काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

398 KĀVYAPRAKĀŚA प्रतिपादिते आर्थेन च क्रमेणोक्ताश्चत्वार एव भेदाः । आक्षिप्ते चौपम्ये तावन्त एव । एवं द्वादश ।। एते श्लेषेपि भव- न्तीति चतुर्विंशतिर्भेदाः । क्रमेणोदाहरणम्— असिमात्रसहायस्य प्रभूतारिपराभवे । अन्यतुच्छजनस्येव न स्मयोस्य महाधृतेः ।।४६३।। अत्रैव तुच्छेति महाधृतेरित्यनयोः पर्यायेण युगपद्दानपादा- नेन्यत् भेदत्रयम् । एवमन्येष्वपि द्रष्टव्यम् । अत्र इवशब्दस्य सद्भावाच्छाब्दमौपम्यम् । असिमात्रसहायोपि प्रभूतारिपराभवे । नैवान्यतुच्छजनवत्सगर्वोयं महाधृतिः ।।४६४।। have the three other kinds of Dissimilitude];—we have those four kinds, when the comparison is expressed by words; another four kinds, when each of the said four has the comparison expressed by meaning ;—and yet another four kinds when each of them has the comparison only implied ;—thus there are twelve varieties (of this figure).— Each of these occurs also in paronomatic expressions (expressions with double meanings),—and thus we get the twenty-four varieties of Dissimilitude. Examples in order—(1-4) ‘ To this person, possessed of great dignity, pride did not come,—as it does to other inferior persons, —when he suppressed his enemies with the help of his sword only.’ The person described being ‘ possessed of great dignity’, and the other persons being ‘ inferior ’, are the grounds of Dissimilitude ;—and when either one of these is not mentioned, and when both of them are not mentioned, we have the other three varieties.—In this case, as the sentence contains the word ‘ iva ’, the comparison is ‘ directly expressed by words ’.

CHAPTER X 399 अत्र तुल्यार्थे वतिरित्यार्थमौपम्यम् । इयं सुनयना दासीकृततामरसश्रिया । आननेनाकलङ्केन जयतीन्दुं कलङ्किनम् ॥४६५॥ अत्रेवादितुल्यादिपदविरहेण आक्षिप्तैवोपमा । जितेन्द्रियतया सम्यग्विद्यावृद्धनिषेविणः । अतिगाढगुणस्यास्य नाब्जवद्भङ्गुरा गुणाः ॥४६६॥ अत्रेवार्थे वतिः । गुणशब्दः श्लिष्टः । शाब्दमौपम्यम् ॥ (5) 'This person, possessed of great dignity, did not become proud,—anyatuchchhajanavat, like other inferior persons,—when suppressed his enemies with the help of his sword only.' Here the comparison is 'expressed by the meaning', as it is expressed by the affix 'vati', which denotes simi- larity. (6) 'This beautiful-eyed woman subdues 'the spotted moon with her spotless face, which has subjugated the loveliness of the lotus'. In the absence of any such term as 'iva', 'tulya' and the like (which could express it), the comparison here is only 'implied'. (7) Jitendriyatayā samyagvidyāvṛddhaniṣeviṇaḥ Atigāḍhaguṇasyāsya nābjavad bhaṅgurā guṇāḥ. 'This man, possessed of unfathomable excellences and devoted to persons of sound learning, having sub- jugated his senses,—his guṇas (qualities) are not ephemeral like the guṇas (threads) of the lotus.' ` Here the affix 'vati' is synonymous with 'iva' and the term 'guṇa' contains a Pun.

