काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

408 KĀVYAPRAKĀŚA
वस्तुवृत्तेनाविरोधेपि विरुद्धयोरिव यदभिधानं स विरोधः ।
जातिश्चतुर्भिरित्याद्यैर्विरुद्धा स्याद्गुणस्त्रिभिः ॥ ११० ॥
क्रिया द्वाभ्यामपि द्रव्यं द्रव्येणैवेति ते दश ।
क्रमेणोदाहरणम्—
अभिनवनलिनीकिसलयमृणालवलयादि दवदहनराशिः ।
सुभग कुरङ्गदृशोस्या विधिवशतस्त्वद्वियोगपविपाते ॥४८२॥
गिरयोप्यनुन्नतिजुजो मरुदप्यचलोब्धयोप्यगम्भीराः ।
विश्वंभराप्यतिलघुर्नरनाथ तवान्तिके नियतम् ॥४८३॥
येषां कण्ठपरिग्रहप्रणयितां संप्राप्य धाराधरस्
तीक्ष्णः सोप्यनुरज्यते च कमपि स्नेहं पराप्नोति च ।
When, as a matter of fact, there is no real contra-
diction between two things,—and they are spoken of as
if they were contradictory,—it is the Figure Contradiction.
(1—4) The Universal contradicted by the four, (1) Universal
[(2) Quality, (3) Action and (4) Substance], —(5—7) the
Quality contradicted by three [i.e. Quality, Action and Sub-
stance], —(8—9) Action contradicted by two [i. e. Action and
Substance] —and (10) Substance contradicted by Substance;—
thus this Figure is of ten kinds.
Examples in order—(1) [Community contradicted by
Community.]
'O handsome one ! at the sudden thunderfall of your
separation, fresh lotus leaves, bracelets of lotus—stalk
and such other things appear to the fawn-eyed one, like
heaps of flaming fuel.'
(2) [Community contradicted by Quality]—
'O King ! in your presence Mountains become devoid
of height, Winds become motionless, the Ocean, devoid
of depth, and the Earth, extremely light.'

CHAPTER X 409
तेषां संगरसङ्गसक्तमनसां राज्ञां त्वया भूपते
पांसूनां पटलैः प्रसाधनविधिर्निर्वर्त्यते कौतुकम् ॥४८४॥
सृजति च जगदिदमवति च संहरति च हेलयैव यो नियतम् ।
अवसरवशतः शफरो जनार्दनः सोपि चित्रमिदम् ॥४८५॥
सततं मुसलासक्ता बहुतरगृहकर्मघटनया नृपते ।
द्विजपत्नीनां कठिनाः सति भवति कराः सरोजसुकुमाराः ॥४८६॥
पेशलमपि खलवचनं दहतितरां मानसं सत्तत्त्वविदाम् ।
परुषमपि सुजनवाक्यं मलयजरसवत् प्रमोदयति ॥४८७॥
(3) [Community contradicted by Action]—
‘ How wonderful it is that you perform, with the
dust (of the battlefield) the toilet of your enemies, whose
heart is in the battle, and by obtaining the hold of whose
necks your sharp sword became reddened (impassioned)
and acquired smoothness (affection).’
(4) [Community contradicted by Substance]—
‘ It is strange that Viṣṇu, who creates, protects and
destroys the universe with ease, becomes, when occasion
presents itself, a small fish.’
(5) [Quality contradicted by Quality]—
‘ The hands of Brāhmaṇa-women, which had become
hardened by the handling of the wooden mallet, in the
course of household duties, have, during your reign,
become soft like the lotus.’
(6) [Quality contradicted by Action]—
‘ The words of the wicked, even though soft, burn
the hearts of wise men ; and the words of gentlemen,
even though harsh, are a source of joy, like the sandal-
juice.’

