काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

अथ दशम उल्लासः
अर्थालंकारानाह--
साधर्म्यमुपमा भेदे ।।
उपमानोपमेययोरेव न तु कार्यकारणादिकयोः साधर्म्यं
भवतीति तयोरेव समानेन धर्मेण संबन्ध उपमा ।
भेदग्रहणमनन्वयव्यवच्छेदाय ।।
पूर्णा लुप्ता च ।।
उपमानोपमेयसाधारणधर्मोपमाप्रतिपादकानामुपादाने पूर्णा ।
एकस्य द्वयोस्त्रयाणां वा लोपे लुप्ता ।।
CHAPTER X
THE IDEAL FIGURES OF SPEECH.
The author now describes the Ideal Figures of
Speech—
I. Upamā—Simile.
I. When there is similarity of properties, while there
is difference (between the objects themselves), it is Simile.
What the text is referring to is the similarity of the
properties belonging to the two objects of comparison
(the object compared and the object compared
to),—and not those belonging to the cause and the effect,
and such other correlatives ; so that it is a case of Simile
when the said objects of comparison are related to some
common property.
'While there is difference';—this has been added with
a view to distinguish the Figure, Ananvaya, 'Comparison
Absolute'.
[Simile is of two kinds]—(a) Complete and (b) Elliptical.

350 KĀVYAPRAKĀŚA
साग्रिमा ।।
श्रौत्यार्थी च भवेद्वाक्ये समासे तद्धिते तथा ॥ ८७ ॥
अग्रिमा पूर्णा ।
यथेवादिशब्दा यत्परास्तस्यैवोपमानताप्रतीतिरिति यद्यप्युप-
मानविशेषणान्येते तथापि शब्दशक्तिमहिम्ना श्रुत्यैव षष्ठीवत्
संबन्धं प्रतिपादयन्तीति तत्सद्भावे श्रौती उपमा । तथैव “तत्र
तस्येव” इत्यनेनेवार्थे विहितस्य वतेरुपादाने ।।
It is a case of Complete Simile when all the factors
are mentioned—(1) the object compared , (2) the
object compared to, (3) the common property, and (4)
terms signifying similitude ; and it is one of Elliptical Simile,
when either one or two or three of these factors are omitted.
The former of these is (a) directly expressed and
(b) implied ; and it appears (1) in sentence, (2) in a
compound and (3) in a nominal affix. 87.
‘Former’, i.e., the Complete Simile
Such words as ‘yathā’, ‘iva’ and the like (meaning
‘like’, ‘as’, ‘just as’ and so forth.)
As a matter of fact, that object is recognised as the
‘object compared to’, in connection with which such
terms (expressive of similitude) as ‘yathā’, ‘iva’ and so
forth are used ; and in this sense these terms serve to
qualify the ‘object compared to’ ; but the force of these
words such that, like the genitive case—ending, they
directly express relationship ; so that in a passage where
these terms are present, it is a case of Directly Expressed
Simile.—So also in cases where the affix ‘vati’ is used
in the sense of ‘iva’, and other terms expressive of simi-
litude in accordance with Pāṇini 5.1.116 (which prescribes
the use of ‘vati’ in the sense of similarity.)

CHAPTER X 351
‘तेन तुल्यं मुखम्’ इत्यादावुपमेये एव ‘तत्तुल्यमस्य’ इत्यादौ
चोपमाने एव ‘इदं च तच्च तुल्यम्’ इत्युभयत्रापि तुल्यादिशब्दानां
विश्रान्तिरिति साम्यपर्यालोचनया तुल्यताप्रतीतिरिति साधर्म्य-
स्यार्थत्वात्तुल्यादिशब्दोपादाने आर्थी तद्वत् ‘तेन तुल्यं क्रिया
चेद्वतिः’ इत्यनेन विहितस्य वतेः स्थितौ ।
“इवेन नित्यसमासो विभक्त्यलोपः पूर्वपदप्रकृतिस्वरत्वं
च” इति नित्यसमासे इवशब्द्योगे समासगा ।। क्रमेणोदाहरणम्-—
On the other hand, it is a case of Implied Simile, where
the similitude is implied by the presence of such terms as
‘tulya’, ‘equal’ and the like ; this equality as expressed
by the term ‘equal’ and the like being comprehended by
the due recognition of similarity (a) in the ‘object com-
pared’,—where the expression used is in the form ‘the
face is equal to that (i. e. the lotus),’ (b) in the ‘object
compared to’, where the expression used is in the form
‘that (lotus) is equal to this (face),’ and (c) in both, where
the expression is in the form ‘this (face) and that (lotus) are
equal.’ So it is also in cases where the affix ‘vati’ is used
in accordance with Pāṇini 5.1.115 (which prescribes the
use of the affix in the sense of similarity of action.)
We have the directly expressed Simile occurring in a
compound, in cases where the compound is formed with
the term ‘iva’, in accordance with the Vārttika under
Pāṇini 2.1.4 and 2.4.71—‘There is nitya compounding
with the term iva; where the case-termination of the pre-
ceding member is not dropped and where the preceding
member takes the accent of its crude form.’
Examples are cited in order.
(1) [The Directly Expressed Simile, in a Sentence]—