400 KĀVYAPRAKĀŚA अखण्डमण्डलः श्रीमान् पश्यैष पृथिवीपतिः । न निशाकरवज्जातु कलावैकल्यमागतः ॥४६७॥ अत्र तुल्यार्थे वतिः । कलाशब्दः श्लिष्टः । मालाप्रतिवस्तूपमावत् मालाव्यतिरेकोपि संभवति । तस्यापि भेदा एवमूह्याः । दिङ्मात्रमुदाह्रियते । यथा हरवन्न विषमदृष्टिर्हरिवन्न विभो विधूतविततवृषः । रविवन्न चातिदुःसहकरतापितभूः कदाचिदसि ॥४६८॥ अत्र तुल्यार्थे वतिः । विषमादयश्च शब्दाः श्लिष्टाः । (8) ‘ Akhaṇḍamaṇḍalaḥ shrīmān pashyaiṣa pṛthivīpatiḥ Na nishākaravajjātu kalāvaikalyamāgataḥ’. ‘Lo, this blessed Lord of the Earth, with an unbroken stretch of empire, has never been deprived of his splendour, as the full Moon is of its digits.’ Here the affix ‘vati’ is used in the sense of ‘iva’, and there is a pun upon the term ‘kalā.’ Just as we have the ‘Stringed Typical Comparison’, so it is possible to have the ‘Stringed Dissimilitude’ also ; of which also we may deduce the number of varieties (as in the case of simple Dissimilitude). Of these we are exemplifying only a few. ‘ Haravanna viṣamadṛṣṭiḥ harivanna vibho vidhūtavitatavṛṣaḥ Ravivanna chātiduḥsahakaratāpitabhūḥ kadāchidasi’. ‘You, O Lord, are never viṣamadṛṣṭi, partial,—as Hara is viṣamadṛṣṭi, possessed of three eyes; you are never vidhūtavitatavṛṣa, one who has shaken off the all-impor- tant Dharma,—as Hari is vidhūtavitatavṛṣa, one who has destroyed the huge demon Vṛṣāsura; you are never atiduḥsahakaratāpitabhūḥ, one who has oppressed the world with very unbearable taxes,—as the Sun is atiduḥsaha-

CHAPTER X 401 नित्योदितप्रतापेन त्रियामामीलितप्रभः । भास्वतानेन भूपेन भास्वानेष विनिर्जितः ॥४६९॥ अत्र ह्याक्षिप्तैवोपमा भास्वतेतिश्लिष्टः । यथा वा स्वच्छात्मतागुणसमुल्लसितेन्दुबिम्बं बिम्बप्रभाधरमकृत्रिमहृद्यगन्धम् । यूनामतीव पिबतां रजनीषु यत्र तृष्णां जहार मधु नाननमङ्गनानाम् ॥४७०॥ karatāpitabhūḥ, one who has heated the Earth with his extremely unbearable rays’. Here the affix ‘vati’ is throughout used in the sense of ‘iva’ and there are Puns upon the terms ‘viṣama’ and the rest. ‘Nityoditapratāpena triyāmāmīlitaprabhaḥ Bhāsvatānena bhūpena bhāsvāneṣa vinirjitaḥ’. ‘The Bhāsvān, Sun, who has his glory suppressed at night, has been subdued by the bhāsvān, resplendent, King whose glory is ever manifest’. Here the comparison is ‘implied’, and there is Pun upon the term ‘bhāsvān’. Another example of the same kind— ‘Svachchhātmatāguṇasamullasitendubimbaṁ Bimbaprabhādharamakṛtrimahṛdyagandham Yūnāmatīva pibatāṁ rajanīṣu yatra Tṛṣṇāṁ jahāra madhu nānanamaṅganānām’. ‘During the nocturnal drinking bouts, though the wine allayed the desire of the young men for drinking, yet women’s faces did not allay their desire for kissing;— the wine (a) reflecting the bright disc of the Moon, (b) bearing the likeness of the red Bimba fruit, and (c) possessed of natural

402 KĀVYAPRAKĀŚA अत्रेवादीनां तुल्यादीनां च पदानामभावेपि श्लिष्टविशेषणै- राक्षिप्तैवोपमा प्रतीयते । एवंजातीयकाः श्लिष्टोक्तियोग्यस्य पदस्य पृथगुपादानेन्येपि भेदाः संभवन्ति । तेपि अनयैव दिशा द्रष्टव्याः ॥ निषेधो वक्तुमिष्टस्य यो विशेषाभिधित्सया ॥ १०६ ॥ वक्ष्यमाणोक्तविषयः स आक्षेपो द्विधा मतः । विवक्षितस्य प्राकरणिकत्वादनुपसर्जनीकार्यस्य अशक्य- वक्तव्यत्वमतिप्रसिद्धत्वं वा विशेषं वक्तुं निषेधो निषेध इव यः स वक्ष्यमाणविषय उक्तविषयश्चेति द्विधा आक्षेपः । fragrance; and the face, (a) resembling the shining Moon, (b) with lips resembling the Bimba fruit, and (c) with natural fragrance.' In the absence of any such terms as 'iva' 'tulya' and the like, the comparison is found to be 'implied' by the epithets with double meanings. In this manner, other varieties are also possible, even in the absence of any separate mention of words capable of being used with double meanings. These also may be illustrated in the same manner as above. XVIII.—Ākṣepa—Hint. When something desired to be said is, as if, suppressed, for the purpose of conveying a special idea, it is Hint; and it is of two kinds, as having its subject, either (a) about to be mentioned, or (b) already mentioned. When something is desired to be said, and is such that cannot be entirely ignored,—and the speaker, anxious to convey (or emphasise) the idea, either (a) of its being something, that cannot be spoken of, or (b) of its being something too well known (to be spoken of),—

