काव्यमीमांसा (महाकवि राजशेखर - कवि-रहस्य एवं देश-विभाग सटीक)

144 EXPLANATORY NOTES l. 5. भृगुसूनोः = of Śukra. Bhṛgu is the son of Brahman and Śukra is Bhṛgu's son. This shows the source Vāyupurāṇa from which the author conceived the idea underlying the story of Sārasvateya. The Vāyupurāṇa and the Harṣacarita mention that Bhṛgu's grandson Dadhīci obtained a son Sārasvateya through his wife Sarasvatī. Sec. Vāyu. 65, 88-91. and Harṣacarita. I. l. 7. अनुप्रेक्षितः = blessed by Sarasvatī. l. 8. निषादनिहतसहचरीकं क्रौञ्चयुवानम्। Here Rājaśekhara states that the female Krauñca was hit by the Niṣāda and the male Krauñca was lamenting in the presence of Vālmīki. But this statement goes against the description of the event recorded in the Rāmāyaṇa. Cf. तस्याभ्याशे तु मिथुनं चरन्तमपगायिनम् । ददर्श भगवांस्तत्र क्रौञ्चयोश्चारुनिःस्वनम् ॥ तस्मात्तु मिथुनादेकं पुमांसं पापनिश्चयः । जघान वैरनिलयो निषादस्तस्य पश्यतः ॥ तं शोणितपरीतांगं वेपमानं महीतले । भार्या तु निहतं दृष्ट्वा रुराव करुणां गिरम् ॥ Rāmāyaṇa 1. 2. 9-11. There is a similar statement made by Ānandavardhana in his Dhvanyāloka (p. 27) as under : संनिहि(ह)तसहचरीविरहकातरक्रौञ्चाक्रन्दजनितः शोक एव श्लोकतया परिणतः । which also seems to go against the Rāmāyaṇa of Vālmīki. Probably this passage of Ānandavardhana may be at the back of Rājaśekhara's statement because the word संनिहित or संनिहत construed with the word सहचरी gives a different meaning as stated by him in the passage निषादनिहतसहचरीकम् । But Abhinavagupta subsequently in his Locanā got over the dis- crepancy by mending the passage of the Dhvanyāloka in the following manner : संनिहतसहचरीविरहकातरक्रौञ्चेन आक्रन्देन च जनितः शोकः । In this emendation, the word संनिहत is construed not with सहचरी but with क्रौञ्च who represents the विभाव, whereas the आक्रन्द of the female क्रौञ्च is अनुभाव for the शोक of Vālmīki. Cf. Locanā : संनिहतसहचरीति विभाव उक्तः । आक्रन्दितशब्देनानुभावः । (p. 28. l. 8.) *[ l. 10. मानिषाद etc. Cf. ध्वन्यालोक 1-5. et. seq. ]

THIRD ADHYĀYA 145 l. 10. By introducing here this verse and the story of Vālmīki, Rājaśekhara reminds us of a similar narrative found in the beginning of the Rāmāyaṇa. It is said there that Brahman induced Sarasvatī to bless Vālmīki with poetical skill. After obtaining her blessings Vālmīki began his compositions, and this verse मा निषाद etc. was his first metrical composition. Cf. मच्छन्दादेव ते ब्रह्मन् प्रवृत्तेयं सरस्वती । रामस्य चरितं कृत्स्नं कुरु त्वमृषिसत्तम ॥ Rāmāyaṇa 1. 2. 31. As Rājaśekhara wanted to trace the earliest history of metrical composition in this chapter, it is but natural that he should bring Vālmīki's composition after that of Kāvyapuruṣa and S'ukra. According to Rājaśekhara, therefore, the first Kavi or author of metrical composition is Kāvyapuruṣa ; the second is S'ukra who brought up Kāvyapuruṣa in his hermitage and composed a verse ; while the third is Vālmīki who led Sarasvatī to the place of her son and began composing verses. l. 21. कुमारः। Kārtikeya the son of Gaurī was a friend of Kāvyapuruṣa and he felt very uncomfortable when the latter made an attempt to run away. l. 23. नान्यत्। In this connection, the verse occurring in this work on page 66, is noteworthy :— दृष्ट्वाऽप्येनं छेदमुत्पाद्य रज्वा यन्तुर्वाचं मन्यमानस्तृणाय । गच्छन्नग्रे नागराजः करिण्या प्रेम्णा तुल्यं बन्धनं नास्ति जन्तोः ॥ l. 25. अनुवर्तस्वैनं निवर्तय च। Sāhityavidyā is the realisation of the connections that exist between the S'abda and the Artha. By this statement, Rājaśekhara wants to convey that Sāhityavidyā alone is able to revive the creative faculty in poets even when poetry is extinct. l. 26. काव्यविद्यास्नातकाः। Kāvyavidyāsnātakas are those who after studying the Kāvyavidyā begin to compose poems. Pages. 8-9. *[ Read तत्राभियुञ्जाना तमौमेयी यं वेषं यथेष्टमसेविष्ट स तत्रत्याभिः स्त्रीभिरन्वक्रियत। सा प्रवृत्तिरौड्रमागधी etc. This portion seems to have been based on भरतनाट्यशास्त्र chapter. 13. cf. चतुर्विधा प्रवृत्तिश्च प्रोक्ता नाट्यप्रयोक्तृभिः। आवन्ती दाक्षिणात्या च पाञ्चाली चौड्रमागधी ॥ १९

