nirvede tu yatherṣyāyā bhaved atra vibhāvatā |
asūyāyāṁ punas tasyā vyaktam uktānubhāvatā
autsukyaṁ prati cintāyāḥ kathitātrānubhāvatā |
nidrāṁ prati vibhāvatvam evaṁ jñeyaḥ pare’py amī
eṣāṁ ca sāttvikānāṁ ca tathā nānā-kriyā-tateḥ |
kārya-kāraṇa-bhāvas tu jñeyaḥ prāyeṇa lokataḥ
nindāyās tu vibhāvatvaṁ vaivarṇyāmarṣayor matam |
asūyāyāṁ punas tasyāḥ kathitaivānubhāvatā
prahārasya vibhāvatvaṁ saṁmoha-pralayau prati |
augryaṁ pratyanubhāvatvam evaṁ jñeyāḥ pare’pi ca
The verse — decoded
L1definition
nirvede tu yatherṣyāyā bhaved atra vibhāvatā |
nirvede tunow, in the case of nirveda (despondency, self-disgust) locative of topic; tu turns to a fresh caseनिर्वेद के विषय में तो ('तु' शब्द नए प्रसंग की ओर मोड़ता है)
yathājust as — setting up the patternजैसे
īrṣyāyāḥof īrṣyā (jealousy) genitive: jealousy is the thing that plays the roleईर्ष्या की (जो यहाँ भूमिका निभाती है)
atrahere, in this pairingयहाँ
vibhāvatā bhavetthere would be the status of being the vibhāva — the exciting cause that stirs it upविभावता हो जाती है
nirvede tu — now, for nirveda; atra — here; īrṣyāyāḥ — of jealousy; yathā vibhāvatā bhavet — just as there would be the status of vibhāva.
nirvede — निर्वेद में; tu — तो; yathā — जैसे; īrṣyāyāḥ — ईर्ष्या की; atra — यहाँ; vibhāvatā bhavet — विभावता होती है
Take nirveda, despondency. Here jealousy (īrṣyā) acts as its vibhāva — the exciting cause that stirs the despondency up. Rūpa opens the section this way: one sañcāri-bhāva can serve as the cause that produces another. Hold on to 'just as' — the following lines flip the same pieces around.
निर्वेद के विषय में तो जैसे ईर्ष्या विभाव बन जाती है। अर्थात यहाँ ईर्ष्या कारण का काम करती है।
This block (2.4.197-201) sets out how the vyabhicāri-bhāvas function as vibhāva (cause) and anubhāva (effect) toward one another; the editorial marks it na kenāpi vyākhyātam — no commentator glossed it.
यह श्लोक-खण्ड (2.4.197-201) दिखाता है कि व्यभिचारी भाव परस्पर किस प्रकार एक-दूसरे के लिए विभाव (कारण) और अनुभाव (कार्य) बनते हैं। सम्पादकीय टिप्पणी इसे 'न केनापि व्याख्यातम्' अंकित करती है — किसी टीकाकार ने इसकी व्याख्या नहीं की।
L2definition
asūyāyāṁ punas tasyā vyaktam uktānubhāvatā
asūyāyāṁ punaḥbut in the case of asūyā (spiteful indignation), by contrast locative of topic; punaḥ marks the flip from L1असूया के विषय में फिर ('पुनः' L1 से पलटाव दिखाता है)
tasyāḥof that same one — of jealousy again genitive picking up īrṣyā from L1उसी (ईर्ष्या) की
vyaktamplainly, openlyस्पष्ट रूप से
uktā anubhāvatāthe status of being the anubhāva — the outward effect — is what is declaredअनुभावता कही गई है
asūyāyāṁ punaḥ — but in asūyā; tasyāḥ — of that same jealousy; vyaktam — plainly; anubhāvatā uktā — its being the anubhāva is declared.
asūyāyāṁ — असूया में; punaḥ — फिर; tasyāḥ — उसी की; vyaktam — स्पष्ट रूप से; uktā anubhāvatā — अनुभावता कही गई
Now flip it. In the case of asūyā, spiteful indignation, that very same jealousy is plainly said to be the anubhāva — the outward effect, not the cause. So one and the same bhāva, jealousy, is the vibhāva of despondency but the anubhāva of asūyā. That relativity is the whole point.
किन्तु असूया के विषय में उसी ईर्ष्या की स्पष्टतः अनुभावता कही गई है। यहाँ वही ईर्ष्या कार्य (अनुभाव) बन जाती है।
L3definition
autsukyaṁ prati cintāyāḥ kathitātrānubhāvatā |
autsukyaṁ pratiwith respect to autsukya (eager longing) prati + accusative: 'as regards'औत्सुक्य के प्रति
cintāyāḥof cintā (anxious brooding) genitive: brooding is what plays the roleचिन्ता की (जो यहाँ भूमिका निभाती है)
kathitāis declaredकही गई है
atra anubhāvatāhere, the status of being the anubhāva — the outward effectयहाँ अनुभावता
autsukyaṁ prati — as regards eager longing; cintāyāḥ — of brooding; atra — here; anubhāvatā kathitā — its being the anubhāva is declared.
autsukyaṁ prati — औत्सुक्य के प्रति; cintāyāḥ — चिन्ता की; kathitā — कही गई; atra anubhāvatā — यहाँ अनुभावता
As regards autsukya, eager longing, brooding anxiety (cintā) is declared to be the anubhāva — the effect that shows the longing outwardly.
