काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

430 KĀVYAPRAKĀŚA
प्रमाणान्तरावगतमपि वस्तु शब्देन प्रतिपादितं प्रयोजना-
न्तराभावात् सदृशवस्त्वन्तरव्यवच्छेदाय यत् पर्यवस्यति सा
भवेत्परिसंख्या । अत्र च कथनं प्रश्नपूर्वकं तदन्यथा च परिदृष्टम् ।
तथा उभयत्र व्यपोह्यमानस्य प्रतीयमानता वाच्यत्वं चेति
चत्वारो भेदाः ।। क्रमेणोदाहरणम्--
किमासेव्यं पुंसां सविधमनवद्यं द्युसरितः
किमेकान्ते ध्येयं चरणयुगलं कौस्तुभभृतः ।
किमाराध्यं पुण्यं किमभिलषणीयं च करुणा
यदासक्त्या चेतो निरवधिविमुक्त्यै प्रभवति ॥५२१॥
XXXVIII—Parisaṁkhyā—Exclusion.
Where something, either (a) asked or (b) unasked, on being
mentioned, serves to exclude other things similar thereto,—it is
said to be Exclusion. 119.
When a certain thing, known by other means of
knowledge, is mentioned by words, and in the absence
of any other purpose, serves the purpose of exclusion of
other similar things,—then it is Exclusion. The said
‘mention’ is found to be preceded by (in response to),
as also not preceded by, a question ; and in both
cases what is excluded may be implied or directly
expressed ;—thus there are four varieties of this figure.
Examples in order.—
(a) [Preceded by question—the Excluded implied—]
‘Q. What is it that deserves to be attended upon by
men ? A. The excellent proximity of the Heavenly
River.—Q. What is it that should be meditated upon in
seclusion ? A. The two feet of Viṣṇu—Q. What is it
that should be honoured ? A. Virtue—Q. What is it

CHAPTER X 431
किं भूषणं सुदृढमत्र यशो न रत्नं
किं कार्यमार्यचरितं सुकृतं न दोषः ।
किं चक्षुरप्रतिहतं धिषणा न नेत्रं
जानाति कस्त्वदपरः सदसद्विवेकम् ॥५२२॥
कौटिल्यं कचनिचये करचरणाधरदलेषु रागस्ते ।
काठिन्यं कुचयुगले तरलत्वं नयनयोर्वसति ॥५२३॥
भक्तिर्भवे न विभवे व्यसनं शास्त्रे न युवतिकामास्त्रे ।
चिन्ता यशसि न वपुषि प्रायः परिदृश्यते महताम् ॥५२४॥११९॥
यथोत्तरं चेत् पूर्वस्य पूर्वस्यार्थस्य हेतुता ।
तदा कारणमाला स्यात् ॥
that should be desired ? A. Mercy, by the presence
whereof the mind leads on to Liberation.’
(b) [Preceded by question—the Excluded expressed]—
‘ Q. What is the real ornament in the world ? A.
Reputation, not jewels.—Q. What deserves to be done ?
A. The good of a gentleman, not misdeeds.—Q. What
is unimpeded vision ? A. Intellect, not the eye.—
Who else, but you, know the real difference between
good and evil ?’
(c) [Not preceded by question—the Excluded implied—]
‘ There is obliqueness in your mass of hair ; redness
in your hands, feet and lips ;—hardness in your breasts
and fickleness in your eyes.
(d) [Not preceded by question,—the Excluded ex-
pressed]—
‘ Devotion to Shiva, not to riches ; addiction to learn-
ing, not to women, the weapon of love ; anxiety for re-
putation, not for the body ; all this is found in nearly
all good men.’ 119.

