काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

322 KĀVYAPRAKĀŚA
केषांचिदेता वैदर्भीप्रमुखा रीतयो मताः ॥
एतास्तिस्रो वृत्तयः वामनादीनां मते वैदर्भीगौडीपाञ्चाल्याख्या
रीतयो मताः ॥
शब्दस्तु लाटानुप्रासो भेदे तात्पर्यमात्रतः ॥ ८१ ॥
शब्दगतोनुप्रासः शब्दार्थयोरभेदेप्यन्वयमात्रभेदात् लाट-
जनवल्लभत्वाच्च लाटानुप्रासः । एष पदानुप्रास इत्यन्ये ॥८१॥
पदानां सः ।
स इति लाटानुप्रासः । उदाहरणम्
By some people these styles of diction have been called the
'Vaidarbhī' and the rest.
According to others—i.e., Vāmana and his followers,—
the three styles of diction just described have been called,
respectively, (a) 'Vaidarbhī', (b) 'Gauḍī' and 'Pāñchālī.'
The Lāṭānuprāsa is verbal; the difference lying only in the
import. 81.
When there is Alliteration (repetition) of words (not
mainly of single consonants as in the other two
kinds of Alliteration),—and though the form and the
meaning of the words thus repeated are the same, yet
there is difference in the syntactical relation of the words,—
it is ‘Lāṭānuprāsa,’ so called because of its being popular
among the inhabitants of the Lāṭa country.
Others have called this the ‘Alliteration of Words.’
[‘Words’ are here divided into the (A) verbal forms complete
with the terminations; and (B) simple basic substantives. In the
Alliteration of (A), there may be repetition either (a) of several words,
or (b) of a single word; and in that of (B), the repetition may be
either (a) in the same compound or (b) in different compounds.
Each of these is next dealt with.] 81.
(Aa) This pertains to several words.
‘This’—i.e. The Lāṭānuprāsa.

CHAPTER IX 323
यस्य न सविधे दयिता दवदहनस्तुहिनदीधितिस्तस्य ।
यस्य च सविधे दयिता दवदहनस्तुहिनदीधितिस्तस्य ॥३५७॥
पदस्यापि ।
अपिशब्देन स इति समुच्चीयते । उदाहरणम्
वदनं वरवर्णिन्यास्तस्याः सत्यं सुधाकरः ।
सुधाकरः क्व नु पुनः कलङ्कविकलो भवेत् ॥३५८॥
वृत्तावन्यत्र तत्र वा ।
नाम्नः स वृत्त्यवृत्त्योश्च ।
Example—
‘Yasya na savidhe dayitā davadahanastuhinadīdhitistasya
Yasya cha savidhe dayitā davadahanastuhinadīdhitistasya.’
‘To one who has not his beloved near him, even the
cool-rayed Moon is like the forest-conflagration ; while to
one who has his beloved near him, even the forest-con-
flagration is like the cool-rayed Moon.’
[Here we have the repetition of several words (a) ‘yasya-savidhe
dayitā’ and (a) ‘davadahanaḥ-tuhinadīdhitiḥ-tasya’.]
(A) It pertains to a single word also.
The particle ‘api’, ‘also’, indicates that the pronoun
‘saḥ’ of the preceding text is to be construed here also.
Example.—
‘Vadanaṁ varavarṇinyāstasyāḥ satyaṁ sudhākaraḥ
Sudhākaraḥ kva nu punaḥ kalaṁkavikalo bhavet.’
‘The face of the fair-complexioned one is really the
Moon ;—where else could the Moon be free from stains ?’
[Here we have the repetition of the single word ‘sudhākaraḥ’.]
(B) It is (repetition) of the same substantive base, either (a) in
the same compound, or (b) in different compounds, or (c) once in
a compound and once in a non-compound.