औत्सुक्य (उत्कण्ठा) के विषय में चिन्ता की यहाँ अनुभावता कही गई है।
L4definition
nidrāṁ prati vibhāvatvam evaṁ jñeyaḥ pare’py amī
nidrāṁ pratiwith respect to nidrā (sleep) prati + accusative: 'as regards'निद्रा के प्रति
vibhāvatvam(of that same brooding) the status of being the vibhāva — the exciting causeविभावत्व (है)
evamin this way, on this patternइसी प्रकार
jñeyāḥ pare api amīthese others too are to be understood — extend the same method to the rest amī 'these', pare 'the remaining cases'; api 'too'ये शेष भाव भी जान लेने चाहिए
nidrāṁ prati — as regards sleep; vibhāvatvam — (brooding's) being the vibhāva; evam — thus; amī pare api jñeyāḥ — these other cases too should be understood.
nidrāṁ prati — निद्रा के प्रति; vibhāvatvam — विभावत्व; evam — इसी प्रकार; jñeyāḥ pare api amī — ये शेष भी जानने योग्य
But as regards nidrā, sleep, that same brooding is the vibhāva — the cause that brings sleep on. So brooding is anubhāva toward longing yet vibhāva toward sleep: role depends on the partner. Understand the remaining cases on this same pattern.
निद्रा के प्रति (चिन्ता का) विभावत्व है। इसी प्रकार ये शेष भाव भी समझ लेने चाहिए।
L5definition
eṣāṁ ca sāttvikānāṁ ca tathā nānā-kriyā-tateḥ |
eṣāṁ caand of these (the vyabhicāri-bhāvas) genitive governed by kārya-kāraṇa-bhāvaḥ in L6इनका और (L6 के कार्य-कारण-भाव से सम्बद्ध)
sāttvikānāṁ caand of the sāttvika-bhāvas (the involuntary bodily signs)सात्त्विक भावों का और
tathāand likewiseतथा
nānā-kriyā-tateḥof the whole spread of the various actions (the anubhāvas) genitive; tati = 'the mass/range of'नाना प्रकार की क्रियाओं के समूह का
eṣāṁ ca — and of these sañcāris; sāttvikānāṁ ca — and of the sāttvikas; tathā nānā-kriyā-tateḥ — and likewise of the range of various actions.
eṣāṁ ca — इनका और; sāttvikānāṁ ca — सात्त्विक भावों का और; tathā — तथा; nānā-kriyā-tateḥ — नाना क्रियाओं के समूह का
This same treatment covers three groups: these vyabhicāri-bhāvas, the sāttvika-bhāvas (the involuntary bodily signs), and the whole spread of various actions, the anubhāvas. The verb comes in the next line.
इन (व्यभिचारी भावों) का, सात्त्विक भावों का, तथा नाना प्रकार की क्रियाओं के समूह का —
L6conclusion
kārya-kāraṇa-bhāvas tu jñeyaḥ prāyeṇa lokataḥ
kārya-kāraṇa-bhāvaḥ tuas for the effect-and-cause relation among them tu marks the summing-up clauseकार्य-कारण-भाव तो ('तु' समापन-वाक्य को अंकित करता है)
jñeyaḥis to be understood, worked outजानना चाहिए
prāyeṇafor the most part, as a ruleप्रायः
lokataḥfrom ordinary worldly experience ablative of source: 'drawn from common life'लोक-व्यवहार से (उसी स्रोत से)
eṣāṁ … kārya-kāraṇa-bhāvaḥ tu — the cause-and-effect relation among these; prāyeṇa — for the most part; lokataḥ — from worldly usage; jñeyaḥ — is to be understood.
kārya-kāraṇa-bhāvaḥ tu — कार्य-कारण-भाव तो; jñeyaḥ — जानना चाहिए; prāyeṇa — प्रायः; lokataḥ — लोक से
The cause-and-effect relation among all these — sañcāris, sāttvikas, and the range of anubhāvas — is, as a rule, to be worked out from ordinary worldly experience. Rūpa will not list every pairing; watch how these states cause and follow one another in real life, and read the rest off from that.