CHAPTER X 403 क्रमेणोदाहरणम्— ए एहि किंपि कीएवि कएण णिक्किव भणामि अलमहवा । अविआरिकज्जआरम्भारिणी मरउ ण भणिस्सं ॥४७१॥ ज्योत्स्ना मौक्तिकदाम चन्दनरसः शीतांशुकान्तद्रवः कर्पूरं कदली मृणालवलयान्यम्भोजिनीपल्लवाः । अन्तर्मानसमास्त्वया प्रभवता तस्याः स्फुलिङ्गोत्कर- व्यापाराय भवन्ति हन्त किमनेनोक्तेन न ब्रूमहे ॥४७२॥ suppresses it,—i.e., he makes what appears to be a suppress- ion of it ; and this suppression may be such as has its subject either (a) about to be mentioned, or (b) already mentioned ;—and these are two kinds of the figure Hint. Exampls in order :— (a) ‘O ! come, I shall tell you, O cruel one ! some- thing about a certain person ;—or no ; I shall not say it ;— when she has taken an inconsiderate step, let her die !’ [What is ‘desired to be said’ here is the extreme pang of separa- tion being borne by the girl ; and in order to convey the idea that it is something indescribable, the speaker suppresses it ; and the subject is not mentioned, it is only about to be mentioned.] (b) ‘Moon-light, pearl-necklace, sandal-juice, the fluid flowing from the lunar gem, camphor, plantain- roots, bracelets of lotus-stalks and lotus-leaves—all these act like sparks of fire upon her, on account—Ah !— of yourself, who have taken possession of her heart ;— Woe to me !—what is the use of saying it ?—I shall not say it.’ [Here what is desired to be described is the love-pang of the girl under separation ; and in order to convey the idea of its being too well-known, the speaker suppresses it,—but only after the sub- ject has been already mentioned.]

404 KĀVYAPRAKĀŚA क्रियायाः प्रतिषेधेऽपि फलव्यक्तिर्विभावना ॥ १०७ ॥ हेतुरूपक्रियायाः निषेधेऽपि तत्फलप्रकाशनं विभावना । यथा कुसुमितलताभिरहताप्यधत्त रुजमलिकुलैरदष्टापि । परिवर्तते स्म नलिनीलहरीभिरलोलिताप्यघूर्णत सा ॥४७३॥ १०-१०७ विशेषोक्तिरखण्डेषु कारणेषु फलावचः । मिलितेष्वपि कारणेषु कार्यस्याकथनं विशेषोक्तिः । अनुक्त- निमित्ता उक्तनिमित्ता अचिन्त्यनिमित्ता च । IX.—Vibhāvanā—Peculiar Causation. Peculiar Causation consists in the mention of the effect, even though there is denial of the cause. 106–107. When, even though the cause, in the shape of a particular action, is denied, the appearance of the effect of that cause is described, it is Peculiar Causation. Example.— ‘Even though unstruck by the blossoming creeper she felt pain ; even though not stung by the black bees, she turned aside ; even though not shaken by the lotus- leaves, she swerved round [all this by reason of her love- pangs.]’ 10–107. XX.—Viśeṣokti—Peculiar Allegation. Peculiar Allegation consists in the omission to affirm the effects, even when its causes are present in full force. When, even in the combined presence of all its causes, the effect is not affirmed, it is Peculiar Allegation. It is of three kinds—(a) having the reason (of the non- appearance of the effect) not mentioned, (b) having the reason mentioned and (c) having the reason such as is inconceivable.

