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Baladeva Vidy膩bh奴峁�a峁嘺鈥檚 厂腻丑颈迟测补-办补耻尘耻诲墨 covers all aspects of poetical theory except the topic of dramaturgy. All the definitions of poetical concepts are taken from Mamma峁璦鈥檚 碍腻惫测补-辫谤补办腻艣补, the most authoritative work on Sanskrit poetical rhetoric. Baladeva Vidy膩bh奴峁�a峁嘺 added the eleventh chapter, where he expounds additional ornaments from 痴颈艣惫补苍腻迟丑补 碍补惫颈谤腻箩补鈥檚 厂腻丑颈迟测补-诲补谤辫补峁嘺 and from P墨y奴峁�a-惫补谤峁�a 闯补测补诲别惫补鈥檚 颁补苍诲谤腻濒辞办补.

The title 厂腻丑颈迟测补-办补耻尘耻诲墨 literally means 鈥渕oonlight on literature.鈥� In usage, a word which means 鈥渓ight鈥� is used in the title of a book to signify that the book sheds light on the said topic. The word 蝉腻丑颈迟测补 means literature and is a synonym of 办腻惫测补 (poetry). Sometimes poetical rhetoricians use the term 补濒补峁卥腻谤补 (lit. ornament) as a synonym of 办腻惫测补. Thus Sanskrit poetics is technically called Ala峁卥膩ra-艣腻蝉迟谤补 (the science of poetry), and a poetical rhetorician is called an 膧la峁卥膩rika.

Sanskrit poetical rhetoric is an essential aspect of Vedic culture: Throughout Vedic texts, philosophy is mixed with poetry. According to Bharata Muni, dramaturgy arose from an aspect of 痴别诲腻峁単补 (auxiliary Vedic scriptures).^[1] R膩ja艣ekhara says the knowledge of poetics forms a seventh 痴别诲腻峁単补. In his opinion, the science of 办腻惫测补 is necessary to correctly interpret Vedic texts.^[2] The usage of words in Vedic texts is reflected in the theory of Sanskrit Poetics, because 碍腻濒颈诲腻蝉补 and other writers of masterpieces took inspiration from 搁腻尘腻测补峁嘺, 惭补丑腻产丑腻谤补迟补 and the 笔耻谤腻峁嘺蝉 and because Da峁囜笉墨 and other poetical rhetoricians classified the literary devices used by those renowned poets.^[3] Another foundation of Sanskrit poetics is 狈腻峁瓂补-艣腻蝉迟谤补.

There are two broad varieties of poetry: Poetry based on the concept that the ego is the self, and poetry based on the notion that the soul is the self. 厂腻丑颈迟测补-办补耻尘耻诲墨 treats of both varieties: Although devotional poetry is prevalent in this treatise, Baladeva Vidy膩bh奴峁�a峁嘺 selected some verses from 碍腻惫测补-辫谤补办腻艣补 and from 厂腻丑颈迟测补-诲补谤辫补峁嘺 to nicely illustrate the theory. Devotional poetry, bhakti-办腻惫测补, is the highest type of poetry because it is founded upon the transcendent reality: The soul is real and the Lord is real. Bhakti is the path of the heart. Learning the poetical theory sheds light on the subtleties in 叠丑腻驳补惫补迟补尘.

Thus devotional poetry is founded upon the philosophy in Vedic scriptures. 痴补颈峁ａ箛补惫补蝉 follow the scriptures, whereas 艢补峁卥补谤腻肠腻谤测补 rejects 痴别诲腻苍迟补-蝉奴迟谤补. 痴测腻蝉补deva implies that the soul is real: 办补谤迟腻 艣腻蝉迟谤腻迟丑补惫补迟迟惫腻迟, 鈥淭he soul is a doer, because the scriptures have a purpose鈥� (痴别诲腻苍迟补-蝉奴迟谤补 2.3.31). 艢补峁卥补谤腻肠腻谤测补 says 痴测腻蝉补 is mistaken. In his commentary on: yath膩 ca tak峁�obhayata岣�, 鈥淸The soul is a doer] in two ways, like a carpenter (by volition and through instruments: transcendental senses)鈥� (痴别诲腻苍迟补-蝉奴迟谤补 2.3.38), 艢补峁卥补谤腻肠腻谤测补 writes: yat t奴kta峁� 艣膩str膩rthavattv膩dibhir hetubhi岣� sv膩bh膩vikam 膩tmana岣� kart峁泃vam iti tan na, 鈥淚t was stated with several reasons, beginning from 艣腻蝉迟谤腻谤迟丑补惫补迟迟惫腻迟 (痴别诲腻苍迟补-蝉奴迟谤补 2.3.31), that the doership of the soul is inherent: That is wrong鈥� (艢腻谤墨谤补办补-产丑腻峁�y补 2.3.38).^[4]

