan jagad asasvatam asvastham avasam nityam janmasamsaramohitam (MBH 14.19.8) '(He becomes emancipated who) abstains from all acts, expects nothing and looks upon the world as transitory, vexatious, uncontrolled and ever infatuated by the succession of births.' lokasyabhyahatasyasya duhkhaih sariramanasaih 400 ksemah kas cin na deso 'sti svastho yatra gato bhavet (SN 15.49) 'In this world, which is overwhelmed by suffering of body and mind, there is no peaceful country to which one may go and be at ease.' (Johnston) The words jagat and loka are replaced by samsara. janmamrtyujaravyadhivedanabhir abhidrutam aparam iva casvastham samsaram tyajatah sukham (IS 2334)43 'Happiness comes to him who abandons the shoreless world of H transmigration, which is indisposed and overwhelmed by birth, death, old age, desease and pains.' 6.1.2. This profane world of suffering is represented particularly by the stage of the householder (garhasthya), which is styled as asvasthya: garhasthyam asvasthyam ivavadhuya kam cid vanaprastham alancakara (JM 1.6 cd) 'So he shook off the householder's state, as if it were an illness, and retired to some plateau, which he adorned by his 43 Cf. MBh 12.9.33, which reads asaram imam asvantam in c.

M. Hara, A Note on the Sanskrit Word Svastha presence.'44 eqgarhasthyam mahad asvasthyam sadhanasyadhanasya va ekasya raksanayasad itarasyarjanasramat (JM 18.11) 'The householder's state is a state of great uneasiness, whether he have money or not. The rich man is vexed by the toil of guarding his wealth, and the poor one by the labour of earning it.'45 75 6.2. In contrast to the householders, those who renounce the world (bhiksu) and devote themselves to asceticism (tapobhrt) are said to be svastha: baddhvasanam parvatanirjharasthah svastho yatha dhyayati bhiksur esah saktah kvacin naham ivaisa nunam santas tatha trpta ivopavistah (SN 7.20) 'Surely that mendicant there by the mountain torrent, meditating at ease in the Yogin's posture, is not attached to anyone as am; he sits calm and as if all his desires had been fulfilled.' (Johnston) I nivaraphalasantustaih svasthaih santair anutsukaih akirno 'pi tapobhrdbhih sunyasunya ivabhavat (SN 1.10) 'It seemed as if quite empty, though thronged with ascetics; for they lived self-controlled and peaceful, free from yearnings and contented with a diet of wild rice and fruit.' Note here that the word svastha is construed with such words as santa, trpta and anutsuka. Mental health is nothing but tranquility of mind. Thus, the young Siddhartha who resolved to renounce the world is thrice depicted as svastha in the Buddhacarita: madhuram gitam anvartham kacit sabhinayam jagau tam svastham codayantiva vancito 'sity aveksitaih (BC 4.37) svasthah paramaya dhrtya jagada vadatam varah (BC 6.42 cd) svastho 'vikarah kulasaucasuddhah sauddhodanir vakyam idam jagada (BC 11.1 cd).46 44 45 46 Speyer (op.cit. in n.7), p.3. Op.cit., p.151. In speaking of the merit of fasting to death, an epic passage says: svasthah saphalasankalpah sukhi vigatakalmasah anasnan deham utsrjya phalam prapnoti manavah (MBh 13.109.58)

Not only recluses, but also those who are solely intent upon the worship of a god are svastha. Thus, the inhabitants of the Svetadvipa, devoted to the worship of the god Hari, ignored their visitors even when Ekata and others came to see them. te 'pi svastha munigana ekabhavam anuvratah nasmasu dadhire bhavam brahmabhavam anusthitah (MBH 12.323.45) 'Those groups of sages, self-contented and devoted to the one thing and thus absorbed in Brahman, had no care for us.' Here, we notice a nuance of coldness or indifference implied in the word. This semantic aspect of the word will be discussed in the next section. 6.2.1. The world-renouncer is characterised as free of desire (kama). Hence, those destitute of desire (kama) attain svasthya, whereas those still sticking to desire are beset by duhkha: svasthyam ca kamesv akutuhalanam kaman vihatum ksamam atmavadbhih (BC 11.20 cd) 'It is right for the self-controlled to cast aside the passions, (when they hear of) the well-being of those whom the passions fail to excite.' (Johnston) In the folloiwng proverb, kama is replaced by vancha: vanchavicchedanam prahuh svasthyam santa maharsayah (IS 6030 ab) 'The great sages whose mind is tranquil say that the removal of longing is well-being.' It is further replaced by astha: prasantaceta niyamasthacetah svasthas tato 'bhud visayesv anasthah (SN 17.6 cd) 'He caused his thoughts to be tranquil and to abide in the rule of abstinence, and, being then at ease, he lost all liking for sensual objects.' (Johnston)47 6.2.2. Desirelessness is tantamount to equanimity (sama) in the face of the profane dichotomies. Thus, the word svastha is construed with 'Well-disposed, with his desire fulfilled, happy and freed from sins, the man obtains the fruit, after abandoning his body by fasting.' 47 Cf. also SN 1.10 (anutsuka), 12.6 (svargatarsan nivrttas ca sadyah svastha ivabhavat) and 18.62 (nihsprha).

