काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

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’.

CHAPTER X 441 यन्निम्बानां परिणतफलस्फीतिरास्वादनीया यच्चैतस्याः कवलनकलाकोविदः काकलोकः ॥५३६॥ क्वचिद्यदतिवैधर्म्यान्न श्लेषो घटनामियात् । कर्तुः क्रियाफलावाप्तिर्नैवानर्थश्च यद्भवेत् ॥ १२६ ॥ गुणक्रियाभ्यां कार्यस्य कारणस्य गुणक्रिये । क्रमेण च विरुद्धे यत् स एष विषमो मतः ॥ १२७ ॥ द्वयोरत्यन्तविलक्षणतया यत् अनुपपद्यमानतयैव योगः प्रतीयते (१) यच्च किंचिदारभमाणः कर्ता क्रियायाः प्रणाशात् न केवलमभीष्टं यत् फलं न लभेत यावदप्रार्थितमप्यनर्थं विषय- मासादयेत् (२) तथा सत्यपि कार्यस्य कारणरूपानुकारे तत् (b) 'Strange, strange, extremely strange is this that the Creator has, by chance, been the ordainer of one compatible phenomenon that when the large quantities of Nimba-berries had to be eaten, the beings selected as expert in eating them were the crows'. 125. XLVII.—Viṣama—Incongruous. Where—(a) between two things no compatibility can come about, by reason of extreme dissimilitude,— (b) where the agent does not obtain the fruit of his action, but comes by an adverse effect,—(c) (d) where the quality and action of the cause are incompatible respectively, with the quality and action of the effect,— it is held to be the Incongruous. 126–7. (a) In a case where the two things are so entirely incompatible, that any connection between them is conceived of as purely impossible ;—(b) where, the Agent, commencing an act, does not only fail, by reason of the failure of his operations, to obtain the fruit that he sought to obtain from that act, but, on the contrary, ob-

442 KĀVYAPRAKĀŚA तयोर्गुणौ क्रिये च परस्परं विरुद्धतां व्रजतः (३१४) स समविपर्य- यात्मा चतूरूपो विषमः ॥ क्रमेणोदाहरणम्— शिरीषादपि मृद्वङ्गी क्वेयमायतलोचना । अयं क्व च कुकूलाग्निकर्कशो मदनानलः ॥५३७॥ सिंहिकासुतसंत्रस्तः शशः शीतांशुमाश्रितः । जग्रसे साश्रयं तत्र तमन्यः सिंहिकासुतः ॥५३८॥ सद्यः करस्पर्शमवाप्य चित्रं रणे रणे यस्य कृपाणलेखा । तमालनीला शरदिन्दुपाण्डु यशस्त्रिलोक्याभरणं प्रसूते ॥५३९॥ आनन्दममन्दमिमं कुवलयदललोचने ददासि त्वम् । विरहस्त्वयैव जनितस्तापयतितरां शरीरं मे ॥५४०॥ tains an adverse effect, which he never desired ;—and (c) (d), where, even though the effect resembles the cause, yet their qualities and actions are mutually con- tradictory ;—this is the four-fold Incongruous, 'Viṣama', so called because it is the reverse of 'congruity' (Sama). Examples in order— (a) 'Where on one side is the large-eyed one, with body more tender than the Shirīṣa flower, and 'where, on the other, is the fire of love, terrible as straw-fire'. 'The hare, fearing the son of Siṁhikā (lioness) took refuge under the Moon ; and yet there also it was swallowed by another son of Siṁhikā (Rāhu)'. (c) 'It is strange that touched in battle by his hand his sword, black like the Tamāla tree, brings forth fame, white like the autumnal moon which adorns the three worlds'. (d) 'O lotus-eyed one, thou impartest extreme joy, and yet the separation, brought about by thee, consumes my body'.

CHAPTER X 443 अत्रानन्ददानं शरीरतापेन विरुध्यते । एवम् विपुलेन सागरशयस्य कुक्षिणा भुवनानि यस्य पपिरे युगक्षये । मदविभ्रमासकलया पपे पुनः स पुरस्त्रियैकतमयैकया दृशा॥५४१॥ इत्यादावपि विषमत्वं यथायोगमवगन्तव्यम् ॥१२७॥ महतोर्यन्महीयांसावाश्रिताश्रययोः क्रमात् । आश्रयाश्रयिणौ स्यातां तनुत्वेप्यधिकं तु तत् ॥ १२८ ॥ आश्रितम् आधेयम् आश्रयस्तदाधारः । तयोर्महतोरपि विषये तदपेक्षया तनू अप्याश्रयाश्रयिणौ प्रस्तुतवस्तुप्रकर्षविवक्षया यथाक्रमं यत् अधिकतरतां व्रजतः । तदिदं द्विविधम् अधिकं नाम । Here the action of imparting joy (belonging to the cause, the woman) is incompatible with the consuming of the body (which is the action of the separation, the effect pro- duced by that woman.) Similarly, the same Incongruity may be traced also in such verses as the following— ‘The Being who sleeps in the ocean, by whose exten- sive stomach the worlds had been swallowed, at the time of dissolution, was swallowed (so to say) by a certain citizen, with her eye only partially opened through the intoxication of love’. 126-27. XLVIII—Adhika—the Exceeding. When of the Container and the Contained, both of which are large, the respective Contained and Container, though really smaller, are described as larger,—it is the Exceeding. 128. ‘Ashrita’ is the Contained, and ‘Ashraya’ is its Container ; when, both of them being large, their respective Container and Contained, though really smaller than the former, are described as larger,—for the purpose II–10

