काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

CHAPTER VII 225
भर्तुर्नृत्तानुकार जयति निजतनूस्वच्छलावण्यवापी-
संभूताम्भोजशोभां विदधदभिनवो दण्डपादो भवान्याः ॥२३२॥
अत्र दण्डपादगता निजतनूः प्रतीयते भवान्याः संबन्धिनी तु
विवक्षिता ॥
(१३) अवश्यवक्तव्यमनुक्तं यत्र । यथा
अप्राकृतस्य चरितातिशयैश्च दृष्टै-
रत्यद्भुतैरपहृतस्य तथापि नास्था ।
कोप्येष वीरशिशुकाकृतिरप्रमेय-
सौन्दर्यसारसमुदायमयः पदार्थः ॥२३३॥
अत्र ‘अपहृतोस्मि’ इत्यपहृतत्वस्य विधिर्वाच्यः तथापीत्यस्य
द्वितीयवाक्यगतत्वेनैवोपपत्तेः । यथा वा
Bharturnṛttānukāre jayati nijatanusvachchalāvaṇyavāpī-
Sambhūtāmbhojaśobhāṁ vidadhadabhinavo daṇḍapādo bhavānyāḥ.
(Translated above as stanza No. 150)
Here the expression ‘nijatanu’, appearing in the com-
pound, is understood as refering to the Daṇḍapāda, while
it is intended to refer to Bhavānī.
(13) In the following we have an example of the
‘Omission of a necessary Statement’.—
‘Aprākṛtasya charitātishayaishcha dṛṣṭair
Atyadbhutairapahṛtasya tathāpi nāsthā
Kopyeṣa vīrashishukākṛtiraprameya-
Saundaryasārasamudāyamayaḥ padārthaḥ’.
‘Though I am captivated by the apparently excellent
and marvellous deeds of this extraordinary person, yet
I have no faith (in the fact that the bow has been broken
by him); for this is an indescribable entity constituted
by the very essence of illimitable beauty, appearing in the
shape of a heroic boy.’
Here what should have been expressly stated was the
15

226 KĀVYAPRAKĀŚA
एषोहमद्रितनयामुखपद्मजन्मा
प्राप्तः सुरासुरमनोरथदूरवर्ती ।
स्वप्नेनिरुद्धघटनाधिगताभिरूप-
लक्ष्मीफलामसुरराजसुतां विधाय ॥२३४॥
अत्र मनोरथानामपि दूरवर्तीत्यप्यर्थो वाच्यः । यथा वा
त्वयि निबद्धरतेः प्रियवादिनः प्रणयभङ्गपराङ्मुखचेतसः ।
कमपराधलवं मम पश्यसि त्यजसि मानिनि दासजनं यतः ॥२३५॥
direct affirmation of his having ‘ become captivated ’,—
the right reading being ‘ apahṛtosmi ’ (for ‘ apahṛtasya ’);
specially as the use of the expression ‘ tathāpi ’ could be
justified only as occurring in a totally different sentence
[hence it is essential that there should be a finite verb in
the preceding sentence, without which there would not
be two distinct sentences.]
Another example of the same :—
‘ Eṣohamadritanayāmukhapadmajanmā
Prāptaḥ surāsuramanorathadūravartī
Svapneniruddhaghaṭanādhigatābhirūpa-
Lakṣmīphalāmasurarājasutāṁ vidhāya ’.
‘ I, born of the lotus-face of Pārvatī, who am beyond
the reach of the longings of gods and demons, have come
here, after having made the daughter of the demon-king
such as has her exquisite beauty rendered fruitful through
association, in a dream, with Aniruddha.’
[Here the sense intended to be conveyed is that ‘ I
am beyond even the longings of the gods and demons ;’
[and this idea the words used fail to convey ].
Similarly in the following verse also—
Tvayi nibaddharateḥ priyavādinaḥ
Praṇayabhaṅgaparāṅmukhacetasaḥ
Kamaparādhalavaṁ mama paśyasi
Tyajasi mānini dāsajanaṁ yataḥ.

