काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

28 KĀVYAPRAKĀŚA उरो मुकुलितस्तनं जघनमंसबन्धोधुरं बतेन्दुवदनात नौ तरुणिमोद्गमो मोदते ॥ ९ ॥ अगूढं यथा श्रीपरिचयाज्जडा अपि भवन्त्यभिज्ञा विदग्धचरितानाम् । उपदिशति कामिनीनां यौवनमद एव ललितानि ॥ १० ॥ अत्रोपदिशतीति ॥ ling' (as applied to the glances, which are inanimate),—(d) 'rising' (as applied to gracefulness, which is not a material substance and hence cannot do any rising),—e) 'relinquishing steadiness' (as applied to thoughts which are not sentient),—(f) 'budding' (as applied to breasts, though really applicable to flowers,)—and (g) 'efficient' (as applied to the thighs which are inanimate), and hence they are taken as indicating the (figurative) meaning in which the words are understood in the passage, e g (a) 'exuberance' indicates excellence and what is suggested is 'desirability',—(b) 'blooming' indicates unrestrained manifestation, and what is suggested is 'sweet odour' and so forth,—(c) 'acquiring' indicates mastery and it suggests the 'appearance of the loved person',— (d) 'rising' indicates profuseness, which suggests 'heart-ravishing cha- racter';—e) 'relinquishing steadiness' indicates impatience, which suggests 'the increasing influence of love',—(f) 'budding' indicates unflabbiness, which suggests 'fitness for embrace',—(g) 'efficiency' indicates capacity for spirited intercourse, which suggests 'loveliness.'— And all this, not capable of being comprehended by ordinary men, is very 'abstruse'। As an example of the 'explicit' suggested meaning, we have the following— 'Coming into contact with prosperity' even dull persons become conversant with the functions of the clever : the intoxication of youth itself teaches the graces to lovely women.' Here the work 'teaches' (having its direct meaning barred, in relation to the 'intoxication of youth,' which is inanimate), indicates 'manifestation', which suggests 'spontaneous attainment of the graces'; and this sug- gestion is quite explicit).

CHAPTER II 29 तदेषा कथिता त्रिधा ॥ १३ ॥ अव्यङ्ग्या गूढव्यङ्ग्या अगूढव्यङ्ग्या च ॥ १३ ॥ तद्भूलाक्षणिकः शब्द इति संबध्यते । तद्भूस्तदाश्रयः ॥ तत्र व्यापारो व्यञ्जनात्मकः । In this way Indication has been declared to be of three kinds.—(13). That is, (1) that in which there is no suggested meaning, (2) that in which the suggested meaning is abstruse, and (3) that in which the suggested meaning is explicit. That which contains the said (indication) is the 'Indicative'— 'Word', 'śabdah', has to be construed here (from Text 6). 'Tadbhūh'—That which contains, is the substratum of, the Indication. [Having described the 'expressive word' (in the Text 7) and the 'indicative word' (in the foregoing Text), the author now turns to the description of the 'suggestive word' As in the other two cases, however, so here also, before describing the 'suggestive word,' it is necessary to explain the process of 'suggestion.' This suggestion is of two kinds—'Verbal', based upon the word, and 'Ideal', based upon the meaning, as the present context is dealing with words, the author takes up Verbal suggestion here, the other kind being dealt with in Chapter III. The Verbal suggestion also is of two kinds, that based upon the directly expressed meaning of the word, 'denotative', and that based upon the indicated meaning of the word, 'indicative'. And as he has been just dealing with Indication, he takes up the 'Indicative' suggestion first ]—13 Of the Indicative Word, that function (which brings about the cognition of the 'purpose' of the indication) is of the nature of 'Suggestion'. "Why so?"

