काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

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 !’

418. KĀVYAPRAKĀŚA एषु अपराधद्वये पूर्वापरजन्मनोरनमनम् भुजपाते शस्त्रोपक्षेपः महामोहे सुखावलोकोच्छेदित्वं च यथाक्रममुक्तरूपो हेतुः ।।११४।। पर्यायोक्तं विना वाच्यवाचकत्वेन यद्वचः । वाच्यवाचकभावव्यतिरिक्तेनावगमनव्यापारेण यत् प्रति- पादनं तत् पर्यायेण भङ्ग्यन्तरेण कथनात् पर्यायोक्तम् । उदाहरणम्— यं प्रेक्ष्य चिररूढापि निवासप्रीतिरुज्झिता । मदेनैरावणमुखे मानेन हृदये हरेः ।।५०४।। Here, in (a) the omission of obeisance during the preceding and coming births is the cause of the two faults:— in (b) the raising of the weapon is the reason for the falling of the arm ; and in (c) the depriving of the light of pleasure is the cause of the ‘dense darkness’. 114. XXXI.—Paryāyokta—Periphrasis. Periphrasis consists in such description as is independent of the ordinary denotative relation between the expressive word and the expressed meaning. When a certain fact is described by words, through the implicative (suggestive) function,—and not through the ordinary relation between the expressive word and the expressed meaning:—it is Periphrasis, ‘Paryāyokta’ ;— so called because what is said (‘ukta’) is by other means (paryāya). Example— ‘Even though long-standing, the love of residence was renounced by intoxication and self-respect, in regard respectively to the face of Airāvaṇa and the heart of Indra.’ The particle ‘api’, ‘even though’ serves to imply that ‘Airāvaṇa’s face and Indra’s heart became bereft

CHAPTER X 419 अत्र ऐरावणशक्रौ मदमानमुक्तौ जाताविति व्यङ्ग्यमपि शब्देनोच्यते । तेन यदेवोच्यते तदेव व्यङ्ग्यम् । यथा तु व्यङ्ग्यं न तथोच्यते । यथा गवि शुक्ले चलति दृष्टे 'गौः शुक्लश्चलति' इति विकल्पः । यदेव दृष्टं तदेव विकल्पयति न तु यथा दृष्टं तथा । यतोभिन्नासंसृष्टत्वेन दृष्टम् भेदसंसर्गाभ्यां विकल्पयति ॥ उदात्तं वस्तुनः संपत् ॥ संपत् समृद्धियोगः । यथा मुक्ताः केलिविसूत्रहारगलिताः संमार्जनीभिर्हृताः प्रातः प्राङ्गणसीम्नि मन्थरचलद्बालाङ्घ्रिलाक्षारुणाः । of intoxication and self-respect' ; and this idea so sugges- ted is the same as is directly expressed by the words themselves [the expressed meaning also being that 'intoxi- cation and self-respect renounced their love of residing in Airāvaṇa's face and in Indra's heart ']. But the manner in which the implication is made is not the same in which the same idea is directly expressed. We have an analogous instance in the case where upon seeing a white ox walking, one has the complex notion 'the white ox is walking'; and here what this cognition expresses is exactly what the man had previously perceived (in the abstract); but the manner of the later cognition is different from that of the preceding perception : the preceding perception (being in an indeterminate form) apprehended the object (ox) not as distinct from and related to (the other two factors, the quality of whiteness, and the action of walking), while the subsequent cognition does actually apprehend it as so distinct and related. XXXII.—Udātta—Exalted. The Exalted consists (a) in the Exaltation of the thing; 'Exaltation'—being endowed with prosperity.