CHAPTER X 405 क्रमेणोदाहरणम्— निद्रानिवृत्तावुदिते द्युरत्ने सखीजने द्वारपदं पराप्ते । श्लथीकृताश्लेषरसे भुजङ्गे चचाल नालिङ्गनतोऽङ्गना सा ॥४७४॥ कर्पूर इव दग्धोपि शक्तिमान् यो जने जने । नमोस्त्ववार्यवीर्याय तस्मै मकरकेतवे ॥४७५॥ स एकस्त्रीणि जयति जगन्ति कुसुमायुधः । हरतापि तनुं यस्य शम्भुना न बलं हृतम् ॥४७६॥ यथासंख्यं क्रमेणैव क्रमिकाणां समन्वयः ॥ १०८ ॥ Examples in order— (a) ‘Though sleep had ceased, the Sun had risen, the friends had come to the door, and the lover had slackened the impetuosity of his embrace,—yet the woman did not move away from the embrace.’ [Here the reason for the non-appearance of the effect, which consists in the depth of the woman’s feelings, is not mentioned.] (b) ‘All obeisance to the Love-god of impressible prowess, who, though consumed like camphor, is yet puissant over every individual !’ [Here we have the reason mentioned, in the shape of the ‘irre- pressible prowess’ of the god.] (c) ‘Glorious is the Love-god, who single-handed conquers the three worlds, and whose power was not wrested by Shiva, when he deprived him of his body.’ [The destruction of the body would be sure to bring about the destruction of the power; and the reason, why Shiva did not do the latter when he did the former, is one that we cannot conceive of.] XXI—Yathāsaṅkhya—Symmetrical. The Symmetrical consists in the orderly connection among things mentioned in a definite order. 108.

406 KĀVYAPRAKĀŚA यथा एकस्त्रिधा वससि चेतसि चित्रमत्र देव द्विषां च विदुषां च मृगीदृशां च । तापं च संमदरसं च रतिं च पुष्णन् शौर्योष्मणा च विनयेन च लीलया च ॥४७७॥ १०८॥ सामान्यं वा विशेषो वा तदन्येन समर्थ्यते । यत्तु सोऽर्थान्तरन्यासः साधर्म्येणेतरेण वा ॥ १०९ ॥ साधर्म्येण वैधर्म्येण वा सामान्यं विशेषेण यत् समर्थ्यते विशेषो वा सामान्येन सोऽर्थान्तरन्यासः । क्रमेणोदाहरणम्— निजदोषावृतमनसामतिसुन्दरमेव भाति विपरीतम् । पश्यति पित्तोपहतः शशिशुभ्रं शङ्खमपि पीतम् ॥४७८॥ Example— ‘O Lord, how wonderful is it that, though single, you live in three ways—in the hearts (a) of enemies, (b) of learned men and (c) of fawn-eyed women,—pro- ducing in them, (a) pain, (b) joyous feelings and (c) love, through (a) the force of your valour, (b) your humility and (c) your amorous sportings.’ 108. XXII—Arthāntaranyāsa—Transition. Where either a Universal or a Particular is supported by its converse,—either through similitude or otherwise,—it is Transition. 109. When, either through similitude, or dissimilitude,—a Universal is supported by a Particular, or a Particular is supported by a Universal,—it is Transition. Examples in order— (a) ‘To persons whose minds are enveloped in their own defects, even the most beautiful thing appears to

CHAPTER X 407 सुसितवसनालंकारायां कदाचन कौमुदी- महसि सुदृशि स्वैरं यान्त्यां गतोस्तमभूद्विधुः । तदनु भवतः कीर्तिः केनाप्यगीयत येन सा प्रियगृहमगान्मुक्ताशङ्का क्व नासि शुभप्रदः ॥४७९॥ गुणानामेव दौरात्म्याद् धुरि धुर्यो नियुज्यते । असंजातकिणस्कन्धः सुखं स्वपिति गौर्गलिः ॥४८०॥ अहो हि मे बह्वपराद्धमायुषा यदप्रियं वाच्यमिदं मयेदृशम् । त एव धन्याः सुहृदः पराभवं जगत्यदृष्ट्वैव हि ये क्षयं गताः ॥४८१॥ १०९॥ विरोधः सोविरोधेपि विरुद्धत्वेन यद्वचः । be the reverse : a person suffering from bile sees the snow-white conch also as yellow.’ [Here a universal statement is supported by a particular case through similarity.] (b) ‘Susitavasanālaṅkārāyāṃ’ etc. etc.,’ (see above stanza No. 266.) [Here a particular statement is supported through similarity by a Universal one.] (c) ‘It is on account of the evil nature of good qua- lities that the capable person is employed in a difficult task ; the worthless bull whose shoulder is not hardened by work sleeps comfortably.’ [Here a universal case is supported by a particular one, but through similarity.] (d) ‘Oh, much harm has been done by my life that I have had to say such a disagreeable thing ! Blessed are those that have died without witnessing the calamity of their friends.’ [Here the particular is supported by the universal, through dissi- milarity.] 109. XXIII—Virodha—Contradiction When something is spoken of as contradictory, even when there is no contradiction,—it is the Figure Contradiction.