146 EXPLANATORY NOTES अत्राह—प्रवृत्तिरिति कस्मात् । उच्यते—पृथिव्यां नानादेशवेषभाषाचारवार्ताः ख्यापयतीति प्रवृत्तिः । प्रवृत्तिश्च निवेदने । अत्राह—यदा पृथिव्यां नानादेशाः सन्ति, कथमासां चतुर्विधत्व- मुपपन्नम् । समानलक्षणांश्चासां प्रयोग उच्यते । एवमेष समानलक्षणप्रयोगः । किंतु नानादेशवेष- भाषाचारो लोक इति कृत्वा लोकानुमतेऽनुवृत्तिसंश्रितस्य नाट्यस्य मया चतुर्विधत्वमभिहितं भारत्यारभटी सात्वती कैशिकी चेति । वृत्तिसंश्रितैश्च प्रयोगैरभिरता देशाः । यतः प्रवृत्तिचतुष्टयमभिनिर्वृत्तं प्रयोगश्चोत्पादितः । तत्र दाक्षिणात्या भवेत् बहुगीतनृत्यवाद्या कैशिकीप्राया चतुरमधुर- ललिताङ्गाभिनया । यथा— महेन्द्रो मलयः सह्यो मेकलः पलपिञ्जरः । एतेषु संश्रिता देशाः स ज्ञेयो दक्षिणापथः ॥ कोशलास्तोशलाश्चैव कलिङ्गा एव गोशलाः । द्रविडान्ध्रमहाराष्ट्रा वैण्या वै वानवासजाः ॥ दक्षिणस्य समुद्रस्य तथा विन्ध्यस्य चान्तरे । ये देशास्तेषु युञ्जीत दाक्षिणात्यां तु नित्यशः ॥ आवन्तिका वैदिशिकाः सौराष्ट्रा मालवास्तथा । सैन्धवास्त्वथ सौवीराः आनर्तास्त्वार्बुदेयकाः ॥ दशार्णाश्चैपुराश्चैव तथा वै मार्तिका मताः । कुर्वन्त्यावन्तिमेते प्रवृत्तिं नित्यमेव तु ॥ सात्त्वतीं कैशिकीं चैव वृत्तिमेषा समाश्रिता । भवेत्प्रयोगो नान्यत्र स च कार्यः प्रयोक्तृभिः ॥ अङ्गा वङ्गाः कलिङ्गाश्च वत्साश्चैवोड्रमागधाः । पौण्ड्रनैपालिकाश्चैव अन्तर्गिरिबहिर्गिराः ॥ तत्र वङ्गसमा ज्ञेया मलदा मल्लवर्तकाः । ब्रह्मोत्तरप्रभृतयो भार्गवा मार्गवास्तथा ॥ प्राग्ज्योतिषाः पुलिन्दाश्च वैदेहास्ताम्रलिप्तकाः । प्राङ्गाः प्रावृत्तयाश्चैव युञ्जन्ति ह्यौड्रमागधीम् ॥ अन्येऽपि देशा एभ्योपि ये पुराणे प्रकीर्तिताः । तेषु प्रयुज्यते ह्येषा प्रवृत्तिस्त्वोड्रमागधी ॥ पाञ्चालमध्यमायां तु सात्त्वत्यारभटी स्मृता । प्रयोगस्त्वल्पगीतार्थ आविद्धगतिविभ्रमः । पाञ्चालाश्शौरसेनाश्च काश्मीरा हास्तिनापुराः ॥ बाह्लीकाः शाकलाश्चैव मद्रकौशीनरस्तथा । हिमवत्संश्रिता ये च गङ्गायाश्चोत्तरां दिशम् ॥ ये श्रिता वै जनपदास्तेषु पाञ्चालमध्यमा । The verses आर्द्रार्द्रचन्दन and आ मूलतो are quoted in सदुक्तिकर्णामृत (II–86 and 99) under Rājaśekhara. P. 8. l. 23. A reads परिमण्डलितान्तरीयम् instead of परिमण्डलितोत्तरीयम्. P. 9. l. 26. Read "अनन्तानपि हि देशांश्चतुर्धैवैकल्य कल्पयन्ति चक्रवर्तिक्षेत्रं समासेन । तदवान्तरविशेषैः पुनरनन्ता एव" इति यायावरीयः । ]

1. 3. अथ etc. After tracing the origin and history of metrical composition, the author in the next two pages (8-9) seeks to explain the varieties of poetical composition in accordance with the natural surroundings, and customs and manners of the different people. These are called styles and Rājaśekhara classifies them into four distinct groups. These four groups, each consisting of Pravṛtti, Rīti and Vṛtti, are already mentioned by Bharata in chapter 13 of his Nāṭyaśāstra. Rāja- śekhara adds to the description of the four groups, four verses of his own, describing women's dress in four parts of India with the preamble—तां ते मुनयोऽभितुष्टुवुः and seeks in these pages to discover scientific explanations for the different styles of writings which existed in early Sanskrit compositions. Incidentally, he mentions also the four Pravṛttis or वेषविन्यास, Vṛttis or विलास‌विन्यास and Rītis or वचनविन्यास adopted by the people living in the four divisions of India. In the eastern part of India, there are: Audramāgadhī Pravṛtti, Bhāratī Vṛtti and Gauḍīyā Rīti. In the Pāñcāla country, there exist: Pāñcālamadhyamā Pravṛtti, Sāttvatī and Ārabhaṭī Vṛttis and Pāñcālī Rīti. The countries of Avanti etc. have: Āvantī Pravṛtti, Sāttvatī and Kaiśikī Vṛttis. The Southern part of India has: Dākṣiṇātyā Pravṛtti, Kaiśikī Vṛtti and Vaidarbhī Rīti. Among the Pravṛttis, Vṛttis and Rītis mentioned above Rājaśekhara seems to attach a relative superiority to the Vaidarbhī, Kaiśikī and Dākṣiṇātyā style of the southern India; because he states that Kāvyapuruṣa was pleased and brought under control by Sāhityavidyāvadhū only through the style current in South India. It seems, however, strange that he failed to recognize the Lāṭīyā Rīti of the dialects of the countries Avanti etc. though the whole of the Avanti or Lāṭa country had been frequently described by him in his works. (See Kāvyamīmāṁsā p. 34. l. 7 and Bāla- rāmāyaṇa, act X). The reason for this, seems to be that he did not favour the idea of creating a new Rīti of Lāṭīyā as proposed for the first time by Rudraṭa, because there is not much difference between the two Rītis, Pāñcālī and Lāṭīyā. In the history of the development of Rītis, Bhāmaha did not acknowledge the existence

148 EXPLANATORY NOTES of distinct classes of Rīti such as Gauḍīyā and Vaidarbhī; while Daṇḍin in his work established the relative superiority of the Vaidarbhī style over that of the Gauḍī. To these two, Vāmana added a third, the Pāñcālī, and Rudraṭa a fourth, the Lāṭīyā. Thus four Rītis were acknowledged by critics in the period when Rājaśekhara flourished; but he recognized only three Rītis after omitting the Lāṭīyā. This fact he again mentions on p. 10, l. 5. Page 10. l. 2. For the complete description of the Cakravartikṣetra, see p. 92 of the Kāvyamīmāṁsā. l. 3. Beyond the Cakravartikṣetra, there are the lands called Harivarṣa and Kimpuruṣavarṣa which are the abodes of divine beings. l. 5. तिस्रः। Rudraṭa who flourished before Rājaśekhara and who is often quoted in this work, had acknowledged four Rītis including the Lāṭīyā in his Kāvyālaṅkāra (2. 4-6.). The reason why Rājaśekhara did not recognise the fourth Rīti is already mentioned. पुरस्तात् । Rītis are proposed to be treated of in the third Adhi- karaṇa 'Rītinirṇaya' as enumerated on the first page of the Kāvya- mīmāṁsā. This statement also clearly shows that Rājaśekhara wanted to complete this work in eighteen Adhikaraṇas. For the three Rītis see p. 31. l. 6. of the Kāvyamīmāṁsā.

