काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

260 KĀVYAPRAKĀŚA अन्यत्र तु ज्याबन्धनिष्पन्दभुजेन यस्य विनिश्वसद्वक्त्रपरंपरेण । कारागृहे निर्जितवासवेन लङ्केश्वरेणोषितमा प्रसादात् ॥२८९॥ इत्यत्र केवलो ज्याशब्दः । प्राणेश्वरपरिष्वङ्गविभ्रमप्रतिपत्तिभिः । मुक्ताहारेण लसता हसतीव स्तनद्वयम् ॥२०९॥ अत्र मुक्तानामन्यरत्नामिश्रितत्वबोधनाय मुक्ताशब्दः । convey this additional idea is shown by the fact that) in other cases (where no such idea is meant to be conveyed), we find the term ‘jyā’, ‘bow-string,’ used alone by itself ; e.g., in the following— ‘Jyābandhaniṣpandabhujena yasya Viniśvasadvaktraparaṁpareṇa Kārāgṛhe nirjitavāsavena Laṅkeśvareṇoṣitamāprasādāt.’ ‘In whose prison, there lived, till propitiation, the king of Laṅkā, the subduer of Indra, who had his arms paralysed by being tied up with the bowstring, and the line of his mouths panting.’ In the following.— ‘Prāṇeśvarapariṣvaṅgavibhramapratipattibhiḥ Muktāhāreṇa lasatā hasatīva stanadvayam’. ‘The pair of breasts, beautified by the pearl-necklace is smiling as it were, under the consciousness of the joys of the embrace of her lover;’—the addition of the term ‘muktā’, ‘pearl’ (when the term ‘hāra’, ‘necklace’, itself signifies the presence of pearls) is meant to express the fact that no other gems were mixed with the pearls in the necklace.

CHAPTER VII 261 सौन्दर्यसंपत् तारुण्यं यस्यास्ते ते च विभ्रमाः । षट्पदान् पुष्पमालेव कान् नाकर्षति सा सखे ॥२९१॥ अत्रोत्कृष्टपुष्पविषये पुष्पशब्दः । निरुपपदो हि मालाशब्दः पुष्पस्रजमेवाभिधत्ते ॥ स्थितेष्वेतत्समर्थनम् ॥ ५८ ॥ न खलु कर्णावतंसादिवज्जघनकाञ्चीत्यादि क्रियते । जगाद मधुरां वाचं विशदाक्षरशालिनीम् ॥२९२॥ Similarly in the following— ‘ Saundaryasampat tāruṇyaṁ yasyāste te cha vibhramāḥ Ṣaṭpadān puṣpamāleva kān nākarṣati sā sakhe . ‘ She who is endowed with a richness of beauty, youth and excellent graces,—whom does she not captivate, O Friend ! in the same manner as a flower-garland attracts the bees ?’— The term ‘ puṣpa ’ ‘ flower ’, has been added in the sense of excellent flowers,—the word ‘ mālā ’ ‘ garland ’, without a prefix, denoting merely a string of flowers (without any idea of the quality of the flowers strung). This is a justification of only such instances as are actually found (in standard works). 58. It is not meant to justify such usage by modern writes) ; so that it would not be right to use such expressions as ‘ jaghanakāñchī ’, on the analogy of the expression ‘ Karṇāvataṁsa ’ (justified above p. 258). In such expressions as ‘ jagāda madhurāṁ vāchaṁ vishadākṣarashālinīm ’ (‘ uttered a speech, sweet and clearly worded ’), it is not right

262 KĀVYAPRAKĀŚA इत्यादौ क्रियाविशेषणत्वेपि विवक्षितार्थप्रतीतिसिद्धौ “गतार्थस्यापि विशेष्यस्य विशेषणदानार्थं क्वचित्प्रयोगः कार्यः” इति न युक्तम् । युक्तत्वे वा चरणत्रपरित्राणरहिताभ्यामपि द्रुतम् । पादाभ्यां दूरमध्वानं व्रजन्नेष न खिद्यते ॥२९३॥ इत्युदाहार्यम् ॥५८॥ to justify (as Vāmana has done) the addition of the noun ‘vācham’, ‘speech’, [which would appear to be superfluous on the ground of the verb ‘jagāda’ ‘uttered’, itself denoting the ‘uttering of speech’], on the ground that ‘even though the sense of the noun may have been obtained already, it is added for the purpose of adding qualifying epithets to it’; because the purpose sought to be served by the adding of these epithets could be more easily served by the use of adverbs (qualifying the verb itself) ; [So that the addition of the noun should not be necessary, even for that purpose]. [The expression with the adverbs could appear in the form ‘jagāda madhuraṁ vidvān viśadākṣaraśālī cha]. As an example of the propriety of the justification suggested by Vāmana we have (not the aforesaid sentence cited by him, but) the following— ‘Charaṇatraparitrāṇarahitābhyāmapi drutam Pādābhyāṁ dūramadhvānaṁ vrajanneṣa na khidyate. ‘He is not fatigued even when he walks long distances swiftly with feet deprived of shoes.’—[Where the purpose served by the addition of adjectival epithets to the noun ‘charaṇa’ is such as could not be served by the addition of any adverbial expressions]. 58.

