Kavyamimamsa of Rajasekhara (Study)
by Debabrata Barai | 2014 | 105,667 words
This page relates ‘Nature of Vakya (sentence) and their types� of the English study on the Kavyamimamsa of Rajasekhara: a poetical encyclopedia from the 9th century dealing with the ancient Indian science of poetics and rhetoric (also know as alankara-shastra). The Kavya-mimamsa is written in eighteen chapters representing an educational framework for the poet (kavi) and instructs him in the science of applied poetics for the sake of making literature and poetry (kavya).
Part 3.11 - Nature of ⲹ (sentence) and their types
屹īⲹ Ჹś defines ⲹ (sentence) as arrangement of pada (words), which is capable of conveying to others the desire of the composer.
C.f.
�padānāmabhidhitsitārthagranthanākara� sandarbho ⲹm �
- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 22
In later time Āⲹ վśٳ in his ٲⲹ岹貹ṇa also says about the similar meaning of vakya (sentence) as:
�ⲹ� yogyatākāṅkhāyattiyukto� padoccya� �
- ٲⲹ岹貹ṇa of վśٳ: II/ 1
ṭa classification of ⲹ:
However, Ჹś refer the views of ṭa and his follower for the three types of ⲹ (sentences), which are based on the 屹 {overt marking of the 첹Ծ첹 (grammatical) relation between different parts of ⲹ (sentence). But if we read carefully the 屹ṃk of ṭa, thus we have not found anywhere ṭa’s in this types view. Whatever, according to Ჹś’s Kāvyamīmāṃ�, the follower of ṭa thinks ⲹ (sentences) are three types.
C.f.
�tasya ca ٰ'bhidhāḥ� tyaudbhaṭāḥ |
- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 22
This three types of ⲹ (sentences) are i.e.
- vaibhakta,
- śٲ and
- śپپⲹ.
Then he defines the nature of all the types of ⲹ (sentences), with example.
(1) Vaibhakta:
In a ⲹ (sentences) where each and every 岹 (words) are explicitly marked with grammatical relations like Upapada-vibhakti (case-terminations) and 첹-vibhakti (case-ending) than this types of ⲹ (sentences) called Vaibhakta-ⲹ (sentences).
These types of ⲹ’s (sentences) example are:
�namastaismavarāhāya līlayoddharate mahīm |
khurayormadhyago yasya � ṇaṇҲٱ || �- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 22
Means:
“Obeisance is paid to ղ (վṣṇ in his third incarnation as boar) who has lifted the early easily and the Sumeru Mountain caught in its hooves makes a resounding sound.�
In this sentence every pada (word) is formed of different 첹پ (case-ending), without any use of (compounds).
(2) Śٲ:
But in a ⲹ (sentences) which have the power, inherent in the Pada (words) without uses any 첹 (case-ending) as in a (compound) , express the artha (sense) of the omitted Upapada-vibhakti (case-termination) are known as Śٲ.
C.f.
�luptākhapi vibhaktiṣu samāsamarthyāttadarthāvagatau śٲ��
- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 22
Then he uses two examples for supporting these types of ⲹ (sentences) as:
�vitrastaśatru� spṛhayāluloka� prapannamanta udagrasattva� |
adhiṣṭhitaudāryaguṇo'sipattajitāvanirnāsti nṛpastvadanya� || �- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 23
Means:
“King, there is no any king like you, who has the ability to destroy the arrogance of your enemy, a favorite of the people, a savior of the neighboring kings, heroic, magnanimous and capable of conquering the world with his sword.�
And,
�첹ṇṭDZ⾱ٴǻ峾īԻī峾� |
haribhītyāśritāśeṣakāliyāpiku lā iva || �- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 23
Means:
“Look at this garland of blossoming blue-lotuses it appeared as if the entire family of black serpents had coiled itself around his neck to save them from ṛṣṇa.�
In those above mentions examples, the first śǰ첹 (verse) combined with six (words) pada described the excellences of a king in the bahuvṛhī samāsa (compounds). They retain the power of expressing artha (meaning) of one or the other is the six 첹-vibhakti (case-ending) �屹ī� (屹ī) to �ٲī� (ٲī).
