Courtesy;Sri.GSS.Murthy
===================
A propos discussion going on in this group on AnuShTup metre, I offer this
following note which is an extract from my paper, " Characterizig classical
anushtup-a study in Sanskrit prosody" published in "Annals of the Bhandarkar
Oriental Research Institute"-2003 Vol 84. I am willing to send a copy of the
paper to those who are interested in knowing in greater detail.
Murthy
Note on classical anuShTup
1. Among all the metres employed in sanskRut classical literature,
anuShTup,a form of verse with 8 akSharas to a paada and 4 paada's to a
Sloka, is the most frequently and widely employed. If we take into account
that RaamaayaNa, Mahaabhaarata, puraaNa's and koSha's mostly employ
anuShTup, it should indeed be the most widely employed metre among all
metrical compositions of the world.
It may be noted that this note does not deal with vedic anuShTup, although
classical anuShTup is a descendant of vedic anuShTup.
In an attempt to write a computer program which identifies the vRutta when a
cycle of a vRutta is input, the author noticed the strange situation that
the well known classics on Chandas namely ChandahSaastraM of pi~Ggala and
vRuttaratnaakara of kedaarabhaTTa do not adequately define the classical
anuShTup.This note attempts to provide a precise definition.
2. Among metres employed in classical sanskRut literature, anuShTup appears
to be the only one where the maatraas of a paada are not fixed. While gaNa
based vRuttas like mandaakraantaa and SaardUlavikrIDita etc have a defined
number of akSharas and maatraas in a paada,maatraa based metres like aaryaa
and vaitaaleeya have only a defined number of maatraas in a paada subject
to a few other constraints.For anuShTup the number of akShara's is
specified with some constraints on the use of certain gaNa's at certain
positions of the paada.
3. Relevant sUtraas of pi~Gala dealing with anuShTup are the following:
पादस्यानुष्टुब्वक्त्रम् ।५।९॥
न प्रथमात्स्नौ ।५।१०॥
द्वितीयचतुर्थयो रश्च ।५।११॥
वान्यत् ।५।१२॥
य चतुर्थात् ।५।१३॥
पथ्या युजो ज् ।५।१४॥
विपुला युग्लः सप्तमः ।५।१७॥
भ्रौ न्तौ च ।५।१९॥
As per the above sUtraas 'vaktra' anuShTup is characterized by the
constraint that after the first akShara use of 'sa' gaNa and 'na' gaNa is
forbidden. A sub-category of vaktra is pathyaavaktra where there is a
further stipulation that in the even paada's after the fourth akShara 'ja'
gaNa is a must. Vipulaa is a category where in the first and third
paadas,after the fourth akShara ya,bha,ra,na and ta gaNas are permitted.
VRuttikaara quotes a verse where ma gaNa is also used and cleverly indicates
that Pingala permits this from the conjunction 'ca' of "bhrou ntou ca"!
4. KedaarabhaTTa's VRuttaratnaakara lacks clarity to a greater extent when
it comes to characterizing anuShTup.The following verses are relevant:-
वक्त्रं नाद्यान्नसौ स्यातामब्धेर्योऽनुष्टुभि ख्यातम्॥४३॥
युजोर्जेन सरिद्भर्तुः पथ्यावक्त्रं प्रकीर्तितम्॥४४॥
यस्यां लः सप्तमो युग्मे सा युग्मविपुला मता॥४७॥
Verse no.43 above is equivalent to pingala's sUtra 5.10.Unfortunately
because of the fact that kedaarabhaTTa defines each vRutta in a
self-contained manner in the very meter which he is defining,he has to
necessarily give all the characteristics of a metre in his defining verse.
Sadly he fails to do this.(Pingala on the other hand can go on adding new
restrictive rules and exceptions to previous rules to define new metres)
Consequently the rule that after the first akShara, na gaNa and sa gaNa are
not permitted becomes applicable only to vaktra metre.Similarly the rule
that in the even paada's after the fourth akShara, ja gaNa is a must
becomes the only characterizing feature of pathyaavaktra, although he
unwittingly follows the rule that after the first akShara na gaNa and sa
gaNa are not allowed, while setting his rule in the pathyaavaktra metre!