एकस्मिन् समासे भिन्ने वा समासे समासासमासयोर्वा नाम्नः
प्रातिपदिकस्य न तु पदस्य सारूप्यम् । उदाहरणम्
सितकरकररुचिरविभा विभाकराकार धरणिधर कीर्तिः ।
पौरुषकमला कमला सापि तवैवास्ति नान्यस्य ॥ ३५९ ॥
तदेवं पञ्चधा मतः ॥ ८२ ॥
अर्थे सत्यर्थभिन्नानां वर्णानां [सा पुनः श्रुतिः ।
यमकम् ।
समरसमरसोयमित्यादावेकेषामर्थवत्त्वे अन्येषामनर्थकत्वे
भिन्नार्थानामिति न युज्यते वक्तुम् इति अर्थे सतीत्युक्तम् ।
सेति सरोरस इत्यादिवैलक्षण्येन तेनैव क्रमेण स्थिता ।

CHAPTER IX 325
पादतद्भागवृत्ति तद्यात्यनेकताम् ॥ ८३ ॥
प्रथमो द्वितीयादौ द्वितीयस्तृतीयादौ तृतीयश्चतुर्थे प्रथम-
स्त्रिष्वपीति सप्त । प्रथमो द्वितीये तृतीयश्चतुर्थे प्रथमश्चतुर्थे
द्वितीयस्तृतीये, इति द्वे । तदेवं पादजं नवभेदम् । अर्धावृत्तिः
श्लोकावृत्तिश्चेति द्वे ।
uniform’), the letters ‘sa-ma-ra’, when occurring first,
have the sense of ‘war’, but when repeated, the same
letters have no sense, (as they form part of the compound
‘samarasaḥ’); so that it is not right to say that Chime
consists in the repetition of letters with a different meaning.”
‘Sā’, ‘in the same order’,—this is meant to exclude
such repetition, as in ‘sarorasa’ (where the consonants are
not repeated in the same order).
As occurring in the several feet of a verse or in several
parts thereof,—it becomes manifold. 83.
(1) The first foot repeated in the second foot, (2) the
first foot repeated in the third foot, (3) the first
foot repeated in the fourth foot;—(4) the second foot
repeated in the third foot, (5) the second foot repeated in
the fourth foot;—(6) the third foot repeated in the fourth,
—and (7) the first foot repeated in all the other three feet.—
These make seven varieties.—Then there are two varie-
ties—viz:—(8) the repetition of the first foot in the
second foot, and that of the third in the fourth foot—and
(9) the repetition of the first foot in the fourth and that of
the second in the third.—Thus there are nine varieties
of Chime as occurring in the several feet of a verse.—In
addition to these there are two varieties—viz.,—(10) the
repetition of one half of the verse and (11) the repetition
of the entire verse.

द्विधा विभक्ते पादे प्रथमादिपादादिभागः पूर्ववत् द्विती-
यादिपादादिभागेषु अन्तभागोऽन्तभागेष्विति विंशतिर्भेदाः
श्लोकान्तरे हि नासौ भागावृत्तिः । त्रिखण्डे त्रिंशत् चतुःखण्डे
चत्वारिंशत् ।
प्रथमपादादिगतान्त्यार्धादिभागो द्वितीयपादादिगते
आद्यार्धादिभागे यम्यते इत्याद्यन्वर्थतानुसरणेनानेकभेदम् । अन्ता-
दिकम् । आद्यन्तिकम् । तत्समुच्चयः । मध्यादिकम् । आदिमध्यम् ।

CHAPTER IX 327
अन्तमध्यम् । मध्यान्तिकम् । तेषां समुच्चयः । तथा तस्मिन्नेव पादे
आद्यादिभागानां मध्यादिभागे अनियते च स्थाने आवृत्ति-
रिति प्रभूततमभेदम् । तदेतत्काव्यान्तर्गण्डभूतम् इति नास्य
भेदReach/भेदलक्षणं कृतम् । दिङ्मात्रमुदाह्रियते ।
सन्नारीभरणोमायमाराध्य विधुशेखरम् ।
सन्नारीभरणोमायस्ततस्त्वं पृथिवीं जय ॥३६०॥
विनायमेनो नयतासुखादिना विना यमेनोऽनयता सुखादिना ।
महाजनोदीयत मानसादरं महाजनोदी यतमानसादरम् ॥३६१॥
foot,—(8) the combination of the last three.—Similarly
there can be repetition of the first and other parts in the
middle, and other parts of the same foot,—or again, the
repetition may be without any fixed order, any part of
one foot being repeated in any part of another ; and so
forth, there would be many varieties.
All this however is a mere excrescence in the body of
poetry ; and hence any detailed definition of these varieties
has not been attempted ; examples also we are citing of
only a few kinds.—
(1)
Sannārībharaṇomāyastatastvaṁ pṛthivīṁ jaya.’
‘ Having worshipped the Moon-crested God, who
has obtained the jewel of pure women, may you win the
earth,—you, who are free from deceit and in whose battle
your enemy’s elephants have perished.’
(2) ‘ Vināyameno nayatāsukhādinā
Vinā yamenonayatā sukhādinā
Mahājanodīyata mānasādaraṁ
Mahājanodī yatamānasādaram.