Another śǰ첹 (stanzas) have only four pada (words). There are two pada (words) are ٲٱܰṣa and another two is bahuvṛhī samāsa. The connecting Upapada-vibhakti (case-termination) of the pada (words) �첹ṇṭ� and �DZ⾱ٲ� etc. are supplied by the same pada (words), which retain the power to express the meaning of the 첹-vibhakti (case-endings) but not explicitly marked by upapada-vibhakti (case-termination) though they are absent in forms of (compounds).
(3) Śپ-پⲹ:
The last or third types of ⲹ (sentence) are Śپ-vibhaktimaya, which have both types of pada (explicit and implicit words).
C.f.
�ubhayātmā ca śaktivibhaktimaya� �
- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 22
Then, Ჹś also giving an example for supporting this type as:
�athāgādekadā spaṣṭacaturāśāmukhadyuti� |
ta� brahmeva śarat� protkullakamalāsana� || �- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 23
Means:
“With spreading out its light in the face four directions and filled with the blossoms of lotus and asana came the ś (spring) reason like the .�
In this śǰ첹 (verse) have been uses the Śṃk to describe the Ś岹 ṛt (season). There also uses the Śٲ-abidhā-vyapāra in the description of the season and uses the vaibhakta-- for the -whose radiance spreads in all directions and who is seated on a lotus.
Ჹś’s classification of ⲹ:
After describing all the three-types of ⲹ (sentences) of ṭa’s with example it seems that he possibly satisfied with ṭa’s define varieties of ⲹ (sentences).
Thus Ჹś later gives his own concepts about the types of ⲹ (sentence) as:
�tatra ⲹ� daśadhā | ekٲm, anekٲm, āvṛttٲm, ekābhidheyٲm, pariṇatٲm, anuvṛttٲm, adhyāृhatٲm, kṛdabhihitٲm, anapekṣitٲmiti �
- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 23
Means: ⲹ (sentences) are divided into ten type’s i.e
- eka-ٲ,
- aneka-ٲ,
- 屹ṛtٲ-ٲ,
- ekābhidheya-ٲ,
- pariṇata-ٲ,
- Գܱṛtٲ-ٲ,
- samuchhita-ٲ,
- adhyāhrtha-ٲ,
- ṛdٲ-ٲ and
- anapekṣita-ٲ.
Here �ٲ� pada (word) means پṅgԳٲ-ṛy (verb), because ṣk峦ⲹ in his �Nirukta� says the definition of �ٲ� as:
�bhāvapradhānamٲm �
- Nirukta of Yaska: 1:1
Then Ჹś has given the definitions with an example one by one in these ten types of ⲹ (sentences).
(1) eka-ٲ:
According to Ჹś, the ekٲ ⲹ (sentences) constitutes only one ṛy-貹岹 (verb). i.e.
�Ჹⲹٲ첹貹ԳٲٲܱԲٰⲹ� |
dvitīyapadavinyāsavyāku lābhinaya� ś� || �- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 22
Means:
“Glory to Lord Ś, who is in the midst of the ṇḍ (furious dance performed by Ś) with one foot pervading the entire world and in to put his attempt to put the other foot (down due to lack of space) he enacts out his frustration.�
In this ⲹ (sentences) there are only one verb �Jayati� is found.
(3) aneka-ٲ:
In the anekٲ ⲹ (sentences) built in more than one verb and it is also divided into two types i.e.
The first type of Գٲ-anekٲ’s example as:
�devāsurāstamatha manthagirā� virāme 貹峾Բ� jaya jayeti babhāṣire ca |
drāgbhejire ca parito bahu menire ca svāgresara� vidadhire ca vavandire ca || �- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 23
Means:
“After churning of the ocean, once the sound has subsided, all the gods and demons greeted with shouts of joyous welcome, started surrounding him on all sides, paying respects to him, making a leader out of him and greeting him.�
In this śǰ첹 (verse) in addition to verbs there are also a number of nouns; therefore it is an example of santara.
