incorrect usages like dakşiņādrer upasaran for daksinadrim
upasaran, do not spoil altogether the charm of their poetry.[1]
As regards the unfamiliar use and misuse of words, it may be
pointed out that the author of the romance, who possessed a
realistic outlook towards language as towards life, presents certain
interesting phrases and idioms of his day and, as a matter of
fact, the so-called wrong uses of words[2]
are fine examples of his
linguistic usage. The use of cillikālata for bhrülatä has been
made evidently to avoid a labial letter in the seventh ucchväsa,
while the vocative jagadişa well befits the context.[3]
With regard
to the use of brāhmaṇa-bruva for the ksatriya Rajavahana, it
may be remarked that the fact of his being a ksatriya had not
been known to the king Candavarman who took him to be a
brāhmaṇa on account of his apparent religious hypocrisy.[4]
The second argument of Agashe is that Dandin of the
Kavyadarsa regards the force (ojas), consisting in the employ-
ment of lengthy compounds, as the soul of prose,[5]
while the
author of the Daśakumāracarita seldom uses long compounds,
except while describing the personal charms of heroine or some
particular pose or when depicting some picturesque scene.[6]
Here it may be noted that the phrase samāsabhūyastva
really means the use of a large number of compounds, and not
necessarily, of lengthy compounds, and we come across a
considerable number of them in the romance scattered
beautifully all over the work. It may be recalled here that
- ↑ KA III. 150-1; it may be noted that Dandin quotes, as grammatical faults, such obvious mistakes as avate for avati, bhavate bahuḥ for bhavato bahuḥ and mahārājan for mahārāja; cp. ib., III. 149
- ↑ Cp. below, pt. III, ch. IV for such usages as prasrte (DKC p. 64); presaniyam (p. 130) and upari (p. 168) etc.
- ↑ Cp. cillikālatā, ib., p. 174 and jagadiša, p. 184
- ↑ The current PP. and PVD indicate this fact which might be acc. to the original text; cp. p. 42, PVD p. 155. The word, therefore, has been used in the sense of a brahmana in name only', and not in the sense of 'a ksatriya pretending to be a brahmana', as Agashe thought.
- ↑ I. 80; see below, pt. II
- ↑ Cp. the depiction of Ambälikä (p. 97), Kandukavati (p. 152) or of the spring season (p. 177) and the sun (pp. 180-I); see below, pt. III also.