Similarly although he characterizes yugmavipulaa by the single rule that the
seventh akShara is a 'laghu' in the even paada's, his verse in yugmavipulaa
follows the rules specified for vaktra and pathyaavaktra!
5. The following Sloka is quoted in the commentary pancikaa of
Raamacandrakavi bhaarati on vRuttaratnaakara as a definition of anuShTup:-
"प्रथमं लघु सर्वत्र सप्तमं द्विचतुर्थयोः।
गुरु षष्ठं तु पादानाम् शेषास्त्वनियमाः स्मृताः॥"
Another definition quoted in "anuvaada candrikaa" of
Dr.BrahmaanandatripaaThI is as follows:
"श्लोके षष्ठं गुरु ज्ञेयं सर्वत्र लघु पञ्चमम् ।
द्विचतुष्पादयोर्ह्रस्वं सप्तमं दीर्घमन्ययोः॥"
Neither of these two Sloka's fully and precisely defines anuShTup.We need a
definition that precisely characterizes all categories of anuShTup
encountered in classical sanskRut literature.
6. In actual usage an anuShTup could be characterized as follows:
i. Each paada consists of 8 akShara's.
ii.In even paada's after the first akShara sa and na gaNa are not permitted
and after the 4th akShara ja and sa gaNa are not permitted..(pingala 5.10)
iii.In the odd paada's after the first akShara sa, na and ra gaNa are not
permitted and after the 4th akShara ja gaNa is compulsory.(pingala 5.14)
iv.In the even paadas (equivalent to pingala 5.19)
It is to be noted that the vRuttakaara (HalaadharabhaTTa) in his ardour for
endless and perhaps purposeless classification fails to derive a general
definition for anuShTup from the sUtra's of pingala.It needs to be admitted
however that it is not too clear if,from pingala's sUtra's, the above
enunciated rules could at all be derived as being simultaneously applicable
to anuShTup.
There are very many treatises on Chandas other than pingala's and
kedaarabhaTTa's, although they are not as well-known and popular.There are
works on Chandas in other Indian languages too where sanskRut vRutta's and
Sloka's are commonly used. It is quite possible that somewhere a parallel
definition of anuShTup is available.
7. The rules enunciated above could be formulated in sanskRut as follows:
क. अष्टाक्षरयुतपादस्य प्रथमादक्षरादूर्ध्वम् सगणनगणौ न कर्तव्यौ।
ख. युजि,(द्वितीय चतुर्थयोः पादयोः), चतुर्थादक्षरादूर्ध्वं ज गणः
प्रयोक्तव्यः।
ग. अयुजि,(प्रथम तृतीययोः पादयोः),चतुर्थादक्षरादूर्ध्वम् सगणजगणौ न कर्तव्यौ।
इमे नियमाः श्लोकरूपेण निबद्धा अत्र :-
अष्टाक्षरयुते पादे नसौ न प्रथमात् परम् ।
चतुर्थान्नायुजि जसौ युजिजस्स्यादनुष्टुभि ॥
अष्टाक्षरयुते अनुष्टुभि पादे प्रथमात् (अक्षरात्) परम् नसौ(=न गणः स गणश्च) न
(स्याताम्)। अयुजि (=प्रथमतृतीये)(पादे) चतुर्थात् (अक्षरात्)(परं)जसौ (=जगणः स
गणश्च)न (स्याताम्)। युजि(=द्वितीयचतुर्थे) (पादे)(चतुर्थात्) (परं)जह् (=ज
गणः)(स्यात्)।
8. If anuShTup is being used for thousands of years in sanskRut literature
without a precise definition being spelt out, it is simply because of the
fact that the internal rhythm of anuShTup becomes ingrained in the mind at
an early age due to constant and continuous encounter with anuShTup and a
person wanting to construct a verse in anuShTup follows them intuitively.
- - -
following note which is an extract from my paper, " Characterizig classical
anushtup-a study in Sanskrit prosody" published in "Annals of the Bhandarkar
Oriental Research Institute"-2003 Vol 84. I am willing to send a copy of the
paper to those who are interested in knowing in greater detail.