432 KĀVYAPRAKĀŚA
उत्तरमुत्तरं प्रति यथोत्तरम् । उदाहरणम्--
जितेन्द्रियत्वं विनयस्य कारणं गुणप्रकर्षो विनयादवाप्यते ।
गुणप्रकर्षेण जनोनुरज्यते जनानुरागप्रभवा हि संपदः ॥५२५॥
“हेतुमता सह हेतोरभिधानमभेदतो हेतुः ।”
इति हेत्वलंकारो न लक्षितः । आयुर्घृतमित्यादिरूपो ह्येष
न भूषणतां कदाचिदर्हति वैचित्र्याभावात् ।
अविरलकमलविकासः सकलालिमदश्च कोकिलानन्दः ।
रम्योयमेति संप्रति लोकोत्कण्ठाकरः कालः ॥५२६॥
XXXIX—Kāraṇamālā—The String of Causes.
Where (among a number of things mentioned), each preceding
one appears as the cause of each succeeding one,—it is the String
of Causes.
‘Yathottaram’,—of each of the succeeding.
Example—
‘Control over the senses is the cause of good char-
acter ; excellence of qualities is obtained from good
character ; by the excellence of qualities people become
attached ; and the attachment of the people brings about
prosperity.’
The figure ‘Hetu’, ‘Cause’, defined (by Udbhaṭa)
as consisting in ‘the delineation of the affect as not different
from the cause’,—has not been mentioned here, because
such an identification, being of the nature of statements
like ‘Butter is longevity’, can never be an ornament of
speech, (a Figure of Speech), because there is no charm
in it. In the example also that has been cited of the said
figure,—
‘Aviralakamalavikāsaḥ
Sakalālimadashcha kokilānandaḥ
Ramyoyameti samprati
Lokotkaṇṭhākaraḥ kālaḥ.’

CHAPTER X 433
इत्यत्र काव्यरूपतां कोमलानुप्रासमहिम्नैव समाम्नासिषुर्न
पुनर्हेत्वलंकारकल्पनयेति पूर्वोक्तकाव्यलिङ्गमेव हेतुः ॥
क्रियया तु परस्परम् ॥ १२० ॥
वस्तुनोर्जननेन्योन्यम् ॥
अर्थयोरेकक्रियामुखेन परस्परं कारणत्वे सति अन्योन्यनामा
अलंकारः । उदाहरणम्--
हंसाणं सरेहिं सिरी सारिज्जइ अह सराणं हंसेहिँ ।
अण्णोण्णं विअ एए अप्पाण्णं णवर गरुअन्ति ॥५२७॥
अत्रोभयेषामपि परस्परजनकता मिथःश्रीसारतासंपादनद्वारेण ॥
‘Now is come the lovely season, which bears the
beauty of dense lotuses, during which the black bees
are humming in exuberant joy, which is a source of felicity
to the cuckoo, and brings longings in the minds of men’.
Here the presence of poetical charm has been declared
to lie in the presence of the soft Alliteration, and not in
that of any such Figure of Speech as Cause.
As a matter of fact, this Figure ‘Cause’ is the same as
what has been described above as ‘Poetical Reason’.
XL—Anyonya—Reciprocal.
Text.—When two things are productive of each other, through
an action,—it is the Reciprocal.
When through a single action, two things appear as the
cause of each other,—it is the Figure called ‘Reciprocal’.
Example.—
‘Tanks add beauty to the lakes, and the lakes add
beauty to the swans; these two only serve to improve
each other.’
[ The छाया of विअ is given as एव in Vāma, nācārya. In the tran-
slution the word has been omitted. ]
Here the two things spoken of are the ‘cause’ of each
other through the common action of ‘beautifying’.

434 KĀVYAPRAKĀŚA
उत्तरश्रुतिमात्रतः ॥
प्रश्नस्योन्नयनं यत्र क्रियते तत्र वा सति ॥ १२१ ॥
असकृद् यदसंभाव्यमुत्तरं स्यात् तदुत्तरम् ।
प्रतिवचनोपलम्भादेव पूर्ववाक्यं यत्र कल्प्यते तदेकं तावदुत्त-
रम् । उदाहरणम्—
वाणिअअ हत्थिदन्ता कुत्तो अम्हाण वग्घकित्ती अ ।
जाव लुलिआअलमुही घरम्मि परिसक्कए सोण्हा ॥ ५२८ ॥
हस्तिदन्तव्याघ्रकृत्तीनामहंमर्थी ताः मूल्येन प्रयच्छेति
क्रेतुर्वचनम् अमुना वाक्येन समुन्नीयत ॥
न चैतत् काव्यलिङ्गम् उत्तरस्य ताद्रूप्यानुपपत्तेः । नहि
प्रश्नस्य प्रतिवचनं जनको हेतुः । नापीदमनुमानम् एकधर्मिनिष्ठ-
तया साध्यसाधनयोर्निर्देशादित्यलंकारान्तरमेवोत्तरं साधीयः ।
XLI—Uttara—Answer.
(a) When from the hearing of only the answer, the presumption
of the question is made,—(b) or when the question being there,
an inconceivable answer is given, and this more than once,—it is
Answer.
(a) It is one kind of Answer, where the statement
embodying the question is presumed from the hearing
of the answer.
Example—
‘O trader, whence could we have ivory or tiger-skins‘
so long as my daughter-in-law with lovely locks lives in
my house ?’
[Here the implication is that my son does not go out for
hunting. ]
The assertion here made leads to the presumption
that it is in answer to the request of a likely purchaser to
the following effect—‘I am seeking for ivory and tiger-
skins, give them to me and receive their price’