352 KĀVYAPRAKĀŚA
स्वप्नेपि समरेषु त्वां विजयश्रीर्न मुञ्चति ।
प्रभावप्रभवं कान्तं स्वाधीनपतिका यथा ॥३९२॥
चकितहरिणलोललोचनायाः क्रुधि तरुणारुणतारहारिकान्ति ।
सरसिजमिदमाननं च तस्याः सममिति चेतसि संमदं विधत्ते ॥३९३॥
अत्यायतैर्नियमकारिभिरुद्धतानां
दिव्यैः प्रभाभिरनपायमयैरुपायैः ।
शौरिर्भुजैरिव चतुर्भिरदः सदा यो
लक्ष्मीविलासभवनैर्भुवनं बभार ॥३९४॥
Svapnepi samareṣu tvāṁ
Vijayashrīrna muñchati
Prabhāvaprabhavaṁ kāntaṁ
Svādhīnapatikā yathā.
‘Victory in battle leaves you not, even in a dream,
just as a woman to whom her husband is devoted leaves
him not, who bestows deep affection upon her.’
(2) [The Implied Simile, in a Sentence]—
‘Chakitahariṇalolalochanāyāḥ
Krudhi taruṇāruṇatārahārikānti
Sarasijamidamānanaṁcha tasyāḥ
Samamiti chetasi saṁmadaṁ vidhatte.
‘He goes into raptures when he finds that her face
and the lotus are equal,—she with eyes like those of the
frightened fawn, and face flushed with indignation and
shining like a brilliant red necklace !
(3) [The Directly Expressed Simile in a Compound]—
‘Atyāyatairniyamakāribhiruddhatānāṁ
Divyaiḥ prabhābhirana-pāyamayairupāyaiḥ
Shaurirbhujairiva chaturbhiradaḥ sadā yo
Lakṣmīvilāsabhavanairbhuvanam babhāra.’

CHAPTER, X 353
अवितथमनोरथपथप्रथनेषु प्रगुणगरिमगीतश्रीः ।
सुरतरुसदृशः स भवानभिलषणीयः क्षितीश्वरो न कस्य ॥ ३९५॥
गाम्भीर्यगरिमा तस्य सत्यं गङ्गाभुजङ्गवत् ।
दुरालोकः स समरे निदाघाम्बररत्नवत् ॥३९६॥
‘ The king who held this world in sway through the
four expedients, just as Viṣṇu does by his four arms,—
the expedients and the arms both being ‘atyāyata’ (the
expedients efficient, and the arms long), subjugators of
the wicked, glorious, resplendent and infallible, the abode
of the sportings of the Goddess of Wealth.’
[Here the simile lies in ‘bhujairiva’, which is a ‘nitya’ compound
does not drop the case-termination of the first term.]
(4) [ The Implied Simile, in a Compound ]—
‘ Avitathamanorathapathaprathaneṣu
praguṇa garimagītaśrīḥ
Suratarusadṛśaḥ sa bhavān abhilaṣaṇīyaḥ
kṣitīśvaro na kasya ’
‘ O King, who is there by whom you are not sought
after?—You who, having your great excellence sung as
lying in the opening of the way for desires that never
remain unfulfilled, are similar to the Celestial Tree.’
(5) and (6) [The Directly Expressed and the Implied
Simile, in nominal Affixes]—
‘ Gāmbhīryagarimā tasya satyaṁgaṅgābhujaṅgavat
Durālokaḥ sa samare nidāghāmbararatnavat ’
‘ The profundity of his depth is like that of the Gaṅgā’s
Lover (Ocean) ; and in battle he is hard to look at, like
the summer Sun.’
[In the first sentence, the similitude is expressed directly by the affix
‘ vati ’ in ‘ bhujaṅgavat ’, which is used in the sense of ‘iva’, like ;—the
term ‘ bhujaṅgavat ’ being equivalent to ‘ bhujaṅgasya iva ’ ;—and in

