काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

378 KĀVYAPRAKĀŚA उपवनसहकारोद्भासिभृङ्गच्छलेन प्रतिविशिखमनेनोद्दङ्कितं कालकूटम् ॥४३१॥ अत्र हि न सभृङ्गाणि सहकाराणि अपि तु सकालकूटाः शरा इति प्रतीतिः । एवं वा अमुष्मिंल्लावण्यामृतसरसि नूनं मृगदृशः स्मरः शर्वप्लुष्टः पृथुजघनभागे निपतितः । यदङ्गाङ्गाराणां प्रथमपिशुना नाभिकुहरे शिखा धूमस्येयं परिणमति रोमावलिवपुः ॥४३२॥ अत्र न रोमावलिः धूमशिखेयमिति प्रतिपत्तिः ॥ एवमियं भङ्ग्यन्तरैरप्यूह्या ॥ Or again— ‘ O friend ! Just see the ill-will borne by the Love- god towards lovers already emaciated by separation from their beloved : Under the pretext of black bees hovering over the mango-trees in the garden, he has applied poison to each one of his arrows ’. Here the idea meant to be conveyed is that ‘ what are seen are not mango-trees with black bees hovering about them, but so many arrows dipped in poison ’. Yet another example— ‘ Verily, the Love-god, scorched by Shiva, has fallen upon the plump thighs of the Fawn-eyed one,—which are like the tank of the nectar of loveliness ; as from the hole of her naval there is proceeding a line of smoke, in the form of the line of hair, which is the first sign of the extin- guishing of the fire-embers of his body.’ The idea conveyed here is that ‘ what we see is not the line of hair, but the line of smoke.’

CHAPTER X 379 श्लेषः स वाक्य एकस्मिन् यत्रानेकार्थता भवेत् ॥ ९६ ॥ एकार्थप्रतिपादकानामेव शब्दानां यत्रानेकोऽर्थः स श्लेषः । उदाहरणम्-- उदयमयते दिङ्मालिन्यं निराकुरुतेतरां नयति निधनं निद्रामुद्रां प्रवर्तयति क्रियाः । रचयतितरां स्वैराचारप्रवर्तनकर्तनं बत बत लसत्तेजःपुञ्जो विभाति विभाकरः ॥४३३॥ अत्राभिधाया अनियन्त्रणात् द्वावप्यर्कभूपौ वाच्यौ ॥९६॥ Thus may other ways of expressing this Figure be deduced. VIII—Shleṣa—Paronomasia. When in a single sentence, there are several meanings, it is Paronomasia. 96. Where a set of words, expressive of one meaning, is found to have several meanings, it is Paronomasia. Example— ‘Udayamayate diṅmālinyaṁ nirākurutetarāṁ Nayati nidhanaṁ nidrāmudrāṁ pravartayati kriyāḥ. Rachayatitarāṁ svairāchārapravartanakartanaṁ Vata vata lasattejaḥpuñjo vibhāti vibhākaraḥ’ ‘(a) The Sun, [(b) the king named Vibhākara], (a) the receptacle of effulgent light [(b) possessing exuberant energy],—who attains (a) the Rising Mount [(b) pros- perity], sets aside (a) the darkness of the quarters [(b) the poverty-stricken appearance of the people], destroys (a) sleepiness [(b) depression], sets going (a) business- operations [(b) the performance of religious rites], puts a stop to all (a) free love-making [(b) unrestrained acti- vity],—is shining’. II-6

380 KĀVYAPRAKĀŚA परोक्तिर्भेदकैः श्लिष्टैः समासोक्तिः ॥ प्रकृतार्थप्रतिपादकवाक्येन श्लिष्टविशेषणमाहात्म्यात् न तु विशेष्यस्य सामर्थ्यादपि यत् अप्रकृतस्यार्थस्याभिधानम् सा समासेन संक्षेपेणार्थद्वयकथनात् समासोक्तिः । उदाहरणम्-- लहिऊण तुज्झ बाहुप्फंसं जीए स को वि उल्लासो । जअलच्छी तुह विरहे ण हुज्जला दुब्बला णं सा ॥४३४॥ अत्र जयलक्ष्मीशब्दस्य केवलं कान्तावाचकत्वं नास्ति ॥ As there is nothing in the shape of Context and the rest to restrict the denotation of the words-used, both, the Sun as well as the King, are equally capable of being accepted as the object described. 96. IX—Samāsokti—Modal Metaphor. Where the other object is implied by means of paronomatic differentiating adjuncts, it is Modal Metaphor. When a sentence descriptive of the object meant to be described serves to imply something else not meant to be described, through the force of adjectives used punningly—and not through any force of the object it- self,—it is Modal Metaphor, 'Samāsokti',—so called be- cause it consists in a 'statement' (ukti) of two meanings, 'in brief' (samāsena). Example— 'Lahiūṇa tujjha bāhupphaṁsaṁ Jīe sa ko vi ullāso. Jaa-lachchhī tuha virahe ṇa hujjalā dubbalā ṇaṁ sā'. 'Jayalakṣmī (the Glory of Victory) who felt a peculiar exhilaration on attaining the touch of your arms, is no longer bright, on being separated from you ; in fact she is emaciated.'

