काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

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

CHAPTER VII 245
किरीटिपदार्थः पुनरुक्तः । यथा वा
अस्त्रज्वालावलीढप्रतिबलजलधेरन्तरौर्वायमाणे ।
सेनानाथे स्थितेस्मिन्मम पितरि गुरौ सर्वधन्वीश्वराणाम् ।
कर्णालं संभ्रमेण व्रज कृप समरं मुञ्च हार्दिक्य शङ्कां
ताते चापद्वितीये वहति रणधुरं को भयस्यावकाशः ॥२५९॥
अत्र चतुर्थपादवाक्यार्थः पुनरुक्तः ॥
(५) भूपालरत्न निर्दैन्यप्रदानप्रथितोत्सव ।
विश्राणय तुरङ्गं मे मातङ्गं वा मदालसम् ॥२६०॥
अत्र मातङ्गस्य प्राङ्निर्देशो युक्तः ।
has already mentioned the name of Arjuna twice in the
words preceding the verse.
Another example of the same we have in the follow-
ing :—
‘ While my father, the preceptor of all the foremost
archers, is acting like the submarine fire in the midst of
the ocean of the enemy-warriors licked by the flame of
his weapons, remains the commander of the army,—there
is no ground, O Karṇa ! for this flurry ! O Kṛpa repair
to the fray ! O Kṛtavarman, give up all fear ! While my
father, aided by his bow, is bearing the brunt of the battle,
where can there be any room for fear ? ’
Here what is said in the last foot of the verse is a need-
less repetition.
(5) [ Example of the ‘ Irregular ’ ]—
‘ O best of kings, who are known to rejoice in the
bestowing of wealth,—give to me a horse, or an elephant
in lethargic intoxication.’
The correct order would have been to mention the
‘ elephant ’ (the larger gift) first.

246 KĀVYAPRAKĀŚA
(६) स्वपिति यावदयं निकटे जनः स्वपिमि तावदहं किमैपति.ते ।
तदपि सांप्रतमाहर कूर्परं त्वरितमूरुमुदञ्चय कुञ्चितम्॥२६१॥
एषोऽविदग्धः ।।
(७) मात्सर्यमुत्सार्येत्यादि ।।२६२।।
अत्र प्रकरणाद्यभावे संदेहः शान्तशृङ्गार्यन्यतराभिधाने तु निश्चयः ।।
(८) गृहीतं येनासीः परिभवभयान्नोचितमपि
प्रभावाद्यस्याभून्न खलु तव कश्चिन्न विषयः ।
परित्यक्तं तेन त्वमसि सुतशोकान्न तु भया-
द्विमोक्ष्ये शस्त्र त्वामहमपि यतः स्वस्ति भवते ।।२६३।।
(6) [Example of the ‘Vulgar’]—
‘While this person is asleep, I sleep by your side ;
what do you lose by that ?—So, you may remove your
elbows and spread out your thighs.’
The speaker here is entirely vulgar (in the expression
of his desire). 55.
(7) In the verse ‘mātsaryamutsārya etc.’ (see above, stanza
No. 133), the meaning is ‘dubious’ or doubtful until there is
some determining factor in the form of context and the like.
When, on the other hand, it is known whether the speaker
is a man of the erotic or the quietistic temperament, there
is no doubt regarding the meaning.
(8) [Example of the ‘Inconsequential’]
‘O weapon ! though such conduct was not consistent
with his caste, yet thou wert taken up by my father to
guard against ill-treatment ; through his valour, there
was nothing that did not fall within thy range ; now
thou hast been relinquished by him, not through fear,
but through grief for his son ;—I also am going to leave
thee in a place, where all may go well with thee !’

