काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

150 KĀVYAPRAKĀŚA
इत्यादौ संशयशान्तशृङ्गार्यन्तरगतनिश्चयरूपेण,
“कथमवनिप दर्पो यन्निशातासिधारा-
दलनगलितमूर्ध्ना विद्विषां स्वीकृता श्रीः।
ननु तव निहतारेरप्यसौ किं न नीता
त्रिदिवमपगताङ्गैर्वल्लभा कीर्तिरेभिः ॥१३४॥”
इत्यादौ निन्दास्तुतिवपुषा स्वरूपस्य ।
पूर्वपश्चाद्भावेन प्रतीतेः कालस्य शब्दाश्रयत्वेन शब्दतदेक-
देशतदर्थवर्णसंघटनाश्रयत्वेन च आश्रयस्य शब्दानुशासन-
ज्ञानेन प्रकरणादिसहायप्रतिभानैर्मल्यसहितेन तेन चावगम इति
recourse to the outskirts of mountains or to the waists
of beautiful women smiling with love,’—the expressed
meaning is the mere doubt (whether one should have re-
course to the one or the other), while what is suggested is
the definite assertion, that ‘one should have recourse to
women’ (when the speaker or the person addressed is
inclined to be erotic),—or that ‘one should retire to the
mountains’ (when the persons concerned are of the
quietistic temperament).—(c) Or again, in the verse—
‘why should you feel proud of your having appropriated
to yourself the property of your enemies, whose heads
were cut off by the sharp edge of your sword? When
you had killed your enemies, was not your Fame, so
loved of you, been taken away to heaven by those enemies,
even when they had lost their bodies’;—what is expressed
is reproach, while what is suggested is praise.
(2) In point of times:—The suggested meaning is
comprehended after the expressed meaning.
(3) In point of the conveying medium:—The expressed
meaning is conveyed by the word, while the suggested
meaning may be conveyed by the word, by a part of the

CHAPTER V 151
निमित्तस्य बोद्धृमात्रविदग्धव्यपदेशयोः प्रतीतिमात्रचमत्कृ-
त्योश्च करणात् कार्यस्य “गतोस्तमर्कः” इत्यादौ प्रदर्शितनयेन
संख्यायाः
“कस्स व ण होइ रोसो दट्ठूण पिआइ सव्वणं अहरं ।
सभमरपडमग्घाइणि वारिअवामे सहसु एण्हि ॥१३५॥”
word, by the expressed meaning of the word, by the letters,
and by the style.
(4) In point of the means (of knowing) :—The expressed
meaning is understood with the help of grammatical rules,
while the suggested meaning is understood with the help
of those as also with that of context and other conditions
(described above).
(5) In point of their effects :—The expressed meaning
brings about a simple comprehension and that also in
every one who hears the word, while the suggested meaning
brings about a certain charm in the minds of such persons
as are entitled to the name of ‘cultured’.
(6) In point of number :—As has been found in the case
of the expression ‘the sun has set’ (where the expressed
meaning is one only and the suggested meanings are ten
or more).
(7) In point of the person addressed :—In the verse—
‘who will not be annoyed at seeing the lips of his wife
bitten ? I warned you not to smell the lotus with the
bee inside it !’—while the expressed meaning is conveyed
to the girl-friend [who, on appearing before her husband,
has her lips bearing the mark of her paramour’s kiss, and
feels disconcerted at the husband’s notice of it,] while the
suggested meaning (that the mark on the lips of my friend

