काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

CHAPTER X 467 राजति ततीयमभिहतदानवरासातिपातिसारावनदा । गजता च यूथमविरतदानवरा सातिपाति सारा वनदा ॥५७२॥ अत्र यमकामनुलोमप्रतिलोमश्च चित्रभेदः पादद्वयगते परस्परापेक्षे । एकस्य च ग्रहे न्यायदोषाभावादनिश्चयः ॥ १४० ॥ द्वयोर्बहूनां वा अलंकाराणामेकत्र समावेशेपि विरोधात् न यत्र युगपदवस्थानम् न चैकतरस्य परिग्रहे साधकम् तदितरस्य वा परिहारे बाधकमस्ति येनैकतर एव परिगृह्येत स निश्चया- भावरूपो द्वितीयः संकरः समुच्चयेन संकरस्यैवाक्षेपात् । ‘ Rājati tatīyamabhihatadānavarāsātipātisārāvanada Gajatā cha yūthamaviratadānavarā sātipāti sārā vanadā.’ ‘ This place is glorious, where the roaring of demons has been subdued and which is adorned with fast-flowing murmuring rivers ; and this elephant-herd protects itself, glorious with the uninterrupted flow of the ichor, powerful and destroying the forest ’. Here Chime and the Fanciful with convertible parts, are contained in the two feet, and are dependent upon each other. (b) When there is no reason in support of, nor any objection against, the recognition of any one (to the exclusion of the likely figures), there is Uncertainty (which forms the second variety of Commixture). 140. When two or more figures of speech are found toge- ther, and by reason of incompatibility, all of them cannot be admitted simultaneously,—nor is there any reason for accepting any one of them, nor is there any objection against the exclusion of others, by virtue of which any one only could be admitted,—then there is

468 KĀVYAPRAKĀŚA उदाहरणम्— जह गहिरो जह रअणणिब्भरो जह अ णिम्मलच्छाओ । तह किं विहिणा एसो सरसवाणीओ जलणिही ण किओ ॥५७३॥ अत्र समुद्रे प्रस्तुते विशेषणसाम्यादप्रस्तुतार्थप्रतीतेः किमसौ समासोक्तिः किम् अब्धेरप्रस्तुतस्य मुखेन कस्यापि तत्समगुणतया प्रस्तुतस्य प्रतीतेः इयमप्रस्तुतप्रशंसा इति संदेहः । यथा वा नयनानन्ददायीन्दोर्बिम्बमेतत्प्रसीदति । अधुनापि निरुद्धाशमविशीर्णमिदं तमः ॥५७४॥ अत्र किं कामस्योद्दीपकः कालो वर्तते इति भङ्ग्यन्तरेणा- भिधानात् पर्यायोक्तम् । उत वदनस्येन्दुबिम्बतया अध्यवसानात् Uncertainty; and this is to be regarded as the second variety of Commixture;—this being the implication of the collective particle ‘cha’ (in the text), which is meant to connect the ‘commixture’ with the present text. For example, in the following verse—‘Hot is it that the ocean was not made sweet-watered, by the Creator, as it was made deep, rich in gems and bright ?’ Here it is uncertain what figure is meant to be expressed ; either (a) Modal Metaphor—involving the recognition of an object not meant to be described (the King), when what is actually described is the Ocean,—or (b) Indirect Descrip- tion, involving the recognition of the object to be described (the King), through the mention of an object not meant to be described (the Ocean), which the former resembles. Or, another example (of Uncertainty), in the following verse.— ‘This disc of the moon, which is a source of joy to the eye, is shining; and yet even now this darkness, pervading all quarters, stands unpierced’.

CHAPTER X 469 अतिशयोक्तिः किं वा । एतदिति वक्त्रं निर्दिश्य तद्रूपारोपवशात् रूपकम् । अथवा तयोः समुच्चयविवक्षायां दीपकम् । अथवा तुल्य- योगिता । किमु प्रदोषसमये विशेषणसाम्यादाननस्यावगतौ समा- सोक्तिः । आहोस्वित् मुखनैर्मल्यप्रस्तावात् अप्रस्तुतप्रशंसा इति बहूनां संदेहादयमेव संकरः । यत्र तु न्यायदोषयोरन्यतरस्यावतारः तत्र एकतरस्य निश्चयात् न संशयः ॥ न्यायश्च साधकत्वम् अनुकूलता दोषोपि बाधकत्वं प्रति- कूलता । तत्र Here it is Uncertain, whether what is meant is—(a) the indirect assertion of the fact that ‘ the time favourable for the manifestation of love has arrived ’,—thus involving the Figure of Periphrasis ;—or (b) the recognition of the Face of the girl as the Moon,—thus involving the figure Hyperbole ;—or (c) the imposition of the character of the Moon upon the Face, referred to by the pronoun ‘this ,— thus involving the figure of Metaphor ;—or (d) the com- bination of both (Face and Moon),—thus involving the figure of Illuminator)—or (e) the figure of Equal Pairing (both Face and Moon being meant to be described) ; —or (f) the cognition of the face, through common quali- fications and the mention of the evening-time,—thus involving the figure of Modal Metaphor ;—or (g) the in- troduction of the description of the face,—thus involving the figure of Indirect Description. Thus, there being an uncertainty pertaining to several figures, this is an instance of the Uncertain Commixture. In cases where there are reasons for or against the admission of any one of the figures involved, there is certainty with regard to that one ; so that in that case there is no uncertainty.

