काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

166 KĀVYAPRAKĀŚA सन्दिग्धमप्रतीतं ग्राम्यं नेयार्थमथ भवेत् क्लिष्टम् । अविमृष्टविधेयांशं विरुद्धमतिकृत्समासगतमेव ॥ ५१ ॥ (१) ‘श्रुतिकटु’ परुषवर्णरूपं दुष्टम् । यथा अनङ्गमङ्गलगृहापाङ्गभङ्गितरङ्गितैः । आलिङ्गितः स तन्वङ्ग्या कार्ताथ्र्यं लभते कदा ॥१४१॥ अत्र कार्ताथ्र्यमिति ॥ (२) ‘च्युतसंस्कृति’ व्याकरणलक्षणहीनम् of giving sense, (5) having its meaning suppressed, (6) having an improper signification, (7) useless, (8) not expressive, (9) indecorous in three ways, (10) ambiguous, (11) unintelligible, (12) vulgar, (13) and one whose meaning has to be guessed ;— and it is (14) obscure, or (15) having the predicative factor not discriminated, or (16) of repugnant implication,—only when occurring in a compound. 51. [ Examples of each of the above sixteen defects ]—(1) The word that has the defect of being ‘ unpleasant to the ear ’,—i. e. consisting of harsh letters,—is found in the following— ‘ Anaṅgamaṅgalagṛhāpāṅgabhaṅgitaraṅgitaiḥ Āliṅgitaḥ sa tanvaṅgyā kārtārthyaṁ labhate kadā’. ‘ When will he attain the fulfilment of his desires, on being embraced by the slender-bodied girl, lovely through the graces of her glance, the auspicious abode of the Love-god himself ?’. Here the word ‘ kārtārthyam ’ is ‘ unpleasant to the ear ’ (Harsh). (2) The following contains an example of the word ‘ lacking in correctness ’, i. e. not according with the rules of grammar.—

CHAPTER VII 167 यथा एतन्मन्दविपक्वतिन्दुकफलश्यामोदरापाण्डर- प्रान्तं हन्त पुलिन्दसुन्दरकरस्पर्शक्षमं लभ्यते । तत् पल्लीपतिपुत्रि कुञ्जरकुलं कुम्भाभयाभ्यर्थना- दीनं त्वामनुनाथते कुचयुगं पत्रावृतं मा कृथाः ॥१४२॥ अत्रानुनाथते इति । ‘सर्पिषो नाथते’ इत्यादावाशिष्येव नाथतेरात्मनेपदं विहितम् । “आशिषि नाथः” इति । अत्र तु याचनमर्थः । तस्मात् ‘अनुनाथति स्तनयुगम्’ इति पठनीयम् । ‘ Etanmanda ............................. Dīnaṁtvāmanunāthate ............. ‘ O thou, the daughter of the chief of the settlement ! the herd of elephants, seeking safety from danger (at the hands of young foresters), is begging you not to cover your breasts with leaves,—breasts that resemble the half ripe Tinduka fruit in being dark in the centre and slightly white all round, and which deserve to be fondled by Shabara-youths ’. [The sense is that if the girl does not cover her breasts the hunting youths would be attracted nearer towards them than towards the heads of the elephants.] Here the verb ‘ anunāthate ’ is grammatically incorrect. In accordance with Pāṇini’s Sūtra 2.3.15, the root ‘ nāth ’ can take the Ātmanepada-ending only when it is used in the sense of benediction (hope or expectation), as in the ex- pression ‘ sarpiṣo nāthate ’ (‘ he expects to obtain butter ’); while in the verse cited, the word ‘ anunāthate ’ has the sense of begging. Hence the correct reading should have been ‘ anunāthati stanayugam ’.

