काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

8 KĀVYAPRAKĀŚA भिद्यादुद्यदुदारदर्दुरदरीदीर्घादरिद्रद्रुम- द्रोहोद्रेकमहोर्मिमेदुरमदा मन्दाकिनी मन्दताम् ॥ ४ ॥ विनिर्गतं मानदमात्ममन्दिराद् भवत्युपश्रुत्य यदृच्छयापि यम् । ससम्भ्रमेन्द्रद्रुतपातितार्गला निमीलिताक्षीव भियामरावती ॥ ५ ॥ इति काव्यप्रकाशे काव्यस्य प्रयोजनकारणस्वरूपविशेष- निर्णयो नाम प्रथम उल्लासः ॥ १ ॥ bhidyādudyadudāradarduradarī dīrghādarīdradruma- drohodrekamahormimeduramada mandākinī mandatām ॥ “ May Gaṅgā, the divine, all your doubts and errors remove !—Gaṅgā, on whose sacred banks the happy Ṛṣis perform their daily rites who have their delusions washed away by the lovely sparkling of water dashing against the rocky bank-holes full of big frogs, whose pride is enhanced by the high waves rising on account of the wide-spreading trees having fallen in.” And again :—vinirgataṁ mānadamātmamandirād bhavatyupaśrutya yadṛchhayāpi yam । sasambhramendradrutapātitārgalā nimīlitākṣīva bhiyāmarāvatī ॥ (Full of fear as soon as Amarāvatī hears that he has moved beyond his palace-gates—the pride of all the Demon race—though it may be put for a pleasure stroll, her gates are barred up in all haste and hurry by agitated Indra and she wears the aspect of a maiden with closed eyes.) 5. Thus ends Chapter I, in which are determined the aim, source and nature of Poetry.

CHAPTER II 9 द्वितीय उल्लासः क्रमेण शब्दार्थयो स्वरूपमाह- स्याद्वाचको लाक्षणिकः शब्दोऽत्र व्यञ्जकस्त्रिधा । अत्रेति काव्ये । एषां स्वरूपं वक्ष्यते ॥ वाच्यादयस्तदर्थाः स्युः वाच्यलक्ष्यव्यङ्ग्याः ॥ तात्पर्यार्थोऽपि केषुचित् ॥ ६ ॥ आकाङ्क्षायोग्यतासंनिधिवशाद्वक्ष्यमाणस्वरूपाणां पदा- र्थानां समन्वये तात्पर्यार्थो विशेषवपुरपदार्थोऽपि वाक्यार्थः समुल्लसतीत्यभिहितान्वयवादिनां मतम् ॥ वाच्य एव वाक्यार्थ इत्यन्विताभिधानवादिनः ॥६॥ CHAPTER II [ OF THE NATURE OF WORDS AND THEIR MEANINGS. ] The author describes, in due order, the nature of words and their sense :- Words here are of three kinds—the Expressive, the Indicative and the Suggestive. 'Here' in poetry,—the exact nature of these is going to be defined later on. The meanings thereof are the Expressed and so forth. That is, the Expressed, the Indicated and the Suggested. According to some, the Import also -- (6) The opinion held by the Abhihitānvayavādin Mīmām- sakas (the followers of Kumārila) is that when the denotations of a number of words—which are going to be described later on—become related together, through 'mutual requirement,' 'compatibility' and 'proximity,' there appears a resultant in the shape of the 'meaning of the sentence,'—which is not expressed by any single word constituting that sentence, and which, being, on that account, of a peculiar character, comes to be called by the name 'Tātparyārtha' or 'Import'. The Anvitābhidhānavādins (followers of Prabhākara) on the other hand, hold that the 'meaning of the sentence' is the expressed meaning of the words themselves.

10 KĀVYAPRAKĀŚA सर्वेषां प्रायशोऽर्थानां व्यञ्जकत्वमपीष्यते । तत्र वाच्यस्य यथा-- माए घरोवअरणं अज्ज हु णत्थि त्ति साहिअं तुमए । ता भण कि करणिज्जं एमेअ ण वासरो ठाइ ॥ ६ ॥ अत्र स्वैरविहारार्थिनीति व्यज्यते । लक्ष्यस्य यथा-- साहेन्ती सहि सुहअं खणे खणे दुम्मिआसि मज्झकए । सब्भावणेहकरणिज्जसरिसं दाव विरइअं तुमए ॥ ७ ॥ [By the former view, each word of the sentence expresses its meaning, and these word-meanings, becoming related together, give rise to the 'meaning of the sentence',—while by the latter view the connected meaning of the sentence is also expressed by the words themselves, as, according to this view, words have no meaning apart from the sentence in which they occur ] Almost all the various kinds of meanings are held to be suggestive also. As an example of 'suggestion' by the Expressed meaning, we have the following :- "You said, O mother, that house-hold requisites are wanting. Say, then, what is to be done? Day-light will not long continue";—where the meaning suggested is that the woman speaking is desirous of roaming about for enjoyment. 6. [This suggestion has been inferred through the character of the speaker, who is known to be a woman of loose character, if it came from a virtuous person, the speech would convey no such suggestion at all.] As an example of suggestion by the Indicated meaning, we have the following :-