CHAPTER VII 227
अत्र 'अपराधस्य लवमपि' इति वाच्यम् ॥
(१४) अस्थानस्थपदं यथा
प्रियेण संग्रथ्य विपक्षसंनिधा-
वुपाहितां वक्षसि पीवरस्तने ।
स्रजं न काचिद्विजहौ जलाविलां
वसन्ति हि प्रेम्णि गुणा न वस्तुषु ॥२३६॥
अत्र 'काचिन्न विजहौ' इति वाच्यम् । यथा वा
'O proud one ! what trace of fault do you find in me,
which makes you abandon me, your servant ?—I, whose
love is centered in you, who always talk to you affec-
tionately and whose mind is ever averse to any breach
of endearment.'
Here also what is meant to be expressed is 'even the
slightest trace of a fault.'
(14) The following is an example of the 'Misplaced
Word'—
'Priyeṇa saṅgrathya vipakṣasannidhā-
Vupāhitāṁ vakṣasi pīvarastane
Srajaṁ na kāchid vijahau jalāvilāṁ
Vasanti hi premṇi guṇā na vastuṣu.'
'The lover had carefully knitted a garland and placed
it over her chest covered with her high breasts, in the
presence of her rivals ; and though this garland had
become sullied with water, yet not a certain girl did
remove it ; the value lies, not in the presented object,
but in the love that prompts it.'
What is intended to be expressed is that 'a certain
woman did not remove the garland ;' and to this end
the 'na' should have come before 'vijahau'.

228 KĀVYAPRAKĀŚA
लग्नः केलिकचग्रहश्लथजटालम्बेन निद्रान्तरे
मुद्राङ्कः शितिकन्धरेन्दुशकलेनान्तःकपोलस्थलम् ।
पार्वत्या नखलक्ष्मशङ्कितसखीनर्मस्मितह्रीतया
प्रोन्मृष्टः करपल्लवेन कुटिलाताम्रच्छविः पातु वः ॥२३७॥
अत्र नखलक्ष्मनेत्यतः पूर्वं ‘कुटिलाताम्र०’ इति वाच्यम् ॥
(१५) अस्थानस्थसमासं यथा
अद्यापि स्तनशैलदुर्गविषमे सीमन्तिनीनां हृदि
स्थातुं वाञ्छति मान एष धिगिति क्रोधादिवालोहितः ।
[As it stands, the expression means 'not some one,—but all—
removed the garland.']
Another example of the same—
Lagnaḥ kelikachagrahashlathajaṭālambena nidrāntare
Mudrāṅkaḥ śitikandharenduśakalenāntaḥkapolasthalam
Pārvatyā nakhalakṣmaśaṅkitasakhīnarmasmitahrītayā
Pronmṛṣṭaḥ karapallavena kuṭilātāmrachchhaviḥ pātu vaḥ.
‘May the curved red mark made on Pārvatī’s cheek
by Shiva’s moon-digit, while she slept on his matted
locks, tired during dalliance, protect you !—the marks
wiped off by her tender hands, when she was abashed
by the smiles of her companion who suspected the mark
to be of nails.’
The epithet ‘kuṭilātāmrachchhaviḥ’ (‘red and curved’)
should have been placed before the term ‘nakhalakṣma etc.’
[As it is the ‘curvature and redness’ that supply the grounds for
the companion’s suspicion.]
(15) The following is an example of the ‘Misplaced
Compound’—
‘Adyāpi stanashailadurgaviṣame sīmantinīnāṁ hṛdi
Sthātuṁ vāñchhati māna eṣa dhigiti krodhādivālohitaḥ

CHAPTER VII 229
प्रोद्यद्दूरतप्रसारितकरः कर्षत्यसौ तत्क्षणात्
फुल्लत्कैरवकोशनिःसरदलिश्रेणीकृपाणं शशी ॥२३८॥
अत्र क्रुद्धस्योक्तौ समासो न कृतः कवेरुक्तौ तु कृतः ॥
(१६) संकीर्णम् यत्र वाक्यान्तरस्य पदानि वाक्यान्तरमनु-
प्रविशन्ति । यथा
किमिति न पश्यसि कोपं पादगतं बहुगुणं गृहाणेमम् ।
ननु मुञ्च हृदयनाथं कण्ठे मनसस्तमोरूपम् ॥२३९॥
Prodyaddūrataraprasāritakaraḥ karṣatyasau tatkṣaṇāt
Phullatkairavakośanissarodalishreṇīkṛpāṇaṁ shashī’.
‘Even yet this pride wishes to stay in the hearts of -
women, fortified by the hill-like breasts ! Woe be to
me !—Saying this, and becoming reddened with rage,
the moon immediately puts forth his arms (rays) far and
wide and draws the sword in the shape of the line of
black bees issuing forth from the blooming lily.’
Here the first line represents the speech of the enraged
moon, and the rest that of the poet ; the long compounds
however, appear in the latter and not in the former (where
it would have been more in keeping with the sentiment
expressed).
(16) The following is an example of ‘Confusion’,—
i.e., where the words of one sentence are found in the
midst of another—
‘Kimiti na pashyasi kopaṁ pādagataṁ bahuguṇaṁ gṛhāṇemam
Nanu muñcha hṛdayanāthaṁ kaṇṭhe manasastamorūpam.’
‘Why do you not look upon your heart’s lord, the
receptacle of many good qualities, fallen upon your
feet ? Embrace him on the neck and renounce your
anger, which hangs like a gloom on your heart ’.

