काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

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.

अस्य धुरं सुतरामुपमेयमेव वोढुं प्रौढमिति कैमर्थ्येन यत् उपमानमाक्षिप्यते यदपि तस्यैवोपमानतया प्रसिद्धस्य उपमा- नान्तरविवक्षयानादरार्थमुपमेयभावः कल्प्यते तत् उपमेयस्योप- मानप्रतिकूलवर्तित्वात् उभयरूपं प्रतीपम् । क्रमेणोदाहरणम्— लावण्यौकसि सप्रतापगरिमण्यग्रेसरे त्यागिनां देव त्वय्यवनीभरक्षमभुजे निष्पादिते वेधसा । इन्दुः किं घटितः किमेष विहितः पूषा किमुत्पादितं चिन्तारत्नमदो मुधैव किममी सृष्टाः कुलक्ष्माभृतः ॥५५३॥ एएहि दाव सुन्दरि कण्णं दाऊण सुणसु वअणिज्जं । तुब्झ मुहेण किसोअरि चंदो उअमिज्जइ जणेण ॥५५४॥

CHAPTER X 453 अत्र मुखेनोपमीयमानस्य शशिनः स्वल्पतरगुणत्वात् उपमित्यनिष्पत्त्या ‘वअणिज्जं’ इति वचनीयपदाभिव्यङ्ग्य- स्तिरस्कारः । क्वचित्तु निष्पन्नैवोपमितिक्रिया अनादरनिबन्धनम् । यथा गर्वमसंवाह्यमिमं लोचनयुगलेन किं वहसि मुग्धे । सन्तीदृशानि दिशि दिशि सरस्सु ननु नीलनलिनानि ॥ ५५५ ॥ इहोपमेयीकरणमेवोत्पलानामानादरः । अनयैव रीत्या यत् असामान्यगुणयोगात् नोपमानभावमपि अनुभूतपूर्वि तस्य तत्कल्पनायामपि भवति प्रतीपमिति प्रत्ये- तव्यम् । यथा to hear the calumny that is spreading : O slender-waisted one, people are comparing the Moon to your face !’ The idea here is that the Moon which is compared to the face being possessed of inferior qualities, the com- parison is not correctly accomplished, and this contempt (for the Moon) is suggested by the word ‘calumny’. In some cases, the contempt is indicated by a com- parison that is correctly accomplished. For instance, in the following— ‘O deluded one, wherefore do you entertain bound- less pride on account of your eyes ? There are in the lakes on all sides, blue lotuses which are like them’. Here the contempt for the lotuses consists in their being made the objects compared. In the same manner, when an object, possessed of a unique property, not belonging to any other thing, and hence never recognised as similar (i.e., bearing comparison) to anything,—is represented as an object to which someth- ing is compared,—this also is to be regarded as an instance of the figure, Converse. For instance, in the following.—

454 KĀVYAPRAKĀŚA अहमेव गुरुः सुदारुणानाम् इति हालाहल तात मा स्म दृप्यः । ननु सन्ति भवादृशानि भूयो भुवनेस्मिन् वचनानि दुर्जनानाम् ॥५५६॥ अत्र हालाहलस्योपमानत्वमसंभाव्यमेवोपनिबद्धम् ॥ प्रस्तुतस्य यदन्येन गुणसाम्यविवक्षया । ऐकात्म्यं बध्यते योगात्तत्सामान्यमिति स्मृतम् ॥ १३४ ॥ अतादृशमपि तादृशतया विवक्षितुं यत् अप्रस्तुतार्थेन संपृक्तमपरित्यक्तनिजगुणमेव तदेकात्मतया निबध्यते तत् समानगुणनिबन्धनात् सामान्यम् । ‘ O Poison, don't you, my friend, be puffed up at the idea that you are the greatest of terrible things : verily there abound in this world the words of the wicked, which are just as terrible as yourself ’. Here the Poison is represented as the object compared to, and this character of it is something entirely inconceivable. 133. LV. Sāmānya—Identification. Where, with a view to delineate the presence of common properties, the object described is represented as identical with another, through its connection with this latter,—it is held to be Identification. 134. When the speaker desires to describe an object as similar to another, to which it is not really similar,—and represents it, through its connection with that object, as identical with it,—though not renouncing its own quali- ties,—it is Identification, ‘ Sāmānya ’;—so called because it is based upon the presence of identical (samāna) properties. Example— ‘ The women repining for their lovers,—having