The example of other types of anekٲ-nirantara is:
�ٱ� pāsi paṃsi tanuṣe manuṣe bibharṣi vibhrājase sṛjasi saṃharase virauṣi |
āsse nirasyasi sarasyasi lāsi saṅkīḍase bruḍasi medhasi modase ca || �- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 22
Means:
“O God! You protect, destroy, expand, agree, follow, ornament, create, destruct, make speech, create silence, throw, make agreeable, take, give, play, drown and remain happy.�
In this śǰ첹 (stanza) uses of the word �ٱ�� for ‘you� and �ca� for ‘and� are the two subanta-padas while the remaining eighteen are verbs. Thus it is a ⲹ (sentences) of nirantara-anekٲ.
(3) 屹ṛtٲ-ٲ:
Then Ჹś when gives an example of āvṛttٲ-ⲹ (sentences), he uses with one verb �ji-ٳ� to different agent-nominatives.
C.f.
�jayatyamalakaustubhastabakitāṃsapīṭho harirjayanti ca mṛgekṣaṇāścaladapāṅgadṛṣṭikramā� |
tato jayati tadanu sarvāsaṃvedanāvināśakaraṇakṣamo jayati 貹ñasya Ծ� || �- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 24
Means:
“Praise to the Lords Chest adorned with pure and transparent games, to the vivacious sidelong glances of beautiful maidens, praise to the jasmine flowers and then praise to the 貹ñ notes of the nightingale capable of destroying all life.�
In this śǰ첹 (verse), the verb �jayati� has been repeated with a number of agents.
(4) ekābhidheya-ٲ:
The specialty of ekābhidheyٲ-ⲹ (sentences) is, in which the same agent is connected to many verbs.
C.f.
�ṛṣⲹپ cūteṣu � ٳṣyپ baku leṣu modate maruti |
iha hi madhau kalūkajiṣu pike ṣu ca īⲹٱ 岵ī || �- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 24
Means:
“During the Vasanta- (spring season) the traveler is pleased with mangoes, satisfied with the Bakula tree, delighted with the Malaya breeze and happy at the sweet sound of the nightingale.�
In this śǰ첹, there are uses of four ākhyata i.e. �ṛṣⲹپ�, �ٳṣyپ�, �modate� and �īⲹٱ�.
(5) pariṇata-ٲ:
Then in the example of pariṇatٲ, same verb attached to one agent is also used for another one.
C.f.
�so'sminjayati jīvātu� pañceṣo� 貹ñaԾ� |
te ca caitre vicitrailākakkolīke layo'Ծ� || �- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 24
Means:
“Praise to the 貹ñ dhvani of the nightingale, which is the life source of 峾𱹲 (cupid, God of love) in this mouth of Caitra and praise also Malaya breeze sporting with the cardamom and ṅkDZ ٰ.�
In this śǰ첹, the verb �jayati� used for the 貹ñ dhvani is also applicable to the Malaya breeze.
(6) Գܱṛtٲ-ٲ:
Anuvṛttٲ-ⲹ (sentences) is where the same verb is carried over to the ⲹ (sentences).
C.f.
�caranti caturambhodhivelodyānaṣu dantina� |
cakravālādriku ñjeṣu ku ndabhāso guṇāśsa te || �- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 24
Means:
“O king! Your elephants travel all over the bordering forests of the four oceans and your excellences like blossoms of kunda or jasmine travel all over the mountains of the world.�
In this śǰ첹 the verb �caranti� is used both for the elephants and the qualities.
(7) samuchhita-ٲ:
In the Samucittٲ-ⲹ (sentences), same one verb uses proper to an analogy is extended to another agent-nominative.
C.f.
�parigrahabharākrānta� daurgatyagaticoditam |
mano gantrīva ku pathe cītkaroti ca پ ca || �- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 24
Means:
“The mind weighed down by the wife, family and misfortune is like a train which goes on the wrong track and also screams. The train is weighed down and at high speed also goes off track and makes a screeching sound.�
And,
�sa 𱹲� 岹ṃṣṭr ṛt쾱ṭiٲ 屹ⲹ� diśyāttubhya� mudamidamudāra� jayati (tu) ca |
ܻ岹ñūⲹٲٲԾś ܳī yadagre yacchvāsairgiriguḍakalīlāmudavahat || �- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 24
Means:
“May Lord ղ and the pure tusk supporting the earth both is a source of happiness for you, the long breaths of Lord causes the earth which adorns the tusk like ball to move.�
Above the two examples first one is the mind which ‘appears to go off track� and ‘screams� is appropriate. The second one, the verb �Udvahat� seems appropriate because the earth is not a ball but bears a resemblance and the tusk bears the earth.
