काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

470 KĀVYAPRAKĀŚA
सौभाग्यं वितनोति वक्त्रशशिनो ज्योत्स्नेव हासद्युतिः ॥५७५॥
इत्यत्र मुख्यतया अवगम्यमाना हासद्युतिर्वक्त्रे एवानुकूल्यं
भजते इत्युपमायाः साधकम्। शशिना तु न तथा प्रतिकूलेति रूपकं
प्रति तस्या अबाधकता।
वक्त्रेन्दौ तव सत्ययं यदपरः शीतांशुरभ्युद्यतः ॥५७६॥
इत्यत्रापरत्वमिन्दोरनुगुणं न तु वक्त्रस्य प्रतिकूलमिति
रूपकस्य साधकतां प्रतिपद्यते न तूपमाया बाधकताम्।
राजनारायणं लक्ष्मीस्त्वामालिङ्गति निर्भरम् ॥५७७॥
The term ‘nyāya’ (in the text) stands for reasons for,
that is, favourable to, something ; and ‘doṣa’ for reasons
against, opposed to, something.
(a) In the following passage—‘ the brightness of the
smile like moonlight, lends gracefulness to the face-moon’,
—what is recognised as the predominant factor is the
‘brightness of smile.’, and this is favourable to the des-
cription being applicable to the face ; and hence it serves
as the reason for the definite recognition of the figure of
Simile (in the expression ‘face-moon’); and as regards
the application of the description to the moon, also, the
said circumstance (of the brightness of Simile being the
predominant factor) is not altogether unfavourable ;
and hence it cannot be regarded as a reason for the admission
of the figure of Metaphor (in the same expression ‘Face-
moon’.)—
(b) But in the passage—‘ that this other moon should
appear while your face-moon is already present’,—the
epithet ‘other’ is favourable to the moon being taken as
the object described, but not entirely unfavourable to the