काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

470 KĀVYAPRAKĀŚA सौभाग्यं वितनोति वक्त्रशशिनो ज्योत्स्नेव हासद्युतिः ॥५७५॥ इत्यत्र मुख्यतया अवगम्यमाना हासद्युतिर्वक्त्रे एवानुकूल्यं भजते इत्युपमायाः साधकम्। शशिना तु न तथा प्रतिकूलेति रूपकं प्रति तस्या अबाधकता। वक्त्रेन्दौ तव सत्ययं यदपरः शीतांशुरभ्युद्यतः ॥५७६॥ इत्यत्रापरत्वमिन्दोरनुगुणं न तु वक्त्रस्य प्रतिकूलमिति रूपकस्य साधकतां प्रतिपद्यते न तूपमाया बाधकताम्। राजनारायणं लक्ष्मीस्त्वामालिङ्गति निर्भरम् ॥५७७॥ The term ‘nyāya’ (in the text) stands for reasons for, that is, favourable to, something ; and ‘doṣa’ for reasons against, opposed to, something. (a) In the following passage—‘ the brightness of the smile like moonlight, lends gracefulness to the face-moon’, —what is recognised as the predominant factor is the ‘brightness of smile.’, and this is favourable to the des- cription being applicable to the face ; and hence it serves as the reason for the definite recognition of the figure of Simile (in the expression ‘face-moon’); and as regards the application of the description to the moon, also, the said circumstance (of the brightness of Simile being the predominant factor) is not altogether unfavourable ; and hence it cannot be regarded as a reason for the admission of the figure of Metaphor (in the same expression ‘Face- moon’.)— (b) But in the passage—‘ that this other moon should appear while your face-moon is already present’,—the epithet ‘other’ is favourable to the moon being taken as the object described, but not entirely unfavourable to the