30 KĀVYAPRAKĀŚA कुत इत्याह यस्य ऽप्रतीतिमाधातुं लक्षणा समुपास्यते ॥ १४ ॥ फले शब्दैकगम्येऽत्र व्यञ्जनान्नापरा क्रिया । प्रयोजनप्रतिपिपादयिषया यत्र लक्षणया शब्दप्रयोगस्तत्र नान्यतस्तत्प्रतीतिरपि तु तस्मादेव शब्दात् । न चात्र व्यञ्जना- दृतेऽन्यो व्यापारः ॥ तथाहि नाभिधा समयाभावात् [Answer.] In regard to that intended idea for bringing about the cognition whereof one has recourse to Indication, (14) and which is cognisable through the word only,—the function (of the word) can be none other than 'Suggestion.' A word is used indicatively only when it is intend- ed to convey the notion of the 'purpose' (which could not be cognised through the direct denotation of the word);—and yet the said notion is obtained from that same word, and not from anything else ; and in this func- tion the word is none other than Suggestion ;—because (a) it cannot be direct denotation, as there is no usage to that effect ;— In the case of the expression 'the ranch in the Gaṅgā', the 'sancity' and such other qualities are re- cognised as belonging to the bank ; and yet there is no usage of the word 'Gaṅgā in that sense :— (b) nor can it be Indication because the necessary conditions are wanting.—(15).

CHAPTER, II 31 गङ्गायां घोष इत्यादौ ये पावनत्वादयो धर्मास्तटादौ प्रतीयन्ते न तत्र गङ्गादिशब्दाः संकेतिताः ॥ हेत्वभावान्न लक्षणा ॥ १५ ॥ मुख्यार्थबाधादित्रयं हेतुः ॥ १५ ॥ तथा च लक्ष्यं न मुख्यं नाप्यत्र बाधो योगः फलेन नो । न प्रयोजनमेतस्मिन् न च शब्दः स्खलद्गतिः ॥ १६ ॥ That is the three conditions described above—the primary meaning being barred and so forth (see Text 9). For instance— What is 'indictated' is not the primary meaning ; nor is that meaning incompatible ; nor has it any connection with the intended idea ; nor again is there any purpose served by it (i. e., by making the intended idea an object of further Indication) , nor lastly is the word itself wanting in the requisite force. (16). In the expression 'the ranch in the Gaṅgā', the word 'Gaṅgā' is taken as indicating the 'bank', because its primary meaning of 'river' is found incompa- tible;—if, in the same manner, the sense of the 'bank' also were incompatible, then alone could it be taken as indicating the intended idea (of 'sanctity' and so forth) ;— as a matter of fact however, in the first place, the bank does not form the primary meaning of the word 'Gaṅgā', nor is it incompatible, [so that the first condition of Indi- cation is not fulfilled],—secondly there is no affinity between the 'bank' as indicated by the word 'Gaṅgā' with 'sanctity' and the other qualities that would be indicated (by the bank) [so that the second condition of Indication is not fulfilled];—thirdly, there is no further purpose served by making the intended idea of 'sanctity' and the rest the object of a further indication ;—nor lastly, is the word 'Gaṅgā' incapable (without the intervention

32 KĀVYAPRAKĀŚA यथा गङ्गाशब्द स्रोतसि सबाध इति तटं लक्षयति तद्वत् यदि तटेऽपि सबाध स्यात् तत प्रयोजनं लक्षयेत । न च तटं मुख्योर्थ. । नाप्यत्र बाधः । न च गङ्गाशब्दार्थस्य तटस्य पावन- त्वादैर्लक्षणीये संबन्ध.। नापि प्रयोजने लक्ष्ये किचित् प्रयोजनम् । नापि गङ्गाशब्दस्तटमिव प्रयोजनं प्रतिपादयितुमसमर्थः ॥१६॥ एवमप्यनवस्था स्याद् या मूलक्षयकारिणी । of the indicative process) of bringing about the notion of ‘sanctity’ and the rest, as it is of denoting the bank. [The word ‘Gaṅgā’ is incapable of denoting the bank, hence for the purpose of bringing about the notion of the bank, it has to seek the help of Indication, but as regards ‘sanctity’ and the rest, the idea of these can be brought about by the word ‘Gaṅgā’ itself, through ‘suggestion’]—16 Further, in this manner, there would be an infinite regress, which would strike at the very root (of the intended com- prehension). If the purpose for which the original Indication has been adopted were itself the object of a further Indica- tion,—then for the second Indication there would be another purpose; and in connection with the Indication of this latter, there would be yet another purpose; and so on and on, there would be an infinite regress, and the result of this would be that the desired comprehension would not be got at. An objection is raised:—‘‘What the word ‘Gaṅgā’ indicates may be the bank as possessed of the qualities of sanctity and the rest; and the purpose served by this indi- cation is the bringing about of a notion that could not be got at by the expression ‘the ranch on the bank of the Gaṅgā’; and thus as Indication itself would provide the comprehension of the bank along with the qualities, where would be the need for having any ‘suggestion’ at all?’’