168 KĀVYAPRAKĀŚA (३) ‘अप्रयुक्तं तथा आम्नातमपि कविभिर्नादृतम् । यथा यथायं दारुणाचारः सर्वदैव विभाव्यते । तथा मन्ये दैवतोस्य पिशाचो राक्षसोथ वा ॥१४३॥ अत्र दैवतशब्दो “दैवतानि पुंसि वा” इति पुंस्याम्नातोपि न केनचित्प्रयुज्यते ॥ (४) ‘असमर्थं’ यत्तदर्थं पठ्यते न च तत्रास्य शक्तिः । यथा तीर्थान्तरेषु स्नानेन समुपार्जितसत्कृतिः । सुरस्रोतस्विनीमेष हन्ति संप्रति सादरम् ॥१४४॥ अत्र हन्तीति गमनार्थम् ॥ (3) The following is an example of the ‘unconven- tional’,—i. e. a word, which though quite correct formally, is one that has not been admitted by poets into usage— ‘yathāyaṁ...........................daivatosya’ ‘Inasmuch as this person is always cruel in his actions, it seems as if his guiding spirit were a ghost or a demon’. Though the form ‘daivataḥ’ is formally correct,—it being mentioned in the lexicons as belonging both to the masculine and neuter genders—yet as a matter of fact, it has never been used in its masculine form. (4) The following is an example of the word incapable of giving sense’, i. e. one used in a sense to which its denotative potency does not extend. ‘Tīrthāntareṣu......hanti samprati sādaram’ ‘After having acquired merit from bathing in other sacred places, he now reverentially repairs to the Celestial River.’ Here the verb ‘hanti’ has been used in the sense of going (which it is incapable of denoting). [In the Dhātupāṭha the root han is mentioned to have the mean- ings “to kill” and “to go”.]

CHAPTER VII 169 (५) ‘निहतार्थं’ यदुभयार्थमप्रसिद्धेऽर्थे प्रयुक्तम् । यथा यावकरसार्द्रपादप्रहारशोणितकचेन दयितेन । मुग्धा साध्वसतरला विलोक्य परिचुम्बिता सहसा ॥१४५॥ अत्र शोणितशब्दस्य रुधिरलक्षणेनार्थेनोज्ज्वलीकृतत्वरूपोऽर्थो व्यवधीयते ॥ (६) ‘अनुचितार्थं’ यथा तपस्विभिर्या सुचिरेण लभ्यते प्रयत्नतः सत्त्रिभिरिष्यते च या। प्रयान्ति तामाशु गतिं यशस्विनो रणाश्वमेधे पशुतामुपागताः ॥१४६॥ (5) The following is an example of a word which has its meaning ‘suppressed’—i. e. used in a sense which, though formally correct, is not generally known— ‘ Yāvakarasārdra.........śoṇitakachena......... ........................parichumbitā sahasā. ‘ When the lover, who had his locks made ruddy by the touch of her feet painted with red alakta, saw that the young girl was flurried through fright (caused by the sus- picion that the redness might be due to blood), he kissed her vehemently ’. Here the intended meaning of the word ‘śoṇita’ i. e. ‘made ruddy’—is ‘suppressed’ by its better known meaning, ‘blood’. (6) In the following we have an example of the word ‘ with an improper signification ’— ‘ Tapasvibhiryā........................... ............raṇāśvamedhe paśutāmupāgatāḥ ’ ‘ The glorious men who have become beasts offered in the sacrifice of battle quickly attain that condition which is attained by ascetics by prolonged austerities, and which is eagerly sought after by performers of sacrifices.’

170 KĀVYAPRAKĀŚA अत्र पशुपदं कातरतामभिव्यनक्तीत्यनुचितार्थम् ॥ (७) 'निरर्थकं पादपूरणमात्रप्रयोजनं चादिपदम् । यथा उत्फुल्लकमलकेसरपरागगौरद्युते मम हि गौरि । अभिवाञ्छितं प्रसिद्ध्यतु भगवति युष्मत्प्रसादेन ॥१४७॥ अत्र हिशब्दः ॥ (८) 'अवाचकं' यथा अवन्ध्यकोपस्य विहन्तुरापदां भवन्ति वश्याः स्वयमेव देहिनः । अमर्षशून्येन जनस्य जन्तुना न जातहार्देन न विद्विषादरः ॥१४८॥ Here the word ‘pashu’, ‘beast’,—indicating (in its proper denotation) as it does, cowardliness—conveys a sense that is ‘improper’ (and repugnant to the context). [The meaning is that those who lose their lives in battle attain heaven more quickly than others ; this has been figuratively expressed by means of the words ‘men who are killed in battle as beasts are offered in sacrifice’,—and this implies that the men are possessed of the qualities of the ‘beasts’ ; and these qualities are quite the reverse of bravery and other qualities which are generally associated with the heroes of war.] (7) In the following we have an example of the ‘useless’ (redundant) word.— ‘Utphulla................................................mama hi gauri ................................................................ yuṣmatprasōdena’ ‘O blessed Gauri, whose complexion is bright like the pollen of the full-blown lotus, may my desired object be accomplished by your kindness!’ Here the particle ‘hi’ is entirely superfluous. (8) In the following we have an example of the ‘in- expressive’ word— (a) ‘Abandhyakopasya .................. .............. jantunā .........daraḥ.’

