L1definition
adbhutasya suhṛd vīraḥ pañca śāntādayas tathā |
adbhutasyaof adbhuta, the rasa of wonder — whose allies are now stated genitive; governs both suhṛd (this line) and pratipakṣa (next line)अद्भुत रस का
suhṛdits friend, its allyसुहृद् (मित्र रस)
vīraḥis the vīra, the heroic rasaवीर रस है
pañca śāntādayaḥand the five beginning with śānta [are its friends too] śānta-ādayaḥ, 'those that start with śānta' — the five primary bhakti-rasasशान्त आदि पाँच (प्रधान) रस
tathālikewise, in the same wayउसी प्रकार (उसके मित्र हैं)
adbhutasya — of adbhuta, the rasa of wonder; suhṛd — its friend; vīraḥ — is the heroic vīra; tathā — and likewise; pañca śāntādayaḥ — the five beginning with śānta.
adbhutasya — अद्भुत रस का; suhṛd — मित्र; vīraḥ — वीर रस; pañca śāntādayaḥ — शान्त आदि पाँच रस; tathā — उसी प्रकार।
Now the friends and enemies of adbhuta, the rasa of wonder. Its friend is vīra, the heroic rasa. And likewise the five that begin with śānta are its friends as well.
अद्भुत रस का मित्र वीर रस है। और शान्त आदि जो पाँच प्रधान रस हैं, वे भी उसी प्रकार उसके मित्र हैं।
L2definition
pratipakṣo bhaved asya raudro bībhatsa eva ca ||
pratipakṣaḥits enemy, the opposing sideविपक्ष (शत्रु रस)
bhavetwould beहोता है
asyaof it, i.e. of adbhuta genitive, still carrying back to adbhutasya of L1इस अद्भुत रस का
raudraḥthe raudra, the furious rasaरौद्र रस
bībhatsaḥ eva caand the bībhatsa, the rasa of disgust — just these two eva ca marks the pair off: precisely raudra and bībhatsa, no moreऔर ठीक बीभत्स रस ही (बस यही दो)
asya — of adbhuta; pratipakṣaḥ — the enemy; bhavet — would be; raudraḥ bībhatsaḥ eva ca — raudra and bībhatsa, just these two.
pratipakṣaḥ — विपक्ष; bhavet — होता है; asya — इस अद्भुत रस का; raudraḥ — रौद्र रस; bībhatsaḥ eva ca — और ठीक बीभत्स रस।
And its enemy would be raudra, the furious rasa, and bībhatsa, the rasa of disgust — precisely these two.
इस अद्भुत रस का विपक्ष रौद्र और बीभत्स रस होता है — बस यही दो, इससे अधिक नहीं।
Commentary — decoded
Jīva Gosvāmī + Viśvanātha Cakravartī
s1avataranika
adbhutasya iti |
adbhutasya itithe verse beginning 'adbhutasya…' — flagging which verse is now taken up pratīka: the opening word cited to name the verse being commented on'अद्भुतस्य' इस पद से आरम्भ होने वाला श्लोक
adbhutasya iti — [the verse] 'adbhutasya…'.
adbhutasya iti — 'अद्भुतस्य' इस श्लोक को लेकर।
He takes up the verse beginning 'adbhutasya…'.
'अद्भुतस्य' इस पद से आरम्भ होने वाले श्लोक की व्याख्या की जाती है।
s2gloss
alaukika-vastv-antarānubhava-jāta-camatkārasya bhīṣaṇa-bībhatsayor anubhavena vighātaḥ syād ity eva vivakṣitam |
alaukika-vastv-antarānubhava-jāta-camatkārasyaof the wonder that is born from experiencing some other, extraordinary object — this is adbhuta itself genitive; alaukika-vastu-antara = 'a further object that is out of the ordinary'; jāta = 'arisen from'किसी अलौकिक अन्य वस्तु के अनुभव से उत्पन्न चमत्कार का
bhīṣaṇa-bībhatsayoḥof the frightful [= raudra] and the disgusting [= bībhatsa] genitive dual, depending on anubhava; bhīṣaṇa names raudra by its terrifying characterभीषण (रौद्र) और बीभत्स — इन दोनों के
anubhavenabecause one experiences them, through the experiencing of them instrumental of means — the experiencing is what does the damageअनुभव के द्वारा
vighātaḥthere is destruction, a shattering [of that wonder]विघात (नाश)
syātwould occurहो जाता है
iti eva vivakṣitamthis alone is what is intended [by calling them enemies] eva restricts it: only this, nothing more, is meantबस यही कहना अभीष्ट है
alaukika-vastv-antarānubhava-jāta-camatkārasya — of the wonder born from experiencing an extraordinary object; bhīṣaṇa-bībhatsayoḥ anubhavena — by experiencing the frightful and the disgusting; vighātaḥ syāt — there would be destruction; iti eva vivakṣitam — this alone is what is meant.
