Indian Antiquary Vol 23

SR No.: 032515
Original Sutra Author: N/A
Author: Richard Carnac Temple
Publisher: Swati Publications
Publication Year: 1984
Total Pages: 412
Language: English
Classification: Book_English
File Size: 16 MB

Page 250

298
THE INDIAN ANTIQUARY.
SEPTEMBER, 1894.
Examples of Excitants.
Flavour.
Essential (Alambana).
Examples of Acces.
sory Emotions (vyabhichári bhuva).
Examples of Ensuants (ann
bhava).
Enhancing (uddipana).
7. Disgustful Stinking flesh Presence (bíthatsa). fibre and fat, worms, etc.
and the like.
of Distraction(5), death Spitting, averting
(9), dementedness of the face, clos(16), farry (24), ing of the eyes, sickness (30), ete. etc.
8. Marvellous Any supernatu
(adbhuta). ral thing.
The greatness of Joy (21), flurry (24), Stupefaction, perthe qualities of debate (32), and spiration, horripithe supernatu- the like.
lation, stammerral thing,
ing speech, agitation, wide opening of the eyes, etc.
9. Quietistic Either the emp- Holy hermitages, Self-dispaiagement Horripilation, etc. (santa).
tiness and vani- sacred places,l (1), joy (21), ty of all things places of pil- resolve (23), recol
lection (33), etc. by reason of grimage, pleastheir not being ant groves, and lasting, or God the like. (the only entity in the opinion of the quietist).
[The translation of the word bhava bas presented some difficulty. It occurs in the phrases vi-bháva, sthayi bháva, vyabhichári bháva, anu-bháva, and sáttvika bhava. A perfect translation would render it in each case by the same English word, but this is impossible, for the Sanskrit word comprehends not only feelings and mental states, but also conditions of the body. I have followed the translation of the Sahitya-darpana in translating vi-bhava by * excitant.' Literally, it means that by which the mental or bodily states (bháva) of the heroes or spectators are altered (vi-bhávayanté). So also I have translated anu-bháva by ensuant.' In the remaining three phrases I have adopted the word 'emotion' as the nearest equivalent. It suits well the meaning of stháyi bháva, and vyabhichárí bháva being the converse, the same English word must necessarily be used in each case. The translation of the Sahitya-darpana sometimes renders the former by permanent condition' and sometimes by permanent mood.' Stháyin certainly does mean constant,' or 'permanent,' in opposition to vyabhichárin, 'changeable, but the use of the word permanent' seems to me to be awkward, and I have adopted the word 'underlying' which, while not being a literal translation, accords well with the definition. In súttvika bhava, bháva does not mean' emotion,' but 'expression of emotion.'] End of the Third Lecture, entitled the Emotions and other Constituents of Flavour.
(To be continued.)
NOTE ON PROFESSOR JACOBI'S AGE OF THE VEDA AND ON
PROFESSOR TILAK'S ORION.
BY G. BÜHLER, PH.D., LL.D., C.I.E. As peculiar circumstances have made me acquainted with the genesis of the important chronological publications of Profe. Jacobi and Bal G. Tilak, who both, and partly with the belp of the same arguments, claim a high antiquity for the beginning of the Indo-Aryan