Adi16.33

TEXT 33

prabhu kahe, vyakarana padai--abhimana kari

sisyete na bujhe, ami bujhaite nari

SYNONYMS

prabhu kahe—the Lord replied; vyakarana padai—yes, I teach grammar; abhimana kari—I am supposed to do so; sisyete—amongst My disciples; na—do not; bujhe—understand; ami—I also; bujhaite—to make them understand; nari—am not able.

TRANSLATION

The Lord said, "Yes, I am known as a teacher of grammar, but factually I cannot impress My students with grammatical knowledge, nor can they understand Me very well.

PURPORT

Since Kesava Kasmiri was a little puffed up, the Lord increased his artificial pride by presenting Himself as subordinate to him. Thus He flattered him as follows.

Adi16.34

TEXT 34

kahan tumi sarva-sastre kavitve pravina

kahan ami sabe sisu--paduya navina

SYNONYMS

kahan—whereas; tumi—your good self; sarva-sastre—in all scriptures; kavitve—in a literary career; pravina—very experienced; kahan—whereas; ami—I; sabe—just; sisu—a boy; paduya—student; navina—new.

TRANSLATION

"My dear sir, whereas you are a very learned scholar in all sorts of scriptures and are very experienced in composing poetry, I am only a boy-a new student and nothing more.

Adi16.35

TEXT 35

tomara kavitva kichu sunite haya mana

krpa kari’ kara yadi gangara varnana

SYNONYMS

tomara—your; kavitva—poetic integrity; kichu—something; sunite—to hear; haya—becomes; mana—mind; krpa—mercy; kari’-showing Me; kara—you do; yadi—if; gangara—of mother Ganges; varnana—description.

TRANSLATION

“Therefore I desire to hear your skill in composing poetry. We could hear this if you would mercifully describe the glory of mother Ganges.”

Adi16.36

TEXT 36

suniya brahmana garve varnite lagila

ghati eke sata sloka gangara varnila

SYNONYMS

suniya—hearing this; brahmana—the pandita, Kesava Kasmiri; garve—in pride; varnite—to describe; lagila—began; ghati—hour; eke—one; sata—hundred; sloka—verses; gangara—of the Ganges; varnila—described.

TRANSLATION

When the brahmana, Kesava Kasmiri, heard this, he became still more puffed up, and within one hour he composed one hundred verses describing mother Ganges.

Adi16.37

TEXT 37

suniya karila prabhu bahuta satkara

toma sama prthivite kavi nahi ara

SYNONYMS

suniya—hearing this; karila—did; prabhu—the Lord; bahuta—very much; satkara—high praise; toma—you; sama—like; prthivite—in the world; kavi—poet; nahi—there is not; ara—anyone else.

TRANSLATION

The Lord praised him, saying, "Sir, there is no greater poet than you in the entire world.

Adi16.38

TEXT 38

tomara kavita sloka bujhite kara sakti

tumi bhala jana artha kimva sarasvati

SYNONYMS

tomara—your; kavita—poetry; sloka—verses; bujhite—to understand; kara—whose; sakti—power; tumi—you; bhala—well; jana—know; artha—meaning; kimva—or; sarasvati—the goddess of learning.

TRANSLATION

"Your poetry is so difficult that no one can understand it but you and mother Sarasvati, the goddess of learning.

PURPORT

Replying to Kesava Kasmiri sarcastically, Lord Caitanya Mahaprabhu indirectly minimized the value of his poetry by saying, “Yes, your compositions are so nice that no one but you and your worshipable mother, the goddess of learning, can understand them.” Kesava Kasmiri was a favorite devotee of mother Sarasvati, the goddess of learning, but Caitanya Mahaprabhu, as the master of the goddess of learning, has the right to speak sarcastically of her devotees. In other words, although Kesava Kasmiri was proud of being favored by the goddess of learning, he did not know that she is controlled by Caitanya Mahaprabhu Himself because He is the Supreme Personality of Godhead.

Adi16.39

TEXT 39

eka slokera artha yadi kara nija-mukhe

suni’ saba loka tabe paiba bada-sukhe

SYNONYMS

eka—one; slokera—of a verse; artha—the meaning; yadi—if; kara—you do; nija-mukhe—by your own mouth; suni’-hearing; saba—all; loka—persons; tabe—thereafter; paiba—we shall get; bada-sukhe—with great happiness.

