काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

310 KĀVYAPRAKĀŚA
स्वीकृतानि । अभिधास्यमानस्वभावोक्त्यलंकारेण रसध्वनि-
गुणीभूतव्यङ्ग्याभ्यां च वस्तुस्वभावस्फुटत्वरूपा अर्थव्यक्तिः,
दीप्तरसत्वरूपा कान्तिश्च स्वीकृता । क्रमकौटिल्यानुल्बणत्वोप-
पत्तियोगरूपघटनात्मा श्लेषोपि विचित्रत्वमात्रम् । अवैषम्य-
स्वरूपा समता दोषाभावमात्रं न पुनर्गुणः । कः खल्वनुन्मत्तो-
न्यस्य प्रस्तावेन्यदभिदध्यात् । अर्थस्यायोनेरन्यच्छायायोनेर्वा
यदि न भवति दर्शनं तत्कथं काव्यम् इत्यर्थदृष्टिरूपः समाधिरपि
न गुणः ॥७२॥
negation of the defect of ‘ vulgarity.’—(6) Arthavyakti,
consisting in the distinctness of the character of things,
is included under the Figure of Svabhāvokti, ‘ natural
description,’—going to be described later on ; (7) Kānti,
consisting in the brilliance of Passion, is included under
the ‘ Suggestion of Passion ’, either as the predominant
or the subordinated factor.—(8) Shleṣa,—consisting of a
combination of several circumstances, such as (a) sequence
of several actions, (b) deceit (c) well-known character,
and (d) statement of, reasons,—is only a flourish of the
poetic fancy.—(9) Samatā, consisting in the non-relinquish-
ment of continuity, is only the negation of a defect (of
‘ Broken Uniformity ’), and not a positive excellence ; what
man, unless he were mad, would ever begin with one thing
and then speak of a totally different thing ?—(10) Samādhi,
consisting in the true appreciation of the meaning (as
being original or imitated), is not an excellence ; because
unless one comprehends the true meaning of a poem,
and recognises whether it is an original idea of the poet
concerned, or has its source in the idea of some other
poet,—how can the composition be regarded as ‘ poetry ’
at all ? 72.