152 KĀVYAPRAKĀŚA
इत्यादौ सखीतत्कान्तादिगतत्वेन विषयस्य च भेदेपि
यद्येकत्वम् तत् क्वचिदपि नीलपीतादौ भेदो न स्यात् । उक्तं
हि “अयमेव हि भेदो भेदहेतुर्वा यद्विरुद्धधर्माध्यासः कारण-
भेदश्च” इति ।
वाचकानामर्थापेक्षा व्यञ्जकानां तु न तदपेक्षत्वमिति न
वाचकत्वमेव व्यञ्जकत्वम् । किं च “वाणीरकुडुंगु-”इत्यादौ प्रती-
यमानमर्थमभिव्यज्य वाच्यं स्वरूप एव यत्र विश्राम्यति तत्र
is one made by the sting of the bee in the lotus, and not
by a man’s kiss) is conveyed to the husband.
Even when differing in so many points, if the two
are to be regarded as one and the same, then there can be
no difference at all, even in the case of such things as the
blue and the yellow colour and so forth. In fact, it has
been declared that—“The difference, or the ground of
difference, (between any two things) consists in their having
contrary properties and in having different causes” [and
both these conditions are fulfilled in the case of the ex-
pressed and suggested meanings].
Then again, purely denotative or expressive words require
(in the act of denoting their meaning) the aid of an actually
existent meaning (fixed by convention), while suggestive
words do not stand in need of any such meaning (as
suggestion very often lies in mere letters or syllables, which
have no meaning at all). For this reason also suggestive-
ness cannot be the same as denotativeness.
Further, in the verse quoted above—‘Hearing the
chattering of parrots in the Vetasa bower etc.,’—where,
it has been shown, the expressed meaning rests within
itself after having signified the suggested meaning,—and
which, on that account, has been regarded as an instance

CHAPTER V 153
गुणीभूतव्यङ्ग्येतात्पर्यभूतोप्यर्थः स्वशब्दानभिधेयः प्रतीतिपथ-
मवतरन् कस्य व्यापारस्य विषयतामवलम्बतामिति ।
ननु 'रामोस्मि सर्वं सहे' इति 'रामेण प्रियजीवितेन तु
कृतं प्रेम्णः प्रिये नोचितम्' इति 'रामोसौ भुवनेषु विक्रमगुणैः
प्राप्तः प्रसिद्धिं पराम्' इत्यादौ लक्षणीयोप्यर्थो नानात्वं भजते
विशेषव्यपदेशहेतुश्च भवति । तदवगमश्च शब्दार्थायत्तः प्रकर-
णादिसव्यपेक्षश्च इति कोयं नूतनः प्रतीयमानो नाम ।
of 'subordinated suggestion,'—it is found that a meaning,
which is not denoted by the words and which does not fall
within their import, is yet brought within the range of
cognizance;—and under what operation of the word would
the meaning thus cognised fall (if Suggestion is not ad-
mitted)?
[ The following question is raised by one who admits
of 'Indication' as distinct from 'Denotation', but does
not accept 'Suggestion.']—"In such instances as (a)
'I am Rāma and shall bear everything', (b) 'O beloved
one, Rāma is so fond of his life that he has not done what
befits love', and (c) 'This Rāma has attained high fame for
the excellence of his valour' and so forth, we find that the
'indicated' meaning (of the single word 'Rāma') is mani-
fold and also capable of having the several peculiar appella-
tions ['with the expressed meaning transformed', 'with the
expressed meaning entirely ignored' and others that have
been described above as pertaining to 'suggestion' and
'suggested meaning'],—the comprehension also of such
'indicated' meaning is based (like that of the 'suggested'
meaning) upon both words and meanings, and is also
dependent upon context and other conditions; so that (all
these conditions being fulfilled by the 'Indicated' mean-

154 KĀVYAPRAKĀŚA
उच्यते--लक्षणीयस्यार्थस्य नानात्वेपि अनेकार्थशब्दाभि-
धेयवन्नियतत्वमेव । न खलु मुख्येनार्थेनानियतसंबन्धो लक्षयितुं
शक्यते । प्रतीयमानस्तु प्रकरणादिविशेषवशेन नियत संबन्धः
अनियतसंबन्धः संबद्धसंबन्धश्च द्योत्यते ।
न च
“अत्ता एत्थ णिमज्जइ एत्थ अहं दिअहए पलोएहि ।
मा पहिअ रत्तिअन्धअ सेज्जाए मह णिमज्जहिसि ॥१३६॥”
ing), what is this new kind of meaning that is called
‘suggested’?”
Our answer to this is as follows :—
Firstly, even though a word may have several ‘indi-
cated’ meanings, yet their number must be limited, just
like the expressed meaning of a word which has many
meanings.—Secondly, what is ‘indicated’ can never be
such as has no definite connection with the primary
(denoted) meaning, while the ‘suggested’ meaning, under
the influence of ‘context’ and other circumstances, may
have a definite connection (with the expressed meaning),
or it may have only an indefinite (vague) connection with
it, or it may be only indirectly connected (being connected
with something else which is connected with the expressed
meaning).—Thirdly, the primary (expressed) meaning is not
‘barred’ by (incompatibility) in the case of ‘suggestion’,
in such instances as—‘my mother-in-law lies here, and here
myself, mark this well while there is daylight; lest, O
wayfarer, you tumble into our beds at night’;—so that
(the very first condition of ‘Indication’ being wanting)
how can this be regarded as a case of ‘Indication’? —
Fourthly, it has been already shown (under Chapter II)
that in the process of ‘Indication’ also, ‘Suggestion’
comes in as an essential factor.

