काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

374 KĀVYAPRAKĀŚA
अत्र मानसमेव मानसम् कमलायाः संकोच एव कमलानाम-
संकोचः दुर्गाणाममार्गणमेव दुर्गायाः मार्गणम् समितां स्वीकार
एव समिधां स्वीकारः सत्ये प्रीतिरेव सत्यामप्रीतिः विजयः
परपराभव एव विजयोर्जुनः एवमारोपणनिमित्तो हंसादेरारोपः।
यद्यपि शब्दार्थालंकारोयमित्युक्तं वक्ष्यते च तथापि
प्रसिद्धचनुरोधादत्रोक्तः। एकदेशविवर्ति हीदमन्यैरभिधीयते ।।
brave ! Mayst thou continue to sway your empire for a
hundred years of Brahma !
Here (1) the character of the ‘swan’ is imposed upon
the ‘king’, only as a means of imposing (through Pun)
upon the ‘mind’ the character of the ‘Mānasa lake’;—
(2) the character of the ‘Sun’ is imposed upon the ‘king’,
only as a means of imposing (through Pun) the character
of ‘the blossoming of lotuses’ upon ‘the shrivelling of
the enemy’s prosperity’;—(3) the character of ‘Shiva’
is imposed upon the ‘king’, only as a means of imposing
(through Pun) the character of ‘longing for Durgā’ upon
‘the not seeking of the shelter of forts’;—(4) the character
of ‘fire’ is imposed upon the ‘king’, only as a means of
imposing (through Pun) the character of ‘consuming fuel’
upon ‘the accepting of battle’;—(5) the character of
‘Dakṣa’ is imposed upon the ‘king’ only as a means of
imposing (through Pun) of the character of ‘displeasure
with Satī’ upon the ‘attachment to truth’;—(6) the
character of ‘Bhīma’ is imposed upon the ‘king’ as a
means of imposing (through Pun) the character of ‘being
he elder brother of Arjuna’ upon the ‘exuberance of
victory’.
Though (by reason of the Puns being such as do not
admit of the replacing of the words used by their synonyms)

भेदभाजि यथा
आलानं जयकुञ्जरस्य दृषदां सेतुर्विपद्वारिधेः
पूर्वाद्रिः करवालचण्डमहसो लीलोपधानं श्रियः ।
संग्रामामृतसागरप्रमथनब्रीडाविधौ मन्दरो
राजन् राजति वीरवैरिवनितावैधव्यदस्ते भुजः ॥४२६॥
अत्र जयादेर्भिन्नशब्दवाच्यस्य कुञ्जरत्वाद्यारोपे भुजस्य
आलानत्वाद्यारोपो युज्यते ।

376 KĀVYAPRAKĀŚA
अलौकिकमहालोकप्रकाशितजगत्त्रयः ।
स्तूयते देव सद्वंशमुक्तारत्नं न कैर्भवान् ॥४२७॥
निरवधि च निराश्रयं च यस्य स्थितमनिवर्तितकौतुकप्रपञ्चम् ।
प्रथम इह भवान् स कूर्ममूर्तिर्जयति चतुर्दशलोकवल्लिकन्दः॥४२८॥
इति च अमालारूपकमपि परंपरितं द्रष्टव्यम् ।।
किसलयकरैर्लतानां करकमलैः कामिनां मनो जयति ।
नलिनीनां कमलमुखैः मुखेन्दुभिर्योषितां मदनः ॥४२९॥
इत्यादि रशनारूपकं न वैचित्र्यवदिति न लक्षितम् ।।९५।।
[The following is an example of the Punning Consequential
' Metaphor].
‘ Alaukikamahālokaprakāshitajagattrayaḥ
Stūyate deva sadvaṁshamuktāratnaṁ na kairbhavān.
‘O King ! brightening the three worlds with your
superhuman resplendence, and being a pearl in the bamboo
of a noble race, by whom are you not eulogised ?’
[Here the imposition of the character of ‘pearl’ upon the king
is made possible by the imposition of the character of the ‘bamboo’
upon the ‘noble race,’ both of these latter being expressed by the
punning word ‘sadvaṁsha’],
[The following is an example of the non-punning
Consequential Metaphor]—
‘Ever glorious are you, the primeval Tortoise-shaped
God ! the root of the creeper of the fourteen regions,
whose existence, infinite (in time) and unsupported. is never
bereft of extraordinary phenomenon.’
[Here the imposition of the character of the ‘root’ upon the God
is rendered possible by the imposition of the character of ‘creeper’
upon the ‘fourteen regions,’ both of these latter being expressed by
distinct words.]
In both these cases we have the Consequential Meta-
phor, not in the form of a ‘string.’