CHAPTER II 33 एवमपि प्रयोजनं चेल्लक्ष्यते तत् प्रयोजनान्तरेणेति तदपि प्रयोजनान्तरेणेति प्रकृताप्रतीतिकृत् अनवस्था भवेत् ॥ ननु पावनत्वादिधर्मयुक्तमेव तटं लक्ष्यते । 'गङ्गायास्तटे घोषः' इत्यतोधिकस्यार्थस्य प्रतीतिश्च प्रयोजनमिति विशिष्टे लक्षणा तत्किं व्यञ्जनयेत्याह-- प्रयोजनेन सहितं लक्षणीयं न युज्यते ॥ १७ ॥ कुत इत्याह-- ज्ञानस्य विषयो ह्यन्यः फलमन्यदुदाहृतम् । प्रत्यक्षादेर्नीलादिर्विषयः फलं तु प्रकटता संवित्तिर्वा ॥ [The answer to this is given by the following Text.] It is not right to make the 'indicated' meaning include the intended idea (for the sake of which Indication is admitted.—(17) "Why not?" Because the object of a cognition is one thing, and its resultant is said to be another. For instance, the 'object' of the perceptional cognition is the blue thing, while the 'resultant' of that cognition is the 'apprehendedness' of that thing (as held by the Mīmāṁsaka), or the 'representative cognition' ('I perceive the blue thing,'—this is according to the Naiyāyika). [Similarly the object of the cognition obtained by Indication is the 'bank', and the idea of 'sanctity' and the rest is only its resultant, which, therefore, being different from the 'object', cannot be coupled with the former.—There is no doubt that such is the mean- ing of the text, and the commentators have had recourse to a subtle and laboured explanation only on account of their being unable to re- concile the clear meaning of the text with their own conceptions ] 17 Thus Indication cannot apply to the thing along with its qualities. This has been already explained. 3

34 KĀVYAPRAKĀŚA विशिष्टे लक्षणा नैवम् व्याख्यातम् ॥ विशेषाः स्युस्तु लक्षिते ॥ १८ ॥ तटादौ ये विशेषाः पावनत्वादयस्ते चाभिधातात्पर्यलक्षणा- भ्यो व्यापारान्तरेण गम्याः । तच्च व्यञ्जनध्वननद्योतनादि- शब्दवाच्यमवश्यमेषितव्यम् ॥ १८ ॥ It is only after something has been indicated that special qualities come (to be recognised) as belonging to it.—(18). Thus after the bank has been indicated (by the word ‘Gaṅgā), the special qualities of ‘sanctity’ and the rest come to be recognised as belonging to it ; and the recognition of these qualities can be brought about by the word through a function that is different from Denotation and Indication ; and this function must necessarily be held to be that which is spoken of by such names as ‘vyañjana’ (suggestion), ‘dhvanana’ (echo), ‘dyotana’ (illumination) and so forth. 18. Suggestion based upon Indication has been described ; the author now proceeds to describe that based upon Denotation— When a word having several primary meanings has the range of its denotation restricted by ‘connection’ and such other conditions,—if there appears the cogni- tion of a meaning other than the denoted (or directly expressed) one, that function which brings about this cognition is ‘Suggestion.’—(19). [Says the Vākyapadīya] (a) ‘Connection, (b) Dis- junction, (c) Association, (d) Enmity, (e) Purpose, (f) Context, (g) Peculiarity, (h) Proximity of another

