Kavyaprakasha

Introduction:

The Sanskrit Literature is broadly classified in to two categories in terms of Lakshya (objective) and Lakshna (attribute):

• Lakshya – The original works of Poets come under the category, Ramayana, Mahabharata, Puranas and all other kavyas written both gadya and padya including drshya kavyas would fall under this Category.

• Lakshna – The theories and attributes of poetry are analysed in this branch of study. The theory of Rasa was written by Bharata Muni in his Natya Shastra 200 BCE.  Bhamaha, Dandin, Udbhata and Rudrata focussed on Alankaras (6^th to 8^th Century CE). Anandavardhana wrote Dhavanyaloka in 9^th Century CE.

Kavyaprakasha (The Light of Poetry) was composed by Mammata in 12^th Century CE. When he wrote, all the other theories were well established. It is a comprehensive work of earlier theories. He accepted all earlier theories Rasa, Alankara, Dhvani, Guna and Reeti and consolidated them in his work. The book is divided in to ten divisions (Ullasa – flash).

The work is composed by Mammata in three parts, Karikas (142 verses in all), Vrittis (short explanatory note) and udaharana (examples)

Mammata – The Poet was Kashmiri Shaivaite  and very highly regarded by the scholars. Various Commentaries were written on the book. His father’s name was Kaiyata. His maternal uncle was Sri Harsha who wrote Naishadiya Charitam.

First three chapters (Ullasas) of Kavya Prakasha are covered in this article.

Chapter 1 (Ullasa 1)

1-1 मङ्गलं (benediction)

Karika 1

नियतिकृतनियमरहितां ह्लादैकमयीमनन्यपरतन्त्राम् ।

नवरसरुचिरां निर्मितमादधती भारती कवेर्जयति ॥

In this mangala shloka, the Poet’s work is compared to Creator’s work and concluded that Poet wins the battle:

नियतिकृत – नियमरहितां – The Creators creation is following the rules of Karma. Poet does not have such restrictions.

ह्लादैकमयीम् – The Poet’s creation has joy only. Creator’s world has three attributes, sattva, rajas and tamas leading to pleasure, pain and delusion. Poets work even when Karuna Rasa is predominant like Uttara Rama Charita of Bhavbhuti, the reader enjoys the poetry.

 अनन्यपरतन्त्राम् – The Poets creation is independent while Creator’s creation is made with external factors like upadana and nimitta. 

नवरसरुचिरां – The poet’s creation has nine Rasas while in Creator’s world there are only six Rasas, madhuram, aamlam, lavanam, katu, kashaaya, tikta.

निर्मितम् आदधती – (Poet’s) Creation given (with above attributes)

कवे: भारती जयति – Poet’s speech wins.  

1. काव्य प्रयोजनानि (Purpose of Poetry)
   
   

Karika – 2

काव्यं यशसे अर्थकृते व्यवहारविदे सिवेतरक्षतये   l

सद्यःपरनिवृतये कान्तासंमिततयोपदेशयुजे ll

यशसे –  Kavya brings fame. We know very less about life and times of Kalidasa, but he has become immortal through his Poetry.

अर्थकृते  – Kavya brings wealth. Banabhatta was honoured by King Harshavardhana with position and wealth in appreciation of writing Harshacharitra.

व्यवहारविदे  – Kavya imparts worldly knowledge. The people who read Kavyas get to know about lives of Royal families, behaviour, polity, warfare, various sastras, seasons, forests, rivers, mountains, agriculture, trade, economy, etc.

शिवेतरक्षतये  (शिव-इतर क्षतये)  Kavya wards if evils, curses and diseases. Mayura Kavi was cured of leprosy when he composed Surya shataka in praise of Sun God.

सद्यःपरनिवृतये –  Kavya gives happiness immediately. The people forget their worries especially when they watch drshya (दृश्य) kavya.

कान्तासंमित-तया-उपदेशयुजे –  Kavya creates receptive mood as one’s beloved wife does bringing husband to receptive mood before advice.  Similarly, Kavya educates and guides people on right path. Through Kavyas, people learn to follow good examples like Rama, Krishna, Arjuna etc., and shun bad examples like Ravana, Sisupala, Duryodana etc.

1. काव्यहेतव: (Reasons for birth of poetry)

Karika 3

शक्तिर्निपुणता लोकशास्त्रकाव्याद्यवेक्षणात् ।

काव्यज्ञशिक्षयाभ्यास इति हेतुस्तदुद्भवे ॥

शक्तिर्निपुणता – Poetic genius and capability is the primary cause.

लोकशास्त्रकाव्याद्यवेक्षण – Study of all subjects, puranas, sciences, grammar, prosody, philosophy, worldly affairs, figures of speech, warfare, economy, agriculture, trade, human behaviour, knowledge of history, geography etc. etc.

काव्यज्ञशिक्षयाभ्यास – Regular and frequent practice of writing poems under the expert scholars

 इति हेतुस्तदुद्भवे – The above three collectively are the causes of creation of poetry.