CHAPTER X 377
प्रकृतं यन्निषिध्यान्यत् साध्यते सा त्वपह्नुतिः ।
उपमेयम् असत्यं कृत्वोपमानं सत्यतया यत् स्थाप्यते सा तु अपह्नुतिः
उदाहरणम्--
अवाप्तः प्रागल्भ्यं परिणतरुचः शैलतनये
कलङ्को नैवायं विलसति शशाङ्कस्य वपुषि ।
अमुष्येयं मन्ये विगलदमृतस्यन्दशिशिरे
रतिश्रान्ता शेते रजनिरमणी गाढमुरसि ॥४३०॥
इत्थं वा
बत सखि कियदेतत् पश्य वैरं स्मरस्य
प्रियविरहकृशेस्मिन् रागिलोके तथा हि ।
There is ‘Girdle-Metaphor’ also, in such verses as—
“The Love-god captivates the hearts of amorous men,
by means (1) of the hand-like leaves of creepers, (2) of
the lotus-like hands and moon-like faces of women, and
(3) of the lotus-like faces of the lotus-pond.’
This, however, has not been described here as there is
not much charm in it. 95.
VII—Apahnuti—Concealment.
When the object to be described is negatived and another
is affirmed, it is Concealment.
Where the ‘object compared’ is ‘negatived’—declared
to be unreal,—and the ‘object compared to’ is ‘affirmed’
declared to be real, it is the Figure of Concealment.
Example—
‘O Pārvatī! This that you see is not the fully de-
veloped stigma in the disc of the moon shining with full
lustre; I think it is his beloved, Night, fatigued by dalli-
ance, sleeping soundly on his chest, rendered cool by the
drops of nectar.’

378 KĀVYAPRAKĀŚA
उपवनसहकारोद्भासिभृङ्गच्छलेन
प्रतिविशिखमनेनोद्दङ्कितं कालकूटम् ॥४३१॥
अत्र हि न सभृङ्गाणि सहकाराणि अपि तु सकालकूटाः
शरा इति प्रतीतिः । एवं वा
अमुष्मिंल्लावण्यामृतसरसि नूनं मृगदृशः
स्मरः शर्वप्लुष्टः पृथुजघनभागे निपतितः ।
यदङ्गाङ्गाराणां प्रथमपिशुना नाभिकुहरे
शिखा धूमस्येयं परिणमति रोमावलिवपुः ॥४३२॥
अत्र न रोमावलिः धूमशिखेयमिति प्रतिपत्तिः ॥
एवमियं भङ्ग्यन्तरैरप्यूह्या ॥
Or again—
‘ O friend ! Just see the ill-will borne by the Love-
god towards lovers already emaciated by separation from
their beloved : Under the pretext of black bees hovering
over the mango-trees in the garden, he has applied poison
to each one of his arrows ’.
Here the idea meant to be conveyed is that ‘ what are
seen are not mango-trees with black bees hovering about
them, but so many arrows dipped in poison ’.
Yet another example—
‘ Verily, the Love-god, scorched by Shiva, has fallen
upon the plump thighs of the Fawn-eyed one,—which are
like the tank of the nectar of loveliness ; as from the hole
of her naval there is proceeding a line of smoke, in the
form of the line of hair, which is the first sign of the extin-
guishing of the fire-embers of his body.’
The idea conveyed here is that ‘ what we see is not the
line of hair, but the line of smoke.’