CHAPTER VII 263 ख्यातेऽर्थे निर्हेतोरदुष्टता यथा चन्द्रं गता पद्मगुणान्न भुङ्क्ते पद्माश्रिता चान्द्रमसीमभिख्याम् । उमामुखं तु प्रतिपद्य लोला द्विसंश्रयां प्रीतिमवाप लक्ष्मीः ॥२९४॥ अत्र रात्रौ पद्मस्य संकोचः दिवा चन्द्रमसश्च निष्प्रभत्वं लोकप्रसिद्धमिति ‘न भुङ्क्ते’ इति हेतुं नापेक्षते ॥ अनुकरणे तु सर्वेषाम् । सर्वेषां श्रुतिकटुप्रभृतीनां दोषाणाम् । यथा मृगचक्षुषमद्राक्षमित्यादि कथयत्ययम् । पश्यैष च गवित्याह सूत्रामार्णं यजेत च ॥२९५॥ In cases where what is stated is a well-known fact, ‘inconsequentiality’ is not a defect. As an example we have the following— ‘Located in the Moon, grace does not imbibe the qualities of the lotus ; and when located in the lotus, it partakes not of the beauty of the Moon ; but when it rested in Umā’s face, the fickle grace obtained the charm belonging to both (Moon and Lotus).’ The statement that grace ‘does not imbibe &c. &c.’ does not need an explanation ; as it is well-known that the lotus is closed up during the night, and the Moon is lustreless during the day. In imitation, all the defects (cease to be defects). ‘All the defects’—‘unmelodiousness’ and the rest. As examples we have the following— ‘Mṛgachakṣuṣamadrākṣamityādi kathayatyayam Pashyaiṣa cha gavityāha sūtrāmāṇaṁ yajeta cha.’ ‘He says “I saw the fawn-eyed one’ and so forth ; he says “see the cow” and also “offer sacrifices to Indra.”’

264 KĀVYAPRAKĀŚA वक्त्राद्यौचित्यवशाद्दोषोपि गुणः क्वचित्क्वचिन्नोभौ ॥५९॥ वक्तृप्रतिपाद्यव्यङ्ग्यवाच्यप्रकरणादीनां महिम्ना दोषोपि क्वचिद्गुणः क्वचिन्न दोषो न गुणः । तत्र वैयाकरणादौ वक्तरि प्रतिपाद्ये च रौद्रादौ च रसे व्यङ्ग्ये कष्टत्वं गुणः । क्रमेणोदाहरणम्— दीधीङ्वेवीङ्समः कश्चिद्गुणवृद्ध्योर्भाजनम् । क्विप्प्रत्ययनिभः कश्चिद्यत्र संनिहिते न ते ॥२१६॥ [ (a) ‘Mṛgachakṣuṣam’ is unmelodious ;—(b) ‘gaviti’ is ungramma- tical ;—and (c) ‘sūtrāmāṇam’ is unconventional; but being only reproductions of what has been said by another person, they do not constitute defects in the reproduction.] By virtue of the special character of the speaker and the rest, sometimes a defect becomes an excellence, and sometimes it is neither the one nor the other. · 59. By virtue of the importance attaching to the character of —(a) the speaker, (b) the person spoken to, (c) the meaning suggested, (d) the thing described, (e) the context and so forth,—a defect sometimes becomes an excellence ; and in certain cases it is neither a defect nor an excellence. For instance, when a grammarian is the person speak- ing, or the person spoken to,—or when the passion of ‘Fury’ forms the suggested meaning,—the Harshness of words becomes an excellence. Examples in order :— (a) ‘Dīdhīṅvevīṅsamaḥ kashchid Guṇavṛddhyorabhājanam Kvippratayanibhaḥ kashchid Yatra sannihite na te.’

