kiṁ ca—
āsvādodreka-hetutvam aṅgasyāṅgatvam aṅgini |
tad vinā tasya sampāto vaiphalyāyaiva kalpate ||
yathā mṛṣṭa-rasālāyāṁ yavasādeḥ kathañcana |
tac-carvaṇe bhaved eva satṛṇābhyavahāritā ||
The verse — decoded
L1definition
āsvādodreka-hetutvam aṅgasyāṅgatvam aṅgini |
aṅginiin relation to the principal rasa (aṅgin, the ruling mood) locative — the frame the whole definition is set insideअंगी (प्रधान) रस में — जिसमें यह लक्षण घटित होता है
aṅgasyaof a helper rasa (aṅga, the subordinate mood) genitive — whose status is being definedगौण अंग-रस का — जिसका स्वरूप बताया जा रहा है
aṅgatvamits being-a-subordinate — what its helper-status actually consists inअंग होना, अंगत्व
āsvādodreka-hetutvamis just its being the cause of a surge of relish (āsvāda-udreka)आस्वाद के उद्रेक (वृद्धि) का हेतु होना
aṅgini — in relation to the principal rasa; aṅgasya aṅgatvam — the subordinate-hood of a helper rasa; āsvādodreka-hetutvam — is [nothing but] its being the cause of a surge of relish.
aṅgini — प्रधान रस में; aṅgasya — गौण रस का; aṅgatvam — अंग होना; āsvādodreka-hetutvam — (प्रधान के) आस्वाद की वृद्धि का हेतु होना।
Rūpa defines what it means for a helper mood (aṅga) to be subordinate to the ruling mood (aṅgin). It comes down to one thing: the helper heightens the relish of the main rasa. That causing-a-surge-of-relish is exactly what "being a subordinate" is.
प्रधान रस में गौण रस का अंग होना इसी में है कि वह प्रधान रस के आस्वाद की वृद्धि का हेतु बने।
aṅga / aṅgin — literally "limb" and "the possessor of limbs": the subordinate rasa is a limb serving the body, the principal rasa.
अंग और अंगी का अर्थ है 'अवयव' और 'अवयवी' — गौण रस शरीररूप प्रधान रस की सेवा करने वाला अंग है, और प्रधान रस अंगी है।
L2conclusion
tad vinā tasya sampāto vaiphalyāyaiva kalpate ||
tad vināwithout that [heightening of relish]उसके (आस्वाद-वृद्धि के हेतु होने के) बिना
tasyaof that helper rasa genitive — whose cropping-upउस गौण रस का — जिसका आ पड़ना
sampātaḥits cropping up, its falling into the pictureआ पड़ना, प्रकट होना
vaiphalyāya evaserves only for futility (eva — for nothing but) dative of purpose — what it amounts toनिष्फलता के लिए ही — यही परिणाम होता है
kalpateturns out to, amounts toहोता है, परिणत होता है
tad vinā — without that; tasya sampātaḥ — the cropping-up of that helper rasa; vaiphalyāya eva kalpate — amounts only to futility.
tad vinā — उसके बिना; tasya — उस गौण रस का; sampātaḥ — आ पड़ना; vaiphalyāya eva — निष्फलता के लिए ही; kalpate — होता है।
Now the flip side. Take that away — if the helper mood does not heighten the relish — then its showing up at all is useless. It amounts to nothing but a waste.
उसके बिना उस गौण रस का आ पड़ना केवल निष्फलता के लिए ही होता है।
L3other
yathā mṛṣṭa-rasālāyāṁ yavasādeḥ kathañcana |
yathājust as — here comes a comparison (dṛṣṭānta)जैसे
mṛṣṭa-rasālāyāṁin a sweet rasālā (a rich sweet dish) locative — the setting of the simileस्वादिष्ट रसाला में — जहाँ दृष्टान्त घटित होता है
yavasādeḥof some fodder-grass and the like genitive — the stuff that will get chewed in L4घास-फूस आदि का — जो आगे चबाया जाएगा
kathañcanasomehow, by some chance [getting into it]किसी प्रकार (संयोगवश)
yathā — just as; mṛṣṭa-rasālāyāṁ — in a sweet rasālā dish; kathañcana — somehow; yavasādeḥ — of grass or fodder [that has got in]…
yathā — जैसे; mṛṣṭa-rasālāyāṁ — स्वादिष्ट रसाला में; yavasādeḥ — घास-फूस आदि का; kathañcana — किसी प्रकार।
Here is the comparison that proves it. Picture a sweet, rich rasālā. Somehow, by chance, a bit of grass or fodder gets into it.