CHAPTER VII 171 अत्र जन्तुपदमदातर्यर्थे विवक्षितं तत्र च नाभिधायकम् । यथा वा हाधिक् सा किल तामसी शशिमुखी दृष्टा मया यत्र सा तद्विच्छेदरुजान्धकारितमिदं दग्धं दिनं कल्पितम् । किं कुर्मः कुशले सदैव विधुरो धाता न चेत्तत्कथं तादृग्यामवतीमयो भवति मे नो जीवलोकोऽधुना ॥१४९॥ ‘ To him whose anger is never futile and who is ever able to destroy his own troubles, people surrender them- selves of their own accord ; on the other hand, if one is devoid of resentment, men do not mind his enmity, nor do they care for his friendship, if he is not generous ’. Here the word ‘ jantu ’ (which means ‘ animal ’), is used in the sense of ‘ not generous ’, which it never expresses. [A distinction is made between the ‘inexpressive ’ word and the word ‘incapable of giving sense’ (4) on the ground that while the latter, though incapable of expressing the intended meaning in its entirety, does express a portion of it, the former is absolutely unable to express any portion of it at all : that is of the two factors of the intended meaning, the object and its qualities, while the ‘Incapable word’ may signify one or the other, though not both, the ‘Inexpressive word ’ signifies neither.] Another example of the “ Inexpressive Word ”— Hā dhik.................... ......... dagdhaṁ dinaṁ ... ................................................. .........................................jīvaloko dhunā ’. ‘ Woe to me ! That time when I saw the Moon- faced one is said to have been (dark) night, and this present time, darkened as it is by the pangs of her separation, is held to be (light) day ! What shall I do ? The Dispenser is ever averse to my welfare ! Or else, why was not the entire living world transformed for me into that same night.’

172 KĀVYAPRAKĀŚA अत्र दिनमिति प्रकाशमयमित्यर्थेऽवाचकम् । यच्चोपसर्गसंसर्गादर्थान्तरगतम् यथा जङ्घाकाण्डोरुनालो नखकिरणलसत्केसरालीकरालः प्रत्यग्रालक्तकाभाप्रसरकिसलयो मञ्जुमञ्जीरभृङ्गः । भर्तुर्नृत्तानुकारे जयति निजतनूस्वच्छलावण्यवापी- संभूताम्भोजशोभां विदधदभिनवो दण्डपादो भवान्याः ॥१५०॥ अत्र दधदित्यर्थे विदधदिति ।। Here the word ‘ dinam ’ is not quite expressive of brightness [in the same manner as ‘ tāmasī ’ is of darkness.] Another example of this same defect we have in a case where (though the verbal root is quite expressive of the intended meaning), the meaning becomes changed by the particular prefix added to it ; as in the following— ‘ Jaṅghā.................. ......vidadhadabhinavo...bhavānyāḥ ’ ‘ Glorious is the Daṇḍapāda attitude struck up by Bhavānī when imitating her husband’s dance,—the attitude (of the legs) which bears the splendour of the lotus grown in the tank of the exquisite charm of her body, having the thighs for its stalk, the lustrous nails for its filaments, the bright red paints on the feet for its petals, and the jingling anklets for the bees hovering round it.’ Here the word ‘ vidadhat ’ has been used in the sense of ‘ dadhat,’ ‘ bears.’ [The form ‘ dadhat ’ without the prefix ‘ means ‘ bearing’; with the said prefix, it means ‘ ordaining,’ ‘ encompassing ’ and so forth.]

