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Rasarnavasudhakara 2

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2.1

May that radiance bring you prosperity, being a mine of auspicious virtues,
whose broad chest is marked with the saffron paste from Kamalā’s breasts! || 1

2.2

|| 1
Salutations to the daughter of the ocean, who brings welfare to sentient and insentient beings,
who is worshipped by Pārvatī and other goddesses, and who holds a lotus in the tip of her hand! || 2

2.2.p1

Now, the transitory emotional states:

2.3

The two prefixes vi- and abhi- mean ‘distinctly’ and ‘towards’;
they move (caranti) distinctly and directly towards the durable emotional state. || 3

2.4

|| 3
Indicated through speech, body, and mental expressiveness, they should be known as vyabhicārins;
they cause the course of the emotion to move along, hence they are also sañcārins. || 4

2.5

|| 4
Emerging and submerging in the nectar-ocean of the durable emotional state,
like waves they augment it and attain identity with it. || 5

2.6

|| 5
Self-disparagement, dejection, wretchedness, languor, exhaustion, intoxication, pride,
apprehension, fear, agitation, demented state, epilepsy, sickness of love, || 6

2.7

|| 6
fainting, death, indolence, stupor, shame, dissimulation of emotion,
recollection, deliberation, anxious reflection, resolve, steadfastness, joy, impatience, || 7

2.8

|| 7
ferocity, indignation, envy, inconstancy, sleep,
deep sleep, and awakening: these are proclaimed as the transitory emotional states. || 8

2.9

Among them, (1) self-disparagement:
Arising from knowledge of the truth, poverty, calamity, separation,
or jealousy and the like, self-disparagement is the belittling of oneself. || [*9] 9

2.9.p1

|| [*9] 9
[*9] Another reading in some manuscripts: “Self-disparagement is stated as the notion of fruitlessness, functioning as a consequent; here there are anxious reflection, tears, sighing, change of complexion, heavy breathing, and wretchedness.”

2.10

From knowledge of the truth, as in:
“Riches yielding all desires have been obtained—what then?
A foot has been placed upon the heads of foes—what then?
Supplicants have been honoured with riches—what then?
Embodied beings have remained embodied for a cosmic age—what then?”

2.10.p1

|| (Vairāgyaśataka 67)

2.11

“What of sons, though proficient in the sciences and endowed with utmost modesty?
What of wives, endowed with charming beauty and conduct, and agreeable to oneself?
What use is long life or freedom from the course of disease,
when all this, stricken by poverty, is for me nothing but sorrow?”

2.12

[Nirveda] from misfortune, as in:
“Even now the emergence of sweat-drops brought on by the fatigue of lovemaking / is held upon your face, / and yet you have perished on your own. / Fie upon this worthlessness of embodied beings!”

2.12.p1

— (Raghuvaṃśa 8.57)

2.13

[Nirveda] from separation, as in:
“The days that I spent with her in our own home, / how we would constantly dwell upon those lengthy conversations concerning her! / Alone now, his beloved lost, how can the sinful Rāma / behold that very Pañcavaṭī, or even pass by it without visiting?”

2.13.p1

— (Uttararāmacarita 2.29)

2.13.p2

Here, nirveda is perceived in Rāma, separated from Sītā, through self-disparagement indicated by the opening of his speech.

2.14

[Nirveda] from jealousy, as in:
“If these shoots of humanity in the lineage of Manu are to talk of weapons, / if this collection of individuals is to be a assembly of brāhmaṇas and you are desired among them, / [then] fie upon this hand of mine, whose knot of calluses is pronounced from drawing the bowstring and the kuśa grass, / holding the instrument of severed heads that accomplishes the ends of emperors and sacrificial firewood!”

2.14.p1

(Anargharāghava 4.44)

2.14.p2

Here, Jāmadagnya's world-weariness is caused by self-disparagement, which arises from envy toward Rāmacandra and Śatānanda and is indicated by his beginning to speak with "Fie!"

2.15

Now (2) despair:
The remorse that arises from the failure to accomplish an undertaken task, from non-attainment of the desired object, from calamity,

2.16

or from the realization of an offense, is despair (10).
It is threefold, depending on whether it resides in superior, middling, or inferior characters.
Searching for an ally, reflecting on expedients, and the like are considered [its consequents] in a superior [character] (11).

2.17

Lack of energy, distraction of mind, and the like are considered [its consequents] in a middling [character].
The consequents of an inferior [character] are confusion, [blank] staring (12),
as well as weeping, sighing, brooding, dryness of the mouth, and so on.