1. काव्यस्वरूपा – Attributes

Karika 4-1

तददोषौ शब्दार्थौ सगुणावनलंकृती पुन: क्वापि ।

शब्दार्थौ – The word and the senses conveyed in the poetry shall be without defects, possessing great qualities and exceptionally without figures of speech.

अदोषौ – Kavya should be free from defects. This is primary attribute. Even if kavya excels in alankaras and gunas, with defects would not be appreciated by the scholars.

सगुणौ – Kavya should have poetic excellences. Kavya should have gunas like madhurya.

अनलंकृती – In exceptional cases it can be without alankaras also. This is because Mammata has come across excellent poetry with rasa, guna and dhvani even without figures of speech.

Udaaharanam:

य: कौमारहर: स एव हि वरस्ता एव चैत्रक्षपा

स्ते चोन्मीलितमालतीसुरभय: प्रौढा: कदम्बानिला: ।

सा चैवास्मि तथापि तत्र सुरतव्यापारलीलाविधौ

रेवारोधसि वेतसीततरुतले चेत: समुत्कण्ठते ॥

स: वर: य: कौमारहर: हि । ता: चैत्रक्षपा: एव । ते उन्मीलितमालतीसुरभय: प्रौढा: कदम्बानिला: च । सा अस्मि एव च । तथापि चेत: तत्र सुरतव्यापारलीलाविधौ रेवारोधसि वेतसीततरुतले  समुत्कण्ठते ।

He (My husband) is the same man who stole my virginhood. Those Chaitra nights are also same. These blossomed jasmine flowers carrying strong breezes of Kadamba trees are also same. That girl is also me only. Yet my heart is eager for enjoyment of amorous sports on the Narmada river banks under the cane grooves (of those days).

In this verse, a lady who married her lover, longs for the experience of love during pre-marriage time under the cane groove during the same time at same place with same person. The suggestion is that love against the norm is superior to present day sanctioned love. The rasa  (shrngara) is predominant. When Rasa is not subordinate it is not Rasavadalankara.

Vritti for 4-1

रसस्य हि प्राधान्यान्नलंकारता ।

Rasa is prominent in the above poem and not alankara.

So, in rare cases poems can be devoid of alankaras.

1. काव्यविशेषा: – Types

1-5-1 उत्तमम् (Excellent)   

Karika 4-2

इदमुत्तममतिशयिनि व्यङ्ग्ये वाच्यात्ध्वनिर्बुधै: कथित: ।

The Kavya is excellent when suggested sense surpasses expressed sense, it is called by experts as Dhvani.

So, Mammata’s classification of Kavyas in to excellent, average and below average are based on presence of dhvani in the poetry.

Udaaharanam:

नि:शेषच्युतचन्दन स्तनतटं निर्मृष्टरागोऽधरो

नेत्रे दूरमनञ्जने पुलकिता तन्वी  तवेयं तनु: ।

मिथ्यावादिनि दूति बान्धवजनस्याज्ञतपीडागमा वापीं

स्नातुमितो गतासि न पुनस्तस्याधमस्यान्तिकम् ॥

नि:शेषच्युतचन्दनस्तनतटं अधर: निर्मृष्टराग: नेत्रे अनञ्जने दूरं तव इयं तनु: तन्वी पुलकिता ।

मिथ्यावादिनि, दूति, बान्धवजनस्य अज्ञतपीडागमा वापीं पुन: स्नातुं इत: गतासि ,न तस्य अधमस्य अन्तिकम् ।

The sandal paste in your breast has completely wiped out. The red lipstick has vanished from the lips. The collyrium applied on eyes also gone away. Your slender body has horripilation. You liar ! messenger ! you do not understand the suffering that has come to your near ones. From here, you have gone to pond again for bathing, and not to that Rascal. 

Context – The nayika sends her friend to nayaka, and on return of friend from the condition of her friend, she suspects that the friend has made out with nayaka. That’s why she calls the nayaka as Rascal.

The expressed meaning is gone to the pond but suggested sense is completely different, i.e.,  romancing of hero with her friend. So dhvani is predominant and surpasses the expressed sense, and categorized as excellent poetry. 

1-5-2 मध्यमम् (Average)

Karika 5-1

अतादृशि गुणीभूतव्यङ्ग्यं व्यङ्ग्ये तु मध्यमम् ।

When it is not like that (i.e., suggested sense does not surpass expressed senses), it is an average poetry, and also called as Gunibhutavyangya (suggestion is subordinate)

Udaaharanam

ग्रामतरुणं तरुण्या नववञ्जुलमञ्जरीसनाथकरम् ।

पश्यन्या भवति मुहुर्नितरां मलिना मुखच्छाया ॥

 तरुण्या नववञ्जुलमञ्जरीसनाथकरम् ग्रामतरुणं पश्यन्या मुहु: नितरां  मुखच्छाया मलिना भवति

When the village boy holding fresh bunch of Ashoka flowers in hand was seen by the girl, her face suddenly become excessively pale and disappointed.

Context – Village boy and girl had planned to meet at Ashoka tree at certain time. The girl did not show up. The boy after waiting for a while, with bunch of Ashoka flowers passed through the girl’s house. The boy is conveying his displeasure and girl got the feeling of guilt.

