काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

CHAPTER I 7
अतादृशि गुणीभूतव्यङ्ग्यं व्यङ्ग्ये तु मध्यमम् ।
अतादृशि वाच्यादनतिशायिनि । यथा--
ग्रामतरुणं तरुण्या नववञ्जुलमञ्जरीसनाथकरम् ।
पश्यन्त्या भवति मुहुर्नितरां मलिना मुखच्छाया ॥ ३ ॥
अत्र वञ्जुललतागृहे दत्तसंकेता न गतेति व्यङ्ग्यं गुणीभूतं
तदपेक्षया वाच्यस्यैव चमत्कारित्वात् ॥
शब्दचित्रं वाच्यचित्रमव्यङ्ग्यं त्ववरं स्मृतम् ॥ ५ ॥
चित्रमिति गुणालंकारयुक्तम् । अव्यङ्ग्यमिति स्फुट-
प्रतीयमानार्थरहितम् । अवरम् अधमम् । यथा--
स्वच्छन्दोच्छलदच्छकच्छकुहरच्छातेतराम्वुच्छटा-
मूर्च्छन्मोहमहर्षिहर्षविहितस्नानाह्निका ह्नाय वः ।
When the suggested meaning is not dominant, as described
above, the poetry is but of middle excellence, and is called
the Poetry of Subordinate Suggestion—(5)
Example.—“There is a cloud on the face of the
young damsel at the sight of the country youth, with a
bunch of fresh Vañjula flowers.”
Here the suggested meaning—‘thou hadst promised
to bear me company in the Vañjula-bower, but thou never
didst go there,’ is subordinate to the more beautiful ex-
pressed meaning ‘cloud on the face.’
Non-suggestive poetry, consisting of fanciful words and
meanings, is of the inferior kind called ‘Fanciful’ by the
learned.—(5)
Fanciful—that, is possessing ‘merits’ and ‘figures,’
non-suggestive, i.e., devoid of any clearly suggested
meaning, ‘inferior’—of the lowest kind. Example :
svachhandochchhaladachchhakachchhakuharachchhātētarāmbuchchhatā
mūrcchhanmohamaharṣiharṣavihitasnānāhnikāhnāya vaḥ ।

8 KĀVYAPRAKĀŚA
भिद्यादुद्यदुदारदर्दुरदरीदीर्घादरिद्रद्रुम-
द्रोहोद्रेकमहोर्मिमेदुरमदा मन्दाकिनी मन्दताम् ॥ ४ ॥
विनिर्गतं मानदमात्ममन्दिराद् भवत्युपश्रुत्य यदृच्छयापि यम् ।
ससम्भ्रमेन्द्रद्रुतपातितार्गला निमीलिताक्षीव भियामरावती ॥ ५ ॥
इति काव्यप्रकाशे काव्यस्य प्रयोजनकारणस्वरूपविशेष-
निर्णयो नाम प्रथम उल्लासः ॥ १ ॥
bhidyādudyadudāradarduradarī dīrghādarīdradruma-
drohodrekamahormimeduramada mandākinī mandatām ॥
“ May Gaṅgā, the divine, all your doubts and errors
remove !—Gaṅgā, on whose sacred banks the happy
Ṛṣis perform their daily rites who have their delusions
washed away by the lovely sparkling of water dashing
against the rocky bank-holes full of big frogs, whose
pride is enhanced by the high waves rising on account
of the wide-spreading trees having fallen in.”
And again :—vinirgataṁ mānadamātmamandirād
bhavatyupaśrutya yadṛchhayāpi yam ।
sasambhramendradrutapātitārgalā
nimīlitākṣīva bhiyāmarāvatī ॥
(Full of fear as soon as Amarāvatī hears that he
has moved beyond his palace-gates—the pride of all
the Demon race—though it may be put for a pleasure
stroll, her gates are barred up in all haste and hurry by
agitated Indra and she wears the aspect of a maiden with
closed eyes.) 5.
Thus ends Chapter I, in which are determined the
aim, source and nature of Poetry.