2.18

From the failure to accomplish an undertaken task, as in:
"A rising flood of tears veils my eyes again and again;
paralysis overtakes my limbs, sluggish through brooding on her;
and this hand, suddenly sweating, its fingers trembling in constant tremor,
falters utterly in the work of drawing. What shall I do?"

2.18.p1

(Mālatīmādhava 1.38)

2.18.p2

Here, despair is expressed by the reflection on an expedient to see her, which is indicated by the opening words "What shall I do?" resulting from Mādhava's failure to complete the portrait he had begun.

2.19

Among these, [despair] from non-attainment of the desired object is as in:
"Whichever king that maiden choosing her husband passed by,
like a moving flame of a lamp in the night,
that very ruler of the earth fell into paleness,
like a highway tower [left in darkness]."

2.19.p1

(Raghuvaṃśa 6.67)

2.19.p2

Here, the despair of the kings who longed for Indumatī is expressed through the pallor of their faces, due to failing to obtain her.

2.20

From calamity, as in:
"Alas, alas, fie! That reproach of living in another's house
which attached to Vaidehī and was silenced by wondrous expedients—
that very same [reproach], once again through the evil ripening of fate,
has spread on every side like the poison of a rabid dog!"

2.20.p1

(Uttararāmacarita 1.40)

2.20.p2

Here, Rāma's despair is understood through the opening words "Alas, alas, fie!" arising from the calamity that takes the form of slander against Sītā.

2.21

Or as in:
"From despair brought on by an evil omen,
her lotus face instantly withered,
she prayed with all her external senses:
'May well-being attend the king together with his younger brother.'"

2.21.p1

(Raghuvaṃśa 14.50)

2.21.p2

Here, Vaidehī's despair arises from calamity inferred through an evil omen, its consequent being dryness of the mouth.

2.22

From the realization of an offense, as in:
"Hearing the cry 'Ah, father!', the king was dejected;
seeking its source concealed among the reeds,
and seeing the ascetic's son transfixed by his arrow beside a water-jar,
he felt, out of torment, as if an arrow was lodged within himself."

2.22.p1

(Raghuvaṃśa 9.75)

2.23

Now (3) wretchedness:
Lack of pride caused by heartache, destitution, and the like is indeed wretchedness (13).
Its consequents in this case are held to be slovenliness, paralysis of the limbs, and so on.

2.24

From heartache, as in:
"Having done this kindness for me whose course is an improper petition,
either out of friendship or thinking of me with pity as one who is desolate,
wander at will, O cloud, your splendour gathered by the rainy season, through the regions you desire;
and may you never, even for a moment, be separated from lightning!"

2.24.p1

(Meghadūta 2.55)

2.25

From destitution, as in:
"If a high-minded man did not see his wretched housewife,
her worn-out garment tugged by their own children with wretched faces
crying in hunger, her cooking-pot empty of grain,
what man of self-respect would say 'Give!' for the sake of his cursed belly,
his syllables faltering, dropping, breaking, and melting away in fear of the wretchedness of begging?"

2.26

Now (4) exhaustion:
Lifelessness caused by mental anxiety, sickness, old age, thirst, exertion, sexual intercourse, and the like is exhaustion (14).
Here, [its consequents are] wasting of the limbs, speech, and actions,
trembling, lack of energy, change of complexion, rolling of the eyes, and the like.

2.27

From mental anxiety, as in:
"Dreadful, long-lasting grief, drying up the flower of her heart,
like an innocent shoot severed from its stalk,
causes her pale and wasted body to wither,
as the autumn heat withers the inner leaf of the ketakī."

2.27.p1

(Uttararāmacarita 3.5)

2.28

From sickness, as in:
"His decline from consumption—
with pale face, few ornaments,
walking with support, speaking softly—
became equal in state
to the condition of the pursuit of love."

2.28.p1

(Raghuvaṃśa 19.50)

2.29

From old age, as in:
"It greatly increases my tremor through fear;
it greatly dims my indistinct sight with streams of tears;
it greatly produces speech of faltering syllables through choked utterance—
today my joy indeed aids old age!"

2.29.p1

(Ratnāvalī 4.13)

2.29.p2

Here, since joy is spoken of as a companion to old age, the predominance of exhaustion through old age itself is understood, even through the consequents common to both, such as trembling.