TRANSLATION

“But if you explain the meaning of one verse, we can all hear it from your own mouth and thus be very happy.”

Adi16.40

TEXT 40

tabe digvijayi vyakhyara sloka puchila

sata slokera eka sloka prabhu ta’ padila

SYNONYMS

tabe—thereafter; dig-vijayi—Kesava Kasmiri; vyakhyara—for explanation; sloka—a verse; puchila—inquired about; sata—one hundred; slokera—of the verses; eka—one; sloka—verse; prabhu—the Lord; ta’-then; padila—recited.

TRANSLATION

The Digvijayi, Kesava Kasmiri, inquired which verse He wanted explained. The Lord then recited one of the one hundred verses Kesava Kasmiri had composed.

Adi16.41

TEXT 41

mahattvam gangayah satatam idam abhati nitaram

yad esa sri-visnos carana-kamalotpatti-subhaga

dvitiya-sri-laksmir iva sura-narair arcya-carana

bhavani-bhartur ya sirasi vibhavaty adbhuta-guna

SYNONYMS

mahattvam—greatness; gangayah—of mother Ganges; satatam—always; idam—this; abhati—shines; nitaram—without comparison; yat—because; esa—she; sri-visnoh—of Lord Visnu; carana—feet; kamala—lotus flower; utpatti—generation; subhaga—fortunate; dvitiya—second; sri—beautiful; laksmih—goddess of fortune; iva—like; sura-naraih—by demigods and human beings; arcya—worshipable; carana—feet; bhavani—of goddess Durga; bhartuh—of the husband; ya—she; sirasi—on the head; vibhavati—flourishes; adbhuta—wonderful; guna—qualities.

TRANSLATION

“ ’The greatness of mother Ganges always brilliantly exists. She is the most fortunate because she emanated from the lotus feet of Sri Visnu, the Personality of Godhead. She is the second goddess of fortune, and therefore she is always worshiped both by demigods and by humanity. Endowed with all wonderful qualities, she flourishes on the head of Lord Siva.’ ”

Adi16.42

TEXT 42

’ei slokera artha kara’--prabhu yadi baila

vismita hana digvijayi prabhure puchila

SYNONYMS

ei—this; slokera—of the verse; artha—explanation; kara—kindly do; prabhu—Lord Caitanya; yadi—when; baila—said; vismita—struck with wonder; hana—being; dig-vijayi—the champion; prabhure—unto the Lord; puchila—inquired.

TRANSLATION

When Lord Caitanya Mahaprabhu asked him to explain the meaning of this verse, the champion, very much astonished, inquired from Him as follows.

Adi16.43

TEXT 43

jhanjhavata-praya ami sloka padila

tara madhye sloka tumi kaiche kanthe kaila

SYNONYMS

jhanjha-vata—the strong wind of a storm; praya—like; ami—I; sloka—verses; padila—recited; tara—of them; madhye—in the midst; sloka—one verse; tumi—You; kaiche—how; kanthe—within the heart; kaila—have taken.

TRANSLATION

“I recited all the verses like the blowing wind. How could You completely learn by heart even one among those verses?”

Adi16.44

TEXT 44

prabhu kahe, devera vare tumi--’kavi-vara’

aiche devera vare keho haya ’srutidhara’

SYNONYMS

prabhu—the Lord; kahe—replied; devera—of a superior power; vare—by benediction; tumi—you; kavi-vara—the most elevated poet; aiche—similarly; devera—of the Lord; vare—by the benediction; keho—someone; haya—becomes; sruti-dhara—one who can immediately remember.

TRANSLATION

The Lord replied, “By the grace of the Lord someone may become a great poet, and similarly by His grace someone else may become a great sruti-dhara who can memorize anything immediately.”

PURPORT

In this connection, sruti-dhara is a very important word. Sruti means “hearing” and dhara means “one who can capture.” Formerly, before the beginning of Kali-yuga, almost everyone, especially among the intelligent men, the brahmanas, was a sruti-dhara. As soon as a student heard any of the Vedic wisdom from his master, he would remember it forever. There was no need to refer to books, and therefore there were no written books in those days. The spiritual master delivered the Vedic hymns and their explanations to the student, who would then remember them forever, without consulting books.

Adi16.45

TEXT 45

slokera artha kaila vipra paiya santosa

prabhu kahe--kaha slokera kiba guna-dosa

SYNONYMS

slokera—of the verse; artha—explanation; kaila—made; vipra—the brahmana; paiya—obtaining; santosa—satisfaction; prabhu—the Lord; kahe—said; kaha—kindly speak; slokera—of the verse; kiba—what are; guna—qualities; dosa—faults.

TRANSLATION

Satisfied by the statement of Lord Caitanya Mahaprabhu, the brahmana [Kesava Kasmiri] explained the quoted verse. Then the Lord said, “Now kindly explain the special qualities and faults in the verse.”

PURPORT

Not only did Sri Caitanya Mahaprabhu pick out this one among the one hundred verses and remember it although the brahmana had recited them like the blowing wind, but He also analyzed its qualities and faults. Not only did He hear the verse, but He immediately made a critical study of it.

Adi16.46

TEXT 46

vipra kahe sloke nahi dosera abhasa

upamalankara guna, kichu anuprasa

SYNONYMS

vipra kahe—the brahmana replied; sloke—in that verse; nahi—there is not; dosera—of fault; abhasa—even a tinge; upama-alankara—simile or metaphor; guna—quality; kichu—something; anuprasa—alliteration.

TRANSLATION

The brahmana replied, “There is not a tinge of fault in that verse. Rather, it has the good qualities of similes and alliteration.”

PURPORT

In the last line of the verse quoted by Sri Caitanya Mahaprabhu, the letter bha is repeated many times, as in the words bhavani, bhartur, vibhavati and adbhuta. Such repetition is called anuprasa, or alliteration. The words laksmir iva and visnos carana-kamalotpatti are instances of upama-alankara, for they exhibit metaphorical beauty. The Ganges is water, and Laksmi is the goddess of fortune. Since water and a person are not actually similar, the comparison is metaphorical.

Adi16.47

TEXT 47

prabhu kahena,--kahi, yadi na karaha rosa

kaha tomara ei sloke kiba ache dosa

SYNONYMS

prabhu kahena—the Lord replied; kahi—let Me say; yadi—if; na—do not; karaha—you become; rosa—angry; kaha—please tell Me; tomara—your; ei sloke—in this verse; kiba—what; ache—there is; dosa—fault.

TRANSLATION

The Lord said, "My dear sir, I may say something to you if you will not become angry. Can you explain the faults in this verse?

Adi16.48

TEXT 48

pratibhara kavya tomara devata santose

bhala-mate vicarile jani guna-dose

SYNONYMS

pratibhara—of ingenuity; kavya—poetry; tomara—your; devata—the Lord; santose—satisfies; bhala-mate—scrutinizingly; vicarile—on analyzing; jani—I know; guna-dose—there are faults and good qualities also.

TRANSLATION

“There is no doubt that your poetry is full of ingenuity, and certainly it has satisfied the Supreme Lord. Yet if we scrutinizingly consider it we can find both good qualities and faults.”

Adi16.49

TEXT 49

tate bhala kari’ sloka karaha vicara

kavi kahe,--ye kahile sei veda-sara

SYNONYMS

tate—therefore; bhala—very carefully; kari’-doing it; sloka—the verse; karaha—do; vicara—judgment; kavi kahe—the poet said; ye kahile—what You have said; sei—that is; veda-sara—exactly right.

TRANSLATION

The Lord concluded, “Now, therefore, let us carefully scrutinize this verse.” The poet replied, "Yes, the verse You have recited is perfectly correct.

Adi16.50

TEXT 50

vyakaraniya tumi nahi pada alankara

tumi ki janibe ei kavitvera sara

SYNONYMS

vyakaraniya—a student of grammar; tumi—You are; nahi—do not; pada—study; alankara—poetic ornaments; tumi—You; ki—what; janibe—will know; ei—this; kavitvera—of poetic quality; sara—review.

TRANSLATION

“You are an ordinary student of grammar. What do You know about literary embellishments? You cannot review this poetry because You do not know anything about it.”

PURPORT

Kesava Kasmiri first wanted to bluff Sri Caitanya Mahaprabhu by saying that since He was not an advanced student in literary style, He could not review a verse full of metaphors and literary ornaments. This argument has some basis in fact. Unless one is a medical man one cannot criticize a medical man, and unless one is a lawyer he cannot criticize a lawyer. Therefore Kesava Kasmiri first depreciated the Lord’s position. Because Sri Caitanya Mahaprabhu was to the champion a student of grammar, how could He dare criticize a great poet like him? Lord Caitanya, therefore, criticized the poet in a different way. He said that although He was certainly not advanced in a literary career, He had heard from others how to criticize such poetry, and as a sruti-dhara, possessing a complete memory, He could understand the process for such a review.

Adi16.51

TEXT 51

prabhu kahena--ataeva puchiye tomare

vicariya guna-dosa bujhaha amare

SYNONYMS

prabhu kahena—the Lord said; ataeva—therefore; puchiye—I am asking; tomare—you; vicariya—completely reviewing; guna—qualities; dosa—faults; bujhaha—teach; amare—Me.

TRANSLATION

Taking a humble position, Sri Caitanya Mahaprabhu said, "Because I am not of your level, I have asked you to teach Me by explaining the faults and good qualities in your poetry.

Adi16.52

TEXT 52

nahi padi alankara, kariyachi sravana

tate ei sloke dekhi bahu dosa-guna

SYNONYMS

nahi padi—I do not study; alankara—the art of literary embellishment; kariyachi—I have done; sravana—hearing; tate—by that; ei sloke—in this verse; dekhi—I see; bahu—many; dosa—faults; guna—good qualities.

TRANSLATION

“Certainly I have not studied the art of literary embellishments. But I have heard about it from higher circles, and thus I can review this verse and find in it many faults and many good qualities.”

PURPORT

The statement kariyachi sravana (“I have heard it”) is very important in the sense that hearing is more important than directly studying or perceiving. If one is expert in hearing and hears from the right source, his knowledge is immediately perfect. This process is called srauta-pantha, or the acquisition of knowledge by hearing from authorities. All Vedic knowledge is based on the principle that one must approach a bona fide spiritual master and hear from the authoritative statements of the Vedas. It is not necessary for one to be a highly polished literary man to receive knowledge; to receive perfect knowledge from a perfect person, one must be expert in hearing. This is called the descending process of deductive knowledge, or avaroha-pantha.

Adi16.53

TEXT 53

kavi kahe,--kaha dekhi, kon guna-dosa

prabhu kahena,--kahi, suna, na kariha rosa

SYNONYMS

kavi kahe—the poet said; kaha dekhi—you say “I see”; kon—what; guna—qualities; dosa—faults; prabhu kahena—the Lord replied; kahi—let Me say; suna—please hear; na—do not; kariha—become; rosa—angry.

TRANSLATION

The poet said, “All right, let me see what qualities and faults You have found.” The Lord replied, "Let Me speak, and please hear Me without becoming angry.

Adi16.54

TEXT 54

panca dosa ei sloke panca alankara

krame ami kahi, suna, karaha vicara

SYNONYMS

panca—five; dosa—faults; ei sloke—in this verse; panca—five; alankara—literary embellishments; krame—one after another; ami—I; kahi—say; suna—kindly hear; karaha—give; vicara—judgment.

TRANSLATION

"My dear sir, in this verse there are five faults and five literary ornaments. I shall state them one after another. Kindly hear Me and then give your judgment.

PURPORT

In the verse beginning with mahattvam gangayah there are five literary ornaments and five examples of faulty composition. There are two examples of the fault called avimrsta-vidheyamsa and one example each of the faults viruddha-mati, punar-ukti and bhagna-krama.

Vimrsta means “clean,” and vidheyamsa means “predicate.” It is a general rule of composition to establish a subject first and then give its predicate. For example, according to Sanskrit grammar if one says, “This man is learned,” his composition is in order. But if one says, “Learned is this man,” the composition is not in order. Such a flaw is called avimrsta-vidheyamsa-dosa, or the fault of unclean composition. The subject matter to be known of the verse is the glorification of the Ganges, and therefore the word idam (“this”), or what is known, should have been placed before instead of after the glorification. The subject matter already known should be placed before the unknown so that its meaning will not be misconstrued.

The second instance of avimrsta-vidheyamsa-dosa occurs in the words dvitiya-sri-laksmir iva. In this composition the word dvitiya (“second”) is vidheya, or unknown. Placing the unknown first to make the compound word dvitiya-sri-laksmir is another fault. The words dvitiya-srilaksmir iva were intended to compare the Ganges to the goddess of fortune, but because of this fault the meaning of the compound word was bewildering.

The third fault is that of viruddha-mati, or contradictory conception, in the words bhavani-bhartuh. The word bhavani refers to the wife of Bhava, Lord Siva. But since Bhavani is already known as the wife of Lord Siva, to add the word bharta, “husband,” thus forming a compound meaning “the husband of the wife of Lord Siva,” is contradictory, for thus it appears as if the wife of Lord Siva had another husband.

The fourth fault is punar-ukti, or redundancy, which occurs when the verb vibhavati (“flourishes”), which should have ended the composition, is further qualified by the unnecessary adjective adbhuta-guna (“endowed with wonderful qualities”). The fifth fault is bhagna-krama, which means “broken order.” In the first, third and fourth lines there is anuprasa, or alliteration, created by the sounds ta, ra and bha, but in the second line there is no such anuprasa, and therefore the order is broken.

Adi16.55

TEXT 55

’avimrsta-vidheyamsa’--dui thani cihna

’viruddha-mati’, ’bhagna-krama’, ’punar-atta’,--dosa tina

SYNONYMS

avimrsta-vidheyamsa—unclean composition; dui thani—in two places; cihna—symptoms; viruddha-mati—a contradictory conception; bhagna-krama—broken order; punar-atta—redundancy (also called punar-ukti); dosa—faults; tina—three.

TRANSLATION

"In this verse the fault of avimrsta-vidheyamsa occurs twice, and the faults of viruddha-mati, bhagna-krama and punar-atta occur once each.

Adi16.56

TEXT 56

’gangara mahattva’--sloke mula ’vidheya’

idam sabde ’anuvada’--pache avidheya

SYNONYMS

gangara mahattva—glorification of mother Ganges; sloke—in the verse; mula—chief; vidheya—unknown; idam—this; sabde—by the word; anuvada—the known; pache—at the end; avidheya—improper.

TRANSLATION

"The glorification of the Ganges [mahattvam gangayah] is the principal unknown subject matter in this verse, and the known subject matter is indicated by the word ’idam,’ which has been placed after the unknown.

Adi16.57

TEXT 57

’vidheya’ age kahi’ pache kahile ’anuvada’

ei lagi’ slokera artha kariyache badha

SYNONYMS

vidheya—what is unknown; age—first; kahi’-after speaking; pache—at the end; kahile—if one speaks; anuvada—known things; ei lagi’-for this reason; slokera—of the verse; artha—meaning; kariyache—has been made; badha—objectionable.

TRANSLATION

"Because you have placed the known subject at the end and that which is unknown at the beginning, the composition is faulty, and the meaning of the words has become doubtful.

Adi16.58

TEXT 58

anuvadam anuktvaiva

na vidheyam udirayet

na hy alabdhaspadam kincit

kutracit pratitisthati

SYNONYMS

anuvadam—things already known; anuktva—without mentioning; eva—certainly; na—not; vidheyam—unknown subject matters; udirayet—one should mention; na—not; hi—certainly; alabdha-aspadam—without having achieved a proper place; kincit—something; kutracit—anywhere; pratitisthati—has a position.

TRANSLATION

" ’Without first mentioning what is known, one should not introduce the unknown, for that which has no solid basis can never be established anywhere.’

PURPORT

This is a verse from the Ekadasi-tattva.

Adi16.59

TEXT 59

’dvitiya sri-laksmi’--ihan ’dvitiyatva’ vidheya

samase gauna haila, sabdartha gela ksaya

SYNONYMS

dvitiya sri-laksmi—the word dvitiya-sri-laksmi (“all-opulent goddess of fortune”); ihan—this; dvitiyatva—the quality of being a second; vidheya—the unknown, which is to be explained; samase—in the compound word; gauna—secondary; haila—became; sabda-artha—the word’s intended meaning; gela—became; ksaya—lost.

TRANSLATION

"In the word ’dvitiya-srilaksmi’ [’the second all-opulent goddess of fortune’], the quality of being a second Laksmi is the unknown. In making this compound word, the meaning became secondary and the originally intended meaning was lost.

Adi16.60

TEXT 60

’dvitiya’ sabda--vidheya taha padila samase

’laksmira samata’ artha karila vinase

SYNONYMS

dvitiya sabda—the word dvitiya (“second”); vidheya—the unknown; taha—that; padila—joined; samase—in the compound word; laksmira—with Laksmi; samata—equality; artha—meaning; karila—became; vinase—lost.

TRANSLATION

"Because the word ’dvitiya’ [’second’] is the unknown, in its combination in this compound word the intended meaning of equality with Laksmi is lost.

Adi16.61

TEXT 61

’avimrsta-vidheyamsa’--ei dosera nama

ara eka dosa ache, suna savadhana

SYNONYMS

avimrsta-vidheyamsa—avimrsta-vidheyamsa; ei—this; dosera—of the fault; nama—the name; ara—another; eka—one; dosa—fault; ache—there is; suna—hear; savadhana—carefully.

TRANSLATION

"Not only is there the fault avimrsta-vidheyamsa, but there is also another fault, which I shall point out to you. Kindly hear Me with great attention.

Adi16.62

TEXT 62

’bhavani-bhartr’-sabda dile paiya santosa

’viruddha-mati-krt’ nama ei maha dosa

SYNONYMS

bhavani-bhartr sabda—the word bhavani-bhartr (“the husband of Bhavani”); dile—you have placed; paiya—getting; santosa—very much satisfaction; viruddha-mati-krt—a statement of opposing elements; nama—named; ei—this; maha—great; dosa—fault.

TRANSLATION

"Here is another great fault. You have arranged the word ’bhavani-bhartr’ to your great satisfaction, but this betrays the fault of contradiction.

Adi16.63

TEXT 63

bhavani-sabde kahe mahadevera grhini

tanra bharta kahile dvitiya bharta jani

SYNONYMS

bhavani sabde—by the word bhavani (“the wife of Lord Siva”); kahe—is mentioned; mahadevera—of Lord Siva; grhini—the wife; tanra—her; bharta—husband; kahile—if we say; dvitiya—second; bharta—husband; jani—we understand.

TRANSLATION

"The word ’bhavani’ means ’the wife of Lord Siva.’ But when we mention her husband, one might conclude that she has another husband.

Adi16.64

TEXT 64

’siva-patnira bharta’ iha sunite viruddha

’viruddha-mati-krt’ sabda sastre nahe suddha

SYNONYMS

siva-patnira—of the wife of Lord Siva; bharta—husband; iha—this; sunite—to hear; viruddha—contradiction; viruddha-mati-krt—that which creates a contradiction; sabda—such a word; sastre—in the scriptures; nahe—is not; suddha—pure.

TRANSLATION

"It is contradictory to hear that Lord Siva’s wife has another husband. The use of such words in literature creates the fault called viruddha-mati-krt.

Adi16.65

TEXT 65

’brahmana-patnira bhartara haste deha dana’

sabda sunitei haya dvitiya-bharta jnana

SYNONYMS

brahmana-patnira—of the wife of a brahmana; bhartara—of the husband; haste—in the hand; deha—give; dana—charity; sabda—these words; sunitei—hearing; haya—there is; dvitiya-bharta—another husband; jnana—knowledge.

TRANSLATION

"If someone says, ’Place this charity in the hand of the husband of the wife of the brahmana,’ when we hear these contradictory words we immediately understand that the brahmana’s wife has another husband.

Adi16.66

TEXT 66

’vibhavati’ kriyaya vakya--sanga, punah visesana

’adbhuta-guna’--ei punar-atta dusana

SYNONYMS

vibhavati kriyaya—by the verb vibhavati (“flourishes”); vakya—statement; sanga—complete; punah—again; visesana adbhuta-guna—the adjective adbhuta-guna (“wonderful qualities”); ei—this; punar-atta—repetition of the same word; dusana—fault.

TRANSLATION

"The statement by the word ’vibhavati’ [’flourishes’] is complete. Qualifying it with the adjective ’adbhuta-guna’ [’wonderful qualities’] creates the fault of redundancy.

Adi16.67

TEXT 67

tina pade anuprasa dekhi anupama

eka pade nahi, ei dosa ’bhagna-krama’

SYNONYMS

tina pade—in three lines; anuprasa—alliteration; dekhi—I see; anupama—extraordinary; eka pade—in one line; nahi—there is not (alliteration); ei dosa—this fault; bhagna-krama—deviation.

TRANSLATION

"There is extraordinary alliteration in three lines of the verse, but in one line there is no such alliteration. This is the fault of deviation.

Adi16.68

TEXT 68

yadyapi ei sloke ache panca alankara

ei panca-dose sloka kaila charakhara

SYNONYMS

yadyapi—although; ei sloke—in this verse; ache—there are; panca—five; alankara—literary embellishments; ei panca-dose—by the above-mentioned five faults; sloka—the verse; kaila—has been made; charakhara—spoiled.

TRANSLATION

"Although there are five literary ornaments decorating this verse, the entire verse has been spoiled by these five most faulty presentations.