CHAPTER II 9
द्वितीय उल्लासः
क्रमेण शब्दार्थयो स्वरूपमाह-
स्याद्वाचको लाक्षणिकः शब्दोऽत्र व्यञ्जकस्त्रिधा ।
अत्रेति काव्ये । एषां स्वरूपं वक्ष्यते ॥
वाच्यादयस्तदर्थाः स्युः
वाच्यलक्ष्यव्यङ्ग्याः ॥
तात्पर्यार्थोऽपि केषुचित् ॥ ६ ॥
आकाङ्क्षायोग्यतासंनिधिवशाद्वक्ष्यमाणस्वरूपाणां पदा-
र्थानां समन्वये तात्पर्यार्थो विशेषवपुरपदार्थोऽपि वाक्यार्थः
समुल्लसतीत्यभिहितान्वयवादिनां मतम् ॥
वाच्य एव वाक्यार्थ इत्यन्विताभिधानवादिनः ॥६॥
CHAPTER II
[ OF THE NATURE OF WORDS AND
THEIR MEANINGS. ]
The author describes, in due order, the nature of words
and their sense :-
Words here are of three kinds—the Expressive, the
Indicative and the Suggestive.
'Here' in poetry,—the exact nature of these is going
to be defined later on.
The meanings thereof are the Expressed and so forth.
That is, the Expressed, the Indicated and the Suggested.
According to some, the Import also -- (6)
The opinion held by the Abhihitānvayavādin Mīmām-
sakas (the followers of Kumārila) is that when the
denotations of a number of words—which are going to
be described later on—become related together, through
'mutual requirement,' 'compatibility' and 'proximity,'
there appears a resultant in the shape of the 'meaning of
the sentence,'—which is not expressed by any single
word constituting that sentence, and which, being, on
that account, of a peculiar character, comes to be called
by the name 'Tātparyārtha' or 'Import'.
The Anvitābhidhānavādins (followers of Prabhākara) on
the other hand, hold that the 'meaning of the sentence'
is the expressed meaning of the words themselves.

10 KĀVYAPRAKĀŚA
सर्वेषां प्रायशोऽर्थानां व्यञ्जकत्वमपीष्यते ।
तत्र वाच्यस्य यथा--
माए घरोवअरणं अज्ज हु णत्थि त्ति साहिअं तुमए ।
ता भण कि करणिज्जं एमेअ ण वासरो ठाइ ॥ ६ ॥
अत्र स्वैरविहारार्थिनीति व्यज्यते ।
लक्ष्यस्य यथा--
साहेन्ती सहि सुहअं खणे खणे दुम्मिआसि मज्झकए ।
सब्भावणेहकरणिज्जसरिसं दाव विरइअं तुमए ॥ ७ ॥
[By the former view, each word of the sentence expresses its
meaning, and these word-meanings, becoming related together, give
rise to the 'meaning of the sentence',—while by the latter view the
connected meaning of the sentence is also expressed by the words
themselves, as, according to this view, words have no meaning
apart from the sentence in which they occur ]
Almost all the various kinds of meanings are held to be
suggestive also.
As an example of 'suggestion' by the Expressed
meaning, we have the following :-
"You said, O mother, that house-hold requisites are
wanting. Say, then, what is to be done? Day-light will
not long continue";—where the meaning suggested is
that the woman speaking is desirous of roaming about for
enjoyment. 6.
[This suggestion has been inferred through the character of the
speaker, who is known to be a woman of loose character, if it came from
a virtuous person, the speech would convey no such suggestion at
all.]
As an example of suggestion by the Indicated meaning,
we have the following :-

CHAPTER II 11
अत्र मत्प्रियं रमयन्त्या त्वया शत्रुत्वमाचरितमिति
लक्ष्यम् । तेन च कामुकविषयं सापराधत्वप्रकाशनं व्यङ्ग्यम् ।
व्यङ्ग्यस्य यथा—
उअ णिच्चलणिप्पंदा भिसिणीपत्तम्मि रेहइ वलाआ ।
णिम्मलमरगअभाअणपरिट्ठिआ संखसुत्तिव्व ॥ ८ ॥
अत्र निष्पन्दत्वेन आश्वस्तत्वम् । तेन च जनरहितत्वम् ।
अतः संकेतस्थानमेतदिति कयाचित् कंचित्प्रत्युच्यते । अथवा
मिथ्या वदसि न त्वमत्रागतोभूरिति व्यज्यते ॥
“O friend ! you have for my sake been put to great
trouble in having to pursue that handsome man ; but
what you have done was prompted only by your good-
ness, kindness and affection for me ;”—where the mean-
ing Indicated (by the clear marks of infidelity perceived by
the speaker) that ‘ by giving the pleasure of your company
to my beloved, you have acted like my enemy ’ ;—and
what is suggested by this indicated meaning is that the lover
has proved unfaithful to his own beloved (by misbehaving
with her friend).
[This suggestion is based upon the fact of the speaker being the
beloved of the man to whom she had sent messages through her
friend.]
As an example of suggestion by the Suggested meaning
we have the following :—
“ See, the white crane, still and unperturbed, is shin-
ing on the lotus-leaf like a conch-shell resting on a dish
of flawless emerald.” The speaker says expressly that
the bird is sitting quiet, unmoved, and suggests thereby
the security of the spot, betokening the absence of in-
truders ; the suggestion, therefore, is that the spot is just
suited for their meeting. On the other hand, the suggestion