410 KĀVYAPRAKĀŚA
क्रौञ्चाद्रिरुद्दामदृषदृढोऽसौ यन्मार्गगानर्गलशातपाते ।
अभून्नवाम्भोजदलाभिजातः स भार्गवः सत्यमपूर्वसर्गः ॥४८८॥
परिच्छेदातीतः सकलवचनानामविषयः
पुनर्जन्मन्यस्मिन्ननुभवपथं यो न गतवान् ।
विवेकप्रध्वंसादुपचितमहामोहगहनो
विकारः कोप्यन्तर्जडयति च तापं च कुरुते ॥४८९॥
अयं वारामेको निलय इत रत्नाकर इति
श्रितोस्माभिस्तृष्णातरलितमनोभिर्जलनिधिः ।
क एवं जानीते निजकरपुटीकोटरगतं
क्षणादेनं ताम्यत्तिमिमकरमापास्यति मुनिः ॥४९०॥
समदमतङ्गजमदजलनिष्यन्द-
तरङ्गिणीपरिष्वङ्गात् ।
(7) [Quality contradicted by Substance]—
‘Verily, Parashurāma was a wonderful object of
creation, under the uninterrupted shower of whose arrows,
the Krauñcha mountain, though hard as stone, became
soft like the fresh lotus.’
(8) [Action contradicted by Action]—
‘Parichchhedātītaḥ etc., etc., (See above stanza No. 107.)
(9) [Action contradicted by Substance]—
‘With our hearts restless through desire (for water
and riches), we approached the Ocean, thinking it to be
the one reservoir of water and also the storehouse of
gems;—but who could know that the Sage (Agastya)
would hold the Ocean, with the fish and alligators flutter-
ing in it, in his hands and quaff it off in a moment ?’
(10) [Substance contradicted by Substance]—
‘O Ornament of the Earth! when you stand on the
bank of the river Gaṅgā, she becomes the Yamunā, by

CHAPTER X 411
क्षितितिलक त्वयि तटजुषि
शंकरचूडापगापि कालिन्दी ॥४९१॥
स्वभावोक्तिस्तु डिम्भादेः स्वक्रियारूपवर्णनम् ॥ १११ ॥
स्वयोस्तदेकाश्रययोः। रूपं वर्णः संस्थानं च। उदाहरणम्—
पश्चादङ्घ्री प्रसार्य त्रिकनतिविततं द्राघयित्वाङ्गमुच्चैर्
आसज्याभुग्नकण्ठो मुखमुरसि सटां धूलिधूम्रां विधूय ।
घासग्रासाभिलाषादनवरतचलत्प्रोथतुण्डस्तुरङ्गो
मन्दं शब्दायमानो विलिखति शयनादुत्थितः क्ष्मां खुरेण ॥४९२॥
॥ ११०-१११॥
व्याजस्तुतिर्मुखे निन्दा स्तुतिर्वा रूढिरन्यथा ।
contact with the rivulet of the ichor of your intoxicated
elephants.’ 110-111.
XXIV—Svabhāvokti—Natural Description.
When, of the child and other things, their own action and
form are described,—it is Natural Description. 110-111.
‘Their own’—i. e., (the Action and the form) as sub-
sisting in themselves, ‘Form’—Colour and shape.
Example.—
‘The horse, rising from sleep, extends his hind legs,
stretches his body enlarged by the three dips on it back,
brings his mouth to his chest, with his neck curved ; and
flutters his dusted mane ; his lips quivering on account
of his desire for grass ; and softly neighing, he is
scratching the ground with his hoofs.’ 110-111.
XXV.—Vyājastuti—Dissembling Eulogy.
When, what, on the face of it, is praise or disparagement,
turns out to be otherwise, it is Dissembling Eulogy.
The name ‘Dissembling Eulogy’, ‘Vyājastuti’, is
applied to this figure in the sense that it is a eulogy
(‘stuti’) in the form of, or through dissimulation (‘vyāja’).
II—8

व्याजरूपा व्याजेन वा स्तुतिः । क्रमेणोदाहरणम्—
हित्वा त्वामुपरोधबन्ध्यमनसां मन्ये न मौलिः परो
लज्जावर्जनमन्तरेण न रमामन्यत्र संदृश्यते ।
यस्त्यागं तनुतेतरां मुखशतैरेत्याश्रितायाः श्रियः
प्राप्य त्यागकृतावमाननमपि त्वय्येव यस्याः स्थितिः ॥४९३॥
हे हेलाजितबोधिसत्त्व वचसां किं विस्तरैस्तोयधे
नास्ति त्वत्सदृशः परः परहिताधाने गृहीतव्रतः ।
तृष्यत्पान्थजनोपकारघटनावैमुख्यलब्धायशो-
भारप्रोद्वहने करोषि कृपया साहायकं यन्मरोः ॥४९४॥
सा सहोक्तिः सहार्थस्य बलादेकं द्विवाचकम् ॥ ११२ ॥

