काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

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.’

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

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

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

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

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

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

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

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

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

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

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

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

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