M. Hara, A Note on the Sanskrit Word Svastha 77 sama: samaduhkhasukhah svasthah samalostasmakancanah tulyapriyapriyo dhiras tulyanindatmasamstutih (Bhagavadgita 14.24)48 'To whom pain and pleasure are alike, abiding in the self, to whom clods, stones, and gold are all one, to whom loved and unloved are equal, wise, to whom blame and praise for himself are equal,...' (Edgerton) Similarly, we read in the Saundarananda: lobhalobhasukhasukhadisu samah svasthendriyo nihsprhah49 (SN 18.62 b) 'Indifferent to gain or loss, to pleasure or suffering, etc., free from yearnings and with senses stilled ....' (Johnston) 6.2.3. Desirelessness (nihsprha) is further equated to the lack of egoism (nirmama, nirahankara). In the dialogue between Indra and Prahlada, the former asks the latter about the reason why he is unmoved even in his calamity: prajnalabhat tu daiteya utaho dhrtimattaya prahlada svastharupo 'si pasyan vyasanam atmanah (MBH 12.215.12) 'Is it due to the acquisition of wisdom, or to steadfastness, that you look self-abiding in the face of your own calamity, o Prahlada, descendant of Diti?' Upon this, Prahlada answers as follows: nirmamo nirahankaro niriho muktabandhanah svastho 'vyapetah pasyami bhutanam prabhavapyayau (MBH 12.215.29)50 'Without selfishness, without egoism, without desire, free from bondage, abiding in myself and free from sin, I am looking upon the coming and going of beings.' 6.2.4. Other virtues indicative of the absence of malice, etc. are juxtaposed with the word svastha. The king Prahlada delineates the sage Ajagara as follows: 48 Sankara paraphrases svastha as sve atmani sthitah prasannah. 49 50 Cf. SN 6.43: svasthah... vitasprho... .... Cf. Upadesasahasri 17.74: svarad yo 'nanyadrk svasthas.... For niniha, cf. also Upadesasahasri 14.23: adhvam svasthah kim ihitaih.

svasthah sakto mrdur danto nirvivitso 'nasuyakah suvag bahumato loke prajnas carasi balavat (MBh 12.172.4) 'Abiding in the self, possessed of ability, mildness and selfrestraint, without desire and free from malice, agreeable in speech, respected in the world, and wise, yet you live like a child.' Likewise, Narada depicts the sage Samanga as follows: udvegam neha te kim cit susuksmam api laksaye nityatrpta iva svastho balavac 1 ca vicestase (MBh 12.275.4) 'I do not see that you have the least anxiety. You look always content and happy and behave like a child." ,52 6.3. Finally, we come to some philosophical treatises where the purusa becomes svastha: sa va esa suddhah sthiro 'calas calepyo 'vyagro nihsprhah preksakavad avasthitah svasthas ca (Maitryupanisad 2.7) 'Verily he is pure, steadfast, unswerving, stainless, unagitated, free from desire, remaining fixed like a spectator and abiding in his own self ... .' A distant echo seems to be found in Sankhyakarika 65: tena nivrttaprasavam arthavasat saptarupavinivrttam prakrtim pasyati purusah preksakavad avasthitah svasthah.S VII svastha as used in a bad sense 7.1. So far we have discussed the semantic aspects of the word svastha used in a good sense. It was particularly so in the philosophicoreligious context as we have seen above. However, the word is not always used solely in a good sense. Already in the example where the word is used to show indifference or unconcernedness (6.2.), we noticed 51 52 For its construction with balavad, cf. also MBh 12.172.4 above. Gautami did not allow the hunter Arjunaka to kill the serpent that had bitten her son to death. We read in Arjunaka's remark as follows: svasthasyaite tupadesa bhavanti tasmat ksudram sarpam enam hanisye (MBh 13.1.17 cd) 'These instructions belong to the unconcerned person (svastha). Therefore, (regardless of your advice), I shall kill the meagre snake.' 53 svacchah in Gaudapada and Vacaspatimisra.