CHAPTER X 435
प्रश्नादनन्तरं लोकातिक्रान्तगोचरतया यत् असंभाव्यरूपं
प्रतिवचनं स्यात् तत् अपरमुत्तरम् । अनयोश्च सकृदुपादाने न
चारुताप्रतीतिरित्‍यसकृदित्युक्तम् । उदाहरणम्—
का विसमा देव्वगई किं लब्भं जं जणो गुणग्गाही ।
किं सोक्खं सुकलत्तं किं दुक्खं जं खलो लोओ ॥५२९॥
प्रश्नपरिसंख्यायामन्यव्यपोह एव तात्पर्यम् । इह तु वाच्ये
एव विश्रान्तिरित्‍यनयोर्विवेकः ॥
This figure is not the same as ‘Poetical Reason’ ;
because the nature of the figure ‘Answer’ is not the same
as that of Poetical Reason, as the Answer here is not the
productive cause of the question (as it is in Poetical Reason).
Nor is it the same as ‘Inference’, as it does not involve
any mention of the Probans and Probandum as subsisting
in a single substratum (as it is in Inference).
For these reasons it is best to regard this Answer as
a distinct Figure of Speech.
(b) It is the second kind of Answer when, after the
statement of the question, there follows an answer which,
being beyond the reach of ordinary comprehension, is
‘inconceivable’.—As the single mention of such question
and answer would have no charm, it is added ‘this more
than once’.
Example—
‘What is perverse ? The ways of destiny.—What
is difficult to obtain ? Appreciative men.—What is
happiness ? A good wife.—What is unhappiness ?
The presence of wicked men’.
In the ‘Exclusion with question’, what is aimed at
is only the exclusion of other things while in the present
figure the import rests entirely in the expressed meaning
only ;—herein lies the difference between these two Figures.

436 KĀVYAPRAKĀŚA
कुतोपि लक्षितः सूक्ष्मोप्यर्थोऽन्यस्मै प्रकाश्यते ॥ १२२॥
धर्मेण केनचिद् यत्र तत् सूक्ष्मं परिचक्षते ॥
कुतोपि आकारादिङ्गिताद्वा सूक्ष्मस्तीक्ष्णमतिसंवेद्यः ॥
उदाहरणम्–
वक्त्रस्यन्दिस्वेदबिन्दुप्रबन्धैर्दृष्ट्वा भिन्नं कुङ्कुमं कापि कण्ठे।
पुंस्त्वं तन्व्या व्यञ्जयन्ती वयस्या स्मित्वा पाणौ खड्गलेखां
लिलेख ॥५३०॥
अत्र आकृतिमवलोक्य कयापि वितर्कितं पुरुषायितम्
असिलतालेखनेन वैदग्ध्यादभिव्यक्तिमुपनीतम् पुंसामेव
कृपाणपाणिता योग्यत्वात् ॥
यथा वा
संकेतकालमनसं विटं ज्ञात्वा विदग्धया ।
ईषन्नेत्रार्पिताकूतं लीलापद्मं निमीलितम् ॥५३१॥
LXII.—Sūkṣma—Subtle.
Where a subtle fact somehow noticed, is expressed to another
person, by means of some property,—it is the Subtle.
‘Somehow’—Through appearance of gestures and so
forth.
‘Subtle’—Cognisable only by persons with keen
intelligence.
Example—
‘A certain friend, noticing the kuṅkuma paint on her
neck blurred by perspiration from the girl’s face, smiled
and painted the sword in her hand, with a view to indicate
her male character.’
What is depicted here is that on seeing the appearance
of the girl, her friend understood that she had behaved
like a male ; and this idea she very cleverly expressed to
her by the painting of the sword,—the proper place for
the sword being in the hand of a male only.