— इन सबका कार्य-कारण-भाव प्रायः लोक-व्यवहार से ही जान लेना चाहिए।
L7definition
nindāyās tu vibhāvatvaṁ vaivarṇyāmarṣayor matam |
nindāyāḥ tunow, of nindā (reproach, harsh words) genitive: reproach is what plays the role; tu turns to a new caseनिन्दा का तो (जो यहाँ भूमिका निभाती है; 'तु' नए प्रसंग की ओर मोड़ता है)
vibhāvatvamthe status of being the vibhāva — the exciting causeविभावत्व
vaivarṇya-amarṣayoḥwith respect to vaivarṇya (going pale) and amarṣa (indignant heat) genitive dual: the two states it causesवैवर्ण्य और अमर्ष का — इन दो अवस्थाओं के प्रति
matamis held, is the accepted viewमाना गया है
nindāyāḥ tu — of reproach; vaivarṇya-amarṣayoḥ — toward paleness and indignation; vibhāvatvam matam — its being the vibhāva is held.
nindāyāḥ tu — निन्दा का तो; vibhāvatvam — विभावत्व; vaivarṇya-amarṣayoḥ — वैवर्ण्य और अमर्ष का; matam — माना गया
Now reproach, nindā. It is held to be the vibhāva — the exciting cause — of two states: vaivarṇya, going pale, and amarṣa, indignant heat. Being reproached brings both on.
निन्दा का विभावत्व वैवर्ण्य (विवर्णता) और अमर्ष के प्रति माना गया है।
L8definition
asūyāyāṁ punas tasyāḥ kathitaivānubhāvatā
asūyāyāṁ punaḥbut in the case of asūyā (spiteful indignation), by contrast locative of topic; punaḥ marks the flipअसूया के विषय में फिर ('पुनः' पलटाव को अंकित करता है)
tasyāḥof that same one — of reproach again genitive picking up nindā from L7उसी (निन्दा) की
kathitā eva anubhāvatāthe status of being the anubhāva — the outward effect — is precisely what is declared eva pins it: here it is the effect, not the causeअनुभावता ही कही गई है ('एव' पक्का करता है — यहाँ यह कार्य है, कारण नहीं)
asūyāyāṁ punaḥ — but in asūyā; tasyāḥ — of that same reproach; anubhāvatā eva kathitā — precisely its being the anubhāva is declared.
asūyāyāṁ punaḥ — असूया में फिर; tasyāḥ — उसी की; kathitā eva anubhāvatā — अनुभावता ही कही गई
Flip it again. In the case of asūyā, that same reproach is declared to be precisely the anubhāva — the outward effect. So reproach is the cause of paleness and indignation, but the effect of spite: same state, opposite roles.
किन्तु असूया के विषय में उसी निन्दा की अनुभावता ही कही गई है। यहाँ वह कार्य है, कारण नहीं।
L9definition
prahārasya vibhāvatvaṁ saṁmoha-pralayau prati |
prahārasyaof prahāra (striking, a blow) genitive: striking is what plays the roleप्रहार का (जो यहाँ भूमिका निभाता है)
vibhāvatvamthe status of being the vibhāva — the exciting causeविभावत्व
saṁmoha-pralayau pratiwith respect to saṁmoha (bewilderment) and pralaya (fainting away) prati + accusative dual: the two states it causesसम्मोह और प्रलय के प्रति — इन दो अवस्थाओं के प्रति
prahārasya — of striking; saṁmoha-pralayau prati — toward bewilderment and fainting; vibhāvatvam — the status of being the vibhāva.
prahārasya — प्रहार का; vibhāvatvam — विभावत्व; saṁmoha-pralayau prati — सम्मोह और प्रलय के प्रति
Take prahāra, a physical blow. It is the vibhāva — the exciting cause — of two states: saṁmoha, bewilderment, and pralaya, fainting away. A blow brings both on.
प्रहार का विभावत्व सम्मोह और प्रलय के प्रति है।
L10definition
augryaṁ pratyanubhāvatvam evaṁ jñeyāḥ pare’pi ca
augryaṁ pratiwith respect to augrya (ferocity, savage fury) prati + accusative: 'as regards'औग्र्य के प्रति
anubhāvatvam(of that same blow) the status of being the anubhāva — the outward effectअनुभावत्व (है)
evamin this way, on this patternइसी प्रकार
jñeyāḥ pare api caand these others too are to be understood — extend the same method to the rest pare 'the remaining cases'; api ca 'and too'और शेष भाव भी जान लेने चाहिए
augryaṁ prati — as regards ferocity; anubhāvatvam — (the blow's) being the anubhāva; evam ca — and thus; pare api jñeyāḥ — the other cases too should be understood.
augryaṁ prati — औग्र्य के प्रति; anubhāvatvam — अनुभावत्व; evam — इसी प्रकार; jñeyāḥ pare api ca — शेष भी जानने योग्य
But as regards augrya, savage fury, that same blow is the anubhāva — the outward effect of the fury. So a blow is vibhāva toward bewilderment and fainting yet anubhāva toward ferocity. Understand all the remaining pairings on this same pattern, from worldly experience.
औग्र्य (उग्रता) के प्रति अनुभावत्व है। इसी प्रकार शेष भाव भी जान लेने चाहिए।