12 KĀVYAPRAKĀŚA
वाचकादीनां क्रमेण स्वरूपमाह
साक्षात्संकेतितं योर्थमभिधत्ते स वाचकः॥ ७ ॥
इहागृहीतसंकेतस्य शब्दस्यार्थप्रतीतेरभावात्संकेतसहाय एव
शब्दोऽर्थविशेषं प्रतिपादयतीति यस्य यत्राव्यवधानेन संकेतो
गृह्यते स तस्य वाचकः ॥७॥
सङ्केतितश्चतुर्भेदो जात्यादिर्जातिरेव वा ।
यद्यप्यर्थक्रियाकारितया प्रवृत्तिनिवृत्तियोग्या व्यक्तिरेव
तथाप्यानन्त्याद् व्यभिचाराच्च तत्र संकेतः कर्तुं न युज्यत इति
गौः शुक्लश्चलो डित्थ इत्यादीनां विषयविभागो न प्राप्नोतीति
च। तदुपाधावेव संकेतः।
may be, “ since the bird is sitting so peacefully, you could
not have come here ere this ; your protestation that you
had come here is consequently false.”
[This suggestion is based upon the fact of the two interlocutors
being lovers.]
The author now proceeds to describe in due order
the character of the Expressive and other kinds of words :—
That which denotes the direct conventional meaning is the
‘ Expressive ’ word.—(7)
As a matter of fact, in ordinary parlance, there is
no comprehension of the meaning of a word, the con-
vention regarding whose denotation is not known ;
thus it is only when the word is helped by its usage that
it expresses a certain meaning ; and when the conventional
denotation is apprehended directly, without the inter-
vention of any other agency, the word is said to be ‘ ex-
pressive ’ of that denotation or meaning. 7.
The conventional denotation is four-fold, consisting of Com-
munity and the rest,—or (according to some) Community alone.

CHAPTER II 13
उपाधिश्च द्विविधः—वस्तुधर्मो वक्तृयदृच्छासंनिवेशितश्च ।
वस्तुधर्मोपि द्विविधः—सिद्धः साध्यश्च । सिद्धोपि द्विविधः—
पदार्थस्य प्राणप्रदो विशेषाधानहेतुश्च । तत्राद्यो जातिः ।
उक्तं हि वाक्यपदीये—"न हि गौः स्वरूपेण गौर्नाप्यगौः । गोत्वा-
भिसंबन्धात्तु गौः" इति ।
Though in every case it is the individual that is
endowed with intelligent activity, and as such capable
of acting and desisting from action ;—yet it is not right
to restrict the conventional denotation to that alone,
as this would make the convention either indefinite
(if it were applied to all individuals, whose number is
infinite) or wrong (if it were restricted to any one or only
a few individuals, and hence not applicable to other in-
dividuals) ; and also because (if the convention were
restricted to individuals alone), no such distinction or
differentiation would be possible as we have in the ex-
pression—‘This (a) ox (community) which is (b) white
(attribute) and (c) Dittha (by name) is (d) walking (action).’
[As per hypotheses, every one of these four words would denote the
individual only, which is one and the same.]
For these reasons the only reasonable course is to
take the conventional denotation as appertaining only
to the characteristic appurtenant to the individual.
This characteristic of things is of two kinds—(a) that
which belongs to the thing by its very nature and (b)
that which is fastened upon it by the speaker ; the former
of these again is of two kinds—(c) that which is an accom-
plished entity and (d) that which has got to be accom-
plished ; the former of these again, is of two kinds—(e)
that which constitutes the very essence of the thing de-
noted by the word and (f) that which is the means of the

14 KĀVYAPRAKĀŚA
द्वितीयो गुणः। शुक्लादिना हि लब्धसत्ताक वस्तु विशिष्यते।
साध्यः पूर्वापरीभूतावयवः क्रियारूपः।
डित्थादिशब्दानामन्त्यबुद्धिनिर्ग्राह्यं संहृतक्रमं स्वरूपं वक्त्रा
यदृच्छया डित्थादिष्वर्थेषूपाधित्वेन संनिवेश्यत इति सोयं
संज्ञारूपो यदृच्छात्मक इति।
imposition upon it of some distinguishing feature ; of
these latter two, the former i. e. (e) is the Community,—as
has been declared in Vākyapadīya, 'By itself the ox is
neither an ox nor a non-ox, it is only by reason of its being
related to the community ox that it is called an "ox"
[which means that the community is the very essence of
the thing denoted];'—the latter [i. e. (f)] is the quality,
because when the thing has obtained its essence (become an
entity), it is the quality of whiteness and so forth, that serves
to distinguish it ;—(d) that which has got to be accom-
plished is the action, consisting of a series of steps appearing
one after the other ;—lastly, when the speaker, of his own
accord, fastens upon a particular object the distinguishing
characteristic in the shape of any such haphazard group
of letters as 'Dittha', 'Davittha' and so forth, solely
as a collocation of letter-sounds ending with the last
syllable, and not as occurring in any distinct order of
sequence, this group of letters is what forms the name of
the object concerned, and is what is classed as a proper
noun (b). This is what the author of the Mahābhāṣya
(on Pāṇini-sūtra, 'ṛḷk') has declared in the following
words—'The denotation of words is fourfold, as signi-
fied in the expression, "the ox which is white and named
Ḍittha is walking."'
As regards the Atomic Dimension and such other
Eternal Qualities (as, e.g. the Infinite Dimension, Sound