230 KĀVYAPRAKĀŚA
अत्र पादगतं बहुगुणं हृदयनाथं किमिति न पश्यसि । इमं
कण्ठे गृहाण मनसस्तमोरूपं कोपं मुञ्चेति । एकवाक्यतायां तु
क्लिष्टमिति भेदः ॥
(१७) गर्भितम् यत्र वाक्यस्य मध्ये वाक्यान्तरमनुप्रविशति । यथा
परापकारनिरतैर्दुर्जनैः सह संगतिः ।
वदामि भवतस्तत्त्वं न विधेया कथञ्चन ॥२४०॥
अत्र तृतीयपादो वाक्यान्तरमध्ये प्रविष्टः । यथा वा
लग्नं रागावृताङ्ग्या सुदृढमिह ययैवासियष्ट्यारिकण्ठे
मातङ्गानामपीहोपरि परपुरुषैर्या च दृष्टा पतन्ती ।
The sentences meant here are—‘Atra pādagataṁ
bahuguṇaṁ hṛdayanāthaṁ kimiti na paśyasi,—imaṁ kaṇṭhe
gṛhāṇa,—manasastamorūpaṁ kopaṁ muñcha.’
The difference between this (confusion) and ‘obs-
curity’ lies in the fact that in the latter it is the words
of a single sentence that appear in a confused order (while
in the former they appear in several sentences).
(17) In the following we have an example of the ‘Paren-
thetical Expression’—
‘Parāpakāraniratairdurjanaiḥ saha saṅgatiḥ’
Vadāmi bhavatastattvaṁ na vidheyā kathañchana
‘Association with bad men bent upon injuring others,
—I tell you the truth,—should never be maintained.’
Here the third foot of the verse (‘vadāmi bhavatastatt-
vam’) occurs in the middle of a sentence.
Another example of the same—
Lagnaṁ rāgāvṛtāṅgyā sudṛḍhamiha
yayaivāsiyaṣṭyārikaṇṭhe
Mātangānāmapīhopari parapuruṣair-
yācha dṛṣṭā patantī

CHAPTER VII 231
तत्सक्तोयं न किंचिद्गणयति विदितं तेस्तु तेनास्मि दत्ता
भृत्येभ्यः श्रीनियोगाद्गदितुमिव गतेत्यम्बुधिं यस्य कीर्तिः ॥२४१॥
अत्र ‘विदितं तेस्तु’ इति एतत्कृतम्। प्रत्युत लक्ष्मीस्ततोप-
सरतीति विरुद्धमतिकृत् ॥
(१८) “मञ्जीरादिषु रणितप्रायं पक्षिषु च कूजितप्रभृति ।
स्तनितमणितादि सुरते मेघादिषु गर्जितप्रमुखम् ॥
Tatsaktoyaṁ na kiṁchid gaṇayati viditaṁ
testu tenāsmi dattā
Bhṛtyebhyaḥ shrīniyogād gaditumiva gate—
tyambudhiṁ yasya kīrtiḥ’
‘Whose fame repaired to the ocean to deliver the
following message to him under orders from the Goddess
of Wealth—“This Sword (woman), corroded with blood
(full of passion) fell upon the neck [(a) in the act of cutting,
(b) in the act of embracing] of the enemy, and which was
seen by strangers to fall upon elephants (to repair to Chāṇ-
ḍālas),—being attached to this same Sword (woman),
this king cares for nothing else, and—be this known to
you—I am being given away by him to his dependents”.
Here the clause ‘viditaṁ testu’, ‘be this known to you’,
is unnecessarily inserted ; in fact it has the implication
that ‘the Goddess of Wealth is going to desert the king’,
which is entirely repugnant to the context.
(18) ‘Opposed to Usage or Convention’ is that which
contravenes such conventions as the following—“The
sound of the anklet and such ornaments is to be described
as ‘raṇita’ (jingling), that of birds as ‘kūjita’ (warbling),
those produced at the time of embraces, as ‘stanita’
(murmur), ‘maṇita’ (cooing) and so forth, and that of
clouds as ‘garjita’ (thundering)”.