CHAPTER II 11 अत्र मत्प्रियं रमयन्त्या त्वया शत्रुत्वमाचरितमिति लक्ष्यम् । तेन च कामुकविषयं सापराधत्वप्रकाशनं व्यङ्ग्यम् । व्यङ्ग्यस्य यथा— उअ णिच्चलणिप्पंदा भिसिणीपत्तम्मि रेहइ वलाआ । णिम्मलमरगअभाअणपरिट्ठिआ संखसुत्तिव्व ॥ ८ ॥ अत्र निष्पन्दत्वेन आश्वस्तत्वम् । तेन च जनरहितत्वम् । अतः संकेतस्थानमेतदिति कयाचित् कंचित्प्रत्युच्यते । अथवा मिथ्या वदसि न त्वमत्रागतोभूरिति व्यज्यते ॥ “O friend ! you have for my sake been put to great trouble in having to pursue that handsome man ; but what you have done was prompted only by your good- ness, kindness and affection for me ;”—where the mean- ing Indicated (by the clear marks of infidelity perceived by the speaker) that ‘ by giving the pleasure of your company to my beloved, you have acted like my enemy ’ ;—and what is suggested by this indicated meaning is that the lover has proved unfaithful to his own beloved (by misbehaving with her friend). [This suggestion is based upon the fact of the speaker being the beloved of the man to whom she had sent messages through her friend.] As an example of suggestion by the Suggested meaning we have the following :— “ See, the white crane, still and unperturbed, is shin- ing on the lotus-leaf like a conch-shell resting on a dish of flawless emerald.” The speaker says expressly that the bird is sitting quiet, unmoved, and suggests thereby the security of the spot, betokening the absence of in- truders ; the suggestion, therefore, is that the spot is just suited for their meeting. On the other hand, the suggestion

12 KĀVYAPRAKĀŚA वाचकादीनां क्रमेण स्वरूपमाह साक्षात्संकेतितं योर्थमभिधत्ते स वाचकः॥ ७ ॥ इहागृहीतसंकेतस्य शब्दस्यार्थप्रतीतेरभावात्संकेतसहाय एव शब्दोऽर्थविशेषं प्रतिपादयतीति यस्य यत्राव्यवधानेन संकेतो गृह्यते स तस्य वाचकः ॥७॥ सङ्केतितश्चतुर्भेदो जात्यादिर्जातिरेव वा । यद्यप्यर्थक्रियाकारितया प्रवृत्तिनिवृत्तियोग्या व्यक्तिरेव तथाप्यानन्त्याद् व्यभिचाराच्च तत्र संकेतः कर्तुं न युज्यत इति गौः शुक्लश्चलो डित्थ इत्यादीनां विषयविभागो न प्राप्नोतीति च। तदुपाधावेव संकेतः। may be, “ since the bird is sitting so peacefully, you could not have come here ere this ; your protestation that you had come here is consequently false.” [This suggestion is based upon the fact of the two interlocutors being lovers.] The author now proceeds to describe in due order the character of the Expressive and other kinds of words :— That which denotes the direct conventional meaning is the ‘ Expressive ’ word.—(7) As a matter of fact, in ordinary parlance, there is no comprehension of the meaning of a word, the con- vention regarding whose denotation is not known ; thus it is only when the word is helped by its usage that it expresses a certain meaning ; and when the conventional denotation is apprehended directly, without the inter- vention of any other agency, the word is said to be ‘ ex- pressive ’ of that denotation or meaning. 7. The conventional denotation is four-fold, consisting of Com- munity and the rest,—or (according to some) Community alone.