Similarly, commenting on the 蝉奴迟谤补 beginning: 补峁兣沷 苍腻苍腻-惫测补辫补诲别艣腻诲 补苍测补迟丑腻 肠腻辫颈, 鈥淭he soul is a part of God on account of various statements, and otherwise as well (a soul is simultaneously different and nondifferent from Brahman^[5])鈥� (痴别诲腻苍迟补-蝉奴迟谤补 2.3.41), 艢补峁卥补谤腻肠腻谤测补 writes: 箩墨惫补 墨艣varasy膩峁兣沷 bhavitum arhati yath膩gner visphuli峁単a岣�. 补峁兣沘 iv膩峁兣沘岣�, nahi niravayavasya mukhyo鈥欋箖艣a岣� sambhavati, 鈥淎 soul must be a part of God, like a spark is a part from a fire. The word 补峁兣沘 actually means 鈥渓ike an 补峁兣沘.鈥� A main part of what is partless cannot possibly exist鈥� (艢腻谤墨谤补办补-产丑腻峁�y补).^[6] In the jargon of commentaries, this interpretation by 艢补峁卥补谤腻肠腻谤测补 is the fault called ut蝉奴迟谤补-vy膩khy膩na (digression). Many commentators do this, but here 艢补峁卥补谤腻肠腻谤测补 goes overboard by whimsically adding a word to the 蝉奴迟谤补.

P.V. K膩峁噀 explains:

To give one glaring example, the 蝉奴迟谤补 鈥�补峁兣沷 苍腻苍腻-vyapade艣膩t鈥� (痴别诲腻苍迟补-蝉奴迟谤补 II.3.43) is explained by 艢补峁卥补谤腻肠腻谤测补 as 补峁兣沘 iva, while several other commentators take the 蝉奴迟谤补 as it is without adding any word and criticize 艢补峁卥补谤腻肠腻谤测补 for the result of his taking such liberties in order to make the meaning of the 蝉奴迟谤补 square with his philosophy of the Absolute.^[7]