CHAPTER II 35

word, (i) Capacity, (j) Compatibility, (k) Place, (l) Time, (m) Gender, (n) Accent and so forth,—these are the con- ditions that serve to bring about the idea of a particular meaning of a word, when there is an uncertainty as to its actual meaning in a particular context';—and it is in accordance with this that one particular meaning, out of a number of meanings, of a word is understood to be intended, in each of the following expressions respec- tively :— (a) In the expression ‘Hari with conch and discus’ the exact meaning of the word ‘hari’, which has many meanings, is restricted to Visnu, through ‘connection’, [as of all the things denoted by the word ‘hari’, it is Viṣṇu alone who has any connection with ‘the conch and the discus’];—(b) similarly in the expression ‘Hari without the conch and the discus’, [as it is only one who has had ‘connection’ with a thing that can be ‘disjoined’ from it, this ‘disjunction’ restricts the meaning of ‘hari’ to Viṣṇu];—(c) in the expression ‘Rāmalakṣmaṇau,’ the meaning of the word ‘Rāma’, is restricted to that Rāma who was the son of Daśaratha [and this on account of the ‘association’ of Lakṣmaṇa]; (d) while in the expression ‘the behaviour of these two combatants is like that of Rāma and Arjuna’, the meaning of ‘Rāma’ is restricted to Paraśurāma, and that of ‘Arjuna’ to the son of Kṛtavīrya [and this through the well-known ‘enmity’ between these two persons]; —(e) in the expression ‘worship Sthāṇu for the purpose of removing the shackles of the world’, the meaning of the word ‘Sthāṇu’ is restricted to Śiva [as the ‘purpose’ mentioned can be fulfilled by the worship of that God only];—(f) in the expression ‘Deva knows everything’, the meaning of the word ‘deva’ is restricted to ‘you’ [and this is done through the ‘context’,

36 KĀVYAPRAKĀŚA एवं लक्षणामूलं व्यञ्जकत्वमुक्तम् ।। अभिधामूलं त्वाह— the words being addressed to the king]; (g) in the expression ‘Makaradhvaja is angry’, the meaning of the word ‘Makaradhvaja’ is restricted to the Love-God [as the ‘peculiarity’ mentioned, being angry, can apply to that God alone, and not to the ocean, which is also called ‘Makaradhvaja’];—(h) in ‘devasya purārāteḥ’, the meaning of the word, ‘deva’ is restricted to Śiva [through the ‘proximity of the word’ ‘purārāti’, which can apply to Śiva, and to no other God];—(i) in ‘the kokila bird is intoxicated by Madhu’. the meaning of the word ‘Madhu’ is restricted to the Spring [as that alone, and not honey or wine, has the ‘capacity’ to intoxicate the bird]; (j)—in ‘pātu vo dayitāmukham,’ the meaning of the word ‘pātu’ (which can mean drink and protect also) is restricted to confrontation [as this alone is ‘compatible’ with the ‘beloved’s face’];—(k) in ‘Parameśvara shines here’, the meaning of the word ‘Parameśvaraḥ’ is restricted to the king, through the ‘place’ referred to being the King’s capital;—(l) in ‘Chitrabhānu is shining,’ the meaning of the word ‘Chitrabhānu’ is restricted to the Sun, if the words are uttered during the day, and to fire, if they are uttered at night, and this is done through ‘time’;—(m) in the expression ‘Mitra shines’, if the word ‘Mitra’ is used in the neuter ‘gender’, its meaning becomes res- tricted to the friend, but if in the masculine ‘gender’, then to the Sun;—(n) in the expression ‘Indraśatru,’ the meaning becomes restricted by the ‘accent’ [if the accent is put on the first word of the compound, it has to be taken as Bahuvrīhi, and then its meaning is he ‘whose killer is Indra,’ but if the accent is put on the second word it has to be taken as Tatpuruṣa, which means ‘the killer

