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

22 VĀSAVADATTĀ

connexion is absent,' as when Subandhu describes trees as being
anūrukarakaśābhighātaparavaśaravirathaturagagrāsaviṣamitapa-
llavāis, 'with shoots made uneven by the feeding of the horses
of the chariot of the sun which are obedient when lashed by the
whip in the hands of Anūru' (ed. Hall, p. 120).
The ratnāvalī, or 'jewel necklace,' is defined as follows in the
Kuvalayānandakārikā (1. 139) :
kramikāprakṛtārthānāṃ nyāsaṃ ratnāvalīṃ viduḥ,
'an arrangement of objects serially irrelevant they know as ratnā-
valī,' and is exemplified in the Vāsavadattā where the heroine is
described as vikacēna nētrakamalēna śanāiścarēṇa pādēna tamasā
kēśapāśēna grahamayīm iva, 'she seemed to be made of planets:
of <Venus>, for she had <wide-open> lotus eyes; of <Saturn>, for
she had <slow-moving> steps; of <Rāhu>, for she had <dark> heavy
hair' (ed. Hall, p. 64).
The kāvyaliṅga, or 'poetic reason,' is thus defined by the
Sāhityadarpaṇa (No. 710; cf. Kāvyaprakāśa, tr. Jhā, pp. 238–
239, Benares, 1898; Kuvalayānandakārikā, 1. 120) :
hētōr vākyapadārthatvē kāvyaliṅgaṃ nigadyatē,
'kāvyaliṅga is applied to the implication of a cause in a sentence or
word,' and finds exemplification in the Vāsavadattā in the passage
khalaḥ punas tad aniṣṭam anucitam ēvā 'vadhārayanty aniṣṭōd-
bhāvanarasōttaraṃ hi khalahṛdayam, 'the wicked, on the other
hand, make it (thy conduct) out to be undesirable and indecorous;
for the heart of the wicked man finds its highest delight centred
in bringing to light what is undesirable' (ed. Hall, p. 70).
The mīlita, or 'vanished,' denotes a complete loss of distinction
between two objects because of their superficial resemblance, as
is expressed by the definition of the Kuvalayānandakārikā (1. 145;
cf. Kāvyaprakāśa, tr. Jhā, pp. 253–254, Benares, 1898; Ruyyaka's
Alaṃkārasarvasva, ed. Durgāprasāda and Parab, p. 167, Bombay,
1893):
mīlitaṃ yadi sādṛśyād bhēda ēva na lakṣyatē,
'if, because of similarity, a distinction is not observed, it is
mīlita.' As an example from Subandhu I may cite mādhurya-