232 KĀVYAPRAKĀŚA
इति प्रसिद्धिमतिक्रान्तम् । यथा
महाप्रलयमारुतक्षुभितपुष्करावर्तक-
प्रचण्डघनगर्जितप्रतिरुतानुकारी मुहुः ।
रवः श्रवणभैरवः स्थगितरोदसीकन्दरः
कुतोद्य समरोदधेरयमभूतपूर्वः पुरः ॥ २४२ ॥
अत्र रवो मण्डूकादिषु प्रसिद्धो न तूक्तविशेषे सिंहनादे ॥
(१९) भग्नः प्रक्रमः प्रस्तावः यत्र । यथा
नाथे निशाया नियतेर्नियोगादस्तं गते हन्त निशापि याता ।
कुलाङ्गनानां हि दशानुरूपं नातःपरं भद्रतरं समस्ति ॥२४३॥
We have an example of this in the following—
‘Mahāpralayamārutakṣubhitapuṣkarāvartaka—
Pracaṇḍaghanagarjitapratirutānukārī muhuḥ
Ravaḥ śravaṇabhairavaḥ sthagitarodasīkandaraḥ
Kutodya samarodadherayamabhūtapūrvaḥ puraḥ’.
‘Whence this unprecedented ear-splitting sound of the
ocean of battle, pervading the entire valley between the
earth and the heavens, and resembling the echo of the
thundering of clouds tossed about by storms during uni-
versal dissolution ?’
The word ‘rava’ (sound) that is used here is generally
used in the sense of the noise made by frogs and such ani-
mals, and not in that of the particular leonine roar, here
referred to.
(19) The following is an example of ‘Broken Unifor-
mity’, i. e. where the ‘uniformity’, i. e. continuity of sequ-
ence, is broken :—
‘Nāthe niśāyā niyaterniyogād
Astaṁ gate hanta niśāpi yātā
Kulāṅganānāṁ hi daśānurūpaṁ
Nātaḥ paraṁ bhadrataraṁ samasti.’

CHAPTER VII 233
अत्र 'गते' इति प्रकान्ते 'याता' इति प्रकृतेः ।
'गता निशापि' इति तु युक्तम् ।
ननु 'नैकं पदं द्विः प्रयोज्यं प्रायेण' इत्यन्यत्र कथितपदं दुष्ट-
मिति चेहैवोक्तम् । तत्कथमेकस्य पदस्य द्विःप्रयोगः । उच्यते ।
उद्देश्यप्रतिनिद्देश्यव्यतिरिक्तो विषय एकपदप्रयोगनिषेधस्य ।
तद्धति विषये प्रत्युत तस्यैव पदस्य सर्वनाम्नो वा प्रयोगं विना
दोषः । तथाहि—
‘ Under the ordination of destiny, the Lord of Night
having gone to set, it is well that the Night also has de-
parted ; for noble women, there is no better condition
and more in keeping with the state of things than this’.
The statement, having opened with ‘gata’ (gone),
ends with ‘yāta’ (departed) ; thus violating the unifor-
mity of the verbal root. The right reading would have
been ‘gatā niśāpi’,
[which would have been more appropriate in describing the
exact following by the wife in the foot-steps of her lord.]
Objection :—“ In another work (Vāmana’s sūtras)
it has been laid down that no word should be repeated twice,
and in this work itself the Repetition of words has been
described as a Defect ; how then should it be regarded
advisable to repeat the same word gatā’) as suggested ?”
Our answer is as follows :—The prohibition of the
repeating of a word is meant to apply to cases other than
the one where what is spoken of subsequently is meant to
be precisely the same that has been mentioned previously ;
[as in the case in question the going of the night is meant
to be precisely the same as the going of the moon ] where,
on the other hand, such identity is meant, it would be a
positive defect if the same noun were not repeated, either

234 KĀVYAPRAKĀŚA
उदयति सविता ताम्रस्ताम्र एवास्तमेति च ।
संपत्तौ च विपत्तौ च महतामेकरूपता ॥ २४४ ॥
अत्र रक्त एवास्तमेतीति यदि क्रियेत तदा पदान्तरप्रति-
पादितः स एवार्थोऽर्थान्तरतयेव प्रतिभासमानः प्रतीतिं स्थगयति ॥
यथा वा
यशोधिगन्तुं सुखलिप्सया वा मनुष्यसंख्यामतिवर्तितुं वा ।
निरुत्सुकानामभियोगभाजां समुत्सुकेवाङ्कमुपैति सिद्धिः ॥ २४५॥
by itself, or by a corresponding pronoun ; as for instance,
in the folllwing—
‘Udeti savitā tāmrastāmra evāstameti cha
Sampattau cha vipattau cha mahatāmekarūpatā’.
‘The sun rises red, and sets red also ; great beings
retain the same condition both in prosperity and adversity’.
Here if the form adopted in the second clause were
‘rakta evāstameti’, though the meaning would be the same
expressed in different words, yet it would not afford the
idea intended (of unchangeableness),—the use of different
words giving rise to the notion that the condition spoken
of is different from that spoken of before.
The following is an example of the ‘Violation of Uni-
formity’, as realating to the affix—
‘Yashodhigantuṁ sukhalipsayā vā
Manuṣyasaṅkhyāmativartituṁ vā
Nirutsukānāmabhiyogabhājāṁ
Samutsukevāṅkamupaiti siddhiḥ’.
‘To those who exert themselves without flurry,—
either to obtain fame, or with a desire to obtain pleasure,
or to surpass ordinary humanity,—success comes to the
lap, as if it were anxious to reach him’.