• [ l. 6. वत्सगुल्मम् । cf. अभूतां दाक्षिणात्यस्य द्विजातेः सोमशर्मणः । वत्सगुल्माभिधौ पुत्रौ...... ॥ (बृहत्कथामञ्जरी. 1. 3. 4.) ] दक्षिणापथे सोदर्यौ राजपुत्रौ वत्सगुल्मौ । ताभ्यामध्यासितो देशो वत्सगुल्मक इति प्रतीतः । ( Jayamangalā on Kāmasūtra 5. 6. 36. ) (?) ] l. 6. वत्सगुल्मम् । Rājaśekhara thinks that Vatsagulma is a city in the country of Vidarbha. This Vatsagulma may be identified with the Vaṁśagulma which is situated near the source or first fall of the river Narmadā. Cf. Mahābhārata, Vana. cha. 83. 9. But Vātsyāyana in his Kāmasūtra (5. 6.) mentions Vatsagulma and Vidarbha as two distinct countries. Cf. प्रेष्याभिः सह तद्देशाच्चागरकपुत्रान् प्रवेशयन्ति वात्सगुल्मकानाम् । ३५ । स्वैरेव पुत्रैरन्तःपुराणि कामचारैर्जननीवर्जमुपभुज्यन्ते वैदर्भकाणाम् । ३६ । This Vatsagulma of Kāmasūtra may represent the kingdom of Udayana Vatsarāja.

FOURTH ADHYĀYA 149 l. 9. संबन्धिन्यौ। Gaurī and Sarasvatī are related to each other because the daughter of Gaurī was given in marriage to the son of Sarasvatī.

• [l. 14. प्रेत्य चेह च नन्दति। Cf. स्वधर्मं संदधानो हि प्रेत्य चेह च नन्दति । (अर्थशास्त्र 1. 3.)] l. 14. Thus, he who knows the origin and development of poetical composition, feels happy both here and hereafter. Adhyāya IV. l. 17. पदवाक्यविवेकः । This subject comprises three chapters 4, 5 and 6. The fifth chapter which deals with the Kāvya- 'pāka must also be taken as a sub-division of the main subject पदवाक्यविवेक; because काव्यपाककल्प is nothing but the selection of such words and sentences as may be appropriate to the Rasa. पाठप्रतिष्ठा the subject of the seventh chapter, therefore, is mentioned after the पदवाक्यविवेक in the first chapter, while enumerating the subjects treated of in this work.
• [l. 18. बुद्धिमानाहार्यबुद्धिश्च। Cf. बुद्धिमानाहार्यबुद्धिर्दुर्बुद्धिरिति पुत्रविशेषाः । शिष्यमाणो धर्मार्थावुपलभते चानुतिष्ठति च बुद्धिमान् । उपलभमानो नानुतिष्ठत्याहार्यबुद्धिः । अपाय- नित्यो धर्मार्थद्वेषी चेति दुर्बुद्धिः । (अर्थशास्त्र. 1-17.)] l. 18. शिष्यम् । Vāmana divides poets into two classes as अरोचकि and सतृणाभ्यवहारि, and mentions only the first among the two as शिष्य or one who is fit to receive instructions. (See. Kāvya. Sūtra. 1-2.) Rājaś'ekhara follows both Vāmana and Kauṭilya in this respect and divides poets into three classes as बुद्धिमान्, आहार्यबुद्धि and दुर्बुद्धि. The first two only are stated by him as शिष्य or competent to receive instruction. Page. 11. l. 5. अन्यथावृत्तिः=quite contrary to the preceding two. प्रतिपत्तिः=right observation. A student who is intelligent hears from others but once and forthwith brings the precepts into practice. He is required to go to his teacher only for advanced studies. l. 10. सारस्वतोनुभावः=literary intelligence and activities. औपनिषदिके। The methods by which he also can get it, will be explained in the Aupaniṣadika or the last Adhikaraṇa of the

150 EXPLANATORY NOTES Kāvyamīmāṁsā. This statement also indicates that Rājaśekhara wanted to complete the work in eighteen Adhikaraṇas.

• [ l. 13. Cf. 'चित्तैकाग्र्यमवधानम्। अवहितं हि चित्तमर्थान् पश्यति।' वामनीया- लङ्कार 1. 3. 17 ]. l. 15. यद्गोचरे च विदुषां निपुणैकसेव्यम्। Construe:—विदुषां गोचरे यत् निपुणैक- सेव्यम्। The words विदुषां गोचरे refer to the subjects to be mastered by scholars. Among the subjects to be learnt by scholars, the literary secrets should be attempted only by the most clever persons. Śyāmadeva who is represented here by Rājaśekhara as laying a special stress on the doctrine of Samādhi as the main factor in poetical composition, may be identified with Śyāmilaka, the author of the Pādatāḍitakabhāṇa. For the view of Śyāmilaka on this subject, see the following verse: इदमिह पदं मा भूदेवं भवत्विदमन्यथा कृतमिदमयं ग्रन्थेनार्थो महानुपपादितः। इति मनसि यः काव्यारम्भे कवेर्भवति श्रमः सनयनजलो रोमोद्भेदः सतां तमपोहति॥ ३॥ Śyāmilaka’s Pādatāḍitaka.
• [ l. 18. Cf. अभ्यासो हि कर्मणां निरतिशयं कौशलमाधत्ते। Ibid. 1-3-24 ]. ll. 19–23. This distinction between समाधि and अभ्यास as inward and outward activities, does not appear to be quite clear. For both are mental activities according to the definitions मनस एकाग्रता and अविच्छेदेन शीलनम्. But the author seems to indicate that समाधि relates to the thinking mind while अभ्यास is constant practice. Yāyāvarīya thinks that these two faculties only strengthen the literary power or शक्ति which alone can create poetry. This power is different from प्रतिभा and व्युत्पत्ति; because they are the effects of the same power. Here Rājaśekhara follows the view of Rudraṭa. Cf. मनसि सदा सुसमाधिनि विस्फुरणमनेकधामिधेयस्य । अक्लिष्टानि पदानि च विभान्ति यस्यामसौ शक्तिः॥ ( K. A. 1-15. ) Rudraṭa differs in this respect from Daṇḍin and Vāmana both of whom hold that प्रतिभा is the chief requisite in poetical compositions. Cf. नैसर्गिकी च प्रतिभा. (Daṇḍin 1–103.) कवित्वबीजं प्रतिभानम्. (Vāmana. 1-3-16.) l. 25. प्रतिभा is another mental faculty by which those things that are not even perceived by poets are easily conceived and expressed. This is called mental perception or मानसप्रत्यक्ष.