CHAPTER X 437
अत्र जिज्ञासितः संकेतकालः कयाचिदिङ्गितमात्रेण विदितो
निशासमयशंसिना कमलनिमीलनेन लीलया प्रतिपादितः ।।
उत्तरोत्तरमुत्कर्षो भवेत्सारः परावधिः ।। १२३ ।।
परः पर्यन्तभागः अवधिर्यस्य धाराधिरोहितया तत्रैवोत्क-
र्षस्य विश्रान्तेः । उदाहरणम्--
राज्ये सारं वसुधा वसुधायां पुरं पुरे सौधम् ।
सौधे तल्पं तल्पे वराङ्गनानङ्गसर्वस्वम् ।।५३२।।१२३।।
भिन्नदेशतयात्यन्तं कार्यकारणभूतयोः ।
युगपद्धर्मयोर्यत्र ख्यातिः सा स्यादसङ्गतिः ।। १२४ ।।
Another example—
‘The clever girl, noticing from the meaning glances
of her lover that he was desirous of knowing the time of
assignation, closed up the lotus with which she was play-
ing’.
Having noticed, from a mere gesture, that the time for
assignation was what was sought after, the girl very grace-
fully gave him the information by the closing of the lotus,
which pointed to the night as the time.
XLIII.—Sāra—Climax.
Climax is the successive rising in the excellence of things to
the highest pitch. 121-23.
‘Parāvadhi’,—that of which the ‘para’ highest pitch, is
the ‘avadhi’, ‘limit; it is at that limit that the excellence,
rising by degrees, rests.
Example—
‘The Earth is the essence of the kingdom ; the city,
of the Earth ; the palace, of the city ; the bed, of the palace ;
and of the bed, the lovely woman, the all-in-all of the
Love-god. 123.

438 KĀVYAPRAKĀŚA
इह यद्देशं करणं तद्देशमेव कार्यमुत्पद्यमानं दृष्टम् यथा
धूमादि । यत्र तु हेतुफलरूपयोरपि धर्मयोः केनाप्यतिशयेन
नानादेशतया युगपदवभासनं सा तयोः स्वभावोत्पन्नपरस्पर-
संगतित्यागात् असंगतिः । उदाहरणम्--
जस्सेअ वणो तस्सेअ वेअणा भणइ तं जणो अलिअं ।
दन्तक्खअं कवोले बहुए वेअणा सवत्तीणं ।।५३३।।
एषा च विरोधबाधिनी न विरोधः भिन्नाधारतयैव द्वयोरिह
विरोधितायाः प्रतिभासात् । विरोधे तु विरोधित्वम् एकाश्रय-
निष्ठमनुक्तमपि पर्यवसितम् अपवादविषयपरिहारेणोत्सर्गस्य
व्यवस्थितेः । तथा चैवं प्रदर्शितम् ।। १२४ ।।
XLIV.—Asaṁgati—Disconnection.
When there is representation of two properties, which bear to
each other the relation of cause and effect, as subsisting, at the
same time, in totally different places,—it is Disconnection. 124.
As a rule, the effect is found to appear in the same
place as its cause ; e.g., the smoke (is found in the same
place as fire)); under the circumstances if two properties,
one of which is the cause and the other its effect,
are described as appearing, at the same time, in different
places,—on account of some peculiar circumstance,—it is
the figure Disconnection, ‘ Asaṁgati ’,—so called because
it involves the abandoning of the natural connection, ‘ saṁ-
gati ’, between the cause and its effect.
Example—
‘ What people say as to the pain belonging to the
person who has the sore is not true ; the cut of the teeth
is on the cheek of the newly wedded wife, while the pain
appears in her co-wives.’

CHAPTER X 439
समाधिः सुकरं कार्यं कारणान्तरयोगतः ॥
साधनान्तरोपकृतेन कर्त्रा यत् अक्लेशेन कार्यमारब्धं
समाधीयते स समाधिर्नाम । उदाहरणम्--
मानमस्या निराकर्तुं पादयोर्मे पतिष्यतः ।
उपकाराय दिष्टचेदमुदीर्णं घनगर्जितम् ॥५३४॥
Though it does imply an inconsistency (which is a form
of Contradiction), yet the figure is not the same as 'Con-
tradiction), as in this the 'inconsistency' appears only in the
form of two things appearing in two distinct substrata ;
while in 'Contradiction', the inconsistency really lies
in two things subsisting in the same substratum ; though
this fact has not been stated (in the definition of 'Contradic-
tion' given before), —that it is so is clear from the fact
that what is of wider application (in the present case,
'contradiction') is made applicable to only those cases
that do not come under what is of narrower application
('Disconnection', in the present case.)
[Hence it is that when 'disconnection' is found to be applicable
to cases where the two things are represented as subsisting in different
substrata, it is only right that the scope of 'contradiction' should
be restricted to cases where they are described as subsisting in the
same substratum.]
And it is under this understanding that examples
have been cited above (of the figure of 'Contradiction.')
124.11
XLV.—Samādhi—Convenience.
When, through the help of other causes, the fulfilment of an
effect is described as becoming easier,—it is Convenience.
When a certain work, commenced by an agent
(with one set of accessories), becomes accomplished
without much trouble, with the help of other
accessories,—it is the figure named 'Convenience'.

