1. Sahitya Darpana Kane

GOVERNMENT OF INDIA DEPARTMENT OF AROHAEOLOGY CENTRAL ARCHAEOLOGICAL LIBRARY

OLASS CALt No Sa 4A Vis'-Kan

D.O.A. 791

1

THE

SAHITYADARPANA

OF

VISVANĀTHA

(Parichchhedas I-X)

WITH NOTES

ON

Parichchhedas I, II, X 8527 AND

HISTORY OF ALANKĀRA LITERATURE

P. V KANE, M. A., LL. M.

EWREN OV CHE SHHATE, BOMDAY UOTLDTTY: ZALA VEDAUY

VARIL, HIGH CounT, BOMBAT. Sa4A Second kaiti20 Viố Kan 1923.

(All Righte roserveu by the Author ).

Price Ruplts

Kav

CENTRAL ARCHAEOLOGIGAN LIBRARY, NEW DELHI. 1oe, No .. 9 12.3-5 SoLA

First Edition, 1910.

Pultiched by Pandarang Vatoon Kane, Angre's Wadt, Frout Ohuel.

Preface to the Second Edition.

In this odition two important additions have been made. The History of Alankara Literature haa been trented of in the Introductiou at considerable longth. I have been intercsted in this subject for over twenty yeam und contributed to the Indian Antiquary spme articles on it several years ago. So far as I know there ie no work in English dealing with the History of Almikara Literature in a comprehensive manner. In the presant esay I received materiul help from the writings of Buhler, Peterson, Aufrecht, Col. Jncob, Dr. Jacobi, Prof. Pathak, Mr. Trivedi and a host of other scholars. It has been my endesvour to arrive at my own conclusions after considering the viewe of my distinguished predccessora. I hope that I have boen able to make wy own humhle contributions to thin teld of resntch. At ibe mpeated regnento of many friondn I hve induded in thin dottion the whola of the loat of the Sthityadareans Cuinppendix E, whidl contain. Parichehhedas III-I X Thuveioaated Dbeom rhi welding the texl of the Sthi- yadarpnn." I have been able to truce a fow mora quotatious than the edhors of the Kavyamalt were able to do I hope that these additions will render the book niorn ncceptabln to Uotvenity tudente and to Lie gencial piblie and thuc they will catani to it n condial welcome,

P. V. KANE. The thres tush. are respectively disigunted 46, t, t. They nre No. 598 of 1887-91, No. 712 of 1891-55 and No. 380 of 1895-1898 of the Decean college collection. Tho ma is incomplate and breaks off in the 3rd qfto after karika 39. containa soveral gaps, vika portion of the and and 3rd uRo and almost the whole of the 6th qfeeSr are wanting. It has numerous marginal notes and gives the chhaya of Prakrit verses oceurring in the text. n is complete and looks rather old. All the mas, aro at least 200 years old.

Table of Contents.

Pages Introduetion : History of Alankara Literaturo 1-OEXXX

Text of Parichehhedas I, II, X arthalankaras 1-64

Notes on Parichchhedas I, II, X 1-333

Appendix A, contnining the varlous readings in Parichohhedas I, II, X 354-338

Appendis B, containing the Larikae of Parichchhe- das T, II. X arthalankaras 339-341

App udts Cf cmtathing thn Indax f Hwmficns in the mbure 248-314

Appodls D, conlsining the gehieral tndes the notes

Appendi: H, coutatuing thn txt of Parichehhelas 1H-IX

To

the memory of my younger brother BALKRISHNA VAMAN KANE, B. A. whose affection and keen interest en- cournged me in my first Iilours on the history of Alankara

Litorature.

Introduction.

The History of Alankara Literature. The History of Alntikara Literature oan naturally be divided into two parts. The firat part should give an Account of the important works on the Alnikaras'astra, n brief analysis of the contents and the chronology of writers on the Alankaras'Astra and other kindred matters. More space =ill be dovoted to oarly writers. The second part would comprise a review of the subjeets that fall to be trested under the Alan- kimi'astra, attempt to show how from very amall beginnings various theories about Poatics nnd IIterary critioism were evoived, dilate upon the different aspeets of an elaborate theory of Poeties and trace the history of literary theories in India. Part I. 1 As in many other branches of Sanskrit Literature, 50 in the Alarikaras'astra also, we come across many writers whoso works have not come down to us and who are no more than mero names to us. राजसेगर, for example, in his काव्यमीमासा (p.1) tella us how the science of Poetics could claim to have beon proclaimed by Siva to Brahma, from whom it was handed down to others and how it came to be divided into eighteen seotions (nfaams ), each of which taught in this world by a partioular teacher 'वत कविरइस् सहसाक समानासीव, मोक्तिकमुक्तिगम:, रीतिमिणेंयें सवर्णनाम:, अनुप्रासिक प्रचेतापनः, यमकानि चित्र चित्राब्या, शम्दकेष शेपन, वासावं पुलरत्यन आपन्यमोपकायन, अतिशय पाराधर: अर्थकेषमुतम्यः, उमयालह्डारिक कुबेर:, बैनोदिक कामदेव:, रूपकनिरूपणीर्य भरतः, रसाधिकारिक मन्दिकेश्वर: दोषाधिकारिक चिषणः, गुणीपादानिकमुपमन्युः, जपनिषदिर्क कुचुमार . It is doubtful how far this list is nuthentic or whesher most of the writera named are mythicnl. It la however to be noted that सुवर्णनान and कुचुमार appear as tenchers of the सप्रयोगिक and ओपनिषदिक sectons of Eroties in the कामयुल (I.1.13 and 17), while Bharata's work dealing with Rupakas ( plays ) has come dowu to modern times. The gaqgat a commentary on the काम्यादर informs us that काश्यप and दररुचि lnd oomposed worka on Poetics before the काल्यादर्श 'पूर्वैष काश्यप्रबररुचिप्रभृतीनामाचार्माणा कक्षणशास्राणि संहत्य पर्यालोच्च (on I. 9) and 'पूर्षसूरिमि: काशयपवरवचिमन सिभि: (on II. T. ). The com. मुवानुपालिनी on the कान्या. mentioni काश्यय, अद्मदत्त and चन्दिलामी al the predecessors of Dandin. The

SAnITTADARPANA. I. 1

Simhalese siya-bas-lakard, a work on rhstoric, after paying homago to जग्मा, झाक and बुडस्पति, refers to a sage काइयप (J. R.A. S. 1005 p. 841 ). All these works are no longer avallablo. The question naturally urises :- what ls the most ancient ex- tant worl on the Alanikaras'stral Some comparatively modern writers on Alankara have put forward the Aguipurana as the original source of all later teuchings on this /adra. Therefore the claims of the srfurgq must be examined.1

2 The Agnipurana. महेशवर in his काव्यप्रकाशादय say "सूफु मारालाजकुमारान् लाइुकाव्यप्रवतिद्ारा गहने शास्त्रान्तरे पवर्तवितुमत्रिपुराणादुमत् शाव्यरसास्वादकारणमलङ्कारश्षाखत्र क्ारिकागि: सक्षिप्ब भरतमुनिः प्रणीतवान' Simi- larly the कृष्णानन्दिनी, a commentary on the साहित्यकीमुद्दी of विद्याभूषण, says वान्यरसासवादनाय बहिपुराणादिट्षा साहितमकरिया भरत: सक्षिप्तामिः

The afagqy has been frequently printed in Indin (in the B. L neries, Anandas'rama series and at the Venkates'varn Press In Bombay). Chaptera 336-346 (of the B. I. edition) deal with subjoota falliog within the province of Poeties. Chapter 33G defines a karya, clanifies keyas into dega and arma (of three sorts ), into qu, qy and fw; subdividen these and dellnes in pnrticular कथा, आसत्यायिका, महाकाण्य Cluapter 337 denls with topies of dramaturgy (such as the Linds of dramns, मखानना, the five अर्थयकृतिय the five सन्ि) Chpter 338paks of the rusnr togther with the स्यायिभावय जनुमाव व्यमिचारिमाबक the घाउन्दनविभान and उद्दीपनविमाद, the various kinda of heroes and their companions and tho heroines (नायिका ). Chapter 539 apeaka of the four riis, पााली, गौडी, बैदनी and लाटी and the four •सृत्तिक, भारती, सास्वती, कोनिका (मेशिकी!) and आरमटी. Chapter 310 comsaina a desoription of the varions natural movementa of tho principal limbs ( head, hands, fent &e ) nnd other parta of the body ( eyebrows &o. ) in danging. Chapter 341 dilates upon the four kinds of अभिनय (acting ), सात्विक, चाचिक, शहिक and आहाये. Chapter 342 defines and divides न्दाळदार v= अनुपास, qan (of ten kinds ), F (seven varinties ) ke. Chnp. 343 deals withs अर्भाषद्वार (such no उपमा, रूपक, सहोक्ति,4o, ). Chap. 341 is spoken of a dealing with ynegns, but therein are

1 For detailed disoussion of this question oide my paper (in I. A. vol 46 1917 ) pp. 173 f.

I. 2 अग्निपुराण. INTRODUCTION,

inoluded such figures as आक्षेप, समामोकि, पर्यावोक Chapters 345 and 346 dwell respectively upon the gujs and as of tr. There are in all 363 verses in theso chapters. Ih is not posaible to give aven a briof annlysis of the con- tents of the 11000 verses of the Agnipurana. It is an enoy- clopaedia dealing with all sorts of subjocts in which medineyal Indin was interesled. Chapter 382 ( the last one ) contains ( verses 52-63 ) a brief enumeration of the topios treated of in it It contains summaries of various branches of Sanskrid Literature. The evidence for determining the date of the Agnipurapa (and partioularly of the sahityn portion ) and examining whether it can be rogarded as the oldest extant work on Poeties is as follows :- (a) The afagom refers to the seven kandas of the siaret, to the इरिषेश, to मिजल (397. 1.). पालकाप्य, शालिदोन, भन्दन्तरि and EEn. It contains ( chap. 380 ) a short summary of the amschat by combining half verses of the latter. Chapters 350-306 con- tain lexical matter almost the whole of which is identicnl with the verses and portions of verses of the aneale. It ean- not be mapposed that all these works ( the ;fim, mueeta &e. ) borrowed from the =fugrrm. It must be supposed that the erfuger in its desire to give summnries of every brunch of literature drow upon the lexicon that was moat popular when tho purdia was compiled, Various dates have been asrigned to wnfar. Prof. Maodonell (H S L p. 433) thinks it not improbable that he fourished about 500 A. C. Max Muller says that the atarairer was translated into Chinese in the Gth century (Indin; whnt oan it tench ust ist. od. p. 232 ). Dr. Hoernle (JRAS 1906 p. 940 ) places the arnrater betwpen 695 and 940 A. C. rather on shadowy grounds. Mr. Qnk plnoes it in the 4th century A. C. Taking even this early date, the अग्रिपुराण, if it borrowed from the अमरकोन, cannot bo enrlier than the 6th or 7th century A. C, asn good deal of time must have elapaed before the aucah could attain a pre-eminent position na a lexicon. (b) The aifaginy saya thnt the rui Bharall was so called booause it was promulgsted by नरत (मरतेन प्रणीवलाज्जारती रीतिरच्यते। chap: 339.6 ). wta says that he promulgated the four Vrittia by order of Brahma and that the antdrgfa was so called after

SAHITYADARPANA. I. 2 अपिपुराण.

the Bharalas (मया काव्यकियाहेतो- पक्षिमा दहिणाडया॥.खनामनेयेः भरतैः प्रयुक्ता सा भारती नाम भवेस पृत्ति:॥नारय. 20. 23 and 25). This shows that the अग्निपुराण nd bofora it the नाटयशाना of भरत (or At least the portion dealing with qfe). Though the नाय्यशान knowa works of the purtna olass (अन्येपि देशा एम्यो ये पुराणे संप्रफीर्तिता:। नाखम. 13. 35), yet it nowhero alludes to the afिपराण. (o) There are numerous verses in the sfagrim that are idenLical with versea of the नाक्शास्र Compare नाट्य. 6.30 and अभ्ि. 338. 12; नाट्य, 6. 30 and अधि. 338.7-8; नाटब. 20. 28-29 and बि. 337. 11-13; नाट्य, 16. 60-62 and अभि. 342. 16-16. Taking the charscter of the two works into consideration it will have to be conceded that it is the afagtr that borrows. (d) The definitions of रूपक, उत्पेक्षा, विशेषोकि, विभावना, अपहति and समाधि givon by the अग्रिपुराण (348, 23, 24-25, 26-97, 27-28; 344. 18, 13 respectively ) are almost the same as those of the 5-748 (II. 66, 221, 323, 109,304, L 93 respeotively ). Besidea these there are many phrases and half vorses that ooour in both worka e. ए. पर्य चतुप्पदी तच वर्त्त बातिरिति त्रिया (अभनि, 336. 21 and फान्या [ 11): सा विद्या नौस्तीपूंणां गम्मीर काव्यसागरम् (अभ्नि. 336.23 and काव्या, I. 12); अप्रि. 336. 29 and काम्या. I. 16; सति. 336, 25 and aer. I. 15. It has not been possible to point out (except in two instauces, vis क=ar. II. 226 the well known लिम्पतीव 40 and II. 276 रद या मन $) that Dandin borrows bis dennitions or exaiples from others. Dantin bolonge, as will be ahown later on, to the oth or 7th century. So the अग्निपुराण, if it borrows from the mraged, must be later than thia date. (e) The definitions of रूपक, आक्षेप, अप्रस्तुतप्रशासा, पर्यायोक and समासोफि are almost identionl in मामड (II. 21, 68, III, 28, 8, II 79) and the अग्भिपुराण (343. 22; 344. 15; 344, 16; 344, 18;344, 17). atme distinotly states that he composed his own examples and also himgelf settled the definitions of figares (स्वर्यंकृतेरेव निदशनैरिय मया प्रकमा वड वागळपृतिः। भमह II 96 गिरामलद्ारविदि: सविसर: स्षर्य विनिश्ित्य घिया मयोदित:। III, 57 ). आामइ, ns shown below, belong to the 6th or Tth contury A. C. (L) IL appears that the afaggry was aware of the theory of dhvani promulgated in the Dhvanikarikas and elaborately set forth in the Dhvanyaloks. It says that sif will be inoluded in some ono out of पर्यानोक, अपदति, समासोक्ति, अपस्तुतप्रशंसा, आक्षेप (स आक्षेपो वनि: साब व्वनिना व्यज्यवे यत: and एपामेकतमरमेव (स्पैव!) समास्या जनिरितठ: । अधि. 344. 14 and 18). This shows that though the

I. 2 अभिपुरीण INTRODUCTION.

अतिपुराण know the theory of अनि it was not willing to mbscribe to it. This view of the afuger is similar to the view of मामह and उद्ूर as said by the अलदवारसवेस 'इरद दि ताबद्रामद्दो-

वस्तुनावं सम्यमाय वाच्योपरकारखेन खसिद्ये पराक्षेप: परारये लसमपगमिति यवायोगं दविविधया मगसा भविपादित तै:' (p.3). Fide nlso घ० पर्यायोकेऽपि यदि माबान्येन व्यंग्यलं तज्जवत नाम तस्य सनानस्तमीय:1नतुष्नेसतत्रान्तमोवः।' (p. 39 ff). It therefore may be argued that the portion on Poeties in the अध्यिपुराण is not much Iater than the अवन्पालोक. The latter work, it will be seen, was componed in the Intter half of the 9th century. It is further to be noted that fwo vErses (अपारे काव्यरससार de. and सृवारी पेलावि: 000ur in the अग्िपुराण (338. 10-11) and in the spnets (p. 922 ). In the latter these verses are introduned with the words तथा बेदमुच्यवे and 8o It is possible to argue that the warots is merely quoting from onotlier work. But these verses are followed by a brief dinoussion which winds op with the werda व्वनिरेव प्रापान्येन नाव्यमिति स्पतमेतव ( p.223). So it is not unlikely that the अभि- tt knowing as it does thn theory of erfa borrows the veraen from the चन्याशेव. The foregoing disousaion goes to establish that the afagery ia later than the 7th century at lenat and that the seotion on Poetics was probubly complied about or a little afrer 000 A. C. It is significant that no early writer on Poetios quotes from or refers to the Aguipurana. मम्मट quotes from the विष्णुपुराण but nowhore rafers to the arfuyern. The firat Alaukara writer of note who distinetly mentions the srfarger as an authority on Pootios is विश्वनाय (14th century), who quotes sfि. 336. 3-4 and 337. 7 (विनर्गसावनं नाट), although works on पनशाल suoh as अपरार्कटीका and the अदूतसागर of बहालसेन (begun in 1268 A. C.) refera to the Agnipurans as an authority. Dut wca'a नाट्यज्ान is quoted with reveronco by the च्वन्पालोक, the छोचन and other enrly writers. Even मामइ and दण्डी appears to refer to him as an authority as well be shown later on. Therefore the अग्िपुराण is later than भरत, मामइ, दण्डी and probably the Frareta and has no claim to be regarded as tha original work on the segroan. Modern writers, guided by their reverence for Purioas in general beemuse they were aseribed to the mythioal Vynan, naturally looked upon the wfeyuw as the most ancient work on the अठदारसार-

VT SAHITYADARPANA. I. 3 नाउ्यशासत्र

3 The Natyas'astra of Bharata. For several reasons the Natyus'hstra must be regarded as the oldest extant work on the theory of Poetics, That work contains the first ezposition of the rasa theory (for which see part II ) and also contains considerahle information upon many topies pertaining to the Alarikaras'nstra. The Natyarastra hus bean published in the Kavyamala sories. The work as published is full of corrupt paasages and lacune ; a scholarly edition of the toxt is n grent derideratum. The work containa 37 chapters and about 5000 verses, most- ly in the wauy metre. Here and there, partioularly in chap. 6, 7, 27 there are prose passiges, Thero are a few vorses in the Arya and other metces; sometimes the Arya verses are preceded by the worda मत्र मूत्रानुबडे ायें मबत: (ahap. VI.p.64) or अत्रानुवंदये लायें मक्त: (ohap. VL. p.65 and p.66, chap VII. p. 7S ). The Orst expression seems to menn that Arya verses dlobely following some satras had been composed and wero dited. Whether the sitrns are those of Bharats himself or another is doubtful, Itappesrs probable that the word ny refers to the words of the author of the Natyas'astra himself and that the Aryas also were his own composition. The words may also mean 'oomposed in a laconis style like sotras. Some. times wo have the worda arargdent wter ( chap. VL p. 62) or simply w dst or arg snst. What the word wigies means it ia dittieule to aly. Literally taken the word means 'handed down in the da' (L e. handed down from teanher to pupil ). So the words mean that the vorses in question were traditionally handed down by spiritual descent to the nuthor of the Natya- wsstra or they were the lelr.looms of his family, The words mity possibly mean oonnected with the same topic or springing from the 'snme topio and adding to it'. It is not possible to give even a brief annlyais of the contents of the meslls. The following is s mere outline : chap 1 instraotion in arorars here ealled the fifth Veda wns imparted to wra by Brahma; 2 con- struotion of the lheatre ( maraq ); 3 worship of the deities presiding over the theatre; 4 Tapdava dance and its technique; 5 Parvaranga, Nandi ( benedictiou ), prologue; 6 Rasas, their Vibhivas (generating and acce nory moods ), Sthayibhnvas ( permanant moods ); 7 the Rhivas, Sthayi, Sattvikn nd Vyabhiohari; 8 Abhinaya of four kinds (माजिक, बाचिक, आडाय,

I. 3 नाट्यशास. INTRODUCTION, YIT

ftrw ); D the various movements and positions of the hands, cheat, waist ke; 10-11 lustruotione about exercises in various gaits and postures (=nd ) and rapid movements on the stage; 13 various manners of currying the body in the cuse of divine uhiaructors, kinge, lower charaeters and the seats appropriate to them; 18 the four prasrittis (combinations or modes of dramalio representation, drass, dialect, usages ) viz arurdr, दाक्षिणाल्या, पाडाली andl ओडमागवी: 14-15 metres with examples; 16 the takihanas of kacyo, their definitions, the alankarns, उपमा, रूपक, दोपक सnd यमक, ton blemishes of kAvya and ten gunas, 17 Prakrit dialects, modes of address and tho appropriate aooent and piteh of the dialogues in a drama: 18 the ten kinds of rupakas ( plays ); 19 the plot, the five sandhis and their constituents: 20 the four orittis, भारती, सात्ववी, कैशिकी मेवर्व आरमढी 21 tho dress and ornaments of notors; 29 the reprosentation of Blaeos, Havas approprinte to males ond females, thu ten stages of love, the eight kinds of Nayikas; 23 the various wayd and means for suoceeding in one's pursuit of love, go-between; 54 various kinds of Nayakn and Nayika, attendants of the king and his barem, the necomplishments of tha saunt, Rrvs and other characters, 25 special directions nbout neting; 20: nasignment of paris to the members of a dramatle company according to their sex, age, abillty &e; 27 Whnt mnkes for suedess in a dramatie representation, qualifications of dramatie critics and spectators; 28 mueical instrumeuts, the seven Ec, the gins, as do: 29-34 vnrious aspeota of vocal and inatrumental musie; 35 qualificstions of the various members on the stuff of n dramntio company and the artisans required by it; 36-37 how dramaturgy descended to the earth. It will be seen from the foregoing statement of the topies of the Natys'litra that the most important chapters of it forche purposes of Poelies are the 6th, 7th, 16th, 18th, 20th, and 22ud. The reputed author of the Natyas'Astra, Bharata, is a mythical charsoter, supposed to have access to the world of gods ns well as to the mundane world. Whether aotors ware ealled oharalas because they studied the work of Bharats on dramn- turgy or whether the Bharatas were originally a olan of people proficient in the mimatie art and Bharata is only an imaginary person, a sort of legendary eponymous hero of the dramatie art, is a disputable point. Whatever mny be the true theory, it is eleur that the extant Natyas'astra ia not the work

VIII SABITYADARPANA. I 8 ना्यशासत्र.

of Bliaruta, but of some one else who had traditionally learnt the doctrines aud practice of the art and made & compilation, The words आनुवश्वी क्षोको (or आयें) point in the same direction. The Natyas'satra says in a prophetie strain that aieres (or ireat) will spread Naty doutrines in the world (37.18) and thas कोहेल (कोइल!), वस्स, डाण्डिक्य and चूर्तित (ळो) wroteon the Natyafatra (37. 34). The name of कोहल as a writer on गृतशाख nours in the कटनीमत (verse 81) of दामोदरमुस (lattor half of Sth A. O. ) along with #ta. A work on Taln attributed to कोइलाचाई exista in the Indin Offico Library. हेमचन्द्र (in the फाव्यानुशासन p.335) spoaks of कोलाइन as writer on drams. Furgy. In the वातरामायण of राजनेखर thore is नाटयाचार्य कोहल addressing रावण 'परमेधिनो मानसमुयः प्रथमपुत्रस नाटययोनेमेर- वाचार्यस्य कृतिरमिनवं सीतास्वयंवर इति माटक प्रगोक्कव्यन्' (before Aot III. 19). The रसाणवचचाकर of शिक्षभूपाल mentions भरत, शाण्डि्य, कोहल दत्तिक and मवड़ ee nuthors of works on Natya (1st विलास verses 50-52). The apfina in two consequtivo veraes 192- 123) mentions दत्तक (nlong with कामशाल writora like वात्यायन) and दन्तिळ (along with भरत and विशासिळ). Therefore it is doubtfnl whether they are identical. It is also a question whether दन्तिच् and दुतिए are idoutical. Bosidea कोइल, शाण्डित्य बत्म and पूर्तिल, the नाट्यशान often refers to the views of others in the words अनदे, अन्यैस्तु ota. (.g.p.49, p. 109). The date of the Natyas'astra. Various estimates of the age of the Natynwastra bnve been offered by scholars Prof, Mandonell assins himu to the 6th' century A: C. M. M. Harapeasada S'astri asilgas it to Ond century before Christ (J. A, S. B. 1913 p. 307 ). Prof. Levi lu n brilliant artienl ( translated L A. vol, 33 p. 163) relying upon the use of such words as खवामी in the नाव्यशास (17. 75) u terms of address tried to prove that the aea was composed abous the time of the Indo-Seythian Kshatrapas some of whom like Chashtana are styled sodmi in the inseriptions. In epite of the brilliant manner in which the argometns are advanced, and the vigour and confidence with which they are set forth, the theory that the Sanskrit theatre enme into existence at the court of the Kshatrapas and thnt the supplanting of the Prakrita by classiosl Sanskrit was lod by the foreign Kaotrapas appears, to say tho least, to be an impoming structure bullt upon very slender founda- tions. An obvious reply is that the inseription was composed

I.S नाव्यशाखत. INTRODUCTION.

by one who was thoroughly imbued with the dramatie tarmi- nology contained in the Natys'astra. The upper limit of the Nilyas'astra cannot be fixed with certainty. The mao men tions the Pas'upatas (12. 76), the S'akyns and Nigranthas (12.78 ), the S'abaras and Abhiras ( 17.49), the S'akas (17. 58), numerous Prakrit dinleots such as सोरसेनी, मागची, अर्थमागधी, आवन्टी, दाक्षिणालया and their peouliarities, the names of numerons countriss ( in the 13th chapter ). But all these details cannot lead to any certain result as to the age of tpe Natyes'latra. They, however, make it highly probable that the war is not much older than the beginning of the Christian ern, The lower limit ean be settled with more certaiaty and to soms extant depends upon the date of Kalidasa. The question of the date of the megapy has been disonssed by me in I. A. Vol. 46 (1917) PP. 171-183. A brief rerume with some additions is given belovr. (b) दामोदरगुप्त in his कुट्नीमत (v, 75) says that the नाव्यशास्र whe promulgated by Brahma (बझोक्तनाययशाल्े). Eo alio the दशरूपक (composed about 1000 A.C.) ays 'उद्त्योडलय सारं बमसिल- निगमाव्राटयवेद विरिखिस्वके यसत्र प्रयोग मुनिरमि भरतस्ताण्यव नीलकण्ठः ।(I. 4) This shows that even in the 8th century the euan contnined atatomenta as in the extant work ( 1. 1-4 and 11-16) that it was recelved by wta from Brahma. (4) आनन्दवपन in the चन्यालोक a 'मदि वाबृचीना भरत प्रसिद्धानां कैशिक्वादीन' (KM. ed. p. 163) and 'गथा बेणीसंडारे विलासास्यसा प्रतिमुनसनप्यहस्प प्रकृतरसनिबन्धनाननुगुणमपि भरतमतानुसर- गमावेच्छया घटने (P 100); so nlso 'अत एवं व मरते मबन्पख्यात- वस्तुविधयरवं पख्यातोदासनावनर्त्वं न नाटकखवावश्यकर्वव्यतयोपन्यस्तन्' (p.146) and 'पतच रसाहितात्मपेंण काव्यनिबन्धन भरवादावनि सुप्रसिद्धमेव' (p.181). The vrittis called Kais'iki and others are described in the #ranais (chap. 20 ) and the anga named frare is defined in chap. 19 (p 71). a gda fourinhed in the latter half of tho Oth century. The aufreere had been composnd before him and the author of that drama revarded Bharata as a paramount authority. Thoreforo centuries lofore आनन्दवर्धन tho नाव्यशास contained a treatment of rasas, horoes, qfus and suoh minute partioulars as the mriga called विलास. (e) The काव्यप्रकाश quotos from Bharata that aitra 'विजाना नुमावव्यमिचारिसयोगाइसनिम्पत्ति: (which ocours in tho 6th chap. p. 69) and givea the interpretation of that sutra by four

SÅHITYADARPAŅA. I. 3 नाव्यशास.

scholars, गहलोहट, शडक, भहनायक and अमिनवगुम. Ii wiII be soen that अभिनु's literary activity lay betwenn 990-1020 A.C. and thit भटनायक flouriabed between 900 and 925 A. C. ape has probably to be identified with the poot rrt. autbor of मुबनाम्युटय, mentionod in the राजतरहिगी (IV. 705)

This would nisign him to about 840 A. D. nhug in hìp com- mentary on the #pagstq quotes a fow verses of urw on tho nbove riitra of Bharata and the criticiam of Bhaita Tauts theroon. The axnet date of Lollata cannot be determined, But 53 रुहुक, नायक and अमिनवगुस aro mentioned In chronological order, it is not unlikely thal eres preceded all the three. Ho was a मीमाडक at his namo is nssotd by Aakara writ with the view that words have a single pervaaive power culled अनिवा (and not three ) like an arrow (मोबनिोरिव कीर्मदीर्घतरो व्यापार:). This vlow is aseribed to the पनाकर sohool in tha लोवन (p. 188) and tir व्यकिविनेक (p. 27) also eriticizes it. Thi काम्यप्रकाशसद्वेत (115D A. C. ) of माणिकयचन्द्र (Sysore ed. 82) sayl that जोहर wrote रसविवरण and सोमेशर mnotos from छोलड ( follo 105 b) 'वमकानुषोमवदिवर चकाविनिदा हि रसविरोपिन्य: अभिषानमा तनेतदद( इ!)रिकाविप्रवाहो ना ॥'. This varse is quoted by नमिसाल also (on gea III. 59 ) without the author's name. Therofore लोलट flourished after अमाकर and bofore शबक i.o. between 700- 800. The condlusion is that the 6th chaptor of the =tassns desling with rosas had heen tha subjeet of Intorpretation before the Guh contury A C.

(d) अमिनयगुस says that anciont sages Like भरत regard Yamiks and Upamt as alantaras of word and sense respe dtively (लोचन p. 5.). These are two of the four figuras treated of in the 16th chapter of thie नाटयशाल Thi तोनन dogs not quote भामह, उड्रट or दशढ़ी with the epithet चिरन्तन Therefore according to it the mretaler long preceded theso writers.

(0) नवमूति (about 700-740 A. D) looks upou Bharata as the author of तार्यनिकमन (L C. नाट्यमून्र) and as a contemporary ol Valuli, the author of the समायन (uide उत्तररामनरित IV). (f) Bann in his miearf (para T1 of my edition ) mantlon- the नृचसान composed by मर as o of th b ofk ledge in which चन्द्रापीट beeame proficient, In thचार ( III. para 5 ) he spenks of musio which followed the path laid

I. 3 नास्पशास्र INTRODUCTION.

down by Bharata (भरतमार्गभजनगुरु गीत). In another placo (ao 1I 4) he spoaks of aotors in the अरमटीवृति (ऐगवानर्तैनणडलीरेचकरासर- सरमसारम्पनर्वनारम्भारभटीनदा:). रेचक ia dofined in नाट्यशास (22.10) nd जारमटी (in chnp. 20. 54 fi ) (४) कालिदास iu the पिकमोरवशीय (Lst Act) tolla us that the sige Bharata was the नाटयाचाय of the gods, that the business of a dramna is to evolve eight rasas and that Apsarases helped him to bring his play on the stage (मुनिना भरतेन वः प्रयोगो भववीष्" भरसाधय: म्युक्त-। ललिवाभिनव समय भर्ता मरु्ता म्ट्टसना: सलोफपाल।।). All the throe characteristica are found in the extant arevans. Vide mat chap. 6. 15 for the eight ramna and 37. 10 for the Apsarases. No sobolar of note will now place meara lnter than about 450 A. O., whaterer the earlier limit may bo. He knew a and looked upon him as a sami-divine perron, Therefore the work of arg must have preceded him by somo centuries. (h) Allancient writers on dlankara, Bhatti ( hatween 500-650. A. C.), Bhamaha, quet, agz, dafine more than thirty figures of apeoch. ara defines only four, which are the simple at viz. छपमा, दीपक, रूमक and यमफ. भरत gives 2 long disquisi- tion on metres and on the Prakrits and would not have serupied to define more figores of spoech if he lnd known thom. Thereforo he preceded these writers by soma centurles at least. The foregoing discussion has made it clear that the spenape cannot be assignod to a lator date than About 500 AC. This dees not mean that the extant qirans has come dowu to us intaet from that date. It may be admitted that there may be a fow interpolation here and there Dut that before 300 A. C, there existed a work going under the name of Bharati conthining tho rosa thoory and dealing with dramaturgy cannot be disputed. As thero is no othor estant work on tho theory of Poetles and allied topios as old aa 300 A. C. the eate must be regarded in the presont slate of our knowledge as the olden work on the wo rais. As in hii commantary on the Dos'arupa ( IIL 07-60) quotes a Tछrse from भरत "पचच एव तरिपुरवाहे तु उक्षरण मदागोदितम्। ततरिपरधुरदाइय टिमसेय: प्रयोजित: ।।' इति भरतमुनिना लयमेव त्रिपुरदाहेविकृतस् नुत्यल दर्वितम्". In the नाट्यशाल only the latter, half is found (IV.0). The commentator on the सरस्वतीकण्ठानरण (II. p. 251 Bounrus ed.) eaya that, as: regurds मुरजबन्ध, गरत meions the

XII SAHITYADARPANA. I. 3 नाव्यशासत्र.

letters to be employed 'पाठाकराणि मुरने सहकारी तवदयाचमी रेफः। नणकसगपश्ाश्षेख्व पोडडा भरतादिकमितानि॥, There is nothing in the नाव्यशाम on this point. अभिनवनुम wrote a commentary apon the नास्यशाख्र, रामवमइ in his commentary called अमोतनिका o the S'akuntaln quotes very frequently the chapters and vorsos df Bharata's Natyns'astra and Abbinnvagupta's comment theroon. He gives अभिनवनारती as the name of Abhinava- gupta's commentary. For example ( on p. G of the Nirniya, ed. of 1922). 'हद पर्य ('मूपचार- पठेनादी' नाट V.98) अमिनवगुपाचार्येमेर- सटीकायामभिनवमारला व्यारयातम्': ot p. 20 रापजभट quitas a long paasage from the 16th chap. of the नारपशान and romarka अमिननभारता भरतटीकायानमिनवगुपताचार्येनेदता मबन्वेन मिनत्या खापितानि' Portions of sifaqagg's commentary have been recovered in the Madrns Presidonoy, the commentary being therein ealled नाव्यनेदविवृति (Vido Bhandarkar commumoration vol p. 368). सोमेबर in his commentary on the काव्यपकाम quotes frot भरत a passage about ojas (which is not found in the नाखयशार ) and the wxplanation of मङूल thereon 'तत्रावगीतसत्र श्ीनस् वा वस्तुनः वाष्दार्पसमपदा यद्ुवाकरव निविज्ञन्ति कवयख्वदीन इति नरव:। अवगीतस् हीनसप वा वस्तुन: गब्दागेयोरपैसमपद़ा पदमुदावलं (1) निविचन्ति कषयःवर्ि वदनोन: सादिति मङल'. The काव्वप्रकाशसक्केत uf माणिक्यचन्द्र also quotes the viows of मङल 'दण्वर्क समासवैम्यैमोव हत्यपि न रीतित्रयेप्योजस: साधारण स्वाग्रोटीयानिर्देशों न युक्तिमानिति वामनमझली' (p.202 Mysore ed.). हेमचन्द्र (विषेक p. 195.) quotes the same two passares frommgs. The नान्यगी o राजशेसर qute महन as awrifer on Pootles (pp.11, 14, 16, 20). Therefore it is not unllkely that Mangals wrote a commont on the Natgaratea, The लोचन tolla us that a verse in the Natyns'astea (VIII. 112 बहूना समवेताना रूर्प वस् मनेंददू। स मनाव्वो रस: स्थायी केषा: सज्जारिणो सता:iI) was varionaly interprotod and refers to the opinion of मागुरि on the point (p. 175) 'तथा च भागुरिरपि

showa (unleas the passago is corrupt ) tliat मागुरि explained the rules of मरत. Whether he wrote a commentary on the नाटयशाच I doubtful. Many authors, when esplalning the theory of Pooties, quote Bliarata's rules and discuss iham, but do not write regnlar commantaries on the Natyrastrn. लोछट, शबुक and मटनावक wore probably not commentatorsof tbe नास्पशाख, but in diseussing the theory of ross in their works on Poetica they explained the afifra quoted above. The नाञ्प्रदीप compos ed in 1613 A. O. by मुन्दरमिम quotea the definition of गान्दी from नरत (नार, V. 90 and 08) and then romarks w नाल्याने

I. 3 नाध्यशास. INTRODUCTION.

मातृगुप्तान्ायैं: पोडशान परिपदापीयमुदाढना (1,0. Cat. p.348 No. 1199). This leads one to surmise that मातृगुपाचार्य Ind sometbing to do with the नाथ्यशाखत्र राघपमड् i hi अवैदतनिका(p.15) qnotes a pnseago on आरम and बीन from भरठ and thoncnys अत्र विशेषो मातगताचार्चरक्त: 'अनित्वारणमान तु कवित्र फलइरोनन् 1 0t0' He quotes numnerous passnges In verse from मातगपानार्य o सूत्रवार (pa) o नान्दी (p4), 0n नाटकव्डन (p.D), on भूषन the first of the 36 oruaments of kaeyas ( 16th chnp.), on gaft ( p. 27 ). Somo of these quotations aro cited by other commentators also. Itmay be thareforn canjeetured that मातमुताचार्य wa somwhat of भार्तिककार (उक्तानुकडुरुकचिन्ताकर बार्तिक) to tie Natyas astra. Whethur this mnarma is to be identified with the piont मावगुम, who was made king of Kashmir lry हर्ष चिकमादित्य पी उज्जयिनी aecording to the शजतरबिणो (1II, 120-189), is vory doubtful. 4 Medhavin. ane twice mentions & writer on Alankarn named Medhavin who enumernted neven faults In Upamn (a एत उपमादोपा: सम मेथाविनोदिता:। IT 10): In another plaee bn save 'यवासस्यमधो पेकमलवारइव विदः । सल्यानमिति मेवाविनोेक्षामिदिता ufqu. Thelatter half as printed moans " Uipreksha has beon in some placbs destguatod Hearr by Medhavin' But this meaning 3eoms to bo doubtful सल्दान, we are told by Daudin, 1 tho name given to ववा्सrय by other writers ('पबासस्पमिति प्रोक्त ससयान कम इत्यपि' कान्यादय IT 273). Thorefore thin pnssago in Fhainnha's work seems to be corrupl. If wo read मेथावी नोसपेक्षा ete'. then there Is dorrespondence with Dandin's words the meaning being'Medhavin (calls बथासलय ) by the name संल्यान and in some places (in works on alanlara) saun has not been spoken of as an Alankara" afaen in commenting upon Rudrato's काव्यालवार (IA) पक ननु दण्टिमेषाविरुद्रमामहादिकृतानि सुन्लोपालदूारशाखण The question is whether मेषाबिस्द्र is one name or whether there were two writers on Alaukarns'astra named Medhavin and Rodra. No work on Alulkara com- posed by Rudra has been referred to by another writer. The Enidey of egng aa its contents show cannot be called a work ou the spitarer. Therefore it is probable that the full name i3 मेथाविगद. धर्मकीति and अतूहरि are often cited as की[स and हरि: 6o there is no wonder if मेथाविरद् be diled as मेपानिन (vide my artinle in J. R. A. S. 1908 at p. 545). ante quotes a Terse of साउनस्द्र (1091) and of कपिलरद (No 375T) and सुमा० of i कपिलरद्क (1665). This shows that there were mauy Budeas, On स्ट (XI.94) नमिसायु again quotes मेवाविन् about the seven दोष of b

XIV SÅHITYADARPANA. I.4 मेचाविन्

sime nnd the manner in which he deals with this topio sug- gests that the examples he gives are taken from Medhivin's work "अत व सरूपोपादाने सत्यपि चन्चार इति मह्माचन्मेपातिप्रसृतिनिमक यया लिगन-

On p. 9(on सट्रट II. 9) नमिसाय tells all that मेभाविरट and others gare only four divisions of शृद्द 'एव एव बावार: शष्दविधा इसि येषा सम्यन मर्ते वत्र तेयु नामादिषु मच्ये मेथाविनद्रप्नुतिभि: कर्मप्रवचनीया नोका मवेयु:' The विकाण्डगेष gाe मेवारुद and कालिदास as synonynin, The कान्यमोय tells us that मेनाचिरुद्र was a poet blind from birth (p. 12) and quotes ufiere as a writer on Poetles ( p. 14). The work of afrr has not come down to modern times. 5 Dharmakirti. A passage in the merTui of Subandhu (Hall's ed. p. 235 ) 'बोइस कतिमिवाकट्टारभविताम' lo many adholars Iike Aufrecht, Hall and Peterson ( Preface to amts p. 47 nnd JBBRAS vol. 16 p. 178 ) to regard qh fria as one of the oldest writers on Alnrikarn, following the ezplanation of frds that wentt was a work of wafra. But the S'rirangam edition reads (p. 303) 'सस्विकाम्यरचनामिवाल्ट्रारप्रसापित्ताम, Moreover there is no- thing besides this passage to show that aa wrote n work on Poetios. Alaukara is a very common word ocourring in the names of works and a Sotralankara written by As'vaghoshs Is known from n Chinese translation. That the Buddhist Dharmakirti was a poet appears to follow from quotations oon- tatned in the anthologies where ho is often eited as vaavafna (माई० No 947 -मुमा 657; सुभा 73T, 1587, 1617, 2246, 3939). The चन्यालोक (p.216) quotes the voree कवण्पद्रविणचयो न गणितः केशो महाननिता स्वच्छन्द चरतो बनस्व हदये चिन्ताच्वरो निर्मित:। सपापि स्वयमेव तुन्बरमणाभावाइयाकी दता कोउर्यकवेतसि वेषसा विनिदितन्तन्व्याल्तनुं तन्वता।।' and sya thut some explained this verse as an example of agt while it is really an example of अपस्तुतमशरेसा. Thon it remarks वपाचाय मनेकीतें: भोक शते असिद्ि: सम्माम्पते च तमैम'. The reason assigned is that the verse quoted has underlying it a current of idens similar to another versa which certainly was compos- ed uy धमेकीवि The verse in then quoted (r. p. 217). केेन्द्र in मोचितयदि), मुमापितावलि and other authologies follow the न in aseribing the varse लावण्यद्विशर t0 धर्मकीतति. 80 the Baddhist philosopher wiha who commented upon ftearn's SRngeq may have been a poet, bat there is nothing to sab- giantiate the claim to regard him as a writer on Alnakar. 6 Bhatti. The Bhattikavyn in 22 canton was composed mainly for illustrating the rules of Sunskrit grammae Tt is

1.6 हि INTRODUOTIOS.

divided into four sections, called wiriwiew ( sargos I-V. ), अभिकारकाण्ड (VI-IX), प्रसनकाण्ड (X-XI1I) and तिइन्तकाण्ड (XIV- XXII In the yeerre, Bhatti illustrates matters that fall to be treated in works on Poetics. In the tonth sarga he gives Mustrations of 38 Alankaras ( inclnding the two mgr" अनुमास and यमक). The 11th illustrates माचुरयगुण (in 7 verses); the 1ith Hllustrates the figure atfin (which is said to be art- Avy by wiwE 1IL 02 and quff II. 364) in 87 vorses and the 13th elucidates tvian in 50 voraes (where the same verse may be regarded as composed in Sanskrit as well aa in Prakrit ). On account of these four bargas Bhatti deserves u passing notice in the History of Alankara Litersture. It will be seen from the comparative table in section 12 that Bhatti illustratos almost the same figures thas are defined by ane and toft. He generally follows the order in which nret defines the Agures, though he in a few cases deviates from u .. For example, मासई defines रूपक first and then दीपक, and आद्षेप liofore अ्थोनार- न्वास: while यहि illustrates दीपक and अर्षान्तरन्यास betore रुपक and आल्ेप reapeotively: मामह dennes: तुल्ययोगिता immedintely after विरोष, while मट्टि illustrates तुन्यमोगिता, aitor उपमारुपक and beloro विरोष, भटि doet not define अप्रस्तुतप्रशंजा, which is defned by आनर: while भि iinstrates the Bgures हg and बाता to which wmne denies tho statua of alandaras, wft Illastrates the iigure fagu which is found in neither wint nor Daudin. uft does not illustrate as and aun which are said to be ex- cellent ornaments of npeech by Dandin (nlong with ig ); while mar denies to all threa the position of Alnbaras, afr devotes about 20 verses to the Illustration of qn nud herein is similar to the treatment of यमक in the काव्यादर्य, while नामह is very brief on this point. From this it is clear that Bhatti does not follow sithar Bhumaha or Dandio, bul bases: his ox- amples ou some other work or works that were prior to both of them. As to the age oi Bhatti, Mr. Trivedi's Introduotion to the महिकाला (p.XVIII tf,B.S.Series) may be consulted मडि Says that he wrote in Valabhi under ling Dharasena ( mI-TM* पिहितं मया बलम्यो बीवरसेननरेन्द्रपालितायाम। Int verse). There were dour kings named qrea that roled at Valabhi (modern Vala in Kathiswar'). When the first wras begin to rule is not clesr. The carliest grant of yrag LI is dated dag 202 ( of tha

XVI SAHITYADAUPAXA. 1.6 भहि.

Valabbt era i. e. about 571 A. C. and the latest grant of yeag IV is dg 382 ( of the Valabhi era i. e. nhont 651 A. C. ). The first era must have come to the throne some yeara before dan 183 ( i. e. 502 A. C. ) which is the date mentioned under द्रोणसिह the modessor of परसेन I. Therefore भट्ि muat buve fourinhed sometime between about 500 and 650 A. C. Bhatti's name is often given in the mss. ns ageeft and भवृसामी and his father's namo is given as श्रीलामी (by जयमजला) or श्रीवरखानी (by the commentator विय्याविनोद). Some scholars identify the author of the wimpey with the donee wfeuz, son of इष्प, in a graot of पुवसेन III (who was son of परसेन IV) dated ( aaft ) diaa 341 ( 653 A. C. ). Dr. Hultech abjoots to Ahis identifieation ( E. 1. vol. 1 p. 92). Mr. B. C. Mazumdar (J. R. A.S. 190 pp. 395-397 ) identifies the author of the Bhattikavya with the arafe of the Mandasor Sun Temple Inseription (Fleet's Gupta Inseriptions No. 18) dated 473 A.C. on the ground of similarity botween the verses of the insoription and the deseription of autumn in the afranq (targo II ). This would lead to the result that wfr fourished under vraa I. Prof. A. B. Keith (J. R. A. S. 1909 p. (35 ) calls this identitiontion a 'moit unfortimato suggestion' and Mr. Mazumdar ( J. R. A. S. 1909 p. 759 ) replies that it is not so. Both Prof. Keith and Mr. Marumdar agree that Bhatti flou- rished before Blaravi and Dandin and that the Bhattikavya is not the work of मतृदररि, author of the नाक्वपतीय There are numerous commentaries on the sifaarer for which Aufrocht's catalogue may bo consulted. 7 Bhamaha's Kavyalankra. For a long time the Kavyalankarn of Bhamaha was known only from quotations (vide Col. Tacob in J. R. A. 8. 1897 p. 285). Bul recently mis. of the work have been found and Mr. Trivedi hal published the work as an appendix to his edition of the yatvesatys (B. S. aeries ). The work is divided into six wf Brs and contnins nhout 400 verses (esaelly 396 esaluding the two verses ut the end which roughly give the number of verses on eauh of five topica पडमा शरीर निर्णात रवपटया लल्हुति:।पजाशता दोषपृष्टि: ससला न्यायनिर्णयः॥ पष्टमा शब्दस शुद्धि: सांदिलेवं वस्तुपलकम्। उक पहनि: परिच्छेवैममहेन कमेण a:n). The verses are In the B'loka metre, exnept a few at

I. 7 भामद- INTRODUCTION.

the end of eanh yft-ar and a few in the body of the work. In the first ufter after saluting Sarva, he states the purposes of poetry, the qualificstions of a poet, the definition of mmq and divisions of mer from different points of view into nu and qh. संस्कृत, माकृत aud अपसंश: he divides कान्य into कृचदेव्राहचरितशसि, उत्पायवस्तु, कलाशय वाते शाखरामम aमd again into fiva सर्मबन्ध, अमिनेयाण, नाख्यायिका, कथा, अनिवद्ध, He then delines सर्मबन्द, omiits the treat- ment of अभिनेयाव (dramas) beeause it has been trested of by others, diatinguishes betweon कवा and अस्यायिक्ा, rofers to tha tof and dte atyles and remarks that the distinctions drown between the two styles by some are meaningless; and then spoaks of vome foults ruoh as नैवाम, िस t In th2d परिच्छेद be openks of threa gunas, माधुथे, प्रसाद and जज: And begins the treatment of Alankaras which ends with the third qfte. The wem delned by him are (in order ) srqare (refers to वाम्मानुमास and लाटीपानुप्रास of othere), चमक (live varieties), रूपक, वीपक, उपमा (with ita soven दोघड) प्रतियस्तुपमा (as a variety of चपमा ), आक्षेप, अर्वान्तरन्यास, ध्यतिरेक, विभावना, समासोकि, अविवायोकि, यधासख्य, उत्पेक्षा, सवमावोक्ि (Aocording to some), प्रेयच, रसनद, ऊर्बसव, पर्गागोक्त, समाहित, उदान्त (of two RorES), डिष्ट, अपडृति, विश्ञेपोकि, विरोष, नृत्यपोगिता, अप्रस्तुतपवंसा, व्याजस्तृति, निदसना, उपमारूपना, उपमेयोपमा, सहोकि, परितृष्ि, ससन्देड, अनन्यय, वतपेकाकयम, संसडि, नाविम, आशी: (according to some). He denies the status of अडकारs to हेतु. मड्म, लेस and Tui( which must have been defined beforo him as figures by some writer on Pooties), as there is no miife in them. In the 4th ufte3 he dilates upon eleven kinds of dowhm in kaoya, defines und illustrates the first ton of them. In the fifth qo he defines and illustrates the eleventh dosha which arises from a faulty पविक्ञा, हेतु o दधान, the treatmnt being based upon a disoussion of such Nyays-Vals'eshiks topics as the number and dafinitiona of pramanas, definitions of xlnr and ita varieties, of हेत and its varieties, of हृषान्त otं In te6th रs be gives some practioal hinte to poets for mcuring dl (grammn- tieal purity ) in poetry aud in this respeot resembles Vamana who in the fifth अधिकरण of his कान्वालवारमूत्र treata the samo eubject, more elaborately. Bhimnhn is the oldost extant exponent of the Alnkars school of Posticy. Of his porsonal history we know next to nothing. In the last verse he talls us that ho was the son of Rakrilagomin 'अवलोक्य मतानि सत्कव्रीनामवगम्य सविया न काव्यसक्ष्म। सुवनायगमाव आमहेन पबितं रकिलगोमिसनुनेदम्I. This name रकिलगोमिन्

XVIII SAHITYADARPANA. I. 7 नासह.

has given risa to n heated disoussion whether Bhamaha was # A Bauddha, Prof. M. T. Narasimhiengar (J. R. A. 8. 1905 pp. 535-548 ) thinks that arng was & Bauddha, as rfem (his father's name ) resombles some distinetly Buddhistie names suoh as Rahula, Potala and Gomin is i name of one of Buddha's disciples Vide J. R. A. S. for 1908 p. 343 against this view. Prof. Pathak (LA. 1912 p: 285 ) says that iiing is nota contraction of गोलामिन्, but meana 'venerabie' (यृज्व) and that Rakrilh was a Boddhist, He relies on & sutee in the na व्याकरण 'गोमिन पूज्ये' (IV. 2. 144 गोमान् अन्यः।). After all there ii not much in a name. When Buddhists and followors of Bra- hmmnism had lived together for a thousand years, thero is no wonder even if distinctively Buddhist names were uppro- prlited by Brahmanio people, since Buddhn himsalf came to be iecognised as mn avalara of Vishnu certainly before the 11th century. The same phenomenon is seen in modern India when Hindus adopt distinetively Mahomedan names and titles and miee etem. An author's rellgion must be judged from the coutents of his books nnd not from his name. In the whole of the Kavyalankara there is nothing that is peculiarly Baddhistic, nor is there any reference so the incidents of Buddha's life and purely Buddhistio legends. The first verte anlutes सार्य सर्वम सव is an appellation of शिन na well as of बुद्ध, while मान simply means. सवस्े दिस and is not given by अमर as an appellation of Buddha, wiaE tesches the forme mni and सर्वीय in VI.53 'वितमकरणे मन्र स्वेशब्दात पयुलनते। वतवछामेषया न पथा सार्व= सर्वाम हत्वमि I। (Compare 'सवपुरुषाम्य! गडमौ' पाणिनि V. 1.10 ). आयइ negatives the अपोह्याद of the Bauddhns as regards the expressive power of words (VI.16-17 अन्यापोहेन शब्दोरषेमाहेस्पन्ये प्रचस्ते। ... यरि गोरित्य्य श्ष्दः कृतारमींइन्सनिराकती। जनको गवि गोपुबेयृन्यतामपरो A: it). Kings that drank somn are highly spoken of at IV. 49. Most of his examples refer to Brahmanioal gods and he- rous. He frequuntly allndes to the characters and incidents of the रामाचन बnये महामारच. For example, III. 7 (कर्ण, पार्य, शस्य), III. 11 (उदाच शक्तिमान् रामो गुरुवावमानुरोबकः। विदायोपवन राज्य सथापनमुपा- गमद' ।), 1II. 5 (अच्य वा मम गोविन्द' d0 to be quoted bolow), II. 41 (चडुपवीर and शद), II. 55 ( बुगादी भगवान् मक्षा विनिमित्सुरिव पना: ), III. 23 (शन्तु and कुसुमायुय), TII. 31 (राम: मछानिगत तालान् गिरि कौच नृगूसम:, IV, 21 (रबाङयूतरे वित्राणी पात! क झम्मुशाहिणो ), V. 30 (नीम auर्d नविरपान), V. 41-45 (प्रतिश्ा ot दुर्योधन, युविधिर and नीष्म), V. 44 ( Inneting of परशुराम and राम), V.37 (इनूमान् and सीता)-

I. T भामह- INTRODUGTION. XIX

Bhamaha was a modest man. At the end of the 4th qfte after pointing out the faults to be avoided in poetry he says # qu- यायमुदाहतो विविन चाभिमानेन किु प्रतीयते। कुताल्नां तर्पदशा च माहशो जनोमिसन्वि क दवावमोसमते। (IV. 0T). He derived help from his predesessora, onn of whom, Medhavin, lin names. He briefy summarises the sum of literary criticism that existed before him and anys that in enumorating the figures of speech he saw various works of others and thought over the matter himself. समासेनोदितमिर्द पीमेदायव विस्तर:। असङ्हीतमप्यत्वदन्यूय्यमनवा दिश्ा॥' (11. 95 ) and दति निगदितासतास्ता वानामलडहलयो मया बहुविधकृतीयेअन्येषां सयं परितनर्य च'। (V.69). At the ond of the 2nd qरo coeurs verae whinh has been made much of by some scholars 'wdua- रेव निदर्शनैरिय मया भकसा बद बागलहुति:' (96). What is the mean- ing of इ्यं यागलतुति: If these words refer to the whole of the work called raagir, then the statement (said to be very emphatio on aotount of the cocurrence of the word qs) must be quallfled. Thare aro severnl examples in the work that are oliviously borrowed e. g. IV. 8 'दाडिमानि दज्ापूपा= पडिस्यादि यमोदिवम्' (for which see below); I. 41 दिमापदामित्रधरव्यासं व्योमेलवाचकम्- Therefore it cannot be asserted that every example in the book is Bhamaha's own. It the words refer only to the esamples of figures of speoch, the verse should have oceurred at the end of the third परिच्छेद. Besides oven in the sooond परिच्छेड he quoles many verses from other writers. It is truo that ho gives thn sources from which those quotntions aro taken. But there is no qualifying olause in the verse ( wdgatq eto. ) making an exception in favour of such borrowed verses. It is not un- likely that the nmes of the authors have been lost (it they occurred in the criginal ) in the lapso of centuries The number of the mss. of Bhamaha's work is not so large as to make oue feel confident nhout the noourncy of the text of Bhamaha. For exninpli the लीचन (p. T1)says मामहेन दि गुरदेवनपतिपुत्रमिषयम्री- तिवर्णन प्रेवोरुदार हत्युकम, but मामइ nowhere definer पद: And only cites an example whinh refers to ar (III. 4-5). No onm- mentary on the work has been found. The only one that Is known to have heen composed, the मामदनित्ररण of aट, bas not been yet recovered. Therefore too much emphasis cannot be Inid on the words 'सवंकतैरेव eto.'

Among the anthors and works mentioned by name are the following :- अच्युमोत्तर of समझमा (II, 19 and 55), अदमकबंक्र

IX SÅHITTADARPANA, L 7 भामह

(I.33), कणमक (V.17), न्बास (VI. 36), पाणिनि (ealledalso सालानुरीय, VI. 62-63), मेबावि, रनाहरण (IIT, 8), राजमित्र ( work, IT.45, 111. 10), शाखवर्धेन (II. 17), Of these only five vis. अच्युवोत्तर, अशमकवंश, रत्नाहरण, राजमित्र शमचे शासवर्यन are namethat are not known from other sources, From the ania no quotation is taken by ae. It is doubtful whether talT is really the title of a work (उनाच स्लाहरणे चैद श्ञाडपनुयंया। गृहेश्व- व्यह वा नाम मुजमहे पदचीतिन: । न मुखते दिजास्न रसवाननिबसमे।). Tha examples oited from शास्त्रवर्धन and रामशमो aro cited for only illustrting faulte and they are quoted by नमिसायु (on सट्रट XI, 20 and io the apsagera ( without name ). Because these aro authors and works not referred to elsawhere, therefore it has been urged by some that wur is very ancient. There is no- thing of the sort, Afew years ago even wing's work wni not found. We do not kuow what the future may discover to us and should be loth to dogmntise on the seanty data at preent available. Among the authors and works toferred to but not named are भरत (L."4 'उक्त वदमिनेयार्धेमुचोडन्यसस विसार" And II +). महानाव्य oपतडलि (VI. "1). As regards other writers and works supposed to be quoted or referred to, vide below on the age of Bhamaho. आमह refers to the story of त्सेक(IV.40) and of #arrnen (IV. 60 ) both of whom are the principal charnetors in tho Tereu. He very often cites the views of olher rhetoricians under the words जपरे, अन्बे, केपाचित, (II 6, 8, 87; IIL 19, 54 ) and refers to other writers ( on grammar and other S'astras) ulao ( IV. 6; V. 6, 11, 60 ). He thought very highly of Fipini'a system 'अद्ेज जगति मतें दि पाणिनीग (IV. 63): at the beginning of the 6th nio there is n fine trg on grammar सुताम्भर्स परावते पारायणरसातळम्। मातूणादिगण्राई व्यानग्रमबहत्पुत्रम्। नापा- रमिला बुरनायममु व्वाकरमार्णवन् । शब्दरते स्वयंगममलपुतुमय जनः I।'. Ho refars 0 दण्बनीति (IV. 39) and to र्कोदवाद (VI. 12 अपनेरपि चादेमे बचो न रफोवादिनाम् । नम्कुसुममस्तीति अदध्वारकः सचेवन:) Hia verss are generally suooth and polished and have been largely quoted by the arr and other later writers,

The कामपेनु (वाणीविलास od) quotes many verses from भागह nhout definitions of qy, afe and topies of Poeties which are not found in the कान्यालहार. नारायण in his com. on the त्तरलाकर quotes long passages from मामड (pp. 5-6) which indieste that मामद wrote on metries also, Whether the wtRE who wrote the ftr on qrefa's grammar is identienl with our author is donbtful.

I, 7 भामह, INTRODUCTION.

Befora disoussing the question of the ago of Bhamabn, it would be better, in order to clear the ground, to say n fow words about the काब्बादश 8 The KAvyadarsa of Dandin. The Kavyadars'a has been often printed In Indis (at Caleutta in 1863 with the com. of प्रेमचन्द्रतर्केवागीश, in 1910 at Madraa by Prof. Rangacharya with two commentaries, in Poona by Dr. Belvalkar and Shastri Rangacharya Raddi ). The work is divided Into three परिच्छेद's in Prof. Rangacharya's edition there arn four परिच्छेद्ड, the third qfte of the other editions being split up into two. The fourth qfsas in the Madras edition begins with the treat- ment of alys. There aro in all 660 verses ( in the Caleutta edition ), while in the Mudras edition there are 663 vorses (the famous verse fiwdla ... mmt boing omitted in the 2nd ufto, S added at the end of its ard qfte, one added at the beginning of its 4th ufte and one more in the middle, vis the verse आभित्याषिपरीताय अथ श्ो वा विनाशिने ! को दि नाम शरीराय धर्मापेते समाचरेव्।' after IIL 160 of the Caleutta edition ). It is the Caleutta edition from which citations are made here. The frst qf-a: defnes Aanyo, divides the latter into on, vw and faa; defines goqrs, rofors to two vurietios of nw प आस्यायिका and कया and remarks that thieco is really no distnotion between the two; divides Itorature into tern. प्राकृत, अपभंश and मिसः spouks of tho two styles बैदम and गौड and of the ten gungs: detines and ilinstrates agure ; mentions the three essentials that contribute to the making of a puel, vin प्रतिमा (imagination), यद (culture) and अभियोग (constant practico ). The seeond mit ar defines the word aogK, enumerates 55 alanhiras and illustrates them. The AHERs troated of are (in order) स्वमावोचि, उपमा, रूपक, बीपक, आवृति, आक्षेप, अर्धान्तरन्यास, व्यसरेक, विमावना, समासोकि, अतिशमोकि, दलषेक्षा, हेतु, मृक्षम, लेश (or सत्र), बचासख्य (o कम), मेया, रसवत्, ऊर्मस्वि, पर्यायोक, समाहित, उदात्त, अपहति, क्ेष, विशेषोकि, तुत्ययोगिता, विरोध, अप्रस्तुतप्रशंसा, न्याजोकि, निदशना, सहोकि परिवृत्ि, आश्षी सद्गीयी and भाविक. Tho third ut-r gives an elaborale treatment of yns, defines and illustrates such चित्रबन्धड 43 गोमूनिका, अवन्म, सवतोभद्, सरसान बर्णैनियम: glves 16 vurioties of महेठिकाs; ton Linds of दोप Dandin's Kavyadars'a is to iome ostant an esponent of the Riti school of Poeties and partly of the Alankam sshool. Of his personal history we kuow next to nothing.

XXII SAHITYADARPANA. I.8 काव्यादर्शा.

He uppears to have belonged to the Decenn or to some part south of the Narmads. In the illustrations the following figure most prominently: मल्यानिक (II. 174; III. 165), कावेरी (IIT. 166), arfr (III. 114 not actually named but anggestod ), चोल (III. 166), कलिद (160), अबन्दी (II. 280 in Prof. Hanga- charya's edition, the name of TH44T ). The oceurrenee of the word पश्य in I. D. (आादिराजयशोनिम्बमावर्श पराप्य वाक्यम्। तेपामसनिया नैडे न स्वयं पश्य नस्बति ॥) and in II 172 (भगवन्तो अगवने सूर्वाचन्द्र मसावपि। पशय गच्छत भवासत नियतिः केन लकषपते ॥) has led to the tradi- tion that Dapdin wrote the work for somo easy-going prinen. But the word is probably a rhetorical device and used for the eake of the अनुप्रास in (पश्य नश्यति), The list of असद्ार (II 4-7) is suspected to be an interpolation by scholara like Dr. Belvalkar on the grounds of the use of the wrong from dumrzdf (for ogdr, which would mar the metre), the word ea for asr and the somewhat strange अप्रस्तुवस्तोष and विशेष for अप्रस्तुवमशंसा and बिशे- tfr. Though thete blemisbes aro somewhat suspicions, still to regard the verses as interpolations on these grounds is going too far. Such lists of nlankaras always preoede the troatmont of them in ancient works. Bhamaha, Udbhats, and Rudratn have them ( though not of all figures in one place). To use synonyms for the names of figures of speech is not an unknown proceeding. छङ् (VI. 1) aays 'काव्यद्ष्टान्वहेत मेतलक्गारान्परेपिद्ु:' This shows that the figures are to bo called enng and but when he comes to the definitionn of these he uses thn aall- Lnown terms moer and not sptg and gape (and not कोस्पट्टटन्त). This would explatu the use of लब for लेस a0d ०्लोय for प्रशेसा and also of विशेष for विशेपोकि The Kavyndars'a is throughont writton in n flowing, mefliifuous style. As compared with Bhamahn, the palm of superiority in the sphere of poetio excellence must be given to Dandin, . though as regards precision, logieal noumen and elearness of perception Bhimahn stands higher than Dandin Dandin's examples bear the stamp of originality and, exoept in two or three cases which will be diseussed below, it has not been possiblo to point out that he borrows his examples from others. The aael mentions the following works by name छन्दोविचिति (T.12), बृदस्कथा ( I.36 भूवभायामयी प्राहुरभुतार्थी वहस्कमाम), सेतुबन्ध (L39) 'मृहाराशाथर्मा आर्पा प्रफृष्ट आ्राफृतं विटु: । सागर: सूफिरमाना सेनुबन्धावि यन्मवम्॥), Ha refere to a काहापरिचजेद, whieh he contemplated writing, probably as a part of bi= mE4TrS or

I.8 काळ्यादसं INTRODUCTION. XXIII

as an independent work दव कलाचतु पट्टिविरोप- मावु नीयताम्। तसमार कलापरिच्छेदे रुपमानिर्भविष्वति। (II. 171). At one time eminent soholurs thought that afifia was Dandin's own work. ghnfft is, however, as shown by me in I. A. for 1011 p. 177, name for the science of metrios and partieularly for the Vedanga on metrios attri- buted to fromn who is quoted oven in the S'abarabhashya (vol I. p. 16 ). The word छन्दोविचिति oodurs even in कौटिस्य's वर्पेशाल (15. 1). The following are among the autliore and works not quoted by name. पत=ति's मदामाप्य is quoled as आपनापित 'नोपमान विचन्तेनेत्विकम्वासनापितन्' (काम्या. 11, 227 ): भरत नावपसाल seems to be referred to as another aehool (आगमान्तर) 'बब सन्मकवृत्यञ उक्षणायागमान्वरे। स्यावर्णितमिद भेष्टमरुद्ठारतयेव न: I।' (II. 367). For सनपर, वृत्यत् and लक्षण se0 dhapters19, 20, 16 of the नारयशान्त्र In another pinee दण्डी says almost in the same way 4s नामह (T. 24 quoted above) 'मिग्राणि नाटकावीनि तेवामन्यत्र विस्वर: (I. 31). He refers in goneral terms to former Acharyas or learned men: 'पूर्वशारणणि मंहल' (I. 2; this is a commou statement with writers, compare 'समाहलान्यतवाणि' अमर०): सरयः ocours at L9-10 (former aages explained the body of poetry and its orna menta ): II. 7 (इति बाचामरद्वारा दर्जिता: पूर्वसरिभिः); कि दु बीजे विकसपाना पूर्चाचायै: पदंतम' I1 2, 'एपा- पोड्ना निदिधः पूर्वाचार्य: प्रहेलिका" III 106. He refere to the opinions of other writera on Pootics us केपांचित् or कैशिव ( 1L. 227, 1. 79) and एके (I 268 about tbe de finition of लेश), He quotes a half verse लिम्पतीब समोवानि वर्षतीवाअनं :((I1. 226) and holds an elaborate discuasion on it, point- ing out that some writers were misled into regarding thab verse (wall known even in Dandin's day) as an example of EUHT (as the word ry ocours in it thrice ), but that the verse is an ezample of eruent (in the first half where two ta ooour ). This disouesiou is pointedly referrod to by पवीहारेन्दुराज on उड्रड (P. 26). The verse oceura in the qsgafes and also in two of the dramas discovered and ascribed to Bhasa by Mr. Gans- patis'astri, viz. चास्दूरी LTD and वालचरित 1.15. दण्डी refers to कापि (III. 175 ) and छुगत (IIT. 174) and to न्याय which in ealied हेतुविद्या by him (ILL 173). In the शाईपरपदृति (No 174) a verse of राजशेसर is quoted which makes दण्डी the anthor of three works नयोआयसयो बेवा- रपो देवास्रयो गुणाः। तयो दण्डिमवर्थाय विपु लोकेपु विश्वताः॥।'. Various ncholara have tared their ingenuity to find out these threo works. Pischel made the desperate conjecture on neoount uf

XXIV SAHITTADARPANA. L8 काव्यादर्श.

not cortectly understanding the disqussion nbont the Radts Verse thnt the qugien was a work of gndt and nlong with the काव्यादर्श and the दशकुमारचरित made up the required number. But now we have two more works in which that verse ocours and they too will have Dandin fathered on them if Pischel's rensoning is to be followed. Others like Poterson (Intro. Fne p 5) and Dr. Jacobi hit upon the affaf as the third work. But this ateo bas been shown to be wrong. Some took the mufi-er as the third work. Whether cuff ever wrote a weufeear ( which was only coutemplated whou he wrote the nef), whether it was un independent work and whether tadt knew of any such work as a mapufesaz by Dandin are points that require to be established before the comfe-as mn be fastened upon as Dandin's third work. To ndil to the confusion there are scholars who seriously question the view that the cagmefta is a work by the same anthur that wrote the कान्वादर्श Mr. Trivedi (Intro. t0 प्रतापस्ट्रo XXXI ), Mr. Agashe (in I. A. for 1915 p. 67 and more re- cently in his introduetion to the aagaree pp. XXV f ) nrgue that the author of the asqaet cannot bo the nuthor of tho a- gaTto also. This is not the place to examine their argumeuts in detail. But a brief roference must bo made to some of them, Mr. Agashe's first argument is that tha anthor of the anuira was n fastidioue eritie, who warned all poeta to oschnw evon the iliglitell blemishes (हदल्यनकि नोपेक्वे काम्ये दुर्ष कर्मचन। साद्पु= मुन्दरममि श्रिन्नेमिकेन चुर्मगम्।। I 7.) and oundouned a1 ग्राम्य "Tरत such apparontly harmless words as 'कन्ये कामयमानं मा न स्वं कामपसे कमम्। इति माम्योयमयीस्मा बैरस्ाय प्रफस्पते I 63, while in the दघ thore are numerous faults in the matter of good taste and gramur and diroct references to sexual intercourse. Horetwo things have to be notad. There is always a great galf between precept and practice, which has been admitted by all literary crities e. g. the eifmftam says about his method of finding fault with the groatest pools 'सकृतिष्ववचितः कथमनुद्ि्वादन्ममयमिति न वाच्यम्। वासयत भिषगपथ्यादितरान् ख्वयमानरचृपि सव् ॥' (p. 87 ); similarly क्षेमेन्द्र in his ओनिलय tinds fault with his own com- positions (under Aarikas 50 and 21 ). Besides the eao may have been composed while quer was comparatively young and inexperionesd; while the sesred is a produet of mature years. Moredver what qudt moant whon he aiyles the verie ia de, as gry has not beon clearly grasped. He condeina

I & काव्यादश INTRODUCTION. XIV

the downright, rough and outspoken mode of conveying ono's mnaning and prefers the auggestive method. This is illustra- ted by cvet himself in the noxt verse which convoys the sams sonse but in a differont manner 'कार्म कन्दर्पचाण्डाली मनि बामालि निदय: । स्वयि निर्मस्तरो दिषपेखयाम्योचों रसावड:।।' (I.61). The second point empliasized by Mr. Agasho is that there is great differ- ence between the chaste and smooth diction of the atored and the tomewhat slipshod style and the long drawn compounds of the ege. Horo again thero is a misapprebension. Tho wiwif being in verse did not allow much oope for long compounds; yet it spproves of & compound extending over a hall versa (T. 84 पयोभरतदोल्त नम्रसन्ध्यातपांझुका। कस्प फामा: तुर चेतो वादली न करिग्यति ॥I) while tho ggo being in prose exbibits long compounds and therein nooords with the teaching of the कान्याइशी which condemns long compounds only in पय (भोज: समासम्वस्वमेतद्यस्व जौवितम्। पयेषम्यवाक्षिणाल्वानामिदमेक परायणम् । I.80.) Subandhu's introduotory vurses to arauur offer a great contrast to his prose. And so do the few verses in the ago. Sufficient rensons have not yet been advanced for rejeeting Dandin's authorship of the दwo. The first verse of the दश० (ममाण्डकान्र दण्डः ete.) is-quoted by the सरखनी० (p.248), which profusely quotes from the arerrrd also. What the threo works of Dandin are is still as unsettied as buforo.

The following are the passages thnt are common to both दपटी and आमह word for word. (i) सर्गबन्धी महाकाम्यम' कान्या. I14, सा. I. 19; (b) मनििदूतप्रयाणाजिनाथकाम्युदपैरपि' काव्या. I. 17, भा. I. 20 (ममदूत .. दयेय यव)। (0) कन्चाहरणर्सगामविपलन्मोदयाइय:' काव्या. I.09, मा. I. 97 (०दगान्विता ); (d) अब या मम गोविन्द जाता लयि गहा- मते । कालेनैया अवेत्मीतिस्मैवागमनातपुन :: II' मान्या. II 276, भा. III. 0(both give it as an example of पेय:); (e) तज्राविषमिति माडु: सबन्चविषय गुणम् काम्या. 11.364, भा. III, 52 (मानिकस्वमिति etc. ); (6) अपार्थ व्वयंमेकार्य ... विरोधि च।' काव्या. III. 125 सf, मा. IV. 1-4; (6) समुदायार्वशून्यं वत्तरपार्धकमिष्यते' का्या. III 128, मा. IV. S; (bi) 'गतोस्तनर्कों भावीन्दुर्यान्ति बासाय पक्षिणः ।' काव्या. 11.244, ना. 1I, 87; (i) 'आक्षेपोर्पान्तरन्यासो व्यतिरेको विभावना' काम्या II. 4, मा. IL. 66; (1) मेयो रसमदूर्जलि पर्यामोकत समाहितम्' काव्पा, IL 6, भा. III. I, 9 The relative position of Bhamaha and Dandin. There prevails a sharp conflict of views on this point and on the allied question of भामन and the न्यास and kean controversies c

XXVI SAHITYADARPANA. 1. 9 भामह and दण्डी-

hinve been going on for sevoral yoars and it oannot be maid that tha question is definitively settled now one way or the other. Mr. Trivedi (Intro, to parqer XXIII ff and I. A. vol. 42, 1913 pp. 258-274 and Bhandarkar Com. vol. p. 40), Dr. Jacobi (Z D M G 6I p. 134 and 139), Prof. Rangacharya (Intro. to edition of omes), Mr. Ganapati S'astri (Intro, to iyo KXV),Proi.Pathak(Intro. to कवियजमार्ग p.16) place मामड before quft. Prof. M. T. Narasimbiengar (JRAS 1905 pp. 535 If ) places qugr before mnt and Prof. Pathak also seems to have changed his estlier view (JBBRAS vol. 23 p. 19 aud I. A. for 1919 p. 236 f). I shall try to summarine the views of both sides and make remarks thereon as I proceed and make my owa humble contribution to this subjeet, Beforo proceeding further two points must be mude olear and emphasized. One is that both enne aud evdl expressly sny that they had before them the works of older tesghers on Poeties and arHE nctunlly names one of them vit, Awifty. This should warn na against jumping to the conclusion that one necessarily borrows from the other when they hsve Identieal verses or one criticises the other when their viows confict. This faot and our ignorance of what went before HHE and togt should make us reluctant to dogmatise and hould dis- pose us to regard the hypothesis that both are quoting from ar criticizing older works now lost as very probable. The second point is tliat Loth are comparatively vory early writers. As anz who flourished about 800 A. C. wrote a commentary on me's work, the latter eannot be placed later than about T50 A. C. qudt also cannot certainty be placed later than that date for the following reasons. Tho sta (compomed mbout 1000 A. C. ) names andy and his definition of qrg (al p. 141,) as it quotes ामह and उङ्र. So doos पतीहारेन्दुरान (about 950 A. C. ) quote him (p. 26), The Canarese work =Ruam (ed, by Prof. Pathak in 1898) composed by ujr, the uaz king engas, looked upon Dandin as an antbority (as clearly proved by Prof. Pathak ) and most of the verses in that work (in the 3rd qfto ) are cither transiations or adaptations of Dandin's verses. The fruraarf must have been composed between S'ake 797-707 (815-865 A. O.). Dr. Barnett shows (JRAS 1905 p. 841) that a Simhalese work siya-bae-lakara (rmuegi) on Rhotoric is bazed upon the anared of Dandin whom it mentions

I.9 भामह and दण्डी, INTRODUCTION. XXVII

by name. Its author king Senn I reigned aceording to the Mahavaias'a A. C. 846-866. If one compares agc's sciontifle treatment of Alankaras ( particnlarly of ayur and 5UT ) with that of Dandin and bears in mind the new Alankaras that ho defines ( such as कान्यलिन, दशन्त, पुनरकवदाभास, लेकानुप्रास), the distinetion he makes between dafg and egx and if one compares Yamana's trestment of the ten gupas with Dandin's and the former's disquisition on doahos with the latter's, it will appear that Dandin must have preceded both Udbbate and Vamans by s considerable period. So Dandin also cannot be placed later than TOO A. C. I shall now set out the grounds some or all of which are relind upon by those who place arrng prior to Dandin. (a) Mr. Trivedi and Prof. Rangachorya say that wIna Is referred to as चिरन्तन by the अलदारसवल (p.3), his worl is utyled आकर by राघनभट्ट (शाकुन्तळ p. 14) and that he la styled 'anoient' in the प्रतापमुद्र ('पूर्वेन्यो मामहादिम्य,' आचा भामहेनp 11), The only place whore wocording to Mr. Trivedi quEr is montioned before भामह is नमिसाघु on रद्ट (I.2) quoted above, I fail to see how this proote or even suggeste the priority of HIHE to qut. wws dan ancient writer and so there is nothing special in culllng bim f. Do these scholars mean that whenever roterence is to be made to older writors all angient namer must be trotted forth | Further afrar is older than all the authors moutioned by Mr. Trivedl and therefore even a single positive reference where quet is placed by a writer before arfr who precoded wing is sufficient to knock out all argument based upon mere silence. Besides to much cannot bo miade of the viewa of nuthors belonging to the 14th century about tho rolative chronology of authors that fourished seven or eight hundred years earlier. If we followed such later writers in chronologieat dotails, there would be a bopeles mes. The अडडारसवस spoaks of उट्र also as चिरन्तम Does Mr. Trivedi think that quet is therefore later then gyz1 Mr. Trivedi forgets that agor commenting upon the passngo of the ater specially includes quer among tho ancients. Therefore this point is worth very littlo. (b) Dandin's elaborate treatment of Yamaka and S'abda- lonkaras in a separato chapter and his numerous subdivisions

SAHTTYADARPANA. L.9 मामह and दण्डी.

of Upami stamp him as a later writer; while wine's divisions aze not minute. I am of opinion that this puts the matter exnetly the opposite way. utta gives ton varieties of qR4 ( 16. 50-03 ), while iwe gives only five (II. 9). No one has made Lold to place आमड before the नाययशाल्र यमक was highly thought of even by afejn ( vide ty. 9th aarga ). It ocours even so early as in waerna's inseription of A. D. 150. It is precisely later writers that look down upon yaw. aaz ignores it altogether though he defines argure at some length, nnd nenz is vory beinf. The same remarks apply to asnegrea Even Subandhu and Bana knew si4, various puszles like अशरच्युतक, पहेलिका etc. Dandin's treatment of उपमा ia un- soientifie but follows that of भरत; while आामह is the firat of ihose who place the divisions of gynr on a grammatical baais, as done Iater by agz and qinz. From these very faots I would argue that Dandin is enrlier than wnHr. Both arguments are at least equally plansible. It is possible that audt and wet follow different traditions, the former having more affinity to wea's sohool, while anr follows a school that rolies more upoa mere dlaukaras. (o) The commentator तरणवाचस्पति distinetly says that in some places Dandin oriticizes Bhimnhn (e. g. on eudr L 23. 29, 11 235, 358 and IIT. 127). तरणवाचरपति is comparativuly a late writer. He quotes from the वuरपw (on दण्टी II 981) and probably refers to the urerdte in the sixtold division of ritia, Therefore he is nt loast lnter than the 11th century. He found two conflieting views and thinks that quer oriticizes arre. A aimilar example will illustrate how unsnfe it is to rely upon later commentators in the matter of chronology. hgrd in his commentary on the aresgarn think that मम्म oriticizes the view of the अल्हारसर्वस्य on the vorao राजति तटीय elc. (101h उ.) and so says Nagoji also; while वदरय (who wrote about 1200 and was uear to both nanz and the aier) thinks that the सर्वस्व ariticines the काव्यप्रकाश (p. 109 of सर्वन्). Therefore qeuatyfa's temarks should carry hardly any weighl with us in the absence of other cogent evidence.

(d) मामई distinguishea between कमा and आारयाविका, while quft says that the two are but diferent names for the same elass of compesition ('तत्कवाख्यायिकेत्वेका नातिः संपाइयाहविता' I 28). It is supposed that दन्डी oriticizes नामह. आामह Iiakes he follow

I.9 मामह and दण्डी. INTRODUOTION. SXIX

ing points of distinotion between the two;(1) सोच्डासाखयायिका मता॥। (2) वचमाख्यायती त्स्वा नायकेन स्चेकतन्। (3) वक्त्र चापरवष्व च काले माव्यवेशति न ॥। (4) कनेर मिप्रायकते: कमा (६1) नै: कैखिदडिता।', (5) कन्याहरणर्सगरामविप्रम्मोदयान्विरिता (I take these two lines as part of the deseription of आख्यायिका): but a कमा i न वक्त्ापरवनतराम्मा युका (this is against No 3 above), नोच्छासवत्यपि (No. 1) । अन्ये= सवचरित ता नावकेन तू मोच्यवे (No 2 above). As मामड I8 silent ahout the points 4 nnd D in deseribing aur, he means that they are to bo absent in a कमा: दण्डी attacks all these points ex- eept one. According to इण्टी, some say that in an अल्यामिका the narrator is the hero himielf while in a qur the narrator mny be the hero or someone else. This ls not the distinelion that :THT drawa between कथा and आखमामिका. 'तयोरास्यायिका किंठ ॥ नावकेनैव बाच्यान्या नापकेनेतरेग ना । ... अपि स्वनियमो दृष्टसतयाम्यन्पेकदीरणाठ । अन्यो बका स्वये पैति कीटृग्वा मेदळक्षणम् II' काव्या. I. 23-25. इण्डी remarks thit aven in आरपायिकाs, the narratora in some cases aro others than tie hero. On points 1 and 3 above ho remarks बकन नापरयन न न सोचमसर च मेदकम् ।। चिह्मास्याविका वा शेत्यसह्ेन कथासवप॥ आर्योदिवव्यवेज्ञ: कि न पवत्ापरवक्वयो: 1 मेदय टृष्टो लम्मादिरच्छासो वास्तु कि ततः ॥ I26-27. He says no आयis are usod in कथाड otrs why अपरवढय verses oannot bo employod in them. Similarly the eautions of wurs are callod fambhad (lambakns in the बहर्फब); what difference does it make if they aro called asgies ns In tho enso of आरुषायिका ] On points i and 5 इण्डी says that the topies कम्पाइरण etट, ocour In सर्गबन्द also and are not poouliar to जास्वानिकाs and that tho use of some catehword (as the word भff in the vorsor at the and of each carga by माच and अनुराग in the सेलुबन्ध) would not be a blemich in a कमा, "कन्याबरणसंग्रामविपलम्मोद" यादम:। सर्गवन्यसमा एव नैवे वैश्ेषिका जुगा: ॥ कविमापकुतं चिदमन्यपापि न दुम्पति' कान्या. 1.59-30. It will bo shown later on (Part II ) that tho two claases of works, कमा and आस्यायिका, were known to पतजलि who named several of them, that long before the 6th contury A. C.(as attestod by सुबन्धु and बाण) माल्यायिकाs exbibited the special features on which मामह dwolls. Therefore it necessary to suppose that इu्डी criticizes the dieta of मागह, particulary bocause one point of attack ( about the narrator ) in the काष्यादय is not the opinion held by मामह. () इण्डी (in II. 51 न लिगवनने मिखें न हीनाचिकतापि या। उपमादप- जायार्लं यधोदेगों न घीमताम् i।) rofera to सिङ्मेद, वचनमेद, हीनता and अभि- कता between उदमान and उपमेय a blemishes in some cases but

XIX SAHITYADARPANA. L9 मामह and दृष्शी.

not in all whilo wng speaks of soven blemishes in aonr. But this cannot be made an argument for the priority of wnT. wTTE himself says that मैथानिन् enumerated seven उपमादोवs (vide Abova p. XIII). Bo this was an anciont topio. One may rather use this as ati argument for Dandin's priority. Dandin refera to onty four उपमादोपन: while मेपावी knows seven and सामइ follows the lattr. So इण्डी was the pioneur, वामन spokca of six उपमादोक (का. सत IV.2.8. )

(I) इण्डी says that oven the words 'गवोस्तमको नातीन्दुयान्ति बासा- y ufir' are certainly good ( pootry) in certain oireumstances (गतो ... पक्षिणः ।६वीदनपि साम्बेव कालावसानिवेदने) IL244); while भामड a0 nbout thosa words fare such words poetryt (Some ) designate them arat. Els words may also moan 'such words are bad samples af pootry (गती :- पक्षिणः। हत्येवमादि कि कार्व्य वातीमेन] मबक्षते। II, 87 ). Prof. Ranguchuryn and Mr. Trivedt roly on this as proving Bhamaha's priority, But the words .a show that strnr Is quoting thess words us an examplo of aint given by others and these words are not his own composition [compare the use of tha words हवीदमपि o दच्टी in conneet- ion with लिम्पतीब. Now वातो is a figure of Speooh illastrated by af: (X. 45). Dapdin seoms to allude to is in the words 'तच् वार्ताभिषानेपु वर्णनाखपि हरयते (I.85). But Dandin does not define the figure adj. Ha probably dispproved of it and inoluded some exumples of it under quifm Ho takes the example wirert: cited by some old writer and says that oven that example may be good pootry if the suggestod aense be taken (but if the plain meaning is the only one intend- ed it is not काव्य ). Vide क्राव्वप्रकाश (5ub बह्ास p. 240 Va.) for the various meaninge that thess words may suggest. Theee words गतोस्तमर्क: are wall-bnown examples (न्यामिषिक्) like the Eamous दजदाडिमादियाक्य (whioh ooours iu मामह at IV.8) that is uited in the शाबरनाष्य (val. I p.15 and 497),

(E) The verse अप वा मम गोबिन्ड is given by both as an ex- amplo of an. The argument of Mr. Trivedi is that Bbamaha oites his authority if he is quoting from another while qoal does not do so as in the case of the verse Bydly. This argument does injustice to cuet. quet doer clearly indicate that ho is citing another's verse as a well known example by ming tho words इतीदमपि As romarked above आमह's tekt is not so immuoul- ate as to inspire completa confdence, So the first part of

I.9 मामह and इण्डी. ISTRODCOTIOY.

the argument really begs the whole question, There are other considerstions also, mjng does not evan define qyt and afer and citen ono example of each; while qvet defines both and gives two examples of प: The obvions conclusion is that मामद found both figures defined by some predecessor and was con- tent simply to cite an example or probably he ditapproved of these as figures of speech and following older authorities simply cited exumples. Therefore it is going too far to my that gret takes the example from art. One may as plousibly argue that any borrows from rugt one of the latter' two esamples, The verse ay qr ae is bimilar in purport to the मह्राभारत 'या यीतिः पुण्डरीकाक्ष तमागमनकारणाठ् । सा किमारयायते तुम्य- मन्तरात्मामि देहिनाम् । (उदोग, 89.24). (h) मागह defines उपमारूपक (ITI. 34), ससन्देह (III.42), जनन्वय (III. 44) and उत्पेक्षावयय (III. 46) as separato lgures of Epeech ; while quer does not regard them as separate figures, 1yut inoludes उमारूपक under रूपक, ससन्देह and अनन्यय under उपमा बाती उत्पेक्षाकयन under उत्परेक्षा (अमन्वयससन्देदानुपसारनेव बर्झिती। उपमाकपर्क नापि रूपकेश्वेव दशितम्॥ उतपेक्षानेद एवासाइुस्ेष्ानयनोदि न। IT. 358-359) This hns been used as an argument for wiar's prinrity, All these fgures are separately illustrated by =f. There is no compelling reison why rodf must be regarded as refarring to aur and not to those Alankhrikns who preceded if. There is one more reason which throws doubt on the thoory advanced. उपमेगोपमा is separately Jefined by भामह (III. 36). while इण्डी does not define it but his अन्वोन्योपमा (II. 18) i उपमेयोषमा I इण्डी hnd the worl of नामह before him, he would hinve said as he said in the other four cnies that Gyi iyar was ineluded under aun. (1) Bhamahs after onumerating teu dochas (which are identionl with Dandin's) adds an eleventh doeha in the words प्रविशाहेत्टृशन्तहीन दुछ च नेष्पते' and devoles one whole पर० the discussion of this dosha. Dandin snys the disous- sion whether पविशाहेतट्रद्ान्तद्वानि is a doshe or not is dry and abetruso and no purposo is served by entering upon i6 (प्रविशाहेतृद्ृशन्तवानिदोणो न वाप्यसी । विचार: ककशः प्रायस्तेनालीडेन Ieweq | III. 197). It is uot to be supposed that discus- gions nbont Togical matters in the province of Poetles were lirat started by आमह Even the नाव्यशाम enumrate t Jhua of Lioya one of which Es न्यायादपेत and dolinedasवायाइपेत विजेय

SARITTADARPAYA. L 9 arng and qual.

अमाणपरियतितम्' (नाब. 16.89). The पमाणs are the special provinca of logic. The काध्यादयो, therefore, allude ltoवा or some alantarika who worked up the simple statement of the meqm into grester detail. It is more than doubtful whether, if cudt had the whole of the 5th yito of wne before him and was in a fgbting mood, he would have let off mng with such a mild and suave romark 'तेनालोडेन किं फलम', The tn दोष= of the नाट्यशास (16.84) are अमेदीन, एकार्मे, गूढागे, अर्थान्तर, विसन्धि, शम्दच्युत (O शब्ददीन As in 16, 90), विषम, मिजार्य, अभिष्ठताम and न्वाया इमेस. The first sevon correspond moro or lesa with अपप, एकार्ग, सर्सशय, जपकम, विसन्कि शब्दहीन, मिन्रबस (of नामह and दण्डी), The निचयम of the नाप is the sanio as असम्ब and ग्रम्म a0व अभिप्रताण i defined as 'मत्पादेन (यत्पादे न?) समसते'. The गतिजट्दोष (of मामह) wis probably included in tha विषम (of the नाव्यशाल) a0वे धवर्म under the अपहीन (of भरत). The Alankara writers prolmbly draw opon the न्यायसून alao for some of the names of the dosha; compare न्यायसय V.9.1. प्रतिज्ञाहानिः प्रतिमान्तर प्रतिश्ानिरोष: अ्रविदा

मननुमाषणथानमपतिभा ... नियरसानानि. I thall now mention the pointe relled upon for placing नमइ after Dandin.

the whole verse of which this is a part as hs evample of a kind of पहेलिका 'वितितारम (न v. .) भवद्रेलिगुरुपादडती जनः । दिमापहामित्रबरच्यास स्योमामिनन्दति 4(III. 120 ). शा aseribes It to rugf aad explatna it. This is o somewhat formidable argument and the only way of Heaping from it is to nasert that qudt Is simply quoting frotn somn older writer, whom mur also quotes, But there are n faw considerations even aguinst this, quzt has not boon shewn fo quote any verse except fiaehy from another author. The other varses sdggested to be quotations are matters of controversy. It would be a gratuitous assumption to predionte of any verse in the mato as another's simply because otherwise itleds to inconvenient results. The words 'दोपानपरिसंख्येवान्मन्यमाना वर्य पुनः। सानीरेवामिपासयामत्ता दुडा यारस्वलस्णाः ॥' (काव्य० III 107) appear to surgest that Danlin gives his own examples of ens. (kc ) Dandin's trentmant of Upama is unscientifio As com- pared with मामड 9; 80 als0 दव्टी treata of अनुग्राम very conoisely and dilates upon Yamaka at great length. But this is not such 4 strong point after all. The Agnipuraus which borrows from

J.9 मामह and दण्डी. INTRODUOTION.

aie haa o trestment of aymr similar to Dandin's and ovon comparatively oarly writers llke Budrata have treated of Yamaka at great length.

(1) There are many passages in Bhimahn's work where he aither refers to the viowa of other authors on Poetios or ridicules them. In most of these cases the views unimndverted opon are found in Dandin, q criticizes those who distinguish the two styles hed and aire and profer the former to the latter and ironically calls them मुचिय :. 'वैदभमन्यदस्तीति मन्यन्ते सुधियोघपरे। तदेव व किल उ्यायः सदर्वमपि नापरम्। गडीयमिदमेक्त बैदममिति कि पृषकू। गतानुगति कन्यायान्नानासपेयममेबसाम् ।I (131-32). The काव्यादर्य znkes this distinetion and shows Its preferenoe for वैदनेमाग. 'अस्तनेको गिरा मार्ग: सूक्षममेद: परस्परम् ।तत्र बैदमंगौडीयी बण्येते प्रस्कुान्तरी।। इति वैदममार्गस्य आराणा दश गुणार स्सृता:। एर्षा विपर्यय: प्राब्ी ृरकते गौडवत्मैनि IP (I. 40 and 42). But these words (अनेको माग:) of Dandin show that before him many styles had been recognised and as long as we do not possess all the ancient works that preceded Dandin (& thing which is nover likely to happan ) we cannot assert with an air of assurance that ane oriticizes Dandin alone and no one elee. It will be noticed that aym also oredits the Gauds style with pomposity 'गौडेलकरटखर:' (हषचरित Intro. vurse T). (m) Dandin namea ten yunas and the nnmes are the same as those in the नाख्यशार (16. 92). माम n lmst nothing to say on the gunas. But he seems to be the Biret of those who like frftm IL 8. 10, 11 and qmz reduced the gunas to thres and ridionles those who look opon जोन: as a profusion of compounds 'माधुयैममिवाल्छन्त: प्रसाद न सुमेघसः । समासवन्ति मुयांमि न पदानि प्रयुजते॥ केचिदोजोभिपितान्त: समस्यन्ति बहुन्यति । अर्स्य नातिसमस्तामे काम्ये मनुरमिम्यते। अविददकनावाल- अवीताये पसादबत।' (II 1-3), This ahows, according to rote, a distinotly later tendenoy, while Daudin follows the' ancient view of Bharata, But when the tondeney to reduce the gunds began, no one knows. And the ton gunar are ennmerated by Vamnna who is certainly later than Bhamnha. Besides Dapdin does not distinotly any that =uge and mnr would not allow the usa of long compounds, though ho distinetly saya 'sifat einyuei' (I. 80). It may plausibly bo urged that very likely winr is referring to another writer. (n) Bhamnha anys बडुच तिपकारस तस्वार कैिन्महा्मभिः। निन्दा अरशसाचिल्वासतामेदादनाभिचीयते । सामान्यगुणनिर्देशाव नयमप्युदिति ननु । मालोप-

XXXIY SARITYADARPANA, L9 आामइ and दण्डी.

मादि: सर्वीपि न ज्यायान् विस्तरो मुना ॥ II, 37-58. He refers to the threefold division of उपमा into निन्दोपमा, अशंसोपमा and लचिलया- सोपमा These throe varietins of उपमा ooour in the same order in काम्या (II. 30-39). The नारय० speaka of प्ररशसोपमा and निन्दोपमा (16, 49-50) but not of आचिल्यासोपमा. On the other hand it is urged that wnr's words, strietly intorpreted, moan that gqnr was divided only into three varieties, while aurt gives over 30 including these three. If he meant to refer to these three as a few ont of many gars he would have said 'प्रकाराखप मतोपि सरवा उस 600Thore is som for int argument. Bat It has to be noted that in the same breath (with these three ) he speaks of setynr and ofher varieties of Upama as a mere auperiluity. etvAr does ocour in the काव्या. II. 42.

(o) The काव्यादश anys 'हेतुश मइमळेशी व वाचामुच्तमभूषणम् (II 235), while भामद sa53 'हेतुश्र यक्षमो देशोय नालडासत्या मत:' ( II. 86). He puts bis empbatic deninl on the ground that they do not contalo qaifm. It may be argued that because asr said thnt they were nob even alunkaras, rugr equally vehemently nsserts that they are the best ornoments of speech.

(P) 'खमावोकिरलद्वार इति केचितचकते। अर्थेस्य तदवसपल समानोमिहितो यमा ॥' भामइ IL 93; दण्टी speaka of खमानोकि Ae the first of nlowikaras and calls it जावि als 'नानवस्यं पदायाना रू्प साझादिवण्जती। सवमानोत्तिव जातिशेत्वाय।' (II 8, ). It is true that नामह's Jetini- tion has a very close verbal resemblance to Dandin's ; but aur पोरिi a very ancient अलद्वार, वाण speks of it 89 जाति. 50 this is not deoisive.

(q) मतदेवापरेन्पेन व्यारयानेनान्पया विटुः। नानारव्ादिवुक् बम वद किलोदा तमुन्बते ॥।' भा- III. 12, इण्डी ayज 'आधयस्व विभूतेवा बन्महत्पम" नुचमन् । उदार ... ।। सवभिचितु संकान्तै: प्रतिबिम्तशतेव्रेतः। जाचो लङ्ेर-हुबशदा

en. IT. 300, 302-5. It will be noticed that Dandin's example begins with the word ra. Dut as ngainst the thoory that मागह refors to इuी it must be pointed out that उदाव is an ancient figure. afa gives two examples corresponding to tho two varisties of the figure.

(r) मासा sy8 'आशीरपि व केषलिदळद्वारतया मतय (III. 64) And gives two examples, दण्डी saya 'आशीर्न माभिलमिते वस्तुन्पाशसने यया।

1.9 भामह and दपडी. INTRODUCTION, xXxv

पातु व: परमे क्मोतिरवाइमनसगोचरन्II. 357. सामह may or may not be referring to eudt. wrefh: ls a figure illustrated by # and आशी: is one of the 36 लड्षनs defined by भरन (16. 20). (1) 'पुनरकतमिर्द पापुरन्ये शब्दारयमेदतः। ... अवार्पपुनरकत थच्तदेवेकार्थमिम्यते। ... तामुत्कमनस नूनं करोति खवनिरम्मसाम् । सीवेपु पनमुक्तानां प्रणालीमुसपातिनाम्' ना. IV, 19, 10-16. इण्डी 6ay8 'अविभेषेण पू्वोंक यदि न्योपि कीलते। सर्थतः शबदृतो वापि तदेकार्थ मर्तं दया। उस्कामुन्मनयम्त्येवे वार्जा सदतकल्विपः। अम्भोभरास्तनित्वन्तो गन्नीरा: सतनभिमन:॥I1. 135-136. IC will be noticed that inae's example also is very similar to Dandin's. (u) As quoted abovs नगिसालु (रुद्ट I. 2) refersto the अउदूारशान composed by 'इण्डिमेषनिनटभामहाविकतानि' It is argued that, as मेघाविजू certaioly preceded भामह, नमिसामु has purposely arranged the authora in chronologioal order and therefore aefr preceded oven aunft. There is some forco in the argument. But underlying it thero is an ussumption that -ria- arg intends to arrange them chronologically. There is no proof of stah an intention. His only purpose is to assert that some anthors wrote on aragir before ae. We shall have to attribute to liim a double assertion (i. o. to use the langungo of the sfalens there would be बाक्यमेर). The upshot of the abovn diseussion is that the reasons usually ndyanced by the partisans of Bhamaha's priority fall very far short of what is required and are easily explicsble without the hypothesis of Bhamaha's priority and that the grounds urged for placing Dandin before Bhamaha, though of some force, aro not so strong as to prodnce conviction in every unbiassed mind. It seoms probable that mer and quft follow independent traditions, the former having more affinity with the otegre school and the latter with wte's school. Whoever may be ear- lier, botl are very near each other and are to bo placed botween 500-630 A. C., If howsver it be said that from the materials collected abovo one muzt be held to be borrowing from or eriticizing the other and that the third alternative suggostod above is not admissible, then I would declare myself in favour of Dandin's priority over Bhimaha, Thero is no use in Fopetition. I bold that the reasons assigned for Dapdin's prio- rity ure more weighty (though not decisive ) than those as- nigned for Bhamaha's priority A fow words must bo said concerning the bested contro versy about anng and the =Tra. The two great promagonists here

SÅHITYADARPANA. L 9 HiRE and quet.

aro Prof. Pathal and Mr. Trivedi. आमड says 'शिष्ष्पयोगमाव्रेन न्यासकारमवेन वा । तृचा समसपठीर्क न कर्मचिदुदाहरेत॥ सूपशापकमान्ेण वृपटन्ता वयोदितः। अकेन व न कुर्वीन वसि तद्रमको यमा ॥' ( VI 36-37). Thia means that a poet should not employ in his work a compound in which a word ending in the a afiix is joined with another word in the genitive ( in dissolving that com pound ), following morely the weage of fags or the opinion of the aTnR, se the word Fsen was taught (spoken of, by the =sTHat ) by merely rolying npon the indieation furnished froms Panini's sutra, nor should (a poet ) employ tho compound of a word ending in ( with another in the genitive ) as in the example agns. Thin indiontes that भामई s न्यासकार allowed the compound of a तृच with nnother word and that in his work qucar was cited as en example ( also agne ). Prof. Pathak thinks that in the commentary of farauf on the afermr which is styled FyIn ( and also famAymuufaar ) auch a proceduro is per- mitted and that therefore anwr is later thao the sqmn which is lator than the mifam. Now the Chinese traveller It-sing makes some rather confused statements about the grammatioal works of Panini's system. If they be followed as is usanlly done, the Kas'ika was composed about 660 A. C. So the sa will haye to be placed not earlier than about 700 A. C. and ang will have to be assigned to about 700 A. C. Mr. Trivedi on tha other hand contends that the qrfan-ar pas sages quoted by Prof. Pathak do not contain the view attributed to the #qi by winy, that they do not oontain the word ear so pointedly referred to by mn4 and that therefore HTng is not reforring to the afamqr. Whon much eminent scholars dfagren on a purely grammatieal issue, it would be haxardous to take sides. But in my humble opinion Mr. Trivedi soems to be right in his contontion. Vide for Prof. Pathak'a view I. A. 1012 p. 230 and JBBRAS vol. 23 p. 18 and for Mr. Trivedi'a views I. A. 1913 p. 258. It has to be re- membored thnt Bipa in his हर्पचरिय (प्रसननकृतवो गृहीतवाक्यार कृतगुरुपय- न्यासा नलोक ... एव व्याकरणेपि' III, pala 5 of my edition) refers to a वृति and न्यास. The न्यास of दराण cannot be the काशिकान्यास, AS बाण dourished in the Airst halt of the 7th century. So it is likely that mine refers to the saty mentioned by rt Attempts aro made to lix thenge of both winy and qudf by referenco to parallel passages from enrly writars and it is orgued that they aro Iater than those pouts. Unless the very

L. 9 ामह and दण्डी. INTRODUCTION. XXIVIT

words are quoted I am not at all disposed to attach the slightest wolght to parallelism of thought. Thero is no monopoly in the realm of thought as was observed by the व्वनिकारिका (IV. 11 'संपादास्तु भवन्त्वेव बातुल्पेन सुमेषसाम् "). It is enid shat दल्टी' 'इन्दोरिन्दीवरवति। लद्म लक्ष्मी तनोवीति प्रतीतिसुभग बनः॥' is taken from the शाकुन्वछ I. Similarly 'प्रमामाण हि तरळ दश्यते न वदाअयन (काच्या- II. 199) may be said to be a rominiscence of न प्रभावरस क्योविरदेति वसुनातलाय' (शाकुन्तल I). So nlso कान्या IT 986 is similar to verses in the sarto and rye; and the words अरलालोकसंहार्यमवार्य सूर्यरदमिमिः। इष्टिरोघकर यूर्ना बीवनग्रभव नमः ॥ (men. IL 197 ) are supposed to have been suggested Ly sin's words केवलं च निसगेव एवा भानुमेघमरतालोंकोटेथमप्दीपपभापनेयमतिनइनं तमो वीवनप्मवम्' (काइम्वरी para 103 of my edition). Prof. Patbak thinks that Dandin's disquisition on the three kinds of कमे (निर्व्त्य, विकार्य and प्राप्य, काल्चा. IT. 240-241) Is Borrowed from the anquir (about 650 A. C. according to Prof. Pathak; L. A. for 1912 p. 235 ff). Unless it be shown that the qiryda was the first to make this distinetioo, this rgu- ment is worthless, Tn the words 'नासिक्यम्या परितयतुर्वणविभूषिता। अस्ति काचितपुरी मन्ामष्ाणोडमा नृपा:' (काच्या. III.114) the cot. तगमवाचरपति 6000 । reference to aret and to the Pallavas. In anothur place Dapdin refers to a king राजवमें (रातवन according to some commentators), who had a vision of the Deity (II. 979 ). Prof. R. Narasimha- char (L A. 1912 p. 90) and Prof. Belvalkar (notes on the weqto) regard राजवर्मा to be w पहन putting the two verses together and identify him with नरसिषव II or रामसिहवमें (090-716 A.C.) nnd thus placo tvet at the end of the 7th centnry, But this is a futile effort. Whether राजनमा or सातर्मा w् पहद wo do not lnow. On the contrary the commentary encviert says thnt he was a king of केरठ. राजपर्मो is very gunerl name. It may have been borne by u dozen kings of ancient India. Similaely in नासित्यमच्या (which is a अहेलिका) it is purely guesa- work. The town may be git nonr Cochin. Some think that the verzes of मामह [I. 42-44 अबुकिमयया दूता जलसुन्मावकेड व (मारतेन्दन:)। सभा अमरहारीतनकवाकशुकादयः॥। जवाचो व्यकवाचक्ष दरदेश्विचारिणः । कथ दृत्यं पपयेर्िति चुकत्वा न युग्बते॥ यंदि चोलण्ठया मचदुम्मत दव नाकते। तमा भवतु भूगेद मुमेथीभि: प्रमुज्बते ॥] contain a covert attack on or reference to the Aura. Mr. T. Cnuapati S'satri, who has his own axe to grind as will be seen

SAHITTADARPANA. I. 9 भामह and इण्डी.

a little later on, vehemently protesta agalnst this theory (Intro. to eमo 1916 p. 7) and says that कालिदास in bla fine verae (मूमज्योतिःसलिजमन्ता) condesnends to administer a gentle rebuke to the extrome thearist नामद In another part of his work wqe tefers to the story of वत्सेम (चदयन) and delivers a spirited attack against some poet or poets who ao narrated Udayana's story ns to run counter to the dictates of Sastra and worldly experionce. la सालकावननेचकम् । तवाविन गजच्छम् नाशासीव स सवभूगतम्।। यदि वोपेक्षित तसव रचिवे: स्वार्थसिदधये। अद्दो नु मन्दिमा तेवा अक्तिमा नास्त भतैरि।शरा दृदषनुमुच्ता मन्युमद्विररातिभि: । मरमोणि परिहत्यास्य पतिष्यन्दीति कानुमा ।I इतोनेन मम नाता मम पुत्र: पिता सम। मातुलो भागिनेयश् कपा संरच्प चेतसः॥ असपन्तो विविधान्यार्जावायुपान्यपराधिनन। एकाकिनगरण्यान्यों न हन्युवरव: कममू । गमोस्तु तेन्दो विदन्ो येडमिप्रामं कपेरिमम्। शाखत्रलोकावपास्येयं नयन्ति नयपेदिनः ॥ सचेतसो बनेमस चर्गणा निर्मितस् च । अन्दर वेद बालोपि क्ष कि नु कर्म नु तन्। IV. 41-47). Mfr. Gapapati Sistri thinks that this is nn attook against the पतिश्ायोगन्वरायण of भाम Hitheory is that मामच preceded कालिदास and followed भास and he ralies upon the faot that in the speech of kow (I Act p. 13) the words अणेण मम मादा इदो अणेण गम पिदा अणेण मम सुदो मम वभससति अस्पता मट्टणो वण्णभन्ता ete are almost tho swo a tho words 'हतोनेन मम आवा 60' (from नामइ). This looks plunsible theory at first sight; but on closer examinstion ft will be found that it ls based on a very weak foundation. Several points In the passage from wnw havo esenped the lenrned S'astri's vigilance. For want of space, all the points cannot be sot out here. But the most important thing to note is that in the yfters eraa is aocompanied by ftenty foot-soldiers who aro all killed in the ambush except इसका while आामह uses the words othri. Besides the crios of the attacking party are not identiosl in both. In the afaae there ts no refaranee to मातुड and भागिनेय whieh occur in नामह's work, It mppears to me that the words of मामह 'नमोस्त तेभ्यो d0 amount to this that some poet firat narrated the story of eeqn and thon othira (reforred lo aa विद्ङ्य:) adapted (नयन्ति) the story for thelr own purposes (in m makakamyn or drama ), wherein they made the king unable to distinguish between a real elephant and a sham one and made bim start on an adventure single-handed. Therefore it neems

I. 0 भामह and दण्डी, INTRODUCTION. XXXIX

that the original story is probably that of the Eohi (roforred to a5 कनेः) and मामड is eriticizing some drama or poom based thereon. In the gremnad ( II. 2 ) whero this adventuro of उददन is narrated we are told that उदयन started alone with his बीणा (गजेन्द्रबन्धकुशलो निवेशैको महद्रनम् । verse 34 ) and the author air makes the mage roflection 'प्येग व्यसनासत्तिमोहाय महतामर This is the real purport of tho story to which probably #n7 refers In the words (कनेरनिप्रावनिमम् ). The कथासरित्तागर gives mora details. But there also we have these statomonts that arqn's detectives reported to him the discovery of a wondorful clephant (taking it to be real), that he entered the forest without his army (चारमानसवावस्तु ... विवेश महाटनीम् IT. 4, 15) and that be apprunched the elephant alone (एकाकी वादवन्नीणा vorau 17). Both the बुहत्कयामजरी and the कबा profess to ba based upon the Taren of urat Therofora there Is no forco in sying that ामह reiers to पतिा wen besides the GNT, there were about a dozen dramas and poams on the sa47 saga and when there are important disorepancies. Mr. Trivedi relies upon the close reiemblance betweon मदि 29.34 (व्वार्गागम्यमिद काव्यमुत्सव: सवियामतन्। दवा दुर्मेपसशासिन् विद्रियमतया नमा ॥) wit भामह IT. 30 (काव्यान्यव वदोमानि ... इन्त दुर्मेघसो हताः iं) for the latter's priority. Though there Ii re- semblance in the words, the purport is different. Besides the two.verses standing by themselves would rather snggest thab आामा critioizes भटि. There are two points in connection with Bhimaha'w date which so far as I am aware have not yet beem relied upon by any scholar. In the ध्न्वालोक (ith उद्योत) it is asserted that the same idea, though alrendy exprensed by one poet, appeara new and charming when put in a suggestive garb by another poet and among several instanoes ( p. 236 ) ocours the following "तपा किव

'भरणीधारणायापुना लं शेष:' (हपचरित VL para 15 of my edition) इलादो जेपी हिमगिरिसर्व न महान्तो गुरबः खिरा: । चदलहितनर्वादाव्वबन्ती विज्रवे मुनम्।।' (मामह III.27 ) हताविम सत्खपि तस्पैवावेशवत्युद्वानुरणनरूपव्यक्षसः मात्रयेण नवत्वम्", This makea it elear that acoording to आनन्दवर्धन ('Inttar hall of 9th eentury ) ne's verse existed before in penned his enlogy. Therefore wne Bourished before am I. C. before 600 A. C .- .wO

ZL SAHITYADARPANA. I. 9 भामह and दण्डी.

नामह ay पत्यर्क्ष करपनापोर्ड ततोज्यादिति केचन । बारपर्ना नाम डलादियोजना प्रतिजानते।।' V. 6. We know from वात्रस्पतिमित्र'य न्यायकणिका thai दिक्नाग and धर्मनीति dofinod प्रलक्ष in these termi "न रत 'प्रत्यर्क्ष कम्पनापोदमन्यनिर्दिष्टलक्षणम्' बति प्रणयतो दिद्नागस्येव्र कल्पनापोड वमार्न प्रतालवक्षणम्, अपि तु तदेव आन्तत्वसहितं पत्यक्षे लक्षणमिति मन्यवे स कीर्तिः। यवाद 'प्रत्य्क्ष कल्पनापोदनभ्रान्त'मिति॥"(JRAS for 1905 p. 301- 3623. In the न्यापबिन्द this definition of पत्व् in found. भामद therofore quotes the delinition of neu given by दिवनाग or वर्मकीवि The treatment of पss् and अनुमान in नानइ's work (V परिच्छेद) shows groat resemblance with and presupposes an moquain- tance with tbe न्वायविन्दु. Compare मामह V. 5 'सत्ादयः अमाणान्या अलक्षमनुमा न वे। जसापारणसामान्यविषयतवं तथोः किस। with न्यायबिन्दु "दिनिष सम्यग्नान अत्यक्षमनुमानं च। ... तस विषय: सवकद्षण ... अन्मत्सामान्यवक्र्ण सोनुमानस विषय-' Compare also भामद V.11 'निरूपालिकतो ज्ञानमनुमानं च केलन' with न्यायबिन्दु 'अनुमान दिया लवायें पराये च, वत्र स्वारयं त्रिरुपहिता अदनुमेये जान तदनुमानम् Therefore भामह sdems to have lived niter दिद्नाग and probably after धर्मकीर्ि. दिवनाग fourished 0य- cording to Dr. Satischandra Vidyabhushana about 500 A. C. (Bhandarkar Com. vol, p. 163 ) and Dr. Takakusu tella na that It-sing (671-695 A. C.) refera to frear as having flourisbed in late yeara' (JRAS 1905 p. 33 at p. 40). Thereforo WTHE Dourished after about 500 A. C. and if he is later thun qannt, then after 600. The date of Dandin also can bo arrived at in mnother manner. mnke (No. 180 ) and other anthologies quote # verse of a pootess विज्वका 'नीळोरपळदळइयाम। विच्जका मामजानता। ृपेव दण्डिना पोर्क सर्वशुक्ता सरखव्तीI Sha quotes tho lnst pada of the first verso of the काम्पादर्डी. धनददेव is quoted in the नाई०(No. 163) as enumerating Aur among poutesses, Numeroua veries nro Mreribed to this चिच्जुका in the anthologies, two of which दष है प्तिनेशिनि (No. 500 कबीन्द्र०) aud चन्याति या कयवसि (298 कबीन्द्र:) are very frequently quoted in alankara works, Both of them are quoted in मम्मद शम्दव्यापारविचार and the seconi in tha काव्यप्रफाज: The verso gfB है प्रतिवेशिनि ocoure in thu दशरूपापठोक (II.21) and in मुकुलभटट's अमिभावृच्तिमातुका (p. 12), मुकुल as wiil be mhown later on wrote about 925 A. C. Bo Auer could not have fourished later than 850 A. O. and Dandin is earlier still. राजतोसर, as quoted in lhe मजतिमुत्तावहि of अड्न spoika of a Canarese poetess 'सस्सवीन कामोटी विजवाड़ा बबत्वसी । पा विदर्भंगिरां वास: कालिदासादनन्वरम् । (vide ज्ञा- 184), The words कलजवाडा सरखवतीय mean '3hc wis like सरत्ववी naned विनय। The

I.9आामए and इण्डी. INTRODUCTION. II

words mny nlso mean that in her compositions ahe used the word fray as a ontch-word. Tho first meaning is aupported by verses like the following 5मासगिरां नियास सार विश्वस्य भारत पन्दरे। मूषणधयैन स्या ययडितां भारती वहवि ॥'. बिज्नका also seeis to be a pouthern poetesa and probably identioal with काणाटी बिजसाक्का If the Iatter is the same as the fomous Raqugrftar, qoeen of arfae, the eldest son of Puliketin II, she lived about 660 4. C. Vide the Nerur plates and Kochremi plates of this queen in I. A. vol. VII p. 163 and I. A. Vol VIII, p. 45. This identifica- tion would placs Dandin before about 600 A. C. En The 6th contary has been accepted by many soliolars aa the date of Dandin. Vide Max Muller (India; what oin I6 tench ue, lst edition p. 332), Webor (H. S. L. p. 232 m ); Prof. Macdonell (H. S. L. p. 434 ) and Col. Jacob (JRAS 1897 p. 284). Among the oommentaries on the काय्पादनी ar (1) the व्यास्या of Haraetir (odited by Prof. Rangnoharyn ), (2) the com. #4Er by an anonymous author (edited by Prof. Ranga. charya ) on the first two ofeaes only ; (3) = टीका ealled मार्जन by महामद्ोपाध्याम इरिमान, son of रथबर and younger brother of har (Poterson, Gth report p. 30, ma copied in dau 1746): (4) कान्यतस्ववित्रेचककौसुदी, by कष्णकिकर वर्कवागीश oा गोपालपुर in Bongal (I. O. ont. p, 231 ); (5) the शुतानुपालिनी of वादियहल : 6 वैमल्यविवापिनी by महिनान s00 of जगवाम and a few more mentioned by Aufrecht. 10 The अलङ्कारसारसङ्ग्रह of उज्जटः This work was trans liternted by Col. Jnoob in JRAS 1897 pp. 829-847. It has been now issued by the Nirpaynsagarn Pross ( 1915 ) with the commontary (onlled लषुपति) of प्रवीहारेन्दराज. The worl of eyz ia divided into six chapters (called curgat ) and contains about 7D Rarikas defining 41 alankaras and about & bundred illustrations. The illustrations are taken, Aa wo are Lold by the commentator पतीदारेन्दुराज, from the suthor's own work styled कुमारसममत 'अनेन अन्धकता स्वोपरचित्कुमारसमभवैकदेशोतोवाह- रगेनोपन्यस:। तत्र पूर्व दीपकलोदादरमानि । तज्मुसन्धानाविच्लेदायान्र उद्देशकमः qRor: P (p. 15). The alankaras defined and illustrated are the following (in order); I (वर्ग), पुनरकवदाभास, ठेकानुपास, अनुपास (of 3 kinds पमपावृत्ति, उपनागरिका, यान्या or कोगला), छाटानुपास, रुपक, उपमा, चीपक (आदि. मच्य, अन्त), प्रतिवसतूपमा; II. आकेप, सर्मन्तर न्यास, व्यतिरेक, विभावना, समासोकि, अतिशमोति: III यवासंख्य उत्पेक्षा, समानोकि: IV प्रेव:, रसक, कर्तस्व, पर्यायोक, समादित, उदाच (o two

SAHITYADARPANA. I. 10 उद्द

kinda). छिछ्ठ; V अप्हति, विशेषोकि, विरोष, सुल्ययोगिता, अमस्तुतप्रनंसा, म्यावस्तुति, पिदर्शंना, उपमेवोपमा, सहोकि, सदर (of four kinds), परिवृत्ति, अनन्वय, ससन्देह, सैसषटि, माविक, काध्यलत्, दष्टान्त. Tt will be noted that the ataaldras are enumerated almost in the same order ns that of मामड, वज्जर omits a tew अलद्वारव which भामइ defined such as बमक, उपमारूपक, उत्ेक्षानयका while he adde n Tow अवद्ारत to those that were either defined or alluded to by HIHE, viz." पुनरकरदाभास, सफ्टर, काव्यलिङ्ग nd दृषान्त. It is noteworthy that चड्रट tploya the term विदर्शना for निदर्शना (unless it is duo to copyist'e mistake ) and illustrates only one of the two varietios of that figure and his commentator had to cite an illustration of the seeond variety from भामह "यत्र तु पदार्थसमन्वय उपमानोपमेयमा वकरपनया स्वारमानमुपपाद्यति तलम विदशनामेदसयोदाइरणमुद्गटपुसतके न हस्पते तस तु भामदोदितगिदमुवाहरणम (नामह III. 33) 'अवं मन्दषुतिभोस्वानसवं प्रति सियासवि। उदया पतनायेति श्रीमतो बोषयत्नराम्।' इति" (p.62), On comparing Fgc's definitions with ागा'a it will bo seen that the definitiona of आक्षेप, विभायना, अविशयोक्ति, वयासंस्य, पयायोक्त, अपहुति, विरोध, अग्रस्तुतपशंसा, सदोक्ति, ससन्देह, अनन्दव are word for word the same in both and the definitions of several other figures such it अनुप्रास, उसपेक्षा, रसबच, नाविक oontain closely rimilar phraseology. This is prohably due to the fact thub a wrote a oommentary ealled भामहविवरण on the काव्यालक्वार of भामड. प्रवीवारेन्दुराज sayA (P.15) "मदेशकचीलन हे एकडा अम्पना बैस: मभविष्णुयों वाक्यार्थस्वइत्तित्वं रूपकस्माभिमतम्। विशेषोकिळक्षणे म भामा- विवरणे भट्टोमटेन एकदेशशव्द एवं व्वारयातो ययेहासामिनिरुपित:। तत्र विजेपोकिजक्षण मकदेशस बिगमे या गुणान्तरसंस्तुतिः। विश्ञेषपरथना यानी विशेोकिमता यथा ॥ (नामद III 22)." The work भागइ. विवरण sc0ms to have been an elaborate one and it appears that the अलद्ारसारसंयह was only a aummary of that work, as its very pame indiestes, Later writers very frequently refer to the मामहविवरण of वज्ट; e. g. the लोचन (स्व. p. 10) aays "भामहोक 'शब्दवछन्दोगिधानायं' (नामह I. 9.) इत्यमिधानस शब्दाज्वेवं व्यास्वातुं भट्टोङ्वरो बमापे शव्दानानमिधानमभिधाव्यापारो मुख्यो गुणवुततय इति" लोचन P.40 वत्त विवरणफद दीपकसा सर्वजोपमान्ववोस्तीति बहुनोदा- हरणप्रपचेन विमारितर्वास्तद्नुपयोगि नितरा सप्तिक्षेप न'; on the verse 'आाहू' तोपि सहावैरेमीत्युमत्वा विमुक्तनिदोपि । गन्तुमना अपि पविक: साहषोंयं नेव शिविलय नि' (quoted in sTe p. 38 as an example of अनुक्निनिचा विशेषोकि) the ढोचन remarks 'अीतकृता वत्वार्तिसत्र निमिच्तमिति भहोङय:' So aleoon p.159 the word अन्यच ocourring in the भ्वनालोक is explained by लोचन 54 'आामइबिवरणे. पवीहारेन्दुराज ( p.49) seems to be quoting from the

1.10 अ्लट, ENTRODUCTION. XLIII

भोमदविवरण when he saya "एषा च अझारादीनो नवनो रसाना ल्भ" न्दादिभि: पञ्रमिरवगतिर्भवति । पढुकी मटोङ्टेन 'पत्ररूपा रसा राते। तत्र रवसब्दा: शमारादेवाचका: मजारादय सन्दा:।" (this last sentenco is प्रतीहारेन्दु- राa'a.comment on the worda सशव्दसायिस आ्ारिविमावामिनयारपदम् of the मल्द्गारसारसंगड); हेमचन्द्र (in विवेक p.110) auya "एतेन 'रसबद" 'मजरूमा रसा:' इत्युपकम्म 'सवशष्दाः वक्ारादेनाचका: मकारादय: माष्याः' बतुक तरपतिक्षिप्म" ). It appears fcom this that हेमचन्द्र simply quotes the words of पतीहारेन्दुराज, had not the मामइनिवरण before him and confounds the verse रसब ... एद, which is really उद्ट ow definition, with मामट dofnition of रसब्त, which is simply 'रसमदर्रितत्पष् श्रत्ारादिरस यया' III. 6); the काव्यप्रकाशसकत of मामिक्य चन्द्र (p. 269 Mysore ed. ) falls into the same confusion and says 'एतेन दहाराया शन्दा: शुह्रारादेवाचका र्त्युद्धदोक्त गिरसम:' 40 als0 सोमेश्वर (folio 75 a) says 'रसवद्.स्पदमित्यस्य व्याख्यार्या पज्रूपा रसा रत्युपकत्य तच सशन्दा: युक्ारादेनाचका इति मट्टोङ्टोक निरसम्: हेमचन्द्र (विनेक p, 17) "सवावता 'शैयादिसदशा गुणाः केपुरादितुल्या अलव्वारा इति विनेकमुक्ता सैवोगसमवावान्या औौयादीनामन्त भेव:, इड तूमयेष। समवायेन सितिरित्यमिषाय तस्ाइडरिकाप्रवाहेण गुणाडकारगेर:' इति मामहविवरणे बद्जट्टोड्टोऽनवधान तननिरस्तम् माणितवचन्द्र ( सक्ूत p. 289 Mysore) saya the sama शन्दाबालगराणां गुणवत्समवाबेन स्पितिरिति नामडकसी भटोमदेन भणनमसव'and so does सोमेश्वर (folta 88 a); समुदबन्ब (on tho सर्स्व p.80) saye वम्रटेन च कान्यासकुारविवृती सत्कवित्वविरिताया विदग्धताया अस्पैयेंख्वाच्तोमनसम न पतिपादनाय निद्मानतयमिति बता का औरित्यख् औरीरसिरेत्ययोंमिहित :- ege exercized a profound infuence over the Alnakara- S'istra Hn eolipsed mug and it is probably owing to his grest fame thal wng'a work remained in the back-ground and was rarely to be had up till a fow yearsngo. He is al ways quoted with respeet by bis suocessors, even when they differ from him. He is the foremost represontative of the Alsnkara school and bit name is nssociatod with several doctiines in the Alankarardstra. In waveral important points he differs from मामइ- For exampin पतीहारेन्दुराज sap (p. 1) मामदो हि आम्योपनागरिकावृसिमेदेन विप्रकारमेवानुपास व्याख्यातनान् । तथा रुपकस्प ये चतवारो मेवा वक्ष्पन्ते तत्मव्वादायमेव मेदवितर्य पाइ्शयत।'; "भामहो दि 'तन्सबोक्युपमाहेतुनिर्वेश्ञात्रिबिर्य, चथा (मामह 5.17) इति सिट्टस वैविध्य- माह" (प्रतीहारेन्दु. p. 47, while उडट divides ष into two vari- eties )j the लोचन sy 'मामहेन हि मुरुदेयनृपतियुत्रविषनश्रीतिवणन मेगो- रदार इत्पुक्त उजूटमवे हि भावालगार एव द्रेग रतयुक् (p. 71-72): शामह does not epenk of परुपा, आम्मा and उपनागरिका वृच्ति

SLIV SAHITYADARPANA. I. 10 व्जट.

while apg does ( ride erra p. 6). For respect shown to उड्र vide च्व. P.108 (तत्रमवदिस्द्रगदिमि:) : अलक्वारसर्वल् p.3 (रह साबट्ामहोड्रटपभृतय शिरन्तनावकारकारा :: व्वक्तिविनेकटीका (p.3) 'दद दि

यादिता नामिधाचसा :. It is not noceesary to rofor to the numerous passages where agz is quoted or referred to by later writers.

Some of the doctrines that are peeuliar to agz are: (1) 'अर्वमेदेन तावच्छव्दा भिचन्ते इति भट्टोन्भटस सिद्धान्त:' प्रतीहारे० (p. 55); II क्ेप is of two kinds, शब्दका and अयेकवेष and both are अर्या- छदुार: This view is severely criticized by मम्मट (9th दहास) सन्दरय्ेष इति चोच्यते अर्यालवारमण्ये न लक्ष्यते इति कोर्य नवः (p. 527 Va.). III &u is stronger than other fgures and that wheroever other figures are combined with it, a is the principal fg- ara and the apprehension of other Agures is slight and dispelled by कप, 'असक्ारान्तरगता प्रतिभा जनपत्पदेः उज्ूट sAyR. The . ( p 06 ) refers to this view. w orlticizes this view Aiso. IV The काव्यमीमासा (of राज०) says 'तर्व (वास्यसव) च तरिया मिवाव्यापार इति औौङय :. V अर is of two kinds 'किन्तु दिरुप एवासी विभारितसुस्योविचारितरमणीयः।वयो: पूर्वमाभितानि यानताणि तबुत्तर कास्यानी लौह्टा: (काव्यमीमासा P.44): a somewht simirvw isttr E buted to उद्ूट in the व्षक्तिविचेकटीका (P.4) 'शान्त्रेविद्यासवेलकण्ं तु

'सहुटनामा धर्मो गुणा इति भट्टोड्रटाइय: कोचन p. 134, VII The Inter divisions of Upaml based upon grammatical considerationa as in the meqgurg weem to have been elaborated by agz. Col. Jacob (JRAS, 1897 p. 847 ) thought that the verse रसायधिषित काव्य जीवचुपतया मतः। कम्पवे तदसादीना कान्यारमतव म्यय femra ir ww Udbhata's and that therefore Udbhata sub- scribed to the view that rasa was the soul of poetry. But several circumstances militate agninst thie view. The verse in question is introduced by मतीहारेन्दुराज with the words nair: (p. 77 )and therefore it is merely a quotntion from some other writor that proceded walertsw. Besides that verse would break the usual order followed by Udbhnta, That, verse deeurs in the comment on oqfa. After defining i in we nturally expeot an illustration of it, which is the verse 'छायेय तब वेगाङकान्वे: किशिदनुमवला। विभूपाषटनावेश्ञान्दशपन्ती दुनोति माम् ii2, while if Col. Jacob be followed, the verse (माथविष्ठितं काष्य would be abruptly thrust between the dofinition of er

1.10 उन्र ISTRODUCTION. ILV

and its example. Morcover the view that =ge approved of rara as the soul of poetry would be opposed to his own definition of रसवट and the opinion of the अल्दारतवल (p.5) 'उद्रयादिमिस्तु गुणालद्दाराणां प्रामशः साम्यमेव सचितम् । .- तदेवमलद्वारा एव वाम्पे प्रवानमिति प्रायाना मतन्': The printed edition (on p.42) puts the versa वड्िगुण विगु्ण वा in bold typo, as if it were a कारिका of वमय but it is really's verse of zah ( VII. 35). The कुमारसम्भव of उडूट from which tha examples of Aladkaras are citod seems to have been a poem resembling the famous mahdkdeya of afara. There is n close correspan- denee between the two works not only in phrases and ideas, bul even in incidents. For example compare 'पच्छन्न वास्पते वृत्ि तीणां मावपरीक्षणे । पतर्पे पूर्वटिरतसतनुं स्वीकृत्य वाटबीम्।I' उद्कर II. 10 with कुमार V. 30 'विनेश कश्षिज्जटिकस्तपोवन otd .; 'जपश्यगातिक्टानि तप्यमार्ना त्पास्युमाम्।असम्भाव्यपतीच्छाना कम्बानां का परा गतिः।उद्ट IT. 12 with कुमार V. 2 'स्येप ... पतिश तादृश:'; 'शीर्णपर्णोन्दुवाताशकषेपि तपसि सिताम' मद्ट II. 17 with कुमारे. V. 28 'सयं विशीणकुनपर्णवृचिता etc. The date of Udbhata does not present much diffirulty. He was the gwiuft of king Jayapida of Kashmir (779-813 A. C.), as the राजतरमिणी say8 'विदान्दीनारलक्षेण प्रत्यई कृतनेतन:। भट्टोभदुजरट' सस भूमिमतु: समापति:I (IV. 495). Therefars bs flourished about 800 A.O. Thie date is forther corroborated by the fnot that the eragers (latter half of ninth century) frequently refera to him. The commentary of gdteregua is among the oldest com- mentaries on Almnkara works. Ho tella us that he was the pupil of Mukula (विददटपान्मुकुलकादभिगम्य विभिष्यते । पवीहारेन्दुराजेन काव्वालड्ारसमह:॥ Intro. 3rd verae). The last verse of the commentary bestows high praise upon gera, who is said to havo bean deeply verged in भीमांता, व्याकरण, तर्क and साहिल प्रतीबारेन्दुराज in that verse spoaks of himseli only as शीन्दुराज and as a mi (an inhabitant of Konkan ). The commontary of प्रतीहारेन्दुराल is coneise, lucid and learned. He names अमरक, वड्र, कालायन, पूर्णिकार (पतजजति), दण्डी, भामड, नामइविवरण, वामन aयdे quotes frequently from the नाटवचार, रुट्रट' काव्यालद्ार and from be चन्यालोक. A3 मुकुड flourished nbout 925 A. C.Lis pupil प्रवीबारेन्दुराज must have flourished about 950 A. C. or a littlo later. Whether he is identical with the t-gor whose disciple was the great ufhequn will be discussed later on. It appesrs

ZLVE SÅHITTADARPAŞA. I. 10 उद्द्रट.

from tha विमाशनी of जयरव that राजानकतिलक wroto a worl oulled वद्धटविवेफ or-विचार and that tho अळडारसर्वस genorally followod the views of विळक (विमर्रिनी pp. 110, 124, 205). 11 The काव्यालद्वारसूच् of नामन. Thia work hns been edited several times, the best edition being that of the Vanivilas Press (1900). The work is divided into threo parts, the anfras, the nuthor's own writti thereon and the Cxamples. वामन himself anys 'प्रणम्प परमे ज्योतिर्वामनेन काविप्रिया। का व्यालपारयूनाणां से्पा पुतिविधीयतो।. This is further corroborated by the faot that so enrly a writer as giftertestrn asoribes not only the sutras (e. g. arHa III. 1. 1-2 on p. 17 and IV 3, 8 on p. 91) but also passage from the qfa to and (e.g. the two verses युक्वेरिव रूपमा का्व्य ond वदि वति which are oited by बामन unier III. 2. 2 are aseribed to नामन on P. 76 and the words 'लक्षणायां हि सगित्यर्षप्रतिपचिक्मत्वं रहसमाचक्षये' which ooour in the qfu on IV.3.8 are ascribed to qIn on p. 8+ by प्रतीहारेन्डरान ). Similarly the लोचन (p. 37) citea qraa's definition of endy and quotes the two instances given In the afe. Most of the oxamples cited in the qfa are taken from standard works os mny bimself says 'wfafhe शैन: स्वीगे: परकीवेध पुष्कलै: । शब्दवैतित्यगर्मेयनुपमैव पमचिता ।'(on TV, 3. 33 ). Asqiua is comparatively a very early writer, bis work, which is full of quotations, is of enpital importance for settling the chronology of maby Sanskrit writers. Vamana writes in the stra style and also borrows tho terminology of rutra writers in dividing his work into fivo अभिकरणS Each अधिकरण is divided into two or three अच्याप. There are in all 12 args (the Ist and 4th afemrtms having three aro and the rest two cach ) and 319 sftroa It will be noticed that he reverses the relation of gunqs and sfimtys. Ancient egerrs divide their worls into speqiys, each compris- ing several अभिकरण The first अधि(oalled श्ारीरा०) apealis of the प्रयोन of कान्य, those who are properly qualified to receive instruction in Poetics, deolares that riti is the soul of poetry, spenks of three रीतिड बैदमी, गौडी and पाजाली, dilates upon tha subsidiary nida to poetry and the divisions of poetry. The End vfि (oalled दोषदशन) speaks of the दोषa of पद, वान्य nd वाक्याये; the third अचिव (oalled गुणविनेचन) distinguiahea between गुणन and segrts and defines and illustrates the ten guoas (such as मोन:) of worda and of sense; the 4th अभि. (alled आलयारिक)

I. 11 चामन. INTRODUCTI ON. XIVII

treats of दमक and अनुमास, of उपमा and the Bix doshar of उपमा, and of other अळदाge bneed more or less upon उपमा; the fifth अधिव (onlled मादोगिक) speaka of certain conventions observed by poots, sunh es not employing the mame word twice, observante of rules of afr, non employment of words like ag at the beginning of a vi and pointe out how grammati- eal perity may be secured, examines and tries to explain away some apparent irregularities in the works of poets of old. The lnst अष्याग (on शन्द्शुद्धि) olosely rermbles the 6th परिच्छेद of मामह'a work. The अलकार delined and illustrated (besidea अनुमास, यमक and उपमा) ard (in order) प्रतिबस्तूपमा समासोकि, अप्रस्तुत, अपहृति, रूपक, ऐेव, बकोकि, उशपरेक्षा, अतिशबोक्ति, सन्देह, विरोप, विभावना अनन्वय, उपमेयोपमा, परिवृत्ति, क्रम, दीपक, निदर्शन, लर्बान्तरण, न्यतिरेक, वियेपोकि, व्यावसुति, व्यानोकि, तुत्वयोगिता, माकेप, सहोकि, समाहित, संसृहि, उपमारूपक, उत्पेक्षावयन (i.e, 33 in all). It will bo notioed thal वामन does not define such figures as पर्यामोक्त, प्रेय:, रसकत, कर्नस्ति, उदात्त, भाविक, चूक्ष्म

Among the authors aud works that are expressly named are कविराज (as n groat poet, IV. 1. 10), कामन्दकीनीति (IV. I. 2.). कामशास्त्र, छन्दोविचिति, नाममाला (alexicon, I. 3. 5), विज्ञानिन (a writer on वाव्यशास्त्र, I. 3.7), दुदक (for works exhibiting अपगुण, III. 2, 4) हरिप्रबोध (Fr चमकन, [V. 1.2). On III, 2. 2, वामन पपुक्र साभिप्रायखव गथा-तषोय संपति चन्द्रगुसतनयसन्द्रपकाशो खुवा जातो भूपतिरालयन कुतपियां दिख्या कृतामेथ्रम:॥ आश्रयः कृतवियामित्यस् वसुबन्धुसाचिष्योपक्षेपपरलाव enfiun Round this n great controversy has raged as fo what king is refetred to as aagg and whether the proper reading i वसुबन्धुसाचिन्यो० or wlether it is न सबन्तुसाचिमयो०. Vida I. A. vol 40 (1911) p. 170 # (Prof Pathak ), p. 204 (Dr. Hoernle ) and I. A. vol. 41 ( 1912 ) p. 1 (Prof D. R. Bhandar- kar) in favour of agsey and I. A. 1911 p. 313 (Prof. Nara- simhachar ) and I. A. 1912 p. 15 ( M. M. Harapraiads S'astri) in fayour of garg. Among the works quoted from, though notntully named, are the अमस्शवक, उत्तरराम (एयं गेहे लक्षमीः), काइम्वरी, किरावर्जुनीय, कुमारसम्भव, मालवीमाचन, सुन्छफटिक (बतं दि नाम पुरषस्यासिदासनं राज्यम् on V.5.23), मेबदूत, रपुवंश, विक्रमोनेंक्ीय, बैगीसंबार, शाकुन्तल, शिशुपालर्य, हर्षचरित. The verse गार्सा बलि: (on V. 1. 33) ooours in the चृच्छकरिक (ID) as well na in the चास्दच (I.2) asuribed to भास. The words 'दो मर्तृषिण्दखव कुते न चुण्गेद' (oited as an angrammatical प्रयोग on V. 2,13) oodur in कौिल्प अमशा,क and in te मविशायीगन्यरायण (IV. 3). The verso

XLVIIL SAHITYADARPANA. I11 घामने वरचछशाजगोरेण वाताविदेन नामिनि।कावापुण्पळवेनेद साक्षुपातं मुखे कतन्।।cited as an example of ब्यानोकि ( V. 3.25) oceurs with Elighb varin. tions in the लमवासवदत्ता (IV. 8) macribed to भाम. Tbe worda मातजां माननगुर on V. 9.38 seem to be taken from भामह 'मदो जनयति मीति सानई मानगचुरन' IT. 27. He refers to the views of other writers on अeदूार. 'उत्पेकेवातिद्यवोकिरिति केचित' सत: पृथगू व्यतिरेक इति केचिव' IV. 3. 21; उपमानाभिक्याचदपोड इत्पेके IV. 2. 18; अनयोदोपयोविपरयवासपस्य दोपसान्व्नावान एवगुपादानन्। अत रवासाकं मते चडू दोपा इति' on IV. 2.11. (this weemns to rofer to मेभामिन् or to भामद II. 39). He often says शोकाआात नवन्ति (which are probably quotations ); vide III. 1. 25 and IIL 2. 1# Vamans is the protagoniss of the rili school It wa he who boldly assorted that riti was the soul of poetry (ahroon नाम्पिस्य । विशिष्टा पदरचना रीतिः। विशेषो गुणात्मा। I 2, 6-8). Same of the other doctrines peculiarly associated with bis name are I the distinetion between गुus and अलदार (काव्यशोमाया कर्तारी धर्मा गणा: तदतिशमहेतवरवलवारा: III. 2.1-2), This view is strongly uriticized by the काव्यप्रकाश ( VIII p. 471 Vi); II threa atyles मेदभी, गोड़ी and पाजाली; III the inelusion of बकोकि as an अर्थानार and its deninition as 'सादृरयालक्षणा' (IV. 3.8 'उन्मिमील कमल सर- सीनां कैरवं च निमिमीत मुहतोक। अन्र नेतधनोडुन्मीलननिमीलने माहश्मादिकास- सफोनी लक्षपतः ): IV the peouliar delinition of विशेपोकि 43 'एक्रगुण हानिकल्पनायां साम्पदारजी विशेपोकि: (IV. 5. 123), which necording to उगलाद and others is रूपक (ददारोप): V the two menninga given to the ligure आक्षेप ( उपमानस्य आक्षेपः प्रतिपेय: तुल्गकार्यामेस्य नैरवेक्यपियक्षायामाक्षेप:, उपमानस्याक्षेपता प्रतिपत्तितित्यपि सुव्राम:), whleh respectively correspond to the प्रतीप and समासोकि of सम्मट aud otliers. The commontator सहदेव ou the काव्याखकारयून tells ds that वामन work weut out of vogue and भटटमुकुछ restored its tradition after obtaining a oopy of it. ैदिता सर्वेशाष्ण भट्टोभ्न्मुकुकामिथ:। लच्ा कुतशिदादरी अ्ष्टासापें समुडतम्॥ काव्याछद्वारश्ाखं पचेनेतवामनोदिवम्। असूया सक कर्वेव्या पिनेपाठोकिमि: कचित॥' ( notes p. 5 to tho कान्यमीमासा of राजशेखर). राजनेत्तर (काव्यमी p.14) quotes the view 'ते च द्रिचाओरी- चकिन-सपणान्यवहारिणम' इति मजल:। 'कबवोपि भवन्ति' इति यामनीवा: (0om- pare काव्याउपारमून 'भरोचकिन: सतृणान्यवहारिणक्ष ककयः I2I.) B aocording to राजय, बामन followed th phraseology of ge's work. The date of Vamans can bo settled within very narrow limita. Vide my article in JBBRAS vol. 23 (1000 p. 91 IL. )

1. 11 वामन INTRODUCHOX. XLIX

राजनोम्दर in his काव्यमीमांसा quoter (pp. 14 and 20) the बामनीय sohool. qirt flourished in the firit quarter of the tenth ventury. परवीहारेन्दुराज, as abown above, quotes ामन equetly and so does the लोचन ( pp. 8, 10, 180). Therefore वामन fourish- ed before 900 A.C.On the verse ( अनुरागपती सन्ध्या दिवसरततुर :- सरः । अही दैवगतिः कीडकवापि न समागम:॥) cited in the नo (p.37) the लोनन romarks वामनानिमाविणायमाक्षेपय) भामहामिप्रायेग तु समासोकि रित्यमुमावर्य इदवे गृहीला समासोकवाक्षेपयोरिदमेकमेवोदाहरणं ग्यतरह अन्यकृत-' So nucordiug to Lhe बोचन, नामन preceded the t (whioh wiLs composed in the litter half of the 9th century ) and must have Hourished before 850 A. C. The ध्निकारिका (III 52 बसुक स्कुरित काव्यतत्वमेतचवोदितम् । अशन्नुवद्धिव्याकत रीतय: संप्रवतिता:) probably refers to बामन. नामन quotes the verse इय गेहे लक्षमी(बचरराम T) ander रूपक (IV. 3.6) and the word 'पकमाल्ीपिडलिम:' (on V.2 18) from the मालवीमाघन मत्रभूति fourished at some time between 700 und 740 A. C. ( vide Dr. Bhandarkar's preface to the madtnwe pp. XIII-XVII ed. of 1005 and Smith in JRAS 1908 p. 708). Therefore qrn is later than 750 A. C. The रामतरझिणी Rays thnt a दामन wn A minister of जयापीड मनोरयः शतपत्तशस्क सन्यिमसिया। वनवुः कतपसल नामनाचाक सचिण: 1। (IV. 497). Bulher (Kushmir report p. 65) Is inclined to give eredence to the tradition of the Kashmirinn panditi that the minister Vamana whum wqphe employed was the author of the काल्यालडार यूज. If this were nocepted it must lend to the result that Vamann fourished nhout 800 A. C. and was a contemporary and probably a rival of ane. It is re- markable that neither of them refera to the other. There is another way of arriving at the date of arna. He quotes some verkes from माप, vर उभी वदि (सिज्ु. III 8 on [V 3. 10), सित मितिसा (शिशु. I. 95 o0 V. 2. 8) and refers to खलूकवा लासु वाचिकन (सिशु II. 70) in the autra 'न पादादी सात्वाद्य: (V. 1.5), माप refera न्यास, वृत्ति उमते महाभाष्य ini 'अनुत्यत्रपदन्यात्ता सहत्तिः सविबनचना' (fer. II. 113). From the way in whioh tho works aro arranged it seems that the ag here referred to was a com- mentary on the gfa. According to the somewhas vague and confused itatements of It sing (Indis;'whnt cau it teach uml pp. 348-350) the qfrr was composed about 600 A. C. There- fore the =s cunnot be plared earlier than ahout 700 A. C. and ay muit be pleed about 750 A. C. Whatever tha date oE माम may De वामन the author of the काग्या e eannot be identi- lled with the वामन who lnd a hand in the काश्िका, if the latter

SAHITYADARPANA. I 11 वामन.

was composed shout 660 A. C. It is worthy of note that ma holds tha same views as the काशिका on certain grummatical points. For axample, on the सूत्र मझाविपु इन्तेनियमादरिदाप सिदि:' (काव्या० स० V. 2.35) बामन says 'तझ्मादिभेक, इन्वेरेब, किवेब, भूतकाल प्वेति सतुविषशाच नियम:': the काशिका Dय 'अद्ास्णवृन्रेषु किप' (पा. III.2.87) says the same thing, while the महाभाष्य holds that thero is n twofold नियम only. On सुवत्वादप: प्रतिविधेया (कान्या०म: V. 2. 67) वामन mentions two ways of explaining nway words like सुदती, the seeond of which seems to be the opinion of the काश्िका (on 'मि्यां संश्ायाम्' पा. V. 4. 143) Tho commentary of गोपेन्द्रतिप्पम्पाठ has been published saveral times. He belongs to the 15th century or is even a little lator. Ho quotes tle काम्यप्रकाश, विचावर, विदयानाय, विदग्यमुखमण्डन and other later writers. He quotes a vorme in praise of विप्पभूपाल (on V.1.3.).The com. is oalled कामपेनु, He quotes a मटगोपाल who seems to have boen a commentator on the का पालदारसूत्र (on T.3.16 }. The other oommentaries aro thos of महेपवर (abyied साहित्यसवस IO. ct. p. 331 ) and of सददेव. 12 An alphabetical list of alankaras defined or re: ferred to by भहि, भामह, दण्डी, वडूट and नामन अवशयोकि found in all. अनन्वय delined by all exoept दण्टी who ealla it असाधारणोपमा. लनुप्रास found in all अपहुति अप्स्तुतप्रमासा found in all exoopt नहि. अर्थान्तरन्यास found in all. आवृत्ि treated by दण्डी alone. काशी- found in नहिं, दण्डी and नामह (केषजिदलपारतया सतः ) आलेप found in all. But वामन's आलेप is either समासोकि or पवीप of later writers. उयेका trested by all. सतेक्षानचन fouad in भटि, भामह and बामन (who.treata it aa A variety of ससषटि इण्डी inoludes under उपेक्षा वदाच found in all (भदि called it उार aodording जवमहता.

3437

I. 19 list of अलडार9 INTRODUCTION. L.1

उपमा found in all. उपमारूपक found in गटि, मामद, वामन (who treata i0 n9 h variety of ससृष्टि). दण्डी includes under रूपक. उपमेयोपमा found in all except दण्डी (who calls it अन्योन्योपमा )- कजसि found in all oxoept वामन, कान्यलिम defined by उwर alone. ेकानुमास तुन्ययोगिता found in all, but quer adds that it must bo स्तुतिनिन्दार्थ. दीपक defined by all. दृष्न्त dolined by उw्ट alone. निदशन or निदचना found in all, उच्चट calling it विद्शना. निपुण lound in अहि alone (may be inoluded undor उदारा necording to जro, while the same vorse is पेद: nocording to महि-). परिवृत्ति found in all, but भामड and अहि require it to be

पर्नागोक् found in all exdopt बामन. पतिवसतूपमा found in all except भहि; नामह and इच्डी regard it as a variety of उपमा मेव: found in all excopt बामन. भाविक म. स 11 यवासस्य found in all, नामन calling it कम and दण्डी saying that it is stylod संख्यान and कम a19o. यमक found in all except अaz. रसवत found in all exoept वामन रूपक found in all. लादानुपास defined by उद्र alone and referred to by भामह. लेस dellned by दण्डी nlone. It is te ड्याबोकि of मम्मट. दण्डी Also says some defined it so as to make it the same as व्याजस्तुति. मामह donioe that it is an अरुं+ बकोकि defined as a tigure by बामन alone; referred to by मामइ (IT. 25) and दण्टी (II. 290 and 363) as underlying All Agures.

I.II SAHITYADARPANA, I. 12 Hst of अलकार बाता found in भ alone. नाम (IL 87) alludes toit and so does दuडी (I 85-86). विभाबना found in all. विरोग found in all. विश्ञेषोकि found in all, but बामन' हि० i defined differently and is equal to रूपन. न्यतिरेक found in all व्यागसतृति found in all. व्वानोनि defined by पामन alone. which was called मागोकि by others, ns he says. दिष found in ail, बामन using the word छेप. संसूखि found in all; दण्डी onlls it सड्ीण and inoludes संसुहि and संहूर in it: नामन gives it n restrioted seope reeognis- ing only two varities उपमारपक and उतेक्षानयक: उभर dissinguisbes it from र. सहूर defined by जट alone (with four varieties). समासोकि found in all समाहित found in all, but tbo समाहित of दण्टी is different from वनट's and is the समाधि of later writer; वामन समाहित i quite different from both. The verse in wfe that im समाहित ncoording to डप i खमानोकित afcrding to महि। ससन्देव found in all except दण्डी who Includes it under उपमा calling lI सघयोपमा: वामन tses the form सन्देहः सहोफि found in all सूह्म defined by दण्डी alone, मासह denies that it is an अलंo, खवमायोकि denned by दण्डी, उद्र aod आामह alone, tho latter admitting it aecording to others; दण्डी calls it बाति 4l5 भट्टि वार्ता inoluded त्वभावोकित. हेतु found in भदि and इण्डी: मानच denies it the position of अलं० उड् would bring it under कान्पलिन 13 The काव्यालदार of रुडट. This work has been edited in the KM series with tho commentary of aprang. The काव्बालदार is an extensive work divided into 16 अध्यायड and reviows the whole fold of Poeties, It is composed moatly in the Aryh metre, with & few oxeeptions hore and

I. 13 हुड्रट. ISTRODUCTION.

there, particularly et the ond of chapters. All the esamples are Rudmita's own. Thore are in all 734 verses, besides which 14 vorses in the 12th aarr dealing with the eight kinds of tnfen and their sub-varieties aro deelared to be interpolations The contenta of the 16 ohmpters are :- 1, the purposes and objeots of amr, the essential requisites of a poet and definitions of these ; 2, the five aregrre of शृम्द, v नमोकि, अनुपास, दमक प्रेप and चित्र arc enumerated, the four दीलि बैदमी, पाचाली, लाटी and गौडी are briely delined. sis माषा (म्राकृत, संस्कृत, मागव, पैशाची, शूरसेनी and अपर्भश ) In which कामय aro composed are mentioned, then बोf and अनुपास aro Jafined, divided and illustrated and dve fि (नचुरा, कलिता, मौदा, परपा and नद्रा) of अनुप्रास are defined; 3,elaborate treatment of यमक in 58 verses; 4, झेष and its eight varieties (वर्ण, पद, लिस, नावा, प्रकृति, प्रत्यय, विनक्ति and वचन), 0, trestment of चित्र, viz. suCh umbinations and fricks of words as कवन्ध, मुरजबना, अर्षभम, सर्वतो- नद्र, मात्राच्छुतक, पहेलिका ete; 6, the doshas of पद and वाकय: , th four basas of the figures of अर्म, viz वासतव, औमम्य, अतिशद and क्रेष and definitiona of 25 fgures based upon qrem; 8, 21 figures based on ओधम्य: 0, 19 figures based upon अतिशय: 10, ten varieties of suay and two kinds of engg 11, the doshaa of ap and four doshas of aqn 13, ten rasas, definition of eyrt and ans two variotics सम्मोग and विदलमभ, quiitics of ायक a b companions and varieties of नायक and नायिका: 13, सममोग पक्ार and charaoteristie notions of heroines at partioular times and plnces; 14, churanteristios of Rgamamit, the ten qspt of fmunf, the six wygs for winning over an offended Indy, viz साम, दान, नेद, प्रणति, उपेक्षा, प्रसगलेश्: 15, charncteristios of बीर and the other raias; 16, various kinds of postic compositions, such RS कया, आखवायिका and their plots and other characteristics.

c was the first to attempt a scientifie classifieation of figures as based opon certain definite principles, suoh as rer औपम्य, अतिन्युय and सेप. The reanlt of rigorously following this classification has been this that the same ngure occurs as an wegi bosed upon two or: more from nmong the four bases of division. For example the figures gofe and agus are apoken of as having two varieties based upon बers and अपसव and the figure उलेका 8s having two varieties based upon अपन्य and अतिराय. Bome of tho figures separately defined by writers ltke mur und =xe are not soparatoly defined by द्रट, .g. उपमेयोपना and अनन्दय Bt0

TiTY SARITYADARPANA. I 18 नडट.

cegardad as mere varieties of उपमा (called उमयोपमा and अनन्द- aumr. 7. 9 and 11). A few Bgures detined hy hoth eurlier and Iater writers appear in Rudrata under other names. For example, tha ligure anlled डपाअरे (10. 11) is the same as the स्यावस्तुति of मामह वर्छ मम्मट, अवसर (7,103) is the snme as the 2nd kind of the उदास् of उडट and मम्मट, th जाति of सट्रट (7.30) ia the same as the सभावोकि of इण्डी and सम्मट, the पूर्व of रुट्रट (9. 3) is the same as tho ith varioty of अतिशयोकि (कार्यकारण योपेश् पोर्वपर्यविपयेय:). Some of the figures delined by +ढ are hob admitted as xagrs by other writera ta (defined ss 'रेनुमता सह हेनोरमिषानममेदकुड्गवेचन' 7.83) is aaid by मम्मट to be 00 अछक्ूार nt all सटूट defines un अलचार called मात्र (with two well.known varieties, F. 38 and 40) and gives twi inatandes 'गामतनण तरण्या नववज्ञळमव्वरीसनावकरम्। परपन्त्वा भवति मुहुनिंतरा मलिना मुखचसाया ॥।; पकाकिनी यदबला तरुणी तथाइमल्िन्ाहे गृहपतिश्च गतो विदेशन्।कि यात्रसे तदिह वासमिय बराफी म्श्रूर्गमान्धवमिरा नन r IP. The first is oited by qz (I) and the neoond by the लोचन ( p. 45). In both there is sqwr sense which is aub- ordinated to the बाब्द sonse. Similarly the figures मत, सान्य, frita are not defined by other early writers

Abont Rudrata we know very little. He seems to hava been n Kashmirian as his nme suggeats, At the beginning of his work he performa an obcimance to Ganeds and Gauri: and at the and he praises भवानी, मुसार and गजानन While commenting upon V. 12-14 नमिसायु 68y3 'अब न बके लनामान्भूतोर्य फोक: कविनान्तमोवितो बया-ववानन्दापरासयेन भटवामुकसूतना। सापित सदटेनेय सामाजा बीमता दितमू I'. This shows that रुटट was alao oalled शतानन्द, that his father's name was बामक and that he was a utudent of the सामनेद. सट does not mention a author by anmne. But ho seems to refer to रत' नाट्यशान by the word लाचार्यी: (In 12.4), t० मचूर (I.D नुत्या तवाहि दुर्गा केचविती्णा टुरत्तरा बिपदम्।अपरे रोगविमुर्कि वरमन्ये लेमिरेडमिमतम् ॥I). He refers to tha opinions of others, as in IL 2.

Te must be regarded as a representative of the Hait school. Altbough he knows the rasa theory propounded by Bharnta and although he says that kavya must be endowed with रस ( वसमात्ताकर्वव्य वजेन मदीयसा (सेरयुक्तम् i chap 12.2), atill he looked upon olaskards as very important. It is a noticenhle feature that he'does not attach much importanco to the ritis though he camnally refera to them (II, 4-6, XIV. 37, XV. 20)

I. 13 स्टट. INTRODOCTION. LV

and the gunas are not defined and Mustrated by him. The साहित्यदर्पण (IX. 2) quotes from eदर an dryd about बैदमी which is not found in the काम्यालक्वार.

The date of Rudrata onn be settled with a good denl of certainty. He defines more figures than गामह, इण्डी and सड्ट and hin treatmont is precise and meiontific. He is therefore somewhat later than these writers. He is quoted hy numerous writers from the tenth century downwards. राजशेन्र in his काव्यमीमांसा (p. 31) mentions him by name काकुबजोकिनाम दाबदालकारोयमिति रढट:' and quoter (on p. 57) the verse बक दहवार चकन्द हवार (रुद्रट III. 4). पतीदारेन्दुराज frequently quotes the verses of aa without actually naming him ( vide pp. 11, 31, 34, 42, 43, 19, where wE2 8. 40, 8. 89, 8. 95, 7.35, 7.36 and 18.4 are respectively quoted ). In the दशरूपकटीका by धनिक (on IV. 35), रइट (XII. 4) is quoted. The छोचन (p.45) quotes age's definition of भात and his examplo. #e quotes him by name (IX p. bil Va) and criticizes his views nbout हेतु, समुशरद and ध्यतिरेक (क्षीणः क्षीणोपि दाश्ची etc.). Therefore ipe is not later than nbout 900 A. C. He is quite usware of the ef theory and has great nffinity with HIHE and asz. He was probably a contemporary of or s little older than the author of the sfiaikar and flourished bet ween 800 and 850 A. C.

The commentator amgty deserves more than a passing notice. Ha was a बेताम्बर जैन and papil of शालिभद्र He com- posed his commentary in the year 1195 of the Rent era (L e. 1068-69 A. C.). One old ms. gives the date na 1176 (i. e. 1119-20 A. C. ). atrary is an early writer. Ho followed older commentators as he himself says "yemtreiaf faryvr- स्ारेण किममे रचयामि and rofera to other explanations of सद्रट's worde (on 1I. I. and V.23). Hia commentary, thongh generally concise and to the point, contains many quotations Among the anthors and works aither named or quoted from are the following :- अर्जुनचरित (10.4), उड्ट (633), कादम्वरी, किरातार्जुनीय, वयदेव (1. 18, na a writer on metrics), निडकमडरी (16. 3), दन्डी, नाममाला, पातालविजयमद्ाकाव्व of पाणिनि (2,8.), पिड, बहलपा (2.10 peculiarities of पैश्ञाची nuted), भरत, भतृहरि, मामह (8.84), माघकान्य, भावतीमापव (7. 33), मुच्छकटिक (81), मेवाविरुद्र, मेपदूत, रलावली (7. 33). वामन, (1.20, 8.10), बैगीसंदार (7.73), शिक्षुपाळवक, हरि (on 2.19, a writer in Prakrit on Poetios ), iatta. There is n com-

LVL SÅHITYADARPAĶA. I 13 हटट

mentary on age's work composed by WTEIT ( 1236 A. C.) nod another commentary called waaxfeefr.

Thete isa work ealled wies composed by waug. A keen controrersy hns raged for several years as to whether nE and agt aro idontical. Weber, Anfrecht and Pisehel (in his Intro, to ie p. 5 ff and XDMG. 42, 1888 p. 296) held the view that they were identical, while Pandit Durgaprasad and De. Jacobi ( VOJ 1888 vol. II p. 151-156 and ZDMG 42 pp 428-438 ) think that thay are distinet persons This question muat be brieny disoussed here. The rcos haa boen published in the K. M. sories, It ie divided into three qfeedes. The work open with a benediction in honour of Pas'upati (S'iva). The frst qfto donls with the nine rosos, the bhacgs, the various kinde of Nayaka nnd Nayihn. The second speaks of fuasarnte, the ten atages of love in separn- sinn, the six updyas for winning over one's offended belovod. The third treata of the other rasar and tho four erittis 4fa. सास्तती, पारभटी and मारवी, स्ट्रमट sy that he trents of rucgs in their ralation to karya, whila BArala spoke of them with roference t0 नाय्य- 'आयो नाटये प्रति म्ोकता मरताये रसस्थितिः। बबानति मयाप्येमा कार्व्य प्रति निगयते।।' 1. 5. Thu last verses are 'कान्या काव्यकथा कीडृग्पैदम्पी को रसागमः। कि गोण्डीमण्डन इन्त मजारतिकक बिना।। त्रिपुरवमादेव गतानुतासमुर्मा समखववेवनताम् । मशारतितकविषिना पुनरपि बद्र: uuirqfa i. The last verse is not found in wome mss. That vorse bes been interpreted nw menning that wgng oomposnd Another work oalled fagtes. There Is no doubt that there is a pun on the words fagees, ttass and #x (god Siva and the author a). It may be suggested ns an albernative ex planation that in fayeay the author is not referring to his own work, but to a play called faurere said to bave been performed by uta before S'iva and his attendants ( eine nrer. 4.9 and धनिक's quolation above p. XI).

The Mes. of the Arrdang sometimes give the uume of the muthor m sae (cide I O oat p. 321 No. 1181 and Madras Government Mss ont. 1918 p. 8097 No. 12950). The anthologien also make confusion aud quote the veries of the कान्पानद्वार n रटटs and also as रद's or सद्रभ'। Vur example शाई- No. 3773 ('एकाकिनी पदनन' कदर VII 41) and No. 3785 ('मलपानिख"' स्टट 1I. 30) are asoribed respootively to t and er: Not. 575 and 5473 correotly nscribe tham to

1. 13 EE. INTRODUCTION. LYII

T. NOL 3567-68, 3579, 3670, 3676, 3754 are correotly nscribed to az (the author of prchaas ). The examples con tained in the sardass appear to be the author's own and may be used for chronological purposes Itis a remarkable fact that, while verses from Rudrata's aimagit are quoted by writers from the beginning of the 10th century, the verses from the a fag are not quoted by these early writera. The earliest authors who quote them are tuix ( who quotes, for example, the varses यरपाणिन निवारितो० p.304 and गाडालिकन० p,305 from the एुह्वार) and विश्वनाथ. Thereforo the शजारतिलक must have been composed before 1100 A. C.

On an exnmination of all that may be urged for and againat the identity of the two authors, it must be conceded that there are very weighty grounds for holding that the two are distinet authora. The ressous may be briefly stated. Chapters XII-XIV of arg cover almost the same gronnd aa the gartfras and very often in tho sume words. It docs not seem very likely that the same author would write two works in this manner, the only important nddition in the srrt- laes being that of the illustrativa vorses. The anfaan in a few onses gives more detalls, mnoh as the trestmant of the four trittis, the defnitions of the tou stages of love, the subdivi- sions of Nayikh and their definitions, But there are some points where agz gives more Information n. g. qaz 14. 22-24. There ate some doctrines on which the views of the aisneart and of the wyirfa-i conflict. It is not likely that the aame autlior will impart conflioting direntions oo vital points. The Srifaee says that there are nino roms in meay while saa sayn there are ten (12. 3). ate spenks of four qfem ( Affr ote, which Are transferred from the reulm of the drama to thas of kavya in general ), while erg spenks of five yfea (callod =yer, star ete. II. 19) and is silant about the afadh and other erittir. बदूट lrst olaanifies नायिका into ख्वीया, परकीया and बे्वा and then suya that all the three may be afirarfar or afredt and sub- divides खीचा ino स्वामीनपतिका Auरव मोमितपतिका; while the झुद्धार spenks of elght kinds of miftat in one place ( I. 72-73, KM ed.). Te (12 39-40) bas not one good word to any nbout courtes- ans, but the sarrfams, while ndmitting the juatine of tho ntrictures passed by some aguinst them, puts in n defence on their behnlf. Comparo स्द्ट (19.39 सवांजना तु वेख्या सम्यगसो लिपाते

LVIII SAMITYADARPANA. 1.13 रद्रट

धन कामात्। निर्गणगुणिनोत्वस्या न देष्यो न परिय- कथित॥' with शजार० 'सामान्यवनिता वेश्या सा विर्च परमिच्छति। निर्गुणेपि न विदेषों न रागोस्या युगिन्यनि॥ तत्वरूपमिय प्रोत्त केश्रिद् नमो व्य पुनः "'. The आुज्ार• winds up by saying about oourtesans 'सदस्मेतास्वददो सारस्य. The word Rfira In the sare is suspicions. It seems clearly to refer to are's words. There is a slight difference between the words of रदरट 'साकाचिने समे सवादर्शनमेवमिन्द्रजाले था। देसे काले भाझा साधु तदाक मन न स्याद।' (12.31) and those of the शtgrco 'साक्षाचिने तथा रसे तस्य स्वादर्शन निया। देसे काले व मार्प व अनण चास् तचमा।' (1b1). Barring such points of difforenon there is a romarhnble coincidence of thought nud phraseology between the two works, which cannot be oxplained by the fact that the subjeot trented of is the same. The only alternntiva is to sppose that one of the two works is based on the other. Taking all the abore cironmstances together I think that #g is Inter than gz, bases his शद्गारतिलक on the काव्यारद्वार and fourished between 000-1100 A C. बनिक in his comment on दशरूपक (IV. 60) says 'उल्लमायितो पबा सट्रल-निर्मसरेन मयाम्मसि eto: this is found in neither of the two works. The प्रतापरद्यशोभूषण eiter two quotations from स्दमट (p. 11 and p. 335), which are found in neither of the two works. It cannot be ascertained whether the Ez who i mentioned as author of the वैलोक्यनुन्दरीकथा in the सिलकमशी ( verse 35 ) is the same as the anthor of the ro. 14 The sampet. This work has beeu published In tha KM series with the commentary, ealled लोचन, of अभिनयगुस on the first three उदयोत The अन्यालोक is an epoch-making work in the History of Alankara Liternture, It cccupies the same position in the Alanharafastrn na Papini's stras In grammar and the Vedantashtras in Vodantn, The work shows grest erndition and eritionl insight. It in writton in a luoid and foroibla style and bears the stamp of originality on evury page. As the रसगह्धावर romarka (p.425 वनिकृतामालवारियासरागेक्य वश्ापकस्वाव) the धन्दालोक setiled the priaciples to be followed in Pootios The er is divided into theee parts; first come the FRu, which are 129 in the printed edition, then comes the gfe in prose explaining (ofien at grout length ) tho Laribas and the examples, most of whieh ars takon from provious poets, The work is divided into four agatas

T. 14 ग्वन्यालोक. INTRODUCTION. LIX

At the outset one is confronted by the question whether all the three parts of the work are by the same author. That the qfa and the citation of the examples proceed from the same author admits of no doubt The real diffioulty is about the authorship of the कारिका and the वृच्ति The लोचन which was composed about 150 years after the न्यालोफ is very frequently at great pins to distinguish between the anthor of the miftas and the anthor of the aia. The following quotntions will make this clear. अत एन मूलकारिका साक्षाचंत्रि राफरणामों न भूयते। वृत्तिकृत्त विराकृतमपि प्रमेयसंखयापूरणाय कण्ठेन सत्पक्षमनूध निराकरोति येपीत्यादिना I ...... वैनान अथमोपोते घनेः सामान्यलक्षणमेव कारि- काकारेप कतन । द्वितीयोदयोते कारिकाकारोडवाम्तरविभार्गं विशेषलक्षर्ण व विदभवनुवादमुखेन मूलविभाग दिविष चचितवान्।नदाशयानुसारेण वृत्तिकृत्त्रेवो- द्योते मूलतिभागमवोचव eto.' (लोचन.P.59), 'न नैतन्मयोक्तम्, अपि न् कारिकाकाराभिम्रायेणेलाह तनरेति। ... नवति मूल्तो दिगेदत्वं कारिकाकारस्ापि ससतमेतरेति मात्र:। (P. 60); 'उक्तमेव्र व्वनित्वरूप तदाभासविव्रेकहेसुतमा कारिकाकारोनुवदतीत्यमिपायेण वृत्तिकृदुपरकार ददाति' (p.199): 'पतत्तावत्रिमेदत्वं न कारिकाकारेण कृतं प्रचिकारेण तु वजित न चेदानी वृतिकारी नेदप्रकटन करोति। ततथ्ेद फुतमिर्द किपते इति कर्तृभेदे का सहतिः।' (p.123); 'कारिकाकारेण पूर्व स्पतिरेक उक्तः । न व सर्वया न कतेम्योडपी नु. बीमासादी कर्वव्प पवेति पवादन्वयः। वृत्तिकारेण तु अन्वयपूर्वको न्यतिरेक पति शेलीमनुसर्तुमन्वय: पूर्वमुपाच: (Pp. 150-131); on the worda पतिपादितमेवैपामालम्बनम् in th स्व. (p. 135) the लोचन says 'अम्मन्नूलग्रन्यकृतेतयय:' on the words in tha प्व० (p.138) 'ददतमेवामे' the लोचन remark3 दशतमेनेति कारिकाकारेणेति भूतमत्यमर' The last remark menns this-if the कारिका and qfu had been the work of the sama muthor, ho would have wsed the future tense in place of the past in the word tfaa, whon reforring to what was to bo disoussad Intor on; but as the aiRais were the work of a predecus- for and wore already before the sfuurt when he wrote this pasage, he employs the words (द्शिचमये कारिकाकारेण). For other places where the word gत्िकार ooeurs in the लोचन, though not expressly in sueh dircet opposition to the iRarnn as in the above passagos, rids at n pp. 48, 71,85, 101, 108, 118, 1t has further to be noted that tho लोचन gonorally applies the pithet srq to the author of the gfn and the examples and the word मूल्यत्यकृत म कार to tbe suthor of the कारिका (as in the passago quoted above from p. 135). On the words 'तथा चान्येन कृत मनात फोक: (स्य. p.8) the लोचन 'मन्वकुरसमानकालभानिना मनोरमनासा वाविनाon the worda 'सहदवानामानन्द:' (व्व. p.I1) the शोचन ays आनन्द हांते व अन्यकृती नाम तैन से पत्रानन्दवर्भनाचाये पतच्छावद्वारेण etp.12

SÂHITYADARPAŅA. I. 14 ध्वम्पालोक.

समासोक्व्ाक्षेपमोरेकमेवोदावरण व्यतरद् अन्थकृत' (लोचन P. 37); 'एवमनिप्राय- इममपि साधारमोकला अन्वकृश्यरूपयत् (p.39): on the verse आाहछेपि सहाये: 'अत एव अन्धकार: सामान्येन' eto, (लोवन p. 58): The above quotations show that the लोचन regarded आनन्दवरचन at the author of the वृति and that ho was distinet from the suthor of the कारिकाछ We have to wee how far this nocords with the riow of other early writers nnd what the name of the author of the suftan was, supposing he was not ideutical with आनन्दवषन. Before proceeding further o few remarks have to be made nbout the name of the work. In the colophons of tho work, it is often enlled महृद्मालोक and 1lso कान्यालोक The third introductory verse of the लोचन (यत्किशिदप्यनुरणन् सफुटयानि काव्यालोकं मुलोचननियोजनया जनमा) seems to puggest tht the nnthor of the लोचन knew the work #s काम्यालोक The penultimnte verse at the end of the 4th seila (काव्वास्येडसिलसीस्यपासि वित्ृषोधाने ध्यनियासित:) leads one to infer that wisy formod parl of the nnme of the original work (or was itsalf its name) on which आनन्दवर्नन commntr (probably it was ealled कान्यच्वनि or simply काला oF घाने)- व्वनिकारिया III. 63 speaka of the कारिकाड 4ह काव्यलक्ण. Tn in therefore proper that the वृत्ति is oalled काव्यालोक or जन्यालोक. But it is not so easy to may why the work should bave beon styled सहृद्याछोक: Prof. Sovani (JRAS 1010 pp.164- 167) made the pisumible conjocture that ugty was the name of the author of the wifmrs He relies Mpon the natie महदयाबोक and on the words of the होचन In the End Introduotory stanza (सरलत्ालान कविसा्दनासयं विज sor ). It may ultimately turn out that Prof. Sovant is right, but the reasons assigned by him are quite mengre and more substantial evidence ouglit to be addueed for the purpose, I बालोक is the name of a work (as प्रदीप, मकादा) iे रEलव nataral to suppose that ageg is the name of & work and nut of en aulhor. So सहदगानोक ennnot be made to yield सहृदय ns the name of the auther of the कारिका The words साख .. fauara' may, for aught we know, contain a voiled allasion to tery as the name of the author of the ftas. But the words. clearly mean that the real essence of eterft is poots (A) and men of taate (agew, literary orities). The lhst rerss of the न्यारोक would seem to suggeat thatआनन्ददर्न ied for himwell the poaition of the firat expounder of the real

I.14 अवन्पालोक. IN TRODUCTTON. LXt

essance of poetry which lay dormant in maturo minds (erars तत्विषयं सकुरितमसूसकरच्प मवन्धु परिपकष्रियां यदासीत्। तब्च्याकरोत्सह्दमोदयचा- महेतोरानन्दवर्भन इवि अमिसाभिमान:।।/.

The evidenee so far advanced for bolding that HET WAS the author of the karikar in quite inadequate. But there is more evidence, which as far as my knowledge goes, hal not been relied upon by soholars. The अभिषावृत्तिमातका, whioh van composed nt least two generations oarlier than the छोचन, distinetly says that saf, which had been propounded as a new dootrine by the respected uarq, does fall within the sphore of लक्षणा लक्षणामागावगाहित्वं तुवने: सहदयैनंतनतयोपवर्णितत्व वियव वति दिशमुन्मीळवितुमिदमनोक्तम् p. A1. S0 nlso on p. 19 मुकुछ Baya तवाहि Bत् निवल्ितान्यपरता सहद्यैः काम्यवत्मनि निरुपिता.' This clearly showwthat when as wrote (about 925-040 A. C.) wf was a new dootrine and that egeq propounded it. Similarly पतीहारेन्दुराज, the pupil of मुजुल, says ननु पत्र काप्ये सहरमददयाहादिन: अ्धाममृतमम सवशन्दव्यापारासट्लेन प्रतीयमानैकरपस्वार्थख

करवनेदारमा फाव्यपमोडमिहित (p. 70). These pansages establish that egay was the name of the author who propounded the theory of eifh or ( more probably ) was the title given to him by bis admtrers.

As to the identity of the author of the haribor with लानन्दवर्मन, n porplexing difficulty arises. राजशेखर in his कान्यमी (P-16) saya 'प्तिभान्तुत्पत्यो: प्रतिमा लेयसी हत्यानन्द: । सा दि कवेरयु तवस्तिकृत दोपमण्ेपमाच्छ्रादवति। पताड-अन्युतपचिकृतो दोप: शक्ता सनियते बनेंः। परतमरततिकासल अगितेपामाससे (p.10) Tho verso quoted n आनन्द'4 15 = परिकरओोक in नo (p.137); n0 by 900 A C. it wal well-known thal लानन्दवर्पन was the Acthor of the वृत्ति in the so. A vorse aaeriliad to सजशेखर in जहग सूकिमुक्तावठि (JBBRAS vol. 17 p. Di ) spoaks of मानन्दवर्थन As the promul- gafor of अ्वनि 'ध्वनिनाविगनीरेण काम्यतस्वनिवेदिना। अनन्दवर्पनः कल नासीदानन्दवर्घन:I मनीहारेन्दुराज, after the pasaago quoted above about सहदय, givos it as his opinion that sf is inolnded among the mlankaras and procceds to examino the threefold division of पनि into दस्त, अलकार वnव रस and tries to show that the oxnmples of these given In the tro aro merely czmples of (pp. 70 85). In these pages coour passages which thow that he attributed the yie to dass; for exatuple, (I) तमाति प्रवीयमानपस् वस्तुवेविषष तैरक (बे

7.311 SAHITYADARPANA. L 14 खजन्पालोफ.

सहदवे:) वस्तुमानालद्गाररसाविमेदेन त्त्र वस्तुमार्त्र तावत्मतीयते यथा चकामिपात- मसमाइवैन': ide स्व. p. 89 for this illustration; (2) "माच्यश-

सहदयव्ैच्रकत्वमुर्क्त 'सवकशरणमक्षयन' इतपादी, तनर शब्दसकतपा मे अतीयन्ते विरोपादयोलक्वाराखलसरकृतस्वमार्य वाच्यमवगम्पते। अतस्तंत्र वाच्यस्य विवसेक" (p. 53 ); on this passage it is to be noted that the vorse स्बेक० is cited as his own by आनन्दवर्यन (p. 101), whioh is attributed to महृदय b प्रवीवारेन्दराज: (3) जव एव व सहद्यैकषेत्र बाच्यस्य विवश्ितत्वं वनैष बसवलकारयो: प्रतीयमानयोवोच्मेन सह कमव्यवदार:

(पाच्या)। यतर व पाच्यस्माविवक्षा पूर्वमुक्ता रामोसीति सवर्णपुष्पामिति न वष वयमविकारापेतप्रस्तु तार्था नुब न्धिवस्तूप निबन्धाद प्रस्तुतपरशंसामेदत्वमेव न्वाय्यं मन्यामहे ( p.84). Both tho verses समोनि and सचर्णपुर्ष्ा are cited a nxamples of अविविक्ितवाच्यध्वनि (p.61 and p. 49 respeotively of the .1 The वकोकिनीवित cites साथा आभन्ति गुणा ... कमलाई (न. P.62) as an example of रूदिशा दवरूता (it i आनo' own verse) and remarks अवनिकारेण व्वश्सन्यचकमानोष्य सुवरा समर्भिव: कि मीनरत्वेन. S0 the वकोक्तिजीवित speks of लानन्द= a8 वनिवार,

Coming to Himr, a writer who was almost a con- temporary of the nuthor of tho लोचन, we find that he makes no distinotion between the author of the कारिका: and the वृस्ति: On p.l he quoles the कारिका 'यत्रावें शब्दो वा' 400 (घ. p.33) चनिकार's, while on p. l1 he quotes several passages .from tha रसि 43 निकार's (viड, the pasiage "तथा चाह व्वनिकार: सारस्यो डाये?' is from p. 239 of the : the passage पुनः स पवाड़ नहि व्ग्ये I अतीयमाने वा्यपुद्धिर्दटीभववि ooours on p.190 of the so; again 'नद निमावानुभाव्यनिचारिग एव ete. oo0urs on p. 183 of to) On p.16 of the व्यक्तिविवेक ve read अवावेशम्देनोमयमपि सबहोव तस्पोनर्ेमिपयलेनेड लाद्। मदाह-अर्मः सहृत्यलाव्य :. स्तृती (धनिकारिका IS) इति। सलम्। कित्तु वनवेमिति तच्व ्देनानन्तर्वध, प्रतीयमानस्वामेस परामवी सति पारियेषादयो वाच्पविशेष इति स्वयं वितृतत्वाचावशब्दो वाज्यविषय एव विज्ञापते. It will be noticed that the म्यक्तियिरेक elearly states that tho वृति 'पत्रामों वाच्यविशेष: ete on the harikd 'यत्राम: शब्दो वा e0, (स.p.33) belongs to the anthor of the कारिका 0 also pp. 29 and 34 of the sfuats will show that he designated tho author of the अनिसारिकान and of the वृत्ति nso निकारThe नोचित्यविचारच्चा of सेमेन्द्र (on कारका 16) quotes tho कारिका (5, III 24) विरेवी वाविरेमी ना रमोहिनि रसान्तर 1 ... िरोचिता।' आनन्दपर्यन हेनचन्द्र (बिनेक p. 96) nsoribes tho कारिका

I 14 चदन्पालोक, INTRODUCTION. LIHE

'प्रतीयमा्न पुनरन्यदेव do) (1. T.4) to आगन्दनर्वन, while on PP- 113 and 235 (काव्यानुशासन) he aanribes the कारिकाक III. 30 and 39 to अनिकार The साहित्यदर्पण quotes the frst कारिका and IT. 12 as from अयनिकार का ध्वनिकृत and also us- oribea the वृत्ति viz. the words नहि कनेरिविवृसमाननिवहिम de, on p. 148 of . ) to wfrmr. No useful purpose will be sarved by referring to later writers, when comparatively early writers who wore not separated from the 4tw hy more than a century or two hold conflicting opinioum as to the ideutity of the कारिकाकार and tho बृचिकार.

It Im diffeult to give a decisive opinion lo the midit of the confllet of views between the eiqm on the one hand and पवीहारेन्दुराज, महिममट्ट and सेमेन्द्र on the other, The ufrn (which as we ahall soo later on wa " commentary on the धन्यालोक wrilten hefore the लोचन ) and tha दृदयदर्पण कf मटनायक (which strongly critioized.) would in all probability throw some light on this question; but unfortunately these works have not yet been discovered. But a passage of the atra (on p. 123) quoted above (p. LIX), if rightly interpreted, suems to show that tho =faur also regarded the aitarert and yfuwre as dintinet, At present I feel inelined to hold ( though with hesitation ) that the ोचन is riglit and that अवीहारेन्दुराज, महिममट्ट, हेनेन्द्र and othiers had not the corroct tradition before them. It seems that gurq wes either the name or title of the कारिकाकार and that मानन्दवर्दन was his pupil and was rory cloaely associated with him. This would serva to explain the confusion of suthorship that arose within a shorh time, Faint indications of this relationship may bo triced in the अवन्यालोक The word महद्यमनत्प्रीसये in the frst कारिका is oxpiained in the वृच्ि 3 'रामायणमहामारतमनृतिनि कड्षने सर्पन पसिद्व्यनदार लक्षपर्ता सहद्यानामानन्दो मनति लभवो पविषामिति प्रकारचवे It will be notioed that the word प्रीत ls purpoeely rendered by the double meaning word anner ( pleneure and the author syntee). The whole sentence mny havo two mennings 'may pleasure find room in the heart of the men of taste &o.' and 'may w -- r (the author ) secura rogard in the beart of the (respeeted ) BERT who denned (the nature of f) to be found in the (IHI4Tte." Similurly the words सहदयोदयलागहेवी: in the last verae of

LIIV SAHTTYADARPANA. L14 न्वन्यालोक

the ra may be explained as 'for the sake of tha benehe Tin the appearance of men of correot literary taste' or "for the sako of seouring the risn (of the fame ) of सहृदय' (the author ). The word ager (as well ag ita syno nym सवेक्स) ocours soores of limes in the कारिकाथ, वृत्ति anil डोवन. For ezample vide कारिका I I and 2, IL 14, III, 40; . pp. 3, 7, 8, 10, 15, 34, 59, 80, 84, 131, 159. 160, 182, 233 otc; e pp, 3, 7, 11, 12, 22, 24, 45, 57, 105, 211, ete, The सवन्पालोक (p.160) holds a diacussion about the menning of सहश्वत्व and the लोचन delines सहृदय DE 'येषो

वर्सवादमान: सहदया।' (p. I1) and again (at p. 57) हृदयसंवादापर पर्या- ममइदयतपरवशीकततमा et0. It is to be noted that the लोचन epenks of आनन्दवषन 85 'सहदय चरवर्ती सत्वय अन्यकृदिति भाव:' (p.12), One may hasard the conjecture that it was due to the profute uae of the word सहr in the व्न्यालोक and to making the सहदय the finnl court of appesl in all matters of taste that the founder of the sन theory earned the opithet हदय (par x callenco).

