Kohala in the Sanskrit textual tradition (Study)
by Padma Sugavanam | 2011 | 95,782 words
This page relates ‘Kohala and Natya (5): Other varieties of plays: Saindhavaka� of the thesis dealing with Kohala’s contribution to the Sanskrit textual tradition of ancient Indian performing arts. The study focuses specifically on music (Gita), dance (Nritya), and drama (Natya). Although Kohala’s original works have not been found, numerous references to him across Lakshana-Granthas (treatises) and works by modern scholars indicate his significance.
Go directly to: Footnotes.
Kohala and Nāṭya (5): Other varieties of plays: Saindhavaka
तदेतदा� पात्रमित्यदिना � जातावेकवचनम् � ते� यत्र पात्राणि प्राकृतैर्वचनैर्युक्तानि, अत एव विभ्रष्ट� संकेतविशेष� रसोचित� काक्वध्याय� कथितपूर्वः, � एष भ्रष्टात्म� भ्रंशं नीतः संकेतो यत्र, सुष्ठुव्यक्तिर्यतो रसस्� तेनै� करणे� वीणावाद्यादिक्रिययान्वित� पात्रं सैन्धवकमित� विषयतद्वतोरभेदोपचारात् � ते� दशरूपकस्� यद्भाषाकृत� वैचित्र्यं कोहलादिभिरुक्त� तदिह मुनिना सैन्धवाङ्गनिरूपण� स्वीकृतमेव �
tadetadāha ٰmityadinā | jātāvekavacanam | tena yatra pātrāṇi ṛtirvacanairyuktāni, ata eva ṣṭ� saṃketaviśeṣa� rasocita� kākvadhyāye kathitapūrva�, sa eṣa bhraṣṭātmā ṃśa� īٲ� saṃketo yatra, suṣṭhuvyaktiryato rasasya tenaiva karaṇena īṇāvādyādikriyayānvita� ٰ� saindhavakamiti ṣaⲹtadvatorabhedopacārāt | tena 岹śū貹첹sya yadbhāṣākṛta� ٰⲹ� kohalādibhirukta� tadiha muninā saindhavāṅganirūpaṇe svīkṛtameva |
�(Բī, Commentary on 19.131. GOS Vol. III, p.72)
The above extract is the commentary for the following verse in ṭyśٰ.
पात्रं विभ्रष्टसङ्केत� सुव्यक्तकरणान्वितम� �
प्राकृतैर्वचनैर्युक्तं विदु� सैन्धवकं बुधा� � १९.१३� �
रूपवाद्यादिसंयुक्त� पाठ्ये� � विवर्जितम् �
नाट्यं हि तत्त� विज्ञेयं सैन्धव� नाट्यकोविदैः � १९.१३� �ٰ� vibhraṣṭasaṅketa� suvyaktakaraṇānvitam |
ṛtirvacanairyukta� vidu� saindhavaka� budhā� || 19.131 ||
rūpavādyādisaṃyukta� pāṭhyena ca vivarjitam |
ṭy� hi tattu vijñeya� saindhava� ṭykovidai� || 19.132 ||[1](Trans: When [one represents] a lover who has failed to keep his tryst and is using ʰṛt [to express his grief] through well-performed ṇa, it is [an instance of] the Saindhavaka.[2])
The knowledgeable in ṭy say that saindhava is that variety of dance wherein there is use of instruments and no ṻⲹ (dialogue).
The verse 19.132 has been given in the GOS edition in brackets. It is not found in some other editions. The subject matter under discussion is Bharata’s acceptance of many other varieties of plays which do not under the categories of 岹śū貹첹.
Saindhava mentioned herein is one of the ten[3] ṅg and saindhavaka is a variety of drama that uses the saindhava type of dance:
गेयपदं स्थितपाठ्यमासीनं पुष्पगण्डिका �
प्रच्छेदकं त्रिमूढं � सैन्धवाख्य� द्विमूढकम् � १९.११� �
उत्तमोत्तकमं चैवमुक्तप्रत्युक्तमे� � �
लास्ये दशविधं ह्येतदङ्गनिर्देशलक्षणम� � .१२� �ⲹ貹岹� sthitaṻⲹmāsīna� ṣpṇḍ |
pracchedaka� trimūḍha� ca saindhavākhya� dvimūḍhakam || 19.119 ||
uttamottakama� caivamuktapratyuktameva ca |
lāsye daśavidha� hyetadaṅganirdeśalakṣaṇam || .120 ||—ṭyśٰ of Bharatamuni: 2003: GOS Vol. III: pp.67-68
In this extract, in certain varieties of plays, Abhinava says that some characters use dialects of ṛt, due to which the matter that is to be communicated is slightly distorted. But this does not hinder the communication or affect the advent of rasa because that is ensured by . In cases where the plot has slipped from its course while trying to communicate it, but the rasa is brought out well by enacting/miming the playing the īṇ� etc., or where there is identity of the �ṣaⲹ� (character) and the �tadvat� (īṇ� player etc.), that ٰ is called saindhavaka. At this juncture, Abhinava brings in Kohala when he says that there are many types of plays wherein the variegation (vaicitrya) is created by the use of different languages and that Kohala has mentioned/ described all of these. He also says that Bharata’s mention of the saindhavaka play which is one of these forms indicates his concurrence and acceptance of these forms also.
Footnotes and references:
[1]:
ṭyśٰ of Bharatamuni: 2003: GOS Vol. III: p.72
[2]:
ṭyśٰ of Bharatamuni: 2006: Vol. II: p.684
[3]:
Bharata mentions ten ṅg, Ramakrishna Kavi adds two more based on the Abhinavabharati.