440 KĀVYAPRAKĀŚA
समं योग्यतया योगो यदि संभावितः क्वचित् ॥ १२५ ॥
इदमनयोः श्लाघ्यमिति योग्यतया संबन्धस्य नियतविषय-
मध्यवसानं चेत्तदा समम् तत् सद्योगेसद्योगे च ॥
उदाहरणम्--
धातुः शिल्पातिशयनिकषस्थानमेषा मृगाक्षी
रूपे देवोप्ययमनुपमो दत्तपत्रः स्मरस्य ।
जातं दैवात्सदृशमनयोः संगतं यत् तदेत-
च्छृङ्गारस्योपनतमधुना राज्यमेकातपत्रम् ॥५३५॥
चित्रं चित्रं बत बत महच्चित्रमेतद्विचित्रं
जातो दैवादुचितरचनासंविधाता विधाता ।
Example.—
‘As I was going to fall on her feet, with a view to
pacifying her indignant feelings, luckily the thundering
of clouds appeared for the purpose of helping me’.
XLVI.—Sama—Compatible.
When the connection (between two things) is considered to
be right and proper,—it is the Compatible. 125.
When the connection between any two definite
things is regarded as right and proper,—the idea being
that ‘this is commendable’—it is the Compatible. It is
of two kinds,—(a) where the connection is between two
good things, and (b) where the connection is between
two bad things.
Examples—
(a) ‘This fawn-eyed one is the touch-stone of the
excellence of the creator’s art ; your Majesty, being un-
rivalled in beauty, have relegated the Love-God to a
lower position ; that a proper connection between these
two has luckily come about constitutes the undisputed
sovereignty of Love’.

CHAPTER X 441
यन्निम्बानां परिणतफलस्फीतिरास्वादनीया
यच्चैतस्याः कवलनकलाकोविदः काकलोकः ॥५३६॥
क्वचिद्यदतिवैधर्म्यान्न श्लेषो घटनामियात् ।
कर्तुः क्रियाफलावाप्तिर्नैवानर्थश्च यद्भवेत् ॥ १२६ ॥
गुणक्रियाभ्यां कार्यस्य कारणस्य गुणक्रिये ।
क्रमेण च विरुद्धे यत् स एष विषमो मतः ॥ १२७ ॥
द्वयोरत्यन्तविलक्षणतया यत् अनुपपद्यमानतयैव योगः
प्रतीयते (१) यच्च किंचिदारभमाणः कर्ता क्रियायाः प्रणाशात्
न केवलमभीष्टं यत् फलं न लभेत यावदप्रार्थितमप्यनर्थं विषय-
मासादयेत् (२) तथा सत्यपि कार्यस्य कारणरूपानुकारे तत्
(b) 'Strange, strange, extremely strange is this that
the Creator has, by chance, been the ordainer of one
compatible phenomenon that when the large quantities
of Nimba-berries had to be eaten, the beings selected as
expert in eating them were the crows'. 125.
XLVII.—Viṣama—Incongruous.
Where—(a) between two things no compatibility can
come about, by reason of extreme dissimilitude,—
(b) where the agent does not obtain the fruit of his
action, but comes by an adverse effect,—(c) (d) where
the quality and action of the cause are incompatible
respectively, with the quality and action of the effect,—
it is held to be the Incongruous. 126–7.
(a) In a case where the two things are so
entirely incompatible, that any connection between them
is conceived of as purely impossible ;—(b) where, the
Agent, commencing an act, does not only fail, by reason
of the failure of his operations, to obtain the fruit that he
sought to obtain from that act, but, on the contrary, ob-