CHAPTER X 413
एकार्थाभिधायकमपि सहार्थबलात् यत् उभयस्याप्यवगमकं
सा सहोक्तिः। यथा
सह दिअहणिसाहिँ दीहरा सासदण्डा
सह मणिवलयेहिँ बाहधारा गलन्ति।
तुह सुहअ विओए तीअ उब्बिग्गिरीए
सह अ तणुलदाए दुब्बला जीविदासा ॥४९५॥
श्वासदण्डादिगतं दीर्घत्वादि शाब्दम् दिवसनिशादिगतं तु
सहार्थसामर्थ्यात्प्रतिपद्यते ॥११२॥
विनोक्तिः सा विनान्येन यत्रान्यः सन्न नेतरः।
force of some synonym of the word ‘saha’ (along with),—it is
Connected Description. 112.
Where, a word, which really denotative of one thing,
comes, through the force of some word denoting ‘along
with’, to bring about the idea of both things,—it is
Connected Description.
Example—
‘O beautiful one, at her separation from you, her
breaths become long drawn out, along with the nights and
days ; her flow of tears continue to drop, along with the
bracelets ; and the very hope of life becomes feeble, along
with her slender body’.
Here the properties of (a) ‘being long drawn out’
[(b) ‘dropping’ and (c) ‘becoming feeble’] as applying
to (a) ‘breaths’, [(b) ‘tears’ and (c) ‘hope of life’]
are directly expressed by the words ; but to the (a) ‘night
and days’, [(b) ‘bracelects’, and (c) ‘slender body’],
they are applicable only through the force of the term
‘along with’. 112.
XXVII—Vinokti—Privative Description.

414 KĀVYAPRAKĀŚA
क्वचिदशोभनः क्वचिच्छोभनः । क्रमेणोदाहरणम्—
अरुचिर्निशया विना शशी शशिना सापि विना महत्तमः ।
उभयेन विना मनोभवस्फुरितं नैव चकास्ति कामिनोः ॥४९६॥
मृगलोचनया विना विचित्रव्यवहारप्रतिभाप्रभाप्रगल्भः ।
अमृतद्युतिसुन्दराशयोयं सुहृदा तेन विना नरेन्द्रसूनुः ॥४९७॥
परिवृत्तिर्विनिमयो योर्थानां स्यात्समासमैः ॥ ११३ ॥
परिवृत्तिरलंकारः । उदाहरणम्—
लतानामेतासामुदितकुसुमानां मरुदयं
मतं लास्यं दत्त्वा श्रयति भृशमामोदमसमम् ।
That is Privative Description in which one thing, without
the other, is either (a) not beautiful or (b) the contrary.
In one kind, one thing, without the other, is not
beautiful, and in the other, it is beautiful.
Examples in order—
(a) ‘Without the Night, the Moon is not beautiful;
without the Moon, the Night is only dense darkness;
and without both these, the love-dealings of lovers do
not shine.’
(b) ‘In the absence of the fawn-eyed one, this Prince is
expert in astonishing feats of quick intelligence; and in the
absence of that friend, his heart is as beautiful as the moon’.
XXVIII—Parivṛtti—Exchange.
When there is an interchange between equal or unequal
things—it is Exchange. 113.
‘Parivṛttiḥ’—i.e., the figure named ‘Parivṛtti’,
Exchange.
Example—
(a) ‘The wind imparts graceful movement to the
blossoming creepers and receives their unrivalled fragrance;