An additional argument for asserting that the theory of अनि in poetry lind been propounded before आनन्दवर्षन iN thiS that मानन्द quotes (on p. 9) a verse which the लोचन maribes to मनोरय, a contemporary of आननदo, inwhich the theory) of व्वनिo is ridiouled 'कान्प सद्ध्वनिना समन्बितमिवि मीखया पर्शस" शडो नो विद्योमिदमाति कि सुमतिना पृष्ठर स्वरूप घवने: I. Vide राजतर०(IV. 497) for मनोरव and others and IV. 671 मानी मनोरमो मश्री पर परिजदार तम, The मुमा० (61, 58, 440) quotes verses of a मनोरय. Tf this मनोसय is identionl with the मनोर who ftourished in the reign of उमामीय (whidh does not look likely) theिकारिका were composed belween 800-815. Perhapa tho होनन I sumnewhat wrong in making अन-ge a coufemporary of मनोरय

The डोचन while commenting on the words 'परम्परय समासान in the चन्मालोन sys that before tho सन्दालोक thereex- iuted no work dealing with the theory of व्पनि 'विनामि विशिशपुसतकेयु विनेचनादिलमिपराय: (p.10). The धन्यालोक makes It olear tht the theury of erfr and its nomenelature was muggested by the सकोट thoory of the grammarians 'प्रदमों दि विद्रासी बैयाकरयाः। व्लाकरनमूदत्यात्तवविधानान्। ते च अय्रमाणेयु व्मेदु मनिरिति व्यवहरनत। त वेवामयेखवन्मतानुसारिभि: सूरिति: का न्यवस्वावेद /समिता व्यपानफसनिय: शदात्मा वाल्यमिति व्यपदेश्यो ्यचकलवसाम्पाडू पवनिरितयुक्त:। (र0pp- (7-48) and

I 14 व्वन्यालोक. INTRODUCTION. LIT

again on p. 199 परिनिश्चितनिरपर्यमशमदनझरणां विपध्िता गदमािलेन अवृतोरय ध्वनिव्यपदार इति तै: सह कि विरोधाविरोधी चिन्लेते।'. The स्फोट theory is probably older than qfia who mentions a predeces- Sया रफोटायन 'अवड् र्फोटायनस' पा. VI 1. 195. The वाक्यपदीय at great length propounds the doctrine of ite (I 44 fE). The nrem saya that the object of writing the book is not merely to establish by polemics that eft exists, but it is to show that the Lrue functlon and purpose of poetry is nw which may take the form of sa etc. and to show that if tho poat regards mere narration of eventa as his principal funotion, he is Hable to commit serious brenches of good taste 'erd 4

शानि भवन्तीति रसादिरप्पञ्णतात्पयमेवैव। बुक्तमिति बजोडमामिरारपो न ध्वनिप तिपादनमानामिनिवेशेन' (p.103). It is impossible to convey an adeguate idea of the contents of the wawera in a fow lines. The following is a bare out line. In the first arate, the author refers to the difforent views sbout oft, some holding that it does not oxist, some maying that it is included onder egn, others holding that f mnnot be dellned and ls beyond the province of words but can at the most be rellshed by the man of tasto; there are two seniei in pbetry oxpressed (msq) mnd implind (पतीयमान): the बाच््या sense in the form of figures of meech is well-known; the yatqm is liko personal charm in tha cuse of beautiful ladies ( whioh i disttnut from the body and the limbs ; sftwnrr is of three kinds, वस्तु, अरुदार and रस and there are many subdivisions of these three; this wflqwry sense is not understood Ly those who merely know grammer and lexioons, but only by those who know the essenco of poetry; tho dl ea Bense: is the principal thing in poetry; when the =iy sanne is the most prominent, it l sfaret; in figures like समामोकि, आक्षेप, पर्यायोफ and others, though there is " प्रवीप m senise, the er sense is the mout prominent and henee they are not अनि: ध्वनि is of two kinds अविवक्षितवाच्य in which the axpremed sanse is not intended to be conveyod or taken litorally ) and विवक्षितान्यपरवाच्य (where ibe er sense is intonded to be coneyed and alno suggesta nnother sense ). ef is not idontinal with wfs (sgmr); bor is f incapuble of boing defined and

I.XVI SAHITFADARPANA. I. 14 च्वन्यालोक.

illastrated. In the 2nd उद्योत he subdivide अविषक्षितवाम्य into अर्धान्तरसंकरमित वnd अत्यन्तविरस्कृतवाच्य And oites instanoes of ench; the instances of the two respeetively are a4r जायने गुणा यदा से सहदवैगृंधने। रविकिरणानुगृहीतानि अवन्ति कमलानि कमसानि॥। (here the and कमशानि is अर्थान्तरसय) and 'रवितकान्त- सोमाग्यस्तुपारावृतमण्डल: । निम्शासान्य स्वादवीयन्द्रमा न प्रकाशतेI।' ( hore the word अन्द is अत्यन्ततिरसकतनाच्य; he divides विचक्षितान्पय- राध्य into अर्सलक्ष्यतमध्यभप आnd संलक्ष्यकमव्याय: अर्सल० i9 eonatitnted by रस. भाव, रसाभास, भावाभास and :भावप्रशम: when these occupy the principal position; whore ce Mi and others mre subordinate and the principal purport of the passngo is different, there ccour the figuros qirt &o; difference between gunas and nlankarae; remarks on the three gunas माचुर्य, ओोजस and प्रसाप: अनुमास and दमक no1 vary desirable in झुजार; illutration of suoh ligures as रपक, भर्गांयोक as snbsidiary and favourable to the pvolution of श्श्ाररस: Mbdivision of मैंसदयकम into शम्दशकतिमृत माात अर्म- aftwrs the former oceurs where by the power of worda an अलद्ार is suggestad (am not exprossed). while in dy two mennings are dirootly conveyed by the words themaelvea; oxmmples of केष and शब्दशकिमूलम्बनि definition and elucidation of wtyfngs (an example is 'ui मादिनि देवनाँ पार्ये पिनुरधोमुसी। लीळकमपनाणि गगगामास पार्वती॥' Where the व्पनिचारिभानसचा ia wggeted):differendebotwen अर्वशुक्तिमूत ममते अवंडदयक्रमन्क्षा (the Iatter ocours whern रस is rallahed by the express mention of विमादड अनुभावक and पनिचारिमापड: wbdivision of अमेशकिमूक्ष into बस्तु and मठवार, thu former being मीचोकिनिम्पच and स्वत-सम्मपी examplni ef मच्चारचनि. III. In the eeoond उद्गोत the wubdivi- sione of न wera based upon म्qहq, in the third rubdivi- sions aro made from the point of view of the न्यअक अविवक्षि तमाच्य (in its two varietiea) is पदप्रकाश्य (nnexample is क सनदे विरदविपुरी स्वय्युपेक्षेत जायी) or वानयप्रकाश्य (as in या निश्ा सर्वभ्ताना तरमा जागति संबर्मा); the same two varieties ooour in the desy- कमण्पना diviaion of विचक्षितान्ववरवाच्य: अर्सचदनकरम 1s hnlped by वर्ण, पद, वाकय, सडटना and प्रमन्ध: three kinds of सहूटना (असमासा, मध्यमसमासा anLd दीपसमासा), the rolation of सहुटना t0 मुगय साटना depends upon its appropristeness to speaker, the sense, the mbjeat, the rora; how ruo is manifested, how is in to be mustnined, the fignres favourable to tho various ninu, the plot and its relasion to rata; illustration of the faot that

J. 14 खबन्पालोक. IXTRODUCTION. EXVI!

hdfmera is conveyed even by partionlar declensions, conjuga- tions,- na and afe aflises, compounds ate; what things are opposed (विरोचिन:) to the proper evolution of rasa; one रस nhould be the princiml one in a composition and others should be aneillary to it; diseussion of the difference bet ween msy and गम् sense; difference between गुf and्य्r्वव्यअकमान ia not the same as wgutre; # second variety of 4154 called alygaim (where, thongh there is a sirq sense, the expressed sense is charming ); examples of goegein; the third varioty of काव्य i चित्र, which is of two Linds, शब्दचित्र (suob a6 चमक) and वाच्यचित्र (suel as the figurea उलेgl eto.); the third variety of wu cccurs when the poet has no intention to couvey u suggested sense ar to evolva rasa ete; by the combinstion of these threo varieties of asr namerous subvarieties arise; the riis and eritfis (कैशिकी ete, and चपनागरिका et० ). IV The sor of poets presents ever fresh aspects in the domain of घवनि and गुणीभृतम्यदञयकाव्य: the same thought, when made to glow by the poets' imagination, appears new; the poet should concentrate upon one rasa as the main purport of his work; in the muuem is the main rasa and in the महाभारत, which is both a aud कान्म, श्ान्त rasa is the prinolpal one intended by the poet; the province of poetry in untimitod, in spite of the fach that hundreds of poets have composed works for centnries; the thoughta of inspired poote may bear a certain correspondence; the somblance between tho works of two poets may be liko that of Ay and gifar, or between a thing and its picture, or hotween two human beings; the firat two kinds of semblance should be avoided, but the third is charming.

Besides the सामायण and the महामारत (tho अनुकमणी, गीता, गृणगोमायुर्सवास of which ara qunted ) the following are among tha authors and works mentioned by name :- अर्ज्ञुनचरित (5 मह्रा- काम्य by आनन्द pp. 148, 176), अमरुक, चहूट (96, 108), कादन्परी, कालिदास, तामसनत्सराज (a drama, 151), न्मकीर्ति, नागा- नन्द (176), महराण (100), मरत (146, 163, 181), मागड (39. 207). मयुमवनविज्य (12), रवाकली (160), रामाम्युदव (133). निषमवाणलीता (& wark by आानन्द० in Prakrit, 69, 152, 241), वेणीसंदार, सवैसेन (author of हरिविजय in Prabrit, 148). सातनाइन (as having gone to नागशोक, 145). मेतुकाल्य- (87) इरिविनय (197, 148), हरि्वश (as composod by कृष्मोपायन

LXVIII SÅMITYADARPANA. I. 14 नजन्पालोक.

and placed at the end of the महाभारत, 239 ) दर्पनरित (99, 100, 101, 197 ); quotations are taken from the regardt, मनोरम, the शाकुन्तक and other works of कालिदास, शिशुपालकन, iam be frequantly quotes his own verses ( in Sanakrit and Prakrit ) as illnstrations ( 96, 101, 110, 218, 227, 243 ) be gives bere and there a few verses, enlied परिकरफोक (pp. 34, 129, 137, 147, 163,); thi expresion is explained by क्ोचन (p. 34) 'परिकरार्य कारिकारभेस्ाचिकाकार्य कती फोक: qfintas: Lc.a verse that explained and expanded the sonse of a कारिका (diseussed in the e). For the meaning of परिकर compare 'व्याकरणस्प अरीर परिनिष्ठित्सासकार्यमेवायद् ।सिष्ट परिकर- बन्द: तियतेस् अन्वकारेण।I (Peterson on ms of काश्षिका JBBRAS vol. 16 exir No. p. 29). On p. 221 he introduces two verses with the worda 'दिदमूर्च on which the टोचन romarks 'मपैेलये: On p. 238 he quoter a verso with the words afrum on which the टोचन sayुत 'उक्तमिति संग्रहाथ मर्गैवेसये' (and therefore the KM edition is wrong in printing the vurso as a aifcer). On p. 022 wo have two wall-known verses 'अपारे काव्यससारे ec and पदारी चेत्कवि introdugod by the worde तथा चेदमुच्चते on whith the Gte does not say ns it does in other onses that they nre 1 his own. On p. 223 he gives two verses that summn- rise the preceding diseussion with the words mywa dut :.

The date of anmrrgea can be settled with grest preoision. The साao Mays मुकाकण: शिवसानी कविरानन्दपर्भन: । अर्भा रवाकरश्राा नसामान्येवन्सिनमेन:॥(V.34). This shows that अानन्दववेन ined fame in the reign of srapaniq of Kanhmir ( 855-883 A. C. ). Thia date agrees well with what we know from other sourceh. Hle quotes age and so is Iater than 800 A O: while he ls quoted by qsher (abont 900 A. O.). Therefore the period of his Uiterary activity would lis between 840 870 A. C. रलाकर ii the author of the नहानाव्य हरविजय, which was comnposed by him, aa he anys, in the reign of बालनुरस्पत Numerous veries are quoted by the gur- from a poet called शिवस्वामी. Weare told by the छोचन that मनोरथ wa o0e of the contemporaries of अनन्द Besides the अर्जुनचरित, the ज्यम्यालोक and the नियमवाणलीला, आनन्दo wrote nfter the ्वन्पालोक a worl ou the पमोचमा, a commentary on the (पमाण विनिशय (ef पर्मकीतति). 'इल्निर्देश्वल सर्वलकणबिपने बौद्धारनां प्सिद् तचन्मतपरीक्षार्पी अन्यान्रे निरूयमिष्याम on whieh the लोचन remarks 'विनिशयटीकार्य धर्मोत्तमार्या या विवृतिरमुना अन्यकता कृता समेत सद्व्यास्थातन? मनन्द

I. 1+ खवन्पालोक. INTRODUCTION. IXIX

alao composed the देवीशवक which is full of यमक, भापाक्रेष, मोमूचिका and other चिषनन्यड. From verse 101 it appears thab he was the son of नोण and wrote the work after the विषमराण सीखा and the अर्नुनचरित 'मेनानन्दकथार्या विदशानन्दे व लालिता बाणी। तेन सृदुष्करमेतल्लोन देव्या: कुत मवत्ा ॥'. The देवीशतक was commented upon by कय्यट, son of चन्द्रादित्य and grandson of बहमदेव, in 1078 गवरलि (i. e. 078 A. C.) in the reign of king भीमगुप्त.' The commentary of अभिनवगुम्त is varionaly designnted in the mss. 45 सहृदवालोकलोचन or धन्यालोकलोचन oा फाल्याळोकलोचन: the name of the cammentary is लोचन and not आवेचन as wome suppose, At the end of the frst and the third मृद्योत we have the verse "t छोचनं बिनालोको साति चन्द्रिकमा- पि हि। तेनाभिनवगुप्तोत कोचनोन्मीलनं व्यभाद I' later writers like विश्वनाय cite him as कोचनकार. Tlie commentary of अभिनवगुप्त oceupies in the Alankara literature a position analogous to that of पतचति's महामाष्द in grammar or S'ankarachArya's bhsshyn on the Vedantasutras, afumgn was a profound philosopher, an soute critie and a great poet. His commentary is sometimes more erudite and diffieuli than the toxt. Here and there he discusses varions teadings in the कारिकाम and the वृत्ति also (vide p. 33, and कारिका İIL 51). Among the anthors and works quoted by him (besides thoso in the अवन्मालोक) in the लोचन Are :- बन्दुराव (frequently quoted ), उत्पक (30), कादम्मरीकयासार of भटटजयन्तका (142), काव्यकौतुक (178) of भटतीत, कुमारिसमट्ट (188), चन्- काकार (178), तन्नालोक (19), तापसवलाराज (an analysis of its six nets, 151 ). मटतीव (29), दण्डी (141), प्रभाकरदशैन (188), भतहरि (author of वाक्यपदीय, p. 47), भागुरि (175 ), मनोरय, निवरणकृत (40), वशोतस (author of रामाम्वुदय, 148), वत्सराजचरित (162), वामन (8, 10, 180), समनासवदचा (a drama, 162), इस्यदपन (27, 28, 63). He frequently quotes his own verses

The Jouranl ( No IX ) of the Department of lettern Caloutta University, that came to my hands while ibese pages were pasing through the press, contains the comnment of अमिनदगुम् on the 4ih उदूचोत edited by Dr. Susbil Kumar Do from two mes at Madras, From this It appears that अनन्द wrote a work dalled सस्ालोक in whicl ha disousiod the relation of झाखनय and कार्व्यनय and thab the orse cited on p 243 (tjo ) as his was composed in tho

SAHITYADARPANA. I 14 अ्वन्पाकोक

(36, 40, 43, 75, 94, 117, 119). Some of these verses aro mid to be from his own eit (75, 179 ). He tells ns that he wrote a commentary (विवरण) on the का् पकौतुक o his tenchor तौd (p. 178). Ho wrote the छोचन after the तत्राशोक (p. 10).

अभिनवगुम wa a very prolifio writer. Over twanty works of his are known. He wrote on Kashmir S'aivism. From his पराविश्चिकाबिवरण (Bubler's Kashmie report p.CLVII) we leurn that his grandfather was बराइुष and father चुनका मनोरयगुढ्त was his younger brother (पत्चमिश्ञावियर्सिनी बुदती- afo) Ib appears that he hnd saveral teachers. In the introduotion to the छोचन he refers to मटेन्दुराज ns his teacher and quotes very frequontly the versea of भट्टेन्दुराज as illustrations (5, 43, 116, 160 207, 223 ). The last is a Prakrit mwr. That aiegtta waa not only a poet but also n oritio follows from the words of the छोचन (p. 160) "यवा दादुपान्यापख विद्रत्कविसह्त्यचकपर्र्िनो महेन्दुराबम' where ho higlly oulogiaes इन्दुरान as supreme amongst learned men, posts and men of taste. In his commentary on the भगवद्ीता (Babler's K. report OXVIII ) he tolls us that hia guru भटेन्दुरान blanged to tho कालायनगोन, that his grandfather was सौचुक and father मूतिराज. H

In several places the लोचन quotes the viewa of his guru or उपाभ्याग on the worda of tha लन्दालोक or cxamples cited therein. On tho introduotory verse सेच्छाकेसरिण: of tho इन्पालोक te कोचन (p.Z) aays 'एर्व मच्लव्ह्ाररसमेवेन नरिया ध्निरव फोकेमहुनमिष्या- स्यात- सर्वेमालव्वारावितु व्वजयं वाच्ये गुगाभवतीति नः सात्यमित्वनाशबोत अन्येडलुडमिनिकपितः (P. 37); 'मीत्यारमा न रसच्वदेव नादं नाट प न नेड इत्यसदुपाव्याय: (P.149): 'अग्महुरनरत्वाडु :- अत्रोष्यते इायनेनेदमुच्यवे eto. (P. 183); अमाद्पाच्यायास्तु हयतमानि पुष्पाणि अमुके गृहाण गुझणे- स्युचेसारखरेणादराविश्चवाव अबच्छता (p.i14, on the verso अ्रमच्छतोचे: इुसुमानि मानिनी, where the explanntion of लोचन Ia different). These quotations show that his tencher hnd explilned elther orally to अमिनवुस or in o commetary tमलTha question arises whother मट्टेन्द्रराज is idnutienl with भवीहारेन्दुराज, commentator of #RE. We do not kndw the parentage of the latter. But we know this that the latter did not approve of the theory of ध्वनि and ineluded चनिकास्य unde alankurns; while भहेन्दुराज weems to have approved of it and expaned tho जन्यालोक to समिनतगुप्त. प्रतीशारेन्दुराज waa a कौड्ण and bad gome to काइमीर for study. The word पतीgार is somw

I. 14 ध्यन्यालोक. INTRODUCTION.

It was applied to a olan of the non-Aryan Gurjarns (I. A. 1919 P.132) Therefore, though महेन्दुराज and प्रवीहारेन्दुराज were both of them wall versed in Alunkaras'astra and fiourished Almost nbout the same time, thay must be regarded as distinet. It is, however, noteworthy that समुद्रबन्द on the अवक्वारतर्वस (p. 130 Trivandrum ed. ) seems to idoutify the two by calling अतीहारेन्दुराज by the name महेन्दुराज 'भटेन्दुराजेन भीशितमणगीत्वादि मरतुतमर्शसोदाइरणे. मड्ोद्रव्यन्ये ... व्याल्यातम्' (vide p. 34 of the अलकारसारसगहलयुपृसि for the verse प्रीणितमणनि which is मामइ III. 29). सहतीत was another tencher of अभिनवमुष्त (कोचन p. 29, 178) and wrote the work onlled काव्यकौनुक. The लोचन rofors to उत्पत is the परमगुड of अमिनवगुप् (p.30), who wrote on the पस्यमिशाश्ञाख. His leacher in S'aiva philosophy seems to have bean लक्ष्मणगुम (Buhlers' K. report CLIX).

अभिनवगुह's literary aotivily falls between 990 A. C. and 1090 A.C. His प्रत्वमिग्ाविमानानी (वृद्दतीवृत्ति ) wns composed in the 90ch year of the लोकिक era and in गतकलि 4115 (i e. 1015 A. C.) 'इति नववितमेम्मिन बत्सरेन्ले युगांने तिमिशसिबलमिसे मार्गशीर्यावसाने' (Buhler's K. report CLIX); while his मेखस्तोत्र wis composed in 68 डोकिककाल (i e 993 A. C), Vile Buhler's raport CLXII.

Beforo tha कोचन, there existed a commentary oh the अवन्पालोक called चन्द्रिका, which was composed by ane one who belonged to the same family to which अभिनवगुप belonged. The शोचन cites it in many places and strongly condemna it चन्द्रिकाकारस्त पठितमनुपठतीन न्यामेन गजनिसीलिकषा व्याचचसे तस तसव शब्दस फले तदा फलें वाष्यव्पतपप्रतीलयार्मकी तसा पटना निम्पादना बतोजनन्वसाम्या शष्दव्यापारकन्येति। न चात्रार्थसतत् व्पारयानेन किजिदुमपर्गाम इत्यलं पूर्ववश्यै: सह विवावेन बडुना (बोचन p. 185 ); 'आषि- कारिफरनेन तु शान्तो रसोनिबदन्य इति चन्द्रिकाकार:। सचदासामिन पर्यापे- चितम्। प्रसग्ञान्तराय' (हो. p.178). This viow is quoted by tha काल्यप्रकाशसकृत of माणिकय० (p. 101 Mysore od.) and bry मोमेधर. The vorse 'f शोचन तिनालोको अति अन्दिरिकमानि है' (nt the end of the Ist and Srd aदचोत) contains a pun on the three wordh छालीक, चन्दिवा (moonlightand the com, on teम् शोक) and लोचन. The होचन in soveral othor pluces quotes the explanntion of the uarlg by a previous commentator and adda words to the effeet हत्यकं पूर्वनश्यै: सह निवादेन For example, p. 123 'वस्तु न्यानहै ... सवर्क निजपूर्व सगोवे: साक विवारदन P.I74 जन्पस्तु ल्यानहे-पतमागेक्षिकमित्वादिमन्तो- स्त्वर्क पूर्ववडगेः यह बहुना सलापेक

LIXII SÅHITYADARPANA. T. 14 अवन्यालीक.

P 915 मस्त (वस्तु!) तिलनमि फोकेयु पतीपमानत्ैव रसाऊतवं व्याचहे मा स देवं विकीय वयात्रोत्सवमकापीत। -एतवले पूर्वनकयेः सह विनावेन, The चन्द्रिका is referred to in tho eyfifite ilso ( 5th intro. varso ) In neveral othor piaces the लोचन rofers (In the words अन्बr, nfint de ) to the explanations and comments of the pacsages of the piw or the illastrations cited therein, but does not bame the author, mor does it add the words trs पूर्ववश्यै: सह विवाटेन The viowa quoted are likely to be thosd of the चन्द्रिक्ा In some chaes and of मटनायक in others; vide Pp. 7. 9. 30 ( पस्तु ध्वनिव्यासानोपतस्तात्पर्पद्राकिमेव ... स नामार्क हदयमा- नर्जयति), 29, 36 (वस्तु न्पाचारे ... स प्रहतार्थमेव अन्धार्ममत्यबद), 124.186, 140, 143, 157, 173, 201, 205, 207, which are cases whore probably the चन्द्रिका ia referred to, whilep. 57 (बत वाक्यमैद: स्पादिति केनचिटु्क संदसन ), 131, 208, 212 seem to refer to the views of indnnendent writers like Hgat4m.

15 The काव्यनीमोसा of राजशेखर. Thia work hns bemn pub- lished in the Galkwad Orlental Series. Thie is a unique work, lint it does not direetly concern itself with the expoiltion of ramar, gunits, or alankaras, and it is rather in the naturo of a practical handbook for poets. It in divided into 18 chap- tars. The following is a brief aualysis of the contente I झाखसंयह: arrates how instruotion in काव्यमीमांसा was Impar- ted by Siva to Brahma and otherd and how from Brahmn through a sucoession of tenchers and pupilk, the 18 sootions of the sppfwie ware dentt with by 18 different writers, how राजधेकर of bhe मामानरय fanily summariend the viows of sages. I अलनिरेश- वाचम i of two kinds शास und काव्प: शान i अपोसेद आ00 पीर्पेय; the foue Vadns, 4 उपवेदा, aix angns, वाबाबरीय thinka thul असgार in the boventh anga पोल शास is 40प- stituted by the पुराणा, आन्दीक्षिकी, the two मीगाना, 18 रमृतिक the number of विद्यासान :: 14 or 18 is the nnmber of विद्याs aocording to various anthorities; यायावरीय ealle साहिलविया thn fifib निय्या: meaning of sualt worda as सूष, भाष्य, सृचि, टीक्षा, मजिका, कारिका e III काव्यपुरनोत्पति: a mythionl nooount of tho birth of कान्नपुरुष from सरल्ती, who is deseribed as शुध्वा्वी ते शरीर, संस्क्कत मुख, मकृत बाड- नपनमपर्धश, पैशार्च पाती, उरो मिश्रम्। सम=प्रसन्नो सपुर उदार लोगली चासि। उक्तिलण न्र वे बले, रस आातमा, सोमाणि चन्दांसि, पभोत्तरमवडिकादिकं व पापेलि: अनुमामोपमादवज्य त्वामलडचनिा P(p. 6); marringe ot काचपुर्ष with साहित्यनियाबय nt the aity of बत्मगुर्म (probalily modern Basim in Berar); IV पदवाक्यनिपेक-whist are the msantial

1.15 राजशेखर. INTHODUCTION. LXXIII

requisites to beeame a poet I यायावरीय sid शकि was the only याग्मदेत and garo rise to पतिमा and उपुस्पत्ति: while others mid that the aid of mmfr ( goncentration ) nud ervara was requinod; various classifiontions of poets; V utmrmern moaning of न्पुत्पत्ति: शाखकवि, कात्यकवि and अमयकवि and their subdivisions; the ton stagos( arqor ) of a poet, the various meanings of tho term चाक: VI मदवाक्यविवेक :- the five वुचति of शब्द, सद्ू, समात afka, wr aud fre definition of n4; ite threefold oxpressive power वैमक्त शक शतिविभसतिमय; ton kinda of वापय: delinition of काव्य ॥ 'गुणपदलचुतं व वाक्यमेव काम्पम एII पाठम Rru :- the appropriate langunge and style for "gode, Apmrases, पिझानन do tho three रीविन बैदमी, गोडीया aud पासाली; ang of two kinda and thnir mubdivisiona with illustrations; the intonntion of various peoples in India and the different languages they empoly; VIII वान्यावयोनय :- the Bourees of tha subjeot-matter of काग् aro 12, शुति, सृनि, इतिहास, पुराण, प्रमाण- दिया, समयविया, रामसिद्धान्यभयी (अधेशास्र, नाव्यशास्र, कामगान), ठोक, विरचना (कनिमनीपानिर्मितं कवावयमप्रेमान ना विरचना) and प्कीणेन: यामावरीय addn four more; IX अर्सज्यासि-the subject of desripton may be दिव्य, दिव्वनानुय, मानुप, पातालीय, मलंपावालीय, दिन्यपातालीय and Reidiviarts; wlintaver the location may be the subjet must be रसवद् (रसबत एव निबन्यो बुको न नीरसस्वेति आगराजिति: । आागिति बाणावरीय:), the subjeet of desoription mny be in an isolated verse or in a girq, onch of which is of five kinds: X कनिनया and राजचर्या-काव्वविया (नामभातुपारायण, अभिधान- कोश, छन्द्रोविचिति and अरुदार): 04 कहाs aro tho उपविचाय, कान्पमातर: (देशपार्ता, विदुग्धवाद, लेकपाच्रा, विद्लोष्ी etट): purity of body, speoch and thought necesary for a poet; the house of a poet, his allendanta and writing materlals; how a poet should divide the whole day into efght parts and the dutios approprinte to eanh of the 8 parta; womon may compose poetry, nasemhly hall to be erected by kings for emmining poots; in largo towns niremblies to be formed for testing thoao learned in the rs and XI-XIIl-how far a poet can appropriato n predecessor's words and thoughts; XIV-XVI about HT (conventions) with reforence to countries, treos, plants, fowers, ete;sabout intangiblo things (at a smilo whinh is anid to be white); XVII afmn: the various countries, rivers, mountains In the four quarters of Indis and the produots peouliar to each; the colour of the complexion of various pooples; XVIII काळविनाग :- tho season5 9

LXXIV SAHITYADARPAŞA. I. 15 राजशेखर.

the winde, lowors, birds nnd notione appropriate to various: seasons. It will be veen that this work is a mine of information on numerous malters, It appoars that the priuted -sfrier le only a fragment of what the author contepminted (a. g. on p. 1I समापनियदिक वक्वाम:). The अलदारशेनर at the ond of the 11th मरीनि quotes twa Terses from राजगेनर which are not found in the काण्यमी on o which दवारनिरोर र्वायस्पाम् उपमा कनियशस्प मातैवेति मतिर्मम IP. The work is written somewlint after tha अर्वशास्र of कौटिन् and tha atyle is vigorous, though sometimes ponderons, He quotes numerous vertas from aneiont uuthors. Among the works drawn upon are thond of कालिदास, अमरशतक, किरातार्जुनीय, काइम्बरी, माळवीमाभक, वेणीसंदार, शिशुपालवम, सूलेशवक, हममीववय, hiaown works. Ho quotes tho opinions of numerous writers on Alapkara, some of whom nre known from his work Mote, i= अवन्तिसुन्दरी, आनन्द, आपराजित, उह्र, कालिदास, दीदिणि, भरत, महक, काट, वानमतिराज, चामन, स्वामदेव, . Ho froquently oltes certain views au those of thn Anbaryas. Tt ii not possilde to may who are mennt He quotoshis own views as those of गायानरीय. The कान्यमीमासा hns nol been froquently quotod in later works on miftsn हेमचन्द्र and वारभट borrowed from him very largely, particularly chnptees 17-18.The काव्यम्रकाशसदेव of माणिक (p.308 Mysore ed. quotes the words 'अनिप्रायवान्पाठपर्म: काकुः स नावहारी सादिते मायावरीय: (whioh ooour in the बाव्यमी p.31) देमचन्द्र (P. 23G काल्मानु.) uमतं सोमेर alo quote the:e words. He gires samn striking historionT and literary informntion. He tells ur ht मेथाविक्त्र and कुमारदास wero poets that were blind from birth (p. 12), thnt cortain kings such as शिशुनाम in मगय, कुचिन्द in गूरसेन, सातवाइन।ा कुन्तक ममतें साइसाडू in उलपिनी respeotively mado rules that in their palnces eight lettora that wero difioule to utter were not to bo mmuployed, that harsh conjunet con- ennanta wore to ba avoided, that only Prakrit was to be ou- ployed or only Sanskrit (p. 50); that बायुदेक, सातवाहन, शदक बरdे साहसाह wure greai patrans of learning and that ln उजनिनी the pools चालिदास, मेण्ठ, जमर, रूपसर (1) भारनि, हरिचचन्द्रगुर नव्य exumnined and in पाटलिपुच्र उपने, वर्ष, पाणिनि, पिकल, भयावि, वरगनि and qtals were tested (p. 55) He is very fond of tho Prakrits: (pp. 34, 51) and speaks of the languages in differont oountries (p, Dl where Garf ia said to prevail in अबन्ती, मारिवाष and दशपुर).

I. 10 राजरीसर. INTRODUCTION. LXXY

For the personal history of traimr Dr. Konnw's introduction to the कपूरमज्तरी and Mr. Dalal's to the काव्यमी may be consulted. Ha seems to have bolonged to #Erir. He says in his बालरामायण that hu was fourth In dearent Erom लकालतलद wlom he desoribies Bs महाराष्ट्रयवामणि. He was the son of दुर्दुक and सीलवती. Ho was very confident of his powers and apeaks of himself as qififh in another birth (नाल्रामायण I. 16). Ho is desoribed as मदामग्ियुत्र and ns thu उपाप्याय OT guru of king निमेय or महेन्द्रपाल (बाल I 5 and 18, mige I. 5. and 9 ) of the Raghu fauilly. His wife अबन्तिसुन्दरी belonged to the Chahuaus (Chavan ) family amd it was at her desire that the miormo (I.11 ) was brought on the stage. So it seems that be marriod an accomphshed wfry lady. The views of sifomeh are quoted in the काव्यमी० (pp. 20, 46, 57). राजशेखर is atyled बालकचि And कनिराज in the क्पर (T.D). He speaks of the king महीपाड़- देव, c0n of निर्मयनरेन्द्र in the प्रचण्डपाण्डव (alias बालभारत). Ha or his family seems to havo migratod to Kanoj. The 4s- भारत मय performed at महोदव (कान्यकुष्त). Tn the काम्यमी- (P. 94 तनामि मदोदय मूकमबचीकृत्वेति यायागरीय:) he lays downthat directions are to be measuted from Kanof. The wurks he compoted ate the four dramas विदशारुमचचिका, कर्पुरमनरी, बाल- रामायण, नालनारत (OF प्रचण्डपाण्डन), thie नाज्यमीमासा and दरनिकास ( महाकाव्य). The वालरा (I. 12) says that he composed Bs प्रबन्ध हेमचन्द्र (विनेक p. 335) aseribes the हरनिलास to him The rth. (p.98) refers to a geographioal work of his onlled yscritg. The verses apprecistive of poets that are quoted in the anthologies aa राबशेचर probably belong to this tाao.

He fourished in the frst quarter of the 10th century. Vide I. A. vol 16 pp. 175-178, LA. Vol 34 p. 177 and E I. I. 162 if, which show that the dates of महेन्द्रपाल or निर्मय नरेन्द्र are 902 and 907 A.C. and the date of his son मही पाल is 917 A. C. As ha quoter उद्ड and जानादवर्धन and is referred to or quoted by qaferss ( written in 959-60 A. C. ). by the विष्कनजी (about 1000 A.C. 'समायिगुणशालिन्य: प्रसन्नपरिप- कियमाः। बावावरकोवांची मुनीनामिव वचयः ॥ verso 33) and by महि- ang, this date is amply corroborated. 16 Tho अनिघावृत्तिमात्का of मुकुलम (published by the Nir- nya-sagar Press, 1916) This work desorves a pusaing noticd.

LIXVI SAHITVADAUPANA. I. 10 मुकुलमह.

Th Ba work containing 10 larilas with ifa thoroon by the author himself, It donls with tho two sonses of worda vis, मुख्य and ठाकशिक and gives a dotailed treatmont of लक्षणा (its subdivitione and oxamples). Later works like the कान्यप्रकाय base their toatmont of छक्षणा on tliis work. He quotes or refers to उद्ट, कुमारितमट, अन्पालोक, सर्यमिय, महानाध, विज्ाका, वाक्यपदीय, शवरस्वामी. Ho was the sou of भट्टकलट and tho teacher of मवीवारेन्दुराज, मटकाइड flourished in the reiga of अवन्तिकमैन (800-883 A.C.) अनुगहीप लोकाना मटाः भीकहयदवः। अबन्तिवर्मण: काळे सिद्धा भुवमनासरन् ॥'राक्तर० V. 66. Thorefore मुकुक Bourished in the first quarter of the tonth century. He is frequontly quoted in the काध्यप्रकाशसकेव af माणिषयचन्द्र 17 The काव्यकौतुक of भटतीत. We know that अहुतौव WAS the guru of अभिनवगुस (लोचन p.20) and that he wroto a work cnlled जाव्यकौतुक on which अभिन्वगुम wrote a वितरण (बोचन P.178). Oun of his docrines was that emary was at the hoad of all razdl ac it lad on to मोष. Anothor doutrine that he held Was tlial the poot, the hero (of a poem ) and the (sympathetic) reyder paas through the same experinnees 'नायकम कतेः ओत: समानोनुनवस्ततः' (लोचन p. 29). The मचिल of क्षेमेन्त्र (on कारिका 55) attributes to him the definition of प्रतिमा 'प्रजा नवनवोन्मेवशातिमी मविभा गता'- हेमचन्द्र (काम्मानु. p.316) quotes three veraes from भटृतीत नानृपिः कविरित्युक्तमृविश्च किन दर्शनाव् । विचियनाववर्माशृतस्त्रमसयाव दशेनम् ॥ स तस्वदशेनादेव शश्षु पठित: कविः 1 द्वनावरणनाभ्ाय इडा लोके बाबिद्ठतिः॥ समाहि दर्शने सवच्छे मिलेप्यादिववेर्मुनि: (नैः1) ।नोदिता कविता होके यावजाता न बर्णना ॥'. सोमेशर (in his टीका on माल्यम. I) quotes theto versoa. The काव्यप्रकाशसड्कत (of माणिक्य०) aseribes the following to काव्यकोतुक 'पशा .. मतिना मता । तवनुमाणनाजीमदर्णनानिपुणः कविः। मस् कमें स्मृतं काव्य (p.7 Myworo ed.). This is quotod by हेमचन्द्र (काव्यानु, p.3) niso without nams; the व्यचतिविवेकव्पाख्या (p.10) also say "अनेन कनेः कमे काव्यमिति काम्पकीतुकविहिता काल्यस शब्दव्युत्प्त्ति कविम्लकाम्वत्प्- तिपादिकां दर्मयति। तन सक 'तस्व कर्म रमू्तं काल्यम्' हही॥". हेमचन्द्र (निवेक P. 5D) talls us that भटतोत was ngaiust tho viow of शहक 'अनुकरणरूपो रसः S0 also माणिकवचन्द्र (p.60) and सोनेपर s4y 1o same. भटतीच fourishod about 060-900 A C.an xrd great iniluenco over अभिनवमुस His work, if recovered, would be very valuable.

18 The हृडयदपण of अहनायक. मटटनापक is one of tlo four writers whoie interpretntions of the antra of Bharata विनादानुमानव्यभिचारिसबोगाइसनिपाि are quotod in the कान्यप्रकास

T. 18 भहनायक. INTRODUCTION. LXXVII

(IV. p. 00 VA.). His view ol रस 1a' न सादसव्येन नालमगतलेन एस- अतीयसे नोत्पचते नाभिष्यजपते अपि तु काव्ये नाटये चानिवातो द्विवीयेन विभावादिसाधारणीकरणातमना मापकतव्यापारेण माण्यमान: सायी सत्त्लोद्रेकप्रकाक्षा- नन्दमयर्सविदिय्ान्तिसतलेन भोगेन भुज्यत इति भट्टनायक. Vido शोचन pp. 07-68 for a more detailed statement of the views of HE नायक about एस. According to him, there are three functions of the words of a poum or drama, अभिया, भावना, भोगीकृति (or रसचवंगा or भोग). The firat is common to शास also, By tha secand function (मावना), the विभाव (like सीता 40) ara prhsnted to the reader or Fpcotator stripped of their individual existonoe and only in a general way (as chaste and charming womanhood &e ) The third funetion leads to tho ultimate experienoo of the reader or spectator ( which, like अझ्यानन्द, i स्वर्मबेद nnd not eapable of being defined in worde ); that experienee for the moment makes the ugrs render or spectator forget all else and makes him one with the aubjent presented, हेमचन्द्र (विव्रेक p, 01) and सयरय (अल. स. कि p. D) quote the Following verees from him onthia point 'अभिया भावना चान्या तलोगीकृतिरेव न। अमिभाषामता याते गर्दारपोल्कती ततः ॥। मावनामान्द ममोपि शृद्धारादिगणो मवः। तङ्गोगीकृतिरपेम म्याप्यते सिद्धिमाघर: ।. That he was the author of tho हृद्यदर्पण fol- lows frum sevornl oircumatanoes, Tho छोचन quotes certain vornea of मटटनायक in whinh he distinguishe botwoon yrr aod आ- ख्थान on the one hand and काs on the other 'शम्दपाषान्य माश्ित तत्र साल पूथम्बिः। अर्मतत्वेन बुक्ते तु बदन्यास्यानमेतयोः। इयोगुणले कयापारप्राधान्ये काव्यधीमवेव॥' (p. 27). These verses are quoted from tha छदयदर्पण by हेमचन्द्र (का्यानु- P.3). Tbe गलडारसवस्व (pi) summarises the views of मटटनापया 'भट्नायकेन तु व्यतप: व्यापारस पौडोक्तान्युपगतस्प काम्यशशिख मवता न्यग्माचितशव्दार्मलकपस्प क्या. पारसीन पापान्यमुक्तम्। तनाम्पमिधामामकत्वक्षमध्यापारइवबोच्तीर्णो रसनवगात्मा सो गापरमर्मायी व्वापारः प्रामान्मेन विश्ान्तिसानवपाशीफृत: With referenca to this view. नवरय speaka of भट्टनावळ a1 हरयदर्गणकार (p.12) महिमसट्ट mays that he composod the म्मककियिनेक tosoure famn (of demolishing the esimets) withont looking at the dor (t हृद्यपर्पण) 'सहसा मशोमिस समुपतादस्दर्पणा मम पीः। सालप्ारवि- वतपपरकतपने वेत्ति कयमिवातमम्।I' (p.1, अमिस means to approadh as nn अनिसारिका und दर्पण Alio means 'mirror ). Tho com- mentary on thia esplain 'दर्पनो दृशयशगाल्यो अनिर्घसमन्मोपि', I0 follows that भटनायक wrole the ददयदर्पण for demolishing the theory of व्वनि. Tlo लोचन (P. 19) refers to tle adverhe eriticiu of भहूनागक on the illustration अम धम्मिन (ब.p. 16)

EXXVIIT SAHITTADADPAŅA. I.18 भट्टनायक.

Andthen twite him by saying 'कि च वस्तुच्नि दृपयता रसम्नति- कावनुयाइक: समर्ष्यत इति समतर ध्वनिष्बसोयम् (लोवन p. 20)- The principal point on whieh bia differs from the न्पालोक is that be regards ghr ns transconding delinition and as purely स्वर्सनेग. So ho was a follower of thoso of whor the ध्निकारिका ays 'केचिदारचा स्तमनिषने तख्यमचुस्तदीयम' or ai the so mayg

समारपातनन्त (p.10). Aocording to him रसचवज is the soul of poetry and ho is not prepared to ndmit स्नि as tha soul of pootry. घ्वनिनांमापरो मोषि व्यापारो व्यचनात्मकः। तख सिद्धेपि मेदे स्पासकाप्पाइलं न रुपिता ॥।' (लोचन pp. i1 and 10; जयरष p. 9). Tha सोचन refees to the views of भट्टनावक and हुदयदर्पण very frequently and generally for oondemnation. Besides the references givon ahove vide लोचन pp. 13 ('कान्ये रसमिता सनों न बोड़ा न नियोगभाक), । 21 (on the verse 'अच्ता एत्य' in q p. 20), p. 47 (पतदेवोंके डदपदपणे 'वावसपू्णो न त्वेवेन तामजैयन्' रवि), 98(आात्मसज्रनेपि कव्विदेव नीवव्यवदार इत्ुर्फ आगेद। तैनैतनिरयकाश बडुल दृदयदर्पणे-'सर्बत्र तर्ि कान्यम्यवदार: स्पाय' इति ), 29 (यवाह भटनायक :- वान्धेनुर्देन्य एक दि एस वज्ञानतुच्नया। देन नास सम: म सवाद् दुगते वोगिमिर्रि य:), 35 (तेन वज्रटटनायकेन दिवयनं दृपितं नहननिमीलिकयेम ); the referanco huro is to the form ag: in अनिक्ारिका T.13 and this passago of the छोचन has bean criticl- ed in the व्वक्तिवियेक (p.19): 63 (मट्नावकेन नु बदुके-शवशब्दयोगा- औीणताम्मत्र न काचिव नोच्छोकार्थेमपरामृश्य on निश्रासान हवादमी:॥, 1.65 गत्त हदयदर्पणे उत्तम्-हडा हेति सैरम्मापोय चमाकार इति (on tho varse लिग्परवामन0 .1From the quotatious it will be clear that the हदमदर्पण was w work lu verse and proso composed for estabilish- Ing a thoory of Poeties and for controverting the pusition of i0 लन्दाडोक. माणिक्यचन्द्र (संङेव p. 14T) gives two varses chiaracterising लोहर, शङूक ते नायक 'न नेत्ति बस गाम्भीय गिरतुभोपि नोहट:। तंच्तम्व्र रसपाचोये: कर्ष जानातु शहक:॥ भोगे रस्यादिभावाना भोग ससोचितं सवन्। सवधा रमसर्वखमभांझीड्ट्नापक:II'. The =पक्तिविनेकटीका (D.13) quotes हदयदर्प "इदमदर्पणे व वाकतो व कविः ओको मेवैपि दि सदस्ति बत् एति काव्पमूल कबिर्त प्रतिपादिवम्"

भटनागक fiourished after the चन्बालोक and beforo the लोचन I. e. between 900 and 1000 A. C. From the somewhat bitter and personal attacka that the लोn miakes it appears likely that he was pearer to the timos of the लोचन than to thoao of the म्ql- लोफ. If.he was a oontemporary of भिनवगुस or only sghtly ald- er, then भटटनाबक, th atthor of the हृदयद्पन, cannoL he identified Wifl the भटनायक mentioned inthe र्राजसरदिगी'विनस्तोनथकाखयो

1. 18 मटटनायक, INTRODUCTION. LXXIE

गीरोशसुरनमनो:। चातुर्विया कृतसेन वाग्देनीकुलमन्दिरम॥ (V. 59) Thls refera to the time ofa cit (883-902 A. C.). It is difficult to denide positively one way or the other.

19 The चक्रोक्तिजीवित of कुन्तक. This work Lai Leen known only through quotations and references in other Alankara works, such as the अलं, स०, माहित्वदर्पण. 20. Through the kindness of Dr. Belvalkar I was able to secure u transaript of a ma, of the work recently disoovereil in Madran. The transeript ia foll of lacunae and is ingomplete. But there is sufficient materinl to give a tolerably correot idna of the work.

The work consists of three parts, sitme, qfr, and exhmples, ilmost all of which are taken froni previous muthore. It Is divided into four aays. The transeript Mreals off in the fourth, Lut it seems that the work did not extend much beyond where the transoript breaks off. That 3H- i i the anthor of the whole of the work and that the entira work containing quftan, afo and examples was called वकोकितीचित follows from several conaiderations. The न्वक्ि- विवेक (p. 28) quotes the veese 'शम्दाषी सहिती ... कारिणि' whiah ooours in the transcript of the qatfme ), maye that certain people assert that qalfm is the goul of pootry and then ( on p. 37) quotes the verse dfraw: mitshce ( which is quoted in the afifig as an example of an excellent m) and finde several faults in that verge and winds up by saying (p. 58) 'काव्यका अनकपारममानिना कुन्तकेन निजकाव्यलक्ष्म गि। यस सर्मनिरवमयतोदिता श्रेक एप स निदसतो गया ॥. This shows that the denitions ( asn ) and the citation of examples are कुस्तक aocording to महिममट्ट (who was not far removed iu time from the पफोकि). The टीका on the व्यक्ति (p.10) aays अदं झोको वकोकिनीविते वितत्य न्यानल्यात इति तत मनावचाय: 80 accoriling to the dar also, the gfa and the exnmples formed part of the बकोकिनीचित The एकाबली (P.DI) [)= 'एवेन पत्र कुन्तकेन ससावन्तमावियो ध्वनिसादपि मलार्यातम'- सोमे पर in his commentary on the क=पप(61 b and 67 ) quotea two veraes of कुत्तक (! कुन्त ) which are found in the transeript. The #-4941383m र्of माणिय sys on the vorse हरन्सीमाशानि स्वलदमसल्तावण्यवलची' इलन साइयगोपचारमूचे यथा चोपचारसया मकोकिजीवितमन्याजेवर' (p 40-41 ) Thie verse is oited as nn example of atuitomat in the बकोकि withthe remark 'मत्र नेतनपदाभंतम्भविसाहपयोपचा-

LIIX SAHITTADANPANA. 1. 10 कुन्तक.

रात् ताएण्मतरकतरमीगाचार्णा तरणमुठोझितन्". The colophons at the end of the first and second arhys are respeotively 'cia trur ननाकुन्तल (क?) विरनिते बकोफिजीविते काण्पालद्ारे प्रयमोन्मेष: and 'इति स्रीकुन्तविरचिते वकोकिजीविसे द्वितीय उन्मेष: As the worl hns been s0 far not knowu to scholars, a somewhat detniled analysis is given below.

The first उनमेप bogins 'बन्दे कपीन्त्रचन त्रेन्दुलास्वमन्दिरनर्वकीम्। देवी

कयेनिषानादि निर्मितेमानसूत्षपम्॥ छोकोत्तरचमरकारका रिन्रचित्यसिद्ये। काव्यस्या यमलदार: बोप्यपूर्त्र। बिधीयते ॥ धर्मादिम्ावनोपायः सकमारक्रमोदित:। क्ाल्पक न्योमिजताना इशयाहादकारक: ॥। ( after two more verses) कटकीपचद-

ले व रसनिध्यन्दसुन्दरन्। बेन सम्पपते कार्य्य तदिवानी निमार्मते॥ अलतुतिरतकार मुपोदल्य (र उपो?) विवेच्यते। सदुपामतया सल सालकारस् काव्पता I।', It will be notioed that be gives the प्रयोगन of काव्य lik भाम I. 2 (धमार्थ ... काव्यनिबन्यनम्) and oalla his work का पालनुार. The पृत्ति begins 'जगत्रितय वैचित्यचित्रकर्मविधायिनम्। शिर्व शक्िपरिस्पन्दमात्रोपकरण नुमः।।

सदिदामनतामो्द चमतार विधास्पति।. Followiug मामन (T.16 शब्दायी सहितो काव्पं) be defines काम्य 35 शब्दाथी सहिती वककविष्पापारज्ञालिनि। पन्वे व्यवसिती कार्व्य तदिदाहाद्कारिणि।। (quoted in न्यकि० p. 98 nnd by समुद्रकत्व p. 8), His pozition is that साल्यूत rahda and artha con litute ny and it is not proper to may that wagis belong to an (as this modo of speech suggeits that rt may exint withont them ). He gives as nn example of nr

m il ( quoted in the sarq. IX ). Then he comes to the parl बकोकि playsशब्दो विवक्ितामंकनाचकोन्येपु सलदवि। नमः सहदवाडारकारी ससन्दसुन्दर: ॥ उभावेतावळडामी तवो: पुनरलहुठि: । वकोिरेव वैदग्प्यमग्गीम- गितिरच्पते II' (last quoted by जवरव p. S. ). बडोकि is n striking mode of speech differing from and transconding the ordinary ereryday mode of speaking about a thing (and bance culled wifir ; it is speech that charms by tho skill of the poet. The वृति explains 'बकोकि: प्रसिज्ञा निधानव्वुतिरेकिणी विचिनरयामिना नैदन्व कनिको पार्ल तखा गही विच्छित्ि :. Ho cites तामन्यगच्लय (रमु-14.70) and सप: युरीपरिसरे (बासरा. 6. 34.) respectively as examples of pootry that is सहदयाहादकारि and not so. Ha ridioules thoe who rngurd खवमामोस्ति ns an अलgर and says that when in a so-called खमावोकि other figures ooour, thare will always bo सहूर of संसूहि 'नट्दारकता येपा लमावोफिळतुति। बवकरारयतया वै्षा किमन्यदवविसते॥ ... रपड़े

J. 19 कुन्तक. INTHODUCTION. LXXXI

सवच सैनडिरसटे सारसातः ।'. The साहिल of शन्द and अपे Lr e- plained in the वृत्ति का तत्र वाचकस्प वायकान्तरेग नाच्यस वाञ्यान्वरेग साहित्यममिमेतन् and nogutives the साहित् of वाचक with वाच्यान्तर and of बाच्य with वाचकान्तर. 'शब्दाथी सहितानेव प्रवीती सफुरतः सदा'। साहित्यमनयो: योमाशालितां प्रति काप्यसी ।अन्यूनातिरिकलमनोहारिण्यवसितिः।। मार्गानुगुण्यसुभमो माधुर्यादिगुणोदयः । अल्यूरणव्रिन्यासो वकतातिशयान्वित: । वृस्योचित्यमनीदारि रसाना परिपोषणम् । स्वर्षया विदते यम्र वमालमुभगोरपि॥ सा काप्पवन्थितिस्तदिदाकादैक निबन्धना। पदादिवाकपरिरपन्दसार: भाहित्यमुच्यते।', चकता is explained as 'बकलव प्रसिद्धप्स्ान ्पतिरेकिवैचिचयम', Thon he onumor- ates aix varities of कनिज्वापारवऋत्व, vi. वर्णविन्वासवतासम, पदपूर्वामेकP, प्रस्ययत वावयवण प्रकरणन, प्रब्ध वर्णविन्यासवकार्व पदपवाधवकता। वकतापाः परोष्यस्ति प्रकारः अतयाअयः॥ वानमस वक्रमावोन्सो वियते यः सहलमा। यमाउद्दारवगोसी सर्वोध्यन्तमविम्यति (thia vorse la quoled by समुद्रबन्य P. 9 ॥। वकनाव: प्रकरणे मबन्नेप्वरित वाबृशः। उच्चवे सहजाडार्पसोकुमायंमनोदर।।. पदपृ्वाय moans पदसम सुबन्ततिडन्तरूपस्व पूवने प्रतिपदिक भातुना Ho briafly mentions the varieties of these and citos exnmples. His position is that इकोकि is the soul of poetry (Ie. it ia rilfes that breathes life into poetry, makes it poetry, without it कान्य oaunot oxist), but बकोकि itseli is not possihlo unless the poot possesses the nocessary faney and imnginntion ( there- fora कपिश्वापार i प्रधान iD कान्य). About वैचित्म ho Bays 'विचित्रो यत्र बकोकिवेचिन्य जीनिवायते। परिस्ुरति वस्मान्तः सा क्राप्पतिवगाभिया ॥, Ho thon spoaks of cerlain aus of विचित्र, viz माधुर्य, प्रसाद (rara 4IO of compounds and wull-connceted sontencos), भोन, लायणय, आाभिजात्य. लावण्य and आभिजाल्य are defined ns अन्ातसविसगानी: पऱे: धोतै: परसपरम्। इसै- सयोगपुर्वेश् कावण्यमतिरिच्यठे (quotod by सोमेपर)।। पशातिकोमलस्छानं नातिकाठिन्यमुद्हय्।आनिजाले मनोदारि वबत श्रीडिनिर्मितन्।' Examples of all these are cited. कh तारुण्पतरो: (साहित्यद० X ox- amplo of सन्देह) illustrates माचुर्य as enusing वैचित्य. An example of क्ावण्य ia 'बासोर्कम्पवरहिणास्तनवटे पौताजनश्यामळा: कीर्येन्वे कणशा कशाति किममी वाप्पाम्मर्सा बिन्दबः। कि चाकुचितफण्ठरोघकुटिला: कर्णोमृततखवन्दिनो हुद्दारा कलपश्रभम्रणविनवयुख्यन्ति निर्यान्ति न ॥. He spoaks of three मार्गक, पैचिम्प मार्ग, सकुमारमागे बnd सौकुमावैवैचित्यसंबलितमाग. Tho last is onlied मथ्पम- मार्ग 'भागोंसी मध्यमो नाम नानारुचिमनोइर:।रप्येया यत वर्धन्े मागेडितयसम्पद:।।'. The 2nd hy starts with the explanation and elnoidation of वर्णविन्यासवकत. He defines it as 'कको दो बइचों वर्णा बच्यमाना: पुनः पुनः। सत्पान्तरा विया सोका वर्णपिन्यासवकता ॥ वर्णान्तयोगिनर स्प्शा दिक्ु कास्तकनादय:। रेफाविमिश्र संयुक्ता: मस्तुतीचिल्शोनिन:I', Ii will bo notio- ed that वर्णेविन्यासवकता is the sume as the अनुप्रास of th nien नहारिक Au examplo (of एकस दयोनहना न) is ममेलावलीनासरलि

LXXXII SAHITYADARPANA. I. 10 कुस्तक.

तन्वी (T) समीरा: I The vorse प्रथममरुणच्छायस्ावचत: कनकपम: (nifei in the काव्यम. VL p.260 Va.) ia nexmpeofवन्H does not liko, however, that too many Alaaliras should Le heaped up in one verse 'मलदारस कयो नालकरणानारम्। जसन्तुरा निवअन्ति दारादेनेणिवन्यमम्। नातिनिर्यन्धविद्विता नाप्यमेशलनूपिसा। पूर्वाक्चपरित्या- गनूठनावर्तनोच्ळा II (Drst verse is quoted in न्यचिविरिकटीका PP. 13-44 na from बकोफिनी०) Ie says that the उपनागरिका and other qfes of the ancients (vide saz L) are the samo ns वर्णविन्यासवकना व्ण छायानुसारेण शुणमार्गानुवतिनी । वचिनैतित्यतुक्तति सव प्रोका चिरन्तनै: ।।' यमक also is a kind of वर्विन्यासन: पमर्क नाम कोप्यसाः प्रकार: परिदृस्वते। सतुशोभान्तराभावादिह नातिप्रतन्यतेI. Thon ho comes to the several varieties of पदपूर्वाधेवकता, v2 रुडिये- चित्यनकता (रूि means रूचिपधाना: शन्दा:) वम रूडेरसम्मा्यपर्मभ्यारोप- गमता। सडर्मातिशयारोपगमत्व वा प्रगील्ते॥ लोकोत्तर तिरस्कारकाच्योत्कषां भिषि- रसया ।बाच्चस सोच्ते कापि रूटिवैनित्यवकता॥'. There are two varioties of gh4o, as the first verse shows. Ezamples (of the first variety ) are the word कमलाई in वाका वाबन्ति quoted above (from s. p. 62) and राम: ia लिग् (ए. 61). Examples of 2nd rariety of रुटिवै (विद्मानवर्मातिदयवाच्चाध्यारोपगमत्व) ar ततः प्रह- साइ गुनः पुरन्दर: (रघु. III. 51, the word रष) and रामोसी भुवनेपु ( quoted in the qpqy. IV p. 182). Another variety of पदपूर्वा i9 पर्यागनक्रता (पर्चावप्रान: शब्द: पर्मादः) 'अभिषेमान्वरतमस्त- र्याविश्यपोपक:। रम्पच्छायान्तरसपर्शा चदलयुतंभी -. न: ॥। स्वयं नियेपणेमानि सच्चा- पोल्कपेपेशस: । पर्वायसोन नैचिच्ये परा पर्यामवकरता ॥i'. An exampin is नानु- योक्तमनृतत्वनिध्यसे कस्षपस्तिविविगोष नादरः। सन्ति सूमृति दि नः शराः परे ये परा- कमनमनि वज्िणः ॥ Chere the word इन्द्रस् for बजिण: would not convay the same force and charm ). Another and a very important variety of पदपूर्वाष० i3 उपचारवकता 'वा दूरान्तरेन्यसाव सामान्ययुपचयते। लेशेनापि अवत्कानिद् (f) वकुमुदिकवचिताम्॥ बन्मूला सरसोतेता रूपकादिरळकुतित उपचारप्रयानासी वक्रता काचिडुच्पवे॥' (Lotli quoted by अदरव p.8) Examples of उपचारवकता भाए 'सिग्प श्यामत०, 'गन्तीना रमणनसति' (पूर्वमेव 38) and 'मलणे च मत्तमेह' ( the first and laut being cited in the tr. as examples of नर्वान्तरसकमितनाच्य and अत्यन्ततिरस्कृतवाच्य respoctivoly). It ia therefore that the sra. g. ( p. 8 ) in summarbing the viow of the बकोकिलीनितकार saya उपचारवकतादिमि: समखो धनिपपत्: स्वीकन:' and नदरय atter aying that tho verse गजन व मचनेई is cited as an exampla by the क्ोकिनीकितिकार remarks 'अत मदनिरवडारले घोपचारिके वति उपभारतकतादीनाममि अरणम.' Two other varialies

I. 19 कुन्तक. INTRODUOTION.

ara विशेपगनकता and संतृतिवकता 'विशेगगस्त मादातम्ाद किमायार कारकल वा। पत्रोकसति कामण्य सा विशेपणपकता ॥। मच सलियते वस्त वैचित्यर बिव कषर्मा। सर्वनामाविनि: कमित्सोक्ता संवृततिवकता॥', Examples of the two

सदामस मनोभपस जा इदि तखाप्पम हेतुता वडु:।। and निवागवामालि किमः प्यय बद्ु:(कुमार० V. 83). Then ho apenke of varlous other variotioa of पदपूवोमन suoh वृचितैनित्यवक्रता (पृत्ि Ls fiefold कृव, सद्धित, समास, मकशेप, सज्नन्त), मामवैनित्यव०, लितवेविशवन, कर्नन्तरनिचित्रता, कियावेचिव्यन०, कालव, कारफने, संख्या, पुरुषण, उपमह०, An example रथे हिन is 'स्व रक्षसा भीर बतोपनीता वे मार्गमेता: कृपया लता में 0' (रु. 13.24 where लताः for वृक्षा:isvery charmi) oा वकता i वर्य सर्वान्वेपानमयुकर 6 शाकुन्तल I; उपमर is explained

वेदतवा पसिध: and an example of उपम्रध्वक्ता 'तम्पापरे वाी मृगेपु शरान्मुमुद्तो: फर्मोस्तमेल विभिदे निविदोपि मुहि:। (रु. 956, ज विनिदे मियते म लपनेवेति कर्मककत आत्मनेपइमतिननस्कारकारि).

In the thied इन्मेव the author comes to the disqussion of नानपदैचित्यनफता. In connoolion with this he speaks of वस्तु- बकता. The दस्तु may be सहन or आवाय (कवितनित्युत्वत्तिपरिपाक- मरीट). In Lhis उन्मेष and tur nest it is very diflioult to constrnet the ariginal कारिकान from tho gfe (in which they aro imbeilded And aro aot given in full). 'उदारस्वपरित्पन्दसुन्दरत्वेन वर्वनम् । परतुनो बम- शर्णकमोच्रलेन बरता I।. The verse अस्ता: सर्गनिमी (विक्रमोपंशीय I.10) is sited ns an oxample in which सहन and आहार्ब are hoth akil- fully combined. He gives directions here as to bow sentfent and other objects can he used in a poom to yield gharming reralta and how to lend charne to poetry by nourishing appro- printe रसड, नानड eto. The vereo विषेत्ोपनशाठ (बिक. IV. 9) In cited ns an excellont oxample of fyant and the lamentations of बासराण[iii तापसवत्सराज fnd Act) ns examples of कर्ण 'चवापुरा- साद ote.' (कुमार० ITI. 32) and 'हवमशुष्टभवस्न' (विकमो० II. 0) ara oxomplea whore चेतनस्तरूप रस्षोदीपनसामर्व्यबन्धुर and अचेतनाना तस् रसोडीननसामथ्डनपुरस्. Incidentally be launches upon a dis- cunsion ns to whether रसवद, भेव:, कलेसिव, समाहित, जवात aा Alai Rearas and deeldea that they are not Alatikaras but बलङाय अरदारो न रसक्त -.- । ववरगादतिरिकस्पापरन्यामतिनासनाव् ।। .- ऊबल्युदासाभि थयो: पीवांपर्यप्रणीतमीर । अव्करणयोस्तरद्रपगलव न वियते॥. He criticizna the various definitions of uदत such as 'रसवए (मतस्पष्य्रहारादिररस बया' (भाम I।। 6), 'रसवरतसंअवाद, 'रसवद्सपेशउन्' (कान्पा I, 270), H.I worda are कमता: रपष: असपधाथ यक्रायो मनेति स्पान्साने कान्यस्पतिरिचो

LXKEIY SAHITYADARPANA. I. 10 कुन्तक

न कयिदन्य: समासामेनूतः स उडबते बोसावनडारः। ... यदनि रसवद्ससंअमाव इति कैथिलक्णसकारि सदनेन सम्यक समाधीयतामतितिव्वति। तवाहि रसः सबवो वस्वासी रसमंसय: तम्मारकारणादय रसबदलकार: सम्पयते । तथापि वकन्वमेप कोसी रसव्यतिरकवृतिरन्द: पदार्थे:। वाय्यमेनेति चेचदापि पूर्वमेव असुत्तम्। तस् व्वात्मेति क्रियाविरोवादलक्कारत्वानुपपचेः ।. रसपेशलमिति पाठे न किलिदषाति- रिच्चतीी: Ho crilicizas the definitions and oxample of ऊस्वि givon by उद्ट, मागड and दण्डी. Acoording to him proper fn- amples of रसवदळकार (in a difforent panse, रसेन द्वते तुदय) woild be 'उपोडरागेण विलोकतारकं' (eited in go P. 35), चकापार्जा वृष्टि (शाकुनथ I. 21). पेन्द्र धनु:' (cited in साहिल X). Ho linds fault with the threefold diviston of बापक given by wrnp and nfter oiting आाम's examples approves of the addition(अनदगतोपमाधर्मा:) in tho dofinition of us made by age (whom ho desiguutes अभियुक्ततर:). His own example of a proper दीपक Is 'असार संसार- विभास न्ववसित: (मातवीमापन V. मत्र वियात व्यवसितः कर्ता संसारादीनाम सारत्वप्रनृतीन्यमोनुद्योळ्यम् दीपकालपारमवासवान्). He goes on eramin ing many other figures and elucidates them in his own way, suoh 95 रुपक, अप्रस्तुतप्ररशसा पर्यायोक्त, व्याजस्तुति, पतेक्षा, अतिशयोकि and about 20 more figures. He quotes the सिम्पतीन ver8e nz An oxample of उद्येक् and romarks अनण्डिना विहतमित न पुनावेचीयते On परिषृत्ति be cites the exnmple कषप्रदार ददता नुजेन तव भूनुगाम् । चिरार्जित हते तेगा यशा कुमुदपाणडुरम्।' (कान्या, II. 356) with the words 'तथा म उक्णका रेनाजैवोदावरण दशितम्'. Ha remarke at the begianlag of the 4th उन्मेष 'एव सकलसाहित्य सर्बस्यकमपनाक्वपकता"

In the 4th उन्नेप he gives the treatment of पफरणवकता and अरन्यनकता. As examples of मकरणवकता h cites reveral verses froi रघुवंद (5th earga, such na ल वस्तु विह्नू गुरे प्रदेयं, वापमये साधयितुं तवाथे) with the remark 'कुमेर मति सामन्वसम्मावनया जवाध्य- बसायः कामपे सहदयहदवाहादफारिता मतिपमते Similarly the intro- duetion of the ourse of Durvisas in the surrs is a cborm ing cxample of प्रकरणवकता. Another example s ti वृगमामकरण in the रमुचक on which ho remarka 'वसरयेन राषा सविरान्वतपस्ति बाळ्वधो व्यषीवतैति एकवाफ्य शक्यप्रतिपादन- पुनरयमप्यमे: परमामेयरससरखवी नर्वस्ायमानपतिभाविधानकलेरेन वाइृस्या मकरणविच्छित्या विस्कारित शेवन चमरकारकरणतामतितिष्तिः' 'प्रधानवस्तुनिम्पती वस्तनारविचित्रता । पतरोहसति मोहेता सापराम्यसा बकता ।। (असप मकरणस). The episoda Introduoed with the wurds तत: पविशाति रजदसा: पुर्षः (6th Aet of मुदाराझस) i an inatanco of पकरणवकal. पबन्धववया la defined aa पतिव्सान्यपायृसरस समपदपेक्षया। रसान्तरेण रम्येण बत्र निर्वहर्ण नवेव ॥ ... कमामूर्तेमूतोन्मीठितलिय:।

I 19 चकोकिजीचित. INTRODUCTION. LXIXY

विनेयानन्दनिष्पस्पे सा अवन्यस्व बकता I. The रामायण and the महाभारत are osamples 'रमायणमहाभारतयोक् धान्ताब्ञित्वं पूर्वसरिभिरेव निरुपितम् ।ै (probably a reference to अत्तादोक Pp.237-238). Anather rlety of ममन्यवकता is ैडोक्यामिनयोहेसनायकोत्कर्मपोषिणा + इतिशाये कदेशेम अनन्धसय समापनम्॥ सदुततरकमावर्तिविरसत्वजिदासमा। कुषात पत्र सुनवि: सा विचिचास बकता ॥'. An example is the किरावार्गुनीय. He days that great poets show their imagination in the very names with whigh they christen their works (वस्ता वस्सुपु वैदसभ्य कान्ये कामनि वकताम। प्रधानसंवियानाकनास्नापि कुरुछे कवि:॥) and Instandos अभिमानशाकुमाल, मृदारादास, अविभानिरुद, मावापुण्पक, कृतयपारावण et0, 23 instances. It L genuis that makes all the difference, though the plot may be the samio कयोन्मेमे समानेि वयुपीन च निर्गुणै: (१े)। मबनपार प्राणिन बम मासन्ते हि पृथक पृबक्र ।'

The mafe hfa denies the independent existenre of A or p is the soul of poetry and tries to inolude it under itp oll-purvading mfe. It therefore makes the soul of poetry to cousist ol something that is striking by ita being dif- ferant from and above what is ordinary, It therefore holds the same view as those who regarded tf to be #im-

The walfe ifra is a work of great value and deserves to be rescued from the oblivion into which it has fallen. Whatever one may think of his central theory that qifm is the soul of poetry and of the somowhat quaint nomenclature adopted by the author, the work shows great literary acumen and is full of charming idens. His choice of examples is very judicious and he casts his not over a wide ares. In the analysis given ubove I have reforred to woll-known examples for saving space; but no reader should ontertain the impreision that Le very largely quotes Kalidass only, The worl contains over five hundred examples. The Sarikds aro composed in a smooth, limpid style and the qfu generally shows very high qualities of a grand litorary style, which is rhythmie and melodious. He very profusely quotes MInE nnd eodf and to a lesser extent ar. He does not davishly fallow anyone of these and eriticizes them all. For eramplo he linds fault with मामह's three kinda of दीपक and with his way of desling with the figure कबरित 'कैमिदुवाहरणमेन व्यकलाछक्षण मन्यमानैस्देव मववातम्। वमा ऊजरिव कणेन बथा पार्षाव पुनरागत:।' oto, (aran I11. ) He finds fault with those who regurd wraft आ5 बालदार (दण्डी doea 8o). About रgट' well-known versem भम

LIXXVI SAHITYADARPANA, J. 10 वकोकिजीवित.

वरणि रमणमन्दिरo and 'अनपुरणनणिमेयल' (सटट IL 32-33) be

रितं म पुनर्वाच्यरैचित्यनणिका काचिदसीति' and says that the vernes aro बाम्म. He quotee the first verse 'सेच्ाफेसरिण :... नखा! of णानन्दवरघेन वृत्ति asn line examplo of कियापैचिन्द. Ie names n very large number of works. Among the nuthors and works quoted are :- उदररामचरित्र, उदाच्रायव (in which लक्ष्मण i T6 presentod as pursuing मारीचमृग), उद्रट, कालिदास (as oomposing huvyer whioh possess महनसौक्कमार्य), किरासार्नुनीय, कुमारसम्मय, कृत्यारामण, सलितराम, तापसवरसराज (a drama in whioh करण id more charmingin each succeeding Act), इण्डी, ध्वनिकार, नागानन्द, पाण्कया- घुदय, पुष्पदूमितक, प्रतिमानियद, बाकरामायण, भट्टबाण, मरत, मवमूति, भागह, मजीर (as a poet of the मध्यममार्ग), गहाभारत, मातृगुप्त (as a poel of the मध्यममागी, मायापुष्पक, मालती०, मुदारा०, मेघ=, रपुम, राजशेखर, रामचरित, रामानन्द, रामान्युदव, रामायण, रडट, विकमो, वीरचरित, नेणीसंवार, शाकुन्तल, शिश्षुपाळवष, सर्वसेन (as a poet of the मुकुमारमार्ग), सेतुम्रबन्ब (A drama), हवगीयवर्य, हषचरित (in whieh there are numerous charm ing deacriptions of moonrise ). The transeript in varlous placcs points ottt that there are nrge gaps (अब अन्यपास:). Here and thore certain karikas ooour which are styled अन्तरफोक (in come cnses अनन्तo), which expression ocours in the व्यक्तिविवेक also (pp.46, 54, 55 ete, ) and is explained by वेमचन्द्र (विवेक P.302) as अन्तरे मध्ये वक्तव्यवेषामियायको छोकौ अन्नरकोकी' As the मशोकियोनिति quotes the धवनिकार, बडट and the बाकरामायण of urader it is luter than the first quarter of the 10th century. Therofore कदरय is right when he says 'मद्यपि इकोकिनीचित- हव्यदरपणकारावमि धवनिकारानन्तरभाविनावेव तथापि तो चिरन्तनमनानुयायिनावैवेति तम्मव eto, जले. स.वि. (p.12). The बकोकिजीवित is quoted and uritioiged by महिमसट in his व्यकिविवेन (pp 28, 97, 58) and its views are sommarised by the अल्द्ारसवल्. महिममटटन manner of referring to the बकोकिजीवित (P. 28 सहदवमानिन: केनिदाचक्षते) implies that gras was his contomporary or only slightly older. He refers to the ोचनकार in a similar atrain (व्पक्तिविवेक P. 19 अन केचिदिडन्मानिन :... मदाबु:). It ia further noteworthy that the बोचन contains no reference to the बकोकिमीवित. 80 ha wus probably a contemporary of the लोचनकार aleo. Hence ris fourished between 925 and 1025 A. C., probably nearer the latter timit than the former. 20 The द्वारुप of घनजय This work with the oom- mentary oalled अकलोक by अन्क lias boen pablishod several timop. The reforencea Lere are to the Nirnay. edition. It denorves

1. 20 दशरूप. INTRODUOITON, LEXAVIE

to bo referred to hare beesuse it contains a treatmont of the raaa theory. Otherwise It is a work dealing with dramnturgy alone. The work contains about 300 karikas and is divided into four Hargh. The first speale of the ten hinds of ripakas, the five tandhis and their angas, definition of विफकम्म, चुलिया, मशास्, अफ्ावतार, प्रवेशक otc. The 2nd sponks of soveral kinds of heroes and heroines, their charneteristics, friends, the four prittis and their aigas, The third givos prastionl directions as to how to begin a play, abont the pro- logue, about the various requisites that constitute the ten kinds of rupakas. The fourth deals with the raen theory in all ita detalls, The commentary of ufs is & learnod one nnd is full of quotations. Over 300 verses from other works are quoted and yfn quotos nbout twenty verses of hia own, somo of which are in Prakrit. We learn from wetn's comment (on TV, 37) that ho wrote a work called sriufdq from which he quotes soveral versas. He seems to bave held viewa somewhat similar to those of ironys, when ho suys (on IV. 37) न रसादीना काव्येन सह व्यस्मजकमाव कि व भाम्यभावकसस्वन्यः । कार्व्य दि. नावकन। माच्या रसादय:'. The दशरुन says that for the plot the poet should turn to the qiqu and the ETONf. For want of space all the works quoted by wfs aro not set out bere. Of spoaial interest are his quotations from nsuft. राजदेव afis मुज्र (the vorse अणगकुपिता being attributod once t नाक्पति and again to gw on IV.58 and 60), पभगुप्त (under II. 40 'चित्रवतिन्यपि नृपे' नवसाहसाड VI42), the विदशालमज्रिका (on IV.53) मनलय, the author of the कारिका was son of विद्यु and a member of the sobhd of king Munja; while wirs also was the ean of furand therefore seems to have been the brothor of 4. The aftrrs wore composed in the time of Munja, whosd dates aro 974-5, 079 and 001-94 A. C. ( cide E. I, vol. I p. 235, E. I. vol II p. 180, I. A. VI p. Dl (a gift to sa-mad son of vf. पण्टित), I.A.XIV p.169, the मुमाणिवरजसनदोह of अमितगति nmpused in faw 1050(whon ga was slive). whs appeara to have composed the commentary later on as he quotos togn who composed the #saree fa in the time of firyua, the brother and wuocessor of मुu. पनब्द ia quotod by अर्जजुनवर्नदेव (1216 A C.) in his टीका on 1 अमरशतक and the माहिल्दर्पण (VI 04J nooribes the कारिका (न चातिरसतो मस्तु दूर विष्छिवर्ता ननेव III. 32) lo वनिक्ह (whon it should have aseribed it to भनजय).

LXXEVIII SAHITYADARPANA. I 21 व्यक्तिविवेक.

21 Tho व्यक्तिविवेक of राजानकमहिमभट्ट Thia work has bean published in the Trivandrum Sories (1909) with = commentary that breaks off in the middle of the 2nd fonal. He wrote the work for demolishing the theory of dhenui propounded by the mre. He controverts the position of the वन्यालीक that thare ls a third function called बपच्ना (bosides अभिधा anरd सक्षणा) and that the suggasted sense is conveyed by this prooese. His own position is that words have n single power (अनिमा), that the suggested sanse (अवीयमान) is convayed by the expressed sense throuh the process of inferenco (ariat) and thal word and sonse are not aysn He does not disputo that the soul of poetry is rasa eto. (as the warata would sny) "वाचयस्तवनुमितो वा यशर्घोभीनतर मकाशयति। सम्बन्धतः कुतश्रित्ता काय्यानुनिति रित्युक्ता॥ रति। पतशामुमानरपैन लक्षणं नान्वसव । मबुत्ती 'विरुूपलिग्ञासयान परार्षा नुमानम्' इति केमव संजामेद: काव्यस्पात्मनि संजिति रसादिस्े न कसविदिमतिः । संवाय। सा केवलमेपापि व्यक्ययोगतोस कुतः ।।" (नकि० P.22); the Iast verse 'पाणभूता धनेर्व्यकिरिति सैव विपेचिता। बत्तन्यचन वरिमति: प्राद्ो नाजीस्युपेक्षितम् r. l is not to be suppoaed that महिममट्ट wai the firat to advance this theory. The अन्यालोक antieipstes the theory and tries to meet it (vide pp. 201-204) 'अस्तमिस' न्यानावसरे व्यजकलां शब्दाना गमकर्त्न तब लितत्नमतन्र व्यश्समतीतिर्लिगमतीतिरेनेति लिजलितिभाव एव वेर्षो व्यजसव्यजकमावो नापर: कश्षित। ... न पुनरयं परमायों पर व्यश्षकत्व सिग्लवमेव सर्वच म्यझप्रवीतिश्व विक्ञमवीविरेनेति। ... तमासित्विमरवीतिरेव समघ व्वकमतीविरिति न शकमते वक्तम् The व्यक्तिविनेन eaborate tho arguments of those who relied upou मचि (गुणवृत्ति L6. उपचार and रक्षणा) and regardod sawgry as Identical with it (vide ef pp. 51, 05, 191-107 ). The उ्पल्तिविनेक is divided into three पिमशs- महिम० sates hil पतिया in the firat versa 'अनुमानान्तनोय सर्वसेव वने: प्रकाशयि- हुम्। व्यकिनिनेन कुस्ते प्रणम्म सहिमा परा वाचस् I'. In the frt विमशे he starta by quoting the definition of व्वन ( 'मत्राप= शब्दो या" faifta I. 13), Ainds eoveral fautte with it and msys that the definition, if properly considered, applies to qdur. The Grst objeotion is that tho quallfostion उपuर्dनीकतास्मत्व shoud not bave been mentioned iu connection with the word mnt. The scoond objection is that the word should not ocour In the लक्षु, 55- शष्द has no स्यापार exoept अमिषा. Then be finds fule with the word qr. He quarrels with the word व्रिसेष in काव्यविशेष, na neoording to धनिकार bimielf all कान्य w hsve रस ns its soul (प्व. p.26). He says सरमि: in the deluition is unneeesanry. In all he finds ten faults 'अपैल विशिक्र्ल शब्द:

I. 21 वयाक्तिविवेक. INTRODUCTION. LXXNIX

सविशेषणताद: पुंस्तम। दिवयनवादाब्दी व भ्यकिरव्वनिनाम काम्पवेशिघन्। वच्तनं व कमनकतु: कमिता '्वनिलक्ष्मनीति दस दोषा:।' (p. 21). His own position is 'सन पत ही शान्दो म्यनदार: साध्यसाधनमानगमतया आये

सम्पव्ययात्मनोरन्ययाकर्तुमशक्यत्वत:। (p.3) and अधोपि द्विविधो वाच्योनुसेय य। तत शव्दव्यापारविषमो वाच्यः । स एव मुख्य उच्चवे।. बत एव तद- सुनिताडा लिङ्ग्भूताघद्र्योन्तरमनुमीयते सोनुमेय: ।स न विविध: वस्तुमात्र- मळदारा रसादयकेति। तत्राथी वाच्यावपि समभवतः। अन्यरतवनुमेव पनेते बदपते' (p T). So it will be notieed that, necording to his view, has only two sonses बाच् and अनुमेय tho लक्षणा of othor writern will be included under ngaa. He says that in euch vorees 28 'सुवर्णपुण्णा पृषित्री चिन्वन्ति पुरुषाख्रयः' (example of अविवसित्वाध्यध्यनि in घo p. 49), 'पत्यु: शिरतान्द्रकवामनेन' (. P. 213), 'एवं वादिनि देवपी' (o p. 102), the auggested sonso Is really inferred 'अञ दि सर्वत्र सुचभा विभूतय: शरादीनानि्त्वममभोडनुमीयत इल्ेतदितलिम्पते (म्पचि० p. 9). As बाच्च sensa and प्रतीयमान ns8 atand in the relation of लिद् and लिजिन, tho process is अनुमान 'वाज्यप्रतीयमानवोर्वक्यमाणक्मेण लिर लितिमावरव समचेनाव सर्वसेव धवनेरनुमानानमावः समन्वितो भवति तस च रदपेक्षया महाविषयावाच' (व्यक्तिव p.12) and he relies upon अनिकार' own words thit the prinelpal sense intended appears more charming when It is suggostd (L e. Is left to bo gathared from the words) 'सारस्सो धर्प: स्वशव्दानमिवेबलेन प्रकाशित: सुवरा धोभामाइति' (. p. 239). He aays that in many of the instanoos of प्नि citod in the धन्याशोक the ultimate वशन 10158 is not enggested by the expressed sanse, but between the two one or more inferenoes intervone (as in 'वाणिअल इस्मिदन्ता' Eo p. 125). Th मोबोहीक, the ultimate menke is arrired at by wgwin; as the two cannot in reality be identien! one comes to the conclusion that they possess similar qualitiea

नश्ेव विषय- न शब्दव्यापारस्येति न्पिनम् (p.24), The same renaoning applies to महार्षा मोपा. Ho asserta, by using वनिकारिका tem aelves with a slight turn of expresaion, tha0 सन is Identical with भक्ति 'मक्या विभ्त पैकर्ल कपामेवादयं व्वनिः । न च नाम्ाप्वविम्यास्वोर- मात्राजक्ष्यते तथा॥सुचणपुष्पामिलादी न पायातिः प्रसम्पते। पतर पदाघेवाक्यामेमे दादू अततिररिचोदिता॥ अतसििस्तरसमारोपो मते्वक्षणमिष्यते। अर्वोन्तरप्रवीत्यमे:प्रकार सषोपि शरपये।' (म्यक्, p.26; compare अनिका T.17). He opposes the viewn of thise who, llka मटलोgट, think that there isa singlo pervasive power of words which couveys what Is edled the qe sense and tha implied senve and who rely upon the instance of an arrow. He controverts the position

SAHTTVADARPANA, I. 21 व्यक्तिविवेक.

of the कोक्िनीचित and says that if what is conveyed by the striking mode of speech adopted by the poet is different from the pluin expressed sense, then aatfe alao is inoluded lilre वनि under अनुमान (p.28). He denies that words have any other power than अमिया 'नाप शब्दसयाभियाव्यतिरेकेण व्यापारास्तर सुपपधवे येनार्यान्तर प्रलायनेव, न्यचेरनुपपतेः सम्बन्धान्तरस्व नासिटे। (p. 20). He ridieules the frie for not giving n defnition of Adeyn in genera and for dilating upon tho two Farleties of It, व्वनि and गुणीतमृतव्यज्ञ ln the abvondo of a general definition कक - काम्पस् स्वरूप व्युत्पादमित्ुकामेन सतिसता चहक्षणमेत सामान्येनाल्यातन्यम् ... यत्त तरनास्यावैय तयो: प्रमानेतरभावकल्पनेन अकारममु्कत ददप्रयोजकमेव।' (p. 32). Ha finds fnult with the two terms अविवक्षितवाच््य and वित्रक्षितान्मपरवाच्य, says that the ex. amples of the former are like the examples of भक्ति (अग्निमोपबक:) and that the torm Refeaye contains a contradietion (ifN thing is विवक्ित i. 0. प्रवान, it cannot bo अन्यपर). In the seoond बिमने, he condersअिproprity or inoongrnity). It is of two kinds, अर्थविषय andे शब्दविषय The अन्तरत् जचित्य conists in the improper employment of विमावक अनुनाव and अ्वमिचारिमायs in the manifestation of एस and has been explained by former writers. The site (formal) Impropriety falls undor five faults, विषेयाबिमय मकममेद, कमनेड, पीनस्कज and बाम्चामचन. The whole of the ocoud find (pp. 37-112 ) is concerned with the explanation and oz- emplifiestion of these ovo faulta amidal several digrossions, tho Erst Rfina is treated of in pp. 37-58. He takos tha Vorse 'संरस्म: करिकाटमेपशकलोदेशेनसिदस् यः सर्वसैव सजातिमाचनियतो हेपाकलेश: किक। रत्ामाहिरयकयान्युरवटाबन्पेप्यसरव्पवान् गोस्ी कुज चमसकतेर- निशर्य वासम्बिकाफेसरी olted in the वकोकिनीनित as a faultiess plece of postry and shows that It contains ihreo cases of विचेमानिमस The lirst is that the compound (ननसमास) witr is Improper, the seoond is that the relative pro- Doun in aral has no corresponding demonstrative pronoun (a3) In tho verse, and the third is that the compound afirnrud is fmproper; us the word uftaan is a member of a compound, It is mubordinate and the sense also is therefore subordinato and not at once porocived ns principal ( while Ambikn is really tho principal objeet of adoration to the poet ). Ho maggesta ( on p. 07) how the rerse should bo read to avoid these foulta. His position on this polut of Rimifed is briedly pub in these words 'सदिदमत्र तातवे मस कमेचिदाे अधानत-

I. 21 व्यक्तिविवेक, INTRODUCTION. XCI

गा विवसषितं न तज्नियमेनेवरेण सद समासमदतीति। इतरम विशेष्यमन्पदास्तु न तघ्र नियम: 1 (p. 52). He gives numerous examples where this rule is followed or violated by the greatest poots and in casas of violation of the rule suggests how the verses should bo com- posed. Examples where the rule is followed are 'सूर्षाचन्द्रमस्ती परच मातामदपितामही।(विकमो, IV, 38); उपपर्ण ननु शिव सपस्वज्ञेषु पसप में।दैवीना मानुपीर्णा च dic. (रघु. T. 60); 'अन्राज, सेनापते, दोणोपहासिन् eto' (बेजी० IIT); 'रामस्य पाणिरति दुर्वइगमेलिन (उत्तरराम. II.). Opposite examples are 'आसमुदक्षितीशानाम्' (रघु. Iwhieh should bo ी समुदराद) 'पुभि खिरा मव ... देव: करोति हरकामुकमाठतज्यम्' (नाळरामा. I, 48 eited in साहिलद" under अeोनसरo), where the rending देवो धनु: पुरयोविदयालपिज्पन wonld be better ( as the most important point is that it is Hara's Low). प्रकममेद is dealt with on pp.68-66. 'प्रकममेदोपि शब्दानी-

रसमहाव पर्यवस्पति । ... स चायमनन्तप्रकार: सम्मवति प्रफृतिपत्ययपर्यायादीना वद्िपयमानाभिमतानामानन्याद (p.58) and 'यमोरेश हि अतिनिर्वेशोस्य चिषय: (p. 59). Examples of the fault nre 9 हिमासिर्द्ध चास्म निवेचा्य तदिवष: लमुषनुः॥' (कुमार. 6, 94, जमे requires a similar pronoun in plaee of तव् ) 'उदन्वच्छित्रा भू: सच निधिरम मोमन- वार्त मतंहरि (मित्ता मू: पत्वाणों क च पतिर्मा 4e. would bo better), 'मादन्ता महिपा' (झाकुन्तक II. 0, the autive forms गाइन्ता, जम्यस्पवु and सभता require the same form in the third पाद and therefore 'कु्वन्लसमि- यो पराहृततवो मुसा-' Ts better). Yet कप्रकममेद (i e. the uso of the third porion for the second or frst) is not a fault, but s गुण C.8, 'अर्य जनः प्रश्मनास्तपोभने' (for अईं in कुमार V.) कममेद in treated of in pp 66-69. An oxample is कळा च सा कान्तिमती कन्मवतर्वमलव लोकल च नेत्रकौमुदरी' (कमार० V. 71, whern the second should bo after स्वम) पौनरन idelt with on pp. 60-84 याब्दपुनरुस ia not n fault if the senses of the words are different (as5 in दसनि हसनि स्वामिन्युचे रदत्पि रोदिति) whoro इसृति IH 3rd pur, presont as also loe. sing. of pr. p.) and evan if the senso of the repested word be the same, thoro is no fult (bat it a an ornamient called डटानुपास) i the purport is differont (0. वरावन्े नदीना सितफुसुमधरा वरसडाशकाना+ काकासा नान्वि वार्सा नवपुलिनगवा: शीनदीबंस हसा। quuted in चामनीयनृति TV, 1. 10). Excamples of (बाये) पीनसत hrO 'बिसकिसळय चछेडपाये- यवन्त: (नेग), 'लगत्तरामववीनभीतिनीम्' (कुमार. V. 10), whore the affrx बत is superfluous as the sme sense can be had by means of a बहुनोदि; 'सहसा निदधीत न किया' (किराता• II. 30)I वाक्यामें विशयपौनमपत्य, a8 the socand half contains the same proposition As 'अविनेक: परमापदा पद'): 'पदा बद़ा दि पर्मेम्ब' (गीता 4. 7) also exemplife

SAHITYADARPASA. I.21 च्क्तिवित्रेक

ननसक, 88 अन्युरधानमधर्मैस्य ia the Amo s बमैसव मानि: HI position on the point of पुनरक i 'न # सामर्व्वसिटेये झम्पयोग मादियन्ते साकवयः' (p. 77) and 'सा (प्रतीति:) च नागद्धितप नायचे वाबतामेज पयोगो बुक्तो नातिरिक्तानान on which the commentary justly ohserves that puetry la not व्याकरणसूत्र (न बीद वापय रक्षणशाखर वेन माचालाप्न चिन्तते p.44), Where there is a special sonse intendod there is no पीनववत्य al in 'कुया हरस्यापि पिनाकपाणेः (कुमार III 10). The fifth fault वाच्चावचन is trented of in pp. B4-109. Ai axample is 'कमकमनम्मसि कमले कुदलये ete' (bore thn 2nd word कमल ahould have been exprssod by सर्वनाम 'तलिश्र कुबळये). Ho says 'वबान्यस्वालदारस विषयेष्वयुरानरनिबन्: सोपि बाच्चावचन दोप: (p.86) and instances 'भेरवाचार्यसु दूरादेव दृष्टा राजान राशिनमिव जलनिविश्चचाल (दपैचरित ITT para 20, here राबानं would alsa moan शशिन and this ia w proper subjeet for क्ेष and not उपमा as the poet has done). His position about vy is 'सम्मावर्थान्तर- व्पन्तिहेती कलिश् नासति। वः शेपवन्त्निर्वन्य: केश्ामेव कनेरसी॥' (p- 89) and that the piling up of ava for their own sake and for no other purposo is बाच्चावचन- He Ands this Iault In the vorse सवैणशरणमक्षयमवीक्मीक which Is मानन्दवर्मन & own (and uitod ItI so p. 101 ). He Ainds thie fault in many of the instances of शन्दमुसिमधनि oited by the चन्पालोक He winde up b saying that even great poots did not percelve these faulta and instances उमावृपाची झरचन्मना वया (रबु. 3. 23 k9 vitiatedby पीनरकत, प्रक्ममेद and अवाच्चवचन) and काव्यसयात्मा घ्वनिरिति (th firet वनिकारिका). In the last there is मक्रममेद A4 हति should be placod Liter आत्मा, thecn is nlmo पीनगनत, n मुदै: And मू्व need not have bean mentioned (समाज्रात itealf expressespast tonse). Seveeal more faults are found and then he proposes to rond the कारिका differently (p.112) to avoid these faults. Tn the third विमस he lakes abous forty examples cited by the अन्यालोक and ahows that they are really onsen of अd मान. For exnmple, the verad भम पम्मिअ (स्व. p. 16) contains nothing bui अनुमान फेवले योसी भ्रमणनिओ्री हेतुभावेन हमपमावन पापारस नोपाच्ा स एव विसुशयमान: परन्पसया चार्मिकस वक्षिमेजे पर्यतस्ति सयोर्नाष्यनाचक नावेनापसानाव (p.113). Am regards: rasas he says thAt thair apprehension also comes under अनुमान मापि विभावादिन्यो रसादीना प्तीति: सानुमान एवान्तमत्रमहति । विभाषानुमावन्यिचारिमतीतिर्नि रसादिमवीते: साधनमिम्पये (p.110) and conclades by saying 'वुदैव सर्वसेव जवनेरनुमानान्तर्भावास्युरगमः लेवानिति (p.137 ). महिममडु was Kashunirian ni tle Male रामानक indicates. Hin tather whs षय and be was the pupil of द्यामल

I. 91 व्वकतिविवेक. INTRODUCTION.

n great poet. शेमेन्द्र in hi सुकततिलक ममव नचिल qo0te verses from i शमामळ महिमभट्ट wrole the worl for bi grandeons, who were the sons of sfy. The latter was prohably his son. 'आयात म्युत्पति नहणा क्षेमयोगभाजानान्। सत्तु प्रपित्ध- नयाना भीमसामितगुणसव तनयानाम ii The word क्षेमयोगमाजानाम् is prohahaly doulle-meaning and कैम, योग and माच (!) were probably the names of the grandsons. He wrote another Work dalled तखवोस्तिकोश on Pootics 'इत्यादि प्रतिभातात्यमस्मामिरूपपादि तम्। शाले क्लोकिकोशाएगे इति नेत प्रपजितम् ॥(p. 118), His work is one of the masterpioces of the Alsnkarn Literature and deserver to bo saved from the unmerited oblivion in which it hns fallen. His work contains brilliant argument, and exhibita, great orudition, logieal neumen, fastidious eriticiam nnd deep insight Among Inter Alsakara writers he lound no follower and heing pitted ngainst the Esmous anmrrala, he does not receive his due. Thongh be teles to disarm all criticiam against his boldness In Iinding fault with great poets by saying अकृति चयत्रित: कममनुद्ि ष्यादन्यमयसिति न वाच्यम्। बारयत भिवगपस्यादितरान लयमानरजपि (p.37), yet he soems to have hoan proud and self-confidant, e.g. p. 97

यमेन': P. 109 ता पता दोपजातयो मदाकतीनामपि दुलशा मलवसीपन्ते: He sooms to have followed a6 in regarding even rara aa interrod. Hia views ure quoted at length and sevurely critieised in the साहित्यदर्पण (undor V, 4) Vide nlso मकाक्ली p. 32. He very ofton quotes the viewa of qfifa as thuse of the w.w4 (p. 55), he entors upon a learned disquasion aboot पर्युवास and प्रराज्यप्रतिपेय (on pp. 38-39), very often quotes othern" viowe with the words agf, rtigt (pp. 6, 7, 82). Often he gives corsos styled dugehs or dustal, which summarise the discussion that procedes them; vide ( pp 6, 14, 18, 22-23, 36, 32, 31-35, 56 ote). Some of these contain the gdvw and tho survs on a tople ( o. g. pp. 124-125 ). All thoso Gureiss seem to be his own. In other onsus be gives verses that are called अन्तर फोक वा अन्वराया (pp. 97, 100 110, 136 ). The संमहयोक summarine n precoding disonssion, while nures seem to bo verses that add to the dlicussion. In one cuse ( on p. 97 ) the scate mom to he not his own ( viz the two verses 'अनुनासमसुनरबैव न विषेगमुदीरगेद' 'नियेयोदेश्यमायोर्य'). He cites कारिकाक denling with Alanltira topics which are styled neither संगहधेक nor अन्तरफोंक (pp. 74, 76,77, 108). They may be his

I. 21 व्वकिकिविवेक XOIV SÅHITYADARPAŅA.

own composition. He profusely quotes from tho worka of कालिदास, from भरत, भारवि, the न्पाडोक. He also quotes उत्तरराम० वडट, चन्दिका, वाळरामायण, महट, भागत, माव, रत्नावलि, लोचन, बकोकिनीपित, वामन, वेणीसंदार, विद्शालमजिका, दर्षचरित and rofers to रदयदर्पण. A4 tho viowa of the व्युच्तिविनेन aro summarised by the अरुदार- सर्वस्द bo is carller than about 1100 A. O. and as hio quotes the वासरामायण and oriticizes the बकोकिीपित d te लोनन (p.10, where a paisnge from alam p. 33 is quoted ) he ig Iater than 1000 A.C. Tt is supposed by सरस्वतीवीयें and other commentators of the काव्यमकाम् that मस्मर in the ath उ्द्ास combats the view of the ayfufiam though he does not name the Iatter. The phasage of the काव्यप्रकाश (V p. 252 beginning with ननु वाच्यादसम्बर्दध तावतर प्रवीयते closely resembles the ड्यकतिवियेक (p.15 and p. 111 ). Forther in the 7th aBra the ETRnI seems to follow the arfenfiam very olosely in pointing out doshas. Il thia is the case as appears very likely, then wfunE flourished between 1020 and 1060 A. C.

The commentary as published is unfortunately incom plete. The nuthor's name is not given. But he appenrs to have been the same ns the anthor of the qf in the orogiaier. On P. 44 the commeutator says that he wrote इपचरितवार्तिक and on p. 32 that he wrote साहित्वमीमासा and नाटकमीमासा, while the wegltufer (p. 61) rofers to them as the author's work. वयरय (p. 13) sncribes a commantary on the न्वक्तियिवेक to the Buthor of the अकदारसवस्व (वृत्ति) व्यकतिविवेकविचारे दि मवेवेतरितल Paufinfi ms .. The commontary is a very learned one, but biy stand-point being different from that of the syfaftin (as ho is & staunch follower of the =न्वालोन) ho frequently takes मदिममट्ट to lask. On the third introductary verse (व्निकारस वचोविव्रेशर्म नं:) he remarks पमास्पतपाठं तु व्वनिकारस्ेति पचःशदान्वितमिष्यमाणं आषान्यादिनेचनशव्दान्वित पवीयते। पत्चास साहित्यविचारदुर्निरुपफरम प्रमुख पत्र र्लितमिति महान् ममाद:' The commentator pulls him up vory frequently for his pride o. g. p.41 तदेतदसा विश्वमगणनीव मन्यमानखव सालान: सर्वोत्कमेशालिताख्वापनमिति': vide p.4 aiso. But thocom- mentator is prepared to givo the author his duey wide pp. 10 and 16 (where he calls him aemet ). The commentator gives dneelas of his own (on p. 3, which contains a roply to a verse of the text and p. 12 which contains a roply to a verse on p. 14 of the toxt ). Older commontators seeu to be roforred to in the word afra (on p.32). Onp. 20 he quotes the woll-known vorse हम्नो नारशतानि' Aboul हर्ष and पाण वडdे anuthor

J.21 व्यक्तिविवेक, INTRODUCTION. XCV

verso nbout मर्तमेण्ठ He rofors to awork called बहती (p.46, which ha contemplated writing). Ho quotes अक्षपाद दण्डी (दाण्डो अन्यः P.47) • नार्तिक of धर्मकीति (p.34), उड्रट, बकरोक्तमीनित, बामन, परिमद (p. 03), सौगता: (in Sanshrit p. 41). He discussea roadings of the text (pp. 33, 35, 51 about an interpolation). As be ls identien] with the suthor of the gfa in the we. #. he Mourished nbout 1150 A. C.

22 The सरस्वतीकण्ठाभरण of भोज. This work has been puhlished soveral times (by Mr. Borooah, at Benares in 1887 and in the KM series, the latter being Incomple- te). In these pages reference is made to the Benares edition. The सरस्ववीकण्ठामरण is a voluminous work, but it is more or less n compilation It is divided into five uittors The first speaks of 16 doshas of pada 16 of वाक्य and 16 of वाक्यार्म, the 34 गुणड of शान्द and tbe same numbor in वाक्याने: in the socond पा the author treats of 24 शब्दालडुारs; in tha third he defines and illnatrates 24 अर्थालद्वारत जाति, विभावना, हेतु, अहेतु, सूक्षम, उत्तर, विरोष, सम्भय, अन्योन्य, परिवृत्ति, निव्चन, मेद, समाहित, भ्रान्ति, चितक, मीठित, स्मृति, भाव, पत्यक, अनुमान, उपमान, आगम, अर्थोपति कासय अभाव: in the fourth परि० ho dwells upon 24 figures of both शद्द and अर्ब viz उपना, रुपक, साम्प, संकप, अपभुति, समाधि, समासोकि, उप्रेकषा, अप्ररतुतप्रशंसा, तुत्ययोगिता, लेन, महोलि, समुचय, आक्षेप, र्थान्तरन्पास, विशेषोक्ति, परिकर, दीपक, कम, पर्याप, अतिशयोकि, झेप, भाषिक, संसूषि; in the fifth he treate of rasae, bhaeas, heroes aud heroines and their subdivisions and characteristies, the Dive randhis भुख्, प्रतिमुख ot0, of the four erittis भारती otट The सरखतीकण्ठाभरण qutes profusely from Dandin's Kavya dart'a, about two hundred verses being borrowed from the latter. The सरस्ववीकण्ठामरण quotes ever 1000 examples from former poets and therefore is valuable for the chronology of Sanskrit literature. But as much carlier works like the काय्याउक्ारसूत्र of नामन, the च्न्चाशोक ममव लोचन have noW become avallable to all, ita importance is now much less than in the days of Aufrecht. I drawa upon ifure aud #uaa at evory stop. Besidles the nbove he quotes अमिवानमाना, काम्वरी, कामशास्त्र, छलितराम, वैमिनि, तापसमत्सराज, the अन्याळोक, नाण, भट्टि भरत, भागड, भारवि, महाभारत, रलावली, राजवेसर, रामायण, रदट, विकान्तशदक (a drama), वेशीसंदार, छिशुपालगत्र. In soveral respeota his yiews are peculiar. There is a certain symmetrical arrangement in everything ho treats aa in the

XOVI SAHITYADANPANA. I.22 भोन.

sixteen doshas and 24 figures of शब्द, अये and उमय, tho बs varietles of रीति, वृत्ति, मुद्दा etc. He stands almort alone in regard- ing उपमा, आपोप, समाछोक्ति, अपहति And serernl others as figuresof both d'abda and artha. In this he seems to follow the Agnipurins ( vide chap. 344). Ho looks upon riti na n a4nET and onumerates aix ritia बैदर्मी, पाचाली, गीबीवा, आन्तिका, डारीया, Rpn. He rsised all the six pramanas of Jalmini to Ugures of speech. Although, following old writers, he speaks of elght vaans, from the way lu which he treats of them, lt snems thai he lookod upon 8'ringara as the only rar. This Accordy well with whal we are told by the Ekavali (p 98) that in the wrtormra composed by "the king' a single raia nlone his been admitted (राजा तु श्रहारमे कमेव दामारपकाशे रसमुसरीचकार, on whioh the तरख sayh 'मोजराजमतमाह राजा त्विति'. In the रलापण ul8o (p.221) कुमारखामी quoten the enmo view from the वहारपकाश वझार एक एव रस इति शुवारप्रफाश कार:' The मन्दारगरन्दनम्पू (9tb बिन्दु p.107) saya अय भोजतृपादीन मत्मन प्रकाशयते । रमो वे स इति अुल्या रस एक: प्कीर्तित:।।अठो रसः स्वाच्ड कार एक धपेसरे मुन । वरनार्षकानमोक्षालपमेदेन स चतर्नन: I. Another very peoulisr view is that he looks upon even gunas and rata as alankara. He quotes the words of guft 'काव्यशोमाकरान् वर्मान्' (कान्पादसे II. 1-2) and then remarka

(5th qite p. 182 ). Some of these pecalinr viewa have beon toforred to by comparatively carly writers. Tho at. #. सदेत of माणिकय frequently refora to मोन and कण्ठामरण (e. g. p. 500, 332, 338, 339). On p. 409 it sayu 'श्नोजेन जैमिन्युक्तप ट्पमाणानि सम्भवश्रावक्वारतवोत्तानि', हेमचन्द्र (iu काव्यानुशासनविवेक p. 295)

भावलक्षणावार्थालद्वारा मे मोजराजेन मतिपादिता: et0 जयरय (p.100) saya that मोड treati of only सैसूषि (and not सgर).

Numerous works are asuribod to witn. Ho mooms to have written on धर्मशास and is quoted by tbe मिताक्षरा (ganerally na पारेशर) and ihe वावमाग. In the राजमातैण्ड (a commentary an the मोगसून्र) we read 'शब्दानामनुगासन विदसक्षा पातअले कुवता वृत्ति राजयृगाकुसचकमनि व्वातग्वता बैधके । वाक्चेतोनपुर्णा मकः

Intro. J. His satronomical work the करण callod रामभृमाड wias prohably composed in 1042 43. A. O. as it trkes for ita inltial date the Snke Year 964. Dr. Bhandarkar (Early

1.22 भोज. INTRODUCTION. XCVII

History of the Deccan p. 60 ) onme to the conclusion that m fourished in the first half of the 11th contury. Dr. Buhler (Intro. to विकमाबुदेवचरित pp. 19-25) halds that भोज flourished somewhat Iater thun that date. His reasons were principally two. The रातर (VII 259 ) says 'स भोमनरेन्द्र- म दानोत्कषेंग विशुती । सूरी सम्मिनक्षणे तुल्यी दावास्ता कविनान्धवी।'. This passage nocording to Dr. Buhler refers to the period after 1002 A. C. when may had heen crowned king of Kashmir. The lecond reason is tlint the सरस्वतीकण्ठामरण quotes averse from the Avsnfaar which, ncourding to Buhler, is the work of Bilhana, Balher laid too much emphasis on the words तलिन क्षणे in the राज .. Moreuver a gloes refers the word सः 10 मनन्त. Further the authorship of the नरपनाशिका is not beyond the pale of diseussion. According to the m H, Bhojs reigned for 55 years. Bhoj's uncle Munja waa slain by Tailapa between 994 and 997 A.C. and Mulija waa succeeded by his brother fi-gus or faags alo styled नवसाइसाड- An inseription of जयसिद the qucdessor of मोज dated dan 1112 ( 1055-56 A. C. ) settles this dimpute mbout the date of i ( eid. E. I. vol. III pp. 46-50 ). It shows that wiw could not have been living beyond 1054 A. C. Bhoja had m very long reign. Another certain dato is that of his grant, #wq 1078 ( 1021 A. C. ). Vida I. A. vol. VI p. 68. Therefore aia came to the throne about 1005 A. C. and died before 1054 A.C. and the arerdtaver- a must havo been composed between this period, probably towards the close of Bhoja's career i. o. between 1030-1050 A. C. The सरसती contains a verse in praiso of मुझ 'सौजन्याम्य निमे ... शीमन्मुज किमिल्वमु जनमुपख्या दुस्ा नाईमि Ii' (1st परि० p. 61). The Dhar पशस्ति epeks of अर्जुनवर्म (whose dates are 1211, 1313, wnd 1215 A. C. Y na the avadura of मो. (EI vol VIII. p. 96), The commentary is called mrqw and was compoind by महागद्दोपाध्याय रलेगर at the instance of king रामसिहदेव (of Tirhut ). Ha seems to have fourished in the 14th century. The commentary on the first three qhars only hns been published, The commentary is a learned one and quotes आनन्दवर्धन, the कान्यप्रकाद, चन्द्रगोमिन, राजशेत्तर, कहट, लोचनकार, TO. He tells us that he wrote s commentary on the प्ायप्रकाश On the verse या तो जोव्जलदेड नैव मदन: सामादव भूचले (lst qfte p. 106) the commentator remarks 'gidr are Marathi words monning 'st ar

ICVIIE SAHITYADARPAŅA. I. 23 क्षेमेन्द्र

23 औनित्विचारचर्चा and कविकण्ठाभरण of क्षेमेन्द्र. कषेगेन्द्र, & Kathmirian, wisa voluminous writor and wrote on a variety of subjeots. Ho wroto the भारतमसरी, the बृहत्कमामजरी and sbout forty other works. The qraat. (I. 13 ) refers to bis नृपावलि (राजावलि) whieh hns not been yet found. Hi con- tribution to Poetics wns mengre and did not exert mny appreeiahle influence over the Alahkaras'hstra. In his gr- सतिलक (divided into three विन्यास) he makea very interesting remarks upon metres, gives directions as to their employment and points ont in what metre certain poeta excelled e. g. ufard- in अनुष्प, पाणिनि in उपजाति, भारवि in बंदस, कालिदास i मन्दाफान्ता सलाकर ia वसन्वतिकक, मषनूति in शिखरिणी, राजशेखर in झार्डलमिकीडित. His औचितविरचारचवा contains Aarihds with his own writti and illustrations taken from numerous sothors and works (including his own ). His position is that SAm ( appro priateness ) is the essence of rasa 'अचिलसय नमाकारकारिणक्षा कचवंणे । रसजीवितभृतस्व विचार कुस्तेमुना (कारिका 3) and defines अाचिल् 45 'उचित पाइराचार्या: सूर्श किल यस चव। उचितसव न थो मानस्तदी- मित्य अनक्षते॥ (T). Then he iliuatrates मचित्व in connee- tion with पद, वानय, प्रबन्धार्थ, गुण (suoh ns ओनः ), जलदार, रस, किया, कारक, छिन, वचन, उपसर्ग, काल, देश् and severnl other matters. His method is to give an appropristo example on eagh topie and also to cite an inapproprinte one. In the मौलिलर ho simply develops what the च्न्वाशोक had laid down (in pp. 134-145) and which the ero had aummarised in the verie 'बनीचितयादते गान्यदसमतर्व कारणम्। प्रसिद्धीचित्वत्वसतु रससोपनिषापरा।। (p.145). For want of space the numerous authors and works quoteil by him are not givon here. He quotes परिमल, the कुन्तेशरदोल of कालिदास ( not hitherto known from his works), मोहणुमभकार, मटमहट, महतोत and his own gurH भहरजक. In the मोचिल० be refers to a work of hisown called कतिकर्णिकानान्ालङ्कार- Whether this is different work from the कविकष्ठासरण Is doubtful. His imaro is divided into five candhis and 55 Aarikas the subjocts of which are raspeotively 'अकवे: कविवामिन शिक्षा मासगिर: कमे:ः-। नमत्कृतिश् शिक्ासी, गुणदोपोट्तिस्ततः। पश्चात्परि चषप्रातिरित्येते पच्च सन्यय:। (I. 3-4). He divides pupils into three kinds and poots into छायोपजीवी, पदकोपजीनी, पादोपजीनी, सकलोपगीनी, मुफनोपजीव्प, and gives certain directions to poata ahout the गus and doshas of कान्य and the stady of चाकरन, तर्फ, नायय His own works relerrd to in the two honks nro अवसरतार, अमुक्तरक (काव्य), कनकशानकी, वात्रिकर्मिका, चतुर्वर्गेसमह, चित्र

I. 23 क्षेमेन्द्र- INTRODUCTION.

भारतनाटक, दैशोपदेश, नीतिलता, पयकादम्वरी, बोढावदानकल्पळता, मुकावली कान्य, मुनिमतमीमांसा, छलितरज्माला, लावण्पववी (काव्य), बाल्ायनस्त्रसार, विनयवली, शश्िनंश- Tn the सुकृत्ततिलक be quutes a verse of कलस and in the चाविकण्डा tho सलिताभिधान मदाकान्य of his papil महोदयसिह and quotea a verso of his pupil राजपुत्रलक्ष्मणादिल मेमेन्द्र wia the son of प्रकाशेन्द्र and grundson of सिन्यु, He WrOW many of his works ut the instance of one qrwyon, In the पुहतकगामजरी he tella us that he learnt साहित् at the Ieol of अभिनवगुप्त 'भलवामिनवगुसाडयाव साहिल्य बोषवारिये:।.' He WAS originnlly a da but was converted to the quny fuith in later life by सोमाचार्य. He calls himsolf esgarg in almost all works. Ho wrote liia सगयनातूका in 25th लीकिननाक ie 1050 A. C. and the दद्ानवारचरित In 41 लौकिक when ककश was ruling. The Mfngo and the afe were compoeed by him in the time of king अनन्त ('तस्व श्रीमदनन्तराजनुपतेः काले किलाय कुतः' शीचिल्ण and 'राज्ये बीमदनन्तराजनपतेः काज्योदयोय कृतः' कवि०). Kiog Ananta ruled in Kashmir from 1028 to 1063 A. C. hnd erowned his son gay in 1063. epp-a died in 1081 A. D. at the nge of 61. The words of aa lead one to mppose that the two works were written while aner was actually reigning. Therefore aig wrote the two wurka before 1063 A. C. and his literary nettvity lay in the 2od and Srd quarters of the 11th century. For further information about his works cide Buhler's Kashmir report (pp. 46-48), JBBRAS vol. 16 (extra No. pp. 5-0) nnd vol. 10 pp. 167-179 (Peterson on the fETe). 24 The =eyen4 of qinz. This far famed work has been published several times. Iu the alaglara literature the rrmer ocoupies a unique posision. It sums up in itselE all the notivities that had been going on for ean- turies in the field of Poetios, whilo it becomes itselt a fountain-bead from which freth streams of doetrines issuo forth. Like the झारीरवामाम्य in Vedinta or the महामाय्य ia grammar, the sgat becomes a starting point for fut- ure cxegesis and expansion. The grent merit of the work im that it combines folness of treatment with concisaness. In 143 Adrikas (often ealled sofras ) the whole feld of Poetios Is traversed. The work is divided into ten ullar- ai aod comprisas ax usual three puris, the isn, the qfa and the examples all of which are taken from other works (ex- eept probably a few simple ezamples under qr, cft ). The eoutanis of the work are :- I, the purposo of 4, osie

SÅHITTADARPANA. L 24 काव्य प्रकाश

the definition of का4, its subdivisions into दसम (where the suggested sense far excels the n=F sonse ), H54H and जयम: IT, word is वाचक, लाक्षणिक बd व्यलक and 9unne alio is at=, ass and sagui some maintain w fourth meuse called miqaf4; explanation of these terms and the sub- divisions of wyur and mamt; III, how all kinda of sonses may be न्यsक and how the function in such cases is स्वwवा, IV the two varieties of पवनि viz अविवक्षितवाच्य and मियक्षितान्यपरनाच्य and their subdivisions, thie nature of rasa, of साविभान:, of विभाव and afiratftais; various theorims nbout raso; V. the mcoond variety of कान्य संड गुणीभूतव्यक and its right subdivisions; VL third kind of काव्य called चित्र (or अथम) and Ita two rarieties, शब्दचित्र and अर्मचित्र: VII. the doshgs of पद, वाक्य, अर्य and of raso and how in some cases what is generally a desha may lend charm; VIIL distinetion between guyar and alankargi and the position that there are only three gunds भाचुय, नोजन and gaie; definitions of these; other yunas are inoluded under these or are really the abaenou of doshas; the combinntions of certain letters is conducivo to these gunas; IX the figures of Labelo, vis. वकोकि (two varietios aेn and काकु ). अनुग्रास (छेकानुप and बुस्दनु:) and the three fिs (उपनागरिका, परषा and कोमला whiob wore designsted बैदभी, गोड़ी and पाजाली ri by Vimana and others), कायनुपास, यमक (with its numerous varieties), केप, चिन् (its varieties suoli as सद््वन्य, मुरजबन्य otc), पुनरुकबद्रामास, X.61 अलमूारम of sonse; the doshad of अडचा oro indlnded under the doshas treated in the 7th auin. It will have been noticed how qaz deale with all topies of Poctics excopt dramaturgy. He casts his net over a wide ares. He quotes over 600 verses from other authors to illustrate his tonchings, For want of space it is not posriblo to set out in detail all the anthors and works from which quotntions are taken. The following are mentioned by namo :- अचार्योनिनवगुस, कालिदास, कामशास, उड्ट, चनिकार अF वनिकृत, नाम, भट्टनायक, भरत, मयूर, लोहट, शुड्ुक, श्रीहरम, Among those whioh are not named are the following :- the works of wbare and oyfa. अमसशातक, कर्पूरमजरी, कुटनीमत, चण्जीशतना, नवसाइसाकचरित, नागानन्द, वाखरामायम, बक्टि मतहरि, महट, भामह, मास, माप, रतावली, साबपानन्द, विच्चका, विवचाकमलिका, वेणीसंदार, हममीतनथ, इरविज्य Though much of qunz'a trestment is hused upon the works of his pra- decessors, such se the अन्यालोक, उङ्ूट, भामद, नदट, नामन, अभिनपशुस्त, yet he is a man of independent views and his respeet for theke

I. 24 कान्यप्रकाश INTRODUCTION.

ancient authorities does not preclude him from criticining them, when occasion demands. For example, he strongly oriticizes (in Oth उuF) सहोzट for the latter's view about iv. He finds fault ( towards the end of the 7th JaTs ) with the remarks of the व्वन्यावीक on the vorse सले मनोरमा रामाः सहा रम्चा विभृतय: । कित मसाहनापातमङळोल दि जीवितन्॥ (स्य० p.180 says that the first half begins with the विमावs of अृद्कार and the latter half oulminates in दान्त and yet there is no विरोष, as thia mode of trentment is adopted for induoing the instructed to be ready to receiye instruction and for londing cbarm to the verse ). Thongh qane borrows sevaral verses from age, he differs from the latter on sevoral oocanions. For example, minz's remarks on समुचय (घुनोति चासि तनुवे न कीर्तिगित्यादे:, कृपाणपाणिश् मवानरणक्षिती। ससाधुवादान् सूरा: सुरालये रत्यादेश दर्शनाव, 'व्यधिकरणे' इति, 'एकसिन् देने' इति च न वाच्यम्) are direeted to सद्ट's words 'अ्वचिकरणे वा वसिन्तुण- किये d0 (VII 27); similarly his words on कारणमाना ('हेतुमता सह हेवोरमिषानगगेदती हेतु: इति हेत्वलदुारो न लक्षितः 'अविरतकमलविकास :..

refer to age's definition of ta and bis exnmple thereof (VII. 82-83) So also the dietum under अनुमान 'साध्यसाधनयोः पौत्ोपर्य विकलों न किद्िदैचिस्यमिति न तथा दर्शितम् hns in view रुदट VII 56. Ho oriticizes (in the 8th उलास) वामन' distinotion between guaus nnd alankdras (काव्यशोभाया: क्तारी धर्मा गुणार। तदविशयद्देव- बरलळद्वारा: ।काय्या.सू. III I.1-2), Similarly he finds fault with बामन's explanation of ओज: 35 माति 'पदार्थे वाक्वरचन वाक्याये च प्रदामिया। प्रोडिव्याससमासी न साभिप्रायलमस् च। इति या ओ्रीविरोज इत्युक्त तहैनित्यमार्न न. गुणः, सदभावेपि काव्यव्यवहारप्रपृत्तेः' (VIII उहास). बामन वyअ 'अपस मौहिरोजा' (काव्या, स. III, 2.2) and quotes the verse in the ge. Though he quotes three versea from भामह (L13- 15y in the sixth उदास and the famous verse of मामर (IL 85 सेषा स्वेव बकोकिरनयामी विभान्यते। .. कोलकारोनया बिना॥।) in the 10th उहास (under विश्रेम), yet be uppears to find fault with भागइ (अन्य नातिसमस्वामे कार्व्य मपुरमिष्यते II 3) when he says (8th ग्जास) "आाहादवलं माधुन गडारे दुतिकारणम्। सम्यत्वं पुनरोज: प्रसादयोरमि', मम्मट doed not seruple to and fault with the greatest of poets, e. g. he says that in नृदुयवनविभिन्नो (विकमो० 4, 22) there is the fnult अमश््यादील, in दिवाकराद्रक्षति (कुमार I. 12) there is अनुचितार्मेता, In अतिथि नाम (रघु 17.1) there is भझप्रकम, ia गाहन्ता मटिया (शाकुन्तल II, 6) theru ls also भगप्रकम, In नपुर्बिरुपाक्षमयक््यवन्मता कुमार= V. 72) thero in अविनृष्टविधेयांशदोष

SAHITYADARPAXA. I 24 काव्यप्रकाश.

Beveral later commentators affirm that the kariias are the work of wer and that miaz only commented on them (i. e. be is only a दचिकार). The साहित्यकौमुदी of विधानूयम s0/ मश्नाणां भरतमुनीशवर्णिताना कृवीना मियवपुर्षा कुती बमास्वान् f and at the end we have 'मम्मटावत्तिमानित्य मिर्ता साहित्यकौमुदीम्। वृत्ति भरतसूत्राणो श्रीविद्याभूषणो व्वधात I. Eimilarly महेबर (Jivanand's edition p. 3) Bayi that भरत is the huthor of the कारिका in the कान्यप्रकाश Vide p.II above. नयराम in hil तिकक Arst puts forward the vinw that ieg is the author of the miktem and then comes to the conclusion that the anthor of the arees and the qfir is the same. The main grounds on which this theory is hased are three; (I) somo of the siftars are identical with verses of the नाव्यशास e.g. the कारिका 'महारहास्य ... रमृ. ता: 'रतिहासय', 'निर्वेदक्ळानि .. नामढः (in the 4th उल्ास ) ar नाव्य नार VI. 15, 17-21; (II) the वृव्ि on the first कारिका 18 'ग्रन्था- रन्ने विमविघ्ाताय समुचितेष्टदेवतां अन्यकृत्परासृपति, Thie usg of the third porson shows that the siftmimit is a differont person from the author of the afe. ( III ) There is a dif- ference of opinion hetween the कारिका 'समस्तवस्तुविपर्य औता भारोपेता यदा' (10th उद्ञास) and the वृत्ति thereon 'बहुवयनमवि- वक्षितम्' If the कारिकान had been the work of the इचिकार, it I argued, the शरिकाकार would have said 'मतावारोपिती यदि'. All these argumenta will be found on examination to be er- tremely wask. Only a few out of the 142 iftm aro found in the नाखयशामत्र ममट probably incorporated the कारिकाs OD PuS etc. beomuse he could not couvey the idens more concisely and beonuse by his time wtaws work hnd attsined the promier place in matters of rasa. It will be found that there nre other Zarikas which mre adaptod almost verbas tim from othor works e. g. the कारिका 'कणोपवसादिपदे कर्णादिच्वनि निर्मिति- । सेनियानादिवोचार्यम्' (VII उल्लास p. 406 V4) is an adaptation of बामन vittra 'कर्मांक्वसअवणकुण्डलशिर:शेखरेयु कर्मारिनि्देशा, सचिधेः (II.3. 14); कारिकाम 'ये रससपातिनो धर्माः' eto and 'उपकुर्वन्ति ते सन्ते येज्वा" रेग जातुचिद' (8tb उत्ास ) olosely follow चनिकारिका (IL 7) तमवेमवतम्बन्ते वेजिन ते गुणाः स्वृताः। अकाभितासवलद्धारा मन्त्या: कटकादि- बा् i' Aa rogards the use of the third person परामृशति, the truth lies exaotly the other way. Ancient writars regardod is an too dogmatio to expreas their opiniona in the first pereon. Vide notes to the साहिलदर्पण on आपचे (p.I), where नेषातिपि and gux are quoted. There Is really no divergence botween

I. 24 काच्यग्रकाश. INTRODUCHION.

the कारिका 'समखयदा nd the वृत्ति The point of the वृत्ि has been missed aitogether. In the kariha the plura! is employed to lay down a genernl proposition. In 4 899 सुविषयरूपक, there will generally be merny आरोष्पमाण; and hence the plural andfar: has been used. The qfe aleo begins the explanation in the wame way आरोप्यविषमा बन रोप्यमाणा बढा 0'. In the words बहु.भितम the वृत्ि ealy attention to a speeial case, which may perhaps bo overtooked. Evea If the आरोप्यमाण be two there may be सुमस्तवस्तुविषयरू- GE. This case is not olearly referrei to by the karika (whieh uees the plural) and is therefore brought out In the वृति. There are positive grounds for asserting that the wifcers and qfa are both the work of mRE. (I) qme nowhere con- veya in an unmistakable manner that be is commenting on anotber's work. There is no separate ng in the afa. If the gfu had been composed by one perion and the arfen by another, naturally there should have been separate nn- in the वृत्ति. (II) Upon the कारिका 'कारणान्यय कार्पाणि' 40 (in the 4th उहास) the वृत्ति sayh 'तडुक भरतेन विभाषानुभाव' If ma had been the author of the mifems in the काव्यवकाश, the बृचिकार would more naturally have aaid 'तदुकमनेनेवान्यत्' पा 'तबुकत अन्यकृतान्य्य et(ILI) We have tha कारिका 'साङमेवजिरह तु शुदध माला तु पर्ववत्'. Hare the कारिका referd to margq and adds that it is similar to the former (i e. माछोपमा). But मालोपमा has been spoken of only in the वृच्ति. Therefore this oloarly indicates that the sritans and the gfa are the compositions of the same hand. IV None of tha eurly commentators suoh as माणिक्यचन्द्र, नयन्त, सरखतीनीये, सोमेपर mnke any distinetion bet ween the nuthor of the mftars and of tha afa. On the other hand, thers are both early and Iuter writere who distinetly ascribe the wiftas and qf to the same author. हेमचन्द्र snys (in com, on काव्चानुदासन p.4) 'एवमानन्दयश]-

वकादीनामित धर्न .. नमेनिवारण प्रयोजनत्रयमुपन्यखम्: lb will lie notiood that this passage asoribes the कारिका 'कार्व्य बशसे ete' and the वृति thereon to the same person. Similarly हेनचन्द्र (com. on काम्यानुशासन p. 100)Bay8 'बवाह ममाटः अगूरमपरस्ा्न etg (whieh La नहle V.1-3). Here हमबन्ह्ू distinotly nauribes the कारिकान to मम्मट अयरय applies the term काव्यप्रकाशकृत without distino- tion to the author of the qftars and of the gfa (vide pp. 104

cIv SAHITYADARPANA. J. 24 काव्यप्रकाश

107, 150, 199). The प्रतापसद्रीय spenks of the कारिका: 45 मान्यम्काश ( ride pp. 6, 90, 225, 336 ), The Pifintut ( p. 80) ascribes n कारिका ( delinition of उल्रेक्षा) and an esample thereon to काव्यनच्रा- शिकाकार. Thn रसगकापर (p. 0) aseribes the कारिकाड to मम्मटना Therefore tne must be held to be the author of the Aarikas also. We find at the end of the maqumin a verse which has heen interpreted in two ways oven by the eurliest com- mentators उत्वेष मार्गो विदुर्षा विभिन्नोप्यभित्नरूप प्रतिभासवे यद। न वयविचित्र वदमुत्र सम्यग्विनिर्मिता सहरनैव हेतु: 1. The earlieat known commentator माणिकयचन्द्र remarks 'अब चार्य अन्योउ्येनारग्घोजरेण च समर्पित दत दिखण्डोपि सहूटनावशादखण्डायते'. The काव्यप्रकाशसक्त (Peter- son's 2nd report p. 13 एवेन मदामवीनां प्रसरणहेतुरेप मन्थो गन्यक्ृतानेन करम- मप्यसमापत्वादपरेण न पूरितावत्रेपतवात् द्विखुण्डोपि eto. The काव्यप्रणाशनिवर्शन of राजानकानन्द (written in 1665 A. C.) tells us that मम्यट 00m posed the work up to qfter and the rest was complated by sis 'बदुक-कृत: श्रीमम्मटानार्यवमैं: परिकरावधिः। मबन्य: पूरितः शेषो विषावाळक मरिणा ।। अन्येनाप्युत्तम्-काव्यपकाशदशकोपि निबन्धकर्म हार्न्यां कृतोपि कृतिना (adman: feto' (eide JBBRAS vol. 16 extra No. p. 23). The colophons at the end of the frst and 10th chap. of the as-

सकेते प्रथम उलासर्ग नमर्dे 'कुती राजानकमग्मटालकमचतानाम्' (vide Peter son's 2nd report p. 14). A ms, of the काव्पप्रकाम dated संबत 1215 (L e. 1158 A. C.) deseribed by Prof. S, R. Bhandarkar (raport an tour for 1904-6 p. 79) has the colophoo 'कती राजानक मन्मटालकगोः This joint anthorship of the काव्यप्रकाश is referred to by अर्जुनवर्मदेव in his commantary on the अगवदतक. He sye (on verse मबतु विदित P. 29 'धथोदाइन दोपनिणये मम्मदसवाम्या-प्रसादे वर्तस ete.' (vide काव्यप्र, p.438 ViL.). In anotber place (on the verse लीलातागरसाइतो p. 55) heremarks 'अब केमिद्ायुपदेन जुगुप्साकीसमिति दोपमाचझते ... तदा वान्देवतादेश इति व्यवसितन्य पत्रासी। कितु हादैकमयीवरतथ्यप्रसादी काव्यप्रकाशकारी प्रायेण दोपपुट्टी otc. For the verne हीवावामe vide काव्यप्रकाश (p.278 Vh). अर्जुनवमदेव was 136h in suecession from मोज of धारा and his inscriptions range from 1211 to 1216 A. C. Therefore in about n hundred years FTE thme to be regarded as an amtora of acerft. It further fallows from the words of अजुनo that अछक had a hand not only in the 10th bot nino in the 7th sare. It is probabio thnt having known by tradition that aeg was associated with the काव्यप्रकाश, अर्जुन. ascribes to him the nuthorship of the whole work. Most mas, rend the name as ares, but Dr. Stein

J. 24 काध्यप्रफाश INTRODUCTION. CV

says In ordor to complete the ense for qaz as the name of the continuntor of the KAvyaprakas'a, it suffices for me to point out that this form of the name is the only one known to the tradition of the Kashmirian pandits, to whom the double authorship of the Karyaprakis'a is otherwise perfectly familiar (cide eat. of Jammu mas, p. XXIIT). Col. Jacob there- fore thinks that srnz ia the dorreet form and not 3er (JRAS p. 282). I would attach more importance to ancient mss than to the traditions of modern pandits (one of the ms. which gives the name os aras is so old as 1158 A. C.). ers would lie as good a Kashmirian name as aaz. We have wuch well-known names as gas, qgs, wrs, #ye that end in , to match with सद्रट, मम्मट, कलट, भल्ट etc. Vide my note in I. A for 1911 p. 208 on the subjeot.

Whether the अलकदत (styled सान्धिविशहिक by जोनराज) who imparted instruction in Poetica to qTT ( probably कल्दण, the nuthor of the राजतरo), an said in the श्रीकण्ठच- Ra of # (25.78-80) ia identionl with this arnw, it ia diffieult to say.

About the personal history of rg wo know practically nothing. मीमसेन in his सुभासागर (Poterson's frst report p. 94 ) says that he was the elder brother of both auz (author of महाभाध्यप्रदीप) and उवट (antbor of माष्य O ऋक्पाविश्ञास्य). that he was tho son of auz and though born in Kashmir, studied at Benares and taughs his brothers. But thia ancount furnished by an author who wrote aix conturies after #inz (1733 A. C. ) seems to he more or less fanciful and based probably on tho similarity of sounds in the three nsmeR We know from उन्ट मान्य on tho कापातिशारय that bo wal A 3On of वज्ट (and not of जैदट) and a native of आन न्दपुर, जयट wroto his बाजसनेयसंहितामा्य while मोज was reigning (भोने राज प्रशासति). There is therefore nothing improbable in wan being a brother of ane, but he oannot then be the brother of haz, whose father was aue. The Kashmirlan pandin says that qrna wns the maternal tmole of sitei. the nuthor of the avity (Bulher's K. report p. 68 ). qE was w man of great orudition and vast reading. He seems to have been a profound student of grammar also, He quotes th #manq and the qydq, places the diviaions of उपमा on &grammitioal basis, takes किया in the wenss of हy

CVI SAHITVADARPAXA. 1. 24 कान्यमकाश

(in the definition of Rrwism), follows the views of grnm- marians aboot ibe gia of worde (senie:), peaks of the grammarians as learned men por eucellence. He wrote anothor work onlled शब्दऱ्यापारविचार (publiahed by the Nirgayn aigar Press) In that work ho disousses in greater detail the subjoot of bis 2रपररव म्ह्ास (vट अभिषा and लक्षणा). He was atyled राजानक, whioh is a title borne by Kashmirinn Brahmanss even now. It means 'almost a king'. Vide राजवर• (VI.201) 'राभी कृतननावेन सानि मचिसमान्तरे । तमाजुदाद नि्दोह सर्यं राजानकारयया॥'. सम्मट became the most popular writer on Poetics thronghout Iudin, as the inrge number of commentarles (about TO yet discovered) testifies. मम्मट quotes अभिनबगुम (who was still living in 1015 A. C.) and नवसाइसाङ्चरित (composed about 1010 A. C.). He also rofers to the liberality of मोज to learned men (बद्िद्रङ्भवनेपु भोज नृपतेस्तच्वागलीलासित on उदाच). Even it this verso was oomposed during ara's life-time, it must have been composed towards the latter part of his life, as it would taks some years bofore his lame spread abroad. It was shown sbove that site conld not have ruled beyond 1055 A. C. So the eyuar is not moet probably earlier than 1050 A. C. The 4W Wa# commented upon by माणिक्यचन्द्र in bia समूत in संवत् 1216 (i. # 1159-1160) and a msof the work is dated diwg 1910 (4. 1158-59). It has been establiched abore that the moitane refers to tho sar. Therefore the spmts was com- posed at all events before 1150 A. C. So the date of the euorg lies botween 1050 and 1150 A. C. and is most probably about 1100 A. C. Among the numerous commentaries, those of miPirqspa, सोमेशर, सरस्वतीतीने and जयन्त deserve special mention as being Amongst the earliest ones. The oom. (culled प्रदीप) of गोचिन्दठकर taa vary learned one, He fourished probably in the 1oth century. 25 The अलद्वारसर्वस्व of रुथ्यक This is a atandard work on figures of speoch. The wuthor is a staunch ndvocste of tho dhoant school and briaty eummarises the viows of Bhimaha, Udbhata, Rudrata, Vamani, the मक्ोकिनीचित, व्यकिनिनेक, nnd fur on the emanco of Poetry, He than denls with पुनरुकवदामास, लेकामुमास, कृा्यनुमास, चमक, वाटानुपास, चित्र and 75 Algures of 4 beginning with on. He defines more flgures

1. 25 स्व्यक, INTRODUCTION. CVII

than gur and his trentment is gonerelly more elaborate than that of the lattor. He adds a few figures wuch iss परिणाम, रसबक, प्रेपन ऊर्जरिव, समाहित, मावोदय, भावसन्दि and भवशबल to those deftned by मम्मट and givea two altogether new figures, vis. विकल्प (p. 159 as he himsell anys पवैरकृतविचेकोन दर्ित स्लनगन्तव्यस्') and विचित्र ( p. 133-134, about which अपरय aays 'मवदि धन्यकृतैवामिनपलेनोत्तम्) My notos to the साहित्दर्पण will show how विश्वनाम wa indd to the अलक्कारसवेल and roceived inspiration from it. The samno may bo aaid of the एाबली, कुनलयानन्द and other works. Tha work is divided into three parts. First come tha sutrat (in prose ) defining the figures, than the critti and the examples, all of which are oited from provious works, Among the authors and works quoted or roferred to the following desarveattention :- अन्वारमजरी (p.16), उद् विन्हन' विक्रमा- इदेबचरित (p. 118, two verses [. 11-13), भामद (183), वामन (p.128), श्ीकण्ठसन (p.19 four versea quotod), श्ीकष्ठचरित of मह, परिश्न्द्रचरित (p.102). He frequently oites the viewa of उडट (p. 193, 125, 126, 174, 183, 204) and जयरय (p.124) tells us that the author of the सनर gonerally follows the views of राजानकतिलक who wrote a work called उङ्टविवेक of FHR (pp. 115, 305 ). In one place ( p, 119 ) he differs from the स्म्पालोक (p.Ill) In not regarding the verae s वत्तम- सिलमुशक्तो इयमोवाभिवान्गुणान्। योम्युकुम्मै: परिच्ेर्द कसु व्क्को महोदमे:॥ as ain example of आदोपध्वनि. He finds fanlt with the लोचन (+4) for aiting 'कि वृतान्तै: परनुडगतै: dय as an examplo of न्वजस्तुति (p.113). Thn अलं. स. quotes the काय्यप्रमाश in several plaoes and also oriticises the Inttor. For example, the सबल् (p. 107) cites the verso राजमराजसृत्ा न पाठपति मा दैव्योपि यूष्णी स्विताः -. पित्रसाननलोक्य शून्यनसमानेकैकमानापये' n an example of पर्यानोक and remarick "अन्दे सु दण्डपात्रोयत तां बुद्धा सवदरयः पलाथ्य गता इति कारणरपसवार्पर पस्ुव्तकार्य रूपोर्योडपरतृत पव राजशुकवृत्ताम्तलापस्तुतत्वालास्तुवामें अति स्वारमा नं समपगसीति अप्रस्तुतपशसिनाय न्यास्येति पणयन्ति The काव्यप्रकाश cites the vorse as an instance of लपस्तुतमेशंसा and makes the same remarks ns in 'अन्ये हु ete'- The सवेल (p.102) quntes the verle अग््दारोक्य वस्तेव दाष्दापजामभासते । पचानलेन स पेव: शन्दशवत्युदनो दिया॥' isa स्याय. This is कारिका of the कान्यप्र (4t उहास). On p. 183 the सर्वस् sayi "अत पन 'प्त्पक्षा एव ( इव in समुद्रबन्व) बचार्धाः कियने भूरमाविन:। साड्गाविकम्' इस्मेवमन्येमोमिकलक्षणमकारि this in the definition of भाषिक in the काव्यप० On p.199 the सर्बस a8मृष्दालना रसाारसा कैथिददाहतो कया-राजति तटीयममिहत ... सारा पनदा॥ अत्र यमकानु

CVIII SÅHITYADARPAXA. I. 25 रय्यक,

मत्ारसंससिसपत्र अेपसी. The काव्यम aites the verse राजति वरी de as ant example of न्दालकारसकुर (with the words 'बत वमकमनुलोम- प्रतिलोमय् निममेद-पाइदयगते पररपरापेक्षे'). On p.204 the सर्दस ramars 'भरा पत्र व्यवस्थितक्क्मन्यानुमापितमपयोबनकम्'; this olearly refers to the words of the कारिका 'स्कुटमेकल विक्ये शम्दरार्नालकतिदयम। व्यबस्थितं न' (काव्यम्र X) On p. 205 the सरवस्व asserts that आअया- ufawty is the determining principlo as to whether a particular बनदार गन्दालडार or अर्वोलद्टार (सोकपदाअवाअविमावय् तचदलद्ारनि- बन्चनम्। अन्ययव्यतिरेकी तु तत्कार्यले प्योजको) and not अन्यमव्यतिरेकी: while wne tukes the opposite view; similarly on p.3 the सर्वस्व quotes 'समिडये परालेप: eto. which ocoura in the कान्यप्र (II) It may he conceded that the quotation by 4s of कारिकाड that ocour in the कान्यप्रनाश is not conolusive as to the priority of the काल्यप over रव्यक for some of thn कारिकाक in the काव्यम are borrowell from others. Still there are other pasages from the वृत्ति in the काय्यम quoted abore, whigh are conolusive on this point. Vide nlso दिमरशिनी (pp 150, 163). It is forther to be noted that the definitions of several अgys are the same in both काळम्. and अल. स. 6. 5. चित्र, काव्यलिह्, ब्यानोकि, उत्तर, मीछित, समाधि and that about 56 illustrations are the same in the 10hh #atu of wE and in the बह.स.

Abont the autborship of the gfe in the बल्दारसवस a very porplexing question arimes. In the K M odition the first vorse roads 'निजालडारसूव्राणां पृस्ा तास्पमेमुचयते I, अयरय who fourished within 75 years of Ezm commented npon the words fmagit ho.p so ncoording to him w is the suthor of the qfe lso. Later writers nlso regard 4m (or रच्यक) as the nuthor of the afe. For example, the रलापग says्र 'तडुक स्वकेन एपार्यशयापि धमविपये सिष्टनब्दहेतुका कनिवदश्ये (p.393; this ocours on p. 58 of सर्वस्व) न चेदं विषमाचमेदेन्तभववि। रह ह्वि खनिषेधो नैपरील् गसवति पिपमे त स्वत्वन इति मेदल कृचकेनोकलाव (P 425; this is सर्वस् P. 133) 'कानमग्रहण तर्कवैलसण्यार्थम्। तेन व्यालिम पचर्मेतादमो न किमन्ते इति रचक: (p.448; this is on p. 144 of सवेस्त): चित्रमीमासा (P. 72) 'ये न वविलवस्तुनिगहनं न्यानोक्ि ... वेपामि दापि स्यानोकिरेव नापयुतिरिति कृचकादय: (vide अ स. P.174). But n ms described in Burnell's Tanjoro ont. (p. 54) reads the first verse a9 गुनेउद्ारसूत्राणो पृत्या otc The Trivandrum edition of the सर्वस with tho commontary of समुदबन् read

I. 25 रुव्यक. INTRODUOTION.

the first verse similarly and adds at the end of the work the verse 'इति महको वितेने काकमीरक्षितिपसान्पिविभविक । सुकविमु- सालपूरण वदिदमलद्ारसवखवम्I'. The com. of समुदबन्द ends with the words 'मकनिबन्यविवृती विहितापामिक समुदबन्वेन' and In soveral other places (p. 2 कवाचिन्मसुकोपर्न and p.4 मकिविनेककाराभिमतरव नमानपकर -. मबुफूल पूर्वपक्षलेनाप्पनभिमत ख्याड:) aaribes tho eritti 10 महक- मकक is an incorroot form of मgw We know from the श्रीनण्ठचरित (90.26-30) of मह that कव्यक was the teacher of मह or मकक (IIT, 65 and 72 for the form मgw and I. 66 for मw ) and the ouacfavt mays that ngw was made minister for pesce And war by king अयसिह of काइमीर 'सान्पिवियिको महकास्योन्दार" मोदर: 1स मठसामयमए्: भीकण्ठस्व अतिषया I' (VIII. 5354). Vide शीकण्ठचरित III 66 alwTherofore it appeare that a tradition arose in southorn Indis that wya bad a band in the mugr si. For several ressons this tradition muat bo discarded. Except समृदबन्द, hardly any writer aseribes the ytoक On the contrary even such eouth Indian writers as mut: न्वामी (vido रर्वापण pp. 393, 396, 425, 448 ) and जगज्ाम (pp. 201, 342-45, 352, 488 ) aseribe both the sutras and the eritti to the same suthor. Beaides atr, who was bimself a vory lesrned Kashmirian and fourished in the first quarter of the 13th eeutury, distinotly ascribes the erithi to the author of the siltras. समदब wrote abous 1300 A. C.and is much later than जयरय. It ia probablo that महक, who wa a pupil of auns, took great pains to spread the fame of his master's work and in editing it afresh made some additions. It is probably in this way thab n few verses from the eftvefta of nw (II. 49 on p. 91, VI, 70 on p. 87 and V. 95, VI. 16 and X. 10 on p. 90 ) got into tho sa. a. (i.o. the master appears to quote from his pupil's work ). That the qfe came to be asoribed to as is probably dun to the faet that quot- ations from the diug Ra coour in it. That unanthorised additions and alterations were made in the oritri is attested by wutw who frequontly complains nhout the corruptione that cropt into the tost ( vide pp. 50, 67, 107, 124, 126 ).

.But the following possage from the Panfinier (p. 10 ) in noteworthy कि तु वेपस्यावडाशन्तरनिवित्तविपयामानेन निस्नकालवया गळ््वलेन ... केप एवं नोपमेति महकादिभिरन्युपेवठे'. Vide p. 97 of सरवस्त for this viow.

SAHITYADARPANA. T. 25 रव्पक

According to the colophon of n ma of the सहदयलीला, रचक Is another name of स्व्यक, who wus the son of राजानकतिलक (vid4 Piscbel's Intro. to मुजारतिकक pp. 28-39). जदरब in ponitivo (p. 102) that the व्यान्यपकाशसपेत (asoribod to रचक) wna the work of the author of the अछदारसर्वस्व This atatement coming from a Kachmirian writer who flourished within a contury of the स्uw is very valuable and muat be socepted. The काव्यप्काशसकेत itself mays that the author learnt Poetica under fes (2nd intro. verse). Liter writers frequently use the form स्वक (vide रसापण pp. 395, 396). Instead of the name अछद्वारसर्वस, many writers use the shorter form स्नस्त (रवापण pp. 424, 449, 452, रसगद्ापर pp. 290, 227, 555, चितमीमांसा p. 98). Tho utras as well as the oritti are often roferred to as अलवारसवल or सर्वस्: vide मकावलीतरत (pp. 136, 186, 237 ). प्रवापरड. p.291, रलापण (pp. 341, 452). Bosides tho मलद्वारसवैख, रच्यक wrote the following worke :- 1, अलद्धारानुसारिणी। , क्राव्यप्रकाशसकेन (Peterson's 2nd roport p. 13 and p. 102 of विमर्िनी): 3, नाडकमीमासा: 4.व्यचिविनेकविचार: 5, श्रीकण्ठसतव (vide अर्ल, स-p-19 'उदाहरणं मदीचे स्रीकण्ठरतये'), 6, सइद्य हीका: 7, साहित्नीमासा: 8. हर्पचरिवनार्तिक, About the last two the

सादिलगीमासार्या न तेपु तेपु अदेशेषदाहता। बह तु अन्यविसरमयात्र प्रपज्चिता नयरब ( p.13) distinctly asoribes the com. on the व्यकिषिवेक to हम्पक 'वाच्चस्प परवीयमानेन वादात्म्यतदुत्पत्यमावादि नेड प्तन्यत इति व्यक्तिविवेक विचारे हि ममवैतदितल्य निर्णावमिति माव :. The com. on the न्यकतिविषेक (Trivandrum ed,p.44) olaims the हपनरिववार्तिक as a work of the author पततदम्मामिर्दपचरितवार्तिके विस्तृल्ण प्रविपादित'. Vide p. 50 hlso. In the same work (p. 35) the नाटकमीमासा and साहिल नीमासा Are said to bo the anthor's works. नयरच says in severnl places (pp. 56, 57, 58, 60) that सaय wrote a work called जव्दारानुसारिणी. Aufroott (C.C.p.33b)sys tt thiwork ia a commantary on the सोमपाकविकास of अहण, rolying upon the romarks of रवकष्ठ (1681 A. C.) on सतुनिकुसनानति (VIII. 10 'तमाहि कविमरजरुणकती सोमपालविचासे ... अस्पामे: श्रीरानानकरचवविरचितावाम- कन्ारानुसारिण्यां ato') But the remarks of जयरव show that the मलदारनुसारिणी was an Independont work on अलपूार, containing a dimertation on the 48 varieties of पतीयमानोलेक्षा, on मालारूपक eto. A mare commentary on another work is hardly likely to contain soth diseortations. The स्यक्तिविेकनिचार (p.45) shows that the author contemplated writing & work called qeft This last, if actunlly completed, wonld bo his tenth work. The सहृश्यल्तीळा (published in K.M serion) is a brief work

1.25 रुव्पक. INTRODUCTION. oxt

divided into four gims ealled गुण, जलदार, जीवित a परिकर Tha Hrsl इद्ेल desoribes the ton gunds रूप, वर्ण, पभा oto. of charming ladtes; the 2nd speaks of the rarious kinda of ornaments (of gold, pearl, stones ) eto, unguents, fowers worn by women; the third speals of youth, that is the vory oseence of charm; and the last briafy rofers to the paraphernalia that sets off besuty to advantage.

The date of riqg ean be ensily determined. He quotes from the विक्माडदेनचरित (composed about 1085 nocording to Buhler) and oriticizes the ्वकिविवेक and the काश्यप्रकाश Therefore the uger la later than 1100 A.C. He wat tescher of मगुक, who was the सान्भिविमदिक of जपसिंह of Kaahmir (1128- 1149 A C). na's ailwaufin was composed nocording to Buhler (K. report p. 50) between 1135-1145 A. O. There- fore, if the quotations from the winva Ra were originally part of the fa, the uqer was composed ahout 1150 A. d. Besides, tho सर्बस् oites (p. 93) the varse असमापजिगीपख,whidh ocoura in the tTaRITO (TV. 441 ). If that verse is tos own (aa is probable ) and not a mere quotation, then the सर्वल Wa composed after 1100 A.C. The वान्यमकाशसद्ेत of नाणितयचन्द्र (composed in 1159-60 ) refurs to the apd. H. sevaral times ( pp. 321, 355 Mysoro ed. ). Therefore the api. a was composed wometime between 1135-1155 A. C. Fide ZDMG 62 p. 289. A few words must be said nbout the commentatorw. ucy's commentary, deiguated fnfarn, isn learned one and and is very frequently quoted and oritieized by #qury (pp. 326, 337, 359, 380, 387, 414, 418). Among the authors and works quotod by him are अनझळेखा, बलह्वारभाप्यकार, अकदारमार्तिक (p.TI), अलङ्कारमार (Pp, 88, 97, 171), अन्कारानुसारिणी, अदध्ववियेक or विचार (115, 205 ), कान्यप्रकाश (pp.3, 10, 26, 55, 142, 150), काष्यप्रकाशसहेत (p. 102), तिळक, पृथ्वीराजविजय (P. 64), मलमित्ा (P. 4T). भोजदेव (pp, 121, 195), मम्मट (63, 102, 77), राजतर० (p.194), रदट, लोचनकार (P.113), मकोकिजीविसकार (p.150). He frequently disusso readings (pp. 21, 37, 49, 126, 172 eto.). Ho criticias qurm also (pp. 70, 100). He refers to previous commontatora of the ader 25 अन्यैः (pp, 1,5). He wrole another work callod तबालोकविवेक at the end of which he gives his podigree at grent length ( vide Buhler's Kashmir report p. 68 and OXI.VIII-OXLX ). Hil groat-grand-fathor's brother was a minister of king e (1101-1111 A.C. ) and his father Eurt was a minister of truera

SAHITYADARPANA. I. 25 हथ्पक.

or राजदेव (1203-1296 A.C.). नवरन's younger brother वद्र4 wrote the हरनररितनिन्वामणि (in 32 cantod published in KM sories). Therefore he flourishod in the fret quarter of the 13thr centary. This is corroborated by the faut that he meationm qofuftorr which speaks of the exploita of the grent Chohan prince yuftera (oaptured in 1193 A. C.). The com of agagry la not so learned and so copious ns that of aaty. Tt was composed at the oourt of रविदर्म king of कोलन in केरठ (Malabar). This king is maid to have been born in 1365 A. C. The com, quotes verses in honour of AR (pp. 12, 13, 10 ko ), disousses varlous rondings (p. 57 ) and complaint of the loan of Illustraticna from eare's work ( p. 127 ) and refers to the explanstiona of other conmeutators of the ader (pp. 55, 06, 145, 200 ). A third commentary called सजीविनी composed by चकवर्तिन iquoted by महिनाब in his तरक ( pp. 31, 221 ), in tha बलापन (PP. 54, 819, 377, 387 &c. ) and in Porirnar ( pp. :, 74). That commentary contained versas summarising the distine. fions bet ween figures (e. g. belween रूपक and परिणाग). 26 The बाग्भटालद्ुार of बाग्सट. This work with tle com- mentary of furtenfy has been puhlished in the KM sorles. The work is not an elaborate trentise. It Ls divided into live of drs which contain 260 verses. Most of the verses ura in the Anushtubh motre, a fow, parlicularly at the end of ench ufter, being compoand in other metres, Thoro is a single pasange in prose (1II. 14). The first y: defines काम्य, gांपस् पतिमा as the sourco of कान्द and defineh पतिषा व्युत्पतति and irare, speaks of the favourable eiroumatances for the out-turn of poetry and the conventions to be obaerved by poets. The secoud qite says that kavys may ba composed in four langunges ससकृत, माकृत, अपभंश and भूतभाषा, divides गाव्य into motrionl (छन्दोनिबद) and non-metrical, into v io and fra and then defines and illustrates cight doshds of pada and of nakya and the doshas of artha. The third qfte defines and illustrates the ten gunaa. The fourth qfto troats of fonr alanihieas of vabda vir चित्र, कोति, अनुप्राय and दमद् An their varioties and 35 alankards of sonse and the two atyles बैब्नी and गौडीया. The Aifth परिo is coucerned with the trest- ment of nine ratas, the different kinds of Fng and mufam And kindred topics The muthor was w Taina His namie coours os wE= (in Prakrit ) and he seems to have boen tho bou of ain and s

I. 26 चाग्भट. INTRODUCTION. CXIIF

minister. On the versa अमण्डतुततिसंपुद्र मुत्िअमणिणो पहासमूह म। सिरिवाहडत्ति तममो आसि बुहो तसस सोमस्स (IV. 148 p. 60), tha com. romurka 'इदानी अन्वकार इदमकदारक्तृतवसचापनाय वारमटामिपस महाकवेम हामालख स्वाम गावयैकमा निदसयति'. All the examples oited in the work appear to be the author's own. A few examples are in Prikrit. He eites ( as pointed out by Col. Jaoob, JRAS 1897 p. 300) six verses whioh ooour in the नेमिनिर्वाणमहाकाम्य, th nuthor of which lss वाग्मट. On the varae ककाकुकल केकाड कैकिकोफेकड़: ककः। जकुकाक: फाळकाक कमकुकुककानकु।। (IV, 12 ), the com cemarks ककाकु दत्येष शोक एकव्वजनो नेगिनिर्यांगवहाकाम्ये राजीमतीपरिल्यागा विकारे समुदवर्णनरूपो पेय :: Bnt this verse is not found in tha printed नेमिनिर्याण It appeara chut tho eae वाग्मट W2 the author of both works. In the vuries oited aa illustrations king गगसिंह (चालुक्प) of Anhilvad, son of करणे, Agures vory froquontly. For example, हन्द्रेण कि वदि म कर्णनरेन्ड्रसनुरैरावणेन किमहो पदि तडिपेन्द्र:। इम्मोतिनाप्यडमळ यदि तक्तापः सर्गीप्यर्य ननु मुपा यदि तलुरी सा IP (IV. 76): जगदात्मकीर्तिशुर्भ जनवसदामधामदोनपरिषः । जपति प्रतापपूण जयसिंह: इमामृदभिनाथ: (IV. 45) ; अणहिलुपाटकं पुरमवणिपति: कर्णदेचनृपयनु:। श्रीकवमनामनेयः करी च रजानि जगतीह । (IV. 132). Vide also IV.81,85,tbo former of which (ना: स्पन्दनम्जपूतोयर- नामचूछ्: मीकर्णदेवनुपस्तुय रणाये) ahows that the Anhilvad Chalubyas had the Agure of a cook on their banner. uafee raigned from 1093 A. C.to 1143 A. C. Vida I. A. vol. 6 p. 180 (at p. 213 for pedigree of the nprs of Anhilwad ) and E. I. I. p. 293 for thu Vadnagar gafes. The editors of the KM. meriea show from the प्रभावकचरित्र of प्रभाचन्द्र that बाग्मट न4् living in sareat 1179 and 1218 ( i. e. 1123 and 1156 4. C. ). Therefore apua fouriched in the first half of the 12th century. 27 Tha काव्यानुशासन of हेमचन्द्र. This work, together ith the sutbor's own commentary, hns been publisbed in the KM serios. The work ls divided os umal into threo parta, sifras (in prose), eaplanation aod exniples I appeara that tha eifras couatitute the काव्यानुश्ासन and tho वृत्ति explain ing the nitrar is atyled मलदारचुडामणि and the commontary, whinh in some planes is extromely meagre and oxplains the बरत and adds some examplea, is styled विषेक, a8 th intro- ductory versa shows (पिनरीतु कचिदव नर्ष सन्दर्भितु कचिव। काल्यानुथा" सनसान विवेक प्रविशन्यते।). The work is divided into eight swe The firat deals with the purposes of upsq, the befu (cnuae ) of kavya (vis परतिना), tho aids to पविभा, viड न्ुत्कि,

CATY SAHITYADARPANA. I. 27 हेमचन्द्र.

अम्वान: delinition of काव्य: the nature of शुष्द and अथे, menings of मुल्याये, गोणामे, डइयाये बnd व्यंग्याय. The second chapter deals with ranas, sthavibhacas, वभिचारिमावक सास्विकमान The third Ireats of doalas of word, tentence, arthe and rasar, The fourth is concerned with gunas which are three myt, hu and yare and the lotters that belp on these. The fifth spenks of six figures of o'abda, अनुपास, बमक, चित्र, केत, चकोकि पुनरकामास The 6th discourses upon 29 Agures of sense. He includes संसृहटि under संहुर, 50 defines दीपक as to include तुत्पयोगिता in it defines a figure परावृत्ि which contains the पपाच and परिवृति (of e), omita all thote figures that have.a toach of razo, bhava do. in them (vis. रसवत, प्रेथ, कनरिव, समाहित) and paasea OTer अनन्यय, उपमेयोपमा (ns varioties of उपमा), inoludes under निदशन the figures पतिबस्तुपमा, दृषान्त and नि्दर्शना (of others). Ho uses the names ात and अन्योकि tor खभानोकि nव अप्रस्तुवप्रशंसा On Pp. 992-294 he explains why he does not define some of the nbove figures. The 7th chap, treats of the charncteristios and kinda of नाथक and नापिका. The 8th gives the divisions of कान्य into Rey and ony and their aubdivisions and their charaoteristios.

The sengetea is a mere compilation and exhibits hardly any originality. It borrows wholesaie from the =rftuien of राजशेन्तर, the कान्यप्रमाश, the व्वन्याछोक and the लोचन. For ex ample, compare pp. 8-10 of हेमचन्द्र with काव्यमीमांसा p.56. pp. 11-16 of हेमचन्द्र with pp. 42-44 of the कान्यमीमासा and pp. 122-123 of हेम with pp. 43-44 of the काव्यमी He expresily states that he bases his viows upou those of अमिनवगुम्त andे भरत 'साधारणीमावना न विभावादिभिरिति शमाननिगवगुस्ता- नार्गः 1 सतम्मतमेव वास्माभिसपनीवित वेदितव्यम् (p.66 of विनेक); 'सेपसमाभिर्भरतमतानुसारिमिरुपेक्षिताः' (p. 316 of काव्यानु०). The one merit of his work is that in the fe and the commentary he cites about 1500 examples from varions authors. He howerer exhraised very little influence over later rhetoricians and is soarcely ever quoted (except in the tmitw pp. 46, 75, 224,283, 259,279, 299 ). He wrote the काव्यानुश्ासन after his great grammatioal work (शम्दानुशासन), सिळदेमचन्द्र. Among the authors and works (too numerons to be set out at longth) referred to by him the following deserve to be notod :- अवन्तिसुन्दरी, उपाहरम, महतोत, सहनामक, पत्रशिसमइककपा, नामहविवरण, मोजराज, मम्मट, महल, मायुराज, मामापरीय, वमणविजय, व्ानमानापेराडुल (p. 316 ), दरविकास of राजशेसर, इरिप्रबोष, हृदयदर्पण,

1. 97 हेमचन्द्र. INTRODUCTION.

Bu is the brightest star in the galnxy of Jain writara. He was a voluminous writer and wrote on numerous branches of study. He was born in 1088 A. O. at Dhandhuks and died in 1172 A.C. He wrote his grest grammar at the request of the चालुस्य king क्यसिंह सिदराज (1093-1143 A. C.) and कुमारपाल (1143-1172), the successor of जयसिंद, was his pupil From the fact that he names मम्बट and wrote the कान्यानुशासन nfter the शुव्दानुशासन, it appears that he composed the कान्यानुनासन after 1150 A. O. Materials for ira's life are supplied by tho प्रबन्धचिन्तामणि of मेरुतु, the पबन्वकोष of राजशेसर, the प्मावकचरित of पमाचन्द्र, the हेमक्रुमारनरित्र of सोमप्रम (written in 1184 A.C.) and other Jain works and epigraphic records. Dr. Buhler wrote # monograph ( in German ) on tarr in which he brings together all available data. 28 The चन्द्रालोक of जयदेव. This hns been printed several Limes in Indin, Jivananda's edition has bean used for the purposes of this nole. The rrats is an elementary treatiso on Poeties written in the Anushtubh metre. The author gives his own examiples as do मानह and इण्डी- The work is divided into ten nugs and contains kbon! S50 verses, The style is luoid and essy, the languago is dowing and sonorous, and the work la admirably adapted bo the needs of beginnern The contents are ;- I the defnition of r, the Aetu of (viz. प्रविमा aided by शुत and बन्दास), the threefold division of words into रूट, यौगिक nnd योगरूट: II doshas of शब्द, बगे, वाक्य 50; III. somo devices which poeta ndopt to hoighten the charm of their worls, auoh as निर्मनन (exemplifiod in इद्टशीशरितैमोने सलो दोपाकरो मवान्); IV ton gunds; V ftgures of शुम्द, अनुप्रास (छेका', वृत्यनु, लाटानु), पुनर्कानास, चमक, चित्र and one hundred figures of seose: in the midat of the Bth nrer, at the beginning of अ्माकgार there is a frosh 7ge; VI ralas, Lhdvar, the three ritis गौडी, वाटी and पाज्ाकी aud the live वृत्ति: (मपुरा, पीवा, परमा, ललिसा and मद्रा ) VII व्यजना and divisions of जनि (as in the घन्पालोक )। VIII the divisions of गुणीभूतम्यस: IX उकाणा: X अमिषा. The author was also styled daure (shower of neotar ) as tho work itseif shows 'चन्द्रालोकममु स्वयं वितनुते पौयूषवर्षे कृती' (L 2), *मनेनासायाच- सुकनिजयदेनेन रचिते बिर चन्दरालोके सुमवतु ममूखः सुमनसः ॥' (T. 16) The राकागम, com, on tho नन्द्रालोक, by गागाभड् expressly Mnys 'अयदेवस्येव पीयूषवर्ष इति नामान्तरम्' (Madras Govt.Mss. est, 1918 P.8663 No. 12877). अवदेव was the Ton of महादेव and सुनिषरा

SÅRITYADANPANA. I. 28 चन्द्रालोक

(महादेव: संतप्रमुगमतविभेकनतुर: सुमित्रा तद्रक्िपणिहितमविर्वस पितरौ। L 16). जयदेव, the author of the dramn अमजरापन, was also the son of मदादेव and सुमिय्ा (wida प्रसच I. 14 and 15) From the पसमराधन it ppears that he wua a great logician also (ननु अथं प्रमाणप्रपीणोति सूपते । सूप्रधार :- येर्षा कोमलूकाव्यचौस्लकलालीलावदी नारची वेषो फकेशतर्फेवकमचनोद्ारेपि क हीपते ।। I 18). This जयदेव ls different from the जयदेव that waa the author of the गीतगोविन्द, ao the Intter was the son of मोजदेव and रामादेनी and was an inhabitant of हिन्दुवितव in the Birbhum district of Bengsl (while जयदेव dai meems not to hava been.s native of Bengal ). Tho author of the चन्द्रालोक is prubably to bo identifed with जयदेव named पकपुर, author of tho मान्याडोक (a wrk on logic). The dato of the चन्द्राछोक cabfxt चन्द्रालोक mentiona noauthor by name. But intvीो यः कार्व्य शब्दार्यावनलबुती। असी न मन्यते कमादनुणामनल कुती।। (1.8), there is clearly a roference to the माव्यमक्ाशकारिका (उददोपी चबदायों भगुणाचनलतूती पुनः भापि). Wo sw above (p.OVII) that the अल्कारसमस्द was the first to define the two figures विचिव and विकल्प. The चन्द्रादोक definea both these figures and almost in the samo worda as the सर्वस् ('तुश्यबळविरोचो विकन्प: बलं, स. p. 158; विरोधे तुच्यकतयोर्मिकलावकुतिर्नता चन्द्रालोक V.112; 'सविपरीतफल नि्चचने मपनो विचिनम् मलं. स. P.133, 'विचित्रं तत्प्रयलमेटिपरीय: पतेच्डया' चन्द्राळोक V. 69). The चन्द्राटोक expresaly maya that it considered she viewa of ancient and modern alanbarikas 'eri agqusro बदगित्या निदशिवा:। म्ामामाधुनिकानों व मतान्यालोष्य सर्वतः ॥ V. 173. This showg thut the author ia one of the later writars on alankara. The number of alankaras defined (viz 100) L in favour of a Iato date. qin defines only about GO fgures of mnse, the सवस about 75. Henco the चन्द्रालोक i muoh later than the sa. #. and cannot be much earlier than about 1900 A.C. A voree of the पसन्नरापन (कदची कदली 40. I. 37) is quotod in the साहित्यदर्पण (under IV.3.). A few vorsos of the मसबराम। aro quoted in the आाशवरपदति (dated 1363 A. C. ) vix No 161 (प्रसच T. O), 3520 (I.33 ), 3557(11.22)3626(7.59) 3031 (7.60). Therefore जवदेव must have flourished before abuut 1300 A. C. So the qrgirm is to be placed between 1200 And 1300 A.C. The अड्द्हारशेन्र of केशममित्र (p. 17) apaalis of poot उयदेनपण्टित who vanqulahed by his logical subtlety the pandite at the oouri of the king of anew, This probally refers to the nuthor of the चन्द्राशोक. The कुवळयानन्द Las a verse at

1. 28 चन्द्रालोक. INTRODUCTION. OXVIL

the end चन्द्रालोको विजयता शरदागमसम्मनः। हमः कुवलयानन्दो पत्मसादादमुदयम् ' बेदनाय explains that शरदागम is tho original work on which the चन्द्रालोक i based. But this is wrong शारदागम is the name of a oom. on the चन्द्रालोक by प्रयोतनमट्टाचार्य patroninad by बीरमद्र, a Bundella prinoe (vide Madras Govt. Mss. oat, 1918. p. 8656 No 12878). This प्रयोतन wrote a commentary on the कामसून in 1577 A. C. 28 The रसतरतिणी and the रसमजरी of भानुवुस. The first has been published by the Venkates'vara Press, Bombay and by P. Regnaud ( Paris 1184 ) and the second with two com- mentaries in the Bonares Sanskrit series. Tho रसतरहरिणी is divided into eight eugs; I, definition of भाब, subdivisiona theroof, लाविभाव: II definition and divisions of विनान III. अनुभान (sunh as कटाका); IV the eight साख्विकमाव (स्म्भ etय.) V व्यनिचारिमानय VI rasas and detailed trentmonofा VII डास्व and other raras; VIII लाविभायना and रसना वृषि The रसमजरी ia a somowhat amaller freatise thanthe सतरी (though their topics are different ) and deale with नायिक्ा and their varieties ( about two thirds of the work is oogupied with this tople), the सभ्ी of the नायिका, हती, नावक (in सुदार) and thair rarieties, the frienda of the नायक (v2. पीठमर्द, निट, नेक and बिद्पर), tho oight साल्तक gi (सम्भ ole) two varietie of snit and tho ton stages of विप्रमम्म, In both works all the wxamples (except in a few oases whero he indicstes to the eontrary ) are the author's own, as le says 'अवगाइस् वाग्वेनि दिन्या रसतरद्विगीम्।असात्पचेन पम्मेन रचंम हविभूषणम् ।।' (ससतर० VIII. 00 ) and 'पचेन स्वकृतेन तेन कपिना आमानुना योजिता' (laat versa of समजरी). In the रसवरo be quotes भरव vory frequeatly and a fow vorses of his father. He seemu to have the इywyw also in mind, though he does nob name it. In both works he quotes from the अमकशतक (मकवासनसस्ति in रसत० V and म्सान पठपै: कुत in रसमकरी p.183). In both works he vefers to anoient writings in goneral (in the words माचीनसमति or प्राचीनतेसन and पूर्वाचार्या:). In the रसतरबिणी he mentions by name the रसरw वीनिका (p.20) and the सद्ारतिकक (p.68) He composed the एसम झरी before the रसतरहिी (p.180). Ho quotes tho verse 'बनीवित्यादते नान्वइसमनल कारणम् । प्रसिक्ोचित्यपदस्तु रसदपाव जायते' ब प्राचीनमन्य (In रसतर p.177), Thi is aimilar to a vorse in the E. (p.145) and व्यत्तिबिनेक (p.31). In the रसमचरी be tells us thaD hiN fsther wus गणेनर and his country was विदेद on the banka of the Ganges वाती वस

CXVUL SAHITTADARPARA. I. 29 भानुदच.

(last verse ). Some mas. read 'faashr!' which would not agree with the word 'gt ... far'. In Burnell's Tanjore ont. मानुदच in distinclly styled मैचिल. As गणेशर WaB A मेबिड he my very likcaly be the गणेभरमध्री, brother of बीरेशर, whore 8oD चस्डेपर composed the fwrwt and weigbed himself against gold in 1315 A. C. This agrees well with the date of mrra nrrived al in other ways. As he mentions the मुहारतिबक 4वर्चे रसरल- दीपिका and had the दसरूपक before him, he is later than the 11th cantury. A commentary on the रसमझरी by गोपाछ waa com- poned in 1437 A. C. Therefore wire fourished probably towards the ond of the 13th and the beginning of the 14th contury. 30 The एुकायली of विद्याधर. This work with the cominon tary, arcu of wfaarr, has been edited by Mr. Trivodi in the BS setios. The work contains three parta, the karitar, the eritti and the examples, The peculiarity of this work is thab all the examples are oomposod by frere himself and contain paneityrioes of his pateon, king बरसिंह of उत्कब or Orissn. Ho himself says 'एप विद्यावरस्ेयु कान्तारसमितळमणन्। करोमि नरसहत्य चाइफोकानुदाइरन् I'- In thia reapool it resombles the मतापरद्रपच्चो- भूषग, e नजराजयशोभ्यण, the रुनाथभ्पालीय and the अनद्धारमज्ञपा The work is divided into eight aiays, the subjeets of whioh are :- I the hetu of कान्य (पतिमा, बहुसायपर्सिता nnd अभ्पास), definition of , discussion of the views of mne, #ftung and otbers; IL ward D nue, maome and syws and disoussion of the three powers बमिया, उक्षणा and ब्वजना; III subdivisions of धनि, IV. Crestmnont of गुर्णाभूतत्यह्: V. gunas (three) and rilis; VI doshas; VII alankaras of V'alda; VIII alarkaras of wense, In the first उन्नेष, विद्यावर is a thorough-going follower of the चन्पाडोक. His worl is based on the कान्यप्रकान and tho अलडारसवंस. In the Lreatment of dlanharus ho prefers the सवल to the कान्यप्रकाश eg. be definus the figures परिणाम, उज्ेख, विचिन्न and विकस्य almost in the same words as the सवस्, whioh do not occur in the ensruera at all Among others be names the following :- भभिनवगुप्त, अछक्वारसवख, काव्यप्रकाश, विरुण, मोज, महिमनट् बामन, धीहप, इन्मीर, इरिडर and quotea from the दमरूफ नैषचीय, राजनेखर, He wrote another work केलिरहस् on Erotios. Mr. Trivedi ( In his Introduotion ) colleets all the data for arriving at the age in which for fourishnd and comes to the conclusion ( p. XXIII ) that he was patronised cithnr

1 30 एकाचली. INTRODUCTION,

हरप्र केसरिगरसिंद (1282-1307) or प्तापनरसिंह (1307-1327 A. C. ). The रसारणमसुचाकर of शित्षभुपाल (sbont 1550 A. C.) refers to the एकावती नत्कलाभिपते: समाररसानिमानिनो नरसिहदेवस विस्मनुवर्तमानेन विद्यापरेण कविना बाटमम्यन्तरीकृतोसि। एवं वल समर्भितमेकावल्यामनेन' (p.506 of Trivandram ed. ). The ara is a model commentary. It is from the pen of the famou commentator of the mahakavyas. #fae fonrished probably in the 1oth century. 31 The परतापरुद्रयशोभूषण of विद्यानाथ. An excellent edition of this work, with the commentary enlled रखापण by कुमारस्ानिन, lon of afernw, bas been brought out by Mr. Trivedi in the B. 8. series. This work is very popular in Southern Indin. The work contains three parts, harikas, eritti and Illustrations. All the examples are composed in honour of the mradty king of Telanganh, प्रतापनद्रदेव (nlao called नीरस्ट्र or रद्र), whomo oapital WII एकशिन्न (Orangal or Waraugal) 'प्रतापनददेवस गुणानासतित्व निर्मित: अच्कारप्बत्योस सन्तः कर्णोत्सवोस्त व I। I.9. In this respeot il resembles th एकानली. The work has 9 प्रकरण था नायक, कान्य, नान्क, रस, दोप, गुण शब्दालदार, लर्वालद्कार, मिसाळद्वार, Among ofbiers the following are named :- अलद्धारसनंख, उन्ड, कान्यप्रकाश, वम्बिन, दशरूपक, नाकरामायण, भरत, नामह, मोज, बदमट, पहारतिलक, साहित्वमीमामा. In the third प्रकरण, while Illustrating the requirements of a नाटक, he ethibita a model drama called पतापबद्रकस्वाण (p.139). He follows in goneral the काष्यप्रकाश but prefers th अलड्ारसर्वस to qu in the matter of Agures. He dofines the figuros परिणाम, उहैल, विचित्र anर्d विकल्य whioh are pasted over by मम्मद and his definition of विकल्प (विरोधस्तुस्पनलयोविकल्पालककतिमता p.456) in nimost the same as that of the चन्द्रालोक (बिरोने तुल्य०). प्रतापसद्देव wis the son of महादेव and नुसुदि or मुम्मुडना, who w the daughter वी रदाम्मा. This दद्रान्या was known 45 रूद् and ruled at एकसिला nfter ber father गणपति. प्रतापरुददेन is said to have routed सेवन of tho वादय family (f.e. रामदेव of देयगिरि, 1271-1309 A. C. ) From this fact and the information: aupplied by opigraphic rocords, it follows that पतापरुद्रदेव ruled in the Iast quartor of the 13th ind the first quarter of the 14th contury and was captured in 1823 A. C. by Mabammad Taghiakb's armies, Therefore the मनापवदयशोम्पण waw composed in the frst quarter of the 14th century, The रसापण of कुमारख्ामिन् ls a good commentary, tough inferior to the तरड of महिनाथ- He quotes o host of writors,

CXX SARITYADABPAŅA. I 81 विद्यानाम.

among whom the following deserve to be noted :- अक्टारचूटामणि, एकाबली, एकावलीतरल, कविकरपडुम, गोपाल, चक्रवर्तिन् (author of अलद्वारस- बैस्कसजनीनिनी), वशरूपक, नरदरि, नाटकप्रकाश, पच्चपादिका, पदमवरी, भटमल, नावप्रकाश, मोजराज, महिमभट्ट, मानसोल्ास, रसनिरूपण, रसनअरी, रसाणव, नचक, वसन्तराजीय, पिदग्धमुसमण्डन, विच्यापर, शारदातनय, शिजमपाळ, सुज्ारपकान, मजीविनी, सावितचिन्दामणि, साहित्यदर्पण, हेमचन्द्र. Another.com. रवर्ाण In incomplete and rofers to सलापण. 32 The काव्यानुशालन of वारमट This work has been publi shed in the KM series together with the commentary agrt farg composed by the nuthor himaelf. The work is divided into Ove wunes The main part ls lo the form of sitras in prose and the explanation and all ilustrations oecur in the commentary. The lirst अध्चाय dwalls upon tle प्रयोनन of कास्य the hetu of kauyn (vis. प्रतिमा aided by स्युत्यत्ति and अभ्यास) and tho definitions of these; conventions of poets; defintion of kavyn and ita divisions गय, पथ and मित्र definitions of महाकाव्य, वाकयाविका, कमा, चम्पू, मिश्रकाल्प (the ton रूपक). The seeond ohaptet deals with the 16 doshas of or and fourteen of TFt, 14 doshas of sonso, speaks of the ten gunas acoording to Dandin and Vamans, but gives aa its opinion that the gunat are really throe, माधुरय, ओजसू and मसाद: and mentions the riis, पेइनी, नौडीया and wand The third chap. defines 63 alankaras of senee, of which the following deserve mention as being somewhai rare अन्य, लपर, पूर्व, लेश, पिहित, मत, उमयन्यास, भाव nnd भाझ्षी: The fourth chap. treats of six alankaras of abda An, 24, g माम, बळोकि, चमक, पुनरुकनदरामास and their vurietien. The fifth chnp. dilates upon the ninn rasar, the विभावक अनुमाव व्यभिचा रिनाक the varinties of नामक nnd नानिका, the Lon atagns of Yove and the doshas of rasat The author was s Jaln. He mentions the country of Reu ( Mewnd ) and the towns of राइडपुर and नलोटकपुर. Ho wai the non of नेमिकुमार and it to be distinguished from the anr who was tbe author of ara- यउ्कार, as he himself mentions the latter दण्डिवामनवारमटावि मगीता दश काव्यगुणा:। वर्य तु माचुवौंजम्यसादलद्षणांसीनेव गुणान्मन्यामहे' (का- स्यानुशासन p.31). In his commentary (pp. 3-6) he gives long lista of countrios, rivere, piants and produets peeutiar to eaoh. He soems to have written a महावान्द named ऋपमदेवचरित (p. 15 ) and w work on metriom stylod u-javnea (p. 90). A vere ( on p. 58 ) addresged to aoue (L e probably the author Eimself ) is quoted In the com, and another in which am. कुमार is addrossod ooours on p. 32 (गायन्ति रासकविधाविड मेत्रपाटना"

I. 89 चाग्मट. INTRODUOTION.

चौननानि तद नेमिकुमार कीविम् ।I). Among the authors and works quoted by him are अब्चिमयन (अपर्भशनिवद p,15), आानन्दवर्पन, काप्पम" काश (p.20), चन्द्रप्रमकाव्य, नरिविक्रम (p.20), दमयन्ती (p. 19), नेगि- निर्माण (p.16), बाकरामायण (p.6T ), भीमकाम्य (in आाम्यभाषा p. 15) राजीमतीपरित्याग, लीलावती (पयमयीकया p. 18), बासवदत्ता (चम्यू p. 19), विष्णुविजय, जीता (apooteas p.20). सारतिलक (p.61 and 63 the verses अममाक सस्ति and गादालिंजन). There is no originality in the work. He largely borrows from th काण्यमीमासा o राजशेयर, the कान्यप्रकाश and other works. A mi, of the काष्पानुशासन (Eggeling's eat. No. 1157) is dated सैबस 1615(1458-59 A.C.). He mentionsthकान्यपकाश and qa2. Therofore he is later than 1150 A.O. So he probably fourished in the 14th century. 33 The शाहित्यदर्पण of विचवनाय Beyond a.fow soraps of information gathered from his own worka, we lnow very little about the personal history of Vis'vanithn, He came of a Brabmaps family that had distinguished itaelf by learning. Hia grent-grent-grand-father was Nirkyanh, who appears to have been learned man aud to have written a work on Rhetoria. His father was Chandraw'okhara, who was a poet and sobolar. His verses are often qnoted by Vis'vanatha (p. 11, 15, 36, 38 &o, of appendix E). Vis'vanitha memtions by nme two worka of his fathar, viz. the Pushpa-mala ( on VI. 95 ) and Bhasharnava which deals with the charaeteristics of Sanskrit, S'aurasent, Maharashtri and other Prakrit dislocts. As Vis'vanaths expluins certain Sanskrit expressions by Uriya nquivalents in his commentary on the Kavyaprakhs'a, ha appears to have beon an inhnbitant of Orissa. f The

w B.D. III, 2-3; but in his Kavyaprakas'adarpaun, Vi'vanitha says that Narayans was his grandfather "qenr:

अमालितामहश्रीमवारायमदासपादा:" Intro. to K. P. p. 20 (Va.). Two erplanations are possible; I Nariyana wau really the great-greit-grand-father and is reforred to as tho grand-father for the sake of brevity; II The two Narayams were distinot, one being the grand-son of the other. In India, a grandson often bears tha nume of his grand-father. + Sce Vamanacharya's Introduction to K. P. p. 25 'avdet नधि कुपिति पाठर, अज चिषुपद काशमीराविभापामामवलीश्र्मेनोभकम्, उत्वादि- आषार्या पुज़र्वाककदव हलादि ।

TITYADARPANA. SAHITY I.83 साहित्यदर्पण.

father of Vis'vanatha and Vis'vanstha himself appear to have held some important office at the court of n king, probably of Kalinga Both of them are styled Sandhivigrahikn-Mahapatra. Vii'vanathn was n Vaishnava as is made olear by the colophon at the end of the firat Parichchheda and the last verse of the Sahityndarpans. + Ho was a poet and quotes his own verses in Sanskrit and Prakrit af every step, when illustrating the canons of Rhetorio. He composed a number of works, besides the Sahityadarpana, of which the following are men- Boned in the Iatter :- I n mohaldeya in Sanskrit, called Raghavn-vilasa ( under III, 922-295 ); IL. Kuvalayi'vachn- rita, n baeya in Prakrit ( 111. 148); III Prabhavatl, n Natika (III 58): IV Chandra-kall, another Natika ( 1II. 96), V Pras'astiratnivali, a Karambhakn in sixteon lunguages ( VI. 337 ). After composing the Sabityndarpann, hu wrote two otber works, a kaeyo enlled Narasimhs-vijaya and a comme- ntary on the Kavyaprakas's callod Kavyaprakns'a darpaun (see Intro to K. P. p. 25, Va.). Chandidara, who wrote a com- mentary on the Kavyaprakas'a, was the younger brothor of Vis'vankthn's grand-fathur. # The question of Vis'vanitha's date does not present much diffioulty. There are certain data, which, fortunately for us, fix within very narrow limits his chronological position. A ms, of the Sahityadarpana deponited at Jammu § ia dated in the Vikrama yoar 1410, 6. d. approximately 1384 A. C. From this it may be mfely concluded that the Sshityndarpann waw composed at aoie timo earlier than 1384 A. G. Vis'vn- natha quotes a vero which speaks of a Mahomedan king named Allauddin, $ We saw nbove that Vis'vanathn came from Orism. The king referred to in the verse is certainly *'श्रीमग्नारायमचरणारविन्दमधुनत etc. Note the worda 'काव्यादन- मापिनेगवच्चारायणचरणार विन्दस्तवादिना' ।. I.

VIL 31. & See Dr. Stein's Catalogue of mes at Jammu under the hoading Alankaras'astra p. 04. ह सन्नी सवेख्वरणं विघहे प्राणनिभाः। कलाबदीननूपतौ न सन्बिन व विघरः ॥ IV. 14, Appendix E, p.55.

I. 33 साहित्यद्पंण INTRODUOTION.

Sultan . Allauddin Khilji, whose favourite ganorn! Malik Kafur invaded the Decenn, soisod Warangal and carried hin victorious arma as far as Cape Comorin. Allauddin, itis mid, was poisoned in 1316 A. C. Suppoaing that the verse in which Allanddin is mentioned by name waa written in his life-time, the Sahityadsrpans cannos be said to have bean composed nt a date earlier than 1300 A. O. From theso two cireumstances it follows that the Sahityadarpana wai com- posed at some time between 1300 A. C. and 1384 A. O, There fa a good deal of evidence, both internal and ex- ternal, that confirms thia conelusion. I The internal evidence is ns follows :- (a ) Via'vanatha quotes verae from the Gitagovinda of Jayadeva. + Tradition makes Jaysders, along with Govardhana, Sarans, Umapati and Kaviraja, a protege of Lakshmana-sena whose Inseription ut Gaya is dated in Sarhvat 1173 or 1116 A. C. f. Jayadova himself mentions Govardhans oto. as his con- temporaries.f We may say thht Jayadevn fourished in the Best half of the 19th century. (b) विथनाथ quotes a versa (कइली कदली ete. under IV.3) from she मसजराचय (I.37 ) of नपदेव who dourished between 1200 and 1300 A. C. We bave pointed out in the notes that Vis'vanatha often quotes 8 verbatim from the Alanks- rasarvarva of Ruyyaka and in some places even criticizes itf. We know that Ruyyaka was the toncher s of Maitha,

• The word Sultan, it should be noted, occurs under the Sanskritized form सुरवाण in the साहित्दर्पण 'गजान्मसि सराण वब विन्ज्ञाननिरवन:।'p. 30 of our text (under उलेक्षा). 1 "वदि विसनताहारो नायं' etd p.29 of our tezt (under निश्म). This verse Is asoribed bo Jayadeva in the Suhhashitavalf also. : See Buhler's Kashmir report p. 64. 5वाच: पहनमत्युमापतपर सन्दमशाद्धे गिरा जानीते बयदेत एव धरगः आाध्यो टुरुडवुत्ते। शमारोगरसत्प्रमेववचनैराचार्यगोवर्वनः स्पर्वी कोजनी न विभुतः अुतचरो पोयी कविक्मापति: ॥4th verae of the Gitagovinda. $ See e. g. pp. 41, 49, 60, of the text and the notes thereon. 1 See pp. 147, 152, 153-54, 159-60. 5 सें औसय्यकमालोक्य स प्रियं गुरममहीद। मौचादैपथयरससतोत:सम्मेदमजजनम्॥ श्रीकण्ठ XXV. 30.

CXTIV ARPANA. I.33 साहिस्पदपण. suthor of S'rikanthanharita. In the 205th sarga of the 8'rf- kanthacharits Mafikha tells ua that he showed his work to an assembly of learned men in the house of his elder brother Alankara,* who was ministort of King Juyasimha of Kashmir (1129-1150 A. C). The S'rikapthasharita was componed about 1140 A.C. Ruyyaka wroto his work Iater than 1150 A. C. at an adranoed age. A good deal of timo muat have elapaed before Ruyyaka's work attained sunh popnlarity aa to bo the guide of a writer from Orimm.

(e ) Vis'vanatha quotes some verses from the Naishadhiya- charita of S'rtharshn. t The date of S'rihariha has bean for a long time a subjeos of discussion among scholars. S'ri- harsha tell us that he was patronized by & king of Kan- yakubja. g Rajas'akhara in his Prabandhskoaha written in Sanvat 1405 informa u that 8'ribarsha was the son of Hirs, who was a minister of Jayantachandra of Kas't. It is probablo that this Jayantachandra is the mame as the Jaynchandra that was a king of Kannuj. One of the earliest insoriptions of Jayuchandra is dated in Samvat 1223. 8 Buhler rotarred the composition of the Naimhadhtya to some date between 1167 A. C. and 1174 A. C. Gadadhars, a commentator of the Naishadhiyn, makes S'rtharsha a protege of Govindachandra of VArkpadl Mankhs informs us that a king of Kanyakubjs, named Govindachandre, sent an ambamador to Jayasinhs,

• मदयजन्मन: बीमछदकस ममायूहन। तेतच्यासवे व विलन्या: सारसा a H7u || XXV. 15. ag must have been another namo of wegn. In the third aurga Mankha talls us thab he was tha last of four beothers, the other three boing पहार, मूज andे असद्वार (verees 45, 53, 56). + एक श्रीगपसिंहपार्थितपति कावमीरनीनमन तस्वोपासितसन्थिविमइमकदार दिवीय स्तुमः। श्रीफण्ठ० XXV. 61. 1 इन्मदाबै: ote (p.38), धन्मासि वैदरपनि eto. (p.36) which are respeotively #wnq LX. 123 and III. 116. 5 'तान्बूनदममासन व समने यः मान्यकुम्जेबरा' eto, laat verge of the Naishadhiyn. 8J. B. B. R. A. S. vol. X, p. 31 f. Bes Prot. B. R. Bhandarkar's Report on bin second tour for 1904-5 pp. 43, 87.

1.33 साहित्यदर्पण. INTRODUCTION. CIIV

king of Kashmir .. It is not unlikely that this is the sume na the king mentioned by Gadadhara. Varannti and Kanynkubja may have both been the eapitals of the king, or tha king may have: conquered Vhranasi after coming to the throne of Kanauj. There is another line of ressoning which leads os approrimately to the snme date as the above. S'riharsha wrote the Khandans-Khandakhadys, + in which he ridioules Udayans by twisting a verse of the latter. | grqq wrote his दड़पावली in S'aka 906 i. e. 984-5 A. C. 'तकोम्बराषटममिवेष्ववीवेपु सुकान्तत: । वर्षेषृदयनबबके सुपोषा लक्षमावकौम् ।1.' (d) Chandrdass, a commentator of the Kavyaprakas'a, was the younger birother of Vis'vanatha's grand-fnther. T has been thown (p. OVI) that the 44H=1 was composed butween 1050 aud 1150 A. C. Chandidass is not one of tho oldest commentators of the Kavyaprakia'n and Vis'vanathn is tamoved by two generations from him. (c) Vis'vantha quotes the words of a writer ealled Dharma- Estta, 5 who was m contemporary of Narayann, the grand- father ( great-grent-grandfnthor! ) of Vie'vanatha und was vanquished by him at the cours of king Narnaicha of Kalinga. Whether Narhyapn waa the grandfathen or great-great-grand- father of Vis'vanatha wonld not make much difforence. Many Lings of Kalingn bore the name Narnsimhu. Besides thero is a good deal of confusion about the dates of their ancession. $

*अन्य: स सुइलस्टेन ससोऽनन्धन पण्डितः। दूसो गोविन्दनन्ड्रस कान्यकुष्जख भूमुजः॥ श्रीफण्ठ० XXV.102. +'पाःखण्डनखण्यतोपपि सहजात्कोदक्षमे तन्नदाकाव्येश्पं व्वगमनडल चरिते n Ruitie: I' at the end of the sixth sarga of the Nol. t See Preface to Nyayakusumanjali, p. 15. Udayann's vorsa is शद्ा नेदनुमासयेव न चेच्छड़ा ततसतराम्। व्यापातावभिराशक्का तर्कः शष्टावभिमेत:।।अर्वे स्तबक, Tth vereo p.381 of न्वायकुस्तमाचति, on which S'riharshn retorta वल्ादम्मामिरप्यस्सने न वघु दुम्पठा। त्ववायैवान्यथाका- रमशराणि किमन्त्यमे। व्यापातो यदि मदासि न पेष्छडा ततलरान्। स्यापाताप- दिशभट्टा तर्कः शहावभि: कुषः ॥' 5 तदाड भर्मदच्: समन्ने 'रसे सारवमकार= सर्वचाष्यनुभूयते। तच्चमत्कारसा राचे सर्वत्राम्यहतो रसः।सलाबङ्धवनेवाड कृती नारायमो रसम् ॥on 8. D. IIL 2-3. Bea Dr. Bhandarkar's Note on tho kings of Kalifig in tbe Introduction to Mr. Trivedi's edition of tha Ekaralt.

