काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

134 KĀVYAPRAKĀŚA
एवमनेन प्रकारेण अवान्तरभेदगणनेतिप्रभूततरा
गणना । तथाहि—शृङ्गारस्यैव भेदप्रभेदगणनायामानन्त्यम् ।
का गणना तु सर्वेषाम् ।
संकलनेन पुनरस्य ध्वनेस्त्रयो भेदाः । व्यङ्ग्यस्य त्रिरूपत्वात् ।
तथाहि—किंचिद्वाच्यतां सहते किंचित्त्वन्यथा । तत्र वाच्यतासहम्
अविचित्रं विचित्रं चेति । अविचित्रं वस्तुमात्रं विचित्रं त्वलंकार-
रूपम् । यद्यपि प्राधान्येन तदलंकार्यं तथापि ब्राह्मणश्रमण-
न्यायेन तथोच्यते । रसादिलक्षणस्त्वर्थः स्वप्नेपि न वाच्यः ।
‘Thus’,—in the manner described,—by counting
all the sub-divisions,—the number becomes very large;
e. g. the varieties of the Erotic Passion itself are endless,—
not to speak of others.
Thus, briefly, of Suggestive Poetry there are three
varieties, there being three kinds of what is suggested
(according as it happens to be a Fact or a Figure or Passion,
Feeling and the rest);—of these again, some (i. e. Figure
and Fact) are such as can be expressed also, while others
(e. g. Passion and the rest) can never be expressed. Of those
that can be also expressed, some are fanciful, while others are
not fanciful; what is not fanciful is the mere fact, and what
is fanciful is the Figure.—Though, in this connection the
Figure (when suggested) is really what is itself embellished
(and hence cannot be called a ‘figure’, ‘embellishment,’
in the exact sense of the term), yet it is called by the name
of ‘figure,’ on the same principle as the Brāhmaṇa, who has
become a mendicant and thereby has ceased to be a real
Brāhmaṇa, is still called a ‘Brāhmaṇa’ in view of his
having formerly been a Brāhmaṇa. Passion and the
rest, however, cannot be regarded even in a dream to