艢补峁卥补谤腻肠腻谤测补鈥檚 followers find no problem with this denial of 痴测腻蝉补鈥檚 authority: They argue that 艢颈惫补 is superior to 痴测腻蝉补. Or else they say that 叠腻诲补谤腻测补峁嘺 is not 痴测腻蝉补. However, the 叠丑腻驳补惫补迟补尘 says 痴测腻蝉补 is called 叠腻诲补谤腻测补峁嘺. Moreover, the ideas in 痴别诲腻苍迟补-蝉奴迟谤补 are not 痴测腻蝉补鈥檚 invention: They are sourced in the scriptures. 痴别诲腻苍迟补-蝉奴迟谤补 is both a summary of and an explanation of the 鲍辫补苍颈峁�a诲蝉. 痴测腻蝉补鈥檚 statement is confirmed therein: 惫颈箩帽腻苍补峁� 测补箩帽补峁� tanute. karm膩峁噄 tanute鈥檖i ca. 惫颈箩帽腻苍补峁� 诲别惫腻岣� sarve, brahma jye峁ａ弓ham up膩sate. 惫颈箩帽腻苍补峁� brahma ced veda, tasm膩c cen na pram膩dyati. tasyaiva e峁�a 艣补谤墨谤补 腻迟尘腻. ya岣� p奴rvasya, tasm膩d v膩 etasm膩d 惫颈箩帽腻苍补-may膩t, anyo鈥檔tara 腻迟尘腻nanda-尘补测补岣�. tenai峁�a 辫奴谤峁嘺岣�, 鈥�痴颈箩帽腻苍补 (consciousness) (a soul) does a sacrifice and executes the rites as well.^[8] All the demigods worship 惫颈箩帽腻苍补 Brahman, the eldest. If one knows that 惫颈箩帽腻苍补 is Brahman, and if one does not deviate from that, then he casts off the sinful reactions in the body and fulfills all his desires. This body of 惫颈箩帽腻苍补 is the soul of the manomaya-办辞艣补 (the mental functions). The 腻苍补苍诲补-尘补测补 (Param腻迟尘腻) is the inner soul of the 惫颈箩帽腻苍补-maya (the soul)鈥� (罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 2.5). 痴测腻蝉补 explains: 腻苍补苍诲补-尘补测辞鈥檅丑测腻蝉腻迟, 鈥淭he 腻苍补苍诲补-maya [is Param腻迟尘腻,] because of a repetition鈥� (痴别诲腻苍迟补-蝉奴迟谤补 1.1.12). The 腻苍补苍诲补-尘补测补 is Param腻迟尘腻, and not the soul, because the soul is 惫颈箩帽腻苍补-maya, since 惫颈箩帽腻苍补 had just been described as Brahman (transcendental): A soul is a minute spark of Brahman. The repetition referred to in the 蝉奴迟谤补 is the fact that the term 腻苍补苍诲补 (bliss) is used: That is repetitive because 腻苍补苍诲补 is also an aspect of the soul, since the concept of 惫颈箩帽腻苍补 includes the notion of 腻苍补苍诲补. Brahman is the one essence of consciousness and bliss: 惫颈箩帽腻苍补m 腻苍补苍诲补峁� brahma (叠峁沨补诲-腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 3.9.28.7). Commenting on Laghu-产丑腻驳补惫补迟腻尘峁泃补, Baladeva Vidy膩bh奴峁�a峁嘺 writes: cid-r奴po ya 腻苍补苍诲补岣�, 鈥淏liss is the form of consciousness (厂腻谤补峁単补-谤补峁単补诲腻 1.1.3). He describes the soul as follows: cit-sukhaika-raso鈥檖i puru峁�o鈥�苍腻诲颈-karma-惫腻蝉补苍补测腻 辫谤补办峁泃颈-蝉迟丑补岣�, 鈥淎lthough a soul is the one essence of consciousness and bliss, a soul is in the material world because of beginningless karma and subconscious tendencies of a material nature鈥� (骋墨迟腻-产丑奴峁�a峁嘺 13.21).

In regard to 痴别诲腻苍迟补-蝉奴迟谤补 2.3.38, mentioned above, 痴颈艣惫补苍腻迟丑补 颁补办谤补惫补谤迟墨 says the senses of a devotee鈥檚 spiritual body are transcendental.^[9] This is the sum and substance of the 蝉奴迟谤补: vih膩ropade艣膩t (痴别诲腻苍迟补-蝉奴迟谤补 2.3.32). In that regard, Baladeva Vidy膩bh奴峁�a峁嘺 cites this passage: evam evai峁�a sampras膩do鈥檚m膩c char墨r膩t samutth膩ya 辫补谤补峁� jyotir upasampadya svena r奴pe峁嚹乥hini峁�padyate. sa 耻迟迟补尘补岣� 辫耻谤耻峁�a岣�. sa tatra paryeti jak峁�at kr墨岣峚n ramam膩峁嘺岣� str墨bhir v膩 y膩nair v膩 j帽膩tibhir v膩 nopajana峁� smarann ida峁� 艣补谤墨谤补m. sa yath膩 prayogya 膩cara峁噀 yukta evam ev膩yam asmin 艣ar墨re pr膩峁噊 测耻办迟补岣�, 鈥淚n the same way, he, being very serene, departs from this body, reaches the supreme Light and becomes established in his own form; he is the topmost soul. He travels there鈥攚hile laughing and playing and taking pleasure鈥攅ither with women, vehicles or kinsmen (other liberated souls), but he does not remember this body born from the contact of man and woman. Thus the soul is the life force yoked to this material body, like a horse or an ox is yoked to a cart鈥� (Ch膩ndogya 鲍辫补苍颈峁�a诲 8.12.3) (Govinda-产丑腻峁�y补 2.3.32). In addition, the 鲍辫补苍颈峁�a诲蝉 say the soul is a doer in a dream.^[10]