CXIVI SÅRITYADARPANA. 1. 33 साहित्यवर्पण

An a ma. of the Sahityadarpana is dated in 1384 A C. Narsimha IV is not certainly the king at whose courb Narayana lived, because Narnsimha IV came to the throne at Bomn time between 137 A: D. and 1411 A. D. Narashh III also is out of question, as the date of his nocession is nome- whero between 1328 A. C. and 1361 A.C. Iwis likely that Narasimibn II was the king referred to. The date of his no- cession falla betwean 1270 A. C. and 1303 A. C .; he is alo styled Kavipriym ote. in his insoriptions, which makes it probablo that he patronised many lenrned men. If Narayaus was really thn great-great-grand-fathar of Vis'vanhtha, then the king may hnvo been Narasimha I, the date of whose accession is some- where near 1953 4. C. IL. The extornal evidence is as follows: (f) The Sahi- tyadarpapa is twice mentioned by name in the Ratnupans * of Kumirasvamin, n commentary on the Prathparudriya. Kumirsvamin is the son of the famous commentator Malli- natha, who is believed by all competent authoritiee to have fourished in the 15th century. t (h) Goyinda Thakkura in his Kavyaprakas'apradipa quotes the eriticisms of Vis vanatha on Manimata's definition of Aaeya and Viv'vanktha's definition of kavyd without actually naming him. : Govinds is carlier than 1600 A. D., as hn is mentioned by Kamnlakarablatta, who wrote a commentary on the Kivyaprakas'a and Gnished the Nirnayaindhu in 1612 A. D. 5 * See pp. 245, 345 of the परवापनद्धयशोभूपण. The quotations ara the deilnitions of the व्यमिचारिमाव मद and मोड, which ccer in the S. D. ( III. 146-47 and 150 ). t See Dr. Bhandarkar's Preface to the Malatimadhavs and Mr. Trivedi's Introduetion ( pp. XXIV-XXV ) to thn BhatsikAvya. 1 अर्वाचीनासतु "वयोक्तल काव्यवव्मत्वे काव्यक्द निर्विष्य पविरलविषर्ष वा स्याद। दोषाणा दुर्वारत्वाव। सम्माव 'वाक्य रसारमक काव्यम्' इति तहक्षणम्। समा न दुहेदपि रसान्बे काव्यल्वमसयेय। पर तापकर्षमावय्। सदुकन् 'कीटानुवि- इरजादि इत्यादि। मव चालडारादिससे उत्कर्पमानम। नीरसे तु चितरादी माय्यव्यवढारो गौग:" इताडू: । प्रदीप p.13(Nir.) 3 वद्भतुभतुभूमिवे गतेन्द्रे नरपतिविक्रमतोड्म माति रौदे। तपसि शिवतियी समापितोड्यं रघटपतिपादसरोस्ट्रेअ्पितय ।।

1 33 साहित्यदर्पण. INTRODUOTION, OKXVIE

From the foregoing, we se that Virvanaths refars to a number of writera wbo dourished in the 12th century A. C. and is in hia turn referred to by writers belonging to tho 15th und 16th eenturies The date, abore assigned to Vis'vankthn, viz the 14th century A. C., is thus confirmed by uimpeachablo and independent testimony. In the first pari, after the customary marigala, the author speaks of the fruits of poetry, diseusses the definition of Ldeya proposed by different writers and at Inat gives his own definition and illustratea it. In the second pori, after defining & senlence and a word, the author deals at groat length with tbe three powers of & word. In the third pari. a full dis- quisition on ramas, bhavas and other cognate topics is givon. The fourth pari. exhnustivoly deals with the two divisions of Luvyn, viz ft and gurgere and thoir mubdivisions. In the fifth, the author establiahes the existence of the Vyntjand- vritti and refutes the arguments of those who deny its existence. In the sixth, a full and complete treatment of the science of dramaturgy is given The 7th deals with the dothas of kavya. The 8th spenks of the three gunas of kaeya and sbowa that the gupar spoken of by others are either ineluded in the three mentioned by Viv'vanatha or are no funas at all. In the 9th, the author dilates upon the styles of composition, whigh are four पैदर्मी, गोडी, पाधाली आते काटी. In the 10th, both शष्दादर anरd अमासgारs are dealt with, In the galaxy of Sanskrit rhetoricians Vidvastha i = star of the seoond magnitude only. Beside the brilliance of Annndavardhann, Mammsta and Jagannatha his light appeara dim. Still the work of Vis'vanatha has some merits of ita own. Its greatert merit is that it proments in the compnss of single work, a full and complete treatmant of the science of rhetoric in all ita branahes. Most Sanskrit writers on Sahitys, such as Dandin ". Mammats and Jagannathn leave out the trostment of dramsturgy. The miftereim, how- ever, cont ins a thorough diaquisition on the technienlitics of the dramntio art nnd forms, together with the Natyn- diatra of Bharata and the Dadarupa of vauq, a triumvi- * Dandin saya 'िआाणि ना्टकादीनि वेषामन्पत बिस्तर:/ K. D. I.31;Bhamalis nays नाटक दविमदी शम्यारासकर्क्ान्यकादि बद्। चर्त्ता तदनिने- पार्पमुचोन्येश्ल विसर: ।' I. 24.

CXIVII SÅRITYADARPANA. I. 33 साहित्यदर्पण. rate in the domnin of the Sanskrit drams, Another merit of the work is that It is written in a simple and fowing style. The reader is often hampered in going over the Kavyaprakas'a of Mammata by the author's studied efforts At brevity. Jagaunatha frightans the student by his fowery langunge, his mubtle rensoning and his sonthing oriticlams of his predecessors. Vis'ynatha, although he displaye bere and there & love for hair-aplitting, is generally olear in expression. He is, however, more or less a compiler and not an original writer. In the notes, we have pointed out in detail to what extent he borrows from the mw. w." Sometimes his fudgment seoms to forsnke bim and ho follows slavishly the Sarvaava t He does not appear to have bestowed much time and pains upon tha selection ol eramples. Out of mbout 250 quotations odourring iu uft- e L II and X he borrows no less than 85 from the Dhvanyhloka, the Kavyaprakis'a or the Sarvasva and quotes about 20 verses of his own He is not happy in the Innovationa that he introducest and is sometimes wrong in what he mnys § In opite of these blemishes, his work forms an masy and suitable introduction to Sanskrit sakity. To judgo from the number of commentaries, Vi'evanilhs's work seems not to have enjoyed much popularity cxuept per- hapa in Bengal, From the various reports on the search for mas, it appoars thnt there exist four commentaries. 8 That of Rimucharans waa the only one avallable to me The comiment- ary though useful in its own way, is not so learned or bolpful at the Pradips or the Uddyotn. It seldom gives the sourdes of the verses quoted in illustration or explanationa of them. It very rarely compares the author's definitions with those of other writers. It commits gross mistakes in certain

• See p. 187, 216, 209, 310 ete. Vide e. g. the trentmont of परिणाम, व्यतरेक and सर्मान्तरत्यास 1 For example, Rarr (p.188-141) and ire (p. 230-231). ! Vide remarks on pp. 100, 125, 218, 343 $ Vis thnt of uweatre, ama. of #hich le dated in 1620 A. C; that of tharm wrilten In 1700 4. C. and that of

Vide notes on निशय, विभेष, भाविक.

1. 34 अकडारनेखर. INTRODUCTION.

84 The अलशरशेसर of केशवमिक. This work has beon published iu the KM series, The work is divided into threo parts, कारिकास, मृत्ि and examples. The suthor himself talla us that the कारिकाs are the work of शौदोदनि अलक्वार विद्यासूत्रगारो भगवाच्छोदोदनिः परमकारुणिक: स्वशार्रे प्रवर्तनिभ्यन्परथम काल्यस्वरूपमाह (P.2):

(p.83 ). Whethor शौदोदनि ia the name of an autbor or whether the wrfans were composed by some Buddhist writer and were subsequently aseribed to शोदोदनि (a name of भगवान् se) cannot be determined. The work very largely drawa upon the काम्पाद्श, कान्वमीमांसा, the यन्वालोक, the काव्यप्रकाश, वाग्भ zror and quotes afhnr (an otherwise unknown anthor oo alankara ) very frequontly. The work is divided Into 8 (ms and 02 nffs (raya) the subjeots of which are :- 1, definition of कान्य 'रसादिमशबय' and ita Aetu, पतिभा cto .; 2, three रीजित (वैदमी, गौडी atid भागभी), उतिति and मुद्रा with their variotien; 3, the three Iunctions of a word vit झक्ति, सक्षणा and स्यचचना: 4, eight doshas of पद; 5, twelve doshns of वाक्य: 6, eighi doshns of अर्मे: 7, the five gunar of शब्द संक्षिमान, उदाचल, प्रसाद, चक्ति and समाधि S, four gunas of senae नाविकत्व, सश्दत्, पर्गानोकि and aviam 9, in some cases the sbove doshas become gunas or are not fanlts; 10, eight अलदारत of शब्द, चिगर, वकोकि, बनु पस, गूद, केव, पदेलिका, पभोच्तर and चमक; 11, only faurtean alankaran of sense and no mora vit उपमा, रुपक, उलोक्षा, समासोकि, अपहते, समाहित, स्वमाव, विरोध, सार, दीपक, सदोकि, अन्यदेशल (i.C असमृति of मम्मट), विशेपोकि nndे विभावना are enumerated and ton varleties of uum are illuatrated; 12, subdivisions of e; 18, other figures defined and illustrated; the aynrs of a dumsel and of hor complezion, hair, forehesd, cyabrows eto,; 14, bow postashould desoribe the phyaical characteristics of the beroes of thelr works; 15, worde that convey uiger, conventions of poets; 16, the topies to be deseribed such as king, queen, country. town, oity, river ete. and the peculiar characteristics of ench that shonld be dwelt upon; 17, the colours of various objecth in nsture; 18, words that convey numerals from onn to thousand; certain trioks of words anch as गवागत, संस्कृत- माकृतेक्यता (i. e. नापासम): 19, समसापरय: 20 the nine rais, the snbdivisioun of नायक and नाविका, the diffarent भाबड: a the doshas of q: 22 what letters are favourable to each rasa, Tha कारिकान of सौदोदन apper to havo bents camposnd sfter the 12th contury, He detines Aueya as a sentence

SAHITYADARPANA. I.34 अछक्ुारशेखर. containing rasas ote (p. 2) and suys that raag li the soul of poetry (p. 6). On p. 80 झोटोदनि rofers to महिममट the author of the fsfas and his treatment bears close rasem- bianco to वाग्भटालकडार (compare p. 27 with वार्मय" p. 38). The sagteiut mentions among others the following works and nuthors :- कविकत्पल्ता (p. 48, as [allowing भीपाद), गोबर्षेन ( froquently quoted, pp. 17. 29, 37, 43, 40, do). नागसर्वेस (p. 24), भोनराव (p.7), महिमा (p.Bl the vorse अनोनिसाढते which ooours in vro p. 145 it ascribed to महिमा), राजशेखर (pp. 32, 67), Mrs ( froquantly quoted pp. 4, 5, 23, 27, 32, 72, 83 ke ), atrs ( p. 41 ). The author tolls us that before Ahe segicirert he cowposed sovon works for the: beneft of pocts (Srd Intro. verse ). Out of these he mentions two works अलकारसवस् (pp. 9,38) and कान्यरव (p.72). The word वाक्वरके (on p. 12) seems to be a mistake for कान्परले. hualw tells us in the Introduction and at the end that he wrute the अलद्वारशेनर at the instance of king माणिक्य चन्द्र on of वर्मचन्द्र. Thia पर्मचन्द्र wAs aon of रामचन्द्र, n scion of the family of Bamf, who routed . Kabiln ( Afgan ) king of Delhi. According to Cunningliam (Arch. Survey of India vol, V. p. 160) mfepr4-1< king of Kangra suceeeded whag in 1563 A. C. and ruled for abont ten years. So the sragrcaerr waa composed In the latter half of the 16th century. 35 The works of अप्पव्यदीक्षित, This varsatilo and prolinc writer, who is eredited with the anthorahip of over one hundred worki, contributed three works on Poeties, In the reas, whieh is divided into two vferers as printed, ho treate at longth of the two funetions of woeds, viz. affer ( of three sorts इरि, योग and योगनति) and लक्षमा (fret divided into शुद्ा and मोणी, cinh of whinh is again subdivided into frez and wa and thelr wubdivisions ) The gawqr is un clomentary treatise ou tars. Ti generally adopta the definitions and exnmples of the चन्द्रालोक 'वेषा चन्द्रालोंके टश्यन्ते अद्वलसणसोकाः। प्रायस्त एवर सेवामितरेपा तवभिनया विरच्यन्ते ' and he wroto the work by order of king

In the gueart he adde his own comments and cites axamples from other authors. To the hundred figures of the ratn. he adds 24 separate ones. His third work the Prrtinfer is a more solid performance. His method is to given barita at firat and then discuss in proie the views of others and to refute thom where necemsary. He first of all briefly tresto the

1.35 अप्पय्यदीक्षित. INTRODUOTION. UXKXI

diviston of कान्द into जनि, गुणीभूवन्यक् And चित्न, and says that ne शष्दचित्र is gunerally void of oharin, be will trest of अपेचित्र alone. He then takes np Gynr and points out how twenty-two figures are based thereon. Unfortunately the printed edi- tion ( K. M. series ) breaks off in the midst of orarnfe ( the fgures treated of being उपमा, उपमेयोपमा, अनन्यय, सरण, रूपक, परिणाम: ससन्देड, भान्विमान्, उहेस, अपतृति, उत्प्रेक्षा, अतिशवोकि) and verse at the end says that the Parashafar, thongh matilated, causes delight like the digit of the moon or like Arnna 'HAIa मीमांसा न मुदे कल् मांसका। अनूरुरित धर्मीशोरचैन्दुरिव घूर्जटे:॥'. The printed चिक्मीर्मासाखण्टन of जगलाय goes only so far BS अपदृति. That he bontemplated writing on more figures follows from his worda अधिक निदशनालवारमकरणे चिन्तमिभ्पये' (चित्र p.101); while in the कुवलयानन्द (at end of क्ेप) he ay 'पतदिवेचनं तु चिवरमीमांसायां इडल्यम, on whigh बैचनाव ramarks 'यमम्युतेशायन्धानन्तर चित्नसीमांसा न क्रापि Td', This shows that we have now a little more of it than बेचनाथ could seoure. The name of the author is written in various ways; of- क्षित अमयदी and अप्पम्पदोक्षित. Far the form अप्पय, vide रसगनाचर p.918. The third Intco, verse in the चितनीमांसाखण्डन gives It 23 आपरण (and the metra requires it to be so 'सूक्षम विभान्य मयका समुदोरितानामप्पव्वदीकितकृताविद दृषणानाम ।') and र्सन० (p. 120) hns that form also. The metre of the verse at the end of the कुवलयानन्द (अमुं ... बीक्षितः) roquires the form to be आददीक्षित and ETTe ( pp. 209, 226, 249, 254, &e, ) has that form nlso. aper- drfem is very nevarely eriticizod by aunr and on the devoted bead of the दीक्ित he heaps the choicst abussीर् nt रसन. p.239, द्रविहपुडन p. 120). As अम्पस्वदाक्षित qutos the पकानली, the पतापन्द्रवशीभूनण and the अलद्वारसवंखवसजीविनी, he is later than the 14th century. Dr. Hultaach ( E. L Vol, IV p. 269) shows that the tgayf mentioned in the कुमडयानन्द wal बेडूट I of Vijayanagar, one of whose granta is dated 1823 Sake ( L e. 1601-3 A. C. ). Therefore syy fourished in the lutter half of the 16th and tho first quarter of the 17th dantary. नीलफण्उदीकित, grandson of बद्यादीकित who was the younger brother of अप्यम्मदीक्षित, composed his नीळ्कण्डविनय in गवकलि 4738 (iस. 1637-8 A. C.). This also corroborates the above date. Further the bitter personal remarks that anan makes ngainst him aud tho Funepur that he displays roquire that अप्qम्efna was alivo

CEIXII SAHITYADARPANA. I. 35 अप्पय्मदीक्षित.

during aure's lifo (thongh much ofder than mrare ). Ib will be seen that qgary's literary career lies between 1630- 1660 A. C. 36 The रसगगाघर of जगचाय. This work together with the commentary oalled मर्मप्रकाश by नागेशमट hns been edited in the KM series. Thia is a standard work on poetios, partl- cularly on alanikaras. The TYT stands next only to the eaels and the mrar in the feld of Poeties. Though a modern writer he has n wonderful command over olassical Banskrit. He cites his own exumples, as he proudly says निर्माय नृतनमुदाहरणानुरूप कारव्य मयात्र निहितं न परर किजित। कि सेव्यो सुमनसां मनसापि गन्यर कस्तूरिकाजननमकिमता कृपेण I'. His verses wre composed in an easy, Howing and graceful style and exhibit grent pootio talent. His method is first to deline topie, then to disouss it and elueidate if by elting his own exnmples and to comment on the views of his predecessors. Hie prosa is characterised by a lucid and vigorous style and displaya great critical senmen. He is always indepandent in his views and boldly oriticizes on oconsions esteemed ancient writars, e. g. rrets (for regarding the verse tt: A5 an cramples of 4=, p. 247), nmz (pp. 5, 229, 334 493), mrfe (pp. 251, 269, 301, 343 &o). His eritioiam displays great sanity of judgment, maintains a high leval of brilliant polemics and aouteness and is generally couched in courteous langunge (exoopt when deuling with the views of Appayya). The justice of his oriticiam has to be noknowledged in most canes The work is a very bulky one and It is imposslble to convoy even a vague iden of its contents by a mere outline. In the first आनन he begins by defining kieya as 'रमणीयाथेप्र तिपादक: ar er', enmines the definition of u given by othem, asserta that pratibha alone is the source of karga, divides anet into four varieties उaमोच्तम, उत्तम, मध्यम, अथम। eplains roaoe, bhavas and kindred topies ; speaks of the different viows nbout gunas being three or ten; explains भाय, रसामास, नावोदय da. The 2nd unay treats of the divisions of f; of dam, Rudn and other determining oironmatances; disousses arfarr and yun and their varieties; sinr and other figures of speech (7O in nil). The work brenks off in thn midst of the Agure sut and the com, of aida who flourinhed only about D0 yeara after quure

I. 36 जगसाय. INTRODUCTION.

extends only up to that figure. It is not to be supposed that W4 passed away in the midst of the task of composing the TangIT, beeauie from the 2nd introduotory varse to his चित्रमीनासाखण्डन it appears that he wrote the latter after the former 'रसगझावरे चित्रमीमांसाया मयोदिताः। मे दोपास्तेत संक्षिप्य कम्यनो बिदुर्षा मुदे ॥' In the चित्रमीमांसाखण्डन (p.12) he says 'विशेषस्तु उदाइरणालक्कारपरकरणे रसगक्ापरादमसेय:' But in the extant रसगताघर there are no remarks on the Agure atrery.

Beaides the रसगद्ापर and the चित्रमीमासाखण्डन, जगभ्राम wrote about a dozen other works. For these and for the question af his date, the edition of the मामिनीविलास by the late Mr. L. R. Vaidya and the introduction in the K. M. edition of the रसगताबर may be consulted. The गजारइरी and नामिनीविकास are two of his well-known works. He wrote n refutation of the मनोरगा of मटोनि and styled it मनोरमाकुचमर्दनन्- ET was a Tailanga Brahmam. Ho was the son of tang (or itraatg) and learnt at the feot of bis own father and also of मेथपीरेथर. पेकमट was the pupil of वानेन्द्रमिश्ु In अद्ैत, of मरेन्द्र in logic, of लण्देव in पूर्वमीमांसा at Benares, of वीरेनहर auruamed केप in grammar. Itappenrs that the title of पण्डितराज was conferred upon #aty by Emperor Shah Johan.He bewails over the death of Asut (in the wreufims), probably the favourite Khan Khanan of Shah Jehan who died in 1641 A. C. and praises Dari, the son of Shah Johan, in his aurer. Vide the verses सुपेष वाणी (on p. 166 of रस0), बुक्त मु याते ( p.457) for आसफ and the verse भूमीनाय मदाबुदीन for Shah Jehan (p.210).A ms of the चित्रमीमांसाखण्डन ia dated Sarirur 1709 (I.e. 1652-53 A C.). Therefore both the रसगङ्गामर and tho बितमीनसाखण्डन were composed before 1650 and aftor 1641 A. C. and thoy aro the produots of & mature mind. Therefore the literary activity of wnaty lies between 1620 and 1660 A. O.

arle is a very lenrned writer and wroto commentaries on numerous Santras He is removed by nbout two generations from at, as the following pedigree will show, and flourinhed in the first quarter of the 18th century.

SAHITYADARPANA. I 36 जननाय

सेप नीरेशर (son) नारायम (Fon)

1 मेटनट् (pupil) मट्दोजि (pupil)

वेप हरि. जगनाथ(s0n) मानुजि (son)

(pupil) नागेश्भट्ट: For the ay family of Bennres vide 1. A. for 1019 p. 245 F. wis tho last great writer on the Alankaras'astrn. Therefore it is proper to bring this part of the subject ton close at this stage.

Part II.

The origin and growth of the Alankaras'astra 1 Early poetic efforts. It is extremely diffieult to giva an noourate definition of poetry and try to distinguish it from other forms of literature. But true poetry (lewving aside the question whether'a work clothed in prose is poetry or not ) is distinguished at loast by threo things, viz by m certain peculiar dietion, by ita subjeet matter and by thu spirit in which it approsches the handling of its thames Judged from this stand-point, the most ancient monument of the Indo-Aryan langunges, vis the Rigveda, contains, though it is mainly a religious book of fervent prayers, a grent denl of true poetry. Many of the hymns, particulary those add- ressed to Ushas, exhibit fine specimens of poatry, For oxample, vide the following. अम्रातेव पुंस पति प्रवीनी गर्तारुगिव सनमे भनानाम्। जामेब पल्य उशवी सुवासा उपा दलेव नि रिणीते अन्स: ॥ क. J. 134.7. This verse contains four Upamas, the lasttwo of which may ocour in the poetry of any country. In ' चुपर्णा ससुना सखाया समान इम परिषरमजाते। सयोनेक: पिण्पळ लाइत्यनरनअन्यो fawre hn i' (. I 164. 30 ) thore is a fine idea, which would be regarded as the figure sfgaifm by Sanakrit alankarikas. Tn 'द्वाइशारं न हि तजराय ववात चर्क परि यामृतख्य' (क. . 164. 11), it may be said that the figure is =qfrts. One may trace tha desire for By in such Vodic passages as 'लसुनार: शृणोतु नः (Rig. VI. 55. 5. ) and In 'वना दुपणा अमृतस्य ete. ( क्र. T. 164.21 explainnd in fiem III. 12 in two ways ). The Upanishnds niso, though they are devoted to the pursuit of philosophical Lruth, contain highly poatic pansages.e. 5. 'बनुगृंहीलपनिपद मदावर शर यपासा निशितं सचचीत । आयम्य वङ्रायगतेन चेतसा कस्य तदेवाक्षर सोम्य विदि॥| मुण्डकोपनि. IT. 9.3. Similarly the verse 'आत्मान रथिनं विद्ि शरीर रथमेज तु' (कठोपनिपस T.3.3.) contains a good रूपक and the verses 'इन्द्रियेम्ग: परा कर्था अर्थेभ्यक्ष पर भनः । ...... स्पुरुषः पर: / contaiA the figare wnt. In the Rigveda there are saveral hymns that contain charming dialogues, vis the dinlogne of Sarami and the Panis ( Rig. X. 108), of the rivers and the sage fawAs (Rig. IIL 33). Thesa dinlogues are the prooursors of the Sanskrit drama. 2 Ooming to later days, thore is ample evidenon to show that centuries before the Christian era poetry of a high order

OXIXVI SÅHITYADARPANA. II. 2 Early Pootry.

had been oomposed. It is nccepted almost by all scbolars that the Mahabharata in its extant form cannot be placed Inter than the 2nd century A. C. and that a large portion of it may be at Teaat as oid sa 600 B. O. Similarly the amqy has been amigned to the 4th century B. C. by come scholars ( Dr. Keith in JRAS 1915 p. 320 ), while others ( like Dr. Jacobi ) would place It ns far back as 600 B. C. These two epios contain highly posticnl paasages. Many passages are quoted from the HETHra In the अन्वालोक (p.125, p.238) and the काव्यप्रकाश (4th उल्ास, the गुम्गोमायुसंवाद in शान्तिपन 153) and afew from the रामायण (. S. T्: p.63 रविसंकान्य, ie, which is अरण्य 22. 13). The मह्राभारत is more of a धर्मशान् than a काव्य, though, as the work itaalf asserts in no mood of vanity, it has inspired many poets (इतिहासोचमादम्मास्जायन्ते कवितुद्य:' आदिपय II 385 and 'दर्द कविवर: सर्मेराल्यानमुपजीव्यसे आदि IT. 389). The रामावण is truly a ldeyi In ita main purpose, ita form and coutents, It abounds in elsborate deseriptions and diglits of faney. Por example, the highly poutical deseription of the ses (इसन्वमिन फेनौपेनलन्वसिन चोर्मिनि:) in the युद्रकाण्ड (4.110 में), tho imnginative deseription of the aky in मुन्दरकाण्ट (57.1-4) and the elaborate रूपक la अपोष्याकाण्ड (69.26 i) may be referrod to in thi conetin. The =a6y (I.68) advises the suthors of dramas to draw upon the aarqm and the gerem for their plots The quotation 'अकरो ददते मणिम' in the निब्च (II. 2) seems to be taken froin some secular poetic work. The sutra of Panini ( afamy na IV. 3 87 ) and the following sitra indicate the oxistonce of seaular works before Panini's day which may havo boen poetic. नमिसाधु oD स्टरट (IT. 8) tolls us that पाणिनि wrote a महाकाव्य ealled पातालविजय an then quotes one verse andl a portion of Another from that work. aiaier attributes the composition of the kanya डाम्बवतीनय to the grammarian पाणिनि (Peterson's 4th Report LXXVI). The ureien ( III. 30) Snys that पाणिति exooed ntcmpooofthपा metre. Many vorses asoribed to mffr in the anthologies (eule Peterson's preface to tuifards p. 58 and JRAS 1891 pp- 311-316 ) out of which the verse uqreciio ocours in the so (p.35, without name) and the verse मन्दर अमुः in काय्या सू० of पामन (IV.3.27). Whether पाणिनि the grammarian and the poet पाणिति are identical is rather doubiful. A wirtika on अभिकृत्प इते मनी (vI दुवाल्यापिकाम्यो बडुलम्) shows that the elsas of composition known ai मास्यामिना existed long bofore qu R, The latter

II. 9 Early Poetry. INTRODUCTION.

speaks of a kanya composed by वररुवि (वत्तेन कुतं न च तेन भोकं बारसच' काव्य' मदानाष्य vol. II. p. 315). पतजलि, while commanting on the वार्तिक 'छपाल्यायिकाम्यो बडुलन्' mentions by name throo works of the आख्यायिका olass, viz. बासवदत्ता, सुमनोत्तरा and मैमरमी (मदाभाष्द vil. IL p. 313; see also p. 284). He rafers to two works dealing with the death of Karisa and the humiliation of Ball and dramatie representations of these thomes ( vol 11.34 and p. 36 'ये ताबदेते शोमनिका नामेते प्रत्यक्ष कसे मातयन्ति प्रत्यर्क्ष च बलि बन्बय- =h'). In another passage he makes a reference to the wives of notors 'नटाना सियो रहे गता यो वः पच्छति कस यू्य कम् युयमिति वं से तब तनेत्याडु: (vol ITT. p. 7). The महाभाष्य contains many quotations froin the works of poets that went before it, somo of which possesa poutio charm, e.g. 'असिदितीयोनुससार पाण्डवम्' and 'सूरसणदितीयर बर्ल कुष्णस्म वर्धतान' (vol I.p.426); नवान कस किछ वासुदेव: (vol II. p,110), जनार्दनसलात्मचतुर्ष एव (vol. III p. 143); पियां मबूर- प्रतिननृतीति and यदस्व नरबर ननृदीति वुढ्: (vol IIT p. 338): पति जीवन्तमानन्दो नरे वर्षचतादपि (vol I. p. 277): वरतनु संप्रवदन्ति कुकयः ( vol T. p. 238). The verse gfa eto. occurs in the gamns (128. 2 where it is called alfernnn ). The preceding beiof disoussion shows that from at least 500 B. C. to 100 B. C. a great deal of posticnl matorial of m sesular character had boen scoumulated in classionl Sanskrit, This must have naturally led to wpeculations about the functions and objeats of poetry, the classifcations of different kinds of poetry, the enunciation of rules about the standard form of certain classes of composition, In short, to nttempta, moro or leas orude, to establish n theory of Pootics and literary criticism. From this time forward the two procesees, viz eomposition of poetry and the elaborntion of rules, must have proceeded hand In hand. 3 Early beginnings of Poeties. Epigraphie rooords of the 2nd contury A. C. and onwards show that before that period a theory of Pooties bad boan evolved. Vide on this part of the subjeet and in general for the development of Poetics mny articles in I. A. for 1912 pp 124 f and p. 204 and on the opigmphin materia! Buhler's essay Die Indische Inschriften ete. (translated by Prof. Ghate In I. A. for 1913 pp. 29, 137, 172, 188, 230, 243 ). The Inseription of agernt at Jmungnd ( dated 150 A. C. ) shedi very grenb light on the stage Poeties had renched by that time. Vide ASWI vol. II p. 128 and E. I. vol. VIII. p. 36 for the

SAHITYADARPANA. II. S Beginnings of Poetics,

inseriptinn The preserved portion contmins only two verbs, it I writton In prose with long compounds, it is full of alliteration and other tricks with words. A brief quotation will convey an idns of the nature of the inscription 'as- क्षत्राबिष्कतनीरशव्दजातोरसेकाविधेयाना, यौचेयानां मसग्रोत्सादकेन .. शब्द्रार्यगान्य वन्पायाचाना विद्यानां महतीर्ना पारमवारणविद्यानपयोगावासनिपुलकीतिना ...

का नरेन्द्र कम्यासवरववरानेकमात्यपासदाला महाक्षत्रपेम रददाक्ता This shows that in or before tho secund century misr had been dividul into ne and qu, that some of the guuar that figure in Iater works hnd been already named ( vidle ene, nyt, mio, उदार, which oorrespond to प्रसाद, माधुय, कान्ति and उदारता of tho फाय्याइस), both गय्य anाdे पद were roquired to be अलमुत्र (that is 'possessed of figures of spench' ). The compower of this inscription was evidently trying to come up to the standard of a good poot laid down in the works on Poetics of his day and thorefore this Inseription roprosents a medioore nitempt at whal a Edeya was in those days roquired to be. The Nasik Inseription of Siri Pulumayi, which in somewhat earlier than that of erny, though in Prakrit, exhibits tho some traits (Bombay Gasutteer vol. 16 p. 550). Iv is full of compounds and contains similar offorts at alliteration. An Insoription of the 4th century A. C. contnins a panegyric of the grout Emperor were by thi ( vile Fleet's Gupta insoriptions, No. 1 p. 8). Tho prose of thia quter rivala thn style of Bans. This gafer tolle ua that 'the title sfora hind been applied to agre on ccount of the compomition of many Aavyas that were the source of inspiration to leariled man'. A brief quotation will be helpiul 'gunder

निशितविरग्धमतिगान्यर्वल लितैजीचित विवशपतिगुरातुम्बुरनारवावेविड् जनोपजीव्यानेक काव्यक्रियामि: प्रतिष्ितक विराजयाब्दस् ote, These inseriptions there fore show that long before the 2nd or 4th contury, Poeties had made n good deal of progress. Thore are indiestions of grest antiguity thut point in the sama direction. The fir g (IIL. 13) collecta together sereral phrases from the Rigveda and onlls them चपमा (such ns इदममव, इद यमा, तहत् d०). The Aem, while commenting on this part of thn Pqnz, cites a vory anientifo definition of eqnr from mrd a predeoosoor of ree nnd romtarks that in tho Rigveda a superior objoot is somotimes

II. 3 Beginnings of Poetics, INTRODOCTIOX.

compared with an inferior one ( though the gendral rule is thnt the yup ia superior to or more well-known than the उपमेव) 'अवात उपमा यदतवलटर्ामिति गाम्यखवदासा पर्ये ज्यायता वा गुणेन प्रमगाततमेन वा कनीयास वापर्याव वोपमिमीतेवापि कनीयसा उवार्यासग (III 15). The निरुसा then eites Rig. X. 4.6 (तनूत्यजेव तरकारा बनग 60, where the arms are compared to desperate thieves ) and Rig. X. 40. - (क्ुछ लिविडोष कुह वस्तोरशिना do, where the As'vins aro compared to the levir hnving interoourse with his brother's widow ). areg foreshndows the Inter distinction between qui and दुar simile in the words 'उमोषमान्ययोपमानीत्वाचक्षते' (निरुक III 38) A complete Upami lins four constituent elements, ayar, टपमेम (or उपमित), the commonpropertyhwor expresive of the relation (such us (7, ry do ). Long bofore Pigini these technionl words had become fixed in the langunge. The following sutras will make this cleae 'उपमानानि सामान्यपचन: and उपमितं व्यात्रादिमि: सामान्यामयोगे (पा. I1, 1.65-56); नुच्यापैर तुलोपमाम्यां छतीयान्यतरम्यान' पा. II. 3. 72. Panini refers to the Notantras componed by Silalin and कशान (पाराशर्मशिलालिन्या मिघुनटसूत्रयो:' and 'कर्मन्टकशाश्रािनि: IV. 3. 110-111). There is nothing left to show what these contained, but if they were to deserve the high-sounding designation of a satra, it is not onlikely that they gave ( however crudely ) instruction as to what the business of an antor was, how be could work upon the emotions of the audience (i.e. In short some theory of raso ). The Vedantasitras name two olonkiras viz g4ni and रूपक ('अत एवं चोपमा सूर्यफादिवय' III. 2. 18 and 'आनुमानिकमप्येकेया वरीररूपकविन्यसयृहीतेदेशयति य T.4. 1). The बुद्धचरित of अपयोष (not later than Srd cem, as it was translated into Chinese about 414-421 A. C.) was composed at a time, when some theory of poetics had alrendy been in vogue. Ench onnto has at the ond a vorse or verses. in n difforent metre, The anthor is vary mnch after alliteration ( I. 14, 15; V. 26 ), omploys sunh a frightful jingle as tRermKFTut#: ( V. 87) and is vory Fond of TuHley ( V. 49 and IX. 16). He uses tho toohnioal words इात andे मात (आावसानेन हावन चातुर्याकपसम्पय, IV. 12)- Vislo नायनन 20. 8-10 for नावर and दार It was shown above (p. XL ) that the =arer must have linen composed not later than 300 A. C. Ilcontains a fall exposition of the ram theory, of deamaturgy and of four figures of speech and gunar. Subandhu in his wiura7 alludes in various places to topios of Poetics. He boists of his abill in wearing a web of pns on

CXL SAHITYADARPANA. IL 3 Beginnings of Poetice.

elch ayllable (मलवार केषनचप्रबन्वविन्यासवैदग्व्यनिधिर्नियन्तम्), speaks of Fitfer, of the soul of poetry, of the comporition of an excellent poot in whinh the expletives a and fr do not oceur and which is divided into long sections and containa Vakten metre (ndunft कान्यणीवधन' P.129, 'सत्कविकाव्यवन्ध इवानववद्तुदिनिपात p.158, 'दीनों- कड़ासरचनाकुल सुस्ेपननत्रघटनापद् सत्काव्यदिरचनामिन p. 238, S'rirangam ed.). Ho spooks of जन्ुलावन्य, उतपेक्षा an्d आक्षेप (p.146), बाप sponks of Buch puzales n नक्षरच्युतक, मात्राच्युवक, बिन्दुसती महेसिका o, lin kuew the differonce made hetween कवा and मख्यायिका (उच्छातान्तेप्यसिन्नास्ते वेर्षा वच्त्रे सरखवती। कयमास्यायिकाकारा d0, in दर्षचरित), ha speaks of देप, उत्मेक्षा, उपमा, दीपक, जाति (हरन्ति क नोज्वलदीपकोपनै: d0. in काइम्वरी and केपप्रायमुदीच्चेपु in tho. हपंचरित ), he extols a prince as the source or fountain of the ambrosial rasas of havyar ( 'आगम: काव्यामृतरसानाम्' काइम्बरी Iat para). Thas by 600 A. C., we find that numerous figures had been defined, rules had been laid down for the guidance of poets and various classes of composition such as eut and stafnr had dintinetive forms. Works dealing with Poetics are extant that were ccomposed nbou the time of Bann (such aa thoae of मामद and दण्डी). 4 The name of the S'astra. The earlier works on Pootics are generally designnted Kavyalankara, e g. the works of मामइ, वामन and रटूट. These works were so called probably bocanie alankaras played the most prominent part in tho treatment of Poetins in them (following tho marim व्यपदेशा अवन्ति). वामन in his फान्या, सू, tells us that the word Me is ued in two sanses vis. (I ) a thing of boauty and (I) a figure of speech (अडदकरियते अनेन). According to him it followa thata work on Pooties is cnlled aisqsgre boenuse it pointa out and explnins the things of besuty in n kaeya, which make us prizo the latter वाव्प प्राममल््द्ायच्। सौन्दर्यमळ्दार: । फ्राच्या स. 11.1-2(वतति-अवदुतिरठड्ारः। करणन्युतत्या पुनरलद्षारशब्दोयमुपमा दियु नतते।). The कामवेनु ramarks गोयमलद्ार: काव्वगहणहेतुलेन उपन्यस्पते तदूम्युत्यादकतवाचदालमपि अलदारनाझ्ा व्यपदिश्यत रवे भाखसालहारलेन मसि- डि: प्रतिधिता स्ाविति यचगितुमय बिन्वास कृतः काव्य मायमउद्ारादिति This in mare or less soholastin. Even in those early works that aro not designated as aregrt, figures of speech loom Tory large ns in the srsaprel of Daodin, threa fourths of whinh are taken up by the explanation and elneidation of Egures of sponch ( of vabda and artha ) Another nama for Pooties is SahitymThis word eeems to have been used

IL 4 Name of m5. INTRODUCTION. CILI

in carly works in three diffarant but allied menses, thongh iu modern times it is gonerally employed for Poetios. In the verse माहिलसत्रीतकलाविदीन: the word साहिल oppoara to havo benn uued in the sanse of काव्य. In the verse साहित्पायो- निविगन्यनोत्य क्णागृत रक्षत हे कनीन्द्रा: (विक्ण' विक्रमाषदेवचरित I.II) it will be noticed that eniter means 'literature in general" and kaeya is said to ariso like neotar from the ccean of erfter (i. e. कान्य is the quintessenoo of साहित्य). प्रतीशारेन्दुराय in eulogising his teanher as and his proficiency in the सीमांसा and other a'dstrar sponks of him ns 'साहलसीमुरारे:' Hero obvioualy the word साहिल atands for साहिलशाम (as in the case of नीमोसा, व्पाकरण बnd तई that procede the word सादिल श्रीमुरारे:). मुकुल in the explanation of the hriपदवाक्यप्रमाणेय सदेततप्रतिबिम्भितम्।यो योजयति साहित्ये तस्व वाणी प्रसीदति॥' अभिषावृत्ियp. 21)

(काव्यमी p. 4) saya पजमी साहितवियेति वाषावरीयः। सा दि चतसूणा मपि विचार्ना निप्पन्दः P. महक says 'बिना न साहित्यविदाशरत गुणः कष पिरवते कबीनाम् ।' (श्रीकण्ठचरित II 12). These pasingos establish that sometime before 900 A.C. (when राजशेखर flourished) the word qrfcer came to be wed in the sonse of 'tho sciouce of Pocties'. How much earlier it was employed in that Fonse 10 Is difficuli to say. The word सादिल soums to be derived from ufta (meaning "tognther" ). When pootry enme to bn defined as 'शन्दार्यी सहिती काल्य, the soienee of pootio criticism that propounded this deflnition was naturally onlled साहिल- राजशेखर glves this etymology शन्दाथेवोवथावससाइभानेन विय्या साहिलयविया (काम्यमी p.D). Similarly tho क्तिविवेकरीका (p. 36) remarks न च काम्ये शाखदिवदर्थभतीत्म शब्दमा्त्र पयुज्यते सहितयो: शब्दार्थयोख्तव प्रयोगाव। साहित्यं तुत्यकक्षलेनान्यूनातिरिकलम ॥. मागड says 'शब्दार्वी सदिवी कार्व्य' (I.16) and the बकोकिनीचित (p.LXXX nljovo ) does the same. The सिन्नुपाकवन अुत 'सम्दा्षी सत्याविरिय इम विदानपेक्षते (II. 86)

Therefore the use of tho word miew mross probably ufter the 7th or 8th century.

5 The topies of the अलद्वारणास Tho noxt question is to conaider the problems with which the science of Poatics grapples. In part I whon deseribing the contents of soveral works these topies have bean more or less indionted as regarda each individual work, Hore all those topida will be brought together and their connection with ench

CXLIL SAHITYADARPANA, IL 5 Topies of sTrer. other will be briefy pointed out. The first problem of Pooties is to declare what poatry can do for us and for the poot also ( L o. to onumerate the yitad of m). Then the wdetro has to consider the essantial qualities that consititute the equipment of a poet (i.s. 4ta has to be considered). A definition of bivya is attempted. In defining kovya, refarenco is generally made to wabda aud artha and one has also to say what constitutes the soal or the essence ol beya ( which makes ajar whst it is ). It is hare (about tle soul of poatry) that the grestest divergence of view provaila. As a'abdo and artha are nocessary for kdrya, the various powers oE word and its relation to artho have to ho disonssed. This leads to the topic of tho three gस्eिs, अभिषा, लक्षणा nमत व्यंचना and their subdivisions and the three kinds of ortha, 4r4, d4s and wH. The critie has to give the sovernl divisions of Zarya from different stand-points, vix into #s, q and fn (ncoording to the external form ), into the best, medioern and inforior Adcyas nocording to the predominance or other- wise of the most essentinl things in a Aonyu, Into gsy and #4, into dega, man ete. (nccording to the Innguage employed) and so on. The division into ew and aur opens up the vast feld of dramaturgy. Cortain gunus must always bo presont. Ar to their number (3, 10, 24 ete. ) grent diffarence of oplnion provails. As allied to this subjoct of gugns, the varions atyles (rtis ) have to bo considered. A kanya must bo fren from hlemishes and tharefore the doalas of pada, vakya, artAn, rara ete. have to be discossed. Lastly cortain ombollish- mauts of kitya (elther of wabda, artha or both ) arn dealt witl. Certain works on Poetles go beyond this and lay down practical rules ( as to the conventions to be observed by poets ) and give information of an encyclopuedic charseter (e. g. about goography, about fora and faunk ete. ). It is by no means to be supposed that all or eveu many works an Posties attempt the treatmout of all thesn topic, The works on Ponties fall Juto several groups. (T) Some like the साहित्यदर्मेण and the प्रतापयशोनूपन trarerse the whole field of Poetics (ineluding dramaturgy ). (11 ) Most of the well-knowu Works on Poetles confine themselves to the topios indicated nhove except dramatorgy o g. the merco. the काम्पासडुारमत of यामन, कानाउकारड ए सामइ, सटट And बाग्मट, the pww, cemmis ete. In the prosent essay also worky

IL 5 Topics of शास. INTRODUCTION.

on dramaturgy have not gonerally been considored except in a few cames ( where the rass theory is concerned ). (III) Some works troat of only dramnturgy and the theory of rum, anch as the नाटवशास, the दशरूपक efc (IV) Many workes are couderned with alanikaras alono o.g. अल्द्रारसारसयह, बट।- रसवस, कुमलयानन्द, चित्रमीमांसा eto. (V) A fow aro concernad with tho exponition of some special theory of Pooties, vis. the नन्यालोक on the धनि school, the वकोकिनीपिन, व्वच्तिविवेक. (VI) Some works deal only with the powers of word, ris. अमिवा otc. such as the अभिषावृचिमातका, वचिवार्तिक, वाब्दव्वापारविचार. (VII) A few denl only with the theory of rard (without treating of dramaturgy ) such as the the अम्ारविलक, the रसव- rfah: ( VIII ) several dilato upon only some special mattors such as the रसमजरी (whero नायिका and thair suhdivision and other kindred topies are diseuseed ). 6 The function and purpose of Poetry (काव्यम्रयोजन)- Poetry in an art aud its immediate purpose and aim is the giving of delight, of nesthetie pleasure. This has been reoognised by Sanskrit critles from very ancient times. The नाद्वशाख saya that the dramatie art was promulgated by Bharatn as a plon- sre-glving device for all people फीडनीयनमेच्छासो इस्य धष्य न मशनेव आnवें मेदविदेतिकासानामयानां परिकल्पनम्। विनोदकरण स्रोके नाव्यमेतज- विप्पति।' नाट्य I11 and 86; सपापि श्रीतिरेद अ्धान.आाधान्येनानन्द खवोत्तरं कोचन P.19 and 'श्रीव्यातमा च रसस्वदेव नाट्व माठ्य मव न बेर रत्यमदुपाष्वायः लोचन P.149; 'सकलप्रयोजनमीलिभूतं समनन्वरमेव ससार्पा- नसमुजव बिगलितवेद्यानारमानन्द का ्पम. I. Several other purposes that pre served by poctry are enumernted by the worka ou pouties. Some of them are benefits derived by the poot himuelf, while others nro reaped by the render. They are ( from the reader's point of view ); I ioluce, II fnatruetion in knowlodgo of religion, of morality nnd philosophy ; III. proficieney in the arta and ways of the world. To the poet also postry brings fanie and woalth. The aeqny says that to minds that are afflictod by the sorrows and worries of this world, neq would bring rallef and solacn इव्व्ार्ताना तनवाना शोकावोना सपस्विनाम्। विर्शान्तिननन काने नाव्पमेतन्मया कतम्I' (1.80). गागह 3AJ 'अर्माषेकान- मोक्षेप वैचयवण्य कलास न। गरीति करोति कीति न सापुपाव्यनिबन्धनम्। I2 वामन 5053 'कार्व्य सहदष्टावष्ाय श्रीतिकीततिहेतल्वाय' I,1. 5, कावय अवासेभैकये ्चमकारविरे शिवेतरकबदे। तयः परतकतये कान्तासमिततचोपदेशयुजे॥' वाच्यम I ल- सूर [1,8-13,21 and XII 1 मनु बाल्येन किमडे सरसानासयग- गयतुतगे। ऋयु मुह च नीरसेस्पस्ते ह प्रस्न्ति शासेम्यः॥ Foelry, howeror,

CKLIV SAHITYADARPAŅA II. 6 काव्यमयोनन.

does not ( or should not ) dirootly toach religion, philosophy or morality, but only indireetly and impliedly aa maid by नममट 'कान्तेव सरसतापादनेनाभिमुखीकत्य रामादिवहवर्तितव्य न राकणादियदित्यु- ददेचे .. करोतीति.' Vide my notes on साहित्यद० p.4. Most of the wrorka on Poeties more or less echo the words quoted above. 7 The equipment of the poet ( evsg). Most of the writars on Poeties lay down that the things eesential to the making of a true poot aro three, qfrar ( Imagination ), नयुतपनि: (oulture ) and अन्यास (conatant practice). 'नैसर्गिकी न प्रतिभा मर्त व बडु निर्मलम्। अमन्दशामियोगोखा: कारण काव्यसम्पदः ॥ ब्राव्यादर्य I.103; 'काव्य त जायते जातु कमवित्यतिभावतः। ... शन्दाभिनेये विकाय कृत्वा तहिदुपासनाम्। विलोक्यान्यनिवन्धास कार्य: काव्यकिवादर:॥' भामह I. 5 and 10; वितयनिरद व्यामियते अत्तिव्वुत्पत्तिरन्यास:।।' सट्रट I.14; 'शकिर्निपुणवा वोकशात्त्रकाव्याचवेक्षणात्। काव्यश्शिक्षयाभ्यास रति हेतुस्तदुद्धने ॥' क्ान्यम, I3; cide also एकाचली I. 12; बाग्मटानकवार I. 3; अलकारसेखर (p.4). There were other writers who regarded pratibha as the sole equipmout required for the making of a genuine poot. graier says 'सा (शकिः) केवल काब्वे हेनुरिति वाबानरीय: (p. I1); 'प्रतिभेव च कवीनी काव्यकरणकारणम्। व्युत्त्व+पासी तसा एव संस्कारकारकी न तु कान्हेतु' अलन्धारतिलक of वाग्भट (p.2); 'सख्य न कारण कमिगता केवना मतिमा' रसगनाभर 9.8. पतिभा is that power whereby the poot sees the sabjecta of his poem as steeped in beauty und gives to his reuders In apt language & vivid picture of the beauty he has sean. Itisa powee whereby the pont uot only calls up in bis resdor's hoart the impressions of faded experiences, but hereby he prevints over new, wonderful and charming com- binntions and relitions of things never before oxperionced or thought of by the ordluary nina. A poet is one who is a soer, a prophet, who sees visions and possonses the additionnl gift of convaying to others less fortunate throngh the mediom of langunge the visions he has or the dreams he dreama The Following definitions of पतिमा will make thia olear. 'पज्ञा नननवोन्मेषशालिनी प्रतिभा मता ...... वर्णनानिपुणः कविः भट्सीत in ब्राष्य- कौतुक (vido p. LXXVI ahove); 'प्रतिभा अपूर्ववस्तुनिमोणक्षमा प्राा' and 'शक्ति: प्रतिभानं वर्णनीयवस्तुमिधथनूतनोहेसशालिलम्' लोचन pp 29 and 137; बपारे कान्पसंसारे कविरेब पनोपतिः। दथाने रोचसे बि्यव तयेद परिवतेते । (चp-पम); प्रमन्नपदनव्यार्मयुपत्युद्ोभविवायिनी। रुरन्ती सत्कनेवुदि: मर्तिमा सबतोमुषी।।' बागमटाउदार Ii; vide alsa बामन वृत्ति 00 L. 3.16; नदट T.15-16; the prdkrit vorso 'बइडिए नि वह्सठिमव हिजन्म वा मिपेसेद। अस्पनिसेसे छा लमर चिकन्कविगोजरा बानी । quuted in sau p-236; राजपेसर p.II, मह्वीत (p.LXXVI above) relers to this

II. 7 काष्यमेतु INTRODUCTTON. OXLY

two-fold gift of the poet, of seoing visions of striking beauty( AArr ... He4t ) and of conveying through appropriato language the visions he eees. eafe does not present much diffieulty. There is theoreti- cally no subjoct which the poet may not handle and therefora a certain modioum of eulture ia necessary for him if be is to appeai to the hearts of his contemporaries and to future generations. The नायपमाल says 'न सक्मान न तच्छित् न सा विद्या न सा कला । न वतकमे न या योगो नाडके यत्र वृश्यते (' 19.117; 'छन्दोम्याकरण- कलालोकस्पितिपद पदार्भविदानाव । युक्तायुक्तविवेको उयुत्यत्तिरिय समासेन।' रूदड T. 18; नान्यमी, 5th chap; वाग्भटालकार I.5. On this kubjeet of "the making of the Sanskrit poat' eide Dr. Thomas in Bhandarkar commiemoration vol. p. 375 f, 8 The definition of poetry ( Teerror ). Numorous definitions of lavya have been offered by sevoral writars; many of these definitions are affocted by the author's viow about the soul of poetry. Bome of the definitions are no more than mere daseriptions, The defluitions of a few writora, partioularly early onos, treat eg and sii as equally prominent, while others give more prominenca to ; some give a definition of mier which is more dilnioult than the thing to be defined (such as that of विच्वनाम वाक्य रसात्मक 4). An attempl will be made to group together some of theso delinitions. The following lay equal emphasis ou शष्द and अर्भ. 'शब्दाथी सहिती फाव्य' (मामइ L16 vide also I, 11 and 13 for काव्य being निर्दोग and साउक्ार मे 'ननु शन्दार्षी काव्य' रडट III 1/ 'शब्दार्थो सहिती बक oto,' बकोफिनीचित (p. LXXX aburo), 'तददोपी शब्दायी समुणावनलबवी पुनः कापि' सस्मद: गुणालद्ारसदितौ शब्दारथी दोपनर्जिती। ... काव्यं काव्यविदो विदु:' अतापणड्रण: 'शब्दानी निर्दोपी संगुणी प्रायःसालकारी काय्यम् काव्यानुण oई वाग्मट p. 14, 'बदोपी सगुभी साककारी च शम्र्मी काभ्यग हेमनन्द्र p. 16 vida वामन नृति on I. 1. I Otherwritors lay moro amphnaia on अम. तैः शरीर नया बाव्यानामलडारास द्शिता:। शरीर नावनिष्यार्ेन्त्रमस्धिता पदावली ॥' कास्यापयी I.10; दषार्वम्य वच्छित्ना पदावली । कान्प स्कुटदनद्वार गुणवरोववर्जितम् ॥।'अभिपुराण, 336.6-7; 'रमभीवार्यमतिपादका शाम्द: काम्यम्' रसगला (p.4), visle ala0 गन्द्राजोक (I. 7 ), Thess latter definitions emphasire one of the aspects of poetry, vis that, though pootry employs the words of the currens Innguage, it differs from the everyday speech of people in the choice of words, in the dietion that it employs which Is choian with an oye to beauty. But these definitions ara

CILVI SÅHITYADARPAŅA. II 8 काम्यलक्षण.

vory defeotive in one respeet, If, ns Dandin ways, words are the body of pootry, It may be asked (to continne that metaphor ) :what is the soul of Poetry 1 To this question various answers hnve been given by savernl mchools. The < sehool of ara made <u the soul of poatry (dramatio ). while the sehool of आनन्दवर्वन (called the धनि school ) extended the conception underlying the rara theory and laid down that aggr is the soul of poetry. Some of the definitions dominated by the rasa school and afr sehool are काव्य रसादिमदाक्य सतं यखनिशेषक्य' शोकोदनि in अककारभेखर (p.2); 'वाक्यं रसात्मक वाव्य' साहित्यदर्पण 'निदोष गुणनत्काव्यमलपारेरलबुतम्। रसान्पित कवि: कुर्बन्कीति भीति व विन्दति॥' सरस्ववी०, On account of the lim tations of spaee imposed in this easay It is impossible to refer to the oritfeims passed on these definitions. Vide my notos to arfretim pp. 5-30 for some of them. In brder to under- stand the relative positions of रस, व्वनि, गुण, अब्कार, रीति in thi theory of Poeties, the different wohools must be enumerated sud thelr dootrines briefly stated. The principal salools in chronological ordor are the rasa school, the alankara school, the rii sohool, the dheoni sohool, the eakrokti school. Virla sarqieis pp. 4-11 where the author refers to threo schools, one totally denying the existence of ia, the and saying that what is called धवति is inoluded under मक्ति (i.e. शक्षणा) And the third aterting that efr is not capable of sciontifio trestment but oan only be experionced by the soul ( erergu- वर्सनेय)- In the firat olans (व्वन्यमात्रनादिज:) ngnin three snb- achools are pointed out slightly differing from ench other (v लोचन [.+) समुद्रगन्व wpeak of fivu sehools in w Bomo what different manner ह विशिषटी शब्दार्थी काण्पम्। तयोश् वैशिक्ष मर्गेमुखेन व्यापारमुखेन व्याममुखेन नेति नयः पक्षा:। आयेम्यतहारतो गुणतों पेति हैविष्यम्। दितीमेपि अणितिरवैचिष्येण मोगकल्तेन वेति दैविन्वम्। इति पथरमु पझ्षचाम चजयदिमिरटीकत: द्वितीयो यामनेन, तुतीयो बकोकिगीवितकारेण, चनुथी महगावकेन, पज्रम लागन्दवर्धनेन । (P.4). It is to be noted here that ugrery does not mention the mira theory of wta; widle arnas ie really an ndherent of the roaa aghool, though hin mothod of explaining it is peoullar (vide p. LXXVII-VIIL). He did not follow the fame in his treatment of the functions of wordw as explained above. Boside thuse, the view of महियमट tlt all व्नि Is inoloded under बनुमान stunde by itself, bint as bo had no followars, he heod not be conmidered ny tho lounder of a school. nrow in bis

II. 8 कान्यलशण INTRODUCTION, CNLVII

Rraferr quotes two verses (p.9) in which twelvo difforent theories opposed to the dheani theory are onumertod 'तात्यपेदक्तिरमित्रा उक्षणानुमिती दिया। अर्यापत्ति: कचिच्तन समासोक्लाचळ्कुतिः। रसस्प कार्वा भोगो न्यापारान्तरवाधनम्। दादशेत्य च्नेरख सि्पिता विप्तिपचतय: ॥ But he points out that, as sald in the अनिकारिका (काव्यस्पात्मा eto.), three theorles opposed to that of ft are pri- noipal. Vide Prof. Sovani's learned paper in the Bhandarkar com. vol. p. 383 fi on the 'pre-svani achools of alanhara'. 9 The rasa school. This sohool, so for as the extant works go, was founded by the author of the weyare and has roference to the dramatio art. The central pivot round whioh the whole rasa systom revolves is the sutra 'विभावानुभानव्यमिचारिसयोगाइसनिमि: which literally means 'ras resulta from the combination of determinanta, the consequonts and the mecondary or nocessary moods ( with the permanont or dominant moods, the enfias ). The correet interpretation of this sitra of ata and the detailed troatment of the tbeory of rasa has engrossed the best portion of numerous workd and it is not possible to convey a completo idea in & fow lines. Only a baro outlino is attempted here. It has to be remembered that Pootry mainly mppeale to hiuman feolings and emotions and not to rosson. The thoory of rara has a seml-physlologieal, semi-paychologionl basis and tries to explain how human feelings and emotious aro worked upon by poetry. There are cortain permanent or dominant moods of the human mind ( called enfens ) which generally lie dormant but are roused when appropriata stimuli ara applied ( just as roactions are produced in our body by the administration of appropriato drugs ). The atimuli in a dramatio representation are words and gesturos (wfiray ) while in s poem they are words alone. Just as a akilful painter produces the inlusion of roality by moans of w few colours, so the dramntist or the poet by wordm ind gestures so rouses some of the dominant moods that for the: momont the mpectator or reader forgets himself and has nosthatic enjoyment of a partioular kind. The retultant nesthetio enjoyment and plessuro aro onlled rasu. The permanent or dominant moods that the drama or poetry may call forth are mid to he eight (or nine ), ft (love ), tre (galoty ), aim, aht, annr ( energy or vigour ). V, OHT (rupugnaneo ), frerr (some add the ninth en )-

CELVIIE SAHITYADARPAŅA. II. 9 a echool.

Love manifesta itself in relation to a man or woman i.c. it dependa upon these and when the mood of love is to be roused it is furthered by such exciting entises as moonrise, spring, flowers, bowers &e. These two vir. the fundament- al determining elements of love (man and woman ) and the exciting elements aro called faines (the former being called मळम्दनरि and the latter उदीपनदि). Sueb external manifostations da movements of the eye, glancen &e. oonvey the working of the emotion of love and hance are called wgen. There are many fleeting or secondary moods that are common to severnl dominant moods and eerve the purpose of completely manifesting the pormanant mood, such as far (despondencey ), vaifa ( ennui or fatigun ). These two may help to completely manifest tha permanent moods of f and as. These are called fa nks The dominant moods fa, tre, sits, when fully roused by moans of appropriate विनाव3 अनुमाइ and व्यमिवारिावय atin to ths condliion of gait, mit and taw rosus. Il is to be notod Llint the dramatist does not put dowa any labols that in a particular composition there is-aratt or en. He simply refers to the appropriate Ams (hero and heroino and esaiting cireumstances), the enmants ( such as glances ) and the acoomsary moods and leaves the spectator or roader to eujoy the aesthetio plensuro rosulting from auch deseription. It is therefore that tha rasee aro said to be only euggested (and not expressed ). Conversely even if an nuthor oxprassly said that there wnt gare or sag roma in n partioular pioco, still there would be no aesthetio onjoyment of that rard In case the appropriato elemonta were wauting. For a detailed description of the raza theory In all its parta vide enars (VI and VII chnp), दशरूप (ith prakae'a). साहिलवर्पण ([II) and Rasntarangint. The eight rores are aIt, TE, T, रौदर, वीर, मयानक बीमल and महूत (vide नाटय, VI. 15) Some added a ninth raas ( ara). But wta and other writers on dramsturgy do not accept it as a romo in anes, Syufr केचित्ाट: पुष्टनाटयेपु नेतल दशरूप IV. 35. The reason ia that the business of a drams is carried on by means of sifiray: the very environment of a dramatio representation is anta- gonistie to the anfim (tranquility ), but a karya whioh is to be rend in a quiet and seoluded place may very Atly develope rd rosa as in tho: wtniea. Vide

II. 9 इस acbool INTRODUCTION. CXLII

. pp. 176 and 238. सढूट ndded a tenth ras dान (XIT. 3), while the रसतरहिणी (Gth तरद) answers tho objeetion of some that वासतस्य, शौस्च, मक्ति and कार्पण्य sould be regarded as additional raras by saying that they are inoluded in the others. Similarly the रसरलदार of शिवराम (on verse 5) says that the rasme भक्ति, वारसएय and अद्मा put forward by some aro ineluded in the nine rwas or the bhaehs. Rats is so called becsuse itis & mental stato and in pleaaure to be simply nesthotically anjoyed ('te- नाइसतेमण। BS कडूट sayn in XII. 4 or 'विभावानुभावसात्विक ्पमिचा- रिमावैरयनीयमान: परिपूर्ण: सायिभावो रव्यमानो रसः' रसतरजरिणी VI नाटय VI. 34. For विभाड vide माठ्य- VII. 4 'बहवोगो विभास्यन्ते मागसाभिनमालना:। अनेन यममातेमार्य विभाव इत संशिवः॥: 'आायमानतया तत्र विभावो नावपोषकृत् ।आअ्रम्बनोहीपनत्प्रमेदेन स व हिया ॥ दशरूप IV.0 'विशेषेण माववन्त्युत्पादवन्ति वे रसात्ते विभावा:। रसतर० II. Why सापिनाव in so onlled is explained ns वया नराणा नृपतिः शिष्याणा व अमा गुरुः। एवं हि सर्वमावानां नाम: स्ामी महानिद ।' नाट्य: VII. 6; 'बिनदवैर- निरु्दैवा मापर्विच्छियते न यः। आत्मभाव नयत्यन्यान्त स्पायी लवणाकरः॥' दशरूप IV, 34; 'नरमसमयपर्यन्तस्पायित्वादस्य स्ायित्वव्यपदेश-' रसतर, L अनुमाव्क aro dolined as 'अनुनावो विकारस्तु नावसंसूचनात्मक: ।' दशरूप VII 3.on which धनिक a 'सामिभावाननुभाययत- सामाजिकान् सभविक्षेपकटाक्षाइयो रसपोषकारिमपोऽनुमावा :. Eight of the अनुमाव are alao called सात्विनमाव 'पृथग्मावा मवन्तन्येऽनुभावलवेनि सास्विका 1 सत्वादेव समुत्यवेखय वहावभावनम्। सम्मप्रकयरोमाज्या: स्वेदो वैवण्यनेपथ्। अमु वैसवैमिखवटी सम्मोसिम् निष्किवाहता । मलवो नहर्संमर्लं सेवा: सुन्यकतक्षणा: ॥।' दयरूप IV. 4-6. There Is & differonce of opinlon as to why they are called सास्तिकमाव9 Aocording to दशरूप, सत्त mean3 'n symp thotie hearf and सास्विक means 'सरेन नि्वेच': मi नाहित्यरपण III 134 for asimilae view, but the रसतर IV 'र््व जीवशरीर तल् धर्मा: सास्विका:। इ्त्च् शारीरमामा-सवन्माव्य: सात्विका भावा इस्मिचीयन्ते।" Thero aro thirty-three अमिनारिमावक, such as निर्वेक न्ानि, शक्रा ete. for whioh soe ाese VI 18-21 and साहित्दक III 141. They are so called as 'विविचमामिमुर्मेन रसेवु चरन्तीति' नाटम=P.79 विश्रेपादामिमुस्पेन चरन्तो व्यभिनारिण। स्वागिन्युन्मभनिर्गमा: कतोला इ बारियी।।' दशकप IV. 7. The eight आविनावत the व्वनिचारिमावय and tha सान्विकमाय oonatitute 49 मा 'नानाभिनवसम्पदान्माययन्ति रसानिमान्। गम्माचम्मादमी मार्वा विहेया नाट्यवोक्सुभि:॥ न भावहीनोस्ति रसो न मान्रो रसवर्जित:। परसपरकृता सिदिस्वमोरमिनसे मवेत्॥। व्यज्नषभिसयोगो बमार्ज सादुर्वां नवेश। एवं भात्रा रमाक्षेत्र नाववन्ति परसरम्। नाटय, IV. 35-57. There in divergence of opinion betwedn लोलट शबुक, नायक and अभिननगुस as to the exaot mode In which the onjoyment

CL SAHITTADARPANA. II. 9 rg sohool

of rasa is brought nbout, Movt Iater wrlters follow afiraagn. Brietly put Lollata's view is as followa. Rasa in the primary wense belongs to she hero, Rama ete. ( L e. Ramn loves SILE and the dramatist deseribes this love in sppropriate words ). The spectator aseribes to the actor, on nccount of the latter's clover acting, the same mental attitude that belonged to Rama and the spoctator's apprehension of inpited lovn in the actor brings to him delight. This is the meaning of the words विभावा ... रसनिम्स्सा, This view does not treat of rasa a mattor of the apectator's feelings or emotions. ags thinks that rasa is wmatter of inferonce. The actor who has beon woll trained in the art of geatioulation cleverly simulates the actions of real heroes and tho spectator for the moment apprehenda the actor as non different from the real hero and infors love (rof Rama ete. ) from the srgonas, =afa-ufmys presented by the actor and montally contomplites such lovo and rolishes it. Here rosa is no donbt spokau of in relatiou to tho spectator; but it is sald lo bo a matlor of inferonce due to clever imitation ( e(usit <e: ). For the yiow of मटुनायक (vide abovo LXXVII). भटनायन denies that rata is = matter of inferenco, nor does he accept the view that rom is manifostod as something relished by the speciator. Ha looks upou रसासाद as in the same category with परमदसावात्कार Aa परमड्षा 18 अनन्दमय, s0 is the apprahonsion of raig. लभिनवगुस holds the viow that rand is अभिष्यक् (and not काव nor वाण्). He does not accept the two functions of uerips (other than afnn) He thinks that love and other moods are dormant In the minds of spectators, ara roused by the stimulus of fiuina ete. and reach the state of rasa. Vide IHETH (IV ) for a detallad statement of these views and ataa ( pp. 24, 56 ). wta's view that a li the sonl of poetry waa necepted by waus in the वद्ारतिचक, by the अभिपुराण (बात्मैदग्ध्यप्रधानेपि रस पवात्र जीवितम्' chap. 336, 33); कान्यमी p.6 (रस आल्मा), by शोदोदनि (जनकारस शोभाषै रस आत्मा परे मनः ।' अलपारनेसर p .. 6). 10 The alankara school. The foremoit representatives of this achool are भामन and इज्ये दण्डी, कट and भतीहारेन्दुराज belong to this school. It is not to be supposed that they wore mnaware of the theory of rasn. For example WE Mhys that amahakitmya should contain the reaa 'युचा ोक्वभावेनसेसनी पृषक (I. 21); 'रसगदर्(ितसपषयरमारादिरस दया' (I11, 6). Similarly जजट defines रसब्द 89 'रसवदर्नितरपष््य दरादिरसादगम्। सशब्दसामिस व्ारि

IL 10 wgre school. INTRODUCTION.

विभावाभिनयास्पदन् IP(IV), In which ha rofers to the teohnical terma स्यायिनाय, विभाव, सजारि(oF व्वमिचारि) नाव And in the next verre uames the nine rnsas. दन्वी also defines रसबद and कजलि and says 'मचुर रसवद्वाचि वस्तुन्यपि रसस्थिति:।' (I.G1) and 'काम सर्वोम्यल्तकुार: रसममे निमिज्चति' (I.69). He is quite aware of the eight rasas and their सायिभाव 'इइ लट्टरसायचा रसवचा स्मृवा िरान' (II.292); 'याकू पीतिदेधिता सेव रतिः बाजारती गता' (II.281); सi also काव्या II. 283, 285, 287. स्टट an तम्मानतवव्चं वजेन महीवसा रसेर्वुक्तम (XII. 2), These writers were well aware of tho theory of rasa, but they lid not found out how to apply it to karya in genernl. To them alankaras seemed to be the most impor- tant part in kanyas, so mach so that they made rasar subordi- nate to alanbaras and defined such fguros as taaa eto. MHE and दण्डी hardly made any distinction betweon sugrs and gunas. आाम regards the figure अनिक as a guna (भायिकायमिति प्राह: प्रबन्धविष्य गुण III 52); while दण्डी regards the tn गुणः Da nlanhdras ('काव्यशोभाकरान् वर्मानलद्ारान् पचक्षते । ... कायिन्माग प्रिभागार्धमुक्ता: प्रागप्यकडिया:" II 1 and 3). The wछ. स. (p.3 and p. T) says 'वह तावज्रामदोऊटपनतयभिरन्तनालद्वारकारा: प्रवीयमानम्म वाच्योपरकारकतयाल द्रारपक्षनिक्षित गत्यन्ते । .. उद्वादिभिस्तु गुणालप्ाराणा आयश: साम्पमेव सचियम .. वदेवमलवारा एव काव्ये प्रधानमिति प्राच्याना मतम्।'. The दरछ saya 'अमान एव जनेरिति मामशयभृतयो मन्यनो' (p 24). Thin may lead one to think that मह is जन्यभाववादिन. But bhis is not entirely correct. aar, cun and others were no doubt Hot aware of the theory thnt पतीयमान sense is the soul of pootry and thay do not amploy the words ध्वनि, गुणीमृतन्यक्ा in their works Bat they do rofer to पनीयमान sons0 In dofinition of अप्स्तुतमर्शसा, समासोकि, आसेप, they Indude a good deal uf परतीयमान san0 (1. 0. गुणीभृतायम्य of छ.) १. 5. 'बतोके गम्यतेन्योगेसतसमानविद्येपन: । सा समासोति (मामद II 79). All the rest of wA they would have included under the figure पर्यायोक Vide रसगा pp. 414-415 Though आमह and इण्डी did not openk of नि (क Tr ) as tho pervading element of poetry, they spoka of बकोकि का अविकयोकि os all important and as lying at the root of all figures; vide मामह II 85 (सैषा सवैन quoted

मतेशवाहयाम् ।I'काव्या II, 320. For मामह's meaning of वकोकि vide seotion 19 bolow. rre defined a figure wi (vide p. LIV above), in which there ls somo बसतु (matter of faet ) that is ब्वnत. He cites an example of implied ader ( IX, 13 ), Therofore ho

CLII SAIITYADARPANA. II. 10 sregrr echool.

Also was not unaware of t4yr sensd, The prominonce given to alapikaras by auft and mne persisted, though in a lesser degree, even in later times, Even though wine la a thorough- going follower of the uraals, his treatmaut of alaakaras is longer than that of any other topic in his work. The numbar of alankaras separately named by various writers exceeds two bundred, Fide I. A. 1912 p. 206-208 for further information abont alarkaras. 11 The Riti school. Vamana is the foremost ropresenta- tive of this school. unf also dovotes considerable space to the riti and most Iator writers on clankaras havo to way something about them. winn in his own way made a distinetian between gunas and alankaras ( vide p. XLVIII). Vamana speaks of ten gunas of word and the samo ten muडds of sanse, viz ओज, प्रसाद, व्ेष, समता, समावि, माचुय, सौकुमाय, वदारता, अर्धम्पक्ति, कान्ति. दण्डी mentions ten gunas under the same names, but makes no difference botwoon gunas of word and those of sense. The dootrine of gunas was an anclent one. It was shown above thnt tho inscription of सद्दामन् (150 A.C.) refera to some gunas sueh ne माचुर्य, कान्ति, Ttn The maune (16.92) enumerates ton gunas of कान्यार्म रेपर असाद- समता समाविर्माधुर्वमीन: पदसोकुमापेन्। अधैन्य व व्पक्तिन- वारता न कान्तिय् काण्यामेगुणा दशेते ॥'. It will be notieed that the nimea are the same aa those of quf and mus. In the arauo yunus and alankaras ocoupy a subordinate position (16. 104). They aro desoribed In the 16th chap. along with 26 other ornaments of pootry; while rara occuples the most prominontplace in the mmw. tva gives them gront prominenco ( L 40-101 ) and the treatmont of guons and alankarus inkes up almost the whole of his work. tuai's work, howaver, nssigns the most prominent place to alonkuras of rabda and artha and makes no distinetion between gupas and alankaras ( vido p. CLI); while wa differen- tistes between them. evet thinks that the ten gunas are the essence of the caidarbhu mtyle (nuT or of), while the gaudr style generally presents the oppositos of the ten gupes(except अर्भव्बकि, उदारता and समानि, which are required Dy pariisans of both sbyles). 'इवि वैदममागस पामा दश गुणा: स्वृताः। मर्त्र विपर्ययर मायो हडगसे गोडकलमनि॥ (काम्या. I. 10), vide 3. 75, 76, 100. Ho spoaks of the guna समाधि (जायपर्गल्तोन्यक छोनसीमानुरोपिना। सभ्यगाधीयते भत्र स समाधि: स्तृतो मया॥ कुमुदानि निमीकलित

II. 11 hfa school INTRODUOTION. OLIIE

etb. ) as the nil-in-all of poetry. Bot this does not menn that amfr was the soul of poetry socording to him. The words are more or leis rhetorioal. u boldly asserts that ritt is the soul of poetry, that riti consists in the special arrangement or combination of words and that the specinlty les in the poasession of gwpas (रीतिरास्मा का्यस्य । विशिषा पदरचना रीति:। विभ्ेषो गुणारमा। काम्या, सू. I.2,6-8), He speaks of three t नैदनी, गौडीया and पाझाली and saya that the बैदमी style is endowed with all the ten gunas while the Gaudiyh specially affeots ओजः and कान्ति nnd पाचाळी is spooially charaoterised by मापुर्य and सौकुमाये (T2. 11-13). He cites 'गाहन्तां महिपा' (शाकुमाल II. 6), वौरण्डाझित (मसनीरचरित [.54) and आमेस्िन्पभिकाय (अमर- 131) ns respoctively the examples of the three atyles. He clearly explains why the styles were so named ('विदर्भादियु दुषलाच्ततसमाल्या' काम्या. स. उ.2.10 'विदर्मंगायपाजालेयु देशेयु तत्रत्यै: कविमिर्यमास्रूपमुपलम्पत्ा देशसमाखया। न पुनर्देरी: कितिदुपक्रियते काम्यानाम्' वृत्ति): It must be observed that there is considerable differenco between tho definitions of the varlous gunar givon by the नाट्य, इण्डी ani mum, though thero is agreemenh in some, For want of epace it is uot possible to go into details. To tako one or two ex- nmples: ओज: in delined by the नाटयन (16.99) 49 'समासवसिर्मिनिये- विवितेय परयुंतम्। सा तु सरे (सानुसरे [) रवारैश् तरोन: परिकीस्येदे॥ And by दण्डी ii 'मोन: समासभूयसत्वम्', while वामन dufine= na 'गाढनन्वलमोज: (III. 1.5 ) and अरभेस्य प्रीडिरोज:' समापि ia defined by the नाटा i5 अभियुक्तेरनियेपसतु वोर्भस्येवोपलग्यते। तेन चार्पेन सम्पन्न: समाधिः पारेकीर्ल्यते।। (16.97 ), but नामन defines it n आरोबावरोइकमः समाभिः (III. 1. 12} and 'अर्बटृष्टि: समानि: (III, 2. 6), for इण्डी, vide above. The nlankara school looked upon alankaras, which are really of secondary importance and without which Aneya ean very well exist, as very important. The rifi school marks a vory real mivanco over the alankdra sohool Though it did not reach the roal essence of postry, it mpproached vory near it. Instond of looking upon mere alankaras as the essence of poetry, it lookod upon the gunas as the essence. The riti sohool wus not yot quite aware of that to which the gugas belonged. It Is therefore that the Pisitar (III. 59 ) mays about the Fis wthool 'अस्ट्रटसपुरित 4' (vide p. XLIX above). नामन included in Bis बकोकि (dellned as मादृश्यालक्षणा) all अविवक्षितवाच्य व्नि and his seems to have found room for mear in the guua sifa ('दीसरसत्वं कान्तिः' काव्या. स. III 2,14). Gunae really belong to rmu ko, the soul of poetry. The e pointa out that myi is n

CLIV SAHITYADARPANA. IL 11 Afa eehooL

spooial oharnoteristic of gai, thnt it rosches the highest piteh in विपनम्मशद्वार and करण, that we: is found upeaially whero री नीर and भङ्त prevail and thn प्रसाद is a guna common to all Faaits (अनिकारिका II, 8-11). भामद apks very brielly of guuni and rofera to only three of thein, माचुरयं, बोगस and मसाद (II, 1-3). Later writers liko मम्मट, हेमचन्द्र roduca the punor to the above threa and show that the Test are either included in the three or are teally Cuninr. The number of ritis varies with different weiters, राजशेखर in his काव्यमी. givea the same three ritisa3 वामन: bnt in his कपूरमजरी he spenks of threu rilis as बच्छोमी ( from बत्सगुस्त modern Basim in Boror), माजही (मागपी) and पजालिआ. कट spoaka of four (छाटीया ia added) vide IT.4-6. वाग्नटावड्ार gives only two like दण्वी- वाग्मडs काव्यानु- श्ासन names three like वामन: while भोज enumerte sadding आवन्ती, मायमी nnd खाटी to नामन's threa. 12 The Vakrokti school, Tha word qhffes has been need in Iiteraturo from ancient times and bears sovera! meanings, बाण (कादम्बरी para 44 of my edition) speaks of "gay men expert in बकोकि' (वकोकिनियुणेन चिकासिजनेन). In another place where rofe makes a bantering bumerous wpeech (कीवालाग) about the quarrel of the parrot परिशास and the jeslous migina, the parrot addrosses him with the words 'qvift उच्चत एवेवानवीर्षकोक्ती। व्यमपि आनाल्वेव परिदासगस्पितानि। ... अमूमिरेपा डुगाभदि-भाषिवानाम् 1. Hor वकोलि ia dsod in the sonse of कीवालाम or परिदासवस्पित In the अमरुशतक (29) also the word ia used in the samo lonau 'स परुः प्रथमापरामसगये ससयोपदेर्य बिना नो जानावि सविभमाइवसनावकोतिसेस्चनम्', In दण्ी the word is used ns oppored to मावोकि and he says that कy generally londs charm to कनोकि (II 363 Bv: सवांस पुष्णाति मालो बकोकतियु बिबम। मिच दिया स्वमावोकिवकोकिम्ेति बाब्ययन् i'), 50 बकोकि is a striking mode of speech, often based on wy and diftering from the plain, matter of faot ordinary mode of apeech. wrng waes the word in the same sense, saying that aife sets off to advantage all figures of spoech ( 11. 85 ). He required iifm to ba present in all alaukaras, Vide the following from WTHE 'बकामिनेमवब्दोतिरिष वाचामलहति:।' (1.36). हेतुअ ...... नाळकारतया मतः। समुदावानिषानल बकोकलनमिधानत॥' (II. 80); 'वाची वकामेशम्दो- किरणहाराय कयते।' (V.66); 'वकवारचा कनीना ये प्रयोग अति साभयः। ( VI. 95 ). The लोचन ( p. 208) quote नामइ (L 36) and explains 'शब्दस दि बकता अमिनेयस च बजता डोकोचीगैन रूपेणावखानन'. This insistenco on बकोकि emiphasises two

IL 12 arir echooL IXTRODUCTION. CLY

chnracteristies of poetry, vik that, though postry necesaarily takes tha words used in common Wpeech its choico of words is different from that of ordinary speech i. e. ita diotion fa different and that the post givas exprassion to striking dombinations or relations of things which are beyond the reach of ordinary matter-of-fact mon. The बकोकिजीवितकार uses the word itfes mainly in this sonse, but ho goes too fnr in making miifin the soul of poetry. In this respeou he is aimilar to the alankora sehool. Vide nbove parl T. 19 for datniled statement of his views. अयरप saya that बकोकि is due to कविप्रविभा (p.8) कुन्तक' definition of बकोफि 49 'वेदगायमह्ीनणिति: seems to bo borrowedfrom अवन्सिसुन्दरी विदग्- अणितिमतिनिवेर्य वस्तुनो रूर्प न नियतखवमाममिति अपन्तिसुन्दरी (काव्यमी. p. 46). The word Qary has been used from anciunt times as opposed to Arg and maans vorsed in bolle Lettrez, proficient in poetie or elaver speech'. Vite eदe 'पनिद्धिश्ेयम रत्वेन विदुग्धविद्त्परिकस' ot0 (p.339) ;. p.201 'विदन्धपरिपत्मु'- In the माछतीमाधन (I) whon मजरन्द hears the donblo-menning words 'रमनीय एव व चमनसा सनिवेश: ete he ejaanlates 'यहो नैदगव्यम For भदि see above quotation from बादम्परी, . pp. 169, 241 And लोचन 180. The word अमिति oc०urs in tho बासववचा 'अविदिवघुणाती सत्कविभमिति: कनेपु कमति मयुनाराम rldo स. p. 243 'नणितिककत वनित्यमारच' मकोति is regarded as an अजगार und givon n totally different sense by बामन 'साहयपालक्षणा बकोकिग (बकोकि is Indieation based upon rosemblance ) and the instanco is 'इन्मिमील नामल सरसीना करव च निमिमील मुपृरतोव' (अत नेत्वर्माचुन्मीसननिमीबने साहरयाविकासमशोची लक्षयतः). This would bo the समापिनुगof दण्डी (vido T. 93-94). सgट rogards दकोति AS r'abdalankrn d gives two variotion, काकुत्रकरोकि and रपनकोलि He is followed In this by मग्मट, वारमदालबार, रव्यक कान्यानुसासन of दाग्मट, मजावती and हेमचन्द्र. For examples vide साहित्यदर्यण X (appen- dix E). But हषपक rogarda मकोकि ns an अवोनदार and remarks वकोकिशम्शाठकारसामान्यवमनोपीडालव्वारमियेमे सचितः (p.177). Tt will be thus seon that tho बकोकि of रदट and सथ्फ । much narrower in coope than tho maifm of wIwr. tun and of the चकोफिजीचित." Tho बकोरि sobool is really an olfshoot of the alauhara sobool and noed not be soparately recognisod. *For two other worde that ocour very froquently in works on Poeties In a wimilar sonse, Attofd and tA vido एq. p. 130, लोचन pp. 5 and 8, व्यकतिविवेकम्याडया p-44, अड. स. P. 46 ( for विन्दिति) and 5. p.243 and गोनन p.5 for वैनि्क

CLVI SAHITYADARPANA, IL 13 vafa schooL

13 The Dhvani school. For an analyais of the vyreh vide LXV. bove. The dheani theory is only an extension of the ram theory. The rasa theory took account only ol u complete dramtaio work. The main objeot of n dramatio work is the evolution of some raae, t'rinigara, karuna eto. by meana of Ranvs, agenus eto Thia naturally presupposes d composition of some length. But if there be a single charming verse, it cannot be said to evolve a rava, aithough iu may nuggest some one or more of the constituente that bring about the relishing of a complete russ. Such single pieces would be outaide the pale of kileya, IE it were mid that the soul of kaeya is rasa alone. Te was shown above that rosa is alwamt suggested and not dirsetly exprewsed. Hence, applying the same ressoning, the snrefg mid that the best poetry is that which coutainsa charming =्पड sense. 'अयमेव हि महाकनेमुर्यो व्यापारो यद्सादीनेव मुख्यतया काव्याभीकृत्य सद्व्यवत्यनुगुणलेन शष्दानामचीन। चोपनिबन्धनम्। पतच रसादितालयेंण काम्यनिबन्धनं भरतादानलि सुप्रसिकमेनेति .. । र्सादवो दि द्योरमि सपो: (काष्यनाव्यमो:) शीवितमूवाय स्व. p.181-82): सारभूतो धर्: सश्न्दानमिवेवतवेन प्रकाशित: सतरामेव झोभामाबदति। प्रसिदधियेद- मसुेव विदग्भविदत्परिपत्तु वदभिगसतरं वस्तु व्यश्सलेन प्रकाश्यते न साम्षाच्छव्दवा- lda i' vn. p. 230. Though it is possible to extraot some sort of aan nense from any sentence or word, still all words or sen- tences are not necessarily Aovyu but only those words, which have partioular qualities and aro arranged In a particular manuer and contain n charming sqa, constitute Meya. Vide लोचन (p. 28) 'तेन सर्वजापि न भननसद्रानेपि तमा व्यवशर:। जात्मसद्रनिपि कनविरेन जीवव्यवहार इत्युक प्रामेब 1. Tho e. dividel व्वड cense into three varieties tuift, argie and qe. Under the firat are ineluded not only the nine rasas, but all the bhavor and their abhasas also eto. What is meant by u f ie this that w mere faet is suggested by words that expross another wense. What D meant by an olankard dheant is thie that what is suggosted is an imnginstive thing ( not o matter of faot ) which if exprossed in co many words would suume the form of a figure of speech. The suggestion of ram and olhers does not require explanation here. The ero stoms to uold like Wordsworth that pootry is the spoutanequs overflow of powerful feelings ( irafaritr! झोक: योतलमागत- II' p.26). When Valmiki wns poworfully affected by the speetacle of the donth of tho loving m at the hands of the hunter, the wge's imnginstion was

IL 15 स्यनि school INTRODUCTION. CLVI

ntirred and ho bmrst forth into an impassioned song. Bne it is not to be supposed thnt the sage was himielt fin nor is it to be supposed that the reador when he renda the impassioned poem is simply gfa for if that wore renlly M no one would feel delight In reading the poem. Vide n P. 27 'तेन रस एब वस्तुत भाला। वरततरसारस्पती धु सवँथा रस पति पयबर्बेसे इति वाच्यापुरकही वी दव्यमिप्रावेण श्वनि: काव्यस्यात्मेवि सामान्येवोक्तम्। ... प्राशमिकानाम म्यासाईना यदि पर वितेण उपवहार पाप्तपरिणतीना सु प्निरेत आमान्देन फरजगिति सवतमेवय।. The खन्पाछोक dividod का into threo Vrioties, the best or मनिकाव्य, गुणीभूतन्यज and चिरर Tn the Inat it inoluded all alantaros of word and sense. Vido B. 1I. 1 ( p. 6T for eनिफ=्य ), ITI. 35 (p.205 for मभीभूव्यल). 1II. 49-45 (p 280, वित्कान्प) But the चन्यालोक ia aareful to point out that a true poet should never whate hin powets over composing pooms that have no relation to rasa 'य निर्न्र कबीना

समाना तु न्याच्ये काव्यनवत्यवसापने किगमाणे नारलेन धनिन्यतिरिचा काव्प प्रकार:। मतः परिपाकवर्ता कवीना रसादितात्ययतिरहे व्वापार मव न शोमते। (p.221). File his vemarks on अनुपरस and यमक् II. 15-20 pp. 85-87 ). After having dealt with erir as the eonl of pootry Iasigns to gugas and alonkars their peoper position (ez. [. 78) 'टमपेमवसस्बन्ते (vide p. C IT. above) on whieh the yत्त i8 मे तमये रसादिलक्षणमहटिन सन्तमबलमबन्ते से गुणाः शोषोदिचय । वाज्यनाचक लक्षणान्यक्ञानि ये पुनरावितासतेडडद्वारा मन्त्याकटकादिवदित About the ritis ( IIT. 53 p. 281 ) Le says that they are explained by the position assigned to the gurts (as the मोचन remarks रीतिहि गुणेध्नेव पयमसायिता)- He Apesks of सहटना as being threefold (असमाता, मध्यमसमास ad दीवेसमासा) and thet each of the three s generally suited to some partieular ruan or ritms ( though not wa an invariable rule) and that guaas are not of the naturo of सटूटना, nor arn they dependent upou सहरना, but that the appropriatener of agenr is dutermined by the rues and by the speaker and thu subjeet (pp. 153-135). The afem de- pendent upon words such 43 उपनागरिका and those dependent tipon sonse ( such as Afed ) are on the same level with ritis Lo. like the latter thoy all depend upon romn as the sonl. Compare so p. 185 वम रसानुगुण शचितयवान् वाल्याखयो यो आपवहारस्ता एवार कैशिययाया वृचतष:। माचकाअयाओपनागरिकाचार। इचवी हि रसादिवात््येंग सनिवेशिता: कामरी नाट्पस्व कान्पस्व च द्ायामावरन्ति। रसादवो दि हयोरपि तमोजीवितमूता:। शीइतादि त शरीरमूतमेद f, vide also epo pp. 163 and 131. The three पfि, उपनागरिका, परषा and माम्या (called कोमथा F

CLVIIL SARITYADARPANA. II 13 cafa schooL

by some ) are spoken of by awz, yinz ( IX ), and other writers, "शपाम्या रेफसवोगैशवर्गेण न मोजिता। परपा नाम वृत्तिः सादू रवशाधेश संयुता॥ सरूपसंयोगपुर्ता नृर्ति वर्गान््ययोगिमि: । स्पर्शीर्युयों व सम्मन्ते उपनागरिकां हुयाः।। शेपैनणैमेयामो्ग कषिता कोमलागपया। उट्ट I. उपनागरिका is approprinte to ग्रहार, परषा to मीर मdे रौड and कोमला t0 हास्य. रटट (II, 19) enumerates Gve वूत्तिक (मचुरा, कलिता, ोत्ा, परपा and मद्रा ): The वृस्ति peculiar to the नाव्यशान are four, भारती, कैशिकी, साल्ती and भरमटी Vide मरत chap. XX. The plot is the body of नाटय ('रतिकृत दि नाड्पसय दरीर परिकीर्तितन्' नाकय 19. 1) and ramn is the aoul. About the दच्तिक भरत y 'वृत्तयो नारयमातर'' (20. 62). Each मृत्ति is appropriate to some rarg. Vide नाटय, XX. 63-64. राजशेखर distinguishes between प्रवृत्ति, वृत्ति and रीति As follows ेषविन्पासक्मः प्रवृत्ति:, विलासविन्यासकमो पृसि, वज्नविन्वासकमो रीतिः (p. 9). All these propositiona laid down by the eqret about the several component parts of # complete theory of Poeties are implicitly followed by all Ister writers on Poeties. Ii in therefore that the Cenane says figamm र्ट्टारियसरणिम्मवन्ामकरवाव' (p. 495). Bofore tho theory uf f weoured general noceptance, it had to pass through an ordeal of fiatco aritieism at the hands of प्रवीदारेन्दयाज (P. IXI), बक्रीकिजीवित (LXXXII), मट्टनावक नगवे महिमबट्ट 14 The divisions of poetry. As in modern works poetry is divided Inta epie, lyric, dramatic, so in Sanskit worka nlso it is no divided. Classifiontion of poetry is made from various stand-points. The first diviaion mado by qun in into an, yu and firw. While moat English critios are agreod that veraificn- tion is a tins qua non for poetry ( thongh Prot. Moulton and a few others maintain the opposite view ), all Sanskrit writers on Poetigs are unanimous that veraifieation is not n necessary condition of poetry. Not only so but a few like Vamann my n कबीना निकष बदन्ति (काव्मा, सू. on I. 3. 91). इण्डी then speaks under पथ of सगैयत्य (or महाकाष्य an epio ) and (मुचक, a singls rer) कुच्क (five शोक), कोप And सहात (compilations of unconnnoted versen ). Undor iय he refers to कथा, आस्यायिका, चन्पू The मश Aeya is constituted by नाटक and other varleties of plays. दण्डी ilso dlvides लास् into संस्कृत, प्राकृत and अपसंद: while सद्रट (II. 11) Into air, मुंस्कत, पाहृत, माग्ष, पिशान, धरसेन and अपमरंश. For नामह divtiians of कान्य vido p. XVII नामन divे काल्य into गण and qu: the former Into three varioties, gonfor (resembling verso ), यूणी, and उस्कतिकाम्ाय एव is of varions sorts, but he gives two divisione of both ne and पव into अनिवड (unconneoted) and

II 14 कान्यविभाग. INTRODUCTION. CLIS

Arz ( conneeted i e. a gar ) and declures that among complete works, the drama is superior ('सन्द्भेयु दशरूपर्क अेवः' I 5. 30). हेमचन्द्र (8tb अध्याय) divides काष्य into पैड्य and अम्य and the Eormer into qa and iq and theee into numerous varieties; सन् ia divided inte महानान्य, आस्यायिका, कथा, चम्यू and बनिबद्ध, He Further sponks of कार्य composed in संस्कृत, माकृत, अपन्रंश and प्रान्यापभक and regards आख्यान, निद्शन, नवहिका, मतहिका, मणिकुल्या, परिकया, साडकया, सकळकथा, उपकमा as varieties of गवा. Vido e. p. 141 and the ar thereon for several yaricties of ET. 15 Donhas, This is an important topic in all works ou Poetios, ien speaks of ten doshas (16. 84). Fids pp. XXXI- XXXII. qve and shug speak of ton and elevon doahas respeot- ively. But they make no soiontific distinction betweon deahns of पद, of वाक्य, of पदार्थ and वाक्पाये. This is done by बासन. This distinetion of the doshas of q, q and at is aceepted by मनम and other later writers, The dootrines of theन्लक that, in n composition in which rasa is to be evolved, aifr of varions kinds has to be looked to (p. 144, ff ) and that certain items that conftiot ( Rafa ) with the main rosa should bo Avoided ( p. 161 #f), gava rise to the donkos of raea. Vide #ut VII for रसदो4 मग्मट refers (10th क्दास) to several dor of alankaras and shows that they ara included in the soveril doshas diseuseed by him in the 7th gara.

Index of authors and works on the Alarikārasātra,

In this index works on afray and eroties hare been nltogether excluded, although in tho reporis om mss. these works nre often included under the hesding of aagr. Only a few works on dramaturgy have been included. The index Is principally hased upon Aufrecht's Catalogus ontalogorum . and upon the T. O. catalogue, Burnell'a ontaloguo, Madrns Gort, mss. ontalogue aud n fow others. Many diffiaulties arlao In prepariug an index. The entries in the ontalogues of this kind ute often very mengre and mislending, The same work ofton sppears under different namos e. g. the अलदरसवक of अपदेव Histed by Oppert is most probably the name as tho rets of es. Oftentimes the similarity of numes is mitlending. The word ta oeeurs in the mumel of works on alantara as woll on medicine. The word नादनूव in the विवादरलावार (p. 477 ) ts a mistake for लाटयूय (i. e. साव्यामनशीनमूत्र 1,3.19) as the quotation shows. The names of a few commentators, particularly of the Kavynprahira, have not been separately indexsd. A= both suthors and their works aro separately mentioned, there are numerous double entries. The abbrovia- tions employed are :-

a=auther. seo .= necording, ano.wanonymous, C. or com=com- mentary. o @mcommontary on commentary. mementioned.

1 O4 10th oon 837 8 अमिननमुप्त, 4. of लोनन. 990- 2 अजितसेन देवयतीयर minister 1020 A. C. v. 166, 433, of राजमह (Gangs). 10th 457. cen. v. 36, 762. 3 अपुरनमण्डन Or रजमण्यन 4. of 9 अभिनवभारती, 0.00 नार्यशास mn. by रामममट 0n सातुन्तळ, मश्पकल्यकता. 15th cen. * अनम्य र. of साहित्य कम्पवली. 812: 10 अमिसारायट्टरस of गोपालदास.

5 अनस्तपण्डित. 606. 11 अमरचन्द्र, pupil of बिनवत्तसूरि, 6 अध्यम्यदीशिए n. of कुषलयानन्द. completed बाव्यकरपलता. Mi- End of 16th con. 319, 375, ddle of 13th con.

724. 12 अमृतानन्द vide 73. 7 अमिवानसिमावुका of मुक्ल, Ab. 15 अपोष्गामसाद.582. out 925 A. C. 14 अरिसिह, noD of आपाड,R of

Index of worka INDEX.

कान्यकल्पलता, Middle of13th 36 लकद्ारचिन्तामणि of अजितसेन 060 37 G in Gavernment Orie- सर्मार्द्ारमचरी का अषट्वारमज्जरी ntal Library, Madras. of मिमलभड of KAT. 0 मचुचारा of नुबीन्द्रगति, 527, 38 बलकुारचिन्तामगि of शान्तराज, son of पमपविडित. 18th cen. 16 बडक or-z completed कान्य (This is more probably पकाना. 17 बालपुारकारिकाः a writer of the ms. ot the above. Vide Triennial 18 अलटारकुलमदीप of विश्रेर, son ont. Madras 1910-11, 18- of छक्ष्मीघर, 18th cen 13J. 19 अलवारकीमुदी बहनमट्ट 39 अशबुरचूदामणि v. 290. 20 C =real ano. 40 रककुारतिलक of मानुकस, in 31 अटारकीसतुन of वियेशर, Bon five परिच्देदन of सगमोबर. quotoa रस्रामापर 41 असचारतिलक o बाग्भट v.280. Atter 1700 A. C. 12 अगहारतियन o शकरमिश्र O वar by himself. 43 अलदारदर्पण (134 लोक I0 23 अगपारकीस्तुम of चल्वाणवमझण्य composed about 1800 A. C. प्राकृत)- 4 अग्द्ारनिकय (or निकष) of 94 C hy satnn. 25 अच्टारकीस्तुम of कनिरगापर in सचेन्द्र or सृंभीन्द्रयोगिनक follower of Hsf. 10 fr Rules illustrated 40 वणद्वारप्रकासिका by verses about and रामा, Born in 1594 A. O. 46 अलदूारमपोष ॥, in काष्यकप

200 r br author. सवा. campusod by अमर चन्द्र

C वीिनिपकालिका by दृन्दा 47 अळडासमा पकार, mi by कयरब iu चिमाशनी (pp.35, 40, 83,

28: 0 भारयोधिनी by विष्यनाथ 138, 178 ): Botween 1150. 1200 A.0.

29 C by लोकनाम. अलवारमजरा vide अवोलकार०.

30 भयदारकोस्तुम of वेकूटाचाय, 400 48 अलडारमअरो पा. b अनं. स.

of अण्णवाय and pupil of his (p. 15 ).

unela शीनिवानाय 31 अलकरकममाया o दामोदर हयें. 50 मनडारमशरोटीका मधुधारा of

32 मसद्ारयत्म uf काशीकक्ष्माण कवि- छुचीन्द्र.

End of 17th cen. Eram- 51 बटपुारमख्पा oी पुरोहित देव-

plei in praine of Shahaji- HR, son of Nanabhni, raja of Tanjore. mative of Ranirn ( Rander

33 भव्द्ारचन्द्रिका of नारायणदेव. near Surat ): Examples

31 मह्द्ारचन्द्रिका T. काम्यचन्दिका. glorify the Peihwa Madhavrao and his uncle 55 भच्हारचन्द्रोदव of नेणीदचशर्मा, Raghunnthrao. Bet woan in 6 चहास. 1761-1768 A. C.

CLXII SAHITYADARPANA. Index of worls.

52. अलहारमणिदर्पण of प्रधान नेष जौदोदनि. Latter balf 16th cen 53 नमदारमनिद्दार of कृष्म भवातय 73 जल्द्ारसयह of अमृतानन्दयोगिन. परकाललामी- Written at the instance of 54 अल्कारमपूस गन्समूपति. 50 मक्कारमुक्ताबलि of रामसुधीवर, 74 अलक्ारसंयद nno. (Mallras ion of नृसिह- Govt Son. mas. 1918 p. 56 C साशोभाकर of कष्णसूर 8606). 57 गक्दारमुक्तापलि of विशेशवर, s01 75 अलकारसमुद्क oा शिवराम 18th of लक्ष्मीपर. A compendium oen. of the अलहारकोस्ुन, to 76 अडबारसवस of केशपमिश्र.m. which he refers. in his own अनद्वारशेखर. 68 अकदाररशाकर of शोनाकर in 107 sutras. रसगङ्राबर aay# 77 अठ्कारसर्वस्व of रच्यक, teacher of w. About 1150 A. C. (p.281) that कुकळ्रपानन्द 78 0 बिम्सिनी by जयसथ. follows अछ्द्वाररताकर, m. in First quarter of 13th पृच्िमार्तिक (p.20 ), cen. 59 0 u तलोदाहरण by mme. 79 0 मशीविनी by चकवरती 60 संनिषददेवीसोय र्f मशरकर, m. by महिनाम iI तरळ 61 ० सोषवाख्या र्थ सतरुण्ठ 63 मनहाररइस of प्नाकर, A. of (pp. 31 and 221) and

रसपदीप, 1583 A. C. कुगारस्वामी, 80 Cby समुद्रबन्य. Latter 63 अनदारयम of यञेगरदीक्षित. half of 13th con. 64 लनदारलझणानि of शम्नुनाथ. 81 अळदारसवेस ano. Author's 05 सकबारत्रादामे, diioussion.ou tencher componed nnother साहिलदपण. work in honour of मोपा 66 मलङ्ारबािक mा. in tbe बिम देव. शिनी oा क्वरय (P. 71) AS A work by the a. of the ae. 81 अलद्ुारसार m. in विमर्शिनी by बयरम (pp. 88, 97, 171). स. 67 जलबुारशतक oै जयदेव Pro 83 अरकारसार of वासकृष्ण, who

bably same as चन्द्राठोक waa a follower of वहनाचाये sahool. 68 बटकुारशाखनंघर of रामसूनक्षणप 69 मळकुारशिरोभृपण of फन्दाळयारय, 64 अलक्डारसारसंगह of टट्ट. Ah out 800 A. O. son of रामानुनाये- 70 अकद्ारविरोमणि of राजयडामणि. 65

m, in his own साम्यदर्पण. Middle of 10th cen.

71 अर्द्ारनिरोमणिका अनदारनेचर 66 C styled चड्रविवेक by of जीवनाथ. राजाननतिलव m. in

72 बग्चारनेवर of केशवमिश्र. चिमर्शिनी (pp. 110, 124 200). Before 1160 A. Based on the pafros of 0.1सfolowit

Index of works INDEX.

87 अक्कारसारोबार by नीमसेन. 108 लाशापर, 4. dी कारिकादीपिका 1723 A. C. on the कुपलयानन्द. v.322 88 जल्दारसुपा ण नागेश v. 321. आाशापर v. 500. 85a असद्वारसृषानिपि m, in the 109 इन्दुराज, taacher of अभिनवगुल रसापण (p.44) and वचिनार्ति- Probably not idontteal (p.19). with पतीहारेन्दुरान. Latter 89 अलदारसून of शौदोवनि. hiaif of 10th oen. 00 m. in tho विमर्रिनी इन्दुराज 800 प्रतीतारेन्दु. (p 150 ). 110 उच्नलमीलमणि of रूपगोलामी- 16th con. Abont 1700. Probably 111 O सेचनरोननी by सनातन same as suthor of 63. गोसामी. 92 अनक्दारस्विति or कुवसयानन्दस 1120 किरण by विश्वनाथ चकनती

ण्टन of नीमसेन दीक्षित, 113: 0 किरणनेश 93 अलद्ारानुकमणिका 114 ए आगमचन्दिका and जार ममोविका in बिमरनी (pp. 36, 57, 58, 115 उन्नरपदा af वशस्वियानि, 0 on 60) Ae composed by a. of सादित्यकोतूइल. अलं. स. 116 उद्येक्षागलरी of बरदाचाय. 95 ललहरेन्दुशेखर by नेहटनुसि 117 वदाहरणदर्पण vide 211. कचि, who is samo as the 118 उवाहरणामचीय v.412. authos of No. 609. 119 उदाहरणनिवरण र.213. 96 अलकुारेगर m. ए शिवराम on 120 उद्दोत v.230, tbe वासवदचा. 121 उडूट v. 81, 297, 9T अरुदारोदाहरण of नवरय, S011 122 वङ्ूटवियेक v. 66. Of EWIT. First quarter of 125 उपमासुभानिषि by S'alvapu- 13th cen. Refers to his llaingar.

अलकारबिमारानी. 124 wfar vide 214. अखडाऐोदाहरण of शोमाकर 125 एकपट्यरद्ारप्काशा v.59. 126 एकामळी of महामहेपरकवि. 08 अहराज or महरान v. 614. 90 जबन्तिसुन्दरी m. by राजशेखर. 127 एकावली of विधापर. Bnd of

100 मचस्यार्सग्रह् m. by मलिर 13th and beginning of 14th oan. 101 लहनायिकादपेण of भगवाकनि- 128 102 लानन्द a of काव्यप्रकाशनिददीन. C तरळ by महिनाब 15th

103 cen. सानन्ददास. 6.6. 199 104 लानन्दवपन 2. of रवन्यालोक. C प्कास by मभाकर, रon

397, 431. of माचननट and grau-

105 थानन्दशमन 608. dson of रामेशरभट्ट,

106 आपरामिति di. by काव्यमी. born in 1564 A. C.

107 आमोद C. on रसमचरी. 130 शनित्यविचारच्चा of कोमेन्द्र Latter half of 11th cen.

CLUY SAHITYADARPANA. Index of works.

131 C. सहशयसन्तोनिजी of धीमे mentions काल्यपकाश, नरा- वारण्यनारायण. जय शोनूपण, पतापनद्रीय. 132 कनेपरदीक्षित A. of रामचन्द्र 156 कबीन्द्रकर्गाभरण of विचेगर, यशोभूपण. Firit half of 18th cen. 133 कन्दालवा्य r.69, 157 C by himsell. 134 कर्णपूरस्वामी Of कविकर्णपूर, 4. 188 कान्विचन्द्र a. of कान्पदीपिका of अलक्वारकौरतुम, v.25. 159 कारिकार्णमकाशिका. C.on क्रास्प 135 कर्पररसमशरी of पालकवि प्रकाश of रघुदेव. 136 कडापर, compiler of कालप- 160 कालिदास m. by काल्यमी मपासीयकारिकावलि 161 काव्यकलाप. 137 कस्याणवनगण्य, a. of मरपुर- 162 नान्यकस्पलता 0f अरिसिंह and कौस्तुभ, v. 29. अमरचन्द्र. Middle of 13th 138 रविकण्डपान. namea पिहट's cen, Also onlled Afren- work as its source. पृचि. A ma is dated 1118 139 कचिकण्ठहार. A O. v. 11, I4. 140 कचिकण्ठामरण कf क्षेमेन्द्र. Latter 168 C मजरी or परिमक ० नमर- half of 1Ith cen 141 कविकर्णपास (1) Same 49 164 · वृचि मकरन्द of शुमवित- 138 (1) यगण. 1609-10 A C. 142 कविकपटी 0F-टिका of शसपर. 165 काव्यकीतुक o महवीत I. it 145 कविकतपछता of देवेशर OF देवेन्द्र, the लोचन. so1 of वाम्मट: 200. 10 ललडा- About 950 A. C. रसेखर of केशबमिल (p. 48) 166 C विवरण of अमिनकयुम followad शपाद. 14th cen. 900-1020 A. G. 144 0 of बेचाराम साबनीम 167 वाध्मकोमवी iu 3. परिच्लेव 145 0 वाषतोपिका of सूर्वकवि 168 कान्मकामुदी of देवनाय र.uu 140 ए वितेक काक्यमकास v.210. I47 कविकत्पडता of रामनचेतन्य 169 काव्यकीमुवी ofरससूमण, 18t 148 कनिकोतुक of विष्णदास, e0n of cen.

माचव- 170 कान्यकीस्तुन of विषागपण. 149 कमिगलाडूस m.in the कान्पा- 171 काथ्वचन्द्रिया of कविचेन्द ए. 100 172 कान्यचन्द्रिका of रामचन्द्र न्याप- 150 कविचन्द्र A. of काम्पचन्द्रिका बामीज, son of विभानिवि. Son of कचिकणपूर. 16th con. 173 काननतस्तविचार of हुडपररय. 151 सावितावतार of पुरुपोत्तम 1i आाम्यवसमिवेचककोसुवी of कृष्ण 162 कनिनन्द्रिका ्of ररामकम्प, 215. किशुर, C. on the काल्यादसे.

153 कविशिक्षा of जयमाच्त, 175 काव्पदिनक af नियेशर, 4. of

154 कविशिय्ावृत्ि of अगरचन्द्र C. 170 बान्क्दपण of रकनाणि. m, by 0n कान्यकम्पचता his son रवि. 155 कविसमयकलोल by अनन्तार्य. 177 वम्यदर्मण of राजयूडामणिवीक्षिम

Index of works. INDEK. CLXY

178 काम्पद्पण of मीनिवासदीक्षित. 900 0 वf विननरायण 179 काव्यदर्पण b5 मनोघर v. 218. 206 C of चनुदरिमिय. I1. न [80 काम्यदर्पण, b5 मसुमतिगणेश. com. on काम्पप्कान 217. 207 C अचेपकाशिका u रुदेव v- 181 काव्यदीपिका of कान्तिचद्, V 159. 158. 20B 182 कान्यदीपिका o गोविद. C अवचूरि of रापत 200 183 कान्यदीपिका ano.(Mad. Govt. 0 आदर्र of महेपरन्पापाल

mes, ont 1918 p. 5618). बार- m. by बैद्यनाम- 210 18 काव्पनिणय of बनिक, प.i 0 उदाहरणचन्दिका ol बैचनाय 1088 A. C. He wrote दशरपावलोक. 1000 A.0. 185 काव्यनोका C. on काव्यप्रकाश, the प्रदीपभमा als

185. काश्यपरि लेव, 211 0 उवादरणयपण.

157 काव्यपरीक्षा of गीमत्सचान्धनम- 212 0 न्वाइरणमदीप of नागेजमट्ट-

ट्वाचाव. In verse with वृच्ि 213 0 उदाहरणविवरण aर,

by author in five उत्ासड 214 0 कनुरृति by नरसिहवरि

nis. dated 1550 A. C. 5on of तिम्माजिमबिन commonts on कारिकान 158 क्ान्यमकाश णा मम्मट anर्य वलट (क). About 1100 A. C. only. 215 0 रविनन्दिका of रामकृष्ण 189 U of कमडाकरनट. aboul Y. 152 1613 A. O. 21G U काण्यकीमुदी एf देवनाम र- 100 0 uf कृष्णमित्राचाव- 168 191 0 of गदाभर 217 0 क्ाष्यदर्पण of नयुमतिगणेश 192 0 ्df गुणरनगणि 180. 193 0 af गोपालमट्ट, A गोपाल 218 is quoted in the काम- कान्यदर्पण of मनोबर V. 170. चनु 0 वामन. 104 C af जयराम न्यायपजानन. 919 O कान्यादरी था सोमेशरमट,

195 C of तिरुबेकूर, NonL of चिद्न son of महदेवक of the

निम्म, nnmos मोपाठ. भरदाजगोत्र. 1st half of

0 of नारायणमट्ट. 13th con. 190 107 C of पण्डितरान. 220 · ताप्पयेविवरण of महेशचन्र-

0of वालदेव. C तिक of जयराम. mi. by 199 O of मरदेद (com called सारबोचिनी. प दर्पण of विमनाथ. 14th 200 O of मानुचन्द 201 C af चनेगर. C दीनिका of जगन्व. 1204 902 0 of रलेचर. A. C. under सारतदेन 203 C of राजानन्द of Guzerat. 204 C of वाचसपतिमिम. . by 924 C दीसिका of चण्बीरास, grn- चण्बीदास. oifunolo of विश्वनाम.

CLXVI SAHITY ADARPANA. Index of works

Latter half of 13th of the ae.w. In tho 2nd Intro. vorse he C दीपिका of शिवनारायणदास distinetly saya: that 225m. 0 निर्द्शन of राजानकानन्द be learnt aegrr from L660 A. O. 996 0 नरासेश्मनीया of नसिंद- 247 0 सदेतof मागिक्वचन्त्रा ठक्कर. End of 17th cen. 1158-60 A.C.

297 C. पद्वृत्ति शf नागराजफेशन. 248 0 सम्परवायप्रकाशिनी of विस 228 C पदीप of गोविन्दठार./lat- चकवर्ती

Ler liall of 16th con. 249 C मार of रामचन्द्र

229 CC प्रयोपमना of बैचनाप 250 0 सारवोचिनी of वत्सवमन् 0r 1684 A. C. बस्सलाल्छन. mो. by रतकण्ठ

230 00 प्रदोपोस्योत of नागेशमद्द and जगलाम-

C बालचित्तानुरबनी of नर- 251 C सारसमुचन of रजकपठर 231 इमेसरस्ववीतीमे. born in Quotes भास्कर, पण्डित

1242 A. C. राज, पदीप-

932 G भावा्म of रामकृष्ण- 952 C साहित्यकीमुद्ी of विद्याभूषण. 233 0.नावानविन्तामणि of महेशवर. comments on कारिका

234 C मभुमती of रवि. m. by only.

कमचाकर. 253 C0 कष्णानन्दिनी on the

235 0 मपुररसा by कृष्ण दिवेदिम्- ahove.

936 ( रलदर्पण of रलपाणि. II. 254 C साहित्य चन्द्र 011 कारिका

by रवि in मन्ुमवी. only. 0 साहित्वचवामणि of लोहित्- 23T C रसप्रकाश of श्रीकृण्णशर्मन्- 235

938 C रहखनिबन्द of भासर, नटगोपाक. 1750 A. 0. 260 239 ए रचसयप्रकाश ०f रामनाथ तक C साहिल्वदीपिका of सारकर

बाचरपति. About 1660 m. by गोविन्दठकर.

A.C. 257 " सुपासागरof भीमसेन

240 रहसप्रकाश of नगदीश तर्क 1723 A. C.

पञानन. 938 सनोविनी of वेड्यचल्सूरि. 241 C. दिवेक of भीमर, m. by 959 0 दुमनोमनोहरा of गोपीनाप. विश्पनाय and चन्डीवास- 260 कान्यमकाशतार े रामचन्द्र.249.

0 विपमपदी of शिनराम- 261 काव्यप्रकाशीयकारिकावलि र्of ककाः 242 248 0 विज्वारिका of परमानन्द- पर. v. 136.

चकवर्ती m.by रलकण्ठ. 962 वान्यमचरी v. 325.

211 0 शोकदीपिका of गोविन्दठकर. 963 कान्यमीमांसा of राजशेखर.

945 0 फोकदीपिका of जनार्ईन Firat quarter of 10th cen. 264 कान्परज of विजेसर, ब.of अक्ष- म्याम 140 द्वारकोस्तुन. 7.21 C मरेन of रयक Proba-265 काम्परग of केसपमिम, m. in bl- same as the author अलड्ारशेखर (p. 72).

Index of works. INDEX. CLXVII

266 कान्परसायन 294 कान्पार्थगुस्फ of दरिमसाद. 18th 267 काम्मलमण an0 (Mad. Govt, ms, cat, 1918 p. 8630). 295 कान्यापेचवामणि: 268 कान्मविकास of चिरजीनभट्ट in 206 कान्याउदार of नामइ. 0th or two chaptors on रस and Tth cen.

अलवार. mentions रसगजाबर. 297 0 विवरण of उड्ूट: Aboub

269 काम्यशिक्षा of गजादास 800 A. C.

270 काव्यशिक्षा af विनमचन्द्र. 998 कान्यालकार of सडट. 800-850

271 काम्यसरणि 2. in वरियार्तिक A.C. 299 (p.20). 0 दिप्पन by नमिसामु 1069 A.C. 273 काम्यसारसयह of श्रीनिवास 300 Ob आाशापर About About 1800 A. C .. 1500 A C. 273 वाय्यसुपा or साहित्यसुपा 301 0 बनतरहिगी 274 काश्यादवी of दण्डिन. 6th cen. 302 O by बहमदेव 10th con, 275 0 uf तरणवाचसपति 303 काव्यालद्वारकामपेनु of नोपेन्द्रति 276 C of विनुचनचन्द्र प्यभपाल र. 308 277 0 ef मगीरय. 304 काव्पालक्ुारच्वनि (१) 278 0 of वादियहड 305 काव्यालदारशिशुमबोष of पुजराज, 279 0 of विज्यागन्द son of जीवनेन्द्र 280 306 काव्यालकारचस of वानन- कप्नकितर Abous 800 A C. 281 C चन्द्रिका of विनरणतटमीम 307 C by himself. 289 C मार्जन of इरिनाथ महोपा 308 कामपेनु by गोपेन्द्रतिप्प प्याप. मूपाल 283 0 मुक्तावलि काँ नरसिएमरि 309 C by सहदेव 284 · रसिकर चिनी of विश्वनाथ. 310 C माहित्यसरवैसव of महेशरस- 280 0 वैमस्वविचायिनी of मलिनाप. बुरडधिमिय 266 C सुतानुपालनी काम्यालोक संdट खन्दालोक 287 ( हुद्परमा 311 काव्यालोक आा. in रज्ञापण (P. 288 काव्यानुशासन of वार्मट, son 73) and चित्रमीमाता (pp. 27, of नेगिकुमार. About 13th 53%

cen. 312 काव्याओोफ ्f हरिमसाद, son of 289 C मनक्ारतिलक by samm गहे पर, composed i8 290 काव्यानुशासन of हेनचन्द्र 1083- Aa.

1172 A. 0. 901 0 बिनेक by हेमचन्द्र कलोचन- 292 काम्पामृत al श्रीवत्सलान्छन. 315 काव्बेन्दुप्रफाश: by कामराजदी- 203 काम्पानृततरत्िलो or कान्यपकाश इण्हन, eridines7th उलास 31+ कानीनदनणकवि, ए.32. कt काव्यमकाच 315 किरणावली of शुकपर

SAHITYADARPAŞA. Index of works.

316 इनतक n of इकोकिमीविस Be- 339 केशनमिज v- 79,76, 265. tween 000-1000 A. C. 340 कमदीभर मा. bप पेमचन्द्र 517 कुमारल्यामिन won of मतिबाप, 341 क्षेमासमगि n, of com. (सापग. 15th con. 315 सेमेन्द्र o of मकलनिचारच ्बा 319 कुरविराम n of com ti एशारg. v. 130, 140. 319 कषनमानन्द of कप्पय्नदीशित, 343 गहादास, a. of माव्यशिक्षा 260. son of ₹aराs. 10th don. 314 गहापर, of रसपमांकर- 593 520 ए अस्वारचन्द्रिका ्श्र वैचनाफ, 845 गलाबर v. 394 son uf रामचन्द्र, Llout 1683 315 गजाराम जी- 173T A C. 321 C सस्वासमुना का षद्ुपदानन्द 580, 611-19. of नानेशमड् 347 गयेश, a of रसोवचि F-587. कारिकादीपिका का आझापर, 548 गदापरनट, s00 of गोरीपति, I. hi of रामगीमट्ट, र.108 Of रसिकजीवन. 323 C काव्यमत by नायिवागी- 349 गागाभट्ट v-367. वागट्टा चाम- 350 गुक्चन्द्रिका (10 824 C रमिकरथनी oा गशाबर, 351 गुरुसरक्िणी (t) grandoan of brother 352 गोपाल, a of रसग जरीविकास of a pupil uf अप्पच्ष, 605. who neo. to माarभर coI- 355 गोपावदास 4.of भाषाविभूषग. ponod over 100 works, 354 गोपालवास v. 10. 395 d by ममुरानाप 365 गोपालनट 604, 758. 326 0 डाइल्टास्चन्ड्रिका of देवी- 356 गोपीनाम v. 259. 357 गोपेन्द्रतिप्पमूपाल v. 303,308. 327 कुवचपानन्दखण्डन 05 मळडारसा 358-गोनपेन, I. in बंदारशेवर d इस्विति of नीमसेनरीक्षित Ab- out 1728 A C. केशवमिय् (pp. 27, अ). 350 नोनिन्द, 4. of कान्पदीमिका V. 3५8 कुमलयामोदिनी. 182: 320 कूटलनदोड by रामानुड. 900 मोपिन्ट्ठकर. v. 228, 241. 830 g153. n97 कण् a. of साहित्यतरदिली 361 दासीराम of रसचन्द्र: 1606

039 कृष्णकिदर n. of काव्यतस्रविव्रेच A.C. V.078.

ककौमुद्री v. 174, 280. 362 चकनर्तिन र of सखीविनी aाdे 333 कृष्णदीक्षित a. of रयुनाममूपाळीय. com.on काव्पप्कान. v-79 555. 363 चण्दीास, n, of com. on 994 कष्पदिवेदिन, A. of मधुररक्षा, काण्यमकास. v. 924, 430. v.235. 364 चन्द्रचढ्, aof पख्वाव चिन्वागणि 335 कपाशमा 582-33 365 336 कुप्नदर 56. चन्द्रालोक of जयदेवपीयूपकर्ष- 13th con. 337 कुम्णानन्दिनी 0. 00 साहित्व चो- 366 C दारदरागम iF चन्द्रागोक- मुदी- 938 केशन, a. of रसिक मचीविनी मकामा of पचोतनसट्टापार्य latter half of 16th con.

Index of workn. IXDEX. CEXIN

367 C दया uF राकागम of विये- 301 वदरामन्यामपसानन, A of तिसा परनट् alins मागामट्ट र. v. 201, latter holf of 17th 392 नत्यकत्पकता of रजस रजमणडन. v. 3. cen. v. 349. 393 जीनगोस्वामिन, 4. of कोचनरो 0 शारदसवरी by विरयाक्ष बनी (1) 111. 369 0 रमा OF हरिलोचन चन्द्रिका 394 जीवनाप T1. 905 बीवराजश्रमेन न. ्of सेनु. 500. 370 C अदीपिका 990 तत्वपरीक्षा of सुनभिमिय. mा. by 971 C by बानचन्द्र 378 397 त्लालोक of आनन्दव्पन. II 373 चन्द्रिका, 00ा0, 00 सन्याळोक- by लोचन. m. by लोचन anरd स्क्तिविवेन 396 क्लोकिकोश of महिमभर, 1I 374 चन्द्रिका v.281. by व्यतिविवेक 375 चिचनामामा of अप्पमपदीक्षितः 30D तरर v. 128 376 0 मूअयर्मेप्रकासिका by बाल- 400 उस्णवानस्पति v. 275. कृप पायगुण्ड, ns. dated 401 लिनन vile 80. 1784 A. C. 102 निडन v. 221, 391. IT 0 सपा by शरानन्द.0om- 103 तीत, a o काव्यकीनुक V.160. ments up to लतिशवोक्ति 104 विमुवनचन्द्र v. 276. 1378 C विर्राडोक 405 विनतनट, 1 वf अनड्कारमगो 379 वित्रमोमोमाखण्डन of जगलाय 15. पण्टितराज Firat half of 406 विचोननादिल्य ्पा नाकाशेचन 17th cen. 107 विशरणतटनीम 1 of चन्हिरिया- ४, 380 चित्रमीमासादोपविहार of नीड- 481. कण्ट 108 इण्टिन, o. of का्यादस 274. 381 विजअम्पव्यरीक्षित a. ot दोषनि- 409 दगरूप if पनडयू, about 1000 स्कार- A.C. 782 चिरजीय, a. of कान्यविलाग- 110 C नवलोक uf बनिक abonb 268 1000 A. C. 188 चिरनीवमहाचार्य न of हहार 111 C hy देवपाणि. का ए खनाम नटिनी जगवीश वकेपचानन 5. oा रहस on चिकमोनंशीय 884 412 C पदति ly कुामिराम- V प्रकाश र. 240. 318. उ80 बगलाथ पण्डितरान 370, 573. 413 O.by नृसिश्नट 354 बनार्दन, A of 0 होकदीपिका v. 414 दामोदर दपे v. 31- 245. 415 देवदच 760 367 अददेव 67,065: 416 देवनाथ of रसिकप्रकाश- 388 कचन्द, n. of दीपिका oI काम्य 117 देवशडर 51 पांश. Y. 223 418 देवीइस, र. of कनलदवार गन्द्रिका 589 नपमार T.153. 419 देवेन्ड्र कr देवेभर A. of कविकासप 00O स्परय 78, 07. छता. v. 143. 0

CLII SÅHITYADARPAŅA. Index of works.

420 दोपतित्कार V. 381, liith cen. rofors to साहित्य 421 पनजय, 4 of द्शरूप- 409. दपम and रसाणेवसुनाकर 429 बनिक, v. 184, 410. 447 नाटकदयेण of रामचन्द्र- 423 धमैदस. m. in the चाहिल्दपेग- 445 नाटकपरिभाषा of शिह्परणीश 424 पर्गदास V.700 About 1350 A. C. 495 पर्मयुरि 832 449 नाटकप्काड म. व सवापण 426 पर्मत्राचस्पति of फाव्यादशे टीका Same ma 275 ( I) 150 नाटकमीमासा by n. of महदार

497: वयनिगामापचिका of रसाकर सर्नस्व- m. fn व्पकिवियेकटीका

498 ववनिमदीप of मुसरात. 451 नाटकलक्षण o पुण्डरीक 429 अनिविवेक 452 नाथ्दर्पण. 430 वनिसिद्धान्सेमह of चण्डीरास 455 नाय्यमदीप ्of सुन्दरमिय: 1613 m. in 224. A.C. 431 धयन्दालोक or सहृदयाठोक of 45 नाव्यणेचन of त्िशोचनाहित्य- v- आगन्दवर्चन. Intter Inlf of 400. 0th non. v. 104 450 O न्पास्यालन by himsell 432 C. चन्द्रिका v- 373. ।50 नारमश्रोनoभरत Butween 433 C चोचन एप अभिनवनुस. 200 B C.EH8 300 A C. 434 00 बोचन्पाएनाकीमुड्री by क57 0व मिनबभारती पर नावयनेव परमे शराचार्य- विवृति by अभिनवगुप्त CO by बामारवि 1000 A.C.

436 नजरानपशोभृपण of नरसिद्ध 458 नाव्यशान of बसन्वरान. m. in

वावि allng अभिनवकालिदास रापण-

Illostrations relate to aw: 459a नायक एव मटटनापक

राज, soा of नीरमूप 459 नायिकादरपंण of रामकनि- 437 नमिसाय, & of com on स्दुट 460 नायिकापर्णन by रामशर्मन्- v. 290. 461 नारागणदेव 33. 438 नरासद v. 285. 130 गरसिह 136. Probably same as 405.

140 गरसिहठकर क: of मनीषा V. 463 नीयकषठ 360.

9.26. 464 नूवनतरि 684

441 नरवरि सरस्वीतीमें T. 231. 165 नृसिहकेशन a. of पापडवरानपसो-

442 नरहर a of रसनिरूपण. III. भूपन (1). 470. 466 नेगिसाइ न. 0f माहित्यतथा-589 by रवापण (pp. 924, 295). 467 नोका by महाराम: 085. 413 नवरसरजदार of शिवराम बिपा- 468 नौका by मेडूटमूरि 831. ठिनू 169 पअसापक of ज्योतिरीस 4 नागराजकेशव a. of पद्रवृत्ति, V. 470 C डमपवेधन by साहिबाम 237. 440 नामेद oF नांगोविनड v. 85, 471 पदतृचि- 227.

212, 230, 321, 674, 001 473 परमात्मविनोद by गुमनिधि 473 परमानन्दचकवतिन v. 943. 446 नाटरूचन्द्रिका of रूपगोखामी 17+ परमेवराचार्य. 474

Index of warks, INDEX. CLXXI

475- पाण्ड (प्ञ्य ?) राजगशोसृपण o 503 भदि a. of महिकाव्य, 500-600 नुसिह, Same as465(3) AC. 476 वाल्यकाति मा. by काव्पमी. 504 मटेन्दुराज wत हन्दुराज 477 पुजरान v. 305, 195, 752. 505 भरत, a. of नाव्यशाम्, 156 478 पुण्डरीक nhof नाटवळस्षप. 451 506 भरतामेव of नन्दिकेपर 479 पुरुपोत्तम m. in साहित्यदर्पण 507 नानुकर णF मानुदच 10. v. 151. 480 पोणडरीकरामेपपर. 694 508 नानुदत्तमथ About 1300. A C. 581, 598. 481 प्रतापरद्यशोभूषण o विद्यानाय 509 मामह, n. uf काक्यालमूार. 906. First quarter of thn 14th 010 C मामहविवरण by उड्ट. 297. con. 611 भावतरजियी 482 Cस्वसाण Tater than 512 भानमकाश o धारातनद-ए by र्लापण. 483 U स्थापणवf कुमारल्तानिन् 513 मावपदीप .. 317. 51+ भावनिश 768 484 प्रवीबारेन्दुराज v- 80 515 भावनवस्पारपा 485 वचोतनमट्टाचार्य 3661 516 नाशविभूषण by गोपारदास 353. 485 पधानवेषप्पय्य 50. 187 पमा, by गोपीनाग 356, 824. 517 मारकरमिम: v.250. 518 मीमसेन vide 87, 09,057,827. 488 ममा हy बेचनाथ, 429, 519 नीमेखरमह, 692, 480 प्माकर 02, 120.505. 1583 520 मदेवशुक्क 610 A.C. 6-1 मोबदेव णा मोबरास first half 41D प्रस्तनचिन्तामणि र्ा चन्द्र चूड of 11th con. 760, 794. 364. 592 मह्ड, pupil of हमपक, said to 401 मलदेव, 4 ्वf समारशार, 779, be a. of वृत्ति i। अश्. स० 492 बालकनि र. ण कपूरसामश्री v. 1125-1150 A. C.

135. 523 महन I0, by राजशेगर, हेमचन्द, 403 बालकुप्प v.85. सोमेनर 404 बालकू पादगुण्ड 376. 524 महमपूसमालिका o परहाचाय 405 बिन्दलदार (विददळ० ) of हरि- 595 मजीर्निकोमल हर-m. in एकावती (P249 ) 526 मथुरानाम v. 425, 827. 527 ममुपारा, com. on अeबरम, 497 वेचारान सार्वभौम v. 1॥1 by चुषीन्द्रयति 498 गगवत्कवि र.101. 028 मसुमति गणेश Y. 180, 217. 400 भगनद्ड 684 ber मधुमती 234 500 भगीरम Y-277. 5:30 अधुररसा थf कष्परिडेदिन् 230, 501 भहुगोपाल पर लौहिलभटगोपाल A. 531 मनोभर, 179, 216. of साहित्वचूटामणि 255. iiI मन्दारमरन्दचा्यू of कपपशर्न Aud

502 भटुनायक, a. o्f ब्दयदर्मम 900- चन्द्रदेवशर्म, montions भोजराज, आनन्दवी Probably 15th 1000 A C ceD. v. 335.

CLIIII SÅHITYADARPANA. Index of worke

533 C मायुयरचती by the sume 500 रवपाणि, र o काय्यरबेग- ( vide p. 49 ). quotes 176, 236. मवापरद्रीय, रस्तारतिणी 560 रनूयण 4. of काव्मकौमुदी- v- मेदिनी. 169. 534 मम्मट, 5. ्of कान्यप्रास. 188. 061 रखमण्डनगणि 047. 530 महिनाथ A of तरल v. 128. 563 रजमाथा of लक्षमणमट- 536 मजिनाथ, 801 of जगबाद, n. of 563 रवशाग 483 पैमल्यविचायिनी v.285. 501 खवकोमाकर ofकणामूरि 50, 537 महादेव- 588,602. 063 र्लाकर a of घनिगावापजिका 538 मदामगेशरकवि a ot एकावली 427. v. 106. 560 रवाकर smie as 58 539 महिमनट, n. of व्यनतिविवेक 587 रलापन v.317, 483, 1000-1050 A C. v. 398 564 स्लेशर, a. र् रहट्पण 796. 510 महेपर (सुडहिमय ) र 310. 569 रमा.com.of चन्द्रालोक 369. B41 महेश्रमट्टाचार्य v. 209 570 रवि, a of मधुमवी v. 234. 542 मातृगुप्ताचार्य m. by नाव्यमदीप 571 रसकलिका॥ा. by वासुदेव on कू- रमसरी 543 माणिकयचन्द्र v. 24T. 54+ मानसिंह 4. of साहित्यसार 830. D72 रसकौमुदी of पासीरामपण्डित रसगद्ञापर of नगनाय. 372, 385 545 मार्जन by इरिनाथ 282,797 574 0 ममप्रकाश af नागेशमट्ट D40 मुकुजमट्ट 7, First half of 18th cen 517 मुग्चमेषाकर of 575 C विषमपदो 1450 A. C. रत्मण्डनगणि. 576- रसगन् 518 मेथावि (रद्र) m, by मामइ and काT रसगान्धार नमिसाधु- क7र रसचन्द्र of पासौराम 361. 540 पजे परदीक्षित 63, 01- i70 रमचन्दिका of विभेश्वर, son of 550 यमकरजाकर by ल्रीनस्साडमिप. 10tli con. 580 स्सतरजिणी: ४.758 551 बशसकर- 60. 581 रसव्तीणी o मानुदत्त end बा 563 मशस्वकवि a of सानिज सीतहल. 13th can. v. 115, 814. C hy अगोध्यामसाद 553 वायावरीय m. in कान्यमीनांसा, 583 Cby दिगकर हेमनन्द्र, राजगेखर. 554 खुदेव-v. 207 C नूवनतरि bJ भगवङ्गट्ट, 40। 085 C नीका by गहाराम बढी ।- 565 रजुनाधसूपालीय of कण्णपसन, 346,467. Iilustrations in honour of 580 Cसिकरतिनी br बेणीवस्त. king रयुनाब montions काव्य- 1553 A.C. प्रवाश and वियानाय v 933. 587 500 स्नण्ठ v. 201 C रसोदपि एप गोश- पाड

567 रजदर्यण कप रबेपर 700 dated 1698 AG

558 रलपरिणाम v.347. 599 C रसोदधि by महादेव

Index of works. ISDEX. CLXXII

n6i C साहितसुया of नेमिसाइ DDO C सेतु by जीवराजसर्मा 895. कहराज or महराज. m. In the

691 रसदीर्पिका of विद्याराम रसतरज्विणा About 1°th cen.

592 रसनिरूपण 442 mentions कचिकडण v.08,

013 रसमभाकर oी गजामर v.344, 615 रसरजदार of शिवराम त्रिपाठिन

50। रसपंकान of कृषाशने qtotos रसमचरा and its टीका

595 रसम्दीप of प्रभाकर, Fon of नट्ट: व्यअसार्येकीमुदी (p.124). 616 C लक्षमीविह्वार by himsef माधव and grandson of मट्ट: 617 रसरखाकर m. by महि: on रामेवर- 1683-A. C. 606 रसबिन्द किरता० 9. 71. 615 रसरतापळी ्of नीरेशरपाण्डित. 406 507 रसमझरी of लक्ष्मीपर dated 1640 A. C. 608 रसमझ्री of मानुदच. 508 610 स्तविलास of सुक्रम्देव. 520. 0 आमोद by रवशायिन alias 620 रसविचेक nnme not known; गरिजाकशाविन, v. 107 younger brother of सीइन्द 600 C परिमल bप वेषचिन्तामणि, मूपण- son of शेषनुमिह 621 र्ससमुच्म. 001 " प्रकाश के नागेशसट्ट काल, 622 रससर्वस्व of मीमेगरमा 510 son of शिवभद्द 123 रससागर ii by महिनाथ 0 802 मानुमाषपकाशिनी एप महा- शिम- 15.80 देव.537. 621 रससिन्वु of पोण्डरीकरामेपर. 480 000 C रसिकर जन कल वजराब (शi रससुघाकर 1. in नाटकचन्ड्रिका दीक्षित- ot रूपगोख्वामी C रसिकरचिनी पy गोपालमटु, शी रससुधाणेव एव आानन्ददास v. 103 son of हरिवशभटट, son of 6भा स्साबर नसिष 628 रसामृतदेष of रूपगोस्वामी 05 C विकास by गोपाठ afiae 629 रकामृतसिन्धु नोपदेव, non of मुसिद- 630 रमार्णन by सिंहमह्दीपति(Burnell 1457 A. C. v. 352. 57 a ). 18th cantury (1). 406 C म्यजसामेकीमुद्ी by अनन्तप Same as. 639 ( 1) प्टित 1635 A. C. T.5. 631 र्माणन. mn in the रतापण (p- 607 न्यासायकोमुदो or समझ्रसा 226 ). Prohably same as by बिपशर, 8on of the nert. लक्ष्मीघर 632 रसाणवसुचाकर by निमनूपात 608 ए न्याहार्पंदीपिका by आगन्द- About 1350 A. C. शर्मन. र. 105. 633 रसिकजीवन of गदाबरमट्ट: 348. 600 634 रसिकमकान ्ा देवनाव 416. 610 C by रमानाववेय 035 रमिकरजन 603. 61I रवमीमांसा ्o गहारामजषी 636 रसिवारजिनी oom of मजायर 344 612 C Ear by himsolf. 637 com. nf गोपालसट् 613 रसरलकोम 638 इसिकरजिनी dom o विश्वनाथ 614 इसरणदीपिका OF रसरजमदीप of op कान्मादरी 254.

CLXXIV SAHITY ADARPANA. Indes of woike

639 रसिकर जिनी oom. of बेणीदच quotes नानिकण्डपार, साडिन चन्द्रोदप and साहित्यरनाकर 640 रसिकसजीयिनी of केशय, 338. 668 सयणमालिका 041 रसिकसर्चस्व 6G9 0 अण्कूरेन्दुसेसर of मीरीन 642 रसोदचि bप मोबनदास- नृसिश्चवि 643 रसोदनि 587. 670 रक्मगनट्ट 582 644 n 588 671 लक्मीपर 507 645 राकागम नप विशोगर 367. 672 उक्ष्मीनावभट् 795. 646 रामनमेदन्य v. 147. 671 समडारवन्द्रिगा 326. 647 राजनूडामणिदीव्षिस 70,177. 674 लोकनाम 29. 648. रानवेखर v. 203. 675 कोचन 433. 649 रामककि 459. 676 0 म्ास्वाकोमुदी 431 600 हामचन्द. V. 147. 677 लोबनरोचगी- 111. 651 रामचन्द्रदीक्षित of शब्दमेद- 678 होस्ट I in कान्यप्रकाश निरूपण- 079 कोहित्यमटगोपाल र350. 652 रामचन्द्रन्वायवागीश & of काव्य 680 चकोकिनीवित o कुन्फ v.518 चन्द्रिका v.172, 681 वल्सकान्ठनमटाचार्य र.250. 053 रामचन्द्रयशोभूपन of भाच्यपेशर 682 बनतरहिणो 00m, 00 सद्ूड V. शीक्षित Illustrations in ho 301. nour of दोम्मराज. 132. 054 रामपरण. 826. 683 बस्दानाय v. 116, 524.

655 रामशमनू. 160. 684 बडनदेव v. 302

656 रामसुधीनर 55. 655 बजममट य of बक्दारकोमुरी. I9

657 रामदनझण्व 68. 686 वचन्तराय- 158

658 रामानुब v. 320 687 वावपतिपा m by सोनेशर.

650 रीतिषृत्तिलक्षण by विट्क 688 वाक्पतिराज गा. by कान्मी

660 वक vide सम्पक Probably sams ar above,

661 नचिनाममिल म. b5 पमाकर 689 बास्मट v, 288-89

in रसमदीप. 090 वास्मट, sun of सोम, n. of ा

662 सटट 098. ममययरकार. 1100-1160 A. C.

663 रुदभड्, म of वारतिटक 601 वास्मटालकार, of वाग्बट, :0।I 900-1100 A. C. of सोम. 690.

664 हम्यक (राजानक) v. 77, 602 O by आदिनाय- 248. 805, 830, 693 C by विनय्यन 1404-1118 665 रपमोसामी v. 110, 445, 698, A. C.

666 उक्षणदीपिका कर गौरनाये- alao 694 C समासान्ययटिम्मन by क्षेम called पदामैदीगिका बयd प्रबन्ध- दंसगणि v. 341,

दीपिका quote साहिलयय्द्यमण 605 0 विवरण by गणेश पाफ 667 नक्षगद्दीपिका (another workl). copied in 1713 A. C.

by वीरनार्म (Mad. Govt, 696 O by समयसुन्दर 697 mse. eut. 1918 p. 8604 ). C by सिहदेवगमि C हानपमोदिका by वाचना-

Index of works INDEX CLXXV

मार्य अनोवनणि 1.625 730 बैणनानपायसुण्ड, son of रामचन्तर A. C. v. 910, 220, 920, 369. 600 C by स=ई सोपाम्याय- 731 व्यनित्चिक of महिमभट 839- 700 बादिचहन v. 978. 732 C न्मास्या or विचार by I 701 दामन र. 100-7 of बलहारसर्वस्व 702 विजयानन्द v. 970 703 विट्ठुल 659 733 व्यगरामेकोमुददी 000.

704 बिट्ठनेनर 765. or सम-सा, liy विधेा 00. 715 विदन्धमुखमण्डन of पर्मदास: II. 784 व्वकाभेदीपिका of आनन्दररगण by मानुचन्द्र in कादम्वरीडीका 60B and by रापण 735 म्यतिरेकावलो 706 C विहलनोडय by दारानन्द 736 वजराजदीक्ित. 605 Chy आरमाराम 736= दाहक m. by का्वप्र 708 C try विनमनपर 757 इहपर v. 142. 709 0 अबभूपण by नव्वर निट्ट 710 · मुनोपिनी by मिलोचन and नारायणशाखिन- 711 विद्यापर v. 127 730 शन्दन्यापाविचार of ममर. 534 719 विद्यानाय v.481- 740 एद्दापेचिनामणि of चिदन्बरकवि: 718 वियाभृपणा oL साहित्यकोमुची 741 मेवाइड्ारमडी- 742 सम्मनाय।I 714 विदाराम IOI रमदीमिका 001. 743 पारबन्दिका 0/ममनाण्पनालिग- 715 विनपचन्ट् S. 270. 741 वनपर V- 315. 716 विकुपाक a. of सारदया्वरी 268 745 मान्तराज 39 7I7 विधनायकविराज र of साहित्वय 746 शारतगावरा 308 पर्पण- 14tL cen. v.222, 823 747 भाररागम by प्रयोतनमटट 360, 718 विश्धनावचकबता 112 748 शारदातनयर of मावपकाश 5।। 719 विमेशर olian मागासट :007 749 छिलवरमीझका-नूपाल 148, 632. 720 विशेमरपण्डित 21, 57, 156. 750 शिपराम विपाठिन ब6, 443,610. 175, 579, 607. 761 शिशुपनोष काम्पालद्वार of बिष्णु 721 निष्णुवाम v, 148, 751 वास- 722 तीरमारायन 820 350 शिशुमयोपाकद्वार of पुजरान. 723 व्ीरेयरपण्ित Aof रसरमावसि. 753 मुनविजिपणणिर, 164. 618. 754 रह्ारगोस्तुम 794 वृत्तिवार्तिक of अपण्यदीक्षित 755 एहारतडिनी of निरजीय महानाएं 735 बुन्दावन 97 383 736 पेडूटनूससिषकचि पर 00. 756- कमारतरहिणी. 757 वेहटपूरि A. of नीना on साहिल्य 707. वदारतिचकर्ण रुट्रमट: 663. रलाकर- T5S C रमवरडियी by गोपालनट 798 वेहयचार्य I oL असवारकौनुम son of इरिवेशमर. 580. 30 760 एहारवीपिका of मानुदस 799 वेगीदचशगनू 35, 586. 750 वहारपकान की मोजदे, m. in

CLIXVI SAHITVADAHFANA. Index of works

मकाबली (p. 98) andl रगापण 791 सनातनगोस्वामी v.111. ( p. 221 ). 793 समुद्रबन्य v.80 701 मुनारमेदपदीप of हरिदर 793 संप्रदानमकाशिनी of विधाचक 763 झुवारमजरी of अजिवसेन, latter half of 10th con. वाम् - 248 7। सरस्वतीकण्ठाभरण of मोजदेव 763 झुशरमण्डन 691 764 जुहाररलाफर- 700 U.इकर वित्रप्रकाश्िका by 765 झवाररसमण्डन of बिडुळेशर. लक्ष्मीनवभा- 766 शुहाररसविलास of देवरा. .v. 0 र्लदर्पंण by-रलेशर on3 415. उण7 वझारसता of सुखदेवमिय- परिच्छेद only. 057

768 शुह्ारसरसी ्of भाषमिश्- 011 TUT C मार्जन by हरिनाम- 798 709 गहारसार of नेहस्नारायमदीक्षित 0 विवरण by जगडर: son of

770 मुड्ारसारावलि of वेडूटनारापण- रनदर on four परिच्हेश F99 C Ly इरिकन्त्वास दीक्ित. Same ae above (1) 771 शहारसारोदधि of सुयाकरपौष्ड 800 सरसतीवीये (नरहरि befure Liking सन्पास) ₹.231. वीकपानि, 801 सरोजकलिका of कास्परज- 772 महारसारिणी of चित्रवर 773 महारदार of मलदेव 491 803 सर्वाकक्वारसंभर of अमृतानन्दयो र74 माशारामूतलद्दरी oसामरा जदीक्षित गिन, written for king मन्न, 775 ेपचिन्तामणि: 600. hon of भकि. 12th cen. tame 776 शोभाकरमिश्र 58. ns 73: 777 सौडोदनि 89. 604 सहदेव v. 309. 778 स्यामदेव 10. by का=्पमी- 805 मत्सयनीमा of राजानकरष्यक 770 भीकरमिश् 43. About 1150A C. 780 शीनर v.241 सहृदयाष्ीक uf सइद्वहटपालोक 781 शीनिवास v.372. 789 सोनियासदीसित of काल्यदर्पण 80B सामराजदीक्षित 774 V. 178. 807 सारनोपिनी 6शीवत्सलाल्डन 250 783 सीपाइय i1 अलद्वारशेसर (PP 5, 0, 37, 32 dp). Earlier 808 सारसमुखन ्ी रलकण्ड 201.

than भाविवस्पकता 400 10 800 साहिवीसार df सीवाराम-

केशवामेक्र (p. 48). 810 साहित्यफण्टकोबार.

784 श्रीनासला्डन v. 187, 292 S11 साहित्यकल्पद्म-

785 श्रीमतसाइमिक. 560 812 साहित्यकत्पपल्ली र्of अनन्द. 786 छोकदीविका of गोविन्दरफुर 244 813 साहित्यकहोमषिनी of माप्यकारा-

787 o जनार्दन 245. वाय based no कान्यपकान,

788 पट्पदानन्द of नागेर: 321 रसामीवसचाकर

789 पट्सचीकृत mh. by पनिक् on 814 माहित्वकौनइल of बशस्विकति,

दशरूप (1V. 2). kon of गोपान बांय काजी, ४. 790 सदलद्ूारमन्दिरिका 115. 815 0 अचउपदा by same.

Index of works. INDEX

B16 साहित्यकीमुद्ी o विभाभूपण 252 843 सिहनपाल or शिमभपाल a of 817 0 कुण्णानन्दिनी v-953,907 रसाणवचुनाकर- 632, 818 साहित्य नन्द्र comL. 00 काव्यपका- 944 लोताराम 800. परकारिकात 845 मुनदेवमिम 5. of सहारक्ता 810 सादित्य चन्द्रिका 890 साहित्य चिन्तागणि कf नीरनारायण 846 मुखळाल 19. m. in रलापण (P.97), कामपेनु 847 सुचा of गागाभड्. 307. and वृत्तिबार्तिक (P.4) 849 सुचाकर a of शहारसारोदचि: 821 साहित्यन्द्यामणि of भट्मोपाल 249 सुघासागर or सुसोदचि of भीमसेन 255. 257. 822 साहित्यतरहिणी of कृष्ण v. 331. 850 सुपीन्द्रपति 50. 823 साहित्यदर्पण of विश्वनाथकविराज. 851 सुचेन्द्र (नुपीन्द्र) 41. 14th con. 852 मुन्दरमिश् a. of नाट्बमदीप 453. 821 0 पना. by गोपीनाय 853 मुबुदिमिस a of नस्पपरीक्षा-300. 0 रोचन by अनन्तदास- m8 854 मुबुडिमियनहेमर. T. 310. dated 1630 A.C 875 सुगोपिनी of बेडुयकजसूरि 258 626 0 रामनरण 1700-1 A.O. 897 O liy मधुरानापशुक 856 सुमगम्पणालिन A.of शरचन्दिरिका 743. 828 साहितदीपिका of मास्करमिश 256 857 मुमनोमनोहरा of गोपीनाय 259 820 साहित्यबोद of सीताराम 858 सुरानन्द पा. by काव्पमी- 830 साहित्यमीमाता of सव्यक i, in 889 मर्यकवि v. 145. अन्ड स. (p.61) aod न्यक्ति 860 सोमेदर, so if महदेबफ विचेकटीका (p.3. ). F.2101 831 साहित्यमु चपलि 861 सीभान्यकमदीपिका on nina 832 साटिलरलाकर of धनैमूरि, s0m of पर्वतनान, 495. 863 हरि सा. by नमिसाधु वा रुटर - 833 C मन्दर of महादिलड्मगसर 19 (ns a writer on अलद्वार 834 C मोका by बेबुटसर, son of in Prakrit). लक्ष्ममसूरि and disciple 863 इरिश्न्द्र णा. in सामाररलाकर of बेडटाय. 468. 864 इरिनाथ न o मार्जन 289, 707 835 साहित्यसर्वस्व of महेशवर 810. 805. हरिप्सार 201, 312. 836 साहिलवश्मद of सम्दवास- 866 इरिलोननचन्द्रिका O5 रमा of 637 साहिलयसार of अब्युवराय मोडक 1831 A. C. 807 बरिहर of मुहारमेनसरीप 838 C सरसामोद V. 761. 639 साहिससार of मानसिह, 544 840 साहित्यसुपा Oा कान्यसुपा of 868 हषमिश m. i रसमदीम

नेमिसाइ. 089. 669 हतपररम v. 178.

541 साहित्यमुचासिन्य of विश्वनाथ 870 हृदयरमा 287. 671 ददयदर्षण of भहनादक- 8. 500, 17th cen. 841 साहित्वसक्ष्मपरि of मीनिवास 87- हेमचन्द्र a of काम्यानुशासन V 290-91.

A List of some of the Abbrevintions employed in the work.

B-The Sihityadaepans, puhlished in the B. L Serias. H. I. Bibliothees Indien Serien. B. S. S .- Bomlmy Sanskrib verios. Chan-Prof. Chandorkar's odition of the KavyuprakAVa (1, IL and X Ullams ). H. L-Epigraphin Indica. H. 8. L History of Sanskeit Literature. T. O. Cat-India Office Mss. oatalogne. 1. 4 .- Indian Antiquary volumes. J .- The Sahityadarpana, published by Jivananda Vidyasagara. JASBJournal, Asiatic Society, Bengal JBBRAS .- Journal, Bombay Beanch, Royal Asintio Sooiety. JRAS .- Journal of the Royal Asiatie Socioty, Grest Britain. Cat Catnlogue. K. D. or Kivyad. The Kavyhdare'n of Dandin with the com mentary of Promohandra Tarkavagisa. K. M. -Kavyatall sories K. P .- The Kavyaprakas's of Mammats. K. P. Pe .- The KAvyaprakasa-pradipa, a coniment on tha Kay. yaprakas'a by Govinda Thakkura (K. M. cerles ). Kuval .- The Kuvalayanands of Appayya Dikshita, with the Ala6karacbandrikk ( Nir ). Lwkiki N. -The Laukika-nyayanjali of Colonal Jacdh, N .- The Saliltyadarpaus, publithed by the Nirnaya angar press.

Nit. or Nirnnys .- The Nirnaya tagar edition ( of a work ). N. S. The Nyaya intra of Gautama. P. L .. M .- The Paramalaghumanjosha of Nages'abhatts R. G-The Rasagangadhar of Jagunnatha (K. M. sorint ).

Eo-Rudrata's KavyAlankāra ( K. M series ). Sak-The Abhijanoa S'akuntala. 8.1. The SAhityadarpann. Subha :- Subhashitavall, T. H-The Tarkabhashn ( Me. Paranjape's edition of 1900 ). E. D .- The Tarundipika of Annambhatts. T. S .- The Tarkamngrahs of Annaubhatts

AUBREVIATIONS. OLXXIX

VaVammnncharyn's Ith odition of the Kavysprakns'n (1921). Vakyap. The Vakynpadiyn of Bhartrihari ( Benaros edition ). V. O. J .- Vienui Oriental Jouranl. V. P .- The Vedantapnribhdsha ( Bombay ). V. Sar: The Vedantasarn (edited by CoL Jacoh ).

सप्रि०, अपिपुर अगिपुराण (E. I. edition) अनिमाय, अं. 4. मा. अमिषाषृचिमातका (निरणेय.ed. of 1916). %. वि. वस्क्ारचडामणिचिनेक (commont of हेमचन्द्र on liis own काव्यान चासन)- अष्पारवेवर if केशवमिस (काम्यमाला anrles). भठ, सु. जी बले, न. अलप्वारस्वस थसमक (काल्यमाठा धरis) न. स. वि. प अलं.स. वि. series ) उदाहरमचन्द्रिका (as moutainmiin the edi tion of the काणपगदीप in the काक्यमाल्रा उप्रराम० उत्तररामचरिस oनवभूति. चदरपोत वान्यप्रमाशपदीपोगोत of नागेशमट्ट (containad In Prof Chandorkar's edition of the व्या्यमप्रकाम- उह्र अहहारसारसयह of उहट with tho वुस्िo मवीहारेन्दुराम ( Nir. edlition). कावली of विपापर Hombay Banskrio Series ) कात्यमकाश of सम्मर. माष्यमी कान्पमीमासा of रायशेसर (Gaikwad Orion tal deriow ). कास्पाउ कोस्परी o दण्डिन कास्पाउपार0०0 काम्मा9 नृप कान्पाहद्वारसूप of नामन (फाम्पमाठा बवाि) कुषकयानन्द ्शf अप्पम्यदीक्षित (Nir. edition ). कनारव कमारसर्भन, चि. मी. चिनमीनोमा of कयम्यदीक्षित (काम्यमाना). एकापलीतरत of महिनाथ (printed in the edlition of the एकायती by Ar. Triveli). गामासलदावी of हाए (Nir.). सन्दोग्य उपनिषद्, सादिलदर्पण (printed by Jivananda)

दशरूम with अबलोक. ०, पचचा: अम्पानोक of जानन्दवर्पन (काम्यमाल्ा )-

CLIXX SAHITYADARPANA.

नि. साहित्यदर्पण (tis निर्णयतागर tilition ). न्मा: मग न्यायमन of गौतम. परमललुमभपा of नागेशमट्ट अदाप्पानी of पाणिनि. पुण्यराज, the commeator कान्यपकाशपदीप of गोनिन्टउकर (काव्यमाला ) बमा Commentary on the प्रदीप of गोविन्दरकर. साहित्यदपमर (B.7.edition) बृहत्कमामचरी of दोमेन्द्र. भरतनास० नाटरशास ्of भरत (Nir. ) रयुवंश. रसगहापर of बगलाम ( Nir.) tim, the commentator of the साहित्दर्मम नोचन अन्वाेकलोचन of अमिनययुम नागनरा० वाग्मट्ासद्वार (काण्यमाचा Seriea). नि०, विम०, विमरिनी विष्णुपु विध्णुपुराण (Bombny edition). भ्कि0 व्यक्तिविनेक (Trivandrum ed. of 1909). शम स्वा० वि० शन्दव्यापारनिचार of सम्मट (Nir. editiod). STTO अमिज्ञानमाकुलल of कालिदास. झा०दी. गाबदीपिका oा पार्मनारविमिश

पुसारक: पहारविल्क- शिशुपाल्यय 0f नाम फोकबार्रिक ए कुमारिखनड् सरस्वतीo OF सुरख्तोफर सरस्दतीकष्ठामरण o भोब (Benares edition) माहिलदपेम सि०पव सिद्धानकोमुदी (Nir.) समा० मुमािताबलि. सोमेबर aof commentary on the कान्यप्रवाय (Ma. In the Bheu Dajl collection in Bombay Asiatie Sooloty ). दर्पचरित oर बाण

॥ श्री:॥ श्रीमद्विश्वनाधकविराजप्रणीतः । साहित्यदर्पणः

प्रथम: परिच्छेद:। अन्यारममे निर्वित्नेन मरिप्सितपरिसमापिकामो वाखडेवताया: सांमुख्यमापचे- शरदिन्दुसुन्दररुचिश्रेतसि सा मे गिरां देवी। अपहृत्य तमः सन्ततमर्थानखिलान्प्रकाशयतु ॥ १॥ लस्य अन्यक्ष काव्यादक्या काव्यफलेरेव फलवानमिति काळयफलान्याड- चतुर्वर्गफलग्रासति: सुखादल्पघियामपि। 10 काव्यादेव यतसेन तत्खरूपं निरुप्यते ॥ २॥ चनुर्वगफलग्ास्तिहि काव्यतो सामादिवत्यवर्तितर्व्यं न रावणाविवदित्यादि- कृत्याकृत्यप्रवुसिनिवृत्त्युप देशद्वारेण सुम्रतीतैष।

'धर्मारथंकासमोक्षेतु वैचक्षण्पं कलासु च। 15 करोति कीति प्रीति व सायुकाव्यनिपेवणम्।।'हृति।

शव्दु: सुपयुक्त: सम्यग्जातः स्वर्ग लोके कामचुग्भवति' इत्यादिवेदवाक्यें- म्याध मुप्रसिदेव । अर्थप्रासिध्व अव्ज्षसिद्धा । काममातिव्ाधद्वरिव। मोक्षपाधिश्रैतज्ञन्यधर्मफलाननुसन्धानात, मोक्षोपयोगिवाकये व्युत्च्या-20 घायकलवाथ। चतुर्वर्गप्राप्तिहि वेदशासेम्यो नीरसतया दुमलादेव परिणत- दुदीनामेव जायते । परमानन्दसन्दोहजनकतया सुखादेव मुकुमारसुद्दी- नामपि मुन: काच्यादेव। ननु सर्हि परिणतवुद्धिभि: सत्मु वेद्शाखेणु किमिति काव्ये पत्:

१ 'सगें छोके च' इति ज-व-पुरतमापाठः २ 'कान्येपु किमिति बजः' बवे ज-व-पुस्तकपाठ:,

२ साहित्यदर्पणे 1-२

करणीय इत्यपि न वसतव्यम्। कटुकौपधोपशमनीयल रोगल सिवशर्फरो पशामनीयत्वे क्रस्य वा रोगिण: सिवमर्करप्रनृन्ति: साधीयसी न स्पात्।

नरत्वं दुर्लभं लोके विचा तव सुदुर्लेसा। कवित्वं दुर्ळमं तत्र शकतिसत्र सुदुर्लंमा।।' हति। 'त्रिवर्गसाधन नाव्यम्' हृति च। विष्णुदुराणरेडपि- 'काव्याळापास ये केचिद्ठीतकान्यचिलानि च्र। शबदमूर्तिधरस्वते बिप्मोरशा महात्मन: ॥' इति। तेन हेतुना वस काव्यत स्वरूप निरूप्यते। एतेनामिवे्य च प्रदुशित्म्। 10 तत्किस्वरूपं तावाकाव्यमित्यपेक्षार्या कबिद्राह -'तददोपी शब्दायीं सगुणावनलबुती पुनः कापि' इति। एतचिन्त्स्। तयाहि-यदि दोप- रहितसपेव फाव्यत्वाश्रीकारसवद्ा- 'न्यकारो हायमेव मे यदरयलव्रा्पसी सापसः सोउप्पत्रैव निहन्ति राक्षसकुल जीवलहो रावणः। 10 चिग्धिवउकजितं प्रबोषितवता कि कुम्भकर्णेन वा खवर्गंप्ामटिका विलुण्ठनबृयोष्छूनै। किमेनिर्सुजै: ।।'इति। अस्य लोकस विधेयाविमर्शदोपदुष्टतया काव्यर्त्वं न स्वात् । प्रतयुत

वांशोशन् दुषो न पुनः सर्वोकपीति चेत्तहि बत्रांदो दोपः सोडकाज्यत्व 20 मयोशक: वत्र ध्वनि: स उत्तमकाम्यत्वप्रयोजक इत्पसाम्यामुभयत आाक- व्यमाणमिर्द काव्यसकाव्यं वा किमपि न सात्। न च कंचिदेवोस काव्यसा दूपयस्तः श्रुतिवुधादयो दोषा:, कि व्हि सर्वमेव काव्यम्। तथाहि- काव्यात्मभूतक्ष रसस्यानपकर्पकव्पे तेयां दोपासपि नाहीकियते। सन्यया निखदोपानिला दोपतव्यकस्यापि न सात। यटु्क ध्वनिकृता- 25 'बुतिदुष्टादचो दोषा अनित्या ये च दर्निताः। घ्वन्यारमन्येव शुक्गारे ते हेा इत्युदाहता: ॥ इति। कि वैच कार्व्यं प्रविरलविषर्य निर्विषयं या लात, सर्वचा निवॉपखैका- नमसर्भवाच्। नन्यीपदयें नजः प्रयोग हति चेन्तहिं 'ईपद्दोपी शब्दार्थी काव्यम्' १ 'अग्रियपुराणे हति ज-ब-ुस्कपाठ :. २ 'अपि' इते न-व-पुस्तकागो- रनोसि. ३ 'आइ' हति जनब-पुसाकमोर्नोस्ति ४ 'काव्याव तदा पति नि-पुरतुमपाठ :. ५'सव पनेति' नि-पुस्तकपाठ :-

१-२ प्रथम: परिच्छेदः । ३

हायुक्े निर्योषयो: काव्यत न खात् । सति सम्भवे 'हपद्दोषी' इति चेत, एतदृपि काव्यलक्षणेध्याच्यम्। रवादितक्षणे कीटानुचेद्ादिपरिहवारपन्। न हि कीटानुषेचादपो रलस्य रक्षरत्व्रं व्याहन्तुमीशा: किं तूपादेयतारतम्बमेव करसुम, सददत्र धुतिद्ुष्टादपोड्पि काव्यस । उक च- *कीदाडुविद्धरलादिसाधारण्येन काव्यता । दुषटेष्वपि मता चम रसाशनुगम: स्फुद: ।' इति। 5

किं च शब्दार्थयो: सगुगत्वविद्योषणमनुपपजरम् । गुणानां रसैकचर्मत्वल ये रसस्वाहिनो धर्माः शौर्षाद्य हवात्मन:' इत्यादिना तेनैव प्रतिपादित स्वात्। रसाभिव्य अकलवेनोपचारत उपपयत इति चेद, तथाप्ययुक्तम्। तथाहि-तयो: काव्यस्वरूपरवेनाभिमतयो: शउदारयंयो रसोसि, न वा। 10 नान्ति चेद, गुणवतवमपि नान्ति । गुणानां सदन्वपव्यतिरेकानुविधामि- त्वाद। अस्त चेत, कर्य नोक रसवन्ताविति विशेषणस् । गुणवस्व्रान्यचा- नुपपत्पैतालम्यत इति चेद, वि सरसावित्येव बकुं युकतम्, न सगुणा- विति। न हि माणिमन्तो देशा इति वकम्ये नौर्योदिमन्तो देशा इति केमाप्युच्यते । ननु 'सब्दार्थी समुणी' इलनेन गुणाभिव्यअकी अब्दायी 16 काव्ये मयोज्यावित्यमिप्राय इति चेव, न । गुणामिव्य अकशब्दार्यवस्व स्यापि फाय्ये उत्कपमात्राधायकत्वम्, नतु स्वरूपाधायकत्वम्। उक हि-काव्यल शब्दायीं शरीरम्, रसादिखातमा, गुणा: शीरचादिचत, दोषाः काणत्वादि्यत, रीक्योआवयवर्सस्थानविशेषवत्, अलद्वारा: कटककुण्डला- विवत, इति । एतेन 'अनलङकती पुनः क्ापि' इति बदुकतम्, तदपि20 परालम्। अस दार्थ :- स्वत्र सालड्ञारी कचिस्वस्फुटालड्वारावपि शब्दरार्बी काव्यमिति। तत्र सालक्ारणाष्ट्राथयोरपि कावये उत्कर्षमात्राचायकत्वात् । एतेन 'बक्रोकि: काव्यजीवितम् इति वकोक्तिजीवितकारोकमपि परासम्। वकोकरलह्ार- रूपत्ाद। यन्तु कचिदस्फुटालहारते उदाहतम्- या कौमारइस स एव हि बरला एव पैत्रक्षपा- से चोन्मीलितसालनीसुरभय: प्रोदाः कदुर्यानिला:। सा वैवारिम तथापि तत्र सुरतव्यापारठीलाविधी रेवारोचसि पेतसीतरवले चेतः समुत्कण्ठते ।' इति। पतचिन्तम्। अत्र हि विभायनाविरेपोकिमूलस सन्देहसहराउद्वारस 30 सफुटलन् । पतेन- १'काय्यस्वरूपेय' एति. ति-पुस्तकपाठ :. २ 'अपि' इति नि-पुख्के नासि. ३ अस्पामे:' हति नि.

साहित्यदर्पणे १-२ 8

अदोपं गुणवत्काव्य मलइरिरकतुतम्। रसास्वित कवि: कुर्बन्कीति प्रीति च विन्दृति ।' इत्यादीनामपि काव्यलक्षणत्वमपासम्। पन्तु अरवनिकारेणोक्तन्-'काव्य- सात्ा घ्यनि :- ' दूति, त्स्क वसत्वलक्काररसादिलक्षणसिरपो धवनि: 0 काव्यसारमा। उत रसादिरूपमात्रो वा । नायः। महेलिकादावविव्यासे:। द्वितीयधेदोमिति श्रूमः । ननु यदि रसादिरूपमात्रो ध्वनि: काव्यलारा, तदा- 'अत्ता एतथ णिमजइ एत्य अई दिभसर्अ पलोपहि। मा पहिस रतिसन्वस सेजाए महेण मज्जहिसि॥ 10 इत्यादी वस्तुमावस व्यजपत्वे कर्थ काव्यन्यवहार इति चेतू, नंग अवापि रसाभासवत्तवेति बमः । जव्यया 'देवदत्तो मार्म याति' इति वाक्ये ततृत्यस तदनुसरणरूपव्यज्ावगतेरपि काव्यत्वं सात्। अस्तिति चेत, न । रसवत एव काव्यव्वाड्ीकारात्। काव्यस प्रयोजनं हि रसा- सादमुखगिण्डदानद्वारा: वेद्सासविसुखाना सुकुमारमतीनां राजपुत्रादीना

वृत्युपदेश हति चिरन्तनैरप्युक्तत्वात्। तथा चाशेयपुराणेडप्युक्तम्-'वाग्ै- दुग्ध्यप्रचानेपि रस एवाज जीवितम्' हति। व्यक्तिविवेककारेणा्युक्तम्- 'काव्यव्यात्मनि सत्विनि रसादिरुपे न कसयचिद्मति:' इति । ध्वनिकारेणा- प्युक्तम्-'न हि कवेरितियुच्तमाव्निर्वाहेणारमकाभः । इतिहासादेरेव तत्सिदे।' 20 हत्यादि। ननु सहिं प्रबन्धान्तर्वर्तिना केर्पानिनीरसान! पद्याना काव्यलं न सादिति चेत, न। रसवत्पथान्तर्गतनीरसपदानामिव पवारसेन प्रबन्चर- सेनेव तेपा रसवसाहीकारात् । बसु नीरसेध्वपि गुणाभिव्यलकवर्णसद्धा- वाहोपाभावादळड्वारसज्नावाच काव्यव्यवहार: स रसादिमत्काव्यचन्वसा- उ्पादीण एव । यत्तु वामनेनोकम्-'रीतिरात्मा काव्यल' इति, तज्ञ। 25 रीते: सहटना विशेषत्वाद्। सहटनायाध्याकयवसंस्यानरूपत्वात्, आत्मनध

'अर्थ: सहदयश्ाग्यः काव्यातमा यो व्यवस्थितः। वाच्यम्रतीयमानाख्यो तस्य भेदावुसी स्मृतो ।I' इति । १ 'रसादिमातरूप:'इति ज-व-पुस्तकपाठ: २ 'श्रभुरत निमज्जति अत्राईं दिबसके पकोकय। मा पधिक राध्यन्यक सथ्यायामावयोगवस्यति' ॥ (महंण इति निपातोज्नेकामेवतिरतावयोरित्वयेंन तु मनेते छोचनम्), ३ 'न पत ज-्व- पुन्तकवोनोस्त ४वरनामासवतपैव्र ननः इति जनय-पुतारपाठ: ५ 'तुल विण्चदानदारेग बवि ज-व-मुसाकपाठ :. पः 'आरमपवलान:' रति भि-पुस्तका- पाठ :- ७'ससे' इति ज-ब-पुस्तकपाठ :-

9-1 प्रथम: परिच्छेदः । ५

अत्र वाच्यस्ात्मववं 'काव्यसात्मा ध्यनि :- ' इति स्ववचनविरोधादेया- पासमू। तक्किस्वरूपं काव्यमित्युच्चते- वाक्यं रसात्मकं कार्व्य रसस्वरूप निरूपविप्यामः । रस एवास्मा साररूपवया जीवनायापको5 यस। तेन बिना तख् काव्यत्वाभावसय प्रतिपादितलवात्। 'रसपवे इवि रसः' दति म्युत्यत्तियोगाज्वावतदाभासादयोडपि गृबन्ते । तत्र रसो पधा- 'झून्पं वासगृह विलोक्य अयनादुत्याय किचिच्ठनै- निव्राव्याजमुपागतस्र सुचिर निवण्य पत्युर्सुखस्। विश्रववं परिचुम्न्य जातपुलकामालोक्य गणडस्पली 10 लजानग्रमुखी प्रियेण हसता वाला चिर्र चुम्बिता।' अत्र हि सम्भोगशशाराख्यो रसः।.

वरपालीयत शल्कसीसि जलवि:, पृष्ठे जगन्मण्डलं, दंद्रायां धरणी, नखे दितिसुताचीय:, पद़े रोडसी। 15 कोे क्षमगणा, शरे दशमुखा, पाणी अलम्बासुरो, प्याने विश्वमसावचार्मिककल कमैचिवसे नमः ।।' अत्र भगवद्विपचा रतिर्नायः। र्सामासो यपा- मधु दविरेफ: बुसुमैकपात्रे पपी प्रिया स्ामनुवर्तमानः। महोण च स्पर्मनिमीलिताक्षी मृगीमकण्डूयत कृप्णसार: II'

दोपा: पुनः काव्ये किस्वरूपा इत्युच्यन्ते- दोपास्तस्यापकर्षकाः । अुतिदुष्टापुष्टाधेरवादय: काणत्वसअत्वादय जव पाक्दाथेर्द्वारेण वेहड्ा.25 रेणेव अयभिचारिनावादे: सशब्दृवाच्यत्वादयो सूर्तचादय इच साक्षारका- व्यस्यात्मभूतं रसमपकरपयन्त: काव्यस्ापकर्पका इृत्युच्यन्ते । पुर्षा विशेषो- दाहरणगानि वक्ष्मामः ।

१ 'वाच्यात्मलवन्' इति नि-पुस्तकपाठ :. २ 'कि पुनः काध्यम' शते ज-य- पुतकपाठ :- ३ 'अस' इति ज-व-युसाकपाठ: 'कान्यत्वानजीकाराय' इति ज-ब-पुर्तकपाठ: 'देववरेणेव शष्दार्यशरेण इति ज-थ-पुखतकपठ:

साहित्यदर्पणे १-1

गुणादय: किस्वरूपा हत्युच्यन्ते- उत्कर्पहेतव: ग्रोक्ता गुणालङ्गाररीतयः ॥ ३ ॥ गुणाः शर्यादिचत्, अलक्वारा: कटककुण्डलादियन, रीतयोऽचपव- संसवानविशेपवत, देहद्वारेणेव शब्दारयद्वारेण तमेवे क्राव्यसारमसूवं रस- मुक्कर्पयन्तः काव्यत्योत्कर्पका इत्युच्यस्ते । हद वद्यपि गुणाना रसधर्म्त्वं तयापि गुणशब्दोशत्र गुणाभित्य अकवव्द्रार्वयोरुपचर्यते। अतश्र 'गुणाभि- व्य लका: शब्दा रसस्पोस्कर्पका।' इत्युक नवतीति मागेवोकस्। एृपसपि विदोपोदाइरणानि वश्यामः॥

मात्रशीविव्वनाथकविराजकृती साहित्यदर्पणे काव्यसरुप- निरुपणो नाम प्रथम: परिच्छेवः।

१ 'गुणा: पति नि-पुसतकपाठ :- ₹'्तसेव' इसे नि-पुख्तकपठ:,: ३ -गुणा मिम्य चंकर शम्दार्थपोगपचपते / अतय' इति ज-पुस्तके नास्ति.

द्वितीय: परिच्छेदः। 9

द्वितीय: परिच्छेद:। वाक्यस्वरुपमाह- वाक्यं स्याद्योग्यताकाह्गासनियुक्त: पदीचयः। पोग्पता पदार्धाना परस्परसम्बन्धे वाधाभावः। पदोच्चपसैतन भावे:पि वाक्यतवे बहिना सिञ्नति' इत्यादयपि वाक्यं लात्। आकाङ्का प्रतीतिपर्ष- वसानविरह:। स च ओ्तुनिज्ञासारूपः । निराकाङस वाक्यस्वे गौरच: 5 पुरुयो हन्ती' इत्यादीनामपि वाक्यतवं खात्। आसतियुंचविच्येद। बुद्धि- विच्छेदेपि वाक्यत्वे हडानीमुचरितस्व देवडत्तश्दुस् दिनान्तरोगरितेन गच्छनीति पदेन सवृतिः सात्। अम्राकाक्कायोग्यतपोरात्मार्यधमावे5पि पदोच्पचमख्सुपचारात्। वाक्योचयो महावाक्यम् 10

इत्थं वार्क्य द्विया मतम् ॥ १॥ हत्पमिति वाक्यव्वेन महावाकेयत्वेन च। उर्स प- 'स्वोधयोचे समासाना महादवित्वव्यपेक्षया। वाक्यानामेकवास्यरव पुनः संहल नायते ।।' इति। 15 तत्न वारक्यं यया-'धून्यं वासगुहं-' इत्यादि । महावाक्य यया-

पदोचयो वाक्यमित्युक्तम्, तत्र कि पदलक्षणमित्यत लह वर्णा: पद प्रयोगार्हानन्वितैकार्थबोधकाः ॥ यमा-पदः । मयोगाईेति आतिपदिकक व्यवच्छेड। अनन्वितेति 20 वाक्पसहावाक्ययोः । एकेति साकाङ्ानेकपदवाक्यानास्। अर्थबोधका इति कचदतपेत्यादीनामें। वर्णा हृति बहुवचनमविवरकितम्। अर्थो वाच्यव लक्ष्यत्र व्यञ्ञयेति त्रिधा मतः ॥२॥ पूर्पा स्वरूपमाह- वाच्योरऽर्धोऽभिधया बोष्यो लक्ष्यो लक्षणया मतः। 25 व्यन्नो व्यञ्जनया ताः स्पुसितिस्र शब्दस शक्तयः ॥३॥ १ युक्त सत्ेव' इति नि. २ 'वाक्यमत्ावाक्यलेन' इति नि. ३ 'बोभसमा- सानाम' हति ज-ब. ४ 'कचदतपानान्' इति ज-ब.

साहित्यदर्पणे २-४

वा अमिवाया:। तत्र सक्केतितार्थस बोधनादग्रिमाभिधा। उत्तमबृदेन सध्यमबृदमुदिश्य 'गामानय' इरयुक्े तें गवानयनप्तूत्तमु- पलन्प वालोउस वाक्पस सानादिमलिण्डानयनमये: इति अयमे 6 प्रतिपचते। अनस्तर च 'गो बधान, अश्मानय' इत्ादावायापोद्ापान्या गोशनदृस्त 'सास्त्नादिमानर्य:' आवयनशष्डरस्य प 'आहरणमर्य:' हृति सके- तमयचास्यति। कचिच म्रसिदपद्समभिव्याहारात्। पया-'हह प्रभित्र कमलोदरे मधूनि मधुकर: पियति' इत्पत्र। कचिदापोपदेसात्। यय- 'लयमश्वसन्दर्वाय्यः' इत्त्र। तं च सक्केतितमरम बोधवस्ती शब्दरप 10 प्रानयन्तरान्तरिता पाक्तिरभिया नाम। सङ्वेतो गृह्यते जातौ गुणद्रव्यक्रियासु च॥४॥। जातिर्गोपिण्डादियु गोतादिका । गुणो विदेषाधानहेतु: सिद्धो वस्तु- धर्मः । शुक्कादुयो हि गवादिकं सजातीयेम्यः कृष्णगवादिम्यो व्वावर्त- पन्ति । दव्यशब्दा पकव्यक्तिवाचिनो हरिहर डिय्यडवित्याड्य: । किया: ॥ साध्परूपा वस्तुधर्मा: पाकाद्य: । एपु हि अविश्रयणावश्रयणास्ताविपूर्वा-

सहेतो मृहते। न व्यक्ती। जानन्तव्यमिचारद्रोषापाताद्। जध लक्षणा- मुख्यार्थवाधे तद्युक्तो ययान्योऽर्थः प्रतीयते। 20 रूढेः प्रयोजनाडासौ लक्षणा शक्तिरर्पिंता ।।५॥ 'कटिक्र: साहसिक' इतवादौ कलिआादिशब्द्रों देशविश्ेपादिरपे स्वार्ये :- सममयन्यया शब्दशाच्या खवसंयुक्तान्पुरुपादीत्प्रत्यायपति, पवा च गङ्गार्यां घोष:' इत्यादी गझादिवन्द्रो अलमयादिरूपायेवाचकत्वाव्यकृते ऽसम्भवनखस सामीप्यादिसम्बन्धसन्बन्धिनं तदादि बोचपति, सा शब्दृत्वार्पिता स्वानापि 20 केतरा इचवरानुद्ाविता वा शक्तिर्लक्षणा नाम। पूर्वत्र हेत रूदि: प्रसिद्धि- रेव ।उत्तरत्र 'गझ्वटे घोप:' इति प्रतिपादनादलम्पेख शीतत्वपाचन- व्वातिशयस्य बोधनरूपं प्रयोजनम् । हेतु विनापि यसप कतनित्सम्पन्धिनो लक्षणेउ्रतिमसक्क: स्ादित्युक्तम्-'हडे: प्रयोजनाह्टापि' इति। १ 'प्रसिद्धामेपदसमनिवाराय्र' इति नि. २ 'भूतो व्यापारफरापः' पति नि. ३ 'प्रतिपादनाडन्यस' हाते नि.

द्वितीय: परिच्छेद:।

केचितु 'कर्मणि इपड: इति हुटाबुदाहरन्सि। तेपामपमभिप्राय :- कुशीवावीति व्युत्पत्तिलम्प: कुतव्राहिरूपो मुल्योऽ्यं: प्रकृतेशसम्मवन्त्रिवे- चकरवादिसाधर्म्पसम्वन्चसम्वन्धिनं दक्षरपमर्य बोधयति। तदन्ये न मन्यन्ते। कुशग्राहिरूपार्थस् व्युत्पत्तिलमपतवेउपि दक्षरूपसेव मुरपार्धखवात् । अन्यदि शम्दानां व्युत्पन्तितिमित्तसन्यच प्रपुततिनिमिचम् । स्युएसिठन्यस सुरपा-5 शंते 'गौः होते' हत्पनापि लक्षणा खात्। 'गमेवों' इति गनधातोर्डोमल- पेन व्युस्पाहितल गोशव्दख शयनकोलेडपि पयोगात् ।I तजेदानाह- मुख्यार्थसेतराक्षेपो वाक्यार्थेऽन्वयसिद्धये। 10 रुवायुपादानलल्णा यथा-'श्रेतो पावति' । प्रयोजने यथा-'कुन्ता: अविशन्ति । अनयोर्हि पेतादिमि: कुन्ताविमिश्राचेतनतया केवठैर्चोवन-

पुरुपाद्यश्राझिप्यम्ते। पूर्वन प्रयोजनामावाइ्दिः । उत्तरत्न तु कुन्तादी नामतिगहनावं भ्रयोजनम्। अत्र च सुस्यावदयात्मनोऽप्युपादानम्। लक्षण-15 लक्षणारयां सु परसैवोपलक्षणसित्यनयोर्भेदः। इयमेवाजहस्ार्पेतुच्यते॥ अर्पणं सवस्य वाक्यार्थे परसान्वयसिद्धये। उपलक्षणहेतुत्वादेपा लक्षणलक्षणा।। ७।। रुतप्रयोजनयोर्कक्षणलक्षणा यथा-'कटिक्: साहसिक:', 'महाप। घोप: इति च । अनयोर्हि पुरुपतटयोवोकवार्धेउन्वयसिड्ये कलितगक-50

बया वा- 'उपफृत बहु तत्र किसुच्यते सुजनता प्रबिता भयता परमू। विदपर्दीदशमेव सदा सखो सुखितमास्खव ततः शरदा शतस् ।' अश्ापकारादीनां वाक्यार्थेडन्वयसिदये उपकृतादय: शब्दा आत्मानमर्प-45 यन्ति। अपकारिण पर्युपकारादिम्रतिपादनान्मुरुमार्थबाधो वैपरीललक्षण: सम्बन्ध: फलमपकारातिशय: ।हयमेव जहस्वार्घेत्युच्ते॥ आरोपाध्यवसानाभ्यां प्रत्येक ता अपि दविया।

30 १ 'कु्य कातीले' ज-प. २ 'कालेडप्रयोगाव' पति नि.

१० साहित्यदर्पणे २-5

सारोपा सान्निगीर्णस मता साध्यवसानिका। कतानुपादानलक्षणा सारोपा यथा-'अक्षः स्रेतो चावति'। अत्र हि शरेतगुणवानश्ोऽनिगीर्णस्रूप: सवसगवेवच्ेतैगुणतादाकयेन म्रतीयते। अयोजने गथा-एते कुम्ता पविशन्ति'। अत्र सर्वनान्ना कुस्तचारि- पुरुपनिर्दैशारसारोपतवम् । रुूडौ लक्षणलक्षणा सारोपा बथा-कलिङ्र: पुर्पो युष्यते'। अ्ग्र पुरुपकलिक्शव्दयोराधाराचेयभावसम्बन्धः। प्रयोजने गथा-'आयुर्षृवम्'। मव्यायुष्कारणमपि पृत कार्यकारणभावसम्बन्य सम्यनध्यायुस्तादारम्येन प्रतीपते। अन्यवैळक्षण्येन (अव्यभिचारेण) आयु- एकरत्वं प्रयोजनम्। 10. सधा या-राजकीये पुरुपे गच्छति 'राजासी गच्छति' इति। अत्र ससामिभावउक्षण: सम्बन्धः । पथा वा-अग्रमाने्पयैवे 'इन्तोड्यस्'। अचामयवावयविभावलक्षण: सस्वेत्य: । म्रारह्मणेऽपि 'सक्षासी'। अत्र वाल- म्पलक्षणः । हन्द्रार्थीमु स्वूणासु 'अमी हन्दा। अत्र तादर्य्यलक्षण सम्पन्य:। एवसत्यदागि। निमीर्णस पुनविषयसान्यवादालवभतीतिकृरसा- 16 यवसाना। बस्ाअतुप भेदेव पूर्वादाहरणान्येव। सादश्येतरसम्बन्धा: शुद्धास्ता: सकला अपि ॥ ९ ॥ सादश्याचु मता गौण्यसेन पोडश भेदिताः । ता: पूर्वोक्ता अष्टमेदा लक्षणा । सादस्येतरसम्बनघा: कार्यकारणनावा- दयः। अत्र गुदानां पर्वोवाहरणार्येव। रवासुपावानलक्षणा सारोपा 20 गौणी यथा-'पतानि तैलानि हेमन्ते सुगानि' 1 अत्र तेलश्दस्लमव्र- सेहरूप मुख्यार्थसुपादायेव्र सार्पपादियु चेहेधु वतते। प्रयोजने यथा- राजकुमारेपु तत्सद्ोपु व गच्छतमु 'एते राजकुमारा गच्छन्ति'। हढावु- पाडानलक्षणा साध्यवसाना गौणी वथा-'तैजानि हेमन्ते सुखानि। प्रयोजने पवा-'राजकुमारा गय्छम्ति'। रूदौ लक्षणलक्षणा सारोपा गौणी यथा- 25 'राजा गोडेन्ह कण्टक शोधपति' । प्रयोजने यथा-'गौवाहीकः'। रूदौ लक्षणलक्षमा साध्यवसाना गोणी चया-'राजा कण्टकं शोघपति'। भयोजने बथा-'गौर्जएपति।

१. तिपचिमा अनिगीर्णल विषयस्व तेनैव सह वादारम्यपतीतिकृत्सारोपा। रपमेय रूपशातक्वारस बीजम् ।' इत्वेतत 'हडा' इतमाख्राक नि-पुस्तके दृस्यते २ गोत दवि नि-पुसके नास्ति. ३ 'अवगननागे' दति नि. ४ 'लयणसम्पन्य:' इसे नि. ५ 'बाझणोडपे बति नि.

