काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

190 KĀVYAPRAKĀŚA
अत्र गल्लादयः शब्दाः ग्राम्याः ॥
वस्त्रवैदूर्यचरणैः क्षतसत्त्वरजःपरा ।
निष्कम्पा रचिता नेत्रयुद्धं वेदय सांप्रतम् ॥१८४॥
अत्राम्बररत्नपादैः क्षततमा अचला भूः कृता नेत्रद्वन्द्वं बोधयेति
नेयार्थता ॥
The words ‘galla’ (and ‘bhalla’) are ‘vulgar’.
(10) [‘Whose meaning is to be guessed’]
‘Vastravaiḍūryacharaṇaiḥ
Kṣatasattvarajaḥparāḥ
Niṣkampā rachitā netra—
Yuddhaṁ vedaya sāmpratam’.
‘This unshaking thing (i. e. the earth) has its third besides
Harmony and Energy (i. e. Darkness) dispelled by the feet
(i. e. rays) of the emerald (i. e. gem) of the vastra (i. e.
‘ambara’, viz : sky) [i. e. the sun] ; so open now the
battle (i. e. pair) of your eyes’.
The meaning intended to be conveyed here is that
‘the sun having dispelled darkness from the earth, the
eyes should be opened’; and this can only be guessed
out of the words used.
[(a) ‘Vastra’ has another synonym in ‘ambara’, which means the
sky,—‘vaidūrya’ denotes the emerald, which is one kind of gem,—
‘charaṇa’ is synonymous with ‘pada’, which also means ‘rays’,—
hence the compound ‘vastravaiḍūryacharaṇa’ the rays of the gem of
the sky i.e. the sun;—‘Sattva’, Rajas and Tamas are the three cosmic
attributes,—so that the third besides Rajas and Sattva is Tamas, which
denotes darkness,—so that the compound ‘kṣatasattvarajaḥparāḥ’
means ‘whose darkness has been dispelled;’—‘niṣkampā’ meaning
unshaking, is used for the immovable Earth ;—‘yuddha’ is synony-
mous with ‘dvandva’, which also means ‘pair’,—hence the compound
‘netrayuddham’ means ‘pair of eyes’.]

CHAPTER VII 191
धम्मिल्लस्य न कस्य प्रेक्ष्य निकामं कुरङ्गशावाक्ष्याः ।
रज्यत्यपूर्वबन्धव्युत्पत्तेर्मानसं शोभाम् ।।१८२।।
अत्र धम्मिल्लस्य शोभां प्रेक्ष्य कस्य मानसं न रज्यतीति संबन्धे
क्लिष्टत्वम् ।।
न्यक्कारो ह्ययमेव मे यदरयस्तत्राप्यसौ तापसः
सोऽप्यत्रैव निहन्ति राक्षसकुलं जीवत्यहो रावणः ।
धिग्धिकू शक्रजितं प्रबोधितवता किं कुम्भकर्णेन वा
स्वर्गग्रामटिकाविलुण्ठनवृथोच्छूनैः किमेभिर्भुजैः ।।१८३।।
(11) [The ‘obscure’.]—
‘Dhammillasya na kasya prekṣya nikāmaṁ kuraṅgashāvakṣyāḥ
Rajyatyapūrvabandhavyutpattermānasaṁ shobhām’.
‘Whose heart does not become enamoured on seeing
the loveliness of the beautifully-braided locks of the fawn-
eyed one?’
The syntactical connection intended here—
‘Dhammillasya shobhāṁ prekṣya kasya mānasaṁ na rajyati’,—is difficult to get at, ‘obscure [by reason of the
order in which the words are placed].
(12) [‘The predicative factor not discriminated’]—
‘Nyakkārohyayameva me yadarayastatrāpyasau tāpasaḥ
............................................................................
Svargagrāmaṭikāviluṇṭhanavṛthochchhūnaiḥ kimebhirbhujaiḥ’.
‘It is a disgrace that I have enemies; and even that
an ascetic, who is slaughtering the host of demons; and
that at this very place; and yet Rāvaṇa is living; woe,
woe, to Meghanāda! What has come out of Kumbhakarṇa
having been awakened. What too has been the use of
these my arms that have become uselessly fattened by
plundering the tiny hamlet of heaven?’