M. Hara, A Note on the Sanskrit Word Svastha 79 its aptitude for being used in a pejorative meaning. In this section we shall bring into the light this aspect of the word. 7.1.1. It is curious to note that in the same philosophico-religious treatises, those who are unconcious of dangers which beset the human existence and lead their life at complete ease are described often as svastha: anabhijnas ca suvyaktam mrtyoh sarvapaharinah tatah svastha nirudvignah kridanti ca hasanti ca jaram vyadhim ca mrtyum ca ko hi janan sacetanah svasthas tisthen nisided va sayed va kim punar haset yas tu drstva param jimnam vyadhitam mrtam eva ca ni svastho bhavati nodvigno yathacetas tathaiva sah (BC 4.58-60) bao 'And quite clearly they sport and laugh so much at ease and unperturbed, because they are ignorant of death who carries all away. For what rational being would stand or sit or lie at ease, still less laugh, when he knows of old age, disease and death. But he is just like a being without reason, who, on seeing another aged or ill or even dead, remains indifferent and unmoved.' (Johnston)54 These heedless persons are compared to fish which do not realise that disaster awaits them when the pond is enclosed by a net, and still continue to swim about cheefully: antarjalagatah pramattamanaso minas tadage yatha jananti vyasanam na rodhajanitam svasthas caranty ambhasi antarlokagatah krtarthamatayas tadvad divi dhyayino manyante sivam acyutam dhruvam iti svam sthanam avartakam (SN 11.61) 'As heedless fishes in a pond, when enclosed by a net, do not realise the disaster that has befallen them from being penned in but swim about cheerfully, so those given to abstract meditation think they have gained their object in heaven, while in fact they are still in the world of existence, and they deem 54 MBH 12.169.21: mrtyur jara ca vyadhis ca duhkham canekakaranam anusaktam yada dehe kim svastha iva tisthasi. BC 3.61: iyam ca nistha niyata prajanam pramadyati tyaktabhayas ca lokah manamsi sanke kathinani ninam svasthas tatha hy adhvane vartamanah.

their stay there, which leads to return to this world, to be safe, permanent and not subject to fall.' (Johnston) Note here that the word svastha is juxtaposed with acetana, pramattamanas, and the like.55 7.1.2. In contrast to asvastha which portrays the love-sick person, svastha is used to describe pejoratively a happy innocent fellow who is insensible to this sort of subtle human emotion: adrstasmarasantapah svasthas tvam kim na jalpasi (KSS 51.203 cd) 'What stuff will you not prate, being ungalled and never having felt the agony of love."56 7.1.3. Similarly, those who are fearless and unconcerned, even in a critical moment, are described as svastha. Kumbhakarna enjoyed sound sleep, even when his kinsfolk were in a critical situation: prabodhya mahata cainam yatnenagatasadhvasah svastham asinam avyagram vinidram raksasadhipah up with great (MBh 3.270.21 ad) 'Having woken effort the mighty Kumbhakarna, who had been sitting at ease and unagitated, but no longer baile asleep, the agitated (Dasagriva said...)' While planning the night-attack on the Pandavas' camps, Asvatthaman speaks of his enemies who enjoy their sound sleep, unconscious of the disaster to come: tesam nisi prasuptanam svasthanam sibire svake avaskandam karisyami sibirasyadya duskaram (MBH 10.3.26)58 'While they sleep at their ease during the night within their 55 Cf. also PC 2.3, where the word svastha is juxtaposed with nrpasu: mahavrati neksita suksma vastuvicarana nrpasubhih svasthaih katham sthiyate. 56 The Ocean of Story. Being C.H. Tawney's Translation of Somadeva's Katha Sarit Sagara (Reprint Delhi etc. 1968), vol.4, p.136. 57 For svastham asinam, cf. MBh 2.6.6: naradam svastham asinam. 58 Cf. IS 1322: urjitam sajjanam drstva dvesti nicah punah punah kavalikurute svastham vidhum divi vidhuntudah. For the meaning of svastha vidhu 'full moon', cf. also Yajnavalkyasmrti 1.80 (sustha indu) (quoted in BR, s.v. sustha).

