काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

484 KĀVYAPRAKĀŚA इव सत्यवाद्ययं सत्यं वदतीति प्रतिपत्स्यामहे । सत्यवादी सत्यं वदतीति च न पौनरुक्त्यम् आशङ्कनीयम् रैपोषं पुष्णातीतिवत् युधिष्ठिर इव सत्यवदनेन सत्यवाद्ययमित्यर्थावगमात् । सत्यमेतत् किं तु स्थितेषु प्रयोगेषु समर्थनमिदं न तु सर्वथा निरवद्यम् प्रस्तुतवस्तुप्रतीतिव्याघातादिति सचेतस एवात्र प्रमाणम् ।। असादृश्यासंभवावप्युपमायाम् अनुचितार्थतायामेव पर्यवस्यतः । object compared is found to be possessed of this property, there is nothing objectionable in any diversity that there may be as regards the tense and other details. Even in cases where the Simile is comprehended through a directly expressed common property,—e. g., in such expressions as ‘he tells the truth like Yudhiṣṭhira’,—the idea we derive from it is that—‘this person, who is as truthful as Yudhiṣṭhira, tells the truth’. It need not be argued against this that such an expression as ‘the truthful man tells the truth’ involves a tautology.—Because the idea derived is that ‘by telling the truth this man is truthful like Yudhiṣṭhira’; and this stands on the same footing as such (seemingly tautological) expressions as ‘raipoṣaṁ puṣṇāti’, ‘he develops with the development of wealth”. All this is quite true. But this can be a justification only for such expressions as are actually found in standard works ; but such usage cannot be regarded as entirely unobjectionable ; for in reality it does mar the due com- prehension of the thing meant to be described. On this point the only right judges are persons endowed with poetic sensibility. As regards the defects of ‘absence of similitude’