means 'he describes the binding of Bali'. The only legitimate doubt on the passage is that regarding the exact mode of performance of the Çaubhikas; the word pratyakṣam in the text insists that it is done before the eyes of the audience, and we may justly assume that the Çaubhikas performed manual acts. Did they also use dialogue? There is nothing in the passage either to show that they did or that they did not; the contrast which follows later with Granthikas, whose medium was words, is sufficiently pointed if they used action as well as words. The most that can be said is that Çaubhika or Çobhanika does not obtain currency later as denoting an actor, which may tell against the view that Patañjali is here actually alluding to drama proper. Further we cannot go; to argue that, if he had known drama proper, he must have clearly mentioned it, is to ignore entirely the manner of Patañjali, whose silence as to what he must have known is as common as his incidental mention of current topics.
The error of Professor Lüders in insisting on a literal interpretation of the passage as referring to different sorts of narrators by words comes out with special clearness as regards the second class of persons alluded to by Patañjali. That they are painters whose canvases are living speeches was clearly recognized by the commentators in India. Haradatta tells us in the simplest and plainest language that when men look at a picture on which is shown the death of Kaṅsa at the hands of Vāsudeva they interpret the picture as the slaying of the wicked Kaṅsa by the blessed Vāsudeva, and thus by the pictured Vāsudeva cause to be slain the pictured Kaṅsa, for this is the conception which they form as they gaze, and he adds, very naturally, that this explains the practice of saying of artists that they cause the slaying of Kaṅsa, the binding of Bali.[1] It would be difficult to see how the idea could have been more forcibly expressed, but Professor Lüders interprets it in the sense that artists occasionally explain their own pictures to others, an idea which is not merely wholly impossible, but renders Haradatta's
- ↑ ye 'pi citraṁ vyācakṣate 'yam Mathurāprāsādo 'yaṁ Kaṅso 'yam bhagavan Vāsudevaḥ praviṣṭa etāḥ Kaṅsakarṣiṇyo rajjava etā udgūrṇā nipātitāç ca prahārā ayaṁ hataḥ Kaṅso 'yam ākṛṣṭa iti te 'pi citragataṁ Kaṅsaṁ tādṛçenaiva Vāsudevena ghātayanti. citre 'pi hi tadbuddhir eva paçyatām. etena citralekhakā vyākhyātāḥ. On Lüders' view the second sentence is useless.
