काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

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.

450 KĀVYAPRAKĀŚA
उदाहरणम्—
निम्ननाभिकुहरेषु यदम्भः प्लावितं चलदृशां लहरीभिः ।
तद्भवैः कुहरुतैः सुरनार्यः स्मारिताः सुरतकण्ठरुतानाम् ॥५५०॥
यथा वा
करजुअगहिअजसोआथणमुहविणिवेसिआहरपुडस्स ।
समरिअपञ्चजण्णस्स णमह कण्हस्स रोमाञ्चं ॥५५१॥
भ्रान्तिमानन्यसंवित्तुल्यदर्शने ॥ १३२ ॥
तदिति अन्यत् अप्राकरणिकं निर्दिश्यते । तेन समानम्
अर्थादिह प्राकरणिकम् आश्रीयते । तस्य तथाविधस्य दृष्टौ
सत्यां यत् अप्राकरणिकतया संवेदनं स भ्रान्तिमान् ।
Example—
‘When the ripples of water flowed into the deep
navels of the girls with tremulous eyes, the celestial
damsels were reminded, by the cooing sound therein
produced, of the cooing issuing from their own throats
during dalliance’.
Another example—
“Bow down to the thrill in Kṛṣṇa’s body, which
appeared at the recollection of his Pāñchajanya Conch,
at the time when he held with his hands Yashodā’s breasts
with his lips at the nipples’.
LIII.—Bhrāntimān—Illusion.
When there is cognition of another thing, at the sight of a
thing similar to it,—it is Illusion. 132.
‘It’ and the term ‘another thing’, refer to some-
thing not forming the subject of the statement ;
—what is ‘similar to it’ is, in the present context, the
thing that forms the subject-matter of the statement ;—
when at ‘sight’, or perception of this latter, there appears

CHAPTER X 451
न चैष रूपकं प्रथमातिशयोक्तिर्वा तत्र वस्तुतो भ्रमस्या-
भावात् इह च, अर्थानुगमनेन संज्ञायाः प्रवृत्तेः तस्य स्पष्टमेव
प्रतिपन्नत्वात् । उदाहरणम्—
कपाले मार्जारः पय इति करान् लेढि शशिनस्
तरुच्छिद्रप्रोतान् बिसमिति करी संकलयति ।
रतान्ते तल्पस्थान् हरति वनिताप्यंशुकमिति
प्रभामत्तश्चन्द्रो जगदिदमहो विप्लवयति ॥५५२॥
आक्षेप उपमानस्य प्रतीपमुपमेयता ।
तस्यैव यदि वा कल्प्या तिरस्कारनिबन्धनम् ॥ १३३ ॥
a cognition (idea) of it as the ‘ other ’,-i. e., the thing not
forming the subject of the statement,—it is the figure
‘ Illusion ’.
This is not the same as either Metaphor or Hyperbole ;
as in these latter there is no real illusion, while in the present
instance, the illusion is manifest, as is clear from the fact
that the name ‘ Illusion ’ is applied to it in the literal sense.
‘ When the cat sees the moon’s rays in the bowl, it
mistakes them for milk and proceeds to lap it ; when the
elephant sees them entering through the interstices in
the trees, it mistakes them for the lotus-stalk, and proceeds
to collect them ; when the woman sees them on her bed,
at the end of dalliance, she mistakes them for her cloth
and proceeds to pick them up :—Thus the moon, madden-
ed with his resplendence, deludes the whole world ’. 132.
LIV. Pratīpa—The Converse.
(a) Where there is discarding of the object com-
pared to, or (b) where that object itself is treated, with
a view to its being condemned, as the object compared,—
it is the Converse. 133.

अस्य धुरं सुतरामुपमेयमेव वोढुं प्रौढमिति कैमर्थ्येन यत्
उपमानमाक्षिप्यते यदपि तस्यैवोपमानतया प्रसिद्धस्य उपमा-
नान्तरविवक्षयानादरार्थमुपमेयभावः कल्प्यते तत् उपमेयस्योप-
मानप्रतिकूलवर्तित्वात् उभयरूपं प्रतीपम् । क्रमेणोदाहरणम्—
लावण्यौकसि सप्रतापगरिमण्यग्रेसरे त्यागिनां
देव त्वय्यवनीभरक्षमभुजे निष्पादिते वेधसा ।
इन्दुः किं घटितः किमेष विहितः पूषा किमुत्पादितं
चिन्तारत्नमदो मुधैव किममी सृष्टाः कुलक्ष्माभृतः ॥५५३॥
एएहि दाव सुन्दरि कण्णं दाऊण सुणसु वअणिज्जं ।
तुब्झ मुहेण किसोअरि चंदो उअमिज्जइ जणेण ॥५५४॥