CHAPTER X 455 उदाहरणम्— मलयजरसविलिप्ततन्वो नवहारलताविभूषिताः सिततरदन्तपत्र कृतवक्त्ररुचो रुचिरामलांशुकाः । शशभृति विततधाम्नि धवलयति धरामविभाव्यतां गताः । प्रियवसतिं प्रयान्ति सुखमेव निरस्तभियोभिसारिकाः ।।५५७।। अत्र प्रस्तुततदन्ययोरन्यूनतानतिरिक्ततया निबद्धं धवलत्वमे- कात्मताहेतुः । अत एव पृथग्भावेन न तयोरुपलक्षणम् । यथा वा वेत्रत्वचा तुल्यरुचां वधूनां कर्णाग्रतो गण्डतलागतानि । भृङ्गा सहेलं यदि नापतिष्यन् कोवेदयिष्यन्नवचम्पकानि ।।५५८।। अत्र निमित्तान्तरजनितापि नानात्वप्रतीतिः प्रथमप्रतिपन्नम- भेदं न व्युदसितुमुत्सहते प्रतीतत्वात्तस्य प्रतीतेश्च बाधायोगात् ।। their body smeared with sandal-paint, adorned with new pearl-necklaces, their faces shining through white paint, and clothed in clean white clothes,—become un- distinguishable when the moon with its rays has whitened the Earth, and thus proceed to the house of their lovers comfortably and fearlessly'. Here the ground of identification consists in the quality of whiteness, which is represented as being of the same degree as—neither more nor less than,—that in the object described (the women) and the other thing (moonlight); and for this reason the two objects themselves are not recognised as distinct. Another example— 'Who could have recognised the champaka-flowers hanging from their ears over the cheeks of young women, with complexion like the cane-bark,—if the black bees had not gracefully hovered over them?' Here the cognition of difference, though produced by other causes (the hovering of the bees), is not able to

456 KĀVYAPRAKĀŚA विना प्रसिद्धमाधारमाधेयस्य व्यवस्थितिः । एकात्मा युगपद्वृत्तिरेकस्यानेकगोचरा ॥ १३५ ॥ अन्यत् प्रकुर्वतः कार्यमशक्यस्यान्यवस्तुनः । तथैव करणं चेति विशेषस्त्रिविधः स्मृतः ॥ १३६ ॥ प्रसिद्धाधारपरिहारेण यत् आधेयस्य विशिष्टा स्थितिर- भिधीयते स प्रथमो विशेषः । उदाहरणम्— दिवमप्युपयातानामाकल्पमनल्पगुणगणा येषाम् । रमयन्ति जगन्ति गिरः कथमिव कवयो न ते वन्द्याः ॥५५९॥ shake off the identity perceived before (the mention of the distinguishing bees) ; for the simple reason that this identity has been recognised, and what has been recog- nised once cannot be completely set aside. 134. LVI—Visheṣa—Extraordinary. (a) When the contained is represented as existing without its recognised container,—(b) when one thing is represented as subsisting, in the same form, and at the same time, in several things ;—and (c) where, while a person is engaged in the doing of one thing, he is described as accomplishing, in the same manner, a different thing, which (in reality) is not capable of being accomplished (by that same effort) ;—it constitutes what has been described as the figure Extraordinary with its three varieties. 135-36. (a) When the recognised container or receptacle of a thing, is omitted, and the contained is described as subsisting in a peculiar manner (i. e., without a receptacle),—it is the first variety of the Extraordinary.

CHAPTER X 457 एकमपि वस्तु यत् एकेनैव स्वभावेन युगपदनेकत्र वर्तते स द्वितीयः । उदाहरणम्— सा वसइ तुज्झ हिअए सा चिअ अच्छीसु सा अ वअणेसु । अम्हारिसाण सुन्दर ओसासो कत्थ पावाणं ॥५६०॥ यदपि किंचिद्रभसेन आरभमाणस्तेनैव यत्नेनाशक्यमपि कार्यान्तरमारभते सोपरो विशेषः । उदाहरणम्— स्फुरदद्भुतरूपमुत्प्रतापज्वलनं त्वां सृजतानवद्यविद्यम् । विधिना ससृजे नवो मनोभूर्भुविसत्यं सविता बृहस्पतिश्च ॥५६१॥ यथा वा Example— ‘Wherefore should the poets not be regarded as objects of reverence,—whose words, grand with infinite beauty, continue to rejoice the worlds, to the very end of the cycle, even after the poets themselves have departed to heaven?’ (b) When a single thing is described as subsisting in the same form, in several things simultaneously,—it is the second kind of the Extraordinary. Example— ‘She resides in your heart, in your eyes and in your words; where can there be any room for wretched beings like myself?’ (a) It is another kind of the Extraordinary where a person, proceeding in a hurry to do something, is des- cribed as accomplishing another thing, which is not capable of being accomplished by the same effort. Ex- ample— ‘When the Creator was creating you, with your res- plendent form, dazzling glory and flawless learning,— he actually created a new Love-god, a new Sun and a new Bṛhaspati on the Earth’.