420 KĀVYAPRAKĀŚA दूराद्दाडिमबीजशङ्कितधियः कर्षन्ति केलीशुकाः यद्विद्वद्भवनेषु भोजनृपतेस्तत् त्यागलीलायितम् ॥५०५॥ महतां चोपलक्षणम् ॥ ११५ ॥ उपलक्षणमङ्गभावः अर्थादुपलक्षणीयेऽर्थे । उदाहरणम्-- तदिदमरण्यं यस्मिन् दशरथवचनानुपालनव्यसनी । निवसन् बाहुसहायश्चकार रक्षःक्षयं रामः ॥५०६॥ न चात्र वीरो रसः तस्येहाङ्गत्वात् ॥११५॥ तत्सिद्धिहेतावेकस्मिन् यत्रान्यत्तत्करं भवेत् । समुच्चयोऽसौ ॥ Example— ‘ The pearls dropping from necklaces snapped in dalliance, which have become reddened by the foot-prints of lascivious girls walking about in the court-yard, are dusted aside with broom-sticks : mistaking them for pome- granate-seeds, the sportive parrots pick up these pearls :— that all this happens in the houses of learned men is the effect, O King Bhoja, of your munificence.’ (b) It consists also in the representation of great beings as adjuncts (to the thing exalted). 115 ‘ Adjunct ’—being subordinate,—i.e., to the thing described. Example— ‘ This is that same forest residing wherein Rāma, bent upon obeying the words of Dasharatha, with the help of his arms, brought about the destruction of demons.’ [Here the fact of Rāma being an adjunct, a resident of the forest, serves to exalt the latter ; it is the forest, which is the predominating factor [ and not the Heroic Sentiment ; as this latter is itself only a subordinate factor.]

CHAPTER X 421 तस्य प्रस्तुतस्य कार्यस्य एकस्मिन् साधके स्थिते साध- कान्तराणि यत्र संभवन्ति स समुच्चयः । उदाहरणम्-- दुर्वाराः स्मरमार्गणाः प्रियतमो दूरे मनोत्युत्सुकं गाढं प्रेम नवं वयोतिकठिनाः प्राणाः कुलं निर्मलम् । स्त्रीत्वं धैर्यविरोधि मन्मथसुहृत् कालः कृतान्तोक्षमो नो सख्यश्चतुराः कथं नु विरहः सोढव्य इत्थं शठः ॥५०७॥ अत्र विरहासहत्वं स्मरमार्गणा एव कुर्वन्ति । तदुपरि प्रियतमदूरस्थित्यादि उपात्तम् ॥ एष एव समुच्चयः सद्योगेसद्योगे सदसद्योगे च पर्यवस्यतीति XXXIII—Samuchchaya—Concatenation. (a) It is Concatenation, when, while one cause conducive to the effect in question being already present, another also turns out to be conducive to it. I. E., when one cause conducive to the effect to be described is already present, other causes are also mentioned,—it is Concatenation. Example— ‘Irrepressible are the arrows of the Love-god ; my beloved is at a distance ; my mind is extremely anxious ; our love is deep ; age young ; life-breath very hard ; family pure ; the feminine character is incompatible with firmness ; the season is helpful to the Love-god ; the God of Death is incapable (of putting an end to my life); my friends are not sufficiently clever ;—how then can this cruel pang of separation be borne ?’ ‘The arrows of the Love-god’ are enough to make the pangs of separation unbearable ;and in addition to this are mentioned the other circumstances conducive to the same effect,—such as the beloved being at a distance and so forth.

422 KĀVYAPRAKĀŚA न पृथक् लक्ष्यते । तथाहि-- कुलममलिनं भद्रा मूर्तिमतिः श्रुतिशालिनी भुजबलमलं स्फीता लक्ष्मीः प्रभुत्वमखण्डितम् । प्रकृतिसुभगा ह्येते भावा अमीभिरयं जनो व्रजति सुतरां दर्पं राजन् त एव तवाङ्कुशाः ॥५०८॥ अत्र सतां योगः । उक्तोदाहरणे त्वसतां योगः । शशी दिवसधूसरो गलितयौवना कामिनी सरो विगतवारिजं मुखमनक्षरं स्वाकृतेः । प्रभुर्धनपरायणः सततदुर्गतः सज्जनो नृपाङ्गणगतः खलो मनसि सप्त शल्यानि मे ॥५०९॥ It is this same figure of Concatenation which appears in the form of (a) 'the combination of good things', (b) 'the combination of bad things' and (c) 'the combi- nation of good and bad' [which three have been des- cribed by Rudraṭa and others as distinct figures of speech]. That is why these are not described by us separately. For instance, in the example quoted above, we have 'the combination of bad things'; while we have 'the combi- nation of good things' in the following verse :- 'The family is untainted, appearance gentle, mind full of learning, the strength of arm sufficient, wealth extensive, sovereignty unimpeded ; all these circumstances are naturally agreeable ; and it is only natural that, on account of these, this man becomes arrogant ; but to you, O King, these same only serve as means of restraint.' In the following verse, there is 'combination of good and bad', inasmuch as the fact of the 'Moon' (good) being 'dim' (bad) already being a 'dart,' several other darts are mentioned (which also are combinations of the good and the bad)-