470 KĀVYAPRAKĀŚA सौभाग्यं वितनोति वक्त्रशशिनो ज्योत्स्नेव हासद्युतिः ॥५७५॥ इत्यत्र मुख्यतया अवगम्यमाना हासद्युतिर्वक्त्रे एवानुकूल्यं भजते इत्युपमायाः साधकम्। शशिना तु न तथा प्रतिकूलेति रूपकं प्रति तस्या अबाधकता। वक्त्रेन्दौ तव सत्ययं यदपरः शीतांशुरभ्युद्यतः ॥५७६॥ इत्यत्रापरत्वमिन्दोरनुगुणं न तु वक्त्रस्य प्रतिकूलमिति रूपकस्य साधकतां प्रतिपद्यते न तूपमाया बाधकताम्। राजनारायणं लक्ष्मीस्त्वामालिङ्गति निर्भरम् ॥५७७॥ The term ‘nyāya’ (in the text) stands for reasons for, that is, favourable to, something ; and ‘doṣa’ for reasons against, opposed to, something. (a) In the following passage—‘ the brightness of the smile like moonlight, lends gracefulness to the face-moon’, —what is recognised as the predominant factor is the ‘brightness of smile.’, and this is favourable to the des- cription being applicable to the face ; and hence it serves as the reason for the definite recognition of the figure of Simile (in the expression ‘face-moon’); and as regards the application of the description to the moon, also, the said circumstance (of the brightness of Simile being the predominant factor) is not altogether unfavourable ; and hence it cannot be regarded as a reason for the admission of the figure of Metaphor (in the same expression ‘Face- moon’.)— (b) But in the passage—‘ that this other moon should appear while your face-moon is already present’,—the epithet ‘other’ is favourable to the moon being taken as the object described, but not entirely unfavourable to the

CHAPTER X 471 इत्यत्र पुनरालिङ्गनमुपमां निरस्यति सदृशं प्रति परप्रेयसी- प्रयुक्तस्यालिङ्गनस्यासंभवात् । पादाम्बुजं भवतु नो विजयाय मञ्जु- मञ्जीरशिञ्जितमनोहरमम्बिकायाः ॥५७८॥ इत्यत्र मञ्जीरशिञ्जितम् अम्बुजे प्रतिकूलम् असंभावादिति रूपकस्यबाधकम् न तु पादेनुकूलमित्युपमायाःसाधकमभिधयते विध्युपमर्दिनो बाधकस्य तदपेक्षयोत्कटत्वेन प्रतिपत्तेः ॥ एवमन्यत्रापि सुधीभिः परीक्ष्यम् ॥१४०॥ face being so taken; and hence it becomes a reason for the admission of Metaphor, but not a reason against that of Simile. (c) In the passage—'The Goddess of Wealth firmly embraces you, the King-Viṣṇu',—the mention of 'em- bracing' excludes the Simile, as it is not possible (right) for the wife of one person to 'embrace' another who may be similar to him. (d) In the passage—'may the lotus-feet of Ambikā, lovely on account of the jingling of the anklets, ordain your victory',—the 'jingling' is unfavourable to the description applying to the lotus whose jingling is impossible and as such, it is a reason against the admission of Metaphor; we do not regard it as a reason for the admission of the Simile, on the ground of its being favourable to its apply- ing to the feet,—because the fact of its being a negative reason against (Metaphor) is more obtrusively recognised than that of its being an affirmative reason for Simile. Similar deductions may be made by the learned in other cases also.