CHAPTER VII 265 यदा त्वामहमद्राक्षं पदविद्याविशारदम् । उपाध्यायं तदास्मारं समस्प्राक्षं च संमदम् ॥२९७॥ अन्त्रप्रोतबृहत्कपालनलकक्रूरक्वणत्कङ्कण- प्रायप्रेङ्खितभूरिभूषणरवैराघोषयन्त्यम्बरम् । पीतच्छर्दितरक्तकर्दमघनप्राग्भारघोरोल्लस- द्व्यालोलस्तनभारभैरववपुर्दर्पोद्धतं धावति ॥२९८॥ ‘ Like the roots “ dīdhīṅ ” and “ vevīṅ ”, some people are not amenable to excellence and prosperity (eṅ and ai, changes, to which the said roots are not subject) ; others again are like the “ kvip ” affix, by virtue of whose proxi- mity, the said two things (excellence and prosperity) do not exist. [Here since the speaker is a grammarian, the obscurity attaching to the expressions becomes an excellence.] (b) ‘ Yadā tvāmahamadrākṣaṁ Padavidyāviśāradaṁ Upādhyāyaṁ tadāsmārṣaṁ Samasprākṣaṁ cha sammadam.’ ‘ When I saw you well-versed in grammatical lore, I was reminded of my own teacher and became elated with joy ’. [The person spoken to being a grammarian, obscurity is an excellence.] (c) ‘ Āntraprotabṛhatkapālanalakakrūrakvaṇatkaṅkaṇa— Prāyapreṅkhitabhūribhūṣaṇaravairāghoṣayantyambaram Pītachcharditaraktakardamaghanaprāgbhāraghorollasad- Vyālolastanabhārabhairavavapurdarpoddhataṁ dhāvati ’. ‘ She is rushing forward with proud arrogance, filling the atmosphere with the jingling of her dangling ornaments consisting of sculls and thighbones strung on the entrails,— her body appearing frightful on account of her dangling

266 KĀVYAPRAKĀŚA वाच्यवशाद्यथा मातङ्गाः किमु वल्गितैः किमफलैराडम्बरैर्जम्बुकाः सारङ्गा महिषा मदं व्रजथ किं शून्येषु शरा न के । कोपाटोपसमुद्भटोत्कटसटाकोटेरिभारेः पुरः सिन्धुध्वानिनि हुङ्कृते स्फुरति यत् तद्गर्जितं गर्जितम् ॥२९९॥ अत्र सिंहे वाच्ये परुषाः शब्दाः ॥ प्रकरणवशाद्यथा ──────────────────────────────────────────────────────── breasts bespattered with the muddy blood that she has drunk and vomited.’ [The passion of disgust being suggested here, the harshness of the words becomes a source of excellence.] (d). The following is an example where the defect (of Harshness) becomes an excellence by virtue of the character of the thing described.— ‘Mātaṅgāḥ kimu valgitaiḥ kimaphalairāḍambarairjambukāḥ Sāraṅgā mahiṣā madam vrajata kim shūnyeṣu shūrā na ke Kopāṭopasamudbhaṭotkaṭasaṭākoṭeribhāreḥ puraḥ Sindhudhvānini huṅkṛte sphurati yat tad garjitam garjitam’ ‘O elephants, what of your cries ! O jackals, what of these useless struttings ! O deer and buffaloes, wherefore are you so proud ? Who is not brave, in solitude ? Roaring would be real roaring, only in the presence of the ocean-like rumble of the lion with his name ruffled in anger.’ In the latter half of this verse, the lion being the thing described, the harsh-sounding words are a source of excellence. (e) The following is an example of a defect becoming an excellence, by virtue of the context or occasion.

CHAPTER VII 267 रक्ताशोक कृशोदरी क्व नु गता त्यक्त्वानुरक्तं जनं नो दृष्टेति मुधैव चालयसि किं वातावधूतं शिरः । उत्कण्ठाघटमानषट्पदघटासंघट्टदष्टच्छद- स्तत्पादाहतिमन्तरेण भवतः पुष्पोद्गमोयं कुतः ॥३००॥ अत्र शिरोधूननेन कुपितस्य वचसि ॥ क्वचिन्नीरसे न गुणो न दोषः । यथा ‘Raktāśoka kṛśodarī kva nu gatā tyaktvānuraktaṁjanam No dṛṣṭeti mudhaiva chālayasi kiṁ vātāvadhūtaṁ śiraḥ Utkaṇṭhāghaṭamānaṣaṭpadaghaṭāsaṅghaṭṭa- daṣṭachchhadas- Tatpādāhatimantareṇa bhavataḥ puṣpod- gamoyaṅkutaḥ.’ ‘O red Ashoka tree, whereto has the slender-waisted one gone, leaving her lover ?—Why do you dishonestly shake your wind-blown head as if denying your having seen her ?—Without the touch of her feet, whence could there appear in you these blossoms, which have their petals bitten off by the swarms of black bees hovering round in their anxiety (to get at the flowers)’. The latter half of the verse is spoken by the speaker on an occasion when he has become enraged by the dis- honest behaviour of the tree shaking its head, [and hence the harshness of the words used is an excellence]. -- In some cases, where there is no Passion depicted, Harshness is neither a defect nor an excellence. For example—

