Text 2.37

क्रमेणोदाहरणानि। स-कौस्तुभो भाति विधुः, शेते विधुर् अकौस्तुभः। अत्र कौस्तुभ-संयोग-वियोगाभ्यां विष्णौ विधु-शब्दस्याभिधा नियम्यते। राम-लक्ष्मणयोः कीर्तिः इति साहचर्येण राम-शब्दस्य दाशरथौ। कर्णार्जुन-कृतो रणः इति विरोधितयार्जुन-शब्दस्य गाण्डीविनि। स्थाणुः कृष्ण-गुणामोदी इति गुणामोद-रूपार्थस्य वृक्ष-खण्डे'सम्भवात् तेन स्थाणु-शब्दस्य शिवे। देवो जानाति मे मनः इति प्रकरणाद् देव-शब्दस्य युष्मद्-अर्थे। राधिकां बाधते नाथं कुपितो मकर-ध्वजः इति कोप-लिङ्गेन मकरध्वज-शब्दस्य कामे। कृष्णो'यं मुनि-वर्यो'स्ति इति मुनि-वर्य-शब्द-सान्निध्यात् कृष्ण-शब्दस्य श्री-व्यासे। प्रमत्तो मधुना पिकः इति मद-विधान-सामर्थ्यान् मधु-शब्दस्य वसन्ते। प्रमत्ता मधुना रामा इति तद्-विधान-योग्यत्वान् माध्वीके च। चन्द्रो व्योम्नि चकास्त्य् असौ इति देश-विशेषाच् चन्द्र-शब्दस्य शशिनि। चित्रभानुर् विभात्य् एषः इति चित्रभानुशब्दस्य दिने रवौ निशि त्व् अग्नौ। मित्रो मित्रं च दीप्यते इति पुं-नपुंसक-रूपया व्यक्त्या मित्र-शब्दस्य सूर्ये सुहृदि च। स्वरस् तु वेद एवार्थ-विशेष-प्रतीति-कृत्, न तु काव्ये। आदि-पदाद् अभिनयादि। यथा, “एतावत्-कुच-युग्मेयम् एतावन्-नेत्रपङ्कजा, पङ्कजाक्ष भवत्व् अद्य तव वक्षस्य् अलङ्कृतिः।” एवं संयोगाद्यैर् अनेकार्थ-शब्दस्य वाचकत्वे नियमिते'पि वाच्य-भिन्नार्थ-धी-हेतुर् व्यापारः साभिधा-मूला व्यञ्जनैव।

krameṇodāharaṇāni. sa-kaustubho bhāti vidhuḥ, śete vidhur akaustubhaḥ. atra kaustubha-saṃyoga-viyogābhyāṃ viṣṇau vidhu-śabdasyābhidhā niyamyate. rāma-lakṣmaṇayoḥ kīrtiḥ iti sāhacaryeṇa rāma-śabdasya dāśarathau. karṇārjuna-kṛto raṇaḥ iti virodhitayārjuna-śabdasya gāṇḍīvini. sthāṇuḥ kṛṣṇa-guṇāmodī iti guṇāmoda-rūpārthasya vṛkṣa-khaṇḍe'sambhavāt tena sthāṇu-śabdasya śive. devo jānāti me manaḥ iti prakaraṇād deva-śabdasya yuṣmad-arthe. rādhikāṃ bādhate nāthaṃ kupito makara-dhvajaḥ iti kopa-liṅgena makaradhvaja-śabdasya kāme. kṛṣṇo'yaṃ muni-varyo'sti iti muni-varya-śabda-sānnidhyāt kṛṣṇa-śabdasya śrī-vyāse. pramatto madhunā pikaḥ iti mada-vidhāna-sāmarthyān madhu-śabdasya vasante. pramattā madhunā rāmā iti tad-vidhāna-yogyatvān mādhvīke ca. candro vyomni cakāsty asau iti deśa-viśeṣāc candra-śabdasya śaśini. citrabhānur vibhāty eṣaḥ iti citrabhānuśabdasya dine ravau niśi tv agnau. mitro mitraṃ ca dīpyate iti puṃ-napuṃsaka-rūpayā vyaktyā mitra-śabdasya sūrye suhṛdi ca. svaras tu veda evārtha-viśeṣa-pratīti-kṛt, na tu kāvye. ādi-padād abhinayādi. yathā, “etāvat-kuca-yugmeyam etāvan-netrapaṅkajā, paṅkajākṣa bhavatv adya tava vakṣasy alaṅkṛtiḥ.” evaṃ saṃyogādyair anekārtha-śabdasya vācakatve niyamite'pi vācya-bhinnārtha-dhī-hetur vyāpāraḥ sābhidhā-mūlā vyañjanaiva.

Examples are shown in order. (These examples do not illustrate implied meanings. Rather they show how the literal meanings of a word are narrowed down to one possibility.)

✡ saṃyoga (possession): sa-kaustubho bhāti vidhuḥ, “Viṣṇu, who has the Kaustubha, is resplendent.” Here the denotation of the word vidhu is restricted to “Viṣṇu” because of having the Kaustubha (vidhu also means moon).

✡ viyoga (disjunction): śete vidhur akaustubhaḥ, “Viṣṇu, who does not have the Kaustubha, reclines.” In this instance the denotation of the word vidhu is restricted to “Viṣṇu” by a disjunction from the Kaustubha.

✡ sāhacarya (accompaniment): rāma-lakṣmaṇayoḥ kīrtiḥ, “Rāma’s and Lakṣmaṇa’s renown.” Here the denotation of the word Rāma is restricted to “the son of Daśaratha” because of the accompaniment (otherwise rāma could mean Balarāma or Paraśurāma).