2.30

From thirst, as in:
"On the path through the Vindhyas, where water was scarce, while thirsty Sītā
fell into a faint, and Rāmabhadra grew distraught,
Saumitri quickly arrived, carrying a leaf-cup bowl made of māludhānī leaves
filled to the brim with spring water."

2.30.p1

(Bālarāmāyaṇa 6.50)

2.31

From exertion, as in:
"With her body bent low beneath the weight of her large breasts,
and bowed down yet further by the fatigue brought on by exertion,
her thighs, shaped like the trunk of a young elephant,
suffered the unbearable weariness of walking that she was unaccustomed to."

2.31.p1

(Śiśupālavadha 7.66)

2.32

From sexual intercourse, as in:
"Faint at the end of intercourse, she was lifted down
from the couch with great effort by Kṛṣṇa;
and, holding his hand with her own,
she reached the terrace that was made delightful by moonlight."

2.33

Now (5) fatigue:
Fatigue is mental weariness caused by journeying, dancing, lovemaking, and the like.
Rubbing the limbs, sighing, massaging the feet, as well as

2.34

yawning, slow gait, rolling of the face and eyes,
and making sibilant sighs (sītkṛti) are to be known as the consequents arising from fatigue (16).

2.35

From journeying, as in:
"Even in the immediate vicinity of the city, Sītā, delicate as a śirīṣa flower,
having walked only three or four steps in haste,
saying repeatedly, 'How far is there yet to go today?',
brought about the first descent of tears to Rāma's eyes."

2.35.p1

(Bālarāmāyaṇa 6.34)

2.36

From dancing, as in:
"Leaning her creeper-like arm, its bracelets moist with sweat, upon the mṛdaṅga,
placing one foot in the hand of her maidservant in her desire to adjust her anklet,
she, heaving again a deep sigh whose swiftness was indicated by the heaving of her breasts,
surrendered the stage to the God of Love as she paused at the end of the rhythmic beat."

2.37

[Nirveda] from lovemaking, as in my own [verse]:
“Utterly exhausted from lovemaking, fanned by the skirt of her garment, / I observe my beloved, the corners of her eyes languid, murmuring sweet, soft words.”

2.38

Now (6) intoxication (mada):
Intoxication is an admixture of joy and confusion caused by wine; / it is threefold according to its divisions into youthful, middling, and low.

2.39

|| 18
A smiling gaze, flushed color on the face, speech mixed with smiles, / and gestures such as graceful, rolling gaits occur in youthful intoxication.

2.40

As in:
“A smile captivating with emotion, cleverness in speech, / particular transformations in the gaze: / youthful intoxication produced these intensely even in the guileless young bride, / just like an eager lover.”

2.40.p1

— (Śiśupālavadha 10.13)

2.41

Now the middling [intoxication]:
In middling intoxication there is stumbling in speech, rolling of the eyes, / crookedness in walking, flinging about and drooping of the arms, and so forth.

2.42

As in:
“Obstructing the expansion of eyes and words, / with both hands relaxed in embracing, / the intoxication of young women imitated, with many charms, / the graceful manner of an embarrassed girl.”

2.42.p1

— (Bhāravi [Kirātārjunīya] 9.67)

2.43

Now the low [intoxication]:
In the low [degree of intoxication], the movements are considered to be staggering of the gait, loss of consciousness, / spitting, frequent heavy breathing, hiccuping, vomiting, and so forth.

2.44

As in:
“Spitting from their babbling mouths due to the heaviness of their necks, / uttering half-sentences mostly crippled and faltering with hiccups, / taking neither notice nor heed of their slipped garments, / the young women, repeatedly drinking various kinds of wine, walked in a single alley.”

2.45

The youthful [degree belongs] to superior characters and the like, the middling to middling and low, / and the low to inferior characters, in the progressive increase of their respective intoxication.

2.46

|| 22
A person of superior character sleeps; a middling one laughs and sings; / an inferior character speaks vulgar and harsh words and weeps.

2.46.p1

The increase of intoxication in a superior character, as in:

2.47

“At that moment, when their modesty had been cast aside, / about to go to bed, their passion blazing, / that fair-faced lady fell under the power of both of them: / her beloved and intoxication.”

2.47.p1

— (Kumārasambhava 8.79)

2.48

The increase of intoxication in a middling character, as in:
“Even without reason he laughed uproariously; / he stumbled in his steps even on a level road; / reeling about from excess of intoxication, / he clutched at empty air for support.”