FOURTH ADHYĀYA 151 Page. 12. *[l. 1. मेधाविरुद्र was a rhetorician too. cf. ननु दण्डिमेधाविरुद्रभामहादि- कृतानि सन्त्येवालङ्कारशास्त्राणि। नमिसाधु's commentary on Rudraṭālaṅkāra p. 2. His name occurs in भामह too.] l. 1. Both Medhāvirudra and Kumāradāsa were born blind but became great poets. Kumāradāsa is well known as the author of the Jānakīharaṇa, an excellent but long Kāvya work comprising 20 Sargas. He is said to have ruled over Ceylon and is believed to be a contemporary of Kālidāsa. Two incomplete editions of the Jānakīharaṇa have been published, one from Jaypore in 1893 and the other from Bombay in 1907. The undernoted verse also occurs in the Sūktimuktāvali regarding the poetic skill of this blind author : जानकीहरणं कर्तुं रघुवंशे स्थिते सति । कविः कुमारदासश्च रावणश्च यदि क्षमः ॥ Medhāvirudra is known from the references of Namisādhu and Bhāmaha, but more as a rhetorician than as a poet. It is also doubtful whether Medhāvirudra is the name of a single person or of two, namely Medhāvi and Rudra. The single name of Medhāvi is mentioned by Bhāmaha, while that of Rudra appears as the name of the author of the S'ṛṅgaratilaka where the author exhibits his skill as a poet. l. 2. In this sentence, the meaning of किञ्चन is doubtful because of the two constructions किंच न and किंचन. In fact, the author here makes an attempt to prove his contention with two arguments. He seeks to prove that poets endowed with प्रतिभा can mentally conceive everything that they want to describe without ever actually perceiving them. To prove this, he first points out that even those who were born blind have become excellent poets. If we take two words as किञ्च and न, the second argument will be in the form of a question: Do the poets not visualize and describe the customs and manners of the people belonging to other countries and islands without the personal knowledge of those things ?. The obvious answer is : they do so describe with the faculty of their प्रतिभा. This fact is stressed upon in the following verses taken at random from the works of Kālidāsa. If the word किंचन is taken as one word, it should be construed as an adjective to the word व्यवहृतिम्.

152 EXPLANATORY NOTES *[ l. 4. प्राणानामनिलेन (अभिज्ञानशाकुन्तल VII. 12.) ] l. 4. In this verse Kālidāsa describes the sages practising penance on the mount Hemakūṭa situated in the land of Kimpu- ruṣavarṣa which could not conceivably be seen by him from Bhāratavarṣa (see p. 92 of this work). *[ l. 8. अनेन सार्ध (रघुवंश. VI. 57.) ] l. 8. Here also Kālidāsa describes the condition of an island on the opposite side of the country of the king in question and refers to the Lavaṅga flower grown in that island. Did he actually visit the place?. *[ l. 12. हरोऽपि (कुमार. III. 67.) ] l. 12. Again, the same poet describes the conduct of Mahādeva when he falls in love with Pārvatī. Can such scenes be envisaged?. *[ l. 16. तथागतायाम् । (रघु. VI. 82.) ] l. 16. The feelings of a lady for the first time in the presence of her lover, and the behaviour of her maid servant at that time, are fully described here by the same poet, who, being a male, is not expected to know the true feelings of a female mind. Page. 13. l. 1. Three kinds of neophytes develop into three different types of poets as under :— Śiṣya Poet बुद्धिमान् = सारस्वतः । आहार्यबुद्धिः = आभ्यासिकः । दुर्बुद्धिः = औपदेशिकः । l. 4. तन्त्रशेषम् । Several efforts through the aid of Mantras and some Tāntric practices. l. 5. फाणितम् = raw sugar. l. 10. उत्कर्षः । Yāyāvarīya thinks that eminence or superiority is always preferable and that the combination of several qualities brings forth eminence. *[ l. 19. एकस्य. Read न्यस्य विदग्धवदनेषु. cf. तत्काव्यमारोप्य पदं विदग्धवक्त्रेषु विश्वं परिभ्रमतीति ॥ (रुद्र-शृङ्गारतिलक. II. 70.) ] l. 19. All MSS read न्यस्याविदग्धवदनेषु etc. If this reading is accepted the meaning of the second half would be : good poetry, while travelling, tramples upon the faces of the uncultured people with its

FOURTH ADHYĀYA 153 footsteps (words) like one eager to see the world. Here the introduction of uncultured people does not militate against the context because such men are unable to distinguish between good or bad poetry. Compare also the verse of the Śṛṅgāratilaka above quoted. A better reading as न्यस्यद्विदग्धवदनेषु, therefore, is suggested here instead of न्यस्याविदग्ध etc. l. 21. भावक is a critic or a सहृदय. l. 23. कः पुनः । There is no real difference between these two functions of कारयित्री and भावयित्री because a poet himself may be a good critic or vice versa. l. 26. भावकस्तु कविः = that poet who is himself a critic. This remark supports the contention of the Ācāryas stated in line 23. Page. 14. l. 1. Kālidāsa is here represented as refuting the view accepted by the Ācāryas. He seems to be of opinion that the critical and poetical faculties are quite distinct and are found rarely combined in one and the same person. But Rājaśekhara does not mention the place where Kālidāsa must have expressed this view. Very probably the underlying idea has been drawn from the follow- ing verse occurring in his Śākuntala. आ परितोषाद्विदुषां न जातु मन्ये प्रयोगविज्ञानम् । बलवदपि शिक्षितानामात्मन्यप्रत्ययं चेतः ॥ 1-2. From this, it appears that Kālidāsa was of opinion that poets do not feel at ease until their composition is well-received by critics. Similar expressions are also made by him in his Raghu- vaṁśa and Mālavikāgnimitra. Cf. तं सन्तः श्रोतुमर्हन्ति सदसद्व्यक्तिहेतवः । हेम्नः संलक्ष्यते ह्यग्नौ विशुद्धिः श्यामिकाऽपि वा ॥ Raghuvaṁśa 1-13. and सन्तः परीक्ष्यान्यतरद्भजन्ते मूढः परप्रत्ययनेयबुद्धिः । Mālavikāgnimitra. I. l. 3. This verse also strengthens the view that these two faculties of composition and criticism seldom combine in one person.