CHAPTER X 381 निदर्शना। अभवन्वस्तुसंबन्ध उपमापरिकल्पकः ॥ ९७ ॥ निदर्शनं दृष्टान्तकरणम् । उदाहरणम्-- क्व सूर्यप्रभवो वंशः क्व चाल्पविषया मतिः । तितीर्षुर्दुस्तरं मोहादुडुपेनास्मि सागरम् ॥४३५॥ अत्र उडुपेन सागरतरणमिव मन्मत्या सूर्यवंशवर्णनमित्युप- मायां पर्यवस्यति । यथा वा उदयति विततोर्ध्वरश्मिरज्जावहिमरुचौ हिमधाम्नि याति चास्तम् । वहति गिरिरयं विलम्बिघण्टाद्वयपरिवारितवारणेन्द्रलीलाम् ॥४३६। ˙ Here the term ‘jayalakṣmī’ is so used (with such adjec- tives) that it expresses, not only the king’s lady love, [but also the glory of victory in battle]. X—Nidarśanā—Illustration. Where an impossible relation of things constitutes the similitude, it is Illustration. 97. It is called ‘nidarśanā’, because it serves the purpose of nidarśanā, illustrating. Example— ‘Where (on one side) is the dynasty originating from the Sun, and where (on the other) is my limited intelli- gence : through sheer foolishness am I desirous of cross- ing the ocean by means of a raft.’ Here the (impossible) statement made leads on to the Simile that—‘a description of the Solar Dynasty by my intelligence would be just like the crossing ot the ocean by a raft.’ Another example— ‘When (on one side) the Sun is rising with his rays

382 KĀVYAPRAKĀŚA अत्र कथमन्यस्य लीलामन्यो वहतीति तत्सदृशीमित्युपमायां पर्यवसानम् । दोर्भ्यां तितीर्षति तरङ्गवतीभुजङ्गम् आदातुमिच्छति करे हरिणाङ्कबिम्बम् । मेरुं लिलङ्घयिषति ध्रुवमेष देव यस्ते गुणान् गदितुमुद्यममादधाति ॥४३७॥ इत्यादौ मालारूपाप्येषा द्रष्टव्या ॥९७॥ स्वस्वहेत्वन्वयस्योक्तिः क्रिययैव च सापरा । क्रिययैव स्वस्वरूपस्वकारणयोः संबन्धो यदवगम्यते सा अपरा निदर्शना । यथा shooting upwards, and (on the other) the Moon is setting, this mountain acquires the splendour of an elephant with two bells hanging on its two sides.’ The actual acquiring of the splendour of one thing (the elephant) by the other (the mountain) being an im- possibility, the statement only leads on to the Simile that the one appears similar to the other... This Figure appears in the form of a ‘String’ also ;— e.g. ‘O Lord ! the man that makes an attempt to describe your good qualities, (a) desires to cross the ocean with his arms, (b) wishes to catch the moon with his hands, and (c) to jump over the Meru mountain.’ 97. There is another kind of Illustration, where the action itself indicates the (causal) relation between itself and its cause. Where the connection between the action itself and its cause is indicated by the action itself.—it is another kind of Illustration.