328 KĀVYAPRAKĀŚA
स त्वारम्भरतोवश्यमबलं विततारवम् ।
सर्वदा रणमानैषीदवानलसमस्थितः ॥३६२॥
सत्त्वारम्भरतोवश्यमवलम्बिततारवम् ।
सर्वदारणमानैषी दवानलसमस्थितः ॥३६३॥
अनन्तमहिमव्याप्तविश्वां वेधा न वेद याम् ।
या च मातेव भजते प्रणते मानवे दयाम् ॥३६४॥
यदानतो यदा नतो नयात्ययं न यात्ययम् ।
शिवेहितां शिवे हितां स्मरामितां स्मरामि ताम् ॥३६५॥
‘The soul-bird, great and destructive of the annoyers
of the good, was estranged from the mind by the Death-
god, who carries away people without fault, devours
life and strips off all pleasure.’
(3) ‘Satvāraṁbharatovashyam—
abalaṁ vitatāravam
Sarvādāraṇamānaiṣī—
davānalasamasthitaḥ.
Sattvāraṁbharatovashyam—
avalambitatāravam
Sarvadāraṇamānaiṣī
davānālasamasthitaḥ.’
‘The king, quick in action, devoted to Viṣṇu, always
acting rightly, anxious to reach the heart of the people,
and resembling the Submarine Fire,—always brought
his enemies to battle, who were weak and noisy, who had
not been subdued and hence resembled trees still standing
upright.’
(4) vedhā na veda yām
Yā cha māteva bhajate praṇate mānave dayām
(5) ‘Yadānatoyadānato nayātyayaṁ na yātyayam
Shivehitāṁ shive hitāṁ smarāmitāṁ smarāmi tām.’
(4) ‘I meditate upon Pārvatī,—whose immanent

CHAPTER IX 329
सरस्वति प्रसादं मे स्थितिं चित्तसरस्वति ।
सर स्वति कुरु क्षेत्रकुरुक्षेत्रसरस्वति ॥३६६॥
ससार साकं दर्पेण कन्दर्पेण ससारसा ।
शरन्नवाना बिभ्राणा नाबिभ्राणा शरन्नवा ॥३६७॥
मधुपराजिपराजितमानिनीजनमनःसुमनःसुरभि श्रियम् ।
अभृत वारितवारिजविप्लवं स्फुटितताम्रतताम्रवणं जगत्॥३६८॥
majesty even Brahmā cannot fathom, and who, like a
mother, bestows her grace upon devoted man.’
(5) ‘I meditate upon Her who was sought after by
Shiva,—by bowing to whom man, being auspiciously
favoured by Her who is ever favourable to us, never goes
beyond the bounds of propriety.’
(6) ‘Sarasvati prasādaṁ me sthitiṁ chittasarasvati
Sara svati kuru kṣetrakurukṣetrasarasvati.’
‘O Sarasvatī, who art in the body, like the river
Sarasvatī in Kurukṣetra ! Be propitiated and make the
ocean of my heart thy splendid abode.
(7) ‘Sasāra sākaṁ darpeṇa kandarpeṇa sasārasā
Sharannavānā bibhrāṇā nāvibhrāṇā sharannavā
‘The excellent autumn, accompanied by the lotus and
fresh-looking carts, conducive to the ripening of the long
grass, not devoid of the song of birds, slunk away along
with the arrogant Love-god.’
(8) ‘Madhuparājiparājitamāninī-
janamanaḥsumanaḥ surabhi shriyam
Abhṛta vāritavārijaviplavaṁ
Sphuṭitatāmratatāmravaṇaṁ jagat.’
‘The world acquired resplendence,—bearing the
sweet fragrance of the flower-like hearts of love-quarrelled
women subjugated by the appearance of lines of black