The author classifies this poetry as mediocre, as suggestion is not more striking than expression. 

1-5-3 अवरम् (Below Average)

Karika 5-2

शब्दचित्रं वाच्यचित्रमव्यङ्ग्यं त्ववरं स्मृतम् ॥

When the poetry is striking with words and the meaning without any suggestion, it is known to be below average.

udaaharanam

Shabda Citram:

स्वच्चन्दोच्चलदच्छकच्छकुहरच्छातेतराम्बुच्छटा 

मूर्छन्मोहमहर्षिहर्षविहितस्नानाह्नि काह्नाय व: ।

भिद्यादुद्यदुदारदर्दुरदरि दीर्घा दरिद्रद्रुम 

द्रोहोद्रेकमहोर्मिमेदुरमदा मन्दाकिनी मन्दताम् ॥

May river Ganga remove all your doubts. The river in which the great rishis perform rituals like taking bath etc., the river vanishes their delusion by force of its clean water that is filled with jumping frogs, her pride is high due to large waves  hitting the tall trees at the banks.

Since the poem has only word play, without suggestion, this would be below average.

Artha Citram

विनिर्गतं मानदमात्त्ममन्दिराद्

भवत्युपश्रुत्य यदृच्छयापि यम्। 

ससम्भ्रमेन्द्रद्रुतपातितार्गला

निमीलिताक्षीन भियामरावती ॥

Indra having come to know that horse faced demon had left his palace, out of anxiety, swiftly closes the Amarawati door and it appeared her eyes are closed out of fear.

The poem is rich in its meaning, however since there is no vyangya (suggestion), this is only Artha citram and below average. 

Chapter 2 ( Ullasa 2 )

शब्द, अर्थ (Word & Sense)

Karika 6

स्याद्वाचको लाक्षणिक: शब्दोऽत्र व्यञ्जकस्त्रिधा ।

वाच्यदयस्तदर्था: स्यु: तात्पर्यार्थोऽपि केषु‍चित् ॥

Ist Line – Words are three types, Expressive, Indicative and Suggestive.

Vritti for Karika 6-1

अत्रेति काव्ये । एषां स्वरूपं वक्ष्यते ।

‘atra’ refers to Kavya. These nature will be described later

3^rd pada – Vachya etc are the meanings (i.e, वाच्य, लक्ष्य , व्यङ्ग्य are the meanings of वाचक, लाक्षणिक, व्यञ्जक )

4^th Pada – Some scholars opine there is 4^th type of meaning ‘purport’.

Before going in to the primary three types of meaning/ arthas (वाच्य, लक्ष्य , व्यङ्ग्य) author has discussed about purport sense and different schools of thought on that.

2-1  तात्पर्यार्थ: (Purport Sense) :

The one school known as अभिहितान्वयवादिन: (Nayyayikas & Bhatta Mimasakas) accept purport sense due to following factors in a sentence:

• आकाङ्क्षा (Expectancy) – When we utter a word Rama, then it creates an expectancy of action, what about him , the verb eats , goes, reads  etc., fulfils the expectancy
• योग्यता (compatibility) – The verb connecting the word has to be compatible. अग्निना सिञ्जति (sprinkles with fire). Verb should be दहति
• सन्निधि: (connectivity) – The connecting words should uttered immediately. If there is time gap, the sentence can not be understood. Say ‘boy’ now and ‘reads’ after couple of minutes, sense is not conveyed.

Therefore, words fulfilling above three condition and sentence is formed, purport function of sentence is conveyed.

The other school is अन्विताभिधानवादिन: (Prabhakara Mimamsakas) do not accept this position. They say meaning of a sentence is conveyed by meaning of words.

When an order is given to bring a pot one time and take a vessel another time, act of  bringing and object brought are understood from the command ‘Bring a pot’ and act of taking and object taken are understood from the command ‘take a vessel’.

• Suggestion in all meanings:

Karika 7 –1

सर्वेषां प्रायशोऽर्थानां व्यञ्जकत्वमपीष्यते ।

All senses (expressed, indicated and suggested meanings)  can be suggestive in addition to themselves:

2-2-1 वाच्यार्थे व्यङ्ग्य (suggestion in expressed sense)

Udaaharanam:

मात: गृहोपकरणमद्य खलु नास्तीति साधितं त्वया ।

तद्भन किं करणियमेवमेव न वासर: स्थायी ॥

Meaning – O Mother, it was indeed told by you that house hold items are not there ? Tell that, what is to be done, day light will not stay for long

Context – Mother has told earlier that some house hold items are needed. The Girl is reminding her mother, so that she can buy those things when sun light is still there. (Suggestion – Actually, the girl wants to go out and have fun).

Expressed – To go out to buy household things

Suggestion – To go out for fun

2-2-2 लक्ष्यार्थे व्यङ्ग्य (suggestion in indicated sense)

साधयन्ति सखि सुभगं क्षणे क्षणे दूनासि मत्कृते ।

सद्भावस्नेहकरणीयसदृशं तावद्विरचितं त्वया ॥ 

Meaning – O friend, going out to that fortunate person, again and again, on my behalf exerting, is befitting of good friendship, as shown by you.