CHAPTER II 13 उपाधिश्च द्विविधः—वस्तुधर्मो वक्तृयदृच्छासंनिवेशितश्च । वस्तुधर्मोपि द्विविधः—सिद्धः साध्यश्च । सिद्धोपि द्विविधः— पदार्थस्य प्राणप्रदो विशेषाधानहेतुश्च । तत्राद्यो जातिः । उक्तं हि वाक्यपदीये—"न हि गौः स्वरूपेण गौर्नाप्यगौः । गोत्वा- भिसंबन्धात्तु गौः" इति । Though in every case it is the individual that is endowed with intelligent activity, and as such capable of acting and desisting from action ;—yet it is not right to restrict the conventional denotation to that alone, as this would make the convention either indefinite (if it were applied to all individuals, whose number is infinite) or wrong (if it were restricted to any one or only a few individuals, and hence not applicable to other in- dividuals) ; and also because (if the convention were restricted to individuals alone), no such distinction or differentiation would be possible as we have in the ex- pression—‘This (a) ox (community) which is (b) white (attribute) and (c) Dittha (by name) is (d) walking (action).’ [As per hypotheses, every one of these four words would denote the individual only, which is one and the same.] For these reasons the only reasonable course is to take the conventional denotation as appertaining only to the characteristic appurtenant to the individual. This characteristic of things is of two kinds—(a) that which belongs to the thing by its very nature and (b) that which is fastened upon it by the speaker ; the former of these again is of two kinds—(c) that which is an accom- plished entity and (d) that which has got to be accom- plished ; the former of these again, is of two kinds—(e) that which constitutes the very essence of the thing de- noted by the word and (f) that which is the means of the

14 KĀVYAPRAKĀŚA द्वितीयो गुणः। शुक्लादिना हि लब्धसत्ताक वस्तु विशिष्यते। साध्यः पूर्वापरीभूतावयवः क्रियारूपः। डित्थादिशब्दानामन्त्यबुद्धिनिर्ग्राह्यं संहृतक्रमं स्वरूपं वक्त्रा यदृच्छया डित्थादिष्वर्थेषूपाधित्वेन संनिवेश्यत इति सोयं संज्ञारूपो यदृच्छात्मक इति। imposition upon it of some distinguishing feature ; of these latter two, the former i. e. (e) is the Community,—as has been declared in Vākyapadīya, 'By itself the ox is neither an ox nor a non-ox, it is only by reason of its being related to the community ox that it is called an "ox" [which means that the community is the very essence of the thing denoted];'—the latter [i. e. (f)] is the quality, because when the thing has obtained its essence (become an entity), it is the quality of whiteness and so forth, that serves to distinguish it ;—(d) that which has got to be accom- plished is the action, consisting of a series of steps appearing one after the other ;—lastly, when the speaker, of his own accord, fastens upon a particular object the distinguishing characteristic in the shape of any such haphazard group of letters as 'Dittha', 'Davittha' and so forth, solely as a collocation of letter-sounds ending with the last syllable, and not as occurring in any distinct order of sequence, this group of letters is what forms the name of the object concerned, and is what is classed as a proper noun (b). This is what the author of the Mahābhāṣya (on Pāṇini-sūtra, 'ṛḷk') has declared in the following words—'The denotation of words is fourfold, as signi- fied in the expression, "the ox which is white and named Ḍittha is walking."' As regards the Atomic Dimension and such other Eternal Qualities (as, e.g. the Infinite Dimension, Sound

CHAPTER II 15 "गौःशुक्लश्चलो डित्थ इत्यादौ चतुष्टयी शब्दानां प्रवृत्तिः" इति महाभाष्यकारः। परमाण्वादीना तु गुणमध्यपाठात् पारि- भाषिकं गुणत्वम्। गुणक्रियायदृच्छाना वस्तुत एकरूपाणामप्या- श्रयभेदाद् भेद इव लक्ष्यते। यथैकस्य मुखस्य खड्गमुकुरतैलाद्या- लम्बनभेदात्। and so forth) which, being eternal qualities, are coeval with the substances to which they belong, of which latter, on that account, they are the very 'essence', and as such included under the category of 'community',—these have even so been classed under the category of 'quality' (and not under 'community'), only in view of the fact that they have been classed (by the Vaiśeṣikas) under 'qualities'; but in reality they can be called 'quality' only in a figurative or indirect sense. As for qualities, actions and proper names, even though each of them is, in reality one only (there being only one whiteness, only one act of walking and only one proper name 'Dittha', each of these being comprehen- sive respectively of all individual shades of whiteness, of all kinds of walking and of all instances of the utterance of the particular name by several persons), yet it appears as if there were some diversity in them, the reason whereof lies in the fact of their subsisting in diverse individuals; just as, for instance, though the face reflected is one only, yet when it is reflected in diverse reflecting substances, —such as the polished sword, the mirror, the oil and so forth,—it has the appearance of being diverse. [Hence as the diversity, in the case of quality, action and name is only apparent, not real, the denotation of these does not involve either 'vagueness' or 'wrongness' which has been found in the case of the denotation of individuals.]