द्वितीय: परिच्छेदः । ११

अब्र केचिदाहु :- गोसहचारिणो गुणा वाडयमान्याद्यो लक्ष्पनते। ते य गोशवइस्य वाहीकार्यामिवाने निमित्तीमवन्ति। तदयुक्म्। गोशम्डलागुर्ी- तसङ्ेवं वाहीकार्यमनिधातुमसामध्यात् गोशव्दार्थमात्बोधवाच्। अमिचा- या विस्तत्वाद् विरवायाञ् पुनसयानाभावाल्। अन्ये व पुनर्गोशप्डेन वादीकार्यों नाभिचीयते। कि तु स्वारथंसहचारि-5 गुणसाज्ात्येन वाहीकार्यगता गुणा एव कदपन्ते। तदप्पन्ये न सन्यन्ते। तघाहि-अत्र गोशच्दाह्वाहीकार्ध: भरतीयते, न वा। आदेपि गोशव्दादेव वा। लक्षिवाद्वा गुणादुविनाभावद्ारा। तत्र न मयमः। वादीकार्येस्यासक्के तिवत्वात्। न द्वितीय: । अविनाभावलम्यरयार्यस्य शाब्देऽन्वये पवेशा- समभवात्। शाब्दी व्ाकाड्का शब्देनैव अपूयते । न द्वितीयः। यदि हि 10 गोशव्दाद्ादीकार्चों न पतीयेत, तडास्य वादीकशन्दुस वे सामानाविकरण्य- मसइत सातू। तम्माइत् गोशबद्रो सुर्यया तृरया वाहीकशन्देन सहान्वपमतसमा-

योघनं प्रयोजनस्। इयं च गुणयोगान्ोणीयुच्पते । पूर्वा तूपचारामिश्रणा- 15 खुदा। उपचारो हि नामात्वन्त विशकळितगो: सादश्यातिशयमहित्ा मेदपवीतिस्थगनमात्नम्। गया-'अभ्िमाशवकगो:' । एुहपटपोस्त नार्तस्त मेदपतीति:। तम्मादेवमादिपु शुद्धैव लक्षणा। व्यज्नस गूढागृढत्वाडिधा स्यु: फललक्षणाः ।। १० ।। मयोजने या अष्टमेदा लक्षणा दशितास्ता: प्रयोजनरूपच्यरपस गृडागृड-20 तथा प्रध्येकं दिया भूखा पोडशमेदा: । तत्र गूटःकाम्पाथेभावनापरि- पकवुद्धिविभयमाग्रवेव: । यषा-'उपकृतं बहु तत्र-इति। अगूढः, अतिर्फु्तया सर्वजनर्संवेद्यः । यया- उपदिसति कामिनीना यीवनमद एव ललितानि।' वग्न 'उपदिशति' इत्पनेन 'आविष्करोति' इति लक्ष्पते। भाविष्काराति-25 शायआ्निधेयवत्सफुट प्रतीयते। धर्मिधर्मगतत्वेन फलसैता अपि हविधा। १ 'अशनयत्वात' इति नि. २ 'उत्यापनानावात' दति नि. कूकवि' इत्येतशासति नि-पुस्तके. ४ 'वाशेकार्वस्य' इति नि. ५ 'पूर्पते इति नि. ६ 'परतीयते' दति ज-प्र. 'व' रति नासत ज-ष पुरतकयो:, ८असम- अम' इति ज-ब. ९ 'शब्दयो:' इत्येव्बविर्क नि-पुस्तके, १० 'अलन्वमेद-'बते नि. ११ 'वाक्याथे- इति नि.

१२ साहित्यदर्पणे ₹-19

पता अनन्तरोक्ता: पोदशामेदा लक्षणा: फलसय चर्मिगतत्वेन धर्मगतलेन च प्त्येकं दिया भूखा द्ात्रिशजेदा:। विख्ात्रं यमा- खिग्धश्यामलकान्विलिसवियतो वेछतलाका धना वाता: शीकरिण: पयोदसुह्दामानन्दकेका: कलाः । काम सन्तु डवं कठोरहदयो समोडस्म सर्ब सहे वैदेही तु कर्म भविष्यति दडा हा देवि धीरा भव।। अत्रात्यम्सदुःखसहिप्णुरूपे समे धर्मिणि लक्ष्ये ततैवातिशय: फलम्। गद्धायां घोपः' इत्पन्र तेटे शीतत्वपावनत्वरूपधर्मसातिशय: फळम्। 10 तदेवं लक्षणामेदावत्वारिंशन्मता बुघैः ॥ ११॥ रूडायष्टी फले हाविशदिति चत्वारिंयालक्षणामेदाः। किं च- पदवाक्यगतत्वेन प्रत्येकं ता अपि दविया। ता अनन्तरोकाश्रत्वारिशजेवाः । तत्र पदगतत्वेने यथा-ह्गारया 10 पोप:' । वाक्यगतरवेन पथा-'उपकृतं बहु तत्र' इति। एवमशीतिप्रकारा लक्षणा। अषम व्यषना विरतासभिघाद्यासु ययार्थो बोध्यते पर: ॥। १२ ॥ सा वत्तिर्व्यक्षना नाम शब्दस्यार्थादिकस च। 20 'शब्दबुड्धिकर्मणां विरम्य व्यापासभावः' इति नयेनानिधालक्षणाता स्पर्यागयासु तिसपु वृत्तिपु सवरं समर्य बोधयित्वोपक्षीणालु यपान्योश्यों बोष्यते सा पाव्स्वार्वख्य प्रकृतिपत्यमादेश् वृतिर्षक्षन्यननगमनप्रलाय नादिच्यपदेशविषया व्यक्ना नाम। वत्र- 25 अभिधालक्षणामूला शब्दस्य व्यञ्जना द्विधा ॥१३ ॥ अभिधामूलामाह- अनेकार्थस्य शब्दस संयोगादैनियविते। एकत्रार्थेऽन्पधीहेतुर्व्यज्जना साभिधाश्रया॥ १४॥। १ 'तटादियु रदवेयु' हति ज-ब. ३ 'मदनतत्वे' इति नि. ३ '्वाकपगतले' इति नि. ४ 'पक्ति इति नि.

2-1४ द्वितीय: परिच्छेद: १३ आयम दाद्िमयोगाढय:। ठक हि- 'संयोगो विप्रयोगय साह्च्य विरोषिता। अथ: प्रकरण उिजं शन्सान्यस संनिधि: ॥ सामर्थ्यमीचिती देश: कालो व्यक्ति: सवरादय:। 5

'सशङ्पको हरि: इति शङ््चक्रयोगेन हरिशइदो विष्णुमेवाभिधते। 'अपाङ्गचको हरि:' इति तद्वियोगेन तमेव।भीमार्सुनी' इति लर्डुन: पार्ध: । 'कर्णारमुंनी' इति कणेः सूतपुत्रः । 'त्वाणुं बन्दे' इति स्थाणु: शिन: । 'सर्व जानाति देवः' हुति देवों भवान् । 'कुपितो मकरण्वन:' 10 हति मकरच्वजा काम:। 'डेवः पुरारि:' इति पुरारि: छिचः। 'मचुना मचः पिक:' हूति मधुर्यसन्तः । 'पातु वो दयितामुखम्' इति मुखं सांमुख्यस्। "विभाति गगने चन्द्र:' इति चन्त्रः जश्ी। 'निशि चित्रभातु:' इति चित्र- आानुर्वदि। 'भाति त्थाङ्म्' नपुंसकव्यकतया रथाऊं चकम्। खरसु वेद एव विशेषयनीतिक्कल काव्य इति तल विपये नोदाहतेस्। 15 हदं च केप्यसहनाना आहु :- खवरो काफादिरूप: काव्ये विशेष- प्रतीनिकदेव। उदाचादिस्योजी मुने: पाठोकविशा ग्रक्ञरादिसलविदोप- प्रतीतिकृद्पेशपेतनिपये उदाहरणमुचितमेव' इति। तभ। तघाहि-सवरा: काकादय: उदायादयों वा व्यक्ञारूपनेय विशेषं प्त्याययन्ति, न गालु प्रकृतोकमनेकार्यंशवदस्यैकार्यनियत्रणरूप विशेषस्। कि च । यदि यत्र 20

स्वरयरोनेकत नियसन वाच्यं तदा वयाविधरवले लेपानज्ीकारप्रसङ्क। न च तया। बत एवाहु: लेपनिरूपणपलाये-" 'काव्यमारे खरो न गण्यते' इति स गयेइत्लसुपजीयाना सान्यानां व्यारुयानेपु कठाक्षनिक्षेषेण। आदिशस्दान 'पुताव्मानलती- इत्यादो हलादिचेष्टादिि: बनादीनां 25

एच मेकनिम अर्थेडभिचया नियचिते या शब्दसान्योगयुविहेत: शक्ति: साभिधासूला स्यजना। यया मन वातपादाना महापात्रचतुदेश नाधाविलासिनीमुजडमहाकवी- 30 १ 'बादिकम्दाव' इते नि. ३ 'पियोगेन' शी ज-ब. ₹ 'वितमो नोदाइत:' इति नि. ४ 'शम्दाषखान्वाय' इति नि. २ सा

१४ साहित्यदर्पणे २-१४

'दुर्गालद्धितविग्रहो मनसिजं सेमीलवसेजसा प्रोचड्ाजकलो गृह्दीतगरिमा विष्यग्वृतो भोगिसि:। नक्षप्रेशकृतेक्षणो गिरिगुरी गार्टा रुचि धारय- मामाक्रम्प विभूतिभूषिततनू राजत्युमावल्लभ:।I' 5 अत्र प्रकरणेनामिधेये उमावलमशब्द्स्ोमानाममहादेवीवल्भभानुदेव- सृपतिरूपेऽषें नियक्चिते व्यजनयैव गौरीवलमरूपोऽधो बोष्पते। एवमन्वत्। लक्षणामूलामाह- लक्षणोपास्यते यस्थ कृते ततु प्रयोजनम्। यया अत्याय्यते सा साअ्ज्जना लक्षणाथया ॥ १५ ।। 10 'हायां घोष:' इलादौ जलमयाचयंबोधनादमिघार्यां तटाय्यमंबोधनान लक्षणार्या विरतायां यपा शीतत्वपावनत्वाय्यतिरायादिर्योभ्यते सा क्षणा- मूळा व्यजना। एवं शा्व्दी व्यक्षनामुकतवार्थीमाह-

16 प्रस्तावदेशकालानां काकोथेष्ठादिकस च। १६॥ वैशिष्पादन्यमर्थ या बोधयेत्सार्थसम्भवा । व्यज्ञनेति सम्पध्पते।

कालो मधुः कुपित एप न पुष्पधन्व्रा धीरा वहन्ति रतिलेददरा: समीराः। 90 केलीवनीयमपि वजुककुजमहुर्दूरे पतिः कवय कि करणीयमय ।।' T अग्न दश पति शीर्घ मचडनकामुक्चया म्रेव्यवामिति सची मति कमाचिद् धोलेते।

निःशेपच्युतचन्दुन सनतर्टं निदद्रागोऽवरो 15 नेत्रे दूरमनजने पुलकिता तत्वी तदेय तनुः। मिध्यावादिनि दृति बान्यवजनव्वान्ञातपीदागमे वापीं सातुमिसो गतासि न पुनस्तस्पाधमसास्तिकम् ।' अत्र तदन्तिकमेव गैतासीति विपरीतलक्षणया उक्यम्। तखर IIT रन्तुमिति व्यंग्य प्रतिर्पाचतूतीषेशषिश्चादोपपते। १ 'अमिषया' इति ज-ब. २ 'हमानाली महादेवी तवतन' सी अन्म. ३ 'च्यम्पते' इति नि. Y 'निर्मिट्ट' रते नि. ५ 'रन्तुन्' अत्येतदषिक 'वानीति' नसातमाक निःपुसाके. ६ 'न्यहचप्रतिपाय इति' मि.

२-1७ द्वितीय: परिच्छेद: १५

अन्यससिधिवशिष्टये यथा- 'उभ णिचकणि्पेन्दा मिसिणीपततम्मि रेहड बकाना। मिम्मळमरगअमाअणपरिहिया सङ्सुतति स् ।।' अत्र बलाकाया निःस्पन्तवेन विशसत्यम्, तेनाल देशल विजनत्वम्, अतः सड्ेतस्धानमेतदिति कवापि सतिहितं प्रच्छनकामु्क प्रत्युष्यते।0 अवेव स्थान निर्जनत्व रूपव्यर्तेवार्थवैशिक्ठा प्रयोजकैम्। मिन्नकण्डध्यनिर्वारे: काकुरित्यभितरीयते' इत्युक्तमकारायाः काकोर्मेदा आकरेम्पो ज्ञातव्या: । एवइशिष्टये ययरा- 'गुरुपरतत्रतया बत दूरतर देशमुयतो गन्तुम्। अलिकुलकोकिलललिते नैप्पति ससित सुरमिसमयेसी।' 10 अत्र नैष्यति, अपि तर्हि पुष्यत्येषेति काका व्यज्यते। चेष्टावशिष्टये यया- 'सङ्वेतकालमनसं बिर्ड ज्ञास्वा विदुग्धया। हसनरोचार्पिताकतं लीलापर्ड निमीलितम् ।' अत्र सनधया सहेतकाल इति पभनिमीलनादिचेष्टया कमाविदयोलयते। 15 एवं वकादीनां व्यखसमजानां वैशिष्टये बोदच्यम्। त्रैविध्यादियमर्धानां अ्रत्येकं त्रिविधा मता ॥१७॥ अर्थानां वाच्यलक्ष्पव्यसपर्वेन त्रिरूपतया सर्वा अप्यनस्तरोक्ता व्यजना- खिविधाः । ताज वाच्चार्वस व्यञ्ञना यया-'कालो मधुः- इत्यादि। लक्ष्यार्थम बथा-'निःशेपच्युतचन्द्रनं-' इत्यादि । व्यक्पार्धख पथा- 20 'उन गिजल-'इत्यादि। प्रकृतिप्रत्ययादिव्यक्षकारवं तु पपञ्चसिष्यते। शब्दचोध्यो व्यनक्यर्थः शब्दोऽप्यर्थान्तराश्रयः। एकस्य व्यञ्जकत्वे तदन्यस्य सहकारिता ॥ १८ ॥ बतः शब्दो व्यज्ञकतवेऽर्पान्तरमपेक्षते, अथोडपि शब्दस्। तदेकस्र व्यअकत्वेऽन्यस सहकारितावश्यमशिकतैच्या। अभिधादित्रयोपाधिवैशिष्यात्रिविधो मतः । शब्दोऽपि वाचकसतद्वलक्षको व्यञ्ञकसथा। १९ ॥ अभिघोपाधिको वाचक: । लक्षणोपाचिको लक्षक: । व्यञ्ञनोपाचिको व्यजफ:।

१ 'निष्फन्दा' इति नि. २ 'रूप व्यज्णाम' हाति नि. ३ 'प्रवोजनम्' इति नि.

१६ साहित्यदर्पणे २-२०

तात्पर्याख्यां वृत्तिमाहु: पदार्थान्वयबोधने। तात्पर्यार्थ तदर्थ च वार्क्यं तद्ोधकं परे ॥ २०॥

5 बोधिका तात्पये नाम वृत्ति:। तदचंत्र वालयोयः । तदोषर्कं न वाक्यमि- वभिहितान्ययवादिनां मतस् ॥ इति साहित्यदर्पणे वाक्यसरपनिरूपणी नाम द्वितीय: परिच्छेन॥

९०-1४ दशम: परिच्छेद: १७

दशम: परिच्छेद: अर्थालङ्कारा: अधावसरपासेप्वयालट्वारेपु आधान्यास्साइश्पमूलेपु लक्षितम्पेपु तेपा- मप्युपजीव्यत्वेन प्रथमसुपमासाह- साम्यं वाच्यमवैधर्म्य वाक्यैक्य उपमा इयोः ॥ १४॥ रूपकादियु साम्यस्य व्यञ््यत्वम्, व्यतिरेके च वैधम्पख्ाप्युक्ति, उपमे- योपमार्वां वास्पड्यम्, अनन्वये खेकसैव साम्योकिरितखा मेद: । सा पूर्णा यदि सामान्यधर्म औपम्यवाचि च। उपमेयं चोपमानं भवेद्ाच्यम् सा उपमा। साधारणधर्मों हयो: सादइयहेनू गुणकिये मनोजत्वादि ।10 औपम्यवाचकमिवादि। उपमेयं सुखादि। उपमानं च्न्द्रादि। इयं पुनः ॥। १५ ।। श्रीती यथेवचागन्दा इवार्थो वा वतिर्यदि। आर्धी तुल्यसमानाद्यास्तुल्यार्थो यत्र वा चतिः ॥ १६ ॥ पपेववादय: सच्दा उपमानानन्तरप्रयुक्ततुल्पादिपद्साधारणा अपि 10

औत्युपमा । एवं 'तत्र तलेव' इतनेनेवायें विहितस बतेरुपादाने। तुस्यादवस्तु 'कमेन तुस्पं मुखम्' इत्यादावुपमेय एव, 'कमर्ल मुखस तुस्यम्' इत्यादावुपमान एव, 'कमलं मुनं घ तुल्यम्' इत्वादाबुभपन्नापि विश्राम्यन्तीस्यर्यानुसनधानादेव साम्प प्रतिपाद्यन्तीति तव्सज्वावे आर्यो।20 यूर्व 'तेन तुक्यं-' इत्यादिना तुल्वार्यें विहितल्व बतेरुपादाने। द्वे तद्धिते समासेज्थ वाक्ये ने ओोती आर्थी च। उद़ाहरणम- सौरममम्भोहडवन्मुखसय कुम्भाविव खनो पीनौ। हदयं मद्षति वदनं तब सरदिन्दुपंवा वाले । 25 अप्र कमेण त्रिविधा शीती। 'मचुरः सुधावदधर: पछवतुल्पोऽतिपेळव: पाणिः। चकितयुगळोचनान्यां सदसी चपले व लोचने तसा:॥' १ 'उपमालक्ार' रति न-व. ३ 'साहृदपदेतुणुणकरिये' इति व. ३ वप मानान्तर2 दति नि-ब.

१८ साहित्यदर्पणे

जन क्रमेण तिविधा आर्धा। पूर्णा पडेव तत्। स्पषम्। लसा सामान्यधर्मादेरेकस्व यदि वा दयोः ॥१७॥ त्रयाणां वानुपादाने श्रौत्यार्थी सापि पूर्ववत्। सा लुसा । वज्ेदमाइ- पूर्णावद्धर्मलोपे सा बिना श्रौतीं तु तद्धिते ॥ १८ ॥ सा लुप्ोपमा धर्मेल साधारणगुणकियारूपस्य लोपे पूर्णावदिति पूर्वोक्त रीस्या पद्प्रकाश, किस्वच वदधिते शीलया असममवात्पज्ञपकारा। उद्ाहरणस्- 10 'मुखमिन्दुयंधा, पाणि: पलचेन समः प्रिये। चाच: सुधा इचौएसे विम्बतुल्यो, मनोञमवत्।।' आधारकर्मविहिते द्विविधे च क्यचि, क्यडि। कर्मकर्त्रोर्णमुलि च, स्ादेवं पञ्चघा पुनः ॥ १९।। 'धर्मलोपे लुस्ा' इत्पनुपज्यते। क्यच्-श्यक्-णमुलः कलापमते यिश्ना- 15 गिणम: । कमेणोदाहरणम्- अन्तःपुरीयसि रणेपु, सुनीयसि सवं पौरे जनं, तब सदा रमणीयते श्रीः। हए्: प्रियाभिसमृतयुतिदर्शमिन्द्सच्ारमत्र मुवि सज्जरसि क्षितीश।' अत्र 'अन्तःपुरीयसि' इत्पत्र सुखबिहारासपदतवस, 'सुतीयसि' हत्यत्र लेहनिर्भरत्वस्व व साधारणधर्मसय लोप: । एवमन्यत्र।

केचिदौपम्पप्रतिपाट्कस्पेवीवेलंपि उदाहरन्ति, तदयुक्तकम्। क्यकादेरपि

नोसि्ति, अत्ययेनास्वतञ्रताद् इवादिप्रयोगाभावाच, इति न वाच्यम्। कम्पवादावपि तथा मसङ्कात् । न च कल्पवादीनामिवादितुत्यतयीपम्पस 26 वाचकत्वम्, क्यडादीनां तु चोतकतवम्। इवादीनामपि चाचकत्ये निश्रया- भावात्। वाचकजे वा 'समुदितं पद वाचकम्' 'प्रकृतिप्रत्यौ स्वस्तार्थ- बोधकी' इति च मतह्येअि वत्यादिकपडाद्यो: साम्यमेवेति। यच केचि- दाहु :- 'वत्याड्य हवासर्येशनुशिष्यनते, कयकाइयसत्वाचारात्यर्ये' इति, १ 'विजागम: इति नि,विष्णागिणम:'इवि जञ-बः 'वित्रायिणमः' इति तु मुदितकातयर्संमत: पाठ: s00 noter. २ 'अतिषादमरम बतेः' हति ज-ब. ३ 'जोर्ष इति नि.

5-1९ दपाम: परिच्छेद: १९

तदुपि न। न सलु वपझाड्य आचारमात्रार्था, अपि तु साहइयाचाराया इति। सदेवं चर्मलोपे दशप्रकारा तुक्ता। उपमानानुपादाने द्विघा वाक्यसमासयोः । उदाहरणम्- तस्ा मुसेन सदशं रस्पं नाले न वा नवनतुल्यम्।'

व 'मुखेन सदसं' इत्यन् 'मुखं यबेई', 'नयनतुल्यं' इत्न्न 'दगिव' इति पाठे श्ौत्यपि सम्भवतीत्यनयोर्भेदयो: अत्येक औत्यार्थात्वमेदेन चतुर्विधाव- सम्भवे:ि प्राचीनानां रीत्या द्विप्रकारत्वमेवोक्त्म् । औपम्यवाचिनो लोपे समासे किपि च द्विधा॥ २०॥ 10 कमेणोदाहरणम्- 'वडनं सृगशावा्या: सुधाकरमनोहरम्।' 'गर्दमति श्ुतिपरुप व्यक निनदन्महात्मना पुरतः।' अन्न 'ग्दमति' इत्यत्प्यवाचिन: किपो लोप:। न चेहोपमेयस्यापि लोप: । 'निनदन्' इतनेनैव तिर्देशान। 15 द्विधा समासे वाक्ये च लोपे धर्मोपमानयोः । 'तस्ा सुखेन' हतयादी 'रम्प' हति सथाने 'लोके' इति पाठेडनचोरुड्ा- हरणम्। किप्समासगता द्वेधा धर्मेवादिविलोपने ॥ २१॥ उदाहरणम- 20 'विघयति मुखावजमसया:' अत्र 'विधवति' हति मनोहरस्व किप्प्रलययोर्लोप: । केचिरवत्रापि प्रत्यय- लोपमाडु: । 'मुखाबजं' इति च समासगा। उपमेयस लोपे तु सादेका प्रत्यये क्यचि। चपा- 25 'अरातिविकमालोकविकस्वर चिलोचनः। कृपाणोदम्रदोईण्डः स सहसायुचीयति ।' अत्र 'सहसायुचमिवात्मानमाचरति' इति वाक्ये उपमेयखवात्मनो लोपः। न चेहौपस्यवाचकलोप उक्तादेव स्यायात्। अत्र केविदाहु :- 'सहसायुवेन सह वतत इति ससहसत्ायुध: स इयाचरतीति वाक्पात्ससहच्तायुनीयनीति 30

२० साहित्यदर्पणे ९०-२२

पदसिद्धौ विदेधयस्य यवदानुपात्तावादिहोपमेयलोप:' इति, तथ् विचार- सहम् । कतररि क्यचोऽनुश्लासनविस्दत्वास।

पया- 5 'यपसि प्रसरति भकतः क्षीरोदीयन्ति सागरा: सर्व।' ।त्र क्षीरोद्मिवाष्मानमाचरन्तीत्युपमेय आात्मा साधारणवर्मः शुक्कता च हुसी। त्रिलोपे च समासगा ।। २२ ।। यया- 10 'राजते मृगलोचना।' अत्र सृगल लोचने इब चजले लोचने वला इति समासे उपमाप्रति- पाद्कसाधारणधर्मोपमानाना लोप:। तेनोपमाया मेदा: स्पुः ससविशतिसंख्यकाः । पूर्णा पड्डिचा लुप्ता चैकव्श्तिविधेति मिलित्वा सप्षविश्यतिप्रकारोपमा। 15 एपु चोपमामेदेपु मध्येलुससाचारणधर्मेयु भेदेपु विशेष: प्रतिपाद्यते- एकरूप: कचित्कापि भिन्नः साधारणो गुणः ।। २३।। मिन्ने विम्बानुविम्बत्वं शब्दमात्रेण वा मिदा। एकरूपे पचा उदाहतम्-'मधुरः सुधावदधर :- ' इतादि।

20 मक्ापदर्जितैल्ेां शिरोभि: इमखुलैसेहीम्। वसार सरवान्यासै: स क्षीद्रपटलैरिव ।।' चत्र 'उमशुलः' हत्यर 'सरपाव्यासैः' इति दशन्तवय्पतिबिम्यनम्। पाच्दमात्रेण मिखरवे वया- *स्ेर्र विधाय नयनं विकातमिन नीळमुप्पलं ममि सा। कथपामास कशाली मनोगतं निलिलमाफूतम् ।' अत्रके एव सेरतवविकसिवतचे प्रतिबस्तूपमावच्छनदेन निर्दिषे। एकदेश्विवर्तिन्युपमा वाच्यत्वगम्यते ॥ २४॥ भवेतां यत्र साम्पस यमा-

१०-२५ दशम: परिच्छेद: २१

नेचैरिबोलपडै: पडौमुखैरिय सराथ्रियः। पदे पदे विभान्ति सा चकवाकै: सनैरिव ।I' अश्नोस्पलदीनां नेखादीनो साहस्य वार्ष्य सराध्रीर्णा चाइनासाम्य गम्पम्। कथिता रसनोपमा। यथोर्ध्वमुपमेवस्य यदि स्वादुपमानता ।२५ ।। यया- 'चन्द्रायते शुक्करचापि इंसो हंसायते चालातेन कान्ता । कान्तायते स्पर्ससुखेन वारि वारीयते स्वच्छतमा विहाय: ।।" मालोपमा यदेकसोपमानं बड्ु दश्यते। 10 वया- *वारिजेनेव सरसी शशिनेव निशीचिनी। बोयनेनेव वनिता नयेन धीर्मनोइरा।' कबिदुपमानोपमेययोईयोरपि प्रकृततवं डदयते- 'इंसबन्द दवानाति जयं ग्योमतलं पया। 15 विमला: कुमुदानीव तारका: शरदागमे ।।' 'अस्य राजो गुढे भा्ति भूपानां ता विभूतयः । पुरन्दुरस्य भवने कल्पवृक्षभव्रा हव ।I' अन्नोपमेयनूतविभूतिमि: 'कल्पवृक्षभवा हप' इत्युपमानभूता विभूतय लक्षिध्यस्त इत्याक्षेपोपमा । अबैव 'गृहे' इत्यस्य 'मवने' इत्यनेन प्रति-20 निर्देदाव्पतिनिर्देश्योपमा इत्ादयश्र न लक्षिताः। एवंविचवैचिम्पल सहसचा दर्शनीत्। उपमानोपमेयत्वमेकस्ैव त्वनन्वयः ॥ २६॥ अर्थादेकवाक्ये। यया- राजीवमिच राजीवं जवं जलमिवाजनि। चन्द्रबन्द्र इचावन्द्र: सरत्समुद्योदयमे ।।"

कषिक:। 'राजीवमिव पायोनम्' इति चाल लाटानुप्रासादिविको विषय: । कि त्वनोचितत्वादेकस्द्रमयोग एव शेवान्। तदुकम्- 30

· 'नेत्रादीनीं उत्पलादिसादृस्य' परति च. २ 'सन्दर्गनाव' इति ज-ब.

२२ साहित्यदर्पणे १ .- २६

अनत्ववे व श्रव्दैक्य मौनिखादानुषत्रिकम्। अरम्मिस्तु लाटानुपासे साक्षादेव प्रयोजकस्।।' इति। पर्यायेण इयोरेतदुपमेयोपमा मता। एततुपमानोपमेवलम्। अरथोद्वाक्यडये। 5 यपा- कमलेव मति्मतिरिच कमला सनुरिव विभा विभेव तमुः । धरणीव प्रतिर्ष्टतिरिव धरणी सवतं विभाति बत यख ।' अत्रास्य राझ: श्रीयुद्ध यादिसटशं नान्यदस्तीत्यमिप्रायः। सदृयानुभवाद्वस्तुस्मृति: सरणमुच्यते॥ २७॥ 10 यया- 'अरबिन्दुमिद वीक्ष्य सेलतसजनमजुलस्। सरामि बदनं तखाशारु चजउलोचनम्।' 'मयि सकपर्ट-इत्यादो व स्मृते: सादडयानुभवं विनोस्यापितत्वान्रा-

15 मिच्छन्ति। वश्रोदाहरणं तेषामेव यया- 'शिरीपमु्ी गिरिपु प्रमेदे पदा यदा दुःखसतानि सीवा। तदा तदाखा: सदनेषु सौख्यलल्षाणि दचयौ गलदशु राम:।।" रूपक रूपितारोपाद्विपये निरपहवे। 'रुपित-' इति परिणामाद् व्यवच्छेदः । एतच्त परिणामर्मम्वे विवेच 20 विष्पाम: 1 'निरपडवे' इत्पपहु तिव्य मच्छेदार्घस्। तत्परम्परितं सार्ङं निरह्गमिति च तरिषा ॥२८॥ तद्पकस्।

यत्र कस्यचिदारोप: परारोपणकारणम्। 25 तत्परम्परितं श्विष्टाश्िष्टशब्दनिबन्धनम् ॥२९॥ प्रत्येकं केवलं मालारूपं चेति चतुर्विधम्। तत्र शिष्टराष्त्रनिबन्धनं फेवलपरम्परितं यया- 'आहचे जगदुदण्ढराजमण्डलराहये। श्रीनुर्सिंहमह्ीपाले स्वस्त्यस्तु तव पाहचे।। १ 'नचादिमदृय' इति ज-ब. २ 'तत्मत्ताने' इति नि. ३ वाइवेपयुकतेडर: रवि समावितापठिसंमत: पाठ :-

१०-३- दशम: परिच्छेद:

अत्र राजमण्डल नुपसमूह एव चन्त्रविम्यमितारोपो राजयाहो राहुत्वा- रोपे निमित्तम्। मालारूपं यथा- 'पभोद्यदिनावीश: सदागतिसमीरण: । भूनुदावलिदम्भोलिरेक एच भवानमुवि॥ वत्र पम्माया उदय एवं पमानामुदया, सतामागतिरेव सदागमनम्, 5 भुमृतो राजान एव पर्षता हत्याध्यारोपो राज: सूर्यत्वाद्यारोपे निमिच्तम्। लसिष्टशब्दुनिषन्धन केवल यया- 'पान्तु वो जलदुइ्पामा: शाहकज्याघातकरकसषाः। बैलोकपमण्डपलम्मालवारो हरिवाइन: ॥' अत्र बैलोक्पसय मण्डपत्वारोपो हरियाहूनां सम्मत्वारोपे निमित्तम्। 10 मालारूपं यया- मनोजराजलय सितातपय श्रीखण्डचिच्र हरिदहनायाः । विराजते व्योमसर:सरोज क्पूरपूरमनमिन्दुबिम्बम्।।' अन्र मनोजादे राजत्वाद्यारोपश्चन्न्नबिम्बस सिवातपत्रतवाद्यारोपे निमि- नम्।'ऐेपु च राजभुजादीना राहुत्वाद्यारोपो राजमण्डलादीनी चन्त्रमण्ड-15 लत्वार्ध्ोरोपे निमित्तम' इति केचित। अद्विनो यदि साज्कस्य रूपणं साजमेव तत् । ३०।। समस्तवस्तुविषयमेकदेशविवर्ति च। तन्र आरोप्याणामशेपाणां शब्दत्वे प्रथमं मतम् ।। ३१।। 20 मथमे समसतवस्तुविषयम्। यथा- रावणावम्इक्कान्तमिति बागसुतेन सः । अभिवृप्य सरुत्सस्पं कृष्णमेत्रचिरोये ।।' अत्र कृप्णाल्य मेघतवारोपे वागादीनामसृततत्वादिकमारोपिवम्। यत्र कसचिदार्थत्वमेकदेशविवर्र्ति तत्। 20 उसचिदारोप्यमाणय। पथा- लावण्यमचुमि: पूर्णमास्मखया चिकस्वरम्। लोकलोचनरोलम्बकडम्पै: कैने पीयते ।I' अन्र लायण्याडी मध्वार्यारोप: शाब्दुा मुखे पत्मत्वारो्प आर्यः। ₹ 'सूझेरवारोमे' इति नि. न 'राइुत्वाचारोप:' इति नि. ३ 'तय घ' इति नि. 'मण्डसत्ापारोपो इति नि. ५ 'ैन दीयते' इते नि. 5 'मबुत्वारोप:' इवि नि. 'ुखस' इति नि. ८ 'पचावासारोप:' इसे नि.

२४ साहित्यदर्पणे ९०-३२

वतमानाममुसे चोपचरितत्वाद्। निरजं केवलस्पैव रूपणं तदपि दविया॥ ३२ ॥ मालाकेवलरूपत्वात तत्र मालारूपं निरह पया- 'निर्माणकौशले धातुब्न्दिका लोकचधुपान्। फी डागूहमनज्स सेयमिन्द्रीपरेक्षणा।' केवलं यथा- दासे कृतागस भवेदुचित: प्रसूर्ण 10 पादप्रहार इति सुन्दूरि नात्र दूये।

यत्सिद्यते मृदु पर्द नतु सा व्यषा मे ।।' तेनाष्टी रूपके मिदा: । 'चिरन्तनरुका:' इति शेष: 1 कचवित्परम्परिवमप्येकदेशव्वर्ति बया- 15 'सह्ः इमासाविदह: समिति विजपते मालवाखण्डलख ।।' अथ्रार्थ: इमार्यां महिपीखवारोप: संव सौविदलवारोपे निमित्तम् । अस मेदस पूर्णवम्मालारोपत्वेउप्युदाहरणं सूग्पम्। दश्यन्ते कचिदारोप्या: लिष्टा: साक्रेजपि रूपके॥ ३३॥ ववेकदेशतियति लिद बचा मम- 20 'करमुदयमहीघरलनामे गलिततम परछांखुके निवेश्य। चिकसितकुमुदेक्षण विचुन्वलयसमरेशदिशो मुखं सुधाधु:॥ समन्तवस्तुवियय पया-अग्रैद 'विचुस्वति-' हत्यादी 'सुनुन्बे, हरिद- चलामुखमिन्दुनामकेन' इति पाठे। न चाव सिष्टपरसरितम्। वत्र हि 'भूमुदावलिदम्मोलि :- ' इत्यादी सजादी पर्ततातवाय्यारोप बिभा वणनीयल 25 राजादेदम्भोलितादिरूपण सर्वधेव साख्यासममवादसह्तम्। स्हि कर्य पभ्रोदपदिनाधीश :- हत्यादी परम्परितम, राजादे: सूर्मादिना सादश्यसव नेजख्वतादिहेतुकम्य सम्भवात-इति न वाच्यम् । तथा हि-राजादेखेज- स्वितादिहेतुकं सुन्यक्त सादश्य न तु मकते विवक्षितम् । पझमोदगाडेरेव हूयो: साधारणधर्मंवया विवक्षितत्वात्। इद तु महीधरादे: सनादिना

१ 'नुसतमा वर्यमानान्' इत्े नि. ₹ '्माननानण्डलल' दविज-व, 'माल्व' इति व अल्तकारसर्वस्समत: पाठ:, व 'रपाणा' रति नि.४ 'साहयमानापाठ' एति नि.

दशम: परिच्छेद: २५

साधइ्य पीनोनुकवादिना सुव्यक्मेव-इति न लिष्टपरम्परितम् । कचित्स- मासाभावेऽपि रूपर्क हडपते- "मुख तब्र कुरह्राक्षि सरोजमिति नान्यया।' ऋचिहैयधिकरण्ये5पि पया- विदेचे मधुपश्रेणीमिह भृळतया विषि: । कचिदैधम्पेडपि। बया-

वैरेपापि दुराशया कलियुगे राजावली सेविता तेषां चूलिनि भक्िमात्रसुलमे सेवा कियतफौशलम् ।।' 10

गणनम् । एवं वक्ष्पमाणालक्कारेपु बोध्यम्। अधिकारूढवैशिष्टयं रूपकं यचदेव तत्।

हर्द वर्क साक्षाद्विरहितफलक्: रायाधर: 15 सुधाधाराधारभिरपरिणत विम्वमघरः। इमे नेव्रे रात्रिन्दिवमधिकसोमे कुवलये तनुलांवण्पानां जलधिरवगाी सुखतरः ।।' जत्र कलङ्कराहित्यादिनाधिकं वैशिश्यम्। विषयात्मतयारोप्ये प्रकृतार्थोपयोगिनि॥३४॥ 20 परिणामो भवेतुल्यातुल्याधिकरणो दिया।

चपा- स्सेनोपायनं दूरादायतस्य कतं मम । स्नोपपीडमालेप: कतो पूते पणलपा ।' अम्यग्रोपायनपणी वसनाभरणादिभावेनोपयुज्येते। अत्र तु नायकसम्भा- वमचूतयो: सितासेपरूपतया। प्रथमार्वे वैयचिकरण्येन प्रयोग, दितीये सामानाधिकरण्वेन। रूपके 'मुखचन्तरं पश्वामि' इत्यादावारोप्यमाणचन्द्रा-

१ 'पिदये ......... नेधम्येडमि बया' इत्पेतत नि-पुस्तके नासि: see notes. ३ 'अब' इत्यसासम्रा 'शद नम' रत्यपिक ज-च-नि-पुस्तफेयु। वच्च अममूळकमेव। see notes. i 'संवनम् इति नि. २ सा०

२६ साहित्दर्पणे १०-३५

वेरुपरअकतामाय्रम्, न तु पकते दर्शनादायुपयोगः । हह दपायनादेविंप- येण सादालपं भकते च नायकसम्मायनादावुनयोग:। मत एवं रूपके आरोप्पसावण्डेदकत्वमात्रेणास्वय:। अय तु नादायेन। 'दासे हता- गसि-'इत्पादी रूपकमेव, न तु परिणामः । धनोप्यसाणकण्टकसप पाइमे- 5 दनकार्यस्याप्रस्तुतत्वात्। न खलु तत्कसवविद्पि प्रस्तुतकार्यस घटनाषं मनुसन्ीयते। अयसपि रूपकवद्धिकारूववैशिष्टयो डश्पते। पथा- बनेचराजां वनितासखानां दरीगृहोप्सहवनिपकतमास:।

10 नवन्ति यत्रीपधमी रजन्यामतैळपूरा- सुरतग्रदीपा: ।' अत्र प्रदीपानासोषध्यायमतया प्रकृते सुरतोपयोगिन्यन्धकारनारी उपयो

सन्देहः अकतेऽ्न्यस् संशयः प्रतिभोत्थितः ॥ ३५॥ शुद्धो निश्चयगभोंऽसी निधयान्त इति त्रिया। यत् संशय एव पर्यवसानं स शुद्धः । यया- 15 "रकि वारस्यवरोरिय रसमरोजिला नवा पहरी वेखाम्रोष्छलितम्प्र कि लहरिका लावण्यवार्रानिये:।

कि साक्षादुपदेशयद्टितथवा देवस शझ्ारिणः ॥' यत्रादापन्ते व संशम एव मध्ये निश्चयः स निशयमप्यः । 20 यपा- अर्य मातेणडा कि स खलु तुरगी ससमिरितः कृयानु: कि सवां: प्रसरति दियो नैष नियवस्। हतान्त: कि साक्षान्महिपवहनोऽसाविति पुनः समाछोक्याजी कां विदधति विकस्पानप्रतिमय:।' मत्र म्ये मार्तण्डायमावनिक्यो राजनिशये द्वितीयसंभयोध्याना सम्मवात् । मशादी संघायोडस्ते च निश्रय: स मिगयास्तः। यया- "के तावत्सरति सरोजमेवदारादाहोखििन्मुस्तमचनासते तरुण्याः। संशथ्प क्षणमिति निवचिकाय कबिद्िम्मोकैर्बकसइवासिना परोक्षे:॥।' 30 अपतिभोयापिते त 'र्वाणुर्वा पुरुपो वा' इत्यादिसशये नायमलव्ार:। १ पाइमेदेन' इवि व.

दशम: परिछेद: २७

'मध्य तब सरोजाक्ि पयोधरमरार्दिवम्। अ्रस्ि नाशीति सम्देह: करव चिच्रे न भासते ।।'

मुर्बा दुग्पधिया गर्वा विद्धते कुम्भानधी बलचा: कर्णे कैरवसाङया कृवल्व कुर्षन्ति कान्ता अपि।

सास्त्रा चन्द्रमसो न कल कुरुते चितन्रमं चन्द्िका ।।' अस्वरसोत्यापिता भ्रान्तिनायमलहार: । बथा-'शुक्तिकार्यां रजतम्' दति। न चासाइश्यमूला। बया- 10 'सक्मविरहविकल्पे बरमिह विरहो न सङ्गमख्वस्ा । सब्वे सेव वर्षका त्रिभुवनसपि तन्मय बिरहे ।' कचिच्चेदाद्वहीतृणां विषयाणां तथा कचित्। एकस्यानेकधोलेखो यः स उल्लेस उच्यते ॥ ३७॥ कमेणोदाहरणम्- 1D प्रिय इति गोपवधूमि: शिशुरिति वृद्धैरचीश इति देवेः । नारायण इति मकैर्वकेत्पय्ाहि योगिलि्देव:। अत्रैकस्ापि भगवतन्तच्तुणयोगाइनेकचोलेखे गोपवधूप्नृतीना रच्या- दयो वथायोंगं अयोजकार। यदाहु :- यथारुचि यमार्भि्तवं यथाच्युतपति मिच्यते। 20

अन्न भगवतः प्रियत्वादीरना वासवावाढ महीतुनेवाच न माछारूपकम्, न च आन्तिमान्, न. चापममेदे नेद इत्पेवंपातिदायोकि । तथा हि-'अव्यदेवाज्णावण्यम्-' इस्यादो लावण्यादेविषयस्व पृथकायेनाष्य- वसानम्। न नेह भगवति गोपवध्ग्रनुतिमिः प्रियत्यागपपसीयते। 95 मियत्वाडेर्मगवति तसकाले तात्पिकतवात् । केचिदाहु :- 'अवमलह्वारो नियेमेनाळत्ारान्तरविच्छित्तिसलः । उक्कोदाहरणे च शिद्युत्वादीनां नियमा-

१ 'इचसी इति ज-ब. २ 'तत्र है' हदि ज-ब. ३ 'अवश्यभानेन इस्पेतट्र- चिक 'नियणेन' इल्लात्र ज-ब-पुस्तकवी :. ४ 'वियत्वादीना' इति नि.

२८ साहित्यदर्पणे

प्रत्येतमेदेन नानात्वमवीतिरूपो विष्वित्तिविशेष उत्ेला्यमिजनालक्कार- म्रयोजक: । श्रीकण्ठजनपद्वर्णने-'वज्पजञरमिति शरणागतैः, असुरवित्र- रमिति वातिकै: इत्यादिश्वातिशयोक्तर्विविको विषय: । इह न रूपकालड्ठा- रयोग: । वस्तुतस्तु-'अरमुरविवर-'इत्पादी आन्तिर्मेन्तमेवेचचन्ति न 6 रूपकम्, भेदम्रतीतिपुरःसरसैवारोपस गौणीमूलरूप कादिप्रयोजकतवात् । बदाहु: शारीरकमीमांसाभाध्यव्यायवाने ध्रीवाचस्पतिमिक्षा :- 'अपिव परशब्द: परत् लक्ष्यमाणगुणयोगेन बसेते इति यत्र प्रयोकुप्तिपयोः संप्रति- पततिः स गौणः, स च मेदप्रखययपुरःसरः इति। इह तु वातिकानां श्रीकण्ड- जनपद्वर्णने आन्तिकृत एवासुरविवराध्यारोप हति। अव्रैव व तपोवनमिति 10 मुनिमि:, कामायतनमिति वेश्याभि: इलादी परिणामाउद्कारयोगः। 'गाम्मीरयेंण समुदोसि गौरवेणासि पर्यतः । इत्यादी चानेकधोहेसे गाम्भीर्यादिविषयमेद: प्रयोजक: । अ्त्र चरूप- कयोगः। 'गुरु्वचसि, पुथुरूरसि, अर्जनो यशसि-'इत्यादियु चाल रूपका- दविविको विषय हति। अ्त्र हि श्ेपमूलातिशपोक्तियोग:। 13 प्रकृतं प्रतिपिध्यान्यखथापनं स्यादपहुतिः । इयं दिया। कचिदपह्वतपूर्वक आरोप:, कचिदारोपपूर्वकोऽपडव हति। कमेणोदाहरणम्- 'नेर्द ननोमणडलमस्युरादिनैताळ त्ारा नवफेनमज्रा:। ना्य शभ्ी कुण्डसित: फणीन्द्रो नासी कलडः शयितो मुरारि:।'

उन्वालितस्प रतनी मद्नानलखय पूर्म दुधटाकटलाञ्डनकेतवेन ।I' ह्द नम। यवम् 'विराजति व्योसवपुतपयोधिक्वारामपानत्र च फेननङ्गा:' इतपा- कारेण च प्रकृतनिषेधो बोष्य:। 5गोपनीयं कमप्यर्थ दयोतयित्वा कर्थंचन । ३८॥ यदि श्षेपेणान्यथा वान्यथयेत्साप्यपह्ुतिः । सेपेण यथा- 'काले वारिचराणासपतितया नैव शक्यते स्वातुम्। उत्कण्ठितासि तरले नहि नहि सखि पिड्डिलः पस्था: ॥' 30 अन्र 'अपतित्या' हतन्र पति विनेत्युक्वा पेज्रलतनाभावेनास्पया कतम्। अल्लेपेण बया- १ 'उत्तेगभिद्ालक्वार: इति निः २ 'आन्तिमाव्रमेन्रेधति' दृति नि. ३ 'पथाद्' इत्येतजास्ति ज-व-पुस्तकचो :-

9 -- 15 दशम: परिच्छेद: २९

'इह पुरोऽनिलकस्पितविग्रहा मिलति का न वनस्पतिना लता। झरसि कि सन्त्रि काम्वरतोत्सवं नहि घनागसरीतिकदाहता।' वक्रोको परोकेरन्यथाकार:, वह तु खोकेरेचेति भेद: । गोपनकता गोपनीवसापि प्रथमममिहितत्वाच व्यानोकेः। अन्यन्निपिध्य प्रकृतस्थापनं निश्यः पुनः ॥ ३९॥

वया नम- 'धदनमिई न सरोग नयने नेन्दीवरे एते। यह सविधे सुग्घटशो समेर मुधा कि परिश्रमसि।' पया वा- 10 हृदि विसलताहारो नार्य भुजग्रमनायक: कुवलयद्लश्षेणी कण्ठे न सा गरलचुतिः । मळयजरजो नेदं भमम प्ियारहिते मयि म्रहर न हरव्रास्त्ानज कृषा किसु भावसि ।' न हार्य निश्रयास्त: सन्देहः, तत्र संशयनिश्रययोरेकालयस्वेनावस्थानात्।15 अ्ग्न तु अमरादे: संशेयो नायकादेनिश्रयः। कि न न अमरादेवपि संशपः एककोवयनधिके ज्ञाने तथा समीपगमनासम्सर्वात। तईि आ्रान्तिमानसतु। अस्तु नाम अमरादेरआम्ति:। न चेह तलाक्रमत्कारविद्यायित्वम्। नपि तु तथाविधनायकाछुकेरेवेति सह्यसंवेदस्। किंचाविवक्षितेड्रम भ्रमरादेः पतनादी ग्रान्ती वा नायिकाचाड्वादिरूपेणैव सम्मेवति तयाविधोकि:।नच 20 रुपकम्यनिस्यम्, सुखस कमळस्येनानिर्धारणान्। न चापहुति:, प्रस्तुतस्पा- निषेधान । इति पृथगेवायसलद्कारवषिरम्तनोक्ालकारेम्यः। शुक्तिकार्या रजतधिया पसति पुरुपे शुक्तिकेर्य न सजतमिति कस्यचिदुकिर्नायमलद्टारो

भवेत्सम्मावनोलेक्षा प्रकुतस परात्मना । 25 वाच्या प्रतीयमाना सा प्रथम द्विविधा मता ॥ ४० ।। वाच्येवादिप्रयोगे सादग्रयोगे परा पुनः । जातिर्गुण: करिया द्रव्यं यदुत्मेक्ष्यं दयोरपि॥ ४१॥। तदष्टधापि प्रत्येकं भावाभावाभिमानतः । १ मधुकर न मुया परिचान्य दति ज-ब. २ 'अमरासंशयो' पति नि. ३ 'समीषागमनासम्भवाद्' हति ज-ब. ४मव' वतबिक 'सम्मवति' स्तम्मात्वर ज-ब-पुस्तकमो:

२० साहिसदर्पणे

गुणक्रियास्वरूपत्वान्निमित्तस्य पुनथ ताः ।। ४२॥। हात्रिशद्विघ्ता यान्ति तत्र वाच्योज्मेक्षायामुवाहरणं विक्कासं यथा- 'ऊरुः कुरजकटशअजलचेलाजलो भाति। सपताक: कनकमयो विजयस्तम्म: सरसेव ।।' अग्र विजयम्तरभता बहुवाचकत्वाजात्युजेक्षा । ज्ञाने मौन क्षमा सक्तो त्यागे साधाविपर्यय:। गुणा गुणानुचन्धित्चात्तस्य समसवा हच ॥' अत्र सप्रसव्त्व गुणः । 10 पहाम्भसि सुसत्राण तब निःशाननिखनः।

कप सानीति किया। मुखमेणीटशो भाति पूर्णचन्त्र दवापर: ।* अत्र चम्त्र इग्येकव्यकियाचकतवाद्नव्यशब्द्ः। एते भावाभिमाने। 15 लनावाभिमाने यथा- कपोलफलकावस्या: कष्ट भूखा सथाविधौ। अपश्यन्ताविवान्योन्यमीड्क्षा क्षामतां गती ।।' अग्रापश्यन्ताविति कियाया अभावः । सुवमन्पत् । निमित्तसय गुण- क्ियारूपत्वे यया-'गक्ञामभसि- इखादी जातीवेतयुव्प्रेक्षानिमिसं पातकितवं 30 गुणः । 'अपडयन्ती-' इत्यादो क्षामतागमनरूप निमिनं किया। पयमन्यव्। मतीयमानोसेक्षा बथा- तन्वक्वा: ननयुर्मेन सुखं न पकठीकृतम्। हाराय गुणिने रयाने न दसमिति लजया ।।' जग्न एजवेवेतीवासभावाव्यतीयमानोवेक्षा । एवनन्यत्। नतु पवनि- 35 निरूपणपस्तावे:लक्कारार्णी सर्वेपामपि व्यक्यतव भवनीत्युक्त्म्। संप्रति पुनर्विशिष्य कयमुर्पेक्षाया: पतीयमानतम् । उच्यते व्यसयोत्रेक्षाय। 'महिलासहरस-' इत्यादावुग्रेक्षणं विनापि वाक्यविश्रान्तिः। इह सु नान

अत्र वाच्योतेक्षाया: पोडझासु मेदेवु मध्ये विशेषमाह- 30 तत्र वाच्याभिदा: पुनः। विना द्रव्यं त्रिधा सर्वा: स्वरूपफलहेतुगाः ।। ४३ ॥

मेदासेपु च आाखादीना त्रवारणी ये डाइस मेदास्ेर्पा प्त्पेक स्वरूपफल

10- V3 दशम: परिच्छेद: ३१

हेतुगत्वेने दादयामेदतया पढविशजेवा: । दव्यव खस्पोग्ेक्षणमेवर सम्भवतीति चत्वार दृति मिलिलवा चरवारिंजलेदाः ।अत्र स्वरूपोरप्रेक्षा पथा पूर्वोदाहरणेपु 'नारस विजपनम्भ-'हति । 'सम्रसवा इव-' इत्यावपो जातिगुणरूपाः। फढोरेक्षा थया- रामणलापि रामासो मिश्वा हृदयमाझुगः। विवेश भुवसावयातुमुरगेम्य इब पियस्॥' अतादपातुमिति भूपवेशस्व फलं किसारूपमुप्पेक्षितम् । हेत्व्रेक्षा पथा- 'सेपा स्थली यत्र विचिन्वता सवो बरएं सया नपुरमेकसु्र्याम्। सदइपत ख्पचरणारबिन्दबिल्लेपटु: खादिव मद्तमौनम्।' वत्र दुःखरूपो गुणो हेतुरपेनोगोक्षित: । पवमन्यद्। 10

उक््यनुक्योर्निमिच्तस द्विषा तत्र खरूपगा: । नेषु चत्वारिशर्स्सक्याकेपु मेदेपु सच्ये ये सरूपगायाः पोढश मेदासे उतेक्षानिमित्तलयोपादानानुपादानाम्या हाविशजेदा इति मिलित्वा पट्पज्ञा- पजेदा वारपोखोक्षायाः। तत्र निमित्तलयोपादानं यया पूर्वोदाहते 'बातीव-' इत्युव्पेक्षायां निमिनं पातकिवसुपासम्।अनुपाढाने वया-'चन्त्र इवा-10 परः! हतन्र तथाविचसीन्द्र्याच्यतिवयो नोपास: 1 हेतुरळपोसता नियमेन निमिक्तलोपादानमेव । समाहि-'विश्लेपद्व:खनादिव' इत्त्र यभिमिर्न

वाबयं सातू। पतीयनानाथा: पोडशसु मेदेपु विशेषसाह- प्रतीयमानामेदाव प्रत्येक फलहेतुगाः ॥ ४४॥ 20

ययोदाहते 'तन्वडण: समयुम्मेन-' इतव लजवेवेति हेतुरयेक्षित: । अस्यामपि निमित्तसयानुपादानं न सम्भवति । इचायनुपाडाने निमिसरप चाकीनेंने उत्प्रेक्षणस् ग्रमातुनिध्रेतुमशक्यत्वाद्। खवरूपोद्ेक्षाप्यत्र न

सत्यतिश्ययोक्तेरम्युपगमात् । बया-'अर्य शंजापर: पाकशासनः' इति। 90 नदेवं दाविदात्पकारा मतीषमानोयेक्षा। उक्त्यनुक्त्यो: प्रस्तुतस्य प्रत्येकं ता अपि दविया। ता उतपेकषा:। उक्ती बना-ऊसः कुरइकदशः- इति। जनुकी कया मम प्भावत्याम्-'प्रगुस :- हह हि संपति दिगेन्तरमाच्यादयता तिमिरपालेन 30

· 'हेतुगम्पलपेन' इति नि. २ 'गुणस्वरपगाः' इति नि. ३ 'बाफीगने' इति नि. ४ वर्गोन्तर' हति नि. ५ 'पतिदिगन्त' ही ज-थ.

२२ साहित्यदर्पणे १०-४५

चठितमिवाञ्ञनपुजे: परितमिव सुगमदकोदैः।

अग्नाअनेन चटितत्वादेरमेक्षणीयस विषयव्यासववं नोपाचस् । यधा वा- 'लिम्पनीय तमोऽशनि चर्पतीवाअनं नमः ।' अत्र तमसी लेपनल व्यापनरूपो विषयो नोपातः। अज्ञनवर्पणसय तम: सम्पावः। जनयोस्त्प्रेक्षानिमिततं व तमसोऽतिबहुळत्वं धारारुपेणाघ :- संयोगक्च यथासरुपस्। केचिसु-'अषलेपनकर्तृभूतमपि तमो लेपनकतृत्वेनो अोक्षितं व्यापन च निमित्तम्, एवं नमोडगि वर्षणक्रियाकर्तृत्वेन' हस्याडु: । 10 अलङ्कारान्तरोत्या सा वैचित्र्यमधिक भजेद ।।४५।। तत्र सापहवोसेक्षा यथा मम- अशुच्छलेन सुटशो हुतपावकधूमकलुपासयाः। अप्राप्प मानमझे विगलति लायण्यवारिपूर इव॥' लेपहेतुगा यथा- 15 मुक्तोस्कर: सङ्कटशुक्तिमध्यादिनिर्गत: सारसछोचनाया:।

अम्र गुणवर्वे स्ेप: । कम्युम्रीवाविवासादिवेति हेतुत्ेक्षाया हेतु:। नम् जानीमहे' इत्युव्पेकषाचाचकम्। एवम्- मन्ये शङ्के ध्रुवं प्रायो नूनमित्येवमादयः । 20

चनावठी एत्कलिकासह सत्रमतिक्षणोत्कडितरैवला भा: ॥। ' इत्पय्ाभाशव्द्स्योपमावाचकत्वादुपकमे उपमा । पर्यवसाने तु जळवितीरे नैचालस्थिते: सम्मावनासुपपत्ते: सम्भावनोत्धानमित्युत्पेक्षा। एूवरं विरह 20 वर्णने-'केयूरासितममदैः- इत्पन्न 'विकासिनीलोस्पलति सा कणे सृगाय- ताक्या: कुटिल: कढाक:' इत्वादो च जेपम्। लान्तिमद्लद्वारे 'मुग्बा दुग्धधिया-' इतादी आ्म्ताना वलवादीनां विषयस्व चन्दिकावेश्ञानमेव नान्ति। तदुपनिबन्धनस्व कविनेव कृतत्वात्। हव व सम्भावनाकर्तुवि- पयसापि ज्ञानमिति दयोभेंद: । सन्देहे तु समकक्षतया कोटिदृयल्र प्रतीति:। 30 हह तत्कना सम्भाव्यभूतैका कोटिः। अतिशयोक्ती विषयिण: प्रतीतस्य पर्य- वसाने सत्पता प्रतीयते। इड तु प्रतीतिकाल पवेति मेदर। १ महेव' इति ज-ब. २ 'पर्गवसानाव' इति ज-ब.

१०-४६ दरम: परिच्छेद: ३३

रज्िता नु विविधासरुपैका नामितं नुगगनं सवगितं नु। पूरिता नु विपमेपु चरित्री संहता नु कङुमस्तिमिरेण ।' इत्पन्र यत्तर्वादी तिमिराक्रानतता रक्षनादिरूपेण सन्विदवात इति सन्देहा- लक्षर इति केनिदाहु: तन्र। एकविपये समानवलतयानेककोटिस्फुरणसैव सन्देहत्वाव । इछ तु तर्वादिव्यासे: प्रतिसम्बन्धिमेदो व्यापनावेनिगरणेन रअनादे: स्फुरण च। अन्ये तू-'अनेकत्व्रनिर्धारणरूपविष्विस्याध्रपत्येनै- ककोक्यधिकेऽपि भिश्नोषयं सन्देहपकार:' इति वदन्ति ना, वदप्पयुक्तम्। निगीणेसरपस्यान्यवादालयप्रनीतिहि समभावना। तसाक्षात्र स्फुदतया सज्ञाचाचुशव्डेन चेवशव््वत्तसा चोतनादुत्प्रेक्षेवेयं भवितुं बुका। अलम- 10

तदाचऐ्े लोक: शशक इति नो मां प्रति तथा। अहं तिन्दु मन्ये खदरिविरहाकान्तवमगी- कटाक्षोइक।पातव्रणकिणकल ड्ाकविततनुम् । इत्पत्र मन्वेशव्डुमयोगेउप्युक्तरूपाया: समभावनाया अपतीतेवितर्कमार्च 15

सिद्धत्वेऽव्यवसायस्यातिशयोक्तिर्निगद्यते ॥४६॥

विषयिणो5निश्ितत्देन निर्देशात्साभ्यत्वम्। हह तु निषितत्वेनेव प्रवीतिरिति सिदत्वम्। विपयनिगरणं चोत्मरेक्षायां विपयलाघकरणमात्रेण । हदापि 30 मुखं द्वितीयश्रन्ज इलादी । मदाहु :-

अध:करणमाव्ेण निगीर्णतवं मचक्षते ।। इति।

पौर्चापर्यात्यय: कार्यहेत्वोः सा पञ्चधा ततः ।। ४७।। 25 तद्विपर्ययी अनेदे मेद:, असम्बन्चे सममन्धः। सातिनायोकिः। मत्र मेदेउमेदो पया मम- *कधसुपरि कलपिनः कलापो विलसति तस सलेउष्टमीन्दुखण्डम्। कुवलयचुगल ततो डिलोलं तिलकुसुमं तदष: पपालमस्ाद ।'

'विलेपदुःव्वादिव बद्धमौनम्'। अत्न चेतनगतमीनित्वमन्यदचेतनगतं चान्यदिति दयोमेंदेडपपभेद: । पवम्- १ 'अनिर्मोरणरूप०' इति ज-व. २ 'कोलाविफोडमि' ज-ब.

साहित्यदर्पणे

'सहाधरद्लेनारया यौवने रागभारु म्रिच:।' मत्राधरख रागो लोहित्यस, मियल राग: मेस, इयोरमेड:। अमेदे मेदो पथा- अम्मदेवाज कावण्यसन्या: सारमसम्पदः। तसा: पद्पळाशाक्या: सरसत्वमलीकिकम्।

अस्या: सर्गविधी अजापतिरभूचन्त्रो नु कास्तिमद्ः शुमरिकरस: रुयं तु भवनो मासो नु पुष्पाकर:। पेदान्यासन्डा कर्थ नु विषयवयाबृचकोवडलो 10 निर्मातुं प्रभवेन्मनोहरमिद रूप पुराणो सुनि: ॥'

असम्बन्धे सम्बत्वो पया- यदि स्वान्मण्डले सकमिन्दोरिन्दीवरहयम्। वदोपमीयते तसा वदनं वासलोचनम्।' 10 क्न्र वथनतवादाहतेन सम्पन्धेने सम्भावनया सम्बन्ध: । कार्यकारणपो पौवीपर्यविपरयत्र दिया भवति । कारणात्प्रथम कार्यलय भावे, कूयो। समकालत्वेन व। कमेण पया- 'प्रागेव हरिणाक्षीणां चिसतमुत्कलिकाकुलम्।

'सममेव समाकान्तं हयं दिरदगामिना। तेन सिहासनं पित्यं मण्डर्ल व महीक्षितास् ॥ हट केनियाहु :- 'केशपाशादिगतो लौकिको5तिशपोअछाकिकतवेनाध्य- बसीयते। केमपाशादीना ककापादिमिरयवसाये 'अम्बदेवाक्लावण्पम्- इत्पादिमकारेप्वव्यासिर्लेक्षणस्र" दति, तत्र। तन्नापि दानन्यदतलावण्य- २t मम्पखेनास्ववसीयवे । तथाहि 'अम्यदेव' इति खाने 'जन्पदिच' हति पाठेडप्पवसायस्य साध्यत्तमेवेत्युजेज्ाह्ञीकिपते । 'प्रागेत हरिणाक्षीणं- हत्पन्र वकुलादिश्रीणों अथमभावितापि पश्राभ्वावित्वेनाध्यवसिता। नत एवात्रापीवरम्दुप्रयोगे उत्प्रेक्षा । धवमन्त्रत्र। पदार्थानां प्रस्तुतानामन्येषां वा सदा भवेद्। 30 एकधर्मामिसम्बन्ध: स्वाचदा तुल्ययोगिता ।। ४८ ।। १ भम्वम्पेन' इदि नास्त ज व-पुनधकपो :. फ 'अन्ना' दसपिय अयवसाये रत्यसततपर ज-व-पुस्तकयो: ३ म +अन्यदेवाहकावण्य' क्त्वादि .. पतीतु सेक्षा इत्येतनासि न-व-पुसकमो: । प्रमवादासकृतते त्रमाणनुवादे स्वसतमेवेतत.

दशम: परिच्छेद: २५

अन्येपाममस्तुतार्ना धर्मा गुणकियारनः। उदाहरणम्- अनुलेपनानि कुसुमान्यवला: कृतमन्पव: पतिषु दीपदशाः। समयेन तेन सुचिरं शमितिम्रतिवोधितस्ारमबोचियत ।'

भिसम्बमध: । 'त्वैदक्मार्दव उष्ट कसव चिचे न भासते। मालनीशश नृसेलाकदलीना फठोरवा ।'

पयम्- दान विचाडस वाच: कीर्तिषमीं तथायुषः। 10 परोपकरणं काबादसारासारमाइरेव ।।' लव दानादीरना क्मभूताना सारवारूपेकगुणलस्बन्ध वुकाहरणकरिया- सम्पन्ध:। अप्रस्तुतप्रस्तुतयोदींपक तु निगदयते। अथ कारकमेकं स्यादनेकासु क्रियासु चेतू।। ४९॥। 15 कमेणोदाहरणम्- वलावलेपाद्वुनावि पूर्ववत्र्रवाज्यते तेन नगजिगीपुणा। मेनी न योपित कतित निश्रणा पुर्मासमभ्येति भवा्तरेव्वपि।' कत्र प्रस्तुताया मिलामा: प्रकृतेरमेस्तुताबाख सत्या वोषित एकानु- रमनक्रिषासस्बन्धः। 10 "दूर्र समायतवति सवसि जीवनाये' भिन्ा मनोभवशरेण तपस्चिनी सा। उत्तिष्ठति सवपिति वासगृह स्वदीय- माचाति पाति हसति धसिति क्षणेन ।।' हद नम।अब्रेकला नायिकाया उत्पानायनेक कियासम्बन्यः। 25 अत्र प गुणक्रिययोरादिमप्यावसानसव्ावेन तैविच्य न लक्षितम। तवाबिधवैनित्यसव सर्वत्रापि सहस्त्रधा सम्भवास्। प्रतिवस्तृपमा सा स्ाद्वाक्ययोर्गम्यसाम्ययोः । एकोऽपि धर्मः सामान्यो यत्र निर्दिश्यते पृथक् ॥ ५० ॥

१. 'वमोवरीनसा' मति ब. २े 'तदन' इति नि.३ 'सतीव' बते नि. ४ 'पकुतल्वेर अमर्यूवागाथ् इति नि. ५'जीवनाव' शत ब.

२६ साहित्यदर्पणे ९०-५०

या- धम्यासि वैदर्भि गुणैरुदारेर्यया समाकृष्पत नैपधोऽपि। इत: स्तुति: का सलु चन्त्रिकाया यदब्धिमप्युत्तरलीकरोति ।।' कत्र समाकर्षणमुत्तरलीकरणं च क्रियेकेव पौनरुतवनिरासाव भिन्रवाच 5 कतया निर्दिश्। इयं मालयापि टरयते। यथा- 'विमल एव रवि्विशद: पशी प्रकृतिशोभन एव हि दर्पणः । शिवमिरि: शित्रहाससहोदर: सहयसुन्दर एव हि सजनः ।।" मत्र विमलविशदादिस्यत एुक एव । वैधर्म्पेण यथा- चकोर्य एव चतुराश्षन्द्विकापानकर्मणि। 10 चिनावन्सीर्न निपुणा: सुदशो रवनर्मणि॥' दष्टान्तस्तु सधर्मस्य वस्तुन: प्रतिविम्बनम् । सचर्मस्ेति अतिवस्त्पमाव्यवच्छेदः। अममपि साधर्म्यवैधर्यीस्या दविया। कमेणोदाहरणम्- अविदिवगुणापि सस्कविभमिति: कर्णेयु वमति मधुधाराम्। 15 अमधिगतपरिमलापि हि हरति इस मालतीमाला ।I' त्यगि रषे कुरहाडया: संसते मद्नव्यथा। दृष्टानुद्यनाजीन्दी सलानि: कुमुदसंहते: ॥' 'वसन्तलेखैकनिबद्धभावं परासु कान्तासु मनः कुतो नः । प्रफुषमहीनचुळस्पट: किं मधुमतः काइति वलिमन्याम्।' 20 इद पर्च मम। जब 'मन: हुतो नः' इसख 'काकुति बडिसन्पान्' हत्यस्प चकरूपतयैव पयेवसानतत्यतिवस्तूपमैव । इह तु कर्णे मचुचाराव- मनर नेनहरणस व साम्यमेव, न तवैकसप्यम्। जेत्र समर्व्समर्बक

तथेति भेद: ।

95 सम्भवन्वस्तुसम्बन्धोऽसम्भवन्वापि कुत्रचित् ।।५१॥ त्र विम्बानुविम्बत्वं बोधयेत्सा निदर्शना।

'कोsन सूमिक्लये जनान्मुधा तापयन्सुनिरमेति सम्पद्स्। वेदयमिति दिनेन भानुमानाससाद चरमाचलं तत: ।।'

₹ 'विशवादेः इति नि. र म्चन्द्रिकान्ाम' इति नि. ३ अय' इति ज-ब विशेषनावो इति -नि.

१०-५२ दशम: परिच्छेद: ३७

अग स्पेरीष्टशार्थवेदनक्रियायां केतृत्वेनान्वयः सम्भवतयेब । ईट्सार्यंज्ञाप- नसमर्थचरमाचछप्राप्तिरूपधर्मपैर्वत्। सम स्वेरमाचलगामनस् परितापिनां विपत्मासेव विश्यप्रतिविम्वभाव बोधयति। असम्भवह्स्तुसम्बन्धनिदर्शनी चेकवाक्यानेकवाक्यगतत्वेन दिविधा। तब्रैकवाक्यगा यया- कछपति कुवलयमालाछलितं कुटिल: कढाक्षविक्षेपः। 5 सघरः किसजवलीलामाननमख्ा: कलानिधिविलासम् ।' अग्रान्पसव धर्म कथमन्यो वहत्विति कटाक्षविक्षेपादीना कुवटयमालादि-

क्षविक्षेपादे: कुवलयमालादेश विम्बम्रतिविम्यार्व बोपति। बया वा- प्रपाणे तब राजेन्द्र मुक्ता वैरिसगीदशाम्। 10 राजहंसगति: पत्धवामाननेन शतियुति: ॥' अत्र कल्प्पते, स चासम्भवनराजईसगतिमिय गत बोधपति। अनेकवाक्यगा यपा- इद किलाव्याजमनोहर वपुनपाक्षम साधयितुं य इच्छति। 15 ध्रुवं स नोलोपळपत्रधारया समिछठरता डेचुसुपिम्यवस्यति ।'

प.क्षमत्वसाधनेच्छा नीलोललपत्रधारया समिहताच्छेदनेस्टेवेति विम्बप्रति- चिग्वभावे पर्यवखयति। बचा वा- 20 जन्मेद बन्च्यर्ता नीत भवभोगोपलिप्सया। काचमूल्येन विकीतो हन्त चिन्तामणिर्मया ।' अत्न नवभोगलोमेन जन्मनो व्यथतानयनं काचमूल्येन चिन्तामणि- विकय ह्वेति पर्यवसानम्। एवम्- 'क सूर्यप्रमवो वंशः क चाल्विकया मतिः। 25 तितीपुंदुख्तरे मोहावुड्रपेनास्म सारारस्॥ अत्र मन्मत्या सूर्यवंशपर्णनमुलुपेन सागरतरणमिवेति पर्यवसानम्।

योध्नुभूत: कुरहाक्यास्तसा मचुरिमाधरे। समात्यादि स सदीकारसे रसविशारदैः ॥।' 30

१ 'वकलन' इति नि. २ कमेवरनाव हति नि. २'असम्मपदस्तुनिदर्सना' दाने नि. ४ निमेनिकासम' रवि ज-व (against the metre). ५ /तपाकम इति नि. ६ 'तपत्कमत्म' इति नि. ४ सा०

३८ साहित्यदर्पणे १०-५२

कष प्रकुतस्वाधरस मधुरिनयर्मख्व दाक्षारसेसम्सवास्वैवासान्ये पर्षव सानस्। मालारूपापि। बया मम- 'लिपसि घु्कं चुपदमकवदने बृगमर्पयति मृगादनरदने। पितरसि तुरंगं महियविषाणे निदबचेतो भोगविताने।' D इह विम्यप्रतिविम्यताक्षेप विना वाक्यार्धीपर्यपसालम्। दष्टन्ते तु पर्यवसितेन वाकपार्पेन सामर्थ्यातिन्वम्तिबिम्वतापखायनम्। नापीयमथा- पतति:। तब् हारोप्य हरिणाकीणां- इत्यादी साहस्यपर्यतसानाभावात्।

व्यतिरेक: 10 स च एक उत्तेञनुक्ते हेतौ पुनस्त्िधा। चतुर्विधोजपे साम्यस्य बोधनाच्छव्दतोऽर्यतः ।५३॥ आक्षेपाच द्वादशधा श्षेपे5पीति त्रिरष्टधा। 15 प्रत्येकं स्ान्मिलित्वाए्टचत्वारिंयदविघ: पुनः ॥५४।।

कारण च। तमोहयोरप्युक्तावेक: प्रत्येक समुदायेन वानुक्ती प्रिविध हति चनुर्निधेऽ्पन्मिनुपमानोपमेयस निवेदनं शब्देनीथेनाल्ेपेण चेति ह्वाइस- प्रकारउपि श्रेपे5रपिशढदादुलेपेपि सतुकिशतिमकार:। उपमानान्युनता 20 गामप्यनषैच भज्वा चनुविभतिपकारतेवि मिलित्वाष्टततवारिदारकारो व्यतिरेक । उदादरणम सकळई मुखं तला न कछडी विचुयंया।"

45 राष्दपतिपादनाच शाब्दमीपम्यस् । अग्नैव ' कलडि विधूपमम्' इति पाठ आर्थम्। 'जवतीन्तु फळडिनस्' इति पाठे विव्वतुल्यादिपढविरहा- दालिसम्। अतैवाकलइपदताने उपमेयगतोस्क्पकारणातुक्ति:। कलह्ि पदत्यामे चोपमानगतनिकर्पकारणानुक्ति: । इयोरनुक्ती ह्योरनुकि: । सेपे बया- 30

(. 'स न' दति नासि ज-व-पुथ्तकपो :. र 'अरवेन इति नासि नि-पुस्तके. ३ 'सादितुन्याविपद' इति ज-व.

१०-५४ दशम: परिच्छेद: ३९

अत्रेवार्ये वतिरिति शाब्दमौपस्पम्। उत्कर्षनिकर्षकारणयोईयोरप्युक्ति:। गुणशब्द: छिष्टः। अन्ये मेदा: पूर्ववद्ध्याः। एतानि चोपमेयलोपमाना- दाविक्य उदाहरणानि। न्यूनत्वे दिक्ाण यया- 'क्षीणः क्षीणोपि सभी भूयो नूयोडमिवर्षते नियस्। बिरम मसीव सुन्दरि यौवनमनिवर्ति बातं तु।' अत्रोपमेय भूतयोवनास्पैर्यलाभिक्सम्। तेनाव 'उपमानादुपमेववयाधिक्ये वियर्यये वा व्वतिरेक:' इति केपांनिलक्षणे 'विपयये वेतिपदमनर्वकम्' इतति परकेचिवाडु:, तस विचारसदम्। तमाहि-अश्राधिकन्यूनर्वे सच्चा- सच्चे एव विवक्षिते। अम म चन्द्रापेक्षया यौवनलासरवं स्फुटमेव । अस्तु बात्रोदाहरणे यथाकवंचिक्कति: । 10 'हन्मताचैरयशसा मया पुनर्दिषां हसैटृतपथ: सितीकृत: ॥ इलाविधु का गतिरिति सुषकं 'न्यूनताधवा' इति। सहार्थस्य चलादेकं यत्र स्ाहाचर्क इयोः । सा सहोक्तिमूलभूतातिशयोक्तिरयंदा भवेत् ॥ ५५ ॥

च। अमेदाध्पवसापसूलापि केपभिचिकाम्पया न् । कमेणोदाहरणम्- 'सहाधरदुलेनासया सौपने सगभाक्पिरियः ।' मत्र रागपदे क्षेपः । 'सह कुसुदकदुर्नैः काममुखासयस्तः सह घनविमिरौधेपैममुससारपन्ता। सह सरसिजपण्डैः खास्तमाभीलयन्त: प्रतिदिशमसृतांशोरशयः सच्चरन्ति ॥20 इदं मम।अबोहासादीनी सम्बन्धिमेदादेव भेव, न त लिएतया। सममेव नराधिपेन सा गुरुसमोहविलुप्तचेतना। जगसत्सह तैळबिन्दुना नेनु दीपार्निरिव क्षितेन्तलम् ॥' हयं व मालयापि सम्मवति । यथोदाहते 'सह कुमुदकदम्यै :- ' इत्यादौ। गलड्षमणेन समे राम: कानने गहर्न दपी।' 20

विनोक्तिर्यद्विनान्येन नासाध्वन्यदसाधु ा। नासाचु अशोभनं न नयति। एवं व यद्यपि शोमनत्व यव पर्यवसानं

वसाशोसनत्वं तापरसंनिवेरेव दोष: । तत्य पुनः सवनावतः शोभनत्व-30 मेवेति।

१ सनु' रते ज-ब. र 'न साध्यन्यत' दते ज-व.

साहित्यदर्पणे १०-५६

पया- चिना जलदकालेन चन्द्रो निस्तन्द्तो गतः। बिना गरीष्मोष्मणा सजुर्वनराजिरजायत।। असाध्यशोभनं बया- 5 'अनुयान्त्ा जनातीत कान्तं साधु त्वया कृतन्। का दिनश्रीविनार्केण का निसा शशिना बिना ।।' निरयंक जन्म ग्त नलित्या यया न दरड सुहिनांशुविम्यस्। उत्पनतिरिन्दोरपि निष्फलैव दड्टा विनिद्ा नलिनी न येन ।' अत्र परस्परविनोकतिमक्मा चमाकारातिशायः। विनाशन्दप्रयोगा भावे5पि 10 विनार्थ विवक्ञार्यां विनोकिरेबेयम्। एवं सहोकिरपि सहशव्दुम्रयोगाभावेपि सहाथेविवक्षया भवतीति बोष्पम्। समासोक्ति: समैर्यत्र कार्यलिङ्गविशेपणैः ॥ ५६॥ व्यवहारसमारोप: प्रस्तुतेऽ्न्यस वस्तुनः । अतर समेन कार्येण प्रस्तुते:परस्तुतव्यवहारसमारोप:। बया- 15 व्यायूय यहसनमस्तुजलोचनाया पक्षोजयो: कनककुम्भविलासभाजोः। आलिशसि प्रसभमहमशेषमसा धन्वसवमेव मलयाचलगन्यवाद ।।' अन्र गन्यवाहे हठकामुकव्यवहारसमारोप:। लिक्साम्पेन यया- 'असमासनिगीपस खीचिन्ता का मनस्विन:। 90 अवाकरम जगत्कृर्त्ख नो सष्यां भजते रवि: । क्त्र पुंखीलिद्मात्रेण रविरसव्यपोनायकनायिकाव्यवहार: । विशेषणसाम्य तु शिषतया, साधारण्येन, भपम्पगसत्वेन च विया। तत्र सिष्टतया यया मम-

25 दिनकरकरस्पृष्टामैन्द्रीं निरीक्ष्य दिशं पुरः। जरठलबलीपाण्डच्छावो मृर्ग कलुपान्तर: अपति हरितं इन्त पाचेतर्सी तुहिनुति: ।' अम मुखरोगादिमव्दानां सिश््ता । अन्नैव हि 'तिमिरातृतिम्' इतसत्न 'तिमिरांगुकाम्' इति पाठे एकदेवस् रूपणेती समासोक्तिरेव। नत्वेक. 30 देशविवति रूपकम्। तत्र हि सिमिरांझुकयो रुप्यरूपकनावो इयोरावर- करवेन रफुटसाटश्यतया परसाचित्यमनपेक्यापि स्वमात्रविध्ञान्त हति न

१ 'तिमिराशुकम्' ब्रति नि.

दशम: पररिच्छेद:

समामोनितुद्धि व्वाहन्तुमीशः । यत्र तु रुप्परूपकयो: साइश्यमस्फुट सयैकदेशान्तररूपण बिना सदसक्क्तं सादित्यशाव्तमप्येकदेशान्तररूपण मार्थमपेक्षत पयेति तत्रैकदेशविवरतिरूपकमेव। यया- 'जस्स रणन्तेठरए करे कुणस्तस्स मण्डलमलजम्। रससंमुही वि सहसा परममुदी होइ रिउसेणा।I' 5 अत्र रणास्त:पुत्यो: साडश्यमरफुटमेव। किच यत्र स्फुटसाइश्यमपि बहुना रूपणे शाम्युमेकदेशस चार्य तवैकदेशविवर्ति रूपकमेव । रूपक- अतीतेष्यापितया समासोफिमनीतितिरोायकतवात्। नन्वलित स्णान्त:पुर- योरपि सुनसचारतया स्फुट साश्यमिति चेत, सत्यमुक्तम्। असत्येव। किंतु वाक्यार्थपयोलोचनसापेक्षम्, न सलु निरपेक्षम्। सुखचन्द्रादेर्मनो-10 हसस्वादिचद्रणान्त:पुरवो: स्वत: सुससजारत्वाभावात् । साधारण्येन वया-

उदिते वासराधीशे मोराजनि सरोजिनी॥'

प्रगामिन: सेरत्ववर्मल समारोप: कारणम्। तेन विना विशेषणसाम्पमाव्रेग 15 नायिकाव्यवहारपतीतेरसमभवात्। औपम्यगर्मत्वं पुनविचा सम्मवति, उप- मारूपकसककरगर्भखवात् । तवोपमागमखे यया-

केशपाशालिबुन्देन सुदेपा हरिणेक्षणा।।' अत्र सुवेपत्ववशाव्मय्म दन्तममा: पुष्पाणीवेतयुपमागर्भव्वेन समास्ः।2) अनम्तर च दम्तप्रभासदरी: पुष्पैश्ितेत्यादिसमासान्तराध्येण समान- विशेषणमाहात्म्यादरिणेक्षणायां लताव्यवहारप्तीतिः । रूपकगर्भत्वे बया- लाइण्यमयुभि: पूर्णम्- इत्यादि । सङरगर्भत्वे थया - 'दन्तप्रभापुष्प-' इव्ादि। 'सुवेपा' इत्त 'परीता' इति पाठे सुपमारूपकसाधकाभावाल- हरसमाश्रयणम् । समासान्तरं पूर्ववत् । समासान्तरमहिद्या लताप्रतीति: ।25 पपु व चे्यो सते उपमासकरयोरेकदेशविवर्तिता नासि तम्मते आाद्यतृती- पयो: समासोकि: । द्वितीवस्तु प्रकार एकदेशविवर्तिरपकविषय एव। पर्यालोचने त्वाये प्रकारे एकदेशविवर्तित्युपमैवाज्ञीक्तुमुचिता। अन्यया- 'पेन्नं चनुः पाण्डुपयोधरेण परदयानार्वनख्रक्षताभम्। प्रमोदपन्ती सकलङ्कमिन्दुं तोपं रवेरन्पनिक चकार।।' 30 इत्पत्र कर्य शरदि नायिकाव्यवहारप्रतीति: । नायिकापपोचरेणाईनख- क्षनामशक्रचापधारणासम्भवात् । ननु 'आर्वनसक्षतानम्' इत्पत्र सपितम-

१ 'तिरोधायनात्याद' इति नि. २ 'पार्प' इति ज-प

साहित्यदर्पणे

प्युपमानसवं वस्तुपर्यालोकनया ऐन्ट्रे धनुषि सक्षारणीयम्। यधा-'वझ्षा उद्दोति' इत्यादी हवनसाम्ययासिद्देदभि सवार्यते विधिः । एर्वं बेम्दचा- पाभमार्जनवक्षतं दधानेति मनीनिर्भविष्यतीति चेत, न । एवंविधानिवांहे

5 पथाकर्थचित्समासोकि: । नेडेरिवोलहै: पर् :- इत्यादी चान्यगतसर्स- पात। कि चोपमार्या व्यवहारप्तीतेर भावात्कर्य तहुपजीविकाया: समासोके: पवेश: । गदाहु :- व्यवहारोऽ्यवा तर्त्व नौपस्वे चत्मतीयते। रत्तीपम्य समासोकिरेकडेशोपमा स्फुटा ॥'

रप्वेश्तो न्यायसिद एव, तैनौपम्यगर्भविदेपणोत्थापितर्त्त नाखा विषय इति विशेषणसाभ्ये लिष्टविशेषणोत्वापिता साधारणविश्येषणोत्यापिता चेति दिया । कार्यलिजयोस्तुत्यते च द्विविधेति चतुःप्रकारा समासोकि:। सर्वत्रेचात्र व्यवहारसमारोप: कारणम्। स च कनिल्ीकि के वस्तुनि लौककिक- 15 वलुन्यवहारसमारोपः। नाखीये वस्तुनि शात्ीयवस्तुव्यवहारसमारोप:। लौकिके वा शाकत्रीयवस्तुव्यवहारसमारोप: । शानत्रीये वा लौकिकवस्तु- व्यवहारसमारोप इति चतुथी। तत्र लौकिकवसवपि रसादिमेदादनेकविथम्। शास्त्रीयमपि वकायुर्वेदज्पोति शान्त्रप्सिद्धतवेति बहुमकारा समासोकि:। विद्यानं यथा-'व्यायूव पहसन-' इलादी लौकिके वस्तुनि लौकिकस 20 हठकामुकव्यवहारादे: समारोप:। वैरेकरूपमखिल्ासत्रपि वृत्तिु स्वां पशपजिरव्ययमर्सर्पतया प्रयुस्षम्। मोप: कृतः किल परत्पजुपो विभक्तेमीर्लेक्षणं तब हतं ध्ुवमेव मन्ये ॥

एवमन्यत्र । रूपकेप्रतनामस्त्ररूपर्सनिवेदेन प्रहतव रूपमवष्छाद्पति। 23 दृद तु खावस्थासमारोपेणानवच्छादितस्वरूपमेव सं एर्यावस्थातो विशेष- गति। अत एवाच व्यवहारसमारोपो न तु सवरूपसमारोप इचाहु:। उप- माधवनी लेपे च विशेष्पस्यापि साम्यम, इह तु विशेषणमात्रसय। जमरपु- तपपंसार्या प्रस्तुतल गम्यत्तम्, इह स्वमस्तुतसत्रेति भेद: । उक्तिविशेपणैः सामिप्रायैः परिकरो मतः ॥५७॥ यपा- 30 ॥'अवराज सेनापते ड्रोणोपहासिन् कर्ण, रक्षैनं भीमाहु:शासनम्।' १ अवंविधनि्वादे' पवि अ-प्. २तत्वमीपमे'शी नि. ३ 'अवच्छादि तस्वरूपेण' रवि नि. ४ 'उफे:' इति नि.

दशम: परिच्छेद:

शब्दैः समावादेकार्थै: ल्लेपोSनेकार्थवाचनम्। 'स्वभावादेकायें:' इति शव्दूसेपाद् व्यवचछेदा। 'वाचन' इति च वने।। उदादरणम्- प्रवतैयन्किया: साध्बीमोलिन्यं हरिता हरन्। महसा भूकसा दीस्षो विराजति विभाकर: ॥I2 5 लत पकरणादिनियमाभावाद् ह्रावपि राजसुर्यी वाच्यो। कचिद्विशेप: सामान्यात्सामान्यं वा विशेषतः ॥५८ ॥। कार्यानिमिनं कार्य च हेतोरथ समात्समम् । अप्रस्तुतात्म्रस्तुतं चेद्रम्यते पञ्चधा ततः ॥ ५९॥ अप्रस्तुतप्रशंसा सादू 10

क्रमेणोदाहरणम्- पादाहतं यतुत्याय सूर्धानमविरोहति।

अयामदपेक्षया रजोऽि वरमिति विशेषे मस्तुते सामान्यमनिहितम्। 'सगियं यदि जीवितापहा हदये कि निविया न हन्ति मामू । विपमव्यसुत कचिज्ञवेदसृ्त वा विपमीखरेच्या ॥' अप्रेचरेच्छया कचिदहितकारिणोपि हितकारित्वं हितकारिणोऽप्यहित- कारित्वमिति सामान्ये प्रस्तुते विशेषोडभिहितः। एवं चात्राप्रस्तुतमर्श्रसा- मुलोडथीन्तरन्यास:। रष्ान्ते प्रसयातमेव वस्तु प्रतिबिन्वत्वेनोपादीपते। इड तु वियासृतपोरसृतविषीभावस्वाप्सिद्धेन तख सजावः। ५0 'इन्दुलस इवाअनेन जडिता हष्टिमंगीणामिव प्रम्लानारणिमेव विद्ुमदल श्यामेव द्वेमप्रमा। कार्कइयं कलया च कोकिलवधूकमठेविवच प्रस्तुतं सीताया: पुरतअ हन्त शिख्ना वहाँ: सगडा इव ॥' अग्र सम्भाव्यमानेम्य इम्दादिगताजनलिपत्वाविम्य: कार्यम्यो वडनादि-15 गससौन्दु्यविशेषरूपं प्रस्पुतं कारणं प्रतीयते। पाच्छानीति मयोकषा सृगडशा निध्चासमुडेकिगं स्पकत्वा तिर्यगवेक्य पाप्पकलुपेनैकेन माँ चक्षुपा। लच्य प्रेम मदर्पित प्रियसचीवुन्दे रवपा बभ्बता- भिरय बेहविवधितो सृगशितु: सोव्यासमाभापित: ॥' 30

अत्र कस्पचित्रगमनरूपे कार्ये कारणमभिहितम् । तुल्ये प्रस्तुते सुन्या- निवाने व डिया सेपसूला साटइयमात्रसूला न। शेपमूलापि समासोकि-

साहित्यदर्पणे

बहटिशेषणमातललेपे लेपवव्विदोष्यसयापि लेपे भवतीति हिधा। कमेण यथा- 'सहकार: सदामोदो वसम्तश्रीसमन्यितः ।

अन विदेषणमाच सेपव सादमस्तुतास्सइ कारा कवयचित्यस्तुतल नापकल 5 मनीवि: । 'पुंसत्वादृपि प्रवचलेयदि यद्यधोऽपि यायायदि प्रणयने न महानपि लयातू। अम्युदरेप्तदृपि विभमितीदशीय केनापि दिकयकटिता पुरुपोत्तमेन ।i' मत्र पुरुपोत्तमपदेन विशेष्येणापि श्िषटेन प्रचुरपसिच्या प्रथमं बिपयुरेव बोध्यते । तेन वर्णनीयः कव्चित्पुरुषः प्रतीयते। 10 सादश्यमात्रसूला वया- "एक: कपोतपोतः शतशाः श्येना: छ्ुधाभिधाबन्ति। अम्वरमावृतिशुन्यं हर हेर शरणं विधे: करुणा ॥1 अत्र कपोवाद्म्स्तुवात्कक्वित्पस्तुतः अ्तीयते। इयं व कचिह्वैचर्म्पेणापि नवनि। 16 'न्याः सलु बने वाताः कहारत्पर्श्रीतलाः। राममिन्दीवरश्याम ये स्पृशन्त्यनिचारिता: ।।' अ्षत्र वाता धन्या अहमधम्प इति वैवर्म्पेण अस्तुतः प्रतीयते। वाच्यस सम्भवासम्मवोभयरूपतया चिप्रकारेयम्। तत्र सम्मवे उक्तोदाहरणान्येव। असम्भचे यपा- 20 'कोकिळोऽइ भवान्काक: समान: कालिमाचयोः। अन्तर कथयिध्यन्ति काकलीकोविदा: पुनः । अब्र काककोकिलमोर्वोकोवान्यं प्रस्तुताधपारोपर्ण विनासम्भवि। उभयरूपत्वे पथा = अन्तरिछिद्राणि भूयासि कण्डका वहचो बहिः। 25 कर्ष कमलनालस् मा भूवन्महुरा गुणाः ।। अत्र प्रस्तुतस्य कस्यचिदउयारोपण विना कमलनालास्तश्छडाणां गुण- भङ्गूरीकरणे हेतुत्वमसम्भवि। अन्येर्पा तु सम्मवीत्युनयरुपख्वम्। असाज्ञ

30 वाय्यतम्। माध्यमावप्रस्तुतस्य व्यंग्पतम्। एवं समासोक्ती। सेपे5पि ह्वयोरपि

उक्ता व्याजस्तुति: पुनः । निन्दास्तुतिभ्यां वाच्याम्यां गम्पत्वे स्तुतिनिन्दयोः ॥ ६०॥ १ 'इमेवनी दवि ज-ब,

१८ -- ६० दशम: परिच्छेद:

निन्दया स्तुतेर्गस्पत्वे व्याजेन स्तुतिरिति म्युत्पत्या व्यासस्तुतिः स्तुखा निन्दाया गम्पते व्याजरूपा स्तुतिः । क्रमेण यधा- स्तनयुगमुत्ताभरणा: कण्टककलिवाकयप्टयो देव। स्वयि कुपितेऽपि प्रागिव विश्वला रिपुखियो जाताः ॥' हदं मम। 5 'व्याजस्तुतित्तव पयोद मयोदितेयं यज्जीवनीय जगतस्तव जीवनानि। स्तोवं सु वे महदिदं धन धर्मराजसाहाययमर्जवसि पत्पविकानिहृत्य।।' पर्यायोक्तं यदा भज्वा गम्यमेवाभिधीयते। उदाहरणम्- स्पृष्टास्ता नन्दने पाच्या: केशसमभोगलालिताः । 10 सावनं पारिजातस मजर्यो यख सैनिके: ॥ अत्र हयग्रीवेण सवर्गो विजित इति प्रस्तुतमेव गन्प कारणं वैचित्य- विदोपप्रतिपत्तये सैम्पन्य पारिजातम जरीसावज्ञस्पर्शनरूपकार्यद्वारेणाभि- हिवन्। न चेर्द कार्यातकारणप्रतीतिरूपाप्रस्तुतम्रशंसा । तमर कार्यख्याप्रस्तु- तत्वाद्। इह तु वर्णनीयस्य प्रमावातिशयबोधकरवेव कार्यमपि कारणवत्-15 खुतम्। एवं च-

प्रत्यर्पिता: शत्रुबिलासिनीनामाझेपसूग्रेण विनेव द्वारा:।।' अत्र वणेनीयस सज्ो गम्यभूतशत्रुमारणरूपकारणवत्कार्यसूर्त तथाविच- वात्रुचीकन्दनजलमपि प्रमावातिकपबोधकत्वेन वर्णनाईमिति पर्यापोक्तमेव ।10 राजनाजसुता न पाठयति मां देव्योडपि तुष्णी रिपिता: कुब्जे भोजय मां कुमारसचिवैनाद्यापि कि भुज्यवे। हार्य राजगुकस्तवारिभवने मुकोउध्वगै: पज्जरा.

अग्र प्रस्थानोद्यतं सवन्तं धुखवा सहसैवारय: पलायिता इति कारण 20 प्रसुतम्। 'कार्यमपि वर्णनाहत्वेन प्रस्तुतम्' इति केनित्। अन्ये तु-राजशुकवुत्तानतेन कोपि प्रस्तुतप्रभावो बोष्यत हतप्रस्तुत- मर्शंसव' इसाडु:। सामान्यं वा विशेषेण विशेषसेन वा यदि॥ ६१॥ कार्य च कारणेनेद कार्येण च समर्थ्यते। 30

१ 'हिदू) िस्यो इति नि. २ 'सब्जीवनाय' बति नि.

२६ साहित्यदर्पणे १०-६२

ऋमेणोदाहरणम्- 'वृहत्सड्वाय: कार्यान्तं कषोदीयानपि गच्छति। सम्भूयास्मोषिसन्येति महानया नगापमा ।।' 5 अब द्वितीयार्धगतेन विशेषरूपेणार्येन प्रथमार्धगतः सामान्योऽथे: सोपपसिका कियते। याबद्यपेदा वाचमेवमादाव साधवः। बिरराम महोयास: प्रकृत्या मित्रभाषिण: ।2 पृथ्वि सिथिरा भय भुजन्रम धारयना 10 स्वं कूर्मराज तदिद हवितय दचीथा:। दिककुअरा: कुरुत ततितये दिधीपाँ देवः करोति हरकार्मुकमाततज्यम्।।' अत्र कारणभूरत हरकारसुकाततजयीकरणं पृथिवीत्यैयादे: कार्यच समरथेकम्। 'सहसा विद्वीत न कियाम्-' इत्पादी सम्पेदरणं काय सहसाविधाना 15 मावस्य विमृश्यकारितरूपस कारणस समर्थकम् । एतानि साधर्म्य उदाहरणानि । वैधम्पें यया- हत्यमाराध्यमानोपि किस्ाति सुवनत्रयम्। शाम्पेत्प्लपकारेण नोपकारेण दुर्जन: ।I' कत्र सामान्यं विदोषस समर्घंकस्। 'सहसा विदवीत-' इत्चा सइसा- 10 विधानाभावसापतपेत्त्यं विसद्धं कार्ये समर्थकम्। एतमन्यत्। हेतोर्वाक्यपदार्थत्वे काव्यलिङ्गं निगधते। तत्र वाक्यधता पया- वमत्वने त्रसमानकान्ति सलिले मझ वदिन्दीवर मे घैरन्तरितः मिये तब मुख्मामानुकारी पशी। येउपि रवट्रमनानुसारिगतयन्ते राजहंसा गता- एवत्साइश्यविनोद्मात्रमपि मे दैवेन न क्षम्पते ॥' क्षत्र चतुर्थपादे पादत्रयवाकयानि हैतयः। पदार्थता बचा मम-

न घच्ते शिरसा गडां भूरिभारमिया हर: ॥' 30 अम् द्वितीयायें भ्रथमार्धमेकपड हेतुः। अनेकपद बथा मग- १ अध्यपदा दृति नि. २ 'सम्पत्करण' इच नि. २ 'आपरमवत' ज-नि. ४ 'वेवेन' इति नि.

१०-६३ दशम: परिच्छेद:

पश्पनवरसंत्यपयगां व्वहानजलवाहितीय्। देव विपधगात्मानं गोपवत्युअ्रसूर्धनि ॥' इद केनिड् वाक्याचेगतेन काव्यलिजेनेव गतारयंतया कार्यकारणभावेडथी- भतरन्यार्स नाडियन्ते, तद्युक्तम्। तयामात्र हेतुखिपा भजति-तापको निप्पादफः समर्थकश्रेति। तत्र ज्ञापकोडनुमानल विपया, निप्पाइक:5 काव्यलिङ्कम्म, समर्बकीररर्थान्तरन्यासस्य, इति पृथगेव कार्यकारणभावेस्यां न्वरनास: काव्यलिज्वात्। तवाहि-यरवबेत्र-' इलादी चतुर्थपादवाकप- मन्यया साकानतयासमअसमेव खात् इति पादवयरातवा्क्य निष्पाद- कत्चेनापेक्षते। 'सहसा विद्धीत- हलादी तु परापकारनिरत्दुजन: यह सहतिः। 10 वदामि भवतसर न विधेया कड़ाचन। इत्वादिवदुपदेशमाचेणापि निराकाहुतया स्वतोऽपि गसाथे सहसाविया- नाभावं सम्पहरण सोपपचतिकमेव करोतीति पृयगेव कार्यकारणभायेडर्बास्तर- न्यास: काव्यलिज्ञान्। न घत्ते शिरसा गहं भूरिभारमिया हरः।

इत्यत्र हिशव्दोपादानेन परिलत्वादितिवद्धेसुत्वख रकुतया नायमळ

अनुमानं तु विच्छिच्या ज्ञानं साध्यस साधनात् ॥ ६३॥ पया- 'जानी महेश्खा हदि सारसाक्पा विराजते:तः मियवच्त्रचन्द्रः।

अच रूपकवशाविष्छिसि:। पयावा- वत पतस्पवलाना दद्टिनिशिता: पतन्ति तत्र दारा। सथ्यापरोपितमरी भाववासां पुरा आसो मस्ये ॥

अमेदेनामिधा हेतुर्हेतोहेंतुमता सह। पया सम-'तारुण्यसय विय्यास :- हषच वशीकरणहेतुरनामिका वक्षी-30 करणलेनोका । विलासहासयोएव चययसायमूलोउपमलक्ार:।

८ 'मटाकाडतया' इते व.

२८ साहित्यदर्पणे

अनुकूलं प्रातिकूल्यमनुकलानुबन्धि चेत् ॥ ६४ ॥ यथा- कुपितासि यदा तन्वि निधाय करजक्षतम्। वधान भुजपाशाम्यां कण्ठमखय दर्द तदा ।।' अख्य व विच्छितिविशेपस् सर्वालक्षारविलक्षणलेन स्कुरणात्ृथगल हवार. Di त्वमेव न्वाय्पम्। वस्तुनो बक्तुमिष्टस्य विशेषप्रतिपचये। निषेधाभास आक्षेपो वक्ष्यमाणोक्तगो हविया ॥ ६५ ॥। तत्र वक्यमाणविपये कचित्वर्षस्यापि सामान्यतः सूचितस निषेध:, 10 कचिदंभोकार्वशास्तरे निपेच इति हौ भेदौ । उक्तविपये व कनिद्वस्तु- स्वरपस्य निषेधा, कचिङ्स्तुकथनसेति ही । इत्यासेपस चतवारो भेदा:। क्रमेण यथा- 'मरवारशत विचुराया मणामि सवपाः कृते किमपि। क्षणमिह विश्राम्य ससे निर्दयहृदयस्य कि बदाम्ययवा ॥' 15 अब्र सतया विरहस्य सामान्यतः सूचित्पर वक्यमाणविशेषे निषेषा। 'तब विरहे हरिणाक्षी निरीक्ष्य नयमालिकां दलिताम्। हन्त नितान्तमिदानीमा: कि हतजल्पितैरथवा ।।' अग्र मरिष्यनीत्ंशो नोक: । 'यालभ णाहं दह तीन पिओोसि ति ण मह बावारो। 20 सा मरइ सुन्झा अअसो एसं धम्मकखर मणिमो ॥' अब्र द्सीखस्प्र वस्तुनो नियेच:। बिरहे तब तं्वड्ी कर्य क्षपयतु छपास्। वारणव्यपसायस्य पुस्से भणितेन किस् ।।' अत्र कयनसयोकसपैव निपेच:। प्रथमोदाहरणे सख्या अवश्यंभाति मरणमिति विशेष: प्रतीयते। द्वितीये5शकयवक्तव्यव्वादि । तृनीये दूतीत्वे प्रमार्थवादित्वम् । चतुर्ष दुःसखातिशयः। न चायं विहितनिषेघः ॥अ्त्र

अनिष्टस तथार्थस विध्याभास: परो मतः। सघेति पूर्ववडिशेषप्रतिपचये। बषा- १ 'विसम्य' इति नि. २ 'दूनी' रव ज-व-निः 'दूई' इति अरक्ारसवेस्वर्स- मत: पाठ: ३'तुम' इति ज-य-तिः 'तीनर' बलचडारसस-रामनरन-संगतः माठ :. ४ 'मनस्पैव' इति ज-च.

१-६६ दशम: परिच्छेद: 8९

गच्छ गय्छसि चेत कान्त पन्पानः सन्तु ते सिवाः। ममापि जन्म तजैव भूयावत गतो भजानू ॥' अवानिषत्वाङ्गमनस्व विधि: प्रस्खलदूपो निषेधे पर्यवस्वति । विशेषक्र गमनस्पात्यन्तपरिहार्यत्वरूप: प्रतीयते। विभावना विना हेतुं कार्योत्पनिर्यदुच्यते ॥ ६६॥ उक्तानुक्तनिमिचत्वाडिया सा परिकीर्तिता।।

भवितुं युक:। तथ कारणास्तरं कचिदुक कषिद्नुक्तमिति हिधा। यथा- अनायासकमं मध्यमशङतरले इसौ। अभूपणमनोहारि वपुर्षयसि सुलृवा।' 10 अत्र वयोसुपनिमिन्तमुक्तम्। अजैव 'वपुरभाति सृगीवचः' इति पाठेउनुक्तम्। सति हेतौ फलाभावी विशेषोक्तिस्तथा दिया॥६७॥ तपेत्युक्तानुक्तनिमित्तत्यात्। तत्रोकनिमिचा बया- धनिनोऽपि निरुन्मादा युवानोउपि न चजला:। 15 अभवोउ्प्यप्रमन्ताखे महामहिमशालिन: ।' अत्र महामहिमशालिखं निमित्तमुक्तम् । अत्रैव चतुर्थपादे 'कियन्तः सन्ति मूतले इति पाठे खवनुक्म्। जचिन्तानिमित्तव्वं चानुकनिमिच्तसेव भेद इति पृथड् नोकम्। पथा- 'स एकसरीणि जयति जगन्ति कुसुमायुध:। 20 हरवापि तनुं यस शम्भुना न हुतं बलमू ।' अत्र चनूहरणेनापि मलाहरणे निमित्तसचिम्लम् । इह च कार्याभाव: कार्यविस्तुसज्वावगुखेनापि निबध्यते। विभावनायामपि कारणाभाव: कारणविस्दसदावमुखेन। एवं व 'यः कोमारहर :- ' इलादेरकण्ठा- कारणविसद्वूत्य निबन्धनादिमाचना। 'यः कौमार-' इसादे: कारणस च 25 कार्यविरदाया उत्कण्डाया निबन्धनादवियोपोकि: । एवं चात्र विभावना- विदोपोक्तयो: सक्कर: । शुद्धोदाहरणं तु सुग्यम्। जातिबतुर्भिर्जात्यादयैर्गुणो गुणादिभिखिमिः । किया क्रियाद्रव्याभ्बां चद्रव्यं द्रव्येण वा मिथः ॥६८॥ विरुद्धमिवे भासेत विरोधोड्सौ दशाकृतिः। 30

१ 'फठानाये इति नि. २ 'विसद्धमेव' इति नि. ५ साब

4० साहित्यदर्पणे

कमेण पया- तब विरदे मलयमरुदयानल: शशिरचोउपि सोप्माणः। हृदयमलिरुतमपि मिन्से नलिनीदलमपि निदाघरविरसा:॥

5 दिजपणीनां कठिना। सति भवति करा: सरोजसुकुमारा: ।।' 'अजस गुहतो जन्म निरीहस इतहिप:। स्वपतो जागरूकस्य वायार्ष्य वेद कलव ।।' वलमोत्सज्सडेन बिना हरिणपकुपः।

10 'नयनयुगासेचनर्क मानसवृत्त्यापि दुष्पापम्। रूपमिदं मदिराद्या मद्यति हृदयं दुनोति च मे।।' 'व्द्टानि-' इत्वादि। 'वहनोत्सङ्ग-' इत्ादिलोके चतुर्थपादे 'मच्य- न्दिवदिनाधिप:' हति' पाठे इव्यवोर्विरोचः । अत्र 'तब विरह-' दत्पादौ

10 जांतिषुणकियाइव्यरूपेरन्योन्यं विरोधो सुखत आमासते । विरहहेतुकत्वा- त्समाधानम् । अत्र 'अजस-'इत्यादावजत्वादिगुणस जम्मम्रहणाविक्रियया विरोष:। भगवत्रः प्रभाव स्यातिशयित्वातु समाधानम्। 'वहाजि-' इत्पादौ 'हरोऽपि किरसा गङ्गां न धच्ते' इति विरोध: । 'रवट्ानि-' इत्पाविकवि- प्रौदोक्या तु समाधानम् । स्पष्टमन्यन् । विभावनार्यां कारणाभावेनोपनि- 20वध्यमानस्यास्कार्येसेव वाध्यत्वेन प्रतीयते । विशेषोकी व कार्याभावेने कारणमेव। इह सवन्पोन्यं हयोरपि वाष्पत्वमिति भेद़:। कार्यकारणयोर्भिनदेशवायामसङ्गतिः ॥६९॥ यवा- सा पाला वयमप्रगव्ममनस: सा सत्री वर्य कातरा: 45 सा पीनोजतिमत्पयोधरयुर्ग धने सलेदा वयम्। साक्रान्ता जघनस्थदेन गुरुणा गन्तु न शक्का वर्य दोपैरन्यजनाक्पैरेपटवो जाता क इत्यह्भतम् ।।' अस्याश्रापवाद्कतया वेकदेवस्ययोर्विरोपे विरोधालक्वार:। गुणौ किये वा येत्सातां विरुद्धे हेतुकार्ययोः।

'ति' इल्ेवनासि नि-पुस्तके. २ 'जन्म' इति नास्ति व-पुलके गगुणस ऋहमातिकियया इति न्. ₹ 'कार्यनावेन' इति नि. ४ 'बनामितै:' रति ज-ब. ५ 'घेतू इति नि.

दशम: परिच्छेद: ५१

यद्वारब्धस् वैकेल्यमनर्थस्य च सम्भयः ॥७० ॥ विरूपयो: सङ्टना या च तद्विपमं मतम् । कमेण यया- सग: करस्पपामवाप्य चिव रणे रणे यस्प कृपाणलेखा। तमालनीला शरहिन्दुपाण्टु मशसिलोकामरणं प्रसूते ।' 5 अत्र कारणरूपासिलतायाः 'कारणगुणा हि कार्यगुणसारभन्ते' इति स्थितेर्विर्द्ा शुक्कयशस उत्पन्ति: । 'आनन्दममनदमिमं कुवलपदललोचने ददासि खवम्। विरहस्वयैत्र अनितस्तापयतिवररी शरीर मे।' 10 'अयं रवाकरोऽम्भोविरित्यसेवि धनारया। धनं टूरेशख्त बदनमपूरि क्षारवारिमि: ॥' अन्र केवलं काक्तधनलाभो नाभूत, प्रत्युत क्षारवारिभिवंदनपूरणम्। 'के बनं तस्वस्कसूपण नृपलक्ष्मी क महेन्द्रचन्दिता। नियतं प्रतिकूलवर्तिनो बत धातुश्ररित सुदुःसहम्।' 15 अत्र वनरोजभ्रियोर्विरुपयोः सह्टना । हद मम । यथा वा- 'तियुदेन सागरवायल कुक्षिा सुचनानि यख पपिरे युगक्षये। मद्विञ्रमासकलया पपे पुनः से पुरस्यैकतमयैकया इजा॥' समं स्ादानुरूप्येण श्ावा योग्यस वस्तुनः ॥ ७१ ॥ 20

यया- शशिभमुपगतेयं कौमुदी मेधमुक्त जलनिधिमनुरूपं जहकन्वाचतीणा। इति समगुणयोगम्रीतयक्त पौरा: श्रवणकटु सृपाणामेकवाक्यं विवसु:॥' विचित्रं तद्विर्द्स कतिरिष्ट्फलाय चेत्। पथा- 25

दुःखीगति सुसहेतो: को सूढः सेवकादन्यः।'

आश्रयाधिकये पथा- किसधिकमरय यूमो महिमानं वारिधेर्हरियंत्र। 50 अज्ञात एव शेते कुश्ली निक्षिप्य भुवनानि ॥' ६ वैफत्य इति ज-ब. २ राज्यबियो: वदि नि. 852

५२ साहित्यदर्पणे

आभिताधिकये यणा- 'युगान्वकालप्रतिसंहताम्मनो जगन्ति यखां सविकाशमासत। तनी ममुन्व न फैटमटिपतपोधनास्यागमसम्भेवा सुंद्: ।' अन्योन्यमुभयोरेकक्रियाया: कैरणं मिथः। "तया सा शोभते तन्बी तया स्वमपि शोमसे। रजन्या शोभते चन्द्रअन्द्रेणापि निशीथिनी॥' यदाघेयमनाधारमेकं चानेकगोचरम् ॥ ७३॥ किश्चित्प्रकुर्वतः कार्यमशक्यसेतरस वा। कार्यस्य करणं दैवाद्विशेपस्िविधसततः ।। ७४॥ 10 क्रमेण यथा-

रमयन्ति जगन्ति गिरः कथमिये कचयो न ते बन्बा।।' कानने सरिदुदेशे गिरीणामपि कन्दरे। पशपन्तमाकसद्वाशं स्वानेके रिपव: पुरा ।।" 15 गृहिणी सचिवः सखी मिथः प्रियशिष्या ललिते कलाविचौ। करणाविसुसेन मृत्युना हरता तवां बद़ कि न मे दवमू।।' व्याघातः स तु केनापि वस्तु वेन यथा कतम्। तेनैव चेदुपायेन कुरुतेऽन्यसदन्यथा॥ ७५॥ पधा-'दशा दर्ग्य मनसिजम्-'हलादि। 20 सौकर्येण च कार्यस विरुद्ध क्रियते यदि। व्यापस हुलेच। 'हहेब ववं तिष्ट दुतमहमहोमि: कतिपयै: समागन्ता कान्ते मदुरसि न नायाससहना। मृदुत्चं मे हेतु: सुभग भवता रन्तुसधिक 95 न मुद्री सोडा यहिरहकृतमायासमसमम्।I' अत्र नायकेन नायिकाया मृदुख्वं सहगमनाभावहेतुत्वेनोक्तम्।नायि- कया च प्रत्युत सहगमने तत्तोऽपि सौकर्षेण हेतुत्योपन्यलम्। परं परँ प्रति यदा पूर्वपूर्वस् हेतुता ॥ ७६॥

१ 'सविकास' इति नि. २ 'सग्भता' इति ज-ब. ३ 'कारग' इति नि. x 'गुणा बेषाम' इति नि. ५ 'कमममि' इति ज-बः 'कममेह' इति रद्यकृत काम्पालकार-संभत: पाठ:, द 'इति रवो' वत्यबिक ज-व-युन्तकपो :.

दशम: परिच्छेद: ५३

तदा कारणमाला सात् पधा- 'पुत कृतधियां सक्वाज्ञायते विनयः सुतात्। लोकानुरागो विनयाज कि लोकानुरागत: ।।' तन्मालादीप्क पुनः। धर्मिणामेकधर्मेण सम्बन्धो वद्यथोत्तरम्।।७७।। पपा- रवयि सहरसंप्रासे धनुपासादिता: झराः। अरेररिशिरसेन भून्तवा सं त्िया यशः ।।' अवासादनक्रिया घर्मेः । 10 पूर्व पूर्व प्रति विशेषणत्वेन परं परम्। स्वाप्यतेऽपोद्यते वा चेत्सात्तदैकावली हविघा ॥ ७८ ॥ कमेणोदाहरणम- सरो विकसिताम्मोजमरभोजं नृङ्सहतम् । नुद्ा वत्र ससजीता सहीत सम्रोदयम् ।। 15 न तजल यञ सुचारुपडम न पङ्चं तथदलीनपदपदम्। न पटपदोश्सी न सुगुज प: कर्ल न गुजितं तज नदार पम्मनः॥' कचिद्धिदोप्यमपि धधोत्तर विशेषणतया स्वापितमपोहित व हइपते। पया- वाप्यो सवन्ति तिमला: स्फुदन्ति कमलानि वापीयु। 30 कमलेपु पतन्त्लय: करोनि सहीतमलिपु पडम्। एवमपोहनेउपि। उत्तरोच्तरमुत्कर्पों वस्तुनः सार उच्यते। पधा- 'राज्ये सारे वसुधा वसुधार्यीमपि पुन पुरे सौधस्। 25 सोधे वस्पं तब्ले बराङनानङ्सर्वत्वम्।' यथासंख्यमनूद्देश उदिष्टानां क्रमेण यत् ॥ ७९॥ धथा- उन्मीलन्ति नमैलनीहि वहति क्षीमाजलेनावृणु फीडाकाननमाविशन्ति वलपक्काणै: समुत्रासय। 30

१ 'उमुग्परामान्' इति नहटकाल्यालट्ारे (चारछ)

५8 साहित्यदर्पणे

हरप वजुलृदक्षिणानिलकृहकण्ठेपु साह्ेतिक- व्याहारा: सुभग खदीयविरहे तखा: सचतीनां मिथर:।' कचिदेकमनेकस्मिल्ननेकं चैकर्ग कमात्। भवति क्रियते वा चेतदा पर्याय हष्पते ॥ ८० ॥ कमेण पथा- *स्थिता: क्षरणं पद्षमसु वाडिताघरा: पयोघरोस्सेधनिपातचूर्णिताः। चलीपु तसा: रखलिता: अपेदिरे कमेण नार्भि ग्रथमोदबिन्दवः ।' 'विचरन्ति विल्सिन्यो यत्र ओगिभरालसा:। पृककाकशिवास्व चावन्त्रिपुरे तय।।' 10 चिसृष्टरागादवरातिवर्तित: लनाजरामादरणाथ कन्दुकान्।

निधीयन्ते तथो। स्थूला: सनयोरधुविन्दवः।' पपु च कनिदाघार: संहतरूपोSसंहतरूपश्र । कविदाधेयमपि। यमा- 10 स्थिता: क्षणम्-' इत्यय्रोदविन्दव: पक्षमादवावसंहतरूप आधारे क्रमेणा- भवन्। 'विचरन्ति-' इत्यवनाधेयभूता त्रकादय: संहतरूपारिपुरे क्रमेणा- भवन् । एवमन्यत्। अग्र चैकस्वानेकत्र कमेणैव बुच्तेर्विशेपालज्जाराद् भेदः।

परिवृरत्तिर्विनिमयः समन्यूनाधिकर्मवेद। 20 कमेणोदाहरणम्- *दग्वा कटाक्षमेणाक्षी जग्राह हदयं मम। मया तु हृदयं दस्वा ुह्ीतो मदनज्वर:।' अम प्रधमेउर्षे समेन, द्वितीयेउषे न्यूनेन। 'तत्व च प्रयपसो जटायुप: स्वर्गिण: किमिब शोच्यते:पुना। 95

प्रश्नादप्रश्नतो वापि कथिताद्वस्तुनो भवेद ॥ ८१॥ ताहगन्यव्यपोहश्ेच्छाव्द आर्धोऽ्थवा तदा। परिसंख्या 30 क्मेणोदाहरणम्- "के भूपण सुटडमत्र यभो न रसं कि कार्यमार्यचरितं सुकृतं न दोषः। रकि वक्षुरप्रतिहतं घिपणा न नेवरं जानाति करवदपर: सदसठिवेकस्।।'

दशम: परिष्छेद: ५ु५

अन चवच्छेचं रणादि नाम्डस्। किमाराएयं सदा पुण्यं कक् सेव्य: सड़ागमः । को ध्येयो भगवात्विष्णु: कि कार्म्प परम पडम् ।।' कत्र व्ववच्छेयं पापाद्यार्यम्। अनयो: अक्पू्षकत्वम्। अप्रश्रपूर्वकत्वे यया- 5 मकिमेये न विभवे व्यसर्न शाखत्रे न युवतिकामाखे। चिन्ता पशसि न वपुषि प्यः परिटस्यते महतास्।।' वलमावेमयोपशास्तये विदुर्षा समतये बहु धुतम्। वमु तस्य न केवलं विभोगुणवत्तापि परपयोजनम्।' अेपमूलते चाख वैचित्यविदोपो पधा- 10 गम्मित राजनि जितजगति पालवति सही चित्रकर्मसु वर्णसकराक्ापेतु गुणच्छेदा :- 'इत्यादि। उत्तरं प्रश्नस्योत्तरादुन्नयो यद़ि ॥। ८२ । यच्चासकदसम्भाव्यं सत्यपि प्रश्न उत्तरम् । यथा मम- 10 वीक्षितु न क्षमा सभू: सामी दूरवरं गतः। अहमेकाकिनी वाला तबेड वसति: कुतः ॥' अनेन पधिकस्प मसनिपाचन प्रतीषते। 'का विसमा देव्बगई, कि लदप्य वणो गुणम्गाही। किं सोक्खं सुकलतं, किदुगेशं खलो लोओ।' 20 अत्रानाव्यपोहे तात्पयोमावाव्परिसंतयातो भेद: । व चेदमनुमानम्। साध्यसाधनयोर्डयोनिर्देश एवं सस्याह्टीकारात्। न च काव्यलिनम्। उत्तरख मथ्रं प्रत्यजनकरपात्। दण्डापूपिकयान्यार्थागमोरऽर्थापतिरिष्यते ॥ ८३॥ सूपिकेण दण्डी भक्षित इत्यनेन तस्सइचरितमपपमक्षणमर्थाद्रायाव30 भवमीति नियतसमानन्यायादर्यान्तरमापततीवेप व्यायो दण्डापुषिका। मत्र

करणिकार्थस्परेति ही मेदौ। क्रमेजोदाहरणम्- हारोडयं हरिणाक्षीणां लुठति सनमण्डले। मुक्तानामध्यवस्पेयं के वर्य सरकिडरा: ।।' 30 विललाप स वापपगढई सहजामप्यपहाय धीरताम्। अतितसमचोऽपि मार्देनं भजते कैव कथा शरीरिणाम् ।।' अत्र व समानन्यायस श्ेपसूळतवे वैचित्पविरोपो ययोदाहते 'हारो :-

५६ साहित्यदर्पणे

यमू-' इलादी। न चेदमनुमानम् । समानस्यायख सम्बन्धरूपत्वाभावाव्।

यथा-'नैमयन्तु शिरासि धनृंमि वा कणेपूरीकियन्तामाज्ञा मौरव्यों या।' अत्न शिस्सां धनुरपा व नमनयो: सन्विविद्रहोपलक्षणसात्, सन्धिवियद- 5 योशेकदा कर्तुमशनपत्वादविरोघः। स चैकपक्ञाश्पणपर्यवसानः । सुस्य- बलत्वं चात धनुःशिरोनमनयोईवयोरपि स्पर्चया सम्भाव्यमानवाद। चातुय वाश्रीपम्पगर्मत्वेन । एवं 'कर्णपूरीकियन्ताम्' इत्यत्रापि। एवं 'युप्मार्क कुरुता भवार्तिशमनं नेवे तनुना हरे:। क्रत् सेपावए्म्मेन पारत्वम्। दीयतामर्जितं बिनं देवाय ब्राह्मणाय वा।' 10 इत्यन्र चातुयभावासायमलङ्कार:। समुचयोऽ्यमेकस्मिन्सति कार्यस साधके॥८४॥ खलेकपोतिकान्यायाचतत्कर: स्ात्परोगपी चेद्। गुणौ किये वा युगपत्सातां यदा गुणक्रिये ।८५।। था मम- 16 इंदो बीरसमीर हन्त जननें से उन्दूनदमानृतो दाक्षिण्यं जगदुत्तर परिचयो गोदावरीवारिमि: । प्रत्यज दहसीई मे स्वमपि चेदुदामदावाशिय- म्मत्तोडयं मलिनात्मको वलचरः कि वक्यते कोकिला ॥' अत्र दाहे एकरिमश्रन्दनद्षमानूजलारूपे कारणे सत्यपि वाक्षिण्यादीना 20 हेत्वन्तराणायुपादानम् ।अब्र सर्वेपामपि हेवूनां शोभनग्वास्सयोग: । अवैव चतुचपादे मसादीनामजञोभनाना बोगावुसयोग:। सदसयोगो बया- 'शझ्षी दियसधूसरो चलितयावना कामिनी सरो विगववारिजं मुखमनझर स्वाकृते: । प्रभुर्धनपरायण: सतवदुर्गतः सजनो नृपाङ्कनगत: खलो मनसि सप्त शस्यानि मे ।।' दह केचिदादु :- 'शश्षिगनवीरना शोभनतवं वलस्याशोभनत्वमपि सद सद्योग: इति । अन्ये तु 'अशिपभुतीना सवतःशोभनत्वं धूसरत्वादीनां खमोननत्वमिति सद्सयोगः ।' वत्र हि कक्षिप्रमृतिपु भूसरादेरन्तमनु- १ 'नम्पन्ताच् हति ज-य, '्नमन्त हते भलद्ारसर्पेस्वसमतः पाठ:, २ 'दह- मीति* इति नि.

दरम: परि्छेद: ५७

चितत्वमिति विस्छितिविदोपसै चमतकारविधाषित, 'मनसि सत अल्यानि' इति सम्ानामपि शस्यत्वेनोपसंहासख, 'तृपाहनगतः सलः' इति प्रत्युत कममेदाहुए्टसमावहृति, सर्वत्र विशेष्यसैव शोभनत्वेन अकरमादिति। हद न सले कपोतवत्सर्ेंयां कारणाना साहि लयेनावतार:। समाध्यलद्कारे त्वेककार्य प्रति साधके समग्रेप्यन्यस काकतालीयन्यायेनापचनमिति भेड: 16 'अरुणे व तरुणि नयने तव मलिनं च पियस मुखम्। मुखमानवं च सवि ते ज्वलितश्रास्ान्तरे सरम्बउन: ।।' अच्ादेडपें गुणयोयींगपचम्, द्वितीये किययीः । उभयोयोंगपथे यथा- कलुप च वमाहितेष्वकसात्सितपड्वेरहसोदरधि चक्षुः। पतितं = महीपतीन्द्र ते्पा वयुपि मस्फुटमापर्दा कढायी: ।।' 10 'धुनोति चासि तनुते च कीर्तिम्।' इत्यादावेकाधिकरणेडप्येप हस्पते । न चात्र दीपकम् । एते हि गुण- क्ियायोगपये समुचयप्रकारा नियमेन कार्यकारणकालनियमविपर्वपरुपाति- पयोक्तिमूलाः। दीपकसव चातिशयोकिमूळवाभाव:। समाधि: सुकरे कार्ये दैवादस्त्वन्तरागमात्। 16

यथा- मानसत्या निराकते पादयोमें पतिप्पतः । उपकाराय दिष्पेदमुदीण धनगर्जितम्।I' प्रत्यनीकमशक्तेन प्रतीकारे रिपोर्यदि ॥ ८६ ।। 20

वसैवेति रियोरेव । यथा मम - सध्येन तनुमध्या मे मध्य जितवतीखयम्। हमकुम्मी मिनर्यसा: कुचकुम्मनिमी हरि: ॥'

निष्फलत्वाभिधानं वा प्रतीपमिति कथ्यते। 05

कमेण यथा- 'पत्चचेवसमानकास्ति सलिले मपनं तदिन्दीवरम्-' इत्यादि। 'तहकं यदि मुद्िता भशिकया हा हेम सा चेडयुति- समसुर्यदि हारितं कुवलपेमसेस्सित का सुधा।

१ नमस्कारविवामिल ...... निसेप्पलेव इवि मतव्ास्ति नि-उुलतके तब आमादिकमिन प्रतिभाति । डीकार्या व्यास्यातलाय।

साहित्यदपागे

विकन्दर्पधनुर्शुचौ यदि च ते कि या बहु मूमहे यासतं पुनरुक्तवस्तुविमुखः सर्गक्रमो वेधस: ॥' मत्र वन्त्रादिभिरेव चन्द्रादीनां भोभातिवहनालेपा निफ्फलखस्। उक्ता चात्यन्तमुस्कपेमत्युत्कष्टस वस्तुनः ॥ ८८ ॥ कल्पितेऽप्युपमानत्वे प्रतीपं केचिदचिरे। 15 यथा- अहमेव गुरु: सुदारणानामिति हालाहल तात मा सा रप्पः। ननु सन्ति भवादशानि भूयो भुवने5सिन्वचनानि दुर्जनानास् ।' तन्न प्रथमपादेनोत्कर्पातिशय उक्तः । वदतुक्ती तु नायमलज्कारः। यया- 10 'ब्रह्मेव म्ाह्णो वदति इत्यादि। मीलितं वस्तुनी गुप्तिः केनचित्तुल्यलक्ष्मणों।। ८९।। मत्र समानलक्षण वस्तु कपित्सहजं कचिदागन्तुकम्। कमेग पथा- 'लक्षमीवक्षोजकस्तूरिळक्ष्म वक्षःसठे हरेः। मखं नालक्ि भारया भासा नीलोलपलाभया।। अन् भगवतः इयामा करान्ति: सहजा । 'सदैव शोणोपलकुण्डलख वसां मयूजैररणीक्तानि। कोपोपरकान्यपि कामिनीना सुखानि श्ड्का विदधुरन सूनास्॥' नत्र माणिक्यकुण्डलसवारूनिमा मुखे आगन्तुक: । सामान्यं प्रकृतसान्यतादात्म्यं सदशगुणेः। 20 यया-

अविभाव्या: सुखं यान्ति चन्द्रिकासत्रमिसारिकाः ॥ मीलिते उत्कृष्टगुणेन निकष्गुणस्य विरोधानम्। इह तूभयोस्तुत्यगुण- तया मेदाग्रहः। 25 तहुण: खगुणत्यागादत्युत्कृष्टगुणग्रहः ॥ ९०।। चपा- 'जगाद् वद्नच्छद्पद्मपर्यन्तपातिनः। नवम्मचुलिहः श्रैतमुद्प्रदुशनांशुभि: ॥' मीछिते प्रकृतस वस्तुनो वस्तवस्तरेणाच्छादनम्। इह त बसतवन्तर- ॐ0 गुणेनाक्ञास्वता प्रतीयत इति भेद: ।

₹ 'वक्षया' की द. २ पर्वव्पाविनः'इति ज-व. व 'मेद:' बतमेवभासित ज-ब-पुख्तकपो:

दशम: परिच्छेद: ५९

तदूपाननुहारस्तु हेतौ सत्वप्यतद्ढुणः । यपा- 'हन्त सान्द्रेण रागेज भृतेत्ररि हुदये सम। गुणगौर निपण्णोडप कर्थ नाम न रज्यसि।' सधा वा- गाङ्मस्यु सितमम्यु यामुनं कज्लाममुभयत्र मजतः । राजहंस तब सैप झुन्रता चीयते न चन चापचीयते॥'

न निष्पगम् । उत्तरणाप्रस्तुतपशंसार्या विदयमानायामपि महायमुनापेक्षया प्रकृतस्य हंसस्य गङ्गायमुनयो: सम्पर्केउपि न तडूपता। मन्न व गुणाग्रहण- 10

संलक्षितस्तु मूक्ष्मोडर्थ आकारेणेहितेन वा ॥ ९१॥ कयापि सूच्यते भज्वा यत्र सूक्ष्मं तदुच्यते। सूक्ष्म: स्थूलमतिभिररसंलक्ष्व:। अब्ाकारेग पया- वकसन्दिखेदविन्युम्रबन्पेरेपा भि्श्न कुडूमं कापि कपड़े। 15 पुंरवं तन््या व्वलयन्ती वयसपा सिर्चा पाणी बहलेवां लिलेस।' अत्र कयाचिरकुड्डममेदेन संलक्षितं कसाश्षितपुरुपायित पाणी पुरुष- चिहबहलेसालिननेन सूचितम्। इद्वितेन पथा- 'सक्केतकाळमनसं विट जात्वा विदुख्चया। हसन्ेत्रापिंताकृतं लीलापरमं निमीलितम्। 20 अत्र विटसय अविक्षेपादिना लक्षित: सहेतकालानिप्रायी रजनीकाल- भाविना पथनिमीलनेन मकाशित:। व्याजोक्तिगोंपनं व्याजादुश्िनसापि वस्तुनः ॥ ९२ ॥ चषा- 25

आ: मैव्यं तुहिनाचलल करयोरिस्यूचिबाम्सस्ितं

नेयं प्रथमापहुति: । अपट्टवकारिणो विषयस्ाननिचानात्। द्विनीया- पहुतेमैदय तत्प्रस्ावे दर्शितः। 30

साहित्यदर्पणे १०-९३

दुरइयों: कविमाअपेय्यपोरर्वस डिम्मादे: लवपोखदेकाअ्रपयोशेष्- स्वरुपयोः। यथा मम-

नातमन्येवापलीय दुतमथ गगनं प्रोत्पवन्विकमेण। स्फूरनद्श्रघोप: प्रतिदिशामन्तिलान्द्वावयलेय जन्त-

अद्भुतस् पदार्थस्य भृतस्याथ भविष्यतः ॥। ९३॥ यत्त्रत्यक्षायमाणत्वं तज्ाविकमुदाहृतम् । 10 पमा- मुनिजंयति योगीन्द्रो महाामा कुम्मसर्भवः। येनैकचुलुके रष्टी डिच्यी तो मरस्यकच्छपी ।।' पथा वा- आसीद अनमत्रेति पश्यामि तव लोचने। 10 भाविभूपणसरभारा साक्षाच्कुवे तवाकृतिम्।।1 न चायं प्रसादारयो गुणः । भूतभाविनों: मत्यक्षायमाणतये तलवाहेतु- त्वाद्। न चाजुतो रसः । विस्मय पतयस् हेतुत्वात् । न पातिशयोक्तिर हद्ार: । अध्यवसायाभावात्। न च चान्तिमान्। भूतभाविनोर्भूतभावि- तयब प्रकाशनात् । न च स्वभावोकि:। तस्प लौकिकवस्तुगवस्क्मधर्म- 10 समावसय यथावदर्णनं स्वरुपम्। अल सु वस्तुन: प्रत्यक्षायमाणावरुपो विच्छितिविशेपोीनि। वदि धुनर्वस्तुन: कचित्खनावोक्तावप्पसा त्रिण्डित्ते: सम्भवसतदोनयो: सङ्डरः । अनातपचोप्यमत्र लक्ष्पते सितातपत्रेरिच सर्वतो बृत्तः। अचामरोडप्येव सदैच बीज्पते विलासवालव्यजनेन कोउप्वयम् ।।' 05 अत्र प्रत्यक्षायमाणलेव वर्णनालायमळक्ारः। वर्णनावशीन प्रत्यक्षाय माणत्वव्यास सरूपखात्। यत्ुनरमत्यक्षायमाणसापि वर्णने प्रत्यक्षाय. माणर्ववं तत्रायमलद्वारो भक्तुं बुकः । ययोदाहते 'लासीदजनम्-' इत्यादी। लोकातिकय सम्पत्तिवर्णनोदाच्तमुच्यते ॥९४॥

30 यद्वापि प्रस्तुतस्वाजं महतां चरितं मवेद् । कमेणोदाहरणम्- एबारपन्' एविज-ब, Fमत इति नि. ३ 'सरूपलाए' इति नि.

दशम: परिच्छेद: ६१

उपोत्ानिपाताधक्षरतां पयोभि: केलीवनं बुद्धिसुरीकरोति॥' 'नाभिग्रमित्ताम्युरुदासनेन संस्तूयमान: अथमेन भात्रा । अ्वर्मुं युगान्सोचिसमोगनिम्: संहल लोफान्पुरुपोडधिश्ेते।' रसभावी तदाभासौ भावस प्रशमस्तथा ।। ९५ ।। गुणी भूतत्वमायान्ति बदालक्कतयस्तदा। रसवत्प्रेय ऊर्जखि समाहितमिति कमात् ॥ ९६ ॥ वदाभासी रसामासो मात्रामासय । तत्र रसपोगाइसनदळद्वारो यया-'अर्ष स रसनोत्कर्पी- इत्यादि। अत्र शुव्ारा करणस्याऊस्। एचमन्यत्रापि । अकृष्टप्रियत्वासोग:। यधा मम- 10

मस्वेदनारिकणिकाचितगण्डविम्या संस्मृत्य वासनियामेवि न शान्तिमन्त: ।। अब सम्भोगडाह्वार: नरणारपभावसाल्म्।स म विप्रठम्मस। ऊजो वसम्, अनोनित्यप्रवृच्ती वदत्रान्तीत्यूर्जस्वि। यया- 'वनेडसिलकलासका: परिहत्य निजसिय:। 16 र्वदैरियनिताकन्दे पुतिन्दा: कुर्पते रतिस् ।।' अत्र ऋह्गारानासो राजविपपरतिभावस्वान्कम्। पर्व भावाभासोऽपि। समाहितं परीहारः। चवा-

वद््छो तब वैरिणां मद: स गव: कापि तपेक्षणे क्षणात्।।' 20 नत्र मदास्यनावस पवामो राजविपयरतिभावसवानम्। भावस्य चोदये सन्धी मिश्रत्वे च तदाखयकाः । तदाड्पका भावोदय-मावसन्धि-भावशवलनामानोडलद्ारा: । क्रमेणो- दाहरणन- मनुपानप्वृत्तासते सुहृद्ि: सह वैरिण:। धुर्वा कुतोउपि स्वग्राम लेमिरे विषमां दसास् ।1 श्रम्र प्रासादयो राजविषयरतिभावल्ाक्कम्।

सलजा चान्तिके सख्या: पातु नः पार्षती सदा ॥' 30 पशयेरकभिचछ चपल रे का रवराई कुमारी हस्तालम्वं वितर हडहा व्युकम: क्रासि बासि। ६ सान

६२ साहित्यदर्पणे

क्षत्र शहासूयायनिस्मृतिव्रमदैन्यविद्योचौरसुक्याना शबळता राजविषय- रतिभावस्ाइस् । इह केनिदाहु :- वाच्यवाचकरूपालकगरणमुखेन रसायु- 5 पकारका पघाळद्ारा: । रसादपस्तु वाच्यवाचकाम्यासुपकार्या पपेति न नेपामळद्वारता नवितुं युक्ता' हति। अन्ये तु-'रसाचुपकारमात्रेणेशालक- तिव्यपदेशो भाकथिरन्तनप्रसिद्याल्ीकार्य पव' इति। अपरे व-रसायु- पकारमात्रेणाछश्टारतवं मुख्यतः, रूपकादी त. वाच्याघुपचानमजागरततन- न्यारबेन' इति। अभियुक्तास्तु-'सवव्य जकवाच्यवाचका धुपकुतैरङ्गभूतै 10 रसादिभिरदविनो' र्सादेवाच्यवाचकोपरकार द्वारेणोपकुर्वदिरल विज्यपदेशो कम्पते। समास्ोक्ती तु नाविकादिव्यवहारमात्रसेवालकूचिता, न स्वास्त्रादस्व, तनोकरीतिविरद्वाव' इति सन्यन्ते। अत एव ध्वनिकारेणोकम्- 'प्रधानेउन्यत्र वाक्यायें पत्राकं तु रसादय:। काव्ये तम्मित्ळद्गारो रसादिरिति मे मत: ॥' 15 यदि रसायुपकारमाग्रेणालत्रतिर्त्व तदा वाचकादिप्वपि तथा प्रसभ्येत। एवं व पक फैभ्िटुक्तम्-'रसादीनासहिरये रसवदायलदार: । अहच्वे नु द्वितीयोदानाळड्वार:', तदपि परासस्। यद्येत एवालक्कारा: परस्परविमिश्रिताः ॥। ९७।। तदा पृथगलङ्कारी संसृष्टिः सङ्करसथा। 20 पथा लौकिकाळक्वाराणामपि परस्परमिक्रणे पूथक्चासत्वेन पूथगठद्वारवं तयोकरूपार्णां काप्यादक्वाराणासपि परस्परमिश्रत्वे संसृत्िसकराज्यी पृव्र- गखद्वारी। वत्र मिथोऽ्नपेक्षयैतेपां स्थितिः संसष्टिरच्यते ।। ९८॥ पुतेषा शबडार्थालद्वाराणाम्। यया- 'देवः पायादपायाचः सेरेन्दीवरलोचन:। संसारध्वान्तविध्यसहंस: कंसनिपुदन: ।।' अत्र पाषादपायादिति यमकम्। संसारेतादी चानुपास इति शब्दा- वड्ारयो: संसृष्टिः । द्वितीये पाठे उपमा, द्विवीयायें च रूपकमित्यर्थालक्का-

२ 'विवाम' इति नि. क 'नहितो' इति नि.

दशम: परिच्छेद: ६२

सन्दिग्धतवे च भवति सङ्करस्ति्रिविध: पुनः ॥९९॥

मन्यव्ययाव्युपशमाधेमिवाशु यस्य मन्दाकिनी चिरमवेष्व पाठमूले॥।'5 अत्र निर्मोकपटापद्ववेन मन्दाकिन्या आरोप इत्पपहुति:।सा च मन्दा- किन्या वस्तुवृत्तेन वत्पादमूलवेघ्टनं तक्तरणमूलवेष्टनमिति सेपमुत्यापयतीति

अतिशयोकिय मन्यव्ययाच्युपक्षमार्धमिवेत्युलेक्षाया अहम्। उत्येक्षा चान्ु- राशिमन्दाकिन्योनायकनासिकाव्यवहार गमयतीति समासोफेरकम्। 110

या वा- अनुरागवती संध्या दिवसनतपुरासरः। जही दैवगतिशिया तथापि न समागम: ।I' अत्र समासोकिर्विदेपोक्तेरहस्। सन्देहसककरो चया- 'इदमानाति गगने भिन्दानं स्तर्त तमः। 15 नमन्दुनयनानन्दकर मण्डलमेन्दवम् ।I' मन किं मुखख चन्द्रतयाज्यवसानादतिशयोक्ति, उत इदमिति मुखं निर्विश्य चन्त्रत्वारोपार्ड्पकम्, अथवा इदमिति सुखस्य चम्द्रमण्ढतस न

त्वादीपकम्, कि वा विशेषणसान्यादप्रस्तुतल सुखल गम्पस्वात्समासोकि:,20

मन्मधोद्ीपन: काल: स्वकार्यभूतचन्द्रवर्णनामुल्तेन वर्णित इति पर्यायो- फिरिति बहुनामकदाराणां सम्देहात् सन्देहसद्वरः। यथा वा 'मुसचन्दरं पश्यामि' इतत्र कि मुचं चन्ज हचेत्युपमा, उत वन्त्र पवेति रुपकमिति सन्देश: । साधकवाधकपोइयोरेकल सजावे न पुनः25 सम्देहः। पथा-'मुखबन्द चुग्पति' हतत ुग्बनं मुखसयानुकूलमित्युप- माया: साधकम्। चन्द्रस् तु प्रतिकूलमिति कपकम्य वाधकम्। 'मुस चन्द्र: प्रकाशते इतत्र प्रकाशाल्यो धर्मो रूपकस साधको मुसे उपचरित- स्पेन सम्मवतीति नोपमावाधक:। राजनारायर्ण लक्ष्मीस्यामालिव्ृति निर्भरम्।' 30 मत्र वोषित आछिक्नं नायकस्य सच्छो नोचितमिति लक्षम्पालिद्गनखव १ 'किता इत ज-व. २ 'आकष' इवि ज-ब. 'ददमिदमिति' बति नि. * 'चन्द्रलारोपानमुखम्' इति नि.

६४ साहित्यदर्पणे

राजन्यसम्मवाठुपसायाधकम्, नारायणे सम्भवादपकस्। एवन- 'बदनारुजमेणाइया भाति चज्जललोचनम्।' लत्र बदने लोचनस सम्मवादुपमाया: साधकता, अम्बुजे चासम्भवा- दूपकत्य बाधकता। एवं 'सुन्दर बडनाम्पुजम्' इत्यादौ साधारणधर्मप्रयोगे 6 'उपमित व्याच्ादिभि: सामान्याप्रयोगे' इति वचनादुपमासमासो न साभ- वतीस्युपमाया वाघकः । मुवं चाच्र मयूर्पंसकाहित्वाइपकसमास पव। एकाश्रपानुप्रवेशो यथा मम- कटाझेणापीपतक्षणमपि निरीक्षेत्र यदि सा तदानन्द: सान्त्र: स्फुरति पिहिताशेपविपय:। 10 सरोमाोद्ज्स्कुचकलश निर्भिनवसन: परीरम्भारम्भ: के इव नविताम्मोरुहदृश: ।।' अत्र कटाक्षेणापीपक्षणमपीत्यय्र च्चेकानुमासखय निरीक्षेतेतयत्र क्षकार मादाय वृत्यनुपासस चैकाश्रये:नुप्रवेशः। एवं चात्रवानुम्रासार्थापत्पल दरयोः । यथा ा-'संसारप्वान्तविण्वंस-' इस्पन्र रूपकानुपासयो:। 15 यमा ा-'कुरचका रचकारणता मयुः' इत्पच रवका रबका इलेक प्कार- वकार-इत्पेकमिति यमकयो:। सथा वा- 'ब्हिणअपलोलरसिएसु पहिनसामाइपसु वित्हेसु । सोहह पसारिक्षमीर्आण पच्िअं मोरविन्याणम् ।।' 20 अब्र पहिअसामाइ्पसु' इत्येकाश्रये पविकश्यासायितेत्युपमा, पबिक सामाजिकेद्विति रूपर्क मविषमिति। श्रीचन्द्रशेसरमहाकविचन्द्रम् नु. श्रीविश्वनाथकविराजकृतं प्रबन्धम्। साहित्यदर्पणममुं सुधियो विलोक्य 20 साहित्यतत्त्रमखिलं सुखमेव विच ॥ १०० ॥

तावन्मनः संमद्यन्कवीनामेप प्रबन्ध: प्रथितोस्तु लोके॥१०१॥

साहिलदर्पणे दय्यम: परिच्छेद:। समाप्तधायं अबन्ध:। १ 'ासपसारिस-7 इति नि. २ ग्ीभाम' एति नि.

PARICHCHHEDA I.

अन्धारम्से Ac. (p. 1, 1. 5), All Sanskrit writers generally introduce their works with a mlutation or benodiotion. Thia (Marigaln aa it is called) is neceszary for the removal of obatacles and for the safe completion of the work undertakon, The effeacy of Madgala is emphasized by so early & writer as Patanjnli, who mys "माहसिक आयार्यो महत: थानपस महलार्य सिद्ध शाभ्दमादितः म्बुषके महलादीनि हि शाकाणि पथन्ते पीरपुरुषकाणि म भमन्लायुम् मपुष्पकाणि चाष्येतार सिदार्या कया स्वुनिति।" (p. 7, vol. I of the मदानाम्य ed. by Kielhorn). Compare nlso the interesting diseumion abont the necessity and effienoy of Marigali in the Siddhanta- Muktavali nnd the Tarkadipiki of Annam-bhatts.

Is wonld have heen better if the author had said yiftfen निरविशपरिसमासिकाम: inateui of निर्विमन प्ारिम्सितपरिसमालि But he ia in good company; e g Abhinavagupta saya in his eprt-

(p. 1); and ireng in his comment upon Rudrata' Kavyh. lanlcrs says "अविमेन शाखसमास्यये" (P. I) निर्मिप्नेन पारिम्सित vRemfenn: desiring the unobatructed complotion of what he Wiahos to begin. वान्यवाधिकृततमा (P.1, 1. 6) वाकमये अधिकृततवा, बाड्मद* me Tteeature"; compare लपेवभावटृटणेन वाड्मय नी- मुखेनेन समुद्रमाविशव् ॥ रघु. III 28. वाहमयावि० means Deonulle, she (Goddess of speech) is the constitutod authority In or ham sway over the province of Literature. बान्देवताया समल्यमाव्रसे- supply weHe (the author ) makes the goddess of apeech favourable (to his objeet). frmy wrote the Karikns ns woll a the Vrtti But he meaks of himtell in the third perion (sna ) following the practice of suoh writors as Mammata, who waya about liimislf "धन्वारन्ने विम्रविषाताय .. मन्नहव परासृशति." Compare tho words of नेभातिमि 'प्रामेण मन्यकारा स्वमत परापदेशेन मतरते or of कुहर (on मनु [. 4) आरागेणाचार्याणामिय मैठी वत्सामिमायमपि परो- पदेशमिव वर्णयसिस, दरदिन्दु (p. 1, 11, 7-8). Conatrue सा शरदिन्दसन्दररचि: गिर देवी तम अपसस्व में चेतसि अस्तिलान् अर्धान् चन्वरत प्रकाशपतु, सा mean wall-

• For tho derivation of वाक्मग seD सिद्धान्तकोमुवा on the पार्तिक एमानो निलम on मिल बृडमरादिम्य IV. 3.144.

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known,' सरदिन्द+Dissolve झुरदिन्दोरिय मुन्दरी पनिर्वम्या: Many writers on Rhetorie appropriately praise the goddess of speedh at the beginning of their worka; vide the काव्यप्रकाश, te हाम्या दर्श, भलदारसर्वस्व य. लख यन्ल ... फकरखम् (p. 1,1, 9).As this work is ancillary to poetry is can be fruitful hy the fruits of Poctry only! No one, not even & fool, does anything withont having tome purpote in viow. Unless the author tells us what is to be gained hy a stndy of his work, nobody will care to learn it." Therefore the ma of the study of this work mnst be mantioned. This work is auxiliary to Poatry in- wmuch as it helps us to nnderstand thoroughly the elements of Poetry, and consequently holpa the reader by giving him a capacity to appreciate and to compose the best Poetry. So the final aim of it boing proper appreciation and creation of Poutry, the nim and purpose of Poetry muat be the end and aim of this book alsoct चतुनैग0-(p. 1,1.10). Construeबतःअध्यवियामनि चुर्बर्गफल पाति: काव्मादेव सुखाव (नवति) तेन (तप्ाद) तत्स्वरूपं (काव्यस्वरप) निरून्यसे. चतुर्थने means"the olass of four" i.the four पथ्षाes वर्म, अर्, कान and मोक्ष. (P.1.112) काम्यतः चतुवर्गफळमासि: सप्रवीरेद-I in well-known that the foor (mentioned nbove) are the fruita of Poutry. रामादियत ..... उपदेशदारेण. म्रृति and निवृत्ति are to be con- strued respeetively with कृत्य and अहुत्य, I. e. इले भवत्ति: अकुलाव निवृस्ति: coupare the worda of Mammata गामादिवद्रतितयं न रावणादिववित्यपमेकों व बधायोग. करोतीति (E. P.1 ul.). The fruita of Poutry are differently given by different writers :- e. g. e In he Kavyhladkarn (I. 4-13) practieally mars the same thing ne our author. Vimana, on the other hand, msys that the fruits of Kivys are sif (Plessure) and ## (I.ID). Cnmpare tha worda of Mawmata 'का्व्य ययासेडयेकते उ्यमारविदे सिने तरख्षतवे। सम: परनिधतये कान्तार्समिततमोपदेशयुजे॥' (K. P. उह्ास ) raltarae (p. 1, 11. 15-16). This verse is taken from the aneiant Rhetorician Bhamaha (1.9). A Transeript in our possession reads 'श्रीति करोति फीति व साधुकाव्पनिवन्वनम्' But the *सर्नेस्पैव वि शाखसव कर्मणो वापि कस्वचिद्। वातापयोजनं नोके सापत तत्ेन गूधते ।। कोकता, 1.12

काव्याससयास अन्बस काव्यफलेरेब फक्षवसवमिति भाब:।

SÅHITYADARPANA 3

verne is everywhore quoted aa it is in the text. eryarfiora constant applicntion to, or sfudy of, good Poetry (whether by way of domposing it or reading it). ihia ndfr causes delight (to the nuthor ne well as bo the render ). reoq means 'thorough mastery, profciency.' कि न ...... म्युत्यस्वामायकत्वाच् (p. 1, 11. 17-21). The author shows how Poetry severally leads to the attainment of enob of the four gonls of man. The word mnsgi is to be connected with ech of the four words वर्मपापि अपप्रातति et एक शब्द: सम्यगमात: de. This passage is often quoted as a Vedic one. The readings, howeyer, aro differont in cach case. J and B road ( in heaven na well ns in this world ) for erf A. Our reading is supported by the amfan (p. 228 ), by uz (p. 10) and by the सवदशेनसअह (P 139 B. I. edition). The लयवार्तिक adds शास्रान्वित Compare for the ides the vere गोगी: कामदुया सम्यनातु का मार्पते युये: दुष्प्रयुक्ता पुनगोल प्रयोक: सैव वसति॥काम्पादर्सो L मै. अर्ममासिय प्रलससिद्ा-As to the attainment of wealth (by means of Poetry), we nee It with our own senses i. e. we see men maling monny hy wrlting poems. arumfurrty-Poetry does not direotly load to the attsinment of physical comfort, but only Indireolly I. e. It makes the pout rioh and then he can enjoy life. Compare कामन्डक I.49. 'वर्मावभीडर्पत काम: फामावाय फचेदय: /. मोघपातिक्षेत ...... सन्वानाव. पतज्जन्य (वाम्यजन्य) गुबमफल तस aa1 by not regarding (na the goal) or not hankoring ufter the fruits of morit produced by it (by writing pooms ). The ides may be explained as follows: The compomition of poems lende, as sald above, to the Attainment of religious merit and the pleasures of heaven as a consequence of it. These, although in themsalves good enough, are not the highest goal to he aimed at. They are trausitory aftor all Ong should not zint content with them, because when one's merit Ia exhansted, one will have again to suffer a fall frou heaven, Ho thonld therefore aim at Final Beutitude (siter). This he can do only if ha porforme his individunl duties without hankur- lag atter their proffered reward and thus strives to nttain tr correot knowledge, knowledge contained In the Upanishads do: Compare नमेह कमचितो लोक: शीचचे दवनेगामुत पुण्यनतितो सोका सीयते। ा० उप VIIL . 6 जना सेते अटदा मनरूपा अहावशोकमनर बेपु क्म। पतच्देयो वेडमिगन्वन्ति मूवा जरामृत्यु ते पुनरेवापियन्ति॥ मुण्डकोपनिक 1.9.7. मोक्षोपयोगियापये च्युत्पच्यामामकतवास्-The passngos whioh are mmeful for attaining Mokbs are thosn contained in the Upaniahads,

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the Bhagvatgiti, महाभारत, the भागवतपुराण ndother.ुि means 'thorongh understanding or comprehension. r4e4(4- HrT-Becnune it producen a thorough comprehension of. चतुमर्गमास्िहि ... काव्याटेव (p. 1, 11. 21-23). In these lines the author points out the muperiority of Poetry over the Vedas &e, M regards the attainment of the four gayrds The Vedas and S'astras are equally capable of lending to va dd; but Poetry Is superior to them in three points :- L Vedas & ate dry and insipid; while Pootry causes the bighest pleasure; 11. The Vedas oan be learnt with grest difficulty; while Poetry is comparatively very easy; III. It is those of maturo intelleet only who ean study the Vedas, while poetry can be learnt even by those whose intelleot is tender (not developed). Compare saryed# (p.D)

विशेष: । कान्यात्कतैव्यताथी: सरता अन्यत्र ने षा॥'. परमानन्दसन्दोड़-परमश्ासी आनन्द: तसा सन्दोड़: (परन्परा), For सुकुमारमतीन &c compare the words of प्दीष (p. 7. Chandorkar) मे सकुमारमतचोडतिससित्वभावा राजकुमाराइयो • नीरसे नीतिशासे पवर्वमितमशनवास्तान्कार्व्य कान्तेच सरसतापादनेनामिमुखीकलोपदेश माश्वति । गुठजितिकया शिच्नूनिवीषयम्।', Compare nlao "ननु काल्पेन शिगठे सरसानागवगमध्चतुर्बगें। लपु मृदु व नीरसेन्वस्ते हि वस्वन्ति शालेन्य:।। सद्रटकाम् XII1; eids वफोनितिनीवित (I. .) 'वर्मोदिमापनोपय: सकुमार" कमोदित: । काण्पपन्चोमिजञाताना इक्यालादकारक: ।।." ननु तर्रि परिणनदुतिनि :..... न साव (p.1, l 24-p. 2, L. 2), If an objeetor wore Lo asy 'Lut Puetry be useful to thos whoss minds ate not maiure, but why ia Poetry mouossnry for those whose Intelleots nre mature, as they ean very well grasp the moaning of the VodasT Wereply: it Is quite true that they can understand the Vedas aud would attalu to wa &c., but even to them the study of the Vedna would be dry and difficult, while Poetry will he plensing and easy, and yet will bring about the same result. Who would then not prefer the moro plesting to the one which is dry and troublasomel r उपश्चमनीय: to be cured by hitter drogs. सिवशर्करा sugar-candy, Compare for the idea कडफोपरपषच्छाखमविद्या्याभिनासनन् । आध्यादसृव- वत्ना-पनविविकगदापडन्॥। कान्यालक्वारकामपेनु (p. 6. Benares odition). The laat voree in tnken from the afhfa (I.7).

दुफावुक्तविनेको स्यूतपनिरियं समासेन II'I 18.

1. 2 SAHITYADARPANA di

किब कान्यसोपाेमलन्-do (p. 2, 1.3 If.). In the fore- going passage the author hns establiched by remsoning thn exenllence of pootry; now he quotes ancient muthority In support of his views. afayqm-This Purana is a peculiar oue. It iaa sort of an Encyolypudia of Sanskrit literature, It hss chapters ou साहित्य, चन्दमशास्त्र, पाचकाप्य, गालिदोष, 0, It gives a brief summary of the भगवद्गीता in the very words of the latter. Many of its veraes ars the aume as in Amara's lexicon, It is sooisthing like "Enquire within for everything." ati4 दुलम oodurs in अध्यि- 327, 3 and +(Anand4sramn). For सुदुलगा, the Punaina hns च दुलमा नाबित्य बुलमे तत्र शक्तिसन सुदुर्जमा-to attain to the position of a poet is very rare there (i. e, oven among thore who are leatned ) and ( real ) poetie inspiration is mrer still among them (the so-called pouts ). The Agnipurnun makes a distinotion botween कविस्व and शक्ति, याकि is the same ns पतिमा as said by रुदट 'प्रतिमेत्यपरगदिता' I. 16, डास्ति or प्रतिभा i defin- ed by मम्मट a8 बामित्ववीनरूप: संस्वारविशेष :: by रद्रट 4 'मनसि सदा ससमाविनि विर्फुरणमनेकवामिषेवस। अहिद्वानि पदानि व विभान्ति बसामसी शक्ति:।। I 10 and by Jagaunatha 'काव्यपटनानुकलशब्दार्षीपस्पितिः (p.8 of B.(3.); प्रज्ा नननमोन्मेवशाजिनी पविमा मता' । मट्तीत, तिकासा- चन नाट्यम-These words ocour in the Agaipuraos Adhyaya 338. T ( Anandas'rams) 'विरशपोडवसरे वाच्य: सामान्य पूर्वमुच्ते। निवगसापन नासामित्याहु: करण न मत् ॥. तौयेतिक मृलगीववाये नाव्यमिय पयम्। अमर० 1 7. 10. बिवग moans the three vir, वन, बन, and काम नान्य (the sctence of dramaturgy or dramatio represontation ) la a menns of nocomplishing the three mrapergar &e: This ocours lu the Freyow L 32. 84. ( ed. by Mr. Bhagvat ). There we rood पतठपुर्विष्मोमेद्ातमन: for एते विष्णोरका महातमन: of the fext, तेन हेतुना do (p.2, 1B)-the word तन bere is the one ocourring in the कारिका चनु्वर्गफर्लपामिः enbore. तेन हेतुना for that renson. दतनासिणेयं न अदशितम-By the wordi (तत्लरूप fiecd ) the sulject of this trentimh haa been indicated. After pointing out the roward of reading this hook (E o. the gatrg or फ) the author pointa out the subjedh (अभिपेय LC विषय) ofthe work. According to ancient Sanikrit writers, every book has four reyuisites or gurs as they are called, viz. अविकारिन, विषय, सम्मन्द and पयोकन, Compare वेद्ानवसार P- 3 तात्रानुनन्तो नामापिकारिवित्यसन्वन्वप्रयोजनानि/. Heru the author spoke 0f प्रयोजन and now spenks of Blin विषय. The सम्बन्द is that of कार्यकारणभान betereen the पयोगन and विषय. The अधिकारी i une that wanta to lonrn the essentinls of Poetry.

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sfiie necnh de. ( p. 2, 1. 10 ff ). The author alluded to ls Mammiat, who dellnes Kavya as guoted by B. D. here. Construe अदोषो समुगी पुनः कापि अनचदकवी शब्दाघी तत् (i,e.) काम्यम :- Poetry is constituted by word and sense which are faultles and possessed of qunlities and which are farther mraly with- out figures of apeesh. tfarent Lit. "This should be oonsidered' i. e this is douhtful, imptoper,

Our anthor Arst selecta for eriticism the word wanh in Mammath' deflnition of poetry. यदि दोपरहितस्येव काव्यत्ानीकार: de. (p. 2, I. 12 ) IE you acoopt ns poetry that alone which is fres from fault, then the verte aarat &e. would not bn a poom, an it has the fault fravifand.

न्यकारो डाबमेन 0 (p.2, II. 14-18). रामेण राक्षसक्षने क्रियमागे शुममान्त:करणस्य रावणसप स्वामिक्षेपोकतिरियम्। उ. ने. That there pre enemies ( to me) is itself a humiliation, to add to it, ho is nn anchorite and as such kills a uumber of Rakshasss just hero (under my nose ). Oh wonder, then, that Ravann lives yet! सोप्यजैव निहन्ति राक्षसफुलम्-तापसोडपि मश्समीये एव (लक्कायामेव नतुदूरे) राशसङन इन्तीति न्यकारातिशय: जीवत्हो रामण :- Hal does Ravann live l (as all this bappens, Ravans must not be living, eome ona would say ; but alas, ho is ntive). Rig frs de-Fio upon (my mighty son ) the conqueror of Indra; whot D tha wse of Kumbhukarmn being awakoned (mighty brother and ally thougl he be ) aom ..... a :. Tha plural is ured beentire Ravnus Lad twenty arms (aa contrasted with tha two of the nabetie Rama). खर्ग दव्र मामटिका (सुदमाम:) सहिखुण्ठनेन कयोच्छुनवमापुट: what In Lho nae of these arms that are fattened or puffed up in vain with the apoils of the puny hamlet of heaven1 What I ealled Rteind here is the same as the mord goueral name, wfiyeft- बेयांड i. 0. 'अविनृषः (प्ामान्देनानिर्दिए) विषेमाका चत' पदीप 1-91 Every sentence is made up of two parts, the subjeut (gs) aud the predioate (Ritq ). It ls a goueral role that the subjeot is plaoed Girst and the predieste last. In ordinary life, wo refer to the subjeet orst and then predicate something about It. If we change this order, ihen there may be con- fusion in understanding the esact meaning of the spesker. What comes at the beginning of = tentonce would bo oulled the subjeet and it might really have been meant pa tho predicnte. Let us take an czample. In the vorse the word 'g' refers to tha existenco of nuomies and it is the intention

SÅRITYADARPAA. 7

of the spenker te convey, what is not known from any other source, that the existimon of enemies ia a great humilintion; therefore the word mwrr is the prediente The natural order, then, of tho worda ought lo be अयमेन न्यकार: and not न्यकारोडयमेव, in accordance with tlie old mavim ons should not utter the predieate before the subjeel [a expressod' 'अनुवायममुपावेव न किोनमुदीरचेव। न बजसवात्पव किित्कृब्रनित्यतितिष्ृति'॥ Tbo order leing Inyarted, we understand the meaning intended after on effort Aa, instead of taying लवमेत न्यकार:, tha apoakor aays न्यवार: जय- मेन (all distinet words), the Ziult is said to bie बाक्यगत, वाक्यगत अतिसुचविनेयान i= daflnnd in the Ekalvali 24 अनुवामविदेयांगायुक्ती सार्ता विपरयनेण यदा। अविसृष्टवमेवाको नवति तदानी त वाक्यगत:॥। p. 169 ace al3o the साहित्वदपय (P. 371 Nir.). "न्यकारो छममेय में पत' सपत नायमेव न्यकार इति म्यकारस विधेयत्वे विवशितम। तय सम्रचनातेपरीत्येन शुषीभृतन्। रचता व पददगस विपरीतेति वाज्यदोव: ॥- अनुवास and विनेय arn defined aa followe :- गच्छ व्दयोग: प्राथमम सिरधत्व चाम्बनूचता। तच्छव्दयोग जोत्तगे साध्यस्व व वियेगवा।। The subjeat is that which is canneotell with the relative pronoun (qa ), which comes first in the sentence nud which is accomplished (or well known ), while the predicate is couneeted with the pronoun "that' (aa ), is is subie- quent (to the agne ) and it in somnthing to be acoomplinhed (or not kaown), Moroovor in the words वृषोच्सुन: किमेमिमुंद there is अनिषृष्टविषेयाश (पदगत) दोम. Here the mbjeet is the fact of being puftnd up (i. e. उच्चूनाव is tbe अनुवाय) and what is predicated is the usolessness of this pride (E.o. mier is the विदेय). But this विषेम, us it forms part of the compound Eitrga:, becomes subordinate. It is the subjeet that is snb- ordinate in's sentencet and hence qur, the ronl frrs. presenta the appearaace of being the subjoct, which is subordinate and thus Lhere is अविसृष्टनिषेयीमदोष See साहिलर० (p.366) 'अम वणार्लव निपेयमू, उच समासे गुनीमावादनुवायलपवीतिकत्।. कत्युत पनिलेन olo (p.2,1.17). Although teverssन्य अवमेन 1 tlins taintedwith the fault of अववृषवेवाश, still it "This is often quoted wa Erom Kumirila, but we do not And it in the iudes to the ahanias. It la, however, an old =IN, It in quoted even by Hemnahandra (p. 173 of काय्पानुशासन Mir. Ed. ) | See प्रदीप (p.214) 'मापाम्यं म विचिम्रतीवियोग्पसा।सा चानुपसर्जनी भूतत्वे सत्युर्समानस्वर्वन 5 lso तरत p. 152 रद विनेयस् आधान्य नाम वासपपविपमत्तमाचन, नमापार्न्य चानुपायसवातदनगलमात्रन्'।

SOTES ON I. 2

tui been admitted to be a specimen of the highest type of Poutry as it coutains suggestion. It Is Anandavardhann, the author of the स्यन्पालोक, who looks upon this vorse as a specimen of the highest type of Poetry (see pp. 103-154 of the -nIs). Pontry ie divided by Anandavardhans and others Eik मम्सट in three varieties, उत्तम, मध्यम, and मचम That i क्यम कालम whete the म्यन्य (suggested) sense far axcels the ex- premed sense" It is also called f. In the verse under diseussion, में यदत्चत, समास्यनी वतः, ववव, रावण निगुभिक सु o mggest menninge that are far more charming than the plain expresthdl sense,t f. e by tha word wa: (in the plural) it is mggeted that they are a mere burden; by the word mver is eggeted the idoa that ho must be destitute of prowess. As Mammata is a gront ndmirer of मानन्दवर्यन and as he dotines स्वन OT अनिकान्व in the same way Bt आनन्दवर्षन does, he (ममार) niso must be looked upon na regarding the verse 'aetd asis' oterns an example of उत्तम काष्प Kavys is detined above as बशोनी atc, this verse (न्यकारी ete.) is slown to be faulty; therefore it cannot be an oxample of Poetry; but it has been implicitly admitted to bo the highest type of Poetry by Mammata. So bis delinition is too narrow, as it would exolude the verse in question from the prorinoa of Pootry. तम्मादव्यासिलेक्षणदोष: (p. 2. 1.19). Every dafinition must be free from thres faults, viz अ=्पा, अतिन्याति and metat. It must neither be too narrow, nor too wide, nor quite impossible. Here Mammatn's definition of amr is open

1500 चवन्यालोक p. 153 on न्यकारो otc-मज दि होके भूपसा सर्वेपामप्पेमा रफुटमेव व्पलकले दुडगते। ..... पर्यतिषस्व व्यनकम्यस्ते न चटमाने काव्यसव सवोनिशामिनी बन्पण्डाया समुन्मीरति। पत्र दि व्यग्पायमासिन- पदस्पे- कस्तैव तामदानिर्मोवसयमाणि कावमे कापि बर्मच्याया किमुत यम सेपा बहुना समवायः। चयाधानन्वरोवित भेके: read tha remarks of जोचन on these words of ti अन्दालोन, S00 हेगचन्द्र'4 म्र. चि. P. 181 'मम अरव इति बहुनचनेन शत्रशङ्मन्नावो ममानुचितं इति सम्यन्यानीतित्व कोषविभावो व्यं्यवे। तपो विच्ये वस्तेति पौस्पकमाहीगल तकितेन सत्ववीवेनामिन्यत्तम् । तव्रापिश्म्देन निपातसमु दायेन तापमस सतः अजसाया अस्न्वासम्भाव्वमानत्यमनिव्पक्तम्। मरकरतुका यदि शीवनकिया तदा बननकिया साबदसुचिता व्स्यां व सकर्ता। अपिशन्ेन मानुपमा पकः । अवरनेति मदनिधियो दशोषधिकरणग। ...... विखण्ठनगम्दे पिशम्दस्योपसगस्प निर्दयानरकन्दव्य जपलने वयाशव्देग सात्मपौरपनिन्दा व्यज्पते। सुवरिति बणुबचनेज परयुत भारभानमेवदिति च्वज्पते रवे।

I. 2 SÅHITYADARPAŅA.

to the fuult of startfu, because, as said above, it oxoiudes snch n verse As tqd do, which is universally aoknowledgod to be the beit type of Poetry. मनु कशिदेवाश :........ चेव (p.2,1. 18). An objection is raised ngainst the criticlam of Mammata's definition Heahn de. In the verse surt: ote., it is only a part that is fsulty, and not the thole; thereforo we may omit what is faulty and regard the remaindor ns an example of Poetry, To this 8. D. replios in the words तार्ई ..... निर्दोपलेकान्तमसम्मवाद (p. 2, 11 19-28). The firat objeetion agsinst the above compromise is contuined in the woeds वर्हि पर्त्राशे eto up to किमपि न खात. That part of the verse squit: eto in which there Is a fault, leads us to chll it nod-poetry; while that part of it in whlch thero is Dhvani i.a suggestion, leads us to anll it the best poetry. Thus, being dragged in two opposite directions by these two pirts, the verse would neither be poetry nor non-poutry. 7 9 Aimiei ko. (p. 2, L 21). In thene words S. D. attaoks the iden that one part of a verse may be fauity, while the remuinder may be good poetry. He says that such blemishes as gfage ete. (harsh or jarring expremion) do not mar a part of a poem merely, but the ihols poem if they aro faults at ktl. The idea is that harshness spoils the charm of the Rass and therefore of the whole verse and not only of those partioular words which are harsh. In certnin ciroum- stances, however, harshness may be an ornament, iustend of being a blemish. Honce, harshness is either n blomish or not blemish. If the former, it mars the benuty of the whole poem, In such n case, then, you connot may. "Let a part be faulty; the remninder may be good pootry. If in auret ete. it is admitted that thore is afigefituiacy, then the whola vorse becomes faulty and hence it would not ba pontry at all. On ghg, the ag remarks (p. 83) "gfgur wăgm 7e-

कस्पनापुष्टा तु दनो: पदनो: करपना। यरमा 'कुर रचिम्' हलच' कमन्मत्ासे। सृतिकदरत 'अबाजीय जयौत्सीव कुणेटि' इ्लादि।" In auif ... acgan (p. 3, 1l. 22-26) S. D. supports whnt be lns enid above i. e. n fault bocomes so when it mars the rosa and thus the whole poem; it cannot apoll only a part of the poem. auft-to explain. A ay is defined by Mammataa *See for the meaning of this K. P. V. p. 238 (VA.)

10 XOTES ON 1. 2

मुज्गाभेंदतिदोपो रस मुक्यस्तवासयादाय्या। उमयोपयोगिन: स्यु: कम्यायालेन सेपपि स: ॥' (7th ग्वास) and by 9.D.as 'रसामननका दोपा. A दोप is that which mars the rasn. काव्पात्ममतस रसख-r0r6 i Mid to be the soul of Pootry, e. 6. अन्दालोक II. 7,p.78 'वमगमव हमपन्े मेशीन से गुणार रमृता: 1' alto काव्यसवारमा व्वनिरिति eto. I1; मो बदनि ॥nys 'शब्दानी काव्यसय शरीरम्, आात्मा रसः eta. If whatare enlled faulis do not mar the beauty of the Rasa, the soul of poetry, thon they cense to be fanlta, This is udmitted by all, ineluding Mammata, e. g. harsh words are a fault in the "Frt. te, becauee they mar the beauty of that rass, but in fueu or daen, harshness is not a fault, as it does not mnr their boauty. Mummata himself seya in the 7th uL (63rd dftar) p: 445 (Va) 'दवानी कचिददोपा अप्येतेइत्युच्ये'. S. D. says in the 7th परिच्छेद "उक्तदोपाणां य कनिदिदोपलं कनतिट्ुणतयमिलाइ-त्रक्तरि कोभसंयुक्ते तमा वाच्ये समुचदे। रौवरी हु रसेजपनत दुन्अ्रवत्वे गुणो नबेव ।' P. 405 (Nir). वेषा मुतिदुषादीनाम्. अन्यमा (p. 2. 1.23) otherwine, ii it were not admitted that faults are so only when they mar the ra and aro not faults when they do not mar the ras. निलवदोपानिखदोम- It would not be possible to divide faulte into fer and arfry (na ls universally done). If fanltiness did not depend upon the fant of marring the rasa, then this division of ays would be impossible A fault will always be a fault, But if you pontulate, ns regards the faults, the criterion that whatever mers the ram ia a fanlt and that what does not do so l not a fault, then only ean you say that a certain दोy is अनिल (n0t invarinbly so), e. 5. भृतिकड is a दोष in मह्ाररस, but nol so in रोड. दोप are generally divided into निम and अनिस- See नान्पम्रदीप p. 901 (Nir) "स चायं दिविय: निलोनिलक्ष। तथ्ानुकरणादन्येन प्रकारेण समाधातुमशक्यो निल्व:। बया च्युतसस्कृत्ादि:। अन्वाहशरूवनिख्य:। वथाप्मयुक्तादि।, च्युवससकृति mny be instanced in the use of नामे in the sonse of "requests" for -ufr (which ia the correet form in that sonse). mopws is the employment of s word, which, though anthorired, is not used by poets e g. the word 2qd, whinh, the lexicons mny, is hoth masguline und nenter, in med by poots only in tho nouter; if one wero to employ tuat in n poon, it would b अप्रयुक्तदोष, धनिकृता-By the author of Dhvani i'e the work oulled eranatx. The author's name is Anandayardhaun, who Bourished in the latter half of the Oth conlury A. D. in Kalmir. Conatrun अनिल्ा दोषाम मे हतिदुष्टाकयो पशिता: ते उ्वस्मारमम्मेव महारे हैया मायुवाइताः ।. See सन्पालोक Pp. 81-83 (Nir). लन्यारमन्मेव गहारे means अहितया व्यग्ये धुह्ारे मन

SAHITYADARPANA 17

(न म कोपविमिशिते कसारे रौदादिरसे वा)-when S'rilgirs i. e. fove is the suggpated seuse and is also the principal one. The मनितदोषड, शुतिदुष्ट ete., are lo be avoided only when the prevall- ing oa is simply love and not when the prorailing ram ia Raudra or evan lors affected by indignation, In the latter onse age will not be a fault, as it would not mar the beunty. अोनन (pp.82-83) says "दाजार पत्युचितरसोपनक्षणाभद् ।परीरमान्ताडता: दायपि सेषा बर्जनाव। न लेरष विषवविभागमदर्शनेनानित्यल भिन्नकचादिदोपेन्यो विविक मदर्नितम्। नापि गुणेम्मी व्यृतिरिक दोपम्। मीमत्सहास्रौद्रादी तेपाम नाभिरपगमाव सजारादी व वर्जनादनिस्यलव समयतमेनेि माव:।". The &, D. quotes the vorse from Dhvanyalokn for the purposa of mupporting what it had sald beforo i. . काम्यामभृतर रसखान पकर्षकतने तेषों दोषलमपि नाहीकिमते. Compare for the idea हेमचन्द्र*3 काम्यानुशासन "रससा अकमोपकमैहेत गुणदोी मपत्ा सब्दार्ययोः 1वे व रससेव धर्मा उपचारेग त तदुपकारिणो: शब्दार्मनो: । रसालयाय घ गुणदोन- मोरन्वमण्पतिरेकानुविधानाव। तवाहि चनैव दोषास्तवैव गुणा:, रसविशेषे न दोषा:व न तु शब्दाथयोः। यदि दि तथो: स्युरहि ब्ीमत्सावी कहत्वादयो गुणा न मोयुहामादी च अशीलत्ादयः। अनितयायैते दोषर। बतो पचाहिनसे दोषास्तदमावे न दोपासद्रावे तु दोष इति अन्मयष्यतिरेका्न्यां सुगदोषयो रस

कि च .... अमम्मबाद-(p.2, 11. 27-28). In thes worda nn- other objection is raised agninst Mammatn's word wann. ff, as you say, none but a faultless pieco were to be regnrded as Postry, then Pootry wonld be n rare thing indeed or would not exist at all, ns it is extremely improbable that a plece should be free from faults in every respeot. The ides is thut there ill be some fault, however ilight, in every piece; but According to Mammata's definition Pootry must be faultless; therefore all pieces, that are faulty lu nny respoct, will be exoluded and there will remain nothing nnswering to the definition of given by aanz. Thia objeotion agninee Mammata's definition and S. D's dellnition of spn hre noticed by प्रदीप (Nir. p. 13). In all this criticim, the mesning of the negubive particlo in अद्ोपी wwl takon to be अभाष, ahsee or non-exeno. Now, a defeder of Mammats's delinition comas forward by saying that the nogative partiole should be interpretedl in the sonse of iun 'a little, slight', and thua with means "a littlo fuulty. The meaninga of an, the negntive partiole, are पीउ :-- उत्साइश्यममावय सदन्यां सदस्यता। अप्राशस्तं विरोषय नमवोः बद

12 XOTES ON

प्रोर्तिवा:॥ माइनिन्तामणि p-154, (पर ० मं०, p.25, attribules it lo इरि, author of वाक्यमदीय) of 'नलमाने निफेेन स्रलामेंड्पतिकमे। हपदये न सावृचये सहिसकतइन्यथो: ।' मेदिनी. Aocording to this new interpra- tation, the definition of Poetry would be 'wurd and sense, a little faulty ete" Against this 5. D. brings an objeotion, whinh is ns followa. (As mird) i. & fverv) ) form part of the definition, in every poom there must be some slight fault. Every word in a definition must be applicable to all the things defined. Now, if some very gifed poet wrote a poem free from evary fault, the definition of Kavys na interpreted nbove would not apply to it and his composition would not be onlled a poem, as it would not possess some slight fault. But to say so would be quite nbsurd. (P.3,1. 1). सति सम्मने ईपदोपी एति चेतू-An improvement is suggested in thess words in the interpretntion of mant as tuitn. We do not mean thut in evary poumu there must be same slighs fault; what we mean is that Poetry Is word and sense with a stight fnult, if at all" 6 e. there khould bo no faults, but if thare are faults, they must be slight; if in a pleen there are grave faults, it would not be a poem. S. D.'s objention agninst this is containod in the words 'uaeft काम्मरमणे सुटः Ho mys that those words i d. सवि ert tucul' should not have been insertod in the definition of poetry; just as in the definition of muoh a thing as 4 jewel eto. one omita suoh a circumstance as its being per- forated by an inseot A map in delined by micwinra na t- apebni vá:i en property whinh worves to distingninh the thing defined from all other things ahai waya 'gymacfoat धर्मों कक्षणम ।यमा गोः साख्ादिमस्रम्।स प्वासाधारणब्रमे इत्युच्यते।, Trom theso it followa thas in a definition only the most essentiat or peenliar attributes of a thing should find a place. hargay in not an essentisl or poouliar attribute of n jewel. So it should have no plnoe In the definition of a jewel, as that cireumstanco wonld not coustitute a thing & jowel, though it may uot cause it to cense to be regarded as a jowel. Simllarly, poetry may bo frve from every foult, or it umy have slight fuults, But the Laet of linving slight fnults, if any, is not one of the esientials or peoulllarities of Pontry and therefore should uot Dod a plaoh In the deffndion of poetry. #ir etu, Here S. D. Iully explning the illustration of a jowel given by him. Suuh cironwstanees aa faa hr are not able to deprive:a Jewal of ita ohimraoter of

1.2 SAHITYADARPANA 73

a jewel, but they are nble only to make applicahle to It degrees of comparison" (f.e. thas it is exonllent, middling or infarior ). The same holds good of such faules as gfrgg in the ense of poetry i. . they do not make a composition, in whinh shey oceur, enase to be a poem, but thhy render applicahle to such pince the words wuperior' 'middling or iinferior'. S. D. supports his romarks by a quotation. "The unture of poetry is hold to reside even in faulty compositions whero the tu etc. are clenrly percoived in like manner as the character of a jowul ete. is held to belong to such a thing as a jowel which is perforated by au inseot."

(P. 3, 1 7), gun-S. D. haro begins his critiuiam of the second word 'agun! in qrne's definition of ai. He says that this gualifnntion of the word wnd is inapproprinte. The reason is contained in the words gemf .. प्रतिपादितत्ाव. तेनैतर=काध्यप्रगाचाकारेनेव. Oa the कारिका मे रसस्वादिनो एमो: योगादव रवातमन:। उत्कमहेतवत्ते स्पुरचलस्तितयो गुणा: ।।' (का. प्र. 8. 1) मन्मट 3 गृच्ति आारमन एव हि समा शीवदिय:, नाकारस्, तथा रसस्ैक माधुयोदयो JVE VEH. Mummato has dociared thnt the 'oxcelionces snch melodiouiness are the properties of Hass alono and not of anything elsa (such as worde), But in hia definition hn says "aguf a nnt thereby intimnting that Gunas (excollences ) are the properttes of words aud sentes. Thus he is inoonsistent.

(P. 3, 1. 9). रसामिन्यजकलेन ........ बेव्. In these words Foma one dofends मन्मट' expression सगुणी शन्दामी, उपचारत: indiceotly or by mptaphor. The adjestive uquil as applied

. We tranilato thargir ca 'perfornted by nn insoot." This irn literal translation. Tt ia not meant that the jowel is really perforated by an inseet. What Is meant is that a jewel mny have a soratoh on it or may not shoot from u part daarling rays, the part being opnque and cromed with lines whinh pregat the appearnee of differont inseeta etoVarahamihira montions a number of blemishes in jowels and mays thot they Ieasen the price of the jowel. 'कारपदमक्षिकाकेशधातुबुक्तानि शकर/इम्।

प्रदीर्याणि। सर्वेम। चैतेषां मूल्वाडागोड्टनो दानिः॥'वइत्सहिता 80, 15-16, Ou मक्षिका, उत्य remarhs 'मनिकामिसवाकृतिमि:'. In the vernntular nlio such defcets ars enlled 'Mari.

14 NOTES ON

to nil ia quito appropriate; dince it is these & s words and sanser, that roven! the Raas or santimont, the e, which really aro the propertien of te, mny be recondarily rogardod as belonging to qer and ant, which manifest the ra. B. D. replies that even this wonld not improve matters. Tho definition is still improper. trqtfr to explain. (P. 3,1.10-17) वगोर -. स्वरूपामायकतवन्. तवो :-- रसोइस्ति न बा. Here two ulternatives are propoled. Either ty exists in words and senses or does non eaist If you accept the latter, then words and sennes eantins possass in that oase any excellence, sinds excellences, being the praperties of ee (as said by yoursslf in the 8th UL Ist verse), follow the presence or ahsenee of te i.4 if e is presant, u in present; if Ta is alisent, then gur Also is nbsent. Ii then yon my that in er and ant, there is no ra, there follows, as a matter of course, the nbaence of quf and therefore the ndjective aqun onnnot be npplied to aTifII an the other hand you accopt the former alternative i. e. that ta dnes exlat in a and mit, then why did you not may teurn शध्वामी instoadt of सगुणी शब्दायी गुणनत्वान्यमाजपपत्या= गुणपरव्र्प अन्ममा अनुपपस्या मततन्यते-रसवर्ती इति विशेपण म्पते। राम०An altempt is made iu these worda to defend nine's words ayvil aeTel. As eucellences are the properties of q3, the word egsfr eunnot properly be applied to aregnft. But by ags i . Indies- tinn or metnphor, the word au conveys tho idma of ce. to which it renlly belongs. Thus the meaning of ayf) amit la indimetly thn same as रसवन्ती शष्दार्थी. शुकवान (it, the chamoter of porsenting gjus ) onnnot diructly be predinnted of tf. 8 D. replies to the above in the words aft ..... aurgea ( p. 3, 11. 13-15). If by ttgh yon intond to convey cerai, then why nob prefer the direet mode of expression erer unff (() to the round abont and metaphorical expresion egeft. which has to be interpreted as menning tuvri by sur. afte gives an illustration. th4 la a property of beings, jumt ag awu.nro.the.properties of रस. ननु शब्दार्गी ... इति चेद (p.3, IL 15-16 ), The round-nbout way of uring uyeh for aceft is now defendml in snother way. This round-about method of eapres- sion is preferted to the direet mode ear is resorted to -- for e certain purpose (walan ) eiz, to mate this that in Poote, thern are to be muuployed those words and senses whioh reveal or derelon the oxcellences 8. D. rebats this argument by mying that, in the eus of Poetry, the possession of qet nnd arl

SAHIIYADARPANA. 15

which manifest ua is not of the esnne of poatry, but mernly serves to heighten the banty of Poetry; and here we are not inquiring as to what Aeightens Poetey, lmt as to the essentials of postry, and therefore agutr shonld not formi part of the definition of शाम्य. ए्क्क हि ...... कटककुण्डकादिकस ( p. 3, 1I. 17-20). This is giren bore for supporting the position above taken about the relation of au, n ant and . These worda summarize the views of the muthor of the DhvanyAlokn and others, ineluding Mammath गुणा :- मायुचीन: प्रसादा: ; see 8th UL of K. P. and 8th परिच्छेद of साहित्य०; दोपा: (of कान्य); s60 7th Ul. of E. P. mid Tth परिच्छेद of साहिल० for them. रीति atyln of composition. Their number is variously given. Wo shall refer to them at length latet on. Compare for the ides *शब्दार्षी काल्वसव शरीरन the words of दण्डिन है शरीर च काव्यानामलषारा् दरमिता: शरीर वाबविष्यार्मन्यनच्छित्ना पदापती॥ काय्यादये I 10. Compare generally for the whole iden the following a न भगनता (शौदोदनिना) 'दाब्दायी काव्पर हारीरम, आारमा रसा, गुणाः ॐॉ मीदियत, दोपार कामलादियव, अलुपूारा: कुण्डसाडिचव' दति (in अंककारनेयर of केशवमिन् p 90, Nir.), सममेमवरम्वन्ते बेहिन वे गुणा स्मृठा:। महासिता- स्वलद्वारा मन्तव्वा: बटकादिवय।।न्य II. T,p.78; ये रससपादिनो धर्मान

कव सन्त मेशजरेम जानुलिक। दारादिक्ल कारानतेडनुपासोपमायय ॥ K. P.8.2; कानख हि शन्दार्थी शरीरम्। तन् न वकोचिवासवादय: कटफकुण्डकादन इन हषरिमा मडकुारा:। नमिसायु on रुदर XII. 2. (P. 3. 11. 20-23). एतेन-उर्कर्ममाच्ाभायकत्वाद्. Here S. D. attooks the third part of Mammnta's definition of w acarit शम्दामी सगुणावनलवुती पुन-कारि.' अस्व वाथे ....... काष्यमिवि-मस्मट himselt esplains these words as कापीलनेनैतदार-चत्नेव साडक्ारी बाविय सुदाल- यारविव्हेडपि न काम्पलहानि:4 .P.p. 17 (VA). These words of a-HE have been Tarlously Interpreted, sne way pp. 1011 (Chin ). The beit meaning appesre to us to be. Pootey Is constituted by word and sense in which rarely a distinet figure may br absent L r. झष्दामीं in which there ls इस (a figure mnny or tnay not bo present ) or in which there is a distinos figure (If tho <a is nbsent ). S. D's objeetion ngainst the insertion of aprsdr in the definition is ns followe :- Words and senses even when possessed of fgures serve merely to heighten a poem. They ure not of the cnranee of Poetry. In dnfining Poetry then only the ementials should be seleoted and therofore

10 NOTES ON

no referenee at all ought to have heen made to sregre in tha definition of Poetry; If we were to define a child, we should not refer to the ornaments whinh children might weor, since they do not coustitate the esentials of a child.