CHAPTER X 383 उन्नतं पदमवाप्य यो लघुर्हेलयैव स पतेदिति ब्रुवन् । शैलशेखरगतो दृषत्कणश्चारुमारुतधुतः पतत्यधः ॥४३८॥ अत्र पातक्रियया पतनस्य लाघवे सति उन्नतपदप्राप्ति- रूपस्य च संबन्धः ख्याप्यते ॥ अप्रस्तुतप्रशंसा या सा सैव प्रस्तुताश्रया ॥ ९८ ॥ अप्राकरणिकस्याभिधानेन प्राकरणिकस्याक्षेपोऽप्रस्तुतप्रशंसा।।९८।। कार्ये निमित्ते सामान्ये विशेषे प्रस्तुते सति । तदन्यस्य वचस्तुल्ये तुल्यस्येति च पञ्चधा ॥ ९९ ॥ Example— “When a low thing attains a high position, it will naturally fall,”—so, saying as it were, the stone-dust, on the hill-top falls down when shaken by the mild wind.’ Here it is the action of falling (of the stone-dust) which points to the connection between the action of falling and its cause, in the shape of the low person attaining to high positions. XI—Aprastutaprashaṁsā—Indirect Description. Where the description of an irrelevant thing points to the object meant to be described, it is Indirect Description. 98. When the description of something not connected with the context serves to point to, imply, that which is meant to be described,—it is Indirect Description. 98. It is of five kinds:—...here what is meant to be described is—(a) the effect, or (b) a cause, or (c) Universal, or (d) Particular,—what is actually spoken of is their converse (correlative) ; and (e) when what is meant to be described is one thing, and what is spoken of is something else of the same class. 99.

384 KĀVYAPRAKĀŚA तदन्यस्य कारणादेः । क्रमेणोदाहरणम्— याता किं न मिलन्ति सुन्दरि पुनश्चिन्ता त्वया मत्कृते नो कार्या नितरां कृशासि कथयत्येवं सबाष्पे मयि । लज्जामन्थरतारकेण निपतत्पीताश्रुणा चक्षुषा दृष्ट्वा मां हसितेन भाविमरणोत्साहस्तया सूचितः ॥४३९॥ अत्र प्रस्थानात्किमिति निवृत्तोसीति कार्ये पृष्टे कारणमभिहितम् । राजन्-राजसुता न पाठयति मां देव्योपि तूष्णीं स्थिताः कुब्जे भोजय मां कुमारसचिवैर्नाद्यापि किं भुज्यते । इत्थं नाथ शुकस्तवारिभवने मुक्तोध्वगैः पञ्जराच् चित्रस्थानवलोक्य शून्यवलभावैकैकमाभाषते ॥४४०॥ ‘ Their converse ’—i.e. (a) cause and the rest. Examples in order— (a) ‘‘ ‘O beautiful one, don’t those who go out meet again ? Don’t be anxious for me ; you are extremely weak ”,—while, with tears, I was saying this, she, with her eyes fixed through modesty and absorbing the over- flowing tears, smiled and by that smile she indicated her joy at her approaching death.’ Asked for an explanation of the effect, in the shape of the postponement of his projected journey, the speaker has described here the cause [in the shape of the beloved’s perceptible determination to die on separation.] (b) “ ‘O King, the princess is not teaching me to talk ; and the queens also are sitting silent. O Kubjā, feed me. Why are not the princes and ministers taking their food even at this time ?’—Thus does the parrot in the empty turrets of your enemy’s houses, speak, when let out of the cage by the passers-by, it sees the figure of its ‘master on the pictures.’

CHAPTER X 385 अत्र प्रस्थानोद्यतं भवन्तं ज्ञात्वा सहसैव त्वदरयः पलाय्य गताः इति कारणे प्रस्तुते कार्यमुक्तम् । एतत्तस्य मुखात्कियत् कमलिनीपत्रे कणं वारिणो यन्मुक्तामणिरित्यमंस्त स जडः शृण्वन्यदस्मादपि । अङ्गुल्यग्रलघुक्रियाप्रविलयिन्यादीयमाने शनैः कुत्रोड्डीय गतो ममेत्यनुदिनं निद्राति नान्तःशुचा ॥४४१॥ अत्रास्थाने जडानां ममत्वसंभावना भवतीति सामान्ये प्रस्तुते विशेषः कथितः । सुहृद्वधूबाष्पजलप्रमार्जनं करोति वैरप्रतियातनेन यः । स एव पूज्यः स पुमान्स नीतिमान्सुजीवितं तस्य स भाजनं श्रियः ॥४४२॥ What is meant to be described here is the fact that 'as soon as your enemies came to know of your projected march against them, they fled away from their houses'; and this fact is the cause of the effect that is described in the verse. (c) 'What wonder is it to hear from his mouth that a certain block-head thought the water-drops upon the lotus-leaf to be so many pearls ?—Hear something more than this—when that same person proceeded to pick up the drops, they disappeared under the light pressure of his finger-tips, and since then the fool, intensely aggrieved at the thought of his pearls having flown away, goes with- out sleep day after day.' What was meant to be described was the Universal or general fact that 'foolish people have even misplaced long- ings and affections,'—while what is actually described is a particular instance of it.