330 KĀVYAPRAKĀŚA
एवं वैचित्र्यसहस्रैः स्थितमन्यदुन्नेयम् ॥८३॥
वाच्यभेदेन भिन्ना यद् युगपद्भाषणस्पृशः ।
श्लिष्यन्ति शब्दाः श्लेषोसावक्षरादिभिरष्टधा ॥ ८४ ॥
'अर्थभेदेन शब्दभेद': इति दर्शने 'काव्यमार्गे स्वरो न
गण्यते' इति च नये वाच्यभेदेन भिन्ना अपि शब्दा यत् युग-
पदुच्चारणेन श्लिष्यन्ति भिन्नं स्वरूपमपह्नुवते स श्लेषः । स
च वर्णपदलिङ्गभाषाप्रकृतिप्रत्ययविभक्तिवचनानां भेदादष्टधा ।
bees, discontinuing the destruction of the lotus and ad-
orned with blossoming, tawny and wide-expanding mango-
groves.'
In the above manner, we may deduce the examples
of endless varieties of Chime. 83.
(IV) When words that are different by reason of
the difference in their denotations coalesce (become identified)
through the sameness of their pronunciation, it is a case of
Coalescence or Pun; and through Letter and other factors, it
is of eight kinds. 84.
There is the theory that words having different
meanings must be regarded as different,—and also
that in poetry, accents do not count ; and in accordance
with the former theory, even though two words may be
the same in their verbal form, yet they are regarded
as different and in accordance with the latter, when
these words (though differently accented, by reason of
their meanings) come to be pronounced in exactly the
same manner, they are regarded as ‘coalescing’, i.e.,
as having their differences undiscernible ;—and when
this happens, it is a case of Coalescence, Pun.
This Pun is of eight kinds, as based upon the eight
different factors of (1) letters, (2) words, (3) gender, (4)

CHAPTER IX 331
क्रमेणोदाहरणम्—
अलंकारः शङ्काकरनरकपालं परिजनो
विशीर्णाङ्गो भृङ्गी वसु च वृष एको बहुवयाः ।
अवस्थेयं स्थाणोरपि भवति सर्व्वामरगुरोर्-
विधौ वक्रे मूर्ध्नि स्थितवति वयं के पुनरमी ॥३६९॥
पृथुकार्तस्वरपात्रं भूषितनिःशेषपरिजनं देव ।
विलसत्करेणुगहनं संप्रति सममावयोः सदनम् ॥३७०॥
भक्तिप्रह्वविलोकनप्रणयिनी नीलोत्पलस्पर्धिनी
ध्यानालम्बनतां समाधिनिरतैर्नीतेहितप्राप्तये ।
dialect, (5) crude forms, (6) affixes, (7) terminations
(declensional and conjugational) and (8) number.
The following are the examples in this same order :—
(1) ‘ Alaṅkāraḥ shaṅkākaranarakapālaṁ parījano
Viśīrṇāṅgo bhṛṅgī vasu cha vṛṣa eko bahuvayāḥ
Avastheyaṁ sthāṇorapi bhavati sarvāmaraguror
Vidhau vakre mūrdhni sthitavati vayaṁ ke punaramī.
‘ For his ornament the fearful human skull ; for his
attendant Bhṛṅgī of the broken limbs ; for his property,
a single aged bull ;—when such is the condition of even
Shiva, the revered of all the gods, when the curved moon
(untoward Fate) stands on his head, who are we (that we
should not suffer from untoward Fate) ?’
(2) ‘ Pṛthukārtasvarapātraṁ bhūṣitaniḥśeṣaparijanaṁ deva
Vilasatkareṇugahanaṁ saṁprati samamāvayoḥ sadanam
. (See above stanza No. 306.)
(3) and (8)
‘ Bhaktiprahvavilokanapraṇayinī nīlotpalaspardhinī
Dhyānālambanatāṁ samādhiniratairnītehitaprāptaye
T[-3]