Here ends S D.'s eriticiem of qrnz's definition of rer. Ruap first nttacked the word wat. by sying that it only faultless pleces ware to be called postry, some ol the best poums will have to bo given up and there will be praetioally no Postry, w it is very diffionit to keep elear of every biemish. Nor could it be sald that faulis mar only those partieular words in which they ceenr. If they ars fanlte at all, they mar the wholn poem. II aanir were to be taken as meaning anetf. then this word ought nos to stand in the definition, as a faultless piece would otherwise be excluded from the domain of Poetry. Endly, aguh is quite inappropriate; ratber we should My atah; ae ate the properties of r and not of ang and s. Besides guje simply heightan aps, and aro not ot its mience and sherefore thonld not be referred to in the definition of -T. Sedly, no reference to figures ought to have beon mude in the definition of qpy, as they merely beighten the benuty of TET.

Aa to these objestions one cannot help saying that Vii'vantha it bere over fastidions and ie perhaps ustuated by the derire of mnkinga show of his eruditian by pouring ridleuly upon a fomous predecesser, This much must be said in favour of winr that his dednition has the greut merit of belng simple and eastly understood His definitien is goed enough for all practical purposes Everyone is familiar with the words a goand spgre By uaing thum, gena conveys a tolorahly cloar and necurate ides of the charsetar of Poetry. Vis'yanath, on the otlier liand, after a good denl of hnir-eplitting offors u n definition, which does not leave us any the wiser after reading it. He, in the nunst of a scientifinaily necurate definition, introdnses his readers into the thorny jungle of Tus. After all thii trogble, his definition itself (ain) tee r) has not: eutiefied other oritios. See for example the eriticiam of wuT." P. 15. (Nir.) अर्वानीना बत्पसरससूयनम्। नहीकेतु वरतत् ह्वारममानेय

हि उमणत्यवरा न तू नैपरीलेन। वमतानि व महाकविमिमैक्षप्रवाहनेगावीणि कमिया-

I. 2 SÅHITYADARPANA. 17

On विथ्नाम'- eritioiam of 'मम्मट's word अद्ोषी, the पपोड sy *- The word ay in the delinition is to be understood in tha sense of a 'tangible fault' and the tangibility of a fault lies in being opposed to the apprebension of the Rums. Thus in the verse 'तमामता' (बेगीसंदार I), on noount of the apprehension of the strikingnems of the suggeated aense, tha knowledge of the faulis in the verse vanishes and hence there arlssl the apprehension of the Rasa in the verse. Hence the verse is entitled to ba called poetry and moreover she best poetry. But aa ragards him, who does not apprebend the strikingnes of the nuggested sense in that verse, the vorse is faulty and there is no contradietion in citing that verse as an illustration of a fault (as done by Mammata in the काव्यप्रकाश 7tb उडास under v.an, on page 330, Va). Just as o pioce which ia audin (not under tood) may be called a poem with reference to him who knows that particular branch of know- ledge, as, to him it is well known and therefore there is no fault; but with reference to others, the same piece beeomea not- postry; similarly here. For qwnr himnself will say later on Even'n fault is sometimes an ornnment on sccount of the approprinteness of the speaker ote." This is tho meaning of tho

व्यदेचरियानि नदि। गच्त दोपरहितं कान्प दुलममिति 'न्यकारो ब्ा्य' सतादी, वषामूता उडा दलादी कान्यत्वं सर्वानुभपसिद्ध नोमपयत इति तत्रोज्यवे दोपलं

वोषस्व वद्ानमय चेति 'न्वकार इत्ादो विशिषटामावसन्मवान्न कान्वत्वझ्तिः। बस् प न प्म्परवचिध्वमतीतिसत प्रत दुषलानिशमेण सदुदाहरणम्। अत एव्र वनत्राचीचित्यव शाह्ोयोवि गुण: कचित् इति बकषपते। तथा अप्रतीतत्व तच्छानमे म्तदोप अन्पे पति तु दोष इत। 'फौटनुविद-इत्यस्ावि रसादिवैनिम्ये दृष्टखापि काम्पतं विशिष्टदोघवि- रादित तात्पयमिति दिक्क।। 'P.16.(Chan) नत्राकचित्रीजं त लखणे दोपपद सकुलोनपरन्। सुदल म रसोडोमनिरोधिसन् I एवं च 'तमानृतान्' हत्यादी अ्रतिभदजीमातम्पंग्पर्वनिभ्यमतीच्या दोपद्ानतिरोपानात रसोदोभन सरेन काल्पत्वं वदिशेषप्नित्यं चाल्याइवनेव। बरम

सामाजिकमदेन काम्तलमकाम्पल चेडगेव। पचाईयतीतम्य सवस्लाखय पलपुरलेन काल्पत्वसितर प्ातति अच्ाक्यत्य तवतू। वद्यति दि 'कत्राथीतित्यपशाद दोपो्ष्पे कचिठुण: रति। नौदवीत्व स्पाध्यममनेय कवा प्रतिभातियपेन दोपतिरोषानान रवलसपमहन सर्षा

होद लक्षणन्। दोगगत्युपस्सनीपत्वस दुर्गारत्वाव। ...... सामान्यका व्यठवण तु, बदो:

18 NOIES ON L 2

TeT14 कौटानुविस etc :- Juet ns a jowal doos not lose its ohrnoter asa jowel, beonnso all its blemithes are merged away in tho ezness of ita brillinnoe, no also, as regneds n poem, on aecount of the atrikingness of the eggested sanso ( the faulta are not soen ). Really mpeaking, this definition of gmy given by nar is the definition of moh a poem as does not deservo to bo ridionled; ince it is extremely hard to avoid rididule, whon w poem pomsesses faults ...... The general definition of poetry should not include the word menn in it. Henco it is that wach expressiona as fo faulty poem' obtain in ordinary lifs.

भतेन -..... अणदाररूपत्ाव (p.3, 1l. 23-25). विश्नाम extends his remarks against मम्मट to the viows of the वकोकिनपितकार Thn lattar maid that Vakrokti (indirect or orooked mode of speech) ia the soul af poetry. S. D. remnrks thnt Vakrokti is merely un Aladkara und, as snch, it is not even the body of poetry, much lass the soul. बफोकिजीविवकार is a writer who ls later than आनन्दवर्षेन, author of खन्पालोक (lntter half of 9th century A. D.) and earller than (अल्ब्रा(सवस middle of 17th century); sce the remark of बदरव o p- 12 of अल्नारसबस "यथ्यमि वजोकिनीविसटदय

तन्मवं पूर्वमेवोहिषस् । बकोकि-Dandin doen not defino बकोकि but aays of it सर्वाद्त पुण्पाति पायो वकोलिियु सिपम्। मिर्य दिया रमानोकिर्वकोचिलोत नायमपम्।' K. D. II, 363, बामइ mays thal बकोf enters into the composition of all Alahkarnsand seems to Identiy बकोकिith अतियानोकि (अलिश बेनरवंति) 'मैमा सर्पेन बकोकिरनमाइ्मों विभाव्यते। मझोडखां कनिना कार्यःकोसकारो घनमा विना। बामइ I175. This verso ls quoted as from mug on p. 208 of सन्पालोक. K. P.also quotes it (X on विश्रेष): रgूट regardeit as one of tho dve शभ्दानक्ार and gives two varieties दनोकि and काकृतकोत्ति 'बक्ता रदन्यपोक्त व्वाचटे चान्यमा तटुततरद। वचनं मलदमरिर्येया सा अिपयकोकि:I/* कदरट II 14. An ezamplo of thie is is मीरिमों पवि कषा नम गीरह कि (why, oh, Gnari, towards me with anger; am I cow 1). In the first ok is in the Vooative; in the second we read क गो: इर्मा et0. काकुनकोकि is defined an निरपरष कियमाणाइडिय् सरविश्वेपतो मनाते । अर्धान्तरपतीतियशासी फाफुवकोकि: ॥ सटट II 16. मम्मर defines briefly, but in the same wny na हदट, 'पदुसमन्पया वाकयमन्य- बाम्पेन पोळ्यते। फेपेग पाफा वा हेगा सा बकोकिस्तमा दिना॥ K P. IX.p-401 (Va) बाकु: (माकु: क्षि्मा विकारी व शोकमीतयादिमिन्मने॥ अमर J. 6. 13 ) mens Aschange of the tone or wolee. An eanmple of wymaifs is 'गुरुजनपरतचतना बत दूरतर देशभुपती गन्तुम। नविफुलकोकिततनिते नम्पति

I. 2 SARITYADARPANL 10

सनि सुरमिसमबेडकी । Here by a ohango of voice the word नrf may convey too mennings, in the mouth of the heroino it mean bo will not come'j in the mouth of ber friond, it means ! Will he not come " i. s. he will come. The अस्द्रारसर्वस remarirs 'वक्रोकि' शण शाउदारसामान्यवचनोशी बवाजद्गारविशेषे संचित p.177.For more eotplos.uee रदट and सर्वस Vamana defines बकोकि quite di routly 'साइस्यालक्षणा उकोकि फाल्याक मृत्र IV. 3, 8. (Vakrokti ia indiention based upon resemblance). The बकोकिजीवितकार आपअ 'बकोकिरेद मैदगन्पलश्ीमगितिरच्पते' (19t उन्मेप). Accurding to him, clever epeeah is the soul of postry ond that it alone should engage a poet's best efforta. Dhyani is inoluded under avnt- चकता i. c इजोन based upon metaphor. It is not the raggested sente (=ji) that is the essenoo of poetry, but striking #peech. His deBnition of आाम्य 'सभ्यार्मो महिती वककविष्यापारशालिनि।बन्चे अवसिती कार्यय तदिदानबवकारिण ॥, Accarding to him पफा hns six prineipnl varleties 'कवि=्तापारवकतकपमारा सम्मवन्ति गट।अलेक महवो मेदालेवो विल्छिचिशोनिन-II. The ais varietine are वर्णविन्यासवकता, पदपूर्णाधैवकता, अलावाअयवकता, वाक्यय०, प्रकरणवक प्रबन्धव० Hia view are brielly hummaried hy o सo p. 8 'वफोकिजी विवकार- पुनर्वदगध्य- भहीमगितिरहमाना बहुमियां बकोकिमेव आाषान्यातकान्यगीवितमुक्तवान् ।व्यापारस पामान्य च काम्मर प्तियेदे। अविधानप्रकारविशेषा पवर चासहाराः। बलयपे विभेदे परतीयमाने व्यापाररूप मणितिरेत कविसरम्मगोचर:। उनचारपकतादिभि: समस्तो अनिपप॥: स्त्रीकृत: । मेवलमुक्िवेचित्यजीमित नान्य न व्यंग्यामेनीवितमिति सदी्य दशेन व्यवरियाम्। (P. 3, II. 25-29). पचु ...... समुस्कणठते दति. On p. 17 (vn) Mammata cites thia verse and romarks 'अन स्फूटो न कमिदलद्ार, रसका च माधान्याजालद्वारचा"'. He quotes this verse in illustration of his words अनदडुवी पुनः कापि, He says-in this verse there ly no distinet figure of specch. It eannot nlso be said that thare is the figure onlled रसवद by आमह and उड That fgure noours only when the qy is subordinnte i.m. when it heighteng another Iler or the oxpresod iense. But in this vera the महारस i the priacipal one and therefore there is no (uay "Egा. This ob- jection and answer ol amz are with reference to the views of बामद का्ो तढड He himeel does not admil रसng as an अलवार. वः कौमारटर :- शीसामह्टारियाया: पयमिदमिति शाहेपरपडती स्वष्टम (नामना- नामे)। स्वानीनपतिका कामिदसफतुपमुकेप्वपि वरोपकरणारित उत्कण्ठोत्पत्या तेद्यामत्यन्तोपार्दयर्ता सूचबन्ती सनीमाइ-पर कौमारहर इति। अन हिशन्दस वयवीत्वपेकतया अस्तितियाप्मादारेण न चः कौमारहरो बरः स एव बचप्पस्ति, वैमक्षपासा एव वद्यपि सस्ति, अगि च सैव मथ्यप्पस्ि तथापि तत्र रवारोच-

20 NOTES ON L. 2

सि तत्र वेतसीतस्तले तचर सुरव्यापारलीलाविधो पेतः समुस्कष्ठते बतल्यः।

कियवे रस्यगिति बर: 1 सेनोसयानुरागलाम: 1 र एव। उपमुक्तान्यो नेलके: । .. 5 न्नीलिता विकसिता या माळवी सगा सुरभग:॥ ...... मोदा रत्युदीपनाविमागा्यशा- सिन-। कदन्वस्व भूतीफदम्पास्यपुण्पविशेषस्ा सम्बन्धिनः। बसम्े कदन्वान्तरस्पासम बाद चोइवपारगे। जत मनेतमे। अम व मोडा इति मिष्टविशेषणबलान्मावत्य निसबो- नोविकानाचनवप्रतीतिः। चकारोडवदा निनकम:। अस्मीत्य दमर्मकमव्यमम्। अन्पपा सेवेलसोरेश्वासामाठ्।सेयेतर उत्कण्ठाहेलनरामर न मामेत्यमे:। तयापि दतेपाम मकृदपमोगेपि। तवेत्युपनुक्त बस्वपैक सतन्यर्म वित्येम्यन्वेति।.सुरतानुकूतव्यापा- रररा या लीला कममामरणावियसानरूमा समिताशेपचुम्बनादिकय या तन्ा पिनी सम्पापने नेत: समुलकण्डते उामुक मनति।व. चं. ae quoted in अवीप p. 11 (Nir): In this verse, no figure ofher than विद्ेपोति and विभावना is worth pointing ont. Thoge two nlso are not distinet, ay explained below: feairfen" is the atatement that an effeat is absent although the causes of it are present. In shis yerse, the faot that f the busbaud and other things have been frequantly mnjoyed before' sbould be the mmuw of the effeet that the woman has no longing for the te-eujoyment of them." The nbeence of this effect i. e. her having a longing for re-enjoy. ment is hore stated (in नेव: समुलण्ठले) even though the qause L e the eujoymit of them in the past, is present. Thus there i fiitnim in the verse. But it is not distinotly stated, for the sbience of the effeet is stated in the form still the mind has a longing' and not in the form . atill the mind is not without longing. The figure wonld havo been distinet onty if the latter modn of expresion bad been employed.1 Rwart in the statement that an effeet is prodnned even though the caunes of the effect are nbeent. Here the woll-known caures of the effeot eis, the woman'd louging for enjoyment of the huaband &o. is tho fant of her not having ijoyed them bofore. Bat the nheeuce of this canse Ce. the fant of hnving विष्ेपोकिरसण्डेयु कारणेपु फलापन: 1 5. P. X. नति देवी फब्ममानो विदयेषोकिख्वया हिमा । 8. D. X. ।विरेगोकिसानलारमसर्त्रेप्म कायोमाववचनम् । अंब न अनुाकणठ कारण वरोपकरणयोरनुपमुक्तता । तत्तसे यपप्यनाकण्ठामाव: पत्काष्ठारूपो निर्दिह एम तमाति नामुलण्डाइभावलेम कि सृत्कण्ठालेनैक। तस्ादसुटलमल्ाः। बरि वेतोुत्कण्ठित नैशयमिचीयरे तवा स्कुदव मबेक। मदीप (p.12 i=)-

निनमना बिना हेत कार्वोत्पत्तिगडचचसे । 8, D. X.

1.2 SAHITYADARPAŅA. 21

enjoyed them bofore, is hore stated along with the presence of the effect i. r. her longing for the enjoyment of them. Thus thore is fawra in the verse. But it is not distinot, for the absebee of the cause ie stated in the form 'although the husband oto. have been frequently enjoyed by me before' Thus like विनेषोत्ति nbove विभावना alao is indistint bereThe two figures being indistinet the union of these which cou- stitutea a separate figure called t is also indistinct. Where thera are no ciroumstances which unnble us lo deter- mine that a verse contains o particular figure to the exelusion of others which are possible, there is etturt.t The S. D. objects to the abovementioned view of qinz by saying that both the figures विशेयोकि and निमावना are distinos and thure- fore the wrgr based upon them is also distinet. Hin viow appears to be that frirnfin cocurs not only when an erfect is stated to be abrent aithough its eatises are present; but nlso when the opporild of the effect is stated to meist; similarly In the case af निमावना. His worde are "इह च कार्माभान: कार्यविबदसआ्रावमुखेनासे निबच्पते। विभावनायामपि कारणामाव्र कारगविरद्ध सद्धानमुखेन। एवं न 'या कीमारहर:' हत्यादेरुत्कण्ठाकारणविरद्धस्य निमन्ध नादिमावना। 'य. कीमार'-सत्वादे: कारणस्व न कार्यविसडाया वस्कण्ठामा निबन्चना- fravfm: P. S. D.'w remarks appear to be based upon the words of the Alsakara-mrvaava of Rajanaka Ruyyakn, where we read nnder विशेषोकि कार्यानुतचिआाच कनित्कार्यविरोधोत्पस्या निमष्यते। एवं विमावनायागपि कारणाभावर कारणविरद्धमुखेन कचिवितरतिपायते। p. 127 of डल, स. on p. 200 he gives य: कौमारहर: et.asaintan of सन्देहसपुर and remarics 'तथावस्कष्ठाकारणामाने (कीमारइरपरायसनिमानरूपस

• मज वरोपकरनादीनामनुपमुक्तलखव प्रसिद्धस्य कारणसामावेघ्री तत्कार्य

र्ामसिद्स्व फारणस्व विभावनाव्। अस्फदावं व्यानुपभुक्तवामनेनाकपनाए । a. वं. p.11of प्रदीप (Nir.) मकल च यहे न्यापदोमामावादनिक्षम: 1K.P.X. कत्र इयोमेहर्ना वाषद्राराणामेकत्र योम्यत्ेडन विरोपाचैकदा व्यबस्तिति: न पेकतरल परिमहे सापके टवितरपरिगहे वाषक बेन तदेव व्यवतिदेत सोप्यनिश्यरूपो द्वितीय: सदूर:। प्रवीप Here in the vorse 'य: कौमारहर: ete. the सम्देष in ns follows :- तत्कण्ठायाः पत्चाथमावरपकारणं बिना उत्कण्ठारूपकामकवनमितीर्य विभावना, किवा उत्ण्ठाभावस्य कारणसले तन्ा- कवनमिति विशेषोकतिरिति सन्देदाव मन्देडस इराइक्ारोज्यम् ! राम p. 15, ईसष. स. delines विशोपोक्ति ा 'कारणसामाने कार्वानु पत्तिर्विदेपोकित।"

NOTERION 12

मारगस्यामाने दत्पने: । अ. स. वि.) "वस्कण्ठामा उपच्ती विभावना। स म कारमा भाव- 'दा बीमारहर:' हवादिना कारममिस्यमुसेन प्रतिपाविति:।ठभा व 'मः कीमार हर: स्यामुत्कण्ठाकारणमड्रापेद्रपी अनुत्कण्ठामा अनुम्पत्ती विभेपोकिय या मानुलति:

म्रावी। अ. म. वि.) उत्तम।। (P. 4, II 1-3). व्वेन ...... अपालान्. The veree in quoted From the सरलवतीकष्ठामरण (I,9) of मोड. The Bonnres editioned निरोपे for लदोपम, S.D. extenila hil oritioiem hgalng मम्मट words अदीपी, सगुभी and अमरतूवी to the delinition of Kavya given by नोज.

(P. 4, 11.3-6). यच ध्यनिकारेगोक्म् .. नम: 'काव्यखवातमा प्नि:'- Lheso words ar contained in the first verse of the धन्वालोक - 'काम्तसातमा पनिरिति पषेय: समास्ातपूर्वससयामार्न जगपुरपरे नाकमाहुस्तमन्े। केतिदारचा शितमलिपये नत्यम्चुस्तदीय पेन मूम: सहदयमनःपीतने तातरूपन्। The meaning l 'the soul of puetry Is Furgcution. E D. aaks a qucitlan :- wlat does the autber mean by the abore1 Does ho tean suugestion In its three fold aspodt-(1)a matter, (2) अजदार embiellishment and (3) ए Esvour ate., or does lie mean that the soul of puotry Is only <w eto. (anil noi the three बच्चु, अरुद्वार, समादि)! पस्तु, अरुदार वnत रस muist be elerly explained. ii is defined by the सन्यालोक - 'पत्राने: शब्दो ना वममुपस मनीकृतस्वायीं। न्यंत्तर क्राम्पविदेष: से धनिरिति धरिगि: रमितः' ॥ p.33 ('तमर्गम् स्यम्पाय: सपसजनीकती कणीमूत्ी स्रायीं वयं नायी कमकेति वाम्यास्। यपासंरगेन वेगामो छुगी कवरारमा, शब्दो गुणीकता मियेचट। म्यक्त: चोवयव: । होचन-) म्पनि i divided into thiree Vinds, तुच, अगुरिच and रसन्नति as बld in व्न्चानोक P. 15:'स धनीं वाम्यसागव्योक्ित पत्तुमाधमतद्ारा रसाइयमतनेक पमेदममित्रो दसगिध्यत:1 ot In the का्यानुशासन of देमचन्द्र p. 26 'स च (उईग्योमे:) मन्चते गोलते इति पूर्वा नार्य प्तेनिरिति संविव:। अर्प न परललहार- रसादिमेदाव त्रिया L+ AN t0 असतुचनि, होनन पत 'सवोनमानसय तायत् ही मेदी जीकिक: काव्यव्यणवारगोचरसेवि। लौकिको य: पान्दवाध्पर्ता पावायिदधिमेते। स न विधिनिषेचायनेकपकारो वस्तुगन्दनोन्यते । P. 16. An ecamplo of वस्तुम्मनिविरधारिणि क नु गाम कियचिर किममिणानमसाबकरोसयः। समुन्ि मेन तबागरपाटल दयाति बिस्पफर्स झुकशापकर । अव्रानेन कविनिवतस कसनितामिन: सडोनिसिकेन पसतना क्वापर: पुष्पातिकमलस्य दति असतु मवीचते । A distinob subjeet or topie is suggeated, eis. that your lip (i.e. a kiss) is to lio gained only by exonssive morit अegtef Is that in which Lhe suggosted sense would constitute a figure of upendh; tle espresaod meuse on not, ho ever, do so: An exmupld of 9gचन i 'दिश्षि मन्दापवे तेजो दक्षिणस्रां सनेरली। सत्तामेत रो। पाण्डवार प्रतार्प न विवेहिदे।। अनेन समासम्मविना मस्तुमा रविवेनसो रडुमवापेडलल्ट इति व्यविरेणानद्वारो व्स्तते।'-

I. 2 SAHITYADAEPANA. 23

रसच्नि ocours thero where cy, Dhava ote. are the prineipal element and where the words, expressed sense, and the figurea of spoech are dependunt upon Rass eto., as wuid by tlio सन्यालोक वाच्ममाचक चारपहेतन। विपिमारमनाम: रवादिपरता मत्र म खनेर्दिपयो मतः ॥। p. 67. रसच्ननि may be instaneed in-"धून्द वासगृड विलोक्य नयनाहापाय किजिच्छमी- निदनान मुमगतल सुनिर निर्वर्ष्ध कत्यसैगम्।विरम्प परिच्ुरन् वातपुडकामालोनय मण्डलडी कल्लावममृसी प्रियेण इसता वाडा चिर चुन्विता।।' मन मझारध्पनिर Agsinst this threefold division of प्वनि, E. D. hrings an objuotion In the words पदेववातापति-पास- प्रहेसिका सond 's riddle or conundrum, Evou the काइन्बरी meutions प्रहेतिका. Wofind a full expoaition and illuatration of पहेनिका in theकाव्यादर्श atid the सरस्वतीकण्ठामरण पहेलनिका is defined by कद्रर 4 'सष्प्लार्यो महेलिकाइन्वाहृतायो क ' Ru, V. 25. नमिसायु explains as follows 'मडेडिका दिविया। स्पषमच्छणाली अव्याहतायो थ। तेन रपष्ष: पदाकतयाव अउलय पमपलपे प्वान्तगेतल्ेन समकारित्ावर्मों सखारसा तमाविया। तवापसापारण निवीपणो- पादानादेवाभिगतलेनाव्वाहत: साक्षावनुक्तो अर्भी वस्ाः या वषाविया। An example of the above two kinda is given by aga in one versa कानि निकजानि कर्य कदलीवनवासिना रवय वेन। कथमति ग दसवेपतामन्डख हरति वसमानि॥' Ru V. 29. The first half is an example of स्पछपच्छखार्या. Construe कदलीमनवासिना ठेन कानि कर्मे खपं निकचानि. This is the question. The answer is contained in the mame lins. कानि (शिराति) निकचानि, कम कदलीन ( like a plantain tree) अनिना (बटगेन), (किपन्ति) नव ( नवसंस्याकानि), सयन्, वेन (दशाननेन). The second line is an cxample of अन्गाडतार्षो. अन्बष nean प्लयवम्

A ditteren and more elaborate division of Miन is given in the अन्यालोक (1st and und उद्योत ), काव्यप्रकाश (4th उवास) nnd साहित्यदपस (44h gुम). We give below a briof ont-line.

ध्वनि -

1 उपणामृच Or अविवरद्ितताच्य

(1) (i) अपन्दरसकमिमबाक्प or रसम्ननि.

(1) गददरदयुरुव (2) वर्यशचतुङ्गव (3) उभयोङ्धम

पच्त असार वत मनार मनमर divides अपेदन्युलम Into twelve varleties.

24 NOTES ON I.2

This applies only to the wind and not to a thief ote. Dandin mentions 16 varieties of good yifam and refers to 14 kinds of bad ones. Bee Kavynd. III, 106. We shall quote two intere- iting examples. नासिक्यमध्या परितक्षतुर्वणविभूकिता। अस्ति काचिलुरी पस्ा- मस्यमीहया नृपाः। Kavyad. ILI, 114. The town is काजी and the Eamily of the kings is guडw, which lins 8 lotters. विजितातमभवदेपिगुर पादइतो जनः । दिमापदामित्रवरैव्यीस व्योमामिनन्दति ।। काम्यादस III, 120. (बिना पछ्षिणा गस्टेन जितः इन्द्रसतत्पातममयः अर्जुन: तस्व देवी कर्ण- तस्य युकर निया सूर्य: तस्व पार्दे-किरणे: इसः । हिमापडो यहि- तस्वामितो जले तबरैमेंगैव्याल etट). But even Dandin and are had a clenr perception of the value of Chese riddles, सद्रटy 'मात्राबिन्दु युतके महेलिका कारककियागूडे। पभोत्तराद मान्यत् कोडामात्रोपयोगमिदम्॥। Ru V.24. कोदागोषीविनोदेयु तमपैराकीर्णमत्रणे। भरज्वानोहने चाली सोपयोगा: प्रहेसिका:॥। काव्यादकी III. 97. They do not look upon पहेलिका ns constituting pootry muoh less अनन्दवघन, the author of the iन्यालोक who say "ददानीयनाना तुन्याव्ये काव्यनयन् सापने कियमाणे नास्तयेव व्वनिव्वतिरिक काव्यप्रकारः। बतः परिपाकपता बलीना रवादिवालपगेंदिरदे व्यापार मज्र न झोमवे। p.291. He does not rocognise any pieco of poetry, in which tg eto are nbsent. But the S. D. objeots that, if by अनि you understand tho three, wis. वस्तु, अलबार and रस, then, even प्रहेलिका would be incinded under न, an in gtlar also, there is some suggested sense otber than the expressod one, just as there is in qenerfr instanced nhove. दिवीयलेदोमिति मूम: If. however, you aocept the Snd mlter- native i.4. the sonl of Poctry is suggestion which takes tba shape of Raan, Bbava and the like then wo mny " ngreed. (P. 4 11 6-10). ननु यदि ...... इति पेत.An objuetion is raised against the 2nd view, mentiuned abore, ciz, the soul of poetry is mggetion whinh takes only the form of Ram and the like (and nol वस्तु nor अलवार). अत्ता दल ट Thia is the 67th verse in the 7th शातक of the गायासपराची of हान. रा्यन्वकलेन कमिवारमान पधिक प्रति सगंदूता (of a woman who introduees herself to her Faramour withoul the interonssion of a go-between) wक्तिरिविम्। Trao. The expressed menning is 'Don't tumble on our bed. But thu suggested sense is quite the opposite. 'अत्र मृह्े विधमानाया सस्या अतिवदतवा वभिरनिव्षतवादियोगाइन्यस्व चासस्ाधि:शई व्यवहरेति वक्त परतिपाचमेणिट्टाधतीचते! स० ंa p.65. Thia is given as an erample * The printed editiou of the समक्षती reads 'एा गिमखर अत्ता पध अई दथ परिजणो समठो । पन्चिम सचीनन्बज मामद सब्रमे निमजिदिनि।' The अन्याशोक काव्यपकाश, हेमचन्द्र and otbers prerent many various rendings.

I. 2 SARITTADARPARA. 25

of वसाष्यति on p.20 of the धन्यालोक, Here another matter morely in suggested ( eis the travellor's doing the opponite of what is exprensad) and hence, if रसादिरूपमात्रच्नि were to be the soul of Poetry, such a verse cannot be ealled Poetry. S. D. replien to the above by raying अत्ापि समामासवत्तेव oc Weadmit that this verse is Poetry, but we do so becsuse in thin verss there is a semblance of Rass (of Love bere) and not because mere edrqueg can constitute the soul of Poetry. S, D. says further on that under cw are inoluded नाव, रसानास, नावाभास. मावशान्ति, भावोदम, मावसन्नि, भाववावळल, रसामास is defined as 'मनोचिल् पवसल लामासो रसमानयो: । S. D. III 262, Here the love is improper and Illegitimste and therefore Chere is cenua. (P. 4. 111). अन्यथा -वस्तुमात्रका माग्यते पि काव्यलरवीकारे। राम .. If we were to ndmit that apiece is a poom, even if merely the matter were suggested, then such a sentence as 2ed goes to h villugo' will have to be called Poetry ; becsuse here also, there is nomething naggested, eit., his being uttunded by & servant, sa every gentleman usually is. But nobody ealls this poetry. Becsuse here there ls no coonestion with te ete. (P. 4,11. 12.13). अस्तिति,काव्यलाज्ीकाराठ-If it weresaid "Let this sentenen "tart goes to a village' be onlled a poem, beenuse there ia some suggented eenue in it," we roply: no, beomuse it is our position that the name of Poetry in to bo applied to that only which has रस. काव्यसव प्रयोजन ... बकताद This is a reply to those who would admit a piece to be poetry even If it be destituto of रस. Construe काव्यस्व प्रयोजन ... अवृत्ति- नितृत्युपदेश- विनेम-thuse who are tobetaught, students. रसास्पादसुस Fregtrao doee not appear to be a good reading. Instead of सृमपिण्ड theauthor would havusaid दखसनतान ete रसासा सुखसन्वान kTond: I'tne, by means of giving & fund of delight in the form of the relinhing of Rasn, gafqrs muans "an inducement." om- pare को न याति बश छोफे मुखे पिण्ठेन पूरितः। सृदभो मुखलेपेन करोति मपुर ध्निम् ॥I. रामादिवत this hns oourred above. Compare for tho Ilea the wordsof the ancient rhetoricinn मागह "लाडुकालरसोन्मिय शासत्रमस्युपयुजते : प्रथमातीदमधन: पिवन्ति कट मेवजम्॥।" V. 3. (The लोचन p. 182. quotes this as from आमद, but reads बाक्याभेम for श्ाखमपि.) Compare स्वकतिनिनेक I p. 20 एव च ने सुकुमारमतयो ... ने बासन्ततोवि जडम- तगा-वनवेपि तेनिमतवसतुपुरस्कारेण शुवनिहिकया रसास्वादसुख मुसे दावा तत्र

26 NOTES ON 1.5

( P. 4, II,-16-20). तथा न ... तस्सिके, इलादि. The author aitea the testimony of threa ancient nuthors insupport of his position that the soul of Pootry is muggestion whioh nsstmes oly tho Form of रसादि. 'वानिदमायपरमानेवि' oto.oooure in अपिपु 337.33. मत्= काने- बाचो पैरगव्य मधानं वस्लिन नष (काव्य), that in which the chief element fi the oleverness of apeech; or wo may dissolve an वारीदरपेन प्रमानं (उसम), in Poatry which beoomes first-rate by skill in speech. The Agnipurana eays Ham alone (and not Teree nor aegrreo) in the life of Poetry, in which the chief elemont is akill in speech ole, =तिबिवेककार-auor of व्वकिविवेक (which means 'investigntion of the true nature of suggemtion' ). His name is Mahimabhatta. Re is Intor than wfanagu (nbout 1000 A. D. ) and earlier than nrnz, who orlticises bim ( 5th एजास) He wroto his work todomolish tho theory of the ध्नलक and to establish that what is called anggestion is inciuded under जनुमान 'Inference'. "अनुमानेइन्तमोव सपस्येव सनेः मकाशगितुम्। म्पकतिः पिमेक कुल्चे प्रणम्ब महिमा परा बानम्।।', व्यक्तिमिनेक Ist verso. पाम्यखवात्मनि ele. As to the fact that the soul of Poetry, which Is always to be lound in it, ia ra and the itke, there is no difference of opin- Ton. सहिनि - अवशवसामिति। राम०, eg means 'nttachment or conne clion. The words काव्वस्पातमनि ooour in the व्यक्तिविनेक I. p. 22 (Trivandrum ed. 1909 ). The printed edition rends eifef for सतिनि. The porition of the भनिषितरेकवार is thnt ho doar not dit- pute that ra is the soul of poetry, but the point on whinh hn Luys stress is that the essenen of pontry ( vis re de, ) fa gras- pdby wila int not by an independent power of worda such -m As regards the thing ( dnt ) thato is no dis- pute; thare is a diftarente only in der on the appellation of the tbing ). He ealle it hy the name of srura, while tho fr achool ealls is by the namnof ध्वनि. अानिकारेणाध्युक्तम ... तस्सद्रे: बतादि- Tha चन्दालोक nd Oनिषेडगेन किचिलायोजनम्। इतिदासादेव तल्लिसे The words of the toxt mosn By s mere narration on the part of the poot of what happened, the soul of Poatry is not accomplisbed, beonuse that, eis, tho mete nurration of eventa, enn be effeated by History ( mch as the Her-d ) and thn liho tiany means the kamo thiog as aei or wiroot ax naid in the मावपकाश 'वस्तु बद स्रात् अमन्धन्त शरीर कविकल्पितम्। इतिकुस तर्देवापरनागदानिनयकोनिदान'. We take नारमनाग :- काष्यालन: लाम: Wd mny also tikie न्ामलन: ग्ाम कतिपद्ठाम:, an tho to whole mienns fa poet dooi not attain the possition of a poet by confin- ing bimsalf to the simple narration of uventa,' Tho iden in :-

SAUTTYADARPANA. 27

The pont's husiness Ls to develop za ete. and ho has, In writing his work, to look solnly to the proper evolntion of the santi- ments eta. If in the narrativo on which he hares his poom, he Einds anything which wonld be incongruous to the Ramn he is devaloping, he should throw the narrative to the winds and thould arrange ovents so as to mit the Rasa. Boonuseone dons not become a poet by merely narrating evonts. This is not the poot's function, but that of the historinn. In a poet we do not took for history, but for the developmont of <u. We prefer the meoond mesning of emuarn: to the first, na it suits the con- toxt better. The rending qdrage of tho manrals means the poet has nothing to do with the mere narration ote./ The worda of the खन्वाहोक preceding the line re कविनामरन्वमुपनिनभवा सर्गोस्मना रसपरतश्रेण भक्तिव्यम्। तमतिकये मरि रसाननुगुण। स्पति पर्मेवा भमत्वपि स्वकयत्य। रमानुगुण कमान्तरमुत्यादवेव्। न हिकडे: eto p. 148.of

(P. 4, 11. 20-24). ननु वहईि ...... गोण एव. वा meana 'lf you lay dowe that what poserane Rass is to be colled poetry and none elsel Certain verma withont ta (4 c. morely narrntivn eto. ) in a composition will not, on the above theory, be postey (and the same diffinulty wonld conur, na snid abore in ag wflretsn se ete, whether the composition aa w whole in poetry or not). S. D. repiim to this ohjeetion in (HHUT.17.T रसवत्यमानरगतनीरसपदाना पयरसेम रसवता भीकियते तमा वेया (नीरसान पचाना) अनन्धरसोनेन्र रसवच्ता अजीकियते Certain worda in a verse may bo without ca: still, na the whole verse has a tu, tho words may be maid to have a ta, na boing inoluded in the verse; wimilarly here, va fdfr ... vt tyThe iden is-The name of poetry in atriotly applicahle only to such pieces nahavea ra in them; the appliontion of the term grer to wuch plnces as are without nny m, but poasess letters which manlfest eome ercellence, which aro withous faultw and poasese ornament, L quitn lecondary (mm) and not atriet, which appliestion Ia based fon the resemblance of these latter to mch pinces ns contain rw. ffusphyuinq-The Gunms are three, my, uiter and gntt. They are the properties of ru; but are said to be rovenled by certain favourabie letters. e. g. मूष्नि बर्गोलगा- सचा सापरगो रणो समू। अपृत्िरमत्यपस्रियों माधुणे घटना तथा ॥ K. P. B. UL i. c. माचुये i5 revealed by the lettera from to i oxcept the and, each letter being preceded by the naaal of the elass to which is belongs, by the lotters < and ty combined with a shors vowel oto

28 NOTES ON L 2

(P. 4, 11. 24-26) वच बामनेन ...... मिजलाव- वानन wrote काव्यालहारसूस in five अपिकरण He wrote a comment on his own"Sutras, He belongs probably to the latter half of the 8th mentury. रीतिरात्मा काव्यस्य-is काव्यालपार I. 2. 6. रीति moans # style of composition, n वामन himeelf defines it as 'विशिष्टा पदरचना Afa L2.7. Theee utyles must be numerous, but writers on rhetorio generally selcet a few of the most prevalent ones for definition. इण्टिन् By= 'अरत्वनेको गिर मागे: सूक्ष्ममेदः परस्परम्। तम पेदने- गौडीयी पष्पेते मस्फटानरी 0' कान्बादर्ज L40. He then tells us that ten gus are the essontial attributes of hefr dfr, and the oppoaite of them of the गौडी रीति, 'केपः प्रसाद-समता माधुये सुकुमारता ।अमेल्पकि स्वारत्वमोज: कान्तिसमाधयः ।। इति वैदर्ममार्गस्य मराणा दश गुणार स्कृता। मर्षा विपयद: यामो दृश्यते गौडवत्मनि।' काम्मादर I. 41 and 42, भामड vebd. mently protests against this division of sbyles into deuff and riet वैदममन्यदसतीति मन्यन्ते सुबिदोडपरे। तदेव न किल ज्यायः सदमेमपि नापरम् । गौडीममिदमेतच वैद्मैमिति कि पथक्। गतानुगतिकन्यायाजानासवेवममेबसाम्। ननु चारमनर्वज्ञादि वैदभमिति कम्यते । कार्म तयास्त प्रायेग संमेच्छातो विचीयते ॥* T. 81-33. वामन mentions three बदमी, गोड़ी And पाचाली- विश्वनाग addन Tourth जाटी The same are given by the अिपुशान. मोन दक Eiro more, vis. आवन्तिका and मागभी. It will bo seen from the nbove tliat ench country is credited with & partioular style of composition. मम्मट ineludes them under पत्चनुपास (चपनागरिका, पस्वा and कोमका correspond to बैदर्मी, गोडी, and पाजाली). नामन standa perhaps alone in regarding iii as the soul of Poetry. S. D.'s objeotion is very proper and is as follows :- af is & particular kind of atrangement; and arrangement in nothing bus s particular disposition or posture of parts; and what is called soul is different from this, The different parta of our body assume different positions; but they are distinct Trom the soul. Similarly झृष्द and अर्ये ure the body of कान्य The varions arrangementa of the limba of this body i. o, the different arrangements of worda ete. can never constitute the soul

(P.4,1.26-p.5,I,2). बच्च व्यनिकारेण ...... भपासतम, नरगेः सहदव 610, This ooours on p. 12 of the प्न्पालोक 'A snse which is highly thonght of by men of taste, which, it has been settled, is the toul of Poetry, has two kinds, vis wsn, the expremed or literal sonse, and sitewr the understood or muggested cense. Here fiert declares that a is the sonl of Poetry and that is a variuty of apt. Thereby he deolares that expressod

SÅHITYADARPANA. 29

sense aleo is the soul of Poetry. This is opposed to bisowm worda at the beginning of hia work 'the soul of Pootry is sugge- tion .! Thus the fre is shown to be inconsistent. See, how- ever, the atqg on pp. 12-13, which reconciles these two appare- ntly conflicting dieta of the ्वन्यालोक. The जन्मालोक here speaks of ard, the toul of Poetry, as divided into qrsq and giqa in accordance with ordinary idess, ad la of two kinds; the real soul of Foetry is ajre, but there are people who rogard e प्रतीयमान as not different from वाच्प. So what the निकार says is nob that areq is the soul of Poetry, but that w# is of two kinds, वाकम ad प्रतीयमान As to what is the soul of Poetry, Lhere is difforence of opinion,

(P.D,11 4-7 ). वाबर्य रसास्मक ..... गृणन्ते. रसात्मकी वावर्ष काल्वम- Poetry is a sentence the soul whereof is एम निरूपयिभ्याम: We shall dosuribe (in the 3rd परिचछेद). रसात्मक i explained in the words रस फवासमा etc. Rasa alono is the soul (of Potry ) f.d. it endows it (msy) with lifeas being easential. तैन बिना=रसेन RTT. "It has boen established above that, without cu, a piece cannot be called a poem." This has been shown in the worda अन्दया देवदसो माम चाति ( p. 4, 1 11) eta. Uner रस are inoluded w (incomplete flavour ) and the semblances of tw and viw ( whioh will be trented of in the 3rd eftedr ), since the word tu is derived from the root qu tto tnste or relinh' nnd means "what is tasted or relished. ma, incompleta flavour eto., alao can be relished and therefore may be included under (e. See8. D. III. p.188'रसनावी सदाभासी नवल अशमोदयी। सन्धिः शवलता चैति सर्वेदपि रसनाइसा:।।

जगबाय riticizes the definition of काल given by the साहल्यदपम na follows :- "वच्त 'रसवदेव काव्यन्' इवि साहित्यदर्पने निर्णातम, सह् । बस्त्व ववायपधानानां का्यानामकाव्यावापचे। न पेषापसिः ।गदाकनिर्सप्रदाप साकुलीमावमसााया। तथा व जसप्रवाहमेगनिपतनोलवनभ्रमणानि कविभियो सवानि। कपितालादिविलसिवानि व। नच तव्रापि वथाकमजिस्परम्परया रसस्पशोस्तोवेत

तुम्बेशगरुपले िमिति कलेचित्वडदय: फापते। तजरवितन केनचिविशेषेण। वो विशेष:

सहदवैस्तु तत्ृवर्मावो विपतिमपते चालोकैरिवास्मयवरभावः। कात पवार्म हरी पकतथो पकम्य सददयकात्य पति विशेषणद्वारा हेतुमभिषायापोकारगढरा तत् दी मेदार्वश्यापि खुकम्। न झु दानप्यारमानी काल्यस्। कोचन p. 13.

NOTES ON I.3

माच्यम्।ईइमरससपरोस 'गौधकति' 'सृगो भापति' बत्ादामतिमसकलेनासयोजक साथ। अर्ममात्रम विभावानुभावव्यनिभारयन्यतसवादिति दिक। मO.pp.7 -. एस l delined e 'विभावेनानुमानेन व्यक्ः सजारिणा तया। रक्वामेति रत्ादि: सामिभाव: स्येवसाम IIS. D. ITI. 1. Love and the like, which are permanent moods or underlying sentiment# In nny composition, when manifested by विभाद etc. (and not by diret mention thereof ) attain to the dondition of tel ( Flavonr ) in the man of taste. The res are 8(or 0) मतार, शासय, कुरण, रौड़, बीर, अवानक, वीमत, अहत (the Dtb 1s शान्त). Tha साविभापण, perinnbent or underlyingsentiments, correspondIngto the 8rea are रति. दाम, शोक, कोध, उस्साड, भम, ुगुप्मा, विग्मय, विभाव are Lhose whioh aro the eauses of The सयिमाes ie ou aunt of whih LUB स्यामिमाम रति ete. are manifester, and those which nourish then (रति ofo. ) what they aco produced. विमान आाट of two kinds, आतस्वनविभाव and उदीपनविभान. Women efe. atd the examples of आजन्दनविमाव beesurt they produce th सि- नाव रति। while अंद्रोद्य, वसन्त ote, atच the उदीपनविमान, Leanned they nouriah Love अनुमाव (अनुमाव्रो विकारस्त मावसचच्चनातमकर। दमरु 1V. 3. ) are the offeots of ti ete, i, e. glencen, perspiration ete. Under अनुभाव are inoluded the eiglit साल्बिकमाय सम्म, स्ेंव, रोमाडा, स्वरमड, मेपम, दैवा, अश्ठु, पलय, मिचानिभes arothose which help or ars mocessory in apprehending efम or its offeots ; they are wo called becaune they are not permanont, but appear and disspponr us waveh in tho deean. The मममवारिमाय ara 33 vर :: निर्वेद, म्णानि, चड्ा, सस: et०. Thay are not tunin sentment In a composition thay ave found hasouinted with the main sntiment अानिमान i defined as बिनटेरविमटेशी नावैविस्छिचते न म: नास्ममा्न नमत्यन्याम् म सामी उयणाकर: ॥। (दगरु. IV, 32) वया माएवीमापने

( P. 5, 11. 7-12) तत् रसो बमा ...-.. रम :- शून्प वामगई-000ur9 in अमसकतक 84 मवोदाया अभिनमसमागमव्णनमिदस्। ए० नं. p .: 88of प्रवोप, बासगूई=रविमन्दिरम, निद्ाष्याजमुपागवस of him who wos coun- terfeiting aleep or who was toigning to be asleep. विगन्ये विपस यमा स्वाधमा, Supply पrgु:, boforn गण्डस्पलीम (oheek). This vorso ia given as an oxumple of समभोगशक्ार, मह्ार i of twokindसो und fhqwey ( that of separated lovers ). The former is deflned n -! अमुनडी निपेते मत्ान्योन्द विदयासिनी। दपीगस्पननादीनि स सम्मोगो मुकर- लिक: ॥ दवसकक IV 03. विपकमम मह्ार i definnd an नाये बक्ष

'सम्मोग: सहयमोनिंयुक्मोपेश्र निमलम्मोउसी / बक्र XII 6. तब सम्भोगो नासिका-

1.3 31

रच्चो नायकारच्. In this verog, the र is on hoth aidom Bnt thnt on the- part of the नायिका io tho prineipal one, na said by ममा 'अत्र नामिकारण्यतमा तह्ताया रसेः म्रापाम्मम्। p.88 of मदीप, तत नागक

ममा p. 80. (P. 5, II. 13-18). मानो वमा-रविमान :- मान is defined by K.P, na 'रतिर्देशादिविषया व्यविचारी तमालित: [मामः प्रोळः ।IV, ul p. 115(Va) 'आदिशम्दान्मुनियमपुनादिविषया। कानाविपयात म्यक्ता महारः, Tho meaning is :- When the न्याविभाव: Fueh ns love have for their objeots God,king, won ole, (nad not lovers); whea the खाविभाबड love ete are not well nouriahel ao as to reach tlin condition of vaso or when the म्यनिमारिमाकन auch nS अमूया, art manifested ns le prinuipal sentimnnts in a composition, tliere l8 ाa. मदापाच =grent minister, eooording to ih मेडिनी. पार्न समादी पर्गें माजने राजमत्रिति (undar रदिकम)- साग्गिक्यतिकां गास =The plural Ts used to thow respoot. सान्पिविघनिका means entrustod with the nffilrs of pence and wart io. very much like minister for fureigo affairn. This ian very old office. Com- pArO अजीनतेगमाला vol IIL p. ITh, No. 164 (insoriptlon of श्ीपरसेन A. D.571) 'निव्त: सम्िपिग्रहाचिकतसनननङन. Pi J. B.B. R. A. B. vo1 9 p 210 for महामान्यिडपडिस (Amhernath inseription). पम्पातीय॥ oto In this vorse, the ton aeeirs of Vishou are reforred to TThe verb लदीयत io to be conetrd withtnnonि चवनिरनीयत (मस्सानतार) in onty tho fringe of whooe soales the oden waa oontainod. यर पुछे बगन्मण्डलमतीयृत cofera t0 कमोबवार: दंशर्मा परणी (असीयत) refera to दरादापतार; compare गीननोलेन्ड वमति वशनतिसरे भरणी तब कमा।चठिति कच्डकलेन निगमा' IL जगो रिविसमाचीशः (हिरण्कशिम:) अटिपत nofors L0 नृसिहावतार. Compure यन फरकमळवरे

and enrth 1 (अगीमेताम्) reters to वामनापवार कोने वजगण: ए्वमड 60 परशुराम: शरे दसमुस 1 रामः पामो एलम्यासुर: rofars to हृष् (I विम्तपुव V. Dwhere अराम hills भलम्न with his list). अाने निभणलीया In whose contomplation aong, tha Universe mellel tale nothing ness. gद tought the doetrine of झून्यवाद (annihilatio)जसी अपारिकक=on who3e sword, the roo of eril-doors (will perisb, when Kalhin will oome down) Compare मीतगोविन्द मचानिषह- निमने कम्यसि करनालम्।', कमेनिदने नमा Hail to him whoorer lie he; or hail to him who t indescribahle Compare for tho iden नेदानुवरते जगतिपहते भूगोसमुसिसिते वैत्या वारयते बण्टि समयते सुशय कुपती। पौकस्य जपते एसं करुपसे कारण्यमागन्बसे स्ोलटम्मछगते दसाकतिकुते सप्पाप सुखय नम- ।' नीतगोविन्द In this verso ne tho wontiment of lovp bun for

32 SOTES ON

ita objeet the deity, there is mns ( incomplete Bavour). The deity cannot be a fit objeot of thoee tendernemies which arm exchanged between man nnd woman and which belong to the sentiment of love proper. Bee मागवतपुराण I3 for अक्वारत (P. 5, 11, 19-22). रसाभासो ...... तिर्यम्बिपयरवाइसाभाम: S.D.de. Eines रसानास 'अनौचित्यम्वृत्तलव आभासी रसमावयो :- when स and भावर prooeed with impropriety, there is caraa and nrrare reaped- tively. Then B. D. Hivea some exmples. उपनायबसलाय। मुनिनुगपमी गतार्यां नो बहुनावकषिषयार्यां रतौ तमानुमयनिक्ायास् ॥ प्रतिनागकनियले तदवथम- भावतिरयगादिगते। महारेशनोचित्य रोड्रे गुर्वदिगतकोये ॥ III, p. 191. There is an impropriety in the Erotie when love resides in a eeeondary haro, and when it is fixed on the wife of a saga or tescher, wben it has many heroes for ite objeet and when it does not eziat in both the parties; when it exists inn rival hero or in low pereons or lower animale eto. ng ftwt ato. This coours in the कुमारम्समन III 36. सा परिया अनुवर्यमान दिरेक: कुसुमैकपाने मधु पपी. दिरेफा bee (अमर). अनुव्तमान := Waiting upon, coaxing. कस्मेकपाने कुमममेव धर्म साधारण पार्त सम्मिन्. कृष्णसार: lilack deer. Horo the iसममोन Rr ( love in nnion ) but na love is here spoken of with refer- ence to lower animalu, there is cerma ( semblance of that flay- onr) शवमन्वत्-similarly the rest :. . भावानास, नावशान्ति, भादोदय, मातसन्वि, नावशवलतव. दोपा ...... बक्यामः (P.5, 11 24-28), तस-रतल, Faults are lhose that mar the रस. छुतिदुष्टापुष्ट et०. यथा काणावसनत्वादव: देवद्ारेण जसमान- मपकपयन्ति मूर्खेतादवका साक्षादारमानमपकपेगन्ति एवं वुलिदुष्पुष्टामेत्ादयर शब्दाये- द्वरेण का्यस्पात्ममूर्त रक्षमपकपेयन्ति ध्यमिमारिभावादे: सवमब्दवाज्यतादयो दोषा: साकालान्यसात्मभूर्व रसमपकमेगस्ति.As blindnesn (of one eye) and lameneis operate depreciatingly on man throngh the body (i. e. indireetly), so hnrshness, nseloiness, or superffuity ele. operate on the soul of Poetry, i. e.re, through words nnd senses ( i. e. indirectly ); so also just as foolishnem direotly affeote the mian, so such faults as the mention of the Vyabbichtribhavas (acoessory sentiments ) by their own namne ( ie. direetly and not raggestively ) mar the raea direetly shich is the soul of Poetry ( and not medintely, like harshness, which first nffoots word and sense and then ce ). Both these elsses are called दोप सुतिदुष्ट has been explained bvअपुषारसुल्यानु qwR what does not belp or what is not needed for under- standing the prinoipal idaa; . 9. विलोक्य पितने व्योसि विभु मुज रूर्प Fat. Here the word fiun srves no purpose as rogurde the giving up of wounded pride व्वनिचारिमाबादे: सशब्दवाण्यत्ादय :-

L 3 SAHITYADAHPANA. 33

To mention रस, साविमाय or ्यमिवारिनाक under Its own name in a plede is generally looked upon ass fault. See K. P. VIL under रसदोष p 493 (Vi) व्यनिचारिरसस्ायिभावाना शब्दवाच्यता रसे दोष खुरीदमा ।। रसस् स्वसम्देन शजारादिशम्देन या वाच्यत्वम (दोप )', 'जाता बला' कती नुगा तियस परिचुम्पने' is an example of the mentiou of व्निचारि- मात uler lts own nama. Hern the मपभिचारिमाव 'कच्ा' directly mentioned; it would be free from fault if wo convey the Ides of कच्चा by reading 'मासीन्मुकुमिताक्षी सा पियस् परिचुम्बने, निभेषोदाहरनानि 5ysrH:wo shall speak of their distinctions and essmples in tha 7th परिष्छेद. गुणाश्य: किस्दरूपा :- पक्वाम: (P. 6, 11, 1-8). Exoullenoer. figures and styles are epolten of as the causes of the helghtening व रस. गुणा- शोगोदिचत् etc, This we lind abova (र्के वियब्दायों p.3, 17). Hora i, e. Acoording to the view of Rhetorinians like mymnlE. An objoctor might aak "How do you say that Gupns heighten q through words and sensai f ioa are the proper- tina of ee alone and not of anad, therefore having nothing to do with झष्द and अ, they caunot heighten रस through झvr and ! Weeply :- The word ay here is secondarily employed (4.e by mur ) for words and maanings which develop ex- cellences. Hence what ls meant is this-that words (am sonses ), whinh develop excellences, heighten Ram. This waa said bofora (' रसामिव्मज कलोनोमचारतर उपपपते ' ete, p. 3, 1.9)- मद्याम :- in the 8th परच्छेड (गुण), in tha 9th (रीवि) and in the 10th अनदारs

PARICHCHHEDA II.

The asthor dednes Poetry w a kiod of seutouce, the soul whoreof is rdi. A question now arises .- what is n sentanee f Tho antwar is चाकय स्यात e6 (p7, 14. ) Thia menns :- A sen- tenco is a collodtion of words posstasing Compatihility, Expe- ctany, and Justs-posision (or proximit, ), Some other defl- nitiona of वानय ars :- सार्का्षाण पदानामनेकाना समूदरो वाक्यन। अब वृ· मा्ण वार्क्य पसमूब:। सर्कंममहा वास्य त्वाकक्षायोदवासनित्रिम्ता पदार्ना समहः 1T. B. P.47. पोल्पव ineans the ahsnnue of absurdity in the mutunl relation of she things denoted by the words. A eentenco like पगसा सयत h9 बोग्यता beaause water las the flt- nesa, owing to ita liguidity which is necessary for sprinkling. But n sentenoe like बड़िना सिव्ावि has no cumpatibllity, sinoe fre lacke liquidity which only can maka a shing an insteument in the nut of opeinkiing. पदेवस पतदनावेवि-एवदमाने meana बोग्पणा- IEit wore held that a mire colloeation of wordle oan mako a centenoo even in the abience of compatibllity, then wach a colleetion of words as 'बडिना सिजति' would be a ventanos: but no one would say that the above (बदिना सिजति) is a proper

and then Mays देन पयसा सिजजीत वाक्यनयोग्यस् । वस्ति न सेकान्वम- ममोजद्रबहव्मलव मोग्यता वके कारमलेन जडान्वयमपोजकार्डीकरणरवं सोग्वता सेन किगामाम। अत एव पढिना सिकताति वास्यगयोम्यम। बडे: सेंकान्यप्मीनव इगाम्मसाभाबाल IP-13,5eoalso T,B. on गोम्यता [47- बाकाश प्रयोति- पववसानमिरह: पवीते: पयवसान वरत विरहर (समान:) ab ence of the com- pletton of the sonse, this refers to oftre:, This ubaenoe of a complete tonse oonaists in the Hatener'a curiosity ( on hen- ring a word ) to know comething which the other words in the sentence will inform him of. If we my simply w:, = denire ( fawn) isat once produced in the listener to know something about the horse. This desire in satisfed only when we mupply some auch word aa wrft. T.S. dafines asdut am पदमम पणान्तरस्यतिरेकसयुक्तान्ववाननुमानकलम्, the ineapaoily of word to convey the idea of its conneotion, which ineapacity is due to the absence of tome other word. V. P. maya 'qerdint qtere विदासाविषयतवयोम्मखमारकाक्षा।कियासनगे कारकर्व तसव अपणे कियायाः करणसपये अनिवराव्यतायान् मिश्ञासाविषत्ाद॥. मिराकालम वानपले-supply मदोचपन्य after निराफांशन्य. गौरम: पुरुपो इलती-theso words do not cunstituto a sentence, bogauie they lock one of the requisitos of a santence,

SÅHTTYADARPANA 36

dis arien theie worde have no expeotaney os rogards ono an- other i. e. when the word ri: is utterod, desire is prodoced in the mind to kow something about the cow. But this desire is not mitiafied by the word अथर. आसि वुडपनि=डेद :- बुढ्धै: पदार्थीपरियि सेरविच्छेव: अम्ययमामम, अव्यवहित-पदामोपसपतिरित सात्यर्मायि: 1राम०. Ju- taposition is the ahance of a break in the apprebension of what i maid; i. e. the presentation of thinga without the intor- vention of time or of other unconneoted thinga. The V.P. defines uसfer more elearly sa 'अम्यवपानेन पद्वन्व्पदामोपसिति। p.460. the knowledge of the meanings of worde resulting from the words (being heard ) without any long pauso ( botween the saveral worda ). P. L. M. nto defines it similarly मा्तान्कययोपानुकलपदाज्य नमानमासविर T.D. aays गतरिलम्हेन पदारथोपस्पिति: सुनिि: (tbe nubro- ken apprehention of all the thinga denoted by the worde ). A eentenco is made up by the combination of severnl notione and it im therefore necemsaty that the impression mude by such word should remnin fresh until this combinntion Iw effooted. If we miter the two words me and siqy at the luterval of some hours, no sense will be apprebended It is not ahoolutely necemsary that the words muit be uttered togetber. o a prin- ted bool we litvo no utterance nud yet we appreleud the rerte bebauso the words ocour in juxtnposition TLese three, VIE, आर्षाधा योग्यता and आमति पr संनिधि are deelared tole theenu- kes of वाक्यावैज्ञान: T. 8, sys फारकाक्षा सोस्मता सनिविय वाक्यायषानहेतः। P. 62; V. P. ay= वाफ्यजन्ये न धाने लाफाकामोव्यतासतयस्ासपपमाने बेते चववारि कारणाति P.27- P. T.3I. y वाष्दनोचसबकारिकारणानि व्ार्काक्ा-

लमुपनाराद (p.7.1.8.). The words आलमा and अर् are to be coustrued respectiraly witlh आर्कक्षा and योग्यताः मत नावपत्ाया

es1 Although espectanny is a property of the soul and compatibility is an attrilinte of thingsy still both of them ste spoken of in the teat as thn troperties of a sollestion of words in & soundary muse. mrie as said in the test, in a'desire to know (fierar ). Dealte eannot reside in the wordi, nor proparly spenking, in the mnies. Deire is a property of eantient beings alone. It in therefore that mafor in mald to be ud in thn leat. Then how is it that a word li maid to be ely1 We reply that this mode of rpeenh is bated on mraun! a t ia sald to be tuhy beouuee it conveyan meoning which ls itelf arsta: a sense in said to bo ewtar. becnuse it prodnons

36 NOTES ON IL 1

in the mind of the listener of the word having that sense, & deaire to know another memning ccunected with the frit. योष्पता ( fitnes or compmtibility) really subsista between the things signifind by words. The thing, 'water' is a lit objoot to irrigute with, The thing fire' is nos a fit objeet to irrigate with. The words are snid to possess बोम्गता, a property of things only in a secondary sonse, on sccount of the eloie connee- tion between words and things, As esplaining the text, reud the follawing : वाश्यसमवझ्ाहिका आकशा। सा मैनवार्वेणाने तदर्भाल्य पोग्मापेस सच्चान वदिषयेच्छा अस्म अलवी अे: क इलेवरूपा पुस्पनिद्वेय तवापि तना: सविपयेडयें आरोपा। जयम्पोषर्यान्तरमाकसटे इति व्यवहारात । ..... । पर्द साकक्षमिति नु सारकोक्ाबेनोषकमिलनकम्। P, I. M. p. 12. Compare T.B.PP. 47-49 मन्यजाणि पदानि न सार्काक्षाणि के त्वर्गो: फगदीनामायेगाना तीराधापराकाकिसरवाय।न= विचार्येमाणे अ्थो ऋपि साफाक्षा। आकोशाया

कलेन सककषा उस्पनते। उददारेण तत्यतिरयायकानि पढान्यवि सारकषणी त्युपनबस्ते। .. रममर्वा: मार्काला: परत्परान्ववगोरवार। सर्जारा पहन्यमि बोग्यानीनचुपचयनते। The anthor implics that mafn is direetly at attribute of worda themtelves. Whon words are uttered or written by a man in juxtapoeition, the meaning ie conveyed. T. B. says ( p. 49) सनितिसलं सु पदानामेनेनन पुसा अनितम्बोच्वारिकवम्। तम साक्षावेव फदेतु सरमपत नामदारा।

(P.7,1 10.). वाक्योकयो महावाक्यम बवस, विश्साय MTh in 1e words बोष्मता .. ए that the collection of menances whih eonsti tute a grest sentence, Li a pneange, must pomsene the three attribules of लकीशा etद योग्यताकशसन्तियुक एव वाक्योपासो महानारयम्- Teo Jucb Sentences i एमो गध्छति, मगन इसमते cnnos constitnte a nqy, beenun there Ii no axpentaney betweon them, 4 बाकय -.... रचुवैश्ादि (p 8, 1113-17). Having given a twofold divl- nion of qjyy, the author aupports it with the anthority of Kumi- rilablintto, व्वामेद्ोचे eto-This ooours in तयपार्तिक p. 899. Praml- dAdas, In his tanslation, nsoribes the vorse to the बाक्यपवीन The तमनार्तिक rends अज्ञाद्वित्वाणमेक्षया for गित्वलामेक्या VP (p.291) followa the printed agstas. The menning is :- a syutaotical unity is produced in the ousn of sentences that have already effected their purpoie by cach expreming its own sinss, when they are put together, on ocoonnt of the sentenons being vinwed w stsding ln the relation of prinaipal and subordinate ete. The ecuunple of वान्य is माल्य बासगढ़ elo. which oeeuts In the 1sv परिण्लेद.

SAHITTADARPANA 37 (P. 7, 1l. 18-22). पदोचमो ...... मवरिवक्षिसम्-Having definod a sentenen as a colletion of words, the author now dafines a word. वर्णाः पर्द प्रयोगदा नन्वितयाभेषोषका :- प्रयोगाहाक अ्रनन्वितेकामेनोषकाय। रमण A ward means latters so combined ns to be sulted for use, nob In logieal eonnection, conveying a mouning and only ono mening. garrtfa oto. By the expression "suited for use! employed in the delinition, a ornde form (umvfts) ia exoluded from being regurded as a word. A mfauits is the orude form or bme which has not yet been infleobed. It is not = word, beenuse it is not ued in a sentence, unless it in inffonted. nfaa ete,-mupply jsee: after oRKA and also in the following two clauses. The words ' not in logient cooneetion serve to exolade ny and wennq. Although a sontence con- siste of letters which are mited for usa still it in not to bo nlled & word, beeause the parts of it are (arfra ) in logion! conineetion with one another and not saf:ra, as in a word (the lstters couatituting which are not logically connootod). vaa eto .- मर्कारमाणि च तानि बनेकानि पदानि वाक्यानि . The exprestion Tnly ond' in the definition serves to exclude many words and centenoes that aro Inter-dependant (mEf) There may be certain worda and sentencss whinh are mited for uie and inter- depandant, but do not poaiems srqar or srote Such a colled. tion of worda ur sentenees miy have to be called letterz Thia poasibility it ezcladed by the words 'only one'. The wards or suntences apoken of nbovo ebuvey nol one but many rentea ; while:a q must courey ouly one mnse. An example of mch a collection of words would be tarnt evd. Here the arutsn created by the niteranee of the word tard: is atisfied by tho word end: but there is no arrnr bet ween the tưo, ns a man cannot fly: This collection of words is not a tentence, An objeetion might be rstaed thut um in the dafnition is superfluona an mafan would lervo the same purpoa f. .. would exclude a number of worde and sentenoes thut are interdepandent. Wo reply shat mafrs lerves to exclude ouly thoss sentenses and great sentences whith are properly so called i. e. which potiess swie, chem and winfe, while en wrves to exclode & number of words and sentencet, whicb though possewing wretqt, do not powean chqn or anuta and heuce cannot properly be called 5 वाक्य or महापाज्य. Ii साकस पद aud बास्यक arक excluded क एक in she definition, Repahr oues are muel more ezoluded. A colleotiou of worde without आकाका or बोम्वता oा समकि 1 पणोगार्ड and wDea. But as the uncouneetod words present maay

38 NOTEA Ox IL. 2

senses they are ercluded by the word ug In the dollaition, entihrm: ete, -By the exprestion employed in the defluition onvoying & sanse, the exelusion ls effected of ruch uuimeaning combiinaliona of letters as a q a a ( which are the first letters of the fve olnssas of consonmnts ), quir eia-By dettors', ib Ls not intended to spesk of = plurality i, e. as the plural nvi: ccoura in the definition, it may be supposed that in a word Whnre must be at least three lettors. But this is not so. Although most words have thres or more letters, atill some worils may consist of onn letter or swo e. g. HT (wealth). Other definitions of दद ar0 :- वे (बर्जा-) विनचचन्ता पदमु। न्या, मु. II2 G चपिइन्त पदम्। वा 4.14. Botl thes deflnition mean word is what is infleeted'. arm veg 1 T. 8. A word is what has power or aignifieanee.

(P. 7,1, 28-p. 8, L1.) .. f :. The author defined'a word na letters conveying a sensn eto.' It is thoro. foro now neccamry to Wnow the nnturo of #4 (sonse ) The meaning that may belong to a word l beld to be threefold ti Expressall, Indiented and Suggostod वाच्योपोडमिचया पोष्य: The expressed meaning is that which is conveyed by the word's power of direat sigoifieation ( wfaur). =mur by the power ol indication. व्यचनया by tho power of sggestion. ता: स्ुस्स शष्दस #y: Theee three are the powers ofa word. It should be noted that the word ganerally used to dennte a power of a word is afh (funation ) Compare the titles of curtaiu worka subh us arfir- मानसिमाबडा, पृच्षिवार्तिक ole, माच पतिख्तिया वाकिक्रणा व्वतना क ।P, I. M. p.3, 'विचो इृचम- पराना मवन्ति अकिलेक्षणा भ्पजना चेति' अब० शे. p.9 Sometimes the word sapsrt is wed in the same sense; qunz wroto a work dilind अवदव्पापारविचार स मुरयोञेस्तव मुख्यी स्यापारो suftnitrd | K.P.Ind. UL Our author Lere uses the word ahn for qfe; while many other writers reitriet the word aim to only one of the gies, vis wfaut as for erample in tha P. L. M. just quoted. (P.8, 1.2-11) तब सहटेवियामेस ote. सत mean 'Among to threa powere of a word.' मदुतितश्रासी अवेश्. सह्ेतित-सीठ: फतः VR. The primary one is afwer (primary power), sinco it con- veys to the understanding the meaning which bolongs to the word by convention. afis ia defined in T. S. sa 'wemvoeqnut बोजन्य रतीलरच्छा सहैत: वाकि: Sakti is the convention made by Dod thas such nnd such s menning should be nuderstood

IL + SÅHITYADARPANA. 39

Fromi sunh and suoh a word, Aceording to thia defnition ench word in every language ii eapable of convoying a parti- cular sense, because God has so willed it. This la the view of aneient Indian logiciana. Tle moderna say च्द्ामान झकि,there- by intimnting that even the human will enn endow worda with meanings aa in the case of proper names like tarr, Rer ete. To avoid this controversy T. D. defines fm i- स्मूलमुकल: पदपदागेसम्वन्त: शक्ति: Power is the relation of a word and its sense that brings the sanse to the mind ( =henever tha word is spolten )' It will be seen from the first definition of शाक् that- the तार्किकर identifind अक्ति and सक्केत or रच्छा. The

on the other hand hold that yfe ia an independent पदाग. शक्ि Is ild by them to be aann & e, to be grasped or apprehandod Erom the convention, When a man ascortains thab a partioular word has'a conyention in renpect of a partioular eense, then only doss he recoguise the power of the word to express that parti- onlar sonse. The Grammarians follow the sfitrss on this point; eide वघोत p.30(Chan.)"कारिकया 'सडुतयाघे शचयाल्यपदार्थान्तरमभिया'

P. L. M. p. 3 उक्त हपरसकेत एव शस्तिबिति नैवाविकसत न युक्तम्। अपने- ताफ्छन्योआास पुततिरिति अख महयसय शक्तित: पर्यतवाठ।. S00 alio V. P. pp. 971-273. The Rhetoricians gennrally follow the Grammn- rims on this point. Our author sooms to do the samn. aune- an old man who gives directions to another, mupra middlo- aged man to whom directions are given by bis senior. maR- मलw a body poisesaing a dewlap ete. साख तु गलकम्पकः। अमर- 11. 9. 63, gunn- Before ho grasps the primary meaning of each word. पतिपचते underotands. आवापोडापा्याम्-अन्वमव्यतिरेकान्यान्। . By the inbertion aud omimion ( of the portions of the sentence " bring the cow ). whassurrafn he ascertains the con- vantion The iden it ;- When a cbild begins to learn a langu- age, he firet understands the meaningo of words iu a lomy und not of cach word separately. When be hears the irestion " bring a cow ' aldraised by oue old man to another, and iees W cow Lrought by the man, ho uuderstands thit the direstion meant the bringing of & body with a dewlap ete. He then Lias no distines idea of the meaning of the two words m and n4 After wards he hears two sentences . tio the cow and "bring the horse! and sees the cow fastened and the horso brought. Hefinds that in the former of theso santonoes

40 NOTES ON IL 4 portion, namely माम, is comimon to the sentenge गामानय but another portion ( ena ) is omitted and something elao inaortod (बमान). Av in the ouse of both the sentences (गामानय बnव मा ) the anme body was deal with, he paturally associntes the portion m with the body ( cow ). Thus he asdertaina that the word ir has a convention In respect of cow. Tho nscertn- inment of the convantion leuds him to understand that the primary meaning of the word ir is cow. Comppre T. D. sfm-

जन्मत्वं निमधित्ापमानय गा द्पानेति वास्यास्वर बातापोद्ापार्स्या गोफदस्व गोल विशिस्टे वाफिर अपदसापलविशिष्टे वात्तिमेति च्युतपचे। p.50. In this case the सकूत in nscortained by the usage of eldors (वृद्न्यनदार). कबिच प्रसिदधयद Ste-supply सोतमबचारयति. वृद्धव्यवद्दार i not the onl way of ascertnining the meaning of wurd, for sometimes the mes- ning of a word may be gathernd from the otterance of well- known words along with it, as in the examplo इद् पमिचकमलोदरे ote .- 'In the bosom of the espanded lotns, the honey mnker drinks boney A porson hnowing that bees drink the honey In the lotos understands that the word ngar means a bee: - कमलाम्यन्तरे समर एव समु पिबतीति जानता उनेन कमलपदसममिन्याहारासातुकरपदस अगरे सद्ेतो गृके। राम०ट कविदालो पदेक्ात wometime the conventionl metning is understood from the instruction of one worthy of confiuence, as in the oxnmple 'This ( pointing at the anima! ) is whas is denoted by the word horse.As an is defined by T. B. a आमस्तु वथामूनखवापेसोपरेश पुरवा: by T.S as भ्गस्त बयामेवचा. The following conplet mentions eight waye In whinh egg fa वियृतेवेदन्ति सानिघ्वतः सिश्पदस इकाः॥ quoled In P.I M. p.145. Ofshme, thn text illustrates throe व्पuहाr, आमताक्य बnd सिङपद् सानिक: -व्याकरण-we learn from Grammar the meanings of rootn, terminations, derivatives ote; D gyaa aa when the menning of गवम is known by the similarity of a Cayal with the cow; 6 कोध aa when we know from a dictionary the synouyuts भaर, नमर, देन etu: 7 बाक्यदीय (the rest of the pimngo L o. contest, as in the Vedie 1oxt भत्ता: सर्वारा उपदभाति the ezact meaning of अफा: L underslood from the context वडो ने पृतन ('सन्द्रिग्धेतु वा्पच्रेषत्' पू. मी. ग, I. 4. 29.): 8 mxplanatiou (विवृति), 45 in रसाब: नाग Compare alio भड. वे.p.9 "सा (नक्ति:) न 'कोडनाकरगाठेकिवाक्यदो पोषमादित:। पसिदधमदसम्बन्वाड न्यवदाराच मुप्पते।". शस्तस्तरानन्तरिता- सन्या अकि: दकलन्तर तेव न जन्वरिता (म्दबहिता)-wilbout tht inter- tention of any ather power of the werd. Thas power of s

I1.4 SAHITYADAHPANA. 41

word which conveys to the understanding the conventional meaning without the interrention of any other powar of iha word is ealled in the text aifinn. (P. 8, II 11-17). सहूती गृढ्ाते जाती ...... मानन्वव्यगिचारदोषापा तात, सकेतो गृझते माती गुणइम्पकिवास नA convention (whereby the expremed meaning of a word is settled ) is nocepted in regard to uiniversals, qualities, things and actions.Having defined arfaut as that power which conveys the conventionn! menning, the author now deals with tho question -. where is the convention understood 1 In other worda the quistion is, what does a word like qs primarily signifyf Do we understand the nia with reference to the objeet jar, or the common pro- party ( ger jarness ) or both together t Thim isa very impor- tant question, as round it have raged the forcest controversies. On this point there are five important theories-I avesqfer बादिन: 11 लाविविशिष्व्यचिवाविनय JII मपोडवादिन:, IV केवकजातिवादिना, V मासादिवाविन: T. When oe mnys "bring a jar' one desires the objeet (4sfe) Te as it is the object that in usoful for one's porpose and not the prroperty jarness. Therefore by the word 'jur, the object "ar' must neceimrily be implied somehow or other; for other. wise the hearer can pever fetch the objeot Modern Nalylyi- kas rely simply upon this fact nnd mny that the word ez pri- marily denotes the sufmh. Compare कैयट s प्रदीप 'व्यक्तिषाडिनरत्याए: । शन्दस व्यकिरेव बाच्मा। मातेस्तूपर्रक्षणभामेन क्ाममणदानन्त्वाविदोषानयकाकम। p. 17. II. But there are many objeotions agninat this theory. If the word tjar denoten a partioulur safe, we should require as many soparnte: worda na there are jars in the world and the wir would have to be learnt teparately in ench ease, ne they can have no connection with ennh ofher! Aa n matter of faut thern is only one word az, and when we know ita sigalfieanen wa rginfeurr, we apply it to all objeetw having that shape qz therefore decotes not only the qemgfs but atno the property gsffur, and that is in similar to all jars in tho worll Ce. when wo oay wz, wo rufer to the व्क्ति पर, t नाति परत and the pooulinrity or आकृति कम्तुगीवादिमन्त मोतम puta this ne 'भनत्वाकरति- s vd: N.S. IL 268, This is the clow of she ancieat Naiyayikas whem Annambhatta follows; vide the aawranir ( b. 15.) on the warda अपोडो बा शब्दारने: कैनिटुक्त: 'बातिमपकितमोगबात़ि

42 NOTES ON IL. 4

शन्दाय इति बीदा: T. D. गामानगेलावी पृत्ठम्यवहारात्यवैज्रानयनादेनवेक्तालेव सम्मनेन जलिविशिष्टम्पकामेव दाक्तिकम्पनाव। III: The Bauddhas say that the import of all words i अपोड़ OF असदच्याव[ि, dutination from all other differeni objects. Ariudividuals are innumerable we oannot undlerstand the लहत with referenoe to them. A all things are क्षणक, जाति ( whinb ts defined ns निलमेकमनेकानुगस सामान्यम) ls impomsible. Therefore what the wordez really signifies is thas & certain thing possosses peouliarities whieh distinguish it from all other things. Wo do not eanully kuow what ge fo; we know what it is not; we know that it is not uz or anything oise. 'सोगवास्तु व्यत्तावाननत्ा IV Words, according to the Mimnnsakas, elgnify the =ifr alone primarily. As the safgs are many it ls not possible to understand the in with referenco to them all; it may bo anld that alfr cannot be the Import of a word, becaure, when wusay पटमानम we wish lhe च्यल्ि पर to be brought to u; ifa word signifed aiy only,the nhove senteueo Would mean पदसमानय- The मीमसिक replien by saying that s यल i inseparably conne- cted with जाति,wo understand from cach word by लाक्षय (implieation or inferenco ) the sfo altbough the primary aignificnnde of a word li लातति. The मीमसिकन go sp far as to ty that even In proper naines like वrd there is अात. For a rum- mary of thete viows, elde K. P. 2nd VL pp. 35-38 (Va); T. S. mLy= गवादिकव्दाना जवापेन शक्ति र्वेभेषनतना लाने: प्रयमगुगस्पिवलवाइस्पक्ति- क्ानस्तु गालेवाविनेति केनिद'म 'आकगिर्त क्रियानत्वाव '' पूर्वमीमोसासून्र I.B.35 'आइतिरेक नब्दाने इति मिडम् तमनार्तिक p279 प पारवीमिका o lh पाकतिइस्लपिकिरक 'प्रषम व सामान्यमेव म्दाहम्पवे पमान म्पक्तिवा ्काशामार्च नामते वतनदेवानिमेमे नें म्यनिविशेष शा. दी .: बौपट अुक (v01 I p- 17. निरणय- ed) आातिदेन शन्देग अविषायते उपलीनामाननया ।सम्वन्ययणणासममवाद। मा जाति: सर्वन्य त्व्वेकाकारपलयव सनादमीत्यपसीयते। तम गवादय: सब्दा भिवदन्यसमनेता नातिममिदपति। तस्मा महीतार्यां तवावेद्ञाव तकनचछ्या इस प्रतीयते ....... मंचायव्दरानाम सुष्पत्तिप्रमुलाविद्याक्ास्पिष्टस कीमार- वीचनाममश्ामेवेज्ी स प्वावमित्यमिन्रपत्यपनिमित्ता दित्यत्वादिका ज्यहियाच्या। कियामव्देम्पि जातिगिमते सेव पातृनाय्या। V. The Grummarians hold that the impori of words in eltber चाति, गुण, किवा oF इ= Lc Lbore are four groups of wordr, नातिसम्व, गुणशन्द, किमाशन्द, o हन्दशष्ट (सैमाचाब्द). Their eiew i bnsed opon the words of the Mahlbashya बवeवी शब्दानां मवसि: (nde गहामाया on the मारिकि 'लकारोपदशी बहुचछ मशकिलानुनारसतुलावमे:'

II. 4 SAHITYADARPANA, 48

on the मूत्न मलकू'). फेमट हपय u thia 'अर्यगत मत्रचिभिमित्तमनपेक्ष्य यः नन्य: प्रयोक्मभिपायेमेव मवर्वते स यहुच्याशब्दो डिस्यादिन्दे नागोनीमट saya 00 this सेछवेकर्सा प्यक्तो सडेलमान: शन्दो यदच्ाशन्द The Rthetorici- ans gonernlly follow this view. Our author doer tho same. Vide K. P. II Ul pp-39.35 (Vn.); सब्र मुरमधतुनदो देवो बाला" दिभेदत: ।.चताल्यी दि शभ्दाना मृतिर्गगवता महभामकारेगोपपर्िता चनुडपी शन्दाना प्रपृत्तिरिति वातिशब्दा गुणशन्दा: किमाशब्दा ववृण्छाशन्दायति। समादि

प्रबति:। प० घृ० मा4(on कारिका अट ys inब्यापार विचार 'जातिः किया गुणः सका बाच्योडये: समितम्वनिः। ..... क्मे चवुएी शब्ाना अवुत्ति:। उम्यते। संसानावसथानप्रमाणत मैजेदेडम व्वकतीना वाबलेये मीः चावलेये

त्वादिसमाना नानावस्वरित्याथ्ययाना च नेवेडनी ईस: सुड्ो इंस: शुट्ठः पत पच्पते मुर्ई क परे दिश्णशब्दी शिपचन्, दित्पो दिव इति एकाकारावगतिनिमन्धनायादे-

पति नरबादेम शन्दमनचिनिमिचानि' p.2. In the महानाष्य (volI p.1) we read मस्तई तद्िवेषपमिर्न्न छित्रेचक्किन सामान्यसूर्व से खब्द:।निलोह। भोकविनाम मा, on wbidl नागेय 40y1 आकृतिजति: मंथान च.

(Genus ) L meant गोल (uature of a 0om) reaiding in the Indi- vidunl cowg. It is In virtue of this जाति thal the thing is a Quw. Heude जाति ls callod माणपड Le by it coneh the thing. It (aer) make it a ft obleot of our thougbis and speedh. गुणो विद्ेषाधानहेतु: eie. विक्रेषाषानहेतु :- सजावीयेक्यो व्यावतन लिश्वप: तस्त्र लाधान पोषा तस्व हेतु :- quality is an acoomplisholl (शिद or sttled) attribute of a thing, which (attribute) is e mians of distinguishing the thing from others of its own class, & g. tho woed egt serves to distinguish a white cow fram other cows (nnt white) सिद :- सोन i understood, as id above, on जाति, गुण, किया andे सवा. These are tha उपािक or विशेषणत of व्बक्ति, उपा is elassified aa follows :-

ज्वापि

मसतमम चकवच्छासनिवेशित (संशा oए इस्य)

साप्प (किया)

माणमद (जाति) विशेषापानदेत (ग्रण).

44 NOTER ON IL 4

An Upadhi is of two sorts qegvit (attribute inhering in n thing) and वत्तयहच्छया संनिवेषित (on nttribute which is imposed upon a thing by the will of the spenker, such as a proper nime). eaui is also of two kinds, an attributu that is fully nocompliah- oil and tuat which is in prooee of secomplishment. A सिद्ध वस्तुचर्ने ngain ls of two kinds, mne that which gives Hife to a thing and विशेषापानहेत The former is called जाते and the latter is called गुण Whal is the distinetion bolween जाति and गुम! बाति in bever found dissootated from the individonla in which it reide, while a quality liko ar surves to distingniah a thing from other things belonging to the same anf. may ba disso- cistad from the thing in which it resides. The srgy of w pleco of eloth may give place to blackneis; but the आते गोल will alwaye be assooiated with गो. साध्य वस्तुषम (an attribute of a thing in process of aooomplishment ) is a fran When T aay aa: ve, the wlitaness of the piece of cloth is an accomplished foet. Bus when I sy तहुदिछयने 1 advert not to ona ringle: ne- complished act, bot to a cories of diffuront movomenta, aome completed and some in ptocess of completion, ail of whinh ocaupy suecesaive purtions of time; e, g. the aotion of outting cousists of the raising up of the oxe, its coming down, Ita com- Ing in contadt with the wood and so on This in well axpreased bg she वाननपवीय 'गुणभूवरनथनेः समूद: हमजन्मनाम् । बुषण प्कर्फतानेद: किनेटि न्यपविस्वते॥' P. I M. explains this is 'कमवन्मर्ता व्यापरार्ण समूई वगे गुणमृवेरवययेबुक्त: सङचवासमये कायनुकया प्रकल्पिताने:रूम समूह:कियेति of things i .. propor names. किया: साध्यकया- परतुमा :- This has bees explained above वणुनव्वावरपवरमेषु. अविमपणावयचण etc. (p 4,115 ) what is denotei by much n word as " eooking" is the collection of proceedings, from Hrat to last, sunh as the putting on ( the pot with the rioe to boil ) and ultimately taking it off (the ffre ) aguin." अविशियर्ण-चुछ्वा साल्पा आरोपगम्: अवम्रवर्ण-साल्या अवरोपगन्- पूर्वावरीभूत: oo0upying successive puriods of time from first to Inal. अभिमय्न न अवस्चर्ण न अभिषवमापत्रयमे, बादिश अन्तक्ष जन्वावी (anoording to 'सक्दन्तादितु परम्'। पा० I। 2.31), सविश्रम्णावमपणे अम्तादी बस् सः अषिव्रवणाव मयणान्तादि: स वासी पूर्वापरीभूतय न्यापारकलाप: प्रमेत हि म्यकेमपापियु संहेतो गृछ्षते न व्यक्ती (p.8, IL 16417)- Thi huá bean vapluined nhove whan deuling with ap nBnfanr. जानन्त्ममिचारदोपावालाठ-If it were sapposed that the coureotion is moade in rospoes of individuals (and not in respeet of the four eurfrs-attributes ), then will follow the faults of endles-

II. 4 SAHITYADARPANA. 45

nes and violation. To esplain-If it be not admitted that a word imports wrfn uer, ete .; wo ank what does it import 1 You roply-it imports sqfm. We ask a further question-Is the convantion made in respeot of all individunls (sny, all cowa in the oase of nt ) or in respeot of some one only T If you admit the first alternative, you are liable to the fault of stw:f.e. if you may that the convention of a word like rir in made on all the individuals of the upeoies, thon, since the individunis aro numberless, it would be impossible to understand the conven- tional meaning of the word. If, on the other hand, you admit the second aiternative, you will bo liable to the fault of safimit, riolation (of the rule of invarinble newocintion botween caune and effeot ). To explain, The rulo is that n word expresses that alons in respact of which convention is understood. Suppore that a child, on nesing n rod bull, is told thnt it is th :. Now, according to the tresrfinnfta, the child understands tho tin of the word ift: with reference to that individuat red bulll Suppose, a short time aftorwarda, the child soss a black bull. The child will call the animal mfl: But the ata of the word m: waa understood with roferenoo to w red bull The blnnk bull was tgmfisg aod yot the child applied the word if: to it. A qz la nlao nqually ripmftys, na the black bull waa whian thố child understood the agr in respeet of the red bull. There- fore, as the black ball and uz are both wgofays, It follows that the child shonld apply the word du to nz, Junt as it app- led the wordih: to s blaek holl which wasninfmq. But this iquite nbaurd Besides, the child undorstood the arn with reference to the red bull only, and, if it appllen the word to the bludc bul nlo in rempeet of whinh nin was not made, then thu rule सहेलीवसैव वादमोन isBand tLeK. P. Pr. pp. 39:32 कि वि. व्यत्तिति मर्वछ वातिषिगती म्पचसायगम् (गोपदजन्य आम्दबोमाहम्।ममा ), उत वसा कम्पालितिा। नाथ:। सानत्लार (ग्लाविन्पको नामननालेनोपखथापकामावाा। समा, सथा प पनिचहसम्मक [ उप्पोव)। नारतत वमिवारमसबा (सी तितभ्वेव शन्दवोक इस नियमाभावयमभानितये)। मतोडनडी नसटेवगोमेण्ड इव महादेरपि गोफडात्मनीति: मसका। मगुडीतसहरेतत्वर तुष्पलाव। किन न मत्र सहेतमबन्तस्ायि पीतिरिति वर्यमिचारातत व्यक्ती सहेत: (सदेवा-

कम बक्षणा-मुम्चार्मेतामे etक, (P. 8, 1.18. f). Having denl with the arut power of n word, vin sfiet, the anthor now hegina tho treatment of the seoond, vis. वक्णा, चया अन्योइये: प्रती पती जसी कक्षणा मुलि :- this is the definition मुस्लार्मेबाने, तन्तो, से:

46 NOTES ON II. 5

vitame-theso expressione rafer to the throa conditions मुस्यार्येनाय, गुगमाधेतत्बग्य, कषपयोजनान्यतरत्य) under whigh nlone wru in pomlble and In the absence of any onn of which uu would be impomible, The word effat is desoriptive It briugs out the point which distinguishes wgut Erom ofirur. Whare the primary mesning of a word is fnoompatible ( with the rest of the santence ) this power of Indiestion is communicated (to the word ), whareby snother mesning ( than the expressed ane ), conneoted therewith, becomes apprehended, cither through usage or through tome motive'. तसको-मुल्यामंसम्पडर अन्य := मुर्मामोइम्प: हडि: रू प्रसिकि पमोमनाद-म्योजनानिसत्वेरितपे:। प्रयी- पनाभिसस्मिपूर्षन लाक्षणिकशब्दप्रपोगे पक: प्वृत्तिभेवतीति तस्प लक्षणामयोजकलं पोच्चम्। उयोत 'कठिन्न: साइसिक: ate (p.8,121). साइसिक m6ans taah. The word By primarily signifies a country Orimes of the present day ). Bui as rashness is n quality found in sontient beings only, the primary meaning of Ag is hern inapproprista. Thus there is aaidqr. Henee the word ain enuses ua to think of the mon residing in the country, which meaning la connected with the primnry meaning 'ountry'. Thus there is तयोग (मुख्यामसम्पन्ध). रसंदुत्तान्- स्वागसम्पद्ञान. To take another example. गहाया घोष: herd-station on the Ganger. The word Ganges primarily aignifies a stream of water, but in the present example, this menning is inappropriate, as a herd- stution canbot be bullt over a mam of water. Thus there is Eondar. This impossibility lesds us to think of the hank, which is connected with itsalf ( i. e. the Ganges ) by the rela- tion of prozimity ete. Thus thnto Is acty. This power of a word by which we undarstand 'men' from the word miag and "bank' from the word Ganges, and which is erifn, is called रक्षणा- अर्पिता is oxplained aa सवामाक्किेतरा (स्वानाविकाव दतरा) or ईश्वरा- नुदाविदा (हयरेन जनुदाविता अनुत्वापिता). These two explanations of aiva rofer to two views about wfast, the primary power. Somo way that afingr is that power of a word which is natural. According to their opinion, wa isn power other than the power which belongs to a word naturally. Others say sfaur is thu power which is given to a word by God i. e. God willed that a partioular word should mean a partionlar thing. This is oallod सहूब which ie identifiod by the नैयायिक with नमिया Now, meording to this view, the eufhe menning of a word ia not given to it by God, but by the baman will. Hence wum is a power not commnniosted to n word by God, unlike arfiter.

41. 5 SARITTADARTAŅA. 47

gfr eto. (p. 8, 1. 25). In the former axample, 'ranh afoy", the renion why the word sfaw, primarily nignifying a country, has the power of indicating an inhabitant of that region, is Usnga i. a the faut that all people familiarly employ the nauie of a country to signify an inhnbitant of the country. surw eto. In the latter example, the motive ( for uaing the word Ganges when we ronlly mean 'Tiank of the Ganges' ) consiats in this that it leads us to think of the excess of cooiness and purity ( which belong to the Ganges itsalf ) which eannot bo hnd from the statement (of the same idea in the form of the expression ) "w herd-statian on the bauk of the Ganges .! Sor and uruar exist in nhundanee in the Ganges nd not on the bank. Ifwe efmply say ngine Gty:, we convey no ides of tbo ber and waa pervaning the bamlet The motive that leads uw to say wnrul a: is that we want to convey the faot that the bamlet is situated in a spot which is full of coolness and hollnem, tha two churnoteristies of the Gnoges, What we want to suggest by this mode of espression is that the hamlet is situated ou a very cool and holy part of the bank. This ides could nos have been expraised hy the direot mode of exprension niaz oty. id Rmsh ete. (p. 8, 1. 27)-In the text it is maid that Indication arises through Uange or Motive, because, ifa word were to indionte, apari from these two, anything what-soover that hau any telation to the primary meaning ef the word, thon there would bo an excenive stretehing; i. e. as overything in the world in related to everything else in same way or other, however far-fetehed it mny be, any word may indicate any- thing and then there will be a confusion of all ideas.

क्ेवविज कर्गणि कुशल :-.. थचनकालेकी प्रयोगाव (P. 9, 11, 1-7). Tt ia Mammata who gives Afr gus: ns un ezample of Indiention nriing from Uinge. The words of Hiz: are 'cifr gus omd दमभरणाघयोगांज ... गुरुपार्पेक बाये .- विवेचकरवादी सम्बन्धे कहित: (घसिद्ेः) .. मुरपेन अमुल्योकनों कक्षगतेपत्ता रक्षणा ।'. कमय इसीतातीति-Onn who takes a7 ( morificinl grass ). What Mamtnate meane is :- The primary moaning of the word gas, vit 'gatherer of ger grass' being incompatible with the matter In question, viz "busineks," we think of the nense of 'xport' which is conneated with the primary sunse, gathorer of grast," through the relation of a similarity of charneter in respeet of being a diseriminating person (which the gatherer of ga grass must be, olse ho oonld

48 NOTES ON IL 5

nob soll one kind of grass from another). The aumr is here basad upon &, usage i. e. it is a general practice to use the word see in the sonse of 'expert.' The three conditions of लक्षणा are hore sutisfiod, viz. मुल्यापेनाय, सद्योग and कष्यमोजनान्पतरत। and a meaning other than the primary one is Indignted. tard = #r-a (p. 9, I. 8). Others do not liko thin view of the matter (including Pum himsell). Their iden is as followa :- The primary meaning of the word gje is fexpert' Itself, although the sanse of gatherer of mw grass' mighi be gathered from the etymology. The etymologienl meaning is not necnssarily the primary meaning. It is the grammariana who find ont the etymology of every word that is not a radieal and often times they derive a word inn far-fetched way to muit thair own theorins or convenienco. The principle thut regulates the emp- loyment of a word in a particulur sonse is not the etymology, fanciful or otherwise, that the Grammarians may anggeat, but in tho faot that the word is sosigned a partioular meaning by oonrention. अन्यक शब्दाना ्युत्पतिनिमिच् et Thw rescon for the otymology of worde is one thing, vis, the theories and conve- nionoe of Grammarians; and the renson for the employment of a word is quite another, vis, the long-standing prnotico of using the word in a particular sense. qwfuwrqer gead-IEitsvoro said that the primary menning of a word is what is gathered from its etymology, then In the sentence 'the cow is lying there would be Indieation; beonuse, as the word iy is formed from the root inr ttogo' by the aidition of the sflr at (n according to lle Uoadl-iotrd (235 HhG):), it meanechat is moving and it cannot be primorily applied to the cow when Iring down; there would be incompntibility in saying 'whal moving is aleoping'. The ganit will be nfia and we shull bave to resort to a. But no one holds this absard view as regards iny similarly then we must look upon rs. Af Sare: muat therefore be looked upou not at an ezample of mamr, but rather of अनिया Compare the सवदशोनसय P. 161 न न्र स्युतचितिक्देव सर्वत शब्दर सच्वते। तभाले ग्छवीति गौरिति्युख्परेतिष्न्गोन सात गच्छतो देवगर स्वाद। nl80 पास्यानुशासन of हेमचन्द्र "कुश्र- विरेफ-

सामिस्का। p. 26. तड्गेरानाह मुर्यामेस ... जनदत्ार्मेखृच्यते। (p.9, 11 8-16), Tle author now come to the divisons of auu. Construe (Ar (ृत्या) मुल्यारमलय वासपायेड्नगसिढवे स्राक्षेपो (भवते) पपा आलानोप्य-

IL 0 SAHITYADARPANA. 49

मात्रानाव् (गुरुमामेन्यान्यपरित्तामाय) उपावानकसणा. इनराजेप binting 4 sons other than the primnry onc, When the primuary meaning hints at something olie which is roquired in nddition, for the establishment of a logient cnnuestion among the things in the sentonce, thera is amarieym ( Inclu- wive Indiention ), 3o enlled beeeuse, the primary meaning also In laken in or ineluded (उपादीयने मुखुयायोनि अनमेति). An example of #rrmon based upon usnge is the white gallops; and of one bnsed upon motivn is "the lances ontor'. ait: In these Dwo ecamples पतादिभि :- लन्वयमलममाने: (p.9.1I12-13) 'white' and lansel being inaniniste cannot have by themselven (ne: ) = logieal connection, ns agente, with the actions 'gallop- Ing and "entering'. पतत्सिये-पावनपवेशननार्वत्ान्कयसिद्धये-fof the purpose of establishing a logical conneotion among the thing ezpremsed in each sentonce, So what we underatand iu the two sentenees is "the white horso gallop' and tthe mun with taucen enter. पूर्वत .. रुहि :- In पगो पावति, ns there waa no motive for spenking of the horse as the 'white, the source of the Indica- tion is uange, beonuse "the whito horse was known among tho neighbours merely nn the white and the pereon to whom thn sentence was wddressed knew what was meant! In the lances enter', the motive for epenking of "lauces' ineteed of "lancern' was to drnw attention to the extrome: denseness of the lancon. Iu both the exumples of avarpan, the primary meaning also is included, bocanse, tho wliteness romained with the horse when galloping and the men had the lannes with them when they entored. But in aymsym ('Exelutive Indientiou') therd is mere indimtion of another thing to the exclusion of the primary eenso; e. g. nwint e. Here the word 'Gauges' enti- rely gives up ite primary sense and indicates the bank. This li the difference between वगाद्यागरक्षणा and लक्षणलक्षणा which aro hrielly defined by अन्ट सवसिड्धगे परादेप: पराने व्वसमपणन्। जपावान =श्षण नेखका शुद्धैद सा हिपा।। upon wbioh पदीप rark 'सार्मापरित्यामेन प्रार्मेळ्छ्णयुपादानमित्यम:। सवारमपरित्यामेन परा्मल्रक्षण लक्षणम् १. दयमेव=वपादान दक्षमेव्, अमहत्लार्म-्अजहत साथी यानू । सम० लक् is divided by some into three kinds महरक्षणा, अबहलक्षणा, जहदजहरक्षणा, नहहमण l Lhnt where tho primary sanse is wholly abandoned and o now one slistituted, as in मच्ा: कोशन्ति, where मच्च signifies a child aoe. ping on a cot and not the eot itself. In wue wnft, the word retnins ita primnry sense and convoys somothing in additoin, as iu काफेम्यो दृषि रक्ष्यताम्, where the word जाक signifios not only tho

50 NOTES ON IL 6

crow, but all the other इस्युपपातन creture Compare नानयपदीय II. 314 वाकेम्यो रक्यवा सर्पिरिति वात्ोपि चोदितः। गपावारे पानगे व भादिम्यो न रकषति॥'. In मददजहसक्षणा a part of the primary meaning is retained and a part la left out, ns in सोझ देवाच :; the word स means तत्मालीनो देवरसा, while अपम् signifion भताकालीनो वेवदस: and no to establisb the identity of the two we leave out the qualifiontion जफालीन And मतलाडीन. 8ee T. D. p. 5 वत्र दास्यार्मेस्यान्वमाभावस्व जहती यमा मझा: मोशन्दीति।मय पार्मामेखयाप्यन्ववलना रदती पया छतिो गच्छनतीति। वत्र वात्येकदेशवागेगैन देशान्ययस्तत्र जहदबवती सवा सहमसीति . 8e0 V.Sirn. pp.43-47; but AeD V. P.pp. 283.285 ngainst the view of V. Sarn: मfनाy in bie commentary on एकावली gives the following dपuीe सपित्यागे समानेडपी सह तेनान्यचपाणा । वत्रेयमबहाखामी बहत्लामी तु तं बिना॥ सामनस- त्यागार्दशान्तयमेव सक्ष्यते मन। सा नश्वनतलवार्या अावमसीत्याविविष बड्कयेयम्।। p. 68.

अर्पणम् स्वस्च ..... नहल्वानेखवु सन्तातेत्वचपते। (P. 9, 11, 17-27 ). Construs (यमा दृस्दा) वास्चानें परस्पान्ववसिकने वम्प अरपणे सगदेपा उपल्कणवेतवाव वयणरक्षणा (उच्मते). लस अर्पण-लामेम परिल्याग: The abandonmout of the priwnty souse, with a view to establish the logienl conne- ction of somsthing with the other things in the sentenee, is ulled वक्षणतक्षणा (Exdlusive Indieation ), since it is the canne of an intlieation pure and aimple and nothing more. The word चयशणदेतुत्ाव shows why this kind of दक्षणा is onlled लक्षणवक्षणा (नमकड्गते बनेन इते उपलक्षणम्). 'The rash Kaliaga' is an erample of रक्षुणनक्षणा hnred upon usage. Hero, the primary mningof कटित i entirely given up (सवस्प अरपेणम) and the meaning 'inhabi- tant of fan" i indfioated, because this Istter alone can logieally bo connnetad with rashness. The reason why the word is no usod is long-eontinued usage. An example of लक्षणलक्षणा hnaed upon प्रयोजन is & hamlet on the (innger', Hore, the primary meaning of 'ogy', vit. a atream of water, is entirely given up, and the meaning 'bank' fa indicated in order that it may be lagienlly connected with the thamlet.' The motive why the word is so nsed has been explained above,

P. 4. 'वत तया बहु उपकृत तदियये कि वास्यम्। बहुतादुपकाराणो ब्के न आाफयतें इत्यमें:। मनत् पर केवनं सजनता अविता मकमीहता । .. ह ससे वलाव वहसमेज सवा विदयत (कुमनू) शरवां बपोगी शम सुखिये सुखयुस वमा स्यासमा आरस विप्रेति मुनयोडग:। सय अफरणादिना मुदधापमारिमाने अवि बामिका क्म विपरीर्त कक्षपति। वमता-उपकृतमपङ्ास्। सृननता दुर्जनता । ... 30 व०, Tha

11. 7 SAHITYADARPAŞA. 51

primary meaning of the sentence is 'Oh friend, gou have highly obliged me, how shall Iexpress the ohligation t You have thoun your good nature eto .! But the contaxt in which these words were tittered makes this meaning quite inappropriate. Bmnntly the opposite meaning ia raquired. Therefore SyaT ete. mean their oppoaites by Indiention. mn himnolf remarks in नु० प्या० वि० अतो बकमहिसा मूखे पहसपविशव्ेन मूर्गलगिवापकारि दुर्वनलादि अत्र उदपचे This verra is oited by Mammuta in the 4th UL of K. P. as an exnmple, where the expremed nente, being quite improper, is altogether given up Ags.ut असन्वं तिससक्ृतम् (नाग्यम) p.83(VA) वत्रापकारादीना वाक्यामेड्वससिडमे In ordnr to dstablish the logicol connection of injurien ete, (liich are what are renlly meanl to be spoken of ) with the othue things in the sontence. छपकतादय शन्दा अतमानसर्पयन्ति the words guga etel give themselves up and stand trouleslly for injurics. The gaurd is qifn, beodue in the sentence betiefit is aseribed to an injurer. The relution betwoon the primary oeune and the Indliented senie is that of contrariety, just is we Ironieally apply the word हदस्पति fafool. फजमपकारा तिशन :- The result of this mode of expression is that orcem of injury ia undurstood इपमेव-उडन दनैम, ऋछलवाबा-Thia we have explained above under अकदाखायी. आरोपा=्यवसानाम्या cto. (P. 9, 11. 28. I). So far we have spoken of four variohios of लक्षणा, v2 उपावानवक्षणा (based upon रुडि' nd मयोजन) and लक्षणलकूणा (bneed upon रूडि' and प्रयोजन'). Now # further baais of division is introduced. ardy means the expro- ming in words of an objeet and of the thing with which it Ir identified; e. g. the words माणवक aod अधि. If we say अभिमीणनक: we identify mwes with uft nnd both of them ate expressed in words osyrara When an objeet is swallowed up i.c. not expresseed in words, by the thing with which it is identifed, thero is werqura, eg. when we mny with roference to a boy"wfirtan', there is atiqqur, Because the boy is not reforred to by name, and he is identified with "fre," In this example, #rng in the fvq ( an objeet upon which another is superimpos- ed ) and afe la the Fufy (an objoot wblch is ouper-impored upon anotler). प्रवीप a8y8 'वितयविपयिणो मैदेनोपम्यासस्ाय।रोपपदार्गत्ास'

निगयसानिगीर्णस -...-. पूर्वोदाइरणान्येव (P. 9, 1. 30-p. 10, 1. 15), विपयस 40, मनिगीणेक not swallowed (by the विषचिन् iwhat

52 NOTES ON IL 8

is wuperimposed upon another). अन्यतादात््यप्रतीतिकृत-अन्यतादा रम्पलम प्रतीति करोतीति-which uinkes one thin of the identity with something else (of an object not swallowed by that with which it in identified, but expremted along with it ). This is called चारोपा कपणा, Superimponent Indication. (विषमिणा) निमीर्णस्य विषयस्य अन्यतादारम्ममतीतिकृत माध्यवसानिका मवा. The Indion- tion ia hald to be Introsusceptive which makes one think of the identity with something else of an objoot swallowed i. e. not expressed, but recognised as it were inside of that with which it is identified. साध्यवसाना लथ्यवमानेन सह (बचेते) इति. An erample of उपादानकक्षणा सारोपा Insed upon रूडि is 'tlie borse- the white gallops. हि beosuse. निगीरणसकप :- अनिगीण स्रूप पम्प who is not swallowed up t .. who is napressed by the word जम. वसमवेतव्रेतगुणतावालमयेग प्रतीयते is thought of as identieal with tha qunlity i. a. the colour 'white', which is In intimate relation with it (with अथ) समजेत सगवायसन्वन्सेन सम्बन्द The relation of समवासा bolds between गुण and गुणिनू Se0 T. 9. or T. B. We understaud hore thnt the worde 'the horse' and "the white' menn just one and the snme thing. An example of उपादानरक्षणा सारोपा boaed upon प्योजन is These-the lances enter. Here the men carrying lances are denoted by the pronoun va. They are also referred to by the word gor and thus thare is here चारीपा कडना. An example of लक्षणरक्षणा सारोप based upon wi is The Kalinga-the man fights' Here पुरुष is the निषय and कलिम is Lhis विपमिन, Both ard expresned. therofore there is मारोपा. आनासमेपमाव: सम्बन्धा-आवार nupport location; आषेद thing loented. Au example of शक्षणमक्षणा सारोपा nrising form प्रयोवन la'Longority-Gheo.' कार्यकारणनावसन्दन्पसमरयापु आवासम्मेन (p.10, IL. 7-8) कार्यकारमनाकसस्वन्पेन सम्पन्धि यंदायु: वेन ताहारम्मेन Here Ghee, the cauia of longevity, in thoughs of al identicsl with the lougevity related to it through the relation of cause and eflest. अन्यमैयप्पेन ole-Vollowing the words of K. P. and Pradipa [शुद्ू मेदवोस्वत्पवेषक्येनाव्य मिनारेण न कार्यकारित्वादि (मयोगनम्) E. P शुजरमेदे त सार्रोपे अन्यनेलक्षण्येन कार्यकारिखवादे:, साध्यमसाने तु अन्यनिचारेण कार्यकारित्वादे: पतीतिः फळम्। Pradipa], we should read अन्यवैकसण्सेन आयुष्करखव प्रयोगनन्. Hora only मारेव एयणठस्षमा baaed upon प्रयोजन is spokon of The अयोजन in thia onae, na naid by प्रदीप, i अन्यवैयकम्मेन आयुष्करत्वम्, अव्यमिचारेण आयुष्कराi the पयोजन In साथ्यपसाना बक्षता ouly, whiob will bo referred to Iater and therofore tha word नव्पभिचारेण whould not oeour hiere. lo romrka पैपृण्वेना्ममिचारे

SÅBITYADARPAA. 53

लघ वाकारो बोष्प:' अन्पवेलसण्येन e-The motive for speaking of Ghee ne longevity in the faot, which it is desired to dtaw nttention to, that it causes longevity differently from anything else i.a. in a manner superior to anything else -no other artiole of our diet being so nutritions. qur m ete. In the nbove we see that for swun there must be some kind of direct relation (migar) between the primnry and the indioated sense. In wigdan the argry is that of cuuse and affect. The author now points out some other relations whioh are nt the root of eum. qaing: gev-When a man belonging to the king i. e. in the king's employ. The mirerr in calling & king's eervant a king is uempmaner ie. that be is endowod with so much authority that his orders must be implicitly obyed Hike those of the king. qmrsprt ote. (p. 10 1 11,). When shere is meant only the foremost purtion of the arm from the elbow, ( the whole arm being, in Sanskrit, cnlled gar), one employs tha word rer (to denote a part only of what is really the hand). Here ggu is due to the relation of the whole and its parts. This may be soid to be buned upon eit or thare may bo = guimg-a motive to convey the ides thnt tho part (of the hand ) is so ekilful or powerful aw to do the work of the whole. Compare the satra of VAmana on the word अमहन इस्तामामदसवादयो गुणगणिनोनैवनेवान्याम् ।' un V.2.20 mariagm: that of doing the work of s0 and 40; तस् कर्म सत्कमे क्षरत भाव: ताकमर्पम् When it in erea a Brihmana thai one is npeaking of, one mny say 'hu-s carpenter,' althongh it is, striutly speaking, impomlble that a anpm ihould be w man of the carponter onste. Heis eniled 'o carpenter' because he works in wood-which is the peouliar work of the carpenter caste. The yrta here is the conveying of thorougl mastery in the eraft, although he is a Brahmapa. Faivle egurra ete. (p. 101. 13) a4 regarde baerifcial poits which are usctul for Indra ( i v. to which the viotims to be offured to Indra are to be tied ), ose muay may the Indras" ताद व्यवक्षण :- तरने धन् तदमैम तस्य मान: वादधंग-The relation is thab of 'werving the purpose of." The motive hete is the faos that the posts deservo to be honoured as much as Indra himmlf. wmund hty &e. (p. 101. 15). The four eznmples of eeasme are in order मेतो ायति (रूजी उपादानरक्षणा), कुन्तार पविगन्ति (पयोनने उपादानजक्षणा), कटिक: सादनिक: (रूवी रक्षणरक्षणा ), aDd गज्ामा पोप (ियोजने टवाणचडना). All chese are साध्यपसाना, boenure the विषम

54 NOTES ON II. D

in each onse is owallowed up by the fufre, g. so in the first Is not expressed, in the and seun: and so on. The relations (सनन) which are at the root of लक्षुणा are summarized in differont worka differently ; 0.ए. झ० व्या० वि० p.8 यश् सम्बन्धी उक्षणाया निमिचे ते पञरबिधनाड:। तथोक्तम्। अभिनेवेन सम्वन्पाततादृश्यात् सम- बायतः । वैभरीत्ास्क्रियामोगाहक्षणा पत्रथा मता ॥।' The अभिषावृत्तिमानका asori bea this verso to आचार्यभतृमिम्र (मतृहरि author of माक्यपदीय 0) and quotes it for tho tame purpose soe siftat 10; the Nyaynsutra gives an exhnustive list of the relutions on accout of which one word Ie wed In wwecondiry eonen for another; #r-enn-

सक्त-पन्दन-ाहा-शकट-अत-पुरुषेभ्वतज्ञानेपी सहुपचार:।N.S.IL 2. 63 .; for explanation see वात्सवायन नाष 300 P, L. M. P. 7 वात्सय्यात्तमैव तादम्पोत्ततसामीप्याचमेन न। तत्साइचर्याचादस्याजोया ने लक्षणा कुै:॥. Tho examples in order of this last Karilca are मच्चा इसन्ति, गार्यादाकर, गहारया छोपन, गटटी: अवेशय, इन्द्रामी रथूणा इन्द्र दति. Thie is based ou the worda of the महाभाम्य चनुर्निः प्रकारखममिन्स बाते सवन तालम्यात्ालसबाय तस्मार्गोम्बाद सस्चाहचर्चादिवि (vol II p. 218). The examples in ordet A70 मचा दसन्ति, यार्म्व जटिन महादस बत्याह, गश्ाय। घोष-, कृपे गगकुलम्. साहश्येतरसन्बबा: ctc. (P. 10, L 16 ff). The anthor introdu- cat a further basis of division. a1: 67 :- The eight kinds already spoken of, vis. वपादानवक्षणा and लक्षमतक्षणा each of which is firet divided into two varieties कविमृता and प्रयोजनवती, euch of thena four being either सारोपा साध्पवसाना. साहयमेवरसम्वन्ता :- सातृश्याव वतर: साइश्येतर सम्बन्धा मासाम, All there eight kinds of लक्षणा, when the relation on which thuy are based is some one other than that of timllarity, are called Pore; but when thay arise from lkeness, they are called Qualitativa. Thus the सक्षणs now atouunt to 16. गौधी-गुणनिमित्ता वृत्तिर्गोणी वृत्ि: or गुणेम्य आगवा गोगी. साहृबयेतरसम्पन्बा :- The relations otber than that of eige are those of कार्यकारगभाव, स्वस्ामिभाड ete, The eight examples of शुद्धा are the eight example already givon above i. s. श्ती भानति, जम: क्रेतो भावति at0 (p.101.2.)An example of उपादानलक्षणा गोणी buned upon i is Theae ofls are plesnant in the oold wenther .! Horn tho word as, taking along with it its primnry meaning, which is the oily matter expressed from seasmum soods, is applied to other unctuous liquids also, such as that extracted fromn mus- tard weod. Thus this पeाnss. The word aw is by wago applied to all olls (not only to that ertracted from fi= ). Therefore the लक्षण l कसमूल. It i गीजी, ns te oil of muitard ete. is to enlled beonuse ite qualities are aimilar in certaln

II. 9-10 SAHITTADARPAŅA. 55

cespects to those of the oil of sosamum. Tha ouud is tndot becnuse the pronoun waih is mentioned. An example of उपादानकक्षणा सारोपा arising from प्रयोजन is 'these, the prinoes are going," when this sentence is employed with roferenon to pri- necs and perion like them that aro going. An example of साध्यपसाना गोणी चपादानळकणा arlaing from ueage is oils ara plessant in the cold wenther," omitting the pronoun gaift. In the mme way, the uxample under प्रयोजन would bo 'the princea go omitting the pronoun शते. Au examplo of सारोपा एक्षणठक्षणा Thi sriing from gf ia 'the king cloars awny the foe the chief of Gauda'. This is earoewor beonusn the word कषटक 'thorn' entirely gives up its primary meaning, and implies 'a foo" from the likeness of the two. Therefore it is uft. The word wuzs is by common practice used in tha manse of foo. Therofore it is इुरिमूल. As (the विषम) गौढेन्द्र (on whom कण्टकल is superimposed) is mentioned, it is mdu. If we omit the word farg It will bo an example of माध्यबसाना, na done below. An exapoसारपा गोणी तमणकमणा arising from n Motiro is 'Vahlka is a bull'. If we omit वाहीक (tha आरोपविषय) a9 in 'Tho bull prattlea,' there is साध्यनसाना- नाहीक in derived In two or throe ways, वाहीको नाम देशविशेप: ततरलाः पुरुषः बाहीक: an inhaliitant of Vahika (Panjab). नागेशमट् on केपट under पर मार्मा पेरे (पा. L1.75) 532 वावीककर्ण व 'पश्मामां सिन्धुपछाना नदीना बेडनारासिता। तान्यमेवाव्यानशुनीन् नाहीकान् परियरममेत् ॥' कर्णपर्न 44.7 and then adds एर्व व पर्मददिर्भूततावादीकलन Another way is बहि्नतो वाहीक: बययोरमेदाव वाहीक: इति शान्त्रीयाचारा- करिर्वूत इत्पर्म: Paginl appesrs to favour the ides that बाटीक ia the name of a country, see his sttra वादीकमामेन्यय IV. 2.117, A Vartika on पre IV. 1. 85 =4ys 'वहिषटिलोपो यत' (बाड:), Another Bar 'बकक' (वाहीकर) wry Argg: ote. (P. 11,1.1. f). The nuthor here expounds the different views held as to the way in which the sfel Rere takea effeot, अत्-गीवाहीक बत्वादो. गोसह्चारिणों गुणा उदपन्ते. The goalities residing in a bull, such as senselessness and dulneus, are indicsted. The ides is :- The word it primarily means the गावि गोल: the qualities वक्य and मान्च are only iudieated, as they are always associatod in each Individual bull with anr. We have to expisin now how the word "bull' is put in tle same onie-relation with 'बाहीक', े व गोशम्दस-Thee qunlities, thur indicated, sorve as the causes why the word ait ia praetieally used for the object वादीक, बाहीकामिमाने-वादीकला जनिषया नोषने. Thu idun in :- The qualities बाल्य and मान्य ete are fomnd in

56 NOTES ON II. 9-10

नाहीक. Whoover posshasess आद्य and मान्य is to be called गो nd itindiontas thess. This is the prinoiple whtch regulates tho practieal employmant of the word मt. As बाह्य and मान्य ATO- found in mis, he is spoken of as t. Thein theorists say that the primary mening of गो is गोल्, which indicator बाड्य and मान्य: the posessian of thane by aire onahles us to employ the word a to donote Vahika i. d. a scond power of primary signi- flention is given to the word nt. Their iden is musnr eg- गगा अथम वाउ्वायपस्भिति:, ततर मनिचया शाहीकस्य वोप :: Thay do not say that tthe man sas" in indieated by the word r," but thnt he Is dendted by ii what is lndiented is the qualilies Tres and ms of m. This view Is improper for the following masons :- गोन्तम्स्व -.-.. असामप्याव (p11.12), Baeausa the word fir eannot danotd, as the theorists any, the objeet called srets in respeot of which no couvention war made ( it being only through nen that a word can primarily signify anything ). गोमन्दामैमाभयोननाथ-And beususe the word जो makes ts think denotatieely only of the objeot (dewlapped and long-tailed) vis,a bull, since the power of denutatiou is exhansted (in denoting the objeot bull') and there is no rovival of that power when thus exhausted (in making os think of tho primary mesning, ai). These theoriste may that the word मो Arat espress गोत् and seoond वाटीक al50. This is dodlarod to Le impassible. Tr means atr mly und na such denoter any individual bull, after whinh, its power of denotation is ex- hansted ; It cannot farthor dawote mnything; it may indicate or Mggeil. Compare the ा "वाहीके गोपरवत्ती सहेमायमावात विचित thert" ante spask of annther objection ugainst this viow जादयस अदयतवाच नाडीके सहेवविरहेण वस्य गोपवाशमवस्नाच्त गोवशिमाच्यस् वरतचिल्ाथेति भाव: ।'- अन्ये व पुनर्गोशब्देन बादीकार्थी मानिमीम ते ... एक््पन्ते (p.11l1. 5-8). The objoes mftg is not denated by the word i (as said by the theorista roferred to above), but only the guwlitie balonging lo táw nte indicote/ ns bolng of the same kind as the qualities belunginig to the objeet which the word hull' itselt denotos. Their idin iu in yffe: what is indimted by the word int is tLe quulitice ae and मान्व belonging to वाहीक on neoonnt of their belng wiailar to sud hence bein looked upon as identient witl the propertine dalnesi' ote. which reids in what iq denoted by गो. The नordे जो does ont denotr पाहीक (nn the tEsorlits mentioned sbove may), nor does it fudiouts the

1L 0-10 SAMITYADARPANA, 57

ineididual etw. Whnt is indiontod is the qualities anr and ay belonging to ardw. The individunl ngs ia nob indieated by the word int, beonuse he is apprehended frem the word ne itself. The view, although not entirely unobjectionable, is a great improvement on the first. The differonces between tha two are :- T. According to the firet view mits is denotod by the word a; nooording to the scoond, the individual 0= is neither denoted by the word in nor indicated by it. IT. According to the frst view, dullness and stupidity co- existing in n bull are indicated by the word iin acoording to the 2nd view, what is indieated is tho qualities dulluess eto, bolonging to afs (and not to n ) which nre eimilar to and bonce looked upon ns identical with thosa of n. The only polnt In which the two theories coincida is that both of them regard that the word int indicates qualifics and not the indieiunl mern. HEfT MrN (p. 11, 1. 6). This secoud vlevalso is not approved of by others (ineluding foeanr ). तमाहि Lo explain. अन्न नोशब्दात o (p.11.17). In the examplu tnder diseutssion ' Vabtka is a bull', is the sense of the individnal irdw understood from the word 'bull' or nutl If you accept the former of thess altarnatives, then, we snk a further quastioo, is the sonse (of the individual Vahlka) understood just from the word 'bull' by the power of denotation, or seoondly, is it understood from the quality (aluggiahness du. ) indionted by the word 'bull' on acoount of the faot thnt qualitics nre inseparably associated with the things in which they roside. a ANH: The firat of this second and subordinate pair of alternatives is improper ; beenuse the convention of the word 'bull' was not made in respect of the individunl qd (and therefore the individual Vahtka cannot be denoted by the word ो). बमान्गोगन्दल. Nor la the End of the subordinste pair of alternatives proper. Tho iden of this 2ud eiew is :- The word ot indisates the gualities amny and mpw residing in Tialv, becnuse they are imilar to and heuce identien! with those of ii. The individusl mej ls understood from the word ir not by Denotation (sferut ) nor by Indication (aym) but by the proonas of rensooing which enshles us to think of tha individual VAbika, becauee the indiested qualities aey and Hid must have & substratum to reside in. This is improper. tdef ete. fp. 11, 11 9-10)-Be- came, the word ait is here placed in apposition to the word

58 NOTES ON II. 9-10

mm and as sueh does not allow the sense implied by iuvariablo mesociation (botween a quality and the sub- stratum in which it zesides ) to determine this concordance of words. aun wai*Because the expectanoy rised by a word ia fulfilied only by n word and not by a sense which is implled by the contemplation of inseparable association and which if expressed wonld appear not in apposition but in a different relation a g, 'a man of bovine stupidity." What we under- stand from मौपोहीक: is गोगवबाउ्यसजातीयवाडयवान्वाहोक: nocord- ing to the and view. = Chy :- Nor is the 2nd alternative of the first pair possible (the 2nd alternative is that the indivi- dual बाहीक ia nor understood from the word मो). यदि दि गोशब्दाव eta (p. 11, 1). 10-12). If tha individual Vahika were nob understood from the word m, then the agreement in case of this word ( Le. it ) and of the word anfta, which the example eshibits, would be improper-it being only words signifying the same thing that agree in case. The word if indiontes qualities according to this theory and not the individual and Vabika denotes an individunl. The same objeotion is raised by nety against this view 'गोबौहीक इति सामानापिकरण्यानुपपचेः' on thia the अमा remarks 'एकवर्मिनोर्षवत्वाभावादिति भाव:', तम्मादन efo़. (P. 11, 1, 13. ff). This is the view of विष्वनाव himself. Mammata also appears to ngree. गोशब्दो मुख्यगा वृत्या ete. The word bull having no logical connection in its primary signifiontion with Vahtks, indiontes the indiyidunt Vahikn through the relation of community of properties (between the bull and the man) wuoh as ignorance ete. The expression Aiis: conveys the identity of the two things denotod by the two words. Bat if we take only the primary meaning of r and of wres that identity cannot be established. Therefore wo have to take the word at in-n secondary sense, in order thst its meaning may be logically conneoted with Vahlka. #eteen- "This is a न्याय often quoted; se मचिटच's comment on उदयन' कुरमाज्लि P.478(B.I.edition)वतापि पदात्मदार्ओीपस्पितिसात्रापि पदार्था एमान्नमचोवकान न तु पदान्यपि । पदार्मेरमृतैव अन्यचासिदत्वाद् । कममन्यमा सेतरूपदर्शनाववेपाशव्दअयगाव् -. शर्ब्द: बिना, मेठोडवो पाववीति पीः। न 4 पनतीरयुचे अत्यक्षोपन्वितकलावेनान्वयनोभापत्ि: शब्दोपमिते पयाचे शनदोपसापित पदार्यान्तरेगेव अनकवाव। शाब्दी आार्फाका शब्देनेव अपूर्यचे बसे न्यावाद। मव

IL 9-10 SAHITYADARPANA. 59

Emioda ote. The motive ( from which arises this secondary tie of the word at) is to convey the excessive iguorance ete. of the man. The three views expounded above are very brielly pat by Mammata as follows :- 'अब दि स्वार्मसक्चारिणो गुणा जाळ्यादयो लक्ष्यमाणा अपि गोशब्दस्य परार्यामिधाने पवृत्तिनिमितलमुषयान्ति हे केनित्। सामैसह चारिगुणामेदेन परागगता गुणा एवं लक्पन्ते न तु परार्धोडमिथीयत इतन्ये। साधारणगुणाश्रयेण परार्ष एव लक्ष्यत इत्यपरे'।K.P, II. दर्प च गुणमोगाल eto. (p. 11, 1.15). This Indication in callod qualitaties becsuse there is in it conneetion through qualities- the thing indiouted being understood to have the qualities of that by which it is indicated. The suthor here explains the reason why गोणीतक्षणा is so called. 'गुणतः सादृश्यमस्या: प्रशृतिनिमिस्षम् तरळ p. 68; 'गुणेम्य भागतत्वाद्रीणशचेनामिधीयते। अ० नृ० मा० कारिका 4 p.8. पूर्वा तूपचारामिश्रणाव-The former i. e. the eight varieties of 8बmा exemplified in aat ra eto., is pure, beenuse there is no admixture of melaphor in it. उपचारो हि नाम eto. For, metaphor consists in simply concenling the apprehension of difference between two things which are altogether distinet, on the strength of the extreme likenesa of the two; as that of 'firo' and a boy called 'm' ( who is so fiery-tempored that wo call him perfect fire). There is a good deat of fluotuation in the menning of the word aq-nr. genz usen the word in two plnoes in two difforent senses. I हचित्ताद भ्माडुपचार: K. P. II. p.53 (VA); hora the word is used in a wide senso and means :- 'ealling a thing by a name which does not properly belong to it or attributing to an object a property which does not belong to it,' which is prnetically the same thing as ayur; the gut explains it as उपचारी लक्षणया सामानाधिकरम्मेन प्रयोग: II उमयरूप चेयं झुका । उपचारेणामिशरितलाल K. P. IT. p. 46 (Va)-here the word is used in the name sense in which it la nsed by the Sahityadarpana, ad explained by प्रदीप 'उपचारत्र साइस्सम्पन्वेन अपृत्िः, सापृश्मातिया- ममहिसा मिन्नमोर्मेदमवीतिसगन वा. We may reconolle these two mean- ings given to the same word by the name writer as follows :- The fret meaning is the one which is generally nssigned to the word avur; the second is a more technienl meaning of the word उपचार: it a पारिमापिक, poculiar to tbe अegारसाe. In support of the firat meaning, of sutyuliw on N. S. 1I, 2. 63 which explaina उपचार e5 'अतन्छनदस्य तन्वम्देनाभिधानगुपचार:। व्षा पट्टिकाशम्देन द्रव्यविशेनोडभिधीयते पति वटिकानन्दास पुनः साहचर्यात म्राष्मणनियेषोडभिधीयते। पया पष्टिकार प्रवेशपेति।'. अभिनवगुस्त in his शोचन (p.51) aपक 'उपनारो गुणपृचिसंक्षणा' Mallinatha aays in his तरस 'अलस तलेन म्यपदेश

60 NOTER ON 11. 0-10

avntD p 70. These quotations recognie the frat monning of उपचार given above. The अभिधावृतिमात्का ays उपचारमिया तु यत्र मस्त्वन्तरे वहतनतरमुपचर्मते पथा गौर्वाहीक हति। अनर दि गोशन्दो वाहीकगमदेनानु- पम्यमानमामानाधिकरण्याक वाभितमुरयाम: सन् गोगता वे आध्यमान्याइयो

जावममान्यादिगुणोपेते वाहीके उपचरितः । un कारिका 2. Here the writer eeema to favour the 2nd meaning of ayant given above, But Further on (कारिका 4-0) be apenka of शुद्ध उपचार aod गोण उपचार and gives आयुर्धयम् a an example of शुद्ध उपचार nnd गोवांहीक: ns an example गोण उपचार. On अधिमाणवक: the तत्रवार्तिक remarka वदित्वलक्षितादर्यद्यत् पैड्त्यादि गम्बते। तेन माणवके पुद्धि: साहृश्यादुयजायते॥। p. 318. eauertea ete. (p. 11, II. 17-18). But in 'white" and cloth" there is no apprehension of nny very great difference between the two. That which is raally 'oloth' is nlso that which Is white and is not aimply metapborically called "white; hut the boy is not really "fire, he is quite distinot from it, only he is like fite and honce is metapborically onlled fire'. उम्मादेवमाहिय-Hence In such onses ns gुg: पर: व्यग्यस गूजगुवलाव ...... स्फुट प्रतीचते (p. 11, ll. 19-26), स्वंग्यस ..... Temgni :. Indinations arising from a purpose are two-fold on account of the abstruseness or obvidusness of the suggested sanse. Here फल is used in the same senee n8 मयोनन. The eight varistins of sojut arising frotn a Motive ate fortbar divided on the ground that the मयोजन whioh is अ्यग्य (=ugoted) either abetruseor obrvious. गृड् :- बाव्यावेमावनापरिपकबुकिविभवमाजपेघ :- which is to be underetood only by the force of mn intelloet matured by the wtndy (or contemplation ) of the sense of Pootry, Compare the definition of गढ givon by प्रदीप 'काध्यभावना- परिपक्तुति: सद्दय: । तन्मान्रवेय गटम्'. An example where the प्रयोजन 5 गू is the verse 'उपकृत बहु otc. whioh ooours above. Bट: ote. The obvious is that which, on nccount of ita extreme clesrness is to be underatood by all; as in the following Ieir the intoxiention of youth that teaches women blandishmante." 'सुकुमारवमालाना बिन्यासी ललितं मनेत,' कलित is a posture of the limbs of the body so as to convey an idea of the delicacy of ft. The first half of thu verse is 'भीपरिचयाज्जडा अपि भवन्तामिश्रा विदग्धचारेतानाम।. Testroction, which consists in the employment of wordw favourahle to the eonveying of knowledge, is posaible only in wentient peings and therefore the word auftof is inapplicable to योवनम whieh is अचेतन, in its primary sonse. Therefore

J1. 10 SAHITYADARPANA 61

the word उपदशति indientes 'manifests. अविषकारातिशयश् and the iden of thorough manifestation is apprehended as olearly a if it had been stated expreasly ( and not indiested by tha word छपदिशतति)- The व्वग्य sn0, the faet that young women learn blandishments eaaily, all (whether ggrs or not) can un- deratand, मम्मट (K. P. IL.) remarks on this verse. अनोपदिख्तीति। अनायासेन शिक्षणमनिपेयबलकुट मतीयने on whidh पदीप say1 'उपदिश तिपदेन अनायासेन शिक्षावानममिन्य ्चते। तच सइस्यासहदवयोरप्यमिमेयवत काशते।'

धर्मियर्मगतलेन .... अतिशय: फबम् (p. 11,127-p. 12, 1.9), The wour arising from a motive was divided into 16 varietles above. Now a further basis of subdivlsion is introdnced, whereby the divisions comm up to 32. अर्मिषमगवलेन फलस्- Through the fset that the fruit ( i. r. the anggested meaning ) pertaina to the thing indieated or to a quality. धर्मी लक्ष्य धर्म: तदचिपतारयों वर्मे: 1 रानचरण विग्बरयामल eto-This verse ocours in चन्पारोक II. 1, p. 61, काव प्र० IV. p.185(VI), जमिवा (on कारिका 7 P. 11). उ. 4० Bys विरहिणो रागसेवमुकि:, The छोचन comments on this verse na follows :- लिग्चया जलसम्न्यसरसया इबिडवनितोचितासि वबणैया कान्त्या .. लिप्माणुरित (व्यास) विचद ममो मैः। बेतन्ली विजुम्ममाणास्तया पलस्य :.. महषदशास बलाकाः (बकापकमो) ..... येपु ते मर्वंनिया मेपा:। एवं ननसावहरालोके ब्तते दियोडपि दुमसहाः।-यतः सुक्ष्मनलक- गोद्वारिगो नाता इति मन्दमन्द्त्वमेगमनियतदिग्भागगमन च बड्ुवचनेन रनिवस्। तर्ईि शुद्दामु कनित्यविश्य आस्पतामिलयत बाह। पयोदानां ये सुहदसेपु व सत्सु शोमनहृदया मयूरा: (o n8 उ० च० Anys पयोदा: मुददः बेप। ते ममूरा:) तेषामानन्वेन वर्पेण कळा :... मपुरा केकाः शब्दविशेषा। ताथ सरवे पपोदनुत्तानतं दुनसई सारयन्ति स्वर्य च दुः्सहा इति भाव:। एवमुद्दीपनविमाबोद्योपितो विमडन्म:1 ... रत एव ममृत पियतर्मा हदये नियापैत खवात्मवृत्तान्तं वाबदाइ। काम सन्विति ह्वमिति सातिशचन्। कठोर इवि। रामशब्दा्थ्पनिवियेषावकाशदानाय फठोरइदयपदम् 1 ... असीति। स पवाई अवामीत्मे: (goe says सह्वमतियनितं कठोरइदयोडई राम: सकण्डुन्सपानलेन पसिडोसि। जत एम सर्वमुकोदीपकाति- शवमनित हेश सहे। । नविष्यतीति कियासामान्यम्। तेन कि कनिम्यतीये:। अब न भवनमेव असा असम्माव्यमित्युक्तापकारेण हदयनिदिता मिर्याप्त्यक्षीनाविसा इदयस्फोटनोन्मुखी समन्जममाद। हदादेति। (सब-पे० रs यवाहेति जयो निपाचा: खेदाविशये।) देवीति। युक्क तब वैवेमित्यमे:। (उ० च० 'धीरा भव वय कुछ । अत एव देवीति सम्बोधनम् । देवलेन पैयसोचितलाव' 1). बेहदवाका पना :- The olouds, in which the oranes disport. कीकरिणो बाता dewy winds gwti melodious. स सहे I endure all, (though it is bard to bear all these auggestive vernal sights and sounds

62 NOTES ON II. 11

with pattenee, whinh heighten the joy of lovers when uaited ). warugterfru ete. Here Rama is indioatod by the ex- pression zrtsfer (which taken literally is insignifcant ) as n person extremely patient under amfictions and this: indionted Ramn is the waff ( powressor of the quality of pati- hce, which is suggested by the employment of the word Rima). तस्पैप-इुम्बसहिप्णो: रामन्य एव. The fruit L e, the exdess of patiance belongs to him Le. q4 who is indiested. The अवन्यालोक remarks opon this 'अन्न रामशब्दः । अनेन हि व्यंग्यधर्मान्तरर पपरिणत: संभी मत्यास्यते, न संगामात्रम The iden is :- The word राम is a proper name and denotes simply an individual, the son of atior here. There is no very great propriety in saying critsfer, il we look merely at the primary meaning. But if we take the indieated meaning 'who has been the pet of all misfortunes and norrows' the word en is then vory appropriate. The snggested meaning is 'As I did not break down, even when buffetad by so many misfortunen, I shall surely live on, though I reccive the crowning stroke of misfortune, vir. the denth of Stin" Here, theb, the mggested sense, viz. the excesa of patience, pertaina to the patient Rama who is indionted by the word राम in रामोस्न, गवार्षा घोप :.. फलम् (p.1219) In 'a herd-station ou the Ganges', whero the bank is indiested, the fruit, i.e. escess, pertaing to the properties coolnem and purity, and not to the bank, the thing indionted. nd.r: ( p. 12, 1 10). The varieties of egr arising from usage are 8 and we bave seon above that those arising from gitra are 32. Thus in all there are 40.

पदवाक्य -. अशीतिमकारा लक्षणा (p12 1 13-16). पदनाक्यगतलवेन- adcording as the power of Indieation reaides in a word or sentonce. An example of पदगवलक्षणा i गनार्या पोप :. Here the word ntt has indioated mense. An example of sunaagur in foord e'. Here the eym does not reside in any partioular word, but in the whole sentence, Thus thon the varieties of #ar amount to 80. The divisions of syur aro differently given by different writers Mammata's divisions, according to wov, aro ma follows :-

SARITYADARPANA.

हक्षणा

गानी

ववादान सारोपा (गोर्बोहीक:) साध्य०(नीरयम्)

सारोपा साध्य0 सारोपा (आयुर्पतन्) साध्य (आयुरेनेदम) (as in कुन्ता: (an in कुन्ता: पुरुमा- पविशान्ति) प्रविशस्ति) The दृत्तिवार्तिक divides रक्षणा A follows :-

निर्डा १ गीणी- मारोपा

साध्पवसाना

निर्वा २ डडा -सारोपा, सात्यवसार्ना, बहलक्षणा, अनड- anवे

The रसगद्वापर divides रूक्षण as follows लक्षणा

निरुदा (as in अनुकृळ, प्रतिकूल ) प्रयोजनववी

गोणी

सारोपा साच्यवसाना जहत्लार्या अबवत्लारयी सारोपा मान्य (Iti मुगो चन्द्र:) (in चन्द्रोश्यम्) विर्तासमित्राचास ...... व्यजना नान (p. 12, 11. 18-23), विरवास ...... अर्मोदिकस्य न-अभिषायासु विरत्ाम यवा परः अर्मे: बोष्यते सा शब्दस्प अर्थादिकम् च पुशिम्यंचना नाम-When Denotation and other powers cease after discharging their fanation, that function of s word or its sense eto., by which a further meaning is conveyed, is whab is called suggestion. शब्दवुरि ..... नयेन. In acoordance with the maxim that when a word, a cognition and action cease after a

64 INOTES OS II. 12-18 single eftort, there is no further exertion on thoir part, The idea in that a word has & power to express a particular meaning. When the word expressess that menning, its power of denotation is exhausted, it cannot further denote anything elee. Compare "'विशेष्य नामिया गच्जेव क्षीणवकतिविशेषणे' इत्ादिना अभि- पाध्यापारख विरन्य व्वापारासम्मवाभिधानात" लोचन p. 16. This view is diametrically opposed to that of wgatue and others who mnin- tain that, ns a single arrow, discharged by a strong man, destroys in a single movement, ealled velocity, the armour of the enemy, pierces his vitals and kills him, so a single word presanta to us, by the singlo power called Denotatiou, the seuse of the word, the syatactieal connnotion of the word in a sen- tence and the suggested sense. They say that the airg sense in stch a verse as fardytggo is brought out by the arfip itsell, and not by ss t as said by the wm ifes. Their view is vigorously criticised by Mammata in the 5th Ullaas (pp. 235- 996 ff. Vi)- "ये लमिदवति 'सोध्यमियोरिव दीर्मदीरपतरो न्यापार' इते, 'यसर: शब्द: स दम्दामे: इति न विधिरेयाम ( 'निमदेष्च्युत' हत्वादी नायकान्तिकगमनरूणः) वाच्म इति1 K. P. प्रदीप explains the view of मटलोछट as follows :- यवा बलपता मेरित बयुरेकेनेव बेगास्येन उ्पापारेण वर्मच्छेदमुरोमेद आमहरण म रिपोनिषचे तयेक एव शब्द एकेनेवामियारयव्यापारेग पदार्वस्मृति वाक्यार्थीनुभवं व्वग्यपतीति ल विपव। असो=यग्पलाभिमतल्ामेसा माच्यत्मेव । किच यत्र शब्दर् तात्पये से याब्दाष इति 'निःशेष' इवादो सात्पर्यविययतया विभिर्वाच्य एवेति।'- The काव्यप्रकाशसनीव (p.110) explaina 'वमा करो वर्मोरसी भिच्वा जीवित- मावसे तथा वाक्यमप्यनियमैव वाच्म्पस्मे वकोति मापः। अमिना हि वत्पर्वन्ता वये वाभिधायकलवं तत्पयन्तता प्रमाने म्वनायेव । एतेन माध्यर्म्यग्वमोरनिवेत व्यापार:।'. अभिनवगुढ्त refera to the view of मटतोलट, refutes it andpprves of the maxim quoted by our authar "ोष्यन्त्रितानिषानवादी 'पत्पर: शन्द: स अच्बागे: इति हृदये गृहीत। शरबत निधाम्यापारमेव वीर्पदीर्वमिच्छति तस् यदि दीर्षदीघों स्यापारसयेकोऽसाविति कृतः। मिन्नविषवत्वाद। अवानेकोश्सी तदिषय- सहकारिमेदादसजातीय एव बुक्ध:। सजावीये न कार्ये विरम्य ज्वापार: शब्दकर्मवुद्धया- दीनां पदार्थविद्धिनिषिद्ः। अमवावीये चाम्मजय मत्र" p.15 of डोवन. Vide n1so न्यक्तितिनेक I p. 27. अभिालवगातास्पमाख्यासु -. उपभीमास-When in necordaoce with the mazim above explained, the threo funo- tioul, eis. Denotation Indioatiou and Drift are exhansted, nfter hnving conveyed each ita appropriate meaning. wfrr and ege have heen explainod nbove. But the function onlled artva requires a litsle explauntion. Whon the menses of thn sorde used lns santence are conneeted togother on nocount of Expe- etaney. Compatibility and Juxtaposition, n now nense arises, whioh ls called the Drift or Purport which isapart from the

IL 12-13 SÅHITYADARPAXA 65

meanings of the words taken separately. The power by which this purport is conveyed is called anuuiezfe. Mammats rafers to this तात्पय in many plaees 'वाखपयारमोपपि केपुचित' K. P. Snd Ul. p. 25 (Chao. ): 'ते च अभिधातात्पर्यलक्षणान्चो व्यापारान्तरेण गम्या' But it does not appenr that Mammats entirely approved of this view, Otherwise he would not bave said qyAn', but would bave simply doclured that ayt La one of the funotions. Our author also appears to hold views similar to those of Mammats. He first emphatienlly said above that there are three powers of a word. He did not mention airy there. If he speaks of it here, it is only for the purpose of referring to the viows of others, vis. thas sohool of the gartar oalled sfar हितान्वयवादिन: Their idea of तालर्य is as fallows-In a sentence the mesnings of oertain words are firg i s. accomplished or aready kuown from other sources; and the purport of a centenco is to make such meanings subordinate to the monnings that are to be nccomplished (ener or wey), Let us take an example. The moving about of priests being known from other souroes, in the sentence ओोदितोषणोया कल्विज: मनरन्ति, the nesertion is meant simply to lny down that thu priesta should wear red bead- dress, not to lay down thas they should move abouh See the remarks of प्रदीप (K.P. V.) on तात्यये p. 176 (Nir) The आळक्वारिक gonerally do not acoept the तात्पयोंमे as a separate qerd, lnt look apon it as included under the न्वम्य sente; . g. एकापती ब2 'अनुपाधानामयामां वियेवार्भपरत्व तात्परयमिति व्यापारान्तर परेरन्युपगतम् P.6i. सा गाम्दस् ...... च्यजना नाम-That funetion of a word or sense, or of an afix ete. ( through which anothor menning la conveyed ), that funetion whinh is variously designated as aq q (suggestion), पनन (hinting), गमन (conveying), प्रत्यावन (aequainting), is what is ealled the power of suggestion. Compare K. P. II UL p. 63

of the tiatn establishes the existence of n ejry dense at great length (pp. 182-197). There are many who deny the existenco of a separate aतe called व्यअना They inolude =tवाय under anri. Othera, like the author of the aefifiax, include It under ecenm, or under eym, Noto the words of T. D.

अनिभायृचिमात्का of मुकुल saya 'लक्षणामार्णवगादित्वे तु धने- सहययैन्वम उयोपयमितस्व निगव इति दिशमुन्मूलपितुमिदममोकम् ।; se0 also P. L. M.p.9.

66 NOTES ON IL 13

अर्मिनालक्षणा-रिया- व्यजना istwo-fold (I) that which in based upon a word's power of Denotation and (II) that which is based upon its power of Indieation.

(P. 12, L 27-p. 13, 1,1), अनेकापेस् सम्दस्य ...... निप्रयोगादव। Construe अनेकार्थस्य शब्दस्प संयोगामै: एकव अर्थे नियचिते (बा) अन्यधीतेतु सा अभियासया व्यकना-That power of inggestion is said to be based upon Denotation, which cnuses the apprehension of something elae from a word, which having more possible meanings than one, hns been restricted to a single meaning by conjunetion eto. wiq-By the expression 'se' are meant 'isjunotion and others." उत्ती हि ...-.. नोदाइतम् (P. 13, 11, 2-15). उक्त It has been said (by Hari or अर्तृहूरि in his वाकयपदीय). The two verses quoted here are from aqudq II. 317 and 318. The reading in the printed text of the Vakyapadiya ie dunt for aitt. Almost everywhere we read the quotation as सयोनो. हेमचन्द्र roads संस्षगो (p. 39 argenua). We must also notice another peculiarity about these two verses. They are universally quoted as om- bodying the viewa of Hari. But the commentator yutra saya that they embody the views of others and not of Hari. Hari's views are contained in the verse which precedes these two (i.e. Vakyap. II. 316). पुण्यराज= words are 'अमेद गौगमिय मुस्यामिर्द नान्तरीय कमित्येव शष्दार्निणय पस्ताने तत्तनिश्रयोपागानुपदर्शयितुकाम आड। वाक्पात्मकरणादरवादीचित्यादेशकालतः। शन्दारथां: अविभज्यन्ते न रूपादेव केवलाव।। (वास्यपदीय [[ 310) ... तया चापरेः ससर्गोदय: शम्दारमावच्छेवद्देतन: मदर्शिता हत्याइ । ससर्नो विपयोगय'. साहचर्न oompanionship; विरोपिता hostility or incompatibility of co-oxistence; अ्न motive; पकरण context: विम sttribute or charaeteristic; शष्दमपन्वस सनिि: juxiaposition of another word; सामर्थ्य power, बाचिवी congruity; व्यक्ति gender: स्वर Booent. शष्दायसानव च्केरे वियेषरमृतिहेतन :- (Thean) aro the quuses of one's recollecting a special sense of some word, when tho dense of the word is not of itself definitely ascertained. 'ataad

संसर्गाद्य इसि बोदव्पम्।' मुण्य०. रसगंe explaina अनवच्छेदे 43 वात्पयसन्देडे and वियेपस्मृति 05 मकार्नमात्रविषया स्मृति :. 1. सशकनको हरि :- This is nn example where सयोग delines the meaning of a word. Here gft means Vishnn' alone and not 'a monkey' or 'lion' ( which are nlso the possible mesnings of the word git as said by अमर० 'यमानिलेन्द्र चन्द्राविष्पुसिशांशुनानियु। शुकादिकपिमेकेतु हरिना कपिले वियु'), beeause of the conjunction of

IL.14 SAHITYADARPANA, 67

conch-ahell and diseus, which ara generally associated with Visliun. gjar is delined ata connestion botween two thinga such as is generally kuown to exist betwoen those two things enly. मदीप delines it a 'संयोग: मसिदार्थस्य (तदर्पैमामवतितया प्रसियस्य वर्गस ।नभा) गुणविशेपरूप: सम्बन्य:'- 2 सदिनोगेन (राषचकवियोगेन ) तमेव (विष्णुमेव )-supply अनिबस्ते nfter ghs. The word uft in this esample denota Vishnu slone on sccount of the disjunetion of ang and . There would be no propriety in saying that 'a lion' ete, are withoul ax and , bemnuse thay are nover connected with ai or h. There fore the very faet that eft is hore spoken of as being without # and =in is the means of restricting the meaning of the word हरि to Vishnu. विप्रयोग ia delined by परदीद साटृसगम्यन्वस्नंस:, dis ppearance of the connection that is generally kuown to exist between two things 3. In the example 'Bhims and Arjunn," Arjuna is the sot of Prtha, (and not सहसारनुन कातवीय who was killed bv परशुराम) on account of साहनर्य i. e beoause अर्जुन (the son of पृथा) i napoeiated with नीम and not कार्तनीर्य अजुन साहचर्य i delined by रसग एवासिन्काय परसपरापेसषितम्. The example of साहचव geuerally given is रामलक्ष्मणी upon whiel पुण्द० sys 'रामळक्षमणावित्युक्ते लक्ष्मणसाइचयोदाशरमेरेव प्रतीतिः The word राम is applied to बलराम, परशुराम वमवे दाशरवि राम. An objection I raised that सयोग and साइचये ard not different. The example of संयोग will bo an example of साहचन alio and vice cersd. To this, Jagaonathn replies :- What the ancients mean by regarding सयोग a different from माहचर्य is-When any well-known connection which restriots the denotation of a word is expressed by a distinet word, that is an example of सयोग, a9 In the example सरनको हरि: whare the connection babween a चक and विष्यु is सयोग beearise it ie oxprersed by distinol word स (in मखह चक); but whei one of the सम्बन्धिक resteiets the senae of the other by forming a Drandva com- pound with it, there is said tu he साइचर्य; i in रामबदनणी where te word लदमण itseli reatricts the moaning of राम, both form- ing a ar compound. Thus सगान्टीनोडर्जुन: is an exmple of संयोग and माण्डीवारलुंनी ia an exumple of स्राहबर्य सनोगनान्दर सम्बन्धसामान्य परतवा वत वाब्दोपारय असिकं सन्तन्धसामार्न्य शकतिनिवामरक तदायस, यत्र त् अंद्राविगत: समबन्ध्देव केमलस्तमा वत्सादचर्यसोदाहरममिति म्ानामाशबात्। इत्ं न सगाण्यीबोडजुन हति संयोगलम, मापडीवाजुनाविति साह्चमैलोदाहरपस्।p. 120

08 KOTE9 ON II. 14 4. In the example 'Karna and Arjuna', Kares is the son of the Sita ( charioteer), and not any one else ealled Karna, beoause hie hostility (विरोपिता ) to Arjuun is famous. विरोपिता is defned as 'पसिद् वर सदानबस्थानं ' An example of विरोपिसा in the and sense (सवानवसथान not remaining together) is छायावपी (shade and light ). eiqr may mean "lustre' eliewhore. But here gimt meana 'shade' as that meaning is frer to that of अतप (light). The usual example of विरोभिता is रामाजुनी of rerinfderet: as in K. P. This example is adversely oritioined by वृत्तिवार्तिक p. 6. अप्फयदीक्षित gires रामरावणी as an example of Gofen. The tEwre (pp. 120-121) attaoks, as usual, the gfuuiag end defends K. P. Jagannatha saya chat nuqit will be an erample of wes4. Fide the ingenious romarks of the रसगहाधर. 5. ant: In the example 'I salute Sthanu' the word Sthapu means Siva' and not ' post', ns there is no purpose served in mluting a post. अभे means मयोजन. 6. qurq-In the exnmple 'my lord knows overything, the word ty means 'you, sir,' and not God, the context being that the words are addressed to a king. mh is dofined as 'बक्तमोतृमुदिस्पता' प्रदीप and वृत्तिवातिक p. 6 (being in the mind of the speaker and hearer), Another example, where restriets the meaning of a word, is er4qHray. These words, if uttered when a man is about to take his meal, denote the hringing of salt. If uttered by a man when going out, they Eihan that a borse is to be brought. 7. Ar-In the erhmple the angry one, on whose banner is the alligator,' the God of Love is meant (by the word wr- rz) and not the ocean which also is called warera, beesuso the charnoteristin anger' is intimately conneoted with the God of Love only and with no other meaning of the word ana. fn means '% oharateristic connected with one of the things expressed by a word by nome relation other than dal and separated from uverything else denoted by the word." लिर्गी संचोगातिरिकसम्बन्बेन परपक्षव्याबृचो थर्मेः। प्रदीप or 'लिज प्रयुक्तनानाषेपद- बाल्यान्तरव्याटृचो धर्म: i' वृ० a०, an attribulo which is exaluded from the other mennings of n word which has been employed nud and is enpable of several mennings. Some say that fag meana 'a peouliar characteristio," but if this menning were taken, then gfror amcera: is not a proper example whore f defines

IE 14 SÅHITTADARPANA. G9

the meaning of a word, because aty is not a poculiar cbaraoter- istie of qu ( being found in human beings aleo ) and beonuse the सरझाचको हरि: woold be an example under .. Therefore Bn meanis fany property or characterisic which belongs to ane only out of the several mennings of o word by a relation other than aity and is not at all found in the ofher meanings of that word.' ga wre p. 6 thua distingoinher between nomy and विन संयोगोवाहरणे मरसिड्िप्रानुयम्, आहावेरिन्द्रादावर्यान्तरे संयोगा- बिरोभाठ। सिह्ञोदाहरणे ॥ सपभा अर्थान्वरव्यातृत्तिरिति मेदः ।

8. गन्दसान्यस संनिधि :- In the example the God, the foo of Pura, the word grrfr means Siva, as wo gather from tho prozimity of the word 'God, for otherwise the word guf might as well standl for 'the enemy of the city," some king. पदीप difines सनिधि 44 'नियताधेकशब्दान्तरसामानाभिकरण्यम्' ngreemeut in ease with another word havinga fixed sense. This defini- tion is strongly eriticised by the gfoarag p. 7 as well as by the रसगझ्ञापर. वृत्तिवार्तिक defines it 09 'नानाथेपदैक वाच्यससम्वर्योन्तरवाचिपद enfier utterance of # word hnving a meaning logicnlly connected with only one menning of a word whiol ia capuble of many senses" The objectione which Jagannatha raimes ogaiust प्रदीप ाय "करेण राजये नाम' वत्यावावव्यापनाचन्ियासकान्तरस्य गवेवगे मोराए, 'कुपितो मकरच्वम:' इति तम्मूलोके हिजोदाइसपेडतिम्पापमाचोपेश्यम्." 9. e-In the example the cuckoo is intoxionted by the spring,' the word 'madhn' means 'spring.time' and not 'nentar' or 'honey, beeauee it is the =pring.time only thut has 'power' to intoxionte the cuckoo and not honey ete. arnsi is explained as aruen. 10 Ad-In the example 'mny the favourableness of your beloved presorve yon,' the word ger means Yavour- ableness or coming face to faoe,' becnuae here the word gm in the sense of face hns no propricty with reference to the aot of preserving. The preservation of persons stricken by love is brought nbout only by the favourableness of thelr swvot-hearts, and not by their mere faces, which, if the aweet- hearts are themeslves unfavourable, cunnot preserve the lovers, Hence मुन् la taken to mean 'सांमुरय' "'पात वो दवितामु- ग्म् इत्वत वमितामुखफंकरकणकमस्वाक्षिसकामर्याना सम्योध्यपुरपाणा शार्ग ह तखा: समुस्येनैव भवति । मतु मुखमात्रेण । वैमुगमे तेन (मुगेन) वाणायोगाद। अतलाणाईर्स्व बदनसामुरयोमयमलायकस्प मुगदाम्दस्" रसगय p.124, १२

70 NOTES ON II. 14 11. ta-In the example the moon shiner in the aky, we aro lod to take in the sanse of 'moon,' by the presence of the plaen 'skyl The word pa also means 'enmphor' or gold,' as anid by अमर 'स्णेंे भूरिचन्द्रो दो' or by मेदिनी 'चन्द्र:

12. काड-In the example 'वित्यमानु at night,' we Enow that Arin meana "fire' here, from the time specified, vir. "night." fastry also means "the sun," If spoken of by day, 13 .: =qfr-Tothe sentence 'the wheel glistens,' we lnow that the word targ means "a wleel' and not 'the chakravakn the ruddy goose' from its being in the nouter gonder. tuIn means wकवाक wlien it Ls mneculine. अमर० says 'चर्क् रवागम्' and मेदिनी snys 'रथाज न दयोक्षके ना चकाअविडतने.' 14.(P.13.11. 14-15) स्वरस्त वेटे मत्र नोदाहतम. A aceent modiles tenss in the Vedss alone and not in Poetry, no example of Its oceurrench is givan hore. An exampla from the Vodas, where sccent modifies the sonse is raan: in the sentenon trerduet. The word err may be dissolved in two WIys हन्द्ररय शामु: or इन्द्रः वाधुर्यल्य, If it be laken as " वत्पुरुप, If will mean "the killer of Indra' and the aure occent will lin on the lst letter of the whole compound according to the Sotra of Paniai समामर' VI. 1,223 (समासख अन्तः चदाचः सय). Iu this ense the word oer: will be written in the Tavra u इुन्दुरातु :. If wedimaolve the word an इन्: सतु: गसi44 agrift compound, it will mean whose killer is Tndra' and thn atn ocenst will be the same ns the ustural ancent of the first mumber of the unft compound, vis ng, nboording to the Sutra 'बहुगीवी मकत्वा पूर्वपदम पा. VI.2. 1. The word इन्द्रमाघु: in thie latter ense will be written in the wrore ns trage. Our anthor lays down bere that accent modifies the sonse in the Vodas alune and not in Poetry. Accents were employed only in the Vodio Literaturo and not In olassio Banskrit. Compare the words of मस्मट इन्द्रशपुरित्यादी बेदे एव न काव्चे खवरो्विशेषपतीतिकृत् Our suthor simply ceboes the words of Mammata. *Compare S'atapatha Brahmana T. 0. 3. 1. 'aw owdfes अव्वनसतेति तस्सादु देने इन्द्र एव अधान। अमयड अवदवदयविन्द्रस्त वायुषमेसोती दाषद्ट व से पजेन्द्रमपनिष्यन्।, also the पाणिनीपशिक्षा 'मत्रो दीनः खरतो वर्णतो वा मिष्यामयुक्तो न तमपेमाइ। स वान्बजो मजमान दिनस्ति बमेन्द्रश्क: खरतो-

11. 14 SAHITYADARPANA. 71 (P. 13. 11 16-24) इद व केश्प्यसइमाना ..... कटायनिक्षेपेण, बर्द Toracong some, not enduring thia nesertion, my. t< refers to the words of winz (and of our author also ) quoted nbovo "पेदे एव न काव्ये स्वरोञ्मेविशेषप्रतीतिकत,' विश्वनाम gives uis here the eriticism of Mammata's dietom by some commentator and then rebukes him for eriticizing a respectable writer like Mammata without gufficiont reasou. सवरोडपि काफाविरूप: काव्ये विद्योगप्तीतिकृदेव- fAccent also in the shupe of change of voloe ete, is, as n mhtter of fnot, the eause of understanding in a particular cense something that would otherwise be ambignous. The word रदर in the कारिका of हरि may mean' Vedie acoent, उवाच्त, अनुदास् or ain' or it may mean simply 'change of voice, or tuno." 80 काडू, which ls dofined by अमर काकु: खिया विकारो यः शकनी eAfiria (a change of voiee =hich is due to sorrow, fear, ete. ) will be denoted by tho word tt. We hnve semn above that the same sentence, when uttered with a different tono will mesn differout things, e. g. in the verse 'ममानि कौरकशत समरे न कोपात eोट. (बेणीसहार I Aot). If thia sentenco is read meroly as an affirmiative one, the meaning will be I shall not destroy tha hundred Kauravas in hattle through wrath." This mense is opposed to the vow of Bhimn that be will limll all the Kauravas So, by a chango of voice in repenting tie verie, i. c. repeating it interrogatively, another meaning is conveyed (. e. 'shall I not kill' eto i. r. 'I shall indeed Eill" ete. Here then wo see that sr (in the shape of change of Tolge) doer mudify the meaning of words in a poom, notwithstanding Mammata's words to the contrary. auike पोशी .. विद्वेषपरवीतिकवेय-Aocording to the way lid down in his trentise by the boly sage Bharata, noceut in the shape of atru (nete ) eto. does really convey some particular Ras, na for cxample, the Erotie, ( when in the absence of the accent, tho रस would have been doubtful). मुने :- The मुनि is bere भरत, th0 nuthor of e sneuns in 37 ohinpters, whieb he is said to haro redeived from Brahmni Wo thould red बने पाठ्गणोक्तिदिज्ञा For माहोकदिशा- भरन ay (p. 187 नाव्यशान) 'पाठयगुणानिदानी पदवाम:, तथमा मप खरा भीणि न्वानानि eto Tbe word पाठ does not yield a good sense. Bul there is no Ma to support our conjeeture. मरत says (p. 187 of नाटयभाम) 'उदात्तयानुदात्तत् स्वरितः कम्पितसरमा 1वर्गा- मलार एव रयुः पाठ्यपोगे तपोषना ।। क्त्र हास्य सजारयो: स्वरितोदा चेनीररीद्राडतै: (तेपु 1) उदाक्तकम्पितेः कक्णवात्सस्वमयानकेयु अनुदात्तखवरितकस्थितयोंगें: पाठ्यमुप- qtufa r. Bo we are told that in a dramatic reprosentation the

72 SOTES ON II. 14

speeches should be reoited with wifta and ser letters respeetively in mier aud rit. So even such err as Jara is cited by the age area as defining a menning ; and we have seen above that काकुस्वर also modificn the moonings of words. पतदिषये उदावरण भुचितमेव इति. In the oase of this also i e.सवर some exempif tion is proper, as in the case of the 13 other defining causcs. Here ende the eriticiem of Mammata'a Hetum. The artonws of रखकण्ठ hns similar note upon the words 'बेर एव न फान्ये in 'अत्र यथ्ामे चोदात्तादि: स्रः काव्ये विशेपशवीतिनिमिर्त न भवति उयापि स्पर: वाकुरर: काचे वियेषप्तीतिहेतुमंवति यथा "मझञामि कोरवशतम्" इति म पन्वक्कता व थापराचृश्वोदाचाविनियेध: काव्ये वृत: ". तल ...... निक्षेपेण (p.13, II. 18- 94). विशवनान answers these eritiniams, स्दरा :.... विशेगम: The ert, whether regarded ns changes of voice or the socents surs ete., onuse one to understand one partioular sense in the form of the suggested sense only; they do not really noqunint us with any distinotion in the shape of restrioting to single souse n word which has more possible senses than one, which ( i. e. restrioting a word to a particular sense ) is the subjout under diseussion (and not nuything respecting whit is siry ). The Ides is - dorn olo, reatriot & word to & parti- cular meaning out of several pouibie mennings which are all primary. As et is mentioned nlong with darr ete., lt alio must restriet a word to a partioular meaning oub of soveral possible and primary mennings. But err in the form of does not restritt a tord to a partioniar sanse out of many poati- ble eenses, lmut it suggoite soine sense other than the one expre- ssed by the words in a sentence, Vide the words of iy काकुसपके त न नानार्वोनिधानियमन कि स्वपदार्षसौव व्यवनम्: Similarly सर in the form of ara referred to by Bharata muni docs not reer- ridt the meaning of a word, but it serves to hring out by its employment, the sentiment of Love ete. in a recitation Thua et, as interpreted by the oritic, would not be on all fours with the other defining agencies such as thitn; and therefore the interpretation of the eritio is wrong and must not be nacepted. किच, यदि मत्र ... सिपानहीकार मसन :- Moreover, if restritionto single sense wore Iald down by the force of nccentustion in every case where even two mennings of ambiguous words were left undetermined y the ahsence of suoh defining cuunes in context eto, tlen, in such a case, it would follow that we dan- not recognise the Agure of spesch called y (Paronomntin) The iden is: If nccents such as are wera admitted as deflniing

I7.14 SÅHITYADARPAŅA. 79

the meanings of words in Poetry, then the emagr mast bo givon up; e. g. the oxpression समदोनाचव: is सष. We may tako it ns nqual to सर्वदा चमामय: or सर्वदो माषचः. If ao tted as defining the meaninga of words, afer mwy: will mean only one thing, and thus it will not be nn exnmple of y. n T-But it ls not so (fe. it is not seen that y in not recogni- sod). aq ie reongnised by all authorities ns a figure of epeeel. अत एवाहु :.. सये इवि-Hende ls it that they may while treating of Er "according to the maxim "in the provinen of Pootry, mocent is not regarded. anr: This refers to wrnz himmelE The plural is used to show respect. ainmff ete .- These are the words of मम्मर, wlo mya "'अवमेदेन शब्दमेद:' इति दर्शने, 'काव्यमानें सरो न गण्यते इति न नये वास्यमेवेन मिन्ना गनि शष्दा यद युगपदुचारणेन हिप्चन्ति निर्व लस्ममपबते म रेप:" K. P.IX (p.510, Va). इ्त्यल ..... निहषेपेग- Enough of this cunsorions glanoing on the part of these objestora at the esplanstions of the venernble (nuthor of myEr), who is the source of inspiration (lit. the bestower of livelihood) to the eritio as well aa to me (i. e. to nll ). enremay -- This refers t0 मस्बट note on the word खवर in the कारिका of हरि. The words हद न केष्यसहमाना: of the lext most probably refer to ena (who is generully identified with wzy4., tho author of magrcafer, which is thoguide of our nuthor). Ruchakn in bis फमश, while commptewrd of M 'वेदे एव न कान्मे स्वरोडर्यविरो पमनीतिकृस' syS "न विशेषमभीतिहवत्वुरिति। पचपि नौदाचानिर बाच्बे न विजेषमतीतिनिमितं तवापि काकुस्वरो विशेषप्रवीविहेतनेवति। नया-मगनि की रवशव समरे न कोपादिति, सस्या भर्वन्ति मवि जीवति धातराष इति व गुरकता ...... मौलादिनियेष: कुतः।". We take मान्य and उपयोभ AS teferring to Mamnmata and स्वास्यानेयु referring to मम्मट's words on the empression खवरादय ocourrin inHarKar Is is possible that मान्य वnd उपनीक्य refer to Ruhaka and the words iregiay refers to Ruchaka's remarka upon the words of Mammata. The nbove quotation from Ruchakn is due to tho courtesy of Dr. 9. K. Belvalkar of the Deconn College. (P. 13, 11. 25-26 ) आदिशन्दान् ...... कोरकायाकारस्वम्. By the weed आदि in सवरादय: is meant, in suoh an example as a female with bresate just so biy, the making one wware by the gestures of the hand that the hreaste ote, retemble the unexpanded lotus ete. On the word wift iu wrory: Mam- mata ssys "आदिमदणाय् एहहमेत्त्वणिला पारहमेतेटि अचछिकतेहि। मदुहमेनावाया एदइमेसेडि" दिसपदि ॥' रतदाविनयादय:" Gn thi

74 NOTES OH IL. 14

पदीप any= 'स्वरादव इत्यादिगटणादभिनयापदेशी गृद्ेते। अन्ये चोकान्तभूंता'' The verse quoted abovs in Prakrii (पतावन्मान्स्तनिका एनावन्माना- म्यामछ्िपतास्यान्। रतापन्मातावस्या मताबन्मावैदिवसै:॥I) is an examplo of अभिनग gostioulation. अभिनव ia delind a 'विवरक्षिताथीकृति- प्रदशको दस्सादिम्यापार' द. बा. P. 8. अभिनय is a motion of the hand eto, conveying to mnother the ides of the size of apartioular object. The verse पवावन्माप्सानिका et iomm ted apon na follows "सौन्दयोतिशयशालिन्या नवनगोचरगताया गुणलव्रण मातजनितानुरामेण नायकेनावसायां पृष्टार्या दूतया स्यमुन्ति:। .. रवात्रत्परिमाणी आमतकादिपरिमाली सनी बखया: सा एवमेतावस्परिमाण ययोखे मतावत्सावे विनक्षितकमळदलादिपरिमाणे ताभ्यामक्षिपत्राम्यां नगनदलाम्यान्। उपलक्षितेलमे:। उपकक्षणे नृवीयानुशारानाद। तथा एनावन्महिवक्षितपरिमाण दीरमांदि यस्वास्तया मृता अवस्ा सरूपं बखा सा एवमेतावद बुड्धिस्प परिमाणं संरया येपा तथाविचा्ई- वसेरछकणया संबत्स रेरुपलक्षिता । परिच्छिन्नेति यायत्। वर्षकथनसेव प्रायशो लोकव्यय हारसिदत्वात। दियसैरिति करणे वा ततीया। अन्र मुकुलाकार इस्तामिनवेन सनपरि- माणविधेसे, पचदलाकृतिना तेन नेडपरिमाणविश्रेषे ... अहुस्यक्कपारणादिरुपेण न दिव ससल्याविशेमे हुद्धित्यमात्रशवत्वा मतावच्छस्दा नियमितमक्तय: ।1 उ० चे० p. 64. अपंदेश, the seoond deninguinudeduderआ स्व is delined by 5, वा. 15 'विवक्षितामेखव महयातिकमा निर्देश।' (p.8.) 1. e. pointing out the person or thing intended in some direot way, ao if it were caught by the horn. An example i "qa: स दैत्य: प्राप्तमानेत एवाईति कयम् (KumArasam. 11. 55), Here, in as much as by placing his hand upon his cbest, the mpenker desigontes himself, the word rat la restricted to the spenker by अपदेश. (p.13,1I. 97-28) एवमेकस्मिन् व्यजना When a word is thus restrioted, in respect of its Denotation, to s partlcular menning, that power which is the cause of one's thinking of onocher eenso of the word is the power termed suggestion, founded on Denotation." (P. 13, L29-p. 14,1.6) वया मम ..... एवमन्पय्, मदापात and सान्धिविधडिक hae been explained ahove (p.31). पतुरदभमापाविका fhaun The lover of the nymphs in the form of fourteen langunges i, e. who intimately knew fourteen languages. दुर्गालद्ितविअ्इ: otc. Thin verse has two applications, one to the king migty whose glorifieation is the matter in hand, and the other to Siva. We shall first explain the verse na applied to the king. दुर्गीवदितवियद :- दुग: अशह्धितों विमरो वख- Aue means fight or body. 8o the compound will mean 'whose march is not Impeded by the fortresses" (of hia enumy ) or 'whose body ls not acreened by fortretsen' i. e. 'who does not Dght from behind the shelter afforded by forts but who fighta

II. 14 SÅHITYADARPAŞA. 75

on the open plain.' अनसिव संभीकर्यस्तेजसा who by his lustre throws into the back-ground the god of love. प्रोथटाजकल :- प्रोषव् प्रकृषाम्यु दनसुके राजकं राजसमूद लाति बस्मतया गृयाति who subdues fourishing ahiafs. गृहीगगरिमा one who bas Attained greatness: विष्ुस्वृतो afifa :- surrounded on all sides by gay people ( voluptuarien ). नक्षमे शकतेक्षणः पमेसे कत्रियमेसे कवेक्षणो वचदृष्टिन गवतीति तवापि मृष्डनुहिरिति माच:॥ राम-wlia does no condeedevetocstmlook at the best of Kahatriyas गिरिगुरी गार्डो रुचि पारयन wlo has the deepest devotion for S'iva (गिरिः नुम: मझुर= यस्). गामाकम्प- Haring made the earth his own विभृतिभ वितवन: (विभत्या भूविता वनुर्यका 'विनूतिमतिरख्वर्दंमशिमादिकमष्टमा"-अमर) whose body is de- corated by prosperity of wealth, =winn: hushand of Umi. The verse as applied to सव meaua :- दुर्गासवितठियय :- दुर्गय। अहित :: आाकानत: विमड: देड: गम्-whoie body is embraced by Dargl i. e. Parvali. मनसिज सेमीसवसेनंसा-overwholmning by lils Are (From the third eye) the god of lovw. प्रोफरानकल :- योधन्ती राइ: चन्द्रस्प कला बस who wears the rising digrs of the moor. गृहीवगरिमा-One who ha attained vast proportions. ओगिमि :- सपi-bg sarponts, नक्षनशकृतेक्षण :- नक्षत्राणी दशार चन्द्रः तेन कृते दक्षण an-who looks npon oyerything by means of the Lord of the Nakthatran, गिरिगुरी गावा ब्चि बारवन्-(गिरीण्षा गुरुः हिमालय:) who hns the doopest affestion for the Lord of Mountalns गामाकम्य having mounted on a bnll. विभतिभूषिववन: withI bis body adorned with ahes. उमावहान: husband of मा . Parvaii. वच मकरणेन ... मोचयते. अमिषेये अभिघ्रया बोष्ये: eon नमि A with Mufad. Here by the contoxt the menning of the word awtaw being restrioted in respeet of Denotation, to the king Bhanudeva, the lord of the great queen Uma, the sensecof tho thusbund of the goddess Gaurl' i.e. the god 8iva, is understood only through suggestion. The suggestion is horo based upon wfayt. The renson is: Out of mvern posible meaninga, the word is restrieted to a partienlar one by context eto. And then nnother meaning, which could have been denoted by the same word in another counection is niggested. (P. 14, 11.8-12) लक्षणोपास्तते-कक्षणामूया व्यण्ना. उक्षणोण कपवे ... ध्पचना उपणामया-बस्त कृते सक्षणा उपासते सद् मयोजने तु बया प्रत्याय्यते मा रक्षणायया व्यचना सपान That power, whereby the motive, for the sske of which Indioation ia resorted to, is enused to be thought of, is onlled Suggestion founded om Indication, Compare K. P. IL UL (p. 59 Chan) यस प्तीतिमाषात

76 NOTES ON II. 15

लक्षणा समुपासवते । कले शब्देकगम्येश् नजनाधापरा किया॥ upon which प्रदीपsa/3 'वसा पावनत्वाने: कलस्य पतीलर्य लक्षणाअयशन्दपयोगसत्फल समावेव सचाहम्पचे न तु प्रमामान्वराव ।/ गहारया घोष ....... जक्षणामूता व्यजना-spply चिरताया afler अभिषा- T4. When, in such an example as fa herd-station on the Ganges' the power of denotation ecases after denoting tho menning ' mass of water', and when the power of Indiention cenies aftor couveying the meaning of the hanke ete, then that power, by which the excess of coolness and purity is conveyed, is onlled suggestion hnaed upon Tadiestion. The idea is :- In the example 'गायाँ घोपट the word गहा denotes a stroam of water; then ns this primary menning is unsuitable, we understand afterwards by Indiention 'the bank'. The motive for making use of such an expression to convey the meaning is that the speaker wishes to lead us to understand excess of cooluess and purity on the bank (लक्षणोपासे पस कुते तच मयोजनन् ). In the example गडाया घोष: wo underatand this molive ly a apectal power of words, It cannot be mid that exeess of coolness is understood by mfirat: becsuse the conven- tion (of the word nar) was not made in reapeot of coolness etei, but in respeet of a stream of waler. Nor ean we may that the excess of coolness is understood by myon, beonuse the conditions of gtut are not mtished. There must be मुरवार्यबाष, तयोग and रुविमयोजनान्यनरत. The primary, mieaning of a being innpplionble, we take it to mean 'hank' by Indiontion. It it be muid that the wit alsu l indieated by the word ngr, then we roply that the qor would be indi- ehted by "the Ganges' only if the sanse of the bank is inappli- cable. Bemdes the bank has no diredt connection (aum= साकषात्सम्बन्ध) with the properties coolness ete .; morcover, if अपोबन be indicated, we ask what the motive is for indioating the gt- बन from the word qgr. So, none of the oonditions of उक्षणा ar satiafied. Nay, they are not even necessary. The word 'Tar' hus the power to convey दiतववनलायतियय Therofore, the पयोजन is euggested. And as this muggestion comea in only when n word ia employed in a sccondary ( etgfers ) sense, the srerat is sald to be based upon earur. (P. 14, 1. 13) एवं शाब्दो ...... आमीमाह. विश्वना divides व्त्रना into two variaties शाब्दो व0dें आमी The शाब्त्री again he divides into अमिमामूला aml सक्षणामूला. In this dirision he appears to

IL 15 SAHITYADARPAŞA. 77

follow Hammats. प्रदीप say 'सा (प्पज्चना) व हेवा-शलदनिष्ठा अर्भनिष्ठा । आका त देवा-अभियामूला लमणामूला न' pp. 45-46 (Nirpayn). Our author and पदीप inulude अभिवामूला and सक्षणामूत्षा under शाब्दी. The reason appears to be that eyur and sfiur are hoth powers of a word. The उयोत rimarks on शाब्दी व्यपना 'शन्दस परियच्यसमत्वाच शम्दमूलकल्पेन व्यपदेश p. 74 (Chan). The mnggestion is here said to be based upon word beonnse here we cannot put a synonymous word in place of the one employed. In the example दुर्गालडितविचइ: उमावहम:' if we gubititute पावती for anr, it won't do. The matter in hand is the glorifiention of the husband of the quaen named Umi. 80 we cannot employ the word वघती there. Thus in this oase of अमिषामूल- twar, the definition of uta applies. But how will it npply 10 एक्षणामूलव्यजतना istaned in मशार्या बोप: There oven it wo substituta मगीरवया for गड्ाया, there is suggestion still Our nuthor does not expressly tell us why he inoludes samige म्यडना under शाब्दी. The reason may beas follows :- It t that wo can substitue मागीरची for गहा: but the न्दपरिवृस्यसहलन doss nob lie in this. We understand Sarmrmrafang from the oxpression ogrul घोu :; but if wosubstitute in its place गहावीरे ny: the suggested senme vaniehes We mny employ another Synonym, मागीरमी, But here nlao, there is कणी whal we cannot do is to substitute a direet exprassion like mardie or मागीरवीठीर or गंह्रा or मायीरमी. Horeiu consists the परिवृत्यसदत्व. It i not meaut that in शान्दी व्पजना, te अर्य (meaning) is not neceseary. What Is meant is that in snef ayamn, the partioular Teorde employed are most important; the circumstances whinh dotistitate wnff sram may or may not be present but it is not. meant that thay must not be present As it is the word that is most important in this kind of व्यच्वना it is oalled शाब्दां 0f शब्दनिष्ा in noourdanco with the न्वाय 'माषान्येन व्यपदेश्ा भवन्विः'

(P.14, Il. 14-16) डलतवोडव्य ...... अमेसम्नवा, Construe या (उवच्ना) वत्ततोद्व्यवावगानाम् अन्यसनिपिपाच्वमो: प्रखावदेशकाळाना काको: चेडनकस न मेशिषणाच् अन्यम् अवम् बोषमेत सा अर्थसम्भवा (ब्यचना). That Soggestion is sald to arise from the mense of worda, which causes one to think of something slse through the peouliar choracter of the mpeaker, or the person addressed, or the sentence, or the proximity of another person, or the expre- sed meaning, or the occasion, or the plate, or the time, or the mmodnlation of voice, or gestures eto. Our suthor coples the

78 NOTTS ON II. 16-17

vory words of Mammata वस्बोबल्यकाकना वास्पवा=पान्यसनिये:॥

सा 1Y' K. P. IIL 2-3, p. 73 (Va). On बोइन्न, महिनाप in bia सरठ remarks "बोदन्ो दोषनितन्यः पतिपाओो जन बत्परयेः। अन्तना (भी!) तनिवमे पायेणाय युधियात्-। यया 'एकसुति दराद सम्पुगो (पा० १.२.२२.) उरत्त्र सम्तुदिशष्दे" p.78. प्रसावन-प्रकरणम्, काक bna been explained ahove. अम्य- लर्ग :- वाच्यडदयस्पतिरिक (P. 14, 11, 18-22) तत्र बत्तघोलते, बवनु ete. विशनाय dites his own vorse as an examople, where there is some specialty in respect of the spenker, the sentence, the cccasion, the place and the time. काचे मz-t. मेद-ustion, समीर :- wind.केीवीम म separate कैलीवनी इयमन, thia pleasure-garden also. quwguue :- मजस: अयोक (100 अगर. II L64) तेषां कुजार तै: मज :- Lovely with the bowurs of As'okas. अच्छनक्रामुक :- Paramour. The Spociaity of the five, vir. बवतु, वाक्य, देश, काल, and प्रसान 1- सहा! brouglit out hy पee as follows :- 'बकताः कामुबत्बन, वाक्यस्योदीपन

विषयल्लम्, कालदेशयो: कामोहेकजनकत्वम् ।', (P. 14, 1 23 ff). बोडव्यनैशिषने ete. Where tlie specialty is in respeot of the person Addressed the example is निवशेष ete. निःश्रेष-्युत ele. This verso ocours in the printed लगरुशतक No. 105. Ii Is not commented upon by अर्जुनवर्मदेव (1216 A. D.), but is commented upan by बेमभूपाल A great deal of nontroveray has raged nbout the meaning of this versn, Our suthor appoars to brold that this yerse is un examplo of स्वचना bused upon रहवाने, us is made clour by his rumark वदन्तिकमेव गतासीति विपरीवलयाणवा e Let o firat understand the meaning of the veran au interpreted by our author. नावकानयनाय प्रेपिता से सममुक्यागरता दूसी

• मिथ्याबादिनि मपा गत्ना बदुधा पमादितोडपि नागत इति मिष्पामापणशीले। वास्पमवगस्व सहपरप अमातः स्वाथपरायणतपाइनाकलित-पीढाया आगम: आागमन पमा साविये। दूतति, नतु ससि। ...... इतो ममान्तिकात् दापी पति खानाम गतासि। खानकाकनतिक्रमलोसाए। पुनरिति सवाके। नेमेलपे:। हसप बहुषा कृतापराइस। मर एव अधमर परवेदनानमियत्या इुः्खपमोजककमैशीवख। अन्तिक समी्प गतासीलनुपा:। उक्तामें साधकमाए निष्शेपेवयादि। न० ६ं०। सनतर्ट कुचटर्ट निःेम-लृवचन्दन निम्दीमें चमा समति तथा नयुत मलित चन्दने ममातचयोकन।: on the propristy of this word निमेष, चित्रमीमांसा remraP.B 'साने हि सवंत्र पन्दवस्पुतिः च्ाव तप तू गानयोलटे उपरिभागे एव ददयते। श्यमाऐपकरेन.' निर्मटरामोडपर :- मपर lower lip निमेषाग: अपगाराजकत्=

II. 16-17 SAHITYADAHPANA. 79

e qa1 Tho plain meaning is 'you wont hence to bathe in the well and nol, as I had directed you, to the wretoh. Our author's iden appears to be that this plain meaning ( geunt ) in inapplicable under the ciroumstances and that these worde indinate, by the relation of contrariety (ns in Irony), that ahe sornt lo the torsfch (and not to the well ). The Words freyete apparently denote the effecta of bathing. But as the apparent meaning ( urher) ia incompatible under the eireumstanons, the meaning 'you went to the wretch' is indicated hy विपरीववक्यणा. The words निःशेष eto are the properl construed with this meaning." This is what the author says in the words 'बष ददन्तिकमेव गवासीति वियरीरलक्षणया लक्ष्यम्', तस्प प ... ... नोध्णवे. तस्- लश्यस्य From this Indioated snee, is understd the roggested sense ' your purpose was dallying with him* through the pecialty of the messenger addremsed. There fore the verse in an example of the specialty of the Azst. The motive, bere, in resorting to semr, as done by our suthor is to ounvey tha ides of dallying. The above view abont this vesso is entirely oppoted to that of Mammata, his commenintors Ilke Pradipakaru and Nages'e, and to that of Jagannathin. The words of सम्मर aro 'अन तदनिक मेव एन्त गवासीवि सामान्वेन अमसपदन व्यज्नते. Herr मस्मर हy Cii thn sonse tyon went ncar him only for dallving with him" is suggested by the word awy which is most prominans (acoording to Pradipa) or the fact thal you went only to dally with him, which is the mort prominent, is auggestod by

मपगततासुकरागो बा In bathing the colonr of both the lips wouid be washed away, if as all. 'aमा निर्मृध्ठरागोडपर हत्वत्र तास्बूत्ाइयनिळस्बाव आनीनरागसय किंतिनमृष्वेत्यन्य पासिदिपरिद्वाराव निर्मृटराम मृवि रागस्य निश्लेप-

अहगम्। उत्तरोधे सरागे अपरोघ्माइनप निर्मृष्ररागता चुम्बनहुतन। नेत्रे दूरमनअने नेगे दूरमतवे काजसरहिते। दूरमत्यपमिति आपातवोशय: { the meaning at first Right)। काळव: समानेन का सर्यस्ोऽअनलोप= साव, तव तु शोचनमोर पचित्ान्स एत्र पनजनलम्। इव सुमनकृतमेनरेतिः।चि.मी. तम्बी ender, सव्वी स्षपेय तनुः पुजकिसा सरोमा आ। आापारात: तन्वीति मइजतानवकीर्तनेन पुडकितेति साजचिो पन्यासः। मुतकिताघी तन्दी पर्सते इति हनि सिमतोहन्प:। तेन व लानेन पुलकिता तनु: फचिदुच्छुसिता भयति। इपेतु न समेत रविवेशजनितानेन वानवपुसकोऊमी इति गर्मोवाटनन्11 चि.मी. P.J. As done in the fae sfto quoled above.

80 NOTES ON IL 16-17 the word अuम ( Aooording to उदोव). समम's ideis tht in thi verre, you cannel reort to agur ot all. Hetein he differa from our nuthor. Moreover he mays that the whole smr sense can bo hnd from the word oprn. The words Praty eto. are common both to danw and dallying with him. They are not to be interpreted as being Inspplicable to बापीखान andspecially approprinte to सदन्तिकगमन, e i done by the नितमामासा, Vide tho words of मन्मट In the 5th UI. "तया 'निमबेगचयुत' इत्ादी गमकतया मानि न्यम्डनच्यपनादीन्युपासानि, तानि कारणान्तरतोडनि सम्भवन्ति अतक अमेत्र ज्ञानकायत्वेनोकानीति नोपनोने एव प्रतीवदानि इतनैकान्तिकानिय p. 25ा (Va) The रसगंद्गापर explains निःदोप cte, as applied to th bathing in the well at follows :- 'निःशेपब्युतचन्दन सनयोस्तटमैन मोर: सपलम्। तापीगतबडुमयुनवनवपापारवडयावसद पकसायलस्तिकीकृत मुबकतायुगदेन गई- कोतोजवतबा मुडुराम्श्ञाद। Pp. 16-16 .* After giving the explanations of Peapr eto. ns applied co: bathing in a well, the इसगापर remnels that there is no noooseity for resorting to Indieation, as the primary sense is not alto- gethor Inapplicnhle, beesuse the words fair ete. are oqually appllualle ( to the primary and the suggested sonse ). After the primary meaning is nnderstood, we sce that the speikor, the person addressed and the hero hve apedinlty of their * The उध्योत comments follow ' ... इठ= मत्सकादाए। वापीमिति । खानकालातिकममयात् नदीनदीपमियदोर- निवकमगत रेव्यपे:। तख परनेदनानभियस। .... जयमल क्तापरापस लगरया रकनाम्य का। खानोपपाइकमाह निः्सपेति । वतस्तव स्वननो: नर्ट प्राम्तदेव सिमयोग गर्दा स्याच्या नयुत स्लित चन्दन पस्ात तथा। न त वेर:स्यल नापि संज्यादिकलनि- मोववमानोभी।बाला गग्मीर कलाशयताय विच्छिनवीरत्ाव् तहतततुलयुतबनत- पापारनड्पारदसाणलमाअसस्तिकीहनमुमलता युगलेन तरस्पैव उघतवया परामरचाद। वत एन स्युत न तु =पावित शालितं जा। व्यग्यपसे तु तत्रैव मईनानिकयात्। संच्यादी पिकर्समदेवइनाव्ायर एव निवरा मृछराग- न तु ईपव। न त उचरीड: । न्यु्जतया तस्सम्बन्थमान्याय्। तरया सग्यगतालनाथ। बग्बपक़े तु ततरव चुन्बनविये:, वततरोसे सशिपेषाच् समेव सत्ृत (चुम्बनकत) तबालन् (निमृष्टरानलन)। नेत्रे दूर प्रान्तमामे एवं अभबने। सानफाले मुद्रणात मन्ये जलसम्बत्याभावात्। व्वस्यपक्षे माने एक (नेत्रपाम्ते एव) जुम्बनविये:, मध्ये वनिषेधाच तत्रैवानजनलम्। दूरमत्यपैमिति तु अगुरमेन। यं वव तनु तन्त्री कुक्षा लानोत्तरमभोजनात्। अन एव पुतरिता जनममादह बलादूरीकरणात। पुलको रोमोद्रय:। स्यंग्यपक्षे काडये सुरतम्रमाव पुतकय

सुकम्। नतु गुई सर इत व्रा ।p. 17 (Chani).