458 KĀVYAPRAKĀŚA गृहिणी सचिवः सखी मिथः प्रियशिष्या ललिते कलाविधौ । करुणाविमुखेन मृत्युना हरता त्वां बत किं न मे हृतम् ॥५६२॥ सर्वत्र एवंविधविषयेऽतिशयोक्तिरेव प्राणत्वेनावतिष्ठते तां विना प्रायेणालंकारत्वायोगात् । अत एवोक्तम् "सैषा सर्वत्र वक्रोक्तिरनयार्थो विभाव्यते । यत्नोऽस्यां कविना कार्यः कोऽलंकारोऽनया विना ॥ इति ॥ स्वमुत्सृज्य गुणं योगादत्युज्ज्वलगुणस्य यत् । वस्तु तद्गुणतामेति भण्यते स तु तद्गुणः ॥ १३७॥ वस्तु तिरस्कृतनिजरूपं केनापि समीपगतेन प्रगुणया स्वगुण- संपदोपरक्तं तत्प्रतिभासमेव यत्समासादयति स तद्गुणः । तस्या- प्रकृतस्य गुणोऽत्रास्तीति । Another example of the same— ‘When cruel Death deprived me of you—who were my wife, counsellor, confidante and beloved pupil in the graceful arts,—oh ! what is there that he did not deprive me of ?’ In all these cases (of the Extraordinary), artistic ex- pression forms the very essence ; as without it they would almost cease to be ornamental (figures of speech) at all. It is for this reason that the following statement has been made (by Bhāmaha and others)—‘Artistic expression is present everywhere ; it is by this that meanings become beautified ; it is on this that the poet should concentrate his effort ; what figure of speech can there be without this ?’ 136. LVII—Tadguṇa,—Quality borrowing. When a thing, through contact with another possessed of extremely brilliant qualities, renounces its own quality and takes up the qualities of that other thing,—it is Quality-borrowing. 137.

CHAPTER X 459 उदाहरणम्-- विभिन्नवर्णा गरुडाग्रजेन सूर्यस्य रथ्याः परितः स्फुरन्त्या । रत्नैः पुनर्यत्र रुचा रुचं स्वामानिन्यिरे वंशकरीरनीलैः ॥५६३॥ अत्र रवितुरगापेक्षया गरुडाग्रजस्य तदपेक्षया च हरिन्म- णीनां प्रगुणवर्णता ॥१३७॥ तद्रूपाननुहारश्चेदस्य तत् स्यादतद्गुणः । यदि तु तदीयं वर्णं संभवन्त्यामपि योग्यतायाम् इदं न्यूनगुणं न गृह्णीयात् तदा भवेदतद्गुणो नाम । When a thing, on contact with another thing, has its own character obscured by the superiority of the brilliant qualities of the other, and acquires a semblance of that thing, it is the figure Quality-borrowing, ‘Tadguṇa’— so called because there is borrowing of the quality (‘guṇa’) of that, (‘tat’), the thing other than the one described. Example— ‘The sun’s horses, having their colour altered by the wide-spreading splendour of Aruṇa, (the Sun’s charioteer, the brother of Garuḍa), were brought back to their own colour by the gems, green like the bamboo-sprout’. Here the green gems are described as possessed of more brilliant qualities than Aruṇa, whose qualities are more brilliant than those of the Sun’s horses. LVIII.—Atadguṇa—Non-borrowing of Qualities. If, however, there is no absorbing by the one from the other, it is the Non-borrowing of qualities. In a case, where the thing with inferior qualities does not absorb the form of the other thing,—even when such absorption is possible,—then it is the figure named ‘Non-borrowing of Qualities’. II-11