CHAPTER VII 247
अत्र शस्त्रमोचने हेतुर्नोपात्तः ॥
(९) इदं ते केनोक्तं कथय कमलातङ्कवदने
यदेतस्मिन् हेम्नः कटकमिति धत्से खलु धियम् ।
इदं तद् दुःसाधाक्रमणपरमास्त्रं स्मृतिभुवा
तव प्रीत्या चक्रं करकमलमूले विनिहितम् ॥२६४॥
अत्र कामस्य चक्रं लोकेप्रसिद्धम् । यथा वा
(९ अ) उपपरिसरं गोदावर्याः परित्यजताध्वगाः
सरणिमपरो मार्गस्तावद्भवद्भिरिहेक्ष्यताम् ।
इह हि विहितो रक्ताशोकः कयापि हताशया
चरणनलिनन्यासोदञ्चन्नवाङ्कुरकञ्चुकः ॥२६५॥
अत्र पादाघातेनाशोकस्य पुष्पोद्गमः कविषु प्रसिद्धो न पुनरङ्कु-
रोद्गमः ।
This supplies no reason why the speaker is giving up
his weapon.
(9) [Example of what “is contrary to prevalent
notions”]—
‘ O thou, whose face abashes the lotus ! who has told
you this, by virtue of which thou entertainest the notion
that this thing is a bangle of gold ? In reality, it is the
disc of the Love-god placed, through his love for you,
on your wrist, as the weapon capable of striking the most
invulnerable of men !’
The idea of the Love-god holding a disc is ‘ contrary
to all prevalent notions ’ regarding him.
Another example—
‘ O travellers ! Give up this path that passes along
the Godāvarī, and look out for another path ; as on this
spot the red Aśoka tree has grown fresh sprouts through
the action of the lotus-feet of some mischievous woman ’.

248 KĀVYAPRAKĀŚA
(सुसितवसनालंकारायां कदाचन कौमुदी-
महसि सुदृशि स्वैरं यान्त्यां गतोऽस्तमभूद्विधुः ।
तदनु भवतः कीर्तिः केनाप्यगीयत येन सा
प्रियगृहमगान्मुक्ताशङ्का क्व नासि शुभप्रदः ॥२६६॥
अत्रामूर्तापि कीर्तिः ज्योत्स्नावत्प्रकाशरूपा कथितेति लोक-
विरुद्धमपि कविप्रसिद्धेर्न दुष्टम् ॥)
(१०) सदा स्नात्वा निशीथिन्यां सकलं वासरं बुधः ।
नानाविधानि शास्त्राणि व्याचष्टे च शृणोति च ॥२६७॥
What is known as a poetical convention is that the touch
of woman’s feet leads to the appearance of blossoms,—and
not sprouts—on the Aśoka tree.
In cases where what is described is in keeping with
poetic convention, it is not defective, even though it may
be contrary to popular notions. For example, in the
following verse, though Fame, which is popularly known
to be formless, has been described as having the form of
light,—and to that extent it is contrary to popular notions,—
yet it is not regarded as defective, as it is in keeping with
poetic conventions.—
‘ While a certain beautiful-eyed woman, decked in white
garments and ornaments, was proceeding fearlessly in the
bright moon-light, the moon went down; after that your
fame was sung by some one, whereby she proceeded
unhesitatingly to the house of her lover ;—where is it that
you are not a source of happiness ?’
(10) [ An example of what is ‘ Unscientific.’]—
(a) ‘ The learned man always bathes at midnight and
expounds and listens to lectures upon the various scrip-
tures throughout the day.’

CHAPTER VII 249
ग्रहोपरागादिकं विना रात्रौ स्नानं धर्मशास्त्रेण विरुद्धम् ।
(१० अ) अनन्यसदृशं यस्य बलं बाह्वोः समीक्ष्यते ।
षाड्गुण्यानुसृतिस्तस्य सत्यं सा निष्प्रयोजना ॥२६८॥
एतत् अर्थशास्त्रेण ।
(१० आ) विधाय दूरे केयूरमनङ्गाङ्गणमङ्गना ।
बभार कान्तेन कृतां करजोल्लेखमालिकाम् ॥२६९॥
अत्र केयूरपदे नखक्षतं न विहितमिति । एतत्कामशास्त्रेण ।
(१० इ) कष्टाङ्गयोगपरिशीलनकीलनेन
दुःसाधसिद्धिसविधं विदधद्विदूरे ।
आसादयन्नभिमतामधुना विवेक-
ख्यातिं समाधिधनमौलिमणिर्विमुक्तः ॥२७०॥