Murthy
Note on classical anuShTup
1. Among all the metres employed in sanskRut classical literature,
anuShTup,a form of verse with 8 akSharas to a paada and 4 paada's to a
Sloka, is the most frequently and widely employed. If we take into account
that RaamaayaNa, Mahaabhaarata, puraaNa's and koSha's mostly employ
anuShTup, it should indeed be the most widely employed metre among all
metrical compositions of the world.
It may be noted that this note does not deal with vedic anuShTup, although
classical anuShTup is a descendant of vedic anuShTup.
In an attempt to write a computer program which identifies the vRutta when a
cycle of a vRutta is input, the author noticed the strange situation that
the well known classics on Chandas namely ChandahSaastraM of pi~Ggala and
vRuttaratnaakara of kedaarabhaTTa do not adequately define the classical
anuShTup.This note attempts to provide a precise definition.
2. Among metres employed in classical sanskRut literature, anuShTup appears
to be the only one where the maatraas of a paada are not fixed. While gaNa
based vRuttas like mandaakraantaa and SaardUlavikrIDita etc have a defined
number of akSharas and maatraas in a paada,maatraa based metres like aaryaa
and vaitaaleeya have only a defined number of maatraas in a paada subject
to a few other constraints.For anuShTup the number of akShara's is
specified with some constraints on the use of certain gaNa's at certain
positions of the paada.
3. Relevant sUtraas of pi~Gala dealing with anuShTup are the following:
पादस्यानुष्टुब्वक्त्रम् ।५।९॥
न प्रथमात्स्नौ ।५।१०॥
द्वितीयचतुर्थयो रश्च ।५।११॥
वान्यत् ।५।१२॥
य चतुर्थात् ।५।१३॥
पथ्या युजो ज् ।५।१४॥
विपुला युग्लः सप्तमः ।५।१७॥
भ्रौ न्तौ च ।५।१९॥
As per the above sUtraas 'vaktra' anuShTup is characterized by the
constraint that after the first akShara use of 'sa' gaNa and 'na' gaNa is
forbidden. A sub-category of vaktra is pathyaavaktra where there is a
further stipulation that in the even paada's after the fourth akShara 'ja'
gaNa is a must. Vipulaa is a category where in the first and third
paadas,after the fourth akShara ya,bha,ra,na and ta gaNas are permitted.
VRuttikaara quotes a verse where ma gaNa is also used and cleverly indicates
that Pingala permits this from the conjunction 'ca' of "bhrou ntou ca"!
4. KedaarabhaTTa's VRuttaratnaakara lacks clarity to a greater extent when
it comes to characterizing anuShTup.The following verses are relevant:-
वक्त्रं नाद्यान्नसौ स्यातामब्धेर्योऽनुष्टुभि ख्यातम्॥४३॥
युजोर्जेन सरिद्भर्तुः पथ्यावक्त्रं प्रकीर्तितम्॥४४॥
यस्यां लः सप्तमो युग्मे सा युग्मविपुला मता॥४७॥
Verse no.43 above is equivalent to pingala's sUtra 5.10.Unfortunately
because of the fact that kedaarabhaTTa defines each vRutta in a
self-contained manner in the very meter which he is defining,he has to
necessarily give all the characteristics of a metre in his defining verse.
Sadly he fails to do this.(Pingala on the other hand can go on adding new
restrictive rules and exceptions to previous rules to define new metres)
Consequently the rule that after the first akShara, na gaNa and sa gaNa are
not permitted becomes applicable only to vaktra metre.Similarly the rule
that in the even paada's after the fourth akShara, ja gaNa is a must
becomes the only characterizing feature of pathyaavaktra, although he
unwittingly follows the rule that after the first akShara na gaNa and sa
gaNa are not allowed, while setting his rule in the pathyaavaktra metre!
Similarly although he characterizes yugmavipulaa by the single rule that the
seventh akShara is a 'laghu' in the even paada's, his verse in yugmavipulaa
follows the rules specified for vaktra and pathyaavaktra!