CHAPTER II 15
"गौःशुक्लश्चलो डित्थ इत्यादौ चतुष्टयी शब्दानां प्रवृत्तिः"
इति महाभाष्यकारः। परमाण्वादीना तु गुणमध्यपाठात् पारि-
भाषिकं गुणत्वम्। गुणक्रियायदृच्छाना वस्तुत एकरूपाणामप्या-
श्रयभेदाद् भेद इव लक्ष्यते। यथैकस्य मुखस्य खड्गमुकुरतैलाद्या-
लम्बनभेदात्।
and so forth) which, being eternal qualities, are coeval
with the substances to which they belong, of which latter,
on that account, they are the very 'essence', and as such
included under the category of 'community',—these
have even so been classed under the category of 'quality'
(and not under 'community'), only in view of the fact
that they have been classed (by the Vaiśeṣikas) under
'qualities'; but in reality they can be called 'quality'
only in a figurative or indirect sense.
As for qualities, actions and proper names, even
though each of them is, in reality one only (there being
only one whiteness, only one act of walking and only one
proper name 'Dittha', each of these being comprehen-
sive respectively of all individual shades of whiteness, of
all kinds of walking and of all instances of the utterance
of the particular name by several persons), yet it appears
as if there were some diversity in them, the reason whereof
lies in the fact of their subsisting in diverse individuals;
just as, for instance, though the face reflected is one only,
yet when it is reflected in diverse reflecting substances,
—such as the polished sword, the mirror, the oil and so
forth,—it has the appearance of being diverse.
[Hence as the diversity, in the case of quality, action and name is
only apparent, not real, the denotation of these does not involve either
'vagueness' or 'wrongness' which has been found in the case of the
denotation of individuals.]

16 KĀVYAPRAKĀŚA
हिमपयःशङ्खाद्याश्रयेषु परमार्थतो भिन्नेषु शुक्लादिषु यद्वशेन
शुक्ल. शुक्ल इत्याद्यभिन्नाभिधानप्रत्ययोत्पत्तिस्तत् शुक्लत्वादि
सामान्यम् । गुडतण्डुलादिपाकादिष्वेवमेव पाकत्वादि । बाल-
वृद्धशुकाद्युदीरितेषु डित्थादिशब्देषु च प्रतिक्षणं भिद्यमानेषु
डित्थाद्यर्थेषु वा डित्थत्वाद्यस्तीति सर्वेषां शब्दानां जातिरेव
'प्रवृत्तिनिमित्तमित्यन्ये । तद्वान् अपोहो वा शब्दार्थ. कैश्चिदुक्त
इति ग्रन्थगौरवभयात् प्रकृतानुपयोगाच्च न दर्शितम् ॥७॥
Some people (1. e. the Mīmāṁsakas) have argued as
follows :—"(a) Even though the quality of whiteness
subsisting in such varied substances as the snow, the
milk, the conch and other things is in reality diverse, yet
there is something in them by virtue of which all of them
are spoken of and comprehended under the single common
name 'whiteness' ; and this something is what has been
called the 'community of whiteness',—(b) similarly, in
the cooking of such diverse things as molasses, rice and so
forth, there is the 'community of cooking';—(c) as also
in the name 'Ḍittha' as pronounced by such diverse
individuals as the boy, the grown up man, the parrot and
so forth ; or as applied to such and such objects named
'Ḍittha' as are undergoing transformation at every mo-
ment, there is the 'community of the name Ḍittha';—and
from all this it is clear that the denotation of the word
consists (in all cases) in the community only (and not in
quality, action and name also.)"—7
There is another view held by others (i.e. the Naiyāyikas)
viz., that what is denoted by the word is the Individual as
belonging to the Community.
Yet others (Bauddhas) have held the view that what is