II. 16-17 SAHITYADIARPANA. 81

Own. The word means primsrily one who is menn. 8o thn word at liest denotes ons who gives pain by doing some harm. Then ultimntely by the power of suggestion, the word enri vields the sense of 'one who enuses pain by dallying with the maid,'- एवं साधारणेघेयु वाक्यारवेयु मुल्यामें बाषाभावात, तारपवॉर्मेस्व टित्यनाफलनास्कुतोडत घणावकाय्: । अनन्वर व वाच्यामपरतिपचे: वजनोडव्य नायकाहौनां वैशिष्यन प्रतीत्षी सलामममपदेन स्वमवसिमयोजको दुम्खव्रदातूलरूपो धर्म: साधारमातमा वास्यार्मदद्यायामपराधान्तरनिमिच्तकदुःलदावावरूपेण स्पितो व्यजना- व्यापारेण दृतीसम्मोगनिमिनाकाःववातृत्वाकारेण पर्यवस्ववीलाचद्दारिकसिदाना निष्कर्: p. 16 रसमं: This is the reason why the word अपम is the most prominent in the verse, as suggested by Mammata's speciffe montion in the words 'अभमपदेन व्य्पते.' As for चन्द्रनच्यवन eta., the other circumstances mentioned in the verse, which are marks of bathing, they suggest dallinnee, only when we refleet shat they aro also the effects of embraces, Lisses ete. which are mubsidinry to dallianee L e. they first ruggest the ides of embraces ete. and through these end along with these, they suggeet dalliance. Therefore, the words Arirvega ete. are mbordinate in conveying the sjnr sense and the word wut is promInent Another reason for rojecting lalshand and rogarding the word wya aw pradhana in bringing out the lniggested souse may be suggested. Even supposing for the suke of argument that Lhece 14 विपरीयकक्णा as said by our author, the word ayn wrill then mean 'noble' and as such will obetruct the sim which, as admitted by all, is dallying with the adt. Hence the presance of the word argn in the verse precludes Aroaequf and it is thus the most prominent word to suggest the sense intended, the remaining words being equnlly applienble nither way. विदम्भाया गूवसात्पर्यया अनया वाचोयुकत्या मानयाधारम्पेनेवेपु अवेतु नवगतेपु वपत्वोदव्यादिवेशिश्यनलाव दुःखपयोजककर्म- शीमतरपधमपदार्मेघटमवर्मपदार्थो माच्यतावशारया कर्मान्तरसावारण्येन अपसमलोडपि स्यजनया दूतीसम्भोगरपतावृशकमोनारेय पर्मवलवीति। बदमेतर अचममदरव अपम पवनेवि उत्ियनिर्त मामान्थम्। सहिति वतरानपेशृतया म्यनोभकाणाच। चन्दमच्य- बनायी नां सुखान कर्यतया निवदाना योग्यतया सम्भोगाज भूताकेपचुम्बनाविकार्यवस्ापि अतिसन्धाने सति सह्म्मध्नदारा सत्साहित्येगैव सम्भोगगमकतवमिति वियेष: । बच्योत p.18 (eids the lugid and interesting remarks of R. G. pp. 12-16.) (P. 15, 11. 1-8) अन्यर्सनिवि ...... पयोजकम्. उअ ...... सहसृति न- (संस्कृतन्) पश्य निक्यसनिम्पमदा वितिनीपते राजते बठाका। निर्मलमरकतमाजन- परिस्पिता काशुक्तिरिय ॥. This is the fourth verse of the गाथासससती of दाल alins सातवाइन, who is referred to aven by Bapa, 'अविनाधिनमधान्यमफरोव मातवाइन:। विशुद्धजञातिमि: कोर्यी रत्वेरित गुभापितैः॥

82 XOTER ON IL 10-17

tfe Intro, 13 (vorso). Beo, that erane stauds unmoved and audisturbed on the lenf of the lotus, like'n conch shell placed upon a tray of puro omerald." 'उम हत्यपय पमयेतयें। कावियुपनायकं अति बदति। विसिनी कमलिनी तम्पार पत्रे पलाका असिड- पलषिविसेन:। शोमने एवें प्रश्येवि वाक्यावैसय कर्मलेनान्कय:। समीहितयूननाव विशिनाड-मशनेलादि। निव्ल चासी निपपन्दरा नेति कर्मपारयः। पन शनीरकिया सानान्वरमापिका। सपत्रत्यकययकिया सदमानिका 'रपदि किचिचचळने' वति पालनुसाराव। निर्मने सच्टे सरकास नीलमणेभानने सिता शास शुकि: शहपरित शुकिसइश

गस शुचतिपद्स ततासामव्याच। एव लाचेतनोपमया मालसतकस्तोमानीय-मूच्यते॥ to te p. 93. This vere is uddressed by a dnmwel to her paramour. RiamAwar may be taken as one word or ui two words, In the first case, Pera wonld menn 'not moving to nnother place' and fnge 'not moving any part of its body'; in the latter, fue would bo addressed to tho parsmour and wonld mean lasy, not quick to seiz tha opportunity (asm विवार्मापारनिरयोग । उप्पोत). अग बल्काषा .. मत्तुच्चते Hare by the motionlessness of the erane, its sccurity li suggested and from the seeurity, the fnot that the apot is davoid of people; henco is is mid ( suggestively of course ) by romo woman to a pumumour who is by hor tide that 'this (where the orane standa fearing no intrusion) is the place for a rendesvous.' Hare tho word figer suggosts the senso of soourity (RNerr). This suggested sense suggosta onother sense, cis, that the plane isa tonely and unfrequonted one and hence that it isa nicu placo for thoir mouting. So here ono sspurt gives rism to atiother .! Thoreforo this is an esample of aT =qa. The last उयग्यामे F सुबूतलानमेनड, is dua to the specialty of th of the paramour being near the speaker, i e. beosuse the paramour is near, tha fact that tho place is solitary wuggesta the further idea that it is w proper place for their monting. Thus this is an oxample of अन्यसंनिचिवेशिष्टप अनेव ... ग्रमोजकम्- In these words the nuthor seems to give ua an example of itdf men due to the tricg of qiey. He exemplied the fquy of बन, प्रस्तान, देश, काव, and वाक्य ii 'काले ममुः, tiat o दोग्रम्य and अन्पर्सनिधि ii 'निःोप ete And 'उद ela. cerpeotively. Purther on be will spoak of the Afes of atg and aup So out of the teu spedialtios mentioned above, arerHfagy alone remains to bo doalt with. We interpret this linp u folluws: In this very example ou fiea ste. the apeclalty of tho suggeated sense viz. the loneliness of the spot, is what leads to (the appro-

II. 16-17 SÅTLITYADARPANA. 83

benvion of a further wuggested senne). Hore we must put n wide interpretation upon the word qisr so as to take it to mean 'बाज्प, लक्ष्प, or व्यग्य अर्थ: S0 necording to this inter- pretation, the verse is an oxnmpie of sutfey at well m# wafaffre. Pramadadioa does not underatand the paasnge as un example of arer, as wo do. The sin sense In the verie 'go fug eto. ia brought out in two ways by Mammatm, one sonee favouring सम्भोगसद्ार and the other विमनन्मसज्ार, The frst is the same as that hrought out by our author.The seoouil ls 'अथवा मिथ्या वदनि न लमवागतो भूरिति म्यज्यते' which is explained by प्रदीप S 'निम्पन्दलेन आम्सालम, तेन जनागमनाभावा, अतो न त्वमनागत हति मिथ्या कवसीति कयानिर इससहेता ले भागता जई सागत इति बादिन पति mqona P. Thie menns: Some wonian mnde an appolntment with her paramour to meet liim at u certain plea He rebuked her for not coming us appointed, while he himtelf came. Thereupon, the womnn recites the verse and suggests by the use of the word Pins, that the craue is seeurely standing and furtber none must have come there to disturb it and hence that the paramour tells a lie in saying that bn eamne there. गहायरमट्ट in his comment upon this verse in the गामासमशती gives another meaning altogether. (P. 15, II, 7-11) 'मिन्नकण्ठ ..... काफा व्यपते 'भिननकण्ठ .... अमिधीगये। Thia is quoted in नयरम अलकारसवविमर्शिनी p. 175, the first halt being 'वानपामिये (भीर) यमानेकी बेनान्यप्तिपचत।.This in a definition of ang, which we have explained abovo. This definition means That is onlled by the wise mig, umphnsis or modulation of voice, which is an alteration of thn sound in the throat."

आकरे्यो शातव्वा :- Tho varioties of बाकु ahould be known Irom original works. The word nint is used for the works on nny S'astra, in which tbe topies pesuliar to 4 aps ate nuthoritativel and complately dealt with, o. g. the तत्कमोमिनी ( commeniary on the सिद्धान्तकी मुदी) applies the word आकर to the महानाम्य ॥! पतति "अमाहु :- संघानातिक्रियाशव्दान् हित्याइन्मे गुगवाचिनः। पतुदगी शम्दानी प्रसुचिरित्ाकरमन्वनिष्कमीदेव निर्णय पति" p.119 on बोतो युपावचनाव्। पाक IV, 1.41 similarly नागेकनट्ट in his नैयाकरणसिदान्त मजपा ककाक 'अत एल नियाताना चोतकलगाकरे उक्कम.' काडु is divided into two varieties माका and निराकया in भरत' नाट्यशाख 1Tth म pp 187-188, Sen nleo the काम्मानुशासन of हेमचन्द्र pp. 234-939. 'शुरुपर ... समदे:सी'-Beiog depandent on bis elders, alas, he ln

84 XOTES ON IL 16-17

about to depart to a far-off land. In the spring-time, deliciously charming on nocout of ite wwarms of bees and its cuokoos, 'he scon't como hnck, my friend.' Here she says the won't come back', but by a change of volce when uttoring aufa It is suggested that he weill aurely come back. So this is an example of wpf =qaar due to mr. Mammata oites this verse as an example of angualfm ( K. P. Dth Ul. p. 493). There we hiave to understand that the heroine said that hn won't come" and that ber friend interprets it as "would he not comef Vide प्रवीप 'अत नैष्यतीति नामिकया निपेधामिमायेगोंक सकत्या तु नैम्पवि अवि मु म्यति मनेत्यर्चकतया काका बोक्बवे. In the verse as interproted by विश्रनाथ in the text, the heroine utters the verse with the apparent menuing that he won't come, but by a change of volce she Pugyests Terzel/ the iden that he wonld surely come. (P15,II.12-15) नेष्ावशिष्टयेपोल्यते सहेेतकारमनस. निमीलितन.This verse is quoted in the च्वन्यालोक (p. 103), 1t is ciled by Mammata ( and by our anthor also ) a4 an ezample of सक्ष्मारक्कार- 'बिटं नारम् । सक्केतकाले मनो यव्य। से जिद्ासुमिलये। अत मव दसदर्मा नेत्रान्यों अ्पिते सचित आकृत रहस्ं येन वाटया (बिट) शात्ा विदन्चया नायिकया लीकासम्बन्धि पथ्मम् निमीतितमित्यन्य: इ0 नं p. 440, We व also consirue ruanidaind as an adverb or ns an adjective qualifying daryen. Peroeiving that her lover was anxious to know the time of their secret meeting, the quiek-wilted datsel closed the lotus with which she was playing in sach = manner as to convey her import by her lnughing eyes. ars n .... tea. Here by the geuture of eloring the lotur, it is auggeated by a eerinin woman that the twilight is the timo of meeting. The petals of lotuses close in the evening. So by the gesture (rer ) of elosing the lotus, she suggests the time. Here the sry sense vis, the timo of twilight, is due to the बैदिष्य of पेष्टा. एवं ..... नोइन्यम्. ज्यसा tabon soparately, समस takon in combination. (P. 15, 1.17) नैविष्पादिय ..... निविधा मता. As meaninga ore three-fold, the power of suggestion is held to be, in respoot of ench of the above-mentioned vnrieties ( in argiluer ete. ), three-fold. (P. 15, 11. 18-21 ) अर्धाना ......... पपचमिप्यते. Meanings acu three-fold, vis. वा्प, सकष्य बमव स्यम्य, अनन्तरोा: meondJu above. An example of the power of suggestion belonging to an expresied wnse is 'qgat nyr, where all the words are to be

IL 17 SÅHITYADARPAŞA. 85

understood literally and then give rise to the suggested sense. An example of suggestion belonging to an indicated menning is "frreyega ote.', where the worda indicate the reverse of what is maid and the suggestion originntes in this indiented menning; and Srdly, an examplo of suggeation belonging to a auggested menning is 'asr Poya ote .! , where the suggestion of its being a Et pliice of meeting arises from the suggested sense of its boing a lonely pluce. qui eto. But suggestivenness belonging to the radienl part of a word, to an afix eto, will be trented of at length. The kuthor deal with this topie in the 4ih vft=3=

वनिस्वच पर्दाशमकृततिमलयगोषयगनियातालेमेवादनेकपिय:।'. An example is the verE '्पवारो' e where thplursअरद and मुजैः, te नदित affix in sumfr ete. suggert senses. (P.15,11.22-25) शष्दवोध्यो उपनपतयम :...... अहोकतश्या. शब्दबोम्यों ... Emiftat. The meaning understood from n word suggests, so alio does a word applied in unother sensn suggest. When the one suggeita, the other im its co-ndjutor. The author hore auswers an objection that may ba ralsed against hin division of च्यचमा Into शाब्दी and लामी. When you say tha स्वअना in भायी, do you mean that in that ense tjer is of no nccount 1 Similarly. when you say that squm is trad, do you mean that aệ is of no acoouall Our author roplies that this is by no means the ease. Word and sense ure insoparably related together. When wo my the squnt is spfl, we do not moan that it has nothing to do with qet. What we mean is that it le there primarily concerned with ant, and in a subordinate manner with . n Beonuse a word, when it suggeats lias an eyo to nnother meaning (without which it would fail of supgesting) and so too a meaning when it auggests has an eye to the word, witbout which the meuning would vaniah'; n. g., In the erample 0 शाव्दी (अभिधामक) यजना, the word उमानतम: sugg Siva only when it danotes nuother meaning, viz the huaband of Umi. So here also, sonne is reggired ( senikast ) as a helper. तर - समात. एकस्य म्यजकरो-When one suggesta, the co-operation of the other must needs be ndmitted. The name an-d or ervi in employed, as maid above, because we look only to what plajs the prominent part in the muar. (P. 15, IL 28-27) fft. A word also is beld (like the meaning) to be three-fold on aceount of ita being

80 NGTES ON II 10

distingnished by the three distinguliling elemnnts, vin, primary power ote. A ward is expressive, indiontive or suggeitive. Compare the words of Manmmsts 'स्ाहापको लावनिक जमोश् स्वचनालिषा। वाम्पादयस्दवा: सुः K. P. II. Ul. (P. 16, 1l, 2-6 ) ताल्गास्या वृत्ति -... मतम् तात्पापीस्य ...-. परे. Consrtue :- परे पवार्धान्वयचोधने वालगोक्ा। वृन्ति तबते तालयायें तदीपके न ng: Others say that there is a function eulled Purporu (HRTA ) which function consists in making one apprahend the donnection nmong the meanings of the words; the sanse from the Purport being the 'Drift' and the sentence as's whole being whnt conveys that drif: by the said funetion.' fin ......... d t# gfe: -As the power of Denotation centes after con- vering the menninga of the several words, there is n function ealled Purport which leads us to apprehend the conneotion among the meanings of the words in the form of the senro of tha whole sentenne. nodet tmoef:The sonse nrisiug from the funotion enlled mva buthe Drift. aure anr. The sentenoo n whole conveys the atmrid through the power called anqo. Thie is the opinion of the अमिदितान्यययाविनs Whnt is meant is this-There is a fourth function onlled anys, in addition to the three freated of, viz- अभिषा, उनणा and न्यजना. This funetion conaista in convaying the conneoted menning of sevornl words and is not like अभिया, लक्षणा and ब्यचना wbich convey the meaning of a particular word. As the meaning convayod by सक्णा is called लश, that oonreyed by न्पचना is enlled न्यम्प, t0 t meaning conveyed by this पांत (तालपय) is callod तालयोये, It i gonerally the word that conveys the afiritq or wer meuning; the Eirqh ia conveyed not by a word, but by the whole sentenca. Thia view is held by that sobool of the gamaien, which is called अभिहितान्ययवादिन् The opposing sobool la designntod अन्विताभिवान मादिनू. अभिहितान्वगनादिन :- What they say is this :- Words have s goneral meaning. The logioal connection of words is not Inown from the wurds, Int by the funetion enlled ary based upon आकक्षा, योम्पता and सतिधि This तारपयोमे that ariees is distinet from tho meanings denoted by the worde In the exumple गामानय, मो means. 'सास्तादिगान्ययाम: gonerally, the affix att thown wata generally, eh thowa motion genernlly. Tho simple word t by itselt does not exprens the if meant in the sentence, vie. the wrne of the wi denoted by n. The connection between the urds ia kuown frem aistt. um nnd Hff and whin the conncotion is oown a ipedial donsn

IL 20

nrisee, whidh is enllod anqnht or epnt. The viows of theso #fittfegi are oxpressod as follows by weruike (from whom the अमिर्दितान्ययनादिन्: are oulled माइ्र) in his होकनार्तिक 'साक्षाच्यपि कुमन्ति पदपेमतिपादनन । वर्णास्त्यापि नैवमितन् पर्वपस्वन्ति मिष्फले॥ वाक्याममितये। वेपा पवृसी नानारीयकम्। पाके जवालेन कामना परावेपविपादनम् vorses 342- 313, p. 045. Mamtinta explnina their views nu follows :--

पपुरपडायोडपि वास्याये समुख्यतीत्वभिहितान्यवपादिना मतम् K. D. 1L. II. po 23-26 (Chain) पपनारथिमिन n i न्वापरलमालspporLs अनितिवान्यवयाढ़ lg quoting the authority of मनि ntd शुबर "अनिदिर्तान्वय एव न्वायान्। तथा य चूप्रकार: (प.मी. स, I, I.25) 'अर्पैसव दशिमगच्यताए' बती व्वकमेन पदामेनिमितकत वाक्यानेस्य वसमति। माप्यकारोडपि दि .. अमूनि प्रदानि व्व खममेमनिषाय मिदृसल्वापाय्यि, कमेदानी पदाथी असिडिता: सम्सो मात्मायमवनोषपन्ति! दताद। P.97. The reason why they aro oalled अमिहितान्यवादिन्त i5-अभिहिताना पदामाना अर्वमिभाचिमा या महानामन्यम: इति ये पदन्ति से अनिहितान्यमवारित: अस्वितामिषानवादिन :- These writers say-Words do not es- prese their meanings genemlly, hut conneotodly ns parts of = seutence: In ordinary life wo first understand moanings from sentenoes. When a child hnare a man my to hir mrvanb

place to another and infora: that thu sorvant nndentood from the sentenco the bringing of n enmiftmud. He then honrs "awtttay where the word onay is the same an before. He thon Icnowa the mesnings of the words ift and arr, not genorally, bmt a connected with some such not /ns bringing; Hence we see that it is o sentence mlone that eets n man in motion or disuades him. The ern Is madle Iu respeot of N word not as denoting s geueral menning, but rather na connected with other meanings. Hente wordls have a power to donote things, Imt arhaving a connection with some other things. Hince wo need not postulate the special existende of n qfa enlled utu#. from which we are to undderstand the meaning of a sentenen. No afu is nacessary to logically conneet the mennings of wordt, 88 salil by the अभिहितान्नयमादिन: bul the several meanings thomelves connesfedly denoted by the words constitute the meaning of the sentence. Their views are cloarly sat forth by Mammata in the 5th Ul pp. 265-268 ( Va). "'देवदस गामानय' इत्ाइचमप्द' माक्यग्रमोगावेश्याऐश्ातर सालादिमन्तमर्म मण्पमढ्जे सगति सति 'अनेमाषाडायया" देवविषोष्थ: प्रतियथः इति सनेषयानुमाय सवोरलण्ठवाक्यनानमार्ममो: अर्भीपस्मा

88 NOTES ON IL 20

वाध्यमाचकमावलक्षण सम्यन्धगवपाय बालरतत्र व्युत्पचते। परतः 'चैत्र गामानय, देवदत् अश्वमानय, देवदत्तगा नय,' इत्यादिवाक्यप्रयोगे तस् वम्प शब्दस्य ने तमर्थमवमार- यतीति अन्ययव्यतिरेकाम्या अवृच्तिनिवृचिकारि वाक्यमेव प्रयोगयोग्यमिति वात्रय- न्ितानामेन पदानामन्विते: पदार्भेर न्वितानामेव संड्डेलो गृझते रति विशिष्टा एव्र पदार्थो वाक्याथेः, न त पदार्बानी वैनिष्ट्यम्। यममि वाक्यान्तरप्रयुन्यमानन्यपि अलभिषा- मस्ययेन तान्येवैतानि पदानि निश्चीगन्ते इति पदार्थान्तरमान्रेगान्वित: पदाच: सहेचगोचर, तथापि सामान्यावच्छादितो विशेषरूप पवासी अविषयते व्वतिषकानां पदार्याना तथानृतत्वादिति अन्विवामिवानवादिन:". The reason why they are ealied अन्वितामिवानवादिन: iS-अन्वितानामेव पदार्थानाममिधान शब्दै: भविपादन इति ये बदन्ति से अन्विताभिधानवादिन:।, 800 भाटृचिन्तामणि p.172. The अनिषावृत्तिमातृका (on कारिना: 7-8) clearly expiains the

मेब यदा हि माझाण पुत्रस्ते जातः, माहण कन्या वे गर्मिणीति भथाकर्म

कपः। प्रवृतिनिवृत्ती च विशिष्ामेनिषे। अतो विशिष्ट पवामें पदार्ना सम्न्नावभुतिः। सतक् विभिषटा एव पदार्था न तु पदार्थाना वैशिष्यम्। एवं व परस्परान्विताना

PARICHCHHEDA X.

(P. 17,11. 3-4) क ....... उपमामाइ, अय-शम्दाबद्ारनिरुपणानगारम अवसरमामेतु अरथोलडुारेयु .- The occasion for treating the Bgures bf sense having arrived. आयान्यात .. सक्षितब्येयु-thoee that are basec apon similitude should be defined first, as being the prineips ones Alankams are often classified as those based upon erze, विरोप, लोकन्याम etc. We shall spe.,of thesn elsto on, तेभाम्युपजीव्यलेन-he spoaks of similo Brst, which is the root of even those (सादशयमूळ अलवुर) Cozipare tha words of रामशेखर na quoted in अलै० पो० p.33 'अल रशियोत्स सर्वेसवं काम्य- सम्पदाम्। उपमा कविर्वशस् मातैतरेति मतिर्नम॥; अलं.स.p.2५ 'उपमेवानेकपकार- वैचित्मेणानेकालक्वारबीजमूरोति प्रथ्म निर्दिष्ा ।; तरल p.195 'मुखमेब चन्द्र: मुसचन्द्र: मुखे चन्द्रथ नोभते, मुखं वा चन्द्रो वा, न मुखे कि तु चन्द्र इत्पादिसाइश्य: निच्छिनिविश्रेपे रूपकवीपकायनेकाळइु/रभीजतयोषमाया: प्रथम निरूपणिक्षमेः।' (P. 17, 1L 5-7) सान्य बार्च्य ...... मलस्ा मेद:, सान्य ..- दयो :- conatrue वाकयैक्ये (सति) इमो: (वस्तुनोः) वार्च्य अवैधर्म्य साम्य उपमा- Simile is the resemblince between two things expreseed in m single sentence and uunccompanied with the statement of difference. रूपकावियु ..... इत्पर्मा भेद :- The author now proocods to explain the propriety of each of the words used in the definition. The word atey sarves to distinguiah ayut from euv, (metaphor ). An example of metaphor is g a ( the facr itaelf is the moon ); while an example of simile i ga 43 ( the face is like the moon ). In metaphor, when we rellect pipon the fact that the fuce onnnot be identified with the moo. unless there be some points in which the one is like the other, the similarity of the two objeots is suggested; while In simile (the face is liko the moon ) the similarity is directly expressed (by the word gq in the example).न्पतिरेके घ- In afats (Contras ), points of difference also ( botweon two objeots ) are exprecsaly mentioned, In sfats, the sujy ( the object of comparisola,) is anid to breuperlor to the aynmt (standard of comparison ), whinh suporiority miy be due to the excellence of the Upameya, or to the inferiority of the Upamina. So in sats there is not only resomblance bet ween "The figure 14 is put after this line in the tert, heonuse thore are 13 Karikas in tho 10th Pari. dealing with asregite which we have omitted.

00 NOTES ON X. 14 उपमा two things, but it la also pointed oul that ons thing excels another in'n certain point (Avriw afer: ); while in simile, resemblance alone is referred to and hence ariusjn serves to oxolade स्यतिरेक An example of स्यतिरेक 13 'अकळक मुख तखत्रा न कतक्वि विघुरषया'- उपमेयोपमार्या वाकचद्रयस-Tni उपमेयोपमा, the उपपान is compared with the उपमेय and the उपमेन is compared with the Upuninn . what was Upameya becomes the Upamana und what was Upamina becomes tho Upameyn. An example of उपमेयोपमा is 'कमलेव मतर्गतिरिच नामका' (the intelleot ia like wealth wealth is liles the intelleut ). But the above exnmple Bonthis two santences, Therefore by tho word =1=4=7, उपमेयोपमा, रhoh hes two sentenoos, is exoluded.जननचये सृ.मेष In e (elccomparison' ) the same thing is compared to Itamt, the purpose being to show that no secoud thing resembling it is known to exiat. An esample is 'ontidge रामराकणमोरिय'. In Upama (1oo things are oompared and there- fore the word zaो: serves to exolude the figure अनन्दव, in which there is wiry, but not between two things that Are distinot. Some other defnitions of Upama are given balow :- 'anra GHnT यवतचारसटशगिति गार्ग्पस्तदासा कर्म eto. निकक III 13; यस्किद्ित्काव्यवनेपु साधृटयमेनोपमीयते। उपमा नाम सा बेया गुणाकृतिसमाअया ॥ सरतनाव्य: 10.42; विनडेनोगमानेन देज्कालकियादिभिः। उपमेपसा पत्साम्य गुणलेशेन सोपमा।I मामद II. 30; वद्वतोदारि साधम्यमुपमानोपगेययो: । मियो निमिनकाचादि मण्यदोगपमाज तत्॥ उदट T. 34 उपमा पत्र साहूकयलइमीकलसति हयोः॥। चन्द्रालोफ V.3. (P. 17, 11. 8-11) सा पूर्णा-उपमान चन्द्रादि, Constrdn सा (डपमा) पूर्णा (भवति) बदि सामानयवरम: भपम्यवाचति (पदन) उपमेय उपसप च वार्च्ये गजेत-The simile is fully expreared, when the cmimon property, the word imploying comparison, the ohjet of com- parison and the standard of comparison aa nll exprossed. The author now comes to the divisions f Upnma, Simile is divided into quir and gat. There is alully oxpressed similo hen all the four elements of comparisn nre expressud, In tho example 'मुझ कमलमि सुन्दरम' the woll मुख is the उपमेय, कमल i the Upaminas, ga is the ापम्यवाची शब्द and सुन्दरन् the common property: When all these four are exprossed, thero is n fully expressed simile; If any one or more of them be unexpressed, thoro is alliptical उपमा. साधारणपरमो .. मनोशलादि-Tbe common property i. e. the quality or aetion which cnuses the similariby of two objects Is vach as lovaliness eto. (in the example =r EF मनोवे मुखम).

X. 15-10 उपमा. SAHITYADATPANA. 91

(P. 17, 11 13-21) पपुनः ... वतेरपादाने- इवे=पूर्णा. पूर्णा in divided into two varietiel औती and आया. Thai (पूर्णा) again is Direet ( drat) In which the nntion of comparinon Is convoynd by partioles, auol ns बचा, इव, बा or by th uflis qa when It is equivalent to tq; it la Indireet when tho notion of comparison is convayed by attributive words such ii नुज्य, समान etc. or tho affix बत ia employed in the sonsa of तुल्य (squnl). The author tolla ns that the डपमा is मती, hen the words. यषा, इव, ाear mpo compnrison and that it is aipdf when worda like gey are em- ployed. A question arises :- what is the difforence between the words toir ete, and aey ote, The difterence between the two classes of words is na follows :- The words t, #4T, 41, eto. primarily exprees a i e. rolution of two things bassd upon thoir possassing n oommon property व थ वथा तवेवैन सामे। भमर III.4.9. गषेवशब्दौ साहृड्यमाहतुष्यतिरेकिणोः। नागर II 3I. Thn words qur ete. have a peculiat power whereby they denote, whepsver they aro used, that two thinga nre relnted together ns possesiing a common property. In the example "quam gum' by the vary employmont of the word as, tho two things vw and aranro shown to be related togethet ds उपमेय and वमान on nacount of their possessing some property in commnon. The words ge eto on the other hand, are usod in the sense of "iimilar' (सदया). In thexple'चन तुस्य मुसम th wrd तुल्य expreises that ge is an objeot similar to nuother. Here the wnrd grs does uot coovey the iden of gigsy direetly; il only expresies that one thing liar simflarity in it. The word gas does not toll us, by its very employment, thnt two thingi ard relatud togethar by the possetsion of a common property. The idis ef the possossion of a common property comes in only when we considor that cimilarity connot exait unlons there be some property in common. Compare the words f Mnllinatha in his ससल इमाडीनामप्वर्भोत्सनदपर्यकसान अम्पा यु साहृश्यगमकत्व्रनेवेति सलमयोमे शीतीलमे:। सुन्ादिशम्दाना तु भुत्ला सहसपरममास माइृस्यववेव्रसानमिति वेषा प्रमोमे (ामीलाह"' p. 198. यनेववादय: शष्ा :- या lis Uaa lenses 'उपमार्या विकसे ना' अमर. 111 3. 249 उपमानानन्तर ele .- Although they aro quito similar to words liko get wlieh employed after the उपमान. The partioles श4, वnt etc. nre waed after the उपमान as in चन्द्र इन मुखम्, तुस्म etc may be naed with the उपमान or उपमेय or boti When नुल्द ia used niter the उपमान, it and e would be quite Mimilur (as in

02 NOTES ON X. 16 उपमा.

पम सुस्य मुखेन). What difference is thore between इव and तुस्य when so used 1 The suthor replies as follows :- sfanir ...... वोपपन्ति-They (यमा eto.) convey the notion o te relation of similarity betwoon the उपमान and उपमेय by the very word. नस्सद्धाने- ययेवादिसद्गाने, औीती उपमा-The उपमा is said to be direot bernuse words like sut, employed in it, directly (gan) convey the notion of साधृश्य. Compare 'पमेवशब्द्योगेन सा श्ुत्यान्दयमहति।'

शान्द्रवोभविपयत्वम्।अथीपत्तिगम्पत्वं चार्मलम्।' प्रदीप ( p.4 Chin). एवं ... वतेरपादाने-It is 8o (i.e. tle उपमा is आती) when the afir वद i employed in the sonse of gy as laid down in the sutra of uff 'तब तरयेब' V. I. 116, whioh means the ailis यत i applied to n standard of oomparison in the loontive or genitive onse and takes the place of the case affix and of ra'; exnmples of this rule are 'मथुराषत (मयुरायामिव) रमे माकार and 'वेत्रवन्मैनसय गाद:' (चैत्ररगेव). तुस्यादयर्तु ... आ्गी-The (power of) words like तुल्य is exhaosted in the ayiw in such exomples as the fnce is similar to the lotus'; in the aymer in such examples as The lotus is the equal of the face'; and ( the power is exhausted ) in both in the example 'the lotus and the face are alike'; these words convey comparison only when we reflect upon the sense of these words; and so the Upama is Indirect, when these words are employed. The idea is :- thu expressive power of such words as ar is exhausted in being attributive to the Upamann whon they qualify it eto. They have not the further power of expressing the notion of mger between two things based upon the poisession of some common property. When we reflect upon the faot that one thing eannob be snid to have similarity nnless there be some common property, we understand that the two things ure related by सादृड्यसम्बन्. Hence the उपमा is said to bo आर्धी, एवं ...... चतेरुपादाने-90 (the Upama is Arthi) in the case of the employment of वत (in the sense of तेन लुश्य ) a Jaid down in Panini's rule 'तेन तुन्य किया चेदति: V. I 115., which means "the allix qa is applied to a noun ( which would otherwite be in the Instrumental) in the sense of an arn, if the similarity consists in an action (and not ac, quality )' e. g. बाहगवडचीवे (माहणेन तुत्यमनीते). Here the similarity is in studying. Compare नामह 'वतिनाजी क्रियासाम्य तहदेवाभिघायवे। दिनाति- बदभीते:रसी गुख्वचानुसाखित न: ॥. But we cannot say नष्रवव कृथ beesuse कशतव is a गुण: in this case we must say 'पेण तुस्य: कृद:' Our author in this passage borrowa the words of Mammata

X. 16 उपमा. SARITYADARPANA. 93

almont verbatim. See K. P. X. "'न वलेन' इलनेन रवाये विदियस वतेगपादाने। 'तेन तुख्य नुखन' पत्यावायुपमेये एक, 'सत्तव्वगस्' इत्पादी चोपमाने एव, 'दर्द च तच तुत्यम्' रत्युमयत्रापि तुत्यादिशब्दानां विश्ान्तिरिति सान्यपर्या- लोचनवा मृज्यतापतीतिरिति साधर्म्येस्यार्थत्वात् तुन्यादिपदोपादाने आषी। तदव 'तेन तुस्यं किया चेद्तिः' इत्पनेन विहितसप बतेः सिपयो।" (P. 17, 1. 22-p. 18,1. 1) ह ... निविधा आया. इे 0t० .- े both (i .. ओीती and आधी) ure to be set forth by a nominal affix (तद्ित ), by a compound and by a sentence, सीरम o-मुखसय सीरभम् THlend the fragrance of thy face is like that of the lotus पीन plump. तब बदन हदये गदयति यथा शरदिन्दुः (मदयति) your face giaddons the heart as the autumnal moon. In this verse apuit- रषवसा ia an example of तद्ितगा ओोती पूर्ण. Aflixes like बन्, कल्प ete. oro nlags. This is shidt becauise here qa is used in the sense of इy in accordance with the sutra 'तत्र वस्पेव' (अम्मोरददव् = अम्मोरइस्प इव): कुम्नी इव is an example of समासगा श्रीती Here the word a is compounded with rf in necordanou with the Vartika 'दवेन (नित्य) समासो विभत्तयलोप: (पूर्वपदप्रकृतिसरत्व) च' on Papinl II. 4. 71. The words in brackets are not found in the सिड्रान्क्कीमुदी (with तख्चपोचिनी printed by the Nir. press). but aro found in K. P. In the महाभाम्य (vol. I p. 417 ) on tha sitra कुगतिमाद्य: wछ have the words 'इेन विभवललोप: पूर्वपद्मकृति- atol ' (but not printed by Kielhorn as a Vartikn), The rending नित्यसमास: appears to bo wrong, as this compound is optional and not fier ( obligatory ). The Vartika means 'the word ay is compounded with a noun which does not, bowever, lose its case-termination' (ns all nouns gonerally do in m oompound). वदन ..... शरदिन्दुयंथाis an example of वाक्यगा मीती- मधुर:" गृधावदभर :. तम्या :- पेलव soft, or delicate. In this verse, सुपावत पततरतुल्य, चकितनृगलोवनाम्था सहची are respectively the examples of तद्धितरगा आर्यी, समासगा आवी यव वाक्यगा आधी. पूर्णा पडेन nt-Thus the fully expressed simile is six-fold. gqu whs first divided into पूर्णा and लुम्ता Parga was divided int शेवीnd aT and cach of these two was divided into three varietles. So there nre six varieties of yuft.

(P. 18, 11. 4-5) सप्ा ...... पूर्वशत. Construe-सामान्यधमदेरेनस यदि वा दयो: अयाणों वा अनुपादाने सुपा, सा अपि (सुपा अपि) पर्ववद (पूर्णावय) ओोवी आर्मी (घ), It is Elliptical when one, two or three of the

. This example appears to break the rule of Panini con- tnined in 'वेन तुल्यं किया घेदवि' 1४

NOTES ON X.17-18 उपमा-

four (viz. सामान्यधर्म, ओपम्यवाचिपद, उपमेय and उपमान) beginning with tho common property are omitted. This also like the former is Direct or Indireot. (P.18,I1.7-11) पूर्णावड्मे ...... अश्मनव, पूर्णावस ..... तड्िते-सा (लुमोपमा) धर्मैळोपे पूर्णावत् तधिते त मैवी विना. The धर्मेलुमा haa five varieties viz वानयगा and समासगा आती, माक्यगा, समासगा and सवितिमा आ्पी- चहितगा शीवी, when the common property is omitted, ls impossible. The reason is as follows: the afaant औौती उपमा is possible only when the ufत affix is used in the sense of 7. Sucl an afiix is qt only, when it is used according to the sutra 'तन तस्पेव'. When दद is used it always requires the express mention of the ground of comparison, ns in वैजवन्मेन्नसव गाव: or in मयुरावत बजे आकार, where गाव: and HI: are the ground of comparison. We cannot simply say नेशवनीनर: wemust mention the common attribute if woare to have any complete senso out of the words. But here va ia said to be omitted and therefore sudt afeamr (which ocours only when qa is employed in the sense of r=) is impossible. मुखम ...... अस्मवव्. Here इन्दुर्यमा and पहचेन सम: are examples of वाक्यगा औती and वाकयगा आनी; सुपा इन, बिम्बतुल्य: and अरमवतर ar0 examplea समासे यती, समासे आयी and तडिठे आपी respootively. In none of these five varieties is the common property mentioned.

(P. 18, 11. 12-19) आधार ...... एवमन्यत्र. नाधार ...... पुनः-This (ie. wigst ) is five-fold, being possible in the two sorts of tho affix 4 respectivoly applied in the sense of position and objeat, in the case of the athx rut, and in the case of the geruudial afix ngg added in the sense of the ngent or object. (1) The aflx qie ia applied to a noun in the objective ense, which is expressive of Upamann, in the sense of 'behaviour'. 'उपमानादाचारे' पा० III. 1. 10. उपमानाव् कर्मणः सुबन्तात् जाचारे अये वयन् सप।पुत्रमिवाचरवि पुत्रीयति छात्रम् ।' सि० कौ०. An examplo is पुत्रीपति. Here the affix बयच Is applied to पुष which is an Upamana in the objective case (gafns), in the sense of आचार (पुत्रमिन आचरति ज्ययहरति पुत्रीयति छात्रम he behaves towards his pupll as towards his own son ). (2) A Vartikn on the above sutra says 'अधिकरणाम्ोति वजल्वन्' which means that 'the afhx 4- is applied to an Upaminn in the looative, in the senso of मानार': ८. ह. पासादीयति कुटवा निश्ठ: the bhikahu behaves in his hut as if he were in a palsce (पासावे दव बचरवि कुटवां भिश्ठर). (3) 'कर्तुः क्यद स लोपम' पा० III. 1. 11. 'उपमानालत सुबन्याव् जाचारे

X. 19 उपमा SARITYADARPANA. 95

बयडू वा सपाद्। सान्तस तु कर्तवाचकस्व लोपो वा खात।' सि० कौ० The aflix qe is applied to a noun in the nominative oase and oxpresses the sense of 'behaving like' e. g. कृष्जायते (कृष्ण इब आचरति). Hore कृष्ण is a noun in the nominative cao and is an उपमान. The नयद् affix makes the denominative verb Atmanepadi. The uge (a) affix forms gerunds from verbs when repetition of an netion is to be implied, aocording to the sutra 'अनीषण्ये णमुल न' mo III. 4. 32, eg. ent enee having again and ngain re- membered. (4 and 5) 'उपमाने कर्मणि न' IIT. 4. 45.चाद कवरि। पृतनिधार्य निहित अलस् । प्तमिन सुरक्षितम्। अजकनाश नएा।- अजक इन मह इत्पनें: ॥ सि०नो .. The affix अन् is applied to a root compounded with a noun in the scousative or nominative, which G an उपमान: e. g. in अजकनाथ नह: he afis अ is pplied to the root नग and the gerund is compounded with lbe noun which is in the nominative case and is un उपमान, कमन् ...... णम :- Kalapamata ls a grammar of the Sanskrit langunge, tbe author of which, शर्ववमा, Is shid to have received it from कार्तिकेय, शर्यबर्मो taught it to Ling Satavabans, who made his teacher king of Bharukachchhin (Bronch) out of gratitude. The Grammar is is called iay becauae it is amall as compared with Panini's and also कालापक from the कलाप (tuft of mir) of the peacoek which is the vabicle of ridhy; seo for the story वहत्कमामजरी I. 3 and कवासरिस्तागर I 6 and 7. 'प्रतिथायेति तपसा विकोक्य वरद गुडस्। स कातषे नृपाते मासैशके बडुबतम् ॥। बहकमार I3. 48, गयासी भगवान् साक्षान पडूभिराननपडनै । सिद्धो वर्णसमासाव बाते मूत्र मुदीरयत।। उच्छ्रलेव मनुष्यत्वसुरुमाच्चापलाहत । उत्तर सूत्रमन्यृक् स्वयमेतर मयोदि- तम्॥ अथामनीत् स देवो मां नावदिष्यः स्वरय यदि। अभविष्यदिद शाखत्र पाणिनीयोष म्दकम्॥ अघुना स्वत्पतय्रलाव कातवास्यं भविप्यति। मद्राइनकलापस नाज्ञा कालापक तथा। कयासरित्ागर L 7. 10-13, Visvanatha says that in the Kstantra Grammar सिनू, आनि and गनू stand for the नयच्, उयद and गमुल of पाणिनि. स्वन्ट.गमः-कावच (B.I. od.) 'उपमानादाचारे' III. . 7. 'उपमानाशास्तर आचारेइ्मिषेये बिन्ू परो मवति। पुत्रीपति माणवकम्। दुर्गसिंह then for जनि ae 'कतुरानिः सलोपक III. 2.8. and for गम् 'गम् चामीक्षण्ये सळोपय' IV.6. 5. अन्तःपुरीयमि .. क्ितीन-रणेपु अन्त:पुरीयसि (अन्त:पुरे इव आचरसि) is an example of आधारकपच त्वें पोर जने सुतीवति (सुतमिन आचरसि) is an ezample of कर्मक्यच. औी सदा रमणीयते (रमणी इन आचरत) fortune hehayea as a wife towards you'-is an example of वयड. प्रियामि: अमृत्यतिद g:looked up by te beloved ladies a the moon (whose beams are nectar-like)-is on erample of कर्मणमुठः beeause अमृत्यतिदयम् is equal to असुतचुतिमित इड

NOTES ON X. 10 उपना-

In the case of certain roots like ig eto. the same verb, to which mg is affixed, must be repeated after the Gerund according to the sutra 'कपादियु यथाविच्यनुमयोग: पा० III 4. 46 'यमाण्णमुलकः स एव भातुरनुपयोक्तव्यः' सि० कौ०. मुवि इन्द्रसभार सञरमि- Thou walkest on the earth likn Indra himself. This is an example of wiuge (i. e. where the nua is afixed to a root which is compounded with a noun in the nominative case, afrar). Thua in one vorse the five varieties of vAgHT are exemplified, अत्र ...... लोष :- Here in the word अन्ततपुरीयसि, the common property, viz the cireumstance of being a placo of pleasant sports is omitted and in the word edtafe, the cireunistance of being full of affection is omitted. un- similarly ( the common property is omitted ) in the remaining ( three expressions ). (p. 18, 1. 20) fig-In these five varieties, i. .. those due to qqt ete., there is no necessity of discussing whether these are shiat or ipif similes, because in them the words दथा, तुल्य etc. are absent. (p. 18, 11. 20-21) इद न ...... उदाहरन्ति-Some instanee these (five based upon aq eto. ) as the cases of the omission of 7 eto. expressive of comparison. It is Mammata who instances theso as varieties of वादिसुसा. 'बादेलोंपे समासे सा कर्मावारक्यचि नमडि। कमक्तोर्गमुलि' K.P.X. मम्मट says that in the कर्मकच् or आभारतपच, 447 and mae we have instances of mftaur ( omission of worda conveying the simile) and not of yagnt. तद्युक्तम्-This ia improper. कवबादेरपि.प्रतिपादकरपाठ- तदये- विहितल्वेन- इवावर्वेविदितलैन, Mammata's view is not right, beonnse 44e ets. also, being added in the sense of t ete. (na laid down in the sotras of Pabini ) convey comparison, Therefore HT stc, cannot be examples of वाचकलुपा. ( P. 18, 1l, 22-p. 19, 1. 2) JHT Nor can yon my that the ailixes qqe eto. do not well convey comparison, becanso being affixes they are not independently expresaive and becanse such words as q nre not used in these cases. The words ननु ...... प्रयोगामावाचति raisean objection ngainst Visva- natha's position that aqy ete. convey comparison as ta eto. do and that thereforo qqq eto, should not be regarded as cases of Tam7. The objection is based on two grounds; T q is a termination and not a word like t. Some say that a ter- mination has no independont meaning. It has n meaning only

X. 19 उपमा. SAHITTADARPAŅA. 97

when connected with s word. So ns qre by itself bas no meaning, it cannot well convey anqry. II It is generally acknowlodged that words like इब, बत् ete. are उपमामतिपादक पयक् ete, are not so regognised and therefore when qqy eto, are used, the comparison is not so well conveyed as when sgeto. are dsed. For these two rensons qyw ete. should be elted as onses of बादिसता (i.6. चाचकतुमा) and not of धमेससा. S.D. replies in the words कत्पवादायपि तथा प्रसज्वात 'the same might be urged ngainst qu ete." ( which are admitted by qing as expressive of comparison in 'विषकल्प मनो बेत्सि यदि जीवसि तत्सरे which in an example of घर्मटसा वद्ितगा आबा). What S. D. means is that कल्प is an afix just like age and not an independent word like ET. Therefore, if you sny that q7 cnnnot well convey comparison, being an affix, then qq also being an affix cannot couvey comparitor But you admit it to be expressive of comparison. So yon are inconsistent. You must admit that err ia उपमापतिपादक like कल्प S0 क्वद etc. sliould not be cases of aragar, but of yanur. The affix mq is applied according to the aitra ईपदसमासी कल्पर-देश्य-देशीयर:' पा० V. 3. 67. The nffixes w4. tar and tehy are ndded in the sense of '% little lesa then'; e-g. ईपटूनो विद्ान् विदाकएप:, न चं ...... चोतकलम्-'Nor ean it be argued that aay ete. as being equivalent to ca ete. ara epreseive of comparison, while qqu ete. are only auygestire of it! Here the objector brings forward the ides that ner, though an afix, is used in the sense of ey and is therefore, like एक, साक्षा लपम्मप्रतिपादक while बयद ete. are only suggestive of comparison, 8. D. answers this ohjection by simply denying what the objector amumes as indisputable. Grammarians sny Chnt निपावक (lika व eta.) are बोतक and not बाचक. 'चादयो न प्रयुम्पनो पदले सति केवळाः । मतययों बावकलपेऽपि केवलो न प्रयुन्बते।।' चान्यपदीय I1. 106, on which पृण्यरज say# 'पते हि चादय केवळा न पयुज्यन्ते ततो वाचका न मदन्तीति बोहम्यम' इव ia ineluded iu tho चादिगण. Therefore S. D. says शवादी ...... निबयामान्रात्-There in no certainty as to whother rr eto. are erpressiec. 415+4 41 ...... ane. Granting that qry ele. aro arpresrior, there ean be no difference between the attixes of the aa class and those of the qie elass, according to either of the two opinions tounhing afixes, vis, (1) the infleeted word in its integrity is expressivo and (9) the base and the affix have each its own significanee." E D.'s idea is as follows :- He firat threw doubt on the theory that एq ete, are नाचक. He concedes that कलप (and therefore Et

XOTES ON X. 10 उपमा.

ste, also ) are qrag. He says that, even concoding this, his position is not in the least affooted. As gey is an affix (and not an independent word ), so is qqy also. So what holds good of कत्य must hold good of वयह nlso. If कस्प i वाचक (of qry ), tlien so is qye also. There nre two viows as to tho meaning of aflixes. Some say that an nifix by itself has no meaning. It is the infected word alone that has a meaning. Affizes ete, are all of them the contrivauces of Grammarians, who divide a word iuto two portions, प्रकृति (bnse) and प्रत्यय (aflix), for the easy comprehension of language. P. I. M. 'तन प्रतित्राक्य सङ्केतमहासम्मनाब् वाव्वान्वानयानस लघूपामेनामृत्पलाच कन्पनमा पदानि प्विमज्य पदे प्रकृतिमत्वयमागान् भविभज्य बन्पितान्यामन्वषन्यतिरेकाम्यी वच्यदर्यविभार्ग आलमाचविषय परिकल्पपन्ति जाचार्याः। तत्र शारत्रप्रकिवानिवादको

काव्पनिक: । ...... एवं च खानिनां वाचकत्वमावेश्ञानां पेति विचारो निष्फल एव कश्पितवाचकत्वसयोभयत्र सत्ाव् । मुख्यं वाचकत्वं तु कल्पनया बोधिते समुदाय- रूपे पदे वाकये वा। लोकाना सत मवायेनोधाव। pp. 1-2. Note tha words of the वाक्यपदीय I73 'पदे न वर्णा विगन्ते वर्णेष्ववयवा न च। वाक्यात्वदानामत्यन्त प्रनिनेको न कक्षन I. This is the view of those (the वयाकरण) who are स्फोटवाटिन. The second view is tht the base and the affix have each its own independent meaning. The base expresses a meaning which is general; the affix denotes Its own meaning and then by the combination of these two meanings, a distinet and limited moaning arises from the ineeted word as a whole, which meaning is not expresseil by anyone singly out of the two, sgir and pers; eg in the word w the root qe simply denotes the action of bolling aud the ailis arg denotes an agent in general These two meanings being combined, we get from 4in the iden of "cook", which Is not singly expressed by any one of the two i.e. पत and मरु. Se0 पूर्वमीमांसा IT 1.1. and तघनार्तिक p. 348 'प्रत्ययाम सह मतः प्रकृतिपतायी सदा। आवान्याज्कावना तेन भावनार्थडनपार्यते। Comparo the following from the न्यायरमान of पार्षसारमिमिम "प्रत्ययेग स्वार्योडमिथीयमान: प्रयमावगतप्रकृत्व्यानुरकत मवानगम्यत हति तत्राम्यय- सयतिरेकास्यां प्रकृते: प्रतययस्य च स्व्रे स्वेधे अनुरागाशे च प्रकृतिप्त्ययसतमभिध्याहारस्वेव पदार्मान्वरानुरागनिमिच्तल विविच्यते। ...... यया पहणलरणातमना प्रसमिषाने गरहणा आरमेन्द्रियनिमित्तत्व मरर्णांग्स्य च संस्कारनिमित्तलम् ...... तमानापि अनुरागांडस् अकृतियलपरूममिन्यादारादेव प्रतीतिसिदेन अलावस्य तदभिचायकरवे सत साय- मेवामिकसे। बह न। 'प्रकृतिमत्ययो नतः प्रत्ययार्णे सहेवि यद। मेदेनैवा मिचानेडनि आधान्येन बदुष्यते।। पार्क दि पचिरेवाह क्तार अत्यमोध्यक्षः। पाकपुक्तः पुनः कर्ता वाच्यो नेकलम वास्यचित।' p.101, Col. Jacob(Laukiks N. IIT.

X. 19 उपमा. SAHITYADARPANAI 99

P.69) traces the maxim 'प्रकृतिपत्वयो बतः प्रथ्यवार्य सह' to tle Mahahhnshyn; but he leaves the meaning of girqrt in doubt. The above quotation sheds much light upon its menning. Wo think it elearly established from the above that qy means here aiso 'an aflix'; the quotation cited by wurdf explains the renson of the maxim. On the question whether ty ete. are वाचक or योतक the R. G. lias the following interesting note ;-

ववेवादीना चोतकत्वमेव न वाचकत्वम्। निमातत्वादुपसर्गनद्। धोतवत्

यनोगित्वमिति वैयाकरणाः। उपसगोणां चोतकतवमावस्यकम्। अन्यया उपारते गुरु, अनुभूती सुखमितादी गुरविलेन अमिवानं न स्पात। पात्वर्यकमैताविरहाद्॥ शवादीन। नु पानकत्वम्। बायकानावाद। पायुकडेतुरममयोजकरवाच साचकः। अन्पवा अन्ययत्वादिति हेतुना अव्ययनावरयैव योतकवापसिरिति नैवायिका:॥ p.191. Whichever of the above two viows ahoul affixes we mnay Lold, बन, कृस्प etं and क्यद eto nr smल््ययाचक then qye also must bo so; and therefore qq ete. are eases of धर्मनसा and not of वाचकसमा. मच्च केचिवाड :.... इति-A to what sowe esy that adlxes like ng are directed by Panini to be employed in the sense of , while we ete. are direeted to be employed in the seuse of 'behnviour' (as in rl-iarmi?")- What theie people mean is as follows. Panini lnys down thut बत eLe. are to bo used in the senso of सव'तब तम्े theror Just as इक is औपम्यनाचक s0 are बद, कला eto Bat क्वक नवद are applied in the senre of IR ( behaviour ) only. Papini does not expressly say that they are aflixed in the sense of r. Bo in his opinion there is a difference between a ete. and quw eto. The lntter, being affixed in the sense of simple behnviour, do not denote silqry and therefore are fit canes of वाचकलुमा, To this Vis'vanathn roplies as followa :- वदपि न .. gfr' This view aino in wrong; for qq ete. do not simply imply behaviour, but similar behaviour. Vis'vanatha saye that Panini's very words suggest the ides that ar ete. are applied in the sense of simllar behnviour ( awrtrrrert' ). He directs thnt qe ete. are to be applied to an gymq in the sende of "behnvi- our' to form denominative verbs So the presence of the word Upaminn clearly suggests that the behsviour meant ia similar bebaviour. Therefore qqe ete. are HEH7E and hence when they are employed, there cannot be i EHT. When they are employed, the common property 'similar behaviour' is not direetly expressed and hence they ate cases

100 NOTER ON X 19 उपमा

of वर्मचमा सदेव ..... सुप्ा. Thus वर्मनमा is tenfold, i.e. वाक्यगा थीती and आर्था, समासमा श्रीती and आर्षा, तडितगा आघी (5 in all) and कर्मनपच, आधारनषत्र, क्यद, कर्मणमुद, and कतृणमुछ, R G.looks upon कर्मक्यन, आपारक्यन्, and क्यन (but not शमुच) na cases of the omiszion of both बाचक and घर्मेः Vide hit remarkcs "अनेदमवमेगम्-कर्मापारनयचि कवडि च वाचकमुप्तोदाहरण प्राचामसङतमिव प्तीयते। वर्मलोपस्वापि सत्र सम्मनाय।न च क्यबाबन आचार

'नारीयते सपभसेना' इत्यादी कृापन्तरनिवेदित: कातरत्वादिनिरमिचवयाध्पवसितस्या-

'त्रिविष्टर्यं तरखन भारतायते' रत्यादी सुमसिक्लादिरणचारोपस्पितापप्युपमालक्कतेर- निष्पणे: । तरपेव - अपर्वमि: शोमितमन्तरामितैः इति चरगान्तरनिर्माणे तखा निष्पनेः बयडाधर्म: साधारणोडपि नोपमा प्रयोजयति । उपमाप्रयोजकतावच्छेदकरूपेण सारधारणधर्मवाचकशान्यत्वस्वैव भर्मलोपशब्देनामिधानाव । अन्वथा 'मुसरूपमिरद वस्तु प्रफुशमिव पङ्ुलम्' इत्यानी पूर्णोपमापत्तेरिति दिक्।" pp. 169-170. (P. 19, 11. 3-9). उपमानुपावाने ...... बोक्तम्- छपमाना ..... समा सबो :- When the Upamana is omitted, the लुत्ता is two-fold, in a seutance And in a compound. अन्त ..... उपमानोHere objoots answering to the faee and eye being simply suggested (and not expressed ) there is omission of the Upamins. In the word मुखेन सदृश रन्e have बाक्यगा उपमानलत्ता and in नयगतुल्य रमवं we have समान्गा उपमानछम्ता अवैव ...... सम्मवति-In this very verse, if we read मुसा यथेद for मुखेन सदय and दृगिव for नमननुल्पं we ahall have शीती (उपमानळत्ा) alsu Thus वावयना andे समाक्षमा उपमानसुसा will each have two varieties, शीती and आा्ी and there will be four varioties of उपनानसमा प्राचीनानासनरक्तम्-Yet tollowing the manner of the ancionts, we have spoken of उपमानसुमा ns of two sorts only. It must bo said that these remarks of famane are quite wrong, as they are opposed to all ordinary ideas. The words qy and qur when placed after a noun lead us to understand that the noun is mn Upamann. Compare the words of Mammata 'यपेकवारशन्दा वत्परास्तस्येवोपमानताप्नीतिरिति eto. If we aay दृगिय, or मुखें बषेनं, इक and gs will be looked upon na Upamanas, if we are to pay any regard te ordinary modes of specch. Therefore in the उपमानलमा we cannot employ suoh words as इवं or यमा. Henca there can be no मीती उपमा in उपमानतुत्ता and only two varietisa remain. Compare the words of Pradipa 'न वा सोती (सरमनति)। श्वावीनामुपमानमाचा निवततया, तदनुपादाने (उपमानानुपादाने) वेपामप्यनुपादानाव्। भतो वाक्पसमासयोरेव। कयोरप्याची पमेति दिप्रकारा तुमोषमानोपमा। P. 13

X 20 उपमा. SÅHITYADARPANA. 101

(Chin). The examplo also is not happy. It denies the euistence of any Upamann, and does not rest content with merely omitting the Upamana. So the figure will be ararsy. (P. 19, 11. 10-15) शपम्य ... निर्देशाव, औषम्य ... दिया-When the word or affix expressive of comparison is omitted, the HT is two-fold being possible in a compound or the fi affix. सुभाकरमनाहरम्-सुषाकर दव मनोहरम्, Here, इन being omitted, the example is one of बाचकसुपा समासगा, As the भपम्यवाचक words, बचा, बतु, इब, लुल्य eto. aro omitted, in this variety there can be no diseussion about afdt or amf nor can there bo तदितगा: for all संदिवक like बद, कर्प, boing inoluded as affixes of comparison, are to be omitted. Nor can there be isqm becamso the sentence ani ar capiys conveya no conneoted sense. So only emrenr remsins. The author adds one more due to the firt attix, which is added according to the Vartika 'सर्वभाविपदिकेन्य: किम्वा वक्व्यः', Te uflis किय may be applied option- ally to all nouns in the sense of 'behnviour' to form denominn- tive verbi, The difference between fiy and e is that tho latter leaves some trace of itself in the verb formed by adding it (ns in moad); but the fim atlix leaves no sign of itself (as in गद्मति). गर्दभति श्ुतियनष ..... पुरतः-e aets the 0 loudly and hnarsely soreaming bafore the great.' Here, in गर्दमति, the किस affis exprestive of comparison is omitted. .. faidana It cannot be snid that in this example the aqn is also omitted; because the ayay is pointed out by the word Parer (sorenming ) itself, which is the subject of the verb niufa. It should be noted that Mammata cited किष्गा सुभोपमा undेक भर्मवानालसा (where both the common property and the word expreasive of comparison are omitted ). Our author cites faay under #Ht. Our wuthor saya above that aqq is a ease of egHr. As fit is applied in the senses of wqe optionally, nnd s the afix finr is omitted al- together, we should look upan किम्मा as a d oर्मचकउमा nccording to our suthor's own rensoning. So he is inconsistent. (P. 19, 11, 16-18). दिया समासे ..... वाहरणम्- When both धर्म andे जपमान are omitted, we need not disouss whather भीवी is possible; because y ete, are used only with the Upamana; for the same roason डितगा is exeiudod If in the verse तसा मुखेन' eto. we rend 'eth in place of 'taqnt we shall have the two emamplea of बाक्यगा and समासमा भर्मोपमानलुम्ा. 'मुखेन सासे लोफे नासे'

102 NOTES ON X. 21 उपमा

will be वारयगा Here only the उपमेय and वानकशन्द A0 e2 pressad; the aum and common proparty are omittad. Similarly in the next.

(P. 19, IL. 19-23) किप्समासगता ... समासगा. विधनति मुखाब्जमस्या: Her lotos-like face shines like the moon (ftyfty sracfa). Here the अपन्यवाणकशन्द and the common proporty, viz. lovelines are both omitted, Arg ...... a some say that here also, it is only the affix that is omitted. Thess people mean that this example is similar to the one given above under arasgur (i .*. गर्दनति ); and so this is an examplo of mere बाचकतुता and not of वर्मबाचकलूपा as the anthor anys. 'मुझ्ाम्जम is an example of समासगा धर्मेवाचकलुसा. The compound is formed according to the हर्ेश वमितं उ्पाधादिमि: सामान्यामयोगे पा० II, 1. 56, Hern only tho चदमान and उपमेय are mentioned and they are compounded. (P.19, 1, 24-p.20,12) उपमेवस्य ...... अनुमासनविरदलाव- Tho उपमेबलुमा i poasible only in the स्वच afix अराति ... सहस्रायुवीपति- This verso is given by Mammata in the connection in whicb our author gives lt, अगतिविकमालोकेन वैरिपराकमदशनन विकसवरे विकासशीले बिळोचने नयने वसप रः। कृपाणेन सहेन उदय: भीपम दोईण्वो बाहुवसय सः। सहसायनीवति सहसत्रमायुवानि बस्य तमिब आस्मानमाचरवीति कर्मेणि नपच . सहसायुनीयति is a denominalive verb formed from मुदसायुच by the aflix qq and means 'he conduots bimsrlf like one who wields a thousand weapons. अत् लो:Here the उपमेय, vi tho word आरमानम् is omitted, for tho expronion सहलायुतीयति when expanded is equivalent to the sentence be condpols himself like ono who wield. a thousand weapons" An objeetion may be mised against this that hire the gyay is dirnetly mu- pressed iu the word ar and therefore this cunnot he an example of avaqgan, The answer is :- Although the person denoted by a: is the aqaq, he is the Upameyn, not in his onpacity nn the agent, but in his eupacity as the bjeet. If it were said that #: is the Upameya and thni the person is the Upameya in his capaeily as agont (auf), then we reply that in that caso tho alfix cannot be applied to arengs to form a denominativo verb. The q aflix, as said nbove, is applied to n noun which is an Upamank and which is an objoet. Now hore If #: iv the Upameya, सहसायुथीयति will ave to be axplained a सलाgुप wqdd. Bulhem aguay would be iu the nominative esso and aq cannot be applied. So ururgdyfr must'be interpreted सदलययुगमिक आरमान आचरति, Thus we aee that आम्मानम् is l0

X. 22 उपमा. SAHITVADARPANA. 103

उपमेय, मदसायुधन is the उपमान and in the objeetive casn. As आरमानम is omitied thera is उपमेवसुसा. Compare the words of Pradija 'अब ययपि विशेषगद्वारोपात्त- क्तैवोषमेय: तयापि न तवालेन किव कर्गल्वेन । अन्यया कवचो=सहवत्वापतीः ". न न ...... न्यायात् nor.can il be caid that there is hare the omission of the word expressive of comprison for reasons already stated abova ( when trnsting of नार्मक्यच्ू oto.) He has estnblished that अचच ete. are नाचक or बोतक like कस्प or बठ. अत्र केचिव ...... लोपइति-some poople, in order toget over the objection that the aykq in direatly mentioned in the word g :. road स सहलायुचीयति n3 one word and interpret itns follows :- सहलायुघेन सह बसती इति मसरखाबुय: one who is porsessed of a thousand weapons. They then apply the affx ayq and interpret समदस्ायुषीयति # ससदलायुम इव आचरत (He behaves liie one who possesses n thousand weapons ). Then they say that the person who in the subjeot of deseription (Rrarg) not being direetly mentioned by any word, there is omimion of Upameya. To this our author replies by saying that the view it untenable. The employmeat of wqy with the nominnl base (nurmigs) niguifying an agent is opposed to the rules of Papini, is applied to a noun in the objootive chse. It Ls q4E thas is applied to a noun whioh is an ageut (कर्तु- वयर). Bat the verb formed by the nilis qe lakes the Atmanepada, So in सहसायुवीगति the allls is कयन and the word is an exampla of उपमेयलुप्ता.

(P. 20, 11. 3-7 ) वर्मोपमेय सुमी. नवतः वझति प्रसरति सति सर्बें सागरा: शीरोदीयन्ति क्षीरोदमिद आतमानमाचरन्ति When thy fame spreads, all the oceans conduot themselves like the ocean of milk. Famr is, nccording to the convention of poets, white. Here, as in सइस्ायुचीयति above, the उपमेय 'आर्मानम' is omitied, as we shall ses when we explain the word eherdnfa as they conduct thomselves like the oeean of milk. The commou property whitenese also is omltted. So this is an esnmplo of यमोपमेथलमा (P. 20,IL. 8-12) तिलोपे ...... रोप :. When three out of the four elemeuts of comparison are omitted, a simile is pomible only in eumpound. The word मृगठोचना is to be explained as बृगसोचने इव चजले सोचने यस्ा: ahe whose eyes are as tremulous ns thoso of s siag. Here मृगलोचने ls the उपमान, इवs औपम्यवाचक शभ्द And Tsa is the common property. All these nre omitted and tha चपमेग 'कोचने' aloue remains. The उपमान is मृगलोगने and aot नग

104 NOTES ON X. 22 उपमा

and hence the presence of an does not matter. The question ic-why is the word लोनन dropped from the word नृगडोनने। The anawer is :- aecording to the VArtika 'समन्युपमानपूर्वपदस्व बहुत्रीहिक्तरपदडोपश्र oi 'अनेकमन्यपदाने' पा० 1I 2. 24, a compound word, containing in itself a word in the loentive case or an Upamana, enters into n Bahuvribi compound with another word ad then the latter part of the first member (which contnined in iteelf o noun in tho locative case or an Upamann ) of the Bahuvrihi compound is dropped; e. ह. उरतिस्ानि लोमानि यस सः असिलोमा, where उरसिस (a compound word which contains in itself as its first member atfa whieh is in tho loeativo onse ) is compounded with etra to form a Bahuvrihi and then the latter part (i. e. e ) of the first momber (i. परसिस) of the Bahuvrihi is omitted and we get erfaei. Similarly मृगलोचना where मृगळोचने is उपमान, सूग, being a part of it, is also au, because the proporty of the whole may be nttributed to the part or cice corsa aa said by kaz (2nd ww, p. 120, Benares ed. ) in his glosa on उदमुग् 'अवयव्रयमेंग समुदायस् व्यपदेशात् वास्ोपमान नेति उपमानपूर्व उप्मुगनक्त: 80 नृगलोचने is उपमानपूर्वपद i. . 0om- pounded word which bas an Upamana as its first member (hern, मृग) and when it is compoundedwitोनेthe pound i a Bahuvribi and the latter membir of the first compounded word i.e. लोचने ont of सृगनोनने, is dropped. Ther are, however, some who say that the word au stands by Indinntion for मृगनोचने: according to this Tiow नृगढोनना would mot be an ouamplo of fretihum. Compars thn words of Pradipa अत यदि मृगवान्वेन लक्षणया तलोचने विवकयेये तदा नेदमुदावरणम्। यदा हु मूगलोलने दम लोचने पस्मा इलयों विवल््यते तदा 'समस्युपमानपूर्वपदस्य बहुमोदियनरपदलोपथ इलनेन गृगलोलनेत्युपमानपूर्वपदस्प नयनशब्देन बहुलीवी सपमानवाचिनि चृगलोचने इति पूर्वपदे उत्तरपदभृतख खोचनशब्दस छोमे उपमे यभूतस्य नगनमात्ख्ोमदानादिदमुदाहरणम / p.18 (Chan.). (P.20,11.13-14). तेनोपमागा ....- सपविद्ातिप्रकारोपमा. Thus there are 27 sub-divisions of Upamh, 6 of the Parph and 21 of the Lupta, vis 10 of पर्मलुप्ता, 2 of उपमानतुप्ता, 2 of बाचकसूपता, 2 of धमोपमानतुआा, 3 of धर्मवाचकसुप्ा, 1 of उपमेयसुप्ता, 1 of धर्मोपनेयलसा and I of faelqr. Our author in these sub-divisions follows "The Mahabbaahya comments upon it as follows: mtt- छोपमानपुर्वस्प बदुगीहिवंतन्य अत्तरपदस व लोपो बकल्प: । कण्ठेम: कालोडस: कण्ठेकाल: 1 वदमुखमिन मुखनसोहमुसः। सरमुसः। Vol. II. p. p. 423 (Kielborn).

X. 23 उपमा, SAHITYADARPANA. 105

Mammata with some difforonee. He borrows some examplos from Mammata and olosely copies many others. Mammata giver in all 25 varieties of Upami, 0 of Porpl, which aro the sama as our author's and 19 of Lupta. The latter are follows :- 5 of धमलप्ता शदी nे आायी वाप्यगा and समासगा and भाी तडितगा): 2 of उपमानचसा (वाक्यगा and समासगा), 6 of बानकसमा (समास््गा, कमक्यन्गा, आधारतयन्गा, बयडगा, कतणमुख्ना and नर्गणमुलगा) 2 of वानकम्रमेंडता (किनना and समासगा), 2 of भर्मोपमानलता (समासगा and माक्यगा), 1 of वाचकोपमेयलत्ता (क्वज्गा), and 1 of तरिलोपा (समासगा)- The ourious reader may aleo consult the चित्रमीमासा and रसगडापर. The grammatieal basis of the divisions of Upama appeurs to have first originated with Udbhata Vide his remarks

संद्ेपागिहिवाप्येया साम्यवाचकविच्युतेः। साम्पोपमेववडचिथियोगाथ निवम्यते॥। उपमामोपमेयोक्ती सास्ववद्ानिविच्चबाव । पचित समासे वद्राचिनिरहेण वानिन्व मा। सथोपमानादाचारे ववचप्रत्ययबलोचितः । कचवितसा कतुराचारे काडा सा न किपा चचित।। उपमाने कमेणि वा कतरि या यो गमुल कमादिगतः । तदाच्या सा बतिना व वर्मसामान्यवचने न।। पश्चीससम्यन्ताथ यो वतिनामतसादमियेया। कल्पपप्रभृतिमिरन्वैश तद्ितै सा निबस्पसे कविभि: ॥ अतकारसारसयह I 35-40. On the divisions of Upamh as given by Mammata and our nuthor, the author of Chitramimanas makes some very appropriate remarks. Appuya Dikshita says that the divisions being bused purely upon grammatical prineiples ( thus merely proving that the anthora are familiar with Grammar ) should find no pluce in a treatise on Rhetoric; moreover, the divisions of Lupth aro not exhanstive. Vide his remarks "एवमर्य पूर्णीसमाविमानी वाक्य

शारथाने व्युत्ायतामहति। न या तमानामरय सामस्येन विभाग: ete" चि. मी. p. 27. (P. 20, 1l. 15-26) y ... ffte. The author now expounda u peoulinrity of those varieties of simile in which the common proporty is not omitted. एकरप :...... मिद्या. Construe साधारणो गुणः कनिम एकरूपा, कापि भिन्नः, मिळ्रे (साधारणे गुणे ) विम्बानुनिम्वलं शव्दमाव्रेण वा मिंदा (मेद:) सम्मवति. The common property is somctimes the dame in both tha वगमान and सपमेय; sometimen it is distint Whan the eommon property is distinet ( being of n different sort in the Upamina and the Upameya ), there is the relation of विन्वप्रतिनिम्वभाव (prototype and copy, or origiaal and imnge ) or there is moroly a verbal difforonce. What our anthor means is as follows :- the ewremwn may appenr under three napeots; I It may be mentioned only ouce and is con- १५

106 NOTES ON X. 28-24 उपमा

nected with both Upaminn and ayi, ns in the crample मपुरः सुचावदयर:, where मपुरत्व is mentioned only ance and is direstly connected with both the face and nectar; II Tho common property may be mentioned twice in two different words, one connected with the Upamans and the other with tho Upameyn; here thare are two ways again; (a) the common pro- perty, thustwice mentioned in two different words, mny ronlly be non-different in essence i e, the same property may by mentioned in two words, as for example, in the vere 'मान्या मुहुवलित बन्चरमा गन तवाकृत्तवृन्तशतपत्रनिर्म बइन्ता the two words दठित (turned) and aiew (turned) menn the snme property, hiut one of the words is connnoted with aaro (neok) and the other with qra (stall of lotus ete.), This aspect is referred to by our author as 'PHi aesnam faar' which is elsewhere ealled enigur; II (b) The common property may be expressed by two different words und the property in the Upameyn in dintinet from that in the Upamann but thn two nro looked upon as identleal on nocount of their geenl resemblance, as for, example, in ugrs afta: ete. the heads are compared to honey-combs, the common property being twice mentioned in mus: and सरघान्यासै: (teeming with boes); hero इuge and सरपाव्यास ar not essentially the same, but they are so alike that they may bo looked upon as identical. This is ealled Aesqfafstqara. We see in ordinary life, that although the rellootion in the mirror is different from the face reflected, people Identify their faco with the raflcction and male une of such exprestions in connection with the roflection This le my fuee' muc has tho following note hore 'अत मवाच दिन्यमतिविम्तभावव्यपपेशः। कोफो दि दर्पमादी विम्वास्पतिबिन्यसव मेवेडप मदीयभेवान वदनें संकान्तमित्यमेदेना- भिमन्यते। जग्पवा दि प्रतिबित्बददने कशोडई समूलोऽमिलायगिमानो मोदियाव, भूपणमिन्यासादो न नायिका नादियेरन्। p.28 अ० स० डि० विन्वमतिदि- म्बाचे ...... कोटपटलेरिस-The verse isRaghuvams'n IV. 63. Ho covared the earth with their ( Persians' ) bearded heads bevered by the lance, ns with honey-combs teeming with hees Here corresponding to 'bearded' there is the word teemiing with bees, as in the figure gapd. gerg is a Agure where the Upamina, Upameya and the common property are ropresented as If rulleoted, i. e. where no wWT. a, are paed ; but the meuning of one sentence is a roflootion ns it were of another sentenne. We shall troat of this figuro iater on गष्दमाव्रेण ..... माकृतय Where the words are difforent, but the common property is in

X. 23-24 उपमा. SAHITYADARPAŅA, 107

renlity the same. This is वस्तुपतिवस्तुभाव, 'स्मेर विभाय.'.माकृनस्-" स्मेर expanding. मनोगतग आकृतन The socrot meaning lying in her heart. Horo the same common property is oxprassed in two different words (सगर and विकसित) a in प्रतिबस्तूपना In afaveromr the same oommon proporty is twice mentioned in different words in hio sentences (and not in ont sentence na in simile) The author appears to borrow this treatment of the three aapeets of the common property from the Alah- krasarvasva of Ruyyala. वन्ापि साधारगवर्मस्य कचिदनुगामितया पेकरूप्येण निर्देश: । कचिरस्तुप्रतिवस्तुमानैन पृवक् निदशः। पृथकनिदने व सम्बन्भिमेदमाव्र (न पुन सवरूपमेद: कश्िदित्यर्मः । जयरय) प्रतिवस्तपमावय्। विन्यमतिबिन्यभावो या हृदिन्तवसpp. 26-27. The विश्रगीमांसा explaina वस्तुपतिवस्तुभाव 1s 'एकस्यैव वर्नेसय सम्बन्भिसेटेन विरुपादान वस्तुप्रतिवसतुभावः (i.e. mentioning the same common property in two different words on accouut of its being donnected with two di- fferent Fulistrates) and विन्यग्रतिविम्यभाव 29 'वस्तुतो मिन्रवोमैमैंनो:

mentian of two properties, which, though really differont, are looked upou as identienl on socount of resemblance botween thom ). The Ekavali gives practieally the aame defnitions (p. 205). For further information on these napests of the common proparty, 868 चित्रमागांसा pp. 18-21 and रसगदापर PP. 174-177. पकदेश -. गम्यम (p.20, 1. 27-p. 21,1.4). एकदेश ... साम्यस्य-पत्र साम्यस वाच्लगन्यते सनेताम (सा) एकदेशविवर्तिनी उपमा-There is partial simile when the resemblance is expressed ( in one part) and implied (in another ) ahi.FrAR-This ocours in Udbhta's Alanknrasarasangraba (]. 42), exoopt the third pado, which is aovr ta Pa # in Udbhnta, Our author appears to have changed the third pada for his own purpose. Constril सरःमिय: वापकै: नेत्रैरिच, पहेः मुखौरिव, चकबाकेः कनेरिय, पदे पी AmiPam -- The charms of the lake at every step shone with blue lotuses us with oyes, with water lilies as with fnces and with Brahmany Qucka (ai) as writh breasts. Hero resemblance buttreen blue lotusas and oyes eto. is direotly expressed, while that Ltween the cbarm and women is implied; ie. the word ar "women' is not mentioned at nll; from the faot slat नेव, नुख and स्तन aro mentioned wo infor that सरालिंग: must have been compared to women. Jagannatha also spenka of एकदेशविवातगी उपमा. द््वमति रुगनावलेनलनिखतयया, माजासू्प्रनिरपमना,

108 NOTES ON X. 24 उपमा.

परम्परिता, केवलशुडूपरम्परिता, मालासपशुडपरम्परिता चेलटया p. 161. His examnple of एकवेशविवर्तिनी is 'मकरप्तिमैमेहामदै: बनिनी रससमैः समन्यितः। कविता मृतकीर्तिचन्द्रपोस्त मिहोवीरमणासि कारगम् I p. 183. Here, the sea, the Upamiana of the king, is omitted, while #at and tw associated with the san are Upaminss of soldiers and poeta Associnated with the king.

कविता ...... विहाय: (p.21,11.5-9). कविता ... उपमानवा-constrno यरि ययोषन उपमेवस्य उपमानता स्वाव (ना) रसनोपमा कचिता, If nn objeot of comparison in one case is turned into an Upamana at the nast stop and so on in suocession, there is the chain of similes. IE the avhq in n mimile beoomes the ayqr in mnother simile and i compared with a new ayaq, which agnin is tarned into an Upamana and ngain compared to another Upameyn and s0 on, there is रसनोपमा (रसना means'girdle wora by women'). चन्द्रावते ...... विदाय:, The swan, on account of its purs colour resambles the moon; the woman, on socount of her charming galt, resembles the swan; the water on account of its deligltful touch resembles the woman; and the sky in its clearness resembles the water. Hore ey is at firat the ayity; then it is turned into an Upamans and mar becomes the उपमेग: and to on. मालोपमा -..... सहसवा दर्शनाव (p. 21, 1I, 10-22). माळोपमा इृस्ववे. पद मकस् (उपमेगस) बद् उपमानं वृश्यते (तथा) मालोपमा-When we have soveral Upamanas in connection with one Upamoya, we have a garland of similes, वारिजेन ....- मनोहरा-सरसी a Inke. virtue or justice. Here s iseompared to many Upamanns, पंड. सरनी, निकीमिनी and वनिता, Here the common property (w-itsa) la the iame, Sometimes the common property may be difforent with each Upamans, as in ओोल्लनेन नवनानन्द: सुपेव मदकारणम् । प्रुरेत समाकृष्टसबैलो का नितम्विनी ' वचित ..... दृइयते वयवयि times hoth the Upamann and Upameya ara connected with the subjoot-matter. Generally the Upameyn is the matter in hand and the Upamana has nothing to do with the subjeet of disouesion. ईसचन्द्र :... शरदागमे. शरदागमे at the arvent of Autumn. Hore ns the matter in hand is the deseription of Autumn, both the moon and swan, the sky and water eto. are qeu. ser tret .. नकलशृकममा शव. पुरन्दर is Indra. कत्पपकभवाः born of the celestial tree ( whinh yiolded every desired objeot ). Here wo have a ease of the simile of Impliestion, nince hy the word frygat, which is the Upameyn, are suggested the treamures,

X. 20 उपमा. SÅHITTADARPAŅA. 100

hich are the Upamanas and which are qualifed as born of the celestial tree'. In this very example, since the sense of house is repeated by the word सवने, this is प्रतिनिर्देश्योषमा. Thesa and others have not bean defined here, for a thousand such varieties might be made out; ( and ao it would be impossible to define and exemplify them all). Compare the words of Mammata '(मालोपमा रसनोपमा न) न लक्षिता। मवंविघवैचिन्यसइससरभवाय। उत्तमेदानतिकमाण।' K. P. X.

2 अनन्यय: (Self-comparison)

(P. 21,1 23-p.22, 1.2) उपमानोषमेय --. प्रयोगकम् इति. एकसैव उयमानोपमेयसवम् अनन्वयः When the same objeot oocupies the position of both Upamana and Upameya i. e. when a thing is compared to itself, there is eoaw. Ii follows as a muatter of course that the comparison must be expressed in a ningle sentenee, राजीव ............ दारत्समुदयोधमे-When Autumn began to manifest itself, the lotus binshed like the lotus cto. sir :- not alumbering. Here the lotus and others are intentionally compared to themselves in order to convey the idea that they have not their like. In aaryy one thing is compared to itself, the purpose being to convey the iden that there is nothing like it in the world; while in Upama one thing in compared to another and there is no intention to intimate the iden that there is nothing similar. Compare nqra's words g4 E दितीयसमद्चारिनियृ सिरेवालङ्वारत्यपतिष्ठापक प्रमाणम p.30. Vimann de. fines अनन्यय similarly 'एकसपोपमेयोपमानलेऽनन्वयः' कान्याळङ्वारसूप IV. 3. 14 and gives the following as an instance 'गगन गगनाकार सागर: सागरोपम: । रामरावणयोर्बुर्ड रामरावणयोरिव ।' मामड and उड्ट define in the same worda 'यत्र वेनैन सन्य स्वादुपमानोपमेयता।असावृन्यविवश्ातस्तमित्याः हरनन्दयम् P. Udubata's erampla is 'बरत्र याणी स्वयागीन स्वकियेत क्रियाइमका। रूर्प स्वमिव कर्प व लोकलोचनलोमनन्।' बद्रट IV, 8. राजीवमिव -. विषय :- The province of this ligure is quito dlatlncl from that of Latanuprien, as in the example 'राजीन मिब पायोनम्' whero the figuro in अनन्वय, although for राजीव We 49 a syuonym पायोन: while in लाटानुप्रास, the same word must be employed. erarura is defined by the Alanikarasarvasva As तातर्यनेववत (शम्दार्थमीनरसय) लाटानुप्रास: p. 24. On thie tbe वृत्ति कि 'तात्यर्वमन्यपरत्वम्। सदेव मियते, न तु शन्दापेखरूपम्।, When the same words are repented in the same sense, but with a different construotion, there is opiguia, which i wo ealled

110 NOTES ON X.26 अनन्यय

because it is dear to the poets of Lata, the country nbout Surat. This erargun In treated of at lenght in Udhhata and Mammata, सद्ट dolines it ns 'स्वरूपार्थाविशेषेड पुनरकि:फला ग्तराव। श्दानों या मदानों का डाटानुमास रच्यये॥। I. 15. Examplos of लायनुपास 4च-कनिदुत्फुतकमता कमरजान्तपट्पदा। पट्पदकाणमुखरा मुख- ससकारसारसा ।। पथिनी पचिनीगाडलइयागल मानसाय । अनवर्दन्तुरयामाचुद्सा हंसकुलालवात॥। उड्र I. 18 and 20. 'दिनकरकुखचन्द्र चन्द्रकेतो सरभसमेहि दूट परिष्यनस।' उत्तरराम० 6. Here the words कमल, पटपा, पचिनी, du ete. are repeated in the same sense, but in a different connection. What then is the difference between IEIHI and ar! In the former, tho poet usts words having the wame appearance and sense, with the difference that cach is construed in different way. In wmqs, the poet utes the same objeot twice and compares it to itself with the Idea of excluding the possibility of the existence of another thing similar to it. It is not absolutely nocesmry for e-jy that the same word should be used; a synonymous word may do as well, as in राजीनमिय पायोवम: but it in batter to eimploy the same word, as il is more woitable for the purpose in hand, viz conveying the ides that the same object is compared to itself. In wjarrsra, it is absolutely necemary that the sume word be employed twice in the same sento but with a different construction: and moreover there is no iden of exoluding the possibility of nnother thing similar to it; i. . there is झष्दामेपीननम्य: while In शन्वय, it ia not nbeolutoly necesaary that the tame word mhould be used i . thore is ahnman; the same word, however, is generally employed with the purpose of quickly enlling attention to the fact that the poet aims at the exelusion of another object similar to the one mentioned. fa a ... Bn But it is better to employ the same word, as this is more suitahle for leading us to understand that the उपमान and उपमेव aro the same. The एकावली distinguishes the two as follows :- 'पीनरनत्स तात्पर्यमाय भिजस्वात्र प्रयोजकलात। अनन्वये नापेमात्रगतयुगपट्पमानोपमेयभावस उयुकाव्। शष्देक्यरप पुनरोचितीवसेन प्रसबसङ्तत्वा। p. 193. On this the तरत saya उभयपीनयल लाटानुप्रासे प्रयोजकमनन्वये स्वर्थपीनस्य तापत्वकस युगपदुपमानोपमेयमानसिदेरित्ग: । किसर्य त्डि तन्र शब्दैक्यं कुवन्ति कपयो नियमेनेल्लाशपपाय। अब्देक्यस्य पुनरिति। औचितीवश्षेनेति। उद्दश्वपतिनिर्देश गोरैकरूप्पमिति न्यायवळेनान्यया पर्वायमकमससापचेन तु उक्षणलेनेलमेंः।' सडुचम्. मयोतकम्-This verse is found in अल्तै. स. p. 24, In w4s, dameness of words is necidental becsuse it is more

X.26 अनम्वय. SAIITYADARPAŅA. 111

suitable; while in the epgur ib ia dirootly essentinl ( to constituto the figure itzelf ). On आनुषणिकम्, विमरशिनी sपस 'न पुनः साक्षात अयोनकमित्वर्मः। शष्दैक्यं मिनापि अनन्नवस प्रतिपादनाव। and on 'साक्षादेव' il say# 'शब्दैकष विना अस्प (छाटानुप्रासस) अनुत्थानाव p. 21. 3 उपमेयोपमा (Reciprocal Comparison) पर्यादेण.मिप्राबः (P. 22, 11. 3-8 ) इयो पर्यावेण मतर् (उपमानोपमेयलम्) उपमेयोपमा मता. That is regarded as उपनेयोपमा, when two thinga alternately ocoupy the position of Upamins and Upameya. This must of courso take place in two sen- hences. कमलेव मति :.. पत गस्प-This is cited by Mammata as an oshmiple of ayirirt. Here the wealth and intelleet ote. ol the ling ure alternately compared to one another, the objeet being to convey that there is no third thing remambling the two met and af ete. Our anthor's definition is word for word the same as Ruyyaka's इमो पर्यायेण तसििन् ( उपमानोपमेयले) उपमेमोपमा p.31. The figuro is onllod उपमेगोपमा, becanec in it, with the qhs of the frat sentence ia compared the aynrt of that sontence, i. c. 'डपमेयेन उपमा' na Manrmate says. The purpose with which thia mode of specgh is rosorted to is to cunvey the ides that there is no third thing resembling the two mentioned. Compare the words of जयरम "अस्याशोषमानान्तरविरसकार एव फडम्।

भवीयवे तत्र नायमक्द्ार। यया 'सविता विधनति विघुरवि सवितरति तथा दिनन्ति पानिन्य:। यामिनयन्ति दिनानि व सुसदः्खवशीक्ते मनसि। म दात्र

विपरीत भववीति।" p. 32. The word इयो: in the delinition srves to oxolude एसनोपमा, where also one thing bedomes उपमेय and उपमान in two miedesaivo santendes 1s in पद्रामते शुद्रुचानि इसो efbui In रसनोपमा tस० things are not compared to onn another. The distinetion between अनन्वय and उपमेगोपमा is that in the former the same thing is compared to itrelf with the objoet of oxcluding the possiliility of another thing similar to it; while in eytarynr two things are compared together alteruately with the purpose of exeluding a dhird thing similar to the two mentioned In #UAT, there is only one sontence setting it forth and there In no uggestion of वृततीयसदृश्यमच्छेद: while in उपमेवोपमा two sentenoer are required to constitute it and there is such a mygostion.

112 NOTES ON X. 27 उपमेयोपमा Other examples of उपमेपोपमा are :- सुगन्धि नयनानन्दि महिरामदपाटलम्। अम्भोजनिव वक्त्र ते त्वदास्पमिव पङुजम्।। मागड TII; खमिव नज गरनिव सें रंसबन्द्र दव इंस इव चन्द्रः। कुमुदाफारास्वाराखाराकाराणि इमुदावि। अह. स. P. 32. 4 स्मरणम् (Reminiscence) सदृचानुभवाव् ...... राम: (P.22, II. 9-17). सदृशानुभनाव वस्तुस्मृतिः -A recolleation of an object arising from the pereeption of somathing like it, is termed wtu. The Naiyayikas say that inowledge (बुद्धि or दान) is of two kinds, रमृति and ewr. tafhr ls that knowledge which is produoed by im- pressions alone; while wgay ( apprehension ) is all knowledge other than qyia. We apprehend a thing muoh as a jar. This apprehension leaves traces on the mind which are oalled सर्कार (सावनास्प); these impressions when awakened give rise to remembrance. So mental procemses mny be represented as अनुनव-संस्कार-स्मृति, ech preceding one being the cause of the following. Compare the words of T. S. सर्वव्यवहारहेतुवुद्धिर्ज्ानम् । सा दिविया स्मृतिरनुभवश्रेति। सस्कारगावजरन्य जञाने स्वृतिः । तद्धित नानमनभव: । and n1so 'संस्कारसिविधः। बेगो मावना स्ततिस्ापकश्रेति। अनुमवजन्या स्वृतिहेतुभावना आत्ममाचरवृत्ति:।. When after peronlving a thing cimilar to one which was formerly apprehended, one remembers the latter, bhere is स्मरणालदार. अरमिन्द ...... नबवलोचनन्-लेडत्अनमचलस् -Charming with the sporting wagtail bird. Haro the perception of the lotus on which the sary bird was playing stira up the latant improssions (drarr ) which cauan the rememhrance of the faco with tromulous eyea There is similarity between face and lotus. To constitute the Agure err, it is necessary that the romembrance muat be due to the perception of a similar objest. If remembranco ba due to anything else such as anxiety, contemplation ete, then there is no सरणालडवार. In the vorsa 'मवि सकपट eto, the remembranco being produced without the apprehension of simllarity there is no eatagt7. The verse in question is Vivvanithn's own and was cited by him in the 3rd qer as an esample of the व्यमिचारिभाव ealled स्वृति. Tho verse is नवि सकपर्ट कित्ित्कापि अभीतपिकोचने किममि नयन मासे तियेम्विजुम्मिततारकम्। रिमत्ुपगतामाणी हदा सतस्मपाजरिरत कपसयदश: समेर सनेर स्मरामि तदाननम्।।Oh how well I recolleot the over-smiling face of tho lotus-egod one, bashfully beld down on seeing her femalo friend mniling, whon I,

X. 27 सरण: SAHITYADARPANA. 113

artfully direoting my eyes some-what in some direction, Ln some mensure caught her eye, (which wouldd not consont to meet my direet glance), that eye of hers the pupil of which was dilated ima sidelong fashion, (as she stole what she fanoind an unobserved look at mol). राघवानन्द .... गिच्छन्ति. The great minister Raghavannada would have the figure mou even whoro the rocollootion mrise from dissimilarity (or contrast ). has been reforred to nlready in the Ist Pari, Ho appears to have been some relntive of Vis'vanatha. We mhid above that to constitute the Agure eae the remembrance must be due to the apprehension of a similar objeot. Raghavinanda says that even when the remembrance is due to the upprehen- sion of contrast, there is र्गरणाछपार His instanco is शिरापसृदी eto. शिरीपजुदी tender like tho S'irisha flower. सीख्यरक्षाणि Inkhs of folicitie. गय्दसु is an adverb-गनन्ति अप्रणि बमा स्वुसमा Here by the poreeption of Sith's sufferings which are contrast- ed with (Auga ) ber pleasures at home, Rama remembors the Iatter. The deflnition of eiry in the text is the samo ns that of नतं० स. 'मटसानुनपाहसवन्तररमृति: भारणम' p. 33. Ruyyakn romrks 'साहस्य विना नु स्यूतिर्नायमडद्कार:' p. 33. अगनाम detinea n9 'साइत्यशानोक- इसस्कारपयो्य भारण भरगालद्कार: p. 216. Jagannatba further re muurks 'अग चाल्क्वारिकाणं संप्रदायो वत्मावृश्यमूलकले सरण निवर्ननादिवदल- हार:। तखामाने व्वग्पतार्या नाव:। तयोरमाने तु वस्तुमाचन। p. 917. Jngannatha criticises the use of the word nrargyqra in the definition of Ruyyaka (and our author alo). He says that it is too narrow, as it would exclude a remombrance which is produced by a dem which is stirred up by the romombranca (erm and not age ) of another similar thing. We romember a thing not only when we perceive anothor similar thing. but alo when we remember another similar thing. Henoe we should subutitute for सदशानुमगात् ie word सहयमानाए, n म्ान inoludes both अनुमव aाते स्मृति. "यदपि 'सदृचानुमवादरत्यन्तररसृति: अरणम हत्यलकारसवस्तरलाकरयो: सरणानक्कारलक्षणमुर्क सदपि न। सदूय- चारणादुहुडेन संस्कारेण बनिते सरणे अव्वासेः। यया-'सन्त्वेपासिग्यगति बहवः पक्षिणो रन्यरूपाव्िया मच्ये मम सु महती मासना चातकेयु। मैरज्यवैरय निजसख नीर्व स्मारगद्ि: स्वृत्याकर्व भति किममि मम्म कृष्णामिधानम्। मत्न व व्ातकदर्श- नादेकसम्बन्धिय्ञानाइुत्पज्ेनापर सम्पन्धिनो जलवरस् अगवतद्शस्म सरणेन जनितं भगपतः सरण भगवदिमय-रतिमामाहम्। यदि च 'सदृशानुभनाव' हसपपहाय 'महसज्ानाव' इति कक्षणे निवेदयते तदा मव्त्वस्पापि संग्रह इति दिए PP. 221-22. A good example of लरण is'अतिशमितसुराधरपमावं शिशुमव:

114 NOTES ON X. 27 वरण.

लोकच तवेत तन्यरूपम्। कुशिकमतमयदिया प्रमावे धुतयनुर्ष रयुनन्दनं सधमि।' ausuRa V. 4, Mere remembrance, not produced by the npprehension of imilarity, is not सारमालo, ne in 'स तवेति मतिचाय

VI.8.

5 रुपकम् (Metaphor) रपके रपितारोपाद विपये निरपडये-Metphor crnsista in the re presentution of the subjeot of deseription, which (sabjeot) is nol ennoealed, as identified with another (n well-knowu standard). Arr is an object upon which something is superimposed, na fnoe upon which r ie superimpored; fufi is the objeet superimposed upon another, as 4Er on ag. So Avy and ffar are here equivalent ro- Speotivaly to उपनेव and उपमान रूपितसारोप: रुपितारोप: It would have been bettor if the author had said efardy: instend of 'रूपितारोपाद'. An erample of रूपक 15 गुख्े चन्ट्र: Tho name Ropaks is quite appropriats, as in it the Audt imposen its form (रूप) on th विषय; note the werde of अत. स- 'विपयिणा विघयस रूपनतः करणाद्पकम्' P. 35 or the एकाबति 'यदा तू विपमी निषय रूपयत रूपवन्त करोति तवान्वर्मामिधानं रूपकम P. 212. Na ...... qas-The word eha in the definition servos to distinguish Rupaka from the figuro qfun. We thall diseut thi point, when we come to the de- Einition of Parinamu The word "Patqral wrves to exclude aga. In ui, an object is donied to be what it really is and something else ia established in its stend; e. g. at qei f a In ei6, there is no such denial. On account of the extreme similarity of two things we identily one with the other and say 'मुख चंद्र:'. auid ...... fr ( P. 22, L 21 ). The nuthor dividea Ropaka first into three varieties vtrufta ( Consequential ). m# (Entire ), Prt ( Deficient ). यत् कसनिदारोप ...... इति केमित (P. 22,1, 24-p. 23, 1.16). बत्र ngiaun-That is Paramparita when the superimposition of tomething upon another is the cause of another superim- position and (1) rests or (2) does not rest upon Paronomasin; nach of these again ia twofold, na euch ocours ingly of serially. Theru are four varietics of परन्परिस, vit किट्केवलपर,

X. 20-30 र्पक SÅHITYADARFANA. 115

माला बिएपर, केवल असिष् परे०, माला अरिष पर० An example of केवरूपरम्परित resting upon Paronomasia is-'आइवे' eto. जगदुइण्डप जसी रानमण्डतरामुय-राजमण्ड may mean 1) the full orb of the moon or (2) the entire nasemhiage of kings. राजमण्डलगेन राम मण्डकम्. Here राजमण्डल (in the senen of 'the orb of the moon) is superimposed upou sranoee ( in the sense of 'assemblage of kings'). This superimposition is tho causo of tho euporim- position (anas )of Rahu upon the arm of the king. An example of मातापरन्परित resting on रेप is 'पच्योतय' e पचोदय: is equivalent to पच्ञानामुदयः (पत्र+वक्या), OF प्मागा उदप (पमा +उदय). पमा means Groddoss of wenlth.' सदागति may be explained as 'सदा गति: (oonstant motion) or ns 'सवामागविः (the resort of the good ). aer means 'mountnin' or "king'. nB (m. f.) means Thunderbole. Here we identify पचोदय (aitainment of fortune) with पथोडम (the blooming of lotuses ), the point of similarity betweon the two being the fact of their belng expressed by the sume word. This superim- position of पचोदच मदोदय is the cause of Idtyingt king with the lerd of the day. Similarly the superimpouition of qumrf ( constaut motion, a charaoteristio of the wind ) on Hemfa (resort of the good ) is the onose of Idontifying the king with the wind and the Identification of aen ( Fing ) with yerr ( mountains, which were cleft by Indra s thunder. bolt , isthe cause of the aseription of the nature of the thunderbolt to the king. Here there are three superimpolitions ( and not one ns in 'sga' ete.) and therefore thia is मालापरट An examplo of केवलपरन्परित not resting upon स्ेव i1s 'पान्तु बो" et माहेज्यापातककaा-hardened by the strokes of the steing of his bow (made of horn). शैल्ोक्यमपतपरम्मा :- pillars of the domo ( ma) in the form of the three worlds. Here the supor- Imponition of मण्ट्रर upoत वैद्योकय is the oauae of the muporim- position of eny upon the arms. As there ia a ringle supar imposition csusing another single muperimposition, this is केवलपर An oxample of मालापर, not based upun घेप, il 'मनो- वरानमा eto. गनोजराजस्=मनोज: (मदनः) एव राजा तस. सिलातपमन- white umbrella. श्रीसण्टचिनम्-ध्ीखण्ट (m)means 'sandalwood' As said in the तिकाण्डरोग 'मात्वस्तु स्मारच्छीखण्डो रौडिणस स and चित्र m0a09 'the ornsmental mark on the forchead (faas y as mid by मेदिनी 'तिळकानेल्पयो: फोर्ब कर्तुराचतनोरपि'. हरित means 'Dircotion or quarter'. हरिदेव अजना इरिवजना. व्योम एव सर: तसिम् सरोजन्, कपूरपूरपमन् resembling a lump of camphor. In this versn

116 NOTES ON X. 29-30 रूपक.

the superimposition of the nature of a king on Madana is the cause of the ascription of the nature of 'white umbrella' (which is a symbol of coyalty ) to the moon. The superim- position of the nature of a woman upon efta is the cause of the ascription of the nature of the faen ( always associsted with a woman ) to the moon; and so off. In this and the preceding examples none of the important words is paronomastic. Thus the four varieties of ytqRa are exemplifed. T ... afT-It is the opinion of some that in these ( four examples of vrvita ), the superimposition of Rahu ete, upon the arm of the king etc. is the enuse of the aseription of the naturo of the gfiry sto. to manege ete. This view is exnotly the opposite of Vis'va- nitha's. Awary's view appears to be better, as it is in no. dordance: with the views of Mammata and other famous rhetorioians. Moreover, between qaguzs ( diee of the moon ) ind manore ( assemblage of lingu ), there is something In eommon i. e. the faot of belng expressed in the same words, but bet ween Rahu and the king's arm, there is nothing in common that is well-ktown.

The name yufa is given to this variety becimuse here there is a sories of Rupakas (tr GHI sraf ), one of which is the onttso of the other. Jayarntha explains the term 4s 'परम्परया पनास मंताल्यादपरलारूपगलमायाते बम उच्योकम् p.36; and एकाबडी 28 'परम्परा नाता अरेति' p.215. sfnit ..... ah Aan (P. 23, 1, 17-p. 24, 1, 2). That is (entite ), where the principal objoot is metaphoricnlly represented together with those that are parts of it; und It is of two kinds (1) that whieh dwells in all the objects (2) or residey in only a portion, deqrna ...... nan-When all the things to be superimposed are expressed, it is समस्ववस्तुविषय, शाम्द्ले mean9 शर्ष्दन अभिषेयले. An example of साहरूपक (समस्वस्तुविषय) is Te ete. This verse ocours in Raghu, X. 48, FTT एव अवमह: तेन क्ान्तम, अवमइ ieana 'drooght'. बागेव असृतन बागसृतम्- भरुतः एव सखम्=गरुसालम् क्णमेप: कृष्णः एवं मेप :. The cloud-Krshns disappeared, having thus rined down the neotar of words upon the corn in the form of the deitios, that withered in the drought in the form of Ravana. Here o is the prinalpal object of desoription; crrn, , * are the subordinate clements ansocinted with him; by and Ita mubordinate elements, muoh aw wiut, wea and ee are

X. 30-31 रूपक. SAHITYADARPANA. 117

directly exprovsed. So this is ar and as all the angas are expressly mentioned and nre not to be understood, it im समसतवस्तुविषय, Mammata explains the term समस्वस्तुविषय 4B 'समस्ानि वस्तूनि विषण- अस्य' and Jayaratha ns 'समसमारोप्यमाणात्मर्क वसतु अमिषाया विषयो बत्र तत्तवोक्तम p.36. When मेप, the principal ona (महिन), is superimposod upon कृष् (theअन) then tta ete. (the wys ) are superimposed upon aig ete. ( which are Also अga). चत्र ... तत-It is said to be एकदेशविवर्ति (residing in n part ), whon some one of the superimposed things (archymm) is understood (and not expressed In words ). An example of एकदेशनिवति is 'टामण्यमपुभि:' etc. नवण्पमेव मधु. निर्कस्वर-expanding, blooming. लोकळोचन ofc. लोकानां लोच नान्येब रोलम्ा: अगरा: तेषा कदने :- By what cluster of boos in the form of the eyes of the people. Here, the superimposttion of ny on 'heauty is direetly expressed; while the superimposi- tion of Souts' on the faco is Indtreet (i. v. Is only suggested ). As honey is superimposed on 'beanty and hiee' on oyes'. so we infer that It ls meant that "lotus' should be identified with face. At hare one of the constituent Rupakas is not directly exprssed, this is untaftvia. This term is oxplained

नाय तदपतना विवर्तते परिणमाते यत्र तत्तयोक्तम' p.36; or by Uddyots as रुपकसहातसव अवयविनः अनवने कणिशिद्रपके विशेषेण शष्दमुखेन रकुलाया (वर्तते) हलार्थ :- न चेग .. उपचरिततवाव, Nor can you say that this is एकदेश्विवर्तिनी simile (exemplifiod in 'नेनेरिदोल्पलै: etc, above) bocatse the nttribute of bloomingness primarily belongs to the "lotus' nlone, which is the thing muperimposed (upon tho face) and belongs to the face only metaphorically, What is mennt is an follows :- It is sometimes hard to eny whether in a partioular expression thore is simile or metaphor. In मुखमन: if wo dissalvn the compound as मुले चन्द्र इव, thor i Upamt, but the word ga wonld be prominent in that case and qa: wodldd be subordinate. Il we dissolve the compound as मुखमेव चन्दू- it would lie a Rapaka and the wood चन्द्र would bo prominent aud aj would be subordinate. From the other words ured in the sentonce, we can often judgo whether the one or the other Is meant. If I any 'मुखकमल अफुटम्', the componnd ls Rupaka (मुनमेम कमलम्), as tho word 'प्रफुळ' (fully hlooming ) primarily agrees with lotus' alone. The compound, thereforo, must be so dissolved liere as to give prominenco to the word dotus, which is possible only if we dissolve it as

118 NOTES ON X. 31 रूपक.

मुखमेव कमकम्. IfI aay 'मुख्यकमन इसत', there ts Upama, beeause "aughing' ean primnrily be attirmed of the face alone and only socondarily of the lotus. The compound mnst tharefore be so dinsolved as to glve prominenee to the word ger, which fs pos- afble only in Upama (मुख कमडमिन). 80 here, as विवास्पर (fully expanded ) can primarily be affirmed of 'lotus' only, we must so iutorpret the words as to give prominence to lotus, honey ind bees. This is possible only if we understand that there La Ropakn. निरह ...... नयमा मे ( p. 24, 11. 3-12). If the principal objeut alons is motaphorically represented, there is fcacos, which is twe-fold being serial of single. An oxample of निरत्र (माल्य) i निर्माणकोशळ ete.' सा इय इन्दीवरेक्षणा भातुः निर्माणकौशम लोकचसुणा चन्दिका अनहस्य कीडागृह्म. आातुर्निर्माणकौशलन The very skill of the Orentur In ereating. Here the woman (afyr, the prineipal aubjeel) is alone compared: the subordinate cluments are not roferred to nll;hience this Ts निरन Anpेन दासे कमागसि eto-This vorso is cited by the oल, . केवडनिरमयनरपक. Arjunavarmadora, in his comment upon tho Amarus'atakn, nsoribes it to king Vakpatirhja alias Munja (the uncle of Bhoja) "वमालत्ूवनसवाक्पतिराजपरनासो मुझदेवस 'बासे कवागनि' oto" p. 23 Amru. Construe कृतानसि (कृशापराषे) दासे पभूगो पादमदार: उचितः भवेदिति (मख्ना) सुन्दरि नात्र दुये। यत (तव) सृदु पर उपलठोरपुलकापुरफण्टकामे: सिचते ननु सा व्वषा मे. दूधे I grlwe. उपनतः वे कठोरा: पुरुकापरा ते एवं कण्डवा: वेप बये: by the pointe of those thoens in the form of the hard shoots of my huir that ktnd Wroet (ut thy thrifling touch). The hero mays that ha is not distressed by the kick of the heroine: but the thrilling touch of hor foot chuses his hair to stand ereot and the pointa of those may prick her delicate foot. This is what canses distreas to him. Here yawire is identified with qers and there is no other superimpooition. वेमाषे ... मृग्पन (p. 24.11 13-17). Thus eight varleties are mentioned by the anelents. Bhamaha menitious only two, uut- वस्तुनिषण मधटी एकदेशबिनति (11. 49) Slmilarly Udbhata glvet two variotles समस- and एकदेश, It is Mammata who gives exaetly tho same number of diyisions ns our anthor, qoitta b divid- ed Into 4 varieties, सान into " (समसक and एकदेश), नियत into 9 (केवस anil माळा). Thn शल. स. gives th same mimbor. Our author does not appear to be satistied with this division,

X. 33 रूपक. SARITYADARPANA. 119

as the varietles are not mutually exclusive. He says that a परम्परितरूपक may also be एकदेशविर्वत. It परम्परत the super- imposition of one thing on another is thn canse of the supors Imposition of something else on another. The two things do not stand in the relation of principal and subordinata (अशिन् and अद् ): while in सात्ररपक of which एकदेशनिवत L varioty ), there aro no donbt two or more superimpositions, but the objects stnnd in the relation of prinoipal and enbor- dinate. This is the riew of the anclents. Our suthor diffors from them and gives 'ag: miefira! na an examplo of परन्परितमकदेशविवास. Our author follows bore the ल. म. This line is the last oue of a verse cited by wso go. Tho first three linos aro 'पवp सबलदम्या हरितगणिमय: पौरपाम्मेतरजो

कमयुवाइ़:'. On this verse tho अee go romarks 'अत्र इमासीविदस मति परम्परितनप्येकदेशनिवति' p. 35. कमा means 'the oarth and सीविदल is कमकिम्, the guard on the king's harem 'अन्तापुरे व्वभिकव: स्यावन्तर्वशिको चनः । सौविवहा: कलकिन: स्ापत्ा- सोमिदान वे॥' अमर. IT. B. 8. mwugres: That Indra in the formn of the king of Milva. a ani: eto. Here the Implind superimposition of a queen upon the earth is the cause of the Atcription of tha nature of the guard to the wword. As the superimposition of महिषी upon कमा is the cause of the suporimposition of सiविदह upon यह there 19 परम्परितकूपक But as 'नहिपी' is not dirootly oxpressod, and miftra alone is expressed, this ie ustafat. arw ete .-- The reader shonld mearch ont for himself an ezamplo of एकदेम्निवर्तिपरम्परित, where thero ls n serles of supor- Impositions. हृशने ...... बोषयम् (P.24,1.18-p.25,112). Eren in tho w metaphor, we see that the things superimposed ( snes ) aro founded upon ty ( Paronomnain ). Mammmta dividod सा into twovretमुष एकदेशविवत Ho did not iny that these two may be founded on er. Our nuthor points out that this is possible. An oxample र्of एकदेशविवतति basad upon वेप is 'करमुदय' ote. Constrno मनिततम :- मटलाचुके (गलिस वम-पस्समेम अंशुक यसाद) उदयमदीपरखनाओे (उदनमहीभर उदयपर्वत एव सन: ससप अग्रे) कर (करमेव किरणगेव कर बसम्) निवेश्य अवं सुर्थाधु: (चन्द्र:) अमरेशरिकः (जमरेवः इन्द्रर तस बिक्र माची तसा:) विकसितकुमुदेक्षण (विफसित कुमुवमेय कक्षण मस्प) मुग विचुम्पति. Here the word करमू is Paronomastle. This is एकदेश्रपिव्ति because hera the word 'woman' auperimposed npon autuRs

120 NOTES ON X. 33 रुपक.

is hot expressed, while the other constituent elomonti ns खन, जंझुक, (क्षग aro montionod. If wo road 'नचुन्बे हरिदबलामुग- मिन्टुनायकेन' for 'विचुग्वति सूर्मागु:' w sliall hav हिषमममावस्तुलिगय, ns In this case the woman supetimposed upon "the direction' and "the horo' upon the moon' will both be oxpressod In words. न चात्र ... मसहतम् (p.24, 11.23-25). Tb cannot be said that this is Reeyroftn ( and not feyuw ). In छिषपर०, g in 'भूमदावलिदम्मोलिः et, without tha muperimpoaition of mountain ote. upon the kings, the identifioation of the monarch, who is the objeet of description, with the thunderbolt would bo altogether absurd, as there is not the least similarity betwoon the two. But in tha example 'argas" ote, the superimposition of upon at, or of नायक upon सुधाशु, or of woman upon 'अमरेशदिक' is not dependent upon the superimposition of anything else. Each may be superimposed upon the other independently, as there is groat sindlarity between the various pairs. efe ... e. An objection is raised againat the abovo reasoning In these worda. If you say that aamBqrme is au ezampla of परन्परत, then how is it that you cite 'चोद्यदिनाधीश eto, as an example of qka? The king can be identifled with the sun, as there is between the two great similarity founded apon both being aafer ( glorious ). This superim- posttion is independlent of the superimposition of quier opon ममोदब. Hence 'पमोदमदिनाधीश: shonld he an example of सात्र and not of परम्परित. समाहि .. निवक्ितलाव The forogoing ob jeotion ta answered in these words. It is quite true that the resemblanco of the king to the sun as possessing glory is mite manifest; but it in not intended in the examplo under disenssion. It is qutages ( the identity of the attainmont of fortune with the bloomiug of lotuses hased upon Paronomasia ) that is intended to be the common attribute of the twn. And hence, the superimposition of qutey on qwilse is the causo of the suporimposition of the 'sun' on the king and 'yees' ete. is an orampla of परम्परित०. दह तु ...... इति न करिषपरम्परितन. But hure the similarity of the mountain to the fomale breast in plump- ness and prominence is quite manifest of itself and honco thero is no fugपरe; but सिष्साङ. कनित्समासानावेजी etc. Buno- times Rapaka is found without n compoond. The muthor sppeara to allude to the words of Dandin, who dividoy Rūpakas into srer (without a compoond ), nm (lnn com-

X. 33 रुपक. SAHITYADARPANA.

pound ) and =ergwer ( partly compounded and parily not ). उपमैव तिरोभूतभेदा रूपकमिपयते। यया वाहुलता पाणिपण चरणपतनः ॥। सहुन्य: पतवान्यासन् कुसुमानि वखाचिषः। बाह लते वसन्तश्रीसव नः प्रलक्ष चारिणी।। हत्येसदसमस्वारय समस पूर्वरूपकम् (बामुलता ato.)। सिरं मुखेन्दोर्क्योत्लेति समस्तव्यस्तरूपकम् ॥' कान्यादनी IL 66-08. कचिदेयभिकर- udsfr ete .- In Rupakn, the Upamana and Upameys are generally in apposition, as in gena:, wigar ete. But sometimes tho Upamana and Upamoya are in different cases, as e. g, Tho Creator formed hare a line of bees under the shape of a creeper-like eyebrow. Here woar and aegavft aro in different cases The Nirnayn-sagura edition wrongly omits the words From Rgk to Gyidsfr in. It thus makes 'aleanry sto, an bxnmple uuder fafeaquy, which it is not. Bosides the ereo Ho dites 'सोजन्पान्यु' oto. as an example undrैवर्म्य 8-3 The printed editions put the words te qn' siter the verse 'amam etc; this seems to us to be wrong; the vorse is quoted by Ruyyaka, who preceded Vis'vanatha by some conturios. सोनन्माम्ु ..... पुच्छ्छरा n ipowth राजावली. चै ....... सेविता They, who, intpired with foolish hopos, have served the princes of the Kaliyugs (Iron Ago) titary ofc .- सौजन्यमेनर शम्डु तस् मरुसली the sandy deert for the water of courtesy ( i.e. as in Marwar there is no water, so thero ls no courtesy in princes). सुचरित etc सुचरितनेव आनेल्य तसप यनिति :- the nerinl wall for the pictures of good deeds (i ns no pictures can be painted on the canvas of the sky, so there are no good deods in the princes of this age.). गुणन्योत्ाकण्णचत् वैशी-गुणा एव उपोस्ा तस्पा: कृम्णचतुर्दशी the fourteenth night of the dark fortnight for the moonlight of merit (i. e. as there is no moonlight on the fourteenth of the dark fortnight, so there ure no merita In the princes). सरडता elc-ससलवा कोटिक्परादि त्यमेब सरलवा कजुता तरा: मोगे पपुष्ठछसा the very perfoetion of the dog's tail In rospeet of reetitude (i. r. as the dog'a tall can never be straight, so there is no straightforwardness in the pirinces ) dut ... amn for these (hard workors), how mueh ability would be required to servo God S'iva who is to be attained by faith alone 1

अत्र केयां ..... गगनम् (p. 25, I1, 11-12). Although some of the Ropakas exemplified above are based upon Paronomasin (of words ), they are counted as alankaras of sonse, as they are Bpocies of Rupaka. केप is of two kinds, शब्दवेव and नर्पकषष

120 NOTES ON X, 33 रुूपक

In the former the word itself is important; if we suhatituto another in its place, the charm vanishos; e, g. sapreenut मशच्लेवश्णसम: स विदुभेन्द्रो राजते; hore विनुषेन्द्र: means Lord of Gods or lord of laarned men'; yoilamf means of the families of enemles' or 'of the best mount ins' and so on. Here if we substitute the word वet and पण्डित for गोत्र and विश्ुय respectively, the double meaning vanishes and than there will be no &r. Therefure as the word is here the chief alement, this is callod Engor, which is an alankara of Sabda and not of Artha. In some of the Paramparita Rupakas founded upon &y, the partioular word employed is very important; na p g in मूछवामलिदम्भोति :. If we substitute hero the word qवn for भून, then there will be no ay, and this verse would cease to bo nm example of fugyrufta. So then, the verse appears to ho an oxnmple of urra tr. Our author remarks that, although in such verses the partioular worda employed are important, still the prominent fgure is Rupaka and Gy serves only as # means to an ond. Henes it ls that the verses are cited under figures of sonse. tf .. arn The same is to be under- ntood with respeel to olankaras to be spokren of later on, fumr ... tfguq (p. 25, 11. 13-19). Cnnstrue (at) afir- बारकशिकाम् रूपक तव तदेव .- That Rupaka in which the ex- collence rises to an ozcessivo piteh is termod tho sama (i.r. अपिकास्टनेसिष्न/- अधिक आक्ज नैशिष्टणम् बस्िन तठ, An axample of this l 'एवं वत््त् e्ड अपरः मृमापाराधारः चिरपरिणत निम्बस-1h9 lwer lip, the receptacio of noetar is a Mimbn fruit ripenod after a long timm तनुः अबगाडे सुखवरः अवल्याना जलपि: tho body is an ocean of charms oxceedingly delightfnl to him who im- mories himself in it. In this exumple, the faco la identifled with the moon, but the excellence of the face is carried to the highet pitch, by saying that the faco it spotless, while the moon has spots; timilurly the Ar fruit is not tho reeeptaclo of noctar; Jotuses do not Moom day and night (they Dloom either by day or In the night); a pilunge in the sen is not always delightful To us this verse #ppears to be not a distinet varlety of sym, but of =yfats. In afte, the suporfority of the avny ovor the ayina is pointed out: The lame ls done bere. Or If it be maid that the superlority of aylg is not Intanded, theu wa my that this is an eznmplo oE an ordinary Ropakn The Upamins and Upameya aro identifiod beekus thore is great resemblance; still thero must be

X. 34 रूपक. SAHITYADARPANA. 123

certaln.propertins in the उपमेव which arn not found in the वपमाम. Similarly here, the faet that tha face is क=gरहित while tha moon is ear doos not constitute this example a soparato figure. Jagannatha says that the possession by the Upameyd of a property over and above thoie of tha Upamann or the non- potmesion by the Upameyn of one of the properties of tho Upa- mam doos not prevent us from idantifying Upamana and Upnmeyn "चामनस्तु-'एकमुणदानिवाल्पचा्यां साम्बदार्व्य विशेषोकि:' (कान्यालकार० IV. 3. 25.) दलाइ उदाजदार न यतं हि नाम पुष्पसासिद्यासन राध्यम' (सृच्छकटिक) इति। अन हि यते राज्य सादाल्येनारोप्यते। वम मिशासनरदित दि धर्त सिहासनसहितराज्यतादात्म्य कर्म वहैदिति आरोपोन्मूऊ कयुकिनिरासायारोप्पमाणे राज्येघपे सिहासनराहिल वल्प्यते। वैन दृढ़ारोप रुपकमेनेदम्। न विशेषोि:। मर्वं न 'अचतुर्वदनो मक्मा दिवादुरपरो हरिः। अभाललोचन: शम्मुनंगवान्वादरायणः ॥।' हारी पौराणपचेडपि रूपकमेवर। तषा गुणावित्यकव्पनायामवि सदेव । यथा-'धर्मो वपुष्मान्सुवि कातनीय: इत्यादी । p. 439. R. G.

6 परिणाम (Commutation) विषयारमतमा .... परणाम: (P.25, 11 20-22) Construo आरोप्े (s. . विपमिणि i, 4. उपमाने) विषयात्मक्या मकृतायोपयोगिनि (सति ) परिणामो भवेद-Whon what is suporimposed werves the purposo in hand as being identified with the mbject of superimposition (thi उपनेय), it ls परिणाम, which L twofold as being appori- Lonal or nou appositlonal, तुत्यापिकरण: is the same ss समानापि- करण: and अनुल्पाभिकरण: is equivalont to mयविकरन:, Tho nama Is given to this figure, because the object superlmpored Is cummuted into the nature of the subject of auperimpositlon. यथा -.. तादाल्मेन (P. 25, 1.23-p, 26, 1 3). An erample is 'न्नितेन' etd eontrue दराय जागतस्य्र मम तया सिमतेन उपापन कतनू पवे सनोपपोटम् आाहेन: तगा पणर कg :- She made a preeant to me, who had come from nfar, of a muile; and the wager Inid in gambiing was an embrace with the prostire of the breasta (i. e. a close ombrace). सनोपपीटम् i gerund in अन् and moans स्तनो उपपीज्य, अन्पन In other cases i. c. in ordinary cnses. उपायनपमी ... चपयुउे-Inother eases a present and a wager asumo the form of clothes, ornaments ete. In ordinary life, a present consista of costly clothns ete. while a wager is gonorally laid in the shape of money, ornamants costly Vossels oto. मत्र त .. सेपरपतया-supply 'उपयुन्येे after शिताहे Fपडया. In the present case of walouming a lover and yaming

124 SOTES ON X. 34-35 परिणाम-

with him, the preient and the wagor assume the form of a tile and an embrace. Here the आरोप्यमाण Is उपायन In tha first case and in tha socond, while the Ruq ( i e. suRq ) is frer in the first and ayay in the 2nd. Now here the आरोप्यमाण i 6. वपाधन is not useful in its own unturo for tho matter in hand, which is codcoming a lover; it will ba uscful for the matter in hand by being completely identifed with the Aqy i. e. fora. A lover must be welcomed by a smlle ete .; ordinary presents would not do. Therefore, here the ondhmin Ju in its own semse is not suitable to the purpose in hand; it bocomes suitablo only when it is identified with the emile. Similarly in the case of आछेष. प्रथमार्पे ...... सामानाविकरण्येन- In the first half of this vorse, the figure is usod without apposition (of उपमान and उपमेय) i मिसेन is in the Instrumental and aer in the Nominative, and in the necond hnlt with an appocition (of उपमान and उपमेव i. e. पणः and आाये: aro both in the nom.). h ...... men-7. The author here distinguishes batween em and wfene. In Rupaka, as for instanco in I keo the moon-face', the superimposed moon only serves to distinguish the face, but it has nothing to do with the net of seing, which is the matter in hand. But in Parinamn, the present (उपायन, the आरोप्यमाण O दपमान) is completely identi- bed with the subject of superimposition, viz the lady's smile ( the wrevfqr or syay ); and the present as so identified sub- Servos the purpose in band, vir honouring the lover. mia ga -Honco is It that in Ropakn, what is super- impoted (the aynia ) is construed simply as charactoriring or di-iinguishing the subject; bmt in efuns, the thing super- Imposed ( arrere ) is construod as being completely identienl. The word wearg is a teohnienl one, of which the Naiyayikas are vory fond. It means 'n determining nttribute.' When wesay ge, what the word wr offecta is wimply to tell ua that the face is onn which possosses most of the qualities of the moon nnd Is simtlar to it. I serves to distinguish the partieulne face from other faces which do not podsess great NimUarity to the moon. The distinetion between Rapaka and Parinam when brielly stated is this :- In Ropaku, the tinges or colours the Upameya dmply, but the ayals is not necessarily of any uio for the matter in hand, as in auve qeifa, where the moon mubiarves no purpoie in the act of seeing. In.qft-ira, on the other hand, the yua

X.34-35 परिणाम- SAHITYADARPASA. 125

is completaly identified with the Upameya and subrerves the purposo in lind by helng so idantified o, 8. पसतेन दगन्जन वीक्षते मदिरेक्षणा; here the word अ्ज (lotus ) Is connected with the action of seoing as its agent. But a lotur in its own nature cannot see. It can be the agont of seeing only if it be thoroughly identified with the oye and when thus identified with the eye, it will subserve the purpose in hand. In Rupaka, the ayarT is mperimposed upon the Upameya, which is the subjeot of discussion; while in Paripamn the sum passes over entirely into tho nature of the Upameya and subserves the purpose in hand. So it is on thnt distinguishes this figure from Rapaka. The word -fg in the definition of Rupaka was said above to distinguish it from Parinama. It is now clenr from the abovo that, what is: meant is that in eym there is simply a superimposition of the ia (ie. of what gives ita form to snothor ). Our author, in distinguishing us and NRwns, appears to borrow the words of Ruyyaka; "endwmr4 रूपके प्रकृतोपयोगित्वामावात्मकृतोपरअकत्वेनैव केवलेनान्वय भबते परिणाने त प्रकृतात्मतया आरोप्यमाणस्वोपयोग इति मकृतमारोप्यमाणरूपतया परिणमति।" 1. 40 ललं० स० of which अवरप remnrks "एवनत्र पकरणोपयोगित्या नावादित्यारोप्यमाणसोपयोग इति वान्कयव्यतिरेकान्यां महृतोपपोगित्वस्र असापारणतं दर्शितम्। असाधारणतवस्य डि अर्मस तत्त्वव्यवस्थापकत्वाहक्षणत्वम्।" p. 41. Our author is not very clour In his exposition of Pari- nama. The Chitramiminss is vory explleit on this point. "यच्चारोप्यमाण किचित्कार्योपयोगिलेन निवध्यमान स्वतस्तस्य तदुपयोगिलासम्मवा- सकृतास्मतापत्तिमपेक्षवे तत्रेव परिणामाजोकाराव। 'मससेन टुगव्जेन बीक्षते मदिरेक्षण' i p. 5o. He then esplains how this verse is an example नf परिणाम: "मत्र तु अब्जल वीक्षणोपमोगित्व विबच्यते। मपूरव्वसकादिसमासेनोत्तर- पदपाधान्यात। न चोपमिति( ता)समासाअयणेन पूर्वपदार्मपाषान्याइश एव तदुपयोगित निबध्यत हत्यसिवति वाच्यम्। पसमेनेवि सामान्यवनेप्रगोगाच्। 'उपमिव व्याधादिमि: सामान्याप्रयोमे (या. II. 1. 56) इति तदमयोग एमोपमितसनामानु शासनाव। लग्बख न वीक्षणोपयोगिल्व न सात्मना सम्मनत ।अतः प्रकृतडृगात्मतापत्य- पेक्षणाव परिणामाळड्डारः।" p.55. The चि. मी. distinguishes रृपक and परिणाम स 'रूपके प्रकृतमपकृतरूपाप्न्र भवति परिणामे तु अप्रकृत प्रकृतरूपापर्भ wrin* p 59. Similatly, Jagannitha very cenrly defines Parlnans ne 'विपयी (i. ₹. उपमानम्) बम विषयातमतयैव प्रकृते पकृतोपयोगी न सावन्तरयेण (i- 6. सस्रूपेग) स परिणाम: R. G. p. 248. His example of परिणाम is a beautiful one. अपारे संसारे विषमनिषयारण्यसरभौ मम आर्मआार्म विगलितविराम कबमतेः। परिमान्तराय तरणितनवावीरनिकय: समन्तास्सस्ताप इरिनवतमालसि्तिरयनु ॥' Upon this veren he romarks

120 NOTES ON X. 31-35 परिणाम.

रमणीयशोमाधारत्ाक तमालो विपचितयोपास: । R. G. p. 248. Tn tho above example, the anta ( a tree ) cannot on ita owu nccount be said to romove the worry of this life; it can do so only if it Is Identified with the Deity, who is tho subjoot of diseussion. Tho एकाबली dofines परिणाम quite differontl परिणामे दविवि नाययन्तारोप्यमाणरूपतया। परिणमति यत्र विषय: प्स्तुतकार्योंपयोगाय।। यमारोपविषयः (i.ह. उपमेय) प्रकृतकार्यसिद्धयर्थमारोप्यमाणाततया परिणमति तम यथार्माभियान: ftwm i pp. 220-21. This ta directly opposed to the words of our author आरोप्पे (उपमाने) विषपारमतवा (उपनेवात्मतया) मकतामपयोगिनि ole. and of Jaganntha िपयी (उपमानम्) मत् विषयातमवमेव (उपमेषास्मतमैद ) प्रकृते पकतोपयोगी ete. The Ekavall means tnt whoro the Upameya eannot in its own naturo sorve tho porpose in hand, but can do so only as completely passing over into the nature of the Upamana, there is ftun; while our author and Jagannathn sny that where the Upamana does hot subservo the purpose in hand In its own nature, but does. to oly as completely idantified with the Upameya, there is परिणास. The एकावली s0ems to fullow the ल स w- मारोप्यमाणरपलेन परिणमति' T.40. But the अल० स० appors to us to be colf-contradictory. It deflnes परिणाम a 'मारोम्यमाणस्व प्रकुतो- पयोगिले परिणाम: and says further on परिणामे तु पक्तात्मवषा आरोप्यमाणसयोपयोग :. This is exnotly our author's view; but the words 'प्रकृतमारोप्यमाणसपलेन परिणमति' plaood atter आरोव्यमाणसयोपयोग: are exaotly the revorse of what our author esya. Au cxmpla of परिणाम nooording to tकीराजम् नृससिड भवत-समरोत्सवेघु पूली मिरन्यतमर्स सपदि व्यमामि। निसियकुछ्तमिरसाममरलमाना

अस्तुतसुरतोपयोगिल्म्। p.922, It should be notod that Mammata doos not recognize tho figure Parinamn. उद्घोत takei the same vlew. Vide its remarkcs "मत्त 'आारोप्पमाणो यमर विपयाल्तयेव प्रकृतकार्योपयोगी न सातकोण स परिणाम (this is बगनाय' रक्षण)। मत्र व विषमामेद: आरोप्पमाणे उपयुज्यते रूपके तुः नैवमिति विशेष: (these aro the words of R. G. p. 948)। बदनेन्दुना तन्पी सरतापं विसुम्पति- बल्यादि उदावरपम्। अत हि मरठापनाकनसामव्म मुखात्मने पेन्दो:। श्री मसन्तापहार कलबाद रमणीयशोभावारत्वात्रोन्दुविषयतयोपाच:' इति वाक्षिणालयाः।तत्र। इन्दी नदनवादाल्य- मतीवेवण्रनीयमुखाधनुत्कपैकलेनालड्ारसानावाठ रत दिक् ।" p. 30 (Chan). दारे ...... मटनामेमनुसन्वीयते. (P. 26, 11. 3-6), In the versu 'दासे' ete quoted abovo, thero is Rupaka and not qftonn. It may he objeated that In the verse 'दासे कतागनि' there is परिणाम, 0ड the जारोप्यमाण कण्डक, which is well- known as tho cue of piereing

X. 34-35 परिणाम. SÅHITTADANPANA. 127

the foot, is here idontified with पुत्रक (th0 उपमेय). पुलवा cannot be connected in its own senso with पादमेदन, but only whan identifad with qreg.Thus the verse will be an example of मरिणान aocording to the view of the एकातली which aays यज्रारोपनिषय: (i.c. उपमेव: hor मुलक) प्रकृतकार्यसिद्धपर्येम् (horo पाइमेवन- रूपपकृतकार्यनिद्पर्भम् ) आरोप्वमाणात्मवया (hece कण्टकास्मतना ) परिणमति तब परिणाम :. To this our author replies tht in 'दासे' ote. thers is ym; beeause, the act of piereing tho foot, brought about by the thorn which is the andom, le noll the matter in hand. Tfea is not the matter in hnnd there onnnot be परिणाम, of which the ohnracteristio mark ls प्रक्तोपयोगित्य. In 'ara ete, the qpa is the romoval of the sense of wounded pride. It may be said that although qrht la not the matter th hand, still it helpe ta hring mit the प्रक्ृत ene (मानगत्र) nnd is thiis महृतोपयोगि. The author replies 'न खनु' ete तप् पादमेदनन. Nor is the piereing of the foot understood to help towards the bringing ont of any of the matters in hand in that verse. अयममि ..... वशिष्यम (P. 26, 11. 7-11). As the anthor spoke

"वनेनराणा .- सुरतप्रदीपा". Thie is Kumarasm, 1.10. बत्र-हिमालमे- दरी एव गुई ससा उत्सक: (1ap i, c. interior) वष्िन् बिपकार नास: यासान-Thio qunlifies ओषपय. अवेठपूरा: qulifns मदीपा: and means 'unfed by oil.' नवितासखाना बनेवराणा t the forestors necompanied by their consorts. In this vorso ery: uro आ्रोपनिषय or उपमेग: प्रवोपा: are the आरोष्यमाण or उपमान. The a is the removal of darkness, which in favourablo to dalllanee The lamps mbserve the purpose in hand as Idoutided with the नपचित Lin आरोपवियय, and bence thore la परिणाम, As tho lamps aro said to be unfed by oll, there 18 अभिकाकडवैसिषय, wlilo ordInary lamps requiro to be foll by ui. In our viow this is, as remarked by Jagannailm, Hnpaka It- antf. In esplaining the applieation of his deflnition of sftunn o this verse, the mathor appears to have broken down complataly. One may woll argue that the lampa (विपनी ): Gn In their own nature vory wall serve the mntter fu handi,. removal of darknets, It is ahufrs that cunnot well serve the matter in hand and do so only whan compiletely Identified with lampa; i.e. hero the बारोष् ( the lampe) ard Tot विषमास्मतया प्रकृताभोपयोगि but in thelr own naturo. Henco the delinition of qfenn as given by Raanr does not npply to

128 NOTES ON X. 34-35 परिणाम.

this verse. Tho definition of एकावली applios; बब विषय: (i hero ओषचय:) प्रस्तुतकायोपयोमाय (i.क, अन्यकार नाशाय) आरोप्यमाणरूपतया (i.e. प्रदीपरपवया) परिणमति स परिणाम :. The word अतैळपूरा: is to be lcept naide, according to our author, wo far as mere ytug Is concerned; the nddition of that word makes this verso an uxample of अपिकास्डवेशिष्टण परिणाम. So the figuro परिणाम Is con- stituted by the words बन रजन्या ओपचय: सुरतप्रदीपा सवन्ति. In thal casp, It is difficult to see how the authors romarks अत्र प्रदीपाना .... बोग: apply to the oxample. 7 सन्देह (Doubt)

प्रकृतेशन्यस्व प्रतिभोस्थिता संकय: सन्देह :- When an objeet under diseuasion is pontinally suspected lo be something elne, IL is called ADoubl' Ivis three-fold, शुद्ध, निश्यगम (containing a certainty ) and निययान्त (onding in a certainty). प्रकr men उपमेय, लन्यस्व= अम्कृतस्व i- ₹. उपमानस्य, Two things aro neressary to constitate the figure mra: (I) the doubt must be due to EEas and (II) the doubs must be poetienl and not matter of faet (i. e. it must be नमस्कृतिचनक ): 0. 5. इतो गता सा क गता न बाने गेई गता मे हृदय गता वा", here there is a doubt but it is not duo to सादश्प; thereforn there is no सन्देहासदार: in साणुनी दुरुपो दा', tho doubt, though it may be मादृश्यमूलक, is not poetical; therefore thore is no सन्वेडालकुार. यत्र ...... मृह्ारिणः (p.26, 11 14-18) It in gg where it torminates in doubt. if वारुण्य ..... प्रमारिण- This verse is aseribed to Bandhu in Subha ( No. 1471). I is cited hy अर. g. a15o. तागण्यमेव तर: Te he w now Uproat, that from an exuberanee of cer ( juice, also feoling ) has burst forth from the trno of youthfulnossT वेलापच्छलितसव=नेलार्वा प्रोष्डालतम्य वह्तस्प overilowing tho shoros. लमेानिि:उदचि स्वसमयोपन्यासविश्रम्मिणः (स्वसमयस्य सवसिद्धान्तस उपन्मासे डापने विशम्मिण: प्रणमिन: 1राम०) देवस मङारिण: (मदनस्प) कि उझालोत्कालकाचत्ान (अगापोरकण्ठाशालिनाम्) साक्षादुपदेशयछि :- 'Ts /he tho chastising rod of the Deity of love, nager to espound hts doetrines to men who nro deeply aglinted ( by fancy )FHere, no contlusion is nrrivod at; and tharefora thie ls an example of गुद्धसन्देह. पत्र ..... निअयमथ्य :- That I निययगन् where there is ndoubt at the beginning and another at the end; but certhinty in tho mlddle. Compar ं० सृ० 'निश्गगनों वः संक्षमोषकमी निश्यमय्य:' सश्याग्तव' P.13. 'अव भावैण्ढः ...... प्रतिभटा:'-मातेण्डः The sun. इy := वुक्त: कपानु:वसि एवसअापि: पविभय -foomen. विकस्पान्विदमति o0 tertain doubts. This vorse is cited by Mammata as woll as by

X. 15-30 सन्दह, SAMTYADARPAŞA. 129

Ruyynkn. Hore at firat a doubt is raised that the king is the sung thin doubt ia dispelled by the faot that tha king rides a single borse. So then there is the certainty that ho is not the Mnn (1. . निशय: गमे वस). It ia noh yet certain that ho is the king: for if that wero so, no new doubt can arise. So whut is cortainis the nbsonce of the frat doubt. Then comce the doubt that he is fire: and so on: So here there is dias Arat then faay ( diapelling of that dag ) and then there is another doubt. बशादी ..... परोडै 26, 11.97-29). Compare अ. स. मन्न संशच उपकमो निध्धये पर्यतसानम p- 41 कि सापय .. परोले :- Ths ocoura In विशु VII39 आराव HoAr. बकसदनासिना (पचचाना) परोदी (अपरिचिव:) विष्योने: (वतारनावत: पेषाविशेप: 48 douned in 'बिच्बोकोडभिमत- मासावपि गर्वादनाटर) by moans of those gestures of loving indiffar- ance miknown to tho lotusey. Here a doubt ie raised first whether It is k lotus or the lace of a young wuman. Ai last by adverting to some property poguliar to the Upameya, # certainty is arrived at that it is the faco. After this cortainty thare is no new doulit. मृष्य तन.नासते. पयोपरमरेग बर्दितम् opprossed by the weight of the breasts. This Is an esample of अतिशमोलि (Hyperbole) and nat सन्देड, hecause when the चपमान l auspooted ln place of the उपमेग, it f= सन्देड. In 'मर्ण्य दय ote D0 उपमान is mentioned; the doub is in forno to the aame thing, without suspe ting It to be something nise. Our author follows Mammats and Ruyynka in the threo- fold division of this figure. Ruyyaks, Vamana, the Ekavali and our author call this ligure मन्देह: while दण्डिन, भामक उभ्मर, म् and Jagannathn anll it ससन्देड, whioh उद्योत expinins aS 'मन्देहेन स पिषयतपा तबिशिष्ट दत ससन्देद:' p. 26. Dandin inoludes it under उपमाः 'अनन्वयससन्देहवुपभारवेक दर्रिती' कान्याइश II 358. मामद zmple is 'करिमम शश्ी न स दिया विरायने कुसमायुनो ना पनुरस कोसमम्। इति विश्याषाए विमृह्ृतोऽपि में मतिसतलवि वीक्षिते न उमते5मैमिकमम WIIT An exampio of this figure is- 'प्रश्ीवन नु इरिचदनपहवाना निम्पी दितेन्दुकरकन्दलजो नु मेक:। आतमनीवितसरो: परितर्मणों में सक्षीवनोषचिससो न हदि प्रसिक: ॥उस्तरराम III

8 स्रान्तिमान् (Error) साम्पाव वरिन् ततदि: आन्तिमान् (अळदार:) (यदि) प्तिनोत्पित :- Error is the apprehension, from resemblance, of an objeet as being what it is not, if it is suggested by poetionl faney. gnIt दुग्पविया ०o. सुग्या बकता: aimplo cowherds, गनामय: कुम्मान् विदबये

130 NOTES ON X. 36 आ्रन्तिमान्:

plage their jara beueath the cows. करव white lotun (सिते कुमुद- कैरे । अगर I.10.37). कुवळय-bion lotus. कर्कन्सू=वदरी tho jujubo troe. GrR f-The profuse moonlight. In this verse, the profuse light of the moon is represented as csusing errors. The jujubo fruit, when the rays of the moon fall upon it so as to make it thine, is mistaken for a pesrl. Hera the error is due to simil- arity. The word स in तदक rofers to the उपमान i. ८. अमाकरणिक and अतत् means the उपनेय or प्राकरणिक, अररसोत्वापिता etc, An illu- sion enused by the nature of things ( and not poetically repre- sented ) does not come under this figure; as for example, the illusion of silver on mother-o'-pearl; or of a snake on a rope. An illusion not araing from resemblance is not the subject of the present figuro; as in सङ्गम ete. सङ्गमनिरइविकल्पे-In a ehoica between her company and her separation. wk ..... At-In union there is but she alone, but in separation, the three worlds thamselves are nothing but herself. Here the illusion of looking upon the three worlds as the woman is not due to eges (but to love ) and there is no siftour.

The अलं० सo esplains the name आन्तिमान a followsभान्ति वित्तयर्म: 1स विदते मस्तिन्मणितिप्रकारे स न्तिमान । p. 44, on which जयरय renarka 'अवयाळद्वारे ान्तिमद्धाव उपचरितः।'. Error is a property of the mind and hence infanyr would mean 'a person who is in error.' The sregrr is not in error and so cannot be primarily called आन्तिमान. Bat the figure is called आन्तिमान् in a seopndary sonse, as in it expreesion is givou to a person' error. Similarly जगभाम remarka. 'अन्र व आनिमानमलहारः। आन्तिमानढदार हति व्यवहार- सत्वोपचारिक: 1 तबा नाडु:। 'प्रमावन्तरमीर्मान्तिरुपा यम्मिजनूषते) स बान्तिमानिति ह्याओेइडड्ारे लोपचारिक:1R. G. P.266. Two conditions are essential to constitute this figure; (1) The error must be due to similarity ( and not to a strolo ete. ) and (II ) the error must be poetionl The vorse ratet- करापातचुर्गिताऐेपवससा। दुर्ष चाणूरमहेन सतबन्दर ममस्वलम् । is not an example of wifiaRm, becauso here the illusion is dueto the heavy blow (and not (oसाहeप).Althongh in 'शुक्की रजतमिति' etट there is similarity and error, there is no wif-awi, aa there is no poatie beauty in it (नैचित्य). Jagannathn defines अन्सिमान् 28 सबमे पर्मिणि तादात्म्वेन धर्म्यन्तरप्रकारकोडनाड्ायों निश्षयः साहृश्यमयोज्यअमतकारी पकते म्ान्ति:। सा च पशुपश्यादिगता यभिन्वानगसन्दमेडनूपते, स आ्रान्तिमान्।' R. G. p. 266. He finds fault with those, who cite a verse containing many errors ns an example of wifiant (ns our author

X. 80 भान्तिमानू. SĀHIIYADARPAŅA. 131

doen). He says there must be a single error, or otherwise the figure sht to be defined below will have no province, ns it is nothing but a series of errore in connection with the same thing made by many peroeivers 'लक्षणे चतिकसन विवशितम्। अन्यमा मक्ष्यमाणा-

267. His examplo of मान्तिमान् i 'राम सिम्यतरश्याम विलोक्य वनमण्डढे। धारापरपिया धीर नृत्यत्ति स सिसापला: ॥।' R.G. P. 270. What distinguishes Rapaka from wifanrt is that In Ropakn the knowledge is आाहाय, wie in मान्तिमान् it is अनादार्य आवार्य mesn बायकालीनमिच्छाजन्य शानम्, In Rapaka, weideutily the पमान (चन्द्र) with the उपमेय: this we do in मान्तिमान 0lso. But in Rpaka, we are consoious that ye and a are quite distinet and wre identify them because there is great similarity betwean them; in चान्तिमान, thero ia no conseiousnesthtthe उपमान und उपमेय are separate: the उपमान is rsther mistaken for the उपमेव. 9 उल्लेख (Representation) कचिव गृहीवृर्गा मेदाव तथा कचिविद् विषयाणां मेदात एकस् यः अनेकप्रा वसेसा स उहेस उस्यते-The deseription of one under different charaoters nriaing from a difference of porceivers or from difference of the object, is termed Representation. Our nuthor gives two varieties of gar. The first is that, whero a certain object is npprehended by different persons in different ways through different oauses; e. g. the verse fay rA' eto. Here the Lord (who Is one ) is apprehended as पिय, शिशु, जपीश, agw and aw by the milkmsids, by elderly men like Nanda, by other gods, by devotees and by ascetios respectively througb different causes. The milkmaids oall him fqq because they love him, the devoteos call him rrgy beoanse they desire His grace and so on. The second variety in that where one and the same thing is deroribed in different ways on nocount of the diffor- ence of fiuy or enarr, although there are not many perceivers. An example is 'सदीया दवितानने सफरूणा मातइचर्माम्बरे सवासा भुजगे सविसापरसा चन्द्रेड्सृतसवन्दिमी। सेप्पों जडसूनावलोनानविधो बीना कपालोदरे पार्वसा नवसद्ममणलिनी दृष्टि: किमावास्तु वः।। (quoted in K.T. VII. p.434 Va and by ayty p 49). In this vorse the sight of ParvatT, which is one, is represented as of differont sorts (bashful or jenlous etc. ) on account of the variety of objeots ( uya: ) on which it falls. This socond variety is alluded to by the u#. स. aso; 'पूर्वतर अहीतगेदेनानेकमात्वोहेखः, यह तु विषयमेदेन p. 49. The निजमीनोमा defines this 2nd varioty olearly ns 'महीदुमेदामावेशी

13º NOTES: ON X. 57 गेष.

विषया सयमेवतः। एकस्पानेपोलेखमप्युटेज पचझ्ने ॥ p. 69. S0e R, G. p.274. अलेकरपानि ...... मयोचका :- Here the Lord, who is ong, boing pome ssod of many qualities ( suoh as fusrr ebo, ) ia differently ropresonted; the ressons for the manifold ropresentations boing the lovo ete. of tho millemaida etc. Compar अल. स. बनेक वस्तु अनेकमा सृझते स रूमवाहस्यो हेखताइुसेख:। न बैद निर्मिनिच्तमुरेत्मातमपे सु नाना-

जिका: ॥ p. 47. ववु ....... साभित :- The verea fs quoted in the अले. स. P. 47. नगरच tella us that it Is from the प्त्यमिया of उपक owhir sufaepne . As they have snid 'the approbensioo of one and the same objent, which it produced by o cousidera- tinn of ita varions attributes, diflers nccording to the taste, the purpose nind the intelligence of the porcelver.' #Ar is explnined 0े अनुराग Ly Mallinatlin (Ekavali p. 928 ) and 'स्वावन्व्येण विकस- नम् by जसरया अरभित्वम् a निप्सा धnे व्युस्तति शब्दावेरतियद: by Maliinathag and अवक्ियामिलापपरत्वम् and वदमनझारमरणता respic- Livoly by चयरय. अनुरान्धान नाम बहना विनेषार्णा ग्ुममधानतया व्यानिवणेन विसर्नींनम्'सनुदनन्य (Trivandruin od.). Tmfa (P.27,11. 22-26). The nuthor now proceeds to distinguish the figure from other figures. The verse 'fqy tfa' sto. is not an example of मालारूपव. In मालारूपन instanged above in 'Awlmadard' ete. we auporimpose many things upon one thing on account of the latter being very simllar to many objeota. We nre, howerer, all along couscious that the thlnga are distinet. But here in 'Tay ri' there is no mere suporim- porition of विए (lover), नारायण ete upon the Lord; heru there is no sriru: but the Lord ie, ns a matter ul foot, fqy to the milk- maiils Besides, the peroeivers nre hero many. In minteyn thn pereeiver is one Nor ls thie verso an eximple of wifaurz- An objeutor mny aay that 'परिम नति' is an esnmple of बन्तिमान, ae Lere there is wafhrmefa: Our author mays that it ia not 10. In this vorse, the Lord is looked upon as beloved not booause of any illusion due to similarity, but beonuan ho Is really so to them. The Ar. ft. says thnt what distinguishes os from धान्तिमान् is ilint in the former there in always निमिचमेद while in tho lutter there in n single Apre; e. g. in 'fay tia' ete. the निमिच 010 रुचि, जमित्न oe. ie i 'मुग्या इु्पिया th Afu is one i. the profuse moonlight, According to Jagunnathn, in mfama there ian singte error that is charmi- Ing; sae ii constituted by many errors, the charm lying in the number of illusions on the part of miny ns regards the

X. 37 उडेस. SAHITYADARPASA 138

samo objeet; 'क्षुणे चान ( म्ान्तिमतते) मकत् विवक्षितम्। अन्यमा वकष्यमाणा नेकमरीदका नेक प्रकार फैक विशेष्पकम्ान्तिस मुदा वास्मन्युत्तेखे5तिप्रसह ापचे: R.G. p 267. According to Jagnnnatha's view tho vorse 'your gry' eto. will bo an examplo of aag.Nor is this verse 'fay tfr' ete. an oxample of afspnfer consinting in making a diatinotion whera thero is none afagifm, which will be defined below, has five yarieties. One of these is that whore wo poetically tnake w distinotion while there is none as a matter of fact. Au Ttstanco in *अन्यदेवाहकवण्यमन्या: सौरमसम्पदः । तरता पमपलाशक्याः #term-lAmn I. Here, although bosuty is always ons aud the same, the pont says that the beauty of a particular woman is a strange one, quite distinot from all other bennty. In this surse the objeets, beauty etc, pre represented ns distinot. न चेह ....-. पालििकलात-But here ( i. s in 'मिय हात') the charaoter of heing beloved is not poolically aseribed to the Deity by the milkmsids ; it did really belong to the Lord at the time (when they tow him ). केनिदाड :..... इइ न रूपकालसारयोग: (P. 27, 1,26-p. 28, 1. 4). नियमेन Invarinbly. अतव्वारानारविच्छितिमुळ :- विष्छित्ति mouns charm of utrikingnesr, अक्कारान्तरं विच्छित्तिमूत पस That which derive its charm from mother figure. Some my thai mae onnnot be found by itsolf; it is alwaya nssocinted with vomo other figure from which it dorives its chnrm In tho example ( fay rfr eto. ) there i miatifn (Hyperbole) innsmuch na Krahna, though cenlly one and the sume, ia represented as distinot ( fwuemy- qmas ) with reapect to tho wevernl lmholders, under the characters of ono beloved ete. whinh are intended to be exclurive of those of a child ete. The Lord Kmsbon it ropre- ented os fia then it la meant that to them he i not fan ete. Sorin Kmlin, who is one and the same, different chamotnrs are metmed ns in 'अन्यव धवाज्यनम्पन'. S0 there is बतिशयोकि (समेडे मेद: ); and we need not deflne उहेन asa sprae gur Our author roplies-तरङ्ावविश्री ..... प्रयोदक :- He adiita Lhnt अतिशपोकि ia present In the vera 'मिन gतत ote,uotw this, tle peeutiar charm cousisting in the appreliension of the sate objoot aa different dee to a difference of perceivers cons- titules a separate figure oalled उलेस. शीकष्ठजनपदगणने .. रपकालद्वार-

• The ww. e. appears to bold the same view 'एवं दि तत्र निक्वे

हमास्मस बपू्वस भविशवस अभावाव्। P. 48.

134 KOTES ON X.37 उलेस.

Si :- In the description of the country called sftavg (in yi- IRa III para 10 f of our edition ) the passage (III. 13.) 'it was fancied to be an adamantine enge by thoee who sought it for rofuge, the mine by those who sought treasures'" in an instanea of उह्ेस, apart from अतिशयोकि, it being here associated with रुपक It is the अ.स. whioh saye that here उहेख i nssooiated with रूपक; "नन्वेतन्नथ्ये वजपअरमिति झरणागतैरसुरबिवरमिवि नातिक: इत्यादी रपकालद्ारयोग इति कथमयनुहेसालक्वारविषयः। सताम्। अस्ति तानत 'तपोवनन् उत्ादी रूपकविविक्ोऽस्प निपय:। यदत्र वस्तुतस्तब्पताया: (i तपोयनादिरूपतायाः) सम्भवः ( p.47. वस्तुतस्तु ...... पयोजकताव (p.28, II. 4-5 ) strictly mpeaking, in the oliuse 'mine' ete'. they would have the dgure snfanr and not Rapaka. Our author disagrees with the view of the wo go and says that in 'असुरवियरम्' etc. there is आान्तिमान् and not रूपक as admitted by कडं. स. मेदग्रतीति ...... प्रयोचकत्ात, The superimposition of some- thing,only when preceded by the apprehension of ite distinction from what it is superimposed upon, gives rise to the figure रपक, which is founded upon नौनीचक्षणा. In रपक, the आरोप्यमाण and आरोपविषय aro apprchended as distinot, but the former is mperimposed upon the latter on socount of thuir possessing certain properties in common. In eaying ge at, the word se is used in n secondary sense i. d. there is ayu whioh is here rlofr as it is due to सादश्मसम्बन्द. :gOn ffr. The author quotes a venerable writer in support of hisstatement that in Ropakn, which in based upon गोगी कक्षना, there is apprehonsion of tha difference of उपमान and उपनेय. वागसपतिमिय wrote n comment cilled नामदी on the शारीरकमाप्य of बादराचाये, शाइूराचार्य expounda the Vedantasutras of Badar&yans. The quotution ocours on p. T of the Bhamnti (Nirn. edition). अपि न परशम्द ..... पुरास- woril (implying, the उपमान ) is used to signify something else (i. e. उपमेय) on account of the possesaion of some attributes which are common to both. When in suoh an employment of worda, the spesker and

J.B.and N. read 'अम्बरनिवरगिति वातिके". Pramadadasm fransates ' the ethereal void by the chitakas' (so he rend re:). Our reading is that of the Harshncharita as printed. The commentator explains नातिकै: विनरव्यसनिमिराचायैं: The sंe go readu ns wo do. अमुरनिवर seemns to mean Shaft of gold or dismond mine that hnd already been worked up in bygone daya' Vide our notes on the pasinge ( In ciaia p. 90. notes ).

X, 87 वसोच. SARITYADABPANA. 135

the hearer have the right apprebension (i e. the understanding of resemblance), It is qualitative (i. e. the function ie thero qualitative ); and it is preceded by an apprehension of differ- ence between the two objocta.' Asin mht, there ia approhen. aion of difference, so in रूपक founded on गौणी लक्षणा, there must be also apprebension of difference. re a wfawral eto. But here in the description of the country ftaus, the imposi- tion upon it of the nature of wucfrnr is due to the mistake of the eatikas. So as there is error and not apprehension of difference, there is no Ropaka, as said by mae go, but there 13 लान्तिमान् in 'असुरविवरम्' ete. अनेव न. परिणामाउङ्वारयोग :- In the same paseage, in 'a sered grove by the nsoetios, the temple of Love by courtemns' we havo an instance of the association of उज्ेसत with the Agure परिणाम Hero the things soperimposed, vir, तपोवन and कामाचवन, subeerve the purpose in hand, viz, the performance of susterities and carrying on love affairs; therefore there is Parinama. The sras as gives these words as an example of aau (p. 47 ), in which there is no +5. गाम्मीर्येण ...... योगः (P. 28, 1l, 11-14). The author now comes to the treatmont of the 2nd उहेस, vit विषयमेदात् एकस्ानेकमा पहिस :: गाम्मी Depth. गौरव weightiness. The distintion of the objeota i. e. the qualities of solemnity eto. are the mnure of tho manifold representation of the same man, In the firsf variety, the representation is due to the manifold perceivers; in the and, it is due to tho manifold attribntes. Here the figure is asociated with Rupaka. 'geiafe ete .- this ls ghafta 1IT 16. This is mnother example of the 2nd sort of gaw. 'Iu mpeech ha is Guru ( welghty or grefa, who ls the god of eloquence ). In chest he la qy ( vast, or the king yy son of in ); in famo he inuja (white or Arjunn, one of the Pandavas)," This Is a case In which it has a province apart from Rupaka ( i. e. there I9 no Ropaka here). Here चझैन is Amoeiated with अतिभयोकि based upon 9ेप (i. c. the worde गुड, पृत्रु, मर्जुन वच paranomastic) 'पृथुरुरमि, मर्जुनो यशनि' are oited by the मर स= (p.49). Cumpare कन्द्रातोक V.20 'मकेन बदुधोहोसोप्यसी विषयमेदत । गुरुत मस्वर्जुनोषयं कीतों मीधा: शरासनेI'. An erample of the 1st sort an given by the चन्द्रालोक i हहुमिगंटुभोठेखादेकलोतेत रप्यते। ख्रीनि: कामोडर्गिभि: सर्नु:काल: मात्र मिरैवि स I Y. 19. 10 अपहुति (Concealment). प्रकृतम् उपभेयम्. निविष्य denying i. e. representing ns being not what it is, but as something else. अन्यस अमकतल (उपमानर)

130 NOTES ON X.88 अपडति

स्ापनम्. वचिदप ...... एति-Sometimes the attribution of another charaoter is preceded by the denial of the real nature and nometimes the deninl of the real nature is preceded by tho superimposition of another. नेद नमोमण्डछमम्बुराशि: This is not thenky, but the oocan. नवकेनह:frgmont of fresh oam कुण्डलित: फशीन्द्र :-- शे4 with a coiled tall. Here there is firat of all अपहन i , denial of the nature of नमोमण्डल and then the altribution of अम्युराशि एतदिभातिवैववेन. चरमावलचूरचुलि kising the erest of the setting mountain. fuftr: moans 'foom'." हिम्दीरख पिणडसख कुचिरिव बनियस्य स नासी शीतमरीचिश्र (चन्द्र:) वल विम्दम. रवनीम् उज्माहितस मदनानलल धूर्म प्रफाटला्डनरैेकनेन दयए (दिम्बमू) bearing the smoke, under the disguise of the clenrly seen spot, of the fire of love kindled darieg the night. qy is superimposed upon the spot in the moon and then by the word fas the apot in denied to be what it roully is (अपवन). पिराजति ... बोध्य :- smilrly the negation of the real charnoter is to be understood under nuoh a form as the following "the ocean shines in the form, of the heavens and the stars are the foam thereof. Here the उपमेय ब्योम is not directly negatived, but the negation is to be understood from the word ay :. The अडयारसर्वस् says that the fgre अपहति presents three aspeets, तल न वमी बन्वछाया-मपडनपू्वैंक आरोप।

माक्यमेद: तृतीयमेदे सेकवाकयम्/ p. 50. On the employineut of the word ag: in the example 'निराजत म्योमवपु: पयोवि:' cumparo the tamarks of अले. स. कचित्पुनरसत्वर् नखलनररुपतामिपायितपुमशम्दादिनि- बन्पनन्' p. 52. The word g: means 'hody' and whon It li Juined Lo anothie wurd, it convays ibe ieu that the thing, uxpressed by the moun to which it is joined, is something ele nid thuw conveys the negation ot she nature of the thing. mne's example of अपपुति ia 'नेर्य विरोति माली मवेन मुसरा मुद्ः अयमाऊल्पमागस फन्दरपपनुनो धवनि: ॥ ITI 93. वज्र givea पवि.न तप सलामिय दाखाइलं विभम् । विन्नेषतः झशिककाकोमवाना मवाइगाम् ॥' V. A The vorsa tन विए विपमिताहुर्मदाल विषमुच्यते। चिपनेकाकिन इत्ति मदाल तू ससन्ततिम्।' ls not an esamplo of अपहृति, but of रूपक, Hare the nature of fy i not denied and nothing else is estallished in its place; on the contrary. nwer ( the wealth of a Bralman) · हिण्डीरोडब्थिकफ फेन:' नमर० III 9. 105. + This ooours in दसिगथर्ममून् 17.86, whore we have पुत्रपीव्रकन् for त ससन्तविम् The दौषागनचमयून् (1. 5, 102). reada 'नढमव पुक्रपौनमं विषमेकाकिर्न हरेव। न. विष ... मुजमसे।-'

SÅHITYADARPANA. 187

is hore identified witl विप (1. e. विष s नारोपित upo बख) and thorofore there is रूपक, I wo say 'न बझने विषमिदन्', thon there is srurft. What distinguishes wqgi from wun is that in the former there is a poetio deninl, expressed or implied, of the nnture of the gga (f. e. zay ) nud something olse is establinhed in its stead; while in the Iatter, there la no sach deninl; only the oma iv identifed with the qnga on nooount of their great resemblaneo, गोफनीय ..... म्यानोके: (p.28,1.25-p.29, 1 4) कमनि गोपनीयसर्म कथेचन चोहचित्ा यदि अ्पेग सन्पमा या अन्वमगेव सा अपि अपढृति :- If having somahow given expression to somsthing which ought to be kept a sooret, one shonlt construe his words differeutly, either by means of Paronomnsin or otherwise, thnt is sisenr. An oxample of this varioty of stygfa basod upon वरेप is 'काले 0lo. अपसितना-अविचमान: सैनिधौ लननेगान: पकचिस्या: सा अपतिः सरा: भावः अपतिता तया. In this Senson of clouds it is really impossible to remain without one's hushand ac Ol restless womant aefeamfe-Are you agitated by passion! No, no, friend, tho way is slippory. The first balf ol the verse and the last quarter are the words of woman in separaion. The words 'उत्कषठितानिन तरते 4r utterod by & friend. The woman firat gave vent to her inmost foling by eying that it was impossiblo to remain without her huabind. When taken to task by her friend, sho givon a diffarent turn to her worda by y. The word arsfuaut may alio menn 'withont folling' (न पतिता अपतिता तया ). The frst half wonld now mean 'in the season of clouds it in Impossible to remain without falling (ns the roada become slippery )." An cmunple of this varisty not based upon by ls 'rr gol ete Contrue वह पुरः का रता (या) अनिलकम्पितविमटा (अनिलेग वायुना कम्पितः विपइ: फायर बसा:) बनस्पतिनों न मिळ्त "Wliat creepor Is this before me that does not cling cloue to the free, with ite body agitated by the wind Y. (or " wiint creeper when agited by tho wind wonld not eling close to the treeD. Thin is mid by soma womnn. Her friend asks bor 'eitfa ... t-Do you, Oh friend, rememher yonr fostive dalliance with your lover 1 ( innmuch as you refer to clinging on the part of the creeper). The womnn, wishing to conoenl her seoret, replies 'ai ete, -No; I only referrod to a festure of the rainy sonson ( when erecpers shonld cling eloser to the tree for support being agitated by the wisd )-

188 NOTES ON X. 38-30 अपहुति

ahh eto .- The anthor now proceeds to distinguish thia Agure from some others, We hinve above (in the let Pari, notes p. 18) defined afm. In crooked spesch, & differeut construo- tion is put on uuother's words; while In this varioty of wugfh, difforant construotion is put on one's oien words. This varisty of अपहाते diffors from पानोकि nlso. म्वाजोकि is the concealmant, undor a pretext, of the nature of an object, thongh in may manifost itself. For an instance of ertifs neo further on. गोपनकता-गोपने करोतीति मोपनकृत तैन, In this variety of अपढति. the ancrat ls Arst expreased by the persou who afterward. conceals It, as In "ma ete. ( whare the woman herself expresses the state of hor feelings and aftarwards tries to conceal it ); whiln in aitfis, the secret is not exprossed by the person who concoals it; the socret somchow oozes out and then Is cpnoealed by tho interosted party. Most writors say that in अपदृति, the उपमेय is daniod ita nature and the aqnpr is eatablished in its place i. . emgta in Hased upon नपम्य. Corpare the words of मम्मट "उपमेगमस्ल कृत्ला उपमान यत्सत्वतमा स्वाप्यते सा तु अपहृतिः।. Our author follows this delinition in his first variety of argfa. But in the decond variety which he states there le no mpywy Shyry. Bomething is coneealed by represonting it to be womething elsn. There il no implied ralation of #mq and syq4, aa for zample In 'काले eto. In this seoond varlety of अपकृति पव author appenre tu follow writers like Dandin, Dapiln de- fines अपदति - "अपडतिरणषृत्म किजिदन्याणेवर्शनम्। न पझेपुः सरसस् सहर्स fmn K D. II 304. Dandin says that the donial of something and the ropresenting of something else in its placo constitute stugfa. There need be no arrq. In hia example the vzares of a is denled and it ls anid that he hits with a thousand arrows. नानेश in his उपोत Aakes the same view "किविदपषृत्य कस्वचिव्मदर्शनमपढ्तिरित्येव लक्षणम्। p-39.

।1 निश्चय (Certainty). अन्यव (i. 6. उपमानम्) निमिच्य (भिवलेन आखयाय) प्रकृतस्प (उपमेवस) स्ापनग् (अवभारगम्) निश्रण :- Certainty is the omphatio ostabliab ing of tho ronl chinracter, having denied the other (f.r. the fanoled oharuator ). An example is 'वदनमिद' eto. इन्दीवरे-two blue lotuses. angan afaà near the deer eyed lady. Here on

X. 39 निश्चय. SARITTADARPANA. 130

account of the oxtreme similarity botween the noa and .n (the eun and eniy), it is possible that the one may bn looked npon as the other. Bo it is emphutionlly asserted thnt the faco is the faoe and not the lotus. Our author, nftor giving his own verse as an example, cites another's vorie uR fidat ete.' This is the utterance of a lover in weparstion. Thia vorse ocoura in tho fantfers. It ia also quoted a of नगवेव in सुना०(No. 1314). दृदि बिसण्ताहार :- This is a gurland of lotus stalke on my chest Lasson ronds 'favemy. Haw- a: The lord of sorpents (which are the ornamonta of S'iva). मध्यनरसी नेद भम It is not ashes but the watery powder of sandal that beamoara my body. अनम हरभा्ता न प्रहर Ag sut wafa. Oh Cupid, do not strike the mistaking me for S'iva (who is your fos); why do you rush at me with angerl Hero it is omphatically asserted that it is lotus-stalka ete. that the man wears and not a serpent (which greatly resembles the string of lotue italks ). ... HT (p. 29, 11 15-17) I cannot be said that in these examples, the figuro ls Aapragiaq, becauso in the latter the doubt and certainty mocessively reside in the same person: e. g. in 'fe atgruchr udan", the man, who has n doubt whether it is a lotus or the face of a young woman tliat he sees, himself deeides that it is the face. But in thin Bgure, the doubt balengs to the bee and the certainty to tho lovar. f Hed. The author saya that in the vortes (undor frar ) there is really no doubt at all evon in the bees, एककोरयनपिके एका चासी कोटिश् सस्पा: न अधिकम् समिन् i. i. एककोटिमाच्रा- aitA. .ma when ite cognition has not more than one nlternative, i. e. when it does not vacillate botween two Idens, but is cortain. ert refers to the words sr ... ft. ant समापगमनासुरभवात् (becauso the bee'a appronching so noar wonld be impossible ) is the rending of all editions. But tho contest roquires the reading a aternqeat, the boo'n approaching so DORr (as deseribed in the verse ) would be poseible only when itw cognition is eertain and not vaclIating. The bea would aurely npproach, when it waw dertain that it was a lotus and not when it was in donbt whether it waw a lotus or n Ence, Pramadadasa translates ns we do. It Is noteworthy thal रामचरण paraphirases समीपगमनासम्नवाव 45 सन्देहमसज्ञागोमाव i.e. he draws the satoo meaning, as we give above, from the reading ateata. We cannot see how this cnn be done.

140 SOTES ON I 0 निश्चप. ait wifmrg ... An objector ways :- If tho bee is uot In douht, but is certain of there being a lotus (In plaen of the faco ) then let the figure bo wtfata. Our ktuthor replias -- aH ete. We grant that tho hoa oto. ( in the two ezatnplos of Aarq ) are undor n mistake; we contend howaver that if ia not the mistake that eanses tho strikingness in tho two vorses; but it is the peouliar mode of erpreiion adopted by the lover (that causes the charm In the verses ). This is felt only by the man of tante. So, our nuthor after appenling to the man of taute, says the hgure is fay and nob wPmurr, m it im the emphatio assertion on the part of the lover eto, that con- stitutes the chnrm in these verses fn T.anfrii: (p. 29, 11. 19-20 ). In these words, our anthor takes up the position that fary need not necessnrily bo based upon wtPanp eto. It may be said thas in the two verdes, stfanr is at the root of the fgure fan. Even if it be not really meant that the bee did dy toworde the face of the woman or was under a mistake, such a moda of apoech ( ae qrame a adun ) may be employed aimply by way of offering a fnttering compliment Lo the heroine. 'बह पाड मिये पाकये Our afithor means :- In the two verses cited above, it Is uot necessary to suppono that the bee was under n delusion nud then an emphatio atoertion was made by the lover. Such an assertion tony be made simply na a compliment, Still it will be an instance of निश्चम न न रुपक्वनि. अनिर्वारणाव (p.20, 11. 90-21 ). Nor, is thi that form of ruggested poetry called er rerla chera Fe0); bemmuse the face la not cognisod mnder the charoter of the lotur ( which character is, as a mattor of fnot, expresaly donied ). We bave explained above the threa varictioa of sf, vin ae, sagrr and ra. sun ft is that where, if she suggested sense were fully oxpressod, it would nanume the form of a metaphor. An oxample of utf is न मनागपि तेन मन्ये सुन्यकमेव अलराशिरय पदोषि:।' अवन्या p. 110. In this verse, the fnot that the saa is found fault with ( =ufet amufan ) for not becoming ngitnted at sight of her shining face suggests that the fnce is identified with the moon (nt whoie sight the ien rime ) and thus thero in रुपकध्वनि: n नदनमिं्द न सरोजन theru is no रूपफचनि, buenuse thero is not only no ruggested mperimposition of the lotur on the face, but there is an exprem donial of the lotus being

X. 39 निश्य. SÅHITYADARPANA. 141

identical with the faoe. न चापइति: ato, Nor ia thie सपधवि; boonuse here the प्रस्तुत (. उपमेय) वदन is not denied to be what it really ia. In mvel we knowingly deny the naturo of the Upameys But here there is no such denial. So this Is A separate figure, quite distinet from the figures treited of by anciant rhetorielans. युक्तिकाय। ..... नचिच्पाभाबाव ( p. 29, 1L 29-24 )-This figure docs not ozist in wnnh sentences ( which are not striking, bus detail matters of faot ) aa This is mother-o'-peurl and not wilver,' nddressed to a person bending down over mother o'-pearl under the notion of its being wilver; beeanwe in these sentences, strikingnens is wanting ( which is the essence of an alankora ). We can only remark that the figure Papr has no striking- neas in it, in apite of the author's vehement efforts to establinh It. In the two examples, the charm lier sccording to our idoas in the illusion of the bes ete. and not in the nasertion. Therefore the figure in them is आान्तिमान्. 12 उत्पेक्षा (Poetical Fancy). महतासव परोत्ना सम्मावना उत्पेक्षा-Poetical fancy is the im- agiping of an objeet under the charaoter of another. The term उतपेक्ा is explained by उचोत 3 'वत्कन्य मकुएसा वपमानल ईक्षा शार्न उरेक्षा p. 23. prominent apprehension of th Upamani, पहतम् उपमेगम परालाना-उपमानलेण सम्भावना mean जरकटकोटिक: सन्देह :. All our notions can ho relegated to threa classes :- I we are mure nbout a thing; II we are in doubt whether it is ona or the other (ns in म्याणुवा पुरुषो वा) III we may he in doubt, but we lean more towards one side than towards another (as in मायेणानेन पुरुषेण भवितव्यम्). In war both the sides ( ifft ) are equally prominent. In wtw. one side ( or alternative ) is more powerful than the other. In उतमेक्षा, tho mind leana moce towards विपनिन (उपमाग) tlian towards Atvy (i e. ava ) and the fivy ia imagined as being almost the विषनिन् In मेक्ा the concelving of an objet a almost another is witt4 (volitional) and not arer4 as Im sfaa; i o. all nlong weare conscious that the pue and sunga aro both distinet, but we mny poetionlly thau the ara is almost identient with the agge on nccount of some cause. We do not mis ake the one for the other as in mnPanr, but we simply represent the one as being the other for poctianl purposes.

149 NOTES ON X. 40-43 उत्पेक्षा.

वाच्चा ...... दाविशद्षता यान्ति (p. 29,1 26-p. 30, 1.2). Our anthor olosely follows the seo wo in the mubdlivinions of उलपेक्ा (eee pp. 57-58). उत्पेक्षा is first divided into बाच्या (expressd) and प्रतीयमाना (implied). The expressed डपेक्ा ooours whon partioles liko gy ste. are employed and the पतीयमाना, wlen they are not employed. Compare अले० स० 'सा न वाच्या सवारि शम्देरचपसे । अ्रवीयमानार्यां पुनरिवाधपयोग: ।' p. 57, and काच्यादय 'मन्ये धक्के चुत पायो ननमिस्येत्रमादिमि:। उत्पेक्षा व्यज्यवे शन्दरिवशन्दोडपि वाहय: ॥ IL 334. Since in each of thoen two, the thing fancied may be either a अति (gonus), गुण, किया Or दव्य, they amount to eight. In each of these oight varieties, the faney may be po-ltive or negative. So there are 16 varieties. The source of the arur mny either be a quality or action and thus there aro 39 varieties वत्र वाध्योलेशायाम etc ....... पयमन्पव (p.30, 11. 3-20). कम Snmgue eto. giriga: of the woman whone eyes nrn like those of u fawn. eharess on which Butters the skirl of her gutmant. Aavern :- triumphal column. Here the thigh of the womnn is figured ns if it were the triumphal column of Cupid. Hore ns the word Aagerr denotes many objeota, i. m. is a geuerie name (and not a proper name ) wo havo जात्युत्मेशा- बाने मौन 0ठ This is Ragliu I, 22. तस्य= दिकीपस पाने mmg silenee in knowledge (i'e. he Lnow to much, still ho kept aloof from all pedantio wrangling). लाने कामानिपयय: absance of vaunting In liberality ( i. .. although he was very generous, he nover vaunted of his gift ). apr. hin virtues, docasioning as they did other virtues, were, ns it were, prodontive. Here what is fancied W# Guam C4e. representing the qualities as having children ), which Ls d गुण- गहाम्मसि ...... पातकी सुराण is n JansArifisod form of the Arabie word bultan'. निःशाननिसन :- tbe sound of the drums benton at the marching. अरि्विधवर्गस गर्भपातनमेव पातकन तव अस sefta guilty of onusing the abortion of the wives of thy foemen qwinfe wrda bathes as it were in the Ganges. Sinners Imthe in the waters of the Ganges, Here the coming En contact with the waters of the Ganges on the part of the wound is represented as bathing which is an notion. मुशमेगी -..... अपर: पमीहरा:मसृगीट्स:, Hore the word 'moor sigui- fying, ha it does, a lingle individunl, is denotatf e of m mubstancu i.d. a conerete objeet (E. e. it La not a generid name). Here the faoo is poetically represented u if It were

X. 40-43 उत्पेक्षा. SARİTTADARPANA. 143

nhother moon. If we omit the word wur: hore, the figuro will be anr. If wo omit both e and art:, the figure will be sy#. If we omit ray then it will be sarstfr. The nbove are the ex- amples, when the fancy is positive. The following are examples of the negntive fanoy. muta ... nat. This example ocoura in egz ( TIL 7 ) and is cited in the sre so, wun Alas, it is a pity. अस्था: कपोळफलकी तथावित्ी (अतिसुन्दर)) भूखा अन्योन्यमपरंगन्ती रव बदस। wraai unt. The cheeka of this lady, so fair, have been roduced to this thinneas, as if not seeing each other. Here the cbeeks, which have become thin through the lndy's separation from ber hwsband, are represented as IF growing thin on account of their not seuing ona nnother. In the word wurqmmf, we have the negation of an setion. Apue ..... faqr-The examples, where the oconsion (or the sunree ) is a quality or notion, are: in the esnmple ' iruf' eto. the souree of the fancy contained in "as it wore lnthes", is the qunlity of being guilty ; in niranen de, the causa of the faney is an netion, viz being reduced to thinness, The author has so far esemplified ar iteier ( thongh only partially ). अतीयमानोसीक्षा .. म्वमन्यव (p.30, 11. 21-24). The anthor now comea to प्वीयमानोलोक्षा. नन्बम्या. उप्हदा 'the bressta of the alender Iady did not show their face ( or nipples, which were of a dark colour and therefore concealod sa it were ) from shame that they gave no room ( so plump and close they were ) to the pearl neeklace, which is yforg ( i. s. 'excellent, or also 'stringed'). Not giving ( a gift ) cuuses shame. Here as words like rr are absent in connection with aur ( the renl menning being 'ar i/ from shamo' ) there is impliod acnen. नन -. मेद: (p.30, II. 24-28) ननु ...... प्रवीयमानलम्, An objection is ralsed in these words againss the division of उतपेक्षा Into पतीयमाना and- बाच्या. It was said, while trenting of al (suggestion ), thas all fgures are capable of buing suggested; why is it that you partioularly assert that een is Implied ( and not any other fgure )1 In the 4th uit de, tho author spek of womrm a a tariaty of wP. If all alanlaras can be suggested, why may that ariur may be implied. Every other figare also may be implied. So HdtanTT teed not bave been specially mentioned in connection with वस्पेका. Our author replion in the words नयग्पोतरक्षाया ... लौद:'. In sucb an example of suggested adiu as 'uitmre' ete. the sontence is logically complete even without the faney

144 SOTES ON X. 40-43 उत्मेक्षा.

(whicb is, that the lady grows thin as il to get room in the hearl of the youth ). The verio 'महिलासइसस' oocursin the 4th sntear (p. 209, Nir. ) of the S. D. The whole verse is 'मदिकासवस्तनरिय तुद दिगर दहय सा अनावन्ती। अणुदिणमणपणकत्मा अंग तगुर्ज पि तमुदर।।' गामासमयवी II 82 (महिकासइसरभरिते तव हृदये समग सा अगान्ती । अनुदिनमना्यकर्मा लजू तत्वपि तनवति॥. 'बिरबफशी नायिका नायकाय आपेदयन्त्रा: सख्या उसिरियन। डे सुभग, महिलाना कीगा। सहसेमेरिते व्यासे वब हदये अमान्ती अववाशमलसगाना सा नामिका अनुदिवस मान्यरकम क्तव् वसा: (सा अनन्यकम) तथाभूता कशमपि अं तनपति सनकरोति। अत्र सुभग बत्यनेन नामिकाया एव असुरामविषयरुत्व न तुसासवेति wargh d uo to p. 197. Here the sentence becomes completa even if we tako the plain moaning (vin, that the woman not finding wniche in your heart, grows thiner sod thinner ). The suggested fancy that she grows thinner as it were to find an easy entrance in your heart, im not neceessry to understand the logioal couneotion of the santence. Bul in the verso 'सव्वम्या ....... बीजचा, tho breasts cannot poasilily feal slame and hence the senterice becomes logienlly complete only when we understand s rar as equivalent to asrqr ta (as if through ehame). Supply वाक्यविशान्ति: after उस्प्रेक्षमैन. Thue there is a differance between व्यन्योतोक्षा and प्वीयमानोलेम्षा, which i9 that in स्यग्योलेका the sentence is logically camplete as regards the hthve even without the suggested fanoy, while in पवीयमानोलेक्षा the plnin meaning of the words is not logioal until we under- stand an Utpreksha. अग्र वाच्योतोकषमा :. हेतुल्वेनोलोमित: (p.30,1,29-p.31,110). तब वाच्पानिदा ..... हेनगा :- f there the expreased sorta again, with the exception of that of substance, are each threefold, as pertaining to (1) nature, (9) n fruit and (3) a cause. पाम्योतेक्षाया: पत्रिश द्ेवा: Of tho 16 corts of वाच्योलेका, the twelve belonging to the three, viz. af, nu and faat, being each three fold as referring to nafure, or fruit ( purpose ). or a cause, we have 36 varieties. As an objeot denoted by a proper name can be fancied as regards its uature only, there are only 4 varieties in connection with it and thus there ars 40 varieties in all of the arsatrae. It is said that an object (zs) denoted by a proper name does not give rise to anren, if fancied as the fruit or cause of a certain event. Our author here appears to follow the aio go but goes a utep further. Compare दम्यस्य प्रायः स्वरूपोलेक्षणमेवेवे हेतुफलोलमेक्षा मेदाखत: पातनीवा:।' * The printed wायse has 'दिअइमगण्म eto.'

X.43 उतमेक्षा. SÅBITYADARPAŅA. 145

p.57, upon whioh जवरय romarks 'पायःसब्देन न हतुफसयो: कुमापि सम्मबोडलीति दशितम्1' An example of सरपोलेक्षा with referenca to ाति is 'सरस् विजयन्तम्म:' above, where the nature of the thigh (which is a generic term ) is fancied to be almost the mame ns the nature (स्वरूप) of & विजय खम्म (which also is s generie name); an example of स्वरूपोत्ेक्षा with referenga to a quality is 'सपसचा हन ocdurring abore. A फलोलप्रेश्ा generally contains a word In the dalive or an infinitive. An example is 'रावणन्यामि efc. रातणस्वापि पियम्. This is Bagho. XII. 91. रामास्ता: शमेण शिस्: वशुग: बाणः रावणस्यापि वृदरय मिश्वा वरगेग्य: (मासालवा- सिम्बो नागेन्य:) प्रियन वाग्नावुमिन (निवेदविलुमिन) मु्व विनेश Tho arrow shot by Rims ontered the ground, becsune it wna shot with so much foroe But the poet here represents it ns entering the earth to communionte the agreeable tidings to the serpents in Pitaln. So here it is the fruit (or purpose). expressed by the infinitive aeqrr, an action, that has boen fancied in connection with tho arrow'a ontering the earth. Ina igann there is generally a noun in the ahlative or instrumental. An instanoo of हेतुतरक्षा is "सेपा स्वत्ी' ote. 'हैपा सही .. पहनीनम' Thia in Raghu. XIII 53. खती pot सेषा खी पत्र वर्मा विनिन्वता (अन्तिियता) मया स्वक्यरमारविन्दविभेषदुम्लादिय बद्धमीनम् कम्पी अष्टन् एवां नृपुरम् अवृद्यत. Here, Thie anllet, which was not mounding becauso it was not worn by any one, is represanted as being ailent throngh worrow due to sepurntion from the lotus-like feet of Sna. Here the cause of the natural silence of the ankiet is represented to be sotrow, which is a gw ( necording to the Nyoys Vais'eshika philosophy ). उनलनुच्तमो :...... वार्क्य स्ाद (p. 31, 11 11-19). Out of the above 40 vuriaties of वाच्बा, th 16 varietios of सरूपोलेक्षा A subdivided into 32 mccording as the source (fima) of the उलमेक्ा is montioned or not. Thus the varietiee of बाच्पा 0omo to be 56 (i. e. 32+24, after subtraeting 16 fram 40) An example where the nimitta is mentionnd is the verso antrfa ete. in which the oocasion of the fancy in bathes as It were,' vis, 'heing guilty' is mentioned. In 'मुखमेणी ete,' the cause of the faney in 'as lf it were another moon," vis. excess of pneuliar besuty, is not mentioned. eit. स्याव- Jn हेतुलेका and फलोवेक्ा, the निमिस्त must invariably bo mentioned, In torhen, the Aire is the fruit or consequence of what is fancied; and in wendur, the Afnw is the causn of what in fancied. To expluin: -in 'our ardth ete. 'holding ailonee

246 NOTES ON X. 41 दय्पेक्षा,

is the निमिस of the fanoy "'at if through sorrow'; in 'राबगसाfि' ote. the Pfra of the fsnoy 'as if to tell' is entering into the enrth. IE both these Pfras be not mentioned, then the sentences would be unconnected i. e. It =freer bo omitted, there would be no propriely In saying विछेपडुन्सादिव. प्रतीयमाना ...... पतीयमानोवेक्षा (p. 31, 11. 19-26). The 16 varieties of पतीयमाना beoome 32 with referene to ेुnd फर In 'तन्वदग्या: सनयुग्मेन' eto. we have n osuee fanoled in 'n if through shame.' अस्याभपि-In प्रवीयमाना n]so (ns in वाच्ा with reference to ty and e ), in is impossible that the ooonsion (Amu) should not be mentioned; for if the purtioles ta ete. be not mentioned (as they are not in पतीयमाना) and if aleo the ocossion of the fanoy be not mentioned, then it would be impossible for the reader to nacertain that there is a fanoy. Our author follows the अलं० स० प्रतीयमानावास्त वचनी ज्देशत मताबन्तो भेदासयापि निमिच््यानुपादानं तसपा न सम्मवतीति तैनेदेन्यूनोर्स्य प्रकारर। ववायनुपादाने निमिसम चाकीपने उत्लेयण निम्पमाणकलाद pp 57-58. In भतीयमाना, सम्मोलक्षा ls not possible. अस्पाम-स्वरूपोलेक्षायाम र्म्यन्तर etय अन्यः र्मी ध्म्येन्तर तेन सादात््य निबन्धन बसवार सा तस्वाम (In सवरूपोलपेक्षा ) whioh consista in the ientification of one conerate object wilh the mubject of deseription. इवायपयोगे.न्युपगपाव- If e eta be aot used and an epithet be added to the charnater fnncied, it is our position that there In Hyperbole as in This king is another Indra' Compare अलं. सृ० 'मायम सरपोलेक्षा अप (वतीवमाना्या) न सग्मवति' p. 68. On अवशमोक्ेरम्युपगसाव, comparO लईबे स"अपर इब पाफशासन' इत्यादी अपरश्ल्दाप्रयोगे गमनेयम्। नलायोगे

तु मिशलाद=नसायसातिदायोकि:। अपरशब्द्रलयापयोगे तु रूपकम्।" pp, 61-62. The reason why the figuro is अविशयोकि when इद oto are omitted in suoh a sentence as He is another Indre', is that when go eto. whioh denote सम्भावन, are absent tha अच्यवसाय hecomes fnx aud ceases to be uny. We shall explain these terms later on under अवशयोकि.