354 KĀVYAPRAKĀŚA
स्वाधीनपतिका कान्तं भजमाना यथां लोकोत्तरचमत्कारभूः
तथा जयश्रीस्त्वदासेवनेनेत्यादिना प्रतीयमानेन विना यद्यपि
नोक्तेर्वैचित्र्यम् । वैचित्र्यं चालंकारः । तथापि न ध्वनिगुणी-
भूतव्यङ्ग्यव्यवहारः । न खलु व्यङ्ग्यसंस्पर्शपरामर्शादत्र
चारुताप्रतीतिः । अपि तु वाच्य वैचित्र्यप्रतिभासादेव ॥ रसा-
the second half it is implied only indirectly, by the same affix in ‘ratnavat’,
which is equivalent to ‘ratnena tulyam’, so that the affix ‘vati’ in this
case can only signify similarity of action; and through this is implied the
similitude between the entities acting.]
[An objection is raised—“ Fanciful Poetry has been
defined in Ch. I as that which, “ endowed with Excellences
and Figures of Speech, is devoid of suggestion;” and
Figurative Poetry is Fanciful Poetry ; so that in poetry
where there is a Figure of Speech, there should be no
suggestion at all ; as a matter of fact, however, such is not
found to be the case ; for instance.] Even in the first
example cited, until we recognise the suggested meaning,
that ‘ the constant attendance of Victory upon the King ’
is as supremely charming as the attachment of the wife to
the devoted husband ’;—there is no fancy, in the verse ;,
and a Figure of Speech is nothing more than a ‘ fancy ’
[so that every one of these examples should be regarded
as instances, not of ‘ Fanciful Poetry, but of either Sugges-
tive Poetry or Poetry of Subordinate Suggestion].’
The answer to this is that, though this is so, yet the
examples are regarded as either ‘ Suggestive Poetry ’ or
‘ Poetry of Subordinate Suggestion ’, because in these
cases the recognition of elegance follows, not from the
perception of the tinge of Suggestion that may be present,,
but purely from the perception of the fanciful character of
the expressed meaning itself.

CHAPTER X 355
दिस्तु व्यङ्ग्योऽर्थोऽलंकारान्तरं च सर्वत्राव्यभिचारीत्यगणयित्वैव
तदलंकारा उदाहृताः । तद्रहितत्वेन तु उदाह्रियमाणा विर-
सतामावहन्तीति पूर्वापरविरुद्धाभिधानमिति न चोदनीयम् ॥८७॥
तद्वद् धर्मस्य लोपे स्यान्न श्रौती तद्धिते पुनः ।
धर्मः साधारणः । तद्धिते कल्पबादौ त्वार्थ्येव ॥ तेन पञ्च ॥
Then, as regards the presence of suggestion of Charm
and other factors or of Figures of Speech other than the
one, a particular verse is quoted to exemplify,—this will
always be found in all cases. Hence when examples of
particular Figures are cited, all these (concomitant issues)
are entirely ignored.
In fact, if we were to cite examples entirely devoid
of any suggestion (of charm and other factors), they would
be extremely distasteful.
For these reasons, it would not be right to urge that
in citing the above examples there is an inconsistency with
what has been said before (regarding Figurative or Fanci-
ful Poetry being devoid of suggestion).
[The 19 kinds of the Elliptical Simile are next described.] 87.
The property being omitted, this (form of Elliptical Simile)
would be like the foregoing (Complete Simile) ; but in that
case the Directly Expressed Simile would not occur in a word
built with a nominal formative affix.
‘ Property ’—i. e., the common property. ‘ In a nominal
formative affix ’,—i. e., in such affixes as ‘ kalpa ’, ‘ vā ’ and
so forth ; in connection with which we could have the
Implied Simile only. It is thus of five kinds.
(1) Example [of the Elliptical Simile, omitting the
common property, and directly expressed, in a sentence]

356 KĀVYAPRAKĀŚA
उदाहरणम्--
धन्यस्यानन्यसामान्यसौजन्योत्कर्षशालिनः
करणीयं वचश्चेतः सत्यं तस्यामृतं यथा ॥३९७॥
आकृष्टकरवालोऽसौ संपराये परिभ्रमन् ।
प्रत्यर्थिसेनया दृष्टः कृतान्तेन समः प्रभुः ॥३९८॥
करवाला इवाचारस्तस्य वागमृतोपमा ।
विषकल्पं मनो वेत्सि यदि जीवसि तत्सखे ॥३९९॥
Dhanyasyānanyasāmānyasaujanyotkarṣaśālinaḥ
Karaṇīyaṁ vachashchetaḥ satyaṁ tasyāmṛtaṁ yathā
‘ He being generous and possessed of uncommon
gentlemanly qualities, his words, true and like nectar as
they are, should be acted up to.’
[Here the common property, sweetness, of nectar and words, has
been omitted].
(2) [Example of the Elliptical Simile omitting the
common property, implied.]
‘ Ākṛṣṭakarabālosau saṁparāye paribhraman
Pratyarthisenayā dṛṣṭaḥ kṛtāntena samaḥ prabhuḥ’
‘ Roaming in battle with the drawn sword, he was
looked upon by the enemies, as equal to the Death-god.’
[Here the common property, cruelty, has been omitted; and as it
is the sameness of action that is meant, the Similitude is ‘implied.’]
(3)-(4)-(5) [Example of the Elliptical Simile, omitting
the common property, (a) directly expressed, in a com-
pound, (b) implied, in a compound and (c) implied, in a
nominal affix.]
‘ Karavāla ivāchārastasya vāgamṛtopamā
Viṣakalpaṁ mano vetsi yadi jīvasi tat sakhe’
‘ You will live if you know that (a) his behaviour is
like that of the sword, (b) his speech is almost like nectar,
and (c) his mind is like poison.’