192 KĀVYAPRAKĀŚA
अत्र 'अयमेव न्यक्कारः' इति वाच्यम् । उच्छूनत्वमात्रं
चानुवाद्यम्, न वृथात्वविशेषितम् । अत्र च शब्दरचना
विपरीता कृतेति वाक्यस्यैव दोषो न वाक्यार्थस्य ।
यथा वा
अपाङ्गसंसर्गि तरङ्गितं दृशोर्भ्रुवोररालान्तविलासि वेल्लितम् ।
विसारि रोमाञ्चनकञ्चुकं तनोस्तनोति यो सौ सुभगे तवागतः॥
॥१८४॥
What is intended is that 'that I have enemies is itself
a disgrace', and the proper order of words would be
'ayameva nyakkāraḥ'; and secondly, what should have
been merely referred to, is the mere fattening of the arms,
for the purpose of predicating its uselessness, which should
not have been made a mere qualifying adjunct in the com-
pound.
[The meaning intended is that the fattening of my arms has been
of no use; being of no use, therefore, being the predicated factor, should
have stood by itself, while it has been made a subordinate adjunct
by being placed in the middle of a compound.]
Inasmuch as the fault here lies in the order of the
words being reversed, the defect is attributed to the sen-
tence, not to the meaning of the sentence.
Another example (of 'non-discrimination of the pre-
dicative factor')—
'Apāṅgasaṁsargi taraṅgitaṁ dṛśorbhruvorarālāntavilāsi-
vellitam
Visāri romāñchanakañchukaṁ tanostanoti yosau subhage .
tavāgataḥ'
'Here has come—one who brings a tremor to your
eyes, an elegant curvature to your eye-brows and a bodice
of thrilling hairs to your body'.

CHAPTER VII 193
अत्र योसाविति पदद्वयमनुवाद्यमात्रप्रतीतिकृत् ।
तथाहि—प्रक्रान्तप्रसिद्धानुभूतार्थविषयस्तच्छब्दो यच्छब्दो-
पादानं नापेक्षते ।
क्रमेणोदाहरणम् ।
कातर्यं केवला नीतिः शौर्यं श्वापदचेष्टितम् ।
अतः सिद्धिं समेताभ्यामुभाभ्यामन्वियेष सः ॥१८५॥
द्वयं गतं संप्रति शोचनीयतां समागमप्रार्थनया कपालिनः ।
कला च सा कान्तिमती कलावतस्त्वमस्य लोकस्य च नेत्रकौमुदी
॥१८६॥
Here the two pronouns ‘yaḥ and asau’ only serve to
point out the person as merely referred to [and the
predicative pronoun ‘he’, ‘saḥ’, is wanting].
It is the pronoun ‘tat’, ‘that’, which, standing as it
does for (a) what has been spoken of before, or (b) what
is well-known, or (c) what has been already seen or heard
of, does not require the corresponding pronoun ‘yat’,
‘which’ or ‘what’; as for example—
(a) ‘Kātaryaṁ..................saḥ’.—‘Regarding pure
statesmanship as a weakness, and sheer valour to be beast-
like, he always sought to attain success by both these
means’;—[Here the pronoun ‘saḥ’, ‘he’, stands for the
king spoken of before, and hence the corresponding ‘who’
is not required] ;—
(b) ‘Dvayaṁ......kalā cha sā......kaumudī—‘By seeking
to be associated with the God of the Begging Bowl, two
things have become objects of concern—that resplendent
digit of the moon and thyself, who art like moonlight to
the eyes of this world ;’—[Here the pronoun ‘sā’ re-
ferring to the well-known digit of the moon on Śiva’s
forehead, does not require the corresponding ‘yā’] ;—
13

194 KĀVYAPRAKĀŚA
उत्कम्पिनी भयपरिस्खलितांशुकान्ता
ते लोचने प्रतिदिशं विधुरे क्षिपन्ती ।
क्रूरेण दारुणतया सहसैव दग्धा
धूमान्धितेन दहनेन न वीक्षितासि ॥१८७॥
यच्छब्दस्तूत्तरवाक्यानुगतत्वेनोपात्तः सामर्थ्यात्पूर्ववाक्यानु-
गतस्य तच्छब्दस्योपादानं नापेक्षते । यथा
साधु चन्द्रमसि पुष्करैः कृतं मीलितं यदभिरामताधिके ।
उद्यता जयिनि कामिनीमुखे तेन साहसममुष्ठितं पुनः ॥१८८॥
प्रागुपात्तस्तु यच्छब्दस्तच्छब्दोपादानं विना साकाङ्क्षः ।
(c) ‘Utkampinī……te lochane……..vīkṣitāsi’ ;—‘Tremb-
ling and having the clothing gliding off through fear,
and casting those timid glances all round, thou wert burnt
by the cruel fire blinded by smoke, and wert no longer
seen’ ;—[Here the pronoun ‘te’, ‘those’, standing for the
glances that the speaker has seen before, does not stand
in need of the corresponding ‘ye’].
The pronoun ‘yat’, (who or which) also, when occurring
in the latter of two correlated clauses, does not require
the corresponding ‘tat’ in the preceding clause, because
by reason of its inherent power (it always implies a pre-
ceding ‘tat’) ; as we find in the following example—
‘Sādhu…yadabhirāmatādhike…punaḥ ;’—‘On the rising of
the lovelier moon the lotuses did well that they closed
themselves ; but this moon has behaved most arrogantly
when he has risen even on the appearance of the face of the
lovely woman, which is far superior to her’. [Here ‘yat
mīlitam’ implies the corresponding ‘tat sādhu kṛtam’, and
hence the actual presence of this latter pronoun is not
necessary in the preceding clause].
But in cases when the pronoun ‘yat’ occurs in the