CHAPTER II 17
स मुख्योऽर्थस्तत्र मुख्यो व्यापारोऽस्याभिधोच्यते ॥ ८ ॥
स इति साक्षात्संकेतितः । अस्येति शब्दस्य ॥ ८ ॥
मुख्यार्थबाधे तद्योगे रूढितोऽथ प्रयोजनात् ।
अन्योऽर्थो लक्ष्यते यत्सा लक्षणारोपिता क्रिया ॥ ९ ॥
‘कर्मणि कुशलः’ इत्यादौ दर्भग्रहणाद्ययोगात् ‘गङ्गायां
घोषः’ इत्यादौ च गङ्गादीनां घोषाद्याधारत्वासंभवात् मुख्यार्थस्य
बाधे विवेचकत्वादौ सामीप्ये च संबन्धे रूढितः प्रसिद्धेः तथा
denoted by the word is the ‘Apoha’, i.e., ‘the negation
of the contrary’.
[e. g., what the word ‘ox’ denotes is ‘the negation of the ‘non-ox’,
this view being in accordance with the Bauddha theory that there
is absolutely no positive entity in the world.]
All these various views are not set forth here, as it
would unduly prolong our work, and it would not serve
any useful purpose in regard to the real subject-matter
of the treatise.
That is the primary meaning; and this is the primary
function of it (the word), called ‘denotation’.—(8)
‘That’—i.e., the directly conventional;—‘of it’, of
the word. 8.
When the primary meaning is precluded (by incompati-
bility), another meaning, in affinity therewith, comes to be
implied,—either on the basis of usage or for a special
purpose,—this process of imposed implication is called ‘Indica-
tion’, Lakṣaṇā.—(9)
(a) In the expression ‘karmaṇi kuśalaḥ’, (used in
the sense of ‘expert in his work’) the primary meaning
of the word ‘kuśalaḥ’ is ‘grass-chopper’, and this
idea of ‘grass-chopping’ is not compatible with the
sense of the sentence;—similarly in the expression
2

18 KĀVYAPRAKĀŚA
गङ्गातटे घोष इत्यादेः प्रयोगात् येषां न तथा प्रतिपत्तिः तेषां
पावनत्वादीना धर्माणां तथाप्रतिपादनात्मनः प्रयोजनाच्च मुख्येन
अमुख्योऽर्थो लक्ष्यते यत् स आरोपितः शब्दव्यापारः सान्तरार्थ-
निष्ठो लक्षणा ॥ ९॥
‘ gaṅgāyāṁ ghoṣaḥ ’ (used in the sense of ‘ the ranch in the
Gaṅgā ’) the primary meaning of the term ‘ Gaṅgā ’ is
the river itself, and this is incompatible as the location for
the ranch ;—hence in both these cases ‘ the primary mean-
ing is barred ’; and ‘ another ’ secondary meaning comes
to be implied by the primary meaning in each of these
two cases,—(a) the term ‘ kuśala ’, implying the sense of
the ‘ expert ’, which is ‘ in affinity with ’ the primary sense
of ‘ grass-chopping,’ in this that just as the ‘ expert in
business is possessed of discrimination so is the grass-
chopper also (who cuts what he needs and rejects what he
does not need),—and (b) the term ‘ Gaṅgā ’ implying
the sense of ‘ the bank,’ which is ‘ in affinity with ’ the
primary sense of the ‘ river ’ in this that it is situated in
close proximity ,—and while in (a), the case of the term
‘ kuśala ’, the said implication is based upon ‘ usage ’
(by which the term is generally used in the sense of ‘expert’),
while in (b), in that of the term ‘ Gaṅgā,’ the said impli-
cation proceeds on the basis of the ‘ purpose ’ of pointing
out those properties of ‘ sanctity ’ and the rest which could
not be expressed by the use of such expressions as ‘ gaṅgā-
tate ghoṣaḥ ’ (‘ the ranch on the bank of the Gaṅgā ’); this
function of indirect implication is ‘ imposed ’ upon the
word, in the sense that it is not direct (from the word to
the meaning), but indirect, through certain intervening
factors (in the shape of the ‘ incompatibility of the primary
meaning ’ and the rest mentioned in the text). 9.

CHAPTER II 19
स्वसिद्धये पराक्षेपः परार्थं स्वसमर्पणम् ।
उपादानं लक्षणं चेत्युक्ता शुद्धैव सा द्विधा ॥ १० ॥
‘कुन्ताः प्रविशन्ति’ ‘यष्टयः प्रविशन्ति’ इत्यादौ कुन्तादि-
भिरात्मनः प्रवेशसिद्धयर्थं स्वसंयोगिनः पुरुषा आक्षिप्यन्ते ।
तत उपादानेनेयं लक्षणा ।
“गौरनुबन्ध्यः” इत्यादौ श्रुतिचोदितमनुबन्धनं कथं मे
स्यादिति जात्या व्यक्तिराक्षिप्यते न तु शब्देनोच्यते “विशेष्यं
‘Pure’ Indication is of two kinds—(a) the ‘Inclusive’, in
which there is implication of the other (the secondary) meaning
for the purpose of completing (the logical connection of)
the primary meaning itself, and (b) the ‘Indicative’ in which
the primary meaning surrenders itself for the sake of the other
(the secondary meaning)—(10).
(a) An example of the ‘Inclusive’ Indication we
have in the expression ‘kuntāḥ praviśanti’ (‘the lances
enter’), where the ‘primary meaning,’ the ‘lances,’ im-
plies the men holding the lances, for the purpose of establishing
the logical connection of the lances themselves with the
act of ‘entering’ (which could not be done by the lances,
except through the men holding them).
Some people have cited as an example of ‘Inclusive’
Indication, the expression ‘gauranubandhyaḥ (‘the ox is to
be sacrificed’), where, they explain, the primary meaning
of the term ‘ox’—which is the ‘community’ ox—implies
an individual ox, for the purpose of establishing its connec-
tion with the act of ‘being sacrificed’ enjoined by the said
Vedic expression; and they go on, this individual ox could
not be regarded as directly denoted by the word itself,
because of the principle ‘the denotation of a word, having
its force spent up in the qualifying adjunct (which, in this