CHAPTER X 379
श्लेषः स वाक्य एकस्मिन् यत्रानेकार्थता भवेत् ॥ ९६ ॥
एकार्थप्रतिपादकानामेव शब्दानां यत्रानेकोऽर्थः स श्लेषः ।
उदाहरणम्--
उदयमयते दिङ्मालिन्यं निराकुरुतेतरां
नयति निधनं निद्रामुद्रां प्रवर्तयति क्रियाः ।
रचयतितरां स्वैराचारप्रवर्तनकर्तनं
बत बत लसत्तेजःपुञ्जो विभाति विभाकरः ॥४३३॥
अत्राभिधाया अनियन्त्रणात् द्वावप्यर्कभूपौ वाच्यौ ॥९६॥
Thus may other ways of expressing this Figure be
deduced.
VIII—Shleṣa—Paronomasia.
When in a single sentence, there are several meanings, it is
Paronomasia. 96.
Where a set of words, expressive of one meaning,
is found to have several meanings, it is Paronomasia.
Example—
‘Udayamayate diṅmālinyaṁ nirākurutetarāṁ
Nayati nidhanaṁ nidrāmudrāṁ pravartayati kriyāḥ.
Rachayatitarāṁ svairāchārapravartanakartanaṁ
Vata vata lasattejaḥpuñjo vibhāti vibhākaraḥ’
‘(a) The Sun, [(b) the king named Vibhākara], (a) the
receptacle of effulgent light [(b) possessing exuberant
energy],—who attains (a) the Rising Mount [(b) pros-
perity], sets aside (a) the darkness of the quarters [(b)
the poverty-stricken appearance of the people], destroys
(a) sleepiness [(b) depression], sets going (a) business-
operations [(b) the performance of religious rites], puts
a stop to all (a) free love-making [(b) unrestrained acti-
vity],—is shining’.
II-6

380 KĀVYAPRAKĀŚA
परोक्तिर्भेदकैः श्लिष्टैः समासोक्तिः ॥
प्रकृतार्थप्रतिपादकवाक्येन श्लिष्टविशेषणमाहात्म्यात् न तु
विशेष्यस्य सामर्थ्यादपि यत् अप्रकृतस्यार्थस्याभिधानम् सा
समासेन संक्षेपेणार्थद्वयकथनात् समासोक्तिः । उदाहरणम्--
लहिऊण तुज्झ बाहुप्फंसं जीए स को वि उल्लासो ।
जअलच्छी तुह विरहे ण हुज्जला दुब्बला णं सा ॥४३४॥
अत्र जयलक्ष्मीशब्दस्य केवलं कान्तावाचकत्वं नास्ति ॥
As there is nothing in the shape of Context and the
rest to restrict the denotation of the words-used, both, the
Sun as well as the King, are equally capable of being
accepted as the object described. 96.
IX—Samāsokti—Modal Metaphor.
Where the other object is implied by means of paronomatic
differentiating adjuncts, it is Modal Metaphor.
When a sentence descriptive of the object meant
to be described serves to imply something else not
meant to be described, through the force of adjectives used
punningly—and not through any force of the object it-
self,—it is Modal Metaphor, 'Samāsokti',—so called be-
cause it consists in a 'statement' (ukti) of two meanings,
'in brief' (samāsena).
Example—
'Lahiūṇa tujjha bāhupphaṁsaṁ
Jīe sa ko vi ullāso.
Jaa-lachchhī tuha virahe
ṇa hujjalā dubbalā ṇaṁ sā'.
'Jayalakṣmī (the Glory of Victory) who felt a peculiar
exhilaration on attaining the touch of your arms, is no
longer bright, on being separated from you ; in fact she
is emaciated.'

CHAPTER X 381
निदर्शना।
अभवन्वस्तुसंबन्ध उपमापरिकल्पकः ॥ ९७ ॥
निदर्शनं दृष्टान्तकरणम् । उदाहरणम्--
क्व सूर्यप्रभवो वंशः क्व चाल्पविषया मतिः ।
तितीर्षुर्दुस्तरं मोहादुडुपेनास्मि सागरम् ॥४३५॥
अत्र उडुपेन सागरतरणमिव मन्मत्या सूर्यवंशवर्णनमित्युप-
मायां पर्यवस्यति ।
यथा वा
उदयति विततोर्ध्वरश्मिरज्जावहिमरुचौ हिमधाम्नि याति चास्तम् ।
वहति गिरिरयं विलम्बिघण्टाद्वयपरिवारितवारणेन्द्रलीलाम् ॥४३६।
˙ Here the term ‘jayalakṣmī’ is so used (with such adjec-
tives) that it expresses, not only the king’s lady love, [but
also the glory of victory in battle].
X—Nidarśanā—Illustration.
Where an impossible relation of things constitutes the
similitude, it is Illustration. 97.
It is called ‘nidarśanā’, because it serves the purpose
of nidarśanā, illustrating.
Example—
‘Where (on one side) is the dynasty originating from
the Sun, and where (on the other) is my limited intelli-
gence : through sheer foolishness am I desirous of cross-
ing the ocean by means of a raft.’
Here the (impossible) statement made leads on to the
Simile that—‘a description of the Solar Dynasty by my
intelligence would be just like the crossing ot the ocean
by a raft.’
Another example—
‘When (on one side) the Sun is rising with his rays