CHAPTER VII 195
यथा अत्रैव श्लोके आद्यपादयोर्व्यत्यासे । द्वयोरुपादाने तु निरा-
काङ्क्षत्वं प्रसिद्धम् । अनुपादानेऽपि सामर्थ्यात्क्वचिद्द्वयमपि
गम्यते । यथा
ये नाम केचिदिह नः प्रथयन्त्यवज्ञां
जानन्ति ते किमपि तान् प्रति नैष यत्नः ।
उत्पत्स्यतेस्ति मम कोपि समानधर्मा
कालो ह्ययं निरवधिर्विपुला च पृथ्वी ॥१८९॥
preceding clause, it is always deficient (wanting in essen-
tials), if the corresponding ‘tat’ is not actually present ;
as for example in the verse just quoted, if we reverse the
order of the two clauses [reading ‘militam yadabhirāmatā-
dhike sādhu chandramasi puṣkaraiḥ kṛtam’] we find that it
gives no sense.
(a) In cases where both the pronouns are used, of
course, there is nothing wanting, as every one knows ;
and (b) in certain cases, even when neither is present,
both are implied by the force of the sentence. e. g.
(a) ‘Ye nāma kechidiha naḥ prathayantyavajñāṁ
Jānanti te kimapi tān prati naiṣa yatnaḥ ;
(b) Utpatsyatesti mama kopi samānadharmā
Kālo hyayaṁ niravadhirvipulā cha pṛthvī’.
‘Who would deride me in this attempt, know some-
thing perhaps ,—for them this effort of mine is not inten-
ded ; some one possessed of qualities similar to mine
may yet be born,—or he may even be living now,—time
is interminable and the earth immense’.
Here in the second half both ‘yat’ and ‘tat’ are under-
stood, the meaning intended being ‘the person who will
be born, for him is this mark of mine meant ’.

196 KĀVYAPRAKĀŚA
अत्र य उत्पत्स्यते तं प्रतीति ।
एवं च तच्छब्दानुपादानेत्र साकाङ्क्षत्वम् । न चासाविति
तच्छब्दार्थमाह ।
असौ मरुच्चुम्बितचारुकेसरः प्रसन्नताराधिपमण्डलाग्रणीः ।
वियुक्तरामातुरदृष्टिवीक्षितो वसन्तकालो हनुमानिवागतः॥१९०॥
अत्र हि न तच्छब्दार्थप्रतीतिः ।
[The first half of the verse is an example of this correct use of both
‘yat’ and ‘tat’ and the second half that of the correct suppression
of both.]
[Having thus discussed the correct use of the relative
pronouns ‘yat’ and ‘tat’, the author takes up the thread
of his remarks on the verse ‘apāṅgasaṁsargi’ &c.’, see
above]. Thus in the above-mentioned verse, the ab-
sence of the pronoun ‘tat’ causes a deficiency, and leaves
something wanting to complete the sentence.—It cannot
be said that the pronoun ‘asau’ has the same sense at
‘tat’; because in such sentences as the following we do not
find the word ‘asau’ conveying the sense of ‘tat’—
‘Asau maruchchumbita ......āgataḥ’
‘Like Hanumān, (a) having his beautiful locks kissed
by the Wind-god (his father), (b) the leader of the army
of the Lord of Tārā (Sugrīva), and (c) eagerly looked up
to by Rāma, separated from his wife,—has this spring-
time season arrived, (a) having its flower-pollen wafted
by the breeze, (b) beautified by the bright moon, and (c)
eagerly looked upon by women separated from their
lovers.’
In fact if the pronoun ‘asau’ conveyed the same sense
as ‘tat’, then the use of the pronoun ‘sa’ (the masculine