CHAPTER VII 173 (९) ‘अश्लीलम्’ त्रिधेति व्रीडाजुगुप्सामङ्गलव्यञ्जकत्वात् । यथा साधनं सुमहद्यस्य यन्नान्यस्य विलोक्यते । तस्य धीशालिनः कोन्यः सहतारालितां भ्रुवम् ॥१५१॥ (१) लीलातामरसाहतोन्ववनितानिःशङ्कदष्टाधरः कश्चित्केसरदूषितेक्षण इव व्यामील्य नेत्रे स्थितः । मुग्धा कुड्मलिताननेन ददती वायुं स्थिता तत्र सा भ्रान्त्या धूर्ततयाथवानतिमृतेतेनानिश्ं चुम्बिता॥१५२॥(२) (9) The ‘ indecorous ’ word is of three kinds, implying either (a) indecency or (b) disgust or (c) inauspiciousness ; we have an example of (a) in the following :— ‘ Sādhanam ......... ........ bhruvam ’ ‘ He whose vast sādhana (army—the male organ) is one that is not found with any one else,—of such an intelligent person who can bear the eyebrows curved (in anger) ? ’ There is an indecent implication in the double meaning of the word ‘ sādhanam ’. An example of (b) we have in the following— ‘ Līlātāmarasā ................... ......dadāti vāyuṁ......chumbitā’ ‘ He who had his lips bearing the marks of the freely bestowed kisses of a strange woman, on being struck (in anger) by his wife with her sporting lotus, stood rubbing his eyes, as if they were hurt by the dust of the flower falling into them ; the simple-minded young girl (taking pity on him) stood there puffing air into the eyes with her budded mouth ; thereupon, either through mistake or through cunningness, the man kissed her repeatedly (thus becoming reconciled), without having had to throw him- self at her feet (and seek her forgiveness)’.

174 KĀVYAPRAKĀŚA मृदुपवनविभिन्नो मत्प्रियाया विनाशाद् घनरूचिरकलापो निःसपत्नोद्य जातः । रतिविगलितबन्धे केशपाशे सुकेश्याः सति कुसुमसनाथे कं हरेदेष बर्ही ॥१५३॥ (३) एषु साधनवायुविनाशशब्दाः व्रीडादिव्यञ्जकाः ॥ (१०) ‘संदिग्धं’ यथा आलिङ्गितस्तत्रभवान् संपराये जयश्रिया । आशीःपरंपरां वन्द्यां कर्णे कृत्वा कृपां कुरु ॥१५४॥ The phrase ‘vāyuṁ dadatī’, has an implication that arouses disgust. (c) ‘Mṛdupavana……vināśāt …………barhī’. ‘By the disappearance of my beloved, this dense and lovely train of the peacock, ruffled by mild breeze, has been left without a rival ; for in the presence of the hair- braid of that fair-tressed one, interspersed with flowers, and ruffled in dalliance, whom could this peacock capti- vate ?’ Here the term ‘vināśāt’ has an inauspicious implication (as it denotes death). (10) In the following we have an example of the ‘ambi- guous’ word— ‘Āliṅgitastatra………… ………vandyāṁ………kuru’. ‘Embraced by glorious victory, may you, revered Sire, receive in your ears reverent and continuous bene- dictions, and extend your mercy !’ The exact signification of the word ‘vandyāṁ’ is ambiguous ; it being doubtful whether it means ‘forcibly

CHAPTER VII 175 अत्र वन्द्यां किं हठहृतमहिलायां किं वा नमस्यामिति संदेहः ॥ (११) 'अप्रतीतं' यत्केवले शास्त्रे प्रसिद्धम् । यथा सम्यग्ज्ञानमहाज्योतिर्दलिताशयताजुषः । विधीयमानमप्येतन्न भवेत्कर्मबन्धनम् ॥१५५॥ अत्राशयशब्दो वासनापर्यायो योगशास्त्रादावेव प्रयुक्तः ॥ (१२) 'ग्राम्यं' यत्केवले लोके स्थितम् । यथा राकाविभावरीकान्तसंक्रान्तद्युति ते मुखम् । तपनीयशिलाशोभा कटिश्च हरते मनः ॥१५६॥ captured women ' (in which case the sentence would mean ‘ may you extend your mercy towards the captive woman ’), or ‘ reverent ’ (in which case it would qualify ‘ āśīḥparam- parām ’). (11) The following is an example of the ‘ unintelligible ’ word,—i. e. one that is used in a technical sense attaching to it only in scientific literature :— ‘ Samyagjñāna ...... dalitāśayatājuṣaḥ ..................... .....................bandhanam.’ ‘ One who has his desires destroyed by the supreme light of True Wisdom,—to him an act, even though done, does not act as a bondage.’ Here the term ‘ āshhaya ’ in the sense of desire or longing is a technicality of the Yoga and other technical philoso- phical literature. (12) In the following we have an example of the ‘ vul- gar ’ word, i. e. one that is used only by the lower order of men. ‘ Rākā...................... .....................kaṭiśhcha harate manaḥ.’ ‘ Thy face which has taken to itself the lustre of the