386 KĀVYAPRAKĀŚA अत्र 'कृष्णं निहत्य नरकासुरवधूनां यदि दुःखं प्रशमयसि तत् त्वमेव श्लाघ्यः' इति विशेषे प्रकृते सामान्यमभिहितम् । तुल्ये प्रस्तुते तुल्याभिधाने त्रयः प्रकाराः । श्लेषः समासोक्तिः सादृश्यमात्रं वा तुल्यात् तुल्यस्य ह्याक्षेपे हेतुः । क्रमेणोदाहरणम्— पुंस्त्वादपि प्रविचलेद् यदि यद्यधोपि यायाद् यदि प्रणयने न महानपि स्यात् । अभ्युद्धरेत्तदपि विश्वमितीदृशीयं केनापि दिक् प्रकटिता पुरुषोत्तमेन ॥४४३॥ (d) 'When a man wipes away the tears from the eyes of his friend’s wives, by avenging himself on his enemy, then alone does he deserve to be honoured, then alone is he to be regarded as a man, as a statesman, an abode of majesty ; and then alone is his life worth something.’ What was meant to be expressed was a particular state- ment (addressed to Narakāsura’s (friend) that—‘Then alone will you be deserving of praise, when, by killing Kṛṣṇa (who has killed Narakāsura), you will have alleged the anguish of Naraka’s wives ’; while what is actually ex- pressed is a general statement (without reference to any particular case).

• (e) Of that case, where while what is meant to be described is one thing, what is actually described is something else of the same class,—there are three varieties, according as the indication of one thing by another of the same class is done (1) by a Pun, or (2) by Modal Metaphor, or (3) by mere similarity. Examples in order— (1) ‘One may deviate from the standard of manhood, he may lower himself by begging, he may even demean

CHAPTER X 387 येनास्यभ्युदितेन चन्द्र गमितः क्लान्तिं रवौ तत्र ते युज्येत प्रतिकर्तुमेव न पुनस्तस्यैव पादग्रहः । क्षीणेनैतदनुष्ठितं यदि ततः किं लज्जसे नो मनाग् अस्त्वेवं जडधामता तु भवतो यद् व्योम्नि विस्फूर्जसे ॥४४४॥ आदाय वारि परितः सरितां मुखेभ्यः किं तावदर्जितमनेन दुरर्णवेन। क्षारीकृतं च वडवादहने हुतं च पातालकुक्षिकुहरे विनिवेशितं च ॥४४५॥ himself,—he may do all this if thereby he can save the world ;—this was the way shown by the Noble Person ’. [What is meant to be described here is a certain noble benefactor of men, while what is described is another noble benefactor in the per- son of Viṣṇu ; and this latter is made to point to the former by means of such paronomatic expressions as are applicable to both cases.] (2) ‘O Moon, when the Sun rises, you become deprived of your lustre ; what is proper for you then is to avenge yourself, and not to fall upon his feet [ borrow his light- rays .] If this has been done by you when you had be- come impoverished, then are you not ashamed ?—or, that you even now show yourself in the sky may be due to your nervelessness [ coolness of your light ].’ [What is meant to be described here is the behaviour of a certain impoverished person ; and this is indicated by the description of another impoverished person in the shape of the Moon ; and this is done through Modal Metaphor based upon the Pun involved in the words ‘pāda- grahaḥ’ and ‘jaḍadhāmatā.’] (3) ‘ What has the wretched Ocean done with the water that he has received from the mouths of rivers ? He has rendered it brackish or poured it into the Submarine Fire, or thrown it into the innermost recesses of the Nether World.’