Context – There is some difference between nayaka and naayika. Nayika’s friend frequently visits to patch up between the two.

Expressed – Friend’s good behaviour appreciated by Nayika

Indicated – Reprimanding friend, suspecting that she is trying to attract Nayaka.

Suggestion – Nayaka is a wretch for flirting with Nayika’s friend.

 2-2-3 व्यङ्ग्यार्थे व्यङ्ग्य

पश्य निश्चल नि:ष्पन्दा बिसिनिपत्रे शोभते बलाका ।

निर्मलमरकतभाजनप्रतिष्ठिता शङ्खशुक्तिरिव ॥

Meaning: See that crane on the lotus leaf shining, silently with no movement. It is just like conch shell placed on spot less emerald plate. 

Context – Nayaka and Nayika have an appointment at certain lotus pond. During the conversation Nayika makes the statement.

Expressed – About the beauty of scenic place

Suggested – The place is not frequented by people as Crane fearlessly sits for long duration, good for secret meeting

Suggestion in the suggested – Nayaka had told her that he was waiting for her. She says it is a lie as the Crane had not moved from that place for hours.  

• Three types of Senses :

The three types of meanings are indicated in Karika 6 are now explained:

• वाचक, वाच्य (expressive word and expressed meaning)

Karika 7-2

साक्षात् संकेतितं योर्थमभिधत्ते स वाचक: ॥

A Vaacaka or a word is that expresses a sense or meaning , about which convention is already established.

Therefore, if a word अश्व: conveys a sense of an animal (Horse), because there is already a convention established that word ‘ashva’ gives that sense.

Vritti

इहागृहितसङ्केतस्य शब्स्यार्थप्रतीतेरेभावात्सङ्केतसहाय एव शब्दोऽर्थविशेषं प्रतिपादयतीति यत्र यस्याव्ययधानेन सङ्केतो गृह्यते स तस्य वाचक:

Here, without established convention, a word does not convey meaning. A word is expressive of that sense about the convention is established directly without any intervention.

 साक्षात् refers to direct. For example, by convention वट means banyan tree. Later a village full of banyan trees that had originally some other name, was being referred as vata village. Since, vata village is not directly established convention, i.e., indirectly due to presence of banyan trees it is excluded. Only वट meaning Banyan tree is included as conventional meaning.

2-3-1-1

संकेतितम् (Convention)

Karika 8-1

सङ्केतितश्चतुर्भेदो जात्यादि जातिरेव वा ।

Convention is four fold Jati etc. or only Jati (generality).

Grammarians and Rhetoricians are of the view that four attributes of individual are referred as convention.

Mimamsakas maintain that convention can be under generality only (Jati).

The fourfold classification are Jati, Guna, Kriya and samjnya (संज्ञा).

Mamata himself supports this view as he invokes Patanjali’’s Mahabhashya in vritti.

गौ: शुक्लश्चलो डित्थ: इत्यादौ चतुष्टयी शब्दानां प्रवृत्ति: इति महाभाष्यकार: ।

The white bull named Ditta is moving.

According to this theory, out of countless bulls, to draw a reference to individual bull four fold classification become necessary. Similarly, white in bull is different from whites in snow. Same is the case with an act of movement is different in different vyaktis. 

The other view by Mimamsakas are there is only one jati.

Whites in milk, snow and bull may be different but there is generality of whiteness in them. Similarly act of cooking is common cooking rice and payasam.

Therefore, whiteness and cooking guna and kriya vacakas for grammarians is jati vacaka for Mimamsakas.

There are also two more theories, ancient Naiyayakas , जातिविशिष्टव्यक्तिवादिन् , individual identified by generality. Vyakti alone can not be denoted due to innumerability, therefore vyakti has to be characterized by jati.

The other theory is अपोहवाद of Buddhists. They exclude all other bulls to identify individual bull. 

As earlier stated Mamata supports Grammarian view of four fold attributes, उपाधि explained in vrittis. 

उपाधिश्च द्विविध: – वस्तुधर्मोवक्तृयदृच्छासंनिवेशितश्च

Attribute is two fold , one inherently present and other externally imposed.

The externally imposed is samjnya , name give Dittha.

 वस्तुधर्मोऽपि द्विविध: , सिद्ध: साध्य:

Inherent attributes is of two types, accomplished and to be accomplished.

To be accomplished is action (kriya)

सिद्धोऽपि द्विविध: – पदार्थस्य प्राणप्रदो विशेषाधानहेतुश्च

Accomplished is two types, one that gives it’s existence, cowness in cow (jati) and other that distinguishes from the class, short cow, black cow etc. (guna).

2-3-2 अभिधा (Function/ Vyapara)

Karika 8-2

स मुख्योऽर्थस्तत्र मुख्यो व्यापारोऽस्याभिधोच्यते ।       

This defines Mukhyartha (Expression), i.e., primary sense of word and the function of expression is Abhidha, denotative power of word. It is directly expressed sense by convention. Like Mukha it is identified by face. 