CHAPTER X 357
उपमानानुपादाने वाक्यगा समासगा ॥ ८८ ॥
सअलकरणपरवीसामसिरिविअरणं ण सरसकव्वस्स ।
दीसइ अह वा णिसम्मइ सरिसं अंसंसमेत्तेण ॥४००॥
कव्वस्सेत्यत्र कव्वसममिति सरिसमित्यत्र च णूणमिति पाठे
एषैव समासगा ॥८८॥
वादेर्लोपे समासे सा कर्मधारक्यचि क्यङि ।
कर्मकर्त्रोर्णमुलि ॥
[(a) ‘Karabāla-iva, is a ‘nitya’ compound, where the case-termina-
tion of the first member is not elided, and the common property of
murderousness is omitted ;—(b) ‘amṛtopamā’ omits the common property
of sweetness, and the similitude is implied, the term ‘upamā’ directly
expressing merely resemblance in general;—(c) ‘viṣakalpam’ ends in the
nominal affix ‘kalpa,’ which denotes approximate resemblance in general,
and hence the Simile is an implied one, and the common property
of harmfulness has been omitted.]
(6) (7) On the omission of the ‘object compared to’, the
Simile occurs in a sentence and in a compound.
(6) [Example of Elliptical Simile, omitting the object
compared to, occurring in a sentence]—
‘Saalakarāṇaparavīsāmasiriviaraṇaṁ ṇa sarasakavvassa
Dīsaï aha vā ṇisammaï sarisaṁ aṁsaṁsametteṇa’
‘ ‘For affording pleasure to the highest senses, nothing
is either known or seen to be equal to charming poetry,
even in its smallest part.’
[The object to which Poetry is compared is not mentioned, and
the similitude is implied by the sentence.]
(7) In this same verse if we read ‘kavvasamaṁ’ for
‘kavvassa,’ and ‘ṇūnaṁ’ for ‘sarisaṁ’, we have an example
of the same kind of Simile occurring in a compound. 88.
On the omission of ‘vā’ and such other terms (expressing
similitude), it occurs (8) in a compound, (9) in the affix

358 KĀVYAPRAKĀŚA
वाशब्दः उपमाद्योतक इति। वादेरुपमाप्रतिपादकस्य लोपे
षट् समासेन कर्मणोधिकरणाच्चोत्पन्नेन क्यचा कर्तुः क्यङा
कर्मकर्त्रोरुपपदयोर्णमुला च भवेत्॥
उदाहरणम्—
ततः कुमुदनाथेन कामिनीगण्डपाण्डुना।
नेत्रानन्देन चन्द्रेण माहेन्द्री दिगलंकृता॥४०१॥
तथा
असितभुजगभीषणासिपत्रो रुहरुहिकाहितचित्ततूर्णचारः।
पुलकिततनुरुत्कपोलकान्तिः प्रतिभटविक्रमदर्शनेयमासीत्॥४०२॥
‘kyach’ as denoting the objective, (10) in the same affix
as denoting location, (11) in the affix ‘kyaṅ’, (12) in the
affix ‘ṇamul’ used with a substantive used accusatively, and
(13) in the same affix used with a substantive used nominatively.
The term ‘vā’ is expressive of similitude;
and on the omission of this term ‘vā’ and of others
similarly expressive of similitude,—there are six kinds of
Simile, as occurring—(8) in a compound, (9) in the
affix ‘kyach’ as used in the sense of the accusative, (10)
in the affix ‘kyach’ as used in the sense of the location;
(11) in the affix ‘kyaṅ’ as used in the sense of the nomi-
native, (12) in the affix ‘ṇamul’ with a substantive used
ccusatively, and (13) in the affix ‘ṇamul’ with a substan-
ive used nominatively.
Example of (8)—
‘Tataḥ kumudanāthena kāminīgaṇḍapāṇḍunā
Netrānandena chandreṇa māhendrī digalaṅkṛtā
‘The eastern quarter was thereupon adorned by the
Moon, a joy to the eyes, pale like the cheeks of a lóve-`
stricken woman.’

