Sahitya-kaumudi by Baladeva Vidyabhushana
by Gaurapada Dāsa | 2015 | 234,703 words
Baladeva Vidyabhusana’s Sahitya-kaumudi covers all aspects of poetical theory except the topic of dramaturgy. All the definitions of poetical concepts are taken from Mammata’s Kavya-prakasha, the most authoritative work on Sanskrit poetical rhetoric. Baladeva Vidyabhushana added the eleventh chapter, where he expounds additional ornaments from Visv...
Text 5.6
[This illustrates the preyas ornament:]
पूर्णाः पुलिन्द्य उरुगाय-पदाब्ज-राग-श्री-कुङ्कुमेन दयिता-स्तन-मण्डितेन |
तद्-दर्शन-स्मर-रुजस् तृण-रूषितेन लिम्पन्त्य आनन-कुचेषु जहुस् तद्-आधिम् ||
pūrṇāḥ pulindya urugāya-padābja-rāga-śrī-kuṅkumena dayitā-stana-maṇḍitena |
tad-darśana-smara-rujas tṛṇa-rūṣitena limpantya ānana-kuceṣu jahus tad-ādhim ||
The Pulinda women have become successful. The splendrous saffron that was adhering to grass had adorned a ladylove’s breasts and had become a red color on Kṛṣṇa’s lotus feet. Smearing their faces and breasts with that saffron, the Pulinda women, who had felt the torment of Cupid by seeing it, gave up that anguish. (Bhāgavatam 10.21.17)
atra śṛṅgārasya pulindī-bhāvaḥ.
In this verse, the bhāva of the Pulinda women is a subsidiary aspect of śṛṅgāra-rasa.
Commentary:
The preyas ornament occurs whenever a bhāva is a subsidiary aspect of a rasādi. The subject of description is the Pulinda women: That is the aṅgī (the main element). In truth, the verse features preyas insofar as Rādhā and Kṛṣṇa’s mutual sthāyi-bhāva is an aspect in the description of the Pulinda women’s rasābhāsa.
The love of the Pulinda women is categorized as ābhāsa (a semblance).[1] Here it takes the form of rasābhāsa, not bhāvābhāsa, because of the mention of vibhāvas (Kṛṣṇa, and stimuli) and of an anubhāva (they smeared their faces and breasts with the saffron), and because of the suggestion of a vyabhicāri-bhāva, specifically the appeasement of eagerness (autsukya bhāva-śānti dhvani).
This is Mammaṭa’s example of preyas,
atyuccāḥ paritaḥ sphuranti girayaḥ sphārās tathāmbhodhayas tān etān api bibhratī kim api na klāntāsi tubhyaṃ namaḥ |
āścaryeṇa muhur muhuḥ stutim iti prastaumi yāvad bhuvas tāvad bibhrad imāṃ smṛtas tava bhujo vācas tato mudritāḥ ||““O Earth, I offer my respects to you. You uphold lofty mountains and huge oceans yet you never feel tired.” While I was praising the Earth in this way out of amazement, O king, I remembered your arm, which upholds the Earth. Then I kept quiet” (Kāvya-prakāśa, verse 118).
Mammaṭa explains:
atra bhū-viṣayo raty-ākhyo bhāvo rāja-viṣayasya rati-bhāvasya,
“The mood of veneration for the Earth (bhū-viṣayarati) is a subsidiary aspect of the mood of affection for the king” (Kāvya-prakāśa, verse 118 vṛtti).