388 KĀVYAPRAKĀŚA इयं च काचित् वाच्ये प्रतीयमानार्थानध्यारोपेणैव भवति । यथा अब्धेरम्भः स्थगितभुवनाभोगपातालकुक्षेः पोतोपाया इह हि बहवो लङ्घनेपि क्षमन्ते । आहो रिक्तः कथमपि भवेदेष दैवात् तदानीं को नाम स्यादवटकुहरालोकनेप्यस्य कल्पः ॥४४६॥ क्वचिदध्यारोपेणैव । यथा कस्त्वं भोः कथयामि दैवहतकं मां विद्धि शाखोटकं वैराग्यादिव वक्षि साधु विदितं कस्मादिदं कथ्यते । [What is meant to be described is a spendthrift, and this is indicated by the description of the spendthrift Ocean ; and this is done through mere similarity between the two persons.] In some cases of this last kind of Indirect Description what is implied is not necessarily imposed (or fastened) upon what is directly expressed. As in the following verse.— ‘There are many people who, with the help of boats, are able to cross the ocean which has covered with water the face of the Earth and also the innermost recesses of the Nether World ; if, however, somehow or other, the ocean were by chance to become emptied, who would be able to even look at the holes and cavities in it ?’ [Here the implied meaning is that ‘for the people it is best that the king, if wicked, should remain prosperous ;’ but the directly expressed description of the ocean itself being quite apt, it is not necessary for the former to be imposed upon this latter.] In other cases the said imposition is essential ; as for instance, in the following verse.— ‘Who are you, Sir ?’—‘Know me to be the fatestricken Shākhoṭaka tree.’—‘You talk as if you were disgusted with life.’—‘You have guessed rightly.’—‘But why so ?’— I am going to explain : This banyan tree that lies to the

CHAPTER X 389 वामेनात्र वटस्तमध्वगजनः सर्वात्मना सेवते न च्छायापि परोपकारकरणे मार्गस्थितस्यापि मे ॥४४७॥ क्वचिदंशेष्वध्यारोपेण । यथा सोऽपूर्वो रसनाविपर्ययविधिः तत् कर्णयोश्चापलं दृष्टिः सा मदविस्मृतस्वपरदिक् किं भूयसोक्तेन वा । सर्वं विस्मृतवानसि भ्रमर हे यद्वारणोद्याप्यसौ अन्तःशून्यकरो निषेव्यत इति भ्रातः क एष ग्रहः ॥४४८॥ left of the road, is attended by all pedestrians, while to me, though I am standing on the road, does not belong even shade enough for rendering help to others.’ [What is implied here is the condition of a lowborn person whose gifts have been refused by a qualified recipient : and the imposition of this upon the expressed description of the tree is essential, since the ideas described can never belong to any such entity as the tree.] In still other cases, there is only partial imposition ; for instance, in the following verse— ‘ That curious process whereby the tongue was re- versed ; the fickleness of ears ; vision incapacitated by intoxication to discriminate between himself and others ;— what is the need for saying more ?—All this you have forgotten, O brother black bee ! and you still stick to this elephant, with an empty trunk [ hand ] ;—whence this peculiar attachment ? [ Here what is implied is the relation between an un- appreciating master and a devoted servant ; and this is imposed upon the case described, of the elephant and the black bee]. The imposition here is only partial ; as ‘ the reversal of the tongue ’ and ‘ emptiness of the trunk ’ are not such circumstances as would justify the abandoning of the elephant by the bee ; it is only the ‘ fickleness of the

390 KĀVYAPRAKĀŚA अत्र रसनाविपर्यासः शून्यकरत्वं च भ्रमरस्यासेवने न हेतुः कर्णचापलं तु हेतुः मदः प्रत्युत सेवने निमित्तम् ॥९९॥ निगीर्याध्यवसानं तु प्रकृतस्य परेण यत् । प्रस्तुतस्य यदन्यत्वं यद्यर्थोक्तौ च कल्पनम् ॥१००॥ कार्यकारणयोर्यश्च पौर्वापर्यविपर्ययः । विज्ञेयातिशयोक्तिः सा ॥ उपमानेनान्तर्निगीर्णस्योपमेयस्य यदध्यवसानं सैका । यथा कमलमनम्भसि कमले च कुवलये तानि कनकलतिकायाम् । सा च सुकुमारसुभगेत्युत्पातपरंपरा केयम् ॥४४९॥ अत्र मुखादि कमलादिरूपतयाध्यवसितम् । ears' that would justify it ; while the presence of the 'intoxicating' rut would render the elephant all the more attractive to the bee.— [And the imposition in this case is done through the Puns involved in 'reversal of the tongue', 'fickleness of the ear' and 'emptiness of the hand']. 99. XII—Atiśayokti—Hyperbole. It is to be known as the Hyperbole—(a) when the object to be described is indicated as swallowed by the other ;— (b) when the object to be described is represented as another ;— (c) when there is an assumption introduced by some term meaning 'if' ;—and (d) when there is reversal of the normal order of sequence between a cause and its effect. (a) When the 'object compared' is recognised as swallowed within the 'object compared to',—it is one kind of Hyperbole. Example— 'A lotus is found in a place without water ;—two blue lotuses are found in a lotus ;—all these three are found on a golden creeper ;—and that creeper is tender and lovely ;—what a series of portentous phenomena !'