CHAPTER X 359
पौरं सुतीयति जनं समरान्तरेसा-
वन्तःपुरीयति विचित्रचरित्रचुञ्चुः ।
नारीयते समरसीम्नि कृपाणपाणेर्
आलोक्य तस्य चरितानि सपत्नसेना ॥४०३॥
मृधे निदाघघर्मांशुदर्शं पश्यन्ति तं परे ।
स पुनः पार्थसंचारं संचरत्यवनीपतिः ॥४०४॥
Another example of the same—
‘Asitabhujagabhīṣaṇāsipatro ruharuhikāhitachittatūrṇachāraḥ
Pulakitatanurutkapolakāntiḥ pratibhaṭavikramadarśanayamāsīt’
‘This king, his sword-blade terrible like the black
snake, and his movements inspired by energy, became
thrilled, whereupon the freshness of his cheeks became
manifested.’
(9)—(10)—(11)—
‘Pauram sutīyati janam samarantaresā-
Vantaḥpurīyatī vichitracharitrachuñchuḥ.
Nārīyate samarasīmni kṛpāṇapāṇer
Ālokya tasya charitāni sapatnasenā.’
‘He treats the citizens as his children ; famous for his
wonderful deeds, he behaves in battlefield as if it were
his harem; and the army of his enemies, seeing him, sword
in hand, performing extraordinary feats in battle, come
to behave like women.’
[(a) In ‘sutīyati’ we have the ‘kyach’ affix in the accusative sense;
(b) in ‘antaḥpurīyati,’ we have the same affix used in the locative sense,
and (c) in ‘nārīyate,’ we have the affix ‘kyaṅ’ in the nominative sense.]
(12)—(13)—
‘Mṛdhe nidāghagharmāṁśudarśaṁ paśyanti taṁ pare
Sa punaḥ pārthasaṁchāraṁ sañcharatyavanīpatiḥ.’

360 KĀVYAPRAKĀŚA
एतद्द्विलोपे क्विप्समासगा ॥ ८९ ॥
एतयोर्धर्मवाच्योः । उदाहरणम्—
सविता विधवति विधुरपि सवितरति तथा दिनन्ति यामिन्यः ।
यामिनयन्ति दिनानि च सुखदुःखवशीकृते मनसि ॥ ४०५ ॥
परिपन्थिमनोराज्यशतैरपि दुराक्रमः ।
संपरायप्रवृत्तौसौ राजते राजकुञ्जरः ॥ ४०६ ॥ ८९ ॥
'In battle his enemies look upon him as they would
upon the summer-sun; and the King himself moves
about as if he were Arjuna.'
[In the first sentence the 'ṇamul' affix has the force of the accusative
and in the second that of the nominative.]
(14)—(15)—On the omission of both these, it occurs
in the 'kvip' affix and in a compound. 89.
'Of these two'—i. e., of the common property and
the term expressive of similitude. (14) Example
(of the Elliptical Simile, omitting both, occurring in the
affix 'kvip')—
'Savitā vidhavati vidhurapi savitarati tathā dinanti yāminyaḥ
Yāminayanti dināni cha sukhaduḥkha-vashīkṛte manasi'.
'When the mind is under the influence of pleasure,
the sun becomes the moon and the nights become days;
when, on the other hand, it is under the influence of pain,
the moon becomes the sun and days become nights.'
[Here the Simile lies in the 'Kvip' affix in the words 'vidhavati',
'savitarati', 'dinanti' and 'yāminayanti'.]
(15) [Of the same, in a compound]—
'Paripanthimanorājyashatairapi durākramaḥ
Saṁparāyapravṛttosau rājate rājakuñjaraḥ'.