268 KĀVYAPRAKĀŚA शीर्णघ्राणाङ्घ्रिपाणीन् व्रणिभिरपघनैर्घर्घरार्यक्तघोषान् दीर्घाघ्रातानघौघैः पुनरपि घटयत्येक उल्लाघयन् यः । घर्मांशोस्तस्य वोन्तर्द्विगुणघनघृणानिघ्ननिर्विघ्नवृत्तेर् दत्तार्घाः सिद्धसंघैर्विदधतु घृणयः शीघ्रमंहोविघातम् ॥३०१॥ अप्रयुक्तनिहतार्थौ श्लेषादावदुष्टौ । यथा येन ध्वस्तमनोभवेन बलिजित्कायः पुरा स्त्रीकृतो यश्चोद्वृत्तभुजङ्गहारवलयोगङ्गां च योधायत् । ' Shīrṇaghrāṇāṅghripāṇīn vraṇibhirapagha- nairghargharāvyaktaghoṣān Dīrghāghrātānaghoghaiḥ punarapi ghaṭayat- yeka ullāghayan yaḥ Gharmāṁśostasya vontardviguṇaghanaghṛṇā- nighnanirvighnavṛtter Dattārghāḥ siddhasaṅghairvidadhatu ghṛṇayaḥ shīghramambhovighātam.' 'May the rays of the sun, to whom water-offerings are made by the hosts of gods, bring about the destruction of your sins ;--the sun who restores and rejuvenates the bodies of lepers which, beset with hosts of sins, have the nose, legs and hands shattered and ulcerated, and whose voice is indistinct; and whose disposition is affected by doubly intensified pity.' [Here since no Passion of any kind is meant to be described, the high-sounding words do not constitute either a defect or an exce- llence.] 'Unconventionality' and 'Suppression of Meaning' are not defective in passages where we have the figure of Paronomasia. For instance, in the following verse :— 'Yena dhvastamanobhavena balijitkāyaḥ purāstrīkṛto Yashchodvṛttabhujangahāravalayogangāṁ cha yodhārayat

CHAPTER VII 269 यस्याहुः शशिमच्छिरोहर इति स्तुत्यं च नामामराः पायात्स स्वयमन्धकक्षयकरस्त्वां सर्वदोमाधवः ॥३०२॥ अत्र माधवपक्षे शशिमदन्धकक्षयशब्दावप्रयुक्तनिहतार्थौ ॥ अश्लीलं क्वचिद्गुणः । यथा सुरतारम्भगोष्ठ्याम् “द्व्यर्थैः पदैः पिशुनयेच्च रहस्यवस्तु” इति कामशास्त्रस्थितौ Yasyāhuḥ shashimachchhirohara iti stutyaṁ cha nāmāmarāḥ Pāyāt sa svayamandhakakṣayakarastvāṁ sarvadomādhavaḥ. (A) (Applied to Kṛṣṇa)—‘May the all-giving husband of Lakṣmī protect you !—He who has destroyed the de- mon Shakaṭa, and himself unborn, conquered Balī, assumed a female form, subdued the serpent Kālīya ; in whom all sound becomes merged, who upheld the mountain and the earth, whose praiseworthy name the gods declare to be ‘the chopper of the head of Rāhu’, and who established the residence of the Andhaka race.’ (B) (Applied to Shiva)—‘May the husband of Umā ever protect you !,—He, the destroyer of the mind-born Love-god, who turned into an arrow the body of Viṣṇu (the subduer of Balī), who has large serpents as his necklets and bangles, bears the Gaṅgā, and the moon also on his forehead, whose praiseworthy name declared by the gods is ‘Hara’, and who destroyed the demon Andhaka’. In this verse the terms ‘shashimat’ and ‘andhakaṣaya’ are ‘unconventional’, when applied to Kṛṣṇa (but are not regarded as defective). The ‘Indecorous’ is an excellence in certain cases ; for instance, in conversations leading upto sexual dalliance ; in accordance with the dictum of the Science of Erotics that ‘secret matters are to be concealed by means of words with double meanings’;—e. g., in the following verse—