176 KĀVYAPRAKĀŚA अत्र कटिरिति ॥ (१३) ‘नेयार्थम्’ । “निरूढा लक्षणाः काश्चित् सामर्थ्यात् अभिधानवत् । क्रियन्ते सांप्रतं काश्चित् काश्चिन्नैव त्वशक्तितः ॥” इति यन्निषिद्धं लाक्षणिकम् । यथा शरत्कालसमुल्लासिपूर्णिमांशर्वरीप्रियम् । करोति ते मुखं तन्वि चपेटपातनतिथिम् ॥१४७॥ full moon, and these thy buttocks resembling a block of gold, captive the heart’. The word ‘kaṭi’ (is one that is used only in vulgar parlance.) (13) The following is an example of the word ‘whose meaning has to be guessed out’,—i. e. which is used in such a secondary or figurative sense as is not permissible, in accordance with the law (stated by Kumārila) that (a) ‘Some forms of figurative use are such as are as well recognised as direct denotation itself, being based upon the inherent potency of the words, (b) there are others adopted for the moment, for some special purpose, (c) while there are some that are absolutely incapable of afford- ing the required sense and are hence inadmissible.’ [And it is this third kind of figurative use that is meant in the present context]. ‘Sharatkāla.............................chapeṭāpātanātithim’. ‘Thy face, O slender one, makes the Moon, who is the beloved of the autumnal Full-moon night, the recipient of a slap’. Here the ‘giving of a slap’ is meant to be indicative of surpassing [and this indication is not based upon either convention or upon any special purpose to be served].

CHAPTER VII 177 अत्र चपेटापातनेन निर्जितत्वं लक्ष्यते । अथ समासगतमेव दुष्टमिति संबन्धः, अन्यत् केवलं समासगतं च ।। (१४) 'क्लिष्टं' यतः अर्थप्रतिपत्तिर्व्यवहिता । यथा अत्रिलोचनसंभूतज्योतिरुद्गमभासिभिः । सदृशं शोभतेत्यर्थं भूपाल तव चेष्टितम् ।।१५८।। अत्रात्रिलोचनसंभूतस्य चन्द्रस्य ज्योतिरुद्गमेन भासिभिः कुमुदैरित्यर्थः ।। (१५) 'अविमृष्टविधेयांशम्' अविमृष्टः प्राधान्येनानिर्दिष्टो विधेयांशो यत्र तत् । यथा ‘ Samāsagatameva’ (in the text) is to be construed as meaning that the three defects that are mentioned last are so only when occurring in a compound, the others being defective both when occurring in a single word and in a compound. (14) The following one contains an example of the ‘obscure’ word,—i. e. where the comprehension of the intended meaning is impeded :— ‘ Atrilocanasambhūtajyotirudgamabhāsibhiḥ । ‘ Sadṛśaṁ shobhatetyarthaṁ bhūpāla tava cheṣṭitam ।। ‘ Thy conduct looms bright like those that bloom in the light of him who was born of the eyes of the sage Atri ’. What are meant here are the white ‘lilies’, which bloom in the light of the Moon, who is described as being born out of the eyes of the sage Atri. [And this is ex- tremely obscure]. (15) The following is an example of ( a compound) where ‘the predicative factor is not discriminated,’—i. e. not sufficiently emphasised as the principal factor,— 12

178 KĀVYAPRAKĀŚA मूर्ध्नामुद्वृत्तकृत्ताविरलगलगलद्रक्तसंसक्तधारा- धौतेशाङ्घ्रिप्रसादोपनतजयजगज्जातमिथ्यामहिम्नाम् । कैलासोल्लासनेच्छाव्यतिकरपिशुनोत्सर्पिदर्पोद्धुराणां दोष्णां चैषां किमेतत् फलमिह नगरीरक्षणे यत् प्रयासः ॥ १५९॥ अत्र मिथ्यामहिमत्वं नानुवाद्यम् अपि तु विधेयम् । यथा वा Mūrdhnāmud......................................................................... Dhauteshānghriprasādopanatajayajagajjātamithyāmahimnām...... .............................................................................................. ....................................................................... prayāsaḥ'. 'What is the use of these my heads and arms, if I have to make an effort even for the protecting of the city ?— the heads whose false glory was trumpeted to the world through victories gained by the favour of Shiva's feet, washed as they were with the unimpeded flow of blood issuing from them when they were majestically cut off by myself ;—and the arms full of intense pride manifes- ted in the deep longing for the lifting of the Kailāsha mountain.' Here the defect lies in the compound ending with mithyāmahimnām', where 'mithyā' 'false', forming the first term of the qualitative compound, appears only as a qualifying adjunct (anuvādya, referred to for the sake of, and hence subordinate) to something else (i. e. 'greatness'), while in reality it is meant to be the predicative factor, and the predominant element. [The meaning being that 'the greatness had turned out to be false, inasmuch as I have to make an effort to guard my city'. In this manner there is a logical connection between the assertion of falsity and the subsequent statement; in the other case the two statements stand separately —(a) 'my heads have false greatness' and (b) 'I have to guard the city' ; and there is no logical connection between the two.]