16 KĀVYAPRAKĀŚA हिमपयःशङ्खाद्याश्रयेषु परमार्थतो भिन्नेषु शुक्लादिषु यद्वशेन शुक्ल. शुक्ल इत्याद्यभिन्नाभिधानप्रत्ययोत्पत्तिस्तत् शुक्लत्वादि सामान्यम् । गुडतण्डुलादिपाकादिष्वेवमेव पाकत्वादि । बाल- वृद्धशुकाद्युदीरितेषु डित्थादिशब्देषु च प्रतिक्षणं भिद्यमानेषु डित्थाद्यर्थेषु वा डित्थत्वाद्यस्तीति सर्वेषां शब्दानां जातिरेव 'प्रवृत्तिनिमित्तमित्यन्ये । तद्वान् अपोहो वा शब्दार्थ. कैश्चिदुक्त इति ग्रन्थगौरवभयात् प्रकृतानुपयोगाच्च न दर्शितम् ॥७॥ Some people (1. e. the Mīmāṁsakas) have argued as follows :—"(a) Even though the quality of whiteness subsisting in such varied substances as the snow, the milk, the conch and other things is in reality diverse, yet there is something in them by virtue of which all of them are spoken of and comprehended under the single common name 'whiteness' ; and this something is what has been called the 'community of whiteness',—(b) similarly, in the cooking of such diverse things as molasses, rice and so forth, there is the 'community of cooking';—(c) as also in the name 'Ḍittha' as pronounced by such diverse individuals as the boy, the grown up man, the parrot and so forth ; or as applied to such and such objects named 'Ḍittha' as are undergoing transformation at every mo- ment, there is the 'community of the name Ḍittha';—and from all this it is clear that the denotation of the word consists (in all cases) in the community only (and not in quality, action and name also.)"—7 There is another view held by others (i.e. the Naiyāyikas) viz., that what is denoted by the word is the Individual as belonging to the Community. Yet others (Bauddhas) have held the view that what is

CHAPTER II 17 स मुख्योऽर्थस्तत्र मुख्यो व्यापारोऽस्याभिधोच्यते ॥ ८ ॥ स इति साक्षात्संकेतितः । अस्येति शब्दस्य ॥ ८ ॥ मुख्यार्थबाधे तद्योगे रूढितोऽथ प्रयोजनात् । अन्योऽर्थो लक्ष्यते यत्सा लक्षणारोपिता क्रिया ॥ ९ ॥ ‘कर्मणि कुशलः’ इत्यादौ दर्भग्रहणाद्ययोगात् ‘गङ्गायां घोषः’ इत्यादौ च गङ्गादीनां घोषाद्याधारत्वासंभवात् मुख्यार्थस्य बाधे विवेचकत्वादौ सामीप्ये च संबन्धे रूढितः प्रसिद्धेः तथा denoted by the word is the ‘Apoha’, i.e., ‘the negation of the contrary’. [e. g., what the word ‘ox’ denotes is ‘the negation of the ‘non-ox’, this view being in accordance with the Bauddha theory that there is absolutely no positive entity in the world.] All these various views are not set forth here, as it would unduly prolong our work, and it would not serve any useful purpose in regard to the real subject-matter of the treatise. That is the primary meaning; and this is the primary function of it (the word), called ‘denotation’.—(8) ‘That’—i.e., the directly conventional;—‘of it’, of the word. 8. When the primary meaning is precluded (by incompati- bility), another meaning, in affinity therewith, comes to be implied,—either on the basis of usage or for a special purpose,—this process of imposed implication is called ‘Indica- tion’, Lakṣaṇā.—(9) (a) In the expression ‘karmaṇi kuśalaḥ’, (used in the sense of ‘expert in his work’) the primary meaning of the word ‘kuśalaḥ’ is ‘grass-chopper’, and this idea of ‘grass-chopping’ is not compatible with the sense of the sentence;—similarly in the expression 2