382 KĀVYAPRAKĀŚA
अत्र कथमन्यस्य लीलामन्यो वहतीति तत्सदृशीमित्युपमायां
पर्यवसानम् ।
दोर्भ्यां तितीर्षति तरङ्गवतीभुजङ्गम्
आदातुमिच्छति करे हरिणाङ्कबिम्बम् ।
मेरुं लिलङ्घयिषति ध्रुवमेष देव
यस्ते गुणान् गदितुमुद्यममादधाति ॥४३७॥
इत्यादौ मालारूपाप्येषा द्रष्टव्या ॥९७॥
स्वस्वहेत्वन्वयस्योक्तिः क्रिययैव च सापरा ।
क्रिययैव स्वस्वरूपस्वकारणयोः संबन्धो यदवगम्यते सा
अपरा निदर्शना । यथा
shooting upwards, and (on the other) the Moon is setting,
this mountain acquires the splendour of an elephant with
two bells hanging on its two sides.’
The actual acquiring of the splendour of one thing
(the elephant) by the other (the mountain) being an im-
possibility, the statement only leads on to the Simile
that the one appears similar to the other...
This Figure appears in the form of a ‘String’ also ;—
e.g.
‘O Lord ! the man that makes an attempt to describe
your good qualities, (a) desires to cross the ocean with his
arms, (b) wishes to catch the moon with his hands, and
(c) to jump over the Meru mountain.’ 97.
There is another kind of Illustration, where the action
itself indicates the (causal) relation between itself and its
cause.
Where the connection between the action itself and
its cause is indicated by the action itself.—it is another
kind of Illustration.

CHAPTER X 383
उन्नतं पदमवाप्य यो लघुर्हेलयैव स पतेदिति ब्रुवन् ।
शैलशेखरगतो दृषत्कणश्चारुमारुतधुतः पतत्यधः ॥४३८॥
अत्र पातक्रियया पतनस्य लाघवे सति उन्नतपदप्राप्ति-
रूपस्य च संबन्धः ख्याप्यते ॥
अप्रस्तुतप्रशंसा या सा सैव प्रस्तुताश्रया ॥ ९८ ॥
अप्राकरणिकस्याभिधानेन प्राकरणिकस्याक्षेपोऽप्रस्तुतप्रशंसा।।९८।।
कार्ये निमित्ते सामान्ये विशेषे प्रस्तुते सति ।
तदन्यस्य वचस्तुल्ये तुल्यस्येति च पञ्चधा ॥ ९९ ॥
Example—
“When a low thing attains a high position, it will
naturally fall,”—so, saying as it were, the stone-dust, on
the hill-top falls down when shaken by the mild wind.’
Here it is the action of falling (of the stone-dust) which
points to the connection between the action of falling and
its cause, in the shape of the low person attaining to high
positions.
XI—Aprastutaprashaṁsā—Indirect Description.
Where the description of an irrelevant thing points to the
object meant to be described, it is Indirect Description. 98.
When the description of something not connected with
the context serves to point to, imply, that which is meant
to be described,—it is Indirect Description. 98.
It is of five kinds:—...here what is meant to be described
is—(a) the effect, or (b) a cause, or (c) Universal, or (d)
Particular,—what is actually spoken of is their converse
(correlative) ; and (e) when what is meant to be described is
one thing, and what is spoken of is something else of the same
class. 99.