CHAPTER X 423. अत्र शशिनि धूसरे शल्ये शल्यान्तराणीति शोभनाशोभनयोगः ॥ स त्वन्यो युगपद् या गुणक्रियाः ॥ ११६ ॥ गुणौ च क्रिये च गुणक्रिये च गुणक्रियाः । क्रमेणोदाहरणम्— विदलितसकलारिकुलं तव बलमिदमभवदाशु विमलं च । प्रखलमुखानि नराधिप मलिनानि च तानि जातानि ॥५१०॥ अयमेकपदे तया वियोगः प्रियया चोपनतः सुदुःसहो मे । नववारिधरोदयादहोभिर्भवितव्यं च निरातपत्वरम्यैः ॥५११॥ कलुषं च तवाहितेष्वकस्मात्सितपङ्केरुहसोदरश्रि चक्षुः । पतितं च महीपतीन्द्र तेषां वपुषि प्रस्फुटमापदां कटाक्षैः ॥५१२॥ ' The Moon dim during the day,—the woman with faded youth,—the tank devoid of the lotus,—the illiterate mouth of a handsome person,—the master too much attached to wealth,—the good man always in trouble,— the wicked man at the King’s Court,—these are the seven darts in my heart.’ (b) It is another kind of the same figure (Concatenation) when qualities and actions are (described as) simultaneous. 116. The compound ‘guṇakriyāḥ’ is explained as meaning (1) ‘two qualities’, (2) ‘two actions’ and (3) ‘quality and action’. Examples in order :— (1) [Concatenation of two simultaneous qualities]—‘O King, having shattered the forces of your enemy, your army quickly became bright, [ and clean ] and those faces of the wicked became faded.’ (2) [Concatenation of two simultaneous actions]— ‘This unbearable separation from my beloved has come about suddenly ; and on account of the appearance of fresh clouds the days are going to be free from heat and lovely.’

‘धुनोति चासिं तनुते च कीर्तिम्’ इत्यादेः ‘कृपाणपाणिश्च भवान् रणक्षितौ ससाधुवादाश्च सुराः सुरालये’ इत्यादेश्च दर्शनात् ‘व्यधिकरणे’ इति ‘एकस्मिन् देशे’ इति च न वाच्यम् ॥११६॥ एकं क्रमेणानेकस्मिन् पर्यायः ॥ एकं वस्तु क्रमेणानेकस्मिन् भवति क्रियते वा स पर्यायः । क्रमेणोदाहरणम्— नन्वाश्रयस्थितिरियं तव कालकूट केनोत्तरोत्तरविशिष्टपदोपदिष्टा । प्रागर्णवस्य हृदये वृषलक्ष्मणोथ कण्ठेऽधुना वससि वाचि पुनः खलानाम् ॥५१३॥

CHAPTER X 425 यथा वा बिम्बोष्ठ एव रागस्ते तन्वि पूर्वमदृश्यत । अधुना हृदयेप्येष मृगशावाक्षि लक्ष्यते ॥५१४॥ रागस्य वस्तुतो भेदेप्येकतयाध्यवसितत्वादेकत्वमविरुद्धम् । तं ताण सिरिसहोअररअणाहरणम्मि हिअअमेक्करसं । बिम्बाहरे पिआणं णिविसिं कुसुमबाणेण ॥५१५॥ अन्यस्ततोन्यथा ॥ अनेकमेकस्मिन् क्रमेण भवति क्रियते वा सोऽन्यः ॥ (1) [One thin existing in several]— ‘O Poison ! by whom has been ordained this success- ively higher series of your residences ?—First of all in the heart of the ocean, then in the throat of Śhiva, and now in the words of wicked men !’ Another example of the same kind— ‘Formerly this rāga (redness was seen in your bimba- like lips only ; but now O fawn-eyed one, the same (rāga attachment, love) is perceived in your heart also.” Though here the ‘rāga’ spoken of is not exactly the same in the two cases, yet (through the sameness of sound) the two are felt to be one and the same ; hence the citing of this as an example here is not wrong. (2) [One thing made to appear in several]— ‘The hearts of the demons, that were concentrated entirely on the Wearer of the Kaustubha-jewel (when he appeared as the Enchantress),, were turned by the Love- god towards the bimba-like lips of their wives. (b) When the process is inverted, it is another kind (of Sequence). When several things successively (1) subsist, or (2) are made to appear, in one thing,—it is another kind of Sequence.