alaukika-vastv-antarānubhava-jāta-camatkārasya — अलौकिक अन्य वस्तु के अनुभव से उत्पन्न चमत्कार का; bhīṣaṇa-bībhatsayoḥ — भीषण और बीभत्स के; anubhavena — अनुभव से; vighātaḥ — विघात; syāt — हो; iti eva vivakṣitam — यही विवक्षित है।
Adbhuta is the wonder that arises when you experience some extraordinary object. So what does he mean by calling raudra and bībhatsa its enemies? Just this: experiencing the frightful (raudra) and the disgusting (bībhatsa) shatters that wonder. That, and only that, is what 'enemy' means here.
किसी अलौकिक विलक्षण वस्तु के अनुभव से जो चमत्कार उत्पन्न होता है, भीषण (रौद्र) और बीभत्स के अनुभव से उसका विघात हो जाता है — बस इतना ही यहाँ कहना अभीष्ट है।
s3conclusion
atas tayoḥ svataś camatkāra-karatvaṁ tu na niṣidhyate |
ataḥand so, from thisइसलिए
tayoḥof those two, i.e. raudra and bībhatsa genitive dualउन दोनों (रौद्र-बीभत्स) का
svataḥin themselves, on their own account adverbial ablative — their intrinsic power, apart from their effect on adbhutaस्वयं अपने आप में
camatkāra-karatvamthe fact that they too produce camatkāra, wonderचमत्कार उत्पन्न करने की सामर्थ्य
tuhowever — marking the guard against a misreadingपरन्तु
na niṣidhyateis not being denied, is not ruled outनिषेध नहीं किया जाता
ataḥ — and so; tayoḥ — of those two; svataḥ — in themselves; camatkāra-karatvam tu — their own wonder-producing power, however; na niṣidhyate — is not denied.
ataḥ — इसलिए; tayoḥ — उन दोनों का; svataḥ — स्वयं से; camatkāra-karatvam — चमत्कारकारकत्व; tu — परन्तु; na niṣidhyate — निषिद्ध नहीं होता।
So this does not deny that raudra and bībhatsa produce camatkāra of their own. The point is only that they wreck adbhuta's wonder — not that they lack wonder themselves.
इसलिए उन दोनों में — रौद्र और बीभत्स में — स्वयं अपने आप में चमत्कार उत्पन्न करने की सामर्थ्य का तो निषेध नहीं किया जाता।
s4citation
rase sāraś camatkāraḥ ity asya virodhāt ||
rase sāraḥ camatkāraḥthe dictum 'in rasa, camatkāra is the essence' quoted maxim; sāraḥ = the very core of any rasa'रस में सार तो चमत्कार ही है'
iti asya virodhātbecause [denying their wonder] would contradict this ablative of reason — virodhāt gives the ground for s3's 'is not denied'इस वचन का विरोध हो जाने के कारण
rase sāraḥ camatkāraḥ iti asya virodhāt — because [such a denial] would contradict the dictum 'in rasa, camatkāra is the essence'.
rase sāraḥ camatkāraḥ — रस में सार चमत्कार है; iti asya virodhāt — इसके विरोध होने से।
Why not deny it? Because that would clash with the settled maxim, 'in rasa, camatkāra is the essence.' Raudra and bībhatsa are themselves rasas, so camatkāra has to be their essence too — you cannot strip it from them.
क्योंकि यदि उनका चमत्कारकारकत्व निषिद्ध कर दिया जाए तो 'रस में सार तो चमत्कार ही है' — इस वचन का विरोध हो जाता है।
Why cited: cited to establish that camatkāra is the essence of every rasa — hence raudra and bībhatsa, being rasas, must retain their own camatkāra, which is why s3 refuses to deny it.
क्यों उद्धृत: यह वचन इसलिए उद्धृत है कि चमत्कार ही प्रत्येक रस का सार है; अतः रौद्र और बीभत्स भी रस होने के कारण अपने चमत्कार को बनाए रखते हैं — इसी से उनके स्वतः चमत्कार उत्पन्न करने की सामर्थ्य का निषेध नहीं किया जाता।