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Gati in Theory and Practice

by Dr. Sujatha Mohan | 2015 | 88,445 words

This page relates ‘Gati in aerial sphere� of the study on the Theory and Practice of Gati (“gait�) which refers to the “movement of a character on the stage�, commonly employed (as a Sanskrit technical term) in ancient Indian Theatrics and the Dramatic arts, also known as Natya-shastra. This thesis explores the history and evolution of Gati and also investigates how the various Gatis are employed in regional performance traditions.

Go directly to: Footnotes.

-) ṣa 岹śī� sītāmādāya gacchati |[1]

Gait of 屹ṇa and ī in sky along with ṭҳ is described by Bhasa. 屹ṇa is moving around in air in his vehicle and watching ṭҳ flapping the wings. The flapping of the wings can be performed by ḍa貹ṣa ṛtٲ󲹲ٲ the ṭҳ as mentioned as coming forward towards 屹ṇa in great anger, can be performed with ḍaܳٲ 첹ṇa[2] in drutalaya along with mukhaja abhinaya of krodha with kruddha ṛṣṭ�. The gait of 屹ṇa and ī can be as in śԲ performed with nikuñcitam 첹ṇa.

Abhinava says, this can be performed for the gait in sky.

etaccśgamanonmukhavitarkapraṇidhānādipradhānavākyārthābhinaye |[3]

-) ܲ屹ٲٲ�[4]

They both descend from the sky and land on a mountain

-) ubhau avatarata� |[5]

‘Both descend.� Bharata says while descending one should look down and the body should be bent down. Here the glance should be avalokita (looking down) and chest should be ܲԲ. This can also be performed by the 첹ṇa called 屹ṛśc첹.[6]

-) iti sarvāḥśailāvataraṇa� rūpayitvā ٳ󾱳� |[7]

“Ty all represent descending on the mountain.�

The gait for descending is described by Bharata as,

“Taking a stance and making jumps in succession one should represent the descent from the sky.�

sthanena samapādena tatā cūrṇapadairapi |
vyomnaścāvataredyastu tasyaitā� kārayedgatim ||[8]

Abhinavagupta says 屹ṛśc첹 첹ṇa can also be performed for the descent from the sky.

-) sarvāḥsagandharvā ākāśotpatana� rūpayanti |[9]

“T apsaras and Ի󲹰 gesticulate jumping into the sky.�

This act can be performed by the 첹ṇa called ܻԳ.

ṛṣṻٴ ٲ� 岹� śirodhṛṣṭa� prasārayet |
sarvato maṇḍalāviddha� ܻԳٲ� taducyate ||[10]

-) utpatanabhaṅga� rūpayitvā |[11]

“Exhibiting hindrance in upward motion�.

can perform ܻԳ to jump up and 屹ṛśc첹 to show hindrance in upward movement.

“Raise one foot bending it backwards as the tail of a scorpion, extend the left hand forward with a loosened palm. This is termed as 屹ṛśc첹.�

ñٲ� ṛṣṻٲ� 岹� kuñcitordhvatalāṅguli� |
latākhyastu karo vāmastal屹ṛśc첹� bhavet ||[12]

Abhinavagupta recommends this for getting down from the sky. Here the ṛśc첹岹 is used to show jumping into the sky and the 󲹲ٲ hanging down denotes the downward pull of her , which is entangled in a creeper. So she jumps up in ܻԳ, but lands back on the ground again in 屹ṛśc첹. On this pretext she looks down at the king. This can be done by avadhuta ś.[13]

-) ܰśīDzԳܰ� |[14]

Ūśī looks (down) with a sigh at the king while moving. Here she is taking her path in the sky. Therefore, she casts her look down. Avalokita is a kind of glance to look down.[15] The sigh is done by the chest movement called prakampita.

In prakampita, the chest is heaved up and down almost incessantly.

ū󱹲ṣe貹ܰ yatra nirantarakṛtairyutam |
첹辱ٲ� tu tajñeyamuro nāṭyaprayoktṛbhi� ||[16]

-) ٲٲ� śٲⲹśԱԴǰśī ٰ ca |[17]

“EԳٱ Ūśī and Citralekha passing through the sky.�

Gait in ś is mentioned here. The gait of the person moving in the sky is described by Bharata.

He says,

“T actors who represent the movement like traversing the sky should look down and make circular movements.�

adho'valokanaiścaiva maṇḍalāvartanena ca ||
śgamane caiva 첹ٲ nāṭyayoktṛbhi� ||[18]

The eye movements can be in avalokita, looking down.

The 첹ṇa called ṛśc첹 can also be performed here, because Abhinavagupta recommends this 첹ṇa for traversing in the sky.

“Place the folded hands on the shoulders; hold a foot back in a raised position and keep the back as low as possible. This characterizes the 첹ṇa called ṛśc첹.�

bāhuśīrṣāñcitau hastau 岹� pṛṣṭhāñcitastathā |
dūrasannapṛṣṭha� ca ṛśc첹� tat prakīrtitam ||[19]

Here they can also perform 첹ṇa called ṛśc첹recita.

Abhinavagupta says this 첹ṇa can be used for traversing in the sky.

ṛśc첹� ṇa� ṛt svastikauca karāvubhau |
recitau viprakīrṇau ca karau ṛśc첹recitam ||[20]

-) utthito 󲹰� saha[21]

The 󲹰 rises up in the sky with his beloved. Such instances occur in and ’s works.

-) śī vidyādharo'sāvuparigatijavai� kṣīyamāṇa� پ ||[22]

The glorious 󲹰 moving fast in the sky along with his wife and his figure turning smaller and smaller as he move up.

-) śԲ� nirūpya[23]

The entry of 󲹰 along with his love gesticulates flying through air.

-) 屹ٲḥp쾱ܰܰ󾱲ԲٰśDz󾱲 |
gamitena khelagamane vimānatāṃnaya mā� navena پ� 貹dzܳ ||
[24]

Both exit on air. The king wishes Ūśī to change him to the form of a cloud and carry him. They both can move about in the 첹ṇa ṛśc첹kuṭṭita.

Abhinavagupta recommends this 첹ṇa for depicting desire for traversing through the sky.

“Bending one foot and holding it back in a raised manner as the tail of a scorpion; and touching the shoulders with folded hands characterizes the 첹ṇa called ṛśc첹kuṭṭita.�

ṛśc첹� ṇa� ṛt dvāvapyatha nikuṭṭitau |
vidhātavyau karau tattu ñⲹ� ṛśc첹kuṭṭitam ||[25]

Footnotes and references:

[back to top]

[1]:

P.N.V.21,

[2]:

ṭyśٰ IV.130.

[3]:

Ibid. IV. com.

[4]:

Avi.IV.p.327

[5]:

Vik. A-II.

[6]:

ṭyśٰ IV. 103.

[7]:

Vik. A-I.

[8]:

ṭyśٰ XIII.93.

[9]:

Vik. A-I.

[10]:

ṭyśٰ IV. 124

[11]:

Vik. A-I.

[12]:

ṭyśٰ IV. 103.

[13]:

Ibid. XIII. 29.

[14]:

Vik. A-I.

[15]:

ṭyśٰ VIII. 109.

[16]:

Ibid. X. 6.

[17]:

Vik. A-II.

[18]:

ṭyśٰ XIII. 92.

[19]:

Ibid. IV. 106.

[20]:

Ibid. IV. 105.

[21]:

Avi.IV.p.328

[22]:

Ibid. IV.19.

[23]:

Ibid. IV.p.325

[24]:

Vik.A-IV. V-43

[25]:

ṭyśٰ IV. 101.

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