384 KĀVYAPRAKĀŚA
तदन्यस्य कारणादेः । क्रमेणोदाहरणम्—
याता किं न मिलन्ति सुन्दरि पुनश्चिन्ता त्वया मत्कृते
नो कार्या नितरां कृशासि कथयत्येवं सबाष्पे मयि ।
लज्जामन्थरतारकेण निपतत्पीताश्रुणा चक्षुषा
दृष्ट्वा मां हसितेन भाविमरणोत्साहस्तया सूचितः ॥४३९॥
अत्र प्रस्थानात्किमिति निवृत्तोसीति कार्ये पृष्टे कारणमभिहितम् ।
राजन्-राजसुता न पाठयति मां देव्योपि तूष्णीं स्थिताः
कुब्जे भोजय मां कुमारसचिवैर्नाद्यापि किं भुज्यते ।
इत्थं नाथ शुकस्तवारिभवने मुक्तोध्वगैः पञ्जराच्
चित्रस्थानवलोक्य शून्यवलभावैकैकमाभाषते ॥४४०॥
‘ Their converse ’—i.e. (a) cause and the rest. Examples
in order—
(a) ‘‘ ‘O beautiful one, don’t those who go out meet
again ? Don’t be anxious for me ; you are extremely
weak ”,—while, with tears, I was saying this, she, with
her eyes fixed through modesty and absorbing the over-
flowing tears, smiled and by that smile she indicated her
joy at her approaching death.’
Asked for an explanation of the effect, in the shape of
the postponement of his projected journey, the speaker
has described here the cause [in the shape of the beloved’s
perceptible determination to die on separation.]
(b) “ ‘O King, the princess is not teaching me to talk ;
and the queens also are sitting silent. O Kubjā, feed me.
Why are not the princes and ministers taking their food
even at this time ?’—Thus does the parrot in the empty
turrets of your enemy’s houses, speak, when let out of
the cage by the passers-by, it sees the figure of its ‘master
on the pictures.’

CHAPTER X 385
अत्र प्रस्थानोद्यतं भवन्तं ज्ञात्वा सहसैव त्वदरयः पलाय्य
गताः इति कारणे प्रस्तुते कार्यमुक्तम् ।
एतत्तस्य मुखात्कियत् कमलिनीपत्रे कणं वारिणो
यन्मुक्तामणिरित्यमंस्त स जडः शृण्वन्यदस्मादपि ।
अङ्गुल्यग्रलघुक्रियाप्रविलयिन्यादीयमाने शनैः
कुत्रोड्डीय गतो ममेत्यनुदिनं निद्राति नान्तःशुचा ॥४४१॥
अत्रास्थाने जडानां ममत्वसंभावना भवतीति सामान्ये
प्रस्तुते विशेषः कथितः ।
सुहृद्वधूबाष्पजलप्रमार्जनं करोति वैरप्रतियातनेन यः ।
स एव पूज्यः स पुमान्स नीतिमान्सुजीवितं तस्य स भाजनं श्रियः
॥४४२॥
What is meant to be described here is the fact that 'as
soon as your enemies came to know of your projected
march against them, they fled away from their houses';
and this fact is the cause of the effect that is described in
the verse.
(c) 'What wonder is it to hear from his mouth that a
certain block-head thought the water-drops upon the
lotus-leaf to be so many pearls ?—Hear something more
than this—when that same person proceeded to pick up
the drops, they disappeared under the light pressure of his
finger-tips, and since then the fool, intensely aggrieved
at the thought of his pearls having flown away, goes with-
out sleep day after day.'
What was meant to be described was the Universal or
general fact that 'foolish people have even misplaced long-
ings and affections,'—while what is actually described is
a particular instance of it.

386 KĀVYAPRAKĀŚA
अत्र 'कृष्णं निहत्य नरकासुरवधूनां यदि दुःखं प्रशमयसि
तत् त्वमेव श्लाघ्यः' इति विशेषे प्रकृते सामान्यमभिहितम् ।
तुल्ये प्रस्तुते तुल्याभिधाने त्रयः प्रकाराः । श्लेषः समासोक्तिः
सादृश्यमात्रं वा तुल्यात् तुल्यस्य ह्याक्षेपे हेतुः । क्रमेणोदाहरणम्—
पुंस्त्वादपि प्रविचलेद् यदि यद्यधोपि
यायाद् यदि प्रणयने न महानपि स्यात् ।
अभ्युद्धरेत्तदपि विश्वमितीदृशीयं
केनापि दिक् प्रकटिता पुरुषोत्तमेन ॥४४३॥
(d) 'When a man wipes away the tears from the eyes
of his friend’s wives, by avenging himself on his enemy,
then alone does he deserve to be honoured, then alone is
he to be regarded as a man, as a statesman, an abode of
majesty ; and then alone is his life worth something.’
What was meant to be expressed was a particular state-
ment (addressed to Narakāsura’s (friend) that—‘Then alone
will you be deserving of praise, when, by killing Kṛṣṇa
(who has killed Narakāsura), you will have alleged the
anguish of Naraka’s wives ’; while what is actually ex-
pressed is a general statement (without reference to any
particular case).