442 KĀVYAPRAKĀŚA
तयोर्गुणौ क्रिये च परस्परं विरुद्धतां व्रजतः (३१४) स समविपर्य-
यात्मा चतूरूपो विषमः ॥
क्रमेणोदाहरणम्—
शिरीषादपि मृद्वङ्गी क्वेयमायतलोचना ।
अयं क्व च कुकूलाग्निकर्कशो मदनानलः ॥५३७॥
सिंहिकासुतसंत्रस्तः शशः शीतांशुमाश्रितः ।
जग्रसे साश्रयं तत्र तमन्यः सिंहिकासुतः ॥५३८॥
सद्यः करस्पर्शमवाप्य चित्रं रणे रणे यस्य कृपाणलेखा ।
तमालनीला शरदिन्दुपाण्डु यशस्त्रिलोक्याभरणं प्रसूते ॥५३९॥
आनन्दममन्दमिमं कुवलयदललोचने ददासि त्वम् ।
विरहस्त्वयैव जनितस्तापयतितरां शरीरं मे ॥५४०॥
tains an adverse effect, which he never desired ;—and
(c) (d), where, even though the effect resembles the
cause, yet their qualities and actions are mutually con-
tradictory ;—this is the four-fold Incongruous, 'Viṣama',
so called because it is the reverse of 'congruity' (Sama).
Examples in order—
(a) 'Where on one side is the large-eyed one, with
body more tender than the Shirīṣa flower, and 'where,
on the other, is the fire of love, terrible as straw-fire'.
'The hare, fearing the son of Siṁhikā (lioness) took
refuge under the Moon ; and yet there also it was swallowed
by another son of Siṁhikā (Rāhu)'.
(c) 'It is strange that touched in battle by his hand
his sword, black like the Tamāla tree, brings forth fame,
white like the autumnal moon which adorns the three
worlds'.
(d) 'O lotus-eyed one, thou impartest extreme joy,
and yet the separation, brought about by thee, consumes
my body'.

CHAPTER X 443
अत्रानन्ददानं शरीरतापेन विरुध्यते ।
एवम्
विपुलेन सागरशयस्य कुक्षिणा भुवनानि यस्य पपिरे युगक्षये ।
मदविभ्रमासकलया पपे पुनः स पुरस्त्रियैकतमयैकया दृशा॥५४१॥
इत्यादावपि विषमत्वं यथायोगमवगन्तव्यम् ॥१२७॥
महतोर्यन्महीयांसावाश्रिताश्रययोः क्रमात् ।
आश्रयाश्रयिणौ स्यातां तनुत्वेप्यधिकं तु तत् ॥ १२८ ॥
आश्रितम् आधेयम् आश्रयस्तदाधारः । तयोर्महतोरपि विषये
तदपेक्षया तनू अप्याश्रयाश्रयिणौ प्रस्तुतवस्तुप्रकर्षविवक्षया
यथाक्रमं यत् अधिकतरतां व्रजतः । तदिदं द्विविधम् अधिकं नाम ।
Here the action of imparting joy (belonging to the
cause, the woman) is incompatible with the consuming of the
body (which is the action of the separation, the effect pro-
duced by that woman.)
Similarly, the same Incongruity may be traced also in
such verses as the following—
‘The Being who sleeps in the ocean, by whose exten-
sive stomach the worlds had been swallowed, at the time
of dissolution, was swallowed (so to say) by a certain
citizen, with her eye only partially opened through the
intoxication of love’. 126-27.
XLVIII—Adhika—the Exceeding.
When of the Container and the Contained, both
of which are large, the respective Contained and
Container, though really smaller, are described as
larger,—it is the Exceeding. 128.
‘Ashrita’ is the Contained, and ‘Ashraya’ is
its Container ; when, both of them being large, their
respective Container and Contained, though really smaller
than the former, are described as larger,—for the purpose
II–10

444 KĀVYAPRAKĀŚA
क्रमेणोदाहरणम्—
अहो विशालं भूपाल भुवनत्रितयोदरम् ।
माति मातुमशक्योपि यशोराशिर्यदत्र ते ॥५४२॥
युगान्तकालप्रतिसंहृतात्मनो जगन्ति यस्यां सविकाशमासत ।
तनौ ममुस्तत्र न कैटभद्विषस्तपोधनाभ्यागमसंभवा मुदः ॥५४३॥
।।१२८।।
प्रतिपक्षमशक्तेन प्रतिकर्तुं तिरस्क्रिया ।
या तदीयस्य तत्स्तुत्यै प्रत्यनीकं तदुच्यते ॥ १२९ ॥
न्यक्कृतिपरमपि विपक्षं साक्षान्निरसितुमशक्तेन केनापि
यत् तमेव प्रतिपक्षमत्कर्षयितुं तदाश्रितस्य तिरस्करणम् तत्
अनीकप्रतिनिधितुल्यत्वात् प्रत्यनीकमभिधीयते । यथा अनीके
of delineating the superiority of the object described,—
this constitutes the two kinds of the figure ‘ Exceeding ’.
Examples in order—
(a) ‘ O King, the inside of the three worlds is really
extensive, inasmuch as the mass of your fame, though
really too large to be contained, becomes contained
in it ’.
(b) ‘ Viṣṇu,—in whom, when he had withdrawn him-
self at the time of the cosmic dissolution, the worlds
became freely contained,—could not contain in his body
the joy produced by the arrival of the saint ’. 128.
XLIX—Pratyanīka—Hostile.
It is the Hostile, when a person, unable to injure
his enemy, is described as offering an insult to a
relative of that enemy,—such description tending to
eulogise this latter. 129.
A man has an enemy who is ever insulting him,
and whom he himself is unable to injure ; under the
circumstances, if he offers an insult to some one else de-.