472 KĀVYAPRAKĀŚA स्फुटमेकत्र विषये शब्दार्थालंकृतिद्वयम् । व्यवस्थितं च अभिन्ने एव पदे स्फुटतया यत् उभावपि शब्दार्थालंकारौ व्यवस्थां समासादयतः सोप्यपरः संकरः । उदाहरणम्-- स्पष्टोल्लसत्किरणकेसरसूर्यबिम्ब- विस्तीर्णकर्णिकमथो दिवसारविन्दम् । श्लिष्टाष्टदिग्दलकलापमुखावतार- बद्धान्धकारमधुपावलि संचुकोच ॥५७९॥ अत्र एकापदानुप्रविष्टौ रूपकानुप्रासौ ॥ तेनासौ त्रिरूपः परिकीर्तितः ॥ १४१ ॥ (c) Also, when, in a single word, both the Verbal and the Ideal Figures of Speech are clearly manifest. When in one and the same word, both, the Verbal and the Ideal Figures of Speech obtain a clear footing,— it is another (third) kind of Commixture. Example— ‘ Spaṣṭollasatkiraṇakesarasūryabimba— Vistīrṇakarṇikamatho divasāravindam Shliṣṭāṣṭadigdalakalāpamukhāvatāra— Baddhāndhakāramadhupāvali sañchukocha ’. 'The Day-lotus, with the Sun for its pericarp of which the shooting rays are the filaments,—enveloping the Night-bee embracing the eight quarters, has become con- tracted ’. Here we have the Commixture of Alliteration and Metaphor in single words (in the shape of the two long compounds). Thus this (Commixture) has been described as having three forms. 141.

CHAPTER X 473 तदयमनुग्राह्यानुग्राहक तया संदेहेन एकपदप्रतिपाद्यतया च व्यवस्थितत्वात्त्रिप्रकार एव संकरो व्याकृतः । प्रकारान्तरेण तु न शक्यो व्याकर्तुम् आनन्त्यात्तत्प्रभेदानामिति प्रतिपादिताः शब्दार्थोभयगतत्वेन त्रैविध्यजुषोलंकाराः ॥ कुतः पुनरेष नियमो यदेतेषां तुल्येपि काव्यशोभातिशय- हेतुत्वे कश्चिदलकारः शब्दस्य कश्चिदर्थस्य कश्चिच्चोभयस्य इति चेत् । उक्तमत्र यथा काव्ये दोषगुणालंकाराणां शब्दार्थो- भयगतत्वेन व्यवस्थायामन्वयव्यतिरेकावेव प्रभवतः निमित्तान्त- रस्याभावात् । ततश्च योलंकारो यदीयान्वयव्यतिरेकावनुविधत्ते स तदलंकारो व्यवस्थाप्यते इति । Thus has been described Commixture in its three forms-(1) that in which one figure aids, and is subservient to, the other, (2) where the predominance of one or the other is doubtful, and (3) where both figures manifest themselves in single words. Any other method of sub-dividing it is not advisable, as the number of such divisions would be endless. Thus have been described all the Figures of Speech, classified under three heads-as pertaining to the word, to the idea and to both. Question.-"All Figures of Speech equally being only the means of lending charm to poetry, wherefore should there be any such restriction as that some figures belong to Words, others to Ideas, and others again to both Words and Ideas ?" Our answer to this is as follows :-It has already been explained that in Poetry, Defects, Excellences and Figures of Speech are attributed to Words, Ideas or both, entirely on the basis of positive and negative concomitance ; as

474 KĀVYAPRAKĀŚA एवं च यथा पुनरुक्तवदाभासः परंपरितरूपकं चोभयोर्भावा- भावानुविधायितया, उभयालंकारौ तथा शब्दहेतुकार्थान्तरन्यास- प्रभृतयोपि द्रष्टव्याः । अर्थस्य तु तत्र वैचित्र्यम् उत्कटतया प्रतिभासते, इति वाच्यालंकारमध्ये वस्तुस्थितिमनपेक्ष्यैव लक्षिताः ॥ योलंकारो यदाश्रितः स तदलंकार इत्यपि कल्पनायाम् अन्वयव्यतिरेकावेव समाश्रयितव्यौ । तदाश्रयणमन्तरेण विशिष्ट- स्याश्रयाश्रयिभावस्याभावादित्यलंकाराणां यथोक्तनिमित्त एव परस्परव्यतिरेको ज्यायान् ॥१४१॥ there can be no other determining basis ; consequently a Figure of Speech is attributed to one or the other accord- ing as it is concomitant, positively as well as negatively, with that. So the Semblance of Repetition and the Conse- quential Metaphor are attributed to both Word and Idea, because their presence or absence is dependent upon the presence and absence of both. Similarly with the ‘Transition’ based upon words and other Figures of speech; even so however the real state of things has been ignored, and these latter have been classed among Ideal figures, simply because what shines forth in them most prominently is the charm of the Idea expressed. Even if we accept the principle that ‘a figure is to be attributed to that on which it rests’, the ultimate criterion to be adopted will have to be the before-mentioned ‘positive and negative concomitance’, especially because in the absence of these latter there can be no idea of the figures subsisting in anything For these reasons it is best to accept the said distinction among Figures of Speech entirely on the basis of the said ‘concomitance’. 141.

