काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

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’.

434 KĀVYAPRAKĀŚA उत्तरश्रुतिमात्रतः ॥ प्रश्नस्योन्नयनं यत्र क्रियते तत्र वा सति ॥ १२१ ॥ असकृद् यदसंभाव्यमुत्तरं स्यात् तदुत्तरम् । प्रतिवचनोपलम्भादेव पूर्ववाक्यं यत्र कल्प्यते तदेकं तावदुत्त- रम् । उदाहरणम्— वाणिअअ हत्थिदन्ता कुत्तो अम्हाण वग्घकित्ती अ । जाव लुलिआअलमुही घरम्मि परिसक्कए सोण्हा ॥ ५२८ ॥ हस्तिदन्तव्याघ्रकृत्तीनामहंमर्थी ताः मूल्येन प्रयच्छेति क्रेतुर्वचनम् अमुना वाक्येन समुन्नीयत ॥ न चैतत् काव्यलिङ्गम् उत्तरस्य ताद्रूप्यानुपपत्तेः । नहि प्रश्नस्य प्रतिवचनं जनको हेतुः । नापीदमनुमानम् एकधर्मिनिष्ठ- तया साध्यसाधनयोर्निर्देशादित्यलंकारान्तरमेवोत्तरं साधीयः । XLI—Uttara—Answer. (a) When from the hearing of only the answer, the presumption of the question is made,—(b) or when the question being there, an inconceivable answer is given, and this more than once,—it is Answer. (a) It is one kind of Answer, where the statement embodying the question is presumed from the hearing of the answer. Example— ‘O trader, whence could we have ivory or tiger-skins‘ so long as my daughter-in-law with lovely locks lives in my house ?’ [Here the implication is that my son does not go out for hunting. ] The assertion here made leads to the presumption that it is in answer to the request of a likely purchaser to the following effect—‘I am seeking for ivory and tiger- skins, give them to me and receive their price’

CHAPTER X 435 प्रश्नादनन्तरं लोकातिक्रान्तगोचरतया यत् असंभाव्यरूपं प्रतिवचनं स्यात् तत् अपरमुत्तरम् । अनयोश्च सकृदुपादाने न चारुताप्रतीतिरित्‍यसकृदित्युक्तम् । उदाहरणम्— का विसमा देव्वगई किं लब्भं जं जणो गुणग्गाही । किं सोक्खं सुकलत्तं किं दुक्खं जं खलो लोओ ॥५२९॥ प्रश्नपरिसंख्यायामन्यव्यपोह एव तात्पर्यम् । इह तु वाच्ये एव विश्रान्तिरित्‍यनयोर्विवेकः ॥ This figure is not the same as ‘Poetical Reason’ ; because the nature of the figure ‘Answer’ is not the same as that of Poetical Reason, as the Answer here is not the productive cause of the question (as it is in Poetical Reason). Nor is it the same as ‘Inference’, as it does not involve any mention of the Probans and Probandum as subsisting in a single substratum (as it is in Inference). For these reasons it is best to regard this Answer as a distinct Figure of Speech. (b) It is the second kind of Answer when, after the statement of the question, there follows an answer which, being beyond the reach of ordinary comprehension, is ‘inconceivable’.—As the single mention of such question and answer would have no charm, it is added ‘this more than once’. Example— ‘What is perverse ? The ways of destiny.—What is difficult to obtain ? Appreciative men.—What is happiness ? A good wife.—What is unhappiness ? The presence of wicked men’. In the ‘Exclusion with question’, what is aimed at is only the exclusion of other things while in the present figure the import rests entirely in the expressed meaning only ;—herein lies the difference between these two Figures.