• Lakshana (Indication)

2-4-1 Definition

Karika 9

मुख्यार्थबाधे तद्योगे रूढितोऽथ प्रयोजनात् ।

अन्योऽर्थो लक्ष्यते यत्सा लक्षणारोपिता क्रिया ॥

When primary sense is affected and another sense is conveyed the process by which this other meaning is indicated either due to practice or purpose is Lakshana.

Let us analyse it further:

 मुख्यार्थबाधे – The direct meaning is not compatible

तद्योगे – connected with primary meaning

अन्योऽर्थो लक्ष्यते – Another meaning is indicated

रूढितोऽथ प्रयोजनात् – Due to established practice or due to some purpose

Let us see examples:

• कर्मणि कुशल: – The direct meaning is one is engaged in grass cutting work. Primary meaning is not compatible. What is the connection? Kusa grass picker requires special skill as thorns are there in the bushes. Thirdly another meaning expertise is indicated. Fourthly by what ? by established practice Rudi, Kushala has become synonym of expert. So other meaning conveyed is expert in work.

• गङ्गायांघोष: – cowherd village in the Ganga River. How village can be in the river? Not applicable. गङ्गातटे घोष: is meaning indicated. Cowherd village is on the banks of Ganga. The connection is there between Ganga and banks of Ganga. By what the meaning is conveyed ? By purpose. The purpose is coolness and holiness of Ganga is present in the village.

2-4-2 – Divisions of Lakshana

2-4-2-1 – Shuddha Lakshana

Karika 10

स्वसिद्धये पराक्षेप: परार्थं स्वसमर्पणम् ।

उपादानं लक्षणं चेत्युक्ता शुद्धैव सा द्विधा ॥

There are two types of Shuddha Lakshana, viz., Upadana Lakshana and Lakshana Lakshana.

उपादानम्  – स्वसिद्धये पराक्षेप: – Literal Meaning is modified to make it compatible to Lakshyaartha.

लक्षणम् – Literal Meaning completely surrender to Lakshyartha.

Example of Upadana Lakshana is कुन्ता: प्रविशन्ति (Lances enter). Here, the indicated sense is ‘men carrying Lances enter’, as vachyartha is not compatible. 

Example of Lakshana Lakshana is गङ्गायांघोष: , the meaning conveyed is गङ्गातटे घोष: to indicate the closeness to Ganga. We have seen this earlier.

Therefore, in Shuddha Lakshna, there is a connectivity between primary sense and indicated sense, ‘Men carrying Lances’ replacing ‘Lances’, and ‘Banks of Ganga’ replacing ‘Ganga’.

2-4-2-2 – Saropa & Sadhyavasaanika

Karika 11 – First Line

सारोपान्या तु यत्रोक्तौ विषयी विषयस्तथा ।

When there is a superimposition, the thing superimposed (vishayee) and object on which it is superimposed (Vishaya) are expressed in same case, gender and number, it is ‘Saropa Lakshana’.

मुखचन्द्र: उदेति – When the girl arrives, this is said. Lakshyartha is Beautiful face appears, the properties of moon like beauty, splendour, coolness etc., are superimposed on the girl’s face.

Karika 11 – Second line

विषयन्त:कृतेऽन्यस्मिन् सा स्यात्साध्यवसानिका ।

When the superimposed thing absorbs the object that is being superimposed, this is the case of Sadhyavasanika Lakshana. Only Vishayee is mentioned in the sentence.

In the above example, to indicate the arrival of girl, for the same Lakshyartha, ‘Beautiful face appears’ if it is simply mentioned, चन्द्र: उदेति, it is Sadhyavasanika.   

Karika 12

भेदाविमौ च सादृश्यात्संबन्धान्तरतस्तथा ।

गौणौ शुद्धौ च विज्ञेयौ लक्षणा तेन षड्विधा ॥

After explaining Saropa and Sadhyavaasanika, Mamata further classify them under Shuddha & Gauni types.

These two types (Saropa & Sadhyavasaanika) are classified based on similarity and otherwise, and under both Shuddha and Gauni type. By that total Lakshanas become six.

2-4-2-2-1 Gauni

On the basis similarity, is Gauni type.

गौर्वाहीक: – Vahika is bull. As primary sense is not applicable, properties like dullness is transferred. Lakshyartha is ‘Vahika is dull like bull’. Bull is superimposed on Vahika, both Vishayee and Vishaya are mentioned, this is Saropa type of Gauni Lakshana.  

 गौरयम् – He is bull. This conveys same Lakshyaartha, only Vishayee is mentioned, Sadhyavasaanika type of Gauni Lakshana.

2-4-2-2-2 Shuddha

On the basis other than similarity Saropa & Sadhyavasaanika are of Shuddha type. This is classified as

कार्यकारणभाव (cause & effect).

आयुर्घृतम् – Ghee is life is vachyartha, Ghee is cause of long life is Lakshyaartha. Both, vishayee and Vishaya are present, hence this is case of Saropa.

आयुरेवेदम् – This is life, and Lakshyartha is same. Since, only vishyee is present, this is saadhya vaasanika.