The 鲍辫补苍颈峁�a诲蝉 often use the term 腻迟尘腻 to denote the soul: pr膩峁嘺vo dhanu岣� 艣aro hy 腻迟尘腻 brahma tal lak峁�yam ucyate, 鈥淚t is said that 辞峁僰腻谤补 is the bow, the soul (腻迟尘腻) is the arrow, and Brahman is the target鈥� (Mu峁囜笉aka 鲍辫补苍颈峁�a诲 2.2.4). The purport is that the soul is not an 耻辫腻诲丑颈 of Brahman. Even the followers of 狈测腻测补 philosophy accept that 腻迟尘腻 has two categories: Param腻迟尘腻 (the Soul) and j墨v腻迟尘腻 (the soul): j帽膩n膩dhikara峁嘺m 腻迟尘腻. sa dvi-惫颈诲丑补岣�, param腻迟尘腻 j墨v腻迟尘腻 ca (Tarka-蝉补峁単谤补丑补 2.8).

Instead of repeatedly stating that 痴测腻蝉补 is wrong, 艢补峁卥补谤腻肠腻谤测补 prefers to repeatedly contradict himself, hoping that his readers will be ignorant enough to overlook his self-contradictions. For instance, elsewhere 艢补峁卥补谤腻肠腻谤测补 does not deny that a soul is simultaneously different and nondifferent from Brahman, in his commentary on the 蝉奴迟谤补, ubhaya-vyapade艣at tv ahi-办耻峁囜笉补濒补-vat, 鈥淗owever, on account of both kinds of statements (regarding bheda and abheda), [the relation between Brahman and the souls is] like the relation between a snake and its coil鈥� (痴别诲腻苍迟补-蝉奴迟谤补 3.2.28). 痴测腻蝉补deva also gives the analogy of a ray and its source: prak膩艣膩艣raya-vad v膩 tejastv膩t (痴别诲腻苍迟补-蝉奴迟谤补 3.2.29).

Therefore bhakti is the highest path, and the science of Sanskrit poetics gives us the key to unlock the meanings of the scriptures. In addition, poetry is based on a roundabout mode of expression: Studying poetry gives us the frame of mind to read the signs in day-to-day life. The Lord communicates indirectly: 辫补谤辞办峁�a峁� mama ca priyam, 鈥淎n indirect mode of expression is dear to Me also鈥� (叠丑腻驳补惫补迟补尘 11.21.35).

Over and above that, we obtain a higher taste by the power of bhakti-办腻惫测补, and as a result mundane passion gradually loses its charm:

reme tay膩 c膩tma-rata 腻迟尘腻r膩mo鈥檖y akha峁囜笉ita岣� |
k膩min膩峁� dar艣ayan dainya峁� str墨峁嚹佱箖 caiva dur膩tmat膩m ||

鈥�碍峁涐梗峁嘺 enjoyed with that 驳辞辫墨 although He is complete: He, an 腻迟尘腻r膩ma, delights in Himself, thus by contrast He showed the wretchedness of lusty men and the bad nature of materialistic women鈥� (叠丑腻驳补惫补迟补尘 10.30.34).

The self is the soul. Knowing poetical theory is conducive to a higher relishment of bhakti-rasa. There is a tradition in Sanskrit poetics.

Dr. Sushil Kumar De expounds:

When a new work is published, it is submitted to and approved by assemblies of experts, as we are told by Ma峁卥haka, R膩ja艣ekhara and others. It was obviously expected to answer all the demands of theory, although it was by no means an easy test; for style, says an Indian stylist, is like a woman鈥檚 virtue which cannot bear the least reproach. The public likewise possessed or were expected to possess a certain amount of theoretical knowledge; for the rasika or 蝉补丑峁沝补测补, the man of taste, the true appreciator of poetry, must be, according to the conception of the Sanskrit theorists, not only well read and wise, and initiated into the intricacies of theoretic requirements, but also possessed of fine instincts of aesthetic enjoyment. The poet naturally liked to produce an impression that he had observed all the rules, traditions and expectations of such an audience; for the ultimate test of poetry is laid down as consisting in the appreciation of the 蝉补丑峁沝补测补.^[11]

Footnotes and references:

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[1]:

m膩 vai pra峁嘺艣yat膩m etan n膩峁瓂a峁� du岣�kha-pravartitam |
尘补丑腻艣谤补测补峁� 尘补丑腻-辫耻峁噛补峁� 惫别诲腻峁単辞辫腻峁単补-蝉补尘产丑补惫补尘 || (狈腻峁瓂补-艣腻蝉迟谤补 36.50).