18 KĀVYAPRAKĀŚA गङ्गातटे घोष इत्यादेः प्रयोगात् येषां न तथा प्रतिपत्तिः तेषां पावनत्वादीना धर्माणां तथाप्रतिपादनात्मनः प्रयोजनाच्च मुख्येन अमुख्योऽर्थो लक्ष्यते यत् स आरोपितः शब्दव्यापारः सान्तरार्थ- निष्ठो लक्षणा ॥ ९॥ ‘ gaṅgāyāṁ ghoṣaḥ ’ (used in the sense of ‘ the ranch in the Gaṅgā ’) the primary meaning of the term ‘ Gaṅgā ’ is the river itself, and this is incompatible as the location for the ranch ;—hence in both these cases ‘ the primary mean- ing is barred ’; and ‘ another ’ secondary meaning comes to be implied by the primary meaning in each of these two cases,—(a) the term ‘ kuśala ’, implying the sense of the ‘ expert ’, which is ‘ in affinity with ’ the primary sense of ‘ grass-chopping,’ in this that just as the ‘ expert in business is possessed of discrimination so is the grass- chopper also (who cuts what he needs and rejects what he does not need),—and (b) the term ‘ Gaṅgā ’ implying the sense of ‘ the bank,’ which is ‘ in affinity with ’ the primary sense of the ‘ river ’ in this that it is situated in close proximity ,—and while in (a), the case of the term ‘ kuśala ’, the said implication is based upon ‘ usage ’ (by which the term is generally used in the sense of ‘expert’), while in (b), in that of the term ‘ Gaṅgā,’ the said impli- cation proceeds on the basis of the ‘ purpose ’ of pointing out those properties of ‘ sanctity ’ and the rest which could not be expressed by the use of such expressions as ‘ gaṅgā- tate ghoṣaḥ ’ (‘ the ranch on the bank of the Gaṅgā ’); this function of indirect implication is ‘ imposed ’ upon the word, in the sense that it is not direct (from the word to the meaning), but indirect, through certain intervening factors (in the shape of the ‘ incompatibility of the primary meaning ’ and the rest mentioned in the text). 9.

CHAPTER II 19 स्वसिद्धये पराक्षेपः परार्थं स्वसमर्पणम् । उपादानं लक्षणं चेत्युक्ता शुद्धैव सा द्विधा ॥ १० ॥ ‘कुन्ताः प्रविशन्ति’ ‘यष्टयः प्रविशन्ति’ इत्यादौ कुन्तादि- भिरात्मनः प्रवेशसिद्धयर्थं स्वसंयोगिनः पुरुषा आक्षिप्यन्ते । तत उपादानेनेयं लक्षणा । “गौरनुबन्ध्यः” इत्यादौ श्रुतिचोदितमनुबन्धनं कथं मे स्यादिति जात्या व्यक्तिराक्षिप्यते न तु शब्देनोच्यते “विशेष्यं ‘Pure’ Indication is of two kinds—(a) the ‘Inclusive’, in which there is implication of the other (the secondary) meaning for the purpose of completing (the logical connection of) the primary meaning itself, and (b) the ‘Indicative’ in which the primary meaning surrenders itself for the sake of the other (the secondary meaning)—(10). (a) An example of the ‘Inclusive’ Indication we have in the expression ‘kuntāḥ praviśanti’ (‘the lances enter’), where the ‘primary meaning,’ the ‘lances,’ im- plies the men holding the lances, for the purpose of establishing the logical connection of the lances themselves with the act of ‘entering’ (which could not be done by the lances, except through the men holding them). Some people have cited as an example of ‘Inclusive’ Indication, the expression ‘gauranubandhyaḥ (‘the ox is to be sacrificed’), where, they explain, the primary meaning of the term ‘ox’—which is the ‘community’ ox—implies an individual ox, for the purpose of establishing its connec- tion with the act of ‘being sacrificed’ enjoined by the said Vedic expression; and they go on, this individual ox could not be regarded as directly denoted by the word itself, because of the principle ‘the denotation of a word, having its force spent up in the qualifying adjunct (which, in this

20 KĀVYAPRAKĀŚA नाभिधा गच्छेत् क्षीणशक्तिर्विशेषणे" इति न्यायादित्युपादान- लक्षणा तु नोदाहर्तव्या । न ह्यत्र प्रयोजनमस्ति न वा रूढि- रियम् । व्यक्त्यविनाभावित्वात्तु जात्या व्यक्तिराक्षिप्यते । यथा क्रियतामित्यत्र कर्ता । कुर्वित्यत्र कर्म । प्रविश पिण्डी- मित्यादौ गृहं भक्षयेत्यादि च । case, is the community), is unable to proceed to the qualified (which is the Individual).' This however is not a right example of 'inclusive' indication ; because in this case, there is neither any 'purpose' (served by the indirect implication, which could not be got by direct denotation), nor any 'usage' (and these alone have been declared to be the basis for indirect implication). What really happens in the case cited is that the individual is implied by the community by reason of their invariable concomitance ; just as there is in the case of the imperative passive form 'kriyatām', where the agent is implied by reason of his being invariably concomitant with an action,—or in that of the imperative word 'kuru', the object is implied by reason of its being inseparable from every transitive verb,—or in the case of the word 'praviśa,' 'enter,' which implies the 'house' to be entered, as what is entered is inseparable from the act of entering,—or in the case of the word 'piṇḍīm' 'cake' (in the accusative), some such verb as 'eat' is implied, as without some such transitive verb, there could be no object. The expression 'fat Devadatta eats not during the day' as implying his nocturnal feeding has been regarded by some people as an example of 'Indication'; but in this case the nocturnal feeding is not 'indicated' by the words