CHAPTER VII 235
अत्र प्रत्ययस्य । 'सुखमीहितुं वा' इति युक्तः पाठः ।
ते हिमालयमामन्त्र्य पुनः प्रेक्ष्य च शूलिनम् ।
सिद्धं चास्मै निवेद्यार्थं तद्विसृष्टाः खमुद्ययुः ॥ २४६ ॥
अत्र सर्वनाम्नः । 'अनेन विसृष्टाः' इति तु वाच्यम् ।
महीभृतः पुत्रवतोपि दृष्टिस्तस्मिन्नपत्ये न जगाम तृप्तिम् ।
अनन्तपुष्पस्य मधोर्हि चूते द्विरेफमाला सविशेषसङ्गा ॥२४७॥
Here the uniformity of the affix (Infinitive) is broken.
The right reading would be ‘sukhamīhitum vā’.
In the following we have an example of the ‘Violation
of the Uniformity’ of the Pronoun—
‘Te himālayamāmantrya punaḥ prekṣya cha shūlinam
Siddhaṁchāsmai nivedyārthaṁ tadvisṛṣṭāḥ khamudyayuḥ’
‘Having asked Himālaya and seen Shiva, communica-
ted to him the fulfilment of the purpose, and, having ob-
tained his leave, repaired to the skies’.
Here the uniformity of the pronoun is broken ; the
right form would have been ‘anena visṛṣṭāḥ’ (in place of
‘tadvisṛṣṭāḥ’, which latter points to some one different
from the person, Shiva, just mentioned).
In the following we have an example of the ‘Violation
of the Uniformity’ of the synonym—
‘Mahībhṛtaḥ putravatopi dṛṣṭis—
Tasminnapatye na jagāma tṛptim
Anantapuṣpasya madhorhi chūte
Dvirephamālā savisheṣāsaṅgā’.
‘Though he had sons, yet his eyes were never tired
of feasting upon that child ; though spring is full of endless
flowers, yet the line of black bees has a special attachment
for the mango.’

236 KĀVYAPRAKĀŚA
अत्र पर्यायस्य । 'महीभृतोपत्यवतोपि' इति युक्तम् ।
'अत्र सत्यपि पुत्रे कन्यारूपेप्यपत्ये स्नेहोभूत्' इति केचित्सम-
र्थयन्ते ।
विपदोभिभवन्त्यविक्रमं रहयत्यापदुपेतमायतिः ।
नियता लघुता निरायतेरगरीयान्न पदं नृपश्रियः ॥२४८॥
अत्रोपसर्गस्य पर्यायस्य च । 'तदभिभवः कुरुते निरायतिम् ।
The right reading would have been ‘ mahībhṛtopatyava-
topi’ (which would be in keeping with ‘apatya’ in the
second line).
Some people defend the original reading on the ground
that it affords the meaning that—‘ though he had sons,
male children, yet, he had special love for the daughter,
the female child’. [A meaning which will not be available
if the suggested emendation were made].
In the following we have an example of the ‘ Violation
of the Uniformity’ of the prefix, as also of the synonym—
‘Vipadobhibhavantyavikramaṁ
Rahayatyāpadupetamāyatiḥ
Niyatā laghutā nirāyater—
Agarīyānna padaṁnṛpaśriyaḥ.’
‘Calamities press upon one who is devoid of courage ;
future prospects desert one who is beset with calamities ;
disrespect is the certain lot of one who is deprived of future
prospects ; and he who commands no respect is not the
receptacle of kingly splendour.’
[In the first sentence we have the term ‘vipat’, which is replaced
in the second sentence by ‘āpat’ the prefix being changed; again in
the preceding sentence we have the term ‘laghutā’, whose place in
the following sentence is taken by its synonym ‘agarīyān’.]
The right reading would be—
(a) ‘Tadabhibhavaḥ kurute nirāyatim’