CHAPTER X 391 यच्च तदेवान्यत्वेनाध्यवसीयते सा अपरा । यथा अण्णं लडहत्तणं अण्णा विअ का वि वत्तणच्छाआ । सामा सामण्णपआवइणो रेहच्चिअ ण होइ ॥४५०॥ ‘यद्यर्थस्य’ यदि शब्देन चेच्छब्देन वा उक्तौ यत् कल्पनम् (अर्थात् असंभविनोर्थस्य) सा तृतीया । यथा राकायामकलंकं चेदमृतांशोर्भवेद्वपुः । तस्या मुखं तदा साम्यपराभवमवाप्नुयात् ॥४५१॥ कारणस्य शीघ्रकारितां वक्तुं कार्यस्य पूर्वमुक्तौ चतुर्थी । यथा The face (and the eyes and the body) are represented as ‘swallowed by’ (identified with) the lotus (the blue lotuses and the golden creeper). (b) It is the second kind of Hyperbole, when that same object (to be described) is represented ‘as another’, as something different. Example.— ‘Her tenderness is something quite different ; quite different to the brightness of her complexion ; this young girl is not the creation of the ordinary Creator.’ [Here the idea expressed is that the ‘tenderness’ and other things are quite different from the ordinary tenderness and the rest.] (c) It is the third kind of Hyperbole, when there is ‘assumption’,—i.e., of an impossible idea through the use of ‘some term meaning if’—i.e., of the term ‘yadi’ or ‘chet’. Example— ‘If the body of the Moon at night were to be spotless, then alone could her face suffer the insult of being equalled.’ (d) It is the fourth kind of Hyperbole, when, for the purpose of indicating the powerful efficacy of the cause, the effect is described as appearing before its time.

हृदयमधिष्ठितमादौ मालत्याः कुसुमचापबाणेन । चरमं रमणीवल्लभ लोचनविषयं त्वया भजता ॥४५२॥ प्रतिवस्तूपमा तु सा ॥ १०१ ॥ सामान्यस्य द्विरेकस्य यत्र वाक्यद्वये स्थितिः । साधारणो धर्मः उपमेयवाक्ये उपमानवाक्ये च कथित- पदस्य दुष्टतयाभिहितत्वात् शब्दभेदेन यत् उपादीयते सा वस्तुनो वाक्यार्थस्योपमानत्वात् प्रतिवस्तूपमा । यथा देवीभावं गमिता परिवारपदं कथं भजत्वेषा । न खलु परिभोगयोग्यं दैवतरूपाङ्कितं रत्नम् ॥४५३॥ Example— ‘ Mālātī’s heart was occupied by the arrow of the Love- god; and it was only after that that you, O loved of women, coming within the range of her vision (occupied it).’ [The idea here expressed is that ‘ so powerful was the effect produced by her seeing you that she fell in love before she actually saw you.’] VIII—Prativastūpamā—Typical Comparison. Typical Comparison is that where a single common property stands twice, in two sentences. When the common property is mentioned, both in the sentence speaking of the ‘ object compared ’ and that speaking of the ‘ object compared to ’,—but in separate words,—since the repetition of the same words has been described as a defect,—is called, Typical Comparison, ‘ Prativastūpamā ’, so called because the position of the ‘ object compared to ’ (upamāna) is occupied by what is expressed by a sentence (vastu). Example.— ‘ Having once occupied the position of the Queen, how can she revert to the position of an attendant ? Verily, a