CHAPTER X 475 एषां दोषा यथायोगं संभवन्तोपि केचन । उक्तेष्वन्तर्भवन्तीति न पृथक् प्रतिपादिताः ॥ १४२ ॥ तथाहि--अनुप्रासस्य प्रसिद्धयभावो वैफल्यं वृत्तिविरोध इति ये त्रयो दोषाः । ते प्रसिद्धिविरुद्धताम् अपुष्टार्थत्वम् प्रति- कूलवर्णतां च यथाक्रमं न व्यतिक्रामन्ति तत्स्वभावत्वात् । क्रमेणोदाहरणम्-- चक्री चक्रारपङ्क्तिं हरिरपि च हरीन् धूर्जटिर्धूर्ध्वजाग्रान् अक्षं नक्षत्रनाथोरुणमपि वरुणः कूबराग्रं कुबेरः । रंहः संघः सुराणां जगदुपकृतये नित्ययुक्तस्य यस्य स्तौति प्रीतिप्रसन्नोन्वहमहिमरुचेः सोवतात्स्यन्दनो वः ॥५८०॥ Defects are possible in connection with these (Figures) also; but they are such as are likely to be included among these already described; hecnce they are not dealt with separately. 142. For instance, in connection with Alliteration, three defects have been cited (by the older writers) as specially noticeable; these are—(1) absence of general recognition, (2) uselessness and (3) incompatibility of diction; and these do not differ in character respectively from (1) being opposed to accepted notions, (2) Irrele- vancy and (3) Discordance of letters; as they have the same character as these. Examples in order— (1) [Absence of General Recognition]— 'Chakrī chakrārapaṅktiṁ harirapi cha harīn, dhūrjaṭirdhūrdhvajāgrān Akṣaṁ nakṣatranāthoruṇamapi varuṇaḥ, kūbarāgraṁ kuberaḥ Raṁhaḥ saṁghaḥ surāṇāṁ jagadupakṛtaye nityayuktasya yasya Stauti prītiprasannonvahamahimarucheḥ sovātātsyandano vaḥ.' II-12

476 KĀVYAPRAKĀŚA अत्र कर्तृकर्मप्रतिनियमेन स्तुतिः अनुप्रासानुरोधेनैव कृता न पुराणेतिहासादिषु तथा प्रतीतेति प्रसिद्धिविरोधः ॥ भण तरुणि रमणमन्दिरमानन्दस्यन्दिसुन्दरेन्दुमुखि । यदि सल्लीलोल्लापिनि गच्छसि तत् किं त्वदीयं मे ॥५८१॥ अनणुरणन्मणिमेखलमविरतशिञ्जानमञ्जुमञ्जीरम् । परिसरणमरुणचरणे रणरणकमकारणं कुरुते ॥५८२॥ ‘May that chariot of the Sun bent upon benefitting the world, protect you, whose line of spokes is daily recognised with pleasure by Viṣṇu, the horses by Indra, the banners by Shiva, the wheel by the Moon, the driver Aruṇa by Varuṇa, the poles by Kubera and the speed by the hosts of gods!’ The series of Agents and the Acts attributed to them here are all such as have been assumed for the purposes of Alliteration, and no such acts are found to have been described in the Itihāsas or Purāṇas. So that this is only a case of ‘contraxity to prevailing notions’. (2) [Uselessness]— ‘Bhaṇa taruṇi ramaṇamandiramānandasyandi- sundarendumukhi Yadi sallīlollāpini gachchasi tat kiṁ tvadīyaṁ me Anaṇuraṇanmaṇimekhalamaviratashiñjānamañju- mañjīram Parisaraṇamaruṇacharaṇe raṇaraṇakamakā- raṇaṁ kurute.’ ‘O young girl, with face as bright as the joyous moon, who converse sweetly and whose feet are red! at the time that you are going to your husband, your movement, accompanied by the tingling girdlezone and jingling anklets, produce without reason, a peculiar anxiety in my heart ;—tell me why this is so’.