CHAPTER X 361
धर्मोपमानयोर्लोपे वृत्तौ वाक्ये च दृश्यते ।
तुण्टुण्णन्तो मरिहिसि कण्टअकलिआइँ केअइवणाईं ।
मालइकुसुमसरिच्छं भमर भमन्तो ण पाविहिसि ॥४०७॥
कुसुमेण सममिति पाठे वाक्यगा ।
क्यचि वाद्युपमेयासे ।
आसे निरासे ।
अरातिविक्रमालोकविकस्वरविलोचनः ।
कृपाणोदग्रदोर्दण्डः स सहस्रायुधीयति ॥४०८॥
‘ The chief of kings shines resplendent in battle,
being unapproachable, as he is, by even the dreaming
desires of his enemies. ’
[Here the said Simile lies in the compound “rā̃jakuñjaraḥ.] 89.
(16)—(17)—
On the omission of the common property and the object
compared to, it is found in a compound and in a sentence.
(16) ‘ Ṭuṇṭuṇṇanto marihisi kaṇṭaakaliāiṁ keaivaṇāiṁ
Mālaikusumasarichchhaṁ bhamara bhamanto ṇa pāvihisi’
‘ O black bee ! thou shalt perish, wandering among
Ketakī-bowers ; but however much thou mayst wander,
thou shalt never find anything like the Mālatī-flower. ’
[The Simile lies in the compound ‘ mālai-kusuma—sarichchhaṁ ].’
(17) If we read ‘ kusumeṇa samaṁ ’ (in place of ‘ kusuma-
sarichchhaṁ ’), the same verse becomes an example of
the same kind of compound as occurring in a sentence.
(18)—On the omission of the term expressive of simi-
litude and the object compared, it occurs in the affix ‘ Kyach ’.
‘ Āsā ’ means “ nirāsā ’, ‘ on the omission.’ (18)—
[Example]—
‘ Arātivikramālokavikasvaravilocanaḥ
Kṛpāṇodagradordaṇḍaḥ sa sahasrāyudhīyati ’

362 KĀVYAPRAKĀŚA
अत्रात्मा उपमेयः ।
त्रिलोपे च समासगा ॥ ९० ॥
त्रयाणां वादिधर्मोपमानानाम् । उदाहरणम्—
तरुणिमनि कृतावलोकना ललितविलासवितीर्णविग्रहा ।
स्मरशरविसराचितन्तरा मृगनयना हरते मुनेर्मनः ॥४०९॥
अत्र सप्तम्युपमानेत्यादिना यदा समासलोपौ भवतः । तदेदमुदा-
हरणम् ॥
‘ Having his eyes widely opened by the sight of his
enemy’s prowess, and arms terrible through his sword,
he disports himself like the thousand-armed king Kārtta-
vīrya.’
[Here the king’s own self is the object compared ; the Simile,
occurring in the affix ‘ Kyach ’ in the word ‘ Sahasrāyudhīyati ’, means
‘ disports himself like the thousand-armed king ’.]
(19)—On the omission of the three, it occurs in a compound. 90.
‘ Three ’—the term expressing similitude, the common
property and the object compared to.
Example—
‘ Taruṇimani kṛtāvalokanā lalitavilāsavitīrṇavigrahā
Smarasharavisarāchitāntarā mṛganayanā harate munermanaḥ.’
‘ Just peeping into youthfulness, surrendering her
body to graceful dalliance, and having her heart pierced
by a flight of Cupid’s arrows, the fawn-eyed one captivates
the heart of even the ascetic.’
This verse forms an apposite example only when the
compound ‘ mṛganayanā ’ is expounded in accordance
with the Vārtika on Pāṇini 2.2.24 (as mṛganayanā iva nayane
yasyāḥ), involving the elision [(1) of the former ‘ nayane ’,
which is the ‘ object compared to ’, and (2) of the term

CHAPTER X 363
क्रूरस्याचारस्यायःशूलतयाध्यवसायाद् अयःशूलेनान्विच्छति
‘आयःशूलिकः’ इत्यतिशयोक्तिर्न तु क्रूराचारोपमेयतैक्ष्ण्यधर्मवा-
दीनां लोपे त्रिलोपेयमुपमा ।
एवमेकोनविंशतिर्लुप्ताः पूर्णाभिः सह पञ्चविंशतिः ॥
अनयेनेव राज्यश्रीर्दैन्येनेव मनस्विता ।
मम्लौ साथ विषादेन पद्मिनीव हिमाम्भसा ॥४१०॥
इत्यभिन्ने साधारण धर्मे ॥
ज्योत्स्नेव नयनानन्दः सुरेव मदकारणम् ।
प्रभुतेव समाकृष्टसर्वलोका नितम्बिनी ॥४११॥
इति भिन्ने च तस्मिन् एकस्यैव बहूपमानोपादाने मालोपमा ।
‘iva’ expressive of similitude ; in addition to these there
is the omission (3) also of the common property of ‘fickle-
ness.’]
The term ayaḥshūlikaḥ, ‘one who behaves like a spear’,
has been taken by some people to be an example of that
kind of Simile which omits the three factors of (1) the
object compared—the cruel person, (2) the common pro-
perty—cruelty and (3) the term expressive of similitude—
‘vā’ and the rest. But this is not right ; as what the term
means is ‘ayaḥshūlena anvichchhati’ ‘who behaves like the
spear,’ and what is done here is that ‘cruel behaviour’
is spoken of as the ‘spear’, and this involves the figure
of Atishayokti, Hyperbole,—and not that of Simile with
three factors omitted.
These nineteen kinds of Elliptical Simile, along with
the six kinds of the Complete Simile, make up the twenty-
five varieties of Simile.
As regards other varieties of Simile that have been
described by others, we find—(a) the Mālopamā, String-
simile, where a single object is compared to several, with
its two varieties—one in which the same common property
II-5