• [l. 7. Two verses of मङ्गल are quoted in सदुक्तिकर्णामृत— यदाख्यानात्सङ्गादुपसि पुनते वाचमृषयो यदीयः संकल्पो हृदि सुकृतिनामेव रमते । स सार्वः सर्वज्ञः पथि निरपवादे कृतपदो जिनो जन्तूनुच्चैः दमयतु भवावर्तपतितान् ॥ निष्किञ्चनत्वाद्विधुरस्य साधोरभ्यर्थितस्यार्थिजनस्य किञ्चित् । नास्तीति वर्णा मनसि भ्रमन्तो निर्गन्तुमिच्छन्त्यसुभिः सहैव ॥ 5–290. २०

154 EXPLANATORY NOTES अरोचकिनः सतृणाभ्यवहारिणश्च etc. Cf. अरोचकिनः सतृणाभ्यवहारिणश्च कवयः ॥ १ ॥ इह खलु द्वये कवयः संभवन्ति । अरोचकिनः सतृणाभ्यवहारिणश्चेति । अरोचकिसतृणाभ्यवहारिशब्दौ गौणार्थौ । कोऽसावर्थः । विवे- क्तित्वमविवेकित्वं चेति । यदाह— पूर्वे शिष्या विवेकित्वात् ॥ २ ॥ पूर्वे खलु अरोचकिनः शिष्याः शासनीयाः । विवेकित्वात् विवेचनशीलत्वात् । नेतरे तद्विपर्ययात् ॥ ३ ॥ इतरे सतृणाभ्यवहारिणः न शिष्याः । तद्विपर्ययात् । अविवेचन- शीलत्वात् । नच शीलमपाकर्तुं शक्यम् । ( वामनालङ्कार 1. 2. 3 ) ] l. 7. The Bhāvakas or critics are divided into two distinct classes by Maṅgala as अरोचकि and सतृणाभ्यवहारि. In Vāmana's Kāvyā- laṅkārasūtra, the same division is found with reference to poets but not critics. It may be surmised from this statemant of Rājaśekhara : “कवयोऽपि भवन्ति । इति वामनीयाः” that Maṅgala was earlier than Vāmana (cir. 800 A. D.). ll. 10–17. Yāyāvarīya disagrees with the contention of Vāmana regarding the division of poets, and sticks to his original classification given in the beginning of the chapter as बुद्धिमानाहार्यबुद्धि etc. He advances two important arguments in rejecting Vāmana's classification of poets. Firstly, that if the qua- lity of अरोचकिता is inherent from birth it cannot be changed by human effort. Secondly, that if it springs through the medium of the knowledge of reality, it is not likely to take effect when a good piece of poetry is placed before him. Similarly, the other quality of सतृणाभ्यवहारिता is common to all in the beginning, but it disappears when one begins to discriminate the best from the worst by virtue of deeper study. l. 20. Scholarship without jealousy is a rare virtue. It is a truism and with this the author feintly hints at Bāṇa who in his Harṣacarita 6th Ucchvāsa writes as follows:— कपिरचपलः कविरमत्सरः वणिगतस्करः + + + × × राजसूनुरदुर्विनीतकश्च जगति दुर्लभः । Page. 15. l. 4. This line must be construed as :— भावकः कवेः यन्न भवति तत् किम् । ही चित्रम् । . l. 5. Cf. किं कवेस्तस्य काव्येन सर्ववृत्तान्तगामिनी । कथेव भारती यस्य न व्याप्नोति जगत्त्रयम् ॥ Harṣacarita 1–10. *[ l. 7. Cf. सत्यं सन्ति गृहे गृहे सुकवयो ( शृङ्गारतिलक. 1–17 ) ].

FIFTH ADHYĀYA 155 l. 7. Bāṇa has expressed a similar sentiment in the following verse :— सन्ति श्वान इवासङ्ख्या जातिभाजो गृहे गृहे । उत्पादका न बहवः कवयः शरभा इव ॥ Harṣacarita 1-6. *[ l. 10. सर्वाभिनयनिर्णीतौ दृष्टा नाट्यसृजा न याः । नाट्यसृजा । ब्रह्मणा । नाट्याख्यं पञ्चमं वेदं सेतिहासं करोम्यहम् । ( नाट्यशास्त्र. 1-15 ) ]. l. 10. Construe as:— याः सर्वाभिनयनिर्णीतौ नाट्यसृजा न दृष्टाः ताः विक्रियाः उल्लसन्ति । l. 11. वाग्भावकः and हृदयभावकः । Some critics seem to appreciate poetry and express their appreciation while others appreciate at heart but do not express. Some scholars, however, are inclined to interpret the sense of these two terms in a somewhat different manner. The Vāgbhāvakas are those who are apt to lay much stress on the words of poetry, while the Hṛdayabhāvakas are disposed to lay an emphasis on the essence of poetry. l. 14. Some critics, while going through a poem, discover simultaneously the existence of qualities that are to be praised and the non-existence of the blemishes to be condemned. l. 18. सात्मानम् । This should be separately read in prose as : सः आत्मानम् । For similar usages refer to सैष दाशरथी रामः and सैष शिष्यहिताय नः । l. 21. All MSS. read पदान्तरम् । But यदा is here suggested as it is followed by तदा in the next half. The general purport of the whole chapter is stated in this verse. l. 23. It has already been said that the two qualities of प्रतिभा and व्युत्पत्ति, essential for poetical excellence, arise from the S'akti or the power of imagination with which only a few are blessed. प्रतिभा has been discussed in this chapter while व्युत्पत्ति will follow in the next. Adhyāya V. Page. 16. ll. 2–5. बहुज्ञता । Ācāryas define व्युत्पत्ति as बहुज्ञता. Here the word बहु or ‘many’ represents the subjects such as लोकविद्याप्रकीर्णक etc., a knowledge of which is imperative on a poet who makes an attempt at writing poetry. A list of these subjects, probably for

156 EXPLANATORY NOTES the first time, is given by Vāmana in his Kāvyālaṅkārasūtra. (1. 3. 1-20.) The knowledge of these subjects is known as Vyut- patti and is an essential factor in the composition of poetry. This has been acknowledged by such early writers on poetics as Daṇḍin, Vāmana and others. (See Kāvyādarśa 1–103, and Kāvyā- laṅkārasūtra 1-3-1.) Abhinavagupta, however, holds a different view regarding the definition of Vyutpatti. He says in his Locana (p. 137. N. S. ed.) समस्तवस्तुपौर्वापर्यपरामर्शकौशलं व्युत्पत्तिः । While Mammaṭa defines this Vyutpatti as निपुणता, he does not add any further explanation. Rājaśekhara, however, differs from the Ācāryas, and is inclined to take the subjects लोक, विद्या, प्रकीर्णक etc., as the source of काव्यार्थ or the theme of poetry but not the cause of poetry itself. (See chapter 8th of this work). While defining Vyutpatti he follows Rudraṭa and characterises it as उचितानुचितविवेकः । Cf. छन्दोव्याकरणकलालोकस्थितिपदपदार्थविज्ञानात् । युक्तायुक्तविवेको व्युत्पत्तिरियं समासेन ॥ Rudraṭa 1. 18. In the works of Ānandavardhana and Abhinavagupta the definition of Vyutpatti is similar to that of Rudraṭa. (See Dhvanyāloka p. 137) According to Rājaśekhara, therefore, the faculty of discrimination which is effected by the study of छन्दो- व्याकरण etc, is known as Vyutpatti.

