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

THIRD PARICCHEDA 135
by Daṇḍin follows that of Bhāmaha. But by later
rhetoricians this समाहितं is called समाधिः whereas their
समाहितं is entirely different as explained in our Notes
under Verses 1 to 4 infra.
उदात्तालंकारः (18)
उदात्तं शक्तिमान् रामो गुरुवाक्यानुरोधकः ।
विहायोपनतं राज्यं यथा वनमुपागमत् ॥ ११ ॥
11. Udātta (a noble picture) is like this. The
powerful Rāma obeying his father's words gave up
the kingdom that came to him and went to the forest.
11. उदात्तं too is not defined. Perhaps the author's
idea is that the very mention of the name suggests
the definition. उदात्तं is nobility of sentiment as may
be deduced from the illustration given. The aban-
donment of his kingdom and exile into the forest by
Rāma in pursuance of his father's bidding though
he was himself possessed of strength to retain the
kingdom go to show an extraordinary noble senti-
ment on the part of Rāma. Another type of उदात्त
which is more in consonance with a different school
of rhetoricians is set out in the next verse.
एतदेवापरेऽन्येन व्याख्यानेनान्यथा विदुः ।
नानारत्नादियुक्तं यत्तत्किलोदात्तमुच्यते ॥ १२ ॥
12. Others construe this figure of speech it-
self in a different light. The picture of a thing