To summarize, six types of Lakshana and examples are:

Shuddha Upadana – कुन्ता: प्रविशन्ति

Shuddha Lakshana – गङ्गायां घोष:

Shuddha Saropa – आयुर्घृतम्

Shuddha Sadhyavasaanika – आयुरेवेदम्

Gauni  Saropa – गौर्वाहीक: 

 Gauni Sadhyavasaanika – गौरयम्

2-4-2-2 Divisions on the basis of Suggestion:

In addition to the above six, three more types are there, division on the basis of suggestion-

Karika – 13

व्यङ्ग्येन रहिता रूढौ सहिता प्रयोजने ।

तच्चगूढमगूढं वा तदेषा कथिता त्रिधा ॥

There are three types of Lakshana on the basis of suggestion. Without suggestion, Lakshna is convention (रूढि), with suggestion it is Purpose (प्रयोजन). Under purpose it is again two types, गूढ (concealed suggestion) and अगूढ (not concealed suggestion).

The example for रूढि is कर्मणि कुशल: , प्रयोजन is गङ्गायां घोष:  (Suggestion is coolness and holiness of the place due to proximity to Ganga).

The example for  गूढ (concealed suggestion)

मुखं विकसितस्मितं वशितवक्त्रिं प्रेक्षितम्

समुच्छलितविभ्रमा गतिरपास्तसस्था मति: |

ऊरो मुकुलितस्तनं जघनमंसबन्धोद्धुरम्

बतोन्दुवदनातनौ तरुणिमोद्गमो मोदते ॥

Wonderful ! The surge of youthfulness rejoices in the body of moon faced girl. Face is blooming with smiles, glances bringing face the charm, her movement rises style, her thoughts are unsteady , having great thighs, budding breasts etc. etc.  

This verse describes first signs about a girl who has acquired youthfulness. Here various verbs are used which make the primary sense incompatible. Like blooming, budding are properties of flower applied to smiling face, breasts. Like actions like bringing, rising etc. applicable to animate subjects applied to glances and gait.  This is Guda Lakshana.

The example for  अगूढ (unconcealed suggestion)

श्रीपरिच्चयाज्जडा अपि भवन्त्यभिज्ञा विदग्धचरितानाम् ।

उपदिशति कामिनिनां यौवनमद एव ललितानि ॥

On acquisition of wealth even dull persons learn the conduct of wise. The pride of youthfulness teaches girls love sports.  

Here, उपदिशति verb is not compatible with यौवनमद. The suggestion is obvious and hence classified as अगूढ.

Karika 14 – 1^st half of 1^st line

तद्भूर्लाक्षणिक:

An indicative where indication is present. उपदिशति and विकसित: are indicative words as Lakshana is conveyed through them.

• शब्दमूलव्यञ्जना (Suggestion functioning by Words)

Karika 14 – 2^nd half of first line

तत्र व्यापारो व्यञ्जनात्मक:

Of the Lakshana word, that function (which recognizes the purpose of indication), it is of the nature of suggestion.

The Suggestion through words are classified in to two types ,  लक्षणमूलव्यञ्जना (suggestion by  indicated word) अभिधामूलव्यञ्जना (suggestion by expressed word)

• लक्षणमूलव्यञ्जना (suggestion by  indicated word)

Karika 14 – 2^nd line

यस्य प्रतीतिमाधातुं लक्षणा समुपास्यते ।|

Karika 15 – 1^st Line

फले शब्दैकगम्येऽत्र व्यञ्जनान्नापरा क्रिया |

When an intended idea, recognized through indication, and such recognition made through word, the function can be nothing other than suggestion.

In the example गङ्गायां घोष:, an indicative word गङ्गा is used as against गङ्गातटे for certain purpose. The purpose is understood through the word Ganga. Holiness and coolness (suggestion) come through the word Ganga only.

Karika  15 – 1^st half of second line

नाभिधा समयाभावात् ।

It can not be Abhidha as there is no usage of such word. गङ्गातटे is suggested to convey coolness and holiness and there is no usage of word Ganga in that sense.

Karika 15 – 2^nd half of second line

हेत्वभावान्न लक्षणा ॥

There is absence of hetus and hence sense of Lakshana is not there. गङ्गातटे is taken because primary meaning in incompatible. But to convey, holiness and coolness गङ्गातटे is not incompatible. Therefore, there is no sense of Lakshana.

Karika 16

लक्ष्यं न मुख्यं नाप्यत्र बाधो योग: फलेन नो ।

न प्रयोजनमेतस्मिन्न च शब्द: स्खलद्गति: ॥

Lakshya is not Mukhya (Banks is not Primary sense). Lakshaya is not incompatible. The connection is not the purpose (purpose is holiness and coolness). There is no purpose. The indicated word (ganga) is not incapable of conveying the purpose (holiness and coolness) 

  In the above Karika, the author again reiterates and eliminates the sense of Lakshana.

Karika 17 – 1^st Line

एवमप्यनवस्था स्याद्या मूलक्षयकारिणी

In this manner there would be endlessness, that would destroy the root.