CHAPTER II 37 अनेकार्थस्य शब्दस्य वाचकत्वे नियन्त्रिते । संयोगाद्यैरवाच्यार्थधीकृद्व्यापृतिरञ्जनम् ॥ १९ ॥ “संयोगो विप्रयोगश्च साहचर्यं विरोधिता । अर्थः प्रकरणं लिङ्गं शब्दस्यान्यस्य संनिधिः ॥ सामर्थ्यमौचिती देशः कालो व्यक्तिः स्वरादयः । शब्दार्थस्यानवच्छेदे विशेषस्मृतिहेतवः ॥” इत्युक्तदिशा सशङ्खचक्रो हरिः अशङ्खचक्रो हरिरित्युच्यते । रामलक्ष्मणाविति दाशरथौ । रामार्जुनगतिस्तयोरिति भार्गवकार्तवीर्ययोः । स्थाणुं भज भवच्छिदे, इति हरे । सर्वं जानाति देव इति युष्मदर्थे । कुपितो मकरध्वज इति कामे । देवस्य पुरारातेरिति शंभौ । मधुना मत्तः कोकिल इति वसन्ते । पातु वो दयितामुख- मिति सांमुख्ये । भात्यत्र परमेश्वर इति राजधानीरूपात् देशाद्रा- जनि । चित्रभानुर्विभातीति दिने रवौ रात्रौ वह्नौ । मित्रं भातीति सुहृदि मित्रो भातीति रवौ । इन्द्रशत्रुरित्यादौ वेदे एव न काव्ये स्वरो विशेषप्रतीतिकृत् । of Indra ']. But it is only in the case of Vedic expressions that accent serves the purpose of restricting the denotation of words.—The verse quoted from the Vākyapadīya con- tains at the end the term ‘ ādi ’, ‘ and so forth ’; this is meant to include (o) Gesture, which serves to restrict the meaning in such passages as—‘ During all these days her breasts have been reduced to this (marked by a gesture) size, her eyes have shrunk to this, and her condition has become like this.’ Now, in some cases, it is found that though the signi- fication of the word has been restricted in the manner described above, and the other significations are pre-

आदिग्रहणात् एद्दहमेत्तत्थणिआ एद्दहमेत्तेहि अच्छिवत्तेहि । एद्दहमेत्तावस्था एद्दहमेत्तेहिँ दिअएहिँ ॥ ११ ॥ इत्यादावभिनयादयः । इत्थं संयोगादिभिरर्थान्तराभिधायकत्वे निवारितेप्यने- कार्थस्य शब्दस्य यत् क्वचिदर्थान्तरप्रतिपादनं तत्र नाभिधा निय- मनात्तस्याः । न च लक्षणा मुख्यार्थबाधाद्यभावात् । अपि त्वञ्जनं व्यञ्जनमेव व्यापारः । यथा भद्रात्मनो दुरधिरोहतनोर्विशाल वंशोन्नतेःकृतशिलीमुखविग्रहस्य । यस्यानुपप्लुतगतेः परवारणस्य दानाम्बुसेकसुभगः सततं करोभूत् ॥ १२ ॥ १९ ॥

CHAPTER II 39 तद्युक्तो व्यञ्जकः शब्दः तद्युक्तो व्यञ्जनयुक्तः यत्सोऽर्थान्तरयुक् तथा । अर्थोऽपि व्यञ्जकस्तत्र सहकारितया मतः ॥ २० ॥ तथेति व्यञ्जकः ॥ २० ॥ इति काव्यप्रकाशे शब्दार्थस्वरूपनिर्णयो नाम द्वितीय उल्लासः ॥ २ ॥ can be mounted with difficulty), the nobility of whose race is high (who is as tall as a bamboo), who has become an expert in the use of arrows (who has a host of bees hovering round him), whose insight is undimmed (whose gait is steady),—was always beautified by the water poured in the formal making of gifts (by the ichor flowing from his temples)]. [Here we find that the words are so skilfully chosen that they are applicable to the king as also to the elephant; the fact however that it is addressed to the king restricts the meaning of the words to him alone; and yet the idea of the ‘elephant’ also is cognisable throughout; and this idea is the result of Suggestion.] 19. The word endowed with that (i. e. the said function of suggestion) is the ‘suggestive word.’ ‘Endowed with that,’ i. e. endowed with the function of suggestion. Inasmuch as the word is ‘suggestive’ only when it has other meanings, the meaning also is held to be so (i. e. ‘suggestive’ by virtue of its helping the process. (20). ‘So’—i. e. suggestive. 20.