CHAPTER VII 197
प्रतीतौ वा
करवालकरालदोः सहायो युधि योऽसौ विजयार्जुनैकमल्लः ।
यदि भूपतिना स तत्र कार्ये विनियुज्येत ततः कृतं कृतं स्यात् ॥१९१॥
अत्र स इत्यस्यानर्थक्यं स्यात् ।
अथ
योविकल्पमिदमर्थमण्डलं पश्यतीश निखिलं भवद्वपुः ।
आत्मपक्षपरिपूरिते जगत्यस्य नित्यसुखिनः कुतो भयम् ॥१९२॥
nominative form of ‘tat’) in the following example would
be entirely superfluous :—
‘Karabāla......yosau......
‘Yadi........sa tatra......syāt’
‘If this person, who is the only equal of Arjuna, atten-
ded by his sword, were employed by the King in this
work, then would it be perfectly accomplished’.
It might be argued that the pronoun ‘asau’ in the
passage in question may be taken in the sense of ‘tat’
(even though it may not be quite synonymous with it) ;
just as we find, in the following passage the pronoun
‘asya’ (the genitive form of ‘idam’) used in the sense of
‘tat’ (‘that’, though its ordinary meaning is ‘this’]—
‘yovikalpa...........asya.........bhayam’—‘For one who
perceives, without any doubt, your body in all this world,
where is there any fear in this universe, filled as it is with
his own self ?’
Our answer to this is that if in the passage in question
the pronoun ‘asau’ were really intended to convey the
sense of ‘tat’, (as ‘idam’ is in the passage just quoted),
then it would have been used in a clause other than the
one in which the pronoun ‘yat’ (‘yaḥ’) occurs,—as in
the passage just quoted, ‘asya’ occurs in a separate clause,—

198 KĀVYAPRAKĀŚA
इतीदंशब्दवददःशब्दस्तच्छब्दार्थमभिधत्ते इति उच्यते।
तर्ह्यत्रैव वाक्यान्तरे उपादानमर्हति न तत्रैव। यच्छब्दस्य हि
निकटे स्थितः प्रसिद्धिं परामृशति। यथा
यत्तदूर्जितमत्युग्रं क्षात्रं तेजोस्य भूपतेः।
दीव्यताक्षैस्तदानेन नूनं तदपि हारितम् ॥१९३॥
इत्यत्र तच्छब्दः।
ननु कथम्
कल्याणानां त्वमसि महसां भाजनं विश्वमूर्ते
धुर्यां लक्ष्मीमथ मयि भृशं धेहि देव प्रसीद।
यद्यत्पापं प्रतिजहि जगन्नाथ नम्रस्य तन्मे
भद्रं भद्रं वितर भगवन् भूयसे मङ्गलाय ॥१९४॥
and not in the same clause (as it does in the passage in
question, where we have the two pronouns appearing in
juxtaposition, ‘yosau’). In fact when pronouns like
‘tat’ and ‘adas’, appear in close juxtaposition to ‘yat’,
they signify the well-known character of the thing spoken
of [and they are not used predicatively];—e. g. in the
passage—‘yattadūrjita.......hāritam’—‘Even that well-
known virile and glorious warlike spirit of the king was
lost in the gambling,’—where the pronoun ‘tat’ signifies
the well-known character of the ‘spirit.’
It might be argued that, if such be the rule (that the
pronoun ‘yat’ in one clause must be followed by a corres-
ponding ‘tat’ in a subsequent clause), then how is it that
in the following passage, though the preceding clause
contains the pronoun ‘yat’ repeated twice—‘yat-yat’—
the corresponding ‘tat’ occurs only once in the subse-
quent clause—‘Kalyāṇāṁ.....yadyat pāpaṁ......tanme......
maṅgalāya’—‘Oh Thou of form universal! Thou art

CHAPTER VII 199
अत्र यद्यदित्युक्त्वा तन्मे इत्युक्तम्। उच्यते--यद्यदिति येन
केनचिद्रूपेण स्थितं सर्वात्मकं वस्वाक्षिप्तं तथाभूतमेव तच्छब्देन
परामृश्यते।
यथा वा
किं लोभेन विलङ्घितः स भरतो येनतदेवं कृतं
मात्रा स्त्रीलघुतां गता किमथ वा मातैव मे मध्यमा।
मिथ्यैतन्मम चिन्तितं द्वितयमप्यार्यानुजोसौ गुरु-
र्माता तातकलत्रमित्यनुचितं मन्ये विधात्रा कृतम् ।।१९५।।
the receptacle of the most auspicious effulgence ! Be
pleased to ordain for me the highest prosperity ! O Lord
of the world ! destroy whatever sin there is in me,—I
bow down to thee ! O Blessed Lord ! bestow upon me
for my welfare, everything that is good !'
Our answer to this is that 'yad—yat' stands for any-
thing and everything that exists, that is the entire world
regarded as a single entity, and it is this single entity that
is referred to in the subsequent clause by the pronoun
'tat' [so that there is perfect co-ordination].
[Finding that the example of the defect cited by him above has
given rise to difficulties, the author cites another example of the
defect, whereby the predicative factor is not discriminated.]
Kiṁ lobhena...āryānujosau......tātakalatram...kṛtam'.
‘ Was Bharata beset with greed that he got this done
through his mother ? Or , did my second mother herself
succumb to the meanness common among women ?—
Both these ideas of mine are wrong ; as he (Bharata) is
the younger brother of my noble brother, and she, my
revered mother, is my father’s wife. So I think that this
improper deed is the work of Providence itself.’
Here stress is meant to be laid upon the terms ‘ ārya ’
and ‘ tāta ’ [the idea being that ‘ it is of my noble brother