उवतनुमत्यो :...-.. बलाडुः (p. 31, 1 27-p. 32, 1. 9), पस्तुतम्= उपमेयस्-the subjeet of the Iancy. It is possible that the उपनेष mny be omitted or not. 'se mo' ete. is an instance, whare the उपमेव (करः) ia mentioned, 'An instange, where उपमेव is omitted, is the following from my drama Prabhavati." The author quotes from a नाडिका oompoted by him, मदितमिय .. मुमनम (on account of the thick darkness) tho world appears as

X. 45 उतपेक्षा. SÅRITYADABPAŅA, 147

if it temle up of mnnses of collyriomg lit mppears fllod; a# it were, with the particles of musk (qnge); it appears over epread, as it were, with Tamhla trees ( the lenves of which are blackish); it appears, aait were, covered with dark-bloegarments. Here, thn wubjoct ( Rqq ie gqry ), vis. the being pery ded (amarr), is not montioned in connection with the thing Faneind ( the विपदिन् or उल्ेकष्य), vi being made op of collyrium ote. Tle world is pervaded by darkness; this state of Leing pervaded by darkness is repremented as if the world were made up of mamaes of darkness. The suthor gives snother example in 'िन्पदीन' eThis is from the सृष्छकटिक (IAet). The Lit half is 'अगल्ुरुतसेवेन टृष्टि्निफलता गया ". The darknnus besmenrs, ns it werc, hur bodies and the sky rains, as it were, collyrium, अन तम सम्पात: Here the पिपन is the peevasion of the worldl by darkuess and its falling all round. The pervasion is Ogured ns the beunesring of the hody and the falling of darkneas is represented as the showering down of collyrium. Both, vir उ्वापन and समासम्पात,100 विषग (Or उपमेगन) are omilted. अनगो: यघारसयम यवार्सखयम् cefpetively. The temkons of the fonoy in thip exninplo aro rempeotively the thiokness and its coming down in the shapo of stronms. An darkooss is vory thick, so it ia represonted as boamiring (aq also is thiok ) and so on. tme remarks that this ezplann- tion is aonording to the viow of those who regard darkness n a sabitnnce. The ourious reader mny refer to the T. D. on the words वम इ्रव्याणि वृविष्मेजोवावाशाशकालदिमात्ममनामि नवेत्र T. 8. In his remarks upon the verso: Darkness besmears' etc. our author follows Mummata who sayh =्यापनादि लेपनाविरुपतदा Rae. aAe .... aigr somo may Darknesa, which is not really an agent in heameiting ( i .. darknes con never as a matter of fact besmear anybody, being an= ), iw ligured as being she agent of benmraring; the nimnitla (the reaton or ocensinu ) of this faney being the prvaston (by darknesa of the world ). Similarly, the aky (though it F really incapable of shiowaring collyrium) is fancied as the agent of the aot of showering. The viows referred to here are thoee of the अच्े. स., which say "(निनिचल्ष) अनुपादाने वर्या-'तिल्पवीन नमोधकानि हत्ादी। अत्र तमोगवलेन ळैपनकियाफतत्ोठरकाय। व्यापनादि- निमिच गम्पमानन् । व्यापनायो दलेक्षानिषये निमिच्मन्ेष साद। न व विषयस्य सन्बमानत युक्तम । तलोतोद्ितावारलवेन प्रस्तुतसाभियातनुनिवलाच। तम्माधवोकमेव सायु।" p. 63. Tho views of Mammats and our

148 NOTES ON X. 45 उतेशा.

muthor on the one hand and the Alsnkars-sarvasvs on the other as regards the verse 'Brsdte' may be briedy stated as follows Our anthor mnys that here snue is the wEa (or Rwy ) and is fancied ne an; while Sarvaavn says that an: in the siga (or fivq) and it is fancied ns probably idontiea! with the ayre: 2ndly our author says that the friae (the renson ) of the fnnoy is the thicknems of the darkness, while Sarrasva Anym thnt it in mpyw (pervasion ) which is tho renson: 3rdly, our author oites this verse as an instance of thnt variety of artun, where the neja (hare mya ) is not meutioned, while Sarvneva cites this verso ns an Insiance of निमिच्चानुपादान (here न्यापन, according to अलं. स, being the निमिस), The srto go criticizes those who regard saqr oa the yega and ns not mentionnd It says that If sqivn is the uegs, it must be mentioned, beeause it is tha subjeet upon which nomathing else is to be fancied. If qty-T, the subjeet, were swallowed up by avr we eannot uuderstand avr a poetleally predionted of it. So the Sarvasva argnes that it is bettar to eay that In durkness, which is the wit, the attribute of perra- sion (=qin ) in swallowed up by, and is fanciod as idontioal with the attribute of being the agent of tho notion of hesmear- ing (evafinsrad r). 4thly, Mammata and our anthor mny that Utprekaha ocetirs everywhere by the relation of identity (नमेद): 6. मुख चन्द्र गन्ये where one धर्मा (f मुख) is fancied as if identical with another wit (i. ) in *Bafu' nto. they may the uat (sa) in fancied as if identical with anothor wit (aqq ); the weo go does not admit that Utprekahn ccours invariably by the identity of two wiffs; It tays that Utpreksha ocoura also when an attribute (vA ) is fanoied as belonging to a subjeot ( ffr ). It says that mirya, if it be the yeaa, cannot be omitted for ressons given above. So it'is better to admit two kinds of Utprekshi, wefeien nnd वर्मोरोक्षा. लिम्पतीन tc, is an instance of चर्मोलेक्षा, where the धमे (aua) may be fandied ns probably belonging to durkness (vHt). Those who upbold Mammata asy against the oriticism of Sarvasva that what the poet intends to faney is the Identity of the two actions (ayg and jqr ) and since this identity in directly posstble ( without hsving to resort to the ides of agent ete: ) thore is no necessity lo fanuy the identity of agents, in order that theough thas Identity, wa may fanoy the identity of notions. Vide gur pp. 381-382 and R. G. 296-304.

X. 45 उत्पेक्षा SÅHITYADARPAŅA. 149

"कन्न व आचामबाची चानेकमा दर्शन व्यवस्ितम्। तत्र प्राचामित्थम्-सर्वत्र अमेदेमैद: न्रिधमिणो बिपये उत्तपेक्षण न सम्बन्धान्तरेण। तवाहि-वर्मिस्वरूपोलेक्षाय। 'मुखे चन्द्र मन्ये' इत्यादो ववदिषमिणश्न्दस्यामेवो विषये मुखे स्फुट एव 11 .. मर्य अर्समा मुनीनानपि मोहमूडे' रतन्न नषचपचे (नै, VII 94) धर्मस्वरूपोलेक्षायामपि मुनिसम्बन्धिनि धर्मोन्तरे विपये दमयन्वीविपवकमोडस विषयिणोSनेदेनैवोलेज्षा। (p. 206) ...... तत्र विचार्यते। न सर्वेत्रामेदेनैवोरप्रेक्णमिति निपमे किनिदस्त प्रमाणम्। रूक्येपु मेदेनापि उपेक्षणसम दर्जनाद। ....... नहि जमेदेनेव उत्पेक्षणमिति पेंदेन दोमितन् । पदवेमयमायदः साव्। जकणनिमागल पुरुषाधीनतात। 'निम्पतीव समोआानि' इत्ववाणि जेपनादिकर्तत्व तमजादियु निषयेगु उत्मेक्ष्यते श्तेव चुकम्। R. G. p. 298. On these manifold subdivisions of Utpreksha, Jagannatha makes the very appropriste remark that there is no difference of strikingncas In them. They shonld not, therefore, be men- tioned at all, At the moit only three varisties of Utprekshi chould be given, vis., हेतु, फल aud स्वरूप, 'यद नात्यादयो दि मेया- माचामनुरोषादुदाहतार। वस्तुतसतु नेषां चमत्कारे वैलकण्यमस्तीति अनुदावागदेव। चमत्कारतकणये पुनहतुफलसस्लात्मकाना त्रयार्णां प्रकाराणमेनेवि। B. G. p. 295. अगद्वारान्तरोत्या .....- उत्मेक्षावाचकम् (p.32, Il. 10-18). अलदवूारा न्तरोत्या-अङ्कारान्तरादुत्तिपतीति when arising from another figure. An example of Utprelsha founded upon oonceulmunt ( mqgfa) in 'अमृच्छलेन' e. हुतपाकयूमेन कसमें अक्षिणी पस्पा तस्ा: चटदा: वामम्यमेव धारि ससत पूर: अहे मानमभाप्य अबुच्छलेन विगलति इव. The flood of beauty of that fhir eyed Iady, ineapahle of being contained in ber body, falls as it were, under the disguise of tears, as her eyos are pulned by the smoke of the dire kindled by oblations of ghee, An oxample of वतमेक्षा based upon हप is 'मुक्तोत्कर ete, The pearls, we believe, that issued from the narrow womb of the oyster, have attuined this siter ( possession of a fair quality or baing stringed ) from dwelling upon the charming conch-like nenk of this lotus-eyed damsel Here the word गुणवत्व ia paronomastio, and it is the cause (नमिच्) of the हेवलेजा contained in the words 'कम्वग्रीवाभिवासादिय' (as if from dwelling upon the conch-like neok ). The word 'dna" is denstative of चलमेक्षा. मन्ये ..- शत्ेवमादय :. Beaitles यानीमदे, मन्े, शंडे, धुर्न, प्रायः, नूनम्, eto. are some of the words that are denotative of song !. We quoted sbove the words of Dandin on this point. There are other words aiso that express सम्मावन or उर्मेना, su0h a3 सर्कपामि, सम्मावयामि, जाने, उत्परेशे, स्ात. A question naturally arises :- How are we to distinguish उले from aपमा, when बq i

150 NOTES ON X.46 उत्मेकषा.

empbyed, aa ea ta ergeunrem aloo; i. . on what ground is it that we rogard the verse 'ast ... mir' as an example of at and not of =u? The verse can na well be taken as an Upam (= e n ma). Oor muthor nowhore explains this diffoulty. qsaffq, the nuthor of the segreder- सजीविनी, mnys on thi point 'मदाश्यभुपमानांन्ञो लोकतः सिड्धिमृन्धति। वदोगमैव पेनेवशन्द: सामर्म्यपाचक॥। बदा पुनरयं लोकाइसिद: कविकलत:। तदोटीसेव येनेवरन्द: सम्मावनापर: 4' ( quotod by उद्योत p. 24.) Whon the Upamiua Wone from ordinaty lifn, there the figure ir Upami and the word ty is then esprmssive of imilarity. But whan the Upamana ( f ., the wuegu or fayfiy ) is not ane from ordinary life, but in simply due to she poet's faney, then the figure is Utprekshh, so thas there the word ey has the sense of guiad ( representing as probahly identical ). When ay in employed in aat, the poet purposely represents one thing as almost identioal with unother; in Upamk, tho only objeet is to give expression to the similarity between two objeats. The नि० मी० rrs वत्र वचामकृततादाल्यसरनावनोपयुत्तवि-

रवितसुपमान निबध्ववे ततर परमिनश्द: साइृस्यपर हत्युपमालकार:।p. 74. ( and then it quotes the words of sainte ). Appayadikshita buses the difference upon the existence of adjectives or attributes that wonld contribute towarda the poctio represen- tntion of the: identity of tho ypa and suisa. It thero exist there I gorem but if there La the Upamins purely without any attribates serving to lend on to ermiowr, then there i Upamh nd qy denotes uimilarity. जाविद्समोकामोलेक्ा ...... नेयम (p. 32, 1L 20-26). उपमा उपकमे अरा सा उपमोपकमा, Sometimer, an Utpreksha begina witha simile 'पारेन.शैपलाना This is शिश० III. 70. मुरारिः (इष्-) नीरनिचे: पारेजले आनीषपणामराशी: (दरितपर्णपूर्णा:) वाकतिकामइच्चपनियणो- स्कूलितरेवळमाः (उत्कतिकासदसेण वरहसद्लेण प्रतिक्षणमुत्कतिताः तीर प्रापिताः ये शवलासरास्या:) बनावली (बनराजी:) अपश्यव, Krahua saw, on the other side of tho sin, series of woods, nbounding" with greenish leaves, which looked like moss thrown every moment upon the shure by thousands of waves. इत्यत्न .... जैयन्. In the above verse, the word sTuT (in drerr:) denotes comparison and Lence ther is a simile at firat, but in the end thero is fancy. fnasnnicl as the existence of huge masses of moss on tho sen- shore is imagined as possible, notwittistanding fts improbablity. Similarly it is to be anderstood in the desoription of the

X. 46 इम्पेक्षा. SÅHITYADARPAŅA. 351

dinnclation of certain lovelorn ladies, as in "thoir bracelets were turned into nrmlets' (A ta atr ftrn ) and also in 'the side glanee of her with der like eyes mets the part of m blooming lotus on the ear' ( विकासिनीनोललमिन आचरति). In hoth the exauples, there is at firat aynr, becnuse the affixon a (iu केमूरावितन् and किप in नीलोपजवि) Are expressive of Upami; but, since is is impouible that a bracelet should be on the arm and that a glance should exist on the ear, there ir ouly a pootio fancy. The poet doas not here compare the bracelet with the armlet and the side-glanee with the blue lotus, but rather fancies that they are autually identlonl as it wern. नान्तिमदउकारे ...- बवि मेव: (p. 32, 11. 26-29) The author now distinguishes Utprekshs from other figures of apeech. He first distinguishes brot ween आन्तिमान् and सरपेक्षा In लान्तिमान aa instanced in 'quut govfirn" eto, the cowherds ete. who are nnder error have no conscioumness of the moonlight, whinh is the subject ( oo which they wrongly superimpose the notion of milk); for the desoription of it (f. . of the absance of the linow lidgo of the truth) ls given by the poet himself (and not by the persons). In Utprekshs, however, the pernon who indulget Iu the fancy hias conscionsnes of the subjoot nlso What distingulshies snfaupt from ming in this.In the former, the knowledge is srmerk: while in the Iatter it is merh: Indly. in the fartier, the Ayq is not porcoived in its roal unturo, it is mistaken for something else ( the fufdr); in zenn both the fiv and Aufp ate coguised as distinot, there in no mistako, but for poetienl purposos: it is represented thnt the Ru is almort Identieal with the Rufeg- t ...... i. (p. 32, Il. 29-31) What distinguishes erE from sEirn is that in the former both the alternntives are equally prominent; hnt in the latter, onn of the alternutiver Ls more prominent and is poutically ropresented as prohably identienl with the other. अततिशगोको ... मेद: In Hyperbole, the unreality of the charncter fancied (fiufrr) is appreliended aftae the sense of the sentence is understood; and here it is V* The mgoig mys that ac and nng moan the same thinc Cyat aet); but the poet seems to have ued wga in the tensa of bracelet and anr in the sonsa of an ornament for thn upper arm. The lady had grown so emncinted that the bracelet on ber fcrearm ensily moved up to the opper part of the arm.

152 NOTES ON X. 46 उपपरेक्षा.

apprehended at the very time of the sense being understood. An example of अतिकयोक्ति i कमलमनम्भति कमले व कुपरये तानि minI4T P. Here the face isapprehended and spoken of na कमन, the eyes as कुपलय and the body na कनकलतेवा. At the time of tising this mode of spegch, it is not intended that the frufqq (qus ) is nnderstood as distinot. The unreality of the identity of fivy and faufar comes in only when we rofeot upon the sense of the verse. In Utprekshi, when we use such an expression a जून मु्ख चैंद्रे मन्ये, weinre perfeotly consoious of the विपयिन (i. r. उपमान चंद्र) not being the विषय (मुग). रज्िता नु .- प्रकारकल्पनया (p.33,Il.1-10). 'रज्जिता नु ... विगिरेण.' This is किरावार्जुनीय IX. 15. रिवा नु .. शैला :- Has darkness boloured black the various trees and hille1 afherg-soreened. विषमेयु ii unoren portions. संदृत्ा नु ककुमस्तिमिरेण bas darkness annihilated the regious of spacet The printed editions have संचवा: for संडता- The Sarvasva reade संदता: हत्वत्र .... केनिवायु some say that the figure here is aee, inaamuch as the trees porvaded by dariness are suspeoted to ho coloured and so on. It is the wao o which cites this verse as an instance of eite, whero the thinga superimposed have each a separnte substratum (वाचिदारोप्यमाणाना मिननाअयतवे इस्यते। यथा 'रजिता eic p.43)- Tha Satvasra remarks on this verse अवारोपविगयविमिरे रागादि वर्वादि- मिव्नाअपलनेनारोपितम्' p.44. 'रागादि रजनादि। आदिशम्देन नमनखगनपूरण: मंहरणानि गृह्न्ते । तवादीत्यादिशकदेन गगनभरित्रीककुमः। अब्न स्वाप्रवम् तिगिर विपय:, रकनादिरधमी विषयी।' समुद्रबन्द's comment एकमिमये रकुरण च. Our suthor says that this is wrong; for the figure mty coneista in the apprehension of ons objeet under more nlternativen than one, all being oqunlly prominent; whilat, hore, the pervasion of the trees, sky &e,, by darkness is not one and the same pervasion, but is conceived as distinet pervasions distingui- whod by the severnl objeots with which it comes in contaet. Besides, pervasion ete., is swallowed up by the ides of 'colouring' &e, which alone is prominent. What our author means Is :- In Sandcha, the same objeot is perceived under two or more alternatives, ns in '4 mdus: f' sbove; in the present verse, the object is not the same; the pervasion by darkness of the trees heing quite different from the pervasion of tho sky by It; Indly, in Sandeha, what the poeb conveya in the equnl prominenco of two or more: alternativem; but this Is not the case here; here the pervasion by darkness is not mentioned at all in words, it is wwallowed up, as it wore,

X. 46 उत्प्रेक्षा. SAHITYADARPANA. 153

by 'colouring; what the poet intends to do here is to represent postically that ' pervnsion ' is probably the same as 'colouring'. For tliese two rensons, the Aguro in the present verse is Utprokabn. 4 g ..... aafa m others may that the present verse is a diitinet sort of the figure etr, thongh one of the alteruntives is more prominent, becaume it has the spaeial charm of determining one thing to be manifold. What thesa people mean is :- in thia verse, the faufer (raa) is no doubt more prominent; still the figure is not arhut, but nnother kind of grar. Here =naa ( the fauy ) is determined to be the same as रकम, खगन, पूरण etc. (whioh are many). Therefore, as in the ordinary erte, one thing is suspented under differen6 clinraeters, so here also one thing is determined under different clinractors; and therefore there is uar. This view appears to be the same as the one mentioned by Sarvasva HAtTTaI अयरवेग सन्देहपकारसाह: p . Our nuthor rejeets this view nlso- Pritd ... myar faney is the apprehension of a thing, the real nature of which is, aa it were, swallowed up, under an identity with something else. This kind of fancy is clearly viatble here and is convoynd by the word y, ns well ns by Therefore the figure ought to ba Viprebsha, It is not necessary to resort to tho invention of a distinet apecies of Sandaha foand nowhere else. The Sarvasva itsalf mentions the faot that some look upon the verse 'funt g' ete as an instande of Utproksba. "अन्ये तु नुशस्दल सम्भावनाचोतकसर्तादुलेक्षा पकारमिममाचक्षते p.44. गदेवचन्द्रा --- नासावपडवोत्ेक्षा (p. 33, 1l, 11-16). 'यदेत ...... तनुन्' This verse ls elted by tao ao p. 51 as an example of ugfr (अपचनपूर्वक आरोप:). अनदलबलीरजां चितमुवेspreads the charm of a flako of oloud. नो मां प्ति g to me it does not appear to be 80. g 'I believe the moon to be marked by the black sears of the wound caused by the darting meteor- giances of the youny women distressed by the separntion from thy focmen, their lords. Here, fn spite of the fact that the word "mange" Is employed ( it being one of those words that lwply Utproksha, as snid abovo ), we have a mere conjecture, Hince we do not apprehend here a fancy as defined before. For this renson there is no Utpreksht founded upon concenl- mens here, In the first half of the verse, the anthor began by denying that the spot on the moon is 'trE' (L e. there is first wygr). After denying the nature of 'gar' bo ought

154 NOTES ON X. 40 उर्पेक्षा.

to have auperimposed "somcthing else on the eu. But he sponks of the moon in the next lialf, and not of sag at Anl. Tlerefore thore is no avgf. It may be enid that, at there Im ae in the first half and tho word मन्दे (whinh is उत्ेक्षापोतका) oouurs in the 2nd half, there is लापहनोरमेक्षा Our anthor replies thal the mere presenon of the word ma is not snfficient We must have qmrn, whinh does not exist in the vera under considemtioo. The author of the uger alto was not quite aatisfied with the instance he himself gave. On vkam ete. he remarks 'अत मेन्दवस्य झडाकरपापसने उपक्षिप अकभापतिषसतुकिणकत बन्दोरारीपो नान्ययघटना पुष्यतीति न निर्यचन् p. 51 and also तसाः (चत्मेक्षाा:) चेवादिकव्दयन्मन्पेशन्दोडि प्रतिपादक: । किंतु उल्ेक्षासाम्यमाने मन्मेशन्दप्नयोगो चितकमेन प्रतिपाद्यति। यमोदाहूतं माकू 'अई त्न्दु मन्ये इत्यादि, (on p. 51 )" p. 64. What constitutes the essence of sahar is that the srga (atan) must be represented as probably identical with the ateer (sqmw ) and that this representation must be charming. Twा must bo basod upon implied resemblanoo. नूनमनेन साणुना ansta cannot be an zdrgr, beeause there is no charm in it. The fanoy must be sugrd ( volitional ) and not due to mistake. यम लिग्धतरदयामे विदेगय वनमण्डते। प्रायो बाराघरोरडयं सादिति नृलन्ति केकिन: l is not an examplo of arयer, because bere the peacodks mistake him to be a dloud and, as a reault, dange, They havo no distinet apprehension that he is Ramn. The mere presenco of muurdine, word would nol coustttute a verse an Lastanice of Utprekiba, e, g. the word aup in the abovo verse. Esamples of Utprelishs are wowo broad-cast ln the works of Kulilasa and Baun; vide the following 'मुक्तय रश्मियु निरायतपूर्वकाषा निष्कन्ननामरशिसता निभृतोर्थ्यकर्याः। आत्मोद्वैरपि रवोमिरठडनीया पायन्लमी गृग- जवाक्षमयेव रस्या: ॥ज्ञा. I, 13 अतिशयोकि (Hyperbole). सिदलें ....- अचक्षते इति (p. 33, II. 17-23). When the intro. Musception is complote, it is styled Hyperbole. विषयनिगरगेन ...... qaan-These worde are quoted verbatim from ae ao p. 56. When the विषचिन् (i, उपमान OF अपस्तुत) swallowe op (or al- togeihier takes in ) the fivw ( the subjeet on which comething elas In euperimposed ) and there is sherofure an approhen- sion of identit,, it is werinr (Intromseeption). In Uiprabsha, the eraar Is incomplote (or in procesa of

X. 46 अतिवायोक्ति. SARITTADARPANA. 155

cowpletion ) as the fayfaa is expressed there with uncertainty (i.e. faufa is there represeuted as probably identienl with the Aिदद, and nnt with certolnty ). But in अतिशयोति: 1he nare is complete liecause the subjeet is apprehended with certainty. The two-fold division of wwam is borrowed by our author from the अल० सघ अध्यवसाय is brought about in two wnya (I) the वियनिन entirely swallows up tho विषय, which is poniequantly not expreised in words as all: (II) ihe favfir as is were wwallows up the fivq. which thongh oxproised in words nod therefore seeming to be different, is yet identified with the विपमिन Tu the firat easa tha अच्यवसाय is said to he सिद् and in the latter साv. The अष्मवसान is said to be सिज्, beeanse the fivy not being expressed in worda and being swallowed up by the विषिन, the विगमिन (whiel 13 अमवमित, superimpored ) is predominant. eprar is snid to bo Hru. bocause the favy is in process of being represented as probably identical with the विपमिन्् (it is not निमीण, but निगीर्यमाण) nnd therefore it is this process ( which is being accomplished y that Li predominant. Vide विमर्धिनी on अल० स० "स (अम्मवसायः) चदिविष :- सिदर साध्यथ। मिस्नो मत्र विपवसानपात्तया निगोणेतावण्यवसित पायान्यम्। साध्यो पत्रेषाएपादानात्समनावनामत्चारमकत्वादिपपम् निगीगमाणाना- धपवसायकियामा एवं प्रापान्यम "". A question might be uked whet is the difference betwann अ्पवमाग aui आरोप (as in मुन चन्द्रः)। The raply is :- in मरोप, the वियय is apprehended as the विगगिन But here ( in सिद्ध अष्यवसाय), the विषण being entiruly wallowed up by the fufrr and therefore not being espressed, only the विगमिन is npprehended; in साथ् अध्यपसाय ( whioh is tho provinge of shmn ), the finy may or not bo exprossed ( while in adq it muat always be oxpressed ) and, even when it is expressed. it is in process of being swallowed up by the frufag (na in मुसे बद्र मन्ये). 'अत एव चात विषवस नियीर्गमाणत्वादारोपगमल न बाच्यम। तत विषयस्प निगचितगा मनीति:। वह (वत्मेक्षायाम्) पुनर्निक्वच् निगीदंमाणलेन विषविण एव्र प्रवीधि:। विमाशनी p.55. An objection might he raised aa follows-अध्यवसाय rin knowedgof heिषयन whi wallows up the विषम, It in snid above that in attg, there is माधम अध्यवसाय. In उत्परेक्षा, the विषय is generally expressod and not wallowed up. Besides, arusn is gonstituted by representing something as probable. There is no crtainty in it, Therefore in is improper to say thnt in उतका there is साथ्य अध्वसाय The roply is :- अध्यवसाय is of two kinds, स्वारसिक and उत्पान In the former, the renl nature of nn objeet is not kuown at

156 XOTES ON X 46 अतिशयोक्ति.

all, but through mistnke the निषय is identifed with the विषयिन्- In the latter (ane). a man, although well knowing that विषन is distinot from निषविन, superimposes the विषयिन् upon the निषन for some poetionl purpooe. व्वारसिक अध्यवसाय is the provinee of अन्तिमान, in which the poet speaks of the mistaken notions of others. उत्पाद्य अध्यवसाय (1. " आदार्थ) in the provinoe of तेश्ा. अध्यवसाय i defined ns विषयनिगरण In उत्पेक्षा, othough thero is no completo swallowing up, still the Rua is in proceas of heing swallowed and therefore, we may say that there is swwury. Hence thore is nothing wrong in saying that oper weramny is the province of

सस्त हि विपयनिगरणे (मे!) विषविनिश्रयम् स्वसपम्। न चानैकमरि सम्मवति। विपवोपादानाननिअ्यानावानेति अवोच्यते। वह विनासत्यध्यवसायः स्ारसिक उत्पादितय। तन्र स्वारसिके विपवानवगम एव निमिचसामास्रसव ए विषयपतीतेमसासाव .... इतरत, तु. विषयमवगम्यापि तदन्तःकारेण प्रतिफ्ती स्ात्मपरतन्यविकत्पनात विगये प्तिपतिमुत्पावयेत। जानान एव हि विपमिविषिक विपय तब प्वोजनपस्तवा किषगिणमध्यवतवेव। तमायो मान्तिमदादिविषयः। तत्र ति प्रमाधन्तरगता कवारसिकयेव तथाविगा प्रतिपत्तिमतत्रानूधते न कत्पायते। ..... शरसूतोज्ाविगय: I ........ ननुविधयनिगरणमध्यवनायस लक्षणि पुन-

सिन्सा स्पाससाध्पवसानिका' (का. म. II) इत्यायकताध्यवसायस्य विपयिणा निषवस्नान्त:पारण लक्षणम्। तच् विगयस्म निगरणेन निगीर्यमाणलेन वा भक्तीवि न कबिदिचेष:। निमोर्पमाममवि पू्वाक्तनीत्या विषयस्ोपात्तस्पानुपालल वा. भवतीलमि न वाश्मिद्विपोषन। विमा्रझनी p.50. विमय ..- मनसते दवि (p. 33, 1). 20-23) In Utprokshs, the awallowing up of the objeot takes pluce only by reducing it to a mubordinato position and so it may bo bere alro. (. . in अतिशयोति) an in the faoo is a seoond moon .! The anthor means that for swallowing up as roquired in sdryt (साध्य अध्यवसाय), it is not necessary that the विषय mut not be mentioned. What is mennt by Aire is bere simply that the fava should be in quite a subordinnte position as regnrdn the purpose in view (i.e. the charm of the #mEa0). Bimilarly eren in अतिशमोकि, the विषय (i. 4, मुन Lere ) need not nedeasacily be omltted ( as in 'the face is a second moon' ).

The name given to this figuro is signifiuant 'अविशयसयोफिरिति' मौगिकलमख्या: एका. P. 257; विघ्यिणा विषयस निगरणमतिशमः।तलमोफि:' R. G. p. 307.

मेदेड्यमेद :...... सवः (p.33, 1l. 24-25). Our author, following the wae सo (p. 66), dividea अतिशमोकति into dve varieties. I.

X 47 नतिशयोकि SAHITYADARPANA 157

ERaft ane: Denial of difference whare there is difference in reality; II. srat he: (thn opposite of the preceding) statement of a difference, where there is nono in reality; III. #r4r wn.y: negation of connection where there is a connection ; IV. असन्बत्वे सम्बन्ध: (which is the reverse of III); V. कार्कारण- Aivyian :- the invertion of the sequence of cause and effect. Mammata following awz (II. 24-26) gives four varieties, by omitting III and IV and subatituting in their placo "quuiu mn" (w aupposition umder a coudition introduced by "if"). nfernw in his ace eriticises Mammata and says that 'yuuten eto. is included either under giarasmiqn: or its roverse (soe p 237 ). edja remarla that tqqujal =' ete. includes er-is- trng: and its revorse by Indiestion,

An instance of मेरेडमेद: i8 'कवमुपरि' etc. कर्म ...... कलाप: How is it that the peacock's tnil shines nbove1 srgmf-gey-The digit of the moon on the 8th night of the fortnight. an: noxt to it wiemert-still lower a tender lest. Horo we have the introsusception of the tresses of a woman in the pencook's tail with which they are identifled. Here कशपाश, माल, नेत्र, नासिका, and oe are swallowed up respeotively by aetl, sar, कुलल्य, तिलकुसुम and मवाल, although they are diatinet (मेदाम्यमेए:). Another example of this is 'frorg eniat ete, which was oited above under Utprekahi. The silence bolonging to a wentiont orenture is one thing and the stillness pertaining to an inanimute objeet is another. These two atates though different are identifind hore, the reason being that the word = conveys both the meshinga.'wrrsr ... fha ;! is anothor examplo of the same. In her youth, her lover is possessed of raga (love, also 'red colour' ) together with the sofu petal of her under-lip. Here the rdga of the lower-llp is its redness, and the roga of the lover is hit love. Though these two are different, they are identified, Lecnuie they are expressed by the same word. It must be satd that, following these two ezamples of our author, the verse 'ueleuk mfhe eto. instanced sbove under qoyita ( fse), will be an exnmple of this kind of अतिशबोकि, 50 far as the word पदोदय is concerned.

An oxample of अमेदे मेद: is 'अन्यदेच' eo, सौरमसम्पद: thi riches of the fragranco breathed by her. acuere charmingnesr. Here though benuty is one and the sume, the bonuty of # woman is represented as being quite different from all othor

158 NOTES ON X 47 अतिश पोकि

suty. Another example of this varlety may be given from the Sakuntala श्रीरलसद्टिरपरा प्रतिभाति सा मे वातुर्विमुलवमनुचिम्तप

An oxample of सम्तन्पेध्सम्बन्ध: ia the verse अस्ा: सर्गविषी', which ocours in the Vikramorvariya (lsl not). The same verse is cited by the apto tre na an example of this varioty. N :. apane: Was it the moon, the source of lovely Tadiance, that was the crestor in forming her t" RIt K7 va) tu: q who is solely devoted to the sentiment of love. वुनाकर: spring. we: dull, free from omotions. विषयेभ्य: व्यापृत् कौतूहर्ल वस whose mind is turned awny from objceta of sense. पुरामो मुनि: Brahma .. In this verss, although the Creator is connected with the act of creating her, he is repremented as not being connected with that aet This verse is cited by Mammata ns on instance of quets (or aae of our author ). auta remarks (p. 59) that this verse cannot ba au exnmiple of अविशायोकि as thero is no certsinty here, In अतिशयोि,Lheru muit he cortain knowledge. In the above vorse, the speaker rhises doubte aa to who crented the woman. An instanco of 'असम्बत्वे सम्बन्ध:' i 'वादे स्ान्मण्डनी eHere a connection, which is unreal ia fancied by means of a supposition brought in by the forde of the word !if.' amtasi does not exist in the moon i.e. there in anpany; but by the forde of the particle uf this connection of lotuses with the moon is brought in. Therefore there i won t A boautiful example of this variety in nited by Vaman 'aa) aR क्योधि पुवक्यवाहानाकाशगझञापगस: पवेवाम्। वेनोपमीवेत तमालनीडमामुक्तमुच्ताल तमस वकः ॥विशु० III 8. कार्यकारण ...... महीसषिताम् (p.34, IL 15-21). The inversion of the sequence of csusation may cecur in two ways: (L) the effeet may be supposed to precede the cause, or (II.) it may be supposed to take plaee simultanecuely with the cawse. An uxample of the first is 'मागेव हरिणासीणा" ete, Supply बातन after उत्कविकाकुलम् and जावा: aiter सिया, वत्पलिकाकुत्तन्-agitated by landy. सद्गिवानां मफुताना बकुत्मना रसाल्मुकुलना (नाममुकुटानां) न लिद: tha beauty of the blooming bakula and the blossoming mango (manifested itelf). Mangoes put forth bloisoms, which generally are the exnitanta of love ( aflr). But hera this sequence is inverted. The hoart is said to be agitsted first and then the mangoes blomomed. Another instanes of

X. 47 अविनायोकि SAHITYADARPANA, 159

this variety is 'दृदयमविछितमादौ माळला: कुमूमचापवाणेन । चरमे रमगौवाम छोचनविषर्य त्वया मजता॥।' (दामोदरयुप्त' कुटनीमतन् verse 06). Another is 'तब प्रतादस्य पुरस्त सम्यदः' जा 7. An exnmple of the cause and effeot taking place at the same time Is 'eniy eto .! This is Raghn. IV. 4. 8H was trodden, wa attainnd. mia at the snme time. Here Llie cause, vis, coming to the anceatral throne nod the cffect, viz, connuering the kings, are ropresented as taking place at the same time. The renson why the rolation of cnuse and effeot is inverted is to give expression to tho idea that the canne prodnons the effect speedily, as shid by Sammata 'कारणस् कीघ्रकारिता बक कार्यस्य पूषमुक्ती' et0 इस केचिवाटु :.... उकणख इति (p.34, 1l. 22-24). In thesn worde our author rofers to the view of the nae gr. The question is :- in mfmhfm what im introsnscopted in another! For अतिशयोति, सिद्ध अध्यवसाय i nocessry. When it is snid that two varioties of अिशयोफ ar मेवेडमेड and अमेदे मेढ, the ques- tion arlaes what two things are अमदेन अध्यपसतित. According to the view of the wa n. tho ordinary excellence belonging to the woman's tresses eto. in the vorse muguft menfm ii fancled as being extraordinury. It shonld not be supposed that tressea ete. are introsuseepted under the character of tho peacool'a tail What is अमेटेन अध्यवसित is untoral beauty (miea alecd ) which is here fancied to ho identioal with the besuty imngined by the poet (efieni4a ehgh). Itis not Cho केशपाश that is fandied to be identicnl (अभेदेन अध्यबसित) with thepe soocles tail. If it were inteoded to be so (i e. if it wero intend- ed that the uisaqata in this variety shonld be betwoen two wilfn, mnch av केशपाश and कवान and oot betweon tlie two नs, बासम सौनदय आते कविसमपत सौन्दर्य), than tha definition of the figure would not include, as i onghi to incude, such instances as "Different is the besuty ete. The reason why the instance 'अन्यवेवान्ञ' ofc. would ba eruluded is-If we say that कशपrg and कलाप अय अमेदेन अध्पवसित, wemean that for अध्यवमाय, two पमाः ure.neceasary; two vमs would not do. In 'अन्यदेवाइसादण्यम् e thero are no two yifs, but only two yqs. If two wils were necessary for aertais, this instance canuot be an example of faaife. Therefore in ordet to include It we should say that it is two wis that ars everywhero aspfan. Vide the words of the अच. स. P.69 "एपु पचस मेदेज मेदेडमेदादिवचन लोका तिकान्त- मोचरम्। अब चातिशयारम वत्फल अवोजकत्वाचिभिचं तत्रामेटाव्यवसायः। तयादि 'कमकमनम्मसि' इत्मादी वदनावीना कमळावैमेबेडनी बासर्गे सौन्दर्य कविसमर्पितेन

160 NOTES ON X.47 अतिपायोक्ति

सौन्दर्येणामेदेनाव्पवसत मेवे5भेदवचनख निमित्तम्। तब् च सिद्धोऽयवसाय इवि अध्यवसितनाधान्यम्। न तु वदनावीना कमलादिगिर मेवाध्यवसायो बोजनीयः। अमेदे मेद इत्पादियु प्रकारेप अव्यासेः। तन डि 'अणणे लडरचणल' रत्वादी सातिशय लटभाल निमिन्तभूसममेवेनाध्यवसिलम्। एवमन्यनापि पेयम्।". On this अथरव remarks"कमनमनम्मसि' इत्न्न गदि यदनादीना धर्मिमाममेदाध्य- वसाययोजनं कियते तच्तस्य धर्मिगतत्वेनेनेऐेरिह धर्माणी न स्ादव्यासिः। अवम् पूर्वत्र वर्माणामेवाच्यवसायो चोजनीयो बेन सर्मवैक एव पक्ष: स्वादिति तात्पर्यांचे:।" p. 69. The two verses, referred to in this passage, are 'uaua- म्मसि कमले च कुबलये तानि कनककतिकायाम्। सान सूकमारसुभगेत्युलातपरस्परा केयम् ।।' (मेवेडमेद:); 'लष्णे 9दहृतणर्अ अण्णा वि अ काषि वतणच्छाना। सामा सामण्मपञ्रववडणो रेइच्िम ग होह।। (अन्यत् सौन्दयमन्यापि न वापि बर्वन- सापा। इ्यामा सामान्यमजापवे रेसैव न मनति ।।). Our suthor replies to the nbove ressoning in the words 'वमापि ete' वनापि .. अध्यवसीयते There too, i .. in 'अन्यदेवाङ्गकावणपस्' the lady's beauty, which is generally not different from that of other women, is fancied as different. So thut here alao there is अभ्ययसाय. We need not say that माखनसीन्दय is faneied to be identical with विसमर्पित सौम्ट्रय. In 'अन्यदेवाह etc one thing vim the benuty of the woman, is poetioally represontod ns being another thing, vi, a besuty different from all other beauty. awift to oxplain, to make clear what is meant. अन्यदेव ... अजीकियते If we mbstitute अन्यदिव for अन्यदेव in the voroe Srgaaim etel (In which cnse it would menn fher besuty is, as it were, yulte apart from thal of other women'), we nhould admit the fgure gder, ds there is then erer orwuwetr. Everybody admits that In 'अन्यदियाङलत्रण्यम', there 10 उत्पेका We have bhown nbova that in Utpreksha thore is prets (m of courso ). So wo must admit that in 'aqisr' oto. nlo there is werwars, which Iw fas, beenuse the word sa whieh Is सम्भावनाधोतक, is abeont. In 'म्ामेव इरिणाल्षीा' etc, the besuty of balula though coming frst is fancied as coming Inst i.'e. there is woyaere. Hore also If we employ the word r, there is उत्ेक्षा Similarly in the other two, सम्दन्पेइसम्बन्: aud वासम्पन्ने समन्व: i. ₹. भजापति, who is the oreatur of the beauby, is represented as identicat with Bralima who does not creste muoh a besuty; two blue lotuses which are not conneated with the moon ara fancied as identica! (anafna) with two lotuus connected with the moon. Hence the opinion of the मटे, स. that there i अध्चवसाय of tरo पर्मा्र (one बारन and the other कविसमर्पित and not of पमीe is wrong. ग nd fault with tha अळं.स. "उपवद्यं भैतत। यानता दा्पवसितमाचान्यमख्ा

X. 47 अविशयोकि SAHITYADARPANA. 101

अक्षणम् । तब धर्मिणामस्तु ध्र्माणा पेति को विशेषो येनान्याति: सान- ।प्रत्युत

वर्माणामेन भदेडमेदविवक्षणाठ्। एवं च विजातीयलेन मेदे वर्मयोरप्व्याि मसम्मत उत्पकगसवमन्वार्बोदीरगेन pp. 60-70. As to the remark of our author thal when we read 'अन्यदिव' for 'अन्यवेव in 'अम्यदेवात् सावण्यन elo. there is वासेक्ा, vide thu remarks of R. G. and Nagef'a thereon (p. 315.) "मदपि सरेव (अग्पदीक्षितैः) वकम् 'सन्बन्धातिशयोषि: स्वादनोगे योगकल्पनम्। सौपाङ्ानि पुरसास सशन्ति विधुमस्टळ्तम् ।' तदती न । अवब 'स्पृशन्तीनेन्दुमस्टलम्" छतते हते कोइड- कार उत्पक्षेति चेद, तर्वीवादेरनावाहम्योेक्षेवमुचिता। स्वादिसते का वाच्योलेक्षा सेवेवायमाने गम्योलेक्षेति नियमर्व सर्वसमतत्वाव। 'लत्कीर्तित्रेमगवान्ता विवेश सवगनिक्रगाम्' इति लडकगम्पोल्मेक्षाया: 'सौभाट्टानि' स्तस चोठीक्षायी

ययासर्दीय 'चीरच्चनिभिरच वे नीरद मे सासिको गभे:। जन्मदवारणबुदया महमेबठर स मुच्छलति ॥ इस्यादि । सुन्दरते सति उपरकार पत्यमलहु।रसामान्यलक्षणमिद्यापि न विसारणीयम् :p.315,

14 तुल्ययोगिता (Equal Pairing). पदार्धोना ...... किमामिसम्ल्: ( P. 34, 1. 29-p 35 1.5). Whon objecta in hand or others aro nmsociated with one and the same sttribute, the figure is तुल्यमोगिता. An attributo is eithern quality or an action, So, although our author does not say to specifically, geafnr has four varieties; all the things may ba nege, or all may be wuega; and the common attribute in ench ense may bo a guor a Gqr. There is another point on whidh our author is ailent, अद्दर, अकद्ारमवंख, मकानली and tnuy others aay that in नस्योगिता, औपम्य isalways implied; compare'औपस्यस्प गम्पतवे पदापेगतलेन प्रस्तुतानामप्रस्तुताना ना समान धर्मामिसम्बन्धे तुल्यमोगिता अम स This meana that between the माकरणिक or अमाकरणिक things that are connected with the Sume attribute, there muat be implied remblanee, It is not sufficient that they are connected with the same attribiute. Our autbor, by omitting the words अपत्यस्प गम्पते, londs u to infer thut he did not regard implied resemblance between the प्राकरणिक or अम्ाकारशिक things ns necessary to constitute the fgure तुत्चयोगिता. The reason why the Gigure is oalled तल्च- बोगिता is given by एकावली a 'तुल्यचरमेण बोगो लतोडसामिति अन्वर्पनामा तुन्ययोगिता p. 239. i, that in which there is a connedtion (of पकृत o अमकृत things) with the samo attribute. अनुळेपनानि ...... अनोषिपन-This is S'isu. IX. 24. Tho printed odition of Sisu, reads दीपशषिखा: for बीपदश्ा: and 'चिरसप्मनोनय

162 NOTES ON X. 48 नुल्पयोगिता रोधर्नं समनवोधिषतfor 'सुचिर कयितपतिनोपितलरमवोधियत॥. Consirue- तेन समदेन अनुलेपनानि, कुसुमानि, पतिपु कुतमन्यय: (फृतकोपान) खवतार वीपरश: (नीपसनाला:) सुचिर शषितपतबोधित्तमर (सुनिर शकति:पसाद अतिनोषितः सर: काम: यवा स्वाच्तया) अबोधिपत (दोभितान). Unguente of sandal, white fowers, fair ones indignant against their lorda and tho fames of bunps were by that time (in hy evoning ) Nghted up ao as to nwaken Love that had long fallen maleep Here, as the description of the ovening in tho matter in band, jandat ointment ete. which are connooted with the wvening aro nlo qega; they are all conneotod with the one notion (किया) of शोमन (being lighted up).

Fo .... E: (p. 35, 1l, 6-13). :This io Udbhats V. 12, Who, that lias porceived the softuess of thy body, teels nob that the jasmine, the digil of the moon and the plantain plant are hard | Here the heroine is the mbjoot of description and मालती etoi, whiah aro the उपमान, are (gonerally, of courso] swign. They are all conneeted with tho singlu sitributa 'hardness ( which is = गुण). दानं ... जाहरेव. दाग विचाव, वर्त (सल) वाच: ete., charity from afffuence, truth from speech, fame and piety from life, benefennce to athera from the body-from unsub- stautial things, man ought to extract substantial good." Here दान, कत, कीतनस, परोधकरण, which are ull in the objedtive enie, being all conneoted with the nttribute of substantinlnmss, oro also conneotod with the nntion of extracting. Our author gives au example of ariifem whore all the things are don' nected with the tme giy and the sam frar. An example whare all sitfin things are coneeted with the same aur s वोगपट्टो जटानालं वारबी स्वदयगाजिनम् । उचिवाति तवाहस मयमूनि

15 दीपक (Illuminator). नमस्तुतपस्तुतगो: (एकश्रमासिसम्वन्य: यदा स्वाच्दा) दीपर्फ तु निगमते। Whan a thing, which is the subjeot in hand, and another which is not the subject in hand, are connected with the same attribute, thero is dvs. Alno whon the same ease (mIcn) is conneeted with more than one verb. Some writers like छड्रट, जगनाद et By that In दीपक nI there musi be ig shyry. Our author is tlent on this polnt. It must be noted that if my Aquy in nenesmry for five, then

X. 49 दीपक. SAUITTADARPANA. 163

the 2ud variety of fvs given by our author, where one onse is counected with many verbs, must be exoluded altogether, sa there can bo no rasemblance in that variety. The ressonwhy this figuro is called des is that it is liko a lamp, which, when employed for illuminating ono objeot, alto illumines others माकरणिकाप्राकरणिकयोमैथ्यावेवन निदिंड समानो

P. TI: महुतापकृतात्पवरसनित्यमभितिषन्नपि साधारणो पनेः पसनेनान्यवृपि दीपपतीति दीपरम्। एका P. 242, पकृतानमुपाच्तो पर्नः मसववादयकृतमवि दीमपति पकाशवति मुन्दरीकरोतीति दीपकम। यद्ञा दीप इव बीपकम्। सेगाया कन (पा० V. प. 75) दीपसादश्स न पकताप्रकतप्काशफलेन गोम्पम/ B. G.

बहानलेपा ...... बवानारेष्पि (p. 35, 11, 17-18)-This is Sisu L 72 निगोपुणा वेन (शिशुपालेन) बलावलेपाव (बत्वात्) पूर्षवत अनुनापि बगक प्रवाण्यते। नवान्तरेचरी (जन्मान्तरे्वपि) सदी बोगित (साब्जी भागो) निश्चला मवतिा (स्वमाव-) न पुर्मासमभ्येवि. Here unchanging nature is the subjeat of description: while, chaste wife ir mysn. Both of them are conneeted with one dhormo vit, the 0z0 notion of 'nccompanying'. The printed edition of Si'u, reads सनी गोपिव मकुति: सुनिअला. The Nirnayasngarn edition ol S. D. rears सवीच for सवी न. But then the figare would be उपमा. In the ahove verso, thore is अपमारन्यास aea हूरैसणेन (p. 30, 11, 21-24). Thi is an instance of the 2nd kind of dvg, enlied by some artadus. Here, the heroine, who is one, i conocted with many uctions, vis, rising, sleeping, going to the house of the lover and so on. 0्र म-सम्मवाव (p.35, 1,26-27)-Some say that this gure lia turee varletles scoording as the single wdf, whether apr or fiir, Ls mentioned in the beginning, middle or and Tho Kavyadatr'e, Bhimaha, Udbhute aod minny nthers dividn Dipaks into three variuties according as tue singte dan mn oceura In the begianing, niiddle or end. "दिमस्यान्तविपय बिव्ा दीपकमेप्पटे एकत्वेन उवमस्ताधिति तस्रियते निशा। अमूनि पुवतेन्तर्या- मम्मान्यामनेवीपनाव। विमिमिवचीनेधर बिबा निदिश्यते चवा। भामह 1I. 15- 10: आदिमव्यान्तविषया पधान्पेतरवोगिन: अन्तगंतोपमा धर्मा बच नदीपक मिड्ः I। सट्रट I. 30. An example of आदिदीपक कि इपामजा

काना II 100, where स्यामलल, the common property is mintioned in the beginning of the verse. meisent किलोडडइस्ते मधु:। हरीतशुमवाचम भृपराणामुपयकाः ॥Grg IL 18)

164 NOTES ON X. 49 दीपक.

न्यकोडमवस् ।I' (उड्रट, 1.33) are examples of मध्यदीपक anil अन्तदीपक respestively. Our author remarks upon this that this thrasfold division need not be giton, besause a thousand such variotios may be found out There is no spoolal charm in these divisions; whother the single attribute be mentioned in the beginning or end it doos not matter. The charm of this figuro lies in vovoral trg nud argga things being connected with the mame attribute. The distinetion between Dipnln and gerfm mny be stated as follows: In Dipaka, one or more gean things aud onn or more muejn things are connected with one attribute; while in तुल्ययोमिता, all the things musl be eitber पस्मुत or लमस्तूत; there einnot be both प्रस्तुत and अप्रस्तुत things Those who regard lyar an implied in both the figures make a further distinetion. Tn Dipaka, the Upameys is पस्तृत and the उपमान (implied, of couraa) T अपसतुत: while in तच्तमोगिता, a all things are either Stan or are all nuega, it Is lefs to the volition of the hearer Lo regard one as the Upameya and the other as the Upminn. अय पानयोरपरो विशेष:। उमनोरनयोकममालवारस गम्पतपाविदयोरे5पे मय (दीपके) अप्रस्तुतमुनमानं अस्ुतसुपनेनमिति व्यवस्थित उपमानोपमेषमानसात्र

Dipaka, tbe प्रस्तुत (उपमेय) and the अपन्तुन (उपमान) Are couneoted with the same nttribute. A question arises: -bow aro we.to distinguiah दीपक राय उपमा n ia कामलमेन मुख मनोडम्' where कमन i उपमान (and thornforo अपन्तुन ) and मुख is उपमेय (LO प्रर्मुत) and both are conneoted with the ingle attribute मनोबत The reply is thas in Dipaka tha reramblance is only implied, if at all and there are no wordt, lika ta, expressivo of simile; wliile in simile the resemblance is direotly expressed. Vide Jagannhtha's eriticiem of thove who cite wdna.A5 W eeparate variety; R. G. pp. 324-336 'अथमावगतलक्षणेने दीपण- इयरापि संग्बादद्वितीय सक्ष्ण व्र्मम। गुलिनां कारकाणों न मुणकिवारपर्मरपेव कियाणामपि कारकरूपमर्मेस्व सकदवते सामाचपाठ।एवं नं 'सिवघति कूणन वेहती विवसति निमिपति विलोकगति ति्येक। अन्वर्गन्दवि चुम्बितुमि्छति नगपरिणया बचू: शयने ॥' (नम्मट's example of कारकडीपक) इल्वा पुदाहरणमति न सहचछते । क्रियाणा शुदप्रकृतलात । कि च दोपफतुत्पयोगितादी यम्पमानमौधम्यं नीवातुरिति सर्वेपा समवस्। न नात्र सेदनकुणनादीनामेकाशार

Jagaunatha further criticises those who regard frru and तुत्ययोगिता as twa distinet figures. He says that they should

X. 49 दीपक. SAHITTADARPAHA. 165

nos be considered as separate, boeanse the charm in both is the mme, vis, tha oceurrence of the common attribute only onee, What leadi to the suparate enumeration of figures is some difference in charm. It eannot be anid that, becauss in dug the common dharma is conneoted with both mEn and अप्रहत things and in तुच्ययोगिता either with मकस things or with wwan things, there is difference of charm in the two figurel; because, in gerifiar also, aa defined by you, you will have to make two figures according aa the dommon dhorma is co- nested with only wan things or with anga thinga But you do not do so. Therefore regard fivn also as a varioty of मत्ययोगिता. "अनेद नोध्यम्। तुल्पयोगितायो दीपक न पृथम्भानमरते।

हेतस्माच् । न च चर्मेस सफकरेरविशेपेडपि धर्मिणा प्रकतत्वाप्कृतत्वाभ्य। अ्कृतामकुतकलेन मे सृत्ययोगिताया दीपफरवर विशेष इति बाच्ग्। तवापि नुस्यमोगिताय। वर्मिणां केवलप्रकृततवस्व केवलापकतलख च विशेषस्प सल्तादनदार-

.... सामासृत्ययोगिताया एव नैविध्यमुनितम् । पकतानामेन धर्मस्व सपुदसिन वलसकतीनामेन, पकृतापकवाना लेति। एवं व माचीनानां तु्यमोगितातो दीषकसय यगणक्वारतामा चक्षाणानां इराग्रइमातमिति नल्या: ।" R.G. pp. 326-327. An ezample of कारकदीपक it 'कामान्तुग्ने विभकर्मेत्लक्षमी कीति सूत़े दु्हतं या दिनस्ति । ता पाप्येता मासर महलानां पेतु धौरा सूनृता बाचमाड्ुः। उसतररामय V.

16 प्रतिवस्तूपमा (Typical Comparison). यत्र गम्यसास्थयोवांक्ययो: एकोडपि सामान्यः न्मेः पृथक निर्दिश्यते सा अविवस्तृपमा-That in प्रवित्रस्तुपमा, where in two sentences, resem- blance betwnen which is implied, the same common attribute is differuntly expressed We have explained above under Upami the meaning of the word वसतुपतिवस्तुभाव. भन्यासि ...... तर- लीकरोति (p. 6. 11. 2-3). This is Naishadhiya III 116. वrf- Oh Damayantil agit: noble. ra: ote .- What greater praine can he bestowed upon the moonlight than this that it agitates even the oceant Here one and the same action is expressed in two different wordi, viz, 'attracting" and 'agitating" (in two differont sentoncer ) in order to avoid repetition. समाकर्षण and उारलीकरण Arereally ono and the mame in sense. But if the word femsin had been used in the 2nd montense, the fault called daww (ropetition of the same word in the same sense ) would have been committed, Therefore in

160 NOTES ON X. 50 प्रतिवसत्पमा. faneyu the same common property is expremed in fwro different but synonymons expromions. This fgure is found in a series nleo विमळ ...... सजजन :- (p.36 IL 6-T). सिनगिरि: mountaln of 8'iva i. & Kailian, which is white, Compara "ar: करस्ीकृतकाचनाद्रि: क्ुयेरमिनर रजतान्लस्- ।' विशवगणादश०- शिवदाससहोदर: Brother of i. . akin to S'iva 's laughter. Here the worda "glorious," 'pure' eto, are tha same in their ultimate meaning. Thia fgure also cocurs under a negation of the attribute.i एव ...... रठनमैणि (p.36 1I 9-10). This vorse oooura in ao सo Pp- 74-75 in the same connection विनावन्वीन eto. 'none but the fir ones of Avanti ars skilled in the pranks of lore." Other examples of प्रतिबस्तूपना under वैषम्ये are :- वशुनवो गुणनानपि सहनिमेषेण पृज्यते पुरुषः । नदि तुम्बीफळविकको बीणादण्डः मवाति महिमानन्॥' 'वदि सन्ति गुणाः पुंसा विकसनयेय वे खयय्। नहि फस्तूरिकामोड़: शपमेन विभाव्वते।।' कुन P. 54. The reason why this figure is called 'sfeqejym is given bg कुवo aa 'प्रतिवस्तु प्रतिनाक्यानमुपमा सुमानपर्माइस्ामिति' p.52. Here the ruse of the senteneo constitutes the उपमान or the चपमेय. नम्मट ays 'वस्तुनो वाफ्यानेसयोपमानलाव' on which उद्योत remaria ए चोपमेपस्वमदि वा्वारभस्येति ्वनितम्', पस्तुशब्दस्य वाक्यारनामिधानिताय प्रतिवाक्याधमुपनेति सार्थकतामिचानेगं दिया ए्रका० pp. 243 and 254, The distinotion betwean Upama and wiaserm in os follows :- In Upamn, the renemblance is oxpressod, while in shaegmr it la only implied; 2ndly, in Upama there is only one sentonce, while in yirieyar khoro are two sentencos; 3rdly iI पतवस्तपमा, worda like इ are always absent, whileiUp they aro gonerally preient. A boantiful example of this figure ceeurs in Sak. (Int act) 'मानुमीयु करमे वा स्पावस रुपस सम्मवः। न मभातरक ज्योतिरुदेति बसुचातलाव।' Another is 'मानु: सकृयकतुसत एव राविदिव गत्पवह: ममाति। श्ेपः सवेवादितभूमिमार: पर्षांदहसेरपि श्म भमः। शा० क. 17 रश्ान्त (Exemplification). सपर्नस्य' =राहयस्त्र. दृष्टान्त is the-rettectiro representation of a aimllar subjeet. Wa have explained nbove under Upama what is meant by विम्नपतिविम्बभाव The word 'सपर्मस' serv0s to distingulch this figure from तिवसतुपमा. This figuro also is two fold, being founded elther on similarity or on contrast. uAeg .. * Should we not rather aspeet gwnn: necording to the stra 'धर्मादनिच्येकलात' (पा. V. 4,124 )।

X. 51 tEra. SAHITYADARPANA. 167

miet (p. 36, ll, 14-15). This ie taken from the Vaesva- datth, a romance of Subandhu ( p. 8, Hall's odition) afifea ... ......= Fifa :-- A good poet's nong, though ita merita havo not been closoly examined. अनधिगतपरिमठापि although its fragranca has not been percaived. Now, here, the subjeot of description is the wong of the poet, which pours a honeyed stream Into tho oar. Corresponding to 'pouring ete, we have the attribute 'rireting the eye'. Thase bwo are not the same, but there is some similarity between them, as there is betwoen the original and its rafleeted imngo. So also mer corresponds to nfifa and अनविगतपरिमला to अविदितगुणा, ववपि टृह्टे ...... कुमुदसंदवे:,लसवे अo, la gone. अनुदयमाजि इन्दो कुमुदसंटटे: ग्लानि: टृष्टा the ussquiblage of water-lilies has been seen to droop, when tha moon is not risen. This is an ormmple based on hyrh. The faet that lilles droop when the moon is not rison implies shat they de uot droop when it rises: this idea corresponds to the one int the firat line. वसन्त ... चहिमन्याम् (p-36, II, 18-19). वसन्तलेखायामेव पकसा तिवस: भाव: यस्य तव (मन:) the affections of which are fixed upon Vasantalekha slone RB .. nrTa Does the beo, extremely fond of the honey of the blooming jnamine, desira any other plant! In this verso the figuro is not rupa, but afewerm, bocmuse the two exprossions, vim, 'how cmn our mind furn' and 'Doos the bee desire another plant,' ultimntely convey the wame wonse. In gupa, in the two sontences the attributes aro only similar and not the same ( but differently expressod) as in अतिवस्तृपमा- इह तु. न सैवरूप्यम-In the present figure, in the oxample 'wffea ete., "the pouring of a atrenm of honay' and 'riveting the eye' are only similar, and not Idantical, The term rura etymologienlly means that in which the nscertainment of the matter in hand is obseryod i. r. mada nuthoritntively. It is that in which the truth of the matter in hand is confirmed by the example given in illustmatioo, as sald by Mammata 'qu: spo: Pay: ay', which Mallinatho erplaing nI 'दार्शानतिके सन्दिग्यसामखात निश्धवद्रशनादयं दृष्ान्त: p. 245 सरल. The distinetion between sfaqmuu and gura mny be stated na follows :- Although in both similarity Ls implied, otill in nfamey the attribute is the same in both the sentences, Lolng only expressed in different words; while in gepa, the attribute in ono sentonce is only similar to ( and not idantioal with ) the attribute In the second sentence. Inggpea thatwo altributes

168 NOTES ON X. 51 वषान्त. mentioned In the two santences stand in the relation of tho original and its raflection. अस नाळवारस् प्रतिनसतूपमया भेदकमेवदेव पत्तसा धर्मों न प्रतिबिम्कितन कि तु झुदसामान्यात्मनेत्र सित:। रह नु प्रति- विम्नित: 1 R.G. p. 337. क्वरब drawa another distinotion, In nfarejut somothing is stated in order to convoy the idna that it is similar to the matter in hand; while in guim, in order that the matter iu hand shoald not be indistinotly apprehendod, we givo an instauce whore n similar state of things etista. एव चात्र प्हृतापकृततवोत्पमानोपमेवमाय:। दृष्टानते पुनरेताइची कृतान्वोह्यनापि सिथत इति प्रकृतस्पामेखावित्पष्ट प्रतीतिमां भूदिति प्रतीतिविशदीकरणार्ममवान्तर- मुपादीयते। विमर्शिनी p.74. जयरय says further on that similarity ii not absolutely nocessary for gepa. Vide the severs eritioiam of these views of गवरय in R. G. pp. 337-339. लन् ...... न रवेति मेद: (p.36, II 22-94). In अर्वान्तरन्वास a guneral proposition ia strengthened by particular Instatices or a particular instanco in confirmed by a genoral proposilion. In श्रविवस्तुपमा का दटास्त thn Ewo santonces do not atand in the rolation of goneral and parti- cular propoaltions. In them if the frat is a particular proposi- tion, tho seoond also is ao. Compare जवरय words कचिच दटने पो. समष्यक्षमभंकमावेन अनयोः (of प्रतिवत्तुपमा and दृष्टान्त) मेदमाडु: । वदसद। बतः सरूपपोर्निशेषयोः समर्थ्यकममेकभाषो न मव्ति। वरत्वनारेण दमगळधारता न लात्। विम० p, 75. Jaganhatha is willing to rogard प्रतिनत्तपमा and दषास्त Ia Cwo Varletien of one figure. वदि तु न सेणा पाक्षिण्य वदैकत्यैवालदवारन्त दो भेंदी अिबसूपमा द्राटान्तय। मथानगो: किशिेनकण्यं तत्मेदताया एव सापर्क नारदारताया इति सुबचम् 1. R. G. p. 339. A good exumple of gapa is the following from Raghu. कार्म नृपाः सन्ति सबसशोडने राजन्ववीमाहुरनेन भूमिम। नव्वतारायहततुणपि ज्योतिष्मती चन्द्रमसैव रानरि: I: also रमखनिरमिताय जिचसे लोकवेवो: प्रतिदिनममया ते पत्तिरेनंवियेत। अनुभवति हि मूर्भा पादपस्तीवमुष्ण शमपति परितायें छावया संमितानान्॥। ग्रा० V; कुतो धर्मक्ियाविम्ः सर्ता रक्षितरि लचि। तमस्पति वर्मीशी कममाविर्भविष्यवि॥। श्ा० V. 18 निदर्शना (Illustration). When & possible or, ns is somatimes the case, evani sn linpossible connection of thinga implies n relation of type and prototypo, it ls निदर्शना.' An ecample of नदर्सना uuder possl- ble conneotinn of things Is 'र्ोषन otc. Construn नतः दिनेन मत्र भूगिवळ्ये जनानमुदा तापयन्क चचिरम् सम्पदन पति बति वेदवन् मानुमान्

X. 51-52 निदरशना. SÅRITFADARPANA. 169

HER NIHIE-" Whe, that vainly torments erestures in this mundane sphere, enjoys prosperity for n long time' telling this, the sun, in a day, thon roached the western mountain. " Here the connection of the sun as the agont in the act of intimating mch an idea is quito ponsible, inns- mueh as the attribute of roaching the western mountain, which (attribute ) belongs to him, is quite eapable of convaying shch an ides. स व rofers to वेदनक्रियाया कतलेनान्यय: Thia ( possible ) connection conveys the relation of Type and Prototype ( original aud.refleotion ) between the sun's setting and the falling into advorsity of those who oppress others. The ingredionts which constitute Reeim nre: there must be a connection of things, which is, ( A ) sither possi- hle or (B) impossible; and moreover this connection muat lend on to or end in implying tho relation of similirity. An trample of A has been given above. There the sun is represented as telling a moral truth. This conneetion of tbe wun with telling leads us to muppose a similarity between भस्तावलगमन वाव विपतासि The scoond variety of निदशना, where an impomible connestion of things cuuses us to suppose the existenco of similarity, is of two kinds, as (1 ) occurring in a siugle sentence or (2) in more eentences tha one. An instance of B (1), is 'ssqf ste." (p. 37, 1l. 5-6). Her sidelong darting glance bears the loveliness of the blue lotus; her underlip, the fairness of the tender loaf; hor face, the charm of the moon Hers the impossibility of the darting glunce ete. benring the loveliness of the blue lotus garland ete .- for how enn a thing pomsens the property of another suggests a lovelf- Doas lilo thereto and implies the mlation of similarity between the wrenth of blue lotuses and the darting of a glance. This is soTirm because there is a singlo sentonce in 'sarfres: कुनलयमालाललित कल्पति.' Another example of the mme is पमाणr ete, Hem it is imposible that the feet can give up tho guit of the royal swan, with which they are in no way connected; we are to understand, therefore, that thelr (of the feet) connection with it (gais ) is only fancied; this fancied connection, being netually impossible, implies a gait similar to that of tho ewan. An ezumple of Figear basad upon an impossible connestion of thinga (i. o. B. above ) coourring in more santences than ono iv 'e fa ote. (p. 37 IL. 15-16). This verse ocours in Sak. I. Hore the conestion of identity bewteon the signifieations

170 NOTEN ON X. 51-52 निदर्सना. of the tiro sentences, respeotively marked by the relstive pro- noun q and the demonstrative as (Lo. qt mfd rutt u ad pufar) being imporsible, terminates in the relation of Aeufafana thus: the desire of making such a body fit for pennnee is like the desire of outting the ereeper with the odgo of the blue lotus, Or to take another erample of the snine. 'जन्मेद etc. (p. 37 11. 21-22). बन्चर्ता नीतमू rendered fruitless. na ... ftuar by the desire to enjoy the plessures of the world .. na I have sold the (inralunble) Chintimani (deatre-yielding jowel ) at tho price of glass. Here there is no possible connection between leading a useless life in the eager pursuit of pleasures and selling Chintamani al the price of glass. This impossibility ultimately terminates iu implying a comparison, vin the wasting of life in the pursuit of plessures is like selling Chintamani al the price of glass. -no (p. 37 IL 25-26). This is Raghu. 1.2. Aqr nfet: Intelloot of little compass e i by means of a raff. Here, tha deseription of the solar race by in narrow intellect and the crossing of the ocean on n raft are unoonneoted: but as they are brought together, they lend us to understand a comparison thus :- the description of the solar race by the intelleet is like the crossing of the ocean on a raft. इय न ..... भोगविद्याने (p. 37, 1 28-p. 38, 1, 4), इवं न ... अपति-This variety (अमनन्दस्सुसम्दन्य) may also be found where some cireumstance Delonging to the aay cannot be found in the Upamana. Iu the foregoing esamples, e. g. in कलपति कुवलममालारतिव a property of the उपमान (here ललित of the gaeparat ) wan ropresented as borne by the Upameya, sauhams one thing oannot bear what belongs really to another alone and so we aro led to suppose similarity. Some- times a property of the Upameyn is represented as belonging to the Upamana and lends to the supposition of similarity. An erample is asae: ete." ma in the juice of the grape. Here the attribute of sweetness belonging to the lower lip, which is the subject of deroription (and hance the aya), being imposaible in tho grape-juice (the sumra), the nense terminates in bringing out a comparison, as in the preceding examples. Our author here olosely followe the अपति। उनयवावि सन्मर्वविघटनम्त विद्यमानलाद्।तयमा 'वियोगे गौरनारीणा वो गण्डतलपानिडिमा । अषस्यत सा गर्नरीमजरीगमरेणुपु॥।' अब्र गण्वतळ प्रकृतम्॥

X. 51-52 निदशना. SAHITYADABPANA, 171

p. 78. निदर्शना is found in a series also, as in दिापसि 6t. वृप्वशक्तः a eat. दूगादन: a byenn (तरघुस्तु मुगादनः । अमर: II. 5. 1) रन: A Qooth. भोगविताने चेवो विदमय (लम्) thou who settest thy beart on the serios of worldly enjoyments. हट निन्य .... सादृस्यपर्ववमानामावाव (p. 38, 11. 5-7). The nuthor distinguishes hetween निदचना and दृधान In the former the senne of the santence or sentences is not complete, until the relation of type and prototype ( i. r. of similarity ) is implied. But in gera, the senso of the sentences is complote; and then through the completed sense we understand the telation of type and prototype. Briefly put, in Predmr, resomblanee is supposed in order to nocount for the bringing together of two things; while in gupa, tho sense is quite complete and than that sense simply implies resemblance. The ade go draws another distinction. In cern, the two eentences are independent and stand in the relation of type and prototype; while in frdm, with the sonse of the sentence, which in the subject of description, another senre is co- ordinated and the impossibility of the conneetion thus brought sbout, is tho eauie of supposing similarity. "निरोेक्षनो।कि वाक्यारमेयोर्विन्वगतिविस्वमावो इटान्तः यत्र न पकते मात्रपायें माक्वार्मान्वरमारोप्यचे सामानाधिकरण्येन तत सम्बन्धानुपपत्तिमूला निदर्यनैय युक्ता T ECl: " ue. #, p 77. Nor can it bo nald that this figure in tho same as culufe (Natural Inference ), bocausn in the example of the latter, 'mast ole, the sense does not terminate in a comparison, aa it does in fageien. In the ex- ample 'atse qiayed' ete one may say that the moaning is "Even the sun, who torments poople, cets; what of othera " Thersfore there is wvivfe, which will be explained below, Our nuthor replies that this in not so. The esnonce of facdar in that we must be led on to puppose comparison .: Thie is not so in अर्यापति In 'कोइड eto woare led to suppose a comparison and thereforn it is not an exumple of wtufa. Some writers liko एम्दक divide असम्मवद्रस्तुसन्बन्धा into two varioties, पदारभवृत्ि and वानवार्मवृत्ति, whiob currospond to एकव्राक्थगा 4nd अनेकवानयमा of our author. The अह. स० gires सत्पादनसरसा्ना ददफक्कमार्जनम् । हर्द स्रीचण्डलेपेन पाण्डुरीकरणं विधो:।' as an example of निदरशंना R. G. finds faull with it and ealle It बाक्यार्णरूपक (p.343.). Uddyota defends the aeo ae and says that this in शम्दी निदचोना, while 'क चूर्ग' ale. is an oxample of आगी निदर्शना Ilis rensons are 'न चेदं वाक्यामेरुसनाम्। लोकमसिक्धोपमानलवोपमेवलपतोरगे-

172 NOTES ON X. 51-52 निदर्शना

दस्वैन रूपकत्वाव। कि च तत्र सादृश्चलक्षणामूक्ता5भेदमतीतिः।इह स मतीषमाना- गैदानुपपत्चा तत्वकत्पनेति भेदाव। p. 47. R. O. is willing to rogard 'त्वत्पादनववरतानि दो रजपति चापके:। हन्दुं चन्दनलेपेन पाण्डुरीकुरते हि सः॥' ( P. 344 ) as an axamplo of निदर्शना. Some good oxamplos of निदशना a :- (A) सम्भव्द्रस्तुनिदर्शना-चदामणिपदे भत्ते यो देव रविमागतन् 1 सर्घा कार्यातियेगीति बोमयन्गृडमेभिनः ॥ अय मन्द्वतिभोखानस प्रति विया- सति। उदय: पतनागेति श्रीमतो बोषगबरान् ॥ मामद III उदयत्नेष सविता पपेष्वपमति गरियम्। विभावयितुनदीनों फलं सुहरनुग्रदम्।। K. D. IL 349. (B) असम्मवद्रतुसम्पन्वनिदर्शना-विनोनितेन पता व रूपकतमि कामिनी। विधुवनध्यविभावया पनिमति विशोमताम्।। उद्ट V. 10; युदान्तदुर्लम- मिद बपुराशमनासिनो यदि अनसप ।दूरीकताः राड गुणरयानलता बनड- तामि: ॥ S'Ak I: साक्षानियामुपगतामपडाय पूर्व चरितार्ित। मुनरिमां बहु मन्यमान: । सोतावडा पणि निकामननामतील नात: सपे

19 व्यतिरेक ( Contrast, Dissimilitude). When the Upameys oxcels or falls short of the Upamana, it is स्यतिरेक The word पतिरेक moans 'difference or excellanco'. The name wfats given to the figure is therefore quite appropriato, as in it the excellanco of the Upameya over the Upamana or vico versa is pointod out. cw ...... favr (p. 38, 1. 11). This is single, whan the renion is mentioned and threefold when the resson is not mantioned. The reason of tho muperiority of the Upatneys over the Upamana ls some polnt of exeollence balonging to the Upameya and some point of Inferineity belonging to the Upamana If both of them aro mentloned, there is one kind of mfrtw; when any one of the two is mentioned (but not both ) thero are two moro varieties; whan none of the twois mantioned thero is ono more. Thus there are in all four varioties. चनुर्विधोडपि ...... अषटचत्वारिन्दिय: पुनः-The fourfold स्यतिरेक becomes twelvefold according as the relstion of Upamins and Upameya Is direetly expressed Ly words or indireetly through the sanse or is only implied. आक्षेप manna 'implieation.' Thesa twalve varleties become twenty-four ( three times eight) according as thore is Paronomsala or not (the worde 'sasf' in the karika implying the Ides of ioien ). Thusn 24 varieties ocour when the Upameya is superior to the Upamina,

X.53-54 व्यतिरेक. SÅHITTADARPAŅA. 178 These 24 varleties also occur in the same manner as above, when the Upameya l inferior to the Upamina. Thus there aro In all 48 variotien: मकल्दूं ...... आाषिकय बदाइरणानि (p.38,1.23-p.39,1,3). In 'wmad' ole, both tho ciroumatances, vis, 'spotleasness" bolonging to the Upameya and the stainedness! of the mnon (the Upamana) aro oxpressed. If wa road 'न कलद्धि विचूपमम्' for 's aofx fhyim' there is indiroct comparison. We bavo to remember the diatinetion of shat and amut gym based on the employmant of words like ANT, ta or geq ete. If we road 'जयतीन्दुं करड्रिनम्' (triumphs over the spotted moon ) for 'न कलकि Riydun, we shall have an implied comparison, as words liko इत, तुल्य ar alsent. The faco cannot defcat anything, so wo nre led to infer similarity botween the face and the moon. दवोरनुचता-whan both अवeई and क aro omiited wo shall have an example of व्मतिरेक, where there is no mention of अपनेयगतमृत्कव कारणम् or of उपमानगतनिकर्षकारणम्, In this case the sentence would atand as 'मुझं तस्पा न विघुरयया, Our author's view ia open to the following oriticism. Here it Is simply statod that her face is not like the moong i.e. there is pure ergasfr and nothing more. From this sentence, standing by itself, wo cannot anderstand that the face is mperior or inferior to the moon. When it ia snid thnt A in not like B, there is generally no idea of expresaing the superiority of one over the othnr. What we do is to negative similarity. So, thoae varieties of afata ( viE शान्द, आा्ई and आह्िम) which ocour when both उपमेयगतोसकर्य and उपमानगतनिकय are omitted, should really be not counted at all Compare the ariticism of R. G. "ब्ई व बोध्यम्-इदोनयानु पादानमेदवर्य डुरपपावम। वैगम्यानुपादाने दि किमाजय: सेप: सादू। न व पत्र सानैन सदुदादरण सूपपादनिति बाज्यम्। तय स्वमम्दनेवस्येप वैधम्पेस सम्मवाद। कि नोषमामगेदर: सर्व मयात्र सम्भवन्वीत्त चतुर्विशतिमेदगणनया।। P. 350. रेपे ...... उदाइरणानि ( p. 36, 1, 29-p. 39, 1,3). अति ete. Thia is imituted from Mammata's worda ' विमादगुणम्यार नाम्जवङ्हुरा गुणा:'. g meanis 'Gbre' aa well as 'morit'. wet frail. Hore aa la usod in the sanse of एद (According to tho mutra 'तत् सस्येव' ). Therefore it is asafntm. Both the superiority of the Upainey (गाडगुणत) and the inferiority of the उपमान (मंनुरगणल) aro mentioned. o is paronomastie. Other varioties should be uudarstood as before. Another exampla of िएन्पविरेक (बार्य)

174 NOTES ON X. 53-54 स्पतिरेक.

असण्डमण्डलः यीमान्परचैष यृविषीपति:1न निशाकरवजात कत्तवेकस्प- aina: I". Here the word ser ls Paronomastie ( meaning 'phases' or 'arti' ). All these aro oxamplos of the cases wlierd the ayny excels the Upamana.

न्मुनले दिदमात्र यबा ...... स्ाभिकयम् (p.39, IL 3-6). क्षीम: क्षीणोडपि ... वासे सु. This is रुट्रट VIT. 90. वाते तु यीवन अनिवात- Youth, when gone, never comes back again. Here, the 39m7 is the moon and the Upameya is youth. The moon is pointed out as waxing again after waning, while ( the avir ) youth nover waxes, when onco it is lost. 8o youth is inforior to the moon. This is the opinion of our author, who closely Follows the अनं. स. which defines न्दतिरेक aS 'मेदपरायान्ये उपमाना दुपमेयस्यापिकये विपर्यये या व्यतिरेक: p.70. The अलं. स. following गादड cites 'shuri' ete, as an example of syay-arr. It remarks upofi 'श्री:' ole. चन्द्रापेक्षया न चवनस्य न्यूनग्रणलम्। शशिवैवत्षण्येन तस्पा- pta P p.80. This viow is sharply opposod to that of Mammata Jagannaths and others, who say that him oceurs only when the ayity is superior to or excols the Upamana in some way. They do not regard that the variety where guiy is inferior to the Upamana hes any charm in if. They say that 'श्ीण: झ्षीणः' is an examplo of व्यतिरेक a delinnd by them; i. e. in it also tho ayay escels ( and is not Infarior to ) the Upnmina. The views of Mammata and others are summod up by our author in 'अननोपनेय ...... बत्केनिदाहट'. Thoy tay that the Upameys and Upamann are not youth and tho moon respectively, but are the instability of youth and thas of the moon. Here, the waning of the moon is inferior, bocause it is followed by waxing; but the instability of youth is wu- perior, because it can never roturn whan once gone. Therefore what the poet here intends to convey is the auperlority of tho instability of youth over that of the moon. The verse thon moans :- The moon, though aho wanes, is eaaily found again; but youth cannot be regained when onco lost; so you should not, cultured aa you are, rondor it fruitless, by dwelling too much on your wounded pride. This sense is quite favourable to tho object desired, viz, soothing tho heroine's wounded fealings. But, if we tako the moon as the Upamana and youth aa ibo Upamoya and say that bore youth is euid to be infurior, thon the moaning of the vorse would be unfavourable to the objoot dosirod, The menning would bo "As youth in inferlor, why should I give up my pride; lot it pass, an inferior thing as it

X. 58-54 अ्पतिरेक, SAHITYADARFANA, 175

in.' Thurefore in this versn also, there is अपिक्य of उपमेद over उपमाम. Therefore the worda 'विपयेये aा employed in the definition of ज्यतिरेक by somo (6.5. अल. स. ) aro ueeless. ग्यतिरेक ean nover doour when the sviy is represented ns baing inferlor to tho Upamana These are the views of Mammita and others. Our author does not ogree with them. रज विचारसहन ...... सफुटमेन ( p.39, 11. 8-9). By आभिषद and ac, wo mean 'excellance and 'inferlority' respeotively. In this verse it la ovidant that youth is inferior to the moon In point of stability. Compare the words of अवर 'शशियोच नपोर्हि समानेशी गलरतनरे शशषिन: पुनरागमनमपि सम्मपति न नु मीवनस्येति ववोडल न्यूनगुणलम्। नन्वत्र विपर्ययमेनेति (विपर्यमे पेति।) सूचितं मेदान्द- रमयुक्तम। उपमानादुपमेवस्य म्यूनगुणले मस्तवत्वाचसे चालकारतानुपपत्ते:। गोवनसप चात्रासिपरते प्रतिपाये चन्द्रापेक्षयाविकगुणत्वमेव विवक्षितम्। पदेत- चन्द्रबचाव सन्न पुनरागातीति। (जवरय replies) असदेत्त। बतोड़न चन्द्रवहतं सयोवन यदि पुनरप्यागचछेच्त्पियं अति चिरमीर्ष्यानुबत्तो युज्पेव कालन्तरेडपि हास्य तदबलोकनादिना सफलीकार: स्पाद्। इद पुनर्दतयोनर्न यातं सत्पुननग्छतीति ईष्योयन्तरायपरिवारेण निरन्तरतवैव पियेण सद् सफयवितन्वमिति 'धिमीष्यो, त्वज मिये मति मन्यु, कुच मसादम्' बत् लिन् पियवासोपदेशे पिय प्रति कोपोपसमाय चन्द्रापेक्षया यौवनरापुनरागमन न्वृतगुणलेनेव विवक्ितमिति वाक्यामेविद एवं अमाणम्। न नैतदासत्रयूपमेगस न्यूनगुणसवम्। तत्येव सातिशयलेन प्रतिपायलाए। प्रकृतायोंपरजकले हि सपधा कमे: संरम्भ: । तचाभिकगुणमुखेन भवल्वितरचा वा को विशेष:। वसावकमेव निपममे वेति गुचितम् 4" p.80. विम० असतु वा ...... न्यूनताथवा इसि ( p. 39, 1l. 9-12). Our autlr concedes for argument's sake, that in hw: tfv' there is उपमेयायिक्य (and not उपमेवन्यूनत]). The reason why he concedon this is probnbly ns follows: That verso is intended to sootho a proud womnn. It eun produce the desirod effoot only if it is impressed upon her mind that by insisting upon nourishing her wounded feelings, she would be casting asido o rare thing, viz youth So in order to hnighten the valun of youth, it must be pointed out that it never retorne again when onee loat. It would not do to point out that Itls inferlor; so, instead of regarding दीवन i the उपमेव and ai Leing inferior to the moon, it ia botter to point out that बीदन is tho mont unstable thing in tho world (i वीमनासर्य la Lhe उपमेय) and that tho most must be made of it. After conceding thut 'eip' ofe. may be an example of उपमेयमताविक्य, our author cites 'इनूमदाय: efa as an oxaiuple whero thore is उपगेयगासन्यूसल and says that hore the explanation offered o0 'कीणः te, woild not hold good. इनूमवापे :...... सिवीकुत :-

176 NOTEE ON X. 58-54 व्यतिरेक.

This is the last ball of Nal. IX. 123, the firat hnlf boing 'mH वशान सपान्यवामदो महेन्द्रकार्य महदेतदुज्जितस. The printed taxt of the नैपचीय reads दत्यपण, which appears to be better. Hanumat and others Illumined the messenger's path by their fame (which is white ), while I, by my foemen's laugh ( which is also ropre- wanted as white ). Hore इनूमल and othiers (i. c. उपमान ) ar0 superlor, because they carried out the errand on which they were sont by their masters; tho avny, Nala (who is the spenker), Is inferior, because he falled in effeeting the objoot for which he was sent by the gods, viz. winning over Damayant for them. Our author suggests, by the words 'का गवि:' that wo eaunol anyhow show that the Upameya is superior to the Upamana here. Thereforn it is quite proper that the words न्युनसाइ्थया are insortod in the dellnition. But the उद्योत showa that oven hore it 1s उपमेयगताधिकय and not उपमेबगतन्यूनल that is intended"अत्र नल्महीपतेः सवनिन्दया लब्चनिर्वेदातिदायरूपप्रकतमापयायें दूल्वगत न्यूनताया एवानुगुणलेनावितयरूपलाद्।" p. 70. The R. G., after quoting the we. w. and tho disuson of fitafarft oited by us above, refutes their viows as follows: "सदुभयभप्यसत्। असिन्धि पिवहितकारिण्या बचने चन्द्रादम्यभितगुणलमेन विव्क्ितम्, न न्वूनगुणत्य्। चन्द्रो हि पुनापुनरागमनेन लोके सुलमः। अत एम

मानाविमिरन्तराये: वटजनथापनीपैविदन्धया भवत्ा गुपा गमवितुमसपतमिति

वामगारयेपरिपोषाय सहदयहृदयसरणिमनवरति। अन्यथा 'लिमित्यस् कदयस यौवनस्व कुते मया मानादिररसे यातु नाम वौवनमिति' अ्विकूषेनाथेन प्रकनामेन्यापुहतापतेः।

परिणमति। बना दरोटो निरागर्सा सोके डीनो हाकाहलादपि। जर्य इन्ति कुल साथे नोकार केव्ल तु सः ॥ अत्र डीन, हत्यपकयो दारणताधिकय रूपोत्कपातमना परिणमत R.O.p. 353. 20 सहोकि (Connected Description). Whan a single oxpression, by the force of n term denoting conjunction, signifias two facts, It is eeffi, provided hyper- bote be at the basis of It. When a word convoying, by virtue of the power of denotation, a menning connected with one thing also convoys a meaning connected with another thing by the Eoreo of somo word like सद, सामेग, छाकन etc., it II सदोकि. Ii पुषेण सदागत: पिता, the father is conneoted with the action of coming as woll as the son. But the father, baing in the nomi- uativo caso, is prinaipal, whilo ga, being in tho Instramental

X. 55 सहोनि SAHITVADANPAŞA. 377

is indirectly (and thereforo subordinately ) couneeted with the aotion of coming. The employment of the word wg denotes the iden of gmawrer botweon the words, not necessarily batween the thines. It should nover be forgotton that ntriking- ness is the essenen of evory flure. melfm also must ba striking. S0 पुनेण सहागत- पिता ias not an example of the figure. सहोकि is strlking only whon It ls besod upon अतिशयोकि. This गविवायोक्ति niny be of two kinds (1) based upon अमेदाध्यनसाय (Intru- suscoplinu of un objeet into an identity with another' ) or (9) npon the Hiversion of the sequence of canse and uffeot. Tho former aguin imay rost apon (a ) a Paronomasin, or (b) not. The w. #. tomarks that in gafis the poot intenda to convey the relation of उपमान nd उपमेय, bat it is not the nturd one (as that of qo and qer), Imt is entiroly left to the volitinn of the writer. महार्वेप्रयुक्तथात्र गुगमवानमात्रः । उपमानोपमेवल चात्र वैवचिकम॥ द्वोरपि प्राकरणिकलादमराकरणिकल्वादा। महा्पेसासर्ष्यादि सधोस्तुस्यकसत्म्। तत्र तृत्षीयान्तस्य नियमेन गुणतादुनमानतम्, अर्याध् परिकिष्टस्व प्रधानसवादुपमेयलभ् शाब्दकात गुणप्रधानमनः । वस्तुतस्त्ु विपर्यमोड सात्। तत्र नियमेनाेशयोसिम नमखा:।स्ा न कार्यकारणपतिनियमविपयंयरपा अमेदा- सयपसायरुपा न। अमेशध्यवसानय केपमिनिकोकचया वा ।F81. सहापरदलेन ट Here the word रागमाफ iaParonomastio. There L अभेदाध्यनसाय tetweeh राग meaning 'redness and राम meaning Hove.' Therifore this is अमेदाव्यवसायसस्पतिशथोकिसूला सदोनि (f.e.1a) सह कुमुद -- सजरलि, गह ..... उतासयन्त: 'wake ning love along with the nesemblagn of water lilies,' ar सरनिज ...... गीलवन्द: olosing tho beart (in the contemplation of the boloved one) along with the multitude of lotusas! Hero the words sgin eto aro distinet, from the difference of the thinga they relate to, but not undor a Paronomedla. The ides i ;- in 'agng' ote. the two literal senres of the word ii (love, rednoss ) are identified; while here, the word ame hss one general senso 'wakening," whith in relation to the lotumes mentin 'expanding' and in relation to love exoiting' Thenn two, ice expinding undexciting, aro spoken of under one word, beranee they are very simllar. There is no Paronomasia ( i. c. it is nn examiple of 1, b). An example of merfer based upon the inversion of tho sequence of cauae and offect is 'सममेन' ee. समगेव ...... तबम. The Nirn. odition saye that this is taken from the Raghuvains's. Bat this seems to bo wrong. There sa similar verse in Ragliu. "वयुपा करणोस्भितेन या निपतन्ती पतिमायपातयय्। नन सैकनियेक

178 NOIES ON X. 55 सहोक्ति.

बिन्दुना सह दीपािकपेति मेदिनीम्॥" VIII. 38. गुस्समोडविनुभभेतना whose consciousness was taken away by a deep wwoon. Here, the falling of the woman is the oause of the awoon of the hing. Both enuse and effect nre apoken of as ocourring at the same time. Therefore thara is सहोक्ि based upon कार्यकारणनोर्नोपर्यविपयय (i2 8 nbove ). लक्ष्मणेन ..... नायनलंकार: Tn उदमणेम etट there is no सहोकि, beonuse there is no अतिशयोकि at the baais. Jngannathn very mtrongly criticices those who regard कायकारणपीर्दपर्यंबिपययमूला सहोकि As 4 separate figore. He ays that the charm lies simply in the inversion and therefore tho figure is ufrife and not artfw. Vide his lucid and pointod remarks, R. G. pp. 361-362. Othor examples of सदोकि are :- सह दीर्मा मग शासेरिमा समति रानयः । माण्डुराश ममेवाओ: सद ताअ्न्द्रमूषणा॥वर्मसे सघ पान्याना मूच्डीया चूतमरी। पतन्ति च सरम तेवामसुमिमेळपानिता:।KD. IL. 352.353. 21 विनोकि (Speech of Absence). बद् अन्येन बिमा अन्यड न असामु, असामु वा (सा) बिनोचि :- That is fifn, when n thing in the altenco of another is represented (1) as not diangromable, or (2) as disngresable. reny menns thas it does not become unsightly. Thue, though the meaning of the worde न असrg is ultimntely the anme as 'गेमन i sgreenble, utill the resion why the attribute of agroeahlonesn i expremed through the negative of diesgreesblanees (i. = not poritively as शोनन, but through two negatives nu in न अस्षीमन) is to conrey the iden that the अशोननत्व (apparent) of some objeet of deseription is the fault of the proximity of another object (and not of the objeet to be deweribed ) and thut the object of desoription lo noturally fair In itself. Comparo अहं.स मत्र न शोमनतवाशोमनतवसतायामेव बचन्वायामसत्ामुखे नाभियानमन्यनिवृत्तिमयुक्ता तविवृचिरिति ल्वापनापम्। एवं च सदन्यनितृत्तो विभिरेत प्रकाशिवो नवति।' P. 83. बिना eto, निस्तन्द्रवा गव: attained ber unslumbering stata ( i, e. shone with all her natural brillinnee). यीष्मोष्मणा बिना without the heat of summer. ug: oharming. Here the moon and woods aro noturally charming, but bncome watue only in the presence of ctouds and wummer rospeatively. When thore latter are absant, they become ngrombla i. <. this verse is an examplo of that varioty, whieh Is 'अन्बेन बिना अन्यव अशोमन न. जनावीत कानतमनुवा्ला By you, who followed thy lord

X. 56 विनोकि, SAHITYADARPANA. 179

who Is dand. Here दिनथ्री i अशोमन without the n ;. अ्पेन विना अन्पत् अशोमनन्. निरबक ...... न मेन (p,40, 11. 7-8). This ooours in अले. स. p. 84 as an example of विनोलि. It isasribedto विष्हण and राजकम्बा in the सुभावितावलि (No. 1064) तुहिनांयु: moan 'the moon,' विनिद्धा awakened t.e. blooming. Tbe Sarrasv reds the last pida as 'न सेन टृषटा नलिनी प्रनुस.' In thia verse, there is a specinl strikingness, as there is a दिनोति with reference to each of the two i./. नविनीजन्म l snid to be अशोभन without चंद्रदर्शन and चन्द्रोतनि said to be अशोमन without विनिदनतिनीदर्शन अले. स. momarks in the same way on निरयर्क eंड, इलादी विनोफिरेव तुहिनाझुददन बिना नलिनीनन्मनोडग्ोमनत्वपवीते: 1 हये न परस्परविनोक्तिमरया चमलारातिदयकृत । यथोदाडते पिपये । p. 81. पिनाशन्द eto. Although the very partiolo बिना is not employ- ed bare, wtill, the figure is विनोकि, since the sonse intended to Ba conveved is that of बिना, Similarly मदोि mny occur without tle actunl omployment of सह. अन् विमाशन्वमन्वरेणापि विनार्वनिवका दथाकर्मंचितिमिमित्तीभवति। यवा सदोकी सहार्यविवक्षा ॥अलं. स. D. 83. It shonld not be forgotten that bore also strikingness is tho masence of tho figuro. Bhamnha and Udhhata do not define this Egure A writer called अच्द्ुारभा्पकार dolnas i difforently. विम० 14y1

स्यास्पते इति "p. 83. An examplo of this विनोकि wIll be"तरा मौल बिना म्योल्ना पुण्पई: सौरनं बिना। विनोष्णा च दुतमुफ्ला बिना अतिनासते।।" रत्त्र विनोवतसद्कारत्वमाहुः । अब हि क्योत्सादीना शेत्पादिना नित्यमविनामनिडमि विनामाव उपनिवद: ।विम० p.83, Jngannatha also refers to this अलदारमाध्यकार, quotes his definitionand cites tha followiug aa an example :- सृमाळमन्दानिठ चन्दनानामुशीरशेवाबकुसे शयानाम् वियोगदूरीफृतचेतनाया विनैव नौलं सवति प्रवीति: ॥ R. G. pp. 365-366. 22 समासोकि (Speech of Brevity). पत समो कार्यलिग विश्रेषणे: अन्यरप वस्तुनः अरनुते व्यवहारसमारोयर सा समासोकि :- 'Whon the belaviour of another Is ascribed to the inbjeet of deseription from a sameness of (1) action, (2 ) sex or gondor, or (3) attribute, the figure is ममासोकि. Another meana " thing which is not the suhjeet in hand.,' In समासोकि the angs thing is not mentionod in words; on the पकुृत, th be haviour of the aaga is suporimposed on acdount of a similarity of mations or on occount of the gender of the word omployod or on nccount of ndjoctives.

180 NOTES OS X. 56 समासोकि. An esamplo of emaifr, where the behaviour of the wsera Is aseribud to the sega from a samonoss of notion, is surqg otd. आ्ाषूप -. नान्यवार (P. 40, II. 15-16), अमुअलोचनाया: (उमउनयनाया:) कनककुम्मविल्यासमाओो: वक्षोगयोः (सनयोः) जसने (पखं) ड्यानय (दूरमपसारय). बद मसा: अझेें (सब) अज प्रसर्भ (इठाव) अतीवसि (तद) हे) मळयाचजगन्पवाह (मख्यफंतसम्बम्पिवायो) लमेद चन्य: Here it must bo underslood that the subjeut of deseription is the wind from the Malaya mountaln, Tha action of embracing tho woman bolougs both to the wind and the lover. But the lover is nol mon- Honed So here from tho sameness of netion, thero l an aseription of the bebaviour of n rough lover to the wind. Itmnst. be noted that, if here it is not the wind tliat is lhe subjeet of description, but the lover, who does nol aucceed in embraning the womnn and therefore calls the wind blwssed, implying theroby that he is unfortunate, thou the figure would bo arega- मर्धसा and not समासोकि- ariife from a samaness of sex or gender (f. a. 9 nbovo) li oxamplified to argsia' ote. en ......... f: ( p. 40, 1L 10-20). This is Rajatarangint IV. 441. How cou the spirited man think of woman, when ho has not gratifled his desire of conyuestt The sun does not court the Evening, without having triumphantly passed over the whole world. In this, verse, the behaviour of lover und beroine is ascribed to the sun and the evaning, simply beenuse of the words boing reapeo- tivaly Iu the masenline and feminine genders. Thero im अर्थान्ार्वास 4l9O. Sameness of altribntas (E. . & ahove ) may coour in threo ways: (a) from a Paronomasta; (b) from community and (o) as impling resemblance. An exumplo of (3 &) is fsfea oto. (p- 40, II. 24-37). तुदिनियति: (हिमांशु: चन्द्रः) पुरः (पुरतः) विकसित- मुखी (विकसित मुखे एकवेस: वस्या-ताः विकसित मुस वदने बसा: या) रागासहाव (रागख रकवर्णस्य आसजाव, रागस्य जनुरागल आसमाद्) गवच्तिमिराकृतिम (गठन्दी अश्वन्ती तिभिरस अव्यकारस्तर आपृति: आवरण पर्ा: साः पक्षे गलन्ती तिमिरावृति: तिमिस्सहयं बसने पसार सा) दिनकरकरसृथ्टन (गुर्ईकिरणसपृष्टाम्: करः वस्तः वेन सशन्) ऐेन्द्री (पानी) दियां निरीड्षय, जरउलवकोपाणडुच्छाय: (पकलक्लीवद पाण्डु: धावा कान्तिर्मस स कछपानतर: (कसुर्ष मलिन अनतर वस; पक्षे कसुर्ष रप्पया आ- कुरे बनार मनः बल सः) आनेतसी (वरणाविष्िता मवीनी) इरितं (दिश) समते (wad). Iu this verse, the words ae, em ete. aro Paronomastio. Here te moon le the eubjout of doseription; n tho morning rys rodden: the nastern borison, the moon approaches the wostern horizon with faded lustre. The Paronomastie adjoctivos

X. 56-57 HIENm. SAIITYADARDANA, 181

convay the iden that, on cooing that his beloved (afielle woman), touchnd by another's hand, grows joyous, the lover loses his colour through jenlousy. Hore, to the moon is aseribed tho behaviour of the lover und to the eastern quarter that of an unchaste woman. अनव हि ...... मुखसचारलामापाद ( p. 40, 1 28-p. 41, 1,11). बचैव ...... समासोकिरेन, In the ahove example, oven if wo rend "afdarnn' for 'Afragia and thus turn a part of tho vorse into a metaphar (गळतिमिराशुकाम् would bo oqual to गलत् विमिरमेब असुकी बसार सा), the figure is atill समासोकि and not एकदेशविवर्तिरूपक तज्र ..... ईश: The nuthor now prooeeds to assign his reasons for saying that there is eiifen. There (i e. in firierera ) the figuring of darkness as vesturo would, from thoir evident resemblance on account of both being covering things, rost in itself independent of the help of any other metaphor (such as that of the East as a woman); so it (eermn) could not predlude our reoognizing gnnfs to be the Aure in this verse. What the author means ie-fafr and sigs are both covering tlings; their resemblanco Is therefore quite evidant; thoy can very wall be superliposed the one on the other on sccouut of this rosemblande, Tho muperimposition of sis on fafar would be quite independent of any othier miay in the vorse and mny stand by itaalf. It L4 not necessary for us to suppose a superimposition in any other part of the verse. Therefore the Agure in the wholn, verse is समासोति althiough in ono part (i. ".तिमिरांशुकाम् rend for तिमिरा- वृतिम्) thore is Ripaka. वत ...... रूपकमेब Where the thing figured and the thing figuring it do not boar an ovident reserublance, there indeed the motaphor boing unintelligible spart from a metaphor in another part, we have to recognim an implied metaphor in another part of the deseription, although it be nol: exprossed in worda. In such n cnse thero is umtrr Aafdens. The author says: in estefrevs, we hato ona metaphor expressed in words, but the rosemblance of the two things is not quite evident. This leads us to rocognise s mblaphor in nnother part of the deseription, although it bo not: empressed, But In The voren fasfammifl eto, the ww in Fafrin is quite independent of any other Ripaka, ns the two things greatly resemble one auother. We need not supposo, to notonnt fi चिमिराशुक, that there is a सपक of परानी sod नायिका, although it is not direetly exprensed. Therefore Aftigs

182 NOTES ON X. 56-57 समासोफि. standing by itself, the figure In the whole verse Is emeifm and not एकदेशवित्रतिरपक, Anoxample of एकदेश्विवर्तिसपक [ 'नरस' ote, (p.40, II 4-5). 'वस्य रणान्तःपुरे करे कुबतो मण्टलायलतान्। रससमुल्यपि सदसा पराजमुख्तरी नवति रिचुसेना I. This verse is cited in the K.P. as at ccample of एकदेशविवर्तिरूपक. 'मण्डलामलताम् खालतान्। करें कुर्षत: भारगतः। युकाये रठाये च। अन्तम्पुरत्वारोपसामव्याछताया नामिकातावगसा। रसेन वीररसेन सह्ारेग च । संमुनी युयुत्म रिरसुय। पराकमुगीमवति भयापद्यति वर्तते कोपात्मियसहमान । उ. च. p.385. Here the resemhiance between batile field and the spargr is not quite evident. Here, although thera is the supnrimposition of the charncter of a heroine on teepent, hecauso the gender of both words is the samn and slthough the bebaviour of the rival heroine (qit- fqar) Is euperimposed upon the hostile army, because both turn their faces away ( the one in running nway and tho other through jenlousy ), still tho figure is uacafiaffev (and not aaifm where also there is the suporimposition of अमस्तृतव्यवहार onn प्रस्तुव thing ) for these two superimpo sitions (of नायिका on मण्डलामलना and प्रतिनानिका on रिपुसेना) are made solely to account for the superimposition of u-aiyt ण रग कनि् .. तिरोधायकल्वान् In those eases also where there te un expressed figuring of many objects bearing evident rosemblance to those with Thich they aro identifled, and an implied figuring in a part, there also there is एकदेशविवतति- $s. The suthor suid ahove that evan if we read ( in 'frefa- तमुसी बto) 'तिमिरशकाम the ligure will ba सगासोकि te Rupaka In Afdaur may stand by itself, as the resemblange betwean darkuess and vestura is avident, Now mupposo that there ro several Ropakas, all expressed in words, in a verse aud the things superimposed bear grent resembianee to the things on whieh they are snperimposed; and also that there is one superimposition which is impliod and not exprossod. Now the question is :- Is the figure of the wholo verse euaifes क7 एकदेशविवतिरपक ! It may be said that, as in तिमिराशुकाम,the Rupakas, betng all of them as regurds things between which there Is evident resemblance, may stand by themselves and the figure will be aurditfe as thero is onn superimposition which is inplied ( as in earifa ) and not expressed. The author say# that this should not be ao The Rgure must be laken to bo Büpakn, as the cognition of motaphor is the pervading ona ( on account of thers beings number of direotly wxpressed Ropakas ) and as this all pervading coguition provails over

X 56-57 समासोफि SAHITFADAnPANA. 183

the cognition of eaifm (whinh lapossibta, in the case supposed, in a solitary part of the whole verso ). .a. Itwas taid nbove that the resemblance bet- weon qu and apaiyr was not quite evident. An oljection is raled against this In these words: There is evident resam- blance between o and aaiyt as in both of them the hero moves with easc.' The author replies 'सल्य ... सुमसचारत्यामावाव-' Is may be concoded that there is n cloar rosemblance between and erago but this resemblance is dependent upon (i. c. arises only after ) n considoration of the senso of the whole santence; it does not arise independently. Becnuse, a battie- field and an ergigr aro not, in themselves, places for easy movement, as a face and the moon are charming in their very nature; i. e. as gg and qer are charming independently of nnything else, we may independently muperimpose the one on the other; but re and argigt are not in themselves places of basy movement: they become so only in the case of o particular king | so their rosemblance Is perceived not in itself, but only by considering the sanan of the whole passugo. साधारण्येन .....- मवीवेरसम्मवाल (p. 41, I1. 11-16). An exnmple of 1 1 abova Is निसर्ग oc निसर्ग ... सरोजिना-उंेवे वासराधीये (सूयें) निसर्गसीरमेन उच्जान्ता: ये बृद्ा: वेषा व्त्साीत वेन युक्ा सरोजिनी (कमलिनी) समेरा (सितगती) अजनि (गाता). In this verse, tha adjoctive Fietmfi is applicable both to a lotus plant and to a fair woman (as she also is often represented as huving a fragrant breath ); this leads us to recognise the lotar under the charaoter of the heroine, by resson of the attribution of the action of smiling ( the menning of rir being "gmlling' ), which beiongs only to & buman being (and not to the plant ). aroy primarily belongs to the wowan only; It is then identified with the frinrg of the lotus, So the adjective atr is the cause of the superimposition of the behavlour of the woman on the lotue plant. Unleas there be some inch attribute (primarily going with the sued, as eer here), it would be impossible to recegniss the bebaviour of a woman (in the lotus plant ) merely from a community of epithets.

फलितम् । राम० Compare the words of नयरय 'तदेनं साधारण्येन

firdf weffr fean p. 86 nnd vide the adverse oriticism of R. G. pp. 379-380.

184 NOTES ON X. 50-57 समासोकि

भोपम्गगमल ... प्रवीति (p.41, 1l. 16-25). The cireum. stance of the common qualifiention implying a resemblance (i. 3 a shore) is possible in three ways nooording na a aimile, n metaphor, or a commisture (ol the two figures) ia inoluded. सतोपमागमते eta. दन्तप्रमा .. इरिणेक्षणा This coours in ars. #. p. 86. Compare the following from उद्र (II 23.) "दन्तप्रमागुमगर्स पाणिपलमशोमिनीम्। तन्वी बनगर्ता लीनबदपद- चरणावतिम् W'. In this verse the ndjective सबषा ( well dreaed) applies primarily to the woman. Therefore the other adjec- tives aauw eto, must be interpreted in such a way ns to be applienble to her. दन्तममापुमचिता is to be dissolvd as दन्तपमा पुत्पाणि इन सै: चिता In so dissolving, the word दन्तपमा: will be prominent, and the Agure, in the compound, will be Upama Afterwards, the compound aynywfinr being dissolved in nnother manner (a5 दन्तमभासटसै: पुणीश्चिता, whioh is a मच्नमपदलोपि- anre, 'covered with flowers resembling the brightuesi of the touth' ) we recognite the fawn-eyed lady under the charnoter of a creeper, by the force of the qualifications (suoh na दन्तप्रभापु्पचिता, पाणिपलवशोगिनी eto.) which are equally opplicable both to the lady and the creeper ( by a diffurence in the way of the dissolution of the compounds). Our suthor here copies the very words of the अल. स. P.16 'अत दन्तप्रभाः पुष्पानीनेति छुनेपलवसायुपमागर्मलेन न कवे समासे पच्चाइन्तप्रभासटटनी: पुष्पैवितेति समासान्तरा

(p. 41 11 29-23). The varse 'eppnufe? hai Leen cited nbore ns an example of एकदेशविवततिरपक The way in whidh this verso will be समासोकि is as follows-लायाय and मधु ar both delight- ful;aimilarly लोयन and रोडस् are both इ्याम therefore there is evidant resemblance botween them. These two Ropakas may stand by themselves; they are independent and do not require the आरोप of पथ on मुख The adjeotive विसवर (expanding) primarily applies to qw and not to ge. Therefore, aa in 'Preh- elew eto, the fgure is emaifm. The number of Rūpakaa being only two (and not many), there is no all-pervading idos of Rapakas; and so the fgure may well be euraifmr. It will be seen below that our suthor's view is quite different and that he does not approve of रूपकगरमा समासोकि, In glving this exauple he mimply follows anniont writers. सकरगनते .... पतीति: (p. 41 1123-25) rr will be trented of at length below. It has been briehly explainod in the notes (p. 21) on 'qr कीमारहर'. f we read परीक्षा for सुपेषा in 'दन्तपमा' etc, then

X. 08-57 समासोफि SAHITYADARPANA. 185

छमासोकि will be सबूरगमा (of उपमा and रूपका). परीता i an adjective that may apply to tho woman as well as to the creeper. There is no eritorion for settling whether there is a mimile or a metaphor in दन्तप्रमायुम्पचिता. Therefore there ia eic ua. We may dissolve the compound in one way or the othen When we have dissolved it in one way, then we shall recognise the lady under the character of the creeper. Compare "अत्रेव 'परीता हरिणेक्षणा' हत पाठे उपमाकपकसाधकबाचका मावाससपुर- समाभयणेन कृते योजने पम्ात्पूर्वंबव् समासान्तरमदिका छतामतीविषेया।" अलं. स. Pp. 86-87. एपु च ..- मुचिता (p. 41, Il. 26-28). Of thea tre enses(viz. उपमागमें, रूपकगम, and सहुरगन) there is समासोति in the Erst and third avoording to the opinion of those who hold that'a simile and tig cannot be partial. It is are who re- gards Uhal उपमा und संहुर cannot be एकदेशनिनात. Comparn नवरय ou Llie words of अलं. स. p. 87. 'उपमासदुरयोरेकवेश्विव्तनोरमा- बात् :- "अनावादिति बद्रट्मवेण पवाहु- 'न व रददर्येनोसटस्यीकदेवाविवार्तकपक-

The suthor of are. ., perhapa simpty following Udbhata, nays thnt उपमा आचे संकूर dannot bit एकदेशविवा: but afterwarde (on P.92) he himself anys that एकदेदाविविर्चिनो उपमा muat be admittod "एकवेशविवर्तन्युपमा यदि प्रविपद नोका तदा सा केन पतिपिद्ा ।सामान्यवक्षणदारे- गामातायाशला अत्राति सम्भवाद", Jngannatha takes Ruyyaka to tnsk for this inconistendy; न बोज्गटमते एकपेशनिवर्तिनोगपमानहुरगोर- सरीकारात्तयोक्तमिति वाच्यम्। अनुक्दनेन स्वयं तत्लीकाराव ।'. द्वितीयस्तु ...... एव. The 2nd (viz रूपकगभसमासोति) is nothing but एकदेशविवर्र्तकपक. In छामण्यमधुभि: पूर्ण otd. there is एकदेविवर्ततिकपक and not wraif (na the author snid following anvinnt writers ); be- onuise bere the charm lies in the Repaka and not in trHr- सोफि besides what is firat perceived is the Rapaka मyु caunot possibly be connected with the face and henee from the very first we must superimpoae पदत् on मुख. Compara 'मुखे सन्ावत्त्यसासनमवारपयगत एव पमाज्यादारेय मतीति। कुतो म्पचनामनरिमाणा समासोकितेवि मात्र:। राम रूपकगनंतवेन तु समासान्तराय्रगणात्समानविश्वेषणतव अपदगि न समासोंके पयोनकम। एव देशनिवार्तिरूपक मुखेनेवार्थान्तर मतीदेख्वख्या वैगय्याव। अल. स. P.8T. पपोलोचने ...... उचिता. On carefnl con- siderntion, however, it will appenr that in the firut variety (vis, उपमागमसमासोलि) it is proper to reoognize no other figure than Partial Simile. अन्यमा- धारणासम्मवाव (p.41, 1,28-32). देन्द्र ... चकार. Thia Vorse ocours in अल. स. P. 92 and सुनापितावलि, both of which

186 NOTES ON X. 50-57 समासोकि

read पसादयम्ती (which is better) instead of परमोदयन्ती. पाण्तुपयो- परेण आर्ईनसक्षवामम् मेन्द्र पनु: दमाना करय सकगएकगन्दु ममोदयन्ती रहे: अभ्यमिक ताये चकार. The antumn bearing on her pale कयोपर ( cloud ; breast ) the bow of Indrn (the rin-bow ) resembling the fresh wound of the nail and delighting the spotted moon, inoreased the distreas ( or the hest ) of the sun. If eatafa- तिनी उपमा be not armitted and in its place समालोकि be rodoguis- ed, then in the above verse, how can we recognise the autumn as belinving like a woman, when it ie impomibla that tha breast of the woman should bear the rain-bow resembling a freab wound of the nailt What the Author means is :- In the nbove verse, every one ndmits that the san and the moon are apprebended ns the NAyakas. Now the question is whethor this apprehension is due to Upama or eaifn, or whether the ligura in the verse is पकवेशविवर्तिनी उपमा समासोकि. The words आईगलशतामम् पेन्द्र चनु: convey, by the forco of the word wाw, that the figure is Upamn. The only thing that is peoially noteworthy is that all the angas are not mentioned in words. नाविका and नायक are not mentioned, but we can understand that they are the Upamanas here from the fact that bat uge ls expressly oompared to आ्द्रनसकत. S0 the lguro is एकदेशविवर्रिनी उपमा, But, it is said by some tbat the ligure ls समानोनि Here the qualifieation अमोदयन्त्री (or better प्रसादपन्ती 'making olear of clonds; 'propitiating') is common to both ar and नायिका and therefore here, thn behayiour cf the नानिका anid of नायक is attributed to अरद and रविचन्द respeotively. Thus the figure la amiifn. Our author brings forward against thie tha objection that then the qualifiention आर्दनसकताम पेन्द्र पनुर्दधाना vannot ba applied to the Nayikh It is applionhle only to Autumn. It onnnot he npplied to Nayika, whosa brenst oannot be mid to benr the rainbow. So, in taking #mretfs to be the figure, one qualifieation would have to be regarded as practieally purposaless. Thia is not good. We muat understand the figure to be that which would explain overylhing. If we take एकदेशनिनिरतिनी उपमा to be the figure then we cau explain रन्ह धन: as compared to नखम्षत, शरद t0 नायिका and the moon to a नामक and 3o on.प्सादयन्त्री सकलडमिन्दुमिति विनेषणसाम्याचछरदो नायिवात्वपतीती तदानुगुण्याच्तयो: (इन्दुसूयमो:) समासोक्या नायकलपतीतिरिति चेव, आर्वननक्षताममेन्द्र अनुर्वमानेलवेतविसेपण कर्य साम्पेन निर्डिष्ट्न्।' अरं. स.P.92. . The Subls sseribes the verse to Panini,

X.50-57 समासाति SAHITYADABPANA. 187

ननु ...... भविष्यतीति चेव (p. 41, 1. 32-p. 42, 13). An objeo- tion is raised in those words ngninst the position taken nbove thal the figure is एकदेयविवर्तिनी उपमा, a9 in ono part, viz, नखलतामन्, it i8 direotly expressed, Though here, nocording to the letter, the charneter of Upamana belongs to the nnil wound, still, if we consider the spirit of the passage, the nature of the Upamana must be transferred to the rainbow. Whas is meant is .- As the word लान ia uned nfter नसकृत, at first sight it appears that #Ega is the Upamans; but if wo refleot upon the spirit of tho passage, which is the apprehension of the behaviour of Nayikh, we shall lind that nayn is the Upameya and uot vg: is the Upamans; therefore we should constrne the words in a different way. viz, पन्द्रचापारम नखशत EHIH. A parallel inntanee of interpretatiou is given in the words 'ममा दज्ञा ... विषि:'. बि is a Vedic sentence which enjoins something which is not known from any other souroe, 'विदिरलन्मपासी2 Vide notes bolow on परिसस्या The sentence 'हमा जुदोति' (he makus an oblation of ourda) is a विषि. The question is :- what is laid down in thi sentence; whether ae is lnid down or the oblation of curds is lald down. The reply is:The Vedie centence sfuchi gorf has alrendy enjoined दवन. So, although in दसा। उुदोति the vorb g ocourr still, what is enjoined is not हन, whioh is अन्पमासिक (i.ड. which we alrerdy know from unother souree, vis, the Vedic injuuction अत्निदोनं जुहोति ), but दि as the material with which the gam is to be cfiected. Here the words apparently lay down er, but from the spirit of the passage and other cirou- malances, we my that the object is not to lay down Fan, but to give information about the material to bo used. Similarly. tho olanee 'पन्द्र धनुः लार्दनसक्षताभ दधाना' will imply 'पेन्द्रचापार्न नखवर्त दयाना. The words from ननु ..... परवीतिर्भविष्यतीति ara copied almost verbatim from the अर्ड, स. "अषात नोगमानलेन नायमा: स्परूपेण प्रतीयते तथापि रविशशिनोरेत्र नायकम्वनहारपतीति:। सवोरक नावकत्ाच। मदत्रार्दनवक्तताभमित्वव सितममि अतोपमानलं मस्तुपर्यालोचनया मेन्द्रे पमुषि सजारणीयम्। इन्द्रनापाम नखक्षत दवानेति प्रतीतेः । पया 'दमा जुरोवि' इत्यादी वमि समाबते विनि: एवमियमुपमानुमाणिता समासोकिरेब।" p.92,00 यमा दज्रा etट. जदरव romarks "एतदेव शाख्त्रान्तरप्रसिब्द्शन्तमुखेन हदर्वगमी करोति- चयेतयादिना। अमिदोनं झुड्यादित्यनेनोलसिविमिनाक्वेन दि होमो विहितसस च पुनर्विधानमद्घवदनन्गायेन यावदपार्सं विधेर्विषय हत्यन्युपगमात्र अुभ्यत इति तत्रायुक्तलापुपपदे दपि सक्ामते त्यमे:।"; compare"मूतमन्दस मुचारणे मूतं नन्यायोपदिकयसे' इति कारफपवार्ण: कियापकार्मेनान्तीयमाना: अ्रथा-

188 NOTES OX X. 56-57 समासोकि.

नकियानिवतकस्वक्रिया मिसमन्वात सात्यायमानता प्रामपन्ति, ततय्रादग्मवदनन्यानेन यावदप्रामं तापदिधीयते वथा कतितपचरणे प्रमाणान्तरात्सिये 'लेहिसोपीमा ऋस्विमा प्रचरन्ति हत्यत मोहितोण्णीपलमाव्रं विघेवन: हवनस्वान्यतः सिद्धे 'दमा मृहोति' इसयादी दध्यादेः करणत्वमार्य विधेयम्।K. P. nth UI pp. 226-227 (Va): "वमा दइने नाइन्धमार्न ददते न तु दव्यममि तथा वाववेवापार्स नावदेव शब्देन विचीपते न तु आसमपि। सथा ..... हमनर अन्यतः सिद्धो च 'दभा जुहोति' हत्यनेन दभः करणावे न तु दपि एवन वा" प्रबीप pP 176-177: tho अमा aays on न तुदपि e "केलमित्यरथःदबिवचत्कर पतामा वपि जमामेः । अकानेडपि 'दच्चाे: करणावमात्रम' इति मात्रना-

पवं ...... ज्यायरत्वाव (p.42, Il. 3-4). Onr anthor replies to the above ingenious argumont in these words. It is better to admit the existeneu of एकदेशचिन्रातिनी उपमा here, rathor than resort to a far-fetched interpretation like the above, to which recourse is to be had only whon there is no way out of a diffi eulty (अनिवाहे). वस्तु नाच ..... गलसम्मवाव (p. 42, 11. 4-6). Giranting howerer that समासोकि may somehow bo recognlzd in thev wo shall still havo to admit एकदेशविवर्तनी उपमा in ruch a vorro ag Gara' (clted on X. 94 p. 21 of the text above ) ns there is no other attornative. The word arqaerarmna is to be gunnected with 'एकदेश विवर्तिन्युपमत्राहीकतुमुचिता above. The particio 0 is Iuvarinbly associnted with tho Upaminn; so in 'akae oto., वपुछ्, वर्द् and चकवाक ara compared exprossly with नेत्र, मुख and सन respoetivnly अहना, te उपमान of सुराखी, 1s not exprnased We cannol construe ta with ase, the Upamegn, nt# wal nbove taken mwny from ita pluce and construod with देन्द्र पनु: The words तुच्द olc (af which आान Is one) ate conistroed with the Upamiina or Upameya or both; hot a inld above (ou p. 01 ) e goos with the Upamans alone. So in 'नेवेरिवोपलै:' समासोकि is nol possible. च. सुट Besides, how can awraifm (which consists in the attribution of tho behaviour of one thing to another) have room in simile, on which in such oxamples as दन्तप्रमा etc) समासोकि depends und in which there is no iden of the attribution of the behuviour of one thing to nnother! In simile, what is apprehiended is that ong thing is simdlar to another thing: whilo in amaiter the Sehasionr of one is attributed to another So the two liruresaro guite distinet and to a certain extent antagonlstic. It was sald above that 'इन्तममा otट': la an nzample of छमासोक hased upon उपमा Our auther says that If you onco admnle that there is

X. 56-67 समासोकि 189

imile, you cannot in tha same broath admiit समासोकि 'विशेषणाना साइकयोपलम्भमदिसा विशेष्यस्ाम्यष्याहारेण प्रममत एवं सादृश्य- अतीतिरनुमवसिद्ञा सयैव श्तुरामकाविरहयाद व्यववारत्पजन न भवतीति भाव:। राम० Comparo" नेवेरिव' इत्त्र सरःमिर्या नायिकातप्रवीतिन समासोनत्या।

छठं. स. p.D3 Tho author supports his position by a quotation. न्वपहारो ... . All the printed editions read तचोयम्य समासोकि: whieh is also the reading of tno, Pramadadasa, in n foot-note (p. 400), aska ns to raad वन्नापम्यसमासोलि: Thia latter is bettor, bocauso the context is favournble to it. The anthor is discussing whether समासोकि bused upon अपम्यगमेविशेपण 1 possible. If we read तभाइम्पसमासोनि:, the verse will mean that एमासोकि basod ou बमस्य (i ओपम्यगमेविसेमण) npossibeIfwe rond सज्नीपर्णा समासोलि: and also तत्वमोपम्े 55 N doos, the meaning will he :- अ्यवशारो अथवा तत्वम् (स्वरूपं) यव बपम्ये अवीयते तय बपम्ये समासोकिन (सा) एकदेशोपमा स्कुटा. That resemllanco in whiab thn behaviour or the nature of two things is inderstood ( to bo similar ) is not समासोकि, but It Is ovidely partil An objoction agninst thie is that the word अमय is needloasly repeatod In tho seoond hnlf trao supports tlis interpretation. Bland J rend सर्न नौपने. Thore the moanlng would b since in उडमा, neiher the Identil action nor the nature (of the उपमान) i anderstood ( to be altributed to the Upamnya ), there Is t such thing ats समासोकि (in wliich this is done) based upon simile but It is ovidontly एकदेशविवर्तिनी उयमा To us this appears botter, ls it agrees wall with the words ahove 'कि चोपमार्या म्यवहारप्रती तेरमाबाव ote' Somn say that in समानोकि the natare (रूप) of nne lt approhended as identionl with thut of another. It is, howover, generally said that the bohaviour of one is representod to be idontienl with that (s7E1) of nnother. In Upami one thing is simply understood to be atmilar to another. एवं न ..... नास्या विषय इति (p. 42,11. 10-11). Thus the possi- bility of a partial simile and partia! metaphor being admitted, it fallows logieally thst ममासोकि is nol poseible in a संहूर (com- mixtnte ) founded upon the two ( Upamk and Rapaks ). So in fact, gratfm does not admit of being sustnlned by opithets implying comparison. The author said above that विशेषणसाम्य is possible in three ways, शिष्टतया, साधारण्ेन, पम्यगर्मलेन. The lnst ho divided into three, उपमागन, रूपनगर्भ and उपमारूपक-

190 NOTES ON X. 56-07 समासोकि.

सबुरगने, He estabilished abore that the first and socond of those Intter arn rospoctivaly एकदेशविवर्सिनी उपमा वत एकवेशवियक FTE He ahows bere that the third also is not aifm but purely संडूर. 50. विशेषणसान्य an bnsed upon औपम्यगमल is im possible, So that variety should not be recognised at all. The author, following ancient writera, first snld sp; but now finally withdraws his words. विशेषण ...... बहुप्रकारा समासोि: (p. 42, 11. 12-18). The nuthor now tells us finally that tho 3rd variety of uuratfm (viz. विशेषणसान्प, the other twa being कार्यसाम्व and रिग्रसाम्य) I only twofdld (and not three-fold as said nbove ), ns resting upon Paronomaetio or common epithets smaifa b due to कार्यसाम्य, लिगसान्य or विद्योषणसान्य: the last is of two kinds, लिएविर वण or सामारणविशेपण. Thus समासोति bas four variebles, In all theve four varieties, the essonce Ii the attribution of the behaviour of one thing to another. Compare 'सवत्र चान्र म्यवदार- समारोप एव लीवित्तम । अलं. स. P. 89. मं. च ...... इति चतुना-61meats tontcuna:, This attribution of the behaviour of one thing to another is ngain fourfold :- (1) The behaviour of a thing belonging to ordinary life is attributed to another thing of ordinary life (2) The behaviour of a thing pertaining to rome branch of tcience is attributed to another thing perinining to soience: (3) The behaviour of a लौकिकबस is asoribed to a शाख्रीयवस्तु: (1) The bohaviour of a शाम्रीयबस्त is attributod to a fhweer. Theee four are mentioned by wa. #. p.89 and by R: Q. p. 384. लीफिकपरत्रपि ... अनेकविधन, The things belonging to ordinary life may be divided into muny classes from the differoncs of rasas oto, which they are oupable of developing. रिदान यपासा.ंदवम्यम(p.42,11 19-24), In the verve 'qu' ste. occurring above we have an oxample of (1) the beliaviour of a rode lover, a being of ordinary life, heing attrlbuted to the Malaya wind, another thing of ordinars lifo. मे रेकरूप ... मनये-This verse is cited in tho w. w. p.90, with the remark अमगमशानप्रसिटे वस्तुनि व्वाफरणपसिकवस्तुसमारो:' Hen ईशर la nddressed. 4: अखिवास (सर्वास्) अपि वृनिपु (बिवतेंपु, उत्तकि नादियु वृतियु, na said in सि.की. कृचतकितसमासैकरोषस नायन्तपातरूपा: पत्र ृसग: 1 परागोमियान वृत्ति:' p.201) एकरूषप बन्यच (अविनाशिन: अव्यपपदवा। न) असंगपतपा पबुत्तम् (अगन्तकमे: परिटस्पमानन: नंग्यामतिपाइकामानवरेन वर्तमानम्) पक्चद्ि (भीपनिषदै :: कुरैवयावरन:) परत्जुषः (वात्तर्पभावस्तव; परवर्तिन्या:) तिभक: (मेदस) कवादे: विवादेवा adourding to Papiat's atra

X.56-57 समासोकि SAHITYADARPANA. 191

'विमाय' I.4.101. वृकिहा बिभक्िसशी रः। सि.को.) लोप: कृत: मै: त लक्षण वुवमेन कुते इति मन्ये, 'They, I think, have surely dofinitely underitood Thee, who (they), seing Thee ay the ono unchangeable in all phennmens, the imperishable and evolving manifold forms, have lost all notions of difference ( qunlity ) in Thee who art the highest.' This is the meaning of the verse ns understood with reference to God. We understand the अग्ररतुव alao, viz निपास (a partiole like न, इवं eto), throngh the Eoree of the qualifioations एमपम, अञ्यवम् eto, although the word Avm is not montioned. The grammatical menning would Le thay, I think, have defined thee (properly ), (Oh nipata ), who neeing thee the same in all connections, culled an ts usod without reference to number, omit the appliention of terminations after thee." Compare Panint's siltras 'पम्ीश्वराचरि- पाताः L 4. 66: 'नाइबोइस.4.67 (भद्रम्याणोआदयो निपातसया सुः सि.की.) 'प्रादय:' T. 4.55 (अदवयार्याः मादबसाथा । मि. की.): on अइचा:,the सत्यमोधिनी remarks 'छिद्लसख्यान्बितं इव्यम' In the ahove verse, the properties of a thing known from the scionce of Orammar are nsoribed to tbe Being (God) known from the Vedas. Many Vedie passages may that the trath nbout God uan be knowu only froui the Vedas; compare स्वपनिपर्ट पुर्ष पृष्छानि elc. एममन्यन. The suthor has given esamples of two varieties only, vi2. लीफिके वस्तुनि लोकिकवस्तव्यचतारसमारोय and सामीने श्ानत्रीयवस्तुव्ययदारसमारोप. For ibe examples of the other Ewo, see wd. a. pp. 90-91 and R. G. pp. 381-5. An example of लौकिके वस्तुनि शास्त्रीववरनुम्यवहारसमारोप: (4 above) is परावव्या- सत्रादुपजदृदय र्वार्थपरताममेवेकलप यो वकति गुणम्वेयु सवतम्। रुमावायल्लान्त: रफुरति पतिरोद्यासमहिमा समर्थो थो निल से अयतिवरां कोडपि पुरुष:॥ अत्र समये- मत्रगतमवासाण्यामेस्व (समारोप:)। तत्र हि 'जय ये वृत्ति वर्तयन्ति कि त आडु:' स्त्वादिना जहत्सार्यां वृत्तिरजहतसायो वक्तिरिति पक्षदय निरुमितम्।सचेनोपसमेनाये कमेदेकलसंस्यापि घनिता R. G. p. 284. An esample of शालीवे वस्तुनि सौकियव्यवतारसमारोप: (3 aliove) in कत्ला मूये: सुगूवार्य: पकृते: पतव गरन्- आगामान्सावमममाति वैय्याकरणपुतनः॥ मयर राज््यवदारस । B,O. p. 385. The renson why this Egure is called समामोकि i given by Mammata as 'समारोन संक्षेपेण (प््केनन शन्देन) अैश्यकयनात' 10uia (one and the vame word) briefly con veys two things. nediat- न्यावप्रस्तुतस्य पतीषमानते सक्षेपोगामेयी: कथनमित्वन्वर्चा समासोकि।' एकावती p. 251. Mammuța defines enraf differentty qafiet: fva: ee. There ar two points in which Mammata appears to

102 NOTES ON X. 60-57 समासोकि.

differ from our anthor. (1) Ancording to Mammata, Parono- mastie ndjeotives nre necessary to constituto uuralfm, while ncocording to our author Paronomastle adjectives nre not nooeesarV. (2) Mammnta simply says 'परस अप्रस्तुतक उकिhe does not intimate that in garatfr, the hehaviour of the Rwtan is attributed to the gega while our author distinetly nays so. रूपके ...... मेद: (p. 42, 11. 24-28). The author now prooeeds to distinguish ardifmn from other figures of spoecb. gy ....... Ents: In evs & thing which is not the matter in hand, by superimposing its own nature, covors over the nature of the thing, which Is the snbjeot in hand; while in ymeifs the wn, by the attribution of ite own condition ( to the aga ). distinguishes the uew from its origionl condition, without covering its nsture. It is therefore that they say that here (i. e in urarfm ) thare is aimply the attribution of tho bohavious of the war to the aaa and not the auperimposition df the nature of the mura on the yan. The suthor lere appears to tefer to the words of the गल. स. 'विशेषपसाम्यादि

न रुपसमारोप:। रूपसमारोंये स्वपच्छादितलेन अकुतख नदपरूपित्वादेव रूफकम्।। p. 85. जयस्थ remarks 'एवं समानोकी न्यवहारसमारोपादपसतुठेन पस्तुतस

स्वमित्वनमोमेंद: ।. In Rupaka, as instaneed in मुख् चन्द्र: Lhe very anture of the moon (sy) is auperimposed upon the face, without any regard to the mantion of common qualifiea- Hons. Thern is not merely the sttribation of the beliavibur of the moon to the face, hul rather the face is looked upon ns the monu E 4, the face is covered over, as it were, hy the moon. In समासोकि, a5 instaneed in पन्द्रीमुख चुम्बाते चन्द्रमा:', tbe nature of the अपस्तृत i. 4. नायक is not soperimposed upoo, but the behaviour of the Wayaka is attribated to the moon, This attribution of behaviour only results in heightening the benuty of the s ( it renults in tho disiingnishing of the xuega from its former condition (. e. if it be pluinly stated ). The behaviour of one object onnnot properly belong to another, Therefore the nttribution of the behaviour of one to annther suggests by the invariuble concomitance of saqrie and its atug, thas in which the behaviour reste. The susser whlch is thus suggested only distinguishes the yera ( but does not cover it ), as n wrow nitting on a house top wrves to distingnish the house hut does nol cover it. न अन्यचनिसम्बन्धिनो पर्मार स्वपरमण-

X. 56-57 समासोति SAHITYADARPANA. 198

मन्तरेणान्यत्ावतिष्न्ते। न सनापके नायकपर्माणामत्त्रयो सुल्यते । अन्यपर्माणा

वदविना मावारखव्यनवारिणमाध्िपतीत्याभ्िप्य माणेनाप्रस्तुचेन धर्मिणैव प्रस्ुतो धर्म्प- वच्छियते न पुनराच्छायते। विमव p.85 "एवे न समासोकी प्कृतव्यमह्ारेड अकृत्व्यवहारारोप: । रूपके तु विशेष्ये महतेष्मकृतरूपारोप: ।' उद्योत p. 43

टेन परिपूर्णविशिएशरीर: प्रकृतवाक्यायें सवाचयनवादारत्म्यापकतद्वववोडमेदेनाव-

पदावखपकासु स्फुटमेन्र 1 I.G. p.371; 'समासोकी हि प्रकृतक्चासतोइपकुत- पत्तान्तामेदेन स्थत इवि सवेसमतम्1' R. G. P. 483. उपमाव्नी ...- विशेषगमाबसय-In the suggestion of simile nnd in अर्वछष, there is sameness of the Piny (the thing qualifed ) also; whiln in समाछोळि, there is gameness of the attributes alone. उपमाध्यनि occura when the sentence ns a whole suggests u comparison ns the prinnipal meaning, as remarked by R. G. 'पवैच च बढ़ा मकटेन वाक्येन आधान्येन ध्वन्पते तदा परिदतालद्वारमाना अनिम्यपदेशहेतुर। p. 185. An example of उपमाघनि is 'अनिरळविगलदानोदकवारासारसिक्त परणितत: । मनदायमहितम तिर्जवतितर/ सार्चमोमोडयम्। on whieh Nagoji liliasta comments 'अय राजा सार्वभोग: सर्वभूमीगरः। उदन्दिग्मबक्न। भनदातगासमे नजितमति: कुमेरामे पूजितमूतिय R. G.p. 185. Here दान in the first line means 'gift' or the juice issuing from mn eiephant's tomples'. Hore the word ardin means n sovereign and the fang of that name. A comparison between the two is suggested. The विशेष्य 'सार्ममोम' Is tha same(and not only thn विभेपणय अविरत efc.) अमेसे will be treated of below. R. O., after deliuing समासोकि 'बत्र प्रस्तुतपर्मिको व्यववार

savs about the insertion of मात्र after विशेषण "शब्दशकिमूलन्वनिमार- नाय मावेति।तत्र (a5 exemplifed in अदिरल etc. above) विशेष्यस्ापि

p.367. अगसतुत् ...... मेद :- अमस्तुतप्रशसा wil be defined bolow: in that figure, it is the प्रस्तुत that is implied from the mantion of the अपसतुत, while in समासोकि, it is the अपसतुत that is implied Compare गन्यर प्रस्तुत्निष्ठमपस्तुतप्रर्संसाविषयः। अपस्तुतनिष तु समासोकि बिपन:1 अडै. स. pp. 84.85. Some examplea of समासोक्ति are उपोडरागेण बिलोलतारक तवागुहीय शंधिना मिशामुखन। गमा समस्त तिभरांशुक तवा पुरोपि रागाइलि्त न अकषितम्।।' quoted in the चन्यालोक I p. 30 'उत्समें तव गजे पारयं पावे पयोतिमवुस्तरम्। शमिताखिवतलमभरः कबय बदाह चिराय दागिवाहे। R. G. p. 577 (अत्र

104 NOTES ON X. 57 परिकर.

23 qfex (Insinuator, the significant.) A speech with w number of wignificant epithets L the figure called uita, The plural Rava: in the definition implies that there must be many signifimnt spithets to constitute the figure, The examplo is ptl nte. It oogurs in the Vent- samharn (III). These words were addressed by Ar'vatthaman to Karp, who had ridiculed Drons and nlso his snn, when :ae was nbout to be killed by Bhima. Each word is signi- ficant. You are n king; you must be able to protect the whole conntry; let me see whether you oan save your Own brother" eto. 'तथा न राजो जगदक्षितव्यमस्व पुनरनुजमालरक्षणासिद्वेरम्गवेव नाममाचेण राजत्मित्युपतासपरत्वम् ।'विम. p.95. In this figure the adjectives are mfinns i. a. suggest a senso which is striling and serve to bring the expresied meaning Into prominenee. The suggested sense is nnt the prominent one; it is subordinate to the expreased sense. Therefore tlis figure is properly so called, beesuse in it the muggested sense Ts dependent an the expressed senss. 'विशेपणाना सानिमायत् मनीयना- नार्मगभीकारः।अस एव पसनगम्मीरपत्रत्याजनाय घयनेनिष्वः। एवं न अतीयमानाशस् चाच्योन्मुसत्नाव परिकर इति :- साघेक नाम। अलं. स. P.D4. (परिकर: पर्वक् परिवारयो:॥ अमर० IIT. 3. 165) There is difference of opinion among rhetoricinn in conneetion with this figure. Mammata, Sarvasva, the Vima- r'ini, Ekavali, our author hold that to constitute this fignre there must be many sigutfleant epithets; one would not iuffice. On the other hand Pradipa, Uddyota and Jagannatha hold that even one signifcans upithet would comtitute this figure. Compare for the former view the following :- 'विशेषणेर्गतसाकृवैरक्ति: परिकरस्त सः' K.P.X. 'यचप्यपुष्टामेख दोषतामियाना- रजिराकरणेन पुष्टार्पस्वीकार: कुतः, सथाम्मेकनिषलपेन बहुर्ना विशेषणानानेवमुपन्मासे वैचिष्यमित्यलद्वारमध्वे गणितः पृति in K. P. 'विश्रेषमाना चात बहुतवमेव विवक्षितम्। अस्वमा वापुषार्मेसय दोषत्वामिच्ानाचत्रिराकरणेन स्वीहतल पुद्टागेखाय विषय: सात। पतमेवविधानेकविशेषणोपम्यासद्वारेण वैचित्याविशय: सम्मनतीत्स्या agrHn / fine p. 94. They mean :- Epithets that do not mourih the meaning are said to be mge; nger is a fault. An example of it is 'विकोनय मिसते न्योकि विप मुज कर्ष मिये" here the word Ras does not serve to nourish the senee of the puesage, which is the removal of wounded pride. From this It naturally follows that the epithet employed must be significant and thes the employment of signifieant epitbets i not an

X. 5 परिकर. SAHITYADARPANA 105

alanktro, but only the absence of s faulti Mammata ropliea to this argument that, although this is so, the faet that many epithets qualifying one noun are ured gives rise to A special charm, which is called wRTT. So according to Mammata anl others of the same sohool, the charm lier in the numler of sigul- ficunt epithets. Those who hold the other view say :- the presence of even a single significant epithet would constitute this figure; that freedom from the fault oalled wgenier may he brought about by not employing epitheta at all; that there- Fore परिकर is not the same as the alience of अपुषारमदोष and tha n distinot charm is perceived from a single significant apithet.

पुषपसेर पेसितल्लामावाईैवित्यस्प चानुमनसिद्धलाय।' प्रदीप: "ननु निषयोजन

चितुमहैति, न त्वलद्वार इति। अत्र विमार्शनीकारादय आडु :- 'विशेषणाना बहुलमत्र निवक्षिनम सामिप्रायविद्रेषणगतबड्त्वकून एव चात्र वैचित्यातिशयः। एकविशेषण न दोषामाषमान्नखावकाशः इति। तदसव्। विशेषणानेकतं दि व्यम्यामिनयामाय कस्वावैचित्य विशेषापायकमस्तु नाम। न तु प्रकृतालक्ारमरीरमेव सदिति सवर्य बत्तम्। पीचिक्षासत्कालिवाहितपरे इति मायुके एकर्वैव वियेषणर्प चमत्कारिताया अगयह्बनीयल्वाए। अमि लावण्यववाशय तस्या डा हन्त मीनगयनागा:। दूरस्ये समि कि या कथयामी विखरेणालम्।' अगफैकविशेषणमात्रेगैव सब्याकवार्य- सजीवनामा ( I G. p. 387; "गया मित्वे संध्याबन्दनादी दोषामापसाह् वैकरपेपपि सिद्धी, सातततकरण कलतिशयायेव।तथा दोपाभाषस्य विशेषणानुपादानेइपे सम्ममेन मामिभाषिकविशेषणनिवन्धनश्रमरकारो दुरपक्षय इति माक। कि च सुरपाशुफलितो तंससतापं हरतु कः शिव:' स्तादी बम सर्माशुकतितोत्तस इवि

न क्षनिसतन वद्रिकेषणोपादानमचिकचमत्कारामैत्रेति बोध्बस्।" उद्यो p. 108. Some writers, like नियानर (author of एकावली), Appayn Irkshits speakt of a fgure ualled wwttys, which ocours when the विशेष्द is signifieant and not the वजापणs An eramplo Is 'चतुरणा बुर्याधानां दावा देवधतुनुजः'. Here the विशोष्य, चतुमुज (विष्), is significant as it suggests the power of God to give the four objeets of human life ( with his four hands as it were ). Most writers on the अलद्धारशास्त्र, however, de not spenk of परिकरापुर Uddyota remarks that the word fiiyh: in the definition of qftat in to be taken as comprehending frar also and therefore परिकरापर is not a separate figure. "अत्र विशेषमैरित्युपकक्षण विद्ञेष्यखादि।

पालाबकीदालान: i। This is the latter half of a verse quoted in R. O. p. 386 ander परिकर.

196 SOTER ON X, 57 परिकर.

तेन सामिपाये विशेष्ेध्ययम्। यया 'चतुणा' क्लन। अव्र चतुर्नुन इति विल्ेषय

गष्दमोरेकशेपो ना । उचिरित्यम्मावैकमनमित्येवार्यः । एवेन 'साभिपाये विशेषे परिकराकुरनामा मिनोलक्ार:' हत्यपासम्।" उद्योत P. 108, A good esample of परिकर i 'तब प्रसादास्कुसमायुधोघ् सायमेर्क मयुनेव लच्ता। कुयी हरस्यापि पिनाकमापेर्षयच्युति के मम चन्विनोऽ्ये।' कुमारस III. 24 श्ेप (Paronomasia). The expression of more than one meaning by words natu- rally bearing one signifiention is callod 24. The words 'nnturally bearing one signifestion' sorve to distinguish this Algure (atay) from mmot; and the word 'expression' eerves to dintinguish this figure from efr (ruggestive Poetry ) We shall explnin this bolow. An example of ty i udsz eta ( p. 43, 1l. 4-5). fawrue the sun; or a king so called. प्रतर्तधन् किया: साची: oecusioning the porformance of good aetions ( the sun and tho king both do this). मालिन्य हरन dispelling the gloom of the quarters ( the sun by his Instre, and the king by his spotless fame). भूयसा महसा दीस brilliant with oxcessive glory ( both the sun and the king are brilliant ). In this verse as there is no such determining element as nw<u (context ) ofe. both the king and the sun are expressly meant. We have sann ubovu ( परिओलो II.) that संयोग eto determinethe word onpable of many signifientions. Here there is no nuch de- termining olement; therefore the word Pupgr is msed to express both the king and the sun; both of them are the subjects of deseription (mtwrfns). We cuntot say that ono is nega and the other: sntg. Both are intended to be expressed. The words किया: अक्तेयन्, मालिन्य हरन्, महसा बीम: are applicalile botli to the king and the sun and even if we substitute such words na कर्माणि, स्यानता, वेजसा for किया मालिन्य and महसा repeotivoly, the figure will atill be the same. It must he remarked that in the wor विमाकर there शष्दरेव and not पसग, a i wsitut nnother wordl for दिभाकर au0h पमाकर, it will not apply to the ling. So in this example both शब्दऊंग and अर्धलुप ATछ oombined; it is not an example of pure अर्पशेग 'नन्वरेव शब्दसेव एवायं विरभाफरपदस्प राजसूयो भवपा चवलादिति पेव, सड्टीणमेनेडमुदाहरमम्। राम० It waw Moid nhove that this flyuro in to be distingnished From दुब्दरेय न 1i of two kinds ग्रव्यकेत्र anरd अनेषय शम्दसेव Is Acoording to our author, of threo kinds, समइलेप, अमगलेब

X. 68 छेप. SÅHITYADARPAŅA. 107

and उमयात्मक (i. . both सनg and अमम). An example of all the three varietiea of शम्दवेष is वेन चस्तमनोमनेन वकिमिलाय: पुरासीकृतो वखोदवत्तमुनइशारलपो गडा व बोडवारमत्। पसपाड: कशिमन्छिरो तर इति स्तुलय च नामामरा पायास्स सममन्नअयकररमा सर्वदो साममः ।। In this verie, both Vishpu (माबन:) And S'iva (उमापय: ) are nddressod. ोनन commenta on this :- येम शस्तं वाडकोडायाम मनः शकटन्। अमनेन अजेन सता (i. e. the word व्वसतमनोमवैन i to be split up into वलम् अना अनपेन) बसिनो दानवान्यो जयति साहमेन कायर वपुः पुरामृतहरणकाले (स्रीकृत:) बील्वें प्रापितः। यथोद्वच समर्द कालियागयं मुजा हतनान् ( the word enda with मुगहदा, nom, singulsr of मुज्जरनू)। से शब्दे लयो यख 'जकारो विध्णुः' हत्युकेः। वच् अर्ग मोवर्यनगर्वत गो च भूमि पातालगतामघारयत् (i. we have to wuppose that there is ani अवगह after बलयो)। यस व नाम खत्यनृषप आतुः। कि तत् दशिनं मध्नावीति किप (i. awa get शशिमद् meaning राडूः) तखय शिरोहर: मृधोपहारक: ॥स स्वां माभय: विष्णुः सवद: (सर्व ददानीति) पायात् (अनतु)। कीइकू । अन्यकनासा (aclan of the Yidavas) जनाना मेन क्यो निवासो द्वारार्यां कृतः। सदा मौसळे दपीकानिस्तेषां क्षयो विनाशी मेन इतः 1. This Is the meaning when Vishnu is meant to be addrewcd. The seoond meaning, when faa is meant to Le addressed, is given by लोचन (pp- 95.DD) as Follows :- पेन (चसमनोभवेन) मलकामेन सता पलिंित: विष्णो: काया पुरा तिपुरनिर्वदनावसरे अवीकत: शरत्व नीवः उद्हचा मुणझा एन हारबळयाक वस। गरझा मन्दाकिनी म बोषपारयत। पस च अषय: (we havu अमरा: लोचन appears to read नाममेद: for नामामय:) शशिमव चन्द्रवुकं सिर आडु:। हर इति न नाम स्तुलयमायु: । स भगवाम रवयमेवा- न्यकातूरस विनाशफारी क्वा सर्वदा सर्वेकालम् रमाया भनो बहम: मापाहिति। In the ablove verse, in चखतमनोभवेन eld. there is समहयेष besuse the expression has to be differently split up in ench connection (once as आवसम् अनः अभनेन; and thon as भयस्तः मनोभवः गेन गेन). If wa mabutitute for मनोगम the word मदन, the weond sen will vanith altogether , मल्सरनेन will not yield the 2ad mensp yieldod by प्वल्वमनोमवेन (मसम् अन: stC, ). Ho hore the partien- lar word employed is the moit imuportant thing In aiEC: there is argriq, an the expression is not split up differensly, but in the samo way (spvm +ga); the only thing noteworthy being thnt hore also the partioular word employed is the most prominent thing. We cannot substitute another word for aeqs or gq. If we do so, we shall got only onn tense. As both समनदेव and अमहसेप, are exemplified in the same verse, it is also an example of उमयामकरेय. All Lheee threo variotie are called ajsruy, because bore everything depends upon tho partieular word omployed. The determining element in calling

198 NOTES ON X 58 लेप.

a figure as belonging to sद or अर्व is अन्ययम्यतिरेक, IE an ulankare oceurs only wheu a partioulnr word is present, nnd disuppears when that word is not employed, (but a synonymous wond le employed ) it is an alankora ol . In all the threb abovementioned varisties of gurdy, the partioular word om- ployed was necessary for the nigure, which would dissppesr if other words ware uned (as shown above ). But in wiiv. s instanoed in अववैयन etc. even if we substitute synonymous words for किया, मालिन्य eto the fgre will ilprt this flgure does not depend upon the partioular word employed, but upon the sense. Honce is it that the words खनानावेकायं: distinguish this figure from शबदहेप On this point thore isn great divergence of opinion among the different writers on Rbetoric. (I) Udbhnta speaks of i ns काI अर्थातवार only. He then divides it into two, अर्थछन and स्येष, which correspond reapeotively to our nuthor's अes ond समइछेव. An example of the two is 'सवयं न पत्वावावगाखाकर विराजिनी। प्रभातर्मव्मेवासापफलतुब्धे हितप्रवा।।' वड्रट IV. 20 ('न केवर्स लवामिसापेक्षतयैव फलपदा गौरी कि स्वर्य च सममपि असवापे दुष्प्रापे फले हरवाना- मिशप्रदेत्वर्मे: ।केम प्रभातर्सध्येय। कीढशी। पछमातात्री पलवारणी मास्वन्ती क्रान्तियुती करी इस्तौ ताम्या विराविता शोमिता । संध्वा तु सादूशेभीस्पत: गर्यस करे: किरणैर्विरानिता। तमा अन्वाप: तदानी निहाउनाम: ताफले लक्ष्मीलानः तम तुब्ने जने हिवपरा उ. न. pp. 301.53. In this verse, thore in oम0y (i. r. अमासेप of our author ) In tho first boll and आन्दशेप (६ d. ममहफेप) in the 2nd. (II) The views of Mamtinta and onr nuthor woineile. They aay that what iu ealled wiby by Dabhath. is really auेy and that there Is contradietion in saying (ai Uabhata does ) that 2n is an अदालकार and yet dviding il into two varieties oalled शवदेग and अर्थसेप, 'ननु सवरिता- दिगुणमेदव मिश्नपमनोचार्यार्णा, सद्मावादनित्मयलोचायोणा च शब्दानी बन्ने-

रिति कबमर्य शब्दालकार:। उच्चते। दह दोषगुणालक्राणां शब्दामगतलेन नो विभाग: मः अन्वमव्वतिरेका न्यानेव ज्यनतिछ्वते। समाति कछत्ादिगावत्वाचनुमासादय: व्यर्पता

न पतवातास' इति अनडः, 'अमातर्सच्वेव' इति समहः, इति दावमि शन्दैकसमायवा- विति द्योरमि शब्दसेपावसुपपत्रम्, न. स्वादस्ार्थसेपलम्। अपशेवल तु म विपमो पत्र

नदो समदशी वृत्तिस्तुसाकोरे: अस m ॥" K P.IX. Ul. pp. 010-090 (Vi); "दब्दरेय इति नोक्वते अथोकवारमण्ये य लक्षते (बमा अप्रटेन) इति कोडप नयर K. P. IX UI. p 527. In this pasnge Mamtsta clearly enunoiates the differenca between शषद n and अरेय.

X. 58 लेप. SARITY ABARPAXA. 199

The former is asokuvane ( & incapable of onduring a change of words), while the latter is शष्द्परिवृत्तिसह (eapable of endming a change of words ). (III) The mh. t. treats of Wy umong the auisans just aa Udbhata docs, He then divides it into three variaties ( and not two as age does ), viz a-gen, अर्मेम and वमयरेष, The former ocours when the same ex- pression, being differently split up, yields two menningi. Hero the words are roally different, as would bo indicated by the difference of the socent in them such as rRa etc. =ud the effort that would bo required in prononneing them. They pretant the appearance of boing one, na lacquered wood appaars to be one single thing, though really loo is put upon the wood midy cooura where the expression is the snme and has the same nocent ete, but has two meanings, just as wwo fruits hang down from w single stem (ne in sewe. slovo). #uqay is that where both these varicties ofeur. "एप च शृष्दारयोमयगतलेन वर्तमानलाव तिविभः। वतोदाचादि करमेदालपगजमेदाच अन्नान्वले मब्दयेप I पत्र प्रादेण पदमहो मनति। अथषपरतु एवर स्वरादिमेवों नासित। अत एव्र तत्र न समत्पदत्वम्। सहसनया तुमयफेप:।" . 4. 90. All these three views aro very clearly and vondisaly put furward by R.G. "सोधय अेपः समझोइमतयार्पानकार मनेत्वोकय:। (₹) वभापाप्येती शन्दाककारी। सब्दस परिपृरपमात्वादन्यय व्यतिरेकान्मा तवामिवतानवारनाल। तृतीयस्त्वगोलदार । वर्नमावायितलाव । इति मम्मदमट्टा-॥(३) अन्जयस्पतिरेकान्यां क हेतत्मावगमो पर्ट मति दण्यावेरिवास्त। न लाशमत्वानमम: (This is an attack on Mammata) स नु पुनसाइतितज्ञनाधीन: इद दि समकलेपर कब्बदचहतिलं जतुकामत्पावेव

सरत्यामतद्ारत्तम्.नतयदारसवलकाराय: R.G. pp. 401-402. । 'जानन' पति 7 सने :- We havo now to distinguisb botween प्रेम and प्राब्दरकिदसधनि, In प, both the विशेषन and the विशेष्य are प्रिट्ट (Paronomaatio). 1n चनि (अबइइक्िमुन) alio, they aro fug (as exomplified in दगाएहितवय्य: in the 2ad Pari y. But the difforence botween them is: In Uv, tho विदेt्प are both प्राकरणिक or अप्राकरणिक: while in अनि, only 0n sopis is mafis, the expressive power of the words being limlleI by the contest ete; but another wrera meaning is Suggested, stter the आकरणिक meaning Is understood, by the forve of the double meaning expressions. Jn प्रवर्तयन् किया (exomple of antav ), there is nothing to tell us that only the king or the sun is the mbject of desaription. Both may be agga or both may be अमकत. But in 'दुगालरितिवियनो eव

200 NOTES ON X. 58 श्ेप.

the context we know thnt the grga is the king, who was the hustand of queen Umh; while by the power of suggestion, another meaning, viz. the desoription of S'iva ( who is srtgn ) is conveyed. An sxample of tracofigeef given by Ananda- VArilhann Te'वन्नतः प्रोहतय्यर: कालगुरुमनीमसः । पयोघरमरतसाः के न वफेडमिलापिणन्II' (उम्नत-मवान् उच्चतरय्रः प्रोत्सन् बार: मलिन, प्रोत्सन्ती पारा पनिन् कालागुगणा मतीमस: स्याम:, कालागुरुकत मतीमसा; पयोपर: स्तनो anu ). Here the mubjeot of deseription Is the breast. The Words also suggest the deseription of a cloud. But this has nothing to do with the subjees of deseription. So thu ultimate mesning that is conveyed is the ides that the brenet is aimilar to the oloud. अदीप puts the dillerence between iy and एमदशक्तिम क- कले ड "यचोमवोरपेपोस्तात्र्य स श्रेवः। यत्र लेकम्मजेन तव, सामगीमहित्नातु दियी- वार्धप्रवीति- सा ध्वजनेवि।" p. 00 (Nir.): 'विशष्यविशेषणसास्येन पुनवत अकरणादिना प्रकृतामे एव वाञ्ञलितावामभिषायाममकुतार्याभिघानाय सामर््ययिधुर-

म तुधनेर्दिषन: ॥" .G. p.306. The differenco between fry and asraife ia na follows-in the former, both the faayns ond विशोकs are while in समासोचि only the विशेषण may be Bealdes in y, the two objects aro either both qus or both अपकृत: wlille in समामोकि on6 Is प्रकृत and the other अपस्तुव

अ्म. सं. p.95; "नाय समासोक्ति विशेषणमात्रमाम्पस्व तो मति प्रयोगकत्वायू। निशेष्यवियोषमसाम्यमविकृल नास्य (सेपन) पकचतवाद। इका P. 950; "वत तु न विशेष्ये केप, नाति द्विनीयार्यीपन्तिति विनाइन्तयावपचि: तत्र पस्तुतान्नरववोधोत्तर विशेषण लेवमात्रमादारमोन अपस्तुतव्च्ान्ते उपसिते न्यजनगा वदमित्रमचुतकतान्तारोप: पक्ते तम समासोकि:। अ्ेत p.72 There ls another point in connection with sy on which also a fieree controveray has been enrried an. Wo have seen ahove that iy is at the root of many figures, e. 9. रूपक, समासोकि ete. The question arises whether is should be regarded a stronger than any of these ( and thus dispelling the notion of these figures ), or (2) us being equally powerfol and therefore entering into combinstion with other figures, or (3) us being weaker and therefore not prominent where other fgures ocour "अ्य चालवार: भायेणासक्कारान्तरत्य विषयममिनिविदते तन किमस बायकर्ल स्यादापोखिस्तहीणलमुवाहो बात्यलमित।" II. O. p. 093. Considera tions of space and ntility prevent us fromi Uisouwing st longth these three viewa. The curlous reader is referred to the K. P. IX. VL pp. 516-527 (Va), the Alahkarasar vasva p. 97 ff.,

X. 68 छेप. SAHITYADARPANA. 201

R. G. pp. 393-896. The first view mentioned nbove in that of egz, who anys that wq is more powerful than any other figure, that wheo it is present, there is merely the appearance of another figure (like avnr ) ond that the roal figaro in such verees ( where gqnr etc. and Bv appear to be combined ) is aq and not the former. His words are "एकपमलोचार्योणा वच्छापा चेव विभ्रतान। सवरितादिगुणेभिचेर्बन्त: विष्टमिदोमपत्ते॥ लकहारान्तरगता प्रतिभा जनयरपदैः । रिविभेरमेमब्दोतिविशिए नत्मतीयताम्।।" बहर IV. 24-25. The second is tha view of Mammata, Sarvasva, Jaganuaths and almost all writers on Rhetoric. The srd. #. hriedly puta all the three views "एप न नापसिप अलक्वारानरेख्वारन्यमाम- सदचापकलेन सत्यतिनोत्पत्िहेतुरिति केचिव। (2) 'वेन चन्तमनोमवेन पलिजित्काय: पुराखीकृतः' इत्यादी विविकोउस् निषय इति निरवकाशता- मात भ्ान्नाधकत्वमित्वन्येः सह संबरः। (3) दुवलत्वानायाज्ान्यवास्वत्वमिल्न्ये (दुवलरवाज्ाम्यनायकत्वमिलन्ते।)। P. 97. "अग्ाइस्ट्रटाचार्वा :- 'मेन नामासे य आरम्यते से तर नाचक इति न्यायेनालक्ारान्तरविपय: पत्राथमारम्यमाणोड़ लक्ारन्तर नापते। न चाल विविक कशिदन्ति विषयो बत्र सावकासो नान्य बापेतI .-- 'नदीना सन्पर्द विसदावाय सागरो यथा' इत्ादी उपमादीना पविभानमाज न तु नास्तना खिति:। .- तसादुपमादिमतिमोत्पत्तिहेतु: केप एव खवविपये सर्वतालक्वार: राते।(2) एवगापरे न कषमन्ते। ...... सेवसा नापवादकत्वं सष्ट्रीर्पोत्य तु स्पाल् 1 ..... (3) अनड्रारन्तरोपरकारकतया सपत: हेप: कमकार खगृहसय दव केपालह्ारणयपदेश बोडुमीषामिति बाध्यपाय पत्र-इतयाड्क:" R. G. pp. 393-396. About ay Jagannatha says that it euters into combination with many figures and prodnees ever fresh charms in poetry. अर्य चोपमेव स्वतचोडमि तम तत्र सकनासद्टारानुग्राइकतया सिथितः सरस्त्या नर्व नव सीनाग्पमावहव्ानाविधेयु उक्षयेणु सहदवेविभावनीय पति।.R. G. p. 402. Bimilarly Dandin says 'हेपः सर्नास पुष्पाति प्रायो बकोकियु लियम्। नित्र दिया सवमानोचितकोकिम्रेति वाइमयम्IK. D. II. 363. 25 अप्रस्तुतप्रशंसा ( Indirect Description). When (1) a particular from a geueral, or (2) a goneral from particular, or (3) a cause from an oftoct, or (4) an effeot irom a cause y or (0) n thing similar from what resom- bles it, in understood, each of the former being in question and the latter not so, it is emeggwem, which is thus five fold. क्मेणोदाहरणम् ... सामान्यमनिदितन (p.43, 11. 11-14). पादाइवं ... एवं: Thia is 8'leu. II. 16. यय (रज:) पावाइतं (सत्) अयाव मूर्यानम पिरोहति तर रजः अपमानेडये सल्ाद (मछुग्ाव) पेदिन: (नराद) परन. Here, the topie in question is thut even the dust Is better than oursolves; i. e il is a particular one, as referring to the speaker; but the general expression, "man' is used here, instend of the partiunlar ono 'ourselves."

202 NOTE3 ON X. 68-60 अप्रस्तुतप्ररंसा. P ..... awtut=m-Thia is Raghn. VIII. 46. This is prt of Aja's lamentation on the death of his queen caused by the fall of a garland. Hore what is intended to be expressed ia tho general proposition thal a thing which is ordinarily hurtful may work good and n thing which is ordinarily benefi- cial may do evil This general proposition boing smm the author spenks of ouly a partibular example, vim poison and nentar. Thus, there is the figure called ori=ent founded 01 अपसतुतमसंसा In अवान्तरनदास . genoral proposition in ssp ported by particular instanco or particular instances nro supported by general propositions. In the abore verse, Aja at first asks tho question why the garland which killed his beloved does not kill him. Hn himself answers the question by n general proponition that o thing ordinarily benuficial may be sometimes hurtful (na the garland proved to be in the case of his wifo). Therefore there in viernrt. But inteid of layiog down the general proposition, which was Tan, he cites o particulat caso, Therefore thore is mrgepaiat. It might be said against thie that the figuro is geprd, since A noting rarely as nectar or neetars as poison is exaetly parallel to (ufaf m) the garland, which is generally beneffein1, killing the queen. Our author declars that this is not gup; bocansa in ge-a a well-khown object alone in taken as the type (nfraee), as instanced in uftingmif eto. nbove. But in this verse ga is not pomsible, becsuze the faet of poison and peotar tnrning into neetar and polson respectively im not well-known. fén hs (p. 43, 11 21-26). gihad t This coours in wa. e. p. 105 in the same connection. For विदुमदके vre rend there मदमरुचि: and for कढवा न we bave कछयामि. iaim: ma: These words are to be coustrued with every olause. In the presence of Sin, the moon is, na it were, beamearod with lamp-black. afat montionless. SE=Tarfin इव पिदुमवसन्-सम्कान: जरुणिमा बस तद The redness of the lesf-like coral appeurs to fade, The reading waqift (I think ) would be better. कार्कमय कलया.पस्तुतम्-It appears, as it were that harshness hns begun to manifest itself to # cer- talu extent (garr) in the throats of fomale cuokoos Tai: #ei 7 The long taila display aa it were their defeots (on nccount of the absence of blouness and delionoy ): Here what Li gega is the extreme besuty of the face eto. of Sits. This

X.58-60 अप्रस्तुतप्ररसंसा, SAHITYADARPANA 203

beauty is the cause of the faney of the moon being bermeared with lamp-black aa it were. So instend of mpesking of the enuse, vir., सौन्द्रग, which is प्रसतुत, the effeots, vis., the fncy of the moon as besmearend ete, are spoken of. Therefore there is अप्रस्तुतप्रशसा. अत्र सम्भाव्यमानैरिन्द्रादिगतैरजनतिपत्वाविभि: कार्यरु- पैरमरतुतैलोकोत्तरो वडनादिगत: सौन्दर्यातिशयः कारणरूप: प्रस्तुतः प्रतीयते। तेनेवमप्रसतुतप्रशंसा।"अलं. स. p. 105. गच्छामीति ... कारणममिहितम (p.43, 11, 27-31), These word are addresed to his friend by a person who postponed his intention of going abroad. qrar is to be connected witli आमापित :. उद्देकिरगं निशास तवला henving a wwelling aigh. मदर्षित नवि अर्ितम्, सोत्यासम with a and smile. Here what i प्रस्तुत iक the prevention of departure. Tostend of speaking of it, the cause of the prevention (siz, the lady'a intimation that she would dis if her lover want sway ) is mentloned. तुब्ये पस्तुते ..... प्रस्तुतः पतीमते (p. 43, 1. 31,-p. 44, 1.13). Tlat vuriety (5th) of अप्रस्तुतपशसा in which one thing being in question, another thing, which is suega though simllar to it, in desoribed, Is two-fold, as being founded on Paronomasia (1) or (2) on simple resemblande. Thaf aub-variety whioh is augs is ngain two-fold, (n ) according as there Is Paronomnils in the epitheta alone ns in anriifer, or (b) as there is Parono- masin in the faur alao as in v. Compare K. P. X. "g) प्रस्तुते तुल्चामिवाने नय- प्रकारा, फेपः समासोकिसाहस्पमान्र मा तुस्पासलस झाक्षेपे हेतु :: on which Uddyote romrks प्रकाशे सेपसमासोकिपदे सिषशब्द(िटविरेषणपरे' P. 53. सहकार :. नायकस प्रतीति :- सहकार: भात: सदामोद: (सदा आमोद: सौरभ वस्य; सदा मोद: आनन्दः वस्प) बसन्तशसमन्वित: (वसनाविया समन्वितः वसन्तकालानुरूपवेशयुक्तः) समुम्तलचिः (समुभका रचि: कास्तिर्गस्य applies to both) श्रीमान (शोभानान्, सुनेशशाली) परभूतोललिकाकुलः (प्रभुताभिः उद्गताभिः बलिकानिः मुककेः आकु: पूर्णः, प्रभूतया उत्कलिकया नायिकावित्रवकोदकण्ठया आकुल:). Hero the lover, the subjoot of desoription, Is anderstood by the Paronomastic epi- theta nlone from the description of mango-tree, which is अपस्तुत. पुरुवावदि ......- पुरुषः मतीपसे This verso ocours in भहटरावw ( vorao 70). Ti is quoted in the K. P. nho. The aula com- ments aa follows :- "दुत्त्त पीसय धुष्यंजन न। नारीम्य असृवतरपाठ् अथ: सम्यद्ञम: मातालं व। वरादावतारे पातार्ल गता पृषिन्युडरमाठ।अपपने वाचने। न महान् महत्वरहित: जत्य इत्मेः। पलिमार्थने वासनत्वमास्या नगइझपा। विश्वसोदरण विपदिनाशनेन रक्षणम्। बिक प्रकार: । पुरुपोत्तमः पुस्पल: altp ar (" p 53. qae takes Purushottama to be the namo of a king. Here the विश्वेष्ण पुरुपोत्तम, a8 wall as the qualifications

204 NOTES ON X. 58-60 अम्रस्तुतप्रशंसा

पुंरलादणि etc. ia Paronomastin, ns it is in केष. पुस्त्वादणि भक्तितेव- Though he may give up the state of a male, as Vishna did when he asmumed the form of a damsel to tompt the demons into destruction'; na applied to the person it means although he mny lose one of the cherished objecta of man (पुरुषान). अधोदमि बायाल although bo may go down to the infernal regions, as Vishnu did to rniso up the earth submerged under water; with reference to tho person "although he may be reduced to a low condition." छात्र -... पुरुप: प्रतीपटे-Hore from the विशेष्य पुरुपोत्तम whicb is Paronomastio is frst understood Vishnu because the word Purushottams is genorally used in that seune. But as Aup is aiegd, some person intended to bo described is understood from the word soitun. Ib might be said that in this verse the fgure is y, as both the विशेषण and the विशेषा are सिह्ट, and not अमस्तुतम संसा Both tho senses, viz. fan and some perion, may be looked upon as intended to be expressed (mean ). To this we reply :- this is not &n, but ayegandier; because what we firat understand is Vishou, as that is the conventional mean- ing of the word getren and then we understand the etymolo- gienl meaning 'best of men'; ic. both meanings are not at once expressed; therefore there is no ar. Besides here the poet intends to give information of the matter in hand, viz, the person to be described, by desoribing Vishnu who ls nob the mattor in hand. Er is subordinste an it simply helpt to bring out this intention. Therefore the' principal Agure Is ·पस्तृतमरशसा. सादृस्यमात्र ...... भ्रवीयते. अम्वरनापृतिशन्यम-The sky (tho atmeepherie region ) affords no shelter ( cover ). tu Ra: aer Divine Grace is the only refuge. Here, from the deseription of the pigeon, which is ena, is understood somo peraon, the aubject of deseription, whom minny enemies ara pursuing. Here there is mero similarity between mta (the अपस्तुत) and the person (the प्ररतुत). एवं च ...... परस्तुतः प्रवीयतो (p. 44, 1, 13-17). The figure also ocours under a contrast. The ad. g. says that the fifth variety of अप्रस्तुतमशमा vi2. सारूप्यमुला, is of two kinds, as based upon साधर्म्य and वैषर्म्य and gives 'बन्ना: खल' a3 an instanco of नैधस्व: तत्रापि सारूप्यहेतुके भेदे साथ्म्येनेवम्याम्यों हैनिमन् p. 104. कन्हाररपशेशीतका: coolod by conte withlotuseteleu that these are the words of tarw. Hore the iegg is gary aud

X.58-10 अम्रस्तुतप्रशंसा, SAHITYADARPANA. 205

is underatood under a contrast, vis, "he winds are blemed, while I um unfortunate. "अन वाता पन्पा इति अम्स्तुतादर्थोच्मचन्य इति वेषम्पेण प्रस्तुतोश्यें: प्रतीयते।" अळं. स. P. 108. वाध्यस्व ...... उमयरूपत्वम् (p.44, 11. 17-27). The figura again Lu three-fold, according as the expressed sense (which is anega) is posalble, impossible or both. Of these three cases, that of possibility is illustrated by the above examples. 'arsyer yurn- सम्भनोभयरूपताभिस्रय: प्रकारा:।अलं. स. p. 104. An oxample of impossibility i 'कोतिहोई' ntc. काकलीनोविदा :- ( 'कावली तु कळे सक्ष्मे जनी तु मधुरासफुटे। कलः' लमर, I. 7. 2). Thoae who know eoft mnelody. Here the stgtgn is the dinlogue between a crow and a ouckoo; but this is impossible in the nature of things, unless we auperimpose upon them the charsoter of two porsons, whose exteriors are nlike, but whose qualitles vastly differ. <Tatir- उक्तिमत्युकिमद्वावयं वाकोवाक्यं विदुदुधाः। दयोनकतोसदिचछन्ति बहनानपे सकने॥' सरस्वतीकण्ठामरण of Bhoja, पर० II p. 293 (Benares ed.). अन्त ... गुणा :- This Is the 23rd verse of महदशतक and is cited In अल. स. P. 108. छिद्राणि विवराणि दोषाथ, भूयोसि बहुतराणि, कष्टका= वीष्णामतस्तावदपार सुदरामवथ, कमलनालख गुणा: तन्तवः पशासि व कर्ष मजुरा मा भूचन् (मवन्तु नाम). The exprossed sensn is the splitting of the loturstalk. This meaning is eerer and the possession of holes (in the case of lotui-stalks ) is no canso of their splitting up, but the possession of thorns is a enuse, because they may rend the stalks. Therefore, without superimposing the notion of some person who is परgg on the कमलनाल, the ponses sion of holes cannot possibly be the cause of making the fibres fragile. So this is an oxample where both possibility and impoosibility are found. "अन्र वाण्येडयें कण्टकाना महुरीकरणे हेतुत सम्मनि विछदार्णा सवसम्मतीत्युमयरूपत्वम्। प्रस्तुतस तात्पयेंम प्रतीतेस्तदभ्यारोपाचन सकृतमेवैशदिति नासमीचीन किजिस। मडं. स. p. 108. अस्पाश्ष ...... दयोराने वाच्यत्म (p. 44, 11. 27-30). The author now proceeds to distinguish this figure from other figures. This figure, when founded upon es, differs from suggestion of matter (rgerA) founded upon the power of words, because liko wardifen, this figure has as its very essence the ascription of the behaviour of one to another. We have above given a division of जनि in the Ist Pari. An example of शन्दशक्तिमूळवस्तुख्चनि i"निर्वाणये- रडना: प्रशमादरीणी नन्दन्तु पाण्डुतनवार सह मापवेन। रक्तप्रसामितमुक: क्षववि अहाव सन्मा मवन्तु कुरुरावसुता: समृत्ा: ॥" (वेणीसंवरणे प्रबमाडे सूत्रमारोक्ति- रियम्। नरीणो मशमात् कळ्होपशमात् निर्वाण: शान्तो वैरमेव दहनोडप्रियेगों वाइया: पाम्हुतनया: पाण्डवा मार्यमेन कुण्णेन सह मन्दन्तु। सवा इसराबल चूतराइस

206 HOTER ON X. 58-00 अम्रस्तुतप्रशंसा.

मुता वुर्चोवमादय: समला: रसा निश्रिन्ता अवन्तु। कीटयाः कुररानसता:। एका अनुरता मकर्पेण सामिता भयैस्ताइना:। कतो निवतितो विग्ह: कलडो वैरतवामूताः। जत्र पग्रमाव नातात्, रविरद्ोमितनूमय:, खण्डितगरीय:, स्वर्गस्ान, बति अमहलाजीर्क भाव्यमैमूचकतया गुण: । उ. न0 p. 302), In this verse, the plain sense is "may the sons of gaurg, who have made the world contented and who have brought all quarrels to an end rost in ease" But by the force of the double-meaning words रक्ततमापितमुव: efo., mnother sense is suggested, vis, 'my the Kauravas, who hava besmeared the enrth with blood. whose bodics are hackad into piones, attain to Heaven (स्खा: meana "remnining in heaven' 'लरत्मय सर्गनाक eा n. ) This second sense is suggeated purely by the force of the words; शुन्दशक्तिमळवस्तुम्वनि is based purely on double- menning worde; while अप्स्तुतम्शंसा i nonssriy sod Even when the latter is based upon words with two meanings it differs from शन्दशकिमजवसतुधपनि. In the वनि, tho expressed sense is gomplete in itself and then suggests another matter; but there is no attribution of the behaviour of one to another; while in agegansier, the expressed nenso is qnrgd and Is identified with the suggested Beuse, whioh is goja; 0a e, g. in अन्तविछद्राणि ata, tbe Lehaviour of कमलनाढ is identified with that of a purson who has many enemies. In समासोकि alao, the behaviour of one is muperimposed upon another. Then what is the differance betwean समालोकि and अमस्तुसममया T iaas follows :- In समासोकति, the प्रस्तुत is desoribed and suggests the अपस्तुतः while i लमस्तुतमससा what is आरसृत् i expresd and Suggesta the प्रस्तुत रे र. लमस्तुतप्रशंसा i exaolly the opporito of समासोति 'मस्तुवादमन्तुतम्रनीती समासोफिक्का अधुना ततेंपरीखयेनामस्तुता- स्पस्तुसमतीतावप्रस्तुतमसंसोच्चते । यह. स. P. 103. 'अपावारणिकेन

प्रदीप .50 (Chan.). उपमाव्यग्लन, An example of उपमाध्यनि, has been given above nnd explained undor euratfr. In उपमाध्वनि, the अभरतुत is only auggested; while in अमस्तुतप्रशंसा, the अमस्तुव ia capreaed and the परतुत is uggetedाो nimilurly in समासोकि (the अप्रस्तुत is implied and not expreised ne in syegayaer ). The printed editions do not put a stop after समासोकी, but we think it is neoestory. Tha author himselt aaid above under समासोकि 'अपरस्वुत्तपसंसार्या प्रस्तुतस् गम्पत्वम, दव त अप्रसतृतस्गेति गेद :. ' सेपेशी.वाध्यलन. In केष, botli the things * सःसाः ay alto be writteu as सचा: nedording to te Vartika सपेरे शरि या विसर्मक्रयोपो बज्य: O0 पा० VIII 1/36.

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denoted by the word are exprensed, beeanae there is no deter- mining element such as yae ete. to tell us that a partionInr Sense s प्रस्तृत and the othor अप्रस्तुत. Tn अप्स्तृतपशसा, tho अप्रस्तुत is expressed, while the gegg is implied. Even when Parono. maatio words are employed in अपसतुतम्रशंसा, the Grst meaning that strikes ts is connoetod with thi नपस्तुत. 'सिषशदययोगे

स. p. 104. The word yeut in sरतुतमयd nom'praie'but simply 'mention, deseription' (कथनम्). 'दहाप्रस्तुवस्माप्सुपरवादेव पर्ण नमनुनितमपि मस्तुवमरत्वेनीचितीमाळम्वत इति प्रस्तुत व्यग्यसपस्तुवतल्य वाच्यर्प सिडिनादभावीति माच्यसिद्यह्मिद गुणीमूचन्यंग्यम्। जत एवामरस्तुतसप पशसा कथनमित्यन्वर्पताल्षयणसामषर्णादप्रस्तुतस्व वाच्यत्वमत्र सूतानुपात्तमपि सम्पते । एमा. p.203; एवं च लक्ष्यणक्षमवोः पर्शसानन्द: स्तुतिनिन्दास्वसपाल्यानसाधारण- कीर्वनमानपरो दृषव्य: । कुन, p.79; 'पशंसनं न वर्मीनमात्रम्, नतु स्तुतिः R. O. p 402.

The student is advised to read the R. G. for some very besutiful examples of tha oth variety of अमस्तुतप्ररंसा (vi2. तुस्ये प्रस्तुते तुल्चाभिचानस्): some of them are :- निररा नीनो मीति व्वं खेर्द कूप मा कदानि कमा:। कलयन्वसरसहदयो यतः परेषा गुणधह्टीवाइमि॥ सायस्कोकिस दिवर्मान्यापय विरसान्वनान्तरे निवसन्। यापन्मिळपतिमाला फोडनि रसाका समुद सति॥ pp. 403-404 26 व्याज्रस्तुति: (Artful Praise). When fromi blame and praise, that are expressed, are understood pruiso and blame respectively, it is termed sarnegft. निन्दवा ...... व्याजस्तुति: Whoa praise is understood from apparent Nanle, tho ligure is properly calied व्याचस्तुति, borause it etymo- logienlly means व्याजेन स्तुतिः (दृतीयातसुरुष) i. prise by aI artifice or disguise But when blame is underatood from apparent praise, how onn the figure be oalled स्याजस्तुति (it should mther be oalied, it might be said, व्याजनिन्दा)! The author says that in thie seoond ense, the word enpueria in to be explained in nother mannor, f. e. ne menning 'falso praire." Compare the ordr of गम्मर "व्याजरुपा म्यानेन वा स्तुतिः"; "यत्र स्तुतिरमिथीयमानाघपि प्रमाणान्तराह्ापितस्वरपा निन्दायां पर्यवस्पति उवासत्यसाट्म्यावरपा सुतिरि- र्यनुगमेन सापदेका व्यावसतुतिः। वमापि निम्दाशन्देन प्रतिपाधमाना पूर्वषद्वामित- स्वरूप स्ुति: पर्मन्रसिता ननति सा दिवीया व्यावस्तुति: व्यालेन निन्दामुखेन खुतिरिति कृस्वा" । अस.स. P.112; 'सुतीयातत्युरनकर्मचारचान्य। योगापंद्रयेन द्पोरनि हब्दापेलम्'। R. G. p. 416.