M. Hara, A Note on the Sanskrit Word Svastha camp, I shall make now a hard assault upon their camp.' 81 7.1.4. In the following passages, its meaning becomes worse. The word serves to describe a cold and ungrateful person who behaves as if he were an indifferent outsider (jana),59 even when his master and friends are exposed to a serious danger: yena svamikulam ripor iva kulam drstam vinasyat pura mitranam vyasane mahotsava iva svasthena yena sthitam (Mudraraksasa 7.5 ab) '(I, who) formerly witnessed the master's family being ruinedit as if it were an enemy's family, and who remained at ease as if at a great festival, when my friends were in calamity ... .' tyaktavyas te suhrdah ye bhavyaviparyayagatam mitram vyasanarnave nimagnam svastha janavan niriksante (Nitidvisastika 61, in ALB 1983.47, p.109) -'Such friends should be abandoned who witness as if an outsider their friends who are destined to be met with misfortune and sunk into the ocean of calamity."60 7.1.5. The word is even imbued with the sense of shamelessness. In a verse of the Sisupalavadha, a person who is insensible to another's insult is called svastha: padahatam yad utthaya murdhanam adhirohati svasthad evapamane 'pi dehinas tad varam rajah (Sisupalavadha 2.46) 'The dust which goes up and stands upon the head of the person who kicked it by foot is better than a man who does not care even when exposed to insult."61 We may also note svasthavakya, which may be rendered as 'cool', 59 For the word jana cf. M. Hara, 'A Note on the Sanskrit Word jana', Pratidanam. Indian, Iranian and Indo-European Studies presented to F.B.J. Kuiper on His Sixtieth Birthday (The Hague/Paris 1968), pp.256-269. 60 Though not exactly used in a bad sense, janavat above may be compared to preksakavat in Sankhyakarika 65: tena nivrttaprasavam arthavasat saptarupavinivrttam prakrtim pasyati purusah preksakavad avasthitah svasthah. Cf. also Maitryupanisad 2.7. 61 Magha's Sisupalavadha nach den Kommentaren von Vallabhadeva und des Mallinathasuri ins Deutsche ubertragen von E. Hultzsch (Leipzig 1926), p.15: 'ganz ruhig bleibt'.

'indifferent' or even 'confident': bhagavan, akale svasthavakyam manyum utpadayati (Pancaratra 2.20, 1.1) "Your cool talk out of season makes me angry." 962 7.1.6. In the subject-master relation, svastha (the returning back to the natural and original state) on the part of a servant is tantamount to behaving like one who has no self-restraint. In such a case we can render the word as 'impudent' or 'audacious'. The subjects who criticise their master without reserve are described by Bhisma as follows: helamana naravyaghra svasthas tasyopasrnvate nindanti svan adhikaran santyajanti ca bharata (MBH 12.56.58) 'Slighting without the least anxiety, even in their presence, they censure their own authorities and abandon them, o manstetiger.' Heedlessness (svasthacitta) leads one to behave insolently (durvinaya). The ganas Manipuspesvara and Candralekha were cursed by Parvati because of winking to each other in the very presence of the goddess (parihasaparadhin). The goddess says: abhyam hi svasthacittabhyam esa durvinayah krtah (KSS 114.69) 'Both of them, being easy and heedless of mind, are guilty of Alverude behaviour (durvinaya).' VIII Miscellanea There remain several problems with regard to the word svastha. We shall deal with them under the following four headings. 8.1. svastha = free: Occasionally, to stand upon (i.e. be in) one's natural and original state (sva-stha) means freedom. In the well-known Hamsajataka, the king of the Hamsas was caught in a net, while his minister remained uncaught, that is, free. Yet the minister was determined to share the same fate with the king. The contrast of the trapped king and the untrapped minister is shown by (ava)baddha and svastha (= abaddha): athaikam baddham abaddhenetarena svasthenopasyamanam 62 Thirteen Trivandrum Plays Ascribed to Bhasa. Translated into English by A.C. Woolner and L. Sarup (Lahore 1930), vol.1, p.126.

