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Ashta Nayikas and Dance Forms (study)

by V. Dwaritha | 2013 | 71,711 words

This page relates ‘Introduction and definitions of Khandita� of the study dealing with the Ashta-Nayikas—a classification of eight kinds of “Heroines� representing the eight emotional states (avastha) employed in the classical Indian dance and performing arts (otherwise known as Natya Shastra). These Ashtanayikas reflect the eight types of romantic relationships and have hence formed the expressive subject of many classical painting, poems and dramatic plays.

Go directly to: Footnotes.

Part 1-2 - Introduction and definitions of ṇḍ

ṇḍ is the who is angry with her hero. Her ego is damaged and she feels shattered. She notices his infidelity and accuses him. She is often seen sulking, indifferent, accusing and sometimes even beating her hero. Her patience is tried and tested. She loses confidence in the hero. She could be the continuation of a 첹ᾱ, վdzٰ첹ṇṭ󾱳 or a ʰṣiٲ󲹰ṛk.

This is the most commonly understood definition of a ṇḍ. This was not how she was portrayed by Bharata. There has been a great transformation in the way she is presented.

व्यासङ्गादुचित� यस्य� वासकेनागतः प्रियः �
तदनागमदुःखार्त� खण्डित� सा प्रकीर्तिता �

vyāsaṅgāducite yasyā vāsakenāgata� priya� |
tadanāgamaduḥkhārtā khaṇḍitā sā prakīrtitā ||
[1]

ṇḍ is the one who remains in her home separated from her lover due to his attachment to another girl.

कुतश्चिन्नागतो यस्य� उचित� वासकेप्रिय� �
तदनागमसंतप्त� खण्डित� सा मत� यथ� �

kutaścinnāgato yasyā ucite vāsakepriya� |
tadanāgamasaṃtaptā khaṇḍitā sā matā yathā ||
[2]

Though she is dressed in proper clothes, the who is disappointed as her lover does not turn up, is called a ṇḍ ⾱.

A similar definition is found in 屹ԳśԲ

वनितान्तरव्यासङ्गादनागते प्रिये दुःखसंतप्त� खण्डित� �

vanitāntaravyāsaṅgādanāgate priye duḥkhasaṃtaptā khaṇḍitā ||[3]

The heroine, who is immersed in sorrow as her Lord has not come due to the relationship with another lady, is called a ṇḍ.

This was how a ṇḍ was defined in the earlier period. This definition was too close to that of a վdzٰ첹ṇṭ󾱳. As time passed by, this ṇḍ changed to an angry woman.

नीत्वाऽन्यत्� निशा� प्रातरागते प्राणवल्लभ� �
अन्यासंभोगचिह्नैस्तु कुपिता खण्डित� मत� �

nītvā'nyatra niśā� prātarāgate prāṇavallabhe |
anyāsaṃbhogacihnaistu kupitā khaṇḍitā matā ||
[4]

A similar definition is found in ŚṛṅṇaԻ, while the ⲹ첹 is addressed as �Rasikottama�.

ज्ञातमन्मथचिह्ने या नारीर्ष्या� विदधात� सा �
खण्डित� रमणी प्रोक्ता नायकेरसिकोत्तम� �

jñātamanmathacihne yā nārīrṣyā� vidadhāti sā |
khaṇḍitā ramaṇ� proktā nāyakerasikottame ||
[5]

Similar definitions of ṇḍ are given by almost all the authors like 󾱳ٲⲹ岹貹ṇa, 鲹ṇaܻ첹, ŚṛṅṇaԻ, 鲹ñᲹī, ٲśū貹첹, 鲹첹.

The 屹ṅk gives both the definitions of ṇḍ. Among the ṣṭ屹ٳ, ܻṭa mentions a definition similar to the one of Bharata.

kāryāntarakṛtavighno nāgacchatyeva vāsakasthayā� |
tasmiñjīvitanātho yasyā� sā khaṇḍitā jñeyā ||
[6]

The heroine waiting at her home for her husband who has been retained by some other work is called a ṇḍ Nāyikā.[7]

Other than the general classifications of ī, ʲī, 峾Բ, ѳܲ, Ѳ, ʰ, ṣṭ, Ծṣṭ and the ṣṭٳ, 屹ṅk gives another classification of heroines as 󾱲, ṇḍ and ī, they are further classified into īԲ貹پ and ʰṣiٲ貹پ

द्वेधाभिसारिकाखण्डितात्वयोगाद्भवन्ति तास्तासु �
स्वीया स्वाधीनपतिः४२७ प्रोषितपतिकापुनर्द्वेध� �

dvedhābhisārikākhaṇḍitātvayogādbhavanti tāstāsu |
svīyā svādhīnapati�
[8] proṣitapatikāpunardvedhā ||[9]

This ṇḍ is defined as�

यस्याः प्रे� निरन्तरमन्यासंगे� खण्डयेत्कान्तः �
सा खण्डितेत� तस्याः कथाशरीराणि भूयांस� �

yasyā� prema nirantaramanyāsaṃgena khaṇḍayetkānta� |
sā khaṇḍiteti tasyā� kathāśarīrāṇi bhūyāṃsi ||
[10]

The whose love is being shattered by the lover who is always in union with another woman is called a ṇḍ. Many story lines based on this are seen.

Another strange definition from ṭy岹貹ṇa

खण्डित� खण्डयत्यन्यासक्त्य� वासकमीर्ष्यिता �

khaṇḍitā khaṇḍayatyanyāsaktyā vāsakamīrṣyitā |[11]

The ṇḍٲ, jealous due to her lover’s involvement with another , tears his clothes (from the śǰ첹 it is not clear whether it is his or her clothes that she tears)

Footnotes and references:

[back to top]

[1]:

ṭyśٰ, XXIV. ccxiii. 675.

[2]:

Śṛṅ Tilaka, I. cxliii. 37.

[3]:

Hemachandra, 屹ԳśԲ, 1:VII. xxx. 419.

[4]:

ʰ貹ܻīⲹ, I. xlix. 21.

[5]:

Śṛṅṇa 䲹Ի, IV. xcix. 35.

[6]:

屹ṅk, XII. 388.

[7]:

This verse is considered to be an interpolation

[8]:

There seems to be a lacuna and the word should be īԲ貹پ

[9]:

屹ṅk, XII. xli. 389.

[10]:

Ibid., XII. xliv. 390.

[11]:

ṭy岹貹ṇa, IV. cclxiii. 382.

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