तृतीय उल्लासः अर्थाः प्रोक्ताः पुरा तेषाम् अर्थाः वाच्यलक्ष्यव्यङ्ग्याः । तेषां वाचकलाक्षणिकव्यञ्जकानाम् ॥ अर्थव्यञ्जकतोच्यते । कीदृशीत्याह-- वक्तृबोद्धव्यकाकूनां वाक्यवाच्यान्यसन्निधेः ॥ २१ ॥ प्रस्तावदेशकालादेर्वैशिष्ट्यात् प्रतिभाजुषाम् । योर्थस्यान्यार्थधीहेतुर्व्यापारो व्यक्तिरेव सा ॥ २२ ॥ बोद्धव्यः प्रतिपाद्यः । काकुर्ध्वनेर्विकारः । प्रस्तावः प्रकरणम् । CHAPTER III THE SUGGESTIVENESS OF MEANING The meanings of these have been described before. ‘Meanings’—i. e. the Expressed, the Indicated and the Suggested. ‘Of these’,—i. e. of the Expressive, the Indicative and the Suggestive words.—(Vide Text 6, above). The suggestiveness of Meanings in now described. The author next states the nature of the said sugges- tiveness of words.— ‘Suggestion’ is that function of the meaning which brings about the cognition of another meaning, by persons endowed with imaginative intuition,—through peculiarities of (a) the speaker, (b) the person spoken to, (c) intonation, (d) the sentence, (e) the expressed meaning, (f) the presence of another, (g) context, (h) place, (i) time and so forth.—(21-22). ‘The person spoken to’—i. e. one for whose sake the

CHAPTER III 41 अर्थस्य वाच्यलक्ष्यव्यङ्ग्यात्मनः । क्रमेणोदाहरणानि । अइपिहुलं जलकुंभं घेत्तूण समागदह्मि सहि तुरिअं । समसेअसलिलणीसासणीसहा वीसमामि खणं ॥ १३ ॥ अत्र चौर्यरतगोपनं गम्यते । ओण्णिद्दं दोब्बल्लं चिंता अलसत्तणं सणीससिअं । मह मंदभाइणीए केरं सहि तुह वि अहह परिहवइ ॥ १४॥ words are used ;—‘ Intonation ’—variation of tone;— ‘ context ’—the occasion ;—‘ of the meaning ’—i. e. of the expressed, the indicated or the suggested meaning. Examples are cited in due order—(a) ‘ O Friend ! having taken up a heavy jar of water, I have come walking fast, I feel fatigued and languid through perspiration and breathlessness ; I shall rest awhile.’ Here what is suggested is that the speaker is trying to conceal her stolen amours. [What the woman describes are the physical signs that may be caused either by hard physical work or by amorous flirtations ; but on account of the character of the speaker being known to be that of a woman with loose morals, what is suggested is that the signs described have been due to dalliance, and she is trying to conceal this by attributing them to her having carried a heavy jar of water.] (b) ‘ Oh my friend ! for the sake of wretched me, thou also art suffering from sleeplessness, weakness, anxiety, lassitude and breathlessness !’ Here what is suggested is that the friend, who has been acting as an intermediary between the separated lovers, has herself been enjoying the company of her friend’s lover. [The physical effects described are such as may be caused, either by constant moving about from one party to the other for the purpose

अत्र दूत्यास्तत्कामुकोपभोगो व्यज्यते । तथाभूतां दृष्ट्वा नृपसदसि पाञ्चालतनयां वने व्याधैः सार्धं सुचिरमुषितं वल्कलधरैः । विराटस्यावासे स्थितमनुचितारम्भनिभृतं गुरुः खेदं खिन्ने मयि भजति नाद्यापि कुरुषु ॥१५॥ अत्र मयि न योग्यः खेदः कुरुषु तु योग्य इति काक्वा प्रका- श्यते । न च वाच्यसिद्ध्यङ्गमत्र काकुरिति गुणीभूतव्यङ्ग्यत्वं शङ्क्यम् । प्रश्नमात्रेणापि काकोर्विश्रान्तेः ।