• (e) Of that case, where while what is meant to be
  described is one thing, what is actually described is
  something else of the same class,—there are three varieties,
  according as the indication of one thing by another of the
  same class is done (1) by a Pun, or (2) by Modal Metaphor,
  or (3) by mere similarity.
  Examples in order—
  (1) ‘One may deviate from the standard of manhood,
  he may lower himself by begging, he may even demean

CHAPTER X 387
येनास्यभ्युदितेन चन्द्र गमितः क्लान्तिं रवौ तत्र ते
युज्येत प्रतिकर्तुमेव न पुनस्तस्यैव पादग्रहः ।
क्षीणेनैतदनुष्ठितं यदि ततः किं लज्जसे नो मनाग्
अस्त्वेवं जडधामता तु भवतो यद् व्योम्नि विस्फूर्जसे ॥४४४॥
आदाय वारि परितः सरितां मुखेभ्यः
किं तावदर्जितमनेन दुरर्णवेन।
क्षारीकृतं च वडवादहने हुतं च
पातालकुक्षिकुहरे विनिवेशितं च ॥४४५॥
himself,—he may do all this if thereby he can save the
world ;—this was the way shown by the Noble Person ’.
[What is meant to be described here is a certain noble benefactor
of men, while what is described is another noble benefactor in the per-
son of Viṣṇu ; and this latter is made to point to the former by means
of such paronomatic expressions as are applicable to both cases.]
(2) ‘O Moon, when the Sun rises, you become deprived
of your lustre ; what is proper for you then is to avenge
yourself, and not to fall upon his feet [ borrow his light-
rays .] If this has been done by you when you had be-
come impoverished, then are you not ashamed ?—or,
that you even now show yourself in the sky may be due
to your nervelessness [ coolness of your light ].’
[What is meant to be described here is the behaviour of a certain
impoverished person ; and this is indicated by the description of another
impoverished person in the shape of the Moon ; and this is done through
Modal Metaphor based upon the Pun involved in the words ‘pāda-
grahaḥ’ and ‘jaḍadhāmatā.’]
(3) ‘ What has the wretched Ocean done with the water
that he has received from the mouths of rivers ? He has
rendered it brackish or poured it into the Submarine Fire,
or thrown it into the innermost recesses of the Nether
World.’

388 KĀVYAPRAKĀŚA
इयं च काचित् वाच्ये प्रतीयमानार्थानध्यारोपेणैव भवति । यथा
अब्धेरम्भः स्थगितभुवनाभोगपातालकुक्षेः
पोतोपाया इह हि बहवो लङ्घनेपि क्षमन्ते ।
आहो रिक्तः कथमपि भवेदेष दैवात् तदानीं
को नाम स्यादवटकुहरालोकनेप्यस्य कल्पः ॥४४६॥
क्वचिदध्यारोपेणैव । यथा
कस्त्वं भोः कथयामि दैवहतकं मां विद्धि शाखोटकं
वैराग्यादिव वक्षि साधु विदितं कस्मादिदं कथ्यते ।
[What is meant to be described is a spendthrift, and this is indicated
by the description of the spendthrift Ocean ; and this is done through
mere similarity between the two persons.]
In some cases of this last kind of Indirect Description
what is implied is not necessarily imposed (or fastened)
upon what is directly expressed. As in the following
verse.—
‘There are many people who, with the help of boats,
are able to cross the ocean which has covered with water
the face of the Earth and also the innermost recesses of the
Nether World ; if, however, somehow or other, the ocean
were by chance to become emptied, who would be able to
even look at the holes and cavities in it ?’
[Here the implied meaning is that ‘for the people it is best that
the king, if wicked, should remain prosperous ;’ but the directly
expressed description of the ocean itself being quite apt, it is not
necessary for the former to be imposed upon this latter.]
In other cases the said imposition is essential ; as for
instance, in the following verse.—
‘Who are you, Sir ?’—‘Know me to be the fatestricken
Shākhoṭaka tree.’—‘You talk as if you were disgusted
with life.’—‘You have guessed rightly.’—‘But why so ?’—
I am going to explain : This banyan tree that lies to the