✡ virodhitā (being in opposition): karṇārjuna-kṛto raṇaḥ, “the battle done by Karṇa and Arjuna.” In this example the denotation of the word arjuna is restricted to “the wielder of the Gāṇḍīva” due to being in opposition (arjuna also means white).^[1]

✡ artha (purpose): sthāṇuḥ kṛṣṇa-guṇāmodī, “Sthāṇu delights in Kṛṣṇa’s qualities.” Here the denotation of the word sthāṇu is restricted to “Śiva” because the meaning of “delighting in qualities” makes no sense as regards a part of a tree (sthāṇu also means post, pillar).

✡ prakaraṇa (context): devo jānāti me manaḥ, “The king knows my mind.” Here the denotation of the word deva is restricted to the sense of yuṣmad (you), on account of the context.^[2]

✡ liṅga (characteristic): rādhikāṃ bādhate nāthaṃ kupito makara-dhvajaḥ, “Angry Cupid bothers Rādhikā, his master.” In this one the denotation of the word makara-dhvaja is restricted to “Cupid” by the characteristic of being angry (makara-dhvaja also means ocean).

✡ śabdasya anyasya sannidhi (the proximity of another word): kṛṣṇo’yaṃ muni-varyo’sti, “This Kṛṣṇa is the best sage.” In this example the denotation of the word kṛṣṇa is restricted to “Śrī Vyāsa” because of the proximity of the word muni-varya (the best sage).

✡ sāmarthya (power, ability): pramatto madhunā pikaḥ, “The cuckoo is maddened by spring.” Here the denotation of the word madhu is restricted to “spring” on account of the power of making mad (Madhu is also the name of a person; madhu also means honey).

✡ aucitī (congruity): pramattā madhunā rāmā, “The beautiful woman is maddened by liquor.” Owing to the suitability of making mad, the denotation of the word madhu is also in the sense of liquor (here madhu means either spring or liquor).

✡ deśa (place): candro vyomni cakāsty asau, “The moon shines in the sky.” Here the denotation of the word candra is restricted to “moon” on account of a particularity: the place (candra also means camphor).

✡ kāla (time): citrabhānur vibhāty eṣaḥ, “Citrabhānu shines.” The word citrabhānu means “the sun” if the time is day and “fire” if the time is night.

✡ vyakti (grammatical gender): mitro dīpyate, “The sun shines,” and mitraṃ dīpyate, “A friend shines.” In the masculine, mitra means sun; in the neuter it means friend.

An example of svara (Vedic accent) is not given because a svara brings about the perception of a particularity only in the Vedas, not in poetry.

Owing to the word ādi (and so on), there are other factors, such as a gesture. For example: etāvat-kuca-yugmeyam etāvan-netra-paṅkajā, paṅkajākṣa bhavatv adya tava vakṣasy alaṅkṛtiḥ, “Her two breasts are like this and Her lotus eyes are like that (in both cases a physical gesture is done while talking). O lotus-eyed Kṛṣṇa, today let her become an ornament on Your chest.”

Thus Suggestiveness based on Denotation is the rhetorical function which is the cause of the thought of a meaning that is different from the literal meaning of a word, when that word, which has more than one sense and is literally expressive, is thus delimitated by the factors beginning from saṃyoga.

Commentary:

Baladeva Vidyābhūṣaṇa copied Kavikarṇapūra’s example of the factor called artha (purpose). They are not in line with Mammaṭa’s methodology because that example falls in the category of aucitī (congruity). Mammaṭa’s example of artha is: sthāṇuṃ bhaja bhavac-chide iti hare, ““Worship Sthāṇu to overcome material life.” Here the word sthāṇu means Śiva” (Kāvya-prakāśa 2.19). The commentators explain artha as prayojanam (purpose). Paṇḍitarāja Jagannātha copied Mammaṭa’s example and explained that this category applies when a word has the sense of purpose, such as a word in the dative case used in that sense (as in Mammaṭa’s example).^[3] Thus the category of artha includes the suffix tum[un], and the suffix [ś]at[ṛ] in the sense of purpose. Practically speaking, the category of artha is included in the category of aucitī. Separating artha and aucitī makes sense only in the context of Karma-mīmāṃsā.

Footnotes and references:

[1]:

Similarly, the word karṇa denotes Karṇa, not an ear.

[2]:

There is no context. Baladeva Vidyābhūṣaṇa should have explained the context, like Paṇḍita-rāja Jagannātha did (someone is talking to a king): yathā, rājānaṃ sambodhya kenacid bhṛtyenokte “sarvaṃ jānāti devaḥ” iti vākye deva-padasya yuṣmad-arthe (Rasa-gaṅgādhara, Kāvya-mālā edition p. 122). The commentators on Kāvya-prakāśa explain that here the word deva means king, thus the above statement is addressed to a king. The definition is: rājā bhaṭṭārako devaḥ, “Rājā (king), bhaṭṭāraka (a very venerable person), and deva are synonymous” (Amara-koṣa 1.7.13). That is only because Mammaṭa and other writers were patronized by kings. In Alaṅkāra-kaustubha 2.37, Kavikarṇapūra gives the same example, but Viśvanātha Cakravartī comments that deva means “You” (the Lord), not “king” (on account of the context of a treatise on devotional poetry): prakaraṇād deva-śabdo yuṣmad-arthaka eva, na tu “rājā bhaṭṭārako devaḥ” ity abhidhānād rāja-bodhakaḥ (Subodhinī 2.37).

[3]:

arthaḥ prayojanaṃ caturthy-ādy-abhidheyam (Rasa-gaṅgādhara, Kāvya-mālā edition, p. 122).