444 KĀVYAPRAKĀŚA क्रमेणोदाहरणम्— अहो विशालं भूपाल भुवनत्रितयोदरम् । माति मातुमशक्योपि यशोराशिर्यदत्र ते ॥५४२॥ युगान्तकालप्रतिसंहृतात्मनो जगन्ति यस्यां सविकाशमासत । तनौ ममुस्तत्र न कैटभद्विषस्तपोधनाभ्यागमसंभवा मुदः ॥५४३॥ ।।१२८।। प्रतिपक्षमशक्तेन प्रतिकर्तुं तिरस्क्रिया । या तदीयस्य तत्स्तुत्यै प्रत्यनीकं तदुच्यते ॥ १२९ ॥ न्यक्कृतिपरमपि विपक्षं साक्षान्निरसितुमशक्तेन केनापि यत् तमेव प्रतिपक्षमत्कर्षयितुं तदाश्रितस्य तिरस्करणम् तत् अनीकप्रतिनिधितुल्यत्वात् प्रत्यनीकमभिधीयते । यथा अनीके of delineating the superiority of the object described,— this constitutes the two kinds of the figure ‘ Exceeding ’. Examples in order— (a) ‘ O King, the inside of the three worlds is really extensive, inasmuch as the mass of your fame, though really too large to be contained, becomes contained in it ’. (b) ‘ Viṣṇu,—in whom, when he had withdrawn him- self at the time of the cosmic dissolution, the worlds became freely contained,—could not contain in his body the joy produced by the arrival of the saint ’. 128. XLIX—Pratyanīka—Hostile. It is the Hostile, when a person, unable to injure his enemy, is described as offering an insult to a relative of that enemy,—such description tending to eulogise this latter. 129. A man has an enemy who is ever insulting him, and whom he himself is unable to injure ; under the circumstances, if he offers an insult to some one else de-.

CHAPTER X 445 अभियोज्ये तत्प्रतिनिधीभूतमपरं मूढतया केनचिदभियुज्यते तथेह प्रतियोगिनि विजेये तदीयोऽन्यो विजीयते इत्यर्थः । उदाहरणम्-- त्वं विनिर्जितमनोभवरूपः सा च सुन्दर भवत्यनुरक्ता । पञ्चभिर्युगपदेव शरैस्तां तापयत्यनुशयादिव कामः ॥५४४॥ यथा वा यस्य किंचिदपकर्तुमक्षमः कायनिग्रहगृहीतविग्रहः । कान्तवक्त्रसदृशाकृतिं कृती राहुरिन्दुमधुनापि बाधते ॥५४५॥ इन्दोरत्र तदीयता संबन्धिसंबन्धात् ॥१२९॥ pendant upon that enemy,—which action of his tends to add to the prestige of this latter,—it is called the figure ‘Hostile’, ‘Pratyanīka’;—so called because it is ana- logical to the case of the ‘substitute of an army (anīka).— Just as, having to fight with an army, one, through ignorance, fights with something else that appears in it- self,—so, in the case in question, the enemy being the person to fight, the person goes out to fight a relation of his. Example.— ‘You are one who have subdued the beauty of the ‘Love-god, and O beautiful one, she is attached to you; for this reason the Love-god, though hated as it were, strikes her simultaneously with all his five arrows’. Another example— ‘Being unable to injure Viṣṇu himself,—with whom his enmity was brought about by the cutting off of the head,—Rāhu even now, continues to attack the Moon, who resembles the beautiful face of Viṣṇu’. The moon in this case, though not related directly to Viṣṇu, is represented as related to him indirectly—i. e., being related to the face which is directly related to Viṣṇu. 129.