CHAPTER X 453
अत्र मुखेनोपमीयमानस्य शशिनः स्वल्पतरगुणत्वात्
उपमित्यनिष्पत्त्या ‘वअणिज्जं’ इति वचनीयपदाभिव्यङ्ग्य-
स्तिरस्कारः ।
क्वचित्तु निष्पन्नैवोपमितिक्रिया अनादरनिबन्धनम् । यथा
गर्वमसंवाह्यमिमं लोचनयुगलेन किं वहसि मुग्धे ।
सन्तीदृशानि दिशि दिशि सरस्सु ननु नीलनलिनानि ॥ ५५५ ॥
इहोपमेयीकरणमेवोत्पलानामानादरः ।
अनयैव रीत्या यत् असामान्यगुणयोगात् नोपमानभावमपि
अनुभूतपूर्वि तस्य तत्कल्पनायामपि भवति प्रतीपमिति प्रत्ये-
तव्यम् । यथा
to hear the calumny that is spreading : O slender-waisted
one, people are comparing the Moon to your face !’
The idea here is that the Moon which is compared to
the face being possessed of inferior qualities, the com-
parison is not correctly accomplished, and this contempt
(for the Moon) is suggested by the word ‘calumny’.
In some cases, the contempt is indicated by a com-
parison that is correctly accomplished. For instance, in
the following—
‘O deluded one, wherefore do you entertain bound-
less pride on account of your eyes ? There are in the
lakes on all sides, blue lotuses which are like them’.
Here the contempt for the lotuses consists in their being
made the objects compared.
In the same manner, when an object, possessed of a
unique property, not belonging to any other thing, and
hence never recognised as similar (i.e., bearing comparison)
to anything,—is represented as an object to which someth-
ing is compared,—this also is to be regarded as an instance
of the figure, Converse. For instance, in the following.—

454 KĀVYAPRAKĀŚA
अहमेव गुरुः सुदारुणानाम्
इति हालाहल तात मा स्म दृप्यः ।
ननु सन्ति भवादृशानि भूयो
भुवनेस्मिन् वचनानि दुर्जनानाम् ॥५५६॥
अत्र हालाहलस्योपमानत्वमसंभाव्यमेवोपनिबद्धम् ॥
प्रस्तुतस्य यदन्येन गुणसाम्यविवक्षया ।
ऐकात्म्यं बध्यते योगात्तत्सामान्यमिति स्मृतम् ॥ १३४ ॥
अतादृशमपि तादृशतया विवक्षितुं यत् अप्रस्तुतार्थेन
संपृक्तमपरित्यक्तनिजगुणमेव तदेकात्मतया निबध्यते तत्
समानगुणनिबन्धनात् सामान्यम् ।
‘ O Poison, don't you, my friend, be puffed up at the
idea that you are the greatest of terrible things : verily
there abound in this world the words of the wicked, which
are just as terrible as yourself ’.
Here the Poison is represented as the object compared to,
and this character of it is something entirely inconceivable.
133.
LV. Sāmānya—Identification.
Where, with a view to delineate the presence of
common properties, the object described is represented
as identical with another, through its connection with
this latter,—it is held to be Identification. 134.
When the speaker desires to describe an object as
similar to another, to which it is not really similar,—and
represents it, through its connection with that object,
as identical with it,—though not renouncing its own quali-
ties,—it is Identification, ‘ Sāmānya ’;—so called because it
is based upon the presence of identical (samāna) properties.
Example—
‘ The women repining for their lovers,—having

CHAPTER X 455
उदाहरणम्—
मलयजरसविलिप्ततन्वो नवहारलताविभूषिताः
सिततरदन्तपत्र कृतवक्त्ररुचो रुचिरामलांशुकाः ।
शशभृति विततधाम्नि धवलयति धरामविभाव्यतां गताः ।
प्रियवसतिं प्रयान्ति सुखमेव निरस्तभियोभिसारिकाः ।।५५७।।
अत्र प्रस्तुततदन्ययोरन्यूनतानतिरिक्ततया निबद्धं धवलत्वमे-
कात्मताहेतुः । अत एव पृथग्भावेन न तयोरुपलक्षणम् । यथा वा
वेत्रत्वचा तुल्यरुचां वधूनां कर्णाग्रतो गण्डतलागतानि ।
भृङ्गा सहेलं यदि नापतिष्यन् कोवेदयिष्यन्नवचम्पकानि ।।५५८।।
अत्र निमित्तान्तरजनितापि नानात्वप्रतीतिः प्रथमप्रतिपन्नम-
भेदं न व्युदसितुमुत्सहते प्रतीतत्वात्तस्य प्रतीतेश्च बाधायोगात् ।।
their body smeared with sandal-paint, adorned with
new pearl-necklaces, their faces shining through white
paint, and clothed in clean white clothes,—become un-
distinguishable when the moon with its rays has whitened
the Earth, and thus proceed to the house of their lovers
comfortably and fearlessly'.
Here the ground of identification consists in the quality
of whiteness, which is represented as being of the same
degree as—neither more nor less than,—that in the object
described (the women) and the other thing (moonlight);
and for this reason the two objects themselves are not
recognised as distinct.
Another example—
'Who could have recognised the champaka-flowers
hanging from their ears over the cheeks of young women,
with complexion like the cane-bark,—if the black bees
had not gracefully hovered over them?'
Here the cognition of difference, though produced
by other causes (the hovering of the bees), is not able to