CHAPTER VII 179 स्रस्तां नितम्बादवरोपयन्ती पुनः पुनः केसरदामकाञ्चीम् ॥ न्यासीकृतां स्थानविदा स्मरेण द्वितीयमौर्वीमिव कार्मुकस्य ॥१६०॥ अत्र द्वितीयत्वमात्रमुत्प्रेक्ष्यम् । मौर्वीं द्वितीयामिति युक्तः पाठः । यथा वा वपुर्विरूपाक्षमलक्ष्यजन्मता दिगम्बरत्वेन निवेदितं वसु । वरेषु यद्बालमृगाक्षि मृग्यते तदस्ति किं व्यस्तमपि त्रिलोचने॥१६१॥ अत्र ‘अलक्षिता जनिः’ इति वाच्यम् । यथा वा Another example of the same we have in the follow- ing :— ‘Srastaṁ.........dvitīyamaurvīmiva.....................’ ‘She again and again tucked up the girdle of Bakula- flowers which slid down from her waist,—the girdle that resembled the second bow-string kept in her charge by the Love-God who knows the proper place to deposit things’. What is meant to be emphasised here is the fact of the girdle being the second ; [As it is only when it is the second, that there can be any possibility of its being deposited ; —and this fact of its being the second is subordinated in the compound, where ‘dvitīya’, ‘second,’ appears only as a subordinate factor.] The right reading, therefore, would be ‘maurvīṁ dvitīyāmiva’ [where ‘dvitīyām’ standing by itself, the fact of being ‘second’ becomes duly emphasised]. Another example of the same defect :— ‘Vapurvirūpākṣamalakṣyajanmatā.................... .............................................................. trilocane. ‘His body contains disfigured eyes, he is of unknown birth, and his wealth is indicated by his having no dress; O thou fawn-eyed one, is there in Shiva, even singly any of those qualities that one seeks for in a bridegroom ?’

180 KĀVYAPRAKĀŚA आनन्दसिन्धुरतिचापलशालिचित्त- संदाननैकसदनं क्षणमप्यमुक्ता। या सर्वदैव भवता तदुदन्तचिन्ता तान्तिं तनोति तव संप्रति धिग्धिगस्मान् ॥१६२॥ अत्र 'न मुक्ता' इति निषेधो विधेयः । यथा नवजलधरः संनद्धोयं न दृप्तनिशाचरः सुरधनुरिदं दूराकृष्टं न तस्य शरासनम् । अयमपि पटुर्धारासारो न बाणपरंपरा कनकनिकषस्निग्धा विद्युत् प्रिया न ममोर्वशी ॥१६३॥ What is meant to be emphasised here is that ‘his birth is unknown’ [and this has been made a subordinate factor in the compound ‘alakṣyajanmatā’]. The right read- ing would thus have been ‘alakṣitā janiḥ.’ Yet another example of the same defect.— ‘ Ānanda....................... ....................kṣaṇamapyamuktā .................................................... ....................dhigdhigasmān ’ ‘ Being the ocean of bliss, the one abode of the force enchaining the fickle heart, she was not left by you even for one moment ; and now her very name brings disgust in you,—woe to us !’ What is meant to be emphasised or predicated here is the negation—‘ not left ’;—and hence the negative particle should have stood by itself, as ‘ na muktā ’,—as it is in the verse ‘ navajaladharaḥ........na dṛptanishācharaḥ, ........... suradhanūridam...na tasya sharāsanam, ... ayamapi...... dhārā- sāro na bāṇaparamparā,........vidyut priyā na mamorvashī’— ‘ This is the fresh dense cloud, not a vainglorious demon ;