• [ll. 6—10. आनन्द is आनन्दवर्धन the author of ध्वन्यालोक. ध्वनिनाऽतिगभीरेण काव्यतत्त्वनिवेशिना । आनन्दवर्धनः कस्य नासीदानन्दवर्धनः ॥ ( राजशेखरस्य ) Cf. द्विविधो हि दोषः कवेरव्युत्पत्तिकृतोऽशक्तिकृतश्च । तत्राव्युत्पत्तिकृतो दोषः शक्तितिरस्कृ- • तत्वात्कदाचिन्न लक्ष्यते । यस्त्वशक्तिकृतो दोषः स झटिति प्रतीयते । परिकरश्लोकश्चात्र :— अव्युत्पत्तिकृतो दोषः शक्त्या संव्रियते कवेः । यस्त्वशक्तिकृतस्तस्य स झटित्यवभासते ॥ ( ध्वन्यालोक. तृतीयोद्योत. ) This verse is quoted by Hemacandra in his काव्यानुशासनविवेक. ] ll. 6-14. In order to decide the superiority among these two factors: Pratibhā and Vyutpatti, Rājaśekhara quotes here the views held by two earlier writers Ānandavardhana and Maṅgala on

FIFTH ADHYĀYA 157 the same question. Ānandavardhana records his view on this question in his Dhvanyālokā (pp. 137 and 147). He holds that Pratibhā is more important to a poet than Vyutpatti and proves his contention by citing an instance from the Kumārasambhava, where Kālidāsa des- cribes the amorous sports of Pārvatī and Śiva. This description, he seems to think, is improper and is the result of the poet's want of Vyutpatti, but the propriety of this portion has been maintained admirably by poet's Pratibhā or genius (Śakti). Here, it may be noted that Ānandavardhana uses the word Śakti to mean Pratibhā while Rājaśekhara limits the use of Śakti to denote the cause of Pratibhā. (See page 11. l. 22) In support of this view of Ānanda- vardhana, Rājaśekhara cites another instance by a verse एतत्कि etc. Here, impropriety due to want of Vyutpatti, may be discovered because the son Kārtikeya is said to have asked his mother Pārvatī certain questions regarding his father when he had the quarters as his garments (दिगम्बर). This impropriety does not find full ex- pression owing to the Pratibhā of the poet who concludes the topic by saying that the Devī smiled and stopped her son from asking further questions of an improper nature, thus diverting the attention of the reader. ll. 15–22. Maṅgala, another expert on poetics, however, held a different view which made Vyutpatti more important than Pratibhā for a poet. Here all the MSS. read: वैदग्धीचित्तचित्तानाम् । The word वित्त or चित्र may be read in the place of चित्त. If this suggestion is accepted, the passage will mean that the readers, while appreciating a poet's वैदग्धीवित्त or चित्र which is the effect of his Vyutpatti, do not care much for his want of erudition in शब्दार्थ- गुम्फना which depends on his Pratibhā. This view is illustrated by means of the verse: कृतः कण्ठे निष्को नहि etc. In this verse the poet exhibits his power of discrimination or Vyutpatti when he states that a lady removes heavy ornaments, dress, etc. from her body but puts on a light neglige' in silk when directly she engages herself in amorous sports. This descriptive skill arises out of the poet's Vyutpatti which is the result of his study of the Kāmasūtra (4. 1.) where we meet with the following passages : बहुभूषणं विविधकुसुमानुलेपनं विविधाङ्गरागसमुज्ज्वलं वास इत्याभिगामिको वेषः ॥ २४ ॥

158 EXPLANATORY NOTES प्रतनुश्लक्ष्णालपदुकूलता परिमितमाभरणं सुगन्धिता नात्युल्बणमनुलेपनं तथा शुक्लान्यन्यानि पुष्पाणीति वैहारिको वेषः ॥ २५ ॥ In this verse readers appreciate the Vyutpatti of the poet and do not denounce him for his lack of Pratibhā or शब्दार्थगुम्फना । Page. 17.

• [ l. 1. जङ्घाकाण्डो also in काव्यप्रकाश VII. ] ll. 1-4. In this verse, the poet has exhibited both Pratibhā and Vyutpatti, and Rājaśekhara thinks that the poet who possesses both the faculties, is the best. Here, the poet's Vyutpatti of Nāṭya can be discovered by referring to the definition of Daṇḍa- pāda, a kind of dancing described in the Nāṭyaśāstra and the Saṅgītaratnākara. cf. Nāṭyaśāstra-( G.O.S. No. 36. ) नूपुरं चरणं कृत्वा दण्डपादं प्रसारयेत् । क्षिप्ताविद्धकरं चैव दण्डपादं तदुच्यते ॥ and 4-143. चारी नूपुरपादोऽथ दण्डपादाहृतः करः । दण्डवच्च्यस्यते यत्र दण्डपादं तदुच्यते ॥ सूरयो विनियुञ्जन्ति तत्साटोपपरिक्रमे ॥ Saṅgītaratnākara 7-711. The Pratibhā of the poet also is well exhibited here by his excellent description of the dance of the Devī in the most appropriate words.
• [ l. 20. लोलल्लाङ्गूल also in सरस्वतीकण्ठाभरण. Read मालंध्योत्ताल. ] ll. 20-24. Bhojadeva quoted this verse in his Sarasvatī- kaṇṭhābharaṇa ( 2-69 ) to illustrate पदरचना. How the poet here zealously observes the methods of रचना may be gathered from the remarks of Bhojadeva : अधिकानामपुष्टार्थानामपि पदानामनुप्रासाय छन्दःपूरणाय चार्थानुगुण्येन रचितत्वादियं पदरचना । l. 25. In this verse, the author illustrates the skill of a poet in composing complete sentences only with nouns without using any verb. Page. 18. *[l. 11. देवी पुत्रमसूत attributed to योगेश्वर in सदुक्तिकर्णामृत; also in सरस्वतीकण्ठाभरण. ]

