Part 3.11 - Nature of Vākya (sentence) and their types

Yāyāvarīya Rājaśekhara defines vākya (sentence) as arrangement of pada (words), which is capable of conveying to others the desire of the composer.

C.f.

“padānāmabhidhitsitārthagranthanākaraḥ sandarbho vākyam |”

- Kāvyamīmāṃsā of Rājaśekhara: Ch-VI, Pp- 22

In later time Ācārya Viśvanātha in his Sāhityadarpaṇa also says about the similar meaning of vakya (sentence) as:

“vākyaṃ syād yogyatākāṅkhāyattiyuktoḥ padoccyaḥ |”

- Sāhityadarpaṇa of Viśvanātha: II/ 1

Udbhaṭa classification of Vākya:

However, Rājaśekhara refer the views of Udbhaṭa and his follower for the three types of vākya (sentences), which are based on the abhidhāvyāpāra {overt marking of the vākaranika (grammatical) relation between different parts of vākya (sentence). But if we read carefully the Kāvyālaṃkāra of Udbhaṭa, thus we have not found anywhere Udbhaṭa’s in this types view. Whatever, according to Rājaśekhara’s Kāvyamīmāṃsā, the follower of Udbhaṭa thinks Vākya (sentences) are three types.

C.f.

“tasya ca tridhā'bhidhāvyāpāraḥ” tyaudbhaṭāḥ |

- Kāvyamīmāṃsā of Rājaśekhara: Ch-VI, Pp- 22

This three types of vākya (sentences) are i.e.

1. vaibhakta,
2. śākta and
3. śaktivaibhaktimaya.

Then he defines the nature of all the types of vākya (sentences), with example.

(1) Vaibhakta:

In a vākya (sentences) where each and every pāda (words) are explicitly marked with grammatical relations like Upapada-vibhakti (case-terminations) and kāraka-vibhakti (case-ending) than this types of Vākya (sentences) called Vaibhakta-vākya (sentences).

These types of vākya’s (sentences) example are:

“namastaismavarāhāya līlayoddharate mahīm |
khurayormadhyago yasya meruḥ khaṇakhaṇāyate || ”

- Kāvyamīmāṃsā of Rājaśekhara: Ch-VI, Pp- 22

Means:

“Obeisance is paid to Varāha (Viṣṇu 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 Kārakavibhakti (case-ending), without any use of Samāsa (compounds).

(2) Śākta:

But in a vākya (sentences) which have the power, inherent in the Pada (words) without uses any kāraka (case-ending) as in a (compound) Samāsa, express the artha (sense) of the omitted Upapada-vibhakti (case-termination) are known as Śākta.

C.f.

“luptākhapi vibhaktiṣu samāsasāmarthyāttadarthāvagatau śāktaḥ|”

- Kāvyamīmāṃsā of Rājaśekhara: Ch-VI, Pp- 22

Then he uses two examples for supporting these types of vākya (sentences) as:

“vitrastaśatruḥ spṛhayālulokaḥ prapannasāmanta udagrasattvaḥ |
adhiṣṭhitaudāryaguṇo'sipattajitāvanirnāsti nṛpastvadanyaḥ || ”

- Kāvyamīmāṃsā of Rājaśekhara: 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,

“kaṇṭhadolāyitoddāmanīlendīvaradāmakāḥ |
haribhītyāśritāśeṣakāliyāpiku lā iva || ”

- Kāvyamīmāṃsā of Rājaśekhara: 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 Kṛṣṇa.”

In those above mentions examples, the first śloka (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 kāraka-vibhakti (case-ending) ‘dvitīyā’ (dvitīyā) to ‘saptamī’ (saptamī).

Another śloka (stanzas) have only four pada (words). There are two pada (words) are tatpuruṣa and another two is bahuvṛhī samāsa. The connecting Upapada-vibhakti (case-termination) of the pada (words) ‘kaṇṭha’ and ‘dolāyita’ etc. are supplied by the same pada (words), which retain the power to express the meaning of the kāraka-vibhakti (case-endings) but not explicitly marked by upapada-vibhakti (case-termination) though they are absent in forms of Samāsa (compounds).