270 KĀVYAPRAKĀŚA करिहस्तेन संबाधे प्रविश्यान्तर्विलोड़िते । उपसर्पन् ध्वजः पुंसः साधनान्तर्विराजते ॥३०३॥ शमकथासु उत्तानोच्छूनमण्डूकपाटितोदरसंनिभे । क्लेदिनि स्त्रीव्रणे सक्तिरकृमेः कस्य जायते ॥३०४॥ निर्वाणवैरदहनाः प्रशमादरीणां नन्दन्तु पाण्डुतनयाः सह माधवेन। रक्तप्रसाधितभुवः क्षतविग्रहाश्च स्वस्था भवन्तु कुरुराजसुताः सभृत्याः ॥३०५॥ अत्र भाव्यमङ्गलसूचकम् ॥ Karihastena saṁbādhe praviśyāntarviloḍite Upasarpan dhvajaḥ puṁsaḥ sādhanāntarvirājate. Similarly also in conversation dealing with the quiet- istic sentiment ; e.g. ‘ Uttānochchhūnamaṇḍūkapāṭitodarasannibhe Kledini strīvraṇe saktirakṛmeḥ kasya jāyate.’ Further, in the following verse, ‘ Indecorousness ’ is regarded as an excellence, by virtue of its affording a premonition of impending calamity— ‘ Nirvāṇavairadahanāḥ prashamādarīṇāṁ Nandantu pāṇḍutanayāḥ saha mādhavena Raktaprasādhitabhuvaḥ kṣatavigrahāścha Svasthā bhavantu kururājasutāḥ sabhṛtyāḥ ’ ‘ May the sons of Pāṇḍu along with Kṛṣṇa rejoice, on having the fire of animosity extinguished by the death (or peacefulness) of enemies ! and may the sons of the Kuru-king, along with their dependants, rest at peace (or

CHAPTER VII 271 संदिग्धमपि वाच्यमहिम्ना क्वचिन्नियतार्थप्रतीतिकृत्त्वेन व्याज- स्तुतिपर्यवसायित्वे गुणः । यथा पृथुकार्तस्वरपात्रं भूषितनिःशेषपरिजनं देव । विलसत्करेणुगहनं संप्रति सममावयोः सदनम् ॥३०६॥ प्रतिपाद्यप्रतिपादकयोर्ज्ञत्वे सत्यप्रतीतं गुणः । यथा in heaven), after having ruled over the world-kingdom attached to them (or, after having covered the earth with their blood), and having their quarrels set at rest (or having their bodies cut up).' [Here the thing that is wished to happen is indicative of inaus- piciousness.] In cases where, the force of the character of the thing described tends to point to a definite meaning, ‘Ambiguity’ is regarded as an excellence, on account of its leading up to the Figure of Dissembling Eulogy. For instance, in the following versu— ‘Pṛthukārtasvarapātraṁ bhūṣitaniḥśeṣaparijanaṁ deva Vilasatkareṇugahanaṁ saṁprati samamāvayoḥ sadanam’.— ‘O Lord, at present the houses of both of us (you and I) are similar : yours being full of large golden vessels (and mine, full of the piteous shriekings of children), with all the servants decorated (mine, with all the inmates lying on the ground), and teeming with large elephants (mine, covered with mouse-dust);’— [The fact of the words being addressed to the king point to the figure of Dissembling Eulogy, whereby the king’s affluence is described] In cases where the speaker and the person spoken to are both learned men, ‘unintelligibility’ is an excellence. For instance, in the following verse—