CHAPTER II 21 ‘पीनो देवदत्तो दिवा न भुङ्क्ते’ इत्यत्र च रात्रिभोजनं न लक्ष्यते श्रुतार्थापत्तेरर्थापत्तेर्वा तस्य विषयत्वात् । ‘गङ्गायां घोषः’ इत्यत्र तटस्य घोषाधिकरणत्वसिद्धये गङ्गाशब्दः स्वार्थमर्पयति इत्येवमादौ लक्षणैनैषा लक्षणा । उभयरूपा चेयं शुद्धा । उपचारेणामिश्रितत्वात् । at all ; it is simply cognised either through ‘Verbal Pre- sumption’ (of the expression ‘he eats at night’ as held by the Bhāṭṭa), or through pure presumption (of the fact of the nocturnal feeding, as held by the Prābhākara). (b) An example of the ‘Indicative’ Indication we have in the expression ‘gaṅgāyāṁ ghoṣaḥ’ (‘the ranch in the Gaṅgā’); here, for the purpose of obtaining for the Bank (which is the secondary meaning indicated by the term ‘Gaṅgāyām’) the character of being the location of the ranch, the term ‘Gaṅgāyām’ ‘surrenders its primary mean- ing’ (i. e. the river); and in this case the process of Indi- cation is called ‘Indicative.’ Both of these kinds here exemplified (a and b) belong to the category of ‘pure’ Indication,—so called because they do not involve or require any auxiliary agency (in the shape of some sort of similitude between the Primary and Secondary meanings). It is not true (as some people have asserted) that in cases of ‘pure’ Indication—like those just cited—there is a clear ‘difference’ manifested between the indicated (secondary) and the indicative (primary) meanings,—this ‘difference’ being technically called ‘tāṭasthya’ ‘aloofness’ —[while in cases of Indication other than the ‘pure,’ there is ‘non-difference’ manifested between the two mean- ings.]—This, we say, is not true ; because as a matter of

22 KĀVYAPRAKĀŚA अनयोर्लक्ष्यस्य लक्षकस्य च न भेदरूपं तटस्थ्यम् । तटादीनां गङ्गादिशब्दैः प्रतिपादने तत्वप्रतिपत्तौ हि प्रतिपिपाद- यिषितप्रयोजनसंप्रत्ययः । गङ्गासंबन्धमात्रप्रतीतौ तु गङ्गातटे घोष इति मुख्यशब्दाभिधानाल्लक्षणायाः को भेदः ॥१०॥ सारोपान्या तु यत्रोक्तौ विषयी विषयस्तथा । आरोप्यमाणः आरोपविषयश्च यत्रानपह्रुतभेदौ सामाना- धिकरण्येन निर्दिश्येते सा लक्षणा सारोपा ॥ fact, in a case where the Bank is spoken of by means of the word 'Gaṅgā,' it is done clearly for the purpose of expressing some definite notion (such as that of 'sanctity' in the present case); and this purpose can be accomplished only when the two (the indicated 'bank' and the indica- tive 'river') are comprehended as absolutely identical i. e., the sanctity of the 'bank' is recognised only when the 'bank' is identified with the 'river' whose sanctity is already well-known. If this were not so, and if all that was intended to be expressed was some sort of connection with the 'river,' then as this could be done equally well by the ordinary expression 'gaṅgātaṭe ghoṣaḥ' ('the ranch on the banks of the river Gaṅgā'),—what difference would there be between the expression of that idea by this direct assertion and the indirect 'indication' of the same (by the indirect expression 'gaṅgāyāṁ ghoṣaḥ') ? 10. There is however another (kind of Indication) called the 'Super-imponent', wherein the 'imposed' as well as 'that imposed upon' are both distinctly expressed. That Indication is called 'Super-imponent' in which what is 'imposed' and what is 'imposed upon' are both mentioned as correlated and as clearly distinct from one another.