CHAPTER, VII 181 'इत्यत्र । न त्वमुक्ततानुवादेनान्यदत्र किंचिद्विहितम् । यथा जुगोपात्मानमत्रस्तो भेजे धर्ममनातुरः । अगृध्नूराददे सोर्थानसक्तः सुखमन्वभूत् ।।१६४।। इत्यत्र अत्रस्तत्वाद्यनुवादेनात्मनो गोपनादि ।। (१६) 'विरुद्धमतिकृत्' यथा सुधाकरकराकारविशारदविचेष्टितः । अकार्यमित्रमेकोऽसौ तस्य किं वर्णयामहे ।।१६५।। this is the celestial bow, not the bow of that demon ; this is the downpour of rain ; not the flight of arrows ; this is the lightning bright like the hue of gold on a touch-stone, and not my beloved Urvashī ;—while, in the passage quoted before we have the negative particle appearing as the subordinate factor in the compound 'amuktā', which would have been justified only if there were something else predicated in reference to the 'non-abandoning', as is found to be the case with the following—'jugopātmā- namatrasto ; bheje dharmamanāturaḥ ; agṛdhnurādade sorthān ; asaktaḥ sukhamanvabhūt ;—' Though unterrified, he guarded himself ; though untroubled, he had recourse to righteous- ness ; though not greedy, he received wealth ; and though unattached, he enjoyed pleasures;' [where the self-guarding is predicated with reference to the fact of the king being unterrified and so forth, which justifies the compounding of the negative particle.] (16) The following is an example of 'repugnant sugges- tion',— 'sudhā.................. akāryamitra.................varṇayāmahe' 'What shall I say of him who is a disinterested friend, his conduct being as pure as the rays of the moon.'

182 KĀVYAPRAKĀŚA अत्र ‘कार्यं विना मित्रम्’ इति विवक्षितम् ‘अकार्ये मित्रम् इति’ तु प्रतीतिः । यथा वा चिरकालपरिप्राप्तलोचनानन्ददायिनः । कान्ता कान्तस्य सहसा विदधाति गलग्रहम् ।। १६६।। अत्र ‘कण्ठग्रहम्’ इति वाच्यम् । यथा वा न त्रस्तं यदि नाम भूतकरुणासंतानशान्तात्मनः तेन व्यारुजता धनुर्भगवतो देवादभवानीपतेः । तत्पुत्रस्तु मदान्धतारकवधाद्विश्वस्य दत्तोत्सवः स्कन्दः स्कन्द इव प्रियोहमथ वा शिष्यः कथं विस्मृतः ।। १६७।। Here the sense meant to be conveyed by the word ‘akāryamitram’ is that he is friendly without any selfish motive—a disinterested friend ; whereas the word has also the other (repugnant) signification—that ‘he is a mitra, a companion, an associate, in akārya, evil deeds.’ Another example— ‘Chirakāla.............. ..................galagraham’ ‘Meeting after a long time her lover rejoicing her eyes, the loving girl suddenly offers him her embrace.’ Here the right word to use would have been ‘Kaṇṭha- graham’, ‘falling on his neck’. [The word that is used, however, ‘galagraham’, is better known as the name of a particular disease of the neck, and as such it has a most repugnant implication in the present context.] Another example— ‘Na trastam........ ....................bhavānīpateḥ ........................vismṛtaḥ.’ ‘When Rāma broke the bow of the husband of Bha- vānī, he did not fear that God himself, because his heart

CHAPTER VII 183 अत्र भवानीपतिशब्दो भवान्याः पत्यन्तरे प्रतीतिं करोति । यथा वा गोरपि यद्वाहनतां प्राप्तवतः सोपि गिरिसुतासिंहः । सविधे निरहंकारः पायाद्वः सोम्बिकारमणः ॥१६८॥ अत्राम्बिकारमण इति विरुद्धां धियमुत्पादयति ॥ ‘श्रुतिकटु’ समासगतं यथा is quiescent through his mercy on all living creatures ; the son of that God, Skanda, also, was the source of joy to the universe by reason of his having killed the haughty demon Tāraka (and hence he also could not be feared) ; but how is it that he did not think of myself, the disciple of the God Śiva, and as dear to him as his son Skanda ?’ Here the word ‘bhavānīpati’, literally meaning ‘the husband of Bhava’s wife’ (‘bhavānī’ meaning the ‘wife of Bhava’ another name for Shiva,) has the repugnant signification that the Goddess had a husband other than Shiva, the God spoken of. Another example— ‘Gorapi.......................ambikāramaṇaḥ’ ‘May Ambikā’s husband protect you,—he near whom even Gaurī’s lion becomes freed from all ill-feeling towards the bull that is used as a conveyance by that God.’ Here the word ‘ambikāramaṇaḥ’ has a repugnant signification (its literal meaning ‘one who enjoys the company of ‘Ambikā’, Mother). [Having dealt with the defects found in compounds only, the author proceeds to deal with the other defects described before, the ‘disagreeable to the ear’ and the rest which are held to occur in single words as also in compounds.] But he gives an example of only one of them, the ‘disagreeable to the ear,’ as occurring in a compound—