272 KĀVYAPRAKĀŚA आत्माराम विहितरतयो निर्विकल्पे समाधौ ज्ञानोद्रेकाद्विघटिततमोग्रन्थयः सत्त्वनिष्ठाः । यं वीक्षन्ते कमपि तमसां ज्योतिषां वा परस्तात् तं मोहान्धः कथमयममुं वेत्ति देवं पुराणम् ॥३०७॥ स्वयं वा परामर्शे । यथा षडधिकदशनाडीचक्रमध्यस्थितात्मा हृदि विनिहितरूपः सिद्धिदस्तद्विदां यः । अविचलितमनोभिः साधकैर्मृग्यमाणः स जयति परिणद्धः शक्तिभिः शक्तिनाथः ॥३०८॥ ‘ Ātmārāmā vihitaratayo nirvikalpe samādhau Jñānodrekād vighaṭitatamogranthayaḥ sattvaniṣṭhāḥ Yaṁ vīkṣante kimapi tamasāṁ jyotiṣāṁ vā parastāt Taṁ mohāndhaḥ kathamayamamuṁ vetti devaṁ purāṇam. ‘ How can this man (Duryodhana), blinded with delu- sion as he is, recognize the eternal God, whom only those perceive who, fixed in Goodness, have outgrown Dark- ness and Passion, and who have the knot of ignorance cut by the current of knowledge, given upto abstract medita- tion, and rejoicing in the contemplation of the god-head’. [This is said by Bhīmasèna to Sahadeva, both highly educated princes : hence the use of Yoga technicalities is not a defect.] In soliloquy also Unintelligibility is not a defect ; e. g., in the following— Ṣaḍadhikadaśanāḍīchakramadhyasthitātmā Hṛdi vinihitarūpaḥ siddhidastadvidāṁ yaḥ Avichalitamanobhiḥ sādhakairmṛgyamāṇaḥ Sa jayati pariṇaddhaḥ śaktibhiḥ śaktināthaḥ ’ ;— ‘ Glorious is Shiva, the Lord of the Female Divinity, possessed of manifold potentiality, having his soul located within the circle of the sixteenfold artery, who has his

CHAPTER VII 273 अधमप्रकृत्युक्तिषु ग्राम्यो गुणः । यथा फुल्लुक्करं कलमकूरणिहं वहन्ति जे सिन्धुवारविडवा मह वल्लहा दे । जे गालिदस्स महिसीदहिणो सरिच्छा दे किं च मुद्धविअइल्लपसूणपुञ्जा ॥३०९॥ अत्र कलमभक्तमहिषीदधिशब्दा ग्राम्या अपि विदूषकोक्तौ ॥ न्यूनपदं क्वचिद्गुणः । यथा गाढालिङ्गनवामनीकृतकुचप्रोद्भूतरोमोद्गमा सान्द्रस्नेहरसातिरेकविगलच्छ्रीमन्नितम्बाम्बरा । form in the heart, the ordainer of success to those who know Him, and who is looked up to by devotees with steady minds'. ‘Vulgarity’ is an excellence in the speeches of low- born persons. e.g.— ‘Phullukkuraṁ kalamakūraṇihaṁ vahanti Je sindhubarabiḍavā mahaballahā de Je gālīdassa mahiṣīdahiṇo sarichchhā De kiṁ cha muddhaviaillapasūṇapuñjā’. ‘Those branches of the Sindhuvāra trees are dear to me, which bear fruits like rice; as also are those masses of Mallikā flowers which resemble the squeezed curdled milk of a she-buffalo’. In this the terms ‘kalama’, ‘bhakta’, ‘kūra’, ‘mahiṣī’ and ‘dadhi’, though vulgar, are not regarded as defective, as they occur in the speech of the clown. ‘Verbal deficiency’ is in some cases an excellence, e.g., in the following :— ‘Gāḍhāliṅganavāmanīkṛtakuchaprodbhūtaromodgamā Sāndrasneharasātirekavigalachchrīmannitambāmbarā 18

274 KĀVYAPRAKĀŚA मा मा मानद माति मामलमिति क्षामाक्षरोल्लापिनी सुप्ता किं नु मृता नु किं मनसि मे लीना विलीना नु किम् ॥३१०॥ क्वचिन्न गुणो न दोषः । यथा तिष्ठेत्कोपवशात्प्रभावपिहिता दीर्घं न सा कुप्यति स्वर्गायोत्पतिता भवेन्मयि पुनर्भावार्द्रमस्या मनः । तां हर्तुं विबुधद्विषोपि न च मे शक्ताः पुरोवर्तिनीं सा चात्यन्तमगोचरं नयनयोर्यातेति कोयं विधिः ॥३११॥ Mā mā mānada māti māmalamiti kṣāmākṣarollāpinī Suptā kim nu mṛtā nu kim manasi me līnā vilīnā nu kim’. Her breasts dwarfed by firm embrace, and the body thrilling all over, her beautiful clothing slipping away from her waist, under the intensity of deep love, she uttered broken words—“Do not ! O ! do not ! my love ! not too much ! Ah me ! Enough !”—After which I know not if she went to sleep or was dead, or having entered into my heart, became assimilated therewith’. [Here the broken utterance serve to intensify the feeling depicted.] In certain cases the same defect of ‘Verbal Deficiency’ is neither a defect nor an excellence ; e.g., in the follow- ing— ‘Tiṣṭhet kopavashāt prabhāvapihitā dīrghaṁ na sā kupyati Svargāyotpatitā bhavenmayi punarbhāvārdramasyā manaḥ Tāṁ hartuṁ vibudhaviṣopi na cha me shaktāḥ purovartinīṁ Sā chātyantamagocharam nayanayoryāteti koyam vidhiḥ.’ ‘May she be lying concealed ?—She angers not for long ! Might she have flown to the heavens ?—Her heart bore deep affection towards me. Even the demons could not wrench her away from before me.—And yet she has passed completely beyond the range of my vision. What a process of fate !’