(3) Śakti-vibhaktimaya:

The last or third types of Vākya (sentence) are Śakti-vibhaktimaya, which have both types of pada (explicit and implicit words).

C.f.

“ubhayātmā ca śaktivibhaktimayaḥ |”

- Kāvyamīmāṃsā of Rājaśekhara: Ch-VI, Pp- 22

Then, Rājaśekhara also giving an example for supporting this type as:

“athāgādekadā spaṣṭacaturāśāmukhadyutiḥ |
taṃ brahmeva śaratkālaḥ protkullakamalāsanaḥ || ”

- Kāvyamīmāṃsā of Rājaśekhara: 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 śarad (spring) reason like the Brahmā.”

In this śloka (verse) have been uses the Ślesālaṃkāra to describe the Śarada ṛtu (season). There also uses the Śākta-abidhā-vyapāra in the description of the season and uses the vaibhakta-abhidhā-vyāpāra for the Brahmā -whose radiance spreads in all directions and who is seated on a lotus.

Rājaśekhara’s classification of Vākya:

After describing all the three-types of vākya (sentences) of Udbhaṭa’s with example it seems that he possibly satisfied with Udbhaṭa’s define varieties of vākya (sentences).

Thus Rājaśekhara later gives his own concepts about the types of vākya (sentence) as:

“tatra vākyaṃ daśadhā | ekākhyātam, anekākhyātam, āvṛttākhyātam, ekābhidheyākhyātam, pariṇatākhyātam, anuvṛttākhyātam, adhyāृhatākhyātam, kṛdabhihitākhyātam, anapekṣitākhyātamiti |”

- Kāvyamīmāṃsā of Rājaśekhara: Ch-VI, Pp- 23

Means: Vākya (sentences) are divided into ten type’s i.e

1. eka-ākhyāta,
2. aneka-ākhyāta,
3. āvṛtta-ākhyāta,
4. ekābhidheya-ākhyāta,
5. pariṇata-ākhyāta,
6. anuvṛtta-ākhyāta,
7. samuchhita-ākhyāta,
8. adhyāhrtha-ākhyāta,
9. kṛdabhihita-ākhyāta and
10. anapekṣita-ākhyāta.

Here ‘ākhyāta’ pada (word) means tiṅganta-kṛya (verb), because Yāṣkācārya in his ‘Nirukta’ says the definition of ‘ākhyāta’ as:

“bhāvapradhānamākhyātam |”

- Nirukta of Yaska: 1:1

Then Rājaśekhara has given the definitions with an example one by one in these ten types of vākya (sentences).

(1) eka-ākhyāta:

According to Rājaśekhara, the ekākhyāta vākya (sentences) constitutes only one kṛya-pada (verb). i.e.

“jayatyekapadākrāntasamastabhuvanatrayaḥ |
dvitīyapadavinyāsavyāku lābhinayaḥ śivaḥ || ”

- Kāvyamīmāṃsā of Rājaśekhara: Ch-VI, Pp- 22

Means:

“Glory to Lord Śiva, who is in the midst of the tāṇḍava (furious dance performed by Śiva) 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 vākya (sentences) there are only one verb ‘Jayati’ is found.

(3) aneka-ākhyāta:

In the anekākhyāta vākya (sentences) built in more than one verb and it is also divided into two types i.e.