446 KĀVYAPRAKĀŚA समेन लक्ष्मणा वस्तु वस्तुना यन्निगूह्यते । निजेनागन्तुना वापि तन्मीलितमिति स्मृतम् ॥ १३० ॥ सहजम् आगन्तुकं वा किमपि साधारणं यत् लक्षणम् तद्द्वारेण यत् किंचित् केनचिद्वस्तु वस्तुस्थित्यैव वलीयस्तया तिरोधीयते तत् मीलितमिति द्विधा स्मरन्ति ॥ क्रमेणोदाहरणम्-- अपाङ्गतराले दृशौ मधुरवक्रवर्णागिरो विलासभरमन्थरा गतिरतीव कान्तं मुखम् । इति स्फुरितमङ्गके मृगदृशःस्वतो लीलया तदत्र न मदोदयः कृतपदोपि संलक्ष्यते ॥५४६॥ अत्र दृक्तरलतादिकमङ्गस्य लिङ्गं स्वाभाविकं साधारणं च महोदयेन तत्राप्येतस्य दर्शनात् । L. Mīlita—The Obscured When one thing is obscured by another, through a common characteristic, innate or adventitious,—it is the Obscured. 130. Between two things there is a certain common characteristic, which may be either (a) innate or (b) ad- ventitious ;—through this, when one of those things is obscured, (hidden from view) by the other, by reason of this latter being naturally more powerful,—this is the figure Obscured, which they declare to be of two kinds ; of which the following are the respective examples— (a) [The obscuring being done through an innate characteristic]— 'The eyes are tremulous in the corners ; words sweet and artful, the movement graceful and languid, the face extremely light ;—all this has appeared naturally in the tender body of the fawn-eyed one through lasciviousness ; so that no sign of intoxication is perceptible in her body'.

CHAPTER X 447 ये कन्दरासु निवसन्ति सदा हिमाद्रेस् त्वत्पातशङ्कितधियो विवशा द्विषस्ते । अप्यङ्गमुत्पुलकमुद्वहतां सकम्पं तेषामहो बत भियां न बुधोप्यभिज्ञः ।।५४७।। अत्र तु सामर्थ्यादवसितस्य शैत्यस्य आगन्तुकत्वात्तत्प्रभव- योरपि कम्पपुलकयोस्ताद्रूप्यं समानता च भयेष्वपि तयोरुप- लक्षितत्वात् ।।१३०।। स्थाप्यतेपोह्यते वापि यथापूर्वं परं परम् । विशेषणतया यत्र वस्तु सैकावली द्विधा ।। १३१ ।। The tremulousness of the eyes and the other signs are natural characteristics, common to lasciviousness and intoxication,—all of them being found in the latter also. [And through these, the more powerful, i. e., better known, lasciviousness, serves to obscure, hide from view, the intoxication.] (b) [Where the obscuring is done through adventi- tious characteristics.]— ‘When, with minds full of fear of being attacked by you, your helpless enemies are living in the caves of the Himālaya,—even though they have their bodies thrilled and shivering, their fright is not perceptible even to the most intelligent’. The feeling of cold, which is implied by the force of the character of the Himālaya, is something adventitious (not innate to the body); and hence thrill and the shivering also, which are effects of that feeling, are adventitious conditions ; and these are ‘common’, being found to be present in the case of fear also. [And here the more apparent thing, the cold due to the Himālaya, serves to obscure the other thing, fear.] 130

448 KĀVYAPRAKĀŚA पूर्वं पूर्वं प्रति यथोत्तरस्य वस्तुनो वीप्सया विशेषणभावेन यत् स्थापनं निषेधो वा संभवति सा द्विधा बुधैरेकावली भण्यते । क्रमेणोदाहरणम्-- पुराणि यस्यां सवराङ्गनानि वराङ्गना रूपपुरस्कृताङ्ग्यः । रूपं समुन्मीलितसद्विलासमस्त्रं विलासः कुसुमायुधस्य ।।५४८।। न तज्जलं यन्न सुचारुपङ्कजं नपङ्कजं तद् यदलीनषट्पदम् । च षट्पदोऽसौ कलगुञ्जितो न यो न गुञ्जितं तन्न जहार यन्मनः ।।५४९।। LI—Ekāvalī—Necklace. Where [among a number of things] the succeeding thing is either (a) affirmed or (b) denied, as qualifying the preceding things,—it is the Necklace, which is of two kinds. 131 When among a number of things, when one succeeding thing after another, is found to be either (a) affirmed or denied, as belonging to the preceding,— it is the figure which the learned call 'Necklace'; and this is of two kinds, of which the following are the res- pective examples. (a) [Where there is affirmation.]— 'The city there contained excellent women ; the excellent women were adorned with beauty ; their beauty was teeming with lasciviousness : and lasciviousness is the weapon of the Love-god'. (b) [Where there is denial.]— 'It is not water which does not contain beautiful lotuses ; it is not lotus which does not contain the hidden black bee ; it is not a black bee which hums not sweetly ;