CHAPTER V 155
इत्यादौ विवक्षितान्यपरवाच्ये ध्वनौ मुख्यार्थबाधः ।
तत्कथमत्र लक्षणा । लक्षणायामपि व्यञ्जनमवश्यमाश्रयितव्य-
मिति प्रतिपादितम् ।
यथा च समयसव्यपेक्षा अभिधा तथा मुख्यार्थबाधादित्रय-
समयविशेषसव्यपेक्षा लक्षणा । अत एवाभिधापुच्छभूता सेत्याहुः ।
न च लक्षणात्मकमेव ध्वननं तदनुगमेन तस्य दर्शनात् । न च
तदनुगतमेव अभिधावलम्बनेनापि तस्य भावात् । न चोभयानु-
सार्येव अवाचकवर्णानुसारेणापि तस्य दृष्टेः । न च शब्दानुसार्येव
अशब्दात्मकनेत्रत्रिभागावलोकनादिगतत्वेनापि तस्य प्रसिद्धेः इति
अभिधातात्पर्यलक्षणात्मकव्यापारत्रयातिवर्ती ध्वननादिपर्यायो
व्यापारोऽनपह्नवनीय एव ॥
—Fifthly, just as ‘Denotation’ is dependent upon
convention, so is ‘Indication’ also upon the particular
convention relating to the three conditions of ‘the
primary meaning being barred’ and the rest (described
under Chapter II); and it is on this account that
‘Indication’ has been called the ‘tail of Denotation.’
[Hence it is just as impossible for ‘Suggestion’ to be
included under ‘Indication’ as under ‘Denotation.’]—
Sixthly, ‘Suggestion’ is not exactly of the nature
of ‘Indication’, because in some cases Suggestion follows
on the wake of Indication; nor indeed does Suggestion
always follow on the wake of Indication, as in several
instances Suggestion is based upon Denotation itself
nor again is Suggestion always based upon these two;
(Denotation and Indication), as it is found to emanate
even from mere letters and syllables which do not ‘denote’
anything at all,—or even from such entirely non-verbal
sources as side-long glances and other mere gestures.

156 KĀVYAPRAKĀŚA
तत्र “अत्ता एत्थ” इत्यादौ नियतसंबन्धः “कस्स व ण
होइ रोसो” इत्यादौ, अनियतसंबन्धः ।
“विपरीअरए लच्छी बम्हं दट्ठूण णाहिकमलट्ठं ।
हरिणो दाहिणणअणं रसाउला झत्ति ढक्केइ ॥१३७॥”
इत्यादौ संबद्धसंबन्धः । अत्र हि हरिपदेन दक्षिणनयनस्य
सूर्यात्मकता व्यज्यते। तन्निमीलनेन सूर्यास्तमयः । तेन पद्मस्य
संकोचः । ततो ब्रह्मणः स्थगनम् । तत्र सति गोप्याङ्गस्यादर्शनेन
अनिर्यन्त्रणं निधुवनविलसितमिति ।
From all this it follows that we cannot reject ‘Sugges-
tion’ as a process which functions far beyond the three
processes of ‘Denotation’, ‘Import’ and ‘Indication’.
(a) In the verse referred to above—‘my mother-in-
law lies here &c.’—the ‘suggested’ meaning is one
that bars a definite relationship (to the expressed meaning);
(b) while in the verse ‘who will not get annoyed etc.,
(quoted above) the relationship is extremely vague and
(c) in the following verse—
‘On the occasion of......when Lakṣmī saw Brahmā
seated on the naval-lotus of her husband, she, being too
immersed in her passion, closed the right eye of Viṣṇu
(her husband)’,
—the suggested meaning is related to the expressed
indirectly through something else related to it; e. g. the
term ‘Hari’ (Viṣṇu) suggests the fact of his right eye
being the Sun (the Sun and the Moon being described as
the two eyes of Viṣṇu), hence the closing of that eye
signifies sunset, which signifies the closing of the lotus and
the consequent hiding of Brahmā seated upon it, which,
lastly, suggests the fact that her secret parts being
rendered invisible to anyone, her pleasure would con-
tinue unmolested.