M. Hara, A Note on the Sanskrit Word Svastha aveksya vismitatarahrdayah sumukham upetyovaca (JM, p.135, 11.2-4) abaddhas tvam punah svasthah sajjapattrarathi bali kasmat prapte 'pi mayy evam vegan na bhajase nabhah svasthavabaddhav adhiropya kacam antahpure darsaya bhumipaya (JM 22.55 cd) (JM 22.40) four tau hamsamukhyau kacenadaya svasthavabaddhau rajne darsayam asa (JM 22.56, prose, p.137, 11.8 f.) svasthavabaddhav amukau vihangau bhumicarinah (JM 22.58 ab). 83 Likewise, svastha is contrasted to vranita (asvastha). The wounded lion was attended by unwounded (svastha) animals: ekada vranito 'svasthah sa simho gajayuddhatah upavasan bahums cakre svasthair taih sahito 'nugaih (KSS 60.149) 'One day the lion was wounded in a fight with an elephant, and being out of health, underwent many fasts, though surrounded by those attendants who were in good health.' Also, in the Sutasomajataka the man-eating Kalmasapada was surprised at Sutasoma's keeping his promise to return back to his presence, after fulfilling the promise he had made to a Brahmin. Here, the word svastha is juxtaposed with vimukta: idam tvaya hy adrtam ucyamanam sraddheyatam naiva kathancid eti ko nama mrtyor vadanad vimuktah svasthah sthitas tat punar abhyupeyat (JM 31.20) 'What you say, as if it were something worth regard, is a thing which utterly exceeds belief. Who, indeed, being released from the mouth of Death and having recovered his freedom of movement, would go to meet it once more?' (Speyer) 63 63 Cf. IS 3800: nitir bhumibhujam natir gunavatam hrir angananam ratir dampatyoh sisavo grhasya kavita buddheh prasado giram lavanyam vapussah smrtih sumanasah santir dvijasya ksama saktasya dravinam grhasramavatam svasthyam satam mandanam (... der Gelehrten Schmuck die Unabhangigkeit').

8.2. svastha, prakrti and samatva: Not only being equanimous (sama) to the secular dichotomies such as sukhaduhkha, stutininda, etc., as mentioned above (6.2.2.), but also equanimous to the state of the three gunas is termed as svastha: sitosne caiva vayus ca trayah sariraja gunah tesam gunanam samyam ca tad ahuh svasthalaksanam (MBh 12.16.11) 'Cold, heat and wind are the three attributes of the body. Concord of these attributes is the sign of health."64 A specific mention of the Sankhya triguna is also found: divyam te caksur utpannam svastham te nirmalam manah tamasa rajasa capi tyaktah sattve vyavasthitah (MBh 12.315.28) praharsah pritir anandah samyam svasthatma-cittata akasmad yadi va kasmad vartate sattviko gunah (MBh 12.239.23) We must not fail to notice that svastha is often associated with prakrtim a/pad, as we have seen in n.39 above. 8.3. svastha and sustha: 66 The problem whether sva- is an ablaut form of su- has been discussed by several scholars. Some are inclined to admit this possibility,65 but A. Debrunner objected to connecting these two. Without entering into detail, here we quote some passages where svastha is replaced by sustha. In MS 8.216 and 217 we notice that svastha and sustha appear consecutively, both being contrasted to the word arta: artas tu kuryat svasthah san yathabhasitam aditah sa dirghasyapi kalasya tal labhetaiva vetanam (8.216) yathoktam artah sustho va yas tat-karma na karayet na tasya vetanam deyam alponasyapi karmanah (8.217).67 64 Cf. MBh 14.12.3: Casitosne caiva vayus ca guna rajan charirajah tesam gunanam samyam cet tad ahuh svasthalaksanam. 65 Cf. A. Venkatasubbiah, 'Vedic Studies', Indian Antiquary 56.1927, pp.30-38, especially pp.34-36, L. Renou, Grammaire sanscrite (Paris 1961), § 135 (p.176), R. Hauschild, Handbuch des Sanskrit (Heidelberg 1955) 1-2, p.409, n.4 and II, p.346. 66 Indogermanische Forschungen 63.1957, pp.99 ff. 67 For sustha, see Kulluka on, MS 2.120, which latter reads: urdhvam prana hy utkramanti yunah sthavira ayati