CHAPTER X 445
अभियोज्ये तत्प्रतिनिधीभूतमपरं मूढतया केनचिदभियुज्यते
तथेह प्रतियोगिनि विजेये तदीयोऽन्यो विजीयते इत्यर्थः ।
उदाहरणम्--
त्वं विनिर्जितमनोभवरूपः सा च सुन्दर भवत्यनुरक्ता ।
पञ्चभिर्युगपदेव शरैस्तां तापयत्यनुशयादिव कामः ॥५४४॥
यथा वा
यस्य किंचिदपकर्तुमक्षमः कायनिग्रहगृहीतविग्रहः ।
कान्तवक्त्रसदृशाकृतिं कृती राहुरिन्दुमधुनापि बाधते ॥५४५॥
इन्दोरत्र तदीयता संबन्धिसंबन्धात् ॥१२९॥
pendant upon that enemy,—which action of his tends to
add to the prestige of this latter,—it is called the figure
‘Hostile’, ‘Pratyanīka’;—so called because it is ana-
logical to the case of the ‘substitute of an army (anīka).—
Just as, having to fight with an army, one, through
ignorance, fights with something else that appears in it-
self,—so, in the case in question, the enemy being the person
to fight, the person goes out to fight a relation of his.
Example.—
‘You are one who have subdued the beauty of the
‘Love-god, and O beautiful one, she is attached to you;
for this reason the Love-god, though hated as it were,
strikes her simultaneously with all his five arrows’.
Another example—
‘Being unable to injure Viṣṇu himself,—with whom
his enmity was brought about by the cutting off of the
head,—Rāhu even now, continues to attack the Moon,
who resembles the beautiful face of Viṣṇu’.
The moon in this case, though not related directly to
Viṣṇu, is represented as related to him indirectly—i. e.,
being related to the face which is directly related to
Viṣṇu. 129.

446 KĀVYAPRAKĀŚA
समेन लक्ष्मणा वस्तु वस्तुना यन्निगूह्यते ।
निजेनागन्तुना वापि तन्मीलितमिति स्मृतम् ॥ १३० ॥
सहजम् आगन्तुकं वा किमपि साधारणं यत् लक्षणम् तद्द्वारेण
यत् किंचित् केनचिद्वस्तु वस्तुस्थित्यैव वलीयस्तया तिरोधीयते
तत् मीलितमिति द्विधा स्मरन्ति ॥
क्रमेणोदाहरणम्--
अपाङ्गतराले दृशौ मधुरवक्रवर्णागिरो
विलासभरमन्थरा गतिरतीव कान्तं मुखम् ।
इति स्फुरितमङ्गके मृगदृशःस्वतो लीलया
तदत्र न मदोदयः कृतपदोपि संलक्ष्यते ॥५४६॥
अत्र दृक्तरलतादिकमङ्गस्य लिङ्गं स्वाभाविकं साधारणं
च महोदयेन तत्राप्येतस्य दर्शनात् ।
L. Mīlita—The Obscured
When one thing is obscured by another, through a
common characteristic, innate or adventitious,—it
is the Obscured. 130.
Between two things there is a certain common
characteristic, which may be either (a) innate or (b) ad-
ventitious ;—through this, when one of those things is
obscured, (hidden from view) by the other, by reason of
this latter being naturally more powerful,—this is the
figure Obscured, which they declare to be of two kinds ;
of which the following are the respective examples—
(a) [The obscuring being done through an innate
characteristic]—
'The eyes are tremulous in the corners ; words sweet
and artful, the movement graceful and languid, the face
extremely light ;—all this has appeared naturally in the
tender body of the fawn-eyed one through lasciviousness ;
so that no sign of intoxication is perceptible in her body'.