CHAPTER X 477 अत्र वाच्यस्य विचिन्त्यमानं न किंचिदपि चारुत्वं प्रतीयते, इत्यपुष्टार्थतैवानुप्रासस्य वैफल्यम् ॥ अकुण्ठोत्कण्ठया इति अत्र शृङ्गारे परुषवर्णाडम्बरः पूर्वोक्तरीत्या विरुध्यते इति परुषानुप्रासोत्र प्रतिकूलवर्णतैव वृत्तिविरोधः ॥ यमकस्य पादत्रयगतत्वेन यमनमप्रयुक्तत्वं दोषः ॥ यथा भुजङ्गमस्येव मणिः सदम्भा ग्राहावकीर्णेव नदी सदम्भाः । दुरन्ततां निर्णयतोपि जन्तोः कर्षन्ति चेतः प्रसभं सदम्भाः ॥५८३॥ The idea expressed here is one in which, however much we ponder over it, we perceive no charm; hence the ‘uselessness’ of the Alliteration is only what has been described above as ‘Irrelevancy’. (3) [Incompatibility of Diction]— ‘Akuṇṭhotkaṇṭhayā &c., &c., (see above, stanza No. 207). Here, the bombast of harsh words is incompatible with the delineation of the Erotic Passion, in accordance with what has been said before (in Chapter VII); so that the defect of ‘incompatibility of diction’ in this Allitera- tion is nothing more than the presence of ‘discordant letters’. The presence of chiming in three feet of a verse, which has been mentioned as a defect in connection with Chime, is only ‘opposition to usage’; e. g., in the following verse— ‘Bhujangamasyeva maṇiḥ sadambhā Grāhāvakīrṇeva nadī sadambhāḥ Durantatānnirṇayatopi jantoḥ Karṣanti chetaḥ prasabhaṁ sadambhāḥ.’

478 KĀVYAPRAKĀŚA उपमायाम् उपमानस्य जातिप्रमाणगतन्यूनत्वम् अधिकता वा तादृशी अनुचितार्थत्वं दोषः । धर्माश्रये तु न्यूनाधिकत्वे यथा- क्रमं हीनपदत्वमधिकपदत्वं च न व्यभिचरतः ॥ क्रमेणोदाहरणम्— . चण्डालैरिव युष्माभिः साहसं परमं कृतम् ॥५८४॥ वह्निस्फुलिङ्ग इव भानुरयं चकास्ति ॥५८५॥ अयं पद्मासनासीनश्चक्रवाको विराजते । युगादौ भगवान् वेधा विनिर्मित्सुरिव प्रजाः ॥५८६॥ ‘ Deceitful people, though bearing testimony to their wicked heart, yet succeed in attracting the hearts of simple people,—just as is done by the pure and brilliant hood-gem of the serpent, and by the clear-watered streams full of alligators ’. The defect mentioned in connection with Simile is the inferiority or superiority of the object compared to (to the object compared), in point of kind and degree ;—and this is only what has been described as ‘ Impropriety’ of meaning ;—while the inferiority and superiority as regard the properties (of the two objects) do not differ from what has been described as ‘ deficiency of words ’ or ‘ redundancy of words ’. For Example— (1) [ Inferiority in kind ]— ‘ You took a very bold step, like Chaṇḍālas ’ (2) [ Inferiority in degree ]— ‘ The Sun is shining like a spark of fire ’. (3) [ Superiority in kind ]— ‘ This Chakravāka bird, seated on the lotus-seat, looks beautiful,—just like the revered Creator going to create the people at the beginning of the cycle ’.

CHAPTER X 479 पातालमिव ते नाभिः स्तनौ क्षितिधरोपमौ । वेणीदण्डः पुनरयं कालिन्दीपातसंनिभः ॥५८७॥ . अत्र चण्डालादिभिरुपमानः प्रस्तुतोऽर्थोऽत्यर्थमेव कदर्धित इत्यनुचितार्थता ॥ स मुनिर्लाञ्छितो मौञ्ज्या कृष्णाजिनपटं वहन् । व्यराजन्नीलजीमूतभागाश्लिष्ट इवांशुमान् ॥५८८॥ अत्रोपमानस्य मौञ्जीस्थानीयस्तडिल्लक्षणो धर्मः केनापि पदेन न प्रतिपादित इति हीनपदत्वम् ॥ स पीतवासाः प्रगृहीतशार्ङ्गं मनोज्ञभीमं वपुराप कृष्णः । शतह्रदेन्द्रायुधवान्निशायां संसृज्यमानः शशिनेव मेघः ॥५८९॥ अत्रोपमेयस्य शङ्खादेरनिर्देशे शशिनो ग्रहणमतिरिच्यते इत्यधिकपदत्वम् ॥ (4) [ Superiority in degree ]— ‘Thy navel is like the nether regions, thy breasts are like mountains and thy looks like the stream of the Yamunā’. In all these instances, the objects described, by being compared to the things mentioned, have been very much depreciated; and this involves the defect of ‘impropriety of meaning’ (already described in Chap. VII.) In the passage—‘The sage, wearing the girdle and the skin of the antelope, appeared like the sun interspersed among masses of blue clouds’,—it is found that in connec- tion with the object compared to (the Sun), nothing (like the lightning, for instance) has been mentioned as correspond- ing to the ‘girdle’ of the object compared; and this is only a ‘deficiency of words’. In the passage—‘Kṛṣṇa, dressed in yellow cloth and holding his bow assumed a body at once beautiful and terrible,—like the nocturnal cloud accompanied by lightning and the rainbow and the Moon’,—in the absence