CHAPTER VII 237
लघुतां भजते निरायतौर्लघुतावान्न पदं नृपश्रियः ॥ इति युक्तम् ।
काचित्कीर्णा रजोभिर्दिवमनुविदधौ मन्दवक्त्रेन्दुलक्ष्मी-
रश्रीकाः काश्चिदन्तर्दिश इव दधिरे दाहमुद्भ्रान्तसत्त्वाः ।
भ्रमुर्वात्या इवान्याः प्रतिपदमपरा भूमिवत्कम्पमानाः
प्रस्थाने पार्थिवानामशिवमिवि पुरो भावि नार्यः शशंसुः ॥ २४९॥
(b) ‘Laghutāṁ bhajate nirāyatiḥ’
(c) ‘Laghutāvanna padannṛpaśriyaḥ’ (fourth line)
In the following we have an example of the ‘Violation
of the Uniformity’ of number.
‘Kāchit kīrṇā rajobhirdivamanuvidadhau mandavaktrendu-
lakṣmīr-
Ashrīkāḥ kāśchidantardisha iva dadhire dāhamudbhrān-
tasattvāḥ
Bhremurvātyā ivānyāḥ pratipadamaparāḥ bhūmivat kam-
pamānāḥ
Prasthāne pārthivānāmashivamiti puro bhāvi nāryaḥ
shashaṁsuḥ.’
‘At the time of the king’s departure the women fore-
boded impending calamity;—while one was beset with
menstrual impurity and had her moon-like face bedimmed,
thereby resembling the atmosphere (dusty and with a dull
moon, a sign of coming trouble),—others, devoid of all
splendour and their minds unsteady under the fire of the
pangs of separation, resembled the quarters (dull and
amazing all animals by their red glare, another inauspicious
sign);—others again flitted about like storms (an inauspici-
ous sign), and another shook like the earth (earth-quake
being a premonition of impending disaster).’
[In the first we have the noun in the Singular number, while
throughout the following sentences of the verse, the Plural number
is used, and in the last sentence again we find the Singular number.]

238 KĀVYAPRAKĀŚA
अत्र वचनस्य । ‘काश्चित्कीर्णा रजोभिर्दिवमनुविदधुर्मन्द-
वक्त्रेन्दुशोभा निःश्रीकाः’ इति ‘कम्पमानाः’ इत्यत्र ‘कम्पमापुः’
इति च पठनीयम् ।
गाहन्तां महिषा निपानसलिलं शृङ्गैर्मुहुस्ताडितं
छायाबद्धकदम्बकं मृगकुलं रोमन्थमभ्यस्यताम् ।
विश्रब्धैः क्रियतां वराहपतिभिर्मुस्ताक्षतिः पल्वले
विश्रान्तिं लभतामिदं च शिथिलज्याबन्धमस्मद्धनुः ॥२५०॥
अत्र कारकस्य । ‘विश्रब्धा रचयन्तु शूकरवरा मुस्ताक्षतिम्’
इत्यदुष्टम् ।
The right reading would be—
‘ Kāshchit kīrṇā rajobhīrdivamanuvidadhurmandavaktren-
dushobhāḥ, niḥshrīkāḥ &c., &c.....................kampamāpuḥ’
In the following we have an example of ‘ Violation
of the Uniformity ’ of the case-termination—
‘ Gāhantāṁ mahiṣā nipānasalilaṁ shṛṅgairmuhustāḍitam
Chhāyābaddhakadambakaṁ mṛgakulaṁ romanthamabhya-
syatām
Vishrabdhaiḥ kriyatāṁ varāhapatibhirmustākṣatiḥ palvale
Vishrāntiṁ labhatāmidaṁ cha shithilajyābandhamasmaddha-
nuḥ’ :
‘ The wild buffaloes may now dabble in the pools,
striking the water frequently with their horns ; the deer
herded under the shade may practise rumination ; the
huge boars may fearlessly destroy the long grass along
the tanks ;—this very bow also may obtain rest on having
its string slackened.’
[While we have the Active nominative ending throughout the
verse, in the third line we have the Passive nominative ending].
The right reading would be—
‘ Viṣbrabdhā rachayantu shūkaravarā mustākṣatim.’

CHAPTER VII 239
अकलिततपस्तेजोवीर्यप्रथिम्नि यशोनिधा-
ववितथमदाध्माते रोषान्मुनावभिगच्छति ।
अभिनवधनुर्विद्यादर्पक्षमाय च कर्मणे
स्फुरति रभसात्पाणिः पादोपसंग्रहणाय च ॥२५१॥
अत्र क्रमस्य । पादोपसंग्रहणायति पूर्वं वाच्यम् । एवमन्य-
दप्यनुसर्तव्यम् ॥
(२०) अविद्यमानः क्रमो यत्र । यथा
In the following we have ‘Violation of the Unifor-
mity’ of sequence —
‘ Akalitatapastejovīryaprathimni yashonidhā-
Vavitathamadādhmāte roṣānmunāvabhigachchhati·
Abhinavadhanurvidyādarpaḳṣamāya cha karmaṇe
Sphurati rabhasātpāṇiḥ pādopasaṅgrahaṇāya cha.’
‘ On the arrival of this sage, who is endowed with
greatness due to illimitable ascetic virtue, and is the
receptacle of fame, puffed with real haughtiness—my
arms suddenly throb for such action as would be in keep-
ing with the efficiency newly acquired in the science of
archery, and also for clasping his feet.’
The presence of ‘ascetic virtue’ is mentioned before
that of ‘haughtiness’, hence in the corresponding passage,
‘the clasping of the feet’ ‘pādopasaṅgrahaṇāya,’ which
would be the correlative of the presence of ascetic virtue,
should have been mentioned first (before the ‘efficiency
in Archery’ which would correspond with the sage’s
‘haughtiness’.)
Other similar examples may be cited.
(20) In the following we have the example of the
‘ Absence of Uniformity’.