408 KĀVYAPRAKĀŚA वस्तुवृत्तेनाविरोधेपि विरुद्धयोरिव यदभिधानं स विरोधः । जातिश्चतुर्भिरित्याद्यैर्विरुद्धा स्याद्गुणस्त्रिभिः ॥ ११० ॥ क्रिया द्वाभ्यामपि द्रव्यं द्रव्येणैवेति ते दश । क्रमेणोदाहरणम्— अभिनवनलिनीकिसलयमृणालवलयादि दवदहनराशिः । सुभग कुरङ्गदृशोस्या विधिवशतस्त्वद्वियोगपविपाते ॥४८२॥ गिरयोप्यनुन्नतिजुजो मरुदप्यचलोब्धयोप्यगम्भीराः । विश्वंभराप्यतिलघुर्नरनाथ तवान्तिके नियतम् ॥४८३॥ येषां कण्ठपरिग्रहप्रणयितां संप्राप्य धाराधरस् तीक्ष्णः सोप्यनुरज्यते च कमपि स्नेहं पराप्नोति च । When, as a matter of fact, there is no real contra- diction between two things,—and they are spoken of as if they were contradictory,—it is the Figure Contradiction. (1—4) The Universal contradicted by the four, (1) Universal [(2) Quality, (3) Action and (4) Substance], —(5—7) the Quality contradicted by three [i.e. Quality, Action and Sub- stance], —(8—9) Action contradicted by two [i. e. Action and Substance] —and (10) Substance contradicted by Substance;— thus this Figure is of ten kinds. Examples in order—(1) [Community contradicted by Community.] 'O handsome one ! at the sudden thunderfall of your separation, fresh lotus leaves, bracelets of lotus—stalk and such other things appear to the fawn-eyed one, like heaps of flaming fuel.' (2) [Community contradicted by Quality]— 'O King ! in your presence Mountains become devoid of height, Winds become motionless, the Ocean, devoid of depth, and the Earth, extremely light.'

CHAPTER X 409 तेषां संगरसङ्गसक्तमनसां राज्ञां त्वया भूपते पांसूनां पटलैः प्रसाधनविधिर्निर्वर्त्यते कौतुकम् ॥४८४॥ सृजति च जगदिदमवति च संहरति च हेलयैव यो नियतम् । अवसरवशतः शफरो जनार्दनः सोपि चित्रमिदम् ॥४८५॥ सततं मुसलासक्ता बहुतरगृहकर्मघटनया नृपते । द्विजपत्नीनां कठिनाः सति भवति कराः सरोजसुकुमाराः ॥४८६॥ पेशलमपि खलवचनं दहतितरां मानसं सत्तत्त्वविदाम् । परुषमपि सुजनवाक्यं मलयजरसवत् प्रमोदयति ॥४८७॥ (3) [Community contradicted by Action]— ‘ How wonderful it is that you perform, with the dust (of the battlefield) the toilet of your enemies, whose heart is in the battle, and by obtaining the hold of whose necks your sharp sword became reddened (impassioned) and acquired smoothness (affection).’ (4) [Community contradicted by Substance]— ‘ It is strange that Viṣṇu, who creates, protects and destroys the universe with ease, becomes, when occasion presents itself, a small fish.’ (5) [Quality contradicted by Quality]— ‘ The hands of Brāhmaṇa-women, which had become hardened by the handling of the wooden mallet, in the course of household duties, have, during your reign, become soft like the lotus.’ (6) [Quality contradicted by Action]— ‘ The words of the wicked, even though soft, burn the hearts of wise men ; and the words of gentlemen, even though harsh, are a source of joy, like the sandal- juice.’