2.49

The increase of intoxication in an inferior character, as in:
“Just as the rustic housewife, / helpless with intoxication, babbles all sorts of things, / so the ladies of noble families, / hearing it, slip away covering their ears.”

2.49.p1

(Sanskrit: Just as the rustic housewife, / helpless with intoxication, babbles all sorts of things, / so the ladies of noble families, / hearing it, slip away covering their ears.)

2.50

Some state that pride born of sovereignty and the like is [also called] intoxication (mada); / we disregard this [view], since it is merely a variety of arrogance (garva), which will be discussed next.

2.51

Now (7) arrogance (garva):
Disregard for others through sovereignty, beauty, youth, noble birth, learning, or physical strength, / or through obtaining what one desires, is said to be arrogance (garva).

2.52

|| 25
The consequents here are transgression of commands such as those of elders, / not giving an answer, and turning away even when being addressed,

2.53

|| 26
concealment of amorous gestures, harshness of speech, not looking [at others], / gazing at one’s own limbs, mocking gestures with the limbs, and so forth.

2.53.p1

Sovereignty is the efficacy of one's command. Through that, as in:

2.54

“Rāhu, threaten the sun! O Varuṇa, let fire be extinguished! / All you clouds, gather together and crush the pride of summer! / Snowy mountain, moon, ocean of milk, winter, Mandākinī, / come quickly to the lord’s palace; the moment for your service has arrived!”

2.54.p1

(Bālarāmāyaṇa 5.22)

2.55

Or as in:
“In order to conceal the flame of fire, gather in front the clouds that sprinkle water; / let winter be near, so that the heat of summer may not cause you distress; / and suns, apply water-soaked channels for the alleviation of intense heat; / the glorious Ten-Headed One, conqueror of the three worlds, tolerates no other's majesty!”

2.55.p1

(Bālarāmāyaṇa 1.31)

2.56

Through beauty and youth, as in:
“Strolling through garden after garden of coquettish women, / the youth, excessively proud of his handsome form, / holding a play-lotus in his hand, / regarded the Flower-Bowed God as nothing more than a blade of grass.”

2.57

Through noble lineage, as in:
“The Gauḍa realm is unsurpassed, and even there the city of Rāḍhā is matchless; / the supreme abode named Bhūriśreṣṭhika is there, and our father is the best; / and his sons of noble family—to whom here are they not known? / And among them too, I am the best in intellect, character, discernment, fortitude, modesty, and proper conduct!”

2.57.p1

(Prabodhacandrodaya 2.7)

2.58

Through learning, as in:
“‘A pair of dots marks the beginning of the path for the agent; a dot at the top marks the patient’— / salutations to whoever they are whose knowledge of syntax has been learned in this order! / But as for those who compose poetry with strokes of words whose stains are broken by grinding on the whetstone of a thousand treatises, / it is against them alone that the poet Bilhaṇa girds himself!”

2.58.p1

(Karṇasundarī)

2.59

Through physical strength, as in:
“Lifting the mountain of Rudra, chopping off the forest of his own heads, confining Hari / in the prison house, carrying off the Puṣpaka—whose mighty sports were these? / That very Lord of Laṅkā am I, whose arms are counselors intoxicated with power; / what praise is there for me from a bow rotted in its string, whether strung or broken?”

2.59.p1

(Bālarāmāyaṇa 1.51)

2.60

[Pride] from obtaining what is desired, as in:
“Away for now with the power of the bow of Anaṅga! What indeed is that moonlight?
Let the cry of the intoxicated cuckoo stay far off! Let gentle breezes blow all around!
With restless, incomplete glances from the corners of her eyes, rippling with the gleam of a smile
and full of meaning, that young woman accepts the folded hands of my salutation!”

2.61

Now, (8) Apprehension (śaṅkā):
Apprehension is considered the anticipation of harm to oneself through theft, transgression, and the like.
The physical actions in it are: constantly looking to the side, dryness of the mouth,

2.62

covering [the face], change of complexion, loss of voice, and others.
This apprehension is twofold through the division of arising from oneself and arising from another.

2.63

That which is born of one's own misdeed arises from oneself; it is usually manifested by gestures;
and gestures are movements of the eyelashes, eyebrows, pupils, and eyes.

2.64

Apprehension arising from oneself through a fault, for example: / "Is it a friend of hers, or a creeper stirred by the wind?"—deluded in mind, / seeing [her] with darting pupils, uttering a false graciousness on his lips, / Paśupati, newly attached to Gaṅgā, entering the inner apartments, / was in that very novel condition which itself betrayed him to the queen's friends.