240 KĀVYAPRAKĀŚA
द्वयं गतं संप्रति शोचनीयतां
समागमप्रार्थनया कपालिनः ।
कला च सा कान्तिमती कलावतः
त्वमस्य लोकस्य च नेत्रकौमुदी ॥२५२॥
अत्र त्वंशब्दानन्तरं चकारो युक्तः । यथा वा
शक्तिर्निस्त्रिंशजेयं तव भुजयुगले नाथ दोषाकरश्री-
र्वक्त्रे पार्श्वे तथैषा प्रतिवसति महाकुट्टनी खड्गयष्टिः ।
आज्ञेयं सर्वगा ते विलसति च पुरः किं मया वृद्धया ते
प्रोच्येवेत्थं प्रकोपाच्छशिकरसितया यस्य कीर्त्या प्रयातम् ॥२५३॥
‘ Dvayaṅgataṁ samprati shochanīyatāṁ
Samāgamaprārthanayā kapālinaḥ
Kalā cha sā kāntimatī kalāvatas-
Tvamashya lokasya cha netrakaumudī.’
(For translation, see above stanza No. 186).
The presence of the particle ‘ cha’ after ‘ tvam’ would
be proper (making the two correlated clauses more uni-
form).
Another example of the same—
‘ Shaktirnistriṁshajeyaṁ tava bhujayugale nātha doṣākaraśrīr
Vaktre pārshve tathaiṣā prativasati mahākuṭṭanī khaḍgayaṣṭiḥ
Ājñeyaṁ sarvagā te vilasati cha puraḥ kiṁ mayā vṛddhayā te
Prochyevetthaṁ prakopāchchhashikarasitayā yasya kīrtyā
prayātam.’
‘ “O Lord ! you have in your hands (in your arms, in
your embrace) this strength of your long sword (a prosti-
tute); in your face you have the splendour of the moon
(the receptable of blemishes); by your side hangs this
sword, a mighty slaughterer (a pandering woman); your
command, all-pervading (going to all men) dances before
you ;—what use can you have of myself, overgrown

CHAPTER VII 241
अत्र 'इत्थं प्रोच्येव' इति न्याय्यम् । तथा
'लग्नं रागावृताङ्ग्या० ॥ २५३ (क) ॥
इत्यादौ 'इति श्रीनियोगात्' इति वाच्यम् ॥
(२१) अमतः प्रकृतविरुद्धः परार्थो यत्र । यथा
राममन्मथशरेण ताडिता दुःसहेन हृदये निशाचरी ।
गन्धवद्रुधिरचन्दनोक्षिता जीवितेशवसतिं जगाम सा ॥ २५४॥
अत्र प्रकृते रसे विरुद्धस्य शृङ्गारस्य व्यञ्जकोऽपरोऽर्थः ॥५४॥
अर्थदोषानाह
अर्थोऽपुष्टः कष्टो व्याहतपुनरुक्तदुष्क्रमग्राम्याः ॥ ५५ ॥
संदिग्धो निर्हेतुः प्रसिद्धिविद्याविरुद्धश्च ।
अनवीकृतः सनियमानियमविशेषा विशेषपरिवृत्ताः ॥ ५६ ॥
(old) as I am"—Having said this the king’s Fame, white
as the moon’s rays, went forth, as if in a rage.’
Here the proper order of words would have been
‘ittham prochyeva.’
Another example of the same defect we have in the verse
‘Lagnaṁ rāgavṛtāṅgyā etc.’ (quoted above, stanza No. 241) ;
where the proper form would have been ‘iti shrīniyogāt’.
(21) In the following we have an example of
‘Undesirable Second Meaning’; i.e. where the words
have an implication repugnant to the context :—
‘The demoness, struck in her heart by the unbearable
arrows of the Cupid-like Rāma, went to the abode of the
Lord of Life, being smeared all over with her own sandal-
like stinking blood.’
Here the sentiment desired to be described is that of
Disgust,—and repugnant to this is the erotic sentiment
which is implied by the words used. 54.
The author now describes the defects of meaning (Ideal
Defects, as distinguished from Verbal Defects described
above).
16