410 KĀVYAPRAKĀŚA क्रौञ्चाद्रिरुद्दामदृषदृढोऽसौ यन्मार्गगानर्गलशातपाते । अभून्नवाम्भोजदलाभिजातः स भार्गवः सत्यमपूर्वसर्गः ॥४८८॥ परिच्छेदातीतः सकलवचनानामविषयः पुनर्जन्मन्यस्मिन्ननुभवपथं यो न गतवान् । विवेकप्रध्वंसादुपचितमहामोहगहनो विकारः कोप्यन्तर्जडयति च तापं च कुरुते ॥४८९॥ अयं वारामेको निलय इत रत्नाकर इति श्रितोस्माभिस्तृष्णातरलितमनोभिर्जलनिधिः । क एवं जानीते निजकरपुटीकोटरगतं क्षणादेनं ताम्यत्तिमिमकरमापास्यति मुनिः ॥४९०॥ समदमतङ्गजमदजलनिष्यन्द- तरङ्गिणीपरिष्वङ्गात् । (7) [Quality contradicted by Substance]— ‘Verily, Parashurāma was a wonderful object of creation, under the uninterrupted shower of whose arrows, the Krauñcha mountain, though hard as stone, became soft like the fresh lotus.’ (8) [Action contradicted by Action]— ‘Parichchhedātītaḥ etc., etc., (See above stanza No. 107.) (9) [Action contradicted by Substance]— ‘With our hearts restless through desire (for water and riches), we approached the Ocean, thinking it to be the one reservoir of water and also the storehouse of gems;—but who could know that the Sage (Agastya) would hold the Ocean, with the fish and alligators flutter- ing in it, in his hands and quaff it off in a moment ?’ (10) [Substance contradicted by Substance]— ‘O Ornament of the Earth! when you stand on the bank of the river Gaṅgā, she becomes the Yamunā, by

CHAPTER X 411 क्षितितिलक त्वयि तटजुषि शंकरचूडापगापि कालिन्दी ॥४९१॥ स्वभावोक्तिस्तु डिम्भादेः स्वक्रियारूपवर्णनम् ॥ १११ ॥ स्वयोस्तदेकाश्रययोः। रूपं वर्णः संस्थानं च। उदाहरणम्— पश्चादङ्घ्री प्रसार्य त्रिकनतिविततं द्राघयित्वाङ्गमुच्चैर् आसज्याभुग्नकण्ठो मुखमुरसि सटां धूलिधूम्रां विधूय । घासग्रासाभिलाषादनवरतचलत्प्रोथतुण्डस्तुरङ्गो मन्दं शब्दायमानो विलिखति शयनादुत्थितः क्ष्मां खुरेण ॥४९२॥ ॥ ११०-१११॥ व्याजस्तुतिर्मुखे निन्दा स्तुतिर्वा रूढिरन्यथा । contact with the rivulet of the ichor of your intoxicated elephants.’ 110-111. XXIV—Svabhāvokti—Natural Description. When, of the child and other things, their own action and form are described,—it is Natural Description. 110-111. ‘Their own’—i. e., (the Action and the form) as sub- sisting in themselves, ‘Form’—Colour and shape. Example.— ‘The horse, rising from sleep, extends his hind legs, stretches his body enlarged by the three dips on it back, brings his mouth to his chest, with his neck curved ; and flutters his dusted mane ; his lips quivering on account of his desire for grass ; and softly neighing, he is scratching the ground with his hoofs.’ 110-111. XXV.—Vyājastuti—Dissembling Eulogy. When, what, on the face of it, is praise or disparagement, turns out to be otherwise, it is Dissembling Eulogy. The name ‘Dissembling Eulogy’, ‘Vyājastuti’, is applied to this figure in the sense that it is a eulogy (‘stuti’) in the form of, or through dissimulation (‘vyāja’). II—8