20 KĀVYAPRAKĀŚA
नाभिधा गच्छेत् क्षीणशक्तिर्विशेषणे" इति न्यायादित्युपादान-
लक्षणा तु नोदाहर्तव्या । न ह्यत्र प्रयोजनमस्ति न वा रूढि-
रियम् । व्यक्त्यविनाभावित्वात्तु जात्या व्यक्तिराक्षिप्यते ।
यथा क्रियतामित्यत्र कर्ता । कुर्वित्यत्र कर्म । प्रविश पिण्डी-
मित्यादौ गृहं भक्षयेत्यादि च ।
case, is the community), is unable to proceed to the qualified
(which is the Individual).'
This however is not a right example of 'inclusive'
indication ; because in this case, there is neither any
'purpose' (served by the indirect implication, which
could not be got by direct denotation), nor any 'usage'
(and these alone have been declared to be the basis for
indirect implication). What really happens in the case
cited is that the individual is implied by the community
by reason of their invariable concomitance ; just as there
is in the case of the imperative passive form 'kriyatām',
where the agent is implied by reason of his being invariably
concomitant with an action,—or in that of the imperative
word 'kuru', the object is implied by reason of its being
inseparable from every transitive verb,—or in the case of
the word 'praviśa,' 'enter,' which implies the 'house'
to be entered, as what is entered is inseparable from the
act of entering,—or in the case of the word 'piṇḍīm'
'cake' (in the accusative), some such verb as 'eat'
is implied, as without some such transitive verb, there
could be no object.
The expression 'fat Devadatta eats not during the
day' as implying his nocturnal feeding has been regarded
by some people as an example of 'Indication'; but in
this case the nocturnal feeding is not 'indicated' by the words

CHAPTER II 21
‘पीनो देवदत्तो दिवा न भुङ्क्ते’ इत्यत्र च रात्रिभोजनं न
लक्ष्यते श्रुतार्थापत्तेरर्थापत्तेर्वा तस्य विषयत्वात् ।
‘गङ्गायां घोषः’ इत्यत्र तटस्य घोषाधिकरणत्वसिद्धये
गङ्गाशब्दः स्वार्थमर्पयति इत्येवमादौ लक्षणैनैषा लक्षणा ।
उभयरूपा चेयं शुद्धा । उपचारेणामिश्रितत्वात् ।
at all ; it is simply cognised either through ‘Verbal Pre-
sumption’ (of the expression ‘he eats at night’ as held
by the Bhāṭṭa), or through pure presumption (of the fact
of the nocturnal feeding, as held by the Prābhākara).
(b) An example of the ‘Indicative’ Indication we have
in the expression ‘gaṅgāyāṁ ghoṣaḥ’ (‘the ranch in the
Gaṅgā’); here, for the purpose of obtaining for the Bank
(which is the secondary meaning indicated by the term
‘Gaṅgāyām’) the character of being the location of the
ranch, the term ‘Gaṅgāyām’ ‘surrenders its primary mean-
ing’ (i. e. the river); and in this case the process of Indi-
cation is called ‘Indicative.’
Both of these kinds here exemplified (a and b) belong
to the category of ‘pure’ Indication,—so called because
they do not involve or require any auxiliary agency (in the
shape of some sort of similitude between the Primary and
Secondary meanings).
It is not true (as some people have asserted) that in
cases of ‘pure’ Indication—like those just cited—there
is a clear ‘difference’ manifested between the indicated
(secondary) and the indicative (primary) meanings,—this
‘difference’ being technically called ‘tāṭasthya’ ‘aloofness’
—[while in cases of Indication other than the ‘pure,’ there
is ‘non-difference’ manifested between the two mean-
ings.]—This, we say, is not true ; because as a matter of