480 KĀVYAPRAKĀŚA लिङ्गवचनभेदोपि उपमानोपमेययोः साधारणं चेत् धर्ममन्यरूपं कुर्यात् । तदा एकतरस्यैव तद्धर्मसमन्वयावगतेः सविशेषणस्यैव तस्योपमानत्वमुपमेयत्वं वा प्रतीयमानेन धर्मेण प्रतीयते इति प्रक्रान्तस्यार्थस्य स्फुटमनिर्वाहादस्य भग्नप्रक्रम- रूपत्वम् । यथा-- चिन्तारत्नमिव च्युतोसि करतो धिङ्मन्दभाग्यस्य मे ॥५९०॥ of any mention of the conch and other things in connec- tion with the object compared (Kṛṣṇa), the mention of the moon is superfluous ; and this involves the defect of 'Redundancy' (already described under chapter VII). Further, the diversity in gender and number, of the object compared and that compared to (which has been des- cribed as a defect of Simile),—if it bring about some di- versity in the form of the word mentioning the common property, it is only the defect which has been described as 'Broken Uniformity;' because in such a case the said property belonging to only one of the two objects, the objects could be regarded either as 'the object compared' or 'the object compared a to' on the basis of that property only in a qualified (and not original) form ; and this would mean that the idea started with could not be sustained. For example, in the following instances— (a) 'Chintāratnamiva chyutosi karato dhiṅ mandabhāgyasya me' 'You are fallen from my hands, like the Chintāmaṇi,— unlucky that I am!' [where the past-participle 'chyutaḥ' being in the masculine gender, can be construed only with the man described, and not with 'ratnam', which is in the neuter gender, [ ;-and also in the passage—(b) 'Saktavo

CHAPTER X 481 सक्तवो भक्षिता देव शुद्धाः कुलवधूरिव ॥५९१॥ यत्र तु नानात्वेपि लिङ्गवचनयोः सामान्याभिधायि पदं स्वरूपभेदं नापद्यते न तत्रैतद्दूषणावतारः उभयथापि अस्य अनुगमक्षमस्वभावत्वात् । यथा गुणैरनर्घ्यैः प्रथितो रत्नैरिव महार्णवः ॥५९२॥ तद्वेषोसदृशोन्याभिः स्त्रीभिर्मधुरताभृतः । दधते स्म परां शोभां तदीया विभ्रमा इव ॥५९३॥ bhakṣitā deva shuddhāḥ kulavadhūriva,—‘The clean barley- meal was eaten, like pure women ’,—[where the past- participle ‘bhakṣitāḥ’ in the plural number cannot be construed with ‘kulavadhūḥ’ in the singular.] In those cases however where, even when there is diversity of gender and number, there is no consequent alteration in the word denoting the common property,— it does not involve the said defect ; as the common pro- perty remains capable of being connected with both the objects concerned. For example, in the following pass- ages—(a) ‘Guṇairanarghyaiḥ prathito ratnairiva mahārṇavaḥ’ [ He is famous for his valuable qualities, as the ocean for his gems ] [ where though the genders of the nouns ‘ratnaiḥ’ and ‘guṇaiḥ’ are different, yet that does not make any difference in the form of the connected word ‘prathitaḥ’ ] ;—or in the passage—(b) ‘Tadveṣo’ sadṛśhonyā- bhiḥ strībhirmadhuratābhṛtaḥ dadhate sma parāṁ shobhāṁ tadīyā vibhramā iva’—‘Her apparel was lovely as her graces, sweet and unequalled by other women’ ; [ where the compounds ending with ‘sadṛshaḥ’ and ‘bhṛtaḥ’ are such as can be made applicable to both nouns ‘veṣaḥ’, singular and ‘vibhramāḥ’, plural.]