Bathing at night, except on the occasion of an eclipse,
is contrary to the Scriptural Code.
(b) 'In the case of the king the strength of whose
arms is unequalled, the following of the dictates of 'the
Science of Six Limbs' (Political Science) is entirely useless.'
This is contrary to the Code of Polity.
(c) 'The woman, who is the very altar of the Love-
god, threw away her armlet, and wore (in its stead) the
series of nail-marks made by her lover.'
Nail-marks are not laid down as to be made on the
place where the armlet is worn ; hence what is said here
is contrary to the Science of Erotics.
(d) 'By the strenuous practice of the eight-limbed
Yoga, having laid aside the whereabouts of the unattain-
able success,—the chief of Yogins obtained the desired
discriminative wisdom and became released.'

250 KĀVYAPRAKĀŚA
अत्र विवेकख्यातिस्ततः संप्रज्ञातसमाधिः पश्चादसंप्रज्ञा-
तस्ततो मुक्तिर्न तु विवेकख्यातौ। एतत् योगशास्त्रेण॥
एवं विद्यान्तरैरपि विरुद्धमुदाहार्यम्॥
(११) प्राप्ताः श्रियः सकलकामदुघास्ततः किम्
दत्तं पदं शिरसि विद्विषतां ततः किम्।
संतर्पिताः प्रणयिनो विभवैस्ततः किम्
कल्पं स्थितं तनुभृतां तनुभिस्ततः किम् ॥२७१॥
अत्र ततः किमिति न नवीकृतम्। तत्तु यथा
यदि दहत्यनलोत्र किमद्भुतं यदि च गौरवमद्रिषु किं ततः।
लवणमम्बु सदैव महोदधेः प्रकृतिरेव सतामविषादिता ॥२७२॥
The doctrine of the Science of Yoga being that—first
of all one obtains discriminative wisdom, then concrete
meditation, then abstract meditation and then Release;
and Release is not obtained immediately after discrimina-
tive wisdom. Hence what is here stated is opposed to the
Science of Yoga.
Similar examples of opposition to other Sciences may
be cited.
(11) [Example of ‘Monotony’]—
‘All-affording wealth has been attained;—what then?
The foot has been placed on the head of the enemy;—
what then? Friends have been fully supplied with riches;
—what then? The bodies of men have lasted for a whole
cycle;—what then?’
Here the frequent repetition of ‘what then’ is mono-
tonous. This ‘monotony’ is avoided in the following—
‘If fire burns,—what is the wonder? If mountains
are full of gravity,—what then? The water of the ocean
is ever salty. To great beings freedom from depression
comes naturally.’

CHAPTER VII 251
(१२) यत्रानुल्लिखितार्थमेव निखिलं निर्माणमेतद्विधेर्-
उत्कर्षप्रतियोगिकल्पनमपि न्यक्कारकोटिः परा ।
याताः प्राणभृतां मनोरथगतीरुल्लङ्घय यत्संपदस्
तस्याभासमणीकृताश्मसु मणेरश्मत्वमेवोचितम्॥२७३॥
अत्र ‘छायामात्रमणीकृताश्मसु मणेस्तस्याश्मतैवोचिता’
इति सनियमत्वं वाच्यम् ॥
(१३) वक्त्राम्भोजं सरस्वत्यधिवसति सदा शोण एवाधरस्ते
बाहुः काकुत्स्थवीर्यस्मृतिकरणपटुर्दक्षिणस्ते समुद्रः ।
(12) [Example of the ‘Too unspecific’ or ‘Too
generalised’]—
‘In view of the Chintāmaṇi jewel, the entire creation
of God becomes purposeless ; any mention of its excellences
would be the highest insult to it ; and its plentiful richness
has exceeded the bounds of human desire ; and yet when
it gets mixed up with pebbles, which have been rendered
gem-like through its reflection, it should be regarded as a
pebble only’.
Here some such specification as ‘through its mere reflec-
tion’ is necessary ; and the right reading of the last foot
therefore should be—‘chhāyāmātramaṇīkṛtāshmasu maṇes-
tasyāshmataivochitā.’
[Such specification would imply that the other gems belong to
an inferior category; and the absence of this specification places
the Chintāmaṇi on the same level as the other gems, which is not
what is intended by the poet.]
(13) [Example of the ‘Too specific’]—
‘The Sarasvatī river (Goddess of Learning) resides
permanently in your lotus-like mouth ; your under-lip
is the Shoṇa (red) itself ; your arm, which is capable of
reminding people of the valour of ‘Kākutstha, is the