CHAPTER X 415
लतास्त्वध्वन्यानामहह दृशमादाय सहसा '
ददत्याधिव्याधिभ्रमिरुदितमोहव्यतिकरम् ॥४९८॥
अत्र प्रथमार्धे समेन समस्य द्वितीये उत्तमेन न्यूनस्य।
नानाविधप्रहरणैर्नृप संप्रहारे
स्वीकृत्य दारुणनिनादवतः प्रहारान्।
दृप्तारिवीरविसरेण वसुंधरेयं
निर्विप्रलम्भपरिरम्भविधिर्वितीर्णा ॥४९९॥
अत्र न्यूनेनोत्तमस्य ॥११३॥
प्रत्यक्षा इव यद्भावाः क्रियन्ते भूतभाविनः ।
तद्भाविकम् ॥
भूताश्च भाविनश्चेति द्वन्द्वः। भावः कवेरभिप्रायोत्रास्तीति
(b) these creepers, on the other hand, draw to themselves
the eyes of travellers, and give to them pain, physical
and mental, as also perplexity and nervelessness.'
Here in the former half, we have an interchange bet-
ween two equal things ; and in the latter an inferior thing ,
is exchanged for a superior one.
(c) ‘O King ! your haughty enemies, having accepted
in battle the stroke of various kinds of weapons, have
made over to you this Earth in such a manner that her
relationship with you shall never cease.’
Here a superior thing is exchanged for an inferior
one. 113.
XXIX—Bhāvika—Visualisation.
When past and future things are delineated as if they were
before the eyes,—it is Visualisation.
‘Bhūtabhāvinaḥ’—‘past and future’—a copulative
compound.
This figure is called ‘Bhāvika’ in the sense that it

416 KĀVYAPRAKĀŚA
भाविकम्। उदाहरणम्—
आसीदञ्जनमत्रेति पश्यामि तव लोचने।
भाविभूषणसंभारां साक्षात्कुर्वे तवाकृतिम् ॥५००॥
आद्ये भूतस्य द्वितीये भाविनो दर्शनम् ॥
काव्यलिङ्गं हेतोर्वाक्यपदार्थता ॥ ११४ ॥
वाक्यार्थता यथा
वपुःप्रादुर्भावादनुमितमिदं जन्मनि पुरा
पुरारे न प्रायः क्वचिदपि भवन्तं प्रणतवान् ।
नमन् मुक्तः संप्रत्यहमतनुरग्रेऽप्यनतिभाङ्
महेश क्षन्तव्यं तदिदमपराधद्वयमपि ॥५०१॥
represents the poet's intention (bhāva).
Example—
(a) 'I see that there was collyrium in your eyes ;—
(b) and I perceive your body as going to be adorned with
ornaments'.
In (a) there is 'visualisation' of the past (collyrium),
and in (b) that of the future (ornamentation).
XXX—Kāvyaliṅga—Poetical Reason.
When a reason is expressed either (a) by a sentence, or (b)
by a word,—it is Poetical Reason. 114.
(a) The Reason expressed by a sentence—
'From my bodily incarnation I infer, O Shiva, that
in my previous birth, I never bowed down to You ; and
bowing down to You now, and thereby becoming libera-
ted, I shall not have a body and hence shall not bow down
to You in the future ; both these faults of mine, please
pardon, O Lord.'

CHAPTER X 417
अनेकपदार्थता यथा
प्रणयिसखी सलीलपरिहासरसाधिगतैर्
ललितशिरीषपुष्पहननैरपि ताम्यति यत् ।
वपुषि वधाय तत्र तव शस्त्रमुपक्षिपतः
पततु शिरस्यकाण्डयमदण्ड इवैष भुजः ॥५०२॥
एकपदार्थता यथा
भस्मोद्धूलन भद्रमस्तु भवते रुद्राक्षमाले शुभं
हा सोपानपरंपरां गिरिसुताकान्तालयालंकृतिम् ।
अद्याराधनतोषितेन विभुना युष्मत्सपर्यासुखा-
लोकोच्छेदिनि मोक्षनामनि महामोहे निधीयामहे ॥५०३ ॥
(b) Reason expressed by several words.—
‘Her body is such as suffers pain even on being struck
with soft Sirīsha-flowers by her loving friends in sportive
jokes ; and it is against such a body that you have raised
your weapon ; so fall on your head this arm of mine,
resembling the missile of the Death-God.’
[This is an instance of the reason being expressed by several
words,—not by a sentence,—because it is expressed by the words
‘vapuṣi shastramupakṣipataḥ’, which, in the absence of a finite verb,
cannot be regarded as a complete sentence.]
(c) Reason expressed by a single word:—
‘Paintings with ashes, fare thee well ! Garland of rosary,
may good befall you ! Oh, for the line of steps adorning
the house of Pārvatī ! Today I am being admitted by the
great God, who has been propitiated by me, into that dense
darkness, which is called ‘Liberation’, which is going
to deprive me of the light of the pleasure of waiting upon
you !’