CHAPTER V 157
'अखण्डबुद्धिनिर्ग्राह्यो वाक्यार्थ एव वाच्यः वाक्यमेव च
वाचकम्' इति येप्याहुः तैरप्यविद्यापदपतितैः पदपदार्थकल्पना
कर्तव्यैवेति तत्पक्षेप्यवश्यमुक्तोदाहरणादौ विध्यादिर्व्यङ्ग्य
एव।
ननु वाच्यादसंबद्धं तावन्न प्रतीयते यतः कुतश्चित् यस्य
कस्यचिदर्थस्य प्रतीतेः प्रसङ्गात्। एवं च संबन्धात् व्यङ्ग्य-
Others again (the Vedāntins) have held the view that
—"It is the meaning of the sentence which, comprehended
through a single indivisible cognition, is what is 'ex-
pressed' or 'denoted', and it is the sentence alone that is
denotative".
But even these men, when they descend to the regions
of 'Illusion', have to take into account 'words' and
'meanings of words'; so that according to these people
also, in the examples cited above ' ('The sandal-paint
over thy breasts has been......thou hast not gone to that
wretched man') the affirmation and such other meanings
must be regarded as being 'suggested'.
[The logician starts off with another objection to the
'Suggestion theory']—"What is suggested is not some-
thing entirely unconnected with the expressed meaning ;
if it were, then anything could be suggested by any word,
without any restriction. In view of some such connection
being essential, there can be no suggestiveness in the absence
of some restrictive relationship; and thus what really
happens in the case of 'Suggestion' is that there is (1)
a constant relation (between the suggested and the sugges-
ter), (2) the relation is such that the suggester is never con-
comitant with the contrary of the suggested, and (3) the
suggester subsists in the suggested; so that the suggester
fulfilling the three conditions of the 'Inferential Problems',

158 KĀVYAPRAKĀŚA
व्यञ्जकभावोप्रतिबन्धेवश्यं न भवतीति व्याप्तत्वेन
नियतधर्मिनिष्ठत्वेन च त्रिरूपाल्लिङ्गाल्लिङ्गिज्ञानमनुमानं यत्
तद्रूपः पर्यवस्यति । तथाहि--
“भम धम्मिअ वीसद्धो सो सुणओ अज्ज मारिओ तेण ।
गोलाणइकच्छकुडंगवासिणा दरिअसीहेण ॥१३८॥”
अत्र गृहे श्वनिवृत्त्या भ्रमणं विहितं गोदावरीतीरे सिंहोप-
लब्धेरभ्रमणमनुमापयति । यत् यत भीरुभ्रमणं तत्तद्भयकारण-
निवृत्त्युपलब्धिपूर्वकं गोदावरीतीरे च सिंहोपलब्धिरिति
व्यापकविरुद्धोपलब्धिः ।
अत्रोच्यते--भीरुरपि गुरोः प्रभोर्वा निदेशेन प्रियानुरागेण
अन्येन चैवंभूतेन हेतुना सत्यपि भयकारणे भ्रमतीत्यनैकान्तिको
our knowledge of the suggested meaning comes to be purely
inferential in character. For instance, in the following
verse—‘ My good man, roam about as you choose ; the
dog has been killed by the lion living in the cave of the
banks of the Godāvarī’,—what is advised is the safety
of roaming about due to the removal of the dog from the
house, and this leads to the inference of the danger involved
in wandering on the banks of the Godāvarī, by reason of
the presence of the lion. The ‘roaming of a coward’
is invariably concomitant with the certainty of ‘the ab-
sence of all cause of fear’;—on the banks of the Godā-
varī ‘the cause of fear’ is present ; and so this ‘presence’
is the contrary of the aforesaid ‘absence’ with which the
said roaming is invariably concomitant. Hence the said
‘presence’ leads to the deduction of what is contrary to the
aforesaid ‘roaming’, i. e. the impropriety of roaming”.
Our answer to the above is as follows :—(a) As a matter
of fact, even a coward is found going to places where