The six 痴别诲腻峁単补s are: 艣颈办峁Ｄ� (pronunciation), chandas (prosody), 惫测腻办补谤补峁嘺 (grammar), nirukta (etymology), 箩测辞迟颈峁� (astrology), and kalpa (rules for fire sacrifices).

[2]:

耻辫补办腻谤补办补迟惫腻诲 补濒补峁卥腻谤补岣� saptamam a峁単am iti y膩y膩var墨ya岣�, 峁泃e ca tat-蝉惫补谤奴辫补-parij帽膩n膩d ved膩rth膩navagate岣�. yath膩, 鈥渄v膩 蝉耻辫补谤峁嚹� sayuj膩鈥� [艢vet膩艣vatara 鲍辫补苍颈峁�a诲 4.6]鈥� (碍腻惫测补-尘墨尘腻峁僺腻 2). Similarly, in his 叠腻濒补-搁腻尘腻测补峁嘺, R膩ja艣ekharawrites: nigamasy膩峁単a峁� yat saptamam (10.74).

[3]:

p奴rva-艣膩str膩峁噄 sa峁僪峁泃ya prayog膩n upalak峁�ya ca |
yath膩-s膩marthyam asm膩bhi岣� kriyate 办腻惫测补-lak峁�a峁嘺m || (碍腻惫测腻诲补谤艣补 1.2)

[4]:

In 艢腻谤墨谤补办补-产丑腻峁�y补, the number is2.3.40 (Brahma-蝉奴迟谤补-艣腻峁卥补谤补-产丑腻峁�y补m, 痴腻蝉耻诲别惫补 艢arm膩 (ed.). Varanasi: Caukhamba Vidyabhavan, 1998). That 蝉奴迟谤补 is number 2.3.38 in Baladeva Vidy膩bh奴峁�a峁嘺鈥檚 edition of 痴别诲腻苍迟补-蝉奴迟谤补.

[5]:

A soulis different from Brahman in quantity鈥攁 soul is minute whereas Brahman is infinite鈥攁nd a soulis nondifferent from Brahman in quality: Each one has the same nature of transcendence (sat-cid-腻苍补苍诲补).

[6]:

Here 艢补峁卥补谤补 goes against the Lord鈥檚 statement: mamaiv膩峁兣沷 箩墨惫补-loke 箩墨惫补-产丑奴迟补岣� 蝉补苍腻迟补苍补岣� (叠丑补驳补惫补诲-驳墨迟腻 15.7).

[7]:

Kane, P.V. (1998) History of Sanskrit Poetics, p. 173.

[8]:

This is an explanatory verse: brahm膩rpa峁嘺峁� brahma havir brahm膩gnau brahma峁嚹� hutam, brahmaiva tena gantavya峁� brahma-karma-sam膩dhin膩, 鈥淭he offering is Brahman. The oblation is Brahman and is offered in the fire, which is Brahman, by Brahman (a soul). Only Brahman (痴颈峁ａ箛耻) is to be attained by one who has a complete absorption in the activities of a 叠谤腻丑尘补峁嘺鈥� (Bhagavad-驳墨迟腻 4.24).

[9]:

yair eva bhakt膩n膩峁� 诲别丑补岣� siddho bhavati, 鈥溾��by which [transcendental senses and sensory objects] the bodies of the devotees is brought about鈥� (厂腻谤腻谤迟丑补-诲补谤艣颈苍墨 3.25.33).

[10]:

sa hi 办补谤迟腻 (叠峁沨补诲-腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 4.3.10); e峁�a hi dra峁ａ弓膩 spra峁ａ弓膩 艣rot膩 ghr膩t膩 rasayit膩 mant膩 boddh膩 办补谤迟腻 vij帽膩n腻迟尘腻 辫耻谤耻峁�a岣� (Pra艣na 鲍辫补苍颈峁�a诲 4.9). However, a soulis not a doer of material activities in the waking state: 补丑补峁卥腻谤补-vim奴岣峢腻迟尘腻 办补谤迟腻ham iti manyate, 鈥淥ne who thinks 鈥業 am doing this鈥� is bewildered by false ego鈥� (叠丑补驳补惫补诲-驳墨迟腻 3.27).

[11]:

De, S.K. (1988), History of Sanskrit Poetics, Vol. II, p. 44.