200 KĀVYAPRAKĀŚA
अत्रार्यस्येति तातस्येति च वाच्यम् । न त्वनयोः समासे
गुणीभावः कार्यः । एवं समासान्तरेष्वप्युदाहार्यम् ।।
विरुद्धमतिकृद्यथा
श्रितक्षमा रक्तभुवः शिवालिङ्गितमूर्तयः ।
विग्रहक्षपणेनाद्य शेरते ते गतासुखाः ।।१९६।।
अत्र क्षमादिगुणयुक्ताः सुखमासते इति विवक्षिते हता इति
विरुद्धा प्रतीतिः ।।
Rāma, that Bharata is the younger brother ;’ and ‘it is of
my father that Kaikeyī is the wife,’ and ‘it is not possible
for a brother of Rāma or for the wife of my father to do
anything wrong’], [and hence these two being the pre-
dicative factors] the proper expressions should have been
‘āryasyānujosau’ ‘tātasya kalatram’; and it was not right
to make both these the subordinate factors of compounds.
Similar examples may be cited of this defect occurring
in other compounds.
(13) The following is an example of ‘repugnant im-
plication.’—
‘Shritakṣamā raktabhuvaḥ
‘Shivāliṅgitamūrtayaḥ
‘Vigrahakṣapaṇenādya
‘Sherate te gatāsukhāḥ’
‘They, having recourse to forgiveness, with the world
attached to them, and their bodies embraced by all that
is good, lie down, with all their troubles gone through the
removal of all quarrels.’
Here the meaning intended is that ‘persons of forgiving
nature remain happy’ (as translated above), but the words
chosen have another signification, which is entirely repug-
nant to this [‘Lying down on the ground (shṛtakṣamāḥ),

CHAPTER VII 201
पदैकदेशे यथासंभवं क्रमेणोदाहरणम्
अलमतिचपलत्वात्स्वप्नमायोपमत्वात्
परिणतिविरसत्वात्संगमेनाङ्गनायाः ।
इति यदि शतकृत्वस्तत्त्वमालोचयाम-
स्तदपि न हरिणाक्षीं विस्मरत्यन्तरात्मा ॥१९७॥
अत्र त्वादिति । यथा वा
तद्गच्छ सिद्धयै कुरु देवकार्यमर्थोयमर्थान्तरलभ्य एव ।
अपेक्षते प्रत्ययमङ्गलब्ध्यै बीजाङ्कुरः प्रागुदयादिवाम्भः ॥१९८॥
having reddened the earth with their blood (raktabhūvaḥ),
their bodies tossed about by jackals (śivāliṅgitamūrtayaḥ),
they lie down with their life and organs all gone (gatāsukhāḥ),
through the destruction of their body (vigrahakṣapaṇena)'.]
The text has said that ‘ some of those defects occur in
parts of words also ;’ the following are the examples—
(1) [ The ‘ Disagreeable to the ear ’]
‘ Alamatichapalatvāt
Svapnamāyopamatvāt
Pariṇativirasatvāt
...............ātmā ’
“ Have done with this association with women, which
is extremely fickle, resembling dreamy illusion, and leads
to unpleasant consequences ;”—even though this truth
I ponder over hundreds of times, yet my inner soul for-
gets not the fawn-eyed one ’.
Here the repetition of the syllable ‘ tvāt ’ is ‘ unpleasant
to the ear ’.
Another example of the same—
‘ Tad gachchha siddhyai.........labdhyai.........vāmbhaḥ ’.
‘ Thus you go forward to success, do the work of
the gods ; this end in view, which can be attained only

202 KĀVYAPRAKĀŚA
अत्र द्धयै ब्ध्यै, इति कटु ॥
यश्चाप्सरोविभ्रममण्डनानां संपादयित्रीं शिखरैर्बिभर्ति ।
बलाहकच्छेदविभक्तरागामकालसंध्यामिव धातुमत्ताम् ॥१९९॥
अत्र मत्ताशब्दः क्षीबार्थे निहतार्थः ॥
आदावञ्जनपुञ्जलिप्तवपुषां श्वासानिल्लोल्लासित-
प्रोत्सर्पद्विरहानलेन च ततः संतापितानां दृशाम् ।
संप्रत्येव निषेकमश्रुपयसा देवस्य चेतोभुवो
भल्लीनामिव पानकर्म कुरुते कामं कुरङ्गेक्षणा ॥२००॥
through something else, stands in need of an operative
agent, just as the sprouting of the seed, before it appears,
needs water’.
Here the repetition of ‘ddhyai’ and bdhai is ‘unpleasant
to the ear’.
(2) [The ‘suppressed meaning’]—
‘Yashchāpsaro..................dhātumattām’.
‘Who bears on his (snowy) summits a supply of (red)
minerals which help in making up the coquettish toilet of
celestial women,—as if it were the red hue of the suddenly
falling evening, interspersed with pieces of (white clouds)’.
The term ‘mattā’ (which forms part of the word
‘dhātumattā’) is better known in the sense of ‘intoxica-
ted,’ (which suppresses the sense of the possessive, which
is intended).
(3) [‘The useless’.]—
Ādāvañjana...................dṛśāṁ :
............kurute kāmaṁ kuraṅgekṣaṇā’
‘Her eyes having been painted with collyrium, and
then heated by the fire of the pangs of separation formed
by the hot sighs, the fawn-eyed one is now sprinkling
her tears, and thereby is doing, as it were,the sharpening
of the arrows of the Love-god’.

