काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

78 KĀVYAPRAKĀŚA अत्र वाक्यस्यासंबद्धार्थाभिधायकत्वं मा प्रसाङ्क्षीदिति प्राकरणिकाप्राकरणिकयोरुपमानोपमेयभावः कल्पनीय इत्य- त्रोपमालंकारो व्यङ्ग्यः । तिग्मरुचिरप्रतापो विधुरनिशाकृद्विभो मधुरलीलः मतिमानतत्तववृत्तिः प्रतिपदपक्षाग्रणीर्विभाति भवान् ॥५५॥ अत्रैकैकस्य पदस्य द्विपदत्वे विरोधाभासः । with a fierce roar, lifted his sharp sword, and by means of its flickering edge, has destroyed the glory of his enemies, which was extending over the three worlds.’ And this suggestion is held to be ‘ based upon the force of the word,’ because the words used here lend them- selves to the above interpretation only because they have double meanings; and this effect would be lost if they were replaced by their synonyms.] (Another example of the same)—(a) Tigmaruchirapratāpo, (b) Vidhuraniśākṛd vibho, (c) madhuralīlaḥ, (d) ‘ Matimānatattvavṛttiḥ, and (e) Pratipadapakṣāgraṇīrvibhāti bhavān.’ Here, if each of the five terms (a, b, c, d and e) is re- solved into two terms, we get the suggestion of the figure of speech known as ‘ Seeming Contradiction.’ [‘ Vibho bhavān vibhāti,’ ‘ O’ Lord, you are resplendent’, is the principal sentence, the other five terms are epithets of ‘ bhāvan ’. (a) ‘ Tigmaruchirapratāpaḥ ’, When taken as one word, means ‘ he whose splendour is tigma, fierce, and ruchira, sweet ’ ; but when it is resolved into two words, it means ‘ tigmaruchiḥ, with fierce splendour’ and ‘apratāpaḥ, wanting in splendour, which expresses two contra- dictory qualifications ;—(b) ‘ vidhuraniśākṛt,’ taken as one word, means ‘ capable of bringing about the niśā, extinction, of his vidhura, enemies ;’ but when resolved into two words, it means ‘ vidhuḥ’ the moon, and ‘ aniśākṛt, not the night making moon,’ an apparent contradiction; (c) ‘madhurlīlaḥ’, when taken as one word, means ‘he whose līlā, operations, are madhura, sweet, pleasing ’ ; but when resolved into words, it means ‘ madhu’ the spring-time,’ and alīlaḥ,