2.65

That very [state] arising through theft, as in:
Wiping his lips, sleek and fragrant from stealing milk and [curd], with the rubbing of his hands,
repeatedly smelling his hand, immediately muffling [the bells] on his girdle of small bells,
again and again casting his wide eyes with trembling pupils in every direction,
the deceitful cowherd boy slowly, slowly approaches his mother's presence.

2.66

That which arises from another, however, comes from a misdeed done towards oneself by another.
One should represent it mainly through bodily appearance and actions.
Bodily appearance is involuntary bodily states; actions are movements born of the major and minor limbs.

2.67

Arising from another, as in:
“When formerly the Creator was pleased, having despised mortal men,
you, proud as you were, chose immunity from others;
that touches my vital parts exceedingly today.
Alas, my child! Or let it be averted—you are the Ten-Necked One!”

2.67.p1

(Anargharāghava 4.9)

2.67.p2

Here, Mālyavat's apprehension, born from arrogant Rāvaṇa's choosing of immunity from everyone other than mortals, is conveyed by the verbal utterance beginning with “touches my vital parts.”

2.68

Now, (9) Terror (trāsa):
Terror, however, is agitation of the mind caused by lightning, carnivorous beasts, thunderclaps,
likewise spirits, serpents, and so forth. The bodily reactions in it are to be known as:

2.68.p1

trembling, shrinking of the body, horripilation, paralysis, faltering speech,

2.69

frequent blinking, bewilderment, clinging to a person standing nearby, and the like.

2.70

From lightning, as in:
“In those rains, terrified by the sudden flash of lightning,
Ramā embraced the Wielder of the Śārṅga Bow;
and seeing the beauty of his body, that lightning,
as if ashamed, quickly plunged into the cloud.”

2.70.p1

“Carnivorous beast” means a predatory animal. From that, as in:

2.71

“Where causeless friendship was made by a pack of bears
for the Vidyādharas whose necks were embraced by their beloveds
out of a surge of fear displayed through their physical agitation.”

2.72

From a thunderclap, as in:
“Though turned away, being filled with lovers' anger,
they who were terrified of the rumble of clouds immediately
turned back, their waists curving with folds of skin,
to embrace their lovers directly after.”

2.72.p1

(Śiśupālavadha 6.38)

2.72.p2

A thunderclap stands for any loud noise; therefore it also includes the sound of a kettledrum and the like.

2.73

By the sound of a kettledrum, as in:
“Hari rejoiced, even though they shattered the delight of his slumber,
at the sounds of the king's marching drums,
pressed by the pair of breasts of the Daughter of the Lotus, agitated with unforeseen alarm.”

2.74

From the sight of a spirit, as in:
“Surrounded by her husband's retinue and even by goblins,
she, with trembling heart, was comforted by her female confidantes.”

2.75

From a serpent, as in:
“At the taking of her hand by the Bearer of the Pināka Bow, may Ambikā's face bring you prosperity—
[her face] with bewildered glance at the terrors of the serpent-bracelet,
instantly bowing with a smile at the half-spoken words, ‘Homage to Śiva!’”

2.75.p1

(This is also quoted in the Rasakalikā, on page 23)

2.76

Now, (10) Agitation (āvega):
Agitation is that flurry of the mind; and it is of eight kinds:
from the sight of portents, wind, rain, fire, and an intoxicated elephant,

2.76.p1

from hearing pleasing or unpleasing news, and from danger caused by enemies.

2.77

Among these, portents are earthquakes, the appearance of comets, and the like.

2.77.p1

The physical reactions born of them are the slumping of all limbs, turning away, running away,

2.78

dejection, change of facial complexion, astonishment, and so forth.

2.79

From an earthquake, as in:
“When Mount Kailāsa was lifted up, while the Gaṇas were scattered and filled with rising curiosity,
while Kumāra entered the lap of his mother, and the Poison-Consumer looked on with wrath,
and while the Ten-Faced One, his body sinking under the pressure of the foot, went to the base of Pātāla,
may Śiva, who though enraged was filled with joy as his form was embraced tightly by Umā, protect you!”

2.79.p1

Here, agitation in the form of an excess of flurry present in each of them is manifested by the consequents: the wonder of the Pramatha Gaṇas born of the shaking of Kailāsa, the retreat of Kārtikeya, the fear of Kātyāyanī, and the like.