418. KĀVYAPRAKĀŚA
     एषु अपराधद्वये पूर्वापरजन्मनोरनमनम् भुजपाते शस्त्रोपक्षेपः
     महामोहे सुखावलोकोच्छेदित्वं च यथाक्रममुक्तरूपो हेतुः ।।११४।।
     पर्यायोक्तं विना वाच्यवाचकत्वेन यद्वचः ।
     वाच्यवाचकभावव्यतिरिक्तेनावगमनव्यापारेण यत् प्रति-
     पादनं तत् पर्यायेण भङ्ग्यन्तरेण कथनात् पर्यायोक्तम् ।
     उदाहरणम्—
     यं प्रेक्ष्य चिररूढापि निवासप्रीतिरुज्झिता ।
     मदेनैरावणमुखे मानेन हृदये हरेः ।।५०४।।
     Here, in (a) the omission of obeisance during the
     preceding and coming births is the cause of the two faults:—
     in (b) the raising of the weapon is the reason for the falling
     of the arm ; and in (c) the depriving of the light of pleasure
     is the cause of the ‘dense darkness’. 114.
     XXXI.—Paryāyokta—Periphrasis.
     Periphrasis consists in such description as is independent of
     the ordinary denotative relation between the expressive word and
     the expressed meaning.
     When a certain fact is described by words, through
     the implicative (suggestive) function,—and not through
     the ordinary relation between the expressive word and
     the expressed meaning:—it is Periphrasis, ‘Paryāyokta’ ;—
     so called because what is said (‘ukta’) is by other means
     (paryāya).
     Example—
     ‘Even though long-standing, the love of residence
     was renounced by intoxication and self-respect, in regard
     respectively to the face of Airāvaṇa and the heart of Indra.’
     The particle ‘api’, ‘even though’ serves to imply
     that ‘Airāvaṇa’s face and Indra’s heart became bereft

CHAPTER X 419
अत्र ऐरावणशक्रौ मदमानमुक्तौ जाताविति व्यङ्ग्यमपि
शब्देनोच्यते । तेन यदेवोच्यते तदेव व्यङ्ग्यम् । यथा तु व्यङ्ग्यं
न तथोच्यते । यथा गवि शुक्ले चलति दृष्टे 'गौः शुक्लश्चलति'
इति विकल्पः । यदेव दृष्टं तदेव विकल्पयति न तु यथा दृष्टं तथा ।
यतोभिन्नासंसृष्टत्वेन दृष्टम् भेदसंसर्गाभ्यां विकल्पयति ॥
उदात्तं वस्तुनः संपत् ॥
संपत् समृद्धियोगः । यथा
मुक्ताः केलिविसूत्रहारगलिताः संमार्जनीभिर्हृताः
प्रातः प्राङ्गणसीम्नि मन्थरचलद्बालाङ्घ्रिलाक्षारुणाः ।
of intoxication and self-respect' ; and this idea so sugges-
ted is the same as is directly expressed by the words
themselves [the expressed meaning also being that 'intoxi-
cation and self-respect renounced their love of residing
in Airāvaṇa's face and in Indra's heart ']. But the manner
in which the implication is made is not the same in which
the same idea is directly expressed.
We have an analogous instance in the case where
upon seeing a white ox walking, one has the complex
notion 'the white ox is walking'; and here what this
cognition expresses is exactly what the man had
previously perceived (in the abstract); but the manner
of the later cognition is different from that of the
preceding perception : the preceding perception (being
in an indeterminate form) apprehended the object (ox)
not as distinct from and related to (the other two factors,
the quality of whiteness, and the action of walking), while
the subsequent cognition does actually apprehend it as
so distinct and related.
XXXII.—Udātta—Exalted.
The Exalted consists (a) in the Exaltation of the thing;
'Exaltation'—being endowed with prosperity.