1. Sāntara (which have subanta-padas in between the verb) and
2. Nirantara (which have only verbs).

The first type of Sāntara-anekākhyāta’s example as:

“devāsurāstamatha manthagirāṃ virāme padmāsanaṃ jaya jayeti babhāṣire ca |
drāgbhejire ca parito bahu menire ca svāgresaraṃ vidadhire ca vavandire ca || ”

- Kāvyamīmāṃsā of Rājaśekhara: Ch-VI, Pp- 23

Means:

“After churning of the ocean, once the sound has subsided, all the gods and demons greeted Brahmā 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 śloka (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 anekākhyāta-nirantara is:

“tvaṃ pāsi paṃsi tanuṣe manuṣe bibharṣi vibhrājase sṛjasi saṃharase virauṣi |
āsse nirasyasi sarasyasi rāsi lāsi saṅkīḍase bruḍasi medhasi modase ca || ”

- Kāvyamīmāṃsā of Rājaśekhara: 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 śloka (stanza) uses of the word ‘tvaṃ’ for ‘you’ and ‘ca’ for ‘and’ are the two subanta-padas while the remaining eighteen are verbs. Thus it is a vākya (sentences) of nirantara-anekākhyāta.

(3) āvṛtta-ākhyāta:

Then Rājaśekhara when gives an example of āvṛttākhyāta-vākya (sentences), he uses with one verb ‘ji-dhātu’ to different agent-nominatives.

C.f.

“jayatyamalakaustubhastabakitāṃsapīṭho harirjayanti ca mṛgekṣaṇāścaladapāṅgadṛṣṭikramāḥ |
tato jayati mallikā tadanu sarvāsaṃvedanāvināśakaraṇakṣamo jayati pañcamasya dhvaniḥ || ”

- Kāvyamīmāṃsā of Rājaśekhara: 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 pañcam notes of the nightingale capable of destroying all life.”

In this śloka (verse), the verb ‘jayati’ has been repeated with a number of agents.

(4) ekābhidheya-ākhyāta:

The specialty of ekābhidheyākhyāta-vākya (sentences) is, in which the same agent is connected to many verbs.

C.f.

“hṛṣyati cūteṣu ciraṃ tuṣyati baku leṣu modate maruti |
iha hi madhau kalūkajiṣu pike ṣu ca prīyate rāgī || ”

- Kāvyamīmāṃsā of Rājaśekhara: Ch-VI, Pp- 24

Means:

“During the Vasanta-kāla (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 śloka, there are uses of four ākhyata i.e. ‘hṛṣyati’, ‘tuṣyati’, ‘modate’ and ‘prīyate’.

(5) pariṇata-ākhyāta:

Then in the example of pariṇatākhyāta, same verb attached to one agent is also used for another one.

C.f.

“so'sminjayati jīvātuḥ pañceṣoḥ pañcamadhvaniḥ |
te ca caitre vicitrailākakkolīke layo'nilāḥ || ”

- Kāvyamīmāṃsā of Rājaśekhara: Ch-VI, Pp- 24

Means:

“Praise to the pañcam dhvani of the nightingale, which is the life source of Kāmadeva (cupid, God of love) in this mouth of Caitra and praise also Malaya breeze sporting with the cardamom and Kaṅkola trees.”

In this śloka, the verb ‘jayati’ used for the pañcam dhvani is also applicable to the Malaya breeze.

(6) anuvṛtta-ākhyāta:

Anuvṛttākhyāta-vākya (sentences) is where the same verb is carried over to the vākya (sentences).

C.f.

“caranti caturambhodhivelodyānaṣu dantinaḥ |
cakravālādriku ñjeṣu ku ndabhāso guṇāśsa te || ”

- Kāvyamīmāṃsā of Rājaśekhara: 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 śloka the verb ‘caranti’ is used both for the elephants and the qualities.

(7) samuchhita-ākhyāta:

In the Samucittākhyāta-vākya (sentences), same one verb uses proper to an analogy is extended to another agent-nominative.

C.f.

“parigrahabharākrāntaṃ daurgatyagaticoditam |
mano gantrīva ku pathe cītkaroti ca yāti ca || ”

- Kāvyamīmāṃsā of Rājaśekhara: 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 devaḥ sā daṃṣṭrā kṛtakiṭivilāsasmitasitā dvayaṃ diśyāttubhyaṃ mudamidamudāraṃ jayati (tu) ca |
udañcadbhirbhūyastaralitaniveśā vasumatī yadagre yacchvāsairgiriguḍakalīlāmudavahat || ”

- Kāvyamīmāṃsā of Rājaśekhara: Ch-VI, Pp- 24

Means:

“May Lord Varāha 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-ākhyāta:

The next adhyāhṛtākhyāta-vākya (sentences) the verb is not apparent but elided.