208 NOTES ON X60 न्याउस्तुति

tngi ...... aiht: (p. 45, 1L 3-4). The reading in the tert makes the metro of the verse faulty. If we read ftyfer: thero are 16 matrds wherens there should be only 15 in the last påda of an Aryh. It is therefore that the Nirmyn-sgarn edition proposes firzferq: But for this there is no warrant. जनयुगे मुक्तामरण हाथो वासी ता: (पक्षे, सनबुगाव मुक्त गलेत आागरणम् वखे यासाम् ताः) कण्टनै: रोमाडी: कलिता: =पामा: अगयष्टय: देशलतिका: वार्सा ताः (पक्षे, कण्टकेः वीक्षणामवकावयनेः कलिता: अह्यदय: यासाम्), स्वि कुपितेऽपि आागिब (कोपात् पूर्वस्िन् काले हच) रिपुलियः विभ्वस्ता नििन्ता: (पक्षे, विचवा- 'विन्यस्तानिमने समे अमर. II. 6, 11.) बाता :. The women formorly wore penrl necklaces ete .; now also they are Eingn ela (L.'v. in running away, when their lords were killed, for fenr of capture, they hnd no time even to look to their garments). Formerly they felt secure ( Aiaren: ); now niso they are frueal: (widowed). Here in this verse, at first sight Itappears that the king is blamed for onusing trouble to women ( whone delicate bodies were plereced by thorns when deeing for life into a forest eto.), but altimntely we poroeive thas praise is meant, beoause he utterly routes bis enemies. व्यायस्तुतिसव ..... पथिकानिहत् (p. 45, 11. 6-7). चव जगत: जीवनाय तव जीवनानि (पयासि), इयं (हे) पचोद (नेय) सया तब व्याजसतुति मसत्वस्तुति: चविता उक्ता। घन (हे मेप, पक्षे कठिनहृदय) इदं तु वे तब मदय लोर्य स्तुति: यव पभिकान् निदस्य (प्रियाविरहितानां पथिकानां चेतो मेवालोके उत्कण्ठितं मवति) धगैराजस्व (वमस्) साहाव्यमजयसि. "This is, Ou cloud, but a false encomium I have bostowed on thee "thy watera are the lifa of the world'. But this Indeed is a great praise to thee, that thou ronderest assistance to the Lord of Justico ( Yama, the God of desth ) by killing the wayfarors ( who are separated from their beloved )." Here at first sight it seams that the cloud is praised for rendering assistance to uarja himself; but ultimately we perocive that consure Is meant, because the cloud kills poor wayfarors. In 417470, the sense that is at firat expreesed by the words, whether praise or blame, is given up and is understood, on nocount of the context or the speeinlty of the speaker etc, as convnying blame or praise cespeotively. A question naturally arises what is the distinotion between sqrserfr and thut fa lu which a mone, exnotly opposed to that which ir express- ed, is suggested1 The reply in :-- in qft, the expressed sense can stand by itaelf, it is not improper or improbable in itself; another sense is suggested when we tefleot upon the apealer,

X. 60 व्याजस्तुति. SAnITYADARPANA. 209

the context etc; while in ब्याजस्तुति the expressed sense, whether praise or blame, being impossible beeause opposed to what we tinderstand from the context, the specialty of the spenker eto., givea iteelf up and indicates something else, either blamo or praise respoctively. "अत द्वासा अनेनेंद:।स दि विसान्ते वान्यायें वकतुवाच्यीचितपर्यालोचगदलादवगम्पते। इद पुन- प्रमाणान्तराजाचित: सन्वाक्वार्य: स्वयमनपपचनानत्वात्परव निन्दादो सवं समर्पयति। तनैव प्रकृतवाक्यामेय विश्रान्ते:।" विम० p.113, "(आमुखप्रतीतान्या निन्दास्तुतिन्या स्तुतिनिन्दवो: कमेण पर्यवसान व्याजस्तुति:) आमुम्हेत्यादिविशेपणेन तयो: पर्ववसानामार्व वदन्वावितलममिमरैति। अत एव नास्पा अवनिलम्। घनी हि निर्वालेन वाच्येनागूर- महिसार्श्न्तरमवगम्यते । न नै्न प्रकते।" R. G. p.416. मयाजस्तुति must be distingulalied from अपस्तृतमशंसा. In both, something alsa Is suggested by the expressed senio. From अप्रस्तुता निन्दा or स्तुतिw understand पस्तुता स्तुति or निन्दा. But in जमस्तुतप्रसंसा, we understand a cause from an effeot or cice versa, a gonoral from a particular or vice sersa, or s thing similar from anothor like it; but in व्याजस्तुति, there is no such thing. Besides in म्याजस्ुति, the charm lies in understanding blame or praise from praise or blame. खुतिनिन्दारूपलस विच्छिचिनियेषसव मावादमस्तुत प्रशसातो मेदर 1 अल. स. p. 113; on whicl नयरय remarka 'तत्र ति सामान्यविद्येषादीनां गम्यत्वन्' P. 113 .; "न न्यावापस्तुतपशसैवाल। खति- निन्दासमकतया विच्छित्तिविद्योपाद। कार्वकारणमावादिसन्वन्याभावाय।।" सघोत p.89. It should ho remembernd that उ्यानस्तृति oouurs only when the blame or praise is underatood with reference to that object alone with referonco to which the prnise or censuro wan expressed. इयं च व्याजस्तुतिर्यस्पेव वस्तुन: स्सुतिनिन्दे प्रथममुपकम्पेते तरपैव वेजिन्दास्तुत्वो: पर्यवसान भवेचदा भवति। वैयभिकरण्ये तुन इति माचागलदार- शाखप्पर्वकाना समय: 1 R. O. p. 419. Where from the praise or blame of one, we underatand the praise or blame of another, there is no अपाजरतुति, but it is an ezamplo of व्वन्यकान्य "कि व्चान्तै: परगृहगतै कि तु नाई सम्पसाण्णी सातुं मकतिमुखरो दाशिगात्वखभान-। देशे देशे विपणियु तथा चतरे पानगोउवामुन्मसेन स्रमति भवतो बहमा देव कीर्ति: ॥", This is cited as an example of म्यावसुति by होनन. The छले. स. und बिमर्शिनी (p. 113.) say that it ia not a pruper oxample (हत्पत् प्रकान्ताडपि स्तुतिपर्यत्रसामिनी निन्दा इन्त कीर्तिरिति मपिला उन्नूलितेति न अरोई गमितेति सिष्टमेत्युवाइरणम् । अलं. स.). Jagannatha defends the Lochana and says that it is an example of व्यानस्तुति (R. G. p. 418) " 'कि बत्ताने: इत्वारिना निन्दामा एवं

शोषान्। तलाद् घन्यावेकलोननकारैरु्कमुदाहरण सकतमेक" Another

210 NOTES ON X. 60 व्याजस्तुति.

example of न्यायस्तुति i 'अर्थ दानवचैरिणा गिश्चियाप्पर्य शिवस्ाडते वव्रेतं जगतीवळे सरहरामारे समुन्गीकति । गज्ञा सागरमम्बर शशिकशा नागापिय: इमावले सर्ववतमगभीभरत्वमगमता मा च निक्षाटनन्।" (सर्वगः सबेंभरोऽसीति राथः खुला व्वावसपया मदीयवैदु्यादि यारियादि सर्वे जानभपि बदुपदानेन रक्षितुं चक्तोडपि सर्घी किमपि न ददासीति निन्दा व्पस्पते । ङुषo p. 92). 27 पर्यायोक्तम् ( Periphrasis). Periphrais oocurs when the fnot to be intimnted is exprassed by a turn of apeech, मदि means प्रकार 'mode (of speech ). Whon what ia to be convered is expremed, there is tuleter. It may be nsked, 'how ean that whioh is nay be at the same time बाचद' i. e. the same thing cannot bo noq and ars at the same time. The roply is :- the my is expressed through its effoot, i e. the affect is expressed and as thero is invariable gapociation between cause and effeot, the oxpress mention of the effeet suggeats tho cause (which is mes). This ia what is meant by गम्बसय महया (अकारासतरेण i 4. कार्याविव्ारेण) अभिधानम्. Our author closely Iollows the अe. . in defining thia agure. "गन्पस्वापि अहगन्तरेणाभिशानं पर्यांयोक्तम। सूत्र। (वृत्ति) गदेव गम्पानं तत्प्रैव्रामिधाने पर्पायोकन्। गम्बम्य सत्त: कयमभिषानमिति चेद, गम्पापेक्षया प्रकारान्तरेणाभिचानख्वामावाव्। न. दि ससौव तदैव सगैप विच्छित्या गम्पलव वाय्वलवं न सम्सवति। अतः कार्यमुक् वारेणाभिषानम्।" वालं, स. p. 111. An example of पचांबोक i 'सग्टय etद. सृष्ट ....... सैनिकै: (p.45, 11. 10-11). The vhrie is cited by mm. #. p. 112 ns sn example of पगाचोक् वखव (हयमीवस्प्र) सैनिक नन्दने (इन्द्रसोपनने) रास्या: (इन्दराण्पा:) केशसम्भोगलालिवा: (केशाना सम्भोगाय भूपणाय लाडिता: मलेन संवर्षिता:) पारिजातस मजयः सावण सहा: The word सावतन् (with contempt ) implies that they were nol nfraid of Indra at all Henee it is clonrly implied that the henvens were conquered by Hayagriva. Here what ie rea and is to ba intimsted is the faet of the conquest of Henven by Hayagriva, which fact is the cause, and is expressed through the effect, viz, the mornful touching of the flowers of Pargata by tho soldiers: The resson why the cause is expressed ihrongh tho effeet is thut the desoription should he specially charming. न नेद ...... पसतुतन् (p.48, 11. 14-16). It ennnot be said that the figure is mongansiat of that sort where a cunse is understood from an effeot. In urrnysat, the description of the affoot is sweger on in इन्दुp इ्वाचनेन to aov Wlil here (in सerote.) tho offuot aqually with the coure, is yegd, ns conveying the greatnees of the power of the person who is the

X. 61 पर्यायोक्तम् SAHITYADARPANA. 211

subjeot of deseription. The reason why the effeot is describod and the cause is left to be undorstood is thut, ns the effect is more striking than the canse, ita description leuda a pooinl charm to the verse "इ यम कार्यात्कारण प्तीये तत्र कार्य पस्तुतमपरतुर्त चेति हनी गतिः। यत्र अस्तुत्त्व कार्यस्य कारणवत्तस्वापि वर्णेनीयताच्तत्र कार्यसुखेन कारण पर्यानेणोक्तमिति पर्यावोक्ताणदार: । तत्र हि कारणापेक्षपा कार्यस्पातिशमेन सौ न्दममिति सदेव वर्णिसिम् L .... यत्र पुनः कारणस्य प्स्तुसरने कार्यमपस्तुव वर्ण्पते सत्र रपर्डनाप्स्तुतमर्शसा । चमा 'इन्दुर्रिस स्वाजनेन' रतादी। अत्र हि इन्दरावय: रफुटनेवा- आकरणिका:। सत्पतिच्छन्दभूता्ना मुखादीन। प्राकरणिकलाव्।तेनाजेन्द्रादिगतेनाजन- लिसन्वादिना अप्रस्तुवेन कार्येंण पस्तुव मुखादिगतं सौन्दर्य समदयाचहादकारि गम्यते नति मन्नापन्तुतपक्ेसा । पुवं च यत्र वास्योश्धौऽर्थो्तर्र ताडशामेव रवोपस्कारकत्वे नागूसमति तय पर्यायोक्तम्। यत् पुनः स्वातमानमेवाप्रस्तुतत्वाव प्रस्तुतसर्था- स्वर अति समर्पपति तत्राप्रस्तुतम्रशंसेति निर्णयः"। अरं. स. pp.106-107. एर्व ब.प्योपोकमेय (p. 45, 11. 16-20). अनेन ... दारा: This is Raghu. VI. 28. The printed editions of the Raghuvars'n read उन्मुच् सूल्रेण for आद्षोपनशेग. Tho rending in the text is supported by uge. It must be said that the reading argay is botter, ns it agroes very woll with wwitar (returned or restorsd ). ज्त्रुविलासिनीन। कानेयु मुकाफळस्यूक्तमान् अछ्षबित्ह्न् पर्पाससता (प्रसारयता पात- यता) बनेन (मझनापेन) आजेपनूत्ेण (अपनगुणेन ) विनेव द्वारा: अल्य्गिता:Ha restorad to the fair ladles of hia foemien their necklaces without the binding thread; as be caused tenrs to trickle down their breaita in drops large like pearls. Here the effect-the tears thed by the weeping wives of the slanghtered enemies-is as muoh ged as the cuase, which is meroly गम्य (auggested ) vis, the killing of the enemies, as lt ( the desorip- tion of the tenrs ) couveya the great prowees of the king who is the sbjeot of description. Thereforo the figure is no other than फ्वांगोक. राजन .. बलाबु: (p.45, 11. 21-28). राजन् .. जाभापते These worda are nddressed by some pereon to a king, who was preparing to mareh out against bis enemies. धम शत्रुमनक शुफस्तमारिसन्रने अच्वने: पान्ये: पजरात मुक्त: सन्याया बछनी मित्ती चितसान (रजादीन्) अपठोक्य एकैके पति हत्यमानापते हलन्वप:। कीइक्। तवाद। राजनित्ादि। कुब्जे ताहसावा: नोजिकाया: सम्ोनगम्। कुमारसहितै: सचिवै: अधानि कि न मुज्यते इति बाकुः। (एर्ा भोजनसमने शुकुस्मापि गोजननम: ) उ. 4. p. 397. Here, the enuse of the state of things daseribed is in question, vi, 'the enemies have unddenly fled nway, bearing that your majesty was rendy to march, With respeot to this verse, some ssy that the effeot too, viz, tho talk of the parrot is gearr as being fit to be deseribed in connection with the dause, whih is nur, and

212 NOTES ON X. 6I पर्यायोकम्.

therefore the figure in this verso ie quiarm. Others say that the figure is none bot wyrguydar, inssmuch as the in desoribably great power of the king in question is understood from the nocount of the royal parrot,, which is suegr (not conneeted with the subjeot ). It is Mammata who oites राजनानसुता eto, n an expl of अप्रस्तुतमक्षंसा 'मत्र प्रखानोयत भवन्त माला सहसैन तदरयः पलास्य गता इते कारगे प्रस्तुते कार्यमुक्तम' K. P. X. The अलकुारसवस्व, on the other band, says that the verse is an ezample of qaiite ns defined by it. "ततशानया प्रकरियना 'राजन्यानम्ता' हत्वत पर्यायोक्तमेव बोध्यम्। अन्ये व दण्डचाचोयत सां बुद्ध्वा त्वदरयः पलाव्य गता इति कारणरपरयेवार्भल पसतुवताप कार्यरूपोश्ॉडप्रस्तुव एव्र राजशुकतृभान्तसामरतुवत्नाव पस्तुतार्य अति सवात्मान समर्पवतीत्यप्रस्तुतप्रशंसैवात्र न्यास्पेति वर्णपन्ति"। अछं. स. p.107. There Is & groat difference in the definitions of rulahn given by Mammata and Ruyyaka We shall spesk of It later on. As rogards the presout verse, the whole dispute lios tound the question whether the talle of the parrot is yega or watju. The sta. a. takes it to be gega and according to its definition of पर्यायोक the figure must bo पर्वायोच. Mammata, on the other hand, regards शुक्ामापण a8 अप्रस्ुत and therfore nturally says that the figura is अगस्तुतमदांसा. To us the opinion of Manimata appears to be more reasonable. If V, which is one of the many effeots of the running away of the enemies, is to be looked upon as graa, then any other offeol, however remote, will have to be regarded as sega. It will be then hard to any what effects ara gag and what are mvera. Bo lt b better to regard effeote like ermarer ae annga. Visvnatha does not positively deolare what side he takes. But from the fact that he defines qatnen as the srs. e. does, and cites the opinion of se. a. on this verse first, wa may infer that he leans to the view of the अलं. e.(and regards राबनराजमुता a3 at exemple of caiirm) rather than to that of Mammats There is a gruat, differenco in the views held by different writers as reyards this figure. Bhamnha and Udbhats deflue It in the samhe manner. पर्यायोर्क यदन्पेन प्रकारेणामिधीयते। वाच्पचाचक वृत्तिम्यां अन्येनावगमालना ।।' उड्रट IV, 12. Where te प्रसतुत niraning is conveyed in another manner, vir by suggestion, which is Apart from the primary power, there is valatw. According to them, what is expressed is the same na that which is suggestod; only the words employed expre the senso in & different manner and are more pieturesque thon they woald other wise have been.

X. 61 वर्यायोक्तम्. SAHITYADARPANA. 213

Bhamsha and Udbhata do not seam to have recognised अनिकाल्द as the best and a separate variaty of कान्य. They included all suggestive poetry under qiats. The meaning of wie as defined by them is given by Lochana ns follown :- अत एव पर्यासेण अ्कारान्तरेण अनगमारमना ्यम्येनोपलक्षित स्मदमिधीयये तदभिगीयमानमुक्तमेव सत् पर्यावोक्तमेवामिचीयते इति लक्षणपदन्, पर्मातोक्तमिति हक्ष्यपदम, जमोलकारतं मामान्यलक्षरण नेति स्व बुच्यते। p.32. Mammata [ollowing उड्ट defines पर्यायोक्त 45 पर्थायोक बिना वाण्यवाचकलेन गवचा। वृत्ति। वाज्यवाचकभानव्मविरिकेन अवगमनव्यापारेण यव प्रतिपादनम्, तत (पर्यायेण भस्यन्तरेण कथनात) पर्यापोक्तम्, According to him alio, the expressed sense and the implied one are practically the same, but they present different aapects, The mode of expression is more striking than the suggested sonse, The only difference between the view of Mammata and that of Udblinta is thnt the former recoguizes fianq. When the muggestod sense ls most prominent, there is sfr but in Tulatm, the suggeited sense is not most prominent; besides the churm lies in the method of expression which is striking. The worll पर्यायोक्त is to be explained as 'पर्यायेण भंग्यन्तरेण उत्तन् अमिहितं व्यग्य यव' R. G. p. 410. अड. स., the Ekavall and our author define qoial in & different manner. Whep the su- ggested senso is espressed in a different manner there in yqf4tw. The same thing cannot both be suggested and expressed at tho samo time. Therefore, expressing the suggestod sense in another manner in to express it through its effeot, which Ia nlso अस्तुत. So neoording to these writers, पयादोक ocours only when the gem eause is suggested through the deseription of the effect, which nlso is wera. It must be said thut this unneces- sarily limita the soope of the figure and is opposed to the viows of very respectuble writers like Udbhata, Mammata, Jagannitha ete. Jagaunitha pointa out that this figure has a very wide province. It may coeur, (a) when the description of the cnuse suggesta the effet which is प्रस्तुत, or (b) whan the प्रस्तुव cause is suggested through tho deseription of the effeet which also is पस्तुत, or (c) when one thing which is प्रस्तुन is ruggeet- ed by the deseription of another, without any causal relation between the two. 'नयं नावकार कचित्कारणेन वाच्येन कार्यस गम्पले कनित्कार्यॅण कारगस, कचिदुममोदासीनेन सम्बन्धिमात्रेण सम्बन्धिभावस चेति विपुलविषयः ।।2 R. G. 415. An example of (a) is अपकुवंद्चिरनिर्श हृतराष तवारमनैः। उप्पन्ते मृत्युबीनानि पाण्डपुनेपु निश्चितम्।. Hare, the deroription of the sowing of seeds, which is a cause, suggesta २४

$14 NOTES ON X. 61 प्यायोकतम्.

the efteet which is gend, vis, destruotion of the whole family. An example of (b) il त्वदिपक्षमहीणला: सवर्वोकापरपबन्। पीडपन्तिवरा वीमदारपैदेशानसते: il. Hero the deicription of the effect, viz सरवणूसमभोग on the part of the onemios, suggests tho cause which 18 प्रस्तुत viz. their death. An example of (a) is सूर्याचन्द्रमसी यस्प वासो रकयतः करै। अजराग सुणलाभिरत बन्दे परमेशरम् ॥. Here सिन i auggested to bre गगनाम्बर (ono whoae garmont is the sky, naked) by the deseription of him ns one whose garment is dyed by the rays of the sun and the moon; he is alse suggested to bo emeared with ashos by the desoription of him as one whoso tollet is furnished by the fire. Botween the suggested sense गगनान्वरत्व and the deseription वचन्द्रकररज्यमानवरत there is no causel ralation; and yet thero is veishe Therefore tho viewa of ao. स. and its followers that पर्oायोक oceurs only when thero Ine mnusal relation is, in our opinion, wrong. Jagannathn points out that the modas of expressing an ides are numbor- less. "तदेव संक्षेपतसवियः । वाग्मजीनां तु कर्यालोचने एकसियेव विपयेडन- न्तप्रकार: सम्पयते किमुत विषपमेदे। चमा-'वव नबत्धिरागन्तव्यम्' पति विषये 'अव देशोषकदुर्सव्य:' इति, 'पवित्रीकतन्यः' इति, 'सफठजन्मा कर्वव्य' रति, 'प्रकाशनीय:' इति, 'देशस्पास् साम्यान्युजजीवनीयानि' बति, 'तर्मासि तिररकारणीयानि' इति, 'मम्मतयनयो: सन्तापो हरणीयः इते, 'मनोरष- पूरणीयः इत्यादि:।" R. G. p. 416. Some examples of पर्चायोक्त कात :- चेन हम्पालक सारत करायावारय खनः। अकारि भगवलमो गवासुखबूजन:॥ टय्रट IV. 13, चकामिघातमसनासपेव चकार यो राडुवभूगनस। आलितनोदामविक्ासचन्यं रतोत्मव चुम्पनमात्रयेषम्।। quoted by the अन्यालोय (p.89.): नमसमी इती येम सुषा राहुवब कुची। चन्द्रारोन.

28 अर्यास्तरन्यास: (Corroboration). When a goneral proposition is strongthoned by a particu- lar or a particular by a goneral ons and when an affoct is justifled by a eause or vice uersa, oither under a similarity or a contrast, thoro is अर्मान्तरन्यास wliich is thus oight-fold, मृहत्सबाय: नगापगा (p.46, 11.3-4), This is SWu. II. 100. युहताहाम: (पहन्त: महान्त-सवाया-बस्) कषोदीयानू अपि (झुद्रवरोजयी) कार्यान्त (कार्यस अन्तं) गच्छांते (कार्य सामयतीति बाक्य)। नगापगा (गिरेरुद्रता निर्झरिणी) महानमा सम्मूय (मिलिल्वा) अम्नोमि ( सागर ) AR. Here the goneral proposition Inid down in the first half of the vorse is confirmnd by a partieular illustration contained in the 2nd balf.

X. 61-62 अर्चान्तरन्यास, SAHITY ADARPANA. 215

माहवरमेपर्दा ...- मितमाविण: (p. 46, 11. 7-8). This is S'ir'u, II. 18. मानदर्यपदाम (यावान् गर्यः गावदर्वम अव्ययीभावः। वाकदर्य पदानि वस्मो सा) अभिवेवसतावाराम् वाचम् एवम् आदाय (गृहीला ठलेलये:) माधव: (कृष्णः) विरराम। महीयस: (महनरा जनाः) पकत्या मितमारिण: (भवन्ति). यावदयपरदा वाचमादाय having discoursed in words that exactly conveyed the sense required to be expressed. Tle Nir. edition of S. D. reads mageiyef and is supported by राम Our reading Is supportod by Mallinatha. वावदथ्यपदा will meau "वावन्ति अ्ध्योनि (अधोदनपेतानि necording to the liitra 'पर्नेपथ्यर्मन्यायादनपेते'। पा० IV. 4.92) पदानि बस्याम" that in which all the words aro signifeant. Here the particular proposition, vix that Krshna stopped after spenking in words that exaetly conveyed the sense Intendod, Is supported by tho general proposition that all grent persons ( Madhava being one ) are naturally measured in thair speech.

पृष्नि सिरा ...... आकतम्यम (p. 46, 11.9-12). This is clted by tho ua. g. p. 110. This coours in tho guwzm L 17 (n mi. in the fibrary of the Bom. Brunch of the Royal Asintie Sociuty ). Thene arn the words of Lokshmapa when Ramn war about to make the how of SUva strung. gfr fertr be firm, Oh aarth ( or otherwise by tho formidable prassure it mighi totter). भुनग्म (शेष) दना (पूर्व्वी) बारवा कुर्मरान ! उनं ह्द दवितर्य (शेर्ष पृथ्वी न) दचीया (पारमत्); दिकजरा: (दिन्गजा :! ) तचितगे (वेज छितये कमे अनन्ते पुख्व्या न) दिधीषों (पारणेच्छ्ा) कुर्ट; देव: (राम:) दरकार्मुंक्म (दरस शिवस्य भनुः) आततज्यम (आतता क्या यसिन् तत) करोति. For the iden that the great Tortoise, the serpent and tha elephants of the quartere support the eartl, compare "4Ha9- चलरिमाअफणिपतिविषृतापि पलति मसुबेयम्" मतुहरि, Here wo under- stand thas the firmness oto. are the offects, as they aro tho things which are enjoined upon the earth ete., tha carth is natnrally firm; so what ls to bo cohveyed by the injunction is that It should bo apocially firm. The spocial Armuess required is Justifed by the cuuse or ocension, vis., the atringing of Bi'ra's bow.

सहसा .... कारणरा समर्यकम ( p.46, II. 14-15). सदता विदभीत न कियामविनेक: परनापदा परन्। बृणते हि विमृशयवारिरण गुणतम्पा: सपमेवर gaitl This is Kirta, 11, 30. Here, the effeet, vin, prospority's choosing the prudent man, justines the cause, via, the roversa of rash denling i. e. prudence. Here, as tho reverse of rash dealing is enjoined upon all ( in the potential mood finhe ),

216 NOTE ON X. 61-62 अर्धास्तरस्यास.

wa undersfand that ii is the means to an ond.Unless that end is mentioned, It eannot properly be the means. Thoreforo सन्पदरन is put in (as the offect) to justify the cause, vis., सइसा- विधानानान, The abore four verses are dxamples (four ) resting upon साधम्य. वैधम्पें ...... एवमन्यव (p.46, 11, 16-20). सयमाराष्यमान :..... दुर्जन :- This La Kumarn. II. 40. This ia spoken by Brhaspaif with referegee to the demon Taraka. Horo a general proposition supporta the partleutar proposition ( in the first hatf ) under वैध्म्य. सहसा विदणीत etc. Here, the reverso of rash behaviour that is enjoined is justified by the eftoot ( which ia produced by rash behaviour i.e. the opposite of मृदसाविधानामाव) viz, osusing ndversity. एवमन्यत Out of the four vatioties of अयोन्वरन्पास nnder वैचन्य, our author exomplifes anly two, vis. विशेपसा सामान्येन समर्मनम, and कारणल कार्वेण समर्वनम्. Eramples of the other two, viz., (3) सामान्यस् विशेषेण वैषम्येंग समर्घनम्, and (4) कार्यला कारगेन वैवम्वेण समर्वनन, ar :- (3) गुनानामेन दौराल्पावरि तुर्यों निबुज्पते। असश्ञातकिणसफन्य: सुख सपिति गोर्गलि: ॥ (गुणरूपदोपादेव घुरगः श्रेघ्ठः मुरि कायमारे नियुज्यते। असआातकिण: र्वन्यःदस। यः आसजित युर्ग बलातातपति स गोगति: । उद्योत p.82): (4) सइसा विदवीन eto .- Hera the effocl of अिनेक (whioh is the opposito of सहसाविधानामान) vir आपत्दत, is justifiod by the cause महसाविधानामाय (which is the same as विमृश्यकारित् montioned In the 3nd hall). The uama अर्वान्तरन्यास 1s agnifiant. 'अव्यते इति अर्ष प्रस्तुतः इति याकव् । मकावली . 266, अन्यः अुने। अर्वान्तरम् तस् म्यास: Comparu the following definitions 'बैनः सोडर्वन्तरन्यासो वस्तु पस्तुल्व किचन। वस्सापनसमपेस स्यासो गोन्बस वसतुन:।f K D. II. 169; 'उपन्यसनमन्यस्प वदर्मस्तोदिवाहते। नेयर सोधर्यन्तरन्यास: पूर्वीर्धीनुगतो कया ॥' भामइ II. 71. Our anthor, in the treatment of अर्थान्तरन्यास aavially follows tho अई. स. Although this fguro is of the most froquont ocdurranco, next to उपमा, रूपक and उत्मेक्षा, he borrows somof the examplos also from aल. स. 'निर्दिए्टलामिहितस समर्यनाईस पकृतसम समपेकात् पूर्व पश्ाद्वा निर्विएस् मत्समर्वन उपरपादनम्, न लपूनलेन अवीतिरनुमानस्या सोडर्थान्तरन्यास:। वत्र सामान्य विशेगस् विश्नेषों या सामान्वस समरपक कति दो नेदो। तथा कार्य कारणस् कारणं वा कार्यस समर्यकमितपि दौ मेदे । रत मेदचतुष्ये प्रत्येक साधन्यवैषम्यान्वां मेववयेश्डी मेदाः। विशष्दामि-

वह्णना सहदवाहदयदारिणी। वैचि युखामाबाद। तन्माद्वेवाट्क मेनेबरोटक्वितम्।' अछ. स. p.109. In अर्थान्तरन्यास, tho propoaition to be spported is generally placod firat and the proposition that supports is placod

X 61-62 अर्थान्तरन्यास. SAHITYADARPANA. 217 lad. Bat this order may be reversed. Similarly the relstion oI सुमर्ख्य and समर्मेक my be dirnotly exproaned by such words 23 यतः, यत, हि otc. or it may bo left to bo undorstood. "अभिषनद्वारे रमव्पेसमर्वैकभाव आर्य: शाब्दशालद्वारतामयोजकः। न त्र कान्यलिसे हेतुहेतु मज्ान दवाने एव। हि यव वतः हत्यादे- प्रतिपादकस्वामाने आने=। ...... ततते शान्द्र: " R G. P. 472. Compare 'समर्पेरस् पूर्व बद्चोज््यख म पृष्ठतः। विपर्नवेण या वत्साविशदोचवाउन्यवाइपि या ॥ तेय- सोड्यान्तरन्यास- मकृतामेसमर्थनात् । अपरस्तुतप्रयोसाना द्टान्ताच पूथरविष्यय:।।" उद्ट II, 7-5. The na. a. has boen severely criticized for anying that अर्षान्तरन्यास occura alao whon an effect i Justifdby a cau Or eice weraa. The sid: a. and our nuthor perhaps staud alone in holding this view. Even Jayaratha, the commentator of सर्वस् snys कार्यकारणनावालयरय मेददवसप काव्यसिङल्व अन्यकृदेव वक्ष्यनीति सामान्यविदेषभावाश्रयमेव मैददयमालयणीयम्।' विम P. 109. Jagnnnatha says that when the causo Is justifed by the effoet or the effeet by the cause, the flyure is rfg ( which is ndmitted by thi महं. स. and our author also). "यच 'कारणेन कार्यस कार्मेप कारणस्प वा समर्धनन् हत्पपि मेददयमर्थान्तरन्याससालकारसर्वसकारो न्यरूपयय, तन। तस्व कान्यकिगविषनत्वाव, अन्यवा 'वय्ु:मादुभवात' इति सकठालक्वारिकसिदं काल्पलियोदाहरणमसहव सात्। अपरार्षे वाक्यामत्यसव कारणवेनार्थीन्तरत्वासो- दाहरणतापचे:।" R. G. p. 474. Tha verse roferrod to in the quotation from R. G. is बपुप्राटर्मापादनुमितमिर्द जन्मनि पुरा पुरारे न माप: कविदपि अवन्त मणववान् । नमन्मुक्त: संपतयदमतनुरयेप्पनतिभाग महेश क्षन्तर्ष्य वदिदमपराधह्वममपि।।" Thia is dited as an examplo of काम्यलिक by Mammata and many othor rhetoricians. Here, the effect, Vis अदराधटयम, Is justified by the two enuses, पुरा कच्िदगि न अ्रणतनान्, अग्रेपि जनतिभाक. This would be an uxamplo of अर्योन्तरन्यास docording to the अर्न. स. and our author. But that would bo going against all woighty authority. 50 अर्णान्तरन्वास should be so defined ns not to tronch upon the province of काम्पलिह. This can be offootod by saying that अर्भान्तरन्यास occurs when a particular is supported by a general proposition and a general by a partioular; whilo in कान्यलिक् the effodt is Justilied by tho cause or vice versa. Compare उदोत कारणेन कायेस् कार्येण कारणस्य वा समर्मनं वाव्यसिहस विषय पवि बोध्पन्। p. 82 Is should not be forgotten that this distinetlon is nob approved of by our author and that ha tries to show that even when अर्थान्तरन्यास ia defined as done by him, काव्वलिम wiIl have province quite distinet from 4E. We shanl see this later on undor min.

218 NOTES ON X. 01-62 अर्थान्तरन्यास

अर्मोन्तरन्वास must be distinguishedr a particular proposition is supported by n general one and vice eerta; while in the latter, a general is Illustrated by a gonernl and a partioular by a particular. Comparo 'अनुपपदमानक्या सम्भाष्य मागस्यामेत्योपपादनाथे वदर्चान्तर न्यस्पते सोष्योन्तरन्यास: । दृध्टन्ते ॥ नामान्यं सामान्येन विक्रेपो विशेषेण समष्यते इृति ततो मेदः । उद्योत p.BI. Wa mubt alio distinguish between अuान्तरन्यात and अमस्तुतमरंसा, whoro Iram the doseription of an अप्रस्तुत विदवेष or सामान्य, the प्रस्तुत सामान्य विद्ेष is implind In अर्वान्तरन्यास, bth the general and puriar propositions are exprously mentioned; whilo Iu अमन्तुतप्रससा te अप्रस्तुत विशेष oा सामान्य is expreasly montioned and the genral or partieular (which is अ्रस्तुत ) is left to he implied. Jngannsthn spoaks of an अलद्वार called उदाहरण, which occurs when, in order to understand a general proposition laid down, a particalar ense of that pruposition is mentioned and the relation of the two as अवयच and अपवि is expressed by auch word as इय, यथा, निरद्शन 00 सामान्देन निरुपितस्यामेस्य सुसपतिमसये सदेकदेश निरूष्य तयोरवयमानवविभाव उ्यमान उदाइरणम्।p-213, Bx- nmples are अमितगुणोउमि पदार्थी दोपेणैकेन निन्दितो मनति। निसिकरसायनराजो गन्येनोग्रेण लशुन दन।। उपकारमेव कुरुते विपहत: महुणो नितराम। मूच्डी गतो मृतो वा निदर्शन पारवोडन सस-1'. What distingulabes Lhin ligure, according to Jagannatha, from अर्थान्तरन्यास Lat in चदाहरण, som0 word, suoh ag इन, मचा, निदशन, which conveya the rolatlon of अनयत and अवयवि is presont, wliile in मर्वान्तरन्वास it la wot prosent: and that in उदाgरण the predicate of the partieular easo is the samo as that of thu gonmral proposition Brst Isid down, as निन्दितो भपति in 'अमितगुणोदन" ete, "अमिवालहारेड

न्यासमेदादैवयण्यापार्यक रति. R. O. p, 215 also pp.172-473. On this, some say that the figure in उपकारमेव atc, is nothing but अर्धान्तारन्यास, for निद्शन means nothing but समर्मक. Othern say that the figure is Upamh. Very fow writers recognise this Egure. "माजजसु वदन्ति 'नावमलद्वारो ( उवाइरणालदारो) अतिरिक्तः । वपमपेव गवामैल्ात्। न म सामान्यविशेषणोः साइृश्यानुद्ञासारकयमुपमेति माच्यम। 'निर्मिशेषं न सामान्य' इति सामान्वस यत्किविदिशेय पिना पकतत्वायोगाचाइस- विशेषमादाय विशेषान्तरखव साइृशयोठासे वापकानावादिवादिभिरामुखे प्रतीयमानस्ापि सामान्यविशेषभावलव परिणाने साइस्ये एव विध्ान्ते: इत्यप्वाडः।" R G. pp. 215-16. नन 'उपकारमेय' इत्यत कोउवड्ार इनि वेदयनेव (अर्गान्तरत्वास एव)। निद्शनशनदसत समर्यकपरलवात्। उपमाज्नानक्गार इति कभिय। एवोनोदाइरणाळद्वारोध्यमतिरिक रतापासतम्। उद्ोत p. 82. The Chand- riloka and the Kuvalayhnanda spenk of another Agure called

X.61-62 अर्वास्तरन्यास, SAHITYADABPANA. 219

Auert where first a particular proposition is supported by a general one and then a particular case is montioned. 'वसि" निशेषसामान्यनिशेषा: स विकस्पर:। स न जिग्ये महानतो दि दुर्ष्षा: सागरा दव॥". The कुपलयानन्द cites the following as an exmple- अनन्तरलम्रमवसप वस्म हिम न सौमान्यविलोपि जातन् । एको हि दोपो गुणसनिपाते निमज्जतीन्दो: किरणेब्विवाडू II' कुमार I. 2. This, however, doos nob deserve toaibe a separato figuro. There is duft of two अर्वानारस्यासन or of अर्वान्तरन्यास and उपमा "एम चार्यान्तरन्यासस वस् चार्धान्तरन्वासमनेदयोथ संसषयैयोदाहरणान। खवदुचारना गतामेत्ये नवीनालकार-

न्तरकलनापसे:। 'नरीक्ष्य राम घनश्याम ननतु: सिगिनो बने। इत्वत्रोपमापोपितायो पान्तावलक्वारान्वरत्वप्रसताच B. G. p. 475. This figure oceurs vary frequently. The S'atakas of Bhartrharl echibit many charming examples. Kalidass also ia Tery fond of this ligure. Compare 'सरसिजमनुविद शेवनेनाली रम्प मलिनमपि हिमानोलक्ष्म लक्ष्मों तनोति। इयसधिकमनोश्ा वस्कलेनापि तन्व्री किमिन दि मधुराणा मण्डन नाकृवीनाम् ॥' शा. I; 'मवन्ति नम्रासारयः फलगनैर्नवान्तुमिदरविकम्पिनो घनाः। बनुदता: सतपुरुपार समुद्धिभि-स्वमाव सवेप परोपकारिणाम् ।।' वा० V. In both these verses, there are otber fgures alao.

29 काव्यलिङ्गम् (Poetical Cause). When a roason is implied in (1) a sentence or (2) a word, it is tormod कान्यलिज- हेतोयी कवपयाभत्ने=हेतोर्वकयामले पदाभले न. तव वाक्यमता ....-- गोपपस्युयमूर्नि (p. 46, 1.22-p. 47, 1. 2). चत्वजेत .-..-. कम्यते. क्षेमेन्द्र ini his सुकत्ततिलक (p. 47) ascribes this verse to औपशोवनैन (probalily the same as the patron of मबमूति and वाक्पतिरान, about 700 A D. ); tho vorse is eited as an example of काउ्पकिम in the मळं. स. (p.144). Some person who is gone on a long journey und whose mind booomes exoited at the approach of the rainy senson says thia (nooording to रामe). यध स्वन्ेत्रसमानगान्ति (त्वगेशान्या समाना फान्तिर्गस्) हन्दीवर त् सलिले ममम: मुखल चछार्यो कान्तिमनुकरोतीति सुचच्छायानुकारी शशी मेयै: अन्तरित: (विरोहित:): यैधपे स्वहमनानुसारिगतयः (सह्मनानुसारिणी गतिः येषा ) से राजांमा गता: (मानससरोवरमेती श्रेपः ), रवत्मादृश्यविनोदमात्रमनि (तव साहृस्यं तेन विनोर:, विनोद एव विनोदमानम) मे दैवेन न सम्यते. In this stauza, the fourth line asserts that Fate does not allow me to derivo evan that consolntion which thinge rosembling you would give! The first threo lines Imply the three ressons for this assertion. Hare the roason is implied in a sentenco

220 NOTES ON X. 63 काव्यलिङ्म्.

(देतोवाक्यायता ). The second variety, viz. हेतोः पदार्थता, mAy oceur, when the a is implied in a single word or in many words (not forming a sontenco). त्ववानि ..... हर :- खदाजिराजिमि: (तब अगनिवडः) निर्धृत यत् भूलीपटले मेन पडिलाम (पङ्चमर्वी) गहां भरिभारमिया दर: (शित्र:) शिस्सा न पती. In this verse, the first hall, which is a single word (being a compound ), implies the remson of the assortion made in ths 2nd. पस्यन्त्वसंख्य ...... मूर्मनि, देव (राजन्), सहानचलवाहिनीम मसंख्यपयर्गा (सरुपावीयै: अवाह- गच्छन्वीम) पर्प्ती त्रिपमगा (गज्ा; पक्षे निभिः मव मागगच्छतीति) आात्मानम् वय्यमूर्यनि (तमः सिब, उथ: कपदी श्रीकण्ठः' अमर, I1. 39. तस्य शिरसि) गोपपति. Haro, for the assertion that the Ganges hidos hersell on the hand of Siva, the lmplied resson is containod in the worde पद्वन्त्वसंख्यपथर्मा लदानजलवाहिनीम्, The reason is not contalnod in one word, but in many; but there is not a complete sentance. It should bo carefully remembered that to constitute the figure aovfag, the eg must bo implied and not exprassed by the instrumontal or ablative case. Thurefore the verse "मजाना विनयाधानादरक्षणाजरणाद्पि। स पिता पितरसास। फेवल जन्महेतवः।।" (रघु० 1.4) is not an example of srafy, na the ga is diroctly mentioned by the ablative case. Compare "तेन 'यान कत्वात्परि- वर्जनीयो दयाकयत्वादसि देव सेव्य: इत्पादी नायमलक्कारः। गम्यमानहेतुखकसेव हेतो सुन्दरसेनालद्वारिकै: काम्यलिद्ताम्युपगमाू।" R. G. p. 466. The word fan means 'a sign, reason'. The reason why the figure is called काव्यकिंग is given by कुष (p. 127) as "न्यापिचर्मता- = पाप्िपक्षपर्मता सापेक्षनेवायिक वितस पावर्वनाय वाव्यविश्ेषणम," Vida "पक वनेत्वान्यम्यतिरेकानुसरणगभेव्या यया सार्किकमसिदा देतवो लोकपसिद्धवस्तु विषयत्वेनोपनिबच्पमाना वैरस्यमावहन्ति न तमा काव्यदेतुः। अविशपेन सर्वेषा ननाना वोमों हृदपसबादी सरस: पदाभेस्तलिष्तया उपनितष्यमानताव। अतः कान्पलिभ्मिति गामममदनमुपाचन्। न बड तच्छावलित, कि तई काव्यलिङ्मिति का्यमहगेन अतिषायवे। मतीहारेन्दुराज on उद्र VI. 16. दद केचिद ...... काव्यलिज्ाव (p. 47, Il. 3-7). इइ केचिद ...... नादि- दन्ते. Some writors do not admit those casos of अर्वान्तरन्यास which aro based upon the relation of causation, becanso they euppose that they fall under risy residing in a sentence. The writers here roferred to are Mammata and others. Wo have already dwelt upon this difference of view in our notas on अर्थान्तरन्यास, तदयुकतम् ..... वति ववगेव oe Our nutlor deelaro that this view is quite wrong. The reason I'as followz .- A causo is here i. r. In the province of postry, thres-fold, viz. Indicative ( erq= lit. Informative ), Productive, Justifisativo

X.63 काव्यलिङ्कम्- SÅHITYADARPAŅA. 221

( ar confirmatory ). The muade is the province of the figuro enlled Infurauce, the fargrra that of atesfey and the anda that o अर्धान्तरन्वास. Thus अर्थोन्तरम्यास foundod upon the rolation of enusation is quito distinet from qsP,. What the author means by the three words wm. Aunrm ind qHim is ns followa: When we aoo smoke on a mountain, we lnfer fre. Here emoke ia the P of the inference of fire. Smoke slmply Indieates that there is liro ( i. e. the gg is 4147 ): 1t does not produce Bire (i.d. It ls oot fmgas ). Or to take another ccample; it is a guneral rate in Grammar that in a Dvandya compound, a word with a smaller number of syllables should bo placed before another. with a larger number of syllables. But Paninl himsoli gives such autras as लक्षुणह्ेत्वो: कियाया: (wherd the word aa containing three syllables is placed bofore i contnining only two) and thereby indicates that the rulo above referred to is not rigid (i. c. the sutra is a (1vE ). Sometimes a ir uctually produces a thing or a state of things. For example, in the verse quyaduq ete., the fact of seeing another river with numberless mouths would netually prodncn the result, vix, the Ganges conconling herself oot of shama (because it has only three streams). Hare the Po aetually pro- duces or would produce a result, and does not merely indicatd the existence of anothor thing (as smnke does). By a Hnvnt as exemplifled in gfr ferd w' the nuthor monns: A special degree of firmnioss is demanded of the Earth, which is alrendy firm: this spocinl demand is justined by the ty, vix, Rams's ntringing the bow of Siva. Tt must be remarked upon theso viows of our author that he is perhaps nlone in this three fold classineation of gys. The line drawn botween Pnew and emtn appears to us, to say tho loast, very thin. There is no renson why what is enlled gqdw cunnot be fryrrn A wall. Rama's stringing the bow of 8'iva would aotually give risa to o domand for more firmness on the part of the earth, i. r. tho E l Awren, just as the water of gifts flowing in numberlone streams gives rise to the Ganges' coucesling itself. Moreovar, the author gues against all authority in giving this three-fold division. Dandin sponks of only two kinds of tan ( apart fron अमावहेतुत) 'वारकजापकी हेतू नो चानेकवरिमौ वमा 11 K.D. II. 235. An example of कासकहेतु is चन्दनारण्यमाध्य स्पृक्षा मलयनिर्ज्ञरान्। पभिकानाममावाम पवनोडयमुपस्थित: II'. Here the advent of the breere tharged with the fragrance of sandalwood is what aotually

202 NOTES DN X. 63 काच्चलिनम् would cause the death of the love lorn travellers; i. e. the ta i कारक. An example of दापकहेतु ia 'मतोइलम्को मातीन्दूर्याति वासाय पक्षिग: । रवीदमपि माध्नेव काववसानिवेदने।।' K. D. II. 244. Here the setting of the sun eto. indioste that it is time to perform the Sandhys-adoration, The wfuge ( B. I. edition) dofines हेतु aa 'सिसाधयिपितार्णस्य हेतुमवति साथकः कारको भापक हति दिया सोप्युपजायते।।' . 343. 29-30 ( हेतु is that whioh is a meana to acoomplish or prove what is desired to be nocomplished or proved ). The audis., striotly following the dogma of the grammarians, says 'कियायाः कारणं हेतुः कारको आपकथ सा। अमावनि वहेतुथ चतुर्निन रह्ेष्पते।।' P. 313. The कारकहेतु is defined aa 'य: पबचि निवत्ति व पमुकि चान्तरा विशन्। उदसीनोऽपी वा कु्पाव कारक तद प्रचक्षते ।।' सरखवीक० p. 314 (That which, whether itself acting or not, causes motion, cessation or continuity ia termed =rca ). About a सापकहेतु it is said 'दितीवा न तनीया च चची साी न यम्। कियानानिष्टमाचडे तक्णं बापकअ थ: ।।' A शापक Las nO स्वापार of ItS own and it serves as a charaoteristie of another thing. 4 va ar does not produce an objeet, but it only indientes itg existence; it may itself bo the effeet and may lead us to Infor its cause, as the sight of a flood of water leads us to the inferencg of heavy rains at the source of a river. The afho ( B. I. Ed. ) observes 'प्रकतते कारकारयः आक् पश्ात्कायवन्मन:। पूर्वश्रेम इति ख्वातलवोरेत विशेषणो:। कार्यकारणमावादा सभावाद्ा नियासकाय। नापकासय मेदोइस्ति नवीपूयदिदर्शनाए।' 343. 30.32. Tha निप्पादक and समयेक हेतुs of our nuthor are both included under =ns; for we havo shewa sbove that no olear line of division ean be drawn between them. तमादि -.-- कान्यणमाद (p. 47, 11 7-14), The author now thowa, by referring to the examples how apyfeg is different from अर्भान्तरन्वाम as based upon the relation of eausstion. बरद- बेन इगारी ...... लगौक्षते, अन्पया meana in the absenee of the three sentences which are the reatons'. In the verse 'q-raqt ote., tha sentence in the fourth line, being incomplete in its ignifes tion in the nbsenee of the first thrae entenoes and therefore absurd, indisponsably requires the three sentences forming tho firat threo lines for the purpose of completing its sense. Whnt the nuthor meana is that tho menning of the 4th line cannot be understood by itsolf; the lios ia gnlg: it requires the presenee of thoee elroumstances which gave rise to the stato mentioned in It. 'महसा विदनीत' हत्यादो ...... सोपपनिक मेत्र करोवीति Construe विषेया with सहति :. बदामि भववा तरन ia parenthetioal and means I tell you the truth," The prohibition of hoedlees

X.65 काव्यडिङ्म्: SÅRITYADARPAŅA,

denling contnined in 'HvaT fardia' ete. is fully intelligible in itself (oven without the meution of the reason ) on socount of the sente being oomplete, ns boing a pioce of advice rimilar to thnt contained in 'qrrywre eto. errquj ls the subjeut of sam, the objeal being मदसाविधानामावम. सोपपतिकमेव gots with cfwan The mention of the faot that prosperity chonnes only the discreot merely confirms the prohibition (of maah dealing ); but is not required for the completion of the sende of GRUT fefia eto' Whut the author menns is-We often give advice in the form of out and dried propositions without stating the ressons for the advice. Similarly in 'arer fedot ete people are warned ogninst noting rashly. Thie advion is intolligible in itself; it is Aualy. If the roason is at all mentioned, it is only to justify the ndvice given. That is to say, in ehr apar based upon asarvany, one proposition is quite independent of the other; while in mpyfem, one proposition depands upon another ( i. ., is qale ) and wonld be unintelligible without it. ति ध्वगेन ...... काव्यलिम्ान. For this renion ssfig is quite distines from wylrer based upon n. It may be remarked here that the nuthor has not susseeded in convincing us The only distinetion that he has been able to point out does not lie to much in the diffor- ence of the ige, as in the fnot that in suloara one proposi- tion is indopendent of the other, while in mratey one im dopendent on the other. But thia nlso is not a sure guide. In 'ghiq fert ete. which is an example of w4-aoarg necordiug to our author, it cannot be said that the seutences gfe fonr we oto. are independent aud complete In sense in themselves. The eartl is already firm and it would be nonsense to ask it to lie what it alreidy is, Therefore 'qfer ferd ais does stand in ubod of the sense contained in the last line in order to complete its own sense, i. e. Lhe intance gfr fortr w in auie, juat as 'लस्सादृडयविनोदमात्रमणि ete is it m, hene,b 'पृथ्वि लिरा न is an example of कान्यकिन It ahould al:o be noticed that the ae. u. whiob appears to have been the gulde of our anthor surrenders the position taken up by it, viz. that areoan based upon causstion is different from ausfer and says that in holding that view It aimply followed It eaya that the legitimale province of wujartena is the relation of atwinr and fraus and that wherever the sense of a rantenco coustitules the tg, there is apafer. It also mayt that a nnvw-

224 NOTES ON X. 63 काय्यलिकम

वास्य chnnot be said to be independent. "वत त वाक्यायों हेतुसन् हेतुप्रतिपादकमन्तरेण हेतुलायोपन्यासे (हेतुतनोप० १) काय्यलिकमेव तटसलेनो भन्यस्स्य देतुलेनार्षान्तरन्यास:। एवं वास्ता मकियार्यां कार्यकारणवास्या पयोडेतुले कावपठिजमेव पर्यवस्तति। समर्पकसव सापेक्षलात ताटरव्यानावात। वमश् सामान्य- विशेषभावोरडर्यान्तरन्यासस्य विषयः । मतपुनरर्थान्तरन्यासस्य कार्यकारणगतलेन समर्य कत्तमुक्तम, तदुकलक्षणकाव्यलिह्गमनामिलय । तद्रिपयलेन लक्षणान्वरसीद्धटैरनामि तत्वात्" (आर्ड, स. P. 148 ज्टेराकितत्वाव[), सङ्र defines कान्पटिल 25 'भुतमेकं गदन्पत्र स्मृतेरनुमवस्व वा । हेतुता परतिपश्रेत काम्पलिक तदुष्पते॥' चड्रूद VI.16.His example is छायेयं तन रोषाशकान्तेः कितिरनुक्लता। विम्षाघटना- देशान् वर्शचन्ती दुनोति मामू । VI. 18. This is an example of हेतो: पदाभेवा. Since Udbhata does not give an examplo of हेतो: वाफ्यामता, it follows that be included हेवो: वाक्यनता unde अर्थान्तरन्वास His definition also is favourable to this construction. न पसे ... अणडारतलात (p.47, 11. 15-18). In न पच्ते ... पड्टिला हि साthere is no काव्यिक, beeause the rearon is olearly and directly mentioned by the use of the partiole ft, na if wo wero to employ the formal expression पद्िललाव (इरः भूरिनारमिया गहा दीससा न पस्ते। पड्िलत्वाव ete) It lias been sald above that only ipsta (and not an expressed one ) constitutes the fgure काम्यलिक- Thore Is no oharm in the formal expression पदकत्वात; and it is strikingness alone that constitutes a figura. काव्यसिक must be distinguished from परिकर. In the latter, the epithets are significant and the sente suggested from the words contributes to make the expressed mesning striking; while in काव्पडिम, the senre of the seutence or word itself becomes tho reason of another nssertion For erample, in अजरान, दोणोपडासिम् ete, (which was cited above as an instancn of qitar ) the words suggest a sense which makes the express ed meaning more charming; while in 'qrraq' otc, the sense of the firat three lines constitutes the roason of the nssertion con- tained in the 4th line. ननु साभिमायपदार्धेवाक्यार्थेविन्यसनरपात्रिकराव काम्पलितसय को भेदः । उच्यते। परिकरे पदारपवाक्यामेवलाव प्तीयमानाषी वाष्योपस्कारता भजतः। कान्पलिते तु पदार्थवाययार्थमिव हेतुभार्व भजतः ।' कुब० p. 120. Some say that in अर्थान्तरन्यास one sentende is indepen- dent and is confirmed by another; while in mpyfes, one sen- tence is not complete in iteelf and requires the help of another यमेतरनिरपेक्षस वाक्वारमस्य हेतुत्व तव्रारबान्तरन्वास:।" दका० p.300, on whiel तरल olierves 'समर्व्यसमर्वकमाश््याधेगोः सापेक्षतवे काव्यलित निरपेक्षले तु गर्मान्तरन्यास हत्पमे: It would be better to say that when two dentences shand In the reintion of सामान्य aad विश्षेष and one

X. 63 काम्बलिङ्गम् SAHITYADARPANA. 225

of them confirms the other, there is अर्थान्तरन्यास: and when twd sentences stand to eanh other in some other rolation and one justifies the other there is काव्यसिक्र "कि च काम्यतिमेशी न समेत्र समर्भनसापेक्षतनियम :.. तममादुभयतो व्यभिचारात समर्मनापेक्षसमपने काल्य लिंझे लश्चिरपेक्षसममने5र्बीन्तरन्यास हते न विभाग:, कि तु समर्ष्वसमपकगोः सामान्य पिशे पतम्वन्वेर्वान्तरन्याससादितरसम्बन्वे काव्यलिन मिलेव व्यवस्यावभारणीया। कुदण p. 182-133. Or to put it in another way, in suqfey wo understand from the sense a कारकहेतु, while in अर्योन्तरन्वास Another proposition is put down for the purpose of a thorough understanding of what is already naid. "तसाद साक्षात्परम्परया या मत्र कारकहेतुरयतोघतगम्यवे तत्काव्यलित्म्। उक्तार्थव्यपत्ययाय यत्रार्यान्तरन्यतन तंतार्मीन्तरन्पास:10 प्रमा p.425. Anciont writers like Dandin and Bhamaha do not spenk of amfeg atall Some say that quyfer is not a figure at anl, beonune in it there is no special charm that is striking. A striking eharm is due to the pouts imaginntion. Dut in कान्नसक there is no seope for a poetic flight, as it deals witl the relation of cause nud eftect, which belongs to ordinary life and is not due to the poet's faney. If it be anid that shere is a charm in कापविम when combiued with aष. the reply is that, thea the oharm being due to a alone, the figure will bo &v and not apayfer. Therefore, they say that what is called काम्पलिम is simply the ahsonco of the funlt called निहेतुल "अत पदन्ति-कान्पलिय नालद्वार: । वैचित्वातनो विच्छित्तिपिशेषरवाभात्राव्। स हि जन्पतारससगेग ककमतिभाविरेष: वनिमितत्वपयुत्ताथ्मत्कृविविश्षेषो बेन्दुकम्। न चानयोरम्यतरस्याप्यत्र सम्भव: । हेतुहेतुम्ाबस्म वस्तुसिद्धलेन फविपरविभानिर्वल्ा: योगात। अत एव चमसकृतिरपि दुलभा। ऐेपाविसमिश्षणेन पिक्छिविततिविसेपोडताम्यसतीति वै न वाच्यम् । तस्य रेपार्यदप्रयोज्पलवेन काव्यलिक्सालक्गारतायास्तयाम्यसिद्षेः। चज तूपरकार कैचित्वादिशक्षण तदुपरकार्यनैचित्यं वत्रास्तु नामोपस्कारकाडुपरकार्यस

विश्रान्तिस्तनोपर्कार्यमनउद्कार एव 1 यमा पकते । एवं ताई बहुनामच्दारलेन

'निर्हेतुरूपदोपामाव-कान्यलिडम्' इस्पप वदन्ति।" R. O. p. 470. 30 अनुमानम् (Inference). सापनाव साध्बस विच्छिता पाने अनुमानस्-Anuminn is tho knowledge of the sadhya, expremsed in n striking manner, * On this दोप, प्रदीप romarks "निहेतुनिक्कानतो हितुर्यमात्। वमा- गृद्दीर्त येनासी: परिभवभवाधोचितमि प्रभावाचस्याभूत्र खतु तत्र कश्ित् निपयः। परित्क तेन समसि सुतशोकान्र तु नपाडिमोद्ये शक् लामइमपि बतः सस्ति महो॥I'-अत्र सवशन्त्ामहेदुर्नोपाठ:।" p, 280. २५

226 NOTES ON X 68 अनुमानम्

from tho sadhana. The words ter and mgq are well-known to the studant of Nylyn gpa is that which goes to prove the existance of one thing on another, as in 'पवतो पहिमान् बमाव,' where g is the era, which being known to bo invarinbly associated with fire, proves the existence of fire on the moustain. #ey is that the existence of which on a particuiar thing is to be proved by means of the miya. The word APort srves to distinguish a poetio maua from one whinh is logionl. The inference must he a charming one; it must be due to the poet's fancy ; and must not be purely matter of fnet. There- fore 'पनतो बढ़िमान' etc. is not an example of the figure called अनुमान. Besides, in a poetical अनुमान, the five members of a complete logical syllogism aro not mentioned; only the envx und साधन (and of course पक्ष) are mentioned. "अस् व वावि- प्रतिभोहिसतलरेन चमत्कारिले वाव्याउक्धारता" R. G. p. 470, "बज शम्दवृत्तेन पक्षधर्मान्वयव्यतिरेकवत् साधन साध्यप्रतीतये निरदिश्यते सोनुमानावद्ार:। वि्छितिविशेषश्ञानार्वाश्यणीयः । अन्यथा तकौनुमानारिकि पेलक्षण्म्।" अलं, स. P. 116;"अन साध्यसाधनकथनमात्रामिधाने वयास्यादिमदवन न कर्तव्यामेयुपदेसे पर्यनसितम्। इतरवा कथमेव्चकानुमानतो मे्द मजेव। किव पज्चाक्यवले सत्यपि अवयनान्तरानुपादानं पीनगलपरिदाराय।D एकार p.302. जानीमडे ...... कुद्दळताक्षिपणे (p. 47, Il. 21-22). जसा: सारसाइया: (कमतमयनायार) हदि मियबकचन्द्र (सियस्व वकमेव चन्द्रः) अन्तः विराजते (इति) वानीमहे (तर्कयामः) अ्रसूतै: उत्कान्तिजालै: (चड्टवा कान्तिः उत्कान्ति: वस्पा- बाले:) तब्तोपु (तस्पा- अज्ञेयु) आपाण्डुता (बतते इति शेप:), अकिपये (अ्ति ए पचम् तल्निन् ) कुद्वता (बर्वे). The paloness of the limhis and the eloning (aaar literall, means "being a bud') of the oyei are really due to separation; but the poet fancies them to be due to the rays of the moon. The moon's rays are pale and therefore the body appears palo; and ns lotuses close their petala in the moonlight, tho lotus-like eyen are represented as olosing. As there can be no moonlight without the moon, the poet infers thnt the moon shines in her heart Here the a is the moon sbining. The mwy is the paleness of tho body and the olosing of the oyes caused by the butsting rays of the moon, The iy is the heart of the womnn. The argumeut may be put in a syllogiem as follow :- #:

the sfst ia *her heart (ve) has a moon in the form of har Jover's fuee shining in it' (साच्य ); the renton (हेतु or साचन) ia 'beenuse thure is paleness of limhs in her and closing of lotusos ( eyes ) causud by the moon's myr.

X. 63 अनुमानम्- SAIITYADARPANA. 027

अ .... विष्धिति In the foregoing versd the atrikingness was bnsed upon the fgure रपक. Thu मनुमान here is helped by the mporimposition of चन्द्र on वक्र and पद् on अक्ि. In the saie why arqun may be based on other figures. चम पततापलाना ...... मगरी मन्ये (p. 47, 11. 25-26). (पतः) बत्र जववाना हृषटिः पवति तत्र निशिता: कारा पतन्ति तव (तम्माद) चापरोपितशर: (चाये रोपिता शरा येन) सरः (मदनः) आसा अवनाना पुरः बावति (इति) गन्ये. Here the साध्य is Cupid's running in front of the women with a strung bow; the arg is the falling of arrowa in the form of the glanees of the women; and the ye is women. The argument- may be put ns follows-पता: अ्गका: पुरोभाषचाप

is these women ( qa ) havo Cupid running before them with n bow eto. ( the ere ); the reason is 'becathe they shoot glancos which are sharp arrows ete." अत कवि ...... विच्छिचि :- Hore the charm rests simply upon the imnginntive desoription of the poet ('ind not upon ns or any other figure ns in the Orst oxample ). The sccond example is closely similar to the exaiuple of अनुमान uited by Mammnta (and by अनं, स, also), viz. 'यजेता लहरीचलायल्स्तो स्यापार्यन्ति भर्व ययमैव पतन्ति सन्ततगनी सर्मस्पृशो मार्गणाः 1 साचकीकृतचापमजितशरमेसत्र: कोमनो भावतमत भत्र शासनभर सल सदार्सा सरः।' Ir should be noted that in the firat example, the HINT wAn firat mentioned and then the arva; while in the snoond example the me ia mentioned first and the arey last. In the formal syllogism, the साध्य is stated frst (in te रतm) ohe साबन In the pootionl अनुमान, this order need not be strity ndlered to. It should be remembered that the word agura is loosely employed in Rhetoric. The lechnient menning of arger is 'अनुमिविकरण' Acoording to the Nalyayikas, the करप of अनुमिति ( i. e, the अनुमान) I परामर्श (otherwisa called तुनीयनिहपरामय) othera aay that दिसमान oF न्यापिजान is the करण of अनुमिति. The rhetoricians define अनुमान n the knowledgo of the s from the साधन: i. they apply the word अनुमान to tho resulting judgment (the atgfafr ) and not to the arur of that jadgment. The word अनुमान, in the atriet sense, is to bo explained na अनुभीयते अनेन इति अमुमानम् (करणे स्युद); whila the word अनुमान as employod by the rhetoriclans is to be explained as अनुभीयते इति अनुमानम्

मानलाना सात्राज्यम्।स्युटम करणे इन भावेशपीति।" R, G. p. 167.

228 NOTES ON X. 63 अनुमानम्- नतोशाया ...... उमयोमेंर: (p. 47, 11. 27-28). In the examplen of अनुमान the words जानीमहे and मन्ये ware osed. It bs boen aald above that in Utpreksha sueh words as मन्ये, शट्टे, भ्रुवन् ete, aro employed. A question arises :- what ie the distinotion hetween उठरक्षा and अनुमान? The Answer is-In उतपरेक्षा, the knowledga is not cortnin; while bere it is attondod with certainty. We have seen above that in ardar, one thing is represented as probably identical with mnother; thero is उल्फडैककोटिक: सन्देह :: while in अनुमान, there is no trace of doubt, अनुमान must be olearly distinguished from कान्पलिन. The author has alrendy told us that a wrrwky is the province of saats: whilo •निम्पादकहेतु is that of काव्यलिन्. In कान्पटिन, the eause is an efficient one ( #rt6) i.e. it satually produces something else; while in again, the ar is only indientory, as smoke. It cannot be said thnt smoke is the cause of fire; umoke only indinates the exiatonee of fire. Lu ruafa ete, the presence of mud would be a cause of not bearing the Ganges on the head. Some dis tinguish botween कान्पनेन and अनुमान in another way. The subjeot of the figure amera is that renson [Py ] which tha pont wishea the reuder to know as employed by him (by tho poet) to arrive at the inference; while in meer, the inference is not drawn by the poet, but is left to be drawn hy the reader. In other words, in agar, the poet composes his verse in such a mannor that his intention Is that the reader should know that the inforenen has been drawn by the poet himself and put in the mouth of a perdon, while in im vfy the poeb intenda to leave tho inference to the render. "duit:tV TLAT

न्यसन तवार्मानरन्यास:। किविर्येतायकतया हेतुकयनमनुमाननिलेष आवस्ा कुरा । ...... अनुमाने तु वापकहेतूपन्यासः। अमादिद गम्यते इति। देन यत्र यापकहेतुनाइनुमिति: कवितात्पर्पविपया तत्रानुमानालक्गार इति दिक।" प्रमा p. 425. "शोतुर्य हिह कानुमितियुवोपसिषया कविः कार्व्य निर्मिमाते वलितकमनुमानावकगसेविपव: काम्यव्यापारगो परीम्तानुमिविकरणमिति निःकपः । कान्यलित्वानुमितिसतु कविना ने श्रोतुर्दुबोधगिपिता। अत पवासी न काव्यव्यापारगोचरः। सोतुः केवक कारणवसाज्यायत इसे बारलेवात्र नायमानायामम्यनुमितावनुमानालकुतेविषय: I अि न कवि निमजप्रमावन्तरनिष्टा सनुनितिर्नुमानावतृति प्रयोनयति। ओतूनिष्ठा मदावाक्याधेनि- यवानुकूल नू काव्पलिङ्कगिति महान्वियेष:।"R G. p. 469, *Vids the remark of R O. "E5 यब डिनलिडिनो सत्त तत्र मन्ये रबे अनैमि जाने इलादिपदानामनुमितिवोचकतवम, वत्र तु सहरपादिले नुमानम्। बकि दलादिलक्षकपदोपादाने लवषपम्।"

X.03 अनुमानस्. SAHITYADARPANA. 399

Examples of the lgure अनुमान are :- मधु तिम्ृति बाचि पोपिता ददि हालाइलमेव फेवलम्। अत एप निर्पायतेश्वरो हृदय मुषिमिरेत तांबते ।।; नस्न्मणिमातदतान्यकारे पुरे निश्ालोपविधानदसे । सबो वियुक्ता दिवसावसान कोका: सधोका: कपवन्ति नितन्।। (from R.G. p.175): तब सुचरितमतुलीय नून प्रतनु ममेव विभान्यते फलेन। मर्गनखमनोदरास् तत्पाव्युवमति कच्बपद पदडुलीयु॥ प्रा० VI. 31 हेतु: (Cause). हेतोहतुनवा (काबेग) सद अमेदेन अभिया हेतु :- When a danre is expresaed as identieal with the effect, there is the fgure in. Au exampla is "वारण्यस विलास: समविकलावण्यसमपवो बास:। परणि वमस्ामरण बुनवनमनसो वशीकरणम्" This versa is tha author's owa and is cited by him in the ard Parichohheda. Here, from the contest, we under-tand that it is the heroine that is being desoribed. Horo, the heroine, who is the cause of the subjuga- tion of the minda of youths, is desoribed as the mubjugation itaelf of the minds of young min. Reretigit ...... aegie wwqupr lins beon explained above in our notes on eyor and afnfs. The author says here that the fgure tg ocoorm by itselt in the Eth pida viz in युनजनमनसो ब्शीकरणम: whie in वारु्यत्व विळास: and दवण्पसम्पदो हासः t igure is based upon erwsaeg. TLennuot be said that the womin is the cause of नारण्यविलास or of सम्पवास whilo te woman is really the cauro ॥f युववनमनोनशीकरण. S0 10 तानुण्यस्व विलास, Lhe charm lies in the woman's bring swallowed up as is were by fipie, as is the cise in the firt kind of अविशयोतति IiI वुनजनगनसो बश्ीकरगम, L charm lies in the woman's ( the entse ) being identified with the subjugation ( the effeet.). There is a good denl of difference about the figure ia. Dandin Speaka of देतु ns an अलद्वार हेतुश् मूक्ष्मलेशो न वानामुचम Thr K. D. 1I. 235. But from his treatment of the figure and the illustrationa it appears that under aa he ineludod both काव्यलिक् (कारकह्ेतु of Dandin) and अनुमान (मापकहेतु), BhAmalin poaitively declares that हेत is not an Alankara, हेलुथ् मूक्ष्मलेशोइम aregramt #a? 11. 86 ( This appears to be a redection upon Dandin's words quoted above ). Udbhats doci not spenk of da at all: he treats of qjnfey. Tt is Rudrata who first defluns हेन as our author does "हेतुमता मह द्ेतोरमियानममेदकृद्रवैपन। सोडक्कारो हेतु: स्वादन्येन्द: पृथगमूतः ॥2 सट्रट VII 89. MammAta orf- tieises this definition of Hetu; he mays that itg does not deserve to be a figure, because it has no strikingness in it, and

230 NOTEN ON X. 64 हेतु.

that if the identiflention of the ontise with the effoat ware to conatitute the figure हेत, the words 'मयुर्पनम्' (an esamplo of सारोपा ठढ़णा) will have to bo oalled an example of हg (whioh ia abrurd ); " हिनुमता सह देतोरनिधानममेदतो हेतु:" इति हेलवद्वारोज् न चक्षित: । आयुर्परतमित्यादिरपो हेप न भूपणता कदाचिदईति, बैचित्मासावाठ। 'अविरतकमलविकास: सकलालिमदय कोकिलनन्द: । रम्योडगमेति संपति लोकोत्कण्ठाकर: काल:॥ (रद्रट VII. 83) इलत काव्यरपत। कोमलानुपासमहिल्लेन समाझासियुन तु हेत्वसद्ारकत्पनयेति पूवोक्क काव्यलिन्गमेव हेतु: । K. P. X. under कारणमाला p. 706 (VA). The चंद्रालोक (n3 woll aa कुबलयानन्द) gives two varieties of ia: one is the same as our muthor's हेतुहेतुमतोरैक्प हेतु केचित्मचढते। लदगीविकासा विदुर्षा कटाक्षा वेडटपमो:॥'; the 2nd variety is delluod as folluws :- हेतोहेलुमता सार्थ वर्णने हेतुरुम्पते। असायुदेतति शीतांशुर्मानचवेदाय सुल्रवाम्।' It has boen seen nbove that ia is regarded by Mammata and others ns nothing else but apafeg. In certain onses whnt is called eg by our author will bo the first kind of wfaeitfm (मेदेडमेद:) nocording to the Uddyota "ए4 हेतुफळपोर मेवधयव- सायेपप्मेमा (अतिशपोकि:)। चया-विनासन समरनीगनि व्ञात्रवाणामाजीवन विदुधपर्वेदि कोविदानान। समोडन सुरतर्सेसवि कामिनीना रूप तव्ीवगवलोकवतोडकते मे।। इत्यावी वित्रासनानिपदन्य तबेनी झुदमाध्यवसाना। पतेन 'हेतोहतुमता साधममेदो हेतुरच्वते' इति हेत्वउद्धारोऽयं धृषगितपासतनिखाहः।" उबोग P. 55 32 अनुकूलम् (Favourable). The figure is called srrss, when unfavourabteness turnm ofl lavourable. An example is कपितासि et0 (ने) तन्बि, बदा कुपिता असि तदा करजवतं (नखश़रं) निधाय असत कर्ण्ठ मुजपाशा्न्यां (मुजी एव पाशी साम्गा) दूर्द वधान. Ramacharan says that these words are addrenod to a heroine by her friend. Wounding nnd Dinding A man are generally unfavourable; but in the partioular cnse taken, wounding the hero with the nails and locking him up in the arma (ns punishment meted out in auger ) would be something most desirable to him. अस् न विच्छिति .... न्पालम् ( p.48, 11. 5-6 ) .- As the poouline atrikingness in the verse oited in apprebonded as allogether different from all other figures, it is but proper that it should be counted nsn distinet ornament. * Pradips seems to be wrong in oseribing this deflnition of ita to Udbhats, who does not speal of Mete at all. The definition is found almost verbatim In Radrata and the example which Mammuta cites is also from Rudrata. The Alankira- chandrika ( Kuval. p. 168) falla into the same ertor.

X.64 लनुकूलम् SĀHIIYADANPAŞA. 231

It should be noted that this is a fyure denned by Viv'va- nitha alone. No well-knowa writer on Rhetorie mentions ff. We think that amaa is somewhat like fva to be defined below. If from a slight difference of strikingness, a seprate figuro were to be reckoned, tbere would be a very large number of fgures, There must be certain broad lines of demarcation between one fgure and another. Comparo the instructive Words of Dandin "काव्यश्ोमाकरान्थमागडड्डारान्प्रचक्षते। ते चायापि विकसप्यन्ते कस्तान्कााल्वेन वस्यति॥ कि तु बीन विवसयानां पू्वीचार्य: अवधितम्। तुदेव परिससठतुमयमसत्रियम:॥" K. D.II. 1-2, 33 आक्षेप: (Paralepsis). पज्तमिएख वस्तुनः विशेषप्रतिपत्तये निषेशाभास: आझ्षेप: वक्ष्यमाणोकतगः (नक्यमाणग- वक्यमाणविपवः, उक्तमः उत्तविषम:) रिया. When tLere is an apparent denial of somothing, which was inteuded to be sald, for the purpose of conveying some special meaning, the ligure is tormed ana, which is two fold as pertainiug to what is about to be enid and what has Loen said. In miệq, there is a verbal denial or supprossion of what la intended to be said ; but this deniat is not really meant to be so. The purposa for which this Pirg is resorted to is to convey something pecial about the matter in hand. So the Aiy not being intended lo be so, becomen only an apparent one (Riqrmu). Vide अडं. स. "इह प्रामरणिकोडये: प्राकरणिकत्वादेव वक्तनिम्यते तमाविषस् विधानार्हैन्य निषेध: वर्तु न युल्नते। स कृतो वा पिद्सवरूपता नियेमामते इाते निषेकाभास: सम्पन्नः। तत्पैवस करणे अक्ृतगवलेन विशेषपतिपत्पमम्। अन्यया गमन्नानतुल्य #m" p. 114. The elements that constitute airdy are theroforo tour; thure must be something intended to be said, there must be an expross denial of it, this denial or suppression being really inapplicable under the ciroumstances must ba only apparent, and lastly there must ba the conveyance of uome specinl mmning. "एवं च शिपे बषार्मसास (आक्षेपे दशोमेलस !) निपेप: निषेषखानुपपयमानलावसलल्व विशेषप्रविपादन चेति चतुष्ट्यमुपपुरपते। असः स. p.117. Where, however, whnt is really enjoined is Aty or where what waa maid ls merely negutived and this negation is real and not apparent, there is no आलेप.For example, "साहित्यपायोनिविमन्यनोसय माव्यामृत रक्षत हे कमीनदा। यत्तल देला बव तुण्ठनाम काव्यार्मेनीरा प्रगुणीभषन्ति॥ वृक्षनतु सवें यदि वा यमेच्जं नासि क्षति कापि कनीसराणाम्। रलेपु लसेपु मनुष्पमलैरयापि रसाकर एव सिन्धु.ii" बिन्दुण'S विकरमाडुदेवचरित I. 11-12. In the first verse poets are enlled upon to guard their poetid tressures, But in the scoond vorse, this advice is negatived

232 NOTES ON X. 65 लाक्षेप. and they are ealled upon to allow otheri to lake tlieir tressures. Here as the negatiou is really meant to be conveyed and out apparent, there is no आक्षेप. "तेन न निषेतविभि न विहितनियेयः। कियु निमेचेन विधेराक्षेप:। निषेचस्पासख्वाय विधिपर्यवसानाव।" अलं. स. p. 117. पत्र विधियवेतसागी निषेध आमासो मनति स आधेपल पिपयः। बन तु निपेपस सायें एव विश्ञान्तिनं सत्राक्षेप इति।"तर, p.274. The thing Intonded to be said may have been actually said (1), or it may be yet to be snid (1I). The first again is two- fold, the very nature of the thing mid (3m) may bo denied (a), or what is negatived may he the mentioning of what is spoken (b). As regards the pjty of that which is ot to be said (वस्यमाण), we can only negative the कबन, beoause the qeg being yet not mentioned, we oannot nogative its nature (तरप). Airegards the विषेम of the कथन of the मक्यमाण, there are two varietiea; the whole of what is to be said and what.was generally snggested may he negatived (c), or a part being expressed, nnother part ( not expressed ) may be negatived (d). Thus mau is fourfold. In this divhion of wres our author olesely follows the अलं.स. "तब्ोकविपचे आक्षपे कविद्रस्तु निरिष्पते कचिदस्ुकमनमिति दौ मेदी। वस्पमाणविषये तु वस्तुकधनमेव निलिव्यते। सच्च सामान्यमतिवार्या कचिविेपनिवलेन निषिच्यवे कचितपुनर शोकावंशान्तरगतलेनेखामि ai ha e p. 1l5. It thould be well remembered that the Ram (to be conveyed by the apparent Ri) is uever expressed In words but is left to be uinderstood Fraver

सरवत .. कि नदाम्यभमा (p.48, I] 13-14). विदुस Helple= gufae fsey stny here for n moment. This verse is an esample of T c., i .. मक्ष्यमाणविषय जाक्ेप, where the whole is negatived. Here by the expression 'qunfn, the pangs of separation folt by the friend of the speaker are suggested in general. But the words 'ih aarf' negative in foto the mentioning of whnt waa about to be said and convey a special menning ( by so negn- tiving) with reference to what was to be said (qrammtaa Bri:). What that special meaning is we shall know later on. रब बिरहे ...... हतबस्पितैरबवा (p. 48, 11. 16-17). नवमालिकां-Jas- mine. दलियाम्-blooming, expanded. नितान्तन-vertainly. This is an example of 1I d, a. . of वक्यमाणविषय अछिप, whure a part boing exprensed, another part is suppresied. Hers 'a fal-an" is a part of what is intended to be anid, but the part faftfa:

X. 65 आक्षेप. SAHITYADARPANA. 233

is not nttered. The speeial menning that results from thia suppression is that it is impossible for the speaker to givo exprenrion to the iden of the death of the friend. e ...... wfar (p. 48, 1l. 18-20). This verse is cited in the अले, स. In the same connection. 'बाड़क नाहं दूती तस्पा पियोडसीति न मम व्यापारः । सा मियते तवायश एतं वर्माक्षर भगामः ।'- तस्तरा :.. व्यापार: It is not my business to say that thou art loved by her. तवावश़ा Thine will be the disgrace, बर्माकर Righteons words. These words wore said by the friend of a love-lorn woman, who first declared berself to be a go-between. This verse is an example of I. a, i.s. of चकवरिषय आल्ेप, where the वस्तुस्वरूप itatf is denied. In this verse, the charaoter of a go-between which was alrendy announned is denied. The specinl meaning that regults from this denial is that she tells the truth although she is a gt (while ihs generally are not very portioular nbout truth ). चिरहे ...... किम् (p. 48, II. 22-23). दारुण: व्यवसाय: गस् wh03e purpose is oruel. Here in the first half, the friend of the heroine intimatos to her lover that ho should stay with her and should not go away as he intends to do. After saying it, she nagatives what she had maid. This is an example of 1 babove, i. e. of awlvg anas where qemr is negatived. The particular meaning that results from this mode of speeoh is tho excess of the sorrow felt by the spoakor. dendua :. In the firet example, the partioular meaning conveyed is 'my friend is sure to die. The partienlar meanings in connection with the other oxamples have been alrendy explnined. Hrtarera (p. 48, 11 26-27). It cannot be said that in all these oxamples the negation of what is said or nbout to be said is really intended and constitutes the essance of the Ogure. The nigation, not being really intended, Ir merely apparently so and what constitutes the charm of the fgure aray ls the faet that the ft is purely apparent. We have shewn above that if negation of what is said be renlly intended there 1s uo ालेप. afEET ... Ha: (p. 48, 1 28). Another figure, also oalled wray, is held to be the appsrent permiasion or enjoining of something, which is really not desired. The word aur meanm Tor the purpose of apprehending some particular meaning' ns

934 NOTES ON X. 66 आक्षेप.

in the first eray desoribed ahove. In this second ona, there are four constituent elements; there must be something ufRE ( not desired ); there must be a permission or enjoining of thah orfae thing, this permission must be only apparent and not roally intended and lastly some particular meaning must be conveyed by this mode of speech. These two kinds of snaw differ as follows :- In the firat, there is something wohich @ deaired and there Is an apparent negation of it; while in tho cecond, there is something which is not desired and there is nh apparent permitting of it. No one will enjoin whut la nol winhed by him. 8o the verbal permission, Leing inapplicnble, terminates in indi- eating the नियेध of wliat ls pot wishod. Vide बलं. स. "वपेष्टसेषन्यादेव निपेधोडनुपपत्र मवमनिष्सापि अनिष्टत्वादेव विवान नोपपघते। तत्किषमार्ण प्रत्नद्वपत्वानिषेधे प्यतस्पति। ततम विषेनपसर्गनीभूतो निषेध इति विभिनाइयं

An example of thin second आक्षेप I 'गच्छ गच्छसि' ate, Thin is K. D. II. 141. This vorse is cited by the ars. a. p. 120 and by the सुनापितावलि No. 1040. Here the departure of the lover is arfae it is pormitted in the worda feg' eto; this permission is only verbal, what is renlty meant is that he should not go. The last line means if you go away I sball die. I only wish that Imny be born again in that place where you are going.' अत्र ..... प्रतीयसे Here, as the departure of the hushand is not desired, the permission (contained in the words iag ote. ) is inapplicnble literally and terminates in probibition and the apepial menning conveyed is that the hushand wiuet entirely abitain from goiny. Dandin remarks upon this verse as follows "इत्याशीनेवनाक्षेपो यदाशीरवदवर्त्मना साफसा मचवन्दीव कान्तयाता निपि घवे।।" K.D.II. 142. Vide अक स- "नम कपाचिकान्तल प्रखानमा ए्मनोडनिष्टमप्पनिराकरणमुखेन बिचीयते। न नास विभि्युंक्त। अनिवत्ाय। सो्ध्य प्रस्थळ्द्रपलेन निषेषमागसबति (ल्वयति)। फल चात्रानिए्टसय

ततरैवेल्याश्ी:प्रविपादनेनानिष्टपर्पवसायिना व्पजितिम्। pp. 120-121. The figure say has been differently defined by different writers: Vamann deffnes it na follows 'उपमानाकषपथ आक्षिप:काष्या मु. IV.3.27. The वृत्ि on Lis is 'उपमानस आक्षेप: प्तिषेद उपमानाक्िप: सुल्यकार्यापैक्ष नैरमै्यविवक्ायान् . This is notliing lrus the प्रतीप uf latre writors. According to another interpretation of the aillra, wlint Vamana calls बाक्ेप would be समानोकि 'उपमान खाके

SÅHITYADARPANA. 235

पतः प्रतिपत्तिरित्यपि मुनरार्गें: 9. Dandin's definition of लाईन is vary wide. 'अतियेयोकिरक्ेपलैकास्यापेक्षया विया । अबास्व पुनराक्षेप्य मेवानता दनन्तता 1K D. II 120. According to him the प्रतिषेद Deed not be of वस्यमाण or इर, but may be of anything. Thus the fullowing ho regards as examples of आक्षेप :- "तब सन्वति मिथ्चेव रटमशेपु मार्दवम्। यदि सतम मृदन्येव किमकाण्डे कतन्ति माम् ॥ 197 दूरे मियतमः सोयमागतो बलदागमः । हराश फुला निनुश न मृवा चारिम कि न्विदम् ॥ 133. Bhimaha, Udbhata and Mammats define in the same way. Their definiton is practicnlly the same as our author's definition of the first आक्षेप 'प्तिषेय स्वेट्ल दो निवेषाभिचित्समा । आक्षेप इति सं सन्त श्ंसन्ति कवम-सदा॥। वस्पमाणोक्तविषयः स च दविविष र्यते। निमेवेनेव तहन्यो विनेवस्व न कोर्तित: / इडट II. 2-3. The Alafiltarasarvasva, our author and Ekivalt spenk of the anajy ns defined by Uabhats and add a second kind of it, vis. the apparent permission of what is not wished for. Vide R. G. pp. 421-426. It should be moticed that in amiy there is & suggested senso (Rav). But this suggested sense is not prominent; it is subordinate to the expressed bense. The mode of speech Itself is charming. Therefore, although there is a suggested sense, this is not व्वनि, but गुणीभूतव्यत्य कान्य. Vide चन्पालोक 'आक्षेपेत्री

यायते। सत्र शब्दोपारुटल्पो विशेपानिषानेच्छया मतिपेषरूपो ये आक्षिप: त एव म्यहमविशेषमाविपत्मुख्य काम्यशनीरम्। चास्त्ोत्कपनिबन्चना हि वाच्यव्पसमोः प्राधान्यपिवक्ा।" pp. 36-37. Examples of आक्षेप are :- ववं अीवित लमति में कदय दितीय ले कौमुदी गयनवोरमृर्त सपमने। हत्यादिमि:पियशवैरनुरच्य मुख्बां सामेब शास्तसथवा किमिदोत्तरेन।। उस्तरराम० III .; अह हवा यदि नेक्षेव क्षणमप्युत्तुका तनः । इयदेवारत्पतोइन्मेन किसुकेनामिगेण न् ॥ मामह IT. 601 रेखल तब सल चरित विदुपाममे विविच्य मश्नामि । अध्मयवा पापालं्कृतया कथयापि ते हतया ॥ R G. p. 423. 34 विभावना (Peculiar Causation). When an effect is said to arise without a onuse, It L विमानना, whish is two-fold nceording as the reason is mentioned or nut. As n effeet is bound by the rule of presence and abeence with a cnuse, it is impossible that an effect can come into existense without its canse. But if, under some striking mode of spaech, it is stated that the effoot does come Into existence in the absence of its well-kuown cnse there is Atrt The nifeot in such a case is due to some other cause which is not well-known

नत्यपा विरोपो दुग्परिदार: लाए। यदि तु कपाचिद्ंन्या उमानाव उपनिवध्यते तया

236 NOTES ON X. 66-67 विभावना. विभावनानपोडकक्वार: । विशिष्टतया कार्यम्य मावनात्। सा च मतिर्विशिष्टकारण मावोपनिबन्: । अपस्तुतं कारणं वन्तुतोपसतीवि विरोषपरिदार:।" मळ. स. p. 124. aw ...... fawr this distinet eausa ( which is not well-known ) Is sometimes mentioned and sometimes not. मनापास ...... सुमन: (p. 49, 11. 9-10). जनायासकशम् slonder without toil ( the waist of n man becqmes mlender by exerclse through the decrease of fat). oanata-Tremulous without fright (when a person is frightened his eyos become tramulous). दगसि In youth. Hero the offoot, vis. कशत्व, तरउल्व, मनोहरत् ATB represented as linppening oven in the absence of the well-known causes, vix. onuier, wrer, and r respeetively. But there is an अप्रसिद्ध कारण that produces these offocts. Itis youth; and as it is montioned in the verse, this is an esample of उचनिमित्ता. II wo read वपुमाति मृगीदृश: ईor वपुर्वयति सुमनः, it wili be an example of अनुक्तनेमिचा. The name विनादना is Biguificant विमावना etymologically means: tthat in which some cause ( other than the willknown one ) is to he guessed'. 'विमान्यते कारणान्तर वस्न' नवकारचदरिका p. 98. We may also explain the term in another manner. निभावना is thnt in which the offect is represented in a peeuliar manner ie. as not produced by its wall-known cause, as said हy अन.स. 'विशिष्टतमा कार्यस्य मावनाव' or by Ekivali 'विशिष्टतया अस्या कार्यस विभाषनात् अन्वर्गामियाना विभावना। P. 270 It should be noticed that in frmaar & conscious identifien- tion is at the bottom. For example, the gepy due to youth is bot the same as the er dua to exercise, but they are spoken of a identieal It ds therofore that the me. G. Bays that अतिशदोकि is at the root of this figuro. 'सा (अतिययोकि) च असपा- मव्यनिचारिणीति न वद्यामेनारमा उत्थानम्, अेतु तदनुपामितलेन। p. 125. Jagannatha demurs to this statemont and aays that अतिदायोकि is not everywhere at the root of this figuro; li 1s आदायनिद्वुद्धि that 1s at the root overywhere. 'मा स भूत्सवंच्र विभावनायामतिशधोकि रनुपाणिका। आहार्मोमेदउजिमात्रमेवानुप्राणफम्। तच् कचिदतियोक्ता कचि रपकेणेति न दोफ: 1R. G. p. 433. Dandin's definition of विभावना is very elear 'प्रसिश्वहेतुम्यापृत्वा गतििचिककारणान्तरम्। यत्र सामामिकलं वा विभाव्वं सा बिभावना ।'K.D. IL. 199. Eimamples of विभावना are :- महाभाग: कार्म नरपतिर मिन्नस्थितिरहो न कमिदर्णांना मपवमपकृष्ठोपि सबते। वयानीर्द वर्धत्पतिचितविविकेन मनसा अनाकी्ण

X.00-67 विभापना. SÅHITYADARPAŅA. 237

नग्पते। जगभित्र नमससी कताडम्याय चुतिने।।

35 विशेषोक्ति: ( Peculiar Allegation). Where, in spite of the existonco of a canse, tho offeot is absent, there is fedfr which is likowise two-fold. It is well Inown that when all the enuses aro present they invariably produce the effect. When it is represented that the effoct does not follow, althongh all the causes are present, thore Ia faitf, wltch is resorted to to manifest some specialty. The contradiction involvod in saying that the effeet does not follow though the causes are present is to be romoved by the faet that thera ii some resson whilch prevente the production of tho effecl. 'इ६ समग्राणि कारणानि नियमेन कार्यमुतादपन्वीति प्रसिदन्। अन्दना समभत्यस्ेनानायपससाव । यत्त सतपि सामव्ये न जनयन्ति कार्न सा कमिदि शोपमभिन्यंसी मबुज्यमाना विशेषोकि:।अलं.स. p.126. An axnmple of उरतनिमिय्ा Is वनिनोडपि ofc. They, being truly Broat, are frue from haughtiness though rieh, aro not fckle though young, and, though possested of power, are not hendless In tha exercise of it. Woalth generally mukes a man huughty and youth makes one fickle. Here, they are ropresented as not heing haughty &e. thongh they are riel ete. The reason, vit heing truly grest, 1s mantionod. If we read 'किपन्त: सन्ति भूतते' we shall havo an example of अनुचानिमिच्ता विश्ेषोचि. अविन्लनिमिचल ... नचिन्लन् (p.49,II, 18-22), It I= Mammata whu givos three divisions of विशपोक्ति, vii अनुचनिमित्ता, उक्तनिमित्ता and Afitut. Almost all writers, including Udbhata, give two. Our author following the qie says that what is called अनिन्दनिमित्ता (the reasnn of which is inconcolvablo ) is toally amfafar. The rason that is not mentioned may be easily conceivable or not coneaivable, It is to bo understood that by sfary in meant that it is inconcolvable to ordinary intellecta (and not to all). Otherwise the contradiction involvod in saying that the effect dees not follow though tho csusa in present cannot bo romoved. अचिन्तानिमित्षा लनुचनिमिनेन। अनुरस्य व चिन्लानिम्तलेन देविधयाय् ।! वब. स. P. 137. An example थf अचिन्त्यनिमिचा cited by Mammnta is "म w etc, This is givon hy Bhamsha (IIE) as an example of Radfs Here it is sald that his body was destroyod, yet his strength Is not destroyed. RE

238 XOTER ON X. 67 विशेषोकि

Destruotion of hody is a esuso of the destruction of strongth. Here the reason why the effect doos not follow the cause is not mentioned and beaides it is inconcelvablo (i . not to be underatood by men of ordinary intelloot). The name Aanfs is signifioant. The wagrr-ifr explaina

oxplains as 'statement of something in order to intimata Somothing In particnlar? विशव कजित्पविपादवितुमुतिरलमे: p. 78 Similarly एका 'जब कमनि विशेष अकाशनितुं सत्यामप्येतस्ा (कारणसामा्या)

p. 281. रह न कार्यानाव:सद्भायमुखेन (p. 49, 11 22-24), In tlie present Agure, on effeet is also intimated to be absent by means of representing something as present which is opposed to it. So also in Aepiar, a cause is intimated as being nbent by means of representing something, which is opposed to it as present. What our author means is as follow .:- Airnfm wak defined aa tha absance of the effeot oven though the cause is present." Our anthor deelares that fraifn occurs, not only when the eflect is sated do bs absent, but nlao whan somnthing, opposed to the effeet, is atated to be present; i. e. it ocours, not only when the 7 of the qa is stated, but also when the T of what is opposed to the wa is stated. Similarly Fraprar oecurs, not only when tho cause is stated to be absent though the effeot is present, but also whon something oppoeed to the cause ir alated to be pressnt; ie. it ocoura not only when the wr of tho ror is stated, but also when the my of what is opposed to the कारण is stated. Vide अस."कायनुस्पचिशाष कचितकावंनियोघोत्मत्या निबण्ते। एवं विभावनानामपि कारणाभान:कारणविर्दमुखेन हचित्मतियायये।" p. 127. एवं च थ :.. सबूर(p.49,IL 24-27). व. कौमारहर :- File our Botes on this verse in the Orat Parichehbeda. Here the cause of longing in the nbsence of the lover ete. The opposite of this is the presence of the lover ete. The figure is fr-ver because the opposita of the anuse (absence of the lover ) is atated to be present: The statemont that we oxpeet in nocordance with the definition of frara ar strictly construed is 'tho beart has a longing ( Ea ), though the cause, abaenco of the lover ete. in nhient (कारणस जमाव: )'. In the verse, the गनान of the कारग is not stated in so many worde (f. we onght to havo :

X. 67 विशेपोकि SÅRITYADARPANA. 230

कॉमारइरो बर: स न इति न): what is stated is the माच (the preience) of what is opposed to the cnuse. Similarly, the presence of the lover ete. is a cause, which should produce the effect, vit. nbsence of longing. The opposite of absence of longing is longing. This is atnted in the verse. Therefore there is Ravfe. The statement, strictly in accordance with the defni- tion ol frerfr, should have been 'though the lover ete. are present (सति हेती ), there is an abeence of अनुत्कण्ठा (the फम ) In the verse the awpr of the effeet is not directly stated (i. .. we ought to have चेतः न समुलण्डते इति न). What is stated is the apq of what is opposed to the effeet ( i. e. apnat is statad to exiat). Compare "उत्ण्ठाया कारण कौमारइरराघर्वनिषानम्। तसप बिन्दं तरर्सनिषानम्। तेन कौमारहरवरायसनिधानकय कारण विनाम्युत्कण्ठाया उत्पाद इति विभावना। तथा कौमारहरवरादिस निधानरपसय कारणस कार्यममुस्कणठा तस्वाथ् विसदोरकण्ठा। वेन सतयपि कौमारहरवरादिसनिमानरूपे कारणे सममे कायरक अनुत्कपठारूपसामाव इति विशेपोक्ति: बिमाशनी p.127, एवं चात्र ..... सदूर: We have explained in our notes on the verse how there in HsT. Jagannatha says that विभावना and विशेषोकि atD शाब्द (exprers), when the absence of the enuse or of the effeet ls direetly expresied; otharwise, they are wid ( indirect or implied ). It was with roference to this distinetion that MammstA remarked on the verse 'as almorr' ete, that there was no distinet figuro in lt. Mammats appears to hold that Ftpar is distinot only when it is stated in accordance with the definition of it, i.d. when the effect is stated, though the causes are absent. fraiyar, according to him, is not distinet, when the existence of the opposite of the cause is stated. Similarly in the ense of Airnhs, Fil R. O. p. 489

तत्र विभावनाविद्ेपोरतयो: शान्दलम्। अन्यनार्यतन्। सया-'नगपददनाम्भोज पत्पन्त्ा नप्यपर्निशम्। तम्णाधिकमुदेति मा गोपसीमन्तिनीटस:॥। लोके वमनिकर्षस्तूण- कारगम्। तदमाये संनिकर्षेअे मृष्णोपनिबय। तथा सनिवर्पत्त पिकारणम्। हनिमिन्सत्वपि सृस्यमावो योमित: । पर तु कारणाभावकार्यामानयोर्न प्रागुत्तप्रकारेण पतिपादननित्वार्वलमेव तदुमवमशवसकुरख्।अनुमेव नार्थ मनसिकृत्व मन्मटमहै: 'यर कौमारडर:' इति पथमुदाह्लोकम्, 'अब क्कुटो न कबिदलद्ार"' इति।" Vamana defines Aatfm quite differently. Hia dennition is 'एकगुणहानिकलपनायां साम्यवाठ्य विशेपोक्ति: कान्या०सू IV. 3.23. Tlo confirmation of similarity resulting from tho represention of the nbsence of ouly one quality ( in one of the things ) Is entled विदोमोरि Hi eximples are 'मवन्ति यतीपणयो रन्यामतैलपूरा:

240 NOTES ON X.67 विशेषोक्ति

सुरतम्रदीपान Kumara, T.10, 'व्त हि नान पुरुपस्व असिदासन राज्यनू।" मृण्छकटिक IT. The जलै. 6ू. says that this is nothing but Rupaka Jigannatha and Nagoji call it दृढारोपरूपक "या तु 'पकगुणदानिकल' नार्गा सान्वदाव्व विशेषोकि: इति विशेषोत्िलक्षिता सास्िन्दशने रूपकमेश स्वेति न पूथम्वाच्या " मल. स. p. 128. Jagannatha romarka "तषा गुणाविक्य" कस्पनायामपि तदेव (दृचारोपरपकमेन) । यथा 'धमों वयुष्मान्मुति कातेयीयः इत्यादी । पेनएकगुणवान्युपनयादिकर्पनारया साम्पदाक् विशेषगम्! धति विशेपालह्वार लक्षमन्तोडपि प्रखुका:"B. O. p.489. Examples of विशेषोक्ति घe :- चूतारनां चिरनिर्गतापि कलिका बभ्षाति न स्वं रजः संनधध यदपि स्थिस कुरबक सत्कोरकानसवा। कण्ठेपु स्कतित गवेशन शिलिरे मुंसकोकिलाना कत शब्े संहरति सरोऽपि पक्तस्तूणामेकृष्ट शरन्।शा० VIकपूर वव दग्चोडपि शक्तिमान्यो बने बने। नमोSसवचार्यनीर्याय तस्े मकरकेतने ॥ आाहसोऽपि सहायैरेमीत्युक्त्वा विभुकनिद्रोडपि। गन्तुमना अपि पथिक: सक्टोचं नैव्र विमितयति। (quoted in बन्वालोक p. 38 as an example of अनुकनिमित्ता; नोचन remarls 'शीवकृता सन्नार्तिरत्र निमिच्तमिति भट्ोड्रः)' 36 विरोध: (Contradiction). नातिश्ञतुभि ....-. दशाकृति: (p.49, II28-30), When there is an apparent incongruity botween a genus and auy of the four beginning with genus (नाति, गुण, किया and इस्य), between a quality and any of the three beginning with quality, between an nction and another aotion or mubstance, or between two substandes, there is विशोष, whioh has thus ten varioties (lit. forms ). Webave seen in the 2nd Parichchheds that the attributes of an individunl are four, viz, जाति, गुण, किया and इष्य जाति may be apparently incongruous with four, ru uiay bo su With three, किया with two and इ् with another इu only: 10 there arn fan varisties. It may be aaked 'why should ve not Thgard the विरोभ of गुण witl आति a a separate variety! The roply is-the विरोध of गुग with जाति is the sato as the निरोप of जासि with गुण, which has been reokoned in the fIrst four varieties, where पाति is oppoaed t0 जाति or गुण OT किया OT दव्य. The aa us remark holda good in the oase of the विशोष oो किया with नाति or गुण and the विशोष of इरव्य with नाति, गुण r किया. Compare "जवेगुणेन सह विरोधे वकते 'विरोधोइन्योन्यवाधनम्' इति दृश्ा तेनैव गुणस्वापि जालया सद विरोध: सिद्ध: जत मव गुणस्य नासिवर्ज जयो भेवा।।" विम० p. 122. तब बिरडे ...... इृदये दुनोनि व मे ( p. 50, 11. 2-11). पजिबनोइी सोष्माण: 'the beams of the moon are impreguatod with lieat." अलिक्तमपि तृदय मिन्छे. Eren tho hum of bees breaks the heart In 'तब निरहे eto. the विशोष of जावि with जाति, गुण, किया भ्मत दन्य

X 88-69 विरोध. SAHITYADARPANA. 241

is oxemplifled in the four padas of the verse. ddinin m-This verse is elted by Mammata. We rend there '"irf gusint, which is perhaps botter. Here there is a con- tradietion in saying that the rough palms are soft. wftner and naes aro both qualities. This contradiotion is romoved by the faot that the palms wore hard at one time and became soft at ancther time ( when the munificent king began to rule ). मजस्त.r ... कस्तन-Thia is Ragbu. X. 24. निरीहस्य-though devoid of desires. t4 reality. This is nddressed to the Daity. Here there is contradiction between the qur arner (being unborn) and the netion being born' Thi contradictien ie only apparent; it is removed by the fact that God's grontnees is tranaoondental. वहनोत्सह ... भवद्. बतमस (दमितस) उलनस (अबूस्) संहेन चिना हरिणचशुपः (इरिणस्पेन नक्षुपी ममा: तम्पा: कलनावा:) राकाविभावरीजानि: (राकाबिभावरी पीणमासी निशाः 'पूर्णे धका निशाकरे' इति अमर० I. 4.8 .; राकाविमावरी साया बरतुर से राकानिनावरीनानि: पूर्णचन्द्र: 'जामाया निद' पा० 5.4,13- जागान्तरव बहुनीड्ेनिकावेश: साव) विपज्वाला कुन्ोडमबद. Hera there is a contradiction between पूर्णचन्द्र (which being a single thing is and not a mfr) and मागकुतत (which is e गुण ). This contradiotion is romoved by the fact that to one in separation the moon may appear to be full of heat. नयनयुगा ...... दुनोति च मे-नवनयुगस्य असेननकन् (or आसेननकन् also; 'तदासेचनक वसेनारगन्तो चरु दर्शनाव। अभर० III 1.53). मानसवृत्यापि दुष्मापम् Diflicult to bo found evon in imagination. qaft gladdena. Here there isn contradiction between two uctions neala and eenf. This ean be removed by the fact that in separation both of them are possible. स्ववाजि इस्पादि-Thia verte ocours above under कान्पनिम Hore there is e contradiction between fiur and g i * between 'not bearing on the hend' and Hars (who boing ono is gey and not anfa). The explanation lies in the faet that bero there isa hyperbolicl nod pioturosque deseription given by tho poet. If we rend in the verse yritiew eto, the words wfniarfie (the midday sun), thon the verse will be an example of the विरोध of द्रव्य with another इ्न्य. The moon caanot be the sun. This is expiained by the state of separation, To constitute fav, the following is esential, Thero must be an opposition or contradiction between two things; but this contradiction must be explicahle, i. 6. apparent morety. If the Rerr eannot be explained and in final, it is a fault (drv): but If the opposition can be reconciled in some way and

242 NOTES ON X 68-00 Ròn.

thus slawn to be merely npparent, there is the figuro enlled Rdy. Beosuse the fady is merely apparent, the figure is aldo named Advrura by some. Jagannntha defines Rdy

करणासम्डत्वमान वा बिरोभः। गहा। मकाषिकरणासल्बलेन प्रतिपादन सः॥ hn then remarks "स न मरटोषकढ्य। अरोदम् बाधवृदपनभिम्तलन्। सवपरीत्यमपरोदः। तवाथो दोवत्व निषवः। दितीयशालकवारस्प। नव पेम विरोषाभासमाचते। जा ईपद्ासवे इति आानानः। विरोधशासात्रामासमति। आागुस एव पतीयमानो अगिति आयमानाविरोषनुक्धितिरत्कृत इति याव्रत। R. G. p. 437. अतर 'तब बिरइ' ...... स्पष्टमम्यव् (p. 50, 11. 13-19). In suoh ex- amples as 'as fare' eto, the wind eto, which as denoting many Individuals, are generio terma seem, at first sight, to be opposed to 'conflagration,' 'heat' "piercing the heart' and 'the sun,' which are a genus, quality, action and substance respeotively. This apparent contradiction is removed by the fant that tha state of things was caused by separation, N uaer. Repo. This has been explained in connection with esoh of the verses nbove. चिमावनाय। ...... मेद: (p.50,11.19-21). The author now pro- ceeda to distinguish hetween वरोय, विभावना and विशेषोकि What is common to all these fgures ls apparent contradiction facrw Is the widest of the three and corresponds to an sent ( general rule ); while विभावन। and विशेपोफि Are parrow and correspond to अपवाद (exoeption). The contradiotiou involved in both विभारना and Rarnin is the violation of the law of onuiation. The contradiction in fd ln nothing to do with the relation of eausstion, The general rul is अपवादविपयपरिदारेण उातर्गल्य agferfns. Bo where there is apparent contradietion involved in stating that though the enuses are absent the effeet is presens or that though the onuses are presont the offeet is nbsent, there i विभावना and विशेषोकि respeotively and not विरोष. Our anthor draws another distinetion. In fqmaen, as the poet starts with she wintement of the absance of the eause, it is the effeet only (represented as happening oven in the absence of ita cause) thut is seemingly inoongruous; ie. the wom ie wun and 4 is qen, booause the nbeanco of the cause is i matter of fnot (twafes) while the 4 is ouly poetically faneind. What is merely fancied Ia opposed by the real, but what le real cunnot be opposed by what is fancled fidiRs is the nonverse of विरभावना कार्यानावेन (उपनिवध्यमानलाठ) कारणमेव (बाम्यलेन मतीयते).

X. 68-09 विरोध SÅHITYADARPANA. 249

In विशेषोकि the non-production of the affect, though causes exint, which is represanted by the poes is mare powerful tln the ontse nnd therofore the nause is apprehended a seemingly indongruous; i. e. in विशेधोकि, का्यांभाव : बाचक and कारणमान i वाध Bat in विरोव, both the objeots are equally powerful and are both बाध and बायक, as. g. चठिनल and मुकुमारत in 'स्तत मुसयामो ate Compare "कारणानावेन चोपकान्तलावकवता कार्यमेन वाण्यमानवेन पतीपते, नमु सेन (कार्येण) कारणाभाव इतान्योन्यवापकलानु प्रागिवादिरोपाउड्ाराट्वंदः। एवं नियेपोकी कार्यानावेन कारणसत्ताया पतर वाषय मानतवमुनेयम् । येन साडपि विरोपाजिया स्याद।" अडं. स. p. 124. The following कारिका (quoted by अयरम p. 124 and Jngannitha in R G. p. 132) clearly explains the differenoe batween विभावना an विरोष कारणस्त्र निर्येदेन वाध्यमान: फलोदद: । विमावनायामाभाति विरोभोड्दोन्यवावनन्।।आतो दूरबिमेरोइस्ा विरोधेन उ्यवशिस: ।'. Vide R. G. P. 432"तत (विभावनायां) न. कार्यास- कारणाभापरूपविरोधिनो बाष्यतवैव स्वत: न वाबकरया। कार्यावास्य कस्पितलवातारणाभावस स्वमानसितत्याए।अन एव कार्पाशी रूमानारेण पर्यवस्पति। अत एव्र न समबळविरोविदयपटितादिरोपालद्वारा-

It shoald be noted that our author says abovs that in विशेपोंकि, कायामान ए बापक वर्सव बारणभाव i माध्य. This is opposod to the view of Jayurathe ( who says thit the words quoted by us ahovn from Sarvnsva as rogards रिशेपोकि are spurions and supports his remark by a quotatien from Rew whom Sarvasva gonerally follows) ond Jagansntha. They say that in विश्ेरोति, the कार्यानाय lreally बाच्य and कारणसत्ता 1 नापर To us the view of Jayaraths and Iagannathn appears to be Eounder. अत्र (विन्नेषोकौ) कारणसमवधान कार्यानुत्पचेर्वष्यमिति बरब। वरतुतस्तु कागानुत्यशिरेवाम्मित्रळद्कारे वाच्या ... 'स एवनीणि बगति जगन्ति कुसमायुयः। दस्तापि तनु बखप कन्भुना न हते मलमू।। इति यचीनप्रसिद्धोदाहरणेपु कारपसगवधानस्य कामशुरीरनाशकपसय प्रमाणमिड्लेन नाप्यतायोगाव। मतः कामसा शरीरनाशेपि अकिबलयोनोश: कुतो न गात बलेव सबजनीन- मलबन न तु वक्िमनमो: सतो: कर्म शीरनाश़ इति।" R. G. p. 438; "लेखक- कन्पितथायमपाठ: (एवं विभेषोंक्ी कार्याभावेन कारणसत्ताया मत्र बाष्यमानरक मुसेन' हलेपर)। तथा हि-'दरतापपे तनु वन्य' बमादी बशाइरणेन कार्यामानेन सवुषरचरुर्ष कारण न बाध्यते, जपि तु सतति तनुहरणास्ये सामम्ये कर्म न वछं हतमिति कार्नाभावसमैन वाप्पलेन प्रवीति: तस्माव 'एवं विनेषेकी कारगसत्तया कार्माभावस्वैन वाच्यमानत्वमुजैयन् इति पाठो माः । एवदेव रजानकातिलकेना- स्युकन्-'कारणसामस्यमिड बाधकलेनैव प्तीयते कार्यानुस्पत्तिसतु बाष्यलेन इति। अन्पक्च (सर्वस्वकार:) आगसतन्मतानुव्लेव। वदुकममानन्यायोडसानिः पाठो वशित:।" चिमािनी p. 121.

244 NOTES ON X.68-69 विरोध.

A question arines as regards certain cases of fhan. What difference is there between Rupaka and fach (of mia winh जाति or of हव्य with द्रव्य) as exemplified in 'मलयगरव दवानल:, राकाविनावरीजानि: मध्यन्दिनदिनाबिय1 These last appear to be quite on a par with the atook ezample of Ropaka, qi . Ariu Rapakn the identity of two objects is predicated, so in the sbove examples of facty also there in sie. Hence the above two ezam- ples should be regarded as cares of Rupakn, or otherwise all examples of Ropaka will fall under fade and Rupakx will have no province of its own. To this objestion the following roply is given. Although in the above two examples, the non-difference of the two objeots Is intended in order to give rise to the con- tradietion (involved in saying that the wind is fire, or the moon is the sun ); still the charm in the two verses does not lie in the non-difference, which is wubordinate as being mbservient to something else. In the two verses what is intend- ed to be conveyed is the extraordinary condition of woman In separntion. It is contradietion itsalf thut is striking here, sa being favourable to this purpose, although it in not directly expressed, but is implied; and therefore it is the contradiotion that constitutes the figure here. On the other hand, in mmeh examples of Rupakn as 'the face is the moon,' the strikingness liet in the non-diferencs (of the face and the moon ) in order that it may be understood that all the qualities such #B 'being delightful' ete, residing in the moon ara to be found in the face also. Although there is some contradiction in saying that the faoo is the moon, it, not being fvourable to the sense intended, is not charming. Therefore there Is Rapnkb and not Virodha. So the difference between fdy and Rapnka briedy stated is:In fdv, the strikingness lies in the con- tradiotion and not in non-difference; while in Rapaks, the cbarm lies in the non-difference and not in the contradietion. Vide 'अय जालोर्द्रव्ययोश् विरोपालद्ारो न नवितुसीहे' on p. 429, of R, G. bf which the following quotation from the Uddyota is a Summary "नन्वेनमत्रारोपमू्च रूपकमेव न विरोयः। अन्यथा मुसं चन्द्र इत्ामानि विरोभ एवर स्वादिति चेच्न। अत् विरोषोत्यापनार्थममेदस विवक्षितत्वेडपि सस्ान्यामें मुपादानेनाचमलकारिल्ाव। विरदिण्यवत्तायामलङ्वतल्वराच पतिपिपादमिपितलैन वदनुगुणतपान्तर्गममतोत्यचों (ताम्ययों 1) विरोध एव चमरकारितचा समुहसवीत तस्वैवालशारलाव।मुसे चन्द्र ससवादी न चंदनिष्ठात्वादकरवादिसकजगुणारना मुखे पतिपत्यवे चंद्रासेद एव्र चमसारी न मु सजपे निरोध:, विवक्षितावाननुगुणलाय, हति रूपकमेव न त. निरोपोडलक्वार: । यदि गु विरहिण्यवस्पामा मतमुततलव ने

X. 68-69 विरोध. SÅHITYADARPAŞA. 245

विषवितमम्यर्वेक्ष न गर्भीकृतय कि तु पीराजनकत्वायतिशयमान्ं त्वाव रूपकमेम। वदि वा नगरनिशेषस्यितेरलद्धतल्वविवक्षयाउप्यर्यगभीकारेण न 'यत्र नारीण मुख चंद्र:' इत्युन्यते तदा तत्र विरोष भ्रवेति दिक्। pp. 83-84 Jagannatha remarks that the division into ten varioties is not a charming one, fady should be divided into two varistien :- (T) pure, (II) basad npon Paronomasia. rgat जात्यादिभेदानामडवत्वाच्तुडललेपमूलतपास्या दिविधो बेय:।' R. G. p. 428. The works of Bins abound in emnmple of Virodha based tipon Paronomasia.

37 असङ्गति: (Disconnection). When a cause and ita effect are ropresented as Having differentloontions, there is stugf. It is'a general rulo that wo ate the effeot as following in that very region where the cause exista. We see smoke In the kitchen, where fire is kindled; but fire lighted in the kitchen does not produce smoke on the mouutain Where however, two things, related as cause aod effect and therefore naturally expected to be in the same place are represented as oceupying different places on aocount of somie speciaity (of the eause), there is असन्ति. 'यदेेशमेव कारण तवेशमेव कार्य दृएन्। न हि मदानसलों बढ़ि: पर्वतदेशस धूर्म जनवति। यदा त्वन्यमेशनत् कारणमन्यदेशव्य व कार्यमुपनिवष्यवे वदोचितसन तिनियृच्तेरसडलवा ल्योडलदार:॥' मलं. स. P. 129. मा बाला -..-- स्त्न्तम् (p. 50, 11, 24-27). This verse oocurs in the Amarus'ntake ( No. 34 ) and is cited by the aa. a, sa an example of sragfa. The words are addressed to n friend, by one disappointed in his love, or they aro uttered in a sotiloquy by one who is deeply in love. mgaviey comments upon it as follows कस्वालिदनुरत: कशित्वरय सवितर्कमनुसन्बत्ते। विलम्मपानस्य वा मतिविधानपताशया कस्याप्पये निनेदयति। सा बालेवि। सा अनिर्वचनीया मुग्या, वर्य न तदपापिपर्याकुळततया अपगत्ममनसः। अथ व बजैव ्पं समैवापगस्ममनस्कलव दुश्वते। सा जी, वर्य न तो बिना सात न सरम इति गतमैथा:।अम व यत्रव सीख ततरेव कातरत्मुचित अवति। सा पीन नोतविमच एवविध स्तनमुगल निर्भार्त, वर्म न तहादालिमनमप्रासन्त: सखेदाः । अम न व एव गुरुपदार्धमार वहवि स एव सखेदो दरबवे। ...... सा महतः नियन्बनरेणाकानता, वयं च ता वलाग्भारतीवालसगामिनी सरनो बडिसा गनु न समाः। अय व य एव सहता मारिणाकान्तो भवति से एव गन्तु न सकोति। एव सति अन्यजनावतन्विभियोपैषेवमसीप्वा- संकृत्ता वत्वाययमेतव्।". The अल. स. roads पचोघरमर, which Le noticed by अर्जुनव्मे also. Tle अतं. स. rois अपगत्मनचस for अमनज्नमनस: and दोपैरन्यसमामिते: (अन्यान

240 NOITS ON X.69 असङ्ति.

समाध्िते:) for दोपेरत्पजनालये: (अन्यजन: आश्रगः बेवाम्). वयमपगत्म tu: Our minds lack maturity of judgment, i. e. the mind being dissppointed does not know what to do. In childhood, one has not maturity of understanding. Here the womnn is young, and therefore the want of maturity of understanding should belong to her; but is represented here ns belonging to the lover. Women are timid, therefore timidity should belong to her; but here timidity (of course, due to love ) belongs to the lover. udar qqq-We are oppressed or worried. Here the csuses, बालत, खील eld, belong to the woman, but the affeots अमगत्भत्व, कावर etcaro represented as belonging to the hero. Thus aro and ma exist in different places (i. . there is वैयधिकरण्य of कार्यकारण) and therefore the figure is असअति. It should be moticed here that the wnewqemq due to childhood is different from that due to love; similarly the natural timidity of women is different frou the futtering of henrt due to love. Bat both of them are here regarded as non- different (i.e. there is अमेदाध्यवसाय bebweer कातरत due lo womanhood and ate due to love ). It is therefore that the

मित्यनपोरमेदाध्यवसायः । एवमन्यत्र बेयम्।" p. 130. The विमारशनी romarks upon this that, aeeording to tho views of अड. म., अतिशयोकि is always ab the root of this fgore, "aricreery qfa " अनेनाविममोतिरस्या अध्यनुपाणनकलेन कटाक्षिता। अम्पमा हि विरोधो दुप्परिहर: wia " fage p. 130. Jagannitha saya that the figure ufau arfe i not everywhere at the root of this figure; what is necesisary everywhere is the aqeqars as regards the effeot (a that of कातरत explained ahove) 'अमपा न विभावनायामिक कार्याशेडतिदयोवत्यनुमाणनमावश्यकम् । अन्यथा विरोषो दुम्परिहर एव स्यान, रत्यलक्कारसर्वस्वकारादीना मतम्। तच 'दुहिर्नगीहशोऽत्न्त वुत्यन्तपरिशीलिनी । मुष्यन्े बन्धनात्केशा निचित्रा वैधसी गति:॥' इत्यम्मननिर्मितोदाहरगे स्यमिचाराइस- अतम् न दि 'मुच्वन्ते बन्धनात्केशाः इत्यत्र केशपन्धनमुचयशेडतिशयोकिरलि। कि तु वेषभित्तिकामेदा्पवसानमावन्। तसाधेन केनापि प्रकारेण कार्यासेडनेदर आ्यचसानमावश्यकमिति तु समयम् 17R.G. pp.440-441. The name sanfh is significant, beeanse in it thero is absence of the natural co-existence of cause and effeet, as mid by Mammata "सा लयो: सनावोरपचपरस्परसहतित्यागाव असततिः' वस्ाश्ाप.। .. बिरोवालकार: (p.50,128). In असइति,there is pparent contradietion in saying that the cause remains in ono

X. 09 असङ्ृति. SAHITYADARPANA. 247

place and that the effeet is produced in anothor. So is may be thought that aragfa is nothing hut frdy. The author therefore proceeds to distinguish botween wanfh and fidy. A mid nbove with referenoe to विभावना and विशेषोक्ति, असङ्गति corresponds to an अपवाद, whila विरोध i momething like a role (उलसग). An aqgr is always more powerful than a rule. So where the ronditions of अमgत are satiafied, there can be no विरोष. विरोष oncurs when two things, well known to reside in different places ars represented ar residing in the same substratum; t. g. sfa-ns and ggmua, which reside in different objeets, but are represented as residing in the same object, vir, the palm; sinafo, on the other hand, occurs when two objeots, related as cause and effect and generally known to reride in the same placo, are represented as residing in different sulstrata. Compare K. P. X. "यपा व विरोभयानिनी न विरोष:। मिजाधारतपैव दवोरिड विरोधिताया- प्रतिभासाय। बिरोने तु विरोधित्वमेकामयनिश्मनुक्तमपि प्यवमितम्। अपवादविषवपरिह्वारेणोत्सर्गसप व्यवस्पिते:।4 "व्यतिकरणत्वेन मसिक्योः समानाधिकरणत्वेनोपनिबन्धने विरोधालद्कार:। समानाधिकरणलेन पसिद्धपोर्दयोवय चिकरण्येनोपनिगन्चनेडसङनि: R.G. p. 441. Tn विभावना, the effeot is represented as following even in the abseuce of the well-known cause; in srergfa both the onuse and effeet exist, but in different places i. e. in विभावना the ohnrm lies in कार्यात्पत्ति even withoue tbe well-known cause, while in aranf the charm lies in the वयविकरण्य of कार्य and कारण Similarly विशेषोकि should be distinguianed from wafa. Jagannathn remarks that in wanfh it is not necemmary that the two objects should be related as cause and effeot. What is necessary to constituto the Agure, according to Jugannatha is that two objeets, known as generally existing togetlier, should be represented ae residing in different plnoes. "पयुक्तासहतिलक्षणे हेतुका्यगोरिति न समानाधिकरण- मात्रोपलक्षणम्। तेन नेत्रं निरजन तसपा: दान्यास्तु वयमङतन्' हत्यव् निरवनलशून्य·

समति सहच्छते । यथासुवे तु सान सान । R. G. p. 441. The following are somne examples of असमति. 'बद्दो खलमुनहयय विचितोरय वपकमः । अन्यस्य वति सोतमन्यः माणविमुच्यते॥' 'वर्पैव वणस्तलेव मेदना नगति जनस्तदलीकम्। दन्तदर्व कपोले बच्चा बेदना सपलीनाम् ।7 ( quoted in K, P. X. ) 38 विषमम् (Incongruity). (I) When the qualities (a) or the notions (b) of e cuuse and its effeet are opposed to each other, (LI) When an effort

248 NOTES ON X. 70-71 विषमम्

faila and some evil resalt follows; or (TII) when there is an sasocintion ( bringing together or connection ) bet ween two things that are incongruous, there is Ryg.

It ia a general maxim that the qualities of a cauas produce in the affect similar qualities, 'कारणगुणा हि कार्यगुणानारमस्ते'- Vide 'कारणगुणपूर्वक: कार्यगुणो इृष्टः' वैशेषिकमन IT. I. 24. Where the poet ropresents the qualities of the enuse as opposed to those of the effect, there is fiva ( I n above ). If, however, the qualities of the cause are different from those of the affect in the nature of things, there is no विषम: e.9. in "द्राक्षाफलानि शिसरेपु शिलोचयानां पीयूपसाररसनिमरगर्मपन्ति। विप्वस्टृपतकठिनकायनिगूड़ वरद्वाटकानि पुनरम्मसि सम्भवन्ति।I" there is n0 विषम, As grapes do naturally grow on the hilla. Therefore the production of qualities different from those of the cause must be duo to the poet's imngination.

सप :.. परसूते (p. 58, II, 25-26). This occurs in Padmiagupta's Navasahnmnkachnrita ( I. 62). It is cited by Mammata and Sarvagva as an example of विषम. 'तमाववचीना कृपाणलेखा पस् (तस रायः) करत्पर्शमवाम्य सगस्तत्काल रणे रणे प्रतिर्सग्ामं पारदिन्दुचव पाण्ड शुभ यशः प्रसूते पतचित्रमित्यन्वयः । उ० स0 p. 143. Here we have pure (lit. white ) fame arising from the onuse, viz, the dark sword, in opposition to the general rule that the qualitica of the cause produce in the effeot qualities similar to themselves. The quality darkness' (:fere ) of the cnuse, the sword, is opposed to the quality 'whiteness' residing in the eftect, viz, fame. qH ... #. This is Rudrata IX. 47. mwrg-now small, i. e. vory grent. This is an example of I b. Hote the cause, the heroine, has the action, vin, "giving delight' expreised by the words 'anmf qaift, but the effeot, viz separation, caused by the heroine, has the sction 'burning' espressed by the verb muyfatre. Therefore the notions of the chuse and its effect are opposed. सग ..--.. कारवारिमि: (p. 51,I1 11-12). This is an example of II. अर्य अग्भोषि: रवाकर: (रजाना आकरः खनिः) बते बनाइया लसेवि (सेवितः)। बनं दूरेश्स्तु वदन कषारवारिभि: अपूरि (पुसतम्). Here not only was the objeot ( viz. attainment of wealth ) not obtained, but, on the contrary, the mouth was filled with salt water (अनर्मेख समभव:).

X. 70-71 विषम. SAHITYADARPAŅA. 949

क वन -.-.. सुटुःसडम् (p.61, 1I. 14-15). वस्ततकमूपणं (पृक्षवस्क पृक्षसक् 'लभ् क्षी वस्क नव्कलमलियाम' हलमर० II. 4.12. भूपर्ण चमिन्) मनं क, महेन्द्रवन्दिता (देवेशपूजिता) नृपलक्ष्मी क। नियर्त (टुन) बत (बत इति निपाठ: खेरे) प्रतिकत्प्तिनो भातु:ः (तिपेः) चरित (चेहिर्त) सदुग्सदन- Here wo havo an nssoclation of woods and royal glory (In the person of Rama ), which aro incongruous, The commentalor Ramacharapa saye that this is not a proper esaiple of tho third variety, beeanse Rams, when be went to the woods was not a king; that, therefore the verso is an exnmple of the second variety, as not only was Dasnmtha's attempt to crown Rama as qgtra frustrated, but an ovil result, viz. Ramn's exila, followed. We may say against this that thongh Ramn was not king de facte, ho was a king de jure and therofore the verse is a proper exumpla. Ayangur (p. 51, 11 18-19). The author cites another example of the third varlety (Arsya): agdar). The varso is 8'ir'u. XIII, 40. "सागरे दोते हति सागरनायस्तादशसत वस्त विप्णो: विपुलेन विरतुतेन कक्विणा युमसये मुबनानि पपिरे पीतानि। स पुनः। सोशात्ययः। एकतमया कापा- चितगरकानिन्या मदेन विजमो विलसो वरमां सा जासी असकछ असन्पूर्णा व तगामृत्रया एकया दशा पये सादरमपलोकित एव। पीत हलमेराध्यवसानम्।" a. a.p 41L. Here in Vishou, there is the nssociation of tiro incongruous thinga, vis, a part of Vishpu ia represented as swallowing all the worlds; but Vishun himsoli ( tho aayst) is spoken of as drunk by a woman with a single oye. 'wer कुकिरेव सकलभुवनपानसमर्वा सस्य सम्पूर्णस्य अवयविन: लिया मकहसा पान चापर विषगम् । उद्योत. P.123. Our author gives no general definition of fvn. Ha only mentions three varicties of Ryq. In this he follows Manuuata and Ruyyaka. Jagannatlia defines विषम 05 'अननुरूपससगो विषमम' (an ineongruous relation ). It should be noticod that tho trentment of fayg given in the text is not oxhaustive. Jugannatha romarks that in the seeond varloty, wo shall-have to speak of a number of subvarieties; e g. (n) Thero may bo the frustration of the desired objoot and also the befalling of some ovil, (b) there may be simply the non-attainment of the desired object, (e) there mny be simply the befalling of somo evil He then shows that the desired objeet may bo four-fold and that wAe may be threefold. Vide R. G. pp. 444-447. In the third varioty ( frenit: egemr ) also there are many rubdivisions. We do not refer to thom, as for our purpose it is not necissary to do so. २५

250 NOTES ON X. 70-71 विपम.

We sbould clearly distinguish botween Rdw, werf and fim ( varioty I). It may be said that the verse 'nazuy -? " ete. is an example of frdy, because thero is an apparent contru- dietion between the two aetions आनन्द ददासि and सापपतितराम् But this is not so. Here the charm does not lle in the apparent contradiction of the two actions by themselves; but it lies in the Fact that the eanse, the woman, and the effect, soparation, havd ench of them an aetion opposed to that of the other. In Rds what is charming is the residencs in oue place of two things that are known to reside in differont places; in sanfa the charm lies in the faet that cause and offeet are represented as residing in different places, although naturally they should reside in the same place; but in fayn the charm lies in this thut qualities or actions pertaining to the effect are opposed to the qualitios or actions bolonging to the eauso. "विरोने विरोधिनो: सामानाधिकरण्यस्त, असकतो कार्यकारणयोकयधिकरण्यस्य चमत्ारप्रयोजता, अ्त्र तु कार्यकारणवृत्ति- विजावीमक्रियागणयोगस्य चमकारितेति विशेषान् ॥7 उयोस p. 133. The Kuvalayinnndn and R. G. spenk of a figuro called विषादन, whioh is defined by the latter as 'अमीषावेविर्वलामो furan'. Where one makes no effort to obtain what is desired, but only desires it and something exaetly the opposite happent, there is निपादन. An erampla is "राजिर्गेमि्वति मविष्वति सुपनार्त भामानुदेप्यति इसिम्पति चक्रवाहम्। हत्ये विचिन्तपति कोशगते दिरेफे हा हन्त इन्त नलिनी गज उर्तदार ।. We think that this should be regarded as fayn, for there will be no end of figures if we go on with this halr-splitting. Exnmples of विषम are :- (I) अरिकारे कुम्मविदारणरभिरारुणदारुगादव: मदगाए। मसुनाविये मनन कान्ते च बक्षो बभूत तब्र ।। रु० IX, 46 .; (II.) पो एडं प्रतिनिवेञमुदसतः मुभवा प्रिनतमस्य फटाक्षः1स प्रतोद दव तस्व विशेषातमेरक: किमपि इन्त बभूब ।। (quoted by Jnyaratha ); (III) क गूर्सप्भत्रो वंशः क चाल्पविषया मतिः। रघु 2 क वर्म क परोक्षमन्समो सृगशावैः सममेचितो जन:Tशा० II. 39 समम् ( Equal ). an is the commendation of nu objeot as worthy of another on aocount of the ftuess of both for one nnother. .u refars to the renson why penise is bestowed. An example of सम is शशिनमुफातेय ote. (p. 51, Il.22-23). This is Raghe. VI. 85. एगं (इन्दुमती) मेपमुक्त शशिन उपगता कौमुदी, अनुरू्प जलनिधि अववीर्गा बदुकन्या (गह्ञा) इति समगुणयोगमीत्य: (स्मौ

X.71 सम. SAHITYADARPANA. 251

गुणौ दवो: तयोः योगेन प्रीतिर्येपाम) पौरा: नृपा्णां अषणवद एकमाकर्य तत्र निवज: (उदीरयामास:). Hore there is a commendationof of Aja and Indumatt, which commendation is due to their fitness for one another. Mammata spenks of two varieties of q#: (I) when tho two things are both good and (II) when both of them are bad. The frat is illustrated by the verse in the text. An example of the second is चिव चिए पत बत महमित्रमेतहिविय जातो दैवादुचितरच नासविधाता विधाता। बजिम्वाना परिणतफलरफीतिराखाइनीया मचेवसा: कमल- नकलाकोविद: काकलोक:।I सम is the conversa of the thrdarfिम (विर्तवोः nt). A question may be asked: 'why should we not regard the converse of the other two varinties of fisn as ant The reply is that the converse of those varieties is not charm- ing. To mny that the qualities or aotions of the cause ore reproduced in the effeot, or that one who was striving to nttain his objeet has attained it is not very striking. "auN Auner नेदचयमुक्त तमापि तत्दव्देन (in the definition of सम given by अलं. स. 'तदिपग: समम') सम्भवादन्लो मेद: परामुरयसे। पूर्वमेदद्रमनिपर्द- पचानलकारत्वात। अन््यमेदनिपर्यसतु चासवालामासवोष्वद्वार:।" असे.स.p.139. Jagannatha, however, condemns this remark of the we. # and says tlat qa also has the same three varieties ns fars. The examples of the first two varieties are कुतलयलदमी रते लप कीर्तिस्न कि नितम्। चम्ान्निदानमस्ण लोकनमस्याधिपङ्गवस्तु भगान् ।। नितरा धनमापमभिमि: क्षितिप वा समुपास वलतः। निचन समलग्भि ताबको खड सेवा जनवाच्छितप्रदा ॥. In the Inst example, there is a pun on the Word निमन (निवरां मनम; निधन मृत्यु:). Jagannathn anys that in these examples, there is a charm, which consists in desoribing a cause and its effect as suitable to one another, althongh they are really not so, by representing them by means of ay eto. as possessing the anme qualities, or in desoribing the uttainmant of what indesired, althongh IE (the objeet nttrinudl) is really अनि, by the samd process (by वप et). 'वस्तुतोघननुरुप सेगेनोपायेने हैस्पसम्पचासिटटप्रापिकमीने ने चानता वा अनुपदमेव दर्शितत्वाव। तम्मात्सममपि निकयमेव /"R.G. p. 452 Examples of सम are :- 1वनईता प्मसर: स्वृतोइसि नः शकुन्तला मूर्तिमती च सल्लिमा। समानवस्तुत्यमुर्ण वधुवर चिरख वाच्य न गतः अजापतिः॥ शा० V; दिट्या शुकुन्तला साच्ी सदपतामिद नवान्। श्रंडा बित्तं विभिक्रेति वितवें तल्तमागतम् ॥I स्ा० VII.

252 NOTES ON X 72 विचित्र.

40 विचित्रम् (Strange). When, for the attainment of the desired abjeot, one does comething contrary to it, there is ff. An example is suiuag- afft eto. (p. 51, LL, 26-27 ). This occurs in the Hitopadera YI. "For the purpose of being elevated, he hows down; for the rako of his life, he parts with it altogether; for the take of happiness he subjeets himself to misery; who is there a greater fool thun a servant P One who wants zafr (elevation, bere used both Iiterally and metsphorically > should go up; bot the servant, wishing for auia, goes down on his knees before his master. The servant takes service with the object of lending a comfort- ahle life; but he bas often to lose his life in the servico of hia master. He thinks that by service be will obtain happinest, but what he really gois is worry and toil So for obtaining whnt is desired, vin, eufa, sifa and go, he employs fieuns, vix, snn, tfiy and gas, which aro exnctly the reverse of what he wante. Jayaratha informs u that the fgure fAr was firmi dellinod by अर्सं. म. 'एतकि अन्थकृतैमाभिनवलेनोकन्।" अल. स. वि. P. 134. "यस ह्ेतोर्बत्फन (कार्य) तस्व (हेतोः) बदा तव (कार्य) निपरीत सवति सदा तदिपरीतफशनिष्पत्पमें कन्वचितायन: उत्सादो विचित्रालकार:।" अलं. स. p. 133. fif ordinarily menus 'wonderfol" Tha figure is colled fafaa, beenuse it cnuses wonder (in that one triea to obtain by means of a particnlar act a reault which is exnotly the opposite of what genomlly followa from that net ). A question may be Haked: "What difference is there between fRy and that Rvs, where an effect opposed to the enuse in its qualtties is produced1 The reply is :- In fafes. when we say 'he bows down to become elevated' what we first understand is that bowing down eanot be the eause of hecom- ing elevated ( i. e. there is first anmfaiy) and then we under- stand that eleyation cannot be the efteet of bowing down, being opposed to it (i. e.there is कार्यवेपरीलप्रतीति) while in विपम (in which an effeet opposed to the cause la already produend, while in fifrr an offort in made to produce un effret opposed to the onusa ), when we may "Although the sword is black, it produces bright fame? what we llest apprehend is thas brightness is-an effeet opposed to the enuse (i. e. thers is w/ayfefifa first) and then we apprebend that the btuw aword cannot be the onnse of bright fame (i.e. there is qrrufais). This differengo is set

X.72 विचिन. SÅHITYADARPAŅA. 263

forth vory conpisely by thoere. स. nt follows :- "न चाय प्रथमो विगमानङ्वार:। सवनिषेधमुखेन (कारणनिमेम्रमुखेन) मैपरील्पतीटे:। विपरीत मतीखा वु खवनिषेभस्तर्व (विषमस्य) वितय:। मवा 'तमाळमीळा करदिन्दुपाणङ्- पशसिलोकामरण प्रयते' इत्यादि। रह सन्यथा प्रतीतिः।p. 183. Anothor difference is pointed out by Jayaraths and Jaganatha In farw, an opposite offect resulta of its own nooord; while in Afs, an effort is made by some person to produce an opposite effeet. वदवि िपमे विरपस्व कार्यस्व सयमेमोरपसिरिह न तनिप्पतये प्रमत इति स्फुटोम्पनगो: मेदलथापि अन्यकृता विलेषपरिपोषायेव सूक्ष्मेदषिकागम्यो मेदोइक- मुक्ः1" विन pp. 133.34; "न च वारणाननुरष कार्यमिति विषममेदोस्य

R. G. p. 453. Il should be noticed that Dandin, Bhamahs, Udbhnta, Mammata and others do not regard fafea as & distinet figure. Uddlyota regarda विचित as not different from विपमः "रवमिषासे डपर्यमिट्टेपिणा कियमाणसिष्टविपदीतवतापरणमपि विषममेव। बया नमन्ति सन्सो लोक्यादपि लच् समुकतिन। वाभ्यप्वीतिनेलयां योगवषन्वपतीते:। पतेनाव विचित्राबकार: पृथगितपासम्।" P. 124. Examples of विचित्र अr- उजले नमति प्रभु प्रमुगहान्द्रहट पहिस्तिम्रति खवद्णमव्चयमावनोति बदधीरामामिवित्ताख्षया। अणान्पाणितुमेव मुझति रणे हिजाति मोगेच्छपा सर्म वदिपरीतमेव कुरे तुण्णान्पट्क्सेनक:॥। quoted in अर. स. सतिनमितुं सलवदन विमलयति यगन्ति देव कीर्तिस्ते। मिल्राहार्ट कतुँ मिनाप दुववि अतापोड्ि॥ एकानली.

41 अधिकम् (Exceeding). When, of the coutalnor and the contnined, one is repre- dented ns vaster than the other, there is अचिक. एकस-नामवस् आाअविणो पा. An ezample, where the अाअय is vnstar than the मावित, i किमचिक otय. (p. 51, 11. 30-31). अजात एव not known (by all the nnimals in the sed, bacause Hari lies in only a part of the sen ). The greatness of Hari is apprehended from the fnot that all the worlils are contained in Hari's side. The excesaivo greataess of the aes (tu बाबय of दरि) ia underatood from tha faet that the grent Hari covers only a part of the sea. An wxample of अभिक, whero the आश्रित (the thing contained) is zeprerented as heing vnster than the अuय is 'युगान्त' eto ( p. 52, 11. 2-3 ), This is वg्ुo 1.25, and is cited by गम्मः 48 an example of afig ;. It is a desoription of the great pleasuro chich Kphon folt at the approach of the sago Narads. "युमान्तकाले पतिसंदत: वात्मा स्वात्मभूतः पमजो ेन तत्प कैटमदिपः शीबिणोर,

254 NOTES ON X. 72 अधिक.

यस्वातनी (मूती) नगन्ति भुवनानि सविकानं सावकार आसत उपविशन्ति मा, तत्र तस्पां तनी तपोपनस्व नारदस्प अन्यागम: भागमन वत्सग्मवा: तज्बन्ता: मुदः पीवव: न ममुः न अवकाश प्रापु।' उद्योत p.125. Here, tho body of Krahns, in which all the worlds lie without jostling ons another, and which is therefore the ntars, is intended to be great. The pleasure due to Narnda's arrival, which must be smaller than the body, is bere spoken of ma not contained in the body (wran) and therofore there ia the figure called afrn. परडीप remarks 'अन्रावेममूताया मुदो महीयसवं विवक्षितम्:' It should be well borne in mind that the fgure occura only when the अचिकलव of the आमय or आयगिन i noL true in the nature of things, but is due solely to the poot's imagination. तम्ालयास्रयिणो: कनरिपतिभाकल्पितमेव आाख न पुनर्वासववम्। तेन चाललप्रवीतेः। विग० P. 134- 'उक्षणे कल्पनमित्यनेन यत्राषाराधेवयोरन्पतरस्य न्यूनत्वमधिकात व वासवं तत्र नाविपरसङ:" R. G. p. 454. For thisreason tha following verse, thongh it is cited by tho se. 5. ns un oxamplo of अधिक, is not a proper example of itश्ीरत्र चिदालिता भबतत पातालमत कचित्ताप्यवेन बरा परापरजलाधारावचिवतते। स्फानरफोतमहो नमः किवदिद यस पेत्थमे पंवियेदूरे पूरणमस्तु शून्यमिति यन्नामामि नारत गतनू।.Here the vastness of nabhas and the limited extent of the Henven eto., that are desoribed, aro well known. Compare 'नमसो पपनतीन। चान्योन्यापेक्षया वैपुल्यं पारिमिल् व मासतवमेपेतयनुवाइरणमेतव ।निन० p.135, It may be snid that afrm is nothing but the third Lind of विपम (विरुपगो: सहटना), siace in the former also there is an nS sociation of two incongruous thinge (Ae, the enwy is vast, while arfrg is very mmuull or rice cersa). But this is not proper. In faww two things that are independent (i.&. not related as enwrr and anie) and are incongruous with each other are brought together, while in arfig two things are related as आलय and आश्रयिन and one of them is vnst while the other is limited. The charm lies not in the incongruity of the two things, but rather in the fact that the आश्य or आलविन् i vaster thau the आसमिन् or आश्रय respeolively. 'एवं न परि-

रापेययो: सलूटनेनेवाननुरूपत्वमचरगम्यते। विपमे चानन्यापेक्षलेन एवत पव्राननुरूपयो: सछटनगिवयनयोमेबानमेद: १ विस० p. 134, Other examples of अधिक are :- गही विश्वाल भृपाल भुबनत्रितवोदरम्। माति मातुमशकयोडपि वशोराशिर्यदय ते। K. P. X निरामविषयो राजन विस्तारस्तव चेतनः। सापकाशतया चतर सरेते नि्वालयो हरिः॥ B.G: नगरिशाले ददि तस तन्ती प्रविदय सारते मा तथा यया तत। पर्मोसमासीदसिर्ल न वत्यास्तनावकाशस्तु कुतोडपरला:॥। Ru. IX. 29.

X. 73 अन्योग्प. SÅIITYADARPAŞA. 255

42 अन्योन्यम् (Reciprocal). उभवो: (वर्तुनो:) मिय: (परसपर) मकक्ियायाः करणं (चेत) (तदा) i -. When two things do the same net to cach other there is अन्योन्य, अन्योन्य ooours when two thinga are represented as causing a speoinlty in each other. The essontials of ar ir4 are two :- I. Two thinga must act on cach other ; II. The effeot produced in cach other must be the samo, 'fut: namaffere नाम्बवता हत: i not an example of अन्ोन्य benue there is no reciproenl action; we are bold that the lion killed gar, but we are not bold what मसेन did to the lion.ैपायसिपेने निष्यवचत: । जसावच्यापवेच त विर्द्या योगसमन्विताम॥ is not an example of अम्योन्द Here कृष्पदेपायन and पाये aot o oter,Lut tho netion is not the same. An example of अन्योन्य i8 त्वया सा ete. (p. 52, 1I. 5-6), Here, the night and the moon conduce to ench other's beauty. Ib is not necesary that the two things should produce the same action in each others it is sufficient if they produce the same quality(=u). Au example is 'प्रकाश कोशी कलासरील-

Examples of अन्वोन्य are :- अण्ठस तस्पाः सनवन्पुरस मुक्ताकलापन् व निललर। अन्योन्यशोनाजननाइमून साधारणो भूपणमप्यनावः।। कुमारसम्मव T. 42, ईसानी सरोनि- शरीः सार्चतेष्य सरसा इसे। अन्योन्यमेनैसे आत्मा्न केवश गुरुकुर्पन्ति।K.P.X, परपूरपदृष्टिपावनजाहतिगीता हदय प्रियस्य सीता। अविशत्परकामिनीमुमजीभवतः सख्रमेव सोकी तसा:॥ R.G.

43 विशेष: (Extraordinary). (I) When something which is dependent on anolhar ( as its mpport ) is represented as oxisting without it; ( II) when one objeet is spolen of as being present in many plnees (simultancously ); (II1 ) whon eomebody, in htinging ahout one result, unexpectedly occomplishes something olse also, which is impossible; there is fdy which is thus threefold, Wo construe the last two lines of the definition as Ifui4 वा अकुपतः वतरस अशकयस कार्यलय दैवात्करणम्, Wo think that का conneets the third kind of Ray with the other two. Pramadadaso conneets ar with race; and takes tater ns equal t0 सकयस (i. e. अशनवस कार्यस्य ववरत्य अक्यस्य वा कार्यसय). राम also does the same. We think that both are wrong for two ressons :- I. All weighty authority isin fuvour of our

950 NOTES ON X. 73-74 विरोष

Interpretation (i. d. in taking शतरस्य 45 अन्यस्य कार्यस्य) and ngainst that of Pramadsdasa, No one spoaks of the ffeeting of a arr wt. Carofully note the following words 'अन्पत्प्रकुर्षत: कार्यमवक्यस्यान्ववस्तुनः। तबेव करणे चेति विशेषन्त्िविध: समृत-॥।" K.P.X .; वच्च किचिदार भमाणस्यासम्भाव्यवसत्वन्तरकरणं स तृतीयो विशेषः।' अड. स. p. 136. IT. Oar author, supposing राम to be right does uote cite any example of another aT art boing produced al the aame time. Pramadadass tranalates ar4 aa funeonneoted with the mbjeet. This appenrs to be wrong, as will be elear from the word argrtr used by the and. w. above. It should be nobed that no definition common to the three Varieties is given. There are really speaking three Agures, all of which are ollad विशेष. विशेपाश्ात वयो न पुनरेकसिपिय:। उक्षणसव मित्रतवाव्। विम p. 136. An example of the Ist variety is fanarq oto. ( p. 52, 11.11-12 ). This is Rudrata IX. 6; the verio is cited by Mammata and the बडे. स. alao. दिवमपि (स्वर्गमपि) उपपावानाम (पवानाम) वेपां (कनीना) अनत्यगुणराणा: (अनवप: अलघु: गुणगण-वासाम्) गिर :- आकवरप (वाज्यपर्गन्त) जगन्ति (तरिमुवन) रमवन्ति ते कवयः कमाेव न उन्या: Hera the aray is speech, the well-known support (enare) of which is man. The poeta are spoken of ns dead and yet their speech is ropresented as gluddening the world even in the absence of poeta: ( the well known arqie of speech ) Theretoro thia is an oxample of the Ist विशेष: 'मत्र गिर जपेयाः। भाण्दासितालाक। अब च विनाडपि कविमिराषार रगयन्तीस्युपलरव्या फयित्तन् P नमिसापु, Although the author does not may so spenifenlly, wo mnst Understand that in the 2nd varlety one thing simultalegudly resides in many alodos, as aaid by अलं. स. 'चचैक वस्तु परिमितं युगपद्नेकमा वर्तमान कियते स द्वितीयो विशेष:। p. 136. An example is कानने ete (p.52, II.13-14) अन्वकसवाश-मृत्युसटश. Here, the king is represented as seen in many placos at the aume timo. It is not really possible that one man oun be in many pluees at the same time. The king is represented to be in many placos, beonnne to his enomies, in whose: heurts he has atruoh terror, he is everywhere. An example of the Brd variety is af it eto. (p. 52, 11. 15-16). This is Raghu. VILL 66, aud is cited by K. P. Ajn, bowailing the loss of his wife, aums it up in this fine vere. Ftetrfa. Here Death Is represented as depriving Aja of everything such ai n minister, friend, diseiple eto. in depriving him of t-sudt.

X. 73-74 विशेष. SAILITYADARPAŅA. 257

Examples of विशेष ATG :- I. युक्त तु बाचे दिवमासफेन्दी वद्याभिताना यदमूदिनाश:। इदंतु चिर्य भुयनावकाशे निरामया मेळति सस् कोर्तिः॥ RO .- II. हदये वकुपि वाति न तब सैवामिनपचौवना पसति। दपमन्र निरबकाशा विरम कर्त पादपवनेन।I रट्रर IX.8 .; III. माप: शिशुपालवर्म विदधातकविमदवर्म विदये। रझाकर: लनिजयं हरव्जिय वर्णवन ववव्णोत्।I quoted by जयरव with the remurk 'अन न केवले माम: शिश्ुपालनरयं नकार यानदसम्मार्व्य चिकीर्गित

44 व्याघात: (Frustration). वेन (उपावेन) चया येन प्रकारेण वस्तु केनापि (पुरपेण) आ्ान् तेनैव उपावेन चेव अन्य: सदन्यपा (ततोघन्यया) कुरुते (तदा) स्यापातः I a certuin thing, which is doue by one man by a certaiu means, is undone by anothar by the snme means, there is zyiia. An esample is इशा दगघे मनसिने लीषपन्ति दुनैष याः 1विकपाक्षस्त अगिनीसा स्तुबे बामळोनना: I. This verse ocours in Rajasekhara's Viddhas'a labhanjika ( I Act ). Our author cites it as an example of छुलनुमास also. दृशा (शिवस्य चुरवीयेन नेवेग) दन्बं मनसिज (कार्म) या: हशा एव जीवचन्ति (कदाक्षेण मदन जनयन्ति) ताः विरपाक्षख्त (लोननानो विल्ाद विरुषाय: सिवः) जविनी: (शिवमपि प्रत्ाविवान्तीः ) वामलोचना: (बामे मुन्दरे लोनने वासा) स्तुचे. Cupld was burnt by S'ivn with his eye : but bere women are represented as ro-vivifying Cupid by that very menns ( i. e. by the ege ). Thurefore there is PIryftr. 'अम्न इृसटिटिक्षणेनोपायेन मरस हरेण दाइविषयस निष्पादित्तम। सृगनपनामि: पुनसेनैयोपायेन तक् जीवनीयतवं कियते। तच्च दाषनिषयत्वस्य प्रतिपक्षभ्तम्।' me. w. p 138 It should be noted that the poet represents the eye of Siva'and the ove of the women as non-different; while in reality the two are differont. The following are the esgentinls of saTgTa: -I. Something must have been aecouplished by a certuin person with a certain menns; II. What has been accomplished must be frustrated by nnother teih the same means; III. The representntion muxt be poetical and not mere matter of fact. When tho wame catan prodnoes two opposed affeets, in connection with different subetrata, there in no स्यायात; .9- "कुलममलिन मद्रा मुत्मति: पुतिघालिनी मुजबलमळ लीता लक्ष्मी- प्रमुतमरण्डितम् । प्रकृतिमृगणा बोते भाव्रा जमीसिरयं जनो जजत सुतरा दर्ष राजस्त एव तवाहुसा: . Herd there is no iua, because the state of things ean be explained by the fact that grest men are quite different from ordinary men. The fgure is called aqpna, beeuuse it is the ennse of tho frustration of a thing already nocomplished, ns sald by Mam-

258 NOTES ON X 70 न्याघात सौकयेंण ...... कियते वदि. When the contrary of a certain aot is juntifed by the same resson with facility, that is also nsa. The cssentials of thia syigia are :- I. Some person must repre- sont a certain anuse aa probably producing o certain effeet; II, Another person must represent that very couse m capable of producing exaetly an opposite effeot and with greater ense than the frst. This second variety also is called sqrura, becausa in it there is a frustration of the offeot that was reprosentod il probable. 'कि जित्कार्य निष्पादयित सम्भाव्यमान: कारणविशेपतत्कार्यविरद- निष्पादकत्वेन वत्ससव्यवे सोडप सम्भाव्यमानकार्यव्याहतिनिबन्धनत्वाम्पात: कार्यवि- रुद्धनिप्पसिश्च कार्यापेक्षया सुकरा। तस्व कारणस्ातन्त सवानुगुण्पाद्। नते. स. p. 139. An example of this =qpa is geq eto. (p. 52, 11. 22-25). The first half of the verse is spokon by the hushand and the second by the wife. 14 ददैव तिछ (मया सह नागन्वव्यम्), जई कतिपये: अहयोगि: इव (शीन्र ) समागन्ता (Nom. Sing, of समागन्त 4.), कान्ते (घिगे ) वृहुःअमि नं च आयाससचना (हेशान् सोईं न कमा)। बुभग (सुन्दर) मे (नम) सृदुर्स्य मवता (सद) गन्तु अभिक हेतु-बद (बतः) (अईं) मृद्दी (सवी) दिरहकत (तव विरहेण इतं) असगम् (अतुडं) आपास दुरः्ख न सोडा (सहिप्ये). Here the husband mentions the tenderness of the heroine as a reason against her accompanying him ( on n journey ); but the heroine on the other hand represents it ( tonderness ) with still grenter force as a renson for accompanying bim. The differenco between the first and the seoond kind of a is as follows: In the first a certain thing u already accomplisked by some person with a dertain moans and another person with the samo means frustrates it; whlle in the second, n oertain thing is put forward by a person os probably produuing some affect (i. a. the effeot is not already produced as in the first ) while another represents that very thing as more easily eapable of producing exaelly the opposite effeet. अत दवास्म अथमान्यापाताभेद:। ततर दि सेन केनचिदुपावेन निष्पादित सहस्तु समेवा- न्येनान्यमीकियत इत्युकम। बह व कििनिष पादयितु सम्माव्यमानस्य कारणर तड्विरकनिप्पाइकलेन समर्थनम।' विम० P. 139. It may be said that in the example ehs, eto., the hushand not only failed to persuade his wife to stny at home (rEt amfh ) but the wifo represented tho excuse brought forward by him asa stronger resson for her necompanying him (ie. thora is अनर्गस्य सम्नन: and therefore te nd varety of स्वाचात is nothing but the soond vuriety of fisn. To this objeetion

X. 76 इपाचात. SAHITYADARPANA. 269

we reply :- In fava. the desired effeet does not follow and morcover there is some evil rosulting; while in apura, i6 cannot be snid that what is first put forward as a probable effoot is not an effeot at all. It is an effeot; but anoiber person represents that an effeet opposed to the Arst can more casily be brought about by the same means. wfiyaarw पुनरिह कार्यस्य सुकूरतयोपपयमानत्वा, अभिमवकार्यानुत्पची अनभिमवमादुमोंपे व भक्ती तिपमालक्काराज्िजविषयल्वेन स्पित। एकापली p. 206. It will have been noticed by the careful reader that in दृशा दर्ब्म elc., there ia व्युतिरेक, as made clear by the worda जयिनी:, बामलोचना: and निरुपाक्षमा, Jayaratha mays that व्याबाव is not possible without sfes. The representation that one person frustrates what has been accomplished by another with a certain means by that very means ounnot be oxplained otherwise than by snpposing that the one excels the other. 'सोईफि (व्यापात-) व्यतिरेकनिसित्तलेनालोक्यः। विरूपाक्षस चारलोचना (the rending of सर्बस्द) इति व्यतिरेकगभावेव वाचकी। जविनीरिति व्युतिरेकीसि:। अच्त. म. P. 135; अनेनास्प उ्यतिरेक विनोत्धानमेव न स्यादिति सुवितम्। तवार-येन केननिया्कचिसामिय तद्प्यन्येनान्यया कियते तदा तस् ततोडमष करणानुपपत्या वैळकण्यमवश्यास्तुपगन्वव्यम् ।विम० p. 138. Aucient writers like Dandin and Bhamaha do not defino ETETH at all. Mammata speaks of thn first variety only. Our wuthor follows the sa. g. Jaganuitha saye that in दथा दरचे ete. the figure is nothing but sqfat#, Vide his remarks, R. G. p. 460. Examples of व्पायात nro :- I. दीनबुनान् वचोमि: अळनिकरैरनुदिनं दलितान्। पहवयन्स्युतसिता नित्यं तैरेव सज्जनपुरीणा: । R.G., II. विमुजसि यदि प्रिय पियतमेति मा मन्दिरे तदा सह नवल मा मणपयमणायचितः। अम मकृतिमीयुरित्वसिळ्मीतिमजक्षमान् वातु मुजमण्डसादमहितो बदिर्भाक्य।। R G. *वदि बाल इति छुतरामपरित्वान्योडि रघ्षमीय बति मकसजपजरमेव रश्षासथानम् इपेचरित VI. para 1o (our odition) quoted in the र. स. with the remark "क्षत्र राज्यवर्मनेन श्रीइपाप्रससापने कार्ये पात्यरक्षमी- यत्वनादि कारणतेन यत्सम्मावित तत्मस्युत प्रसथापनकारणलेन सुकरतथा आडपेंण

45 कारणमाला (Garland of Causes). When each preceding object IE spoken of ns the cause of ench sioceeding one, there is कारणमाल् An example is मुर्त ele (p. 53, 1I. 3-4). ea-knowledge of the S'astras ('ga माष्तातपुतमो:' इत्यमर० III. 3. 77.). कृतवियाम of learned men.

260 XOTES ON X. 76-77 कारणमाला Here the company of learned men is the causo of knowledge, which ngain is spoken of as the enuse of modesty, which Is the oanse of the affeetion of the people. The name CHIRT given lothe figure is mlgoilount, because hore a number of causes are upolen of as conneeted with one another in a peculiar manner; c. g. an which la the offeat of कतदीस becomes te aeofिनव 0 n The charm here lies in the peculiar sequndce of causes and offeots. 'कार्यकारणकम पबान पारलहेतु: "' जल. स. P.140. Jayaratha and Jagannatha say that this figure ocours also when esch suoceeding object is the cause of each preceding one (and not merely when cach preseding objeot is the cause of cach succending one, as said in the text). 'a ai पर पर कार्यनिलेका, पूर्व पूर्व कार्य पर पर कारनमिलपरा। An erample of this is सवर्गापवगी सष्ठ दानलक्ष्मीदोन अमने विपुल् समृद्धि:। समृद्धिमतमेतर भागघेयं भाग्यं न शम्मो तब पादमकि: ।।1 Jagannatha remarks that the repetition of the same word in tho sume sense is not a fault in this figure. If nnother word were employed in the same sense, it would obstruot tho recognition of the objeet and the intonded menning would not flamh nt once on the mind; therefore the employment of two diffarent words in the same sense would donstituta a fault in this figure "अत्र न कवितपदल न दोपः। प्रस्युत पदान्वरेन तत्पापेस्रोचो रूपान्तरेश स्पितस नटसेन मलनिकापतिरोमकावादिवस्ितार्मसिदेरकुष्ठितलविरणा दोप: साद 1R. G. p. 462. Jagannätha farther observes thut in this figure we ibould preterve symmetry, if mtrikingness is to bo produced. If wa begio with the exprean mention of something as a onuse, then we must speak of the canse of that thing and so on, or we must peuk of the efteet of that thing as the onuso of something elsa and so on. Or If we begin with the oxpress mention of somo- thing as an effeet, wo must spenk of the affeet of thas and so on or we must speale of that effeet as dun to something else and 0 on. "रह च पमादी कारयोकिरेव असूयवे तदा पुनस्तर कारम वस्यापि कारमनिति, तत्कसवनिदिति तदपि कसवचिदिति का कारणमाल बुक्ता। पदा तु कार्योकिखदा तख काय तस्यपिं कार्यमिति, तत्ारचितकार्य तदपि कसनिदिक्ि वा घुक्ता।सर्वपेन ा शब्द: कार्यकारणयोपसास्क आदी प्रबुक्त: से पत्र निर्वाक्ा। एवं कमेण निबन्धनमाकामानुरूपत्वादमगोगम्। अम्वभा तु मगमकर्म लाद। यया आजीमाना पयम् 'जितेन्दियस विनयस कारर्ण गुभमकरो विनवादवाप्पते। गुणापिके पुसि जनोनुरन्मसे जनानुरागममडादि सम्पदः॥' अत वितेन्द्रियतवं पिनयसप कारणं

X. 76-77 कारणमाला SAHITYADABPANA. 201

मुला निवेन्ट्रियत्वमापि कि शारणगिति, विनय: कसप कारणमिति वा आर्काकषोदेति। कारणसैन इकतशाव पथममुपस्मिते:।.एम च विनय: कसव कारणमिल्याकांडाया गुणमकरषों विनवादवाप्पते इति वाक्य गधमि कळत: परिपूरक ममति तमापि न साक्षादित्यइदयसममेव । R. G. p. 463.

46 मालादीपकम् (Serial Illuminator). When saveral objoots are, in succession, connected with the same attribate, there is mardys. Our author's definition is nos quits clear. According to Mnmmata and Ruyyaka the esantials of मालादोपक are :- I. Many objeots are connted with tho aame attribute; II. Each preceding object serves ns a quall- fontion of cach succeoding one 'पूर्वपूर्वस्पो तरोप्तरगुणावडले मालादी पकम्। अरूं. स .: 'मालादीपकमाय नेघमोत्तरगुणावदम्' K.P. An example of मालादौपक i ललि eta. (p. 53,11. 8-9). गरै अरिशिर: (आसादितम्), तेन (अरिशिरसा) भ: (आसादिता ), तवा (सुवा ) लं (आसादित:), लया पक्षः (आसादितम्). Here, the bow, the arrows, the hesd of the enemy, the earth ste. are all con- nocted with the single action anatt (obtaining or reaching ), as in the figure दीय, where some महत and come कत tings are connected with the same va. Moreover ench preceding objeet serves as a qualifieation of each suececding oue; the bow sorves as a qualifoation of the arrowa by making them reach the head of the onemy, the arrows oblige the head by ennbling it to reach the eartb, and so on. Vule Uddyota "uenitefifar (In the text आसादिता:) नपुसकानपुंसकवोरेकयीप: मकवरन प । अव कोदण्डे- नारिशिर: आ्ापमता शरा उपकियन्ते शरैरवि भूमण्डलं मापपद्धिररिशविर, शिरसाधि समायर्क लोलम्सयता भूमण्डल नूमण्डलेन च कीर्तिमासादयता नपति :..... रति पूर्वपूर्वेन्वः परसोपकार: ।" p.67. The reason why the figure is called मालादीपक i :- As in dur, so here also many objeets are connected with one and the aame attribute, just as many objeote are illumined by a single lamp, Besides here many objeots ato linked togethor, each preceding oue qunlifying cach muoceeding one. Mammata defines metdirn after dun, intimnting thoreby that itisa kind of dr or very similar to it. Our author, following the ua. w., defines it aiter कारणमाला and before ogrant, beenuse here the charm ronlly lies in the linking together, as it woru, of certain objeots. The spi. #. says that it is not proper to dafine it after dus. Jayarntha says that tho word may is not used in the same sonse in which it is uied

262 NOTES ON X. 77 मालादीपक.

in the word माछोपमा (where many उपमानs Are metioned one after another in conneotion with a single aपमेय ). In मालोपमा, mør menna a simple collection of things ( which are, as it were, huddled up together without one being linked with the other.); while in मालादीपक माळा menns 'a chain', beenuse bere cach preceding objoot qualifies each suoceeding one and thera- fore the objeets are linkod together so as to form n chnin. माडाबीपक catnot ba a variety of दीपक, a3 in it there is no मपम्ब intended bet weon कोइणड and झर etc in दीपक, नपम्य is admitted by all to be implied. The resson why writers like Mammata defined मालादीफ after दीपक is that there is illumination (of many objeots by a single attribute ) bera alno, as in fva. मासालेन चानत्वविय्रेषमाभित्व दीपकमस्तापोत्तहनेनेड लक्षणं कृतम्। अलं. स. p. 41; 'मालाशब्द्रेनात रााहला लक्ष्यते / तस्त्रा रवोपकान्तत्वाद्। न मात्र माकोप- गावन्नालाशब्द्रो हेय:। एकसपोपमेयस् दहूपमानोपादानाभावाव्।मत्र सोपन्यमेव नास्ति। कोदण्डशरादीना तस्पाविवक्षणात्। अत मवास्य दीपकमेदलं न वाच्यम्। औपम्यजीवित हि तव। प्राकपेः पुनरेतदीपनमात्रातुगुण्यासदनन्तर लक्षितम्।' विम- P. 142. Tho difference between कारणमाला 4ndे मालादीपक is s follow :- In कारणमाला ond in मालादीपक aino, each preoeding thing is conneoted with eanh aucceeding one; but in the former, ench preceding objeet is the enuse of each suocoeding one, whlle in the latter, ench precoding objeet only qualifies ench suoceeding one. Examples of माछादीपक are :- शुद्रः शेतार्रियो बकमै पय: पमशरख सः । स व रागस रागो5्रमि चूर्ना रत्पुसतवभिय:॥ K.D. IT. 107; वस च समरभुवि मुजदण्डेन कोइण्डं कोइण्डेन शरा: श्रैररिशिरलेनापि भूमण्डळ तेन चाननुभूतपूतो नावको नायकेन कीर्ति: कीला च सत सागरार सागरै: कृतयुगादि राजचरितम्रणमनेन व स्वेयममुना न प्रतिकणमाधर्य समासादितम्। (वासवदचा p. 23. Jiv .; p. 41 of Hall's ed. ).

47 एकावली (Necklace). If each suoceeding thing is amfrmed or denied as an attribute of each preceding thing, there is qaser, which is thus two-fold An oxample of the first variety where ench sunceeding thing is affirmed as an attributo of onch preceding ona is सरो ato (p.53, II. 14-15). पत्र सरः विकसिताम्मोजम् (विवति- वानि अम्मोजानि पडुवानि बलिन्), अम्भोन नृहतङ्गतम् (मन: नगरेः समचन् युचाम्), गजा: ससतीतार (सभीतेन सद वर्तमाना:) सवीव समारोदयम् (लरख उदय: उन्मन तेन सहितम्). विशेषण doos not simply mean 'adjective'

X 78 एकावली SÅHITYADARPANA. 263

in Sanskrit. fag ia anything ( whether a noun or adjectivo ) which serves to distinguish one thing with which it is connected from other things or which gives a special charnoter to a thing known in ageneral way. 'स्वर्पमत्रिणावगतर वस्तुनी यत्सन्दन्धपळेन मेशिषटयमवगम्पते तवियोपणम् । विम p. 111. In the above example, asita is affirmed as s qualifontion of the Inke, bees are introduced as a qunlifiostion of Iotuser, wInging is mentioned as a qualification of the boes and the excitement of love na n qualification of the humming. So here esch suoceeding thing is affirmed as a quallfeation of eanh preceding one. wded-Ard. An example of the second variety is = auna eto. (p. 63, 11. 16-17 ). Thia is Bhatti. IL 19. It is a doscription of mutumn. # aoe. .ogd There wai no water that was not graced with fair lotuses. (=(R) # ed (आामीव) यव न उचारपड्रजम् (सुचारणि अतिशोमनानि पङुजानि पस्तिम्) न तव पकूचे बद मलीनपद्पदम् (न लीनाः पढपदा= अमरा: मस्न्), न जसो पट्पद: प: कले (मपुर) न नुगुभ, न सव् गुजित यव मनःन. जहार. Here EvwEw stands as a qualifleation of water in a negative Form, निलीनप्ट्पर appers negatively as a juslification of the lotus, wagfira is put forward as a qualifiestion of tho boer. Therefore thore is a negation of oach succeeding thing as anr attributa of each preceding thing. gaget is a kind of wit, Laving only one string of poarls. नभहारो माणवक पकावन्येकयटिका। सेव नक्षत्रमाला स्पात्सपनिशतिगासिके:।।' अमर. II. 6. 106. The रामाशमी remarks एकसरा एका चासी आावकी 4 1'. The Agure is called एकाबडी, beeause here the pre. eeding thing and succooding thing present one connected chain (as two poarls in a chain do ) ... कन्िद्ियोप्यमपि ..--- एवमपोडनेड (p. 53, 11. 18-22), Somolimes eath preceding fraty is atlirmed or negatived as a qualification with referonco to ench sucuseding thing. An examplo is qitnt ete. Hero in the first sentence tho विशेषण is विमला: and the विशेष्य is वाम्य: this विशेष्द is aftirmod as a qualification (विशेषण) लf कमलानि in the next sentence; the विझ्eय 'lotuses' is affirmed ns a qualifention of the bees and so on. The same holda good in the onse of negativing the fas in one sentence as a Rasm in the next: que gives as an example the following: 'qouts न सर्वत्र पुण्यक्षेत्रे न नास्तिकाः ।नास्तिकेयु न भमोसित न पमे दुःखहेतुता ॥' It should be remembered that Mummata and Ruyyaks speak

264 NOTES ON X. 78 एकापली of only that qurvar, where each succcoding thing is atlirmed or nagatived as o fravn of onoh proceding thing. Jagannitha's trestment ls the same as our nuthor's.

The distinction between माकादीपन and एकावली (of the first Bort ) is :- In the former, each preceding thing lands some charin to each mueoouding thing, as in शरररिशिरस्ेन मुस्तपा al while in tha latter, ench succeeding thing enhances the charm of ench preoeding one, as it सरो विकसितामभोबम etय 'उत्तरोनरस पूर्व पूर्व पति वत्कषहे तत्ते एकावली। पूर्वस्व पूर्वल्ोचरो तरोत्कर्पनिवन्चनत्े तु मालादी- पकमू।' मत. स. p.141. The difference between मालादीपक बमd मकाबळी (of the End sort, where ench preceding विशे=T is aflirmed or denied as a fag of ench soceeding thing ) in that in the former all the things are conneoted with one and the same attribute, while in the latter they are not necossarily so. The distinetion between greugrar and uaad is that in the formnr the relation botween the two things in that of 41dmt<wwt: while in the latter it is वियेशणविजोष्पनान

Jagannaths remarks that serdgs does not deservo to be a sepsrate Aigure, but should be regarded as a sub varioty of the second kind of मकावली (where enoh preceding विशेष्व in affirmed or negatived na n feir of each succeoding thing). The only condition is that the obligation conferred on each auooeeding thing by each preceding laat should be the same (we.). He further observes that muihys oannot be n variety of dyg for remsons which we have already mentioned in our notes on माळावीपक 'वस्तुमस्तु मतद् (माळादीपक) बीमकमेव न भवय पत्तम्। सादस्पसम्पकाभावाव। कि ह ए्वावलीममेद बाते बदयवे । R. G. p. 398. "वनग बुद्रिसावर देव झुद्धा तुझ्ा निवड्ा सहसेव लक्षमी। लक्ष्म्पा न तुष्टा भुवि सवलोका लोकैश नीता भुवनेपु कीर्तिः।' इह पूर्वेण पूर्वेण स्वान्पववितम- शरोत्तर विशेष्यते। अलिक्ष एकावल्या द्वितीये मेरे पूर्वपुर्ः परस परलोपकार: कियमाणो मधेकरूपः स्वाचदायमेय मालादीपकशब्देन व्यपड्ियते प्राचीनै:। ... एवं घ दीपकाठब्ारमकरणे पराचीनैरख रूक्षणोहोपफविशेपोऽ्यमिति न चमितग्यम्। तस्म (बीपकस्म) साहृश्यगमताया: सकलालक्ानिकसिवत्ाए। वद व महनावयवानी मदायाना सादृश्यमेव नारतीति कर्थकार दीपकतावाच अहभीमदि। तेष।ं प्रकृताप्रकृत समकत्वविरदाब् B. G. p. 464. Examples of एकावली are :- देशः समुहनगरो नगराणि व सपभूमिः निमयानि। नितमा- सलीलललना लवनाशल्स्तकमनीयाः॥ बामटाड,IV:157 गाकुसमस्तकरतिपयाने नासपूनि कुछृमानि। नालीनातिकुल मभु नामपुरकाममति बलगन् I। बदः VIL I11.

X. 79 सार. SÅHITYADARPAȚA. 265

48 सार: (Climax.)

When the things to be deseribed gradually rise in excelle- noe, there is सार. An example is राज्ये सार eto, (p, 53, 11,25-26). This is Rudrata VII. 97. राज्ये [स्ाम्यमातश्व राई् न दुग कोषो बलें मडम। पतानदुरुयते राज्य। वति कामन्दनोक (I. 16.) समाहबुके राज्ये] सारभ् बप्र, सारो बळे खिरांये व न्याय्ये की्न बरे वरियु' अमर० II1. 3, 171) (वस्तु) वसषा, वसुधायामपि पुर (सार वखु), पुरे सौपम (राजसदनम, मुवालेपोडस्यासीति), सौचे तरपें (वेपन्), तल्पे (तन्पवर्तिपु सर्वेषु बस्तपु) वरहना अनजसवंस्म (कामस्य सर्वलं सर्वस्वरूप) (घेघ्रा ). Here cach eucdeeding thing is better than each preceding one, and thn highest pitoh of excellence is renched in the beantiful woman beyond whom the deseription ennnot proceed. Jagannatha romarks that this fgure ocours not only when the excellence gradually rises (so that the thing laat mentioned is the best of all), but also when enoh moceeding objeet is represented as worse than ench preceding one (so thnt tho last is the worat of all ). An exnmple of this ent (which correapands here to 'Anti-elimax') is"तृमाजपुतरस्तलस््लादपि व याचक:। वाबुना कि न नीतोडसी मामम मार्थमेदिति।" कुवय p. 119. The figure Is properly called enr, because in it we bnvo ezonllenee riring by stept. The w. g. calls it asrc. Jagannatha says that this figure occurs not only when many things are mentioned as rising in oxcellence one nfter another, but alto when the same thing, on account of differeneo of condition, rises in excellence. An exumple in 'arft fugniaeut ळीलपेप म्यानजीकतकमनीयहेमकुम्भी । नीडाम्मोबइनयनेडपुना कुची ते रुपपेंते सह फनकाललेन सार्चम।। अत्र पूर्वपूर्वावस्थाविशिष्टाम्या कुनान्यामुततरोत्तरावस्था-

The four figures, कारणमाला, मालादीपक, एकावली बnd सार भास based upon aar (chain ). A question is rsised by Jayaratha and Jagannatha whether the four should be separately defined or whather we shonld have only one figure called ygar with the above four figures as ita vurioties. They both come to the conolusion that the four figures must be separately defined; for otherwise, we shall havo to define only fdw and drqn, by a parity of reasoning, and need not define वभावना, विशेपोकि, t OF F16, #w4y ete. Vide the we. e. A. p.140 and B. G. p- 401 and p. 466,

266 NOTES ON X. 70 सार.

Ezamples of सार are-वपे धरिच्या: पुरमेव सार पुरे गुह समनि चैकदेश्ः । तत्रापि शाय्या जयने वरसी रलोळ्वता राज्यसुखस् सारम् ।। (पहत्सदिता 73.1.); संसारे मानुष्यं सार मानुच्के च कौडीन्यम् । कालीन्ये पर्मितवं वर्मिले जपि सदयत्वम्॥ वाग्मदाई IV. 127.

49 यधासंख्यम् (Relative Order). यत उदिधाना (फदार्योना) क्रमेण अनुदेश: (प्रतिनिर्वेक:) (तव्) यवासंखयम् When a reference is made to objects in the same order in which they have been nlrendy mentioned, there is mndes. An example is उन्नीलन्ति eto. (p.B3, 1.29-p. 54 1. 2). उन्मीतन्ति (विकसन्ति, वञ्जुला इति गम्पते) नरैडनीहि (बम्जुळमुकलानीति कर्म अध्याहार्यम्), वहति (वाति, दक्षिणानिल: इति सेयोज्यम्) कषोमाअलेन आावणु (दुकलस नजलेन सपृणु वारय दक्षिणानिलम्), कीवाकाननमाविशञन्ति (कुहकण्ठाः इति वोज्पम्) चल्यकाणी: (वसयान काणै: निनादै:) (कुहबाण्डान्) समुनासय (भीतियुक्तान् कम), एव्वं सुनग तदीयचिरहे तस्मा: समीना मिथ: (अन्बोत्य) वज्रसदक्षिणा निलकट् कण्टेपु (बजल: बशोक:, कुटूनाण्ठा कोकिलः) सादुतिकव्याहारा: (सबन्ति), These words are addreased by some woman to a person who is away from his beloved respeeting the lattor's condition. Here बज्ल, दक्षिणानिय and कोकिल are conneoled na aget with उन्मीचन्ति, नहति, आविशन्ति respectively and as ohjects with खुनीहि, आवृणु, and समुशासय respectively. The अलं.स.defines and explains aa follows :- उरिहानामयोन कमेगानूदेशो यथासंस्यम। ऊर्ध निर्दिष्ठाः उदिषाः । पम्ाभिदेशोडन्देशः।सच अर्भाद अर्यास्तरगतः सम्बत्यआात्र सामम्यात (वाप्यपर्यालोचनयलाव) अतीपते। कर्भ निर्दिध्टानामरधानां पश्ानिवव्टैरयें: क्रमेण सम्बन्धो मथासंकगमिति बानयायेः। Pp. 148-149. Some writera like Vimans call this figuro कम. बचाससय is one of those figures that ocour even in the most anciant writers on rhotorio. Dandin eays 'उरिध्िाना पदार्थानामनूदेशी सबाकमम्। यभासंख्यमिति मोळ्त संरपान क्रम हत्यपि।' K. D. IL. 273. Bhamaha tells us that संख्यान was tho namo given to this figure by the rhetorinian मेथावि (रद्र!) "यथासस्वमनोत्मेक्षामतकारदय पिटुः। सल्यानमिति मेवाविनोलेश्जामिहिता कचितू ।।" IT. 88. Jayaratha and Jagannatha question the propriety of enlling यथासरय n figure of speech. What is ealled पषासख्य iw merely the absence of the fault called अपmम. The fault अपक्म oceurs when a number of things mentioned in a particular order are not ngain referred to in the same order, auch order boing necessary for some reason or other, e. g. In रमानशूटे विभ्वाणी

X. 70 यथारसंख्य. SÅHITYADERPANA. 267

पा्ता वर सम्मुशाझिणौ, S'iva being mentioned first should paturally be connected with quIF ( the wheel ); but it is not S'iva who beara the wheel Therefore there is semnatw. The mere nbaence of a fault does not constitute figure. To constituto a figure there must be some charm due to tho poot'e Imnginntion. "न चासयावहारतं दुकतन्। दोषानावमावरूपत्याय। उदिष्ाना कमेणानुनिदेसे वकियमाणेडपकमाससो दोप: मरसब्बते । यडुक्तम् .. 'कमहीनार्थमपकमम्' इतयादि। तब यया 'कीर्तिमतामी भक्त: सूर्योचंद्रनसावित। दोपानावमान्र च नाल्क्रारलन्। सकय कविमतिभातमकनिच्छित्तिविदेपलेनोक्तललाय। अहं. स. वि. pp. 149-150. Vide R. G. p. 478, The Uddyota, while admitting the force uf the above remarks, says thal पथारसहन was looked upon as a figure, beealise there io a certain strikingness in referring in the same verse to mnany things again in tho same order In whieh thay have bean oncs mentioned. 'वयसी कविपतिभानिम- मत्यसालदारताजीवावोलेंशतोडपि अभावादस् नालकारत्स्। तथापि एकम पथे बहूना कमान्वमे वैचिडवादलकुरलेनोक: ।/ p. 80. Examples of बथासस ATO :- मृगमीनसघनाना तृणनलसन्तोपविहितव- चीनाम्। चुव्वकधीवरविशुना निष्कारणनेरिणो जगति ॥; करकमलवितीणेरन्युनी- वारश पैस्तशकुनिकुर द्वानमेमिसी वानपुप्यत्।। उचरराम III; रफुरदङ्तरूप मुष्यतापपतलने सर्वां सबतानवयबिदयम ।विचिना ससूजे नवो मनोमयुति स्जो सविता मृदस्तिक् ॥ (In the Inat there is विशेष also.): पचेन्दुमृतगातत्र- पुस्कोफिळकलापिन:। वक्रकान्तीक्षणगतिवाणीनालैरतया जित्ा:॥ मामड IT. 90 (quoted in the बकोकिजी पितटीका). 50 पर्याय: (Sequence). (I) When the same thing is (a) or is made to be (b) in many places in suecession or (II) when many objects are (e) or are mado to be (d) In the same place in succession, it is tormod परवोव. An example of Ia ls feron q ele. (p. 54, 11. 6-7). Thia is Kumara-sam. V. 24. The versn ls spoken of with roferonee to Parvati, who was practising ansteritius in order to secure S'iva as her hushand. तस्मा: (पार्वतार) पद्षमस (अक्षिलोमय) क्षर्ण सिता: (पश्ाव) ताबितापरा: (वाडितः जगरः मै:). (अनन्तर) दबोधरो- न्सेघनिपात चुर्णिा: (पयोघरवोः सानयो: उत्सेष: उन्नति: अासेने निवातः वेन मगिता= सनकाठिन्वादिति माव:), (पम्ात्) बळीपु (उदररेखास) रलिताः अधमोदमिन्दव: क्रमेण नामि प्पेदिर (मामा) Here, one objoct, viz, first rain-drops, is represanted as occupying in mucoession, Par- vatt's eyelashes, lower lip, broasts, the dimples on tho skin ond the navel.

268 NOTES ON X. 80 पर्याप.

An exnmpla of II a Is famch oto. (p. 54, 11. 8-9). = मरिपुरे ओणिनरालसा: (नितम्ममरेण अलसाः अडसगमना') विकासिन्य: विचरसित तत्र इकवतकशिना: पातस्ति, Here In one aud the same placo, ri., tho enemy's olty, many objects, via, ghy women, and wolvos, crows and female jacknis, oxist in sucessian. An oxample of I b, where one thing is made to bo ( Gad ) in many places is fhee ote. ( p. D4, IL 10-11 ). It is Kumara- sam. V. IL. It speaks of the change that came over PArvatt as regards her oceupations whon she bogan to practise ponaneb. नवा (पार्यत्या) विखएरामान (वितुष्टः राम: लाक्षारसाविराग: सम्म) अभरात निव्तित: सनयगाय (स्वनवोनिदितानि अनुलेपनादीनि तैः) अरु्णाव (रक्ीकताद) कन्दुकाय (निवर्तिन: इति बोज्यम्), कुशाहुरादानपरिक्षतामुलि: (कुशाङ्कराणाम् आदानेन परिक्षता: अभ्ुसया बस) करः अक्षनूत्रमणयी (रद्राक्षमाकाया मिन्नं) :. Here, tho same objeet, vis, the hand, is made to be in differant placas in succassion, i, e, beforn thn nusterities, the hand was employed in dying the lower lip and in playing with A ball, while after the austorities were begun, it was employed In eutting kur'a graas and in tolling the beads of the rosary. An example of II d is दयोरारोगित: etc (p. 54, 11, 12-13). ने (तब) अरिवतूजनै: ययो: (खवनयो:) वारो ('मुचयशुग्ो न तार: लाव' इलयगर: III 3. 166, शुद्धमुक्ताफलपटितः) दार: कगोपित: तपोः सनयो: स्यूटा: अमुरिन्दन: निचीयन्ते. Here in nne and the same object, vlztbe broasts, many objeets are made to be in succession, viz. necklaces when the husbanda of the women ware living, large drops of toars when thoy woro dead. The name urjs given to this agure is quite signifioant. Tha word पयाय nocording to the sutra of Panini 'परावनुपालाय इणर (वाप III, 3.36; 'कमय्ापस्त्र अानतिपातः अनुपात्ययः। तम पवीपः। अनुपालये किन्। कालस पययः। अतिपातः बत्पभे:। मि. को.) means sequence (an ), as the affix qg is applied to the root r with aft only when sequence is to be conveyed. In the figure, there is a sequenoe (पयाग); i. e. the fgure is पर्चायवत् and hence the figure itself is called पर्वाय. Compare 'अत एव कमाअयणात्पर्याय हतन्यर्थममिचानस्।' अलं. स. p. 150; 'सदति सच्छव्दोपचाराव नर्शादिलाव (अशंभादित्वाय् I) पर्यायवान् पर्याय त्वम: । तरब p. 305. It was said above that one thing is (nrfa ) or is made to be ( find ) in many places or many things are or aro made to be in one place. What is meant by wf is not "natural existence! and by 'sdh' what is meant is not "artificial existence," These worde simply indiento that in one no causnl

X. 80 पर्याप. SÅHITYADARPANA. 269

ageney is mentioned, while in the other it is mentioned; «. g. in fentt ari eto., no one is mentioned as making the drops ef rain exist in mauy plades, while in "fuetpne" eto, the hand is made to be in many places by on agent who is expresaly mentioned (in the word ता). Compare प्रदीप 'प्रयोजकानिर्देश्षतत्रिर्देसी

.. a (p. 54, 1l 14-17 ). In these varietles (4y), the place ( surr ) is elther a collection (bence looknd upon as one) or not (i. e. there are several distinot places ). रसंवतरूप: meana संपातरपा For example, in the verse 'स्पितार क्षर्ण elc. the rain drops suceessively exist in the eyelashes eto., which are several distinet things (and not a collection or aggregate). In the example faacfa ete, the sereral objeets that are to be placed somewhere ( miiy ), viz wolves eto. (आदि inolodes विलानिन्य: niso) exist in muooession in the anemy's city, which is nn nggregate (सदवरूप). कचित आमेयमपि (सररतरूपम् असहतरूप न). In the verse 'विचरन्ति' eto. the बापेयक (viL विशासिन्य: and वृकाइय:) BTO मसहतरूप because they cannot form an aggregate, bolonging, as they do, respectively to the past and the present. In the verse 'faw' eto, the hand successively exists in many places, which form an aggregato (i ह. अपर and बन्दुक form one group and कुशाहर and लघ्यपय form another). Our author here borrows the words of the अन्े.स. तनानेकोडमंबतरूप: संबतरपश्रेति रिनियः । तब्य दैविष्यमाधारामेयगतमिति चल्वारोख मेवा: 1 p. 101. 7 7 ..... tRg0: (p. 54, 1l. 17-18). The distinetion between faan ( 2nd variety, where one thing exists in many pinces ) and quiq ( of the first sort, viz. whore one thing exists in many places ) is that in the former one thing exists in many places rimultaneously, while in the lattor one thing osiets in many places in euccesrion, For oxumple in 'sna antgho" tho king is seen in many places nt the same time, whiln in 'feratr a4", tho drops of rain oxisn in many places in suocession and not at one and the samo time. We shall deal with the di- stinction between eafs and qhafa in our notes on the latter fgure. It must be well borne in mind that the representation that one thing resides in many plnoes in succession or that many things successively reside in the ssme place must be poetieal in order to constitute the figure vals. Whern one

270 XOTES ON X. 80 पयाय.

thing naturally residas in many plnees in succession or many rastde in one place as a mattar of faet, there is no Alankura. 'यत्राधारापेयततसम्वन्वकमेयु कचविदपि कविकत्पनापेक्षा ततरैवायमलबवारः। यच तु सवाझे लोकसिडल न तत्र कमिदलकुार:।' R. G. p. 481. If this were not ru, the words 'वत्र पूर्व घटसचाधुना पटः would conslitute an oxample of पर्षाय. Examples of पर्याग arO :- नन्वालवशितिरिय तत्र कालकूट केनोच्रोत्तर- विशिषटपदोपविषा। मागर्णवस् ददये इपलक्षणोडय कण्ठेडयुना बससि वाति पुन: खलानाम् ॥ (मछरशतक 4); निशास माखवरकळनपुराणा यः सभरोऽमुदमिसारि काणाम्। नदन्मुखोडका विचिवामिषामि:स वाहयते राजपथः शिवाभिः । (रमु० XVL): मकरालयस्य कुक्षी लिला सदनेष्गृताशिना न चिरम्। समति निर्दोंने वे राजन्दमागुने मषा बसति ॥। R. G. 51 परिवृत्ति: (Barter). The exchange of a thing for what is (1) equsl, (2) Inisor or (3) greator is परिवृत्ति. सम moan 'of qu दत्ा ------ मदनन्वर: (p.54, 11. 21-22). एणास्षी (भूगतोचना) करानं दरवा मम हृदये जयाई oto. Hare in the frst half, the womngivs s glance to her lover and takes away his hoart. Thers ls an exchange here and that exchange is of two things of the samd value (1). In the Iattor hall, the lover gives his heart and rnecives tho fever of lovo. He oxchanges the boart for fover, which being dangerous, is mct (a thing of lesa value than wlst ho gave) (2). तस् च ...... बश (p.54, 11. 24-25). This varse ls cited as an etampla of परितृति by the अगे. र. तम भवयम: (वृडल्) जढावुपा स्वर्गिगर (सवग गतस ) अपुना किमित शोक्यते (किमिब शोचनीय, न किमपीत्वये:), वेन अमरकनेवरस्यात (नर्जर जीगेतर कलेवर शरीर तखव व्यमेन, भीता दरता रावणेन सद बुदे भाग पयः तेन) इन्दुकिरणोकवले (चंद्रकिरणवच्ुलं) यशः कीसम्. Hore Jatayus gave op a thing of small value, vis, his shattored body, nnd received in return spotless fame, a thing of great value ( 3 ). uifa in defined as fifmy by our author. In ordinary life, thare must be two persons for an exchango of two things. A must give to B something (say a maund of rice) and receive from B somothing ( say n maund of wheat ) or A must roceive frum B somothing and then givo something in return to D, This mutnnl giving and taking mush exiit in the Sgure aleo. Lot as see whethor it is so in tha examples given by our author. In the first verso, there are two persons. The woman gives a

X. 81 vfala. SÅHITYADARPANA. 271

glance to her lovor and receives from him in roturn his henrt; the lover gives his henrt to his belovod and receives fever of love from hor ( i. e. caused by her ). But in the seoond ex- ample, Jatayus gives up his body, but thore is no one to whom bu givey it; he receivos, in return for the body, pure fame but there is no one to give it; so that in this verso there is a single porson. The essontials of a real bartor aro not satinfied in this verse. The queation naturally nrisos :- what meaning is attached to fafing by our authorl Does he use it in the same sense In which'it is used in ordinnry life, or does he mean by it simply this much that n man shonld abandon somathing and roceive somothing else1 Tho roply is: Our author sonma to have purposely left the word fahny undefined. We have shown above that in tha first versa the striet meaning of Afawy Is taken, but not in the second. There is a sharp contliet of opinion as regards the essentials of yRafe nmong writera on Rhetorie, There sro two schools, one represented by Mammata and Jagannatha and the other by the Alankarasarvasva and Vamans. Oue author, withoul following any partieular school, seems to have made a compromise by accopting the viowa of both schools.

According to Mammata, one must give to another a thing balonging to oue's self and receive from that person anothor thing holonging to that person. प्दीप says 'विनिमयो हि केनचिदसतृना दसेन कस्मविदादानन', on which the Uddyota remarks 'परकीपस् कम्वनिदादानमित्यर्थ:। विनिमयपदस् सवैव गय्े। एवमादाय दानमपि सा। pp. 91-92. According to this view, the vorse 'awr = 9445:' ete. eited by our author, would not be an example of vitzfu. The sa. a. on the other hand says that in yiafe one must sbandon something belonging to oneself ( It nood not he yiven to another and take tomething else ( not nocessarily belon- ging tp another. It appears that such a caso cannot be dist- inguished from that varioty of Paryaya whore many things are auceessively reforred to as ocoupying one place, That is, an- cording to the we. a. there need not he two porsons in vftyfa. Ono of the examples cited by ठ. स. s 'विमितयपासाभरणानि सौवने मूर्त लया वारयेकशोमि वत्कलम्। मद प्रदोषे रकुरचन्द्रतारका विभानरी यचरुणाय 440 10 gHr. V. Here there is a single porson, vir. Paryati, who nbandoned her ornaments ( but did not give them to somo onn nnd roceive from him something in roturn for the ornnments ) and began to wear bark garmonta, This verse

272 NOTES ON X. 81 परिवृतति.

wonld not be an example of barter sccording to Mammats, as there is no real barter in it. Jagannaths sides with Mammata: Vide his romarks"लय परसे स्वकीमयलिकिचिद्स्तुसमगणमिले तामतर्पन्त शक्षणे विवक्षितम, न त रवकीययल्निदस्तुरयागमात्रम्। 'किशोरभा्व परिषाय रामा बभार कामानुगुणा प्रणालीम इलचातिष्यास्पापनेः। न पेद लक्ष्पमेनेति

'विनिमयोडन किचित त्वक्ता केलविदादानम्' इत्यनद्गारसरवस्त्रकता यहक्ुण परिवृत्ते: कृतम, यच्च 'किमित्यपासानरणानि यौवने घर्व स्ववा वार्षकशोमि ब्कटय रयुदाइतम, तदुभयमप्यसदेव।" R.G. p. 452. It uhould be remembered that the barter spoken of muit be due to the poet's Imagination merely, and must not bo one of urilinary life. For example, the words 'क्ीणन्ति पनिकुयलोमना: समन्तान्मुच्ताभिवदरफलानि मत्र वाला: ard nol at example of परिवृत्ति मणु यानादानव्यवहार: कविकस्पित एव न ते वासयः ।यम वासवस्तत्र नालकार:।' R. G. p. 452. The diatinetion betwonn qaiy and परिवृत्त is As followei In the former there is no bartar, while in the latter there is. To explainwhen, in qoiq, one thing reaides in many places in succession, that place from which the thing gooi away to another place, receives nothing in return; 4. g. in 'feint: hri' ete. the oyelashes, from which the drops travel on to the lip, receive nothing in return for the drops; similarly in the other examples of qajq, there is no bartor intondod or expressod. In qitgfe, on the other hand, whother we follow the view of Mammata or of Ruyynka, there is giving up and taking. JatAyus gave up his body in return for fame. It is for this ronson that the following verse Te an example of euia and not of qftafo, allhouih tln word विनिमय ooeurs in it :- ओोणीवन्मस्व नति तनुता सेववे नध्यभाग: पदन्म। मुकास्रउगतय: सविता लोचनान्यास। पसे वहः ङुनम चिव्तामदितीये च वनर्त तव्ात्रार्मां गुणविनिमय: करपितो मौवनेन II' बालमारत p. 7. Here sitfrar is said to have given up agm but is not said ta have received something elso in Its place and henco the poet docs uot wish to fix our attention on tho chiango of the state of a thing, but rather on the change of the place of a thing i.t. he intends पर्याव and not परिवृसि. Examples of परिवृत्ति वा्सं :- दच्ा दर्शनमेते मताणा बरतन त्या कीता। मे वपइरसि मनो यददाति रणरमकमेतदसव्।। सट्रट VII. 78, नागाविनमड रगेनूप संप्रहारे स्ीकृप दