It is a known fact that the study of the Kāvyaśāstra would not get its completeness without studying the Kāvyaprakāśa. It is undoubtedly a popular text in the field of Sanskrit literature written by one of the great Kashmirian poets, Mammaṭa, in the 11th century C.E. This monumental work had earned so much popularity that one may find a commentary on it in the nook of each house of Indian scholars. Yet, it remains as difficult as it always had been. Many works have been done in this field, and many more are yet to do. The various commentaries of the Kāvyaprakāśa are still in manuscript forms in various libraries of the country. This paper is an attempt to discuss the commentaries of the Kāvyaprakāśa, particularly the published one, and presents detailed information regarding the commentators, and their other works and contribution to Sanskrit literature.

Indian Lakṣmī or Śrī Lakṣmī is the goddess of fortune, abundance and agricultural affluence. Lakṣmī is also the Universal Mother goddess as indicated by her designation Mā or Śrī-Mā. Later, she came to be considered by the Hindus as a consort of Viṣṇu and was inspired by the Ardhanārīśvara images. In the first place, Vedic literature testifies that Śrī or Lakṣmī was an abstract idea symbolizing beauty; but later on, we find her as a beautiful goddess absorbing in her personality some of the attributes of the mother goddess common to all ancient civilizations from the Mediterranean to the Indian Ocean. Śrī or Lakṣmī the Goddess of Fortune and abundance has been regarded as a popular divinity with the masses, who belonged to the Brāhmanical pantheon from the very ancient days and various Dhyānas and systems of worshipping her have gradually evolved from the late Vedic period onwards. As fortune and abundance of wealth were and still are closely associated with every man, the worshipping of this deity began to be widespread first amongst the Hindu community and even now she is worshipped in every house for the prosperity and welfare of the whole family.

The Aṣṭādhyāyī, composed by Maharshi Panini in the fifth century BC, is the best in teaching Sanskrit. This text demonstrates the validity of both Vedic and secular Sanskrit words. Aṣṭādhyāyī is formulaic and nature-convincing. The pronoun (word) and the noun (verb) are in nature. The suffixes are sup, tiṅ, verbs, feminine suffixes, adverbial suffixes, and verb suffixes. In the case of tense and special meaning, the ten syllables of the verb are used as contract-specific, six ṭitaḥ and four ṅitaḥ. And hi- laṭ , liṭ , luṭ , lṛṭ, loṭ, leṭ, laṅ, liṅ, luṅ, and lṛṅ. In the deletion of these conjunctions, only l remains. Therefore, in general, these ten are treated as verbs.

In general, we know that laṭlakāra in the present, liṭlakāra in the past perfect, luṭlakāra in the Periphrastic future, lṛt in the simple future/ general future, leṭ in the linguistic sense, loṭ in the Imperative Mood, āśīrliṅlakāra in the benedictive mood, the luṅlakāra in aorist or common past, and the lṛṅlakāra in the conditional mood. The Vedas use the leṭlakāra. There is no use of the leṭ verb in the world. However, the special use of these verbs is also mentioned in theAṣṭādhyāyī. For fear of expansion, this paper only presents the experimental method on laṭlakāra.

Poetry is that destroys the disease of ignorance existing among people with advice containing sweet and graceful words like nectar.  But the question is - What is the characteristic of such a poem? Many rhetoricians have expressed their views on this idea in many ways. There, Jagannatha and others laid the definitions of poetry where the dominationg aspect is word itself, “Poetry is a word that expresses a beautiful meaning”. Mammata and others have described the characteristics of poetry by giving equal priority to both the meanings of the words. But Vishwanath refuted the opinion of Mammata and others in a different way and established his own definition of poetry that is the subject of analysis in this paper.

The Vedas are the verval outputs comprising with  mantras and bāhmaṇas. Among the Brahmanical literatures, the Aitareya bāhmaṇ within the ṛgveda, occupies the foremost place. There are many kinds of anecdotes, one of which is the welknown story of Śunaḥśepa. The influence of the legend of Śunaḥśepa is seen not only in Vedic literature but also in post-Vedic literature. Where does the root of the story lie? How did the story of the anecdote unfold? These are the questions on which the discussions are made in this paper.

It is true that the dignity of India is unique and admirable among many nations in the world. Because the Vedas are the foundation points of this vast continent. The Vedas, emanating from the lotus of the Lord's mouth in the form of breath, rejoice in the entire world. These Vedas are the cause of preservation of Indian culture. These are the oceans of the nectar of knowledge and the teachings of reliable precepters. All other scriptures are the branches of this great and huge tree, i.e.the Vedas. Therefore it is said -

“vedo vṛkṣo mūlakānyatra viprā aṅgāḥ śākhāḥ dharmakarmāṇi patram।

tasmānmūlaṁ yatnato rakṣaṇīyaṁ chinne mūle naiva śākhā na patram ॥”

The great sages who saw the mantras composed the Kalpa Sutra that help to understand the meaning of the Vedas easily. In those Kalpa Sutras, more than a hundred religious texts devoted to Smarta knowledge shine as illuminators of Indian culture. The history of the importance of human activity to a healthy social order is found in the scriptures. The Smartajnana Tradition (theological tradition) is very widespread and well-known. It also includes very broad topics such as the varṇāśrama system, rituals, the five great sacrifices, and so on. Ritual is one of those human welfare issues and the best of all. It takes a long time to consider all the smart knowledge. The usefulness of rituals in human life are discussed in this paper.