426 KĀVYAPRAKĀŚA क्रमेणोदाहरणम्- मधुरिमरुचिरं वचः खलानाममृतमहो प्रथमं पृथु व्यनक्ति । अथ कथयति मोहहेतुमन्तर्गतमिव हालहलं विषं तदेव ॥५१६॥ तद्गेहं नतभित्ति मन्दिरमिदं लब्धावकाशं दिवः सा धेनुर्जरती नदन्ति करिणामेता घनाभा घटाः । स क्षुद्रो मुसलध्वनिः कलमिदं संगीतकं योषिताम् आश्चर्यं दिवसैर्द्विजोयमियतीं भूमिं समारोपितः ॥५१७॥ अत्र एकस्यैव हानोपादानयोरविवक्षितत्वात् न परिवृत्तिः ।। अनुमानं तदुक्तं यत् साध्यसाधनयोर्वचः ।। ११७ ।। पक्षधर्मान्वयव्यतिरेकित्वेन त्रिरूपो हेतुः साधनम् । धर्मिणि अयोगव्यवच्छेदो व्यापकस्य साध्यत्वम् । यथा Examples in order— (1) 'Strange it is that at first the words of the wicked, sweet and agreeable, clearly indicate the presence of nectar, and yet they indicate also the presence, in their heart, of poison, the source of delusion.' (2) 'That low-walled hut,—and this palace which receives its light from heaven; that faded cow,—and these cloud-like herds of bellowing elephants; that mean sound of the pestle,—and this sweet music of women; it is a wonder that this Brāhmaṇa has been transported into this condition in so very few days.' The renouncing (of one set of things) and acceptance (of another) by the same agent is not what is meant to be emphasised here; hence this cannot be regarded as a case of 'Exchange'. XXXV—Anumāna—Inference. It is the description of the Probans and the Probandum that costitutes Inference. 117.

यत्रैता लहरीचलाचलदृशो व्यापारयन्ति भ्रुवं यत् तत्रैव पतन्ति संततममी मर्मस्पृशो मार्गणाः । तच्चक्रीकृतचापमञ्चितशरप्रेङ्खत्करः क्रोधनो धावत्यग्रत एव शासनधरः सत्यं सदासां स्मरः ॥५१८॥ साध्यसाधनयोः पौर्वापर्यविकल्पे न किंचिद्वैचित्र्यमिति न तथा दर्शितम् ॥११७॥ विशेषणैर्यत्साकूतैरुक्तिः परिकरस्तु सः ॥ अर्थाद्विशेष्यस्य ।

428 KĀVYAPRAKĀŚA उदाहरणम्-- महौजसो मानधना धनार्चिता धनुर्भृतः संयति लब्धकीर्तयः । न संहतास्तस्य न भेदवृत्तयः प्रियाणि वाञ्छन्त्यसुभिः समीहितुम् ॥५१९॥ यद्यप्यपुष्टार्थस्य दोषताभिधानात्तन्निराकरणेन पुष्टार्थ- स्वीकारः कृतः तथाप्येकनिष्ठत्वेन बहूनां विशेषणानामेव- मुपन्यासे वैचित्र्यमित्यलंकारमध्ये गणितः ॥ व्याजोक्तिश्छद्मनोद्भिन्नवस्तुरूपनिगूहनम् ॥ ११८॥ निगूढमपि वस्तुनो रूपं कथमपि प्रभिन्नं केनापि व्यपदेशेन यदपहूयते सा व्याजोक्तिः । 'Description' of and object qualified by the said epithets. Example— 'Archers,—brilliant, self-respecting, honoured with riches, who have made their reputation in war, neither combining nor differing among themselves,—are anxious, even at the risk of their lives, to fulfil his wishes.' Though it is true that by the recognition of 'Irrele- vancy' as a defect, 'relevancy' or 'significance' has already been admitted (as an excellence),—yet there is a certain charm brought about by the bringing together of a number of significant epithets as applying to a single object; by reason which this has been included under 'Figures of Speech'. XXXVII--Vyājokti—Artful Assertion. Artful Assertion consists in concealing, by some artifice, the unhidden character of a thing. 118. When the form of a thing, not explicit in itself, somehow becomes explicit,—and yet such form is, by some artifice, concealed,—it is Artful Assertion.