व्याजरूपा व्याजेन वा स्तुतिः । क्रमेणोदाहरणम्— हित्वा त्वामुपरोधबन्ध्यमनसां मन्ये न मौलिः परो लज्जावर्जनमन्तरेण न रमामन्यत्र संदृश्यते । यस्त्यागं तनुतेतरां मुखशतैरेत्याश्रितायाः श्रियः प्राप्य त्यागकृतावमाननमपि त्वय्येव यस्याः स्थितिः ॥४९३॥ हे हेलाजितबोधिसत्त्व वचसां किं विस्तरैस्तोयधे नास्ति त्वत्सदृशः परः परहिताधाने गृहीतव्रतः । तृष्यत्पान्थजनोपकारघटनावैमुख्यलब्धायशो- भारप्रोद्वहने करोषि कृपया साहायकं यन्मरोः ॥४९४॥ सा सहोक्तिः सहार्थस्य बलादेकं द्विवाचकम् ॥ ११२ ॥

CHAPTER X 413 एकार्थाभिधायकमपि सहार्थबलात् यत् उभयस्याप्यवगमकं सा सहोक्तिः। यथा सह दिअहणिसाहिँ दीहरा सासदण्डा सह मणिवलयेहिँ बाहधारा गलन्ति। तुह सुहअ विओए तीअ उब्बिग्गिरीए सह अ तणुलदाए दुब्बला जीविदासा ॥४९५॥ श्वासदण्डादिगतं दीर्घत्वादि शाब्दम् दिवसनिशादिगतं तु सहार्थसामर्थ्यात्प्रतिपद्यते ॥११२॥ विनोक्तिः सा विनान्येन यत्रान्यः सन्न नेतरः। force of some synonym of the word ‘saha’ (along with),—it is Connected Description. 112. Where, a word, which really denotative of one thing, comes, through the force of some word denoting ‘along with’, to bring about the idea of both things,—it is Connected Description. Example— ‘O beautiful one, at her separation from you, her breaths become long drawn out, along with the nights and days ; her flow of tears continue to drop, along with the bracelets ; and the very hope of life becomes feeble, along with her slender body’. Here the properties of (a) ‘being long drawn out’ [(b) ‘dropping’ and (c) ‘becoming feeble’] as applying to (a) ‘breaths’, [(b) ‘tears’ and (c) ‘hope of life’] are directly expressed by the words ; but to the (a) ‘night and days’, [(b) ‘bracelects’, and (c) ‘slender body’], they are applicable only through the force of the term ‘along with’. 112. XXVII—Vinokti—Privative Description.

414 KĀVYAPRAKĀŚA क्वचिदशोभनः क्वचिच्छोभनः । क्रमेणोदाहरणम्— अरुचिर्निशया विना शशी शशिना सापि विना महत्तमः । उभयेन विना मनोभवस्फुरितं नैव चकास्ति कामिनोः ॥४९६॥ मृगलोचनया विना विचित्रव्यवहारप्रतिभाप्रभाप्रगल्भः । अमृतद्युतिसुन्दराशयोयं सुहृदा तेन विना नरेन्द्रसूनुः ॥४९७॥ परिवृत्तिर्विनिमयो योर्थानां स्यात्समासमैः ॥ ११३ ॥ परिवृत्तिरलंकारः । उदाहरणम्— लतानामेतासामुदितकुसुमानां मरुदयं मतं लास्यं दत्त्वा श्रयति भृशमामोदमसमम् । That is Privative Description in which one thing, without the other, is either (a) not beautiful or (b) the contrary. In one kind, one thing, without the other, is not beautiful, and in the other, it is beautiful. Examples in order— (a) ‘Without the Night, the Moon is not beautiful; without the Moon, the Night is only dense darkness; and without both these, the love-dealings of lovers do not shine.’ (b) ‘In the absence of the fawn-eyed one, this Prince is expert in astonishing feats of quick intelligence; and in the absence of that friend, his heart is as beautiful as the moon’. XXVIII—Parivṛtti—Exchange. When there is an interchange between equal or unequal things—it is Exchange. 113. ‘Parivṛttiḥ’—i.e., the figure named ‘Parivṛtti’, Exchange. Example— (a) ‘The wind imparts graceful movement to the blossoming creepers and receives their unrivalled fragrance;