CHAPTER V 159
हेतुः शुनो बिभ्यदपि वीरत्वेन सिंहान्न बिभेतीति विरुद्धोपि गोदा-
वरीतीरे सिंहसद्भावः प्रत्यक्षादनुमानाद्वा न निश्चितः । अपि तु
वचनात् । न च वचनस्य प्रामाण्यमस्ति । अर्थेनाप्रतिबन्धादित्य-
सिद्धश्च तत्कथमेवंविधाद्धेतोः साध्यसिद्धिः ।
तथा "निःशेषच्युत-" इत्यादौ गमकतया यानि चन्दनच्यवना-
दीन्युपात्तानि तानि कारणान्तरतोपि भवन्ति। अतश्चात्रैव स्नान-
there is danger, under certain circumstances, such as by
the order of his preceptor or master, under the influence
of his love for his beloved ; so that the inferential pro-
bans (premise) is 'inconclusive' (the 'coward's roaming'
being not invariably concomitant with the 'absence of
danger');—(b) and again, it is possible that the person
addressed may be a brave man who, even though fearing
the dog, would not fear the lion, and thus the premise is
also 'contradictory' (the 'presence of the lion' not nece-
ssarily involving the impossibility of the 'fearing man'
not roaming that way) ;—(c) further,' the presence of the
lion' on the banks of the Godāvarī is not something known
either by direct Perception or by Inference, it is learnt only
from the words (of the speaker), and since no reliability
belongs to the mere word (of a stray person), until it has
been found to be consonant with facts, the probans is
'unknown' also.—Thus the probans being vitiated by
three fallacies, how can it lead to any valid inference of the
conclusion ?—Further, in the case of the verse 'the san-
dal-paint over thy breasts has been entirely rubbed out......
thou hast not gone to the wretched man', the marks—
rubbing out of the sandal-paint and so forth—which have
been set forth as suggestive (of the conclusion 'thou hast
gone') are such as could be brought out by (and hence be
indicative of) other circumstances also ; in fact even in

160 KĀVYAPRAKĀŚA
कार्यत्वेनोक्तानीति नोपभोगे एव प्रतिबद्धानीत्यनैकान्तिकानि ।
व्यक्तिवादिना चाधमपदसहायानामेषां व्यञ्जकत्वमुक्तम् ।
न चात्राधमत्वं प्रमाणप्रतिपन्नमिति कथमनुमानम् । एवंविधा-
दर्थादेवंविधोर्थ उपपत्त्यनपेक्षत्वेपि प्रकाशते इति व्यक्तिवादिनः
पुनस्तत् अदूषणम् ॥
इति काव्यप्रकाशे ध्वनिगुणीभूतव्यङ्ग्यसंकीर्णभेदनिर्णयो
नाम पञ्चम उल्लासः ॥५॥
the verse itself they are described as brought about by
bathing ; so that they are not invariably concomitant with
the ‘ dalliance ’ (of the person addressed, which is held to
be suggested).
According to the upholder of the ‘ Suggestion ’ theory,
on the other hand, the said suggestion has been explained as
brought about by the marks described, through the aid
of the epithet ‘ wretched ’ (applied to the lover, which
suggests his infidelity in having dallied with the messen-
ger).—Nor could this ‘ wretchedness ’ be made the basis
of any Inference, for the simple reason that it is not some-
thing that is already cognised through any (other) valid
means of cognition. As for the fact that a certain set of
words gives rise to the notion of things (not actually
expressed by them), without any rhyme or reason,—this
cannot be effectively urged against the upholder of the
‘ Suggestion ’ theory (who takes pride in the suggestion
of such meanings). 47.
Thus ends Chapter V dealing with the sub-divisions
of Suggestive Poetry and the Poetry of Subordinate
Suggestion.

