काव्यमीमांसा (महाकवि राजशेखर - कवि-रहस्य एवं देश-विभाग सटीक)

connected with one another. There are, besides, other varieties of Kāku but they may occur without any definite relation amongst themselves. Page. 32. *[ l. 1. युष्मच्छासन. वेणीसंहार 1--12 ]. ll. 1-4. The first three lines in this verse have the Kāku denoting अभ्युपगम while the last line indicates अनुनय. It may be noted here that the two ideas expressed by the two Kākus are not interdependent. *[ l. 5. मथ्नामि. वेणीसंहार 1-15 ]. ll. 5-8. Here first three lines have the उपहास Kāku by which the real intention of the speaker is revealed, though it is quite contrary to the sense expressed by the lines. The Kāku denoting अभ्यनुज्ञा is found in the last line, and here also in reality, the speaker does not intend to have सन्धि as he says. ll. 10-13. This is a verse with three kinds of Kāku. Here each line contains three Kākus, nemely, अवधारण, अपह्नव and अनुशो- चन. The words सेयं have the Kāku of अवधारण; नो कुरङ्गक etc. have the अपह्नव Kāku, while the whole line must be read in a way so as to show अनुशोचन of the speaker. *[ l. 14. उच्च्यतां (किरात. 9-39). ] ll. 14-17. In this verse four kinds of Kāku are expressed. They are quite different from one another and have intonations on four small sentences contained in this verse. By these four Kākus रौक्ष्य, प्रतिबोधन, औत्सुक्य and निर्वेद are expressed in the four sentences, one following the other in sequence. ll. 18-19. For the continuation and context of the verse उच्च्यतां etc. see Kirātārjunīya 9-40. किं गतेन न हि युक्तमुपैतुं कः प्रिये सुभगमानिनि मानः । योषितामिति कथासु समेताः कामिभिर्बहुविधा धृतिरुहे ॥ The different varieties of Kāku with the same illustrations are also found in the Śṛṅgāraprakāśa of Bhojadeva (Prakāśa VII) and in the Bhāvaprakāśana of Śāradātanaya (GOS. ed. p. 146.). both of whom seem to have drawn their information on Kākus from the present work.