CHAPTER VII 203
अत्र दृशामिति बहुवचनं निरर्थकम् कुरङ्गेक्षणाया एकस्या
एवोपादानात् । न चालसवलितैरित्यादिवत् व्यापारभेदाद्-
बहुत्वम् व्यापाराणामनुपात्तत्वात् । न च व्यापारेऽत्र दृक्शब्दो
वर्तते । अत्रैव 'कुरुते' इत्यात्मनेपदमप्यनर्थकम् । प्रधानक्रिया-
फलस्य कर्त्रसंबन्धे कर्त्रभिप्रायक्रियाफलाभावात् ॥
चापाचार्यस्त्रिपुरविजयी कार्तिकेयो विजेयः
शस्त्रव्यस्तः सदनमुदधिर्भूरियं हन्तकारः ।

[In sharpening a weapon, the mechanic smears it with acid and
ashes, then heats it and then sprinkles water over it ;—the eyes
being the love-god's arrows these arrows are sharpened in the
manner described.]
Here the plural number in ‘dṛśām’ is ‘useless’ or
meaningless, as only one ‘fawn-eyed girl’ is spoken of.
It is true that in certain cases,—e. g., in the verse ‘alasava-
litaiḥ etc.,’—the plural number is used in view of the multi-
plicity or manifoldness of functions ; but in the present
instance it cannot be due to any such manifoldness ; as no
such manifold functions are mentioned ; nor does the
term ‘dṛk’ (‘eye’) denote any functions.
Then again, in this same verse the Ātmanepada ending
in ‘kurute’ is also ‘useless’, because the effect of the
action connoted does not belong to the subject (‘woman’),
and hence the condition necessary for the use of the Ātma-
nepada ending—that the result of the action should pertain
to the subject—is not fulfilled.
(4) [The ‘Inexpressive’]
‘Chāpāchāryas....’
............................chandrahāsaḥ.’
‘Your preceptor in archery is the victor of the three
cities (Śhiva), Kārtikeya is your subduable, the ocean,

204 KĀVYAPRAKĀŚA
अस्त्येवैतत् किमु कृतवता रेणुकाकण्ठबाधां
बद्धस्पर्धस्तव परशुना लज्जते चन्द्रहासः ॥२०१॥
अत्र विजेय इति कृत्यप्रत्ययः क्तप्रत्ययार्थवाचकः ॥
अतिपेलवमतिपरिमितवर्णं लघुतरमुदाहरति शठः ।
परमार्थतः स हृदयं वहति पुनः कालकूटघटितमिव ॥२०२॥
अत्र पेलवशब्दः ॥
यः पूयते सुरसरिन्मुखतीर्थसार्थ-
स्नानेन शास्त्रपरिशीलनकीलनेन ।
सौजन्यमान्यजनिनिरूजितमूर्जितानां
सोयं दृशोः पतति कस्यचिदेव पुंसः ॥२०३॥
forced back by your weapons, is your abode, and the
earth is for you an object to be given away ; though all
this is so, yet my sword Chandrahāsa is ashamed at being
pitted against your axe which cut off Reṇukā’s head !’
The verbal potential affix (‘yat ’) in ‘vijeya ’ has been
used in the sense of the past participle affix ‘kta ’, which
sense it can never have.
[What is meant is that Kartikeya has been subdued by you, while
the word used is ‘vijeya’ which means ‘subduable’.]
(5) [The ‘ Indecorous ’]—
(a) ‘ Atipelava........ghaṭitamiva ’
‘ A rogue always speaks very little, and that softly
and gently; in reality ‘however’ he has his heart full of
poison.’
Here the term ‘ pelava ’ is ‘ indecorous ’ (being the
name in the Lāṭa language of a secret part of the human
body).
(b) ‘ Yaḥ pūyate........puṁsaḥ ’
‘ Rare is the person before whose eyes comes a great
man like this, who is sanctified by bathing in the Gaṅgā
and other sacred places, and also by the consolidation of