M. Hara, A Note on the Sanskrit Word Svastha 85 In the third act of the Abhijnanasakuntala, twice we meet the compounds asusthasarira and asuttha in Prakrit form, used in the sense of sickness: atapalanghanad balavadasusthasarira sakuntala (3.1.3) balavadasusthasarira tatrabhavati drsyate (3.9.9) asuttha idha devadasahaini citthasi (3.37.7 f.).68 A distant echo of the relationship between sva- and su- may be found in the following passage of the Pancatantra, where sva- (in the sense of su-?) is contrasted to dur-: iha loke hi dhaninam paro 'pi svajanayate svajano 'pi daridranam tatksanad durjanayate (1.5)69 8.4. svastha and svahstha: Finally, let us examine the passages where the word svastha is used as a double entendre (susthite ca mrte svasthah iti visvah). te tu vyajnapayan. deva, dhairyam avalambasva. katipayair eva vasaraih punah svam prakrtim apannam svastham srosyasi pitaram (HC, p.159, ll.15 f.) 'But they informed him, "Prince, do not worry. In a few days time, you will hear that your father has recovered (or: has ascended to heaven)." 11970 raktaprasadhitabhuvah ksatavigrahas ca pratyutthanabhivadanabhyam punas tan pratipadyate; Kulluka says: ... tan vrddhasya pratyutthanabhivadabhyam punah susthan karoti. 68 Other examples of sustha are as follows: yacnasunyam ayatnalabhyam asanam vayuh krto vedhasa vyalanam pasavas trnankurabhujah susthah sthalisayinah (IS 5437) tasmin svapati susthe tu karmatmanah saririnah (MS 1.53 ab) na capi pasyed asucih sustho jyotirganan divi (MS 4.142 cd). 69 For the word susthita, cf. also: ratrau ca susthitam drstva tam sa raja dvitiyaya taravalya saharohac candraprasadam isvarah (KSS 85.15) mantrini suhrdiva rajyabharam aropya susthitah prajah krtva kartavyasesam aparam apasyat (Kadambari, p.115, 11.5 f.). 70 Commentary: svam prakrtim amandatvam avyaktarupatvam ca. prthivyadisu va linam. svastham vyadhivinirmuktam svargastham ca.

svastha bhavantu kururajasutah sabhrtyah (Venisamhara 1.7 cd)71 'May the sons of the King of the Kurus be happy, with all their followers, having (all) the world attached to them and adorned (or: having restored the earth to the Pandavas (thus) attached to them), all hostilities being stopped thereby (or the war being avoided)!'; or: 'May the sons of the King of the Kurus, with all their followers, be the denizens of heaven (=die), having painted the earth red with their blood and their bodies shattered!' mumoca ca manmathonmadamathyamanamanasah svahstho 'py asvasthah sthaviyasah ... baspavaribindun (HC p.250, 11.16-18) 'And with his mind stirred with passion and agitated, he (the moon) shed large ... drops of tears, though standing in heaven 72,73 ABBREVIATIONS ALB The Adyar Library Bulletin BC BR Ha HC IS JM Buddhacarita, ed. E.H. Johnston (reprint Delhi 1972) Larger St. Petersburg Dictionary Harivamsa (critical edition, Poona) Harsacarita (Nirnaya Sagar Press, Bombay 1946) O. Bohtlingk, Indische Spruche 1-3 (St. Petersburg 1870-73) Jatakamala, ed. H. Kern (Third printing Cambridge, Mass. 1943; Harvard Oriental Series 1) KSS Kathasaritsagara of Somadevabhatta (Nirnaya Sagar Press, Bombay 1930) MBh Mahabharata (critical edition, Poona) MS PC Ra SN Manusmrti (Nirnaya Sagar Press, Bombay 1946) Prabodhacandrodaya (Nirnaya Sagar Press, Bombay 1935) Ramayana of Valmiki (critical edition, Baroda) Saundarananda, ed. E.H. Johnston (reprint Kyoto 1971) 71 72 73 Commentary: svastha susthitah (pakse svargasthah) mrtas ca. Commentary: svahsthah svargasthah asvasthah piditah. I would like to express my thanks to Dr. Richard Fox Young who kindly took the trouble to read my original manuscript and correct my English.

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