CHAPTER X 415 लतास्त्वध्वन्यानामहह दृशमादाय सहसा ' ददत्याधिव्याधिभ्रमिरुदितमोहव्यतिकरम् ॥४९८॥ अत्र प्रथमार्धे समेन समस्य द्वितीये उत्तमेन न्यूनस्य। नानाविधप्रहरणैर्नृप संप्रहारे स्वीकृत्य दारुणनिनादवतः प्रहारान्। दृप्तारिवीरविसरेण वसुंधरेयं निर्विप्रलम्भपरिरम्भविधिर्वितीर्णा ॥४९९॥ अत्र न्यूनेनोत्तमस्य ॥११३॥ प्रत्यक्षा इव यद्भावाः क्रियन्ते भूतभाविनः । तद्भाविकम् ॥ भूताश्च भाविनश्चेति द्वन्द्वः। भावः कवेरभिप्रायोत्रास्तीति (b) these creepers, on the other hand, draw to themselves the eyes of travellers, and give to them pain, physical and mental, as also perplexity and nervelessness.' Here in the former half, we have an interchange bet- ween two equal things ; and in the latter an inferior thing , is exchanged for a superior one. (c) ‘O King ! your haughty enemies, having accepted in battle the stroke of various kinds of weapons, have made over to you this Earth in such a manner that her relationship with you shall never cease.’ Here a superior thing is exchanged for an inferior one. 113. XXIX—Bhāvika—Visualisation. When past and future things are delineated as if they were before the eyes,—it is Visualisation. ‘Bhūtabhāvinaḥ’—‘past and future’—a copulative compound. This figure is called ‘Bhāvika’ in the sense that it

416 KĀVYAPRAKĀŚA भाविकम्। उदाहरणम्— आसीदञ्जनमत्रेति पश्यामि तव लोचने। भाविभूषणसंभारां साक्षात्कुर्वे तवाकृतिम् ॥५००॥ आद्ये भूतस्य द्वितीये भाविनो दर्शनम् ॥ काव्यलिङ्गं हेतोर्वाक्यपदार्थता ॥ ११४ ॥ वाक्यार्थता यथा वपुःप्रादुर्भावादनुमितमिदं जन्मनि पुरा पुरारे न प्रायः क्वचिदपि भवन्तं प्रणतवान् । नमन् मुक्तः संप्रत्यहमतनुरग्रेऽप्यनतिभाङ् महेश क्षन्तव्यं तदिदमपराधद्वयमपि ॥५०१॥ represents the poet's intention (bhāva). Example— (a) 'I see that there was collyrium in your eyes ;— (b) and I perceive your body as going to be adorned with ornaments'. In (a) there is 'visualisation' of the past (collyrium), and in (b) that of the future (ornamentation). XXX—Kāvyaliṅga—Poetical Reason. When a reason is expressed either (a) by a sentence, or (b) by a word,—it is Poetical Reason. 114. (a) The Reason expressed by a sentence— 'From my bodily incarnation I infer, O Shiva, that in my previous birth, I never bowed down to You ; and bowing down to You now, and thereby becoming libera- ted, I shall not have a body and hence shall not bow down to You in the future ; both these faults of mine, please pardon, O Lord.'

CHAPTER X 417 अनेकपदार्थता यथा प्रणयिसखी सलीलपरिहासरसाधिगतैर् ललितशिरीषपुष्पहननैरपि ताम्यति यत् । वपुषि वधाय तत्र तव शस्त्रमुपक्षिपतः पततु शिरस्यकाण्डयमदण्ड इवैष भुजः ॥५०२॥ एकपदार्थता यथा भस्मोद्धूलन भद्रमस्तु भवते रुद्राक्षमाले शुभं हा सोपानपरंपरां गिरिसुताकान्तालयालंकृतिम् । अद्याराधनतोषितेन विभुना युष्मत्सपर्यासुखा- लोकोच्छेदिनि मोक्षनामनि महामोहे निधीयामहे ॥५०३ ॥ (b) Reason expressed by several words.— ‘Her body is such as suffers pain even on being struck with soft Sirīsha-flowers by her loving friends in sportive jokes ; and it is against such a body that you have raised your weapon ; so fall on your head this arm of mine, resembling the missile of the Death-God.’ [This is an instance of the reason being expressed by several words,—not by a sentence,—because it is expressed by the words ‘vapuṣi shastramupakṣipataḥ’, which, in the absence of a finite verb, cannot be regarded as a complete sentence.] (c) Reason expressed by a single word:— ‘Paintings with ashes, fare thee well ! Garland of rosary, may good befall you ! Oh, for the line of steps adorning the house of Pārvatī ! Today I am being admitted by the great God, who has been propitiated by me, into that dense darkness, which is called ‘Liberation’, which is going to deprive me of the light of the pleasure of waiting upon you !’