332 KĀVYAPRAKĀŚA
लावण्यस्य महानिधी रसिकतां लक्ष्मीदृशोस्तन्वती
युष्माकं कुरुतां भवार्तिशमनं नेत्रे तनुर्वा हरेः ॥३७१॥
एष वचनश्लेषोपि ।
महदेसुरसंधम्मे तमवसमासंगमागमाहरणे ।
हरबहुसरणं तं चित्तमोहमवसरउमे सहसा ॥३७२॥
Lāvaṇyasya mahānidhī rasikatāṁ lakṣmīdṛśostanvatī
Yuṣmākaṁ kurutāṁ bhavārtiśamanaṁ netre tanurvā hareḥ.
‘May (a) the eyes or (b) the body of Viṣṇu set at rest
your worldly troubles !—(a) the eyes looking tenderly
upon devotees, and (a) the body looked upon by persons
in humble devotion,—(a) the eyes and (b) the body both
vying with the lotus, mediated upon by yogins for the
attainment of their highest ends,—the ocean of beauty,
and producing charming sensations in the eyes of
Lakṣmī.’
(2) Here again we have also the coalescence of the two
numbers [Dual and Singular, the form of the various
epithets being the same in both numbers ; the Neuter-
Dual forms being the same the Feminine-Singular].
(4) ‘Mahadesurasaṁdhamme
tamavasamāsaṁgamāgamāharaṇe
Harabahusaraṇaṁ taṁ chittamoham-
avasaraume sahasā.’
[This couplet, when taken as Sanskrit, means—‘O
Umā, who ordains happiness, please safeguard my devo-
tion to Vedic studies, which lead to union with the gods,
and in proper time destroy the ever-growing delusion of
my mind.’—

CHAPTER IX 333
अयं सर्वाणि शास्त्राणि हृदि ज्ञेषु च वक्ष्यति ।
सामर्थ्यकृदमित्राणां मित्राणां च नृपात्मजः ॥३७३॥
रजनिरमणमौलेः पादपद्मावलोक-
क्षणसमयपराप्तापूर्वसंपत्सहस्रम् ।
प्रमथनिवहमध्ये जातुचित्त्वत्प्रसादाद्
अहमुचितरुचिः स्यान्नन्दिता सा तथा मे ॥३७४॥
And when taken as Prakrit, its meaning is as follows—
‘O Consort of Shiva! produce in me a regard for virtue,
and destroy my desire for birth and re-birth, which has
its source in Tamas!—Thou art my sole refuge; so please
remove the delusion of my mind.’—
Thus in this case we have the coalescence of the two
dialects.]
(5) ‘Ayaṁ sarvāṇi shāstrāṇi hṛdi jñeṣu cha vakṣyati
Sāmarthyakṛdamitrāṇāṁ mitrāṇāṁ cha nṛpātmajaḥ’.
[‘The son of the king shall (a) bear in his heart, and
(b) discuss with the learned, all the sciences, and he shall
be the (a) strength-giver to his friends and (b) the strength-
destroyer of his foes.]
(6) ‘Rajanīramaṇamauleḥ pādapadmāvaloka-
Kṣaṇasamayaparāptāpūrvasaṁpatsahasram
Pramathanivahamadhye jātuchittvatprasādād
Ahamuchitaruchiḥ syānnanditā sā tathā me.’
‘Having obtained a thousandfold splendour on the
occasion of looking at the lotus-feet of the Moon-crested
God, and having acquired the right devotion through
your grace,—may I among Shiva's hosts, (a) become the
joy-giver and (b) attain the position of Nandi, their
leader!’

334 KĀVYAPRAKĀŚA
सर्वस्वं हर सर्वस्य त्वं भवच्छेदतत्परः ।
नयोपकारसांमुख्यमायासि तनुवर्तनम् ॥३७५॥८४॥
भेदाभावात्प्रकृत्यादेर्भेदोपि नवमो भवेत् ।
नवमोपीत्यपिर्भिन्नक्रमः । उदाहरणम्—
योसकृत्परगोत्राणां पक्षच्छेदक्षणक्षमः ।
शतकोटिदतां बिभ्रद्विबुधेन्द्रः स राजते ॥३७६॥

(7) Sarvasvaṁ hara sarvasya
Tvaṁ bhavachchedatatparaḥ
Nayopakārasāṁmukhyam
Āyāsi tanuvartanam.
[This may be construed either (a) as addressed by a
devotee to Śhiva, or (b) as addressed by a thief to his
son :—(a) ‘O Shiva ! you are the all in all of the entire
universe,—addicted to the destruction of the world ; as
such you have a body wherefrom emanates all that is
conducive to good and virtue’;—(b) ‘O Son, take away
all the property of all men ; employ yourself in cutting
the walls ; do away with the idea of returning good for
good ; and extend your livelihood at the cost of others.’—
[Here we have the coalescence (a) of the declensional termination,
the vocative, and the conjugational termination, imperative, in
the word ‘hara’;—(b) of the conjugational termination, imperative
and the declensional termination, the genitive, understood in the
word ‘bhava’; also we have (c) the coalescence in the word ‘āyāsi’, of the
possessive ending ‘ṇini’ and the conjugational termination, the
present.] 84.
There is also the ninth kind (of Pun), where there is no
difference in the crude form or other factors.
The particle ‘api’, ‘also’, is to be construed with
‘navamaḥ’, ‘ninth’.

CHAPTER IX 335
अत्र प्रकरणादिनियमाभावात् द्वावप्यर्थौ वाच्यौ ॥
ननु स्वरितादिगुणभेदाद् भिन्नप्रयत्नोच्चार्याणां तदभा-
वादभिन्नप्रयत्नोच्चार्याणां च शब्दानां बन्धेऽलंकारान्तरप्रति-
भोत्पत्तिहेतुः शब्दश्लेषोऽर्थश्लेषश्चेति द्विविधोऽप्यर्थालंकारमध्ये
परिगणितोऽन्यैरिति कथमयं शब्दालंकारः ।
Example—
‘ Yosakṛtparagotrāṇāṁ pakṣachchedakṣaṇakṣamaḥ
Shatakoṭidatāṁ bibhrad vibhudhendraḥ sa rājate.’
There being no defining factor in the shape of con-
text and the rest, this couplet is equally capable of affording
. both. the meanings—(a) ‘ The king of the learned is
resplendent, being capable of repeatedly destroying in a
moment the prosperity of his enemy’s people, and bearing
the mark of having given away hundreds of millions’;—
(b) ‘ The king of the gods, Indra, is resplendent,—capable
of cutting off in a moment, the wings of the great moun-
tains, and bearing the character of striking with the thun-
derbolt.’
[Here we have a coalescence, where there is no difference in the
two cases, in any one of the eight factors mentioned above.—This
kind has been called the ‘Abhaṅga-shleṣa’ ‘Unbroken Pun’, on the
ground that it does not necessitate the breaking up of the words into
its various factors;—the necessity of which breaking up leads to the
above-mentioned eight kinds of Pun being called ‘Sabhaṅga-shleṣa’,
‘Broken Pun.’ ]
. An objection is raised in this connection :—“‘A com-
position consists (a) of words that are pronounceable by
diverse ‘ efforts ’ on account of the divergence in their
accents, ‘ samāhāra ’ and other qualifications,—and also
(b) of words that are pronounceable by similar ‘ efforts ’,
by reason of there being no difference in the said qualifi-

336 KĀVYAPRAKĀŚA
उच्यते—इह दोषगुणालंकाराणां शब्दार्थगतत्वेन यो
विभागः सः अन्वयव्यतिरेकाभ्यामेव व्यवतिष्ठते। तथाहि—
कष्टत्वादिगाढत्वाद्यनुप्रासादयः व्यर्थत्वादिप्रौढाद्युपमा-
दयस्तद्भावतदभावानुविधायित्वादेव शब्दार्थगतत्वेन व्यवस्था-
प्यन्ते।
cations; in such a composition, ‘coalescence’ serves the
purpose of intimating the Simile and such other figures
of speech; the ‘Coalescence’ or ‘Pun’ is of two kinds,
‘verbal’ (based upon the forms of words); and ‘ideal’
(based upon the meanings of words); and since both
these kinds of Pun have been included by others among
‘Ideal Figures of Speech’, why should it be treated as a
verbal figure of speech (as it is done in the present context)?”
The answer to the above is as follows :—
In the present connection, when we divide defects or
excellences or figures of speech into ‘verbal’ and ‘ideal’.
such a division is based upon a consideration of concomi-
tances, positive and negative.
[That is to say, when a certain defect pertains to and is concomi-
tant with only the verbal form of words and takes no account of
the meaning, it is classed as ‘verbal’; while it if is found to be concom-
tant with and pertaining to the meaning of words and is not affected
by the verbal forms, then it is classed as ‘ideal’].
For instance, Harshness (defect), Floridity (excellence),
Alliteration (figure of speech) and the rest are classed as
‘verbal’, because they are dependent entirely upon the
presence or absence of the verbal forms of words; and
‘Irrelevancy’ (defect), Boldness (excellence) and Simile
(figure of speech) and the rest are classed as ‘ideal’, be-
cause they are dependent entirely upon the presence or