CHAPTER X 429 न चैषापह्नुतिः प्रकृताप्रकृतोभयनिष्ठस्य साम्यस्येहासंभवात् । उदाहरणम्-- शैलेन्द्रप्रतिपाद्यमानगिरिजाहस्तोपगूढोल्लसद्- रोमाञ्चादिविसंष्ठुलाखिलविधिव्यासङ्गभङ्गाकुलः । हा शैत्यं तुहिनाचलस्य करयोरित्यूचिवान् सस्मितं शैलान्तःपुरमातृमण्डलगणैर्दृष्टोवताद्वः शिवः ।।५२०।। अत्र पुलकवेपथू सात्त्विकरूपतया प्रसूतौ शैत्यकारणतया प्रकाशितत्वादपलपितस्वरूपौ व्याजोक्तिं प्रयोजयतः ।।११८।। किंचित् पृष्टमपृष्टं वा कथितं यत् प्रकल्पते । तादृगन्यव्यपोहाय परिसंख्या तु सा स्मृता ।। ११९ ।। This is not the same as ‘Concealment’ (see above Kārikā No. 96), because in the present case there is no possibility of any similitude between the object described and that to which it is compared. Example (of Artful Assertion)— ‘May Shiva protect you,—he being smilingly looked upon by the ladies in the harem of the King of Mountains, when he,—having a thrill and such effects produced in himself by the touch of Pārvatī’s hand offered to him by her father, and feeling confused at the consequent omission of the details of the marriage-rites,—blurted out—“Oh, how cold are the hands of the Snow-moun- tain!” Here the thrilling and the trembling (the latter being among the ‘other effects’),—though really appearing as the calm effects (of the feeling of Love aroused by the touch), are described here as the effects of cold; and as in this manner their real character is ‘concealed’, we have here a case of Artful Assertion. 118.

430 KĀVYAPRAKĀŚA प्रमाणान्तरावगतमपि वस्तु शब्देन प्रतिपादितं प्रयोजना- न्तराभावात् सदृशवस्त्वन्तरव्यवच्छेदाय यत् पर्यवस्यति सा भवेत्परिसंख्या । अत्र च कथनं प्रश्नपूर्वकं तदन्यथा च परिदृष्टम् । तथा उभयत्र व्यपोह्यमानस्य प्रतीयमानता वाच्यत्वं चेति चत्वारो भेदाः ।। क्रमेणोदाहरणम्-- किमासेव्यं पुंसां सविधमनवद्यं द्युसरितः किमेकान्ते ध्येयं चरणयुगलं कौस्तुभभृतः । किमाराध्यं पुण्यं किमभिलषणीयं च करुणा यदासक्त्या चेतो निरवधिविमुक्त्यै प्रभवति ॥५२१॥ XXXVIII—Parisaṁkhyā—Exclusion. Where something, either (a) asked or (b) unasked, on being mentioned, serves to exclude other things similar thereto,—it is said to be Exclusion. 119. When a certain thing, known by other means of knowledge, is mentioned by words, and in the absence of any other purpose, serves the purpose of exclusion of other similar things,—then it is Exclusion. The said ‘mention’ is found to be preceded by (in response to), as also not preceded by, a question ; and in both cases what is excluded may be implied or directly expressed ;—thus there are four varieties of this figure. Examples in order.— (a) [Preceded by question—the Excluded implied—] ‘Q. What is it that deserves to be attended upon by men ? A. The excellent proximity of the Heavenly River.—Q. What is it that should be meditated upon in seclusion ? A. The two feet of Viṣṇu—Q. What is it that should be honoured ? A. Virtue—Q. What is it

CHAPTER X 431 किं भूषणं सुदृढमत्र यशो न रत्नं किं कार्यमार्यचरितं सुकृतं न दोषः । किं चक्षुरप्रतिहतं धिषणा न नेत्रं जानाति कस्त्वदपरः सदसद्विवेकम् ॥५२२॥ कौटिल्यं कचनिचये करचरणाधरदलेषु रागस्ते । काठिन्यं कुचयुगले तरलत्वं नयनयोर्वसति ॥५२३॥ भक्तिर्भवे न विभवे व्यसनं शास्त्रे न युवतिकामास्त्रे । चिन्ता यशसि न वपुषि प्रायः परिदृश्यते महताम् ॥५२४॥११९॥ यथोत्तरं चेत् पूर्वस्य पूर्वस्यार्थस्य हेतुता । तदा कारणमाला स्यात् ॥ that should be desired ? A. Mercy, by the presence whereof the mind leads on to Liberation.’ (b) [Preceded by question—the Excluded expressed]— ‘ Q. What is the real ornament in the world ? A. Reputation, not jewels.—Q. What deserves to be done ? A. The good of a gentleman, not misdeeds.—Q. What is unimpeded vision ? A. Intellect, not the eye.— Who else, but you, know the real difference between good and evil ?’ (c) [Not preceded by question—the Excluded implied—] ‘ There is obliqueness in your mass of hair ; redness in your hands, feet and lips ;—hardness in your breasts and fickleness in your eyes. (d) [Not preceded by question,—the Excluded ex- pressed]— ‘ Devotion to Shiva, not to riches ; addiction to learn- ing, not to women, the weapon of love ; anxiety for re- putation, not for the body ; all this is found in nearly all good men.’ 119.