CHAPTER III 43 तइआ मह गंडत्थलणिमिअं दिट्ठिं ण णेसि अण्णत्तो । एण्हि सच्चेअ अहं ते अ कवाला ण सा दिट्ठी ॥१६॥ अत्र मत्सखीं कपोलप्रतिबिम्बितां पश्यतस्ते दृष्टिरन्यैवाभूत् चलितायां तु तस्यामन्यैव जातेत्यहो प्रच्छन्नकामुकत्वं ते इति व्यज्यते । उद्देशोयं सरसकदलीश्रेणिशोभातिशायी कुञ्जोत्कर्षादङ्कुरितरमणीविभ्रमो नर्मदायाः । किं चैतस्मिन् सुरतसुहृदस्तन्वि ते वान्ति वाता येषामग्रे सरति कलिताकाण्डकोपो मनोभूः ॥१७॥ it does only in so far as it expresses the question (‘ does the king bear anger towards me, and not towards the Kurus ? —and not as it suggests the further meaning of the im- propriety of anger towards the speaker). [Hence in so far as the suggestion by the Intonation is concerned, there is no ‘ subserviency to the expressed meaning ’, specially as the suggestion appears after the expressed meaning has been duly com- prehended.] (d) ‘ At that time you did not turn away your eyes: fixed as they were upon my cheeks ; now however, even though I am the same, and the cheeks are the same, yet that look of yours is no more.’ Here the meaning suggested is—‘ while my friend was sitting by me her face being reflected in my cheek, the way in which you looked towards that reflection was of quite a different character ; when however she has gone away, it has completely changed,—what a stealthy lover you are !’ [The suggestion is due to the fact of the sentences containing the terms ‘ at that time ’ and ‘ now’.] (e) ‘ This spot on the bank of the Narmadā is redolent with the beauty of fresh plantain-groves, and excites

44 KĀVYAPRAKĀŚA अत्र रतार्थं प्रविशेति व्यङ्ग्यम् । णोल्लेइ अणोल्लमणा अत्ता मं घरभरम्मि सअलम्मि । खणमेत्तं जइ संझाइ होइ ण व होइ वीसामो ॥१८॥ अत्र संध्या संकेतकाल इति तटस्थं प्रति कयाचिद्द्योत्यते । सुव्वइ समागमिस्सदि तुब्झ पिओ अज्ज पहरमेत्तेण । एमेअ कित्ति चिट्ठसि ता सहि सञ्जेसु करणिज्जं ॥१९॥ through the loveliness of its bowers, the sportive graces of the lovely woman ! and further, O delicate one ! here are blowing breezes favourable to love-making, led as they are by the God of Love flurried with unaccountable excitement.’ Here the meaning suggested is—‘ let us enter the bower for the purpose of love-making.’ [This suggestion is due to the expressed meaning of the following words---(1) ‘ Tanvī ’, which expresses delicacy brought about by the influence of love,—(2) ‘ Narmadā,’ the literal meaning of which is ‘ that which gives pleasure ’,---3) ‘ uddeśa ’ which means ‘ that which can only be pointed out, and not easily reached, hence free from intru- sion,’—(4) ‘ sarasa ’ denotes freshness of the leaves, hence freedom from all fear of any shuffling sound being made,—(5) ‘ śreṇī ’ denotes thickness of the grove, and hence invisibility from outside.] (f) ‘ My hard-hearted mother-in-law is always urging me to all household work ; it is only in the evening that I get some respite, if any at all ’. Here a woman suggests to the person close by that evening is the only time at which assignation could be made. [The expressed meaning is that the woman has no time except in the evening, and by reason of the proximity of her lover who is waiting for assignation, this simple statement suggests the evening as the time at which she agrees to meet him.] (g) ‘ We hear your husband is coming here in three hours’ time ; why then are you sitting idle ? O, friend, make your preparations ’.