2.80

From the appearance of a comet, as in:
“Alas! Seeing the smoke-comet at the quarter's horizon, the householders among the celestials,
their limbs trembling, quickly go to one another's houses, full of anxiety;
commanding their wives repeatedly not to spend grain excessively,
they stare fixedly, sigh deeply, and sit in groups at the heads of the streets.”

2.81

Now, agitation from wind:
Running with haste, holding one's clothes, veiling oneself,
wiping the eyes, and so forth are actions arising from agitation caused by wind.

2.82

As in:
“Casting down tree branches in all directions, forming a moving column of dust intertwined with grass in the sky,
whistling, full of gravel on the paths, smoky with the friction of the trunks of trees,
low and steady like the rumbling of fresh rain clouds in the bowers of palaces,
the wind begins with fury, blowing all around. O timid one, why this flurry?”

2.82.p1

(Veṇīsaṃhāra 2.19)

2.82.p2

Here, the flurry caused by the wind is expressed through the verbal utterance.

2.83

Now, agitation from rain:
Holding an umbrella, contracting the limbs, crossing the arms and running,
seeking warm shelter, and the like are actions arising from agitation caused by rain.

2.84

As in:
“Enjoying the shade cast upon the lower slopes by clouds wandering up to its waist,
the Siddhas, agitated by the rains, seek its sunlit peaks.”

2.84.p1

[Kumārasaṃbhava 1.5]

2.84.p2

Here, [agitation] is indicated by the Siddhas running to the summit peaks.

2.85

Now, agitation from fire:
Actions arising from agitation caused by fire are fanning oneself, shaking the limbs,
taking uneven steps, narrowing the eyes, and so forth.

2.86

As in: / The mature fire, whose blows of fierce flames drive the flock of sky-dwellers far away, / whose charioteer of the sun is perturbed as he checks the wandering of his slipping team of horses, / licks the path of the sky, causing dread of universal dissolution, / born from the power of the renowned fire weapon hurled by the son of Gaṅgā.

2.86.p1

(Dhanañjayavijaya 67)

2.87

Now, the sudden agitation caused by an elephant: / In the agitation produced by an elephant, running away in haste, / looking back repeatedly, fright, trembling, and the like are recognized.

2.88

As in: / Although the path was cleared afar by the throng of living beings without any interval [left behind], / it was made impassable by the elephants, just as [space is] by lamps great in brilliance [despite being] filled with darkness.

2.89

By a horse, as in: / Having uprooted the stake together with the rope, moving with pride, / exceedingly difficult to restrain even with supreme effort, / the horse swiftly threw the camp into confusion, / pursuing another horse that fled, shouting ‘A horse!’

2.90

From hearing something pleasant, as in: / In this [state] born of hearing pleasant news, rising up, embracing, / giving gifts of delight, speaking dear words, and also horripilation, and the like [occur].

2.91

As in: / To the person moving in the inner quarters who announced / the birth of a prince in words resembling nectar, / only three things were not to be given by the king: / the moon-bright parasol and both fly-whisks.

2.91.p1

(Raghuvaṃśa 3.16)

2.92

From hearing something unpleasant, as in: / In this [state] born of hearing unpleasant news, lamentation, rolling about, / crying out, falling down, wandering in all directions, and the like [occur].

2.93

From an enemy, as in: / In the agitation caused by an enemy, the actions are donning armor, weapons, and the like, / mounting chariots, horses, and elephants, sudden retreat, and so forth.

2.94

As in: / ‘There was [a king] named Rāma.’ ‘Hm.’ ‘His wife was Sītā.’ ‘Hm.’ ‘While he lived in the Pañcavaṭī forest / by his father's command, Rāvaṇa carried her off.’ / Hearing his own ancient story thus told by his mother, / may the agitated words of Kṛṣṇa protect you: ‘O Saumitri, where is the bow? The bow! The bow!’

2.94.p1

[Kṛṣṇakarṇāmṛta 2.72]

2.95

These are the consequents of the high, [middle, and low] characters as appropriate.

2.96

Now, the demented state: / The demented state is a derangement of the mind caused by separation or the loss of a desired object. / But in that born of separation, the actions are running, weeping,

2.97

incoherent prattle, lying down, sudden rising up, / talking with inanimate things, causeless smiles, and the like.