432 KĀVYAPRAKĀŚA उत्तरमुत्तरं प्रति यथोत्तरम् । उदाहरणम्-- जितेन्द्रियत्वं विनयस्य कारणं गुणप्रकर्षो विनयादवाप्यते । गुणप्रकर्षेण जनोनुरज्यते जनानुरागप्रभवा हि संपदः ॥५२५॥ “हेतुमता सह हेतोरभिधानमभेदतो हेतुः ।” इति हेत्वलंकारो न लक्षितः । आयुर्घृतमित्यादिरूपो ह्येष न भूषणतां कदाचिदर्हति वैचित्र्याभावात् । अविरलकमलविकासः सकलालिमदश्च कोकिलानन्दः । रम्योयमेति संप्रति लोकोत्कण्ठाकरः कालः ॥५२६॥ XXXIX—Kāraṇamālā—The String of Causes. Where (among a number of things mentioned), each preceding one appears as the cause of each succeeding one,—it is the String of Causes. ‘Yathottaram’,—of each of the succeeding. Example— ‘Control over the senses is the cause of good char- acter ; excellence of qualities is obtained from good character ; by the excellence of qualities people become attached ; and the attachment of the people brings about prosperity.’ The figure ‘Hetu’, ‘Cause’, defined (by Udbhaṭa) as consisting in ‘the delineation of the affect as not different from the cause’,—has not been mentioned here, because such an identification, being of the nature of statements like ‘Butter is longevity’, can never be an ornament of speech, (a Figure of Speech), because there is no charm in it. In the example also that has been cited of the said figure,— ‘Aviralakamalavikāsaḥ Sakalālimadashcha kokilānandaḥ Ramyoyameti samprati Lokotkaṇṭhākaraḥ kālaḥ.’

CHAPTER X 433 इत्यत्र काव्यरूपतां कोमलानुप्रासमहिम्नैव समाम्नासिषुर्न पुनर्हेत्वलंकारकल्पनयेति पूर्वोक्तकाव्यलिङ्गमेव हेतुः ॥ क्रियया तु परस्परम् ॥ १२० ॥ वस्तुनोर्जननेन्योन्यम् ॥ अर्थयोरेकक्रियामुखेन परस्परं कारणत्वे सति अन्योन्यनामा अलंकारः । उदाहरणम्-- हंसाणं सरेहिं सिरी सारिज्जइ अह सराणं हंसेहिँ । अण्णोण्णं विअ एए अप्पाण्णं णवर गरुअन्ति ॥५२७॥ अत्रोभयेषामपि परस्परजनकता मिथःश्रीसारतासंपादनद्वारेण ॥ ‘Now is come the lovely season, which bears the beauty of dense lotuses, during which the black bees are humming in exuberant joy, which is a source of felicity to the cuckoo, and brings longings in the minds of men’. Here the presence of poetical charm has been declared to lie in the presence of the soft Alliteration, and not in that of any such Figure of Speech as Cause. As a matter of fact, this Figure ‘Cause’ is the same as what has been described above as ‘Poetical Reason’. XL—Anyonya—Reciprocal. Text.—When two things are productive of each other, through an action,—it is the Reciprocal. When through a single action, two things appear as the cause of each other,—it is the Figure called ‘Reciprocal’. Example.— ‘Tanks add beauty to the lakes, and the lakes add beauty to the swans; these two only serve to improve each other.’ [ The छाया of विअ is given as एव in Vāma, nācārya. In the tran- slution the word has been omitted. ] Here the two things spoken of are the ‘cause’ of each other through the common action of ‘beautifying’.