420 KĀVYAPRAKĀŚA
दूराद्दाडिमबीजशङ्कितधियः कर्षन्ति केलीशुकाः
यद्विद्वद्भवनेषु भोजनृपतेस्तत् त्यागलीलायितम् ॥५०५॥
महतां चोपलक्षणम् ॥ ११५ ॥
उपलक्षणमङ्गभावः अर्थादुपलक्षणीयेऽर्थे । उदाहरणम्--
तदिदमरण्यं यस्मिन् दशरथवचनानुपालनव्यसनी ।
निवसन् बाहुसहायश्चकार रक्षःक्षयं रामः ॥५०६॥
न चात्र वीरो रसः तस्येहाङ्गत्वात् ॥११५॥
तत्सिद्धिहेतावेकस्मिन् यत्रान्यत्तत्करं भवेत् ।
समुच्चयोऽसौ ॥
Example—
‘ The pearls dropping from necklaces snapped in
dalliance, which have become reddened by the foot-prints
of lascivious girls walking about in the court-yard, are
dusted aside with broom-sticks : mistaking them for pome-
granate-seeds, the sportive parrots pick up these pearls :—
that all this happens in the houses of learned men is the
effect, O King Bhoja, of your munificence.’
(b) It consists also in the representation of great beings as
adjuncts (to the thing exalted). 115
‘ Adjunct ’—being subordinate,—i.e., to the thing
described.
Example—
‘ This is that same forest residing wherein Rāma,
bent upon obeying the words of Dasharatha, with the
help of his arms, brought about the destruction of demons.’
[Here the fact of Rāma being an adjunct, a resident
of the forest, serves to exalt the latter ; it is the forest,
which is the predominating factor [ and not the Heroic
Sentiment ; as this latter is itself only a subordinate factor.]

CHAPTER X 421
तस्य प्रस्तुतस्य कार्यस्य एकस्मिन् साधके स्थिते साध-
कान्तराणि यत्र संभवन्ति स समुच्चयः । उदाहरणम्--
दुर्वाराः स्मरमार्गणाः प्रियतमो दूरे मनोत्युत्सुकं
गाढं प्रेम नवं वयोतिकठिनाः प्राणाः कुलं निर्मलम् ।
स्त्रीत्वं धैर्यविरोधि मन्मथसुहृत् कालः कृतान्तोक्षमो
नो सख्यश्चतुराः कथं नु विरहः सोढव्य इत्थं शठः ॥५०७॥
अत्र विरहासहत्वं स्मरमार्गणा एव कुर्वन्ति । तदुपरि
प्रियतमदूरस्थित्यादि उपात्तम् ॥
एष एव समुच्चयः सद्योगेसद्योगे सदसद्योगे च पर्यवस्यतीति
XXXIII—Samuchchaya—Concatenation.
(a) It is Concatenation, when, while one cause conducive to
the effect in question being already present, another also turns
out to be conducive to it.
I. E., when one cause conducive to the effect to be
described is already present, other causes are also
mentioned,—it is Concatenation.
Example—
‘Irrepressible are the arrows of the Love-god ; my
beloved is at a distance ; my mind is extremely anxious ;
our love is deep ; age young ; life-breath very hard ;
family pure ; the feminine character is incompatible with
firmness ; the season is helpful to the Love-god ; the
God of Death is incapable (of putting an end to my life);
my friends are not sufficiently clever ;—how then can
this cruel pang of separation be borne ?’
‘The arrows of the Love-god’ are enough to make
the pangs of separation unbearable ;and in addition to this
are mentioned the other circumstances conducive to the
same effect,—such as the beloved being at a distance and so
forth.