अथ षष्ठ उल्लासः
शब्दार्थचित्रं यत्पूर्वं काव्यद्वयमुदाहृतम् ।
गुणप्राधान्यतस्तत्र स्थितिश्चित्रार्थशब्दयोः ॥ ४८ ॥
न तु शब्दचित्रे अर्थस्याचित्रत्वमर्थचित्रे वा शब्दस्य ।
तथा चोक्तम्
“रूपकादिरलंकारस्तस्यान्यैर्बहुधोदितः ।
न कान्तमपि निर्भूषं विभाति वनिताननम् ॥
रूपकादिमलंकारं बाह्यमाचक्षते परे ।
सुपां तिङां च व्युत्पत्तिं वाचां वाञ्छन्त्यलंकृतिम् ॥
CHAPTER VI
LOWEST KIND OF POETRY
OF FANCIFUL WORD AND FANCIFUL MEANING
In the two kinds of Poetry spoken of above—that of Fan-
ciful Word and that of Fanciful Meaning,—subordinacy and pre-
dominance belong respectively to the fanciful meaning and the
fanciful word.
It is not that in the Poetry of Fanciful Word, there is
no fanciful meaning or vice versa.
[All that the division means is that though in any individual
instance, we may have both fanciful word and fanciful meaning, yet
it is regarded as the Poetry ‘ of Fanciful Word ’ when the fanciful
word (i. e., the Verbal Figure of Speech) is more prominent than the fanci-
ful meaning (i. e., the Ideal Figure of Speech) ; and it is regarded as ‘ of
fanciful meaning ’ when the fanciful meaning is the more prominent
of the two].
[In support of this commixture of both] we have the
following declaration :—
‘(a) Some writers have spoken of Metaphor and the
other (ideal) Figures of Speech as the real ‘ embellishments ’
11

162 KĀVYAPRAKĀŚA
तदेतदाहुः सौशब्द्यं नार्थव्युत्पत्तिरीदृशी ।
शब्दाभिधेयालंकारभेदादिष्टं द्वयं तु नः॥” इति ॥
शब्दचित्रं यथा
“प्रथममरुणच्छायस्तावत्ततः कनकप्रभ-
स्तदनु विरहोत्ताम्यत्तन्वीकपोलतलद्युतिः ।
उदयति ततो ध्वान्तध्वंसक्षमः क्षणदामुखे
सरसबिसिनीकन्दच्छेदच्छविर्मृगलाञ्छनः” ॥१३९॥
of Poetry ; even the face of a woman, though beautiful
in itself, does not appear charming when it is without any
ornaments [similarly Poetry, however beautiful in itself
is not charming unless it is embellished by a Figure of
Speech] ;—(b) others regard Metaphor and the other
Ideal Figures of Speech as something foreign to Poetry, and
they hold that the real embellishment consists in the elegant
placing of nouns and verbs ; it is this that they call ‘ ele-
gance of composition ’; no such elegance (or charm)
attaches to the mere Ideal figure (the fanciful meaning);—
(c) we however accept both kinds of embellishments ro
figures—the Verbal and the Ideal ’.
Example of the ‘ Fanciful Word ’ (Verbal Figure of
Speech)—
Prathamamaruṇachchhāyastāvattataḥ kanakaprabhas.
Tadanu virahottāmyattanvī kapolataladyutiḥ.
Udayati tato dhvāntadhvamsakṣamaḥ kṣaṇadāmukhe
Sarasabisinīkandachchhedachchhavirmṛgalāñchhanaḥ.
‘ The Moon rises at first with a shade of red ; then he
takes the golden hue ; after that he has the lustre of the
cheeks of the slender woman pining under separation ;
then towards night he takes the splendour of the bulbous

