काव्यालङ्कार (आचार्य भामह - भारतीय काव्यशास्त्र एवं अलङ्कार-सिद्धान्त मूल महाग्रन्थ सटीक)

SECOND PARICCHEDA 121
of the said three Alaṁkāras. The author here gives
instances merely of prosaic statements or समुदायाभिधान.
The idea of the author is that the instances of the
said three Alaṁkāras are matter of fact statements
on a par with the three statements given here. Such
prosaic utterances do not deserve to be ranked as
figures of speech. For an opposite view see Daṇḍin
who cites this to illustrate Hetu. गतोऽस्तमर्को भातीन्दुर्या-
न्ति वासाय पक्षिणः । इतीदमपि साध्वेव कालावस्थानिवेदने ॥ Kāvyādarśa
II—244. Evidently Daṇḍin refers to Bhāmaha's
view and condemns it. Yet others like Hemachan-
-dra (in Kāvyānuśāsana) impute any number of sug-
gested meanings in this verse. For example, it
conduces to a tryst between lovers and so on. This
verse is cited in Kāvyaprakāśa, 7th Ullāsa, also to
indicate varieties of the व्यङ्ग्य according to the nature
of the वक्तृ and the बोद्धृ.
अपरौ द्वावलंकारौ ।
यथासंख्यमथोत्प्रेक्षामलंकारद्वयं विदुः ।
संख्यानमिति मेधाविनोत्प्रेक्षाभिहिता क्वचित् ॥ ८८ ॥
88. They recognise two more Alaṁkāras—
Yathāsaṅkhya and Utprekshā. Medhāvin some-
times calls Utprekshā as Saṅkhyāna.
88. This verse introduces two more Alaṁkā-
ras—Yathāsaṅkhya and Utprekshā. The latter is
called संख्यानं by Medhāvin, an ancient writer of