22 KĀVYAPRAKĀŚA
अनयोर्लक्ष्यस्य लक्षकस्य च न भेदरूपं तटस्थ्यम् ।
तटादीनां गङ्गादिशब्दैः प्रतिपादने तत्वप्रतिपत्तौ हि प्रतिपिपाद-
यिषितप्रयोजनसंप्रत्ययः । गङ्गासंबन्धमात्रप्रतीतौ तु गङ्गातटे
घोष इति मुख्यशब्दाभिधानाल्लक्षणायाः को भेदः ॥१०॥
सारोपान्या तु यत्रोक्तौ विषयी विषयस्तथा ।
आरोप्यमाणः आरोपविषयश्च यत्रानपह्रुतभेदौ सामाना-
धिकरण्येन निर्दिश्येते सा लक्षणा सारोपा ॥
fact, in a case where the Bank is spoken of by means of
the word 'Gaṅgā,' it is done clearly for the purpose of
expressing some definite notion (such as that of 'sanctity'
in the present case); and this purpose can be accomplished
only when the two (the indicated 'bank' and the indica-
tive 'river') are comprehended as absolutely identical
i. e., the sanctity of the 'bank' is recognised only when the
'bank' is identified with the 'river' whose sanctity is
already well-known. If this were not so, and if all that
was intended to be expressed was some sort of connection
with the 'river,' then as this could be done equally well
by the ordinary expression 'gaṅgātaṭe ghoṣaḥ' ('the ranch
on the banks of the river Gaṅgā'),—what difference would
there be between the expression of that idea by this direct
assertion and the indirect 'indication' of the same (by
the indirect expression 'gaṅgāyāṁ ghoṣaḥ') ? 10.
There is however another (kind of Indication) called the
'Super-imponent', wherein the 'imposed' as well as 'that
imposed upon' are both distinctly expressed.
That Indication is called 'Super-imponent' in which
what is 'imposed' and what is 'imposed upon' are both
mentioned as correlated and as clearly distinct from
one another.

CHAPTER II 23
विषय्यन्तःकृतेऽन्यस्मिन् सा स्यात्साध्यवसानिका ॥ ११ ॥
विषयिणारोप्यमाणेनान्तःकृते निगीर्णे अन्यस्मिन्नारोपविषये
सति साध्यवसाना स्यात् ॥ ११ ॥
भेदाविमौ च सादृश्यात्सम्बन्धान्तरतस्तथा ।
गौणौ शुद्धौ च विज्ञेयौ
इमावारोपाध्यवसानरूपौ सादृश्यहेतू भेदौ ‘गौर्वाहीकः’
इत्यत्र ‘गौरयम्’ इत्यत्र च ।
अत्र हि स्वार्थसहचारिणो गुणा जाड्यमान्द्यादयो लक्ष्य-
माणा अपि गोशब्दस्य परार्थाभिधाने प्रवृत्तिनिमित्तत्वमुपयान्ति
That same (Indication) would be called ‘Introsusceptive’
when what is ‘imposed’ swallows the other (that is ‘imposed
upon’).—(11)
Where the ‘viṣayin’, what is ‘imposed’ ‘swallows’—
i. e., takes within itself—‘the other’—i. e., that which
is ‘imposed upon’,—it is a case of ‘Introsusceptive’
Indication. 11.
These two kinds of Indication (a) when based upon
similitude, are known as ‘qualitative’; and (b) as ‘pure’ when
they are based upon other kinds of relationship.
(A) As examples respectively of the ‘Superimponent’
and ‘Introsusceptive’ Indication, based upon similitude
(and hence ‘qualitative’), we have the two expressions
(a) ‘gaurvāhīkaḥ’ ) (‘the ploughman is an ox’), and (b)
‘gaurayam’ (‘he is the ox itself’).
[In (a) the character of the ‘ox’ is what is ‘imposed’, and the
‘ploughman’ is the one ‘imposed upon’, and both these being mentioned
as distinct from one another, it is a case of ‘superimponent’ Indication;
while in (b) the character imposed, i. e. the ‘ox’, ‘swallows’ up the
man upon whom it is imposed, the man loses his distinct individuality
and becomes merged, as it were, in the ‘ox’, hence this becomes
a case of the ‘introsusceptive’ Indication.]