252 KĀVYAPRAKĀŚA
वाहिन्यः पार्श्वमेताः क्षणमपि भवतो नैव मुञ्चन्त्यभीक्ष्णं
स्वच्छेन्तर्मानसेस्मिन् कथमवनिपते तेम्बुपानाभिलाषः ॥२७४॥
अत्र ‘शोण एव’ इति नियमो न वाच्यः ॥
(१४) श्यामां श्यामलिमाप्तमानयत भोः सान्द्रैर्मषीकूर्चकैर्
मन्त्रं तन्त्रमथ प्रयुज्य हरत श्वेतोत्पलानां श्रियम् ।
चन्द्रं चूर्णयत क्षणाच्च कणशः कृत्वा शिलापट्टके
येन द्रष्टुमहं क्षमे दश दिशस्तद्वक्त्रमुद्राङ्किताः ॥२७५॥
अत्र ‘ज्योत्स्नीम्’ इति श्यामाविशेषो वाच्यः ॥
(१५) कल्लोलवेल्लितदृषत्परुषप्रहारै
रत्नान्यमूनि मकरालय मावमंस्थाः ।
किं कौस्तुभेन विहितो भवतो न नाम
याच्ञाप्रसारितकरः पुरुषोत्तमोपि ॥२७६॥
southern ocean (adorned with rings); these rivers (armies)
never leave your side even for a moment ; your inside
being the pure Mānasa lake (your inner heart being
clean),—how can there be any thirst of water for you ?'
Here the specification—'Shoṇa itself'—is one that
should not have been made.
(14) [Example of the 'Too unrestricted']—
'Make the night black with brushes of dense ink ;
destroy the beauty of the white lotuses by means of in-
cantations or herbs ; smash the moon to pieces on a slab
of stone ; so that I may be able to look upon all the quarters
marked with the stamp of her face.'
Here the 'night' should have been restricted to the
'bright, moon-lit.'
(15) [Example of the 'Too restricted']—
'O, thou abode of alligators ! do not ill-treat these
gems by striking them with stones thrown about by the

CHAPTER VII 253
अत्र ‘एकेन किं न विहितो भवतः स नाम’ इति सामान्यं वाच्यम् ।
(१६) अर्थित्वे प्रकटीकृतेपि न फलप्राप्तिः प्रभोः प्रत्युत
द्रुह्यन् दाशरथिर्विरुद्धचरितो युक्तस्तया कन्यया ।
उत्कर्षं च परस्य मानयशसोर्विस्त्रंसनं चात्मनः
स्त्रीरत्नं च जगत्पतिर्दशमुखो देवः कथं मृष्यते ॥२७७॥
अत्र स्त्रीरत्नम् ‘उपेक्षितुम्’ इत्याकाङ्क्षति । नहि परस्येत्य-
नेन संबन्धो योग्यः ॥
waves; was it not due to the Kaustubha-gem that even
Lord Viṣṇu himself was made to appear before you with
hands spread out to beg ?’
[Here the restricted mention by name of one particular
gem, the Kaustubha, is not very effective]:—the statement
should appear in a more generalised form—‘ was it not
due to one of these gems that even Lord etc.’
(16) [Example of the ‘ Incomplete ’]
‘ Arthitve prakaṭīkṛtepi na phalaprāptiḥ prabhoḥ pratyuta
Druhyan dāśarathirviruddhacharito yuktastayā kanyayā
Utkarṣaṁ cha parasya mānayashasorvisraṁsanañchātmanaḥ
Strīratnaṁ cha jagatpatirdaśamukho devaḥ kathaṁ mṛṣyate’
‘ O Lord ! even though you exhibited beggarliness,
yet the desired object has not been attained ; on the
contrary, to her has been wedded the son of Dasharatha,
your enemy, who hates you. How can you, the ten-
faced lord of the world, bear this superiority of the enemy,
and the derogation of your own pride and fame,—as also
the jewel among women ?’
Here the intended assertion is—‘ How can you bear
the idea of giving up the jewel among women ’; and inasmuch
as the passage as the term ‘ strīratnam ’ only, it is, to that
extent, ‘ incomplete.’ It might be urged that the term