242 KĀVYAPRAKĀŚA
साकाङ्क्षोपद्युक्तः सहचरभिन्नः प्रकाशितविरुद्धः ।
विध्यनुवादायुक्तस्त्यक्तपुनःस्वीकृतोऽश्लीलः ॥ ५७ ॥
दुष्ट इति संबध्यते । क्रमेणोदाहरणम्—
(१) अतिविततगगनसरणिप्रसरणपरिमुक्तविश्रमानन्दः ।
मरुदुल्लासितसौरभकमलाकरहासकृद्रविर्जयति ॥ २५५ ॥
अत्रातिविततत्वादयोऽनुपादानेऽपि प्रतिपाद्यमानमर्थं न
बाधन्त इत्यपुष्टाः न त्वसंगताः पुनरुक्ता वा ॥
The meaning is—(1) irrelevant, (2) obscure, (3) inconsistent,
(4) tautophonous, (5) irregular, (6) vulgar, (7) dubious, (8)
inconsequential, (9) opposed to prevailing notions, (10) opposed
to scientific notions, (11) monotonous, (12) too unspecific, (13)
too specific, (14) too restricted, (15) too unrestricted, (16)
incomplete, (17) misplaced, (18) mismatched, (19) of repugnant
implication, (20) with improper predicate, (2) with improper
adjunct, (22) resuming the concluded, and (23) indecorous. 55-57
The ‘meaning’ here referred to is to be understood
as the ‘defective’ meaning.
The following are the examples of the defects of mean-
ing in due order :—
(1) ‘Having renounced the pleasures of ease during
his constant journey through the very wide-spread ethereal
path, and making to smile the lotus which has its fragrance
wafted by the breeze—the sun shines resplendent.’
The epithets ‘very wide-spread’ (‘path’) and the rest
are such that even if they were dropped, there would be
no harm done to the sense ; hence they are ‘irrelevant’—
not ‘inconsistent’ or ‘tautological’.

CHAPTER VII 243
(२) सदा मध्ये यासामियममृतनिस्यन्दमधुरा
सरस्वत्युद्दामा वहति बहुमार्गा परिमलम् ।
प्रसादं ता एता घनपरिचिताः केन महतां
महाकाव्यव्योम्नि स्फुरितमधुरा यान्तु रुचयः ॥२५६॥
अत्र यासां कविरुचीनां मध्ये सुकुमारविचित्रमध्यमात्मक-
त्रिमार्गा भारती चमत्कारं वहति ताः गम्भीरकाव्यपरिचिताः
कथमितरकाव्यवत् प्रसन्ना भवन्तु । यासामादित्यप्रभाणां मध्ये
(2) The following is an example of the 'obscure'
meaning—
'Sadā madhye yāsāmiyamamṛtanisyandamadhurā
Sarasvatyuddāmā vahati bahumārgā parimalam
Prasādaṁ tā etā ghanaparichitāḥ kena mahatāṁ
Mahākāvyavyomni sphuritmadhurā yāntu ruchayaḥ.'
'How can the imaginative flashes of great poets attain
simplicity, when within them flows untramelled the Goddess
of Speech rendered sweet and passionate with the flow
of nectar, decked in various styles and carrying a peculiar
charm,—flashes which, assiduously practised, waft sweetness
in the atmosphere of Poetry?—How too (second entendre)
can the rays of the Twelve Sons become pleasant, when
in their midst flows untramelled the river Sarasvatī
sweet with flowing water, running in diverse directions
and spreading sweet fragrance,—the rays accompanied
by clouds and wafting sweet water in the atmosphere?'
The meaning of this, expressed too succinctly is as
follows—(a) 'The flashes of the poet's imagination,
wherein speech produces a peculiar charm through the
styles—the lucid, the picturesque and the medium,—
and which are found in deep poetry,—how can these
be easy, like ordinary poetry?—(b) 'The sun's rays,

त्रिपथगा वहति ता मेघपरिचिताः कथं प्रसन्ना भवन्तीति
संक्षेपार्थः ॥
(३) जगति जयिनस्ते ते भावा नवेन्दुकलादयः
प्रकृतिमधुराः सन्त्येवान्ये मनो मदयन्ति ये ।
मम तु यदियं याता लोके विलोचनचन्द्रिका
नयनविषयं जन्मन्येकः स एव महोत्सवः ॥२५७॥
अत्रेन्दुकलादयो यं प्रति पस्पशप्रायाः स एव चन्द्रिकात्व-
मुत्कर्षार्थमारोपयतीति व्याहतत्वम् ॥
(४) कृतमनुमतमित्यादि ॥२५८॥
अत्रार्जुनार्जुनेति भवद्द्भिरिति चोक्ते सभीमकिरीटिनामिति