436 KĀVYAPRAKĀŚA कुतोपि लक्षितः सूक्ष्मोप्यर्थोऽन्यस्मै प्रकाश्यते ॥ १२२॥ धर्मेण केनचिद् यत्र तत् सूक्ष्मं परिचक्षते ॥ कुतोपि आकारादिङ्गिताद्वा सूक्ष्मस्तीक्ष्णमतिसंवेद्यः ॥ उदाहरणम्– वक्त्रस्यन्दिस्वेदबिन्दुप्रबन्धैर्दृष्ट्वा भिन्नं कुङ्कुमं कापि कण्ठे। पुंस्त्वं तन्व्या व्यञ्जयन्ती वयस्या स्मित्वा पाणौ खड्गलेखां लिलेख ॥५३०॥ अत्र आकृतिमवलोक्य कयापि वितर्कितं पुरुषायितम् असिलतालेखनेन वैदग्ध्यादभिव्यक्तिमुपनीतम् पुंसामेव कृपाणपाणिता योग्यत्वात् ॥ यथा वा संकेतकालमनसं विटं ज्ञात्वा विदग्धया । ईषन्नेत्रार्पिताकूतं लीलापद्मं निमीलितम् ॥५३१॥ LXII.—Sūkṣma—Subtle. Where a subtle fact somehow noticed, is expressed to another person, by means of some property,—it is the Subtle. ‘Somehow’—Through appearance of gestures and so forth. ‘Subtle’—Cognisable only by persons with keen intelligence. Example— ‘A certain friend, noticing the kuṅkuma paint on her neck blurred by perspiration from the girl’s face, smiled and painted the sword in her hand, with a view to indicate her male character.’ What is depicted here is that on seeing the appearance of the girl, her friend understood that she had behaved like a male ; and this idea she very cleverly expressed to her by the painting of the sword,—the proper place for the sword being in the hand of a male only.

CHAPTER X 437 अत्र जिज्ञासितः संकेतकालः कयाचिदिङ्गितमात्रेण विदितो निशासमयशंसिना कमलनिमीलनेन लीलया प्रतिपादितः ।। उत्तरोत्तरमुत्कर्षो भवेत्सारः परावधिः ।। १२३ ।। परः पर्यन्तभागः अवधिर्यस्य धाराधिरोहितया तत्रैवोत्क- र्षस्य विश्रान्तेः । उदाहरणम्-- राज्ये सारं वसुधा वसुधायां पुरं पुरे सौधम् । सौधे तल्पं तल्पे वराङ्गनानङ्गसर्वस्वम् ।।५३२।।१२३।। भिन्नदेशतयात्यन्तं कार्यकारणभूतयोः । युगपद्धर्मयोर्यत्र ख्यातिः सा स्यादसङ्गतिः ।। १२४ ।। Another example— ‘The clever girl, noticing from the meaning glances of her lover that he was desirous of knowing the time of assignation, closed up the lotus with which she was play- ing’. Having noticed, from a mere gesture, that the time for assignation was what was sought after, the girl very grace- fully gave him the information by the closing of the lotus, which pointed to the night as the time. XLIII.—Sāra—Climax. Climax is the successive rising in the excellence of things to the highest pitch. 121-23. ‘Parāvadhi’,—that of which the ‘para’ highest pitch, is the ‘avadhi’, ‘limit; it is at that limit that the excellence, rising by degrees, rests. Example— ‘The Earth is the essence of the kingdom ; the city, of the Earth ; the palace, of the city ; the bed, of the palace ; and of the bed, the lovely woman, the all-in-all of the Love-god. 123.

