काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

484 KĀVYAPRAKĀŚA
इव सत्यवाद्ययं सत्यं वदतीति प्रतिपत्स्यामहे । सत्यवादी सत्यं
वदतीति च न पौनरुक्त्यम् आशङ्कनीयम् रैपोषं पुष्णातीतिवत्
युधिष्ठिर इव सत्यवदनेन सत्यवाद्ययमित्यर्थावगमात् । सत्यमेतत्
किं तु स्थितेषु प्रयोगेषु समर्थनमिदं न तु सर्वथा निरवद्यम्
प्रस्तुतवस्तुप्रतीतिव्याघातादिति सचेतस एवात्र प्रमाणम् ।।
असादृश्यासंभवावप्युपमायाम् अनुचितार्थतायामेव पर्यवस्यतः ।
object compared is found to be possessed of this property,
there is nothing objectionable in any diversity that there
may be as regards the tense and other details. Even in
cases where the Simile is comprehended through a directly
expressed common property,—e. g., in such expressions
as ‘he tells the truth like Yudhiṣṭhira’,—the idea we
derive from it is that—‘this person, who is as truthful
as Yudhiṣṭhira, tells the truth’. It need not be argued
against this that such an expression as ‘the truthful
man tells the truth’ involves a tautology.—Because the
idea derived is that ‘by telling the truth this man is
truthful like Yudhiṣṭhira’; and this stands on the same
footing as such (seemingly tautological) expressions as
‘raipoṣaṁ puṣṇāti’, ‘he develops with the development
of wealth”.
All this is quite true. But this can be a justification
only for such expressions as are actually found in standard
works ; but such usage cannot be regarded as entirely
unobjectionable ; for in reality it does mar the due com-
prehension of the thing meant to be described.
On this point the only right judges are persons endowed
with poetic sensibility.
As regards the defects of ‘absence of similitude’