If purpose of coolness and holiness is stated to be conveyed by Lakshana imagined, that would require another Lakshana to convey the purpose. Thus this is an endless process.

Karika 17 – 2^nd line

प्रयोजनेन सहितं लक्षणीयं न युज्यते ।

Because object of cognition (Banks) is different from the resultant thing (idea of holiness).

Karika 18 – 1^st Line

ज्ञानस्य विषयो ह्यन्य: फलमन्यदुदाहृतम् ।

It is stated that the object of knowledge is different and fruit of knowledge is different.

For example, pot is the object of knowledge that comes from and knowing that it is a pot is fruit of knowledge. Both can not arise simultaneously. Object of knowledge arises first from direct perception.

In the case of विशिष्टलक्षणा (qualified indicated sense), the bank associated with holiness and knowledge of holiness in the bank are identical and arising simultaneously.

Karika 18, 2^nd line

विशिष्टे लक्षणा नैवम्  विशेषा: स्युस्तु लक्षिते ॥

This is not qualified indicated sense (as coolness/ holiness can not be conveyed through vishishta lakshana.

Qualities (coolness) exist in the secondary sense derived from Lakshana (Banks).

Such qualities are cognized by function other than Abhidha and Lakshana. And such function is व्यञ्जन (suggestion).   

Karika 19

• अभिधामूल व्यञ्जना (Suggestion by expressed word)

Karika 19

अनेकार्थस्य शब्दस्य वाचकत्वे नियन्त्रिते ।

संयोगाद्यैरवाच्यार्थधीकृद्वयापृतिरञ्जनम् ॥    

When a word can convey many meanings, but due to association etc., the function by which it conveys other meaning is Vyanjana. Since, it is conveyed through Vacyartha it is called Abhidhamula Vyanjana.

Author gives fourteen circumstances for restricting the word to one out of many senses.

संयोगो विप्रयोगश्च साहचर्यं विरोधिता अर्थ: प्रकरणं लिङ्गं शब्दस्यान्यस्य सन्निधि: ।

सामर्थ्य​मौचिती देश: कालो व्यक्ति: स्वरादय: शब्दार्थस्यानवच्छेदे विशेषस्मृतिहेतव: ॥

• संयोग (Association) – सशङ्खचक्रो हरि: (Hari with Conch and wheel). This refer to Vishnu, as he is associated with conch and wheel and not other meanings of Hari (Lion, monkey etc.)
• विप्रयोग (Disassociation) – असशङ्खचक्रो हरि: (Hari without conch and wheel), This refers to Vishnu as he can only join and disjoin with conch and w (heel.
• साहचर्यं (togetherness) – रामलक्ष्मणौ (Rama & Lakshmana), Rama refers to Dasharata’s son as he is seen together with Lakshmana and not Parasurama or Balarama.
• विरोधिता (rivalry) – रामार्जुनगतिस्तयो: (Those twos destiny is same as Rama & Arjuna). Here, Arjuna is Kartaveeryarjuna whose enmity with Parasurama is famous (Not Kunti’s son).
•   अर्थ: (purpose) – स्थाणुं भज भवच्छिदे (Worship Shiva to cut samsara). स्थाणुं Refers to Shiva and not the post.
• प्रकरणं (Context) – सर्वं जानाति देव: (Deva knows everything). Refers to King and not God. It is customary to address king as देव.
•   लिङ्गं (Indication) – कुपितो मकरध्वज: , Makaradhvaja is angry, this will refer to Manmatha (Love God) and not ocean.
• शब्दस्यान्यस्य सन्निधि: (accompanied by another word) – Sometimes usage of another word restricts the meaning. देवस्य पुराराते: (God ! Enemy of three cities ). Since enemy of Tripura is mentioned, deva shabdam restricts the meaning to Shiva.
• सामर्थ्य​ (capability) – मधुना मत्त: कोकिल:  (cuckoo is intoxicated by Madhu). Madhu here would refer to spring season and not honey or liquor.
• औचित्यं  (propriety) – पातु वो दयितामुखम् – May face/ mouth of dear wife protect/ drink you. It would mean face and protect that are compatible (not mouth/ drink).
• देश: (Place) – भात्यत्र परमेश्वर:  (Parameshwara appears splendid here). With reference to place, the meaning refers to King and not Shiva.
• काल (time) –  चित्रभानुर्विभाति – Citrabhanu Shines. During the day it would be Sun and during the night it would be fire.
• व्यक्ति (gender) – मित्रं भाति (Friend Shines in neuter) मित्र: भाति (Sun Shines in masculine)
• स्वर:  (accent) – इन्द्रशत्रु: , accent can determine the sense in vedas, in that compound word if accent is placed on 1^st word, it would be bahuvreehi, he whose killer is Indra, if accent is placed on 2^nd word, it would be tatpurusha, Killer of Indra.

These are not exhaustive categories since स्वरादय: is used in the end.

2-5-3 Vyanjaka (suggestive Word)

Karika 20

तद्युक्तो व्यञ्जक: शब्द: यत्सोऽर्थान्तरयुक्तथा ।

अर्थोऽपि व्यञ्जकस्तत्र सहकारितया मत: ॥

The endowed word is Vyanjaka. It is suggestive only when other meanings are there, and they help in the process to determine Vyanjaka.