482 KĀVYAPRAKĀŚA कालपुरुषविध्यादिभेदेपि न तथा प्रतीतिरस्खलितरूपतया विश्रान्तिमासादयतीत्यसावपि भग्नप्रक्रमतयैव व्याप्तः। यथा अतिथिं नाम काकुत्स्थात् पुत्रमाप कुमुद्वती । पश्चिमाद् यामिनीयामात् प्रसादमिव चेतना ॥५९४॥ अत्र चेतना प्रसादमाप्नोति न पुनरापेति कालभेदः । प्रत्यग्रमज्जनविशेषविविक्तमूर्तिः कौसुम्भरागरुचिरस्फुरदंशुकान्ताः । विभ्राजसे मकरकेतनमर्चयन्ती बालप्रबालविटपप्रभवा लतेव ॥५९५॥ Diversity in Tense, Person, and the Imperative and other endings interferes with the clear comprehension of the idea ; so that this also would be included under ‘ Broken Uniformity ’. For example, in the passage— ‘ Atithiṁ nāma kākutsthāt putramāpa kumudvatī, pashchimād yāminīyāmāt prasādamiva chetanā ’—‘ Kumudvatī obtained from Kākutstha, the son named ‘ Atithi ’—just as Intellect obtains enlightenment from the last quarter of the night ’,— where the verb as applying to the Intellect should be in the present tense—‘ āpnoti ’,—and not in the past, ‘ āpa ’ ; hence here we have diversity of tense (which mars the clear comprehension of the Simile). And in the following passage— ‘ Pratyagramajjanaviśeṣaviviktamūrtiḥ kausumbharāgaruchirasphuradamshukāntā vibhrājase makaraketanamarchayantī bālaprabālaviṭapaprabhavā lateva ’, ‘ Having the body brightened by a fresh bath and clothed in a dress coloured red with Kusumbha, while thou art worshipping the Love-god, thou shinest like a creeper growing out of the branch of a tree with fresh leaves ’,—the proper verb with ‘ latā ’ would have been ‘ vibhrājate ’, in the third person ; and as this would

CHAPTER X 483 अत्र लता विभ्राजते न तु विभ्राजसे इति संबोध्यमाननिष्ठस्य परभागस्य असंबोध्यमानविषयतया व्यत्यासात् पुरुषभेदः । गङ्गेव प्रवहतु ते सदैव कीर्तिः ॥५९६॥ इत्यादौ च गङ्गा प्रवहति न तु प्रवहतु इति अप्रवृत्तप्रवर्त- नात्मनो विधेः । एवंजातीयकस्य चान्यस्यार्थस्य उपमानगतस्या- संभवाद्विध्यादिभेदः ॥ ननु समानम् उच्चारितं प्रतीयमानं वा धर्मान्तरमुपादाय पर्यवसितायाम् उपमायाम् उपमेयस्य प्रकृतधर्माभिसंबन्धान्न कश्चित्कालादिभेदोस्ति । यत्राप्युपात्तेनैव सामान्यधर्मेण उपमा अवगम्यते यथा “युधिष्ठिर इवायं सत्यं वदति” इतितत्र युधिष्ठिर mean a change consequent upon the last portion of the verb referring to the person addressed being applied to an object not addressed; and thus there comes about a diversity in the Person. In the passage ‘Gaṅgevā pravahatu te sadaiva kīrtiḥ’— ‘May your reputation flow on for ever like the Gaṅgā’— the form of the verb applicable to ‘Gaṅgā’ would be ‘pravahati’ and not ‘pravahatu’; so that the text involves the diversity of the Imperative, whose function lies in urging that which is not already engaged in the work (which in this case is the ‘Reputation’, and not the Gaṅgā, which is always flowing). Many such diversities of the injunctive and other factors are possible, as most of them are not applicable to the object compared to. An objection is raised—“As a matter of fact, the con- ditions of the Simile are fulfilled when a property common to the two objects has been comprehended, either as ex- pressed by the words uttered or implied; and when the