254 KĀVYAPRAKĀŚA
(१७) आज्ञा शक्रशिखामणिप्रणयिनी शास्त्राणि चक्षुर्नवं
भक्तिर्भूतपतौ पिनाकिनि पदं लङ्केति दिव्या पुरी।
उत्पत्तिर्द्रुहिणान्वये च तदहो नेदृग्वरो लभ्यते
स्याच्चेदेष न रावणः क्व नु पुनः सर्वत्र सर्वे गुणाः ॥२७८॥
अत्र 'स्याच्चेदेष न रावणः' इत्यत्र एव समाप्यम् ॥
(१८) श्रुतेन बुद्धिर्व्यसनेन मूर्खता मदेन नारी सलिलेन निम्नगा।
निशा शशाङ्केन धृतिःसमाधिना नयेन चालंक्रियते नरेन्द्रता॥२७९॥
'strīratnam' may be construed with 'parasya',—the sense
being 'how can you bear the idea that the jewel among
women belongs to another'. But such a construction is not
possible, [the term 'parasya' having been already cons-
trued with 'utkarṣam']
(17) [Example of the 'Misplaced.']—
'His command is borne by Indra on his head ; the
sciences constitute his efficient organ of vision ; his devo-
tion rests in Shiva, the lord of beings ; and beautiful
Laṅkā is his residence ; and his birth is in the family of
Brahmā ; thus, then, no such other bridegroom could be
found :—only if he were not Rāvaṇa (the Terrible) !
But wherein can all good qualities be found ?'
The sentence should have ended with 'only if he were
not Rāvaṇa'.
[As what is meant is that this single disqualification nullifies all
the aforesaid qualifications, and as such puts him out of court
as a suitable bridegroom. This sense is prevented by the subsequent
clause—'wherein &c.'—which is a sort of a palliative excuse for
the presence of a single disqualification as against a large number
of qualifications. which tends to indicate the suitability of Rāvaṇa].
(18) [Example of the 'Mismatched']—
'Intelligence is adorned by learning, illiteracy by
frivolity, woman by lasciviousness, the river by water,