CHAPTER X 449 पूर्वत्र पुराणां वराङ्गनाः तासामङ्गविशेषणमुखेन रूपम् तस्य विलासाः तेषामप्यस्त्रमित्यमुना क्रमेण विशेषणं विधीयते । उत्तरत्र प्रतिषेधेप्येवं योज्यम् ॥१३१॥ यथानुभवमर्थस्य दृष्टे तत्सदृशे स्मृतिः। स्मरणम् ॥ यः पदार्थः केनचिदाकारेण नियतः यदा कदाचित् अनु- भूतोभूत् स कालान्तरे स्मृतिप्रतिबोधाधायिनि तत्समाने वस्तुनि दृष्टे सति यत् तथैव स्मर्यते तत् भवेत् स्मरणम्। and it is no humming which does not captivate the heart’. In the former example (a) we have the affirmation of a series of qualifications viz., the excellent women, of the city,—the beauty of the women through their body,—lascivious graces of the beauty,—and the character of weapon of the graces. And in the latter example (b) we have a denial of a series of qualifications, which can be similarly explained. 131. LII.—Smaraṇa—Reminiscence. When on the perception of a thing similar to it, there is remembrance of an object as previously per- ceived,—it is Reminiscence. When a certain object, with a certain well-defined character, has been perceived at some time,—and, at some subsequent time, on the perception of a thing similar to it, which serves to arouse the impression conducive to remembrance, if it becomes remembered just as it had been perceived before,—this would con- stitute Reminiscence.

450 KĀVYAPRAKĀŚA उदाहरणम्— निम्ननाभिकुहरेषु यदम्भः प्लावितं चलदृशां लहरीभिः । तद्भवैः कुहरुतैः सुरनार्यः स्मारिताः सुरतकण्ठरुतानाम् ॥५५०॥ यथा वा करजुअगहिअजसोआथणमुहविणिवेसिआहरपुडस्स । समरिअपञ्चजण्णस्स णमह कण्हस्स रोमाञ्चं ॥५५१॥ भ्रान्तिमानन्यसंवित्तुल्यदर्शने ॥ १३२ ॥ तदिति अन्यत् अप्राकरणिकं निर्दिश्यते । तेन समानम् अर्थादिह प्राकरणिकम् आश्रीयते । तस्य तथाविधस्य दृष्टौ सत्यां यत् अप्राकरणिकतया संवेदनं स भ्रान्तिमान् । Example— ‘When the ripples of water flowed into the deep navels of the girls with tremulous eyes, the celestial damsels were reminded, by the cooing sound therein produced, of the cooing issuing from their own throats during dalliance’. Another example— “Bow down to the thrill in Kṛṣṇa’s body, which appeared at the recollection of his Pāñchajanya Conch, at the time when he held with his hands Yashodā’s breasts with his lips at the nipples’. LIII.—Bhrāntimān—Illusion. When there is cognition of another thing, at the sight of a thing similar to it,—it is Illusion. 132. ‘It’ and the term ‘another thing’, refer to some- thing not forming the subject of the statement ; —what is ‘similar to it’ is, in the present context, the thing that forms the subject-matter of the statement ;— when at ‘sight’, or perception of this latter, there appears

CHAPTER X 451 न चैष रूपकं प्रथमातिशयोक्तिर्वा तत्र वस्तुतो भ्रमस्या- भावात् इह च, अर्थानुगमनेन संज्ञायाः प्रवृत्तेः तस्य स्पष्टमेव प्रतिपन्नत्वात् । उदाहरणम्— कपाले मार्जारः पय इति करान् लेढि शशिनस् तरुच्छिद्रप्रोतान् बिसमिति करी संकलयति । रतान्ते तल्पस्थान् हरति वनिताप्यंशुकमिति प्रभामत्तश्चन्द्रो जगदिदमहो विप्लवयति ॥५५२॥ आक्षेप उपमानस्य प्रतीपमुपमेयता । तस्यैव यदि वा कल्प्या तिरस्कारनिबन्धनम् ॥ १३३ ॥ a cognition (idea) of it as the ‘ other ’,-i. e., the thing not forming the subject of the statement,—it is the figure ‘ Illusion ’. This is not the same as either Metaphor or Hyperbole ; as in these latter there is no real illusion, while in the present instance, the illusion is manifest, as is clear from the fact that the name ‘ Illusion ’ is applied to it in the literal sense. ‘ When the cat sees the moon’s rays in the bowl, it mistakes them for milk and proceeds to lap it ; when the elephant sees them entering through the interstices in the trees, it mistakes them for the lotus-stalk, and proceeds to collect them ; when the woman sees them on her bed, at the end of dalliance, she mistakes them for her cloth and proceeds to pick them up :—Thus the moon, madden- ed with his resplendence, deludes the whole world ’. 132. LIV. Pratīpa—The Converse. (a) Where there is discarding of the object com- pared to, or (b) where that object itself is treated, with a view to its being condemned, as the object compared,— it is the Converse. 133.