CHAPTER X 389
वामेनात्र वटस्तमध्वगजनः सर्वात्मना सेवते
न च्छायापि परोपकारकरणे मार्गस्थितस्यापि मे ॥४४७॥
क्वचिदंशेष्वध्यारोपेण । यथा
सोऽपूर्वो रसनाविपर्ययविधिः तत् कर्णयोश्चापलं
दृष्टिः सा मदविस्मृतस्वपरदिक् किं भूयसोक्तेन वा ।
सर्वं विस्मृतवानसि भ्रमर हे यद्वारणोद्याप्यसौ
अन्तःशून्यकरो निषेव्यत इति भ्रातः क एष ग्रहः ॥४४८॥
left of the road, is attended by all pedestrians, while to me,
though I am standing on the road, does not belong even
shade enough for rendering help to others.’
[What is implied here is the condition of a lowborn person whose
gifts have been refused by a qualified recipient : and the imposition
of this upon the expressed description of the tree is essential, since
the ideas described can never belong to any such entity as the tree.]
In still other cases, there is only partial imposition ;
for instance, in the following verse—
‘ That curious process whereby the tongue was re-
versed ; the fickleness of ears ; vision incapacitated by
intoxication to discriminate between himself and others ;—
what is the need for saying more ?—All this you have
forgotten, O brother black bee ! and you still stick to this
elephant, with an empty trunk [ hand ] ;—whence this
peculiar attachment ?
[ Here what is implied is the relation between an un-
appreciating master and a devoted servant ; and this is
imposed upon the case described, of the elephant and the
black bee]. The imposition here is only partial ; as ‘ the
reversal of the tongue ’ and ‘ emptiness of the trunk ’ are
not such circumstances as would justify the abandoning of
the elephant by the bee ; it is only the ‘ fickleness of the

390 KĀVYAPRAKĀŚA
अत्र रसनाविपर्यासः शून्यकरत्वं च भ्रमरस्यासेवने न हेतुः
कर्णचापलं तु हेतुः मदः प्रत्युत सेवने निमित्तम् ॥९९॥
निगीर्याध्यवसानं तु प्रकृतस्य परेण यत् ।
प्रस्तुतस्य यदन्यत्वं यद्यर्थोक्तौ च कल्पनम् ॥१००॥
कार्यकारणयोर्यश्च पौर्वापर्यविपर्ययः ।
विज्ञेयातिशयोक्तिः सा ॥
उपमानेनान्तर्निगीर्णस्योपमेयस्य यदध्यवसानं सैका । यथा
कमलमनम्भसि कमले च कुवलये तानि कनकलतिकायाम् ।
सा च सुकुमारसुभगेत्युत्पातपरंपरा केयम् ॥४४९॥
अत्र मुखादि कमलादिरूपतयाध्यवसितम् ।
ears' that would justify it ; while the presence of the
'intoxicating' rut would render the elephant all the more
attractive to the bee.—
[And the imposition in this case is done through the Puns involved
in 'reversal of the tongue', 'fickleness of the ear' and 'emptiness
of the hand']. 99.
XII—Atiśayokti—Hyperbole.
It is to be known as the Hyperbole—(a) when the object
to be described is indicated as swallowed by the other ;—
(b) when the object to be described is represented as another ;—
(c) when there is an assumption introduced by some term
meaning 'if' ;—and (d) when there is reversal of the normal
order of sequence between a cause and its effect.
(a) When the 'object compared' is recognised as
swallowed within the 'object compared to',—it is one
kind of Hyperbole. Example—
'A lotus is found in a place without water ;—two
blue lotuses are found in a lotus ;—all these three are found
on a golden creeper ;—and that creeper is tender and
lovely ;—what a series of portentous phenomena !'

CHAPTER X 391
यच्च तदेवान्यत्वेनाध्यवसीयते सा अपरा । यथा
अण्णं लडहत्तणं अण्णा विअ का वि वत्तणच्छाआ ।
सामा सामण्णपआवइणो रेहच्चिअ ण होइ ॥४५०॥
‘यद्यर्थस्य’ यदि शब्देन चेच्छब्देन वा उक्तौ यत् कल्पनम्
(अर्थात् असंभविनोर्थस्य) सा तृतीया । यथा
राकायामकलंकं चेदमृतांशोर्भवेद्वपुः ।
तस्या मुखं तदा साम्यपराभवमवाप्नुयात् ॥४५१॥
कारणस्य शीघ्रकारितां वक्तुं कार्यस्य पूर्वमुक्तौ चतुर्थी । यथा
The face (and the eyes and the body) are represented
as ‘swallowed by’ (identified with) the lotus (the blue
lotuses and the golden creeper).
(b) It is the second kind of Hyperbole, when that
same object (to be described) is represented ‘as another’,
as something different. Example.—
‘Her tenderness is something quite different ; quite
different to the brightness of her complexion ; this young
girl is not the creation of the ordinary Creator.’
[Here the idea expressed is that the ‘tenderness’ and other things
are quite different from the ordinary tenderness and the rest.]
(c) It is the third kind of Hyperbole, when there is
‘assumption’,—i.e., of an impossible idea through the
use of ‘some term meaning if’—i.e., of the term ‘yadi’
or ‘chet’.
Example—
‘If the body of the Moon at night were to be spotless,
then alone could her face suffer the insult of being equalled.’
(d) It is the fourth kind of Hyperbole, when, for the
purpose of indicating the powerful efficacy of the cause,
the effect is described as appearing before its time.

