Kallinātha proper_noun

Dictionary: not in dictionary · Pages: 4 · Occurrences: 13 · Affirmations: 4 · Graph degree: 14 (in 4, out 10)

Variants (2): Kallinātha (12), Kallinatha (1)

Pseudocode (DSL v1.1) ↗ full DSL (raw text)

RULE id: kallinātha (cluster 23)
SCOPE: proper_noun family
STATUS: empirical
CONFIDENCE: empirical
PROTECT: false

Essence pseudocode — identity + RECORD. The page citations for each slot value are in the Grammar record table above (audit trail). The full DSL adds ASSERTIONS with verbatim quotes (see Affirmations below) and CITED_RULES (see Graph relations).

Graph relations

Outgoing (9)

--[citation]--> grāma (2)--[attribution]--> Simhabhūpāla (1)--[citation]--> Kalā on SR (1)--[citation]--> śuddhakaiśikamadhyama (1)--[attribution]--> svaras (1)--[attribution]--> sadja (1)--[citation]--> rāga (1)--[attribution]--> Antara-svara-vartinyah (1)--[attribution]--> SRI (1)

Incoming (4)

gāndhāra --[relation]--> (1)sahaja --[definition]--> (1)antara-śruti --[attribution]--> (1)Urdhvanāḍī --[attribution]--> (1)

Affirmations (4)

attribution

p.vol_I_p077

english

conf 0.91

[show source]

Kallinatha is cited as a commentator (C.r.) who provides interpretations and reconstructions of missing textual portions

"28. Missing portion (verse 55-60) taken from C.r. in S R I Kalā, p. 79-81. The cited verses are interspersed by Kallinatha with prose sentences of his own"

137 PĂŢHA VIMARŚA पञ्चमस्य च श्रृङ्गारो बीभत्सो धैवतस्य च । करुणा च निषादस्य सप्तस्थानरसा नव ॥ (Sam Mak II.1.47, 48) It is notable that Santa rasa has been included here and bhayanaka has been omitted; thus the number of rasas enumerated is only eight and not nine, as stated in the last foot. 46. MS B reading as recorded by the ed. Section V ( Grāma-mūrchanā ) ग्रामो नाम विशिष्टश्रुतिकस्वरसमूहो मूर्छनात्मा 1. cf. पूर्णापूर्णस्वभावस्वरगतग्रहाशादिविशेषसमूहरूपजातिसमूहश्च । (Abhi Bhā on NŚ XXVIII, p. 42) 2. C.r. in S R I Sudhā, p. 102. 3. C.r. in S R I Sudhā, p. 101 has been accepted because 'vyavasthitaḥ' is an adjectival form which is not matched by a noun that could be qualified by it, but 'vyavasthitih' is an abstract noun that fits the sentence. 4,5. C.r. in S R I Sudhā, p. 103. 6. This verse is not found in the text of Nā Ši. 7. C.r. in S R I Sudhä, p. 101. 8. P.t., modified according to C.r. in ibid. 9. C.r. in S R I Kalā, p. 99 in the name of Muni (Bharata), but this line is not found in the text of NS. In P.t. this line has not been treated as a citation, but as a part of the text, because quotation marks are not given. 10. This line forms part of the text of NS (XVIII, 5 ab). Hence it is treated by us as a citation. 11. P.t. includes ' sadbhih' after 'suddhābhih', but that has no relevance to the context and has, therefore, been omitted by us. 12. C.r. in S R I Sudhā, p. 105 adds the following half-verse, paraphrasing the prose-portion regarding the etymology of mūrchanā - मूर्खनामब्दनिष्यतिर्मुखं मोहे समुच्छये । 13, 14. C.r. in S R I Sudhā, p. 114. 15. P.t. adds 'tiryak' after 'svarāḥ', but that is redundant. 16. P.t. adds 'ürdhvā' after 'mā'. 17. P.t. मध्यमे तिर्यगूर्ध्वगा अपि स्वरा । 18. Hariņāśvā is the name found in NŚ, S R etc. 'Hariņāhvayā' is the form of 'hariṇāhvā' in the instrumental case; but this case is not relevant to the context. The P.t. is utterly confused, mutilated and in disorder after this line upto the end of Anu. 41; it has been reconstructed according to the context, mainly by re-arranging the order.

attribution

p.vol_I_p087

english

conf 0.94

[show source]

Kallinātha interprets antara-svara-vartinyah and comments on Samgita Ratnakara I, 3.10-16

"'Antara-svara-vartinyah' as read by Simhabhupāla, Kallinātha, (both commenting on S R I, 3.10-16 )"