2.98

As in: / Rising up quickly, counting the conscious and unconscious as the same, / repeatedly sighing with intense heat, an outpouring of tears flowing out, / aimless speech, uncontrolled movement, and a causeless smile: / these mostly reveal her condition that produces delusion to an extraordinary degree.

2.99

From the loss of a desired object, as in: / But in this [state] caused by the loss of a desired object, smearing oneself with ashes and the like, / performing dance, singing, and so forth, wearing grass and cast-off garlands, / covering oneself with rags, and the transformations previously mentioned [occur].

2.100

As in: / ‘Even the god of death fears the Yādava race; what is my fate, old as I am? / Could there be discord among my own kin? Why are my limbs failing into a hundred pieces? / This is an aberration of my intellect! All my kinsmen have been slain at once! / Truly this report is not to be believed! Alas, alas, my vital parts swoon!’

2.101

Now, (12) epilepsy: / Caused by a disturbance of the bodily humors, possession by spirits, and the like, / epilepsy is an agitation of the mind. Its actions are trembling,

2.101.p1

running, falling, paralysis, wandering, rolling of the eyes,

2.102

biting one's lip, slapping the arms, salivation, foaming [at the mouth], and the like.

2.103

As in: / His lip and cheeks moistened by a mixture of saliva and foam, / singing and singing, crying intermittently, rising high, falling down, / his agitated eyes motionless and rolled upward, whirling in a circle— / I saw on that street a certain man possessed by a spirit.

2.103.p1

Since that which is born of an imbalance of the bodily humors is simply sickness, we disregard it here.

2.104

Now, (13) sickness: / Sickness here arises from the excess of bodily humors, separation, and the like. / In this case, stiffening of the body, limpness of limbs, groaning, distortion of the face,

2.105

drooping of limbs, rolling of the eyes, sighing, and the like are the transformations. / It is declared to be of two kinds: accompanied by cold and accompanied by burning heat.

2.106

Moving the jaws, tears, trembling of the whole body, groaning, / bending the knees, horripilation, drying of the mouth, and the like [are the consequents of the cold fever].

2.106.p1

[*10] The following half-kārikā is found in only one edition: (In cold fever, the actions are burning heat and exhaustion of limbs. This does not appear to be serious. See kārikā 54)

2.107

As in: / Excessively causing horripilation to sprout / by its contact pervading all the limbs, / the cold fever is like a lover to women / whose breasts are embraced by crossed arms.

2.108

In burning fever, however, the actions are longing for cold garlands and the like, / tossing hands and feet, drying of the mouth, and the like.

2.109

As in: / The flower-filled bed turns into pollen from the resting of her body; / the palm-leaf fans and lotus petals nearby wither from her bodily heat; / and the sandalwood paste placed on the orb of her breasts appears cracked within; / from the boiling heat, the lotus-stalk ornaments quickly sprout frothy tips.

2.110

Now, (14) fainting: / Fainting is the stupefaction of the mind caused by distress, fear, separation, and the like. / There the transformations to be recognized are numbness of the senses, / motionless state, wandering of the limbs, falling, dizziness, and so forth.

2.111

From distress, as in: / Then, blown down by the wind of calamity, / her fallen ornaments scattered about, / Sītā suddenly sank to the earth, the source of her bodily origin, / like a creeping vine.

2.111.p1

(Raghuvaṃśa 14.54)

2.112

From fear, as in: / Smara, seeing the Three-eyed god situated thus, / unassailable from nearby even in thought, / did not notice, his hand paralyzed with terror, / the arrow and the bow slipping from his own hand.

2.112.p1

[Kumārasaṃbhava 3.51]

2.113

From separation, as in: / ‘That face, and those eyes, and that speech charming with the nectar of smiles, / that braid of hair, that exquisitely straight arm, that gait languid with grace, / that slender maiden, she, she, she!’—with his mind perpetually bound to meditation on her, / he has no sleep, no pleasure, nor any detachment; his mind remains empty.

2.113.p1

(Rasakalikā 32)

2.114

Now (15) death (mṛti):
The separation of the breath named Dhanañjaya from the soul
possessing a bodily frame is called death (maraṇa).

2.114.p1

And this is declared to be of two kinds: born of disease and born of traumatic injury.

2.115

The first originates from incurable cardiac pain, cholera, and so forth.

2.115.p1

The consequents in this case are: uttering inarticulate syllables,

2.116

discoloration of the limbs, faint breathing, paralysis, closing [of the eyes],
hiccups, looking around for attendants, motionless sense organs, and so forth.