CHAPTER X 393 यदि दहत्यनलोत्र किमद्भुतं यदि च गौरवमद्रिषु किं ततः । लवणमम्बु सदैव महोदधेः प्रकृतिरेव सतामविषादिता।।४५४।। इत्यादिका मालाप्रतिवस्तूपमा द्रष्टव्या । एवमन्यत्राप्यनुसर्तव्यम् ॥ दृष्टान्तः पुनरेतेषां सर्वेषां प्रतिबिम्बनम् ॥ १०२ ॥ एतेषां साधारणधर्मादीनां दृष्टोऽन्तो निश्चयो यत्र स दृष्टान्तः । त्वयि दृष्ट एव तस्या निर्वाति मनो मनोभवज्वलितम् । आलोके हि हिमांशोर्विकसति कुसुमं कुमुद्वत्याः ॥४५५॥ एष साधर्म्येण । jewel marked with the figure of a god does not deserve to be worn.' [The common property, ' impropriety ', is mentioned in both halves of the verse, but in different words.] In the following verse we have the ' Stringed Typical ' What is the wonder, if fire burns etc.' (See above, stanza No. 272). Similarly may other forms be illustrated. XIV.—Dṛṣṭānta—Exemplification. Exemplification is the reflectional representation of all these. The ' Dṛṣṭānta ' is so called because therein is perceived (' dṛṣṭa ') the ' definite recognition ' (' anta ') of ' all these '—i.e., of the Common Property (the object compared and the object compared to). Example.— ' As soon as you are seen, her heart, inflamed with love, becomes calmed ; it is only in the light of the moon that the flower of the Lily-plant blooms.' Here we have Exemplification per similarity. [ (a) The king, (b) the girl, (c) the heart, (d) the inflammation of love and (e) the becoming calm, being reflected respectively in, (a) the moon, (b) the lily plant, (c) the flower, (d) the withering caused by the sun's rays, and (e) the blooming].

394 KĀVYAPRAKĀŚA वैधर्म्येण तु तवाहवे साहसकर्मशर्मणः करं कृपाणान्तिकमानिनीषतः । भटाः परेषां विशरारुतामगुः दधत्यवात स्थिरतां हि पांसवः ॥४५६॥ १००-२. सकृद्वृत्तिस्तु धर्मस्य प्रकृताप्रकृतात्मनाम् । सैव क्रियासु बह्वीषु कारकस्येति दीपकम् ॥ १०३ ॥ प्राकरणिकाप्राकरणिकानाम् अर्थात् उपमानोपमेयानां धर्मः क्रियादिः एकवारमेव यत् उपादीयते तत् एकस्थस्यैव समस्तवाक्यदीपनाद् दीपकम् । यथा Exemplification per dissimilarity we find in the follow- ing.— ‘When you, who delight in valorous deeds in battle, extended your hand towards the sword, your enemies became shattered ; it is only in the absence of the wind that dusts lie undisturbed.’ 100–102. XV—Dipaka—Illuminator. —(a) When the (common) property belonging to several objects—that to be described, as well as those not to be described,—occurs once,—and (b) when a single substantive occurs in connection with several verbs,—it is the Illuminator. 103. (a) When a ‘common property’,—in the shape of an action and so forth,—belonging to ‘several objects, that to be described, as well [as those not to be described’,—i.e., the object compared and the objects com- pared to,—is mentioned only once, it is Illuminator, ‘Dīpaka’; so-called because the term expressing the property, though occurring only once, ‘illumines’ the entire sentence.

CHAPTER X 395 किवणाणं धणं णागाणं फणमणी केशराइँ सीहाणं । कुलबालिआणं थणआ कुत्तो छिप्पन्ति अमुआणं ॥४५७॥ कारकस्य च बह्वीषु क्रियासु सकृद्वृत्तिर्दीपकम् । यथा स्विद्यति कूणति वेल्लति विचलति निमिषति विलोकयति तिर्यक् । अन्तर्नन्दति चुम्बितुमिच्छति नवपरिणया वधूः शयने॥४५८॥१०३ मालादीपकमाद्यं चेद्यथोत्तरगुणावहम् । पूर्वेण पूर्वेण वस्तुना उत्तरमुत्तरं चेदुपक्रियते तत् मालादीपकम् । यथा संग्रामाङ्गणमागतेन भवता चापे समारोपिते देवाकर्णय येन येन सहसा यद्यत्समासादितम् । कोदण्डेन शराः शरैररिशिरस्तनापि भूमण्डलं तेन त्वं भवता च कीर्तिरतुला कीर्त्या च लोकत्रयम् ॥४५९॥ Example :— 'The wealth of misers, the head-jewel of serpents, the mane of lions, and the breasts of girls belonging to noble families,—how can these be touched until they are dead ?' (b) It is Illuminator also when a single substantive occurs in connection with several verbs.— Example :— 'The newly-wedded wife, when brought to the bed, perspires, shrinks, turns, moves away, closes her eyes, casts side-long glances, rejoices within herself, and longs to bestow a kiss. 103. It is the Stringed Illuminator where what precedes imparts excellence to what follows. If what follows is helped by what precedes it,—then we have the Stringed Illuminator. Example.— 'Saṅgrāmāṅgaṇamāgatena' etc.' (See above stanza No. 229.) II–7