CHAPTER VII 275 अत्र पिहिता इत्यतोनन्तरं 'नैतद्यतः' इत्येतैर्न्यूनैः पदैर्विशेष- बुद्धेरकरणान्न गुणः । उत्तरा प्रतिपत्तिः पूर्वा प्रतिपत्तिं बाधते इति न दोषः ॥ अधिकपदं क्वचिद्गुणः । यथा यद्वञ्चनाहितमतिर्बहुचाटुगर्भं कार्योन्मुखः खलजनः कृतकं ब्रवीति । तत्साधवो न न विदन्ति विदन्ति किंतु कर्तुं वृथा प्रणयमस्य न पारयन्ति ॥३१२॥ अत्र 'विदन्ति' इति द्वितीयमन्ययोगव्यवच्छेदपरम् । After 'pihitā', 'concealed', there should have been the expression—'it is not so, because' and so forth; but this deficiency cannot be regarded as an excellence, because it does not afford any additional suggestion (as is done in the proceeding case); nor can it be regarded as a defect, because inasmuch as the second statement ('she angers not for long') by itself sets aside the first one, there is no real harm done by the omission of the words. 'Redundancy' is sometimes an excellence; e.g. in the following— 'Yadvañcanāhitamatirbahucāṭugarbhaṁ Kāryonmukhaḥ khalajanaḥ kṛtakaṁ bravīti Tatsādhavo na na vidanti vidanti kiṁtu Kartuṁ vṛthā praṇayamasya na pārayanti'. 'The deceitful and cunning way in which evil people tell lies in business,—it is not that the good men do not know it, they do know it, even though they are unable to frustrate their hypocritical attachment'. The second 'vidanti', 'they do know', serves the pur- pose of excluding others from the knowledge in question [and as such the repetition is not a defect].

यथा वा वद वद जितः स शत्रुर्न हतो जल्पंश्च तव तवास्मीति । चित्रं चित्रमरोदीद्धा हेति परं मृते पुत्रे ॥३१३॥ इत्येवमादौ हर्षभयादियुक्ते वक्तरि ॥ कथितपदं क्वचिद्गुणः लाटानुप्रासे अर्थान्तरसंक्रमित- वाच्ये विहितस्यानुवाद्यत्वे च। क्रमेणोदाहरणम्— सितकरकररुचिरविभा विभाकराकार धरणिधर कीर्तिः । पौरुषकमला कमला सापि तवैवास्ति नान्यस्य ॥३१४॥

CHAPTER VII 277 ताला जाअंति गुणा जाला दे सहिअएहिँ घेप्पन्ति । रइकिरणानुग्गहिआईं होन्ति कमलाईं कमलाईं ।।३१५।। जितेन्द्रियत्वं विनयस्य कारणं गुणप्रकर्षो विनयादवाप्यते । गुणप्रकर्षेण जनोनुरज्यते जनानुरागप्रभवा हि संपदः ।।३१६।। पतत्प्रकर्षमपि क्वचिद्गुणः। यथा उदाहृते प्रागप्राप्त-इत्यादौ ।३१७। (b) ‘Tālā jāaṁti guṇāḥ Jālā de sahiaehim gheppanti Raïkiraṇānuggahiāïṁ Honti kamalāïm Kamalāïm. ‘Excellences appear when they are appreciated by really appreciative men. It is only when favoured by the Sun’s rays that lotuses become lotuses’. [Here the second ‘lotuses’ connotes full-grown fragrance, and hence having its expressed meaning transformed it is not a defect]. (c) ‘Jitendriyatvaṁ vinayasya kāraṇaṁ Guṇaprakarṣo vinayādavāpyate Guṇaprakarṣeṇa janonurajyate Janānurāgaprabhavā hi saṁpadaḥ’. Subjugation of the senses leads to humility ; by means of humility is excellence of qualities attained ; through excellent qualities, people become attached ; and prosperity follows from the attachment of the people’. [The ‘humility’ described in the first sentence as the effect, is again referred to in the second sentence as the cause, and so on; and under the circumstances, the use of the same words and expressi- ons only serves to lend force to the idea that what appears as the cause in the following sentence is precisely the same as that spoken of as the effect in the preceding sentence.] ‘Receding Excellence’, is sometimes an excellence ; as in the verse ‘Prāgaprāpta-&c’. (see above, stanza No. 209). [Where the softer language adopted in the fourth line is only right and proper, as it involves the remembrance of the speaker’s preceptor.]