2.117

As [in this verse]:
When the body languishes, when phlegm blocks the throat, and the passage of speech is dulled,
when the eye grows crooked, when life yearns to depart, and the breath slowly subsides,
may the beloved of Kātyāyanī himself out of compassion come,
and recite into our ear the saving mantra that rescues from the terrors of the ocean of worldly existence.

2.118

The second [type of death] arises from blows, falls, suffocation, poisoning, and the like.
Among these, from blows and the like, [the consequents] are falling to the ground, crying out, and so forth.

2.119

As in the Abhirāmarāghava:
Muddied with foaming blood that bubbles from the wound made by the noble one's arrow,
she fell down and moves not at all, deformed in shape, as if struck by Indra's thunderbolt today.

2.120

Poison, however, is of kinds like vatsanābha; eight are the stages arising from it:
blackness, trembling, burning heat, hiccups, foaming at the mouth, breaking of the neck,
stupor, and death; these are declared to be, in order, the actions born from the first and following stages.

2.121

As in the Priyadarśikā (4.9):
This pair of eyes of hers is closing, [and] the quarters have become blind for me;
her throat is choked, [and] these words of mine come forth with difficulty;
her breath has been stolen away, [and] my body has reached motionless inactivity;
I deem that for her it is only the onset of poison, but all its suffering is in me.

2.121.p1

Here, by the closing of the eyes, the choking of the throat, the labored breathing, and so on, Āraṇyikā's death produced by the onset of poison is understood.

2.122

Now (16) indolence (ālasya):
When, on account of natural disposition, fatigue, fullness [of food], heaviness of pregnancy, and so on,
one turns toward action only with difficulty, that is indolence; its bodily actions here are:

2.122.p1

stretching of limbs, aversion to action, yawning, rubbing the eyes,

2.123

fondness only for bed and seat, drowsiness, sleep, and the like.

2.124

From natural disposition and fatigue, as [in this verse]:
Thus, repeatedly, out of love for wandering through the forest,
the slender-waisted women grew utterly weary;
having extremely delicate bodies, they were indolent by nature;
how much more then, enduring exertion for a long time?

2.124.p1

(Śiśupālavadha 7.68)

2.125

Fullness is satiety from eating and so on; from this, as [in this verse]:
By you, the heroic surety for the safety of the three worlds,
Indra has been made to forget his skill with the bow that adorns the clouds for a moment;
moreover, with the oblation incessantly offered in sacrifices,
his host of eyes obscured by rolls of fat blossoming over all his limbs from flourishing flesh,
how does he fare?

2.125.p1

(Anargharāghava 1.28)
Here, Indra's satiety is due to the increase of fat; the indolence caused by that is revealed by this speech, ‘how does he fare?’

2.126

From the heaviness of pregnancy, as [in this verse]:
For her body, fond only of sitting, leaning on the limbs of her friend,
and languid with pregnancy, even bearing her own limbs became a burden.

2.127

Now (17) stupor (jāḍya):
Stupor is the incapacity for action, from hearing or seeing
what is desired or undesired, or from separation and the like; its bodily actions are: staring unblinkingly,
loss of hearing, powerlessness, silence, and the like.

2.128

From hearing what is desired, as [in this verse]:
When her lover spoke a word, another woman, with face upturned,
eyes fixed, and knot of her lower garment loose and disheveled,
did not readjust her garment though slipped down in vain,
nor did she know her sprout-like hand was amid the flowers.

2.128.p1

(Kirātārjunīya 8.15)

2.128.p2

Here, stupor born of hearing the lover's words is revealed by the unblinking gaze and the like.

2.129

From seeing the lover, as [in this Prakrit verse]:
‘He who has been away will come, and I will be angry, and he will appease me’—
thus thinking, the young bride, upon seeing her beloved, remembers nothing at all.

2.129.p1

[*11]
[*11] Only the first half is seen in the Gāthāsaptaśatī 1.17.

2.129.p2

(‘He who has been away will come, and I will be angry, and he will appease me’—
thus thinking, the young bride, upon seeing her beloved, remembers nothing at all.)

2.129.p3

Here, stupor born of seeing the beloved is revealed by forgetting the previously thought-of action.

2.130

From hearing what is undesired, as [in this Prakrit verse]:
Hearing half the words of her beloved asking permission to depart,
the young bride, powerless, knows not how to consent nor how to restrain him; behold!

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