438 KĀVYAPRAKĀŚA इह यद्देशं करणं तद्देशमेव कार्यमुत्पद्यमानं दृष्टम् यथा धूमादि । यत्र तु हेतुफलरूपयोरपि धर्मयोः केनाप्यतिशयेन नानादेशतया युगपदवभासनं सा तयोः स्वभावोत्पन्नपरस्पर- संगतित्यागात् असंगतिः । उदाहरणम्-- जस्सेअ वणो तस्सेअ वेअणा भणइ तं जणो अलिअं । दन्तक्खअं कवोले बहुए वेअणा सवत्तीणं ।।५३३।। एषा च विरोधबाधिनी न विरोधः भिन्नाधारतयैव द्वयोरिह विरोधितायाः प्रतिभासात् । विरोधे तु विरोधित्वम् एकाश्रय- निष्ठमनुक्तमपि पर्यवसितम् अपवादविषयपरिहारेणोत्सर्गस्य व्यवस्थितेः । तथा चैवं प्रदर्शितम् ।। १२४ ।। XLIV.—Asaṁgati—Disconnection. When there is representation of two properties, which bear to each other the relation of cause and effect, as subsisting, at the same time, in totally different places,—it is Disconnection. 124. As a rule, the effect is found to appear in the same place as its cause ; e.g., the smoke (is found in the same place as fire)); under the circumstances if two properties, one of which is the cause and the other its effect, are described as appearing, at the same time, in different places,—on account of some peculiar circumstance,—it is the figure Disconnection, ‘ Asaṁgati ’,—so called because it involves the abandoning of the natural connection, ‘ saṁ- gati ’, between the cause and its effect. Example— ‘ What people say as to the pain belonging to the person who has the sore is not true ; the cut of the teeth is on the cheek of the newly wedded wife, while the pain appears in her co-wives.’

CHAPTER X 439 समाधिः सुकरं कार्यं कारणान्तरयोगतः ॥ साधनान्तरोपकृतेन कर्त्रा यत् अक्लेशेन कार्यमारब्धं समाधीयते स समाधिर्नाम । उदाहरणम्-- मानमस्या निराकर्तुं पादयोर्मे पतिष्यतः । उपकाराय दिष्टचेदमुदीर्णं घनगर्जितम् ॥५३४॥ Though it does imply an inconsistency (which is a form of Contradiction), yet the figure is not the same as 'Con- tradiction), as in this the 'inconsistency' appears only in the form of two things appearing in two distinct substrata ; while in 'Contradiction', the inconsistency really lies in two things subsisting in the same substratum ; though this fact has not been stated (in the definition of 'Contradic- tion' given before), —that it is so is clear from the fact that what is of wider application (in the present case, 'contradiction') is made applicable to only those cases that do not come under what is of narrower application ('Disconnection', in the present case.) [Hence it is that when 'disconnection' is found to be applicable to cases where the two things are represented as subsisting in different substrata, it is only right that the scope of 'contradiction' should be restricted to cases where they are described as subsisting in the same substratum.] And it is under this understanding that examples have been cited above (of the figure of 'Contradiction.') 124.11 XLV.—Samādhi—Convenience. When, through the help of other causes, the fulfilment of an effect is described as becoming easier,—it is Convenience. When a certain work, commenced by an agent (with one set of accessories), becomes accomplished without much trouble, with the help of other accessories,—it is the figure named 'Convenience'.

440 KĀVYAPRAKĀŚA समं योग्यतया योगो यदि संभावितः क्वचित् ॥ १२५ ॥ इदमनयोः श्लाघ्यमिति योग्यतया संबन्धस्य नियतविषय- मध्यवसानं चेत्तदा समम् तत् सद्योगेसद्योगे च ॥ उदाहरणम्-- धातुः शिल्पातिशयनिकषस्थानमेषा मृगाक्षी रूपे देवोप्ययमनुपमो दत्तपत्रः स्मरस्य । जातं दैवात्सदृशमनयोः संगतं यत् तदेत- च्छृङ्गारस्योपनतमधुना राज्यमेकातपत्रम् ॥५३५॥ चित्रं चित्रं बत बत महच्चित्रमेतद्विचित्रं जातो दैवादुचितरचनासंविधाता विधाता । Example.— ‘As I was going to fall on her feet, with a view to pacifying her indignant feelings, luckily the thundering of clouds appeared for the purpose of helping me’. XLVI.—Sama—Compatible. When the connection (between two things) is considered to be right and proper,—it is the Compatible. 125. When the connection between any two definite things is regarded as right and proper,—the idea being that ‘this is commendable’—it is the Compatible. It is of two kinds,—(a) where the connection is between two good things, and (b) where the connection is between two bad things. Examples— (a) ‘This fawn-eyed one is the touch-stone of the excellence of the creator’s art ; your Majesty, being un- rivalled in beauty, have relegated the Love-God to a lower position ; that a proper connection between these two has luckily come about constitutes the undisputed sovereignty of Love’.