CHAPTER IX 337
स्वयं च पल्लवाताम्रभास्वत्करविराजिता । इत्यभङ्गः
प्रभातसंध्येवास्वापफललुब्धेहितप्रदा ॥ ३७७॥ इति सभङ्गः
इति द्वावपि शब्दैकसमाश्रयाविति द्वयोरपि शब्दश्लेषत्वमुप-
पन्नं न त्वाद्यस्यार्थश्लेषत्वम् । अर्थश्लेषस्य तु स विषयः यत्र
शब्दपरिवर्तनेपि न श्लेषत्वखण्डना । यथा
absence of the meanings of words. For example, in the
following two passages—
(a) ‘Svayaṁ cha pallavātāmrabhāsvatkaravirājitā,
(b) prabhātasandhyevāsvāpaphalalubdhehitapradā.’
[‘Gaurī—(1) adorned by hands red as the fresh
leaf, and (2) fulfilling the desires of persons seeking for
results hard to attain,—resembles the morn, which is (1)
adorned by the shining sun red like the fresh leaf and
fulfills the desires of persons intent upon performing the
rites of the early dawn,’ [—we have, in the first an ins-
tance of ‘broken pun’. [Since it involves the breaking
up of the expression ‘bhāsvatkaravirājitā’ into ‘bhāsvat—
kara-virājitā’ in one case, and into ‘bhāsvatka—ravi—
rājitā’ in the other], and in the second an instance of
the ‘unbroken pun’ [since the pun rests in the word ‘asvāpa’,
which retains the same form in both cases and has not
got to be broken up].
[The commentators have made a hopeless muddle of this passage,
being landed into it by the wrong reading whereby the first passage is
spoken of as ‘abhaṅga’ and the second as ‘sabhaṅga’; while, as a matter
of fact, the case is just the reverse. The commentators say that
‘asvāpa involves a ‘broken pun’; but in both cases the word retaining
the same form,—where is the breaking ?]
Since both these puns are based upon the verbal forms
of the words, it is only right that they should be regarded
as ‘verbal’. It is not possible for even the first half to be
regarded as ‘ideal’, because that Pun alone can be regarded

338 KĀVYAPRAKĀŚA
स्तोकेनोन्नतिमायाति स्तोकेनायात्यधोगतिम् ।
अहो सुसदृशी वृत्तिस्तुलाकोटेः खलस्य च ॥३७८॥
न चायमुपमाप्रतिभोत्पत्तिहेतुः श्लेषः अपि तु श्लेषप्रति-
भोत्पत्तिहेतुरुपमा । तथाहि—यथा
‘कमलमिव मुखं मनोज्ञमेतत्कचतितराम्’ इत्यादौ गुणसाम्ये
क्रियासाम्ये उभयसाम्ये वा उपमा । तथा ‘सकलकलं पुरमेत-
ज्जातं संप्रति सुधांशुबिम्बमिव’ इत्यादौ शब्दमात्रसाम्येऽपि
सा युक्तैव । तथा ह्युक्तं रुद्रटेन
as ‘ideal’, where the pun remains unaffected even when
the words are changed ; as is the case in the verse—
‘Stokenonnatimāyāti stokenāyātyadhogatim
aho susadṛśī vṛttistulākoṭeḥ khalasya cha’]
[‘Rising with little and falling with little,—the character
of the wicked is exactly like that of the balance-beam’]—
[where the Pun remains unaffected even when other
synonyms are substituted for the words ‘stokena’,
‘unnatim’ and ‘adhogatim’.]
Nor would it be right to regard the instance cited above
(‘svayañcha pallavā &c.’, stanza No. 377.) as only serving
the purpose of indicating the Semblance of a Simile [as
has been held by the objector], for in reality it is the Simile
(the similitude between ‘Gaurī’s hands’ and ‘Morn ’) that
serves the purpose of indicating the Semblance of the Pun.
[It will not be right to urge that “the similitude between
‘Gaurī’s hands’ and the ‘Morn’ resting merely on the
fact of the verbal form of certain epithets being applicable
to both, it can not be a case of Simile” ; because] even
such instances as ‘Sakalakalaṁ purametajjātaṁ saṁprati
sudhāṁśubimbamiva’ [‘This city has become sakalakala,
full of humming voices, and hence resembles the disc
of the Moon which is sakalakala, complete with all its

“स्फुटमर्थालंकारावेतावुपमासमुच्चयौ किं तु ।
आश्रित्य शब्दमात्रं सामान्यमिहापि संभवतः ॥” इति ।
न च ‘कमलमिव मुखम्’ इत्यादिः साधारणधर्मप्रयोगशून्य
उपमाविषय इति वक्तुं युक्तं पूर्णोपमाया निर्विषयत्वापत्तेः ॥
देव त्वमेव पातालमाशानां त्वं निबन्धनम् ।
त्वं चामरमरुद्भूमिरेको लोकत्रयात्मकः ॥३७९॥