जैसे स्वादिष्ट रसाला में किसी प्रकार घास-फूस आदि आ पड़े।
A dṛṣṭānta (illustrative simile), not a character-voice udāharaṇa. rasālā — a sweet dish of curd whipped with sugar and spices.
यह दृष्टान्त है, किसी पात्र के मुख से कहा गया उदाहरण नहीं। रसाला — दही को शक्कर और मसालों के साथ मथकर बनाई गई मीठी वस्तु।
L4other
tac-carvaṇe bhaved eva satṛṇābhyavahāritā ||
tat-carvaṇewhen that [dish, grass and all] is chewed locative absolute — "when…"उस (घास आदि) के चबाने पर
bhavet evathere would surely arise (eva — surely, inevitably)अवश्य हो जाती है
satṛṇābhyavahāritāthe state of "eating-along-with-grass" — swallowing straw together with your foodतृण-सहित भोजन करने की स्थिति
tat-carvaṇe — when that is chewed; satṛṇābhyavahāritā — the state of eating-with-grass; bhavet eva — would surely result.
tat-carvaṇe — उसके चबाने पर; bhavet eva — अवश्य हो जाती है; satṛṇābhyavahāritā — तृण-सहित भोजन करने की स्थिति।
Chew it, and you get what is called "eating-along-with-grass": you swallow straw together with fine food. Map it back — the sweet dish is the ruling rasa's relish; the stray grass is a helper mood that heightens nothing; and swallowing it does not enrich the meal, it only fouls it. A non-heightening helper is not harmless decoration; it is a blemish.
उसके चबाने पर तृण-सहित भोजन कर लेने की स्थिति अवश्य ही हो जाती है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
aṅgini yad aṅgasyāṅgatvaṁ, tat khalv āsvādodreka-hetutvam eva, nānyad ity arthaḥ |
aṅginiin relation to the principal rasa locative — Jīva keeps the mūla's frame wordअंगी (प्रधान) रस में — जीव मूल का ही आधार-शब्द रखते हैं
yad aṅgasya aṅgatvaṁwhatever subordinate-hood a helper rasa hasजो गौण अंग का अंगत्व है
tat khaluthat, note well (khalu),वह निश्चय ही
āsvādodreka-hetutvam evais precisely its being the cause of a surge of relish (eva — precisely, and only)आस्वाद की वृद्धि का हेतु होना ही है
na anyatand nothing elseऔर कुछ नहीं
ity arthaḥ— that is the meaningयह अभिप्राय है
aṅgini — toward the principal rasa; yad aṅgasya aṅgatvaṁ — whatever helper-status the aṅga has; tat khalu āsvādodreka-hetutvam eva — that is precisely being the cause of surging relish; na anyat — nothing else; ity arthaḥ — such is the sense.
aṅgini — प्रधान रस में; yad aṅgasya aṅgatvaṁ — जो अंग का अंगत्व है; tat khalu — वह निश्चय ही; āsvādodreka-hetutvam eva — आस्वाद-वृद्धि का हेतु होना ही; na anyat — और कुछ नहीं; ity arthaḥ — यह अर्थ है।
Jīva simply pins the definition down. Whatever "being a subordinate" the helper rasa has toward the main rasa — that is precisely its causing a surge of relish, and nothing else. That, he says, is all the line means.
अंगी रस में जो अंग का अंगत्व है, वह निश्चय ही आस्वाद की वृद्धि का हेतु होना ही है, और कुछ नहीं — यही अभिप्राय है।
s2avataranika
tad eva darśayati—tad vinā iti ||
tad eva darśayatihe now shows that very pointइसी को (आगे) दिखाते हैं
tad vinā itiwith the words "tad vinā" ("without that") — i.e. line 2'तद् विना' इत्यादि पद से
tad eva darśayati — he demonstrates that very thing; tad vinā iti — namely by the line beginning "tad vinā."
tad eva darśayati — इसी को दिखाते हैं; tad vinā iti — 'तद् विना' इत्यादि से।
Jīva sets up the next line: that same point is what "tad vinā…" ("without that…") goes on to display.