CHAPTER VII 205
अत्र पूयशब्दः ॥
विनयप्रणयैककेतनं सततं योभवदङ्ग तादृशः ।
कथमद्य स तद्वदीक्ष्यतां तदभिप्रेतपदं समागतः ॥२०४॥
अथ प्रेतशब्दः ॥
कस्मिन् कर्मणि सामर्थ्यमस्य नोत्तपतेतराम् ।
अयं साधुचरस्तस्मादञ्जलिर्बध्यतामिह ॥२०५॥
अत्र किं पूर्वं साधुः उत साधुषु चरतीति संदेहः ॥
this knowledge of the scriptures,—of noble and respectable
birth, the personified spirit of all that is spirited.’
The term ‘pūyā’ is ‘indecorous’ (as it denotes pus).
(c) ‘Vinaya......tadabhipretapadaṁ samāgataḥ’.
‘O friend! he who used to be the one receptacle of
humility and love,—how can be looked upon as the same,
when he has attained the position he desired (of becoming
the lover of another woman)?’
Here the term ‘preta’ is ‘indecorous’ (as it denotes
the ‘departed dead’).
(6) [The ‘Ambiguous’]—
‘Kasmin karmaṇi sāmarthyam...ayam sādhucharaḥ...iha’.
‘In what action does his capacity not shine?—And
he is of virtuous character; so salute him.’
The exact meaning of the part (‘chara’) of the word
‘Sādhucharaḥ’ is ‘ambiguous’;—‘chara’ is an affix
denoting ‘something that is past’, and in that sense
‘Sādhucharaḥ’ means ‘who was good in the past’; on
the other hand, ‘chara’ may be a noun derived from the
root ‘chara’ (to behave), in which case the compound
‘Sādhucharaḥ’ would mean ‘he who behaves virtuously’

206 KĀVYAPRAKĀŚA
समुच्यतेस्य भूपालमौलिमालामहामणेः ।
सुदुर्लभं वचोबाणैस्तेजो यस्य विभाव्यते ॥२०६॥
अत्र वचःशब्देन गीःशब्दो लक्ष्यते । अत्र खलु न केवलं
पूर्वपदम् यावदुत्तरपदमपि पर्यायपरिवर्तनं न क्षमते । जलध्यादा-
वुत्तरपदमेव वडवानलादौ पूर्वपदमेव ॥
(7) [‘The meaning having to be guessed’]—
‘Kimuchyate……vachobāṇaiḥ...vībhāvyate.’
‘What is to be said to this central crest-jewel of kings !—
whose splendour is such as is difficult even for the gods
to attain !’
Here the term ‘vachaḥ’ (in ‘vachobāṇaiḥ’) is meant to
indicate its synonym ‘gīḥ’ (which gives the word ‘gīr-
bāṇa’,—which is one of the names of the gods), and thus
the meaning of the compound ‘vachobāṇaiḥ’ is such as
can be ‘guessed’ with difficulty].
In fact the compound word ‘gīrbāṇa’ (as a name of the
gods) is such that it is not only the first term of the com-
pound that does not admit of being replaced by a synonym;
the second term also does not admit of being so replaced
[i.e. just as we cannot have ‘vachobāṇa’ so also we cannot
have ‘gīḥ-śara’]. As compound names where the
second term does not admit of being replaced by a synonym,
we have such words as ‘jaladhi’ (ocean) and the like
(which become entirely altered in sense by being trans-
formed into ‘jaladhara’, which means cloud); and as ins-
tances of compound names in which the first term does
not admit of being replaced by a synonym, we have such
words as ‘vāḍavānala’ (the submarine fire) [which, when
changed into ‘aśvānala’ does not mean the same thing].

CHAPTER VII 207
यद्यप्यसमर्थस्यैवाप्रयुक्तादयः केचन भेदाः तथाप्यन्यैरा-
लंकारिकैर्विभागेन प्रदर्शिता इति भेदप्रदर्शनेनोदाहर्तव्या इति
च विभज्योक्ताः ॥५२॥
प्रतिकूलवर्णमुपहतलुप्तविसर्गं विसन्धि हतवृत्तम् ।
न्यूनाधिककथितपदं पतत्प्रकर्षं समाप्तपुनरात्तम् ॥ ५३ ॥
अर्धान्तरैकवाचकमभवन्मतयोगमनभिहितवाच्यम् ।
अपदस्थपदसमासं संकीर्णं गर्भितं प्रसिद्धिहतम् ॥ ५४ ॥
भग्नप्रक्रममक्रमममतपरार्थं च वाक्यमेव तथा ।
( १ ) रसानुगुणत्वं वर्णानां वक्ष्यते । तद्विपरीतं प्रतिकूलवर्णम ।
Though the words classed as 'unconventional' and
the rest are only sub-classes of what is 'incapable of giving
sense', yet they have been described separately, because
some rhetoricians have treated of them as separate and
hence it was thought proper to cite separate examples of
them. 52.
That sentence is defective which (1) contains discordant
letters, (2) has the visarga blunted, (3) has the visarga deleted,
(4) involves an unharmonious euphony, (5) involves a marred
metre, (6) is deficient in words, (7) is redundant in words,
(8) contains repeated words, (9) has its excellence receding,
(10) resumes the concluded, (11) has a word isolated in a
distinct half, (12) is devoid of intended connection, (13) omits a
necessary statement, (14) has a word misplaced, (15) has a
compound misplaced, (16) is confused, (17) is parenthetical,
(18) is opposed to usage, (19) has its uniformity broken,
(20) has no uniformity and (21) has an undesirable second meaning.
(1) It is going to be explained later on (Ch. VIII)
how certain letters are in consonance with the delinea-
tion of certain particular Passions ; and letters that are