CHAPTER VI 163
अर्थचित्रं यथा
ते दृष्टमात्रपतिता अपि कस्य नात्र
क्षोभाय पक्षमलदृशामलकाः खलाश्च ।
नीचाः सदैव सविलाससमीकलग्ना
ये कालतां कुटिलतामिव न त्यजन्ति ॥१४०॥
यद्यपि सर्वत्र काव्येन्ततः विभावादिरूपतयैव पर्यवसानं
तथापि स्फुटस्य रसस्यानुपलम्भादव्यङ्ग्यमेतत्काव्यद्वयमुक्तम् ।
root of the fresh lotus-stock and is then capable of dis-
persing darkness'.
[Here the charm, lies in alliteration, which is more prominent
and charming than the series of similes involved].
Example of the 'Fanciful Meaning' (Ideal Figure of
Speech)—
'Whom do not (a) the locks of the woman with fair-
lashed eyes—and (b) the wicked people—not perturb,—
when they (a) curl over the eyes [(b) are seen], (a) hanging
low [(b) mean], (a) lying beautifully on the forehead
[(b) delighting in telling lies], and never abandon their
(a) blackness [(b) fraudulence] and (a) curls [(b) crooked-
ness, dishonesty]'.
[Here we have the ideal figure 'Combination' aided
by 'Paronomasia' and 'Simile]'.
Though in reality, in the case of all kinds of Poetry,
everything ultimately turns upon the Excitants, Ensuants
and Variants (and the Passion manifested by these) [and
hence in Fanciful Poetry also there is bound to be some
suggestion of Passion], yet what happens in the two
kinds of Fanciful Poetry just described is that no real
'Passion' is clearly discernible and it is on that ground

164 KĀVYAPRAKĀŚA
अत्र च शब्दार्थालंकारभेदाद्बहवो भेदाः ते चालंकारनिर्णये
निर्णेष्यन्ते ॥
इति काव्यप्रकाशे शब्दार्थचित्रनिरूपणं नाम षष्ठ उल्लासः ॥६॥
that they are regarded as ‘devoid of suggestiveness’
[and hence ‘inferior’].
The varieties of this kind of Poetry are many, in accor-
dance with the number of Figures of Speech—ideal and
verbal ; and these are going to be described under the
section treating of the ‘Figures of Speech’ (Chapters
IX and X). 48.
Thus ends Chapter VI dealing with the Poetry of
Fanciful Word and Meaning.

अथ सप्तम उल्लासः
काव्यस्वरूपं निरूप्य दोषाणां सामान्यलक्षणमाह
मुख्यार्थहतिर्दोषो रसश्च मुख्यस्तदाश्रयाद्वाच्यः ।
उभयोपयोगिनः स्युः शब्दाद्यास्तेन तेष्वपि सः ॥ ४९ ॥
हतिरपकर्षः । शब्दाद्याः इत्याद्यग्रहणाद्वर्णरचने ।
विशेषलक्षणमाह
दुष्टं पदं श्रुतिकटु च्युतसंस्कृत्यप्रयुक्तमसमर्थम् ।
निहतार्थमनुचितार्थं निरर्थकमवाचकं त्रिधाश्लीलम् ॥५०॥
CHAPTER VII
OF DEFECTS
Having described the form of Poetry, the author states
the general definition of defects (the absence of which he
has made a necessary condition in all poetry) :—
Defect is the repressor of the principal meaning ; the
‘ principal meaning ’ being the Passion, as also the Expressed
Meaning, which is essential for the manifestation of the
Passion ;—both of these requiring the aid of Word and the
rest, Defects pertain to these latter also. 49.
‘ Repressing ’ is hindering the agreeableness.
‘ Word and the rest.—The phrase ‘ and the rest ’ is
meant to include Letters and Syntactical construction
(i. e. Sentence).
The author now proceeds to add specific definitions
of particular Defects.—
The defective Word is such as—(1) unpleasant to the
ear, (2) lacking correctness, (3) unconventional, (4) incapable

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.’