इसी बात को 'तद् विना' इत्यादि पद से दिखाते हैं।
Viśvanātha Cakravartī
s1gloss
aṅgini rase ya āsvādodrekaḥ, tasya hetutva-rūpam evāṅgasyāṅgatvaṁ, nānyat |
aṅgini rasein the principal rasa locative — Viśvanātha spells out that aṅgin = the ruling rasaअंगी रस में — विश्वनाथ स्पष्ट करते हैं कि अंगी अर्थात् प्रधान रस
yaḥ āsvādodrekaḥwhatever surge of relish [arises there]जो आस्वाद का उद्रेक (वृद्धि) है
tasya hetutva-rūpam evahaving the very form of being the cause of that (eva — precisely) genitive tasya — cause of that surgeउस उद्रेक का हेतु होने के रूप में ही
aṅgasya aṅgatvaṁis the subordinate-hood of the helper rasaगौण अंग का अंगत्व है
na anyatnot anything elseऔर कुछ नहीं
aṅgini rase — in the ruling rasa; yaḥ āsvādodrekaḥ — whatever surge of relish there is; aṅgasya aṅgatvaṁ — the helper's subordinate-hood; tasya hetutva-rūpam eva — is precisely of the form of being the cause of that surge; na anyat — nothing else.
aṅgini rase — प्रधान रस में; yaḥ āsvādodrekaḥ — जो आस्वाद का उद्रेक; tasya hetutva-rūpam eva — उसका हेतु होने के रूप में ही; aṅgasya aṅgatvaṁ — अंग का अंगत्व; na anyat — और कुछ नहीं।
Viśvanātha reads it the same way but locates the surge exactly. The surge of relish arises in the ruling rasa. The helper rasa's whole subordinate-status is just this: being the cause of that surge. Nothing else makes it a helper.
अंगी रस में जो आस्वाद का उद्रेक है, उसका हेतु होने का रूप ही अंग का अंगत्व है, और कुछ नहीं।
s2avataranika
tad eva darśayati—tad vinā iti |
tad eva darśayatihe now shows that very pointइसी को (आगे) दिखाते हैं
tad vinā itiwith the words "tad vinā" ("without that") — i.e. line 2'तद् विना' इत्यादि पद से
tad eva darśayati — he demonstrates that very thing; tad vinā iti — namely by the line beginning "tad vinā."
tad eva darśayati — इसी को दिखाते हैं; tad vinā iti — 'तद् विना' इत्यादि से।
Viśvanātha too introduces the next line: that same point is what "tad vinā…" ("without that…") will now display.
इसी बात को 'तद् विना' इत्यादि पद से दिखाते हैं।
s3gloss
tad vinā āsvādodreka-hetutvaṁ vinā tasya aṅga-rasasya rasa-varṇanāyāṁ sampāto vaiphalyāya ||
tad vinā"without that" means —'तद् विना' अर्थात्
āsvādodreka-hetutvaṁ vināwithout being the cause of a surge of relishआस्वाद की वृद्धि का हेतु हुए बिना
tasya aṅga-rasasyaof that helper rasa genitive — whose cropping-up; Viśvanātha spells tasya = the aṅga-rasaउस अंग-रस का — विश्वनाथ स्पष्ट करते हैं कि 'तस्य' अर्थात् अंग-रस
rasa-varṇanāyāṁin the [poet's] describing of rasa locative — the arena where the helper crops up; a gloss unique to Viśvanāthaरस-वर्णन में — जहाँ वह सहायक रस आ पड़ता है; यह विश्वनाथ की अपनी व्याख्या है
sampātaḥits cropping upआ पड़ना
vaiphalyāyaserves for futility dative of purposeनिष्फलता के लिए (होता है)
tad vinā — i.e. āsvādodreka-hetutvaṁ vinā — without causing a surge of relish; tasya aṅga-rasasya — of that helper rasa; rasa-varṇanāyāṁ sampātaḥ — its cropping up in the description of rasa; vaiphalyāya — is for futility.
tad vinā — उसके बिना; āsvādodreka-hetutvaṁ vinā — आस्वाद-वृद्धि का हेतु हुए बिना; tasya aṅga-rasasya — उस अंग-रस का; rasa-varṇanāyāṁ — रस-वर्णन में; sampātaḥ — आ पड़ना; vaiphalyāya — निष्फलता के लिए।
He unpacks "without that." "That" means causing the surge of relish. Strip it away, and when the helper rasa still turns up in a poet's description of rasa, its presence there is simply useless. Note the arena Viśvanātha names: sampāta is the helper's turning up in the rasa-varṇanā, the literary depiction of the mood.