VIMARŚA 157 upavāda and daņļa and due to utkarşa (augmentation) or apakarşa (diminution ) of tone in the string (vide Abhi Bhā). Under indriya Abhinavagupta includes vāgindriya ( the human organ of speech ) in the primary sense, but says that secondarily the fingers as well as frets ( on the viņā) could also be said to be the seat of vaigunya or discrepancy. It is notable that while NS speaks of the 'excess' or 'loss' occurring in svaras, our text speaks of the threefold division of sruti (object of hearing) on account of indriya-vaigunya, which itself is threefold viz. inborn, born of some imbalance in the three humours and born of accident. This seems to apply to the human voice alone. Kallinātha (SRI, p. 71) says that indriya in this passage of BrD means manas (mind), the sahaja mind being composed of sattvaguna, the dosaja being full of rajas and tamas and the abhighātaja being attacked by the rasas (tastes) known as amla (sour) etc. He seems to imply that the state of mind affects the voice and thus sruti (the object of hearing) could be threefold according to the three states of mind. Thus while NS speaks of the vaigunya (discrepancy) both in the stringed instrument and voice and Kallinatha places the discrepancy in the mind leading by implication, to discrepancy in the voice, our text does not throw any light on the meaning of indriya. It appears, however, that Matanga is referring to the vāgindriya (organ of speech). 9. Here again the author is referring to the fourfold śruti (object of hearing) on the basis of the fourfold division of voice according to the predominance of vata (lit. air), pitta (lit. bile) and kapha (lit. phlegm), the three humours of the human body according to Ayurveda and sannipāta ( admixture of the three ). This division of voice has been expanded in great detail in SR (III, 39-67) under the heading sabdabheda. It is interesting to note that our text has mentioned this classification of voices under the types of śruti. 10, 11, 12. Vāta, pitta and kapha are known in Ayurveda as the three dhātus (humours) that 'hold' the body, the three 'doşas' that represent an imbalance or disorder in the three and the three males or dirt arising out of them. The gross manifestation of these three is wind or gas, bile and phlegm, but they are also subtle like the bhūtas. Vāta represents all movement or dynamism, pitta represents all heat and energy and phlegm represents the static aspect; the three could also be equated with sattva, rajas and tamas guņas respectively. The classification of human voice according to these three is based on the predominance of each of these. The voice being a part of the human body, is affected by the constitution of the body dependant on the predominance of one or the other of the three dhātus in different bodies. (cf. Car Sam Sūtrasthāna and Cikitsāsthāna) 13. Snigdha is very difficult to translate; it is the antonym of rūkṣa which in English could be translated only as 'dry', but dryness could be related to water when it is called śuṣkatā and it could also be related to oil or butter or any other similar substance, the common name for which is 'sneha' i.e. the absence of 'sneha' is also a form of dryness called rūksatā. Incidentally, sneha also means

attribution

p.vol_I_p096

english

conf 0.94

[show source]

Kallinātha explains sadja as the one illuminated by the six svaras inherent in it

"Sadja, as the one born of the six svaras has been explained by Kallinātha as the one that is illuminated by the six svaras that are inherent in it"

VIMARŚA 175 61. Like Suśruta, Bh Prak VII, 27 also mentions tvak (skin) as the first dhātu, instead of rasa (chyle) of our text. Monier Williams also enumerates seven dhātus as chyle ( rasa ), blood, flush, fat, bone, marrow, semen; replacing tuak with rasa. 62. The seven minerals are not clear. 63. The number of cakras (psychophysical centres in the human body visualised as circles, cakras or lotuses, padmas) is generally accepted as six, eight or ten (as in SRI, 2. 120-145 ab). ByD has talked of seven sthanas elsewhere ( in the confused reading in the section on Varṇālankāra towards the end of Anu. 84, see textual note no. 20 in that section ); viz. ādhāra, svādhişṭhāna, anāhata, maņipūra, višuddhi, ājñā and brahmarandhra. Out of these, the last one viz. brahma-randhra (cerebral aperture) is not the name of a cakra, rather it is the location of the sahasrāra cakra. These seven names do form part of the ten cakras spoken of in SR in the following locations - Name of Cakra Location 1. Ādhāra In-between the anus and the genitals 2. Svādhişthāna Root of the genitals 3. Manipūra Around the navel 4. Anāhata Heart 5. Visuddhi Throat 6. Ājāā In-between the two eye-brows 7. Sahasrāra Cerebral aperture It is notable that SR associates the production of musical notes with the anāhata, višuddhi and lalanā-( situated in the back of the neck ) cakras alone and not with all the seven listed above. The treatment of cakras in BrD could not be assessed from this stray reference. It is only the number seven that corresponds with the connection of seven cakras with the svaras that the author is trying to establish here. In note 59 above, we have said that the connection of dhaivata with the forehead is not clear. If the seven svaras are connected with the seven sthanas listed above, one by one, then dhaivata being the sixth one could be connected with the viśuddhi cakra located in-between the eye brows. But the location of seven svaras in the seven cakras is not corroborated by any other known text. 64. S R I, 3.55 cd, 56 ab speaks of the origin of svaras in the seven islands as follows- Name of Svara Name of Duipa Sadja Jambū Šāka Rsabha Gändhära Kuśa Madhyama Krauñca Pañcama Sālmalī Dhaivata Sveta Nisāda Puşkara

citation

p.vol_II_p138

english

conf 0.93

[show source]