422 KĀVYAPRAKĀŚA
न पृथक् लक्ष्यते । तथाहि--
कुलममलिनं भद्रा मूर्तिमतिः श्रुतिशालिनी
भुजबलमलं स्फीता लक्ष्मीः प्रभुत्वमखण्डितम् ।
प्रकृतिसुभगा ह्येते भावा अमीभिरयं जनो
व्रजति सुतरां दर्पं राजन् त एव तवाङ्कुशाः ॥५०८॥
अत्र सतां योगः । उक्तोदाहरणे त्वसतां योगः ।
शशी दिवसधूसरो गलितयौवना कामिनी
सरो विगतवारिजं मुखमनक्षरं स्वाकृतेः ।
प्रभुर्धनपरायणः सततदुर्गतः सज्जनो
नृपाङ्गणगतः खलो मनसि सप्त शल्यानि मे ॥५०९॥
It is this same figure of Concatenation which appears
in the form of (a) 'the combination of good things',
(b) 'the combination of bad things' and (c) 'the combi-
nation of good and bad' [which three have been des-
cribed by Rudraṭa and others as distinct figures of speech].
That is why these are not described by us separately.
For instance, in the example quoted above, we have 'the
combination of bad things'; while we have 'the combi-
nation of good things' in the following verse :-
'The family is untainted, appearance gentle, mind
full of learning, the strength of arm sufficient, wealth
extensive, sovereignty unimpeded ; all these circumstances
are naturally agreeable ; and it is only natural that, on
account of these, this man becomes arrogant ; but to you,
O King, these same only serve as means of restraint.'
In the following verse, there is 'combination of good
and bad', inasmuch as the fact of the 'Moon' (good) being
'dim' (bad) already being a 'dart,' several other darts
are mentioned (which also are combinations of the good
and the bad)-

CHAPTER X 423.
अत्र शशिनि धूसरे शल्ये शल्यान्तराणीति शोभनाशोभनयोगः ॥
स त्वन्यो युगपद् या गुणक्रियाः ॥ ११६ ॥
गुणौ च क्रिये च गुणक्रिये च गुणक्रियाः । क्रमेणोदाहरणम्—
विदलितसकलारिकुलं तव बलमिदमभवदाशु विमलं च ।
प्रखलमुखानि नराधिप मलिनानि च तानि जातानि ॥५१०॥
अयमेकपदे तया वियोगः प्रियया चोपनतः सुदुःसहो मे ।
नववारिधरोदयादहोभिर्भवितव्यं च निरातपत्वरम्यैः ॥५११॥
कलुषं च तवाहितेष्वकस्मात्सितपङ्केरुहसोदरश्रि चक्षुः ।
पतितं च महीपतीन्द्र तेषां वपुषि प्रस्फुटमापदां कटाक्षैः ॥५१२॥
' The Moon dim during the day,—the woman with
faded youth,—the tank devoid of the lotus,—the illiterate
mouth of a handsome person,—the master too much
attached to wealth,—the good man always in trouble,—
the wicked man at the King’s Court,—these are the seven
darts in my heart.’
(b) It is another kind of the same figure (Concatenation)
when qualities and actions are (described as) simultaneous. 116.
The compound ‘guṇakriyāḥ’ is explained as meaning
(1) ‘two qualities’, (2) ‘two actions’ and (3) ‘quality
and action’.
Examples in order :—
(1) [Concatenation of two simultaneous qualities]—‘O
King, having shattered the forces of your enemy, your
army quickly became bright, [ and clean ] and those faces
of the wicked became faded.’
(2) [Concatenation of two simultaneous actions]—
‘This unbearable separation from my beloved has
come about suddenly ; and on account of the appearance
of fresh clouds the days are going to be free from heat
and lovely.’

‘धुनोति चासिं तनुते च कीर्तिम्’ इत्यादेः ‘कृपाणपाणिश्च
भवान् रणक्षितौ ससाधुवादाश्च सुराः सुरालये’ इत्यादेश्च दर्शनात्
‘व्यधिकरणे’ इति ‘एकस्मिन् देशे’ इति च न वाच्यम् ॥११६॥
एकं क्रमेणानेकस्मिन् पर्यायः ॥
एकं वस्तु क्रमेणानेकस्मिन् भवति क्रियते वा स पर्यायः ।
क्रमेणोदाहरणम्—
नन्वाश्रयस्थितिरियं तव कालकूट
केनोत्तरोत्तरविशिष्टपदोपदिष्टा ।
प्रागर्णवस्य हृदये वृषलक्ष्मणोथ
कण्ठेऽधुना वससि वाचि पुनः खलानाम् ॥५१३॥