364 KĀVYAPRAKĀŚA
यथोत्तरमुपमेयस्योपमानत्वे पूर्ववदभिन्नधर्मत्वे
अनवरतकनकवितरणजललवभृतकरतरङ्गिताथिततेः ।
भणितिरिव मतिर्मतिरिव चेष्टा चेष्टेव कीर्तिरतिविमला ॥४१२॥
मतिरिव मूर्तिमधुरा मूर्तिरिव सभा प्रभावचिता ।
तस्य सभेव जयश्रीः शक्या जेतुं नृपस्य न परेषाम् ॥४१३॥
· इत्यादिका रशनोपमा च न लक्षिता एवंविधवैचित्र्य-
सहस्रसंभवात् उक्तभेदानतिक्रमाच्च ॥९०॥
of prowithering appears throughout the ‘string’—as in the
verse.—‘ Like royal splendour, through injustice and corrup-
tion,—like prowess through poverty,—like the lotus
through frost,—she has withered through sorrow ;’
—and the other in which diverse common properties are
involved,—e. g., in the verse—‘ Like light, she is a joy
to the eyes ; like wine, she is maddening; and like sove-
reignty, she attracts to herself all the world ;’—and (b)
the Rashanopamā, the ‘Girdle-simile’, where the object
compared in the preceding Simile becomes the object com-
pared to in the succeeding one, with its two varieties, as
before; with the same or diverse common properties ;
e.g., (A) “ When the King brings together hosts of suppli-
cants like waves on his hand which is full of water used,
in his continuous gifts of gold, his heart is like his words,
like his heart his actions, and his fame pure like his ac-
tions ’;—and (B) ‘ Of the King, the body is sweet like
his heart, his court powerful as his body, and his victory
irrepressible by enemies, like his court.’
But we have not described these, because in the first
place there are thousands of such possible varieties, and
secondly, they are not such as cannot be included under
the varieties already described above. 90.

CHAPTER X 365
उपमानोपमेयत्वे एकस्यैवैकवाक्यगे ।
अनन्वयः ॥
उपमानान्तरसंबन्धाभावोऽनन्वयः । उदाहरणम्—
न केवलं भाति नितान्तकान्तिर्नितम्बिनी सैव नितम्बिनीव ।
यावद्विलासायुधलास्यवासास्ते तद्विलासा इव तद्विलासाः ॥४१४॥
विपर्यास उपमेयोपमा तयोः ॥ ९१ ॥
तयोः उपमानोपमेययोः । परिवृत्तिः अर्थात् वाक्यद्वये ।
इतरोपमानव्यवच्छेदपरा उपमेयेनोपमा इति उपमेयोपमा ।
II—Ananvaya—Comparison Absolute
When one and the same thing appears in a single sentence
as both the ‘object compared’, and the ‘object compared to’
it is ‘Comparison Absolute’.
‘Comparison Absolute’ means that there is no other
thing to which the thing described could bear
comparison.
Example—
‘It is not only that possessed of exquisite loveliness,
that woman shines as that woman herself ; in fact, her
graces also, which are the abode of the Cupid’s blandish-
ments, are like her own graces.’
III—Upameyopamā—Reciprocal Comparison
When there is alternation of these two, it is Reciprocal
Comparison. 91.
‘Of these two’ i. e., of the object compared and the
object compared to ;—there is ‘alternation’, interchange,
in two separate sentences,—this means that there is no
third thing with which either of them could bear
comparison, we have ‘Upameyopamā—i. e., a figure,
where there is ‘Upamā’—(comparison, of the object
compared to) with the ‘Upameya’ (object compared) itself.