Kallinātha cites a sentence in his commentary Kalā on SR II.2.30-32 to refute opinions about rāga grāma classification

"This sentence has been cited by Kallinātha in Kalā on SR II. 2.30- 32, p. 29 for refuting the opinion that the rāga śuddhakaiśikamadhyama belongs to two grāmas."

259 PĀŢHAVIMARŚA 46. cf. सावरोहिप्रनान्तः । SR 11.2.31 c. 47, 48. This sentence is not found in the available text of NS. cf. सङ्करे रूपवाहुल्याद् ज?ातिनिर्देश इप्यते । (i) तस्माद् यद् गीयते किञ्चित् तत् सर्वं ज?ातिषु स्थितम् ॥ Datti 96 c, 97 b. (ii) नन्वेते रागा ग्रामविशेषसम्बद्धा इति कुतोऽयं तिशेषलाभः ? उच्यते - भरतवचनादेवाँसौ विशेषो लभ्यते । तथा चाह भरतमुनिः - 'ज?ातिसम्भूतत्वाद् ग्रामगगाणाम्' इति, 'यत्किञ्चिद् गीयते लोके तत्सर्वं ज?ातिषु स्थितम्' इति वचनाच । C.r. in Kalā on II.1.8-14, p.8. (iii) नन्वेते रागा ग्रामविशेषसम्बद्धा इति कुतोऽयं विशेषलाभः ? उच्यते - भरतवचनादेवासौ विशेषो लभ्यते । यदाह भरतमुनिः 'ज?ातिसम्भूतत्वाद् ग्रामरागाणाम्' इति, 'यत्किञ्चिद् गीयते लोके तत्सर्वं ज?ातिषु स्थितम्' इति च ॥ C.r. in Sudhā on ibid. यत् किञ्चिद् गीयते लोके तत्सर्वं ज?ातिषु स्मृतम् । (iv) Bha Bhā Vol . II, VI. 393 cd. 49. Reading in BhaKo p. 542. मुखे तु मध्यमग्रामः पड्ज?ः प्रतिमुखे भवेत् । 50. cf. (i) साधारितस्तथा गर्भे वि(ऽव)मर्शे चैव पञ्चमम् ॥ कैशिकं च तथा कार्यं गानं निर्वहणे वुधैः। NŚ XXXII. 428,429 b. मुखे तु मध्यमग्रामः पड्ज? प्रतिमुखे स्मृतः । (ii) साधारितं तथा गर्भे मर्शे कैशिकमध्यमः॥ कैशिकं च तथा कार्यं गानं निर्वहणे बुधैः । NŠ Chau XXXII. 453,454 b. मुखे तु मध्यमग्रामः पड्ज?: प्रतिमुखे तथा । (iii) गर्भे साधारितधैव ह्यवमर्शे तु पञ्चमः॥ संहारे कैशिकः प्रोक्तः पूर्वरङ्गे तु पाडवः । चित्रस्याष्टदशाङ्गस्य त्वन्ते कैशिकमध्यमः॥ शुद्धाना विनियोगोऽयं ग्रह्मणा समुदाहतः । C.r. in Kalā on SR II.2. 30-32, p.32. The first three lines have been cited also by Simhabhūpāla. 51. Reconstruction based on c.r. in Kalā on SR II.2.23-26, p.25. 52.cf. (i) ननु भित्रशब्देन किमभिधीयते? कि विदारिक इत्यर्थः, किमेतस्मादयं व्यतिरिक्त इत्यर्थो वा ? एतत्र वाच्यम्, यतोऽत्र विकृत उच्यते । विकृतत्वं च पूर्वोक्तश्रुतिभित्र इत्यादिलक्षणात् । C.r. in ibid. (ii) ननु भित्रशब्देन किमभिधीयते ? भित्रत्वं विदारणम् , व्यतिरिक्तवं वा ? मैवम्, भित्रोऽत्र विकृत उच्यते । C.r. in Sudhā on SR II.1.2-5, p.5. 53. The prose portion in p.t. beginning with 'nanu' here has been removed to Anu. 174, after [ tasya ], with deference to the context. The first