FIFTH ADHYĀYA 159 l. 11. The verse देवी पुत्रमसूत etc. is quoted by Bhojadeva in his Sarasvatīkaṇṭhābharaṇa (4–176). This verse is also found in the Sūktimuktāvalī and is attributed to Trivikramabhaṭṭa. Bhoja finds in this verse a variety of Parikarālaṅkāra while Rājaśekhara quotes this verse to illustrate an Arthakavi. ll. 15–19. In this verse न प्राप्तम् etc. यमकशब्दालङ्कार is illustrated by repetition of two words विषभरणम् and भागीरथ्याम् in two different senses. In the verse भ्रान्त etc. रूपकालङ्कार is illustrated. *[ l. 21. Read as स्तनतटपरिणाहो दोर्लतालेह्यसीमा । प्रतीच्छत्याशोकी also in सरस्वतीकण्ठाभरण ]. l. 20–25. Here उक्ति indicates a beautiful presentation of certain ideas. For an attractive presentation, poets must make use of the quality or गुण known as Samādhi. This is considered by Daṇḍin as the most important among the Guṇas. cf. तदेतत्काव्यसर्वस्वं समाधिर्नाम यो गुणः । कविसार्थः समग्रोऽपि तमेनमुपजीवति ॥ Kāvyādarśa. 1–100. The two verses quoted here to illustrate an उक्तिकवि indicate that समाधि is the chief factor in उक्ति. Samādhi has been defined by Daṇḍin, Bhoja and others as अन्यधर्मस्यान्यत्रारोपणम् । Bhoja, in the second verse प्रतीच्छति etc. illustrates Samādhi. In these two verses such words as लाघ्य, लेह्य, निपेय and प्रतीच्छति, अनुवदति, अवतरति, denote the quality known as Samādhi. Page. 19. *[ ll. 3. 7. मूलं वालक. (विद्धशालभञ्जिका IV. 5.) ] l. 3. In this verse, the skill of a Rasakavi is illustrated. Here, a poet describes the beauty of the river Tāmraparṇī and its water which transforms itself into pearls and adorns the breasts of beautiful ladies. The poet thereby gives vent to his inner feeling of S'ṛṅgāra. l. 7. मार्गकविः । The word ‘Mārga’ denotes here the Rītis वैदर्भी, गौडी etc. See Daṇḍin 1. 40. This verse represents the Vaidarbhī style which has been acknowledged by early writers as the best. *[ l. 11 आत्माराम। वेणीसंहार. 1–23. ] l. 22. पौरस्त्यानाम् । The Gauḍas are generally called Paurastyas and their छाया or style is known as the Gauḍīyā style. Daṇḍin

160 EXPLANATORY NOTES in his Kāvyādarśa uses this word पौरस्त्य to represent the Gauḍas and calls their Rīti as गौडीया. (see 1-50.) l. 23. प्रबध्नाति=author of a Mahākāvya. l. 24. अन्यतर=Saṁskṛta or one of the Prākṛta dialects. Page. 20. *[ ll. 5.-6. cf. सुपां तिङां च व्युत्पत्तिं वाचं वाञ्छन्त्यलङ्कृतिम् । तदेतदाहुः सौशब्द्यं नार्थव्युत्पत्तिरीदृशी ॥ (भामह. 1-14). व्युत्पत्तिः सुप्तिङां या तु प्रोच्यते सा सुशब्दता । सरस्वतीकण्ठाभरण I. आवापोद्धरणे and यत्पदानि (वामन 1-3-15); सति वक्तरि (Ibid. 1-2-11). For the text of वामनीयालङ्कार the commentator सहदेव says as under:— वेदिता सर्वशास्त्राणां भट्टोऽभून्मुकुलाभिधः । लब्ध्वा कुतश्चिदादर्शं भ्रष्टानायं समुद्धृतम् ॥ काव्यालङ्कारशास्त्रं यत्तेनैतद्रामनोदितम् । असूया तन्न कर्तव्या विशेषालोकिभिः क्वचित् ॥ आकर्ण्य भवतस्तस्मादयितस्य विधीयते । विवृतिः सहदेवेन वामनीयस्य सम्प्रति ॥ pp. 20-21. For सहकारपाक and वृन्ताकपाक cf. वामन (3-2-14). गुणस्फुटत्वसाकल्ये काव्यपाकं प्रचक्षते । चूतस्य परिणामेन स चायमुपमीयते ॥ सुसिद्धसंस्कारसारं यत्क्लिष्टवस्तुगुणं भवेत् । काव्यं वृन्ताकपाकं स्याज्जुगुप्सन्ते जनास्ततः ॥ p. 21. l. 4. कुकविना हि सोच्छ्वासं मरणम् । cf. कुकवित्वं पुनः साक्षान्मृतिमाहुर्मनीषिणः । भामह 1-12. For कपित्थपाक cf. अदृष्टमसुनिर्मेदं रसवत्स्वेऽप्यपेशलम् । काव्यं कपित्थपाकं तत् केषांचित्सदृशं यथा ॥ (भामह V-62). ] ll. 4-23. In three chapters 4-6, the author treats of पदवाक्यविवेक and other subjects connected with it. Thus, naturally the topic of पाकप्रतिष्ठा which is subordinate to the main subject of पदवाक्यविवेक is introduced in the 5th chapter. After discussing the nature of Pratibhā, Vyutpatti, and classification of poets, the author starts a discussion in order to determine the nature of the Kāvyapāka, and records the opinions of earlier authorities on that point. Pāka in poetry means 'maturity' and it originates from the constant practice of composing poems. Maṅgala is of opinion that this maturity consists in the knowledge of nouns and verbs, obtained by constant hearing, and that this kind of knowledge is also called Vyutpatti. The Ācāryas differ from

