काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

310 KĀVYAPRAKĀŚA स्वीकृतानि । अभिधास्यमानस्वभावोक्त्यलंकारेण रसध्वनि- गुणीभूतव्यङ्ग्याभ्यां च वस्तुस्वभावस्फुटत्वरूपा अर्थव्यक्तिः, दीप्तरसत्वरूपा कान्तिश्च स्वीकृता । क्रमकौटिल्यानुल्बणत्वोप- पत्तियोगरूपघटनात्मा श्लेषोपि विचित्रत्वमात्रम् । अवैषम्य- स्वरूपा समता दोषाभावमात्रं न पुनर्गुणः । कः खल्वनुन्मत्तो- न्यस्य प्रस्तावेन्यदभिदध्यात् । अर्थस्यायोनेरन्यच्छायायोनेर्वा यदि न भवति दर्शनं तत्कथं काव्यम् इत्यर्थदृष्टिरूपः समाधिरपि न गुणः ॥७२॥ negation of the defect of ‘ vulgarity.’—(6) Arthavyakti, consisting in the distinctness of the character of things, is included under the Figure of Svabhāvokti, ‘ natural description,’—going to be described later on ; (7) Kānti, consisting in the brilliance of Passion, is included under the ‘ Suggestion of Passion ’, either as the predominant or the subordinated factor.—(8) Shleṣa,—consisting of a combination of several circumstances, such as (a) sequence of several actions, (b) deceit (c) well-known character, and (d) statement of, reasons,—is only a flourish of the poetic fancy.—(9) Samatā, consisting in the non-relinquish- ment of continuity, is only the negation of a defect (of ‘ Broken Uniformity ’), and not a positive excellence ; what man, unless he were mad, would ever begin with one thing and then speak of a totally different thing ?—(10) Samādhi, consisting in the true appreciation of the meaning (as being original or imitated), is not an excellence ; because unless one comprehends the true meaning of a poem, and recognises whether it is an original idea of the poet concerned, or has its source in the idea of some other poet,—how can the composition be regarded as ‘ poetry ’ at all ? 72.