154. 152 HISTORY OF SANSKRIT POETICS .

152 HISTORY OF SANSKRIT POETICS .

bases of the figures of भर्थ viz. वास्तव, शपम्य, भर्तिशय and श्लेष and definitions of 23 figures based upon वास्तव; 8, 21 figures based on भपम्य; 9, 12 figures based upon अतिशय; 10, ten varieties of शुद्ध- श्लेष and two kinds of सक्कर; 11, the nine dosas of भर्थ and four dosas of उपमा; 12, ten rasas, definition of शृम्गार and its two varieties सम्मोग and विप्रलम्भ, qualities of नायक and his companions and varieties of नायक and नायिका; 13, सम्भोगश्द्गार and characteristic actions of heroines at particular times and places; 14, characteristics of विप्रलम्भश्रृक्गार, the ten दशाs of विप्रलम्भ, the six उपायs for winning over an offended lady, viz. साम, दान, भेद, प्रणति, उपेचा, प्रसन्नभ्रंश; 15, characteristics of वीर and the other rasas; 16, various kinds of poetic compositions such as कथा, भाख्यायिका and their plots and other.characteristics. रुद्रट was the first to attempt a scientific classification of figures as based upon certain definite principles, such as वास्तव, भौपम्य, शतिशय and श्लेष. The result of rigorously following this classi- fication has been this that the same figure occurs as an अलक्कार based upon two or more from among the four bases of division. For example, the figures सहोक्ति and समुच्चय are spoken of as having two varieties based upon वास्तव and औपम्य (in VII. Il and VIII. 3) and the figure उत्प्रेक्षा (VIII. 2 and IX 2) as having two varieties based upon औपम्य and अतिशय. Some of the figures separately defined by writers like भामह and उद्र are not separately defined by रुद्रट, e.g. उपमेयोपमा and अनन्वय are regarded as mere varieties of उपमा (called उभयोपमा and अनन्वयोपमा, 7.9 and 11). A few figures defined by both earlier and later writers appear in Rudrata under other names. For example, the figure called ग्याजश्लेष (10. 11) is the same as the ब्याजस्तुति of भामह and मम्मट, अवसर (7. 102) is the same as the 2nd kind of the उदात of उद्ट and मम्मट, the जाति of रुद्रट (7.30) is the same as the स्वमावोकि of दएडी and मम्मट, the पूर्व of रुद्रट (9. 3) is the same as the 4th variety of अतिशयोक्ति (कार्यकारणयोर्यक्ष पौर्वापर्यविपर्ययः). Some of the figures defined by रुद्रट are not admitted as अलक्गारs by other writers. हेतु (defined as 'हेतुमता सह हेतोरमिधानममेदकुद्मवेद्यत्र' 7. 82) is said by मम्मंट to be no अलक्वार at all. रुद्रट defines an अलक्कार called भाव (with two well-known varieties, 7. 38 and 40) and gives two instances : आमतरुणं तरुएया नववञ्जुलमअरीसनाथकरम्। पश्यन्स्या भवति मुदुर्नितरां मलिना मुखच्छाया ॥; एकाकिनी यदवला तरणी तथाहमस्मिन्गृहे गृष्तपतिश्च गतो विदेशम्। कि याचसे तदिह वासमियं वराकी श्रश्मूर्ममान्धवधिरा ननु मूढ पान्य ।।'. The first is cited by मम्मट (I) and the second by the लोचन (p.53).