(8) adhyāhrtha-ٲ:
The next adhyāhṛtٲ-ⲹ (sentences) the verb is not apparent but elided.
C.f.
�dordaṇḍaṇḍbhraṣṭamuḍu ṣaṇḍ� bibharti ya� |
vyastapuṣpāñjalipade candracūḍa� śriye sa va� || �- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 24
Means:
“The scattered parts of lunar asterisms due to ṇḍ of the arms are taken in by the hands of Ś instead of diffused flowers. May, this Candracūḍa Ś be always there to adorn you.�
In this śǰ첹, the verb �astu� or �bhavatu� are elided but the ⲹ (sentences) does not make complete sense without them.
(9) ṛdٲ-ٲ:
Kṛdabhihitٲ-ⲹ (sentences) are those, where the ṛdԳٲ words are used as verbs instead of پṅgԳٲ. Like in the śǰ첹 of Abhijñ ānaśakuntalā.
C.f.
�abhimukhe mayi sṛṃhatamīkṣita� hasitamanyanimittakatho (ṛto) dayam |
vinayabādhitavṛttiratastayā na vivṛto madano na ca ṃvṛt� || �- Abhijñ ānaśakuntalā: II/ 45
- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 24
Means:
“On coming before me the maiden (ŚܲԳٲ) lowered her eyes and broke into laughter with reference to some other context. In this way she neither exhibited nor did he desire which might have been in opposition to her sense of modesty.�
In this śǰ첹 (stanza), the words�īkṣita, hansita, ṛt, saṃuṛta, etc. have uses the ṛt suffixes to function as ٲ or verbs.
(10) anapekṣita-ٲ:
Then the last type of ⲹ (sentences) is anapekṣitٲ-ⲹ, which is verb less sentence. For instance this example is:
�쾱ⲹԳٰ� Ჹ� vipra? jānudaghna� narādhipa |
tathāpīyamavaśthā te na sarvatra ṛśāḥ || �- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 24
Means:
“King says to ṇa, how much water is there? ṇa answered to king as knee-deep! Then king again questions to him, why this state? And ṇa replied to king that, everybody is not like you!�
It is a verbless sentence of static images. They usually codify memory reminiscence.
Conclusion:
In this discussion of ⲹ-veda of Ჹś, it is very much noticeable that, in the third 첹ś of Śṛṅgāra첹ś of Bhojadeva also stated the similar tenfold division of ⲹ (sentences) and illustrates the each types with the same śǰ첹’s which is quoted by Ჹś. But Bhojadeva discusses them into a very lengthy way based on the two views by the Āⲹ and Ჹś stated in the Kāvyamīmāṃ�.
The ancient Āⲹ posits that:
�ٲparatantrā vākyṛvattirato yāvadٲmiha vākyāni� ityācāryā� |
- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 23
Means:
“�anekٲⲹ� cannot be considering as one ⲹ (sentences), when there includes several verbs, because one verb connecting some nouns constitutes a complete sentence.�
Here Ჹś possibly mean to say Vararuci and his followers.
Then Ჹś gives his own views as:
�ekākāratayā 첹grāmasyaikārthatayā ca vacovṛtterekameveda� ⲹm� iti 屹īⲹ� |
- Kāvyamīmāṃ� of Ჹś: Ch-VI, Pp- 23
Means:
“In one sentence there may be many verbs provided that all of them are connected with nouns, and provided that the import of the sentence is one.�
But in the Śṛṅś of Bhoja follow the foot-step of ԾԾ and ʲٲñᲹ. Then he denounced the follower Āⲹ of Vararuchis� theory of ⲹ (sentences) and recognized the Ჹś’s theory is correct for ⲹ (sentences).