CHAPTER II 23 विषय्यन्तःकृतेऽन्यस्मिन् सा स्यात्साध्यवसानिका ॥ ११ ॥ विषयिणारोप्यमाणेनान्तःकृते निगीर्णे अन्यस्मिन्नारोपविषये सति साध्यवसाना स्यात् ॥ ११ ॥ भेदाविमौ च सादृश्यात्सम्बन्धान्तरतस्तथा । गौणौ शुद्धौ च विज्ञेयौ इमावारोपाध्यवसानरूपौ सादृश्यहेतू भेदौ ‘गौर्वाहीकः’ इत्यत्र ‘गौरयम्’ इत्यत्र च । अत्र हि स्वार्थसहचारिणो गुणा जाड्यमान्द्यादयो लक्ष्य- माणा अपि गोशब्दस्य परार्थाभिधाने प्रवृत्तिनिमित्तत्वमुपयान्ति That same (Indication) would be called ‘Introsusceptive’ when what is ‘imposed’ swallows the other (that is ‘imposed upon’).—(11) Where the ‘viṣayin’, what is ‘imposed’ ‘swallows’— i. e., takes within itself—‘the other’—i. e., that which is ‘imposed upon’,—it is a case of ‘Introsusceptive’ Indication. 11. These two kinds of Indication (a) when based upon similitude, are known as ‘qualitative’; and (b) as ‘pure’ when they are based upon other kinds of relationship. (A) As examples respectively of the ‘Superimponent’ and ‘Introsusceptive’ Indication, based upon similitude (and hence ‘qualitative’), we have the two expressions (a) ‘gaurvāhīkaḥ’ ) (‘the ploughman is an ox’), and (b) ‘gaurayam’ (‘he is the ox itself’). [In (a) the character of the ‘ox’ is what is ‘imposed’, and the ‘ploughman’ is the one ‘imposed upon’, and both these being mentioned as distinct from one another, it is a case of ‘superimponent’ Indication; while in (b) the character imposed, i. e. the ‘ox’, ‘swallows’ up the man upon whom it is imposed, the man loses his distinct individuality and becomes merged, as it were, in the ‘ox’, hence this becomes a case of the ‘introsusceptive’ Indication.]

24 KĀVYAPRAKĀŚA इति केचित् । स्वार्थसहचारिगुणाभेदेन पदार्थगता गुणा एव लक्ष्यन्ते न परार्थोऽभिधीयते इत्यन्ये । साधारणगुणाश्रयत्वेन परार्थ एव लक्ष्यते इत्यपरे । उक्तं चान्यत्र “अभिधेयाविनाभूतप्रतीतिर्लक्षणोच्यते । लक्ष्यमाणगुणैर्योगाद्वृत्तेरिष्टा तु गौणता” इति । अविनाभावोत्र संबन्धमात्रं न तु नान्तरीयकत्वम् । तत्त्वे हि ‘मञ्चाः क्रोशन्ति’ इत्यादौ न लक्षणा स्यात् । अविनाभावे चाक्षेपेणैव सिद्धेर्लक्षणाया नोपयोग इत्युक्तम् । The exact process of Indication in these cases is thus explained by some people :—When the ‘ploughman’ is spoken of as the ‘ox’, this latter word indicates the qualities of stupidity, dullness and the like which belong to the animal denoted by that word, and through these qualities (thus indirectly indicated) the word ‘ox’ comes to denote the man (and it is thus that the co-ordination between the man and the ox is secured).—According to others, how- ever, what happens is, not that the word ‘ox’ directly ex- presses the man (through its qualities of stupidity and dull- ness), but that it indirectly indicates similar qualities in the man.—But according to others again (men of our way of thinking), the word ‘ox’ indicates the man himself, as being the substratum of those same qualities that belong to the ox also. This has been declared elsewhere also (in the Ślokavārttika)—‘Indication is the name given to the cognition of what is invariably concomitant with what is directly expressed by the word ; and this process is called ‘qualitative’ on account of the indication being based upon the presence of certain qualities.’