396 KĀVYAPRAKĀŚA नियतानां सकृद्धर्मः सा पुनस्तुल्ययोगिता ॥ १०४ ॥ नियतानां प्राकरणिकानामेव अप्राकरणिकानामेव वा । क्रमेणो- दाहरणम्— पाण्डु क्षामं वदनं हृदयं सरसं तवालसं च वपुः । आवेदयति नितान्तं क्षेत्रियरोगं सखि हृदन्तः ॥४६०॥ कुमुदकमलनीलनीरजालिर्ललितविलासजुषोर्दृशोः पुरः का । अमृतममृतरश्मिरम्बुजन्म प्रतिहतमेकपदे तवाननस्य ॥४६१॥१०४ उपमानाद्यदन्यस्य व्यतिरेकः स एव सः । अन्यस्योपमेयस्य व्यतिरेक आधिक्यम् । XVI—Tulyayogitā.—Equal Pairing. The single mention of a property as belonging to a number of things of the same kind constitutes Equal Pairing 104. 'Things of the same kind'—(a) all being such as are meant to be described, (i.e. objects compared) or (b) all being such as are not meant to be described (i. e., objects compared to). Examples in order.— (a) 'Pāṇḍu kṣāmaṁ vadanaṁ etc.,' (see above, stanza No. 332.) [Here the property, being indicative of the disease, is common to several things, every one of which is meant to be described.] (b) 'In the presence of your eyes, lovely and elegant, what is the line of white, red and blue lotuses?—And the Nectar, the Moon and the Lotus have been subdued, at a single stroke, by your face'. [Here the properties are described as belonging to two sets of things. Both of those to which the eyes and the face are compared.] 104. XVII—Vyatireka—Dissimilitude. The dissimilitude of the other to the 'object compared to' constitutes the figure of the same name. 'Of the other'—i.e., of the object compared. 'Dissimilitude'—Superiority.

CHAPTER X 397 क्षीणः क्षीणोपि शशी भूयो भूयोभिवर्धते सत्यम् । विरम प्रसीद सुन्दरि यौवनमनिवर्ति यातं तु॥४६२॥ इत्यादावुपमानस्योपमेयादाधिक्यमिति केनचिदुक्तम् तदयुक्तम् । अत्र यौवनगतास्थैर्याधिक्यं हि विवक्षितम् ॥ हेत्वोरुक्तावनुक्तीनां त्रये साम्ये निवेदिते ॥ १०५ ॥ शब्दार्थाभ्यामथाक्षिप्ते श्लिष्टे तद्वत्त्रिरष्ट तत् । व्यतिरेकस्य हेतुः उपमेयगतमुत्कर्षनिमित्तम् । उपमानगतम- पकर्षकारणम् । तयोर्द्वयोरुक्तिः, एकतरस्य द्वयोर्वा अनुक्ति- रित्यनुक्तित्रयम् । एतद्भेदचतुष्टयमुपमानोपमेयभावे शब्देन [ Example ]— ‘ The Moon, though reduced again and again, really rises also again and again ; but youth, O beautiful one, once gone, never returns ; so cease and be propitiated ’. Here the ‘ superiority ’, belonging to ‘ youth ’ (which is the object compared), lies in its ephemeral character (in which point it is superior to the Moon, the object com- pared to). So that the assertion of some people that “ this verse depicts the ‘ superiority ” of the object compared to (the Moon) over the object compared (youth) ”, is not right. It is of twenty-four kinds :—(1) When the ground (of dissimilitude) is mentioned ; (2-4) the three cases where the said ground is not mentioned ;—each of these (four) has the similitude either expressed by word or expressed by meaning, or implied ;— and each of these (twelve) again occurs in a paronomatic word also. The ground of dissimilitude—i.e., the ground of the superiority of the object compared and the ground of the inferiority of the object compared to—when both these are mentioned [it is one kind of Dissimilitude] ;—where one or the other of these, or both, are not mentioned [we