366 KĀVYAPRAKĀŚA
उदाहरणम्--
कमलेव मतिर्मतिरिव कमला तनुरिव विभा विभेव तनुः ।
धरणीव धृतिर्धृतिरिव धरणी सततं विभाति बत यस्य ।।४१५।।९१॥
संभावनमथोत्प्रेक्षा प्रकृतस्य समेन यत् ।
समेन उपमानेन । उदाहरणम्-
उन्मेषं यो मम न सहते जातिवैरी निशायाम्
इन्दोरिन्दीवरदलदृशा तस्य सौन्दर्यदर्पः ।
नीतः शान्तिं प्रसभमनया वक्त्रकान्त्येति हर्षात्
लग्ना मन्ये ललिततनु ते पादयोः पद्मलक्ष्मीः ।।४१६।।
Example—
‘His heart is like Lakṣmī,—Lakṣmī is like his heart;
his splendour is like his body, and his body is like his
splendour; his fortitude is like the earth, and the earth is
like his fortitude.’ 91.
IV—Utprekṣā—Poetic Fancy.
Poetic Fancy consists in the imagining of the thing described
as (identical) with a similar thing.
‘Similar thing’—i.e., that to which it is meant to be
compared.
Example—
‘O beautiful one! I think that the beauty of the
lotus attaches itself to your feet, on being happy at the
idea that her born enemy the Moon, who brooks not her
blossoming during the night, has had the pride of his
beauty quickly suppressed by the splendour of the face
of this lotus-eyed girl.
[Here the object compared is the beauty of the girl’s feet, and
this has been imagined to be the beauty of the lotus fallen on her feet,
which, in reality, is the object to which the former is meant to be
compared.]

CHAPTER X 367
लिम्पतीव तमोऽङ्गानि वर्षतीवाञ्जनं नभः ।
असत्पुरुषसेवेव दृष्टिविफलतां गता ॥४१७॥
इत्यादौ व्यापनादि लेपनादिरूपतया संभावितम् ॥
ससंदेहस्तु भेदोक्तौ तदनुक्तौ च संशयः ॥ ९२ ॥
भेदोक्तौ यथा
अयं मार्तण्डः किं स खलु तुरगैः सप्तभिरितः
कृशानुः किं सर्वाः प्रसरति दिशो नैष नियतम् ।
कृतान्तः किं साक्षान्महिषवहनोसाविति चिरं
समालोक्याजौ त्वां विदधति विकल्पान् प्रतिभटाः ॥४१८॥
In the following verse—
‘Limpatīva tamoṅgāni varṣatīvāñjanaṁ nabhaḥ
Asatpuruṣaseveva dṛṣṭirviphalatāṁ gatā’
‘Darkness besmears the limbs as it were ; the sky is,
as it were, showering soot ; and vision has become as
useless as the service of a wicked master’ ;—what is
done is that the pervading (of darkness) has been imagined
to be besmearing.
[And the spreading of darkness has been imagined to be the showering
of soot : so that this is an instance of Poetical Fancy, and not Simile,
as some people have taken it to be, having been misled to this
view by the presence of the particle ‘iva’]
V—Sasandeha—Doubtful.
The statement of a doubt constitutes the Doubtful,—the
distinction being asserted or not asserted. 92.
For example, we have the ‘difference stated’, in the
following verse—
‘Is this the sun ?—But the sun is carried by seven
horses. Is he the Fire ?—Surely, Fire never flames on
all sides. Is he the Death-god ?—But the Death-god
has the buffalo for his conveyance. Thus, O King, on

368 KĀVYAPRAKĀŚA
भेदोक्तावित्यनेन न केवलमयं निश्चयगर्भो यावन्निश्चयान्तोपि
संदेहः स्वीकृतः ।
यथा
इन्दुः किं क्व कलङ्कः सरसिजमेतत् किमम्बु कुत्र गतम् ।
ललितसविलासपचनैर्मुखमिति हरिणाक्षि निश्चितं परतः ॥४१९॥
किं तु निश्चयगर्भ इव नात्र निश्चयः प्रतीयमान इति उपे-
क्षितो भट्टोद्भटेन । तदनुक्तौ यथा
अस्याः सर्गविधौ प्रजापतिरभूच्चन्द्रो नु कान्तिप्रदः
शृङ्गारैकरसः स्वयं नु मदनो मासो नु पुष्पाकरः ।
वेदाभ्यासजडः कथं नु विषयव्यावृत्तकौतूहलो
निर्मातुं प्रभवेन्मनोहरमिदं रूपं पुराणो मुनिः ॥४२०॥१९२॥
seeing you in battle, do your enemies entertain various
doubts.’
Inasmuch as the definition speaks of the difference
being stated, it follows that we have this Figure, not only
when the certainty is left concealed (implied), but also
when the cogitation leads on to certainty. e.g.—
‘ Is this the moon ?—But where is the dark stigma ?
Is this the lotus ?—But where is the water gone to ? O
Fawn-eyed one ! that what was seen was the face
ascertained later on through the presence of sweet and
elegant speech.’
But this variety of the Doubtful has been omitted by
Rudraṭa, on the ground that in this case the certainty is
not merely suggested, as it is in that variety where the cer-
tainty is left concealed [and hence it loses its effectiveness.]
The following is an example of the case where the
difference is not stated—‘ In the creating of this woman,
was the position of the creator occupied by the Moon,