वासवदत्ता (महाकवि सुबन्धु - श्लेष-प्रधान शास्त्रीय गद्यकाव्य सान्वय सटीक)

20 VĀSAVADATTĀ
for (Buddhist) ascetics at their mealtime, and was like a mass of
Yamunā's foam by night, and resembled a fragment of stone for
the polishing of Mēnakā's nails' (ed. Hall, p. 44).¹
The yamaka, 'repetition' or 'chiming,' is the repeating of
words or parts of words of similar sound but divergent meaning,
which the Kāvyādarśa (1. 61; cf. 3. 1–37; Sāhityadarpaṇa,
No. 640; Kāvyaprakāśa, tr. Jhā, pp. 185–188, Benares, 1898;
Kuvalayānandakārikā, 4. 6) describes as
āvṛttiṁ varṇasaṅghātagōcarāṁ yamakaṁ viduḥ,
'a repetition consisting of a combination of sounds they know as
yamaka.' This is illustrated by the following passage from the
Vāsavadattā: āndōlitakusumakēsarē kēsarēṇumuṣi raṇitamadhu-
ramaṇīnāṁ ramaṇīnāṁ vikacakamudākarē mudākarē, '(when
there blew a wind that) rocked the filaments of the flowers and
removed their pollen from the hair of damsels wearing delight-
somely tinkling jewels, whilst it had an abundance of expanded
white lotuses, and caused pleasure' (ed. Hall, pp. 52–53).
The prauḍhōkti, or 'pomposity,' is thus defined by the Kuva-
layānandakārikā (1. 124):
prauḍhōktir uktā 'rthāhētōs taddhētutvaprakalpanam,
'in the absence of a cause for a thing, the invention of a cause
for it is called prauḍhōkti.' It is exemplified in the Vāsavadattā
by the passage describing the heroine's lip as mukhacandra-
sannihitasandhyārāgēṇa dantamaṇirakṣāsindūramudrānukāriṇā,
'which had the glow of eventide in close proximity to her moon-
like face; which had what seemed to be a minium seal as a guard
for the jewels of her teeth' (ed. Hall, p. 58).
The rūpakātiśayōkti, or 'hyperbolical metaphor,' is merely an
exaggerated form of the preceding alaṁkāra. It is thus defined
in the Kuvalayānandakārikā (1. 34):
rūpakātiśayōktiḥ syān nigīryādhyavasānataḥ,
'identification so that (the object identified) should be swallowed

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¹ On the similes in the Vāsavadattā see also the examples collected by Krishna-
machariar, Introd., pp. 20–22.