CHAPTER II 25 ‘आयुर्घृतम्’ ‘आयुरेवेदम्’ इत्यादौ च सादृश्यादन्यत् कार्यकारणभावादि संबन्धान्तरम् । एवमादौ च कार्यकारण- भावादिलक्षणपूर्वे आरोपाध्यवसाने । अत्र गौणभेदयोर्भेदोपि ताद्रूप्यप्रतीति. सर्वथैवाभेदावगमश्च प्रयोजनम् । शुद्धभेदयोस्त्वन्यवैलक्षण्येनाव्यभिचारेण च कार्य- कारित्वादि । In this passage what is meant by ‘invariable con- comitance’ is only relationship, and not actual (inseparable) concomitance, for if the latter were meant, there could be no indication in the case of such expressions as ‘mañchāḥ krośanti’ (‘the platforms are shouting’). [As there is no inseparable concomitance between the platform and the men on the platform.] In fact it has been rightly observed that in cases where there is actual invariable concomitance (between the indicated and the indicator), one naturally implies the other, and there is no need for the indicative process at all. (b) Examples of the ‘superimponent’ and ‘intro- susuceptive’ Indication, based upon factors other than ‘similitude,’ (and hence ‘pure’) we have in the two ex- pressions ‘Āyurghṛtam’ (‘clarified butter is longevity’) and ‘Āyurevedam’ (‘It is longevity itself’) ; —where the factor upon which the indication is based is some such relationship as that between cause and effect, and the like and in all such cases the two kinds of Indication—‘superim- ponent’ and ‘introsusceptive’—are such as are actually preceded (and brought about) by the said relationships of ‘cause and effect’ and the like.

26 KĀVYAPRAKĀŚA क्वचित् तादर्थ्यादुपचारः । यथा इन्द्रार्था स्थूणा इन्द्रः । क्वचित् स्वस्वामिभावात् । यथा राजकीयः पुरुषो राजा । क्वचित् अवयवावयविभावात् । यथा अग्रहस्त इत्यत्राग्रमात्रेवयवे हस्तः । क्वचित् तात्कर्म्यात् । यथा अतक्षा तक्षा ॥ Now here, in the case of the two kinds of 'qualita- tive' Indication, the purpose served [(a) in the case of the 'superimponent' variety, e. g., 'the ploughman is an ox'] is the bringing about of the cognition of similarity between the two things recognised as different from one another,—and [(b) in the case of the 'introsusceptive' variety, e. g., 'he is verily an ox'] it is the bringing about of the notion of absolute identity between the two things. In the case of the two kinds of 'pure' Indication [e g., (I) 'Butter is longevity' and (b) 'It is longevity itself'], on the other hand, the purpose served is the bringing about of the notion that the thing spoken of is one that accom- plishes a certain object in a way better than anything else [in the case of (a)] or infallibly [in the case of (b)] . In some cases the Indication is based upon the rela- tion of 'subserviency;' e.g., the pillar that subserves the purpose of (the worship of) Indra is called 'indra';— sometimes it is based upon the relationship of 'master and servant'; e. g. when the king's servant is spoken as the 'king';—in some cases it is based upon the relation- ship of 'whole and part'; e. g. in the expression 'agra- hastaḥ' ('foremost hand') as applied to any and every foremost limb, this latter is indicated by the word 'hand';— in other cases again it is based upon the relationship of 'doing the same work'; e. g., when one who is not a carpenter is spoken of as 'carpenter' (on account of his doing the carpenter's work).

CHAPTER II 27 लक्षणा तेन षड्विधा ॥ १२ ॥ आद्यभेदाभ्या सह ॥ १२ ॥ सा च व्यङ्ग्येन रहिता रूढौ सहिता तु प्रयोजने । प्रयोजनं हि व्यञ्जनव्यापारगम्यमेव ॥ तच्च गूढमगूढं वा तच्चेति व्यङ्ग्यम् । गूढं यथा मुखं विकसितस्मितं वशितवक्रिम प्रेक्षितं समुच्छलितविभ्रमा गतिरपास्तसंस्था मतिः । Thus Indication is of six kinds.—(12). That is, (the four kinds mentioned in 11 and 12) along with the first two kinds (described in 10) 12. This (Indication)— When based upon usage, is without any ‘suggested’ meaning; but when it is based upon some purpose, it is accompanied by a ‘suggested’ meaning. In fact the recognition of the purpose (in the case of Indication) is obtained only through the process of ‘suggestion’. And it may be either abstruse or explicit. ‘It’—the suggested meaning. It is ‘abstruse’ in the following passage— ‘Oh ! The first tide of youth is exuberant in the body of the moon-faced one : her face is blooming with smiles, her glances have acquired the graceful arch, her gait evinces a rising gracefulness, her thoughts have re- linquished steadiness, the bosom shows the budding breasts, and her thighs are plump and efficient.’ [Here we have the primary meaning of the following words barred by incompatibility with the context—(a) the word ‘is exuberant’ (as applied to tide of youth, which is inanimate),—(b) ‘blooming’ (applied to smile, though it is really applicable to flowers),—(c) ‘acqui-