SIXTH ADHYĀYA 161 Maṅgala and define Pāka as the competency of a poet to selcot suitable words and to put them in appropriate places. This view of the Ācāryas is also referred to and, as Rājaśekhara states, rejected by Vāmana in his Kāvyālaṅkārasūtra (1-3-15) where he calls this faculty of poets as अवेक्षण. To him शब्दपाक is something different and he defines this in the verse यत्पदानि etc. (Ibid. 1-3-15). Avantisundarī ridicules this view of the Vāmanīyas, but extends the sphere of Pāka further to include the propriety of Guṇa, Alaṅkāra, Rīti, ideas, words and their senses in consonance with the Rasas. Rājaśekhara definitely favours the view of Avantisundarī and quotes a well-known verse in its support. This verse सति वक्तरि etc. is also quoted by Vāmana in order to prove the superiority of the Vaidarbhī style, but not to characterise Pāka. This very Pāka has been designated by Ānandavardhana and Kṣemendra by the term of औचित्य or "propriety" in their works. (See Dhvani. p. 145, and Aucityavicāracarcā. 1-3.) Vāmana's definition of Kāvyapāka is given in the following verse:— गुणस्फुटत्वसाकल्ये काव्यपाकं प्रचक्षते । चूतस्य परिणामेन स चायमुपमीयते ॥ (see 3-2-14.) Page. 21. ll. 3-9. Altogether nine varieties of Pāka are recognized and these may be classified under the following three heads:— High. Middling. Low. मृद्वीकापाकः बदरपाकः पिचुमन्दपाकः सहकारपाकः तिन्तिडिकापाकः वार्त्ताकपाकः नालिकेरपाकः त्रपुसपाकः क्रमुकपाकः Generally, later writers on poetics recognize only two Pākas मृद्वीका and नालिकेर as the best, and again, among the two the former as superior to the latter. Adhyāya. VI. l. 16. पदवाक्यविवेकः । In this chapter, the author explains the nature of words and sentences and shows how they constitute poetry. Both these topics relate to the main subject of पदवाक्यविवेक. In the two previous chapters, the faculty by which good words and sentences are distinguished from bad ones has been dealt with. २१

162 EXPLANATORY NOTES l. 17. व्याकरणस्मृति। Grammar also is considered as one of the Smṛtis because the grammarians distinguish the correct words from their incorrect forms with the help of memory; and also because they think that by using correct words merit is obtained in the next world. As grammar is regarded one of the Smṛtis from very early times, Jaimini also discussed its validity on Dharma in his chapter on Smṛtis पू. मी. 1. 3. (see Kumārila's Tantravārtika on Jaimini 1-3-25 and the Paspaśāhnika of Patañjali's Mahābhāṣya.) निरुक्तनिघण्टू । Etymological derivation and interpretation of the words are called निरुक्त. निघण्टु is a glossary of words. शब्दः । Words are of two kinds, namely, वैदिक and लौकिक. l. 18. तौ पदम् । According to the Naiyāyikas पद is a word with a meaning while grammarians consider it as सुप्तिङन्तम् । वृत्ति means प्रवृत्ति (शब्दप्रवृत्ति); and five kinds of Vṛtti are recognized. l. 22. असत्त्ववचनाः=अद्रव्यवचनाः लिङ्गसंख्याकारकानन्वयिनः । This includes also चादि which is known as निपात or अव्यय. अव्यय is defined thus:— सदृशं त्रिषु लिङ्गेषु सर्वासु च विभक्तिषु । वचनेषु च सर्वेषु यन्न व्येति तदव्ययम् ॥ l. 23. कर्मप्रवचनीयाः । This term applies to certain words in the प्रादि group. As these words are responsible for certain peculiarities in the construction of sentences, they are grouped separately. For the term of Karmapravacanīya see Pāṇini 1-4-83. Page. 22. *[l. 3. द्वन्द्वोऽस्मि is attributed to Bhaṭṭamuktikalaśa in the Kavikaṇṭhābharaṇa 5th Samdhi. ] ˙l. 3. The object in quoting this verse द्वन्द्वोऽस्मि is two-fold; first, to name the six compounds in one verse and secondly, to compose a humorous sentence with the help of the names of these compounds. This verse is attributed by Kṣemendra to Bhaṭṭa- muktikalaśa who is also known as the great-grand-father of the poet Bilhaṇa the author of the Vikramāṅkadevacarita (See. 18. 75). The reading of this verse in the Kavikaṇṭhābharaṇa is as follows: द्विगुरपि सन्द्वन्द्वोऽहं गृहे च, etc. The reading preferred here:

SIXTH ADHYĀYA 163 द्वन्द्वोऽस्मि द्विगुरस्मि च गृहे न मे etc. is from the B. Ms. and the meaning of the verse will be this:—The house-holder says that though his family consists only of two members and a couple of cows, there is no reduction in household expenditure; he asks his servant, therefore, to work more in order that his labour may enrich him with a good quantity of paddy. This idea is not brought out by any other reading of this verse now available. *[ l. 12. Cf. एवं हि श्रूयते-बृहस्पतिरिन्द्राय दिव्यं वर्षसहस्रं प्रतिपदोक्तानां शब्दानां शब्दपारायणं प्रोवाच। नान्तं जगाम। बृहस्पतिश्च प्रवक्ता। इन्द्रश्चाध्येता। दिव्यं वर्षसहस्रमध्ययनकालः। न चान्तं जगाम। प्रियतद्धिता दाक्षिणात्याः ( महाभाष्य-पस्पशा ) ]. l. 17. तेषाम etc.—These five kinds of words, when used in constructions according to special rules for their application, enrich the sentence. Here and in the next verse the word आख्यात denotes a sentence and it is not used in its usual signification of a verb. ll. 21–25. Here, the author defines वाक्य or sentence which according to him is an arrangement of words capable of conveying to others the desire of the composer. The followers of Udbhaṭa are of opinion that sentences have three distinct functions in expressing their meanings. These three functions, interconnect the meanings of words or पदार्थ and this connection is known as वाक्यार्थ. The connecting links of the words are supplied by the case- terminations or विभक्तिs which are either present, or absent at the end of the words as required by Samāsa rules. उपपदविभक्ति is a case- ending which is due to the presence of another noun; such as the चतुर्थी, due to the combination of nouns नमः स्वस्ति etc. कारकविभक्ति is a case-ending which has direct connection only with the verb. *[ l. 26. नमस्तस्मै. No. 7. of the सुभाषितावलि ]. Page. 23. l. 1. The power, inherent in the words without case-endings as in a compound, to express the sense of the omitted case-termi- nations etc. is what is called here the S'akti. In this verse, there are six words in the बहुव्रीहि compound and they retain the power of expressing अन्यपदार्थ with the meaning of one or the other of the six case-endings from द्वितीया to सप्तमी. e. g. वित्रस्ताः शत्रवः यस्मात् । स्पृहयालुः लोकः यस्मै । प्रपन्नाः सामन्ताः यम् । l. 5. In this verse also, the connecting case-terminations of the words कण्ठ, दोलायित etc. are supplied by the same words which retain