'तद् विना' अर्थात् आस्वाद की वृद्धि का हेतु हुए बिना, उस अंग-रस का रस-वर्णन में आ पड़ना निष्फलता के लिए ही होता है।
s4other
yathā pānaka-prabheda-mārjita-rasālāyāṁ kathañcana daivāt patitasya yavasādeḥ ghāsādeḥ carvaṇe sati sa-tṛṇābhyavahāritā tṛṇa-sahitottama-bhojana-kartṛkatā bhavet ||
pānaka-prabheda-mārjita-rasālāyāṁin a rasālā made fragrant with several kinds of sweet drink (pānaka) locative — the dish of the simileपानक (मीठे शरबत) के विविध भेदों से परिष्कृत रसाला में — जहाँ दृष्टान्त घटित होता है
kathañcana daivāt patitasyaof [grass] that has somehow, by sheer chance, fallen inकिसी प्रकार दैववश गिरे हुए
yavasādeḥ ghāsādeḥof yavasa and the like — that is, of fodder-grass and such Viśvanātha glosses the mūla's yavasa by the plainer ghāsa (grass/fodder)यवस आदि अर्थात् घास आदि का — विश्वनाथ मूल के 'यवस' को सरल 'घास' से समझाते हैं
carvaṇe satiwhen it gets chewed [down along with the dish] locative absolute — "when…"चबाने पर
satṛṇābhyavahāritāthe state called "eating-along-with-grass"सतृण-अभ्यवहारिता — तृण-सहित भोजन कर लेना
tṛṇa-sahita-uttama-bhojana-kartṛkatānamely, being one who eats fine food together with straw Viśvanātha's own unpacking of the compound satṛṇābhyavahāritāअर्थात् तृण-सहित उत्तम भोजन करने वाला होना — विश्वनाथ का समास-विवरण
bhavetwould resultहो जाता है
pānaka-prabheda-mārjita-rasālāyāṁ — in a rasālā made fragrant with kinds of sweet drink; kathañcana daivāt patitasya yavasādeḥ ghāsādeḥ — of fodder-grass fallen in by chance; carvaṇe sati — when it is chewed; satṛṇābhyavahāritā = tṛṇa-sahita-uttama-bhojana-kartṛkatā — "eating-with-grass," i.e. being one who eats fine food along with straw; bhavet — would arise.
pānaka-prabheda-mārjita-rasālāyāṁ — पानक के भेदों से परिष्कृत रसाला में; kathañcana daivāt patitasya — किसी प्रकार दैववश गिरे हुए; yavasādeḥ ghāsādeḥ — यवस अर्थात् घास आदि का; carvaṇe sati — चबाने पर; satṛṇābhyavahāritā — सतृण-अभ्यवहारिता; tṛṇa-sahita-uttama-bhojana-kartṛkatā — तृण-सहित उत्तम भोजन करने वाला होना; bhavet — हो जाता है।
Viśvanātha fills in the picture. There is a rasālā made fragrant with several sweet drinks. By pure chance a bit of fodder-grass drops into it. When you chew it down along with the dish, you become — literally — a "grass-and-all eater," someone eating excellent food together with straw. He even splits the word open: satṛṇābhyavahāritā = tṛṇa-sahita (with straw) + uttama-bhojana-kartṛkatā (being the eater of fine food). Map it back: the rasālā is the ruling rasa, the fine dish its relish, the stray grass a helper mood that heightens nothing; swallowing it does not enrich the meal, it taints it. The analogy proves a non-heightening helper is a blemish, and stops there — it says nothing about helpers that do heighten.
जैसे पानक के विविध भेदों से परिष्कृत रसाला में किसी प्रकार दैववश गिरे हुए यवस अर्थात् घास आदि के चबाने पर सतृण-अभ्यवहारिता, अर्थात् तृण-सहित उत्तम भोजन कर लेने वाला होना, हो जाता है।