CHAPTER VII 255
अत्र श्रुतादिभिरुत्कृष्टैः सहचरितैर्व्यसनमूर्खतयोर्निकृष्टयोर्भिन्नत्वम् ।
(१९) लग्नं रागावृताङ्ग्या० ॥२८०॥
इत्यत्र विदितं तेस्त्वित्यनेन श्रीस्तस्मादपसरतीति विरुद्धं प्रकाश्यते ॥
(२०) प्रयत्नपरिबोधितः स्तुतिभिरद्य शेषे निशा-
मकेशवमपाण्डवं भुवनमद्य निःसोमकम् ।
इयं परिसमाप्यते रणकथाद्य दोःशालिना-
मपैतु रिपुकाननातिगुरुरद्य भारो भुवः ॥२८१॥
अत्र ‘शयितः प्रयत्नेन बोध्यसे’ इति विधेयम् । यथा वा
the night by the moon, steadiness by calmness, and king-
ship by policy.’
Here the excellent things, ‘Learning’ and the rest
are wrongly associated with such inferior things as ‘illi-
teracy’ and ‘frivolity’.
(19) In the verse ‘lagnam rāgāvṛtāṅgyā’ (see above, stanza
No. 241) we have an example of ‘Repugnant Implication’,
as the clause ‘might be known to you’ implies that the
Goddess of wealth is going to depart from the king.
(20) [Example of ‘Improper Predication’]—
‘Prayatnaparibodhitaḥ &c., &c.’
‘To-night you will sleep so soundly that you will be
awakened with great effort by means of eulogising songs ;
the world is going to be deprived to-day of Kṛṣṇa, of
Pāṇḍavas and of the entire Somaka-tribe ; thus to-day is
going to be finished all talk of war among the Kṣattriyas ;
may the burden of the forest of our enemies depart to-day
from the surface of the earth !’
The right form of predication would have been ‘when
asleep it will be with great effort that you will be awakened.’
[With stress upon ‘effort’, which is lost when ‘prayatna’ is made
the subordinate factor in the compound prayatna-paribodhitaḥ].

256 KĀVYAPRAKĀŚA
वाताहारतया जगद्विषधरैराश्वास्य निःशेषितं
ते ग्रस्ताः पुनरभ्रतोयकणिकातीव्रव्रतैर्बर्हिभिः ।
तेपि क्रूरचमूरुचर्मवसनैर्नीताः क्षयं लुब्धकैर्-
दम्भस्य स्फुरितं विदन्नपि जनो जाल्मो गुणानीहते॥२८२॥
अत्र वाताहारादित्रयं व्युत्क्रमेण वाच्यम् ॥
(२१) अरे रामाहस्ताभरण भसलश्रेणिशरण
स्मरक्रीडाव्रीडाशमन विरहिप्राणदमन ।
Another example of the same ‘(defect of improper
predication’ when the impropriety consists in the wrong
order of the things spoken of)—
‘The world was emptied by the snakes, who inspired
confidence by living upon air; the snakes themselves
were devoured by peacocks undergoing the difficult
penance of living on rain-drops from the clouds; these
latter again were consigned to destruction by the fowlers
clad in deer-skin;—even knowing the effects of religious
hypocrisy, foolish people expect to find excellent qualities
(in such persons)’.
The three things mentioned here should have been
mentioned in the reverse order.
[The austerities should have been mentioned in the ascending
scale: the less difficult coming before the more difficult; in the
passage however the most difficult austerity, living upon air, has
been mentioned first, and the least difficult, wearing of deer-skin,
comes last; this spoils the effect of the climax.]
(21) [Example of the ‘Improper (unsuitable) Adjunct’]—
‘O my friend, the Blue Lotus—who is an ornament for
the hands of women, and the shelter of the line of black
bees, who serves to suppress all modesty during love-

CHAPTER VII 257
सरोहंसोत्तंस प्रचलदल नीलोत्पल सखे
सखेदोऽहं मोहं श्लथय कथय क्वेन्दुवदना ॥२८३॥
अत्र 'विरहिप्राणदमन' इति नानुवाद्यम् ॥
(२२) लग्नं रागावृताङ्गचेत्यादि ॥२८४॥
अत्र 'विदितं तेस्तु' इत्युपसंहृतोपि तेनेत्यादिना पुनरुपात्तः ॥
(२३) हन्तुमेव प्रवृत्तस्य स्तब्धस्य विवरैषिणः ।
यथास्य जायते पातो न तथा पुनरुन्नतिः ॥२८५॥
अत्र पुंव्यञ्जनस्यापि प्रतीतिः ॥
dalliance, who destroys the lives of separated lover, who
is an ornament of the best of lakes, and whose petals are
moving ! I am grief-stricken ; remove my bewilderment
and tell me where the moon-faced one is.’
Here the adjunct ‘who destroys the lives of separated
lovers’ is highly improper.
[As one who does this can never be expected to help the lover
in his difficulties, and it is such help that the speaker is seeking.]
(22) In the verse ‘Lagnam rāgāvṛtāṅgyā’ &c.’ (see above,
stanza No. 241) though the statement is ‘concluded’ at
the clause ‘be it known to you,’—yet it is resumed again
in the clause ‘by him &c.’ [So this is an example of the
‘resuming of the concluded].
(23) [Example of the ‘Indecorous’].
‘Hantumeva pravṛttasya
Stabdhasya vivaraiṣiṇaḥ
Yathāsya jāyate pāto
Na tathā punarunnatiḥ.’
‘An evil person being always arrogant, bent upon
mischief, given to fault-finding,—his fall, when it comes,
is such that he can never rise again.’
17