CHAPTER X 447
ये कन्दरासु निवसन्ति सदा हिमाद्रेस्
त्वत्पातशङ्कितधियो विवशा द्विषस्ते ।
अप्यङ्गमुत्पुलकमुद्वहतां सकम्पं
तेषामहो बत भियां न बुधोप्यभिज्ञः ।।५४७।।
अत्र तु सामर्थ्यादवसितस्य शैत्यस्य आगन्तुकत्वात्तत्प्रभव-
योरपि कम्पपुलकयोस्ताद्रूप्यं समानता च भयेष्वपि तयोरुप-
लक्षितत्वात् ।।१३०।।
स्थाप्यतेपोह्यते वापि यथापूर्वं परं परम् ।
विशेषणतया यत्र वस्तु सैकावली द्विधा ।। १३१ ।।
The tremulousness of the eyes and the other signs are
natural characteristics, common to lasciviousness and
intoxication,—all of them being found in the latter also.
[And through these, the more powerful, i. e., better known,
lasciviousness, serves to obscure, hide from view, the intoxication.]
(b) [Where the obscuring is done through adventi-
tious characteristics.]—
‘When, with minds full of fear of being attacked by
you, your helpless enemies are living in the caves of the
Himālaya,—even though they have their bodies thrilled
and shivering, their fright is not perceptible even to the
most intelligent’.
The feeling of cold, which is implied by the force of the
character of the Himālaya, is something adventitious (not
innate to the body); and hence thrill and the shivering also,
which are effects of that feeling, are adventitious conditions ;
and these are ‘common’, being found to be present in the
case of fear also.
[And here the more apparent thing, the cold due to the Himālaya,
serves to obscure the other thing, fear.] 130

448 KĀVYAPRAKĀŚA
पूर्वं पूर्वं प्रति यथोत्तरस्य वस्तुनो वीप्सया विशेषणभावेन
यत् स्थापनं निषेधो वा संभवति सा द्विधा बुधैरेकावली भण्यते ।
क्रमेणोदाहरणम्--
पुराणि यस्यां सवराङ्गनानि वराङ्गना रूपपुरस्कृताङ्ग्यः ।
रूपं समुन्मीलितसद्विलासमस्त्रं विलासः कुसुमायुधस्य ।।५४८।।
न तज्जलं यन्न सुचारुपङ्कजं
नपङ्कजं तद् यदलीनषट्पदम् ।
च षट्पदोऽसौ कलगुञ्जितो न यो
न गुञ्जितं तन्न जहार यन्मनः ।।५४९।।
LI—Ekāvalī—Necklace.
Where [among a number of things] the succeeding thing
is either (a) affirmed or (b) denied, as qualifying
the preceding things,—it is the Necklace, which is of
two kinds. 131
When among a number of things, when one
succeeding thing after another, is found to be either
(a) affirmed or denied, as belonging to the preceding,—
it is the figure which the learned call 'Necklace'; and
this is of two kinds, of which the following are the res-
pective examples.
(a) [Where there is affirmation.]—
'The city there contained excellent women ; the
excellent women were adorned with beauty ; their beauty
was teeming with lasciviousness : and lasciviousness is
the weapon of the Love-god'.
(b) [Where there is denial.]—
'It is not water which does not contain beautiful
lotuses ; it is not lotus which does not contain the hidden
black bee ; it is not a black bee which hums not sweetly ;

CHAPTER X 449
पूर्वत्र पुराणां वराङ्गनाः तासामङ्गविशेषणमुखेन रूपम्
तस्य विलासाः तेषामप्यस्त्रमित्यमुना क्रमेण विशेषणं विधीयते ।
उत्तरत्र प्रतिषेधेप्येवं योज्यम् ॥१३१॥
यथानुभवमर्थस्य दृष्टे तत्सदृशे स्मृतिः।
स्मरणम् ॥
यः पदार्थः केनचिदाकारेण नियतः यदा कदाचित् अनु-
भूतोभूत् स कालान्तरे स्मृतिप्रतिबोधाधायिनि तत्समाने
वस्तुनि दृष्टे सति यत् तथैव स्मर्यते तत् भवेत् स्मरणम्।
and it is no humming which does not captivate the
heart’.
In the former example (a) we have the affirmation
of a series of qualifications viz., the excellent women,
of the city,—the beauty of the women through their
body,—lascivious graces of the beauty,—and the character
of weapon of the graces. And in the latter example (b)
we have a denial of a series of qualifications, which
can be similarly explained. 131.
LII.—Smaraṇa—Reminiscence.
When on the perception of a thing similar to it, there
is remembrance of an object as previously per-
ceived,—it is Reminiscence.
When a certain object, with a certain well-defined
character, has been perceived at some time,—and,
at some subsequent time, on the perception of a
thing similar to it, which serves to arouse the impression
conducive to remembrance, if it becomes remembered
just as it had been perceived before,—this would con-
stitute Reminiscence.