24 KĀVYAPRAKĀŚA
इति केचित् । स्वार्थसहचारिगुणाभेदेन पदार्थगता गुणा एव
लक्ष्यन्ते न परार्थोऽभिधीयते इत्यन्ये । साधारणगुणाश्रयत्वेन
परार्थ एव लक्ष्यते इत्यपरे ।
उक्तं चान्यत्र “अभिधेयाविनाभूतप्रतीतिर्लक्षणोच्यते ।
लक्ष्यमाणगुणैर्योगाद्वृत्तेरिष्टा तु गौणता” इति ।
अविनाभावोत्र संबन्धमात्रं न तु नान्तरीयकत्वम् । तत्त्वे हि
‘मञ्चाः क्रोशन्ति’ इत्यादौ न लक्षणा स्यात् । अविनाभावे
चाक्षेपेणैव सिद्धेर्लक्षणाया नोपयोग इत्युक्तम् ।
The exact process of Indication in these cases is thus
explained by some people :—When the ‘ploughman’ is
spoken of as the ‘ox’, this latter word indicates the qualities
of stupidity, dullness and the like which belong to the
animal denoted by that word, and through these qualities
(thus indirectly indicated) the word ‘ox’ comes to denote
the man (and it is thus that the co-ordination between the
man and the ox is secured).—According to others, how-
ever, what happens is, not that the word ‘ox’ directly ex-
presses the man (through its qualities of stupidity and dull-
ness), but that it indirectly indicates similar qualities in the
man.—But according to others again (men of our way of
thinking), the word ‘ox’ indicates the man himself, as
being the substratum of those same qualities that belong
to the ox also.
This has been declared elsewhere also (in the
Ślokavārttika)—‘Indication is the name given to the
cognition of what is invariably concomitant with what is
directly expressed by the word ; and this process is called
‘qualitative’ on account of the indication being based
upon the presence of certain qualities.’

CHAPTER II 25
‘आयुर्घृतम्’ ‘आयुरेवेदम्’ इत्यादौ च सादृश्यादन्यत्
कार्यकारणभावादि संबन्धान्तरम् । एवमादौ च कार्यकारण-
भावादिलक्षणपूर्वे आरोपाध्यवसाने ।
अत्र गौणभेदयोर्भेदोपि ताद्रूप्यप्रतीति. सर्वथैवाभेदावगमश्च
प्रयोजनम् । शुद्धभेदयोस्त्वन्यवैलक्षण्येनाव्यभिचारेण च कार्य-
कारित्वादि ।
In this passage what is meant by ‘invariable con-
comitance’ is only relationship, and not actual (inseparable)
concomitance, for if the latter were meant, there could
be no indication in the case of such expressions as ‘mañchāḥ
krośanti’ (‘the platforms are shouting’).
[As there is no inseparable concomitance between the platform
and the men on the platform.]
In fact it has been rightly observed that in cases where
there is actual invariable concomitance (between the indicated
and the indicator), one naturally implies the other, and
there is no need for the indicative process at all.
(b) Examples of the ‘superimponent’ and ‘intro-
susuceptive’ Indication, based upon factors other than
‘similitude,’ (and hence ‘pure’) we have in the two ex-
pressions ‘Āyurghṛtam’ (‘clarified butter is longevity’)
and ‘Āyurevedam’ (‘It is longevity itself’) ; —where the
factor upon which the indication is based is some such
relationship as that between cause and effect, and the like
and in all such cases the two kinds of Indication—‘superim-
ponent’ and ‘introsusceptive’—are such as are actually
preceded (and brought about) by the said relationships
of ‘cause and effect’ and the like.

26 KĀVYAPRAKĀŚA
क्वचित् तादर्थ्यादुपचारः । यथा इन्द्रार्था स्थूणा इन्द्रः ।
क्वचित् स्वस्वामिभावात् । यथा राजकीयः पुरुषो राजा । क्वचित्
अवयवावयविभावात् । यथा अग्रहस्त इत्यत्राग्रमात्रेवयवे हस्तः ।
क्वचित् तात्कर्म्यात् । यथा अतक्षा तक्षा ॥
Now here, in the case of the two kinds of 'qualita-
tive' Indication, the purpose served [(a) in the case of
the 'superimponent' variety, e. g., 'the ploughman is an
ox'] is the bringing about of the cognition of similarity
between the two things recognised as different from one
another,—and [(b) in the case of the 'introsusceptive'
variety, e. g., 'he is verily an ox'] it is the bringing about
of the notion of absolute identity between the two things.
In the case of the two kinds of 'pure' Indication [e g.,
(I) 'Butter is longevity' and (b) 'It is longevity itself'],
on the other hand, the purpose served is the bringing about
of the notion that the thing spoken of is one that accom-
plishes a certain object in a way better than anything else
[in the case of (a)] or infallibly [in the case of (b)] .
In some cases the Indication is based upon the rela-
tion of 'subserviency;' e.g., the pillar that subserves the
purpose of (the worship of) Indra is called 'indra';—
sometimes it is based upon the relationship of 'master
and servant'; e. g. when the king's servant is spoken as
the 'king';—in some cases it is based upon the relation-
ship of 'whole and part'; e. g. in the expression 'agra-
hastaḥ' ('foremost hand') as applied to any and every
foremost limb, this latter is indicated by the word 'hand';—
in other cases again it is based upon the relationship of
'doing the same work'; e. g., when one who is not a
carpenter is spoken of as 'carpenter' (on account of his
doing the carpenter's work).