C.f.

“dordaṇḍatāṇḍavabhraṣṭamuḍu ṣaṇḍaṃ bibharti yaḥ |
vyastapuṣpāñjalipade candracūḍaḥ śriye sa vaḥ || ”

- Kāvyamīmāṃsā of Rājaśekhara: Ch-VI, Pp- 24

Means:

“The scattered parts of lunar asterisms due to tāṇḍava of the arms are taken in by the hands of Śiva instead of diffused flowers. May, this Candracūḍa Śiva be always there to adorn you.”

In this śloka, the verb ‘astu’ or ‘bhavatu’ are elided but the vākya (sentences) does not make complete sense without them.

(9) kṛdabhihita-ākhyāta:

Kṛdabhihitākhyāta-vākya (sentences) are those, where the kṛdanta words are used as verbs instead of tiṅganta. Like in the śloka of Abhijñ ānaśakuntalā.

C.f.

“abhimukhe mayi sṛṃhatamīkṣitaṃ hasitamanyanimittakatho (kṛto) dayam |
vinayabādhitavṛttiratastayā na vivṛto madano na ca saṃvṛtaḥ || ”

- Abhijñ ānaśakuntalā: II/ 45
- Kāvyamīmāṃsā of Rājaśekhara: Ch-VI, Pp- 24

Means:

“On coming before me the maiden (Śakuntalā) 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 śloka (stanza), the words–īkṣita, hansita, vivṛta, saṃuṛta, etc. have uses the kṛt suffixes to function as ākhyāta or verbs.

(10) anapekṣita-ākhyāta:

Then the last type of vākya (sentences) is anapekṣitākhyāta-vākya, which is verb less sentence. For instance this example is:

“kiyanmātraṃ jalaṃ vipra? jānudaghnaṃ narādhipa |
tathāpīyamavaśthā te na sarvatra bhavādṛśāḥ || ”

- Kāvyamīmāṃsā of Rājaśekhara: Ch-VI, Pp- 24

Means:

“King says to Brāhmaṇa, how much water is there? Brāhmaṇa answered to king as knee-deep! Then king again questions to him, why this state? And Brāhmaṇa 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 vākya-veda of Rājaśekhara, it is very much noticeable that, in the third prakaśa of Śṛṅgāraprakaśa of Bhojadeva also stated the similar tenfold division of vākya (sentences) and illustrates the each types with the same śloka’s which is quoted by Rājaśekhara. But Bhojadeva discusses them into a very lengthy way based on the two views by the Ācārya and Rājaśekhara stated in the Kāvyamīmāṃsā.

The ancient Ācārya posits that:

“ākhyātaparatantrā vākyṛvattirato yāvadākhyātamiha vākyāni” ityācāryāḥ |

- Kāvyamīmāṃsā of Rājaśekhara: Ch-VI, Pp- 23

Means:

“‘anekākhyātavākya’ cannot be considering as one vākya (sentences), when there includes several verbs, because one verb connecting some nouns constitutes a complete sentence.”

Here Rājaśekhara possibly mean to say Vararuci and his followers.

Then Rājaśekhara gives his own views as:

“ekākāratayā kārakagrāmasyaikārthatayā ca vacovṛtterekamevedaṃ vākyam” iti yāyāvarīyaḥ |

- Kāvyamīmāṃsā of Rājaśekhara: 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 Śṛṅgāraprakāśa of Bhoja follow the foot-step of Pānini and Patañjali. Then he denounced the follower Ācārya of Vararuchis’ theory of vākya (sentences) and recognized the Rājaśekhara’s theory is correct for vākya (sentences).