340 KĀVYAPRAKĀŚA
इत्यादिः श्लेषस्य चोपमाद्यलंकारविविक्तोस्ति विषय इति ।
द्वयोर्योगे संकर एव । उपपत्तिपर्यालोचने तु उपमाया एवायं
युक्तो विषयः । अन्यथा विषयापहार एव पूर्णोपमायाः स्यात् ।
न च 'अबिन्दुसुन्दरी नित्यं गलल्लावण्यबिन्दुका' इत्यादौ
विरोधप्रतिभोत्पत्तिहेतुः श्लेषः अपि तु श्लेषप्रतिभोत्पत्ति-
Deva tvameva pātālamāśānāṁ tvaṁ nibandhanam
Tvaṁ chāmaramarudbhūmireko lokatrayātmakaḥ
[Which, (a) as addressed to Viṣṇu, means—‘O Viṣṇu,
you are the nether region, the bounds of space, and the
land of the immortals;—thus centralising in yourself all
the three regions’:—and (b) as addressed to the king—
‘O king, you alone are the thorough protector, the ful-
filment of all desires; you are also the recipient of the
wind flowing from the royal chowries; thus though one,
you are threefold’.] ;—
If, however, we admit the presence of both the figures
here, it will have to be regarded as a case of ‘combina-
tion’ of figures. In reality however, on a full review
of all the circumstances, the passage in question (‘the
face is blooming like the lotus’) must be taken as an ins-
tance of Simile; for if it were not so, there could be no
instance of the ‘Complete Simile’ at all.
[As in the case of Simile, so in the case of Contradic-
tion also] some people have held that in certain cases
Pun is indicative of the ‘semblance of Contradiction’
also, e.g., in the passage ‘Abindusundarī nityaṁ galallā-
vaṇyabindukā.’ (‘She is dripping with loveliness, and is
(a) beautiful as the Moon reflected in water (b) beautiful
without drops) the Pun contained in the word ‘abindusun-
darī’ serves to indicate the ‘semblance of contradiction’
(as between ‘without drops’ and ‘dripping’.)

CHAPTER IX 341
हेतुर्विरोधः । न ह्यत्रार्थद्वयप्रतिपादकः शब्दश्लेषः द्विती-
यार्थस्य प्रतिभातमात्रस्य प्ररोहाभावात् । न च विरोधाभास
इव विरोधः श्लेषाभासः श्लेषः । तदेवमादिषु वाक्येषु श्लेषप्रति-
भोत्पत्तिहेतुरलंकारान्तरमेव । तथा च
सद्वंशमुक्तामणिः ॥३८०॥
नाल्पः कविरिव स्वल्पश्लोको देव महान् भवान् ॥३८१॥
अनुरागवती संध्या दिवसस्तत्पुरःसरः ।
अहो दैवगतिश्चित्रा तथापि न समागमः ॥३८२॥
This, however, is not right ; as here also the case is
just the reverse : it is the Contradiction that serves to
indicate the ‘semblance of Pun’. And the reason for
this lies in the fact that there is in reality no such verbal
Pun as has a clear double meaning (which is the necessary
element in all Puns), for the second meaning (‘beautiful
without drops’) is merely hinted at and is not sufficiently
complete or explicit (the epithet ‘beautiful without drops’
not being expressive enough to have any force). Nor is
the mere Semblance of Pun a Figure of speech, in the same
manner as the Semblance of Contradiction (Apparent Con-
tradiction) is.
All this leads to the conclusion that in cases like those
cited, it is the other figures of speech that are predominant
and serve to indicate the mere semblance of Pun. For
instance, in the following four passages—
(a) ‘Sadvaṁśamuktāmaṇiḥ’—‘The pearl-gem in the
noble family [‘growing a nice bamboo’],—(b) ‘Nālpaḥ
kaviriva svalpashloko deva mahān bhavān,’—‘O king, you
are great, and are not of little fame, like an inferior poet,
whose poems are insignificant ;’—
(c) ‘Anurāgavatī sandhyā divasastatpurassaraḥ
aho daivagatishchitrā tathāpi na samāgamaḥ ;’—