258 KĀVYAPRAKĀŚA
यत्रैको दोषः प्रदर्शितस्तत्र दोषान्तराण्यपि सन्ति तथापि
तेषां तत्राप्रकृतत्वात्प्रकाशनं न कृतम् ।।५५-५७।।
कर्णावतंसादिपदे कर्णादिध्वनिनिर्मितिः ।
संनिधानादिबोधार्थम्
अवतंशादीनि कर्णाद्याभरणान्येवोच्यन्ते । तत्र कर्णादि-
शब्दाः कर्णादिस्थितिप्रतिपत्तये । यथा
अस्याः कर्णावतंसेन जितं सर्वं विभूषणम् ।
तथैव शोभतेत्यर्थमस्याः श्रवणकुण्डलम् ।।२८६।।
The words used here have an implication which points
to the male organ (and thus this becomes 'indecorous').
Though in several cases, a verse that has been cited
as an example of a certain defect, contains other defects
also, yet these latter have not been pointed out, as not
being quite pertinent to the context. 55-57.
In such expressions as 'Karṇāvataṁsa' and the like,
the introduction of the term 'karṇa' is for the purpose of
expressing proximity.
Such words as 'avataṁsa' and the like denote the
ear-ring itself; the addition of the term 'karṇa' 'ear'
(in the compound 'karṇāvataṁsa') serves the purpose of
expressing proximity [and hence it cannot be regarded as
'redundant'].
Examples of such use are found in the following
verses—
' Asyāḥ karṇāvataṁsena
Jitaṁ sarvaṁ vibhūṣaṇam
Tathaiva śobhatetyartham
Asyāḥ śravaṇakuṇḍalam.

CHAPTER. VII 259
अपूर्वमधुरामोदप्रमोदितदिशस्ततः ।
आययुर्भृङ्गमुखराः शिरःशेखरशालिनः ॥२८७॥
अत्र कर्णश्रवणशिरःशब्दाः संनिधानप्रतीत्यर्थाः ॥
विदीर्णाभिमुखारातिकराले संगरान्तरे ।
धनुर्ज्याकिणचिह्नेन दोष्णा विस्फुरितं तव ॥२८८॥
अत्र धनुःशब्द आरूढत्वावगतये ॥
Apūrvamadhurāmoda-Pramoditadishastataḥ
Āyayurbhṛiṅgamukharāḥ shiraḥshekharashālinaḥ.
‘By her ear-ornament on the ear, all ornament has been
subdued ; similarly does excellently shine her ear-ring in
the ear :—The men came forward, rendering all the direc-
tions fragrant with excellent perfumes, with bees humming
about them, and wearing crown-jewels on their heads.’
Here the terms ‘karṇa’, ‘shravaṇa’ and ‘shiraḥ’
(when the terms ‘avataṁsa’, ‘kuṇḍala’ and ‘shekhara’
denote respectively, the ear-ornament, the ear-ring and the
head-ornament), serve the purpose of expressing proximity
(i.e., the fact of the ornament being actually worn on the
occasion spoken of).
Similarly in the following verse—
‘Vidīrṇābhimukhārātikarāle saṅgarāntare
Dhanurjyākiṇacihnena doṣṇā visphuritaṁ tava’,
‘Throbbing was thy arm, hardened by the marks
made by the bow-string of thy bow, and terrible through
the rending of opponents during battle ’;—the addition
of the term ‘dhanuḥ,’ ‘bow’ (when ‘jyā’ itself denotes
the bow-string) serves to indicate the fact of the string
being placed upon the bow.
(That the addition of the term ‘bow’ is meant to

