वासवदत्ता (महाकवि सुबन्धु - श्लेष-प्रधान शास्त्रीय गद्यकाव्य सान्वय सटीक)

22 VĀSAVADATTĀ

connexion is absent,' as when Subandhu describes trees as being anūrukarakaśābhighātaparavaśaravirathaturagagrāsaviṣamitapa- llavāis, 'with shoots made uneven by the feeding of the horses of the chariot of the sun which are obedient when lashed by the whip in the hands of Anūru' (ed. Hall, p. 120). The ratnāvalī, or 'jewel necklace,' is defined as follows in the Kuvalayānandakārikā (1. 139) : kramikāprakṛtārthānāṃ nyāsaṃ ratnāvalīṃ viduḥ, 'an arrangement of objects serially irrelevant they know as ratnā- valī,' and is exemplified in the Vāsavadattā where the heroine is described as vikacēna nētrakamalēna śanāiścarēṇa pādēna tamasā kēśapāśēna grahamayīm iva, 'she seemed to be made of planets: of <Venus>, for she had <wide-open> lotus eyes; of <Saturn>, for she had <slow-moving> steps; of <Rāhu>, for she had <dark> heavy hair' (ed. Hall, p. 64). The kāvyaliṅga, or 'poetic reason,' is thus defined by the Sāhityadarpaṇa (No. 710; cf. Kāvyaprakāśa, tr. Jhā, pp. 238– 239, Benares, 1898; Kuvalayānandakārikā, 1. 120) : hētōr vākyapadārthatvē kāvyaliṅgaṃ nigadyatē, 'kāvyaliṅga is applied to the implication of a cause in a sentence or word,' and finds exemplification in the Vāsavadattā in the passage khalaḥ punas tad aniṣṭam anucitam ēvā 'vadhārayanty aniṣṭōd- bhāvanarasōttaraṃ hi khalahṛdayam, 'the wicked, on the other hand, make it (thy conduct) out to be undesirable and indecorous; for the heart of the wicked man finds its highest delight centred in bringing to light what is undesirable' (ed. Hall, p. 70). The mīlita, or 'vanished,' denotes a complete loss of distinction between two objects because of their superficial resemblance, as is expressed by the definition of the Kuvalayānandakārikā (1. 145; cf. Kāvyaprakāśa, tr. Jhā, pp. 253–254, Benares, 1898; Ruyyaka's Alaṃkārasarvasva, ed. Durgāprasāda and Parab, p. 167, Bombay, 1893): mīlitaṃ yadi sādṛśyād bhēda ēva na lakṣyatē, 'if, because of similarity, a distinction is not observed, it is mīlita.' As an example from Subandhu I may cite mādhurya-