278 KĀVYAPRAKĀŚA समाप्तपुनरात्तं क्वचिन्न गुणो न दोषः । यत्र न विशेषण- मात्रदानार्थं पुनर्ग्रह्णम् अपि तु वाक्यान्तरमेव क्रियते । यथा अत्रैव प्रागप्राप्त इत्यादौ ॥३१८॥ अपदस्थसमासं क्वचिद् गुणः । यथा उदाहृते रक्ताशोक- इत्यादौ ॥३१९॥ गर्भितं तथैव । यथा— हुमि अवहत्थिअरेहो णिरंकुसो अह विवेअरहिओ वि । सिविणे वि तुमम्मि पुणो पत्तिहि भत्तिं ण पसुमरामि ॥३२०॥ अत्र प्रतीहीति मध्ये दृढप्रत्ययोत्पादनाय । एवमन्यदपि लक्ष्याल्ल- क्ष्यम् ॥५९॥ ‘Resumption of the Concluded’ is neither a defect nor an excellence in cases where the resumption is not for the purpose of adding a further epithet, but is introduced as a distinct statement; an example of this also we have in the verse just referred to (‘Prāgaprāpta-etc. stanza No. 209). ‘Misplaced Compound’ is an excellence in certain cases; e. g., in the verse ‘Raktāshoka &c’. (See above, stanza No. 300). [Where, though the long compound is not quite appropriate in the delineation of the erotic passion, yet, as serving to intensify the displeasure felt by the suffering lover, it helps to heighten the said passion and becomes, as such, an excellence.] Similarly the ‘Parenthetical’ also is an excellence in some cases; e. g., in the following : ‘Humi avahatthiareho Ṇiramkuso aha vivearahio vi Siviṇevi tumammi puṇo. Pattihi bhattiṁ ṇa pasumarāmi’. ‘Though devoid of the steady decorum of behaviour, unrestrained and indiscreet, I do not even dream, believe me, of disobeying you’. 59.

CHAPTER VII 279 व्यभिचारिरसस्थायिभावानां शब्दवाच्यता । कष्टकल्पनया व्यक्तिरनुभावविभावयोः ॥ ६० ॥ प्रतिकूलविभावादिग्रहो दीप्तिः पुनः पुनः । अकाण्डे प्रथनच्छेदावङ्गस्याप्यतिविस्तृतिः ॥ ६१ ॥ अङ्गिनोननुसंधानं प्रकृतीनां विपर्ययः । अनङ्गस्याभिधानं च रसे दोषाः स्युरीदृशाः ॥ ६२ ॥ ( १ ) स्वशब्दोपादानं व्यभिचारिणो यथा सब्रीडा दयितानने सकरुणा मातङ्गचर्माम्बरे सत्रासा भुजगे सविस्मयरसा चन्द्रेऽमृतस्यन्दिनि । सेर्ष्या जह्नुसुतावलोकनविधौ दीना कपालोदरे पार्वत्या नवसंगमप्रणयिनी दृष्टिः शिवायास्तु वः ॥३२१॥ The parenthetical clause ‘believe me’ is inserted for the purpose of emphasising the assertion. So may others be illustrated. (1) (2) (3)—The mention by name of the variant sentiments, the Passion and of the latent sentiments,—(4), (5) Far-fetched Indication of the Ensuant and the Excitant,—(6) Admission of adverse Concomitants,—(7) Repeated Heightening,—(8) Unti- mely Introduction,—(9) Untimely Interruption,—(10) Excesive dilatation of the Subordinate Factor,—(11) Neglect of the Principal Factor,—(12) Perversion of Characters, and (13) Mention of what is not Germane; such are the defects in the delineation of Passion, Rasa. 60-62. (1) Example of the mention by name, of the variant emotions— ‘Savrīḍā dayitānane sakaruṇā mātaṅgacharmāmbare Satrāsā bhujage savismayarasā chandremṛtasyandini Serṣyā jahnusutāvalokanavidhau dīnā kapālodare. Pārvatyā navasaṅgamapraṇayinī dṛṣṭiḥ shivāyāstu vaḥ’.