260 KĀVYAPRAKĀŚA
अन्यत्र तु
ज्याबन्धनिष्पन्दभुजेन यस्य विनिश्वसद्वक्त्रपरंपरेण ।
कारागृहे निर्जितवासवेन लङ्केश्वरेणोषितमा प्रसादात् ॥२८९॥
इत्यत्र केवलो ज्याशब्दः ।
प्राणेश्वरपरिष्वङ्गविभ्रमप्रतिपत्तिभिः ।
मुक्ताहारेण लसता हसतीव स्तनद्वयम् ॥२०९॥
अत्र मुक्तानामन्यरत्नामिश्रितत्वबोधनाय मुक्ताशब्दः ।
convey this additional idea is shown by the fact that) in
other cases (where no such idea is meant to be conveyed),
we find the term ‘jyā’, ‘bow-string,’ used alone by itself ;
e.g., in the following—
‘Jyābandhaniṣpandabhujena yasya
Viniśvasadvaktraparaṁpareṇa
Kārāgṛhe nirjitavāsavena
Laṅkeśvareṇoṣitamāprasādāt.’
‘In whose prison, there lived, till propitiation, the
king of Laṅkā, the subduer of Indra, who had his arms
paralysed by being tied up with the bowstring, and the
line of his mouths panting.’
In the following.—
‘Prāṇeśvarapariṣvaṅgavibhramapratipattibhiḥ
Muktāhāreṇa lasatā hasatīva stanadvayam’.
‘The pair of breasts, beautified by the pearl-necklace
is smiling as it were, under the consciousness of the joys
of the embrace of her lover;’—the addition of the term
‘muktā’, ‘pearl’ (when the term ‘hāra’, ‘necklace’,
itself signifies the presence of pearls) is meant to express
the fact that no other gems were mixed with the pearls in
the necklace.

CHAPTER VII 261
सौन्दर्यसंपत् तारुण्यं यस्यास्ते ते च विभ्रमाः ।
षट्पदान् पुष्पमालेव कान् नाकर्षति सा सखे ॥२९१॥
अत्रोत्कृष्टपुष्पविषये पुष्पशब्दः । निरुपपदो हि मालाशब्दः
पुष्पस्रजमेवाभिधत्ते ॥
स्थितेष्वेतत्समर्थनम् ॥ ५८ ॥
न खलु कर्णावतंसादिवज्जघनकाञ्चीत्यादि क्रियते ।
जगाद मधुरां वाचं विशदाक्षरशालिनीम् ॥२९२॥
Similarly in the following—
‘ Saundaryasampat tāruṇyaṁ yasyāste te cha vibhramāḥ
Ṣaṭpadān puṣpamāleva kān nākarṣati sā sakhe .
‘ She who is endowed with a richness of beauty, youth
and excellent graces,—whom does she not captivate, O
Friend ! in the same manner as a flower-garland attracts
the bees ?’—
The term ‘ puṣpa ’ ‘ flower ’, has been added in the
sense of excellent flowers,—the word ‘ mālā ’ ‘ garland ’,
without a prefix, denoting merely a string of flowers
(without any idea of the quality of the flowers strung).
This is a justification of only such instances as are actually
found (in standard works). 58.
It is not meant to justify such usage by modern writes) ;
so that it would not be right to use such expressions as
‘ jaghanakāñchī ’, on the analogy of the expression
‘ Karṇāvataṁsa ’ (justified above p. 258).
In such expressions as
‘ jagāda madhurāṁ vāchaṁ vishadākṣarashālinīm ’ (‘ uttered
a speech, sweet and clearly worded ’), it is not right