CHAPTER X 425
यथा वा
बिम्बोष्ठ एव रागस्ते तन्वि पूर्वमदृश्यत ।
अधुना हृदयेप्येष मृगशावाक्षि लक्ष्यते ॥५१४॥
रागस्य वस्तुतो भेदेप्येकतयाध्यवसितत्वादेकत्वमविरुद्धम् ।
तं ताण सिरिसहोअररअणाहरणम्मि हिअअमेक्करसं ।
बिम्बाहरे पिआणं णिविसिं कुसुमबाणेण ॥५१५॥
अन्यस्ततोन्यथा ॥
अनेकमेकस्मिन् क्रमेण भवति क्रियते वा सोऽन्यः ॥
(1) [One thin existing in several]—
‘O Poison ! by whom has been ordained this success-
ively higher series of your residences ?—First of all in
the heart of the ocean, then in the throat of Śhiva, and
now in the words of wicked men !’
Another example of the same kind—
‘Formerly this rāga (redness was seen in your bimba-
like lips only ; but now O fawn-eyed one, the same
(rāga attachment, love) is perceived in your heart also.”
Though here the ‘rāga’ spoken of is not exactly the
same in the two cases, yet (through the sameness of sound)
the two are felt to be one and the same ; hence the citing
of this as an example here is not wrong.
(2) [One thing made to appear in several]—
‘The hearts of the demons, that were concentrated
entirely on the Wearer of the Kaustubha-jewel (when he
appeared as the Enchantress),, were turned by the Love-
god towards the bimba-like lips of their wives.
(b) When the process is inverted, it is another kind (of
Sequence).
When several things successively (1) subsist, or (2)
are made to appear, in one thing,—it is another kind
of Sequence.

426 KĀVYAPRAKĀŚA
क्रमेणोदाहरणम्-
मधुरिमरुचिरं वचः खलानाममृतमहो प्रथमं पृथु व्यनक्ति ।
अथ कथयति मोहहेतुमन्तर्गतमिव हालहलं विषं तदेव ॥५१६॥
तद्गेहं नतभित्ति मन्दिरमिदं लब्धावकाशं दिवः
सा धेनुर्जरती नदन्ति करिणामेता घनाभा घटाः ।
स क्षुद्रो मुसलध्वनिः कलमिदं संगीतकं योषिताम्
आश्चर्यं दिवसैर्द्विजोयमियतीं भूमिं समारोपितः ॥५१७॥
अत्र एकस्यैव हानोपादानयोरविवक्षितत्वात् न परिवृत्तिः ।।
अनुमानं तदुक्तं यत् साध्यसाधनयोर्वचः ।। ११७ ।।
पक्षधर्मान्वयव्यतिरेकित्वेन त्रिरूपो हेतुः साधनम् । धर्मिणि
अयोगव्यवच्छेदो व्यापकस्य साध्यत्वम् । यथा
Examples in order—
(1) 'Strange it is that at first the words of the wicked,
sweet and agreeable, clearly indicate the presence of nectar,
and yet they indicate also the presence, in their heart, of
poison, the source of delusion.'
(2) 'That low-walled hut,—and this palace which
receives its light from heaven; that faded cow,—and
these cloud-like herds of bellowing elephants; that mean
sound of the pestle,—and this sweet music of women;
it is a wonder that this Brāhmaṇa has been transported into
this condition in so very few days.'
The renouncing (of one set of things) and acceptance
(of another) by the same agent is not what is meant to be
emphasised here; hence this cannot be regarded as a
case of 'Exchange'.
XXXV—Anumāna—Inference.
It is the description of the Probans and the Probandum that
costitutes Inference. 117.

यत्रैता लहरीचलाचलदृशो व्यापारयन्ति भ्रुवं
यत् तत्रैव पतन्ति संततममी मर्मस्पृशो मार्गणाः ।
तच्चक्रीकृतचापमञ्चितशरप्रेङ्खत्करः क्रोधनो
धावत्यग्रत एव शासनधरः सत्यं सदासां स्मरः ॥५१८॥
साध्यसाधनयोः पौर्वापर्यविकल्पे न किंचिद्वैचित्र्यमिति न
तथा दर्शितम् ॥११७॥
विशेषणैर्यत्साकूतैरुक्तिः परिकरस्तु सः ॥
अर्थाद्विशेष्यस्य ।