हृदयमधिष्ठितमादौ मालत्याः कुसुमचापबाणेन ।
चरमं रमणीवल्लभ लोचनविषयं त्वया भजता ॥४५२॥
प्रतिवस्तूपमा तु सा ॥ १०१ ॥
सामान्यस्य द्विरेकस्य यत्र वाक्यद्वये स्थितिः ।
साधारणो धर्मः उपमेयवाक्ये उपमानवाक्ये च कथित-
पदस्य दुष्टतयाभिहितत्वात् शब्दभेदेन यत् उपादीयते सा वस्तुनो
वाक्यार्थस्योपमानत्वात् प्रतिवस्तूपमा । यथा
देवीभावं गमिता परिवारपदं कथं भजत्वेषा ।
न खलु परिभोगयोग्यं दैवतरूपाङ्कितं रत्नम् ॥४५३॥
Example—
‘ Mālātī’s heart was occupied by the arrow of the Love-
god; and it was only after that that you, O loved of women,
coming within the range of her vision (occupied it).’
[The idea here expressed is that ‘ so powerful was the
effect produced by her seeing you that she fell in love
before she actually saw you.’]
VIII—Prativastūpamā—Typical Comparison.
Typical Comparison is that where a single common property
stands twice, in two sentences.
When the common property is mentioned, both in the
sentence speaking of the ‘ object compared ’ and that
speaking of the ‘ object compared to ’,—but in separate
words,—since the repetition of the same words has been
described as a defect,—is called, Typical Comparison,
‘ Prativastūpamā ’, so called because the position of the
‘ object compared to ’ (upamāna) is occupied by what is
expressed by a sentence (vastu).
Example.—
‘ Having once occupied the position of the Queen, how
can she revert to the position of an attendant ? Verily, a

CHAPTER X 393
यदि दहत्यनलोत्र किमद्भुतं यदि च गौरवमद्रिषु किं ततः ।
लवणमम्बु सदैव महोदधेः प्रकृतिरेव सतामविषादिता।।४५४।।
इत्यादिका मालाप्रतिवस्तूपमा द्रष्टव्या । एवमन्यत्राप्यनुसर्तव्यम् ॥
दृष्टान्तः पुनरेतेषां सर्वेषां प्रतिबिम्बनम् ॥ १०२ ॥
एतेषां साधारणधर्मादीनां दृष्टोऽन्तो निश्चयो यत्र स दृष्टान्तः ।
त्वयि दृष्ट एव तस्या निर्वाति मनो मनोभवज्वलितम् ।
आलोके हि हिमांशोर्विकसति कुसुमं कुमुद्वत्याः ॥४५५॥
एष साधर्म्येण ।
jewel marked with the figure of a god does not deserve to
be worn.'
[The common property, ' impropriety ', is mentioned in both
halves of the verse, but in different words.]
In the following verse we have the ' Stringed Typical
' What is the wonder, if fire burns etc.'
(See above, stanza No. 272).
Similarly may other forms be illustrated.
XIV.—Dṛṣṭānta—Exemplification.
Exemplification is the reflectional representation of all these.
The ' Dṛṣṭānta ' is so called because therein is
perceived (' dṛṣṭa ') the ' definite recognition ' (' anta ')
of ' all these '—i.e., of the Common Property (the object
compared and the object compared to).
Example.—
' As soon as you are seen, her heart, inflamed with
love, becomes calmed ; it is only in the light of the moon
that the flower of the Lily-plant blooms.'
Here we have Exemplification per similarity.
[ (a) The king, (b) the girl, (c) the heart, (d) the inflammation of
love and (e) the becoming calm, being reflected respectively in, (a)
the moon, (b) the lily plant, (c) the flower, (d) the withering caused
by the sun's rays, and (e) the blooming].