184 KĀVYAPRAKĀŚA सा दूरे च सुधासान्द्रतरङ्गितविलोचना । बर्हिनिह्रादिनार्होयं कालश्च समुपागतः ॥१६९॥ एवमन्यदपि ज्ञेयम् ।। अपास्य च्युतसंस्कारमसमर्थं निरर्थकम् । वाक्येपि दोषाः सन्त्येते पदस्यांशेपि केचन ।। ५२ ।। केचन न पुनः सर्वे । क्रमेणोदाहरणम् सोध्यैष्ट वेदांस्त्रिदशानयष्ट पितॄनताप्सीत्सममंस्त बन्धून् । व्यजेष्ट षड्वर्गमरंस्त नीतौ समूलघातं न्यवधीदरींश्च ।।१७०।। ‘ Sā dūre.................................. Barhinirhrādanārhoyaṁ.....gataḥ ’ ‘ Far away is she of the lovely and graceful glances, and here has arrived the season resounding with the cry of the peacocks !’ [Here the compound in the second line is harsh-sound- ing]. The other defects (as occurring in compounds) may be similarly exemplified. 51. Excepting (a) ‘ lack of correctness’, (b) ‘ incapability of giving sense ’ and (c) ‘ uselessness ’—these (aforesaid) defects occur in a sentence also; and some of them in parts of words as well. 52. ‘ Some of them ’,—not all. The following are the examples in due order— (1) [The sentence ‘ disagreeable to the ear ’]— ‘ Sodhyaiṣṭa vedāṁstridaśānayaṣṭa ‘ Pitṝnatārpsīt samamaṁsta bandhūn ‘ Vyajeṣṭa ṣaḍvargamaraṁsta nītau ‘ Samūlaghātaṁ nyavadhīdarīṁshcha ’. ‘ He studied the Vedas, offered sacrifices to the Gods and oblations to the Pitṛs, honoured his friends, subjuga- ted the ‘ sixfold group ’ (of Desire, Anger, Avarice, Delu-

CHAPTER VII 185 स रातु वो दुश्च्यवनो भावुकानां परंपराम् । अनेडमूकताद्यैश्च द्यतु दोषैरसंमतान् ॥१७१॥ अत्र दुश्च्यवन इन्द्रः अनेडमूको मूकबधिरः ॥ सायकसहायबाहोर्मकरध्वजनियमितक्षमाधिपतेः । अब्जरुचिभास्वरस्ते भातितरामवनिप श्लोकः ॥१७२॥ sion, Pride and Envy), took delight in statesmanship, and rooted out his enemies’. [Though in most cases cited as exemplifying the defects as occurring in a sentence the defects are actually found to lie in words only,—as here the harshness lies in the words ‘adhyaiṣṭa’, ‘ayaṣṭa’ and so forth,—yet the distinction is justified on the ground that where the defect lies in a single word in the sentence, it is regarded as occurring in the word, while where it occurs in more than one word, it is taken as occurring in the sentence.] (2) [ The ‘unconventional’]— ‘Sa rātu vo dushchyavano bhāvukānāṁ paraṁparām ‘Aneḍamūkatādyaishcha dyatu doṣairasammatān’. ‘May Indra bring you a continuity of prosperity ! May he strike your enemies with deafness, dumbness and other disabilities !’ Here the word ‘dushchyavana’ for Indra, and ‘aneḍa- mūka’ for ‘deaf and dumb’, are such as are not used, are ‘unconventional.’ (3) [ The ‘suppressed meaning’]— ‘Sāyakasahāyabāhormakaradhvajaniyamitakṣamādhipateḥ ‘Abjaruchibhāsvaraste bhātitarāmavanipa shlokaḥ’ ‘You, O King, who are the master of the Ocean- bounded Earth, and have the sword for your companion, have your fame shining resplendent like the moon’. Here the words ‘sāyaka’, ‘makaradhvaja’, ‘kṣamā’, ‘abja’ and ‘shloka’ have been used in the sense, respec-