484 KĀVYAPRAKĀŚA इव सत्यवाद्ययं सत्यं वदतीति प्रतिपत्स्यामहे । सत्यवादी सत्यं वदतीति च न पौनरुक्त्यम् आशङ्कनीयम् रैपोषं पुष्णातीतिवत् युधिष्ठिर इव सत्यवदनेन सत्यवाद्ययमित्यर्थावगमात् । सत्यमेतत् किं तु स्थितेषु प्रयोगेषु समर्थनमिदं न तु सर्वथा निरवद्यम् प्रस्तुतवस्तुप्रतीतिव्याघातादिति सचेतस एवात्र प्रमाणम् ।। असादृश्यासंभवावप्युपमायाम् अनुचितार्थतायामेव पर्यवस्यतः । object compared is found to be possessed of this property, there is nothing objectionable in any diversity that there may be as regards the tense and other details. Even in cases where the Simile is comprehended through a directly expressed common property,—e. g., in such expressions as ‘he tells the truth like Yudhiṣṭhira’,—the idea we derive from it is that—‘this person, who is as truthful as Yudhiṣṭhira, tells the truth’. It need not be argued against this that such an expression as ‘the truthful man tells the truth’ involves a tautology.—Because the idea derived is that ‘by telling the truth this man is truthful like Yudhiṣṭhira’; and this stands on the same footing as such (seemingly tautological) expressions as ‘raipoṣaṁ puṣṇāti’, ‘he develops with the development of wealth”. All this is quite true. But this can be a justification only for such expressions as are actually found in standard works ; but such usage cannot be regarded as entirely unobjectionable ; for in reality it does mar the due com- prehension of the thing meant to be described. On this point the only right judges are persons endowed with poetic sensibility. As regards the defects of ‘absence of similitude’

CHAPTER X 485 यथा ग्रथ्नामि काव्यशशिनं विततार्थरश्मिम् ॥५९७॥ अत्र काव्यस्य शशिना अर्थानां च रश्मिभिः साधर्म्यं कुत्रापि न प्रतीतमित्यनुचितार्थत्वम् । निपेतुरास्यादिव तस्य दीप्ताः शरा धनुर्मण्डलमध्यभाजः । जाज्वल्यमाना इव वारिधारा दिनार्धभाजः परिवेषिणोऽर्कात् ॥५९८॥ अत्रापि ज्वलन्त्योम्बुधाराः सूर्यमण्डलात् निष्पतन्त्यो न संभवन्तीत्युपनिबध्यमानोऽर्थोनौचित्यमेव पुष्णाति ॥ उत्प्रेक्षायामपि संभावनं ध्रुवेवादय एव शब्दा वक्तुं सहन्ते न यथाशब्दोपि केवलस्यास्य साधर्म्यमेव प्रतिपादयितुं पर्याप्त- त्वात् तस्य चास्यामविवक्षितत्वादिति तत्राशक्तिरस्यावाचकत्वं दोषः । यथा and 'impossibility', which have been attributed to Simile,— these are included under the 'Impropriety of Meaning'. For example, in the expression 'I am stringing the moon of poetry with the rays of ideas',—Poetry is described as similar to the Moon, and Ideas to the rays ; while as a matter of fact, no such similarity is known to any one ; hence here we have the defect of the 'Impropriety of meaning'. Similarly in the following verse—'Out of the mouth of the king who was occupying the centre of the bow- circle, there fell resplendent arrows, like the flaming showers of rain from the encircled Sun occupying the meridian sky ;'—the 'falling of the flaming showers of rain out of the solar disc' is an impossible phenomenon ; hence the expression of such an idea only serves to lend support to the idea that it is 'improper'. In Poetical Fancy also, the fancy or imagination or

486 KĀVYAPRAKĀŚA उद्ययौ दीर्घिकागर्भान्मुकुलं मेचकोत्पलम् । नारीलोचनचातुर्यशङ्कासंकुचितंय था ॥५९९॥ उत्प्रेक्षितमपि तात्त्विकेन रूपेण परिवर्जितत्वात् निरूपाख्य- प्रख्यम् । तत्समर्थनाय यत् अर्थान्तरन्यासोपादानम् तत् आलेख्य- मिव गगनतलेऽत्यन्तमसमीचीनमिति निर्विषयत्वमेतस्य । अनुचि- तार्थतैव दोषः । यथा assumption can be expressed by only such things as ‘dhruva’ ‘iva’ and so forth,—and not such terms as ‘yathā’ and the like ; as all that the latter, by itself, signifies is the presence of a common property, which is not in- tended to be expressed in Poetical Fancy. Hence when- ever the assumption involved in this latter figure is ex- pressed by ‘yathā’ or some such word, it involves the defect of ‘In-expressiveness’. For example, in the following verse,— ‘The tender lotus-bud rose from amidst the tank,— shut up as being afraid of the superior elegance of the girl’s eyes’;—[where the term ‘yathā’, ‘as’, is not ex- pressive of the idea of ‘as it were’, which is what the Poetic Fancy requires]. Another defect attributed to the Figure of Poetic Fancy is ‘objectlessness’ (‘nirviṣayatva’), which has been found in those cases of Poetic Fancy where what is imagined (fancied, or assumed) having no real existence, and hence being as good as non-existent,—a ‘Transition’ is put forward for its justification, and this ‘Transition’ is as improper as painting in the sky.—But here also the defect is that of ‘Improper Signification’. For example, in the following verse—