Thus two types of Shabda Vyanjana are elaborated by Mammata.

Chapter 3 ( Ullasa 3 )

3-0 Arthi Vyanjana (Suggestion based on Senses)

Karika 21 First Line

अर्था: प्रोक्ता: तेषामर्थव्यञ्जकतोच्यते ।

The suggestions of earlier stated meanings of words (vacaka, lakshanika and vyangya) are explained.

Karika 22 2^nd line and Karika 23

वक्तृबोध्दव्यकाकूनां वाक्यवाच्यान्यसंनिधे: ॥

प्रस्तावदेशकालादेर्वैशिष्ट्यात्प्रतिभाजुषाम् ।

योSर्थस्यान्यार्थधीर्हेतुर्व्यापारो व्यक्तिरेव सा ॥

Suggestion is function of meaning that leads to different meaning, appreciated by wise, arising on account of  speaker, to person spoken, tone of the voice, sentence, expressed meaning, presence of another, occasion, place, time etc.

3-1-1 वक्तृ (Speaker) –

अतिपृथुलं जलकुम्भं गृहीत्वा समागतोऽस्मि सखि त्वरितम् ।

——–

“O Friend, I have carried heavy pot of water and have arrived hurriedly, let me take some rest, I am sweating due to exertion.”

The speaker is character less lady, after making love with with friend’s lover gives false excuse. Due to speaker’s character, suggestive sense would be different from expressed sense.

3-1-2       बोध्दव्य (Listener)

औनिद्र्यम् दौर्बल्यम् चिन्ता —

“O Friend ! for the sake of that scoundrel, you are suffering from sleeplessness, weakness, anxiety etc.”

Here, the friend addressed is unfaithful, suspected to have made love with speaker’s lover.

3-1-3 काकू (Tone)

तथाभूतां दृष्ट्वा नृपसदसि पाञ्चलतनयां

वने व्याधै: सार्धं सिचिरमुषितं वल्कलधरै: ।

विराटस्यवासे स्थितमनुचितअरम्भनिभृतम्

गुरु: खेदं खिन्ने मयि भजति नाद्यापि कुरुषु ॥

The verse is from Venisamhara, drama composed by Bhatta Narayana.

Yudhistra showed displeasure with Bhima for not accepting peace talks with Kauravas. Bhima says this about Yudhishtra to Sahadeva:

“Having seen daughter of Pancala King humiliated in Kings assembly, having experienced pathetic living in forest together with hunters wearing tree bark, having served menial jobs in the Kingdom of Virata staying there for long time, our elder brother will express anger in me and not towards Kauravas even now.”

The tone of expression in last line would suggest, that anger of elder brother should be directed towards Kauravas and not in me.

3-1-4 वाक्य (sentence)

तदा मम गण्डस्थल –

“When my friend was here your glance was stuck in my cheeks, now I am the same, my cheeks are same, but your glance is not the same”

A lady accuses her husband of seeing her friend’s face constantly in reflective shining cheeks of wife, and stopped watching her after friend has left.

The sentence is suggestive.

3-1-5 वाच्य (meaning)

उद्देशोऽयं —  नर्मदाया:

“This spot in Narmada with rich and dense  beautiful plantain grooves, with charming bowers, cool breezes, very ideal for love making.”

Here speaker describes about the beauty certain secluded bower spot to his lover. The suggestion inviting her to make love there.

3-1-6 अन्यसंनिधे: (In the presence of others)  

My hard hearted mother in law is making me do all house hold work. I may find some time in the evening.

It is said by married lady to a messenger of paramour, probably, when others are present. Suggestion is she would be in a position to meet the lover in the evening.

3-1-7 प्रस्ताव (occasion)

“Your husband returns today, please get ready to welcome him”

Here a married lady who has the habit of going out to meet the lover when husband is away, is cautioned by her friend not to go out today.

3-1-8 देश (Place)

अन्यत्र यूयं कुसुमावचायं कुरुध्वमत्रास्मि करोमि सख्य: ।

नाहं हि दूरं भ्रमितुं समर्था प्रसीदतायं रुचितोञ्जलिर्व: ॥

“ Friends, you go and pluck the flowers else where, I would do the plucking here, I am not able to walk further. I am requesting you with folded hands”

Here one of the girls from the group, tells other group members to proceed further as she had fixed the appointment with her lover at that place.

3-1-9 काल (Time)

“ What can I say to you, you do not obey elders and insist on going today only, ok, go”

Actually here suggestion is opposite. Do not go.

3-2 अर्थस्य व्यञ्जक (Suggestion through meaning)

Karika 24

शब्दप्रमाणवेद्योऽर्थो व्यनक्त्यर्थान्तरं यत: ।

अर्थस्य व्यञ्जकत्वे तच्छब्दस्य सहकारिता ॥

Meaning that suggests another meaning is cognizable by the word and therefore word becomes helper to ascertain suggestiveness of meaning. With this Mamata concludes his theory on Vyanjana (Suggestion).