CHAPTER III 45 अत्रोपपतिं प्रत्यभिसर्तुं प्रस्तुता न युक्तमिति कयाचिन्निवार्यते । अन्यत्र यूयं कुसुमावचायं कुरुध्वमत्रास्मि करोमि सख्यः । नाहं हि दूरं भ्रमितुं समर्था प्रसीदतायं रचितोऽञ्जलिर्वः ॥२०॥ अत्र विविक्तोयं देश इति प्रच्छन्नकामुकस्त्वयाभिसार्यता- मिति आश्वस्तां प्रति कयाचिन्निवेद्यते । गुरुअणपरवस पिअ किं भणामि तुइ मंदभाइणी अहअं । अज्ज पवासं वच्चसि वच्च सअं जेव्व सुणसि करणिज्जं ॥२१॥ अत्राद्य मधुसमये यदि व्रजसि तदाहं तावत् न भवामि तव तु न जानामि गतिमिति व्यज्यते । ।। A woman who is on the point of going out to meet her lover, is warned by another woman that it would not be right to do so. [The expressed meaning is that the woman should make prepara- tions for meeting her husband who will soon be arriving ; but this being said on the occasion of the woman going out to meet a lover, suggests the said meaning.] (b) ‘O dear friends, you please do the flower-picking in some other place ; I am doing it here ; I am unable to wander farther off ; do me, therefore, this favour ; here I am beseeching you with joined palms’. What is suggested by the speaker to her confidante is—‘This place being quite solitary, please bring in my lover.’ [The expressed meaning is simply a request to her companions to leave her alone ; the sequestered position of the spot where the speech is made suggests the aforesaid request to the confidante.] (i) ‘O my beloved, you are bound to obey the wishes of your elders ; what shall I say to you, unfortunate as I am ! If you have to go on your journey, you may go ; you will hear what I am going to do.’

46 KĀVYAPRAKĀŚA आदिग्रहणाच्चेष्टादेः । तत्र चेष्टाया यथा— द्वारोपान्तनिरन्तरे मयि तया सौन्दर्यसारश्रिया प्रोल्लास्योरुयुगं परस्परसमासक्तं समासादितम् । आनीतं पुरतः शिरोंशुकमधः क्षिप्ते चले लोचने वाचस्तत्र निवारितं प्रसरणं संकोचिते दोर्लते ॥२२॥ The meaning suggested is—‘The spring-season having arrived (when lovers should be united), if you are going away from home, I shall not be alive any longer and shall, therefore, not know where you may be.’ [This suggestion is due to the fact of the speech being made during spring-time.] (j) The phrase ‘ and so forth ’ (in Text 22) is meant to include gesture and such other details. An example of suggestion by expressed meaning, through the peculia- rity of gesture, we have in the following— ‘ While I was standing close to the door, she, res- plendent with the very essence of beauty, having dilated her thighs, pressed them together ; she brought down the veil over her face, cast unsteady glances, suppressed her speech and drew her arms together.’ Here the various gestures described suggest to the lover the wishes of the speaker. [(1) The movement of the thighs suggests her desire for inverted intercourse, (2) the bringing down of the veil suggests that the lover should come secretly,—(3) the unsteady glances suggest that her passion of love has been aroused,—(4) the suppression of speech suggests that there should be no talk regarding the meeting,—(5) and the bringing together of the arms suggests that when he comes to her he will receive her embraces.] Whenever occasion presents itself, examples are cited again and again for the purpose of explaining the subject

CHAPTER III 47 अत्र चेष्टया प्रच्छन्नकान्तविषय आकूतविशेषो ध्वन्यते । निराकाङ्क्षप्रतिपत्तये प्राप्तावसरतया च पुनः पुनरुदाह्रि- यते । वक्त्रादीनां मिथःसंयोगे द्विकादिभेदेन । अनेन क्रमेण लक्ष्यव्यङ्ग्ययोश्च व्यञ्जकत्वमुदाहार्यम् ॥ २१-२२ ॥ शब्दप्रमाणवेद्योऽर्थो व्यनक्त्यर्थान्तरं यतः । अर्थस्य व्यञ्जकत्वे तच्छब्दस्य सहकारिता ॥ २३ ॥ शब्देति । नहि प्रमाणान्तरवेद्योऽर्थो व्यञ्जकः ॥ २३ ॥ इति श्रीकाव्यप्रकाशेऽर्थव्यञ्जकतानिर्णयो नाम तृतीय उल्लासः ॥३॥ so fully as to leave nothing to be desired on the part of the enquirer. Sometimes we have suggestion based upon the pecu- liarity of two or more of the conditions of the ‘speaker’ and the rest enumerated here. The suggestiveness of the ‘indicated’ and ‘suggest- ed’ meanings also may be illustrated in the same manner (as that of the ‘expressed’ meaning.) 22. Inasmuch as the meaning that suggests another meaning is itself cognisable by means of the word,—the word also is helpfful in the suggestiveness of the meaning.—(23). ‘By means of the word’,—That is, anything cognised through any other means of knowledge is never suggestive. 23.