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Sanskrit Sahityaśāstra
119
should not use words whose meaning is not well-known ('apratita') (e.g, 'hanti') nor words whose correctness could be justified with difficulty by resorting to some vague Jñāpaka (e.g., dhyāti' for dhyāyati). He should not use words simply because persons of authority have used them, nor words which are correct according to systems of grammar other than that of Pāṇini, nor words which are found in the Vedas (on the strength of the statement of the Mahābhāșya : 92147 Fah Tafa 1) He should not employ a compound in which a word ending in the-t; affix is combined with another word that would be in the genitive (when the compound is dissolved) by merely relying on the usage of the siçțas (eminent authors or learned persons) or on the Nyāsakāra or on the indication from a word or words in a sūtra, as when the word vstrahantā (for vỉtrahā) is employed. Nor should one form a compound with a word ending in the termination aka (and a word that would be in the genitive when the compound is dissolved, e.g., tadgamakaḥ for tasya gamakaḥ)." He should not use words got at by 'yogavibhāga'. He should not use harsh phonetic combinations, e.g., 'etacchyāmam (etat+śyāmam). Barring the word paddhati, he should not use such words as contain a cognate form with hakāra. Nor should he employ such words as produce too much of okāra, e.g., gato, yāto, hato.
Now let us review Bhāmaha's rules regarding the types of words a poet should employ in his work :
He should employ words that have been sanctioned by usage (kramāgata), are pleasing to hear (śrutisukha), and are pregnant with meaning (arthya). The beauty of consonants (vyañjanacārutā) truly excels all figures (of sound and sense)." He should use words, as a rule, sanctioned by Vārtikas or Istis. In the case of mộj he should employ the form with vỉddhi (märjanti and not mrjanti), although both forms are available. In the case of Sarūpaseșa compounds he should employ only forms that are got by the rule 'Pumān striyā, e.g., forms such as 'Varunau', 'Indrau,' 'Bhavau'
7. These verses point to Bhāmaha's great reverence for Pänini. Verse 63. c, infra, is eloquent
of this reverence : 1997 and half 110 He would, as a rule, respect the authority of the Vārtikakāra and the Mahābhāşyakāra. Cf
VI. 29. abc and IV. 22. 8. This rule probably provided Mammața a hint to lay down the Doşa called Upahatalupta
visarga (cf KP VII. v. 210). Kuntaka's Vakroktijivita (especially, Unmeşa I. 19 and Unmeņa II. 1-7) devotes considerable space to Varņa-Vinyasa -vakratva. In a way, it forms a fine exposition of Bhämaha's Vyanjanacārutā, which is a very comprehensive term and can cover Sabdālamkāras like different types of Anuprāsa and of Yamaka, Sabdaguņas like śrutipeśala and the three Vrttis (Paruşā, Upanāgarikā and Grāmyā) of Udbhata. In the Abhinavabhārati we read : (NS. XVI, p 339). aga7Jf79IFTI CERTOS (37.-38) gena i 34 kaa qof tasya1:' (Dhvanyāloka III 3d, 4d) | F lat e qa qof: Fatorita fapiraatia रेफककारादय इव परुषवृत्तिपूर्वकाः, अन्ये तु निर्वापयन्ती बोपनागरिकोचिताः । लोकगोवर एवायमर्थः Fasi....1
