काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

CHAPTER VII 197
प्रतीतौ वा
करवालकरालदोः सहायो युधि योऽसौ विजयार्जुनैकमल्लः ।
यदि भूपतिना स तत्र कार्ये विनियुज्येत ततः कृतं कृतं स्यात् ॥१९१॥
अत्र स इत्यस्यानर्थक्यं स्यात् ।
अथ
योविकल्पमिदमर्थमण्डलं पश्यतीश निखिलं भवद्वपुः ।
आत्मपक्षपरिपूरिते जगत्यस्य नित्यसुखिनः कुतो भयम् ॥१९२॥
nominative form of ‘tat’) in the following example would
be entirely superfluous :—
‘Karabāla......yosau......
‘Yadi........sa tatra......syāt’
‘If this person, who is the only equal of Arjuna, atten-
ded by his sword, were employed by the King in this
work, then would it be perfectly accomplished’.
It might be argued that the pronoun ‘asau’ in the
passage in question may be taken in the sense of ‘tat’
(even though it may not be quite synonymous with it) ;
just as we find, in the following passage the pronoun
‘asya’ (the genitive form of ‘idam’) used in the sense of
‘tat’ (‘that’, though its ordinary meaning is ‘this’]—
‘yovikalpa...........asya.........bhayam’—‘For one who
perceives, without any doubt, your body in all this world,
where is there any fear in this universe, filled as it is with
his own self ?’
Our answer to this is that if in the passage in question
the pronoun ‘asau’ were really intended to convey the
sense of ‘tat’, (as ‘idam’ is in the passage just quoted),
then it would have been used in a clause other than the
one in which the pronoun ‘yat’ (‘yaḥ’) occurs,—as in
the passage just quoted, ‘asya’ occurs in a separate clause,—