208 KĀVYAPRAKĀŚA
यथा शृङ्गारे
अकुण्ठोत्कण्ठया पूर्णमाकण्ठं कलकण्ठि माम् ।
कम्बुकण्ठ्याः क्षणं कण्ठे कुरु कण्ठार्तिमुद्धर ॥२०७॥
रौद्रे यथा
देशः सोयमरातिशोणितजलैर्यस्मिन् ह्रदाः पूरिताः
क्षत्रादेव तथाविधः परिभवस्तातस्य केशग्रहः ।
तान्येवाहितहेतिघस्मरगुरूण्यस्त्राणि भास्वन्ति मे
यद्रामेण कृतं तदेव कुरुते द्रोणात्मजः क्रोधनः ॥२०८॥
not in such consonance are called ‘discordant’. For
example in the following delineation of the Erotic—
‘Akuṇṭhotkaṇṭhayā pūrṇamākaṇṭhaṁ kalakaṇṭhi mām
Kambukaṇṭhyāḥ kṣaṇaṁ kaṇṭhe kuru kaṇṭhārtimuddhara.’
‘O sweet-voiced one ! Do place me, who am full up
to the throat with unimpeded longing, on the neck of the
conch-necked one, and thereby remove the pangs of my
neck’;—
[The frequent repetition of the harsh letter ṇṭha is
highly discordant with the sentiment depicted].
Or, in the following delineation of the Furious—
‘Deśaḥ soyamarātiśoṇitajalairyasmin hradāḥ pūritāḥ
Kṣattrādeva tathāvidhaḥ paribhavastātasya keśagrahaḥ
Tānyevāhitahetighasmaragurūṇyastrāṇi bhāsvanti me
Yad rāmeṇa kṛtantadeva kurute droṇātmajaḥ krodhanaḥ’.
‘This land is the same where pools were filled (by
Paraśurāma) with the blood of slaughtered enemies ;
insult at the hands of a Kṣattriya, in the shape of the father’s
locks being pulled, is also similar ; these resplendent
weapons of mine also are similarly famous as being des-
tructive of the weapons of enemies ; the wrathful son of

CHAPTER, VII 209
अत्र हि विकटवर्णत्वं दीर्घसमासत्वं चोचितम् । यथा
प्रागप्राप्तनिशुम्भशांभवधनुर्द्वेधाविधाविर्भवत्-
क्रोधप्रेरितभीमभार्गवभुजस्तम्भापविद्धः क्षणात् ।
उज्जवालः परशुर्भवत्वशिथिलस्त्वत्कण्ठपीठातिथि-
र्येनानेन जगत्सु खण्डपरशुर्देवो हरः ख्याप्यते ॥२०९॥
यत्र तु न क्रोधस्तत्र चतुर्थपादाभिधाने तथैव शब्दप्रयोगः ॥
Droṇa is going to do precisely what was done by Paraśu-
rāma '.—
What would have been in consonance with the senti-
ment depicted would be [not the soft letters and simple
words used, but] harsh sounding letters and long com-
pounds ; as in the following—
‘ Prāgaprāptaniśumbhaśāmbhava-
dhanurdvedhāvidhāvirbhavat-
Krodhapreritabhīmabhārgavabhuja-
stambhāpaviddhaḥ kṣaṇāt
Ujjvālaḥ parashurbhavatvashithilas-
tvatkaṇṭhapīṭhātithir-
Yenānena jagatsu khaṇḍaparashur-
devo haraḥ khyāpyate ’.
‘ May this blazing and powerful axe of mine, by reason
whereof the god Shiva is known as ‘the god of the broken
axe,’ (He having bestowed a part of his axe to me), be
the guest of the back of your neck,—being wielded by my
pillar-like terrific arms urged into action by the wrath
excited by the breaking of the ever unbent bow of Śiva ’;—
[We find long compounds and harsh-sounding words] ;
but in the last quarter of the verse, where no anger is
expressed (but only a deferential reference to the God
Shiva), we have words suited to the sentiment.