5. The following Sloka is quoted in the commentary pancikaa of
Raamacandrakavi bhaarati on vRuttaratnaakara as a definition of anuShTup:-
"प्रथमं लघु सर्वत्र सप्तमं द्विचतुर्थयोः।
गुरु षष्ठं तु पादानाम् शेषास्त्वनियमाः स्मृताः॥"
Another definition quoted in "anuvaada candrikaa" of
Dr.BrahmaanandatripaaThI is as follows:
"श्लोके षष्ठं गुरु ज्ञेयं सर्वत्र लघु पञ्चमम् ।
द्विचतुष्पादयोर्ह्रस्वं सप्तमं दीर्घमन्ययोः॥"
Neither of these two Sloka's fully and precisely defines anuShTup.We need a
definition that precisely characterizes all categories of anuShTup
encountered in classical sanskRut literature.
6. In actual usage an anuShTup could be characterized as follows:
i. Each paada consists of 8 akShara's.
ii.In even paada's after the first akShara sa and na gaNa are not permitted
and after the 4th akShara ja and sa gaNa are not permitted..(pingala 5.10)
iii.In the odd paada's after the first akShara sa, na and ra gaNa are not
permitted and after the 4th akShara ja gaNa is compulsory.(pingala 5.14)
iv.In the even paadas (equivalent to pingala 5.19)
It is to be noted that the vRuttakaara (HalaadharabhaTTa) in his ardour for
endless and perhaps purposeless classification fails to derive a general
definition for anuShTup from the sUtra's of pingala.It needs to be admitted
however that it is not too clear if,from pingala's sUtra's, the above
enunciated rules could at all be derived as being simultaneously applicable
to anuShTup.
There are very many treatises on Chandas other than pingala's and
kedaarabhaTTa's, although they are not as well-known and popular.There are
works on Chandas in other Indian languages too where sanskRut vRutta's and
Sloka's are commonly used. It is quite possible that somewhere a parallel
definition of anuShTup is available.
7. The rules enunciated above could be formulated in sanskRut as follows:
क. अष्टाक्षरयुतपादस्य प्रथमादक्षरादूर्ध्वम् सगणनगणौ न कर्तव्यौ।
ख. युजि,(द्वितीय चतुर्थयोः पादयोः), चतुर्थादक्षरादूर्ध्वं ज गणः
प्रयोक्तव्यः।
ग. अयुजि,(प्रथम तृतीययोः पादयोः),चतुर्थादक्षरादूर्ध्वम् सगणजगणौ न कर्तव्यौ।
इमे नियमाः श्लोकरूपेण निबद्धा अत्र :-
अष्टाक्षरयुते पादे नसौ न प्रथमात् परम् ।
चतुर्थान्नायुजि जसौ युजिजस्स्यादनुष्टुभि ॥
अष्टाक्षरयुते अनुष्टुभि पादे प्रथमात् (अक्षरात्) परम् नसौ(=न गणः स गणश्च) न
(स्याताम्)। अयुजि (=प्रथमतृतीये)(पादे) चतुर्थात् (अक्षरात्)(परं)जसौ (=जगणः स
गणश्च)न (स्याताम्)। युजि(=द्वितीयचतुर्थे) (पादे)(चतुर्थात्) (परं)जह् (=ज
गणः)(स्यात्)।
8. If anuShTup is being used for thousands of years in sanskRut literature
without a precise definition being spelt out, it is simply because of the
fact that the internal rhythm of anuShTup becomes ingrained in the mind at
an early age due to constant and continuous encounter with anuShTup and a
person wanting to construct a verse in anuShTup follows them intuitively.
- - -
knr
--
If God brings you to it, He will bring you through it.
Happy moments, praise God.
Difficult moments, seek God.
Quiet moments, worship God.
Painful moments, trust God.
Every moment, thank God
--
If God brings you to it, He will bring you through it.
Happy moments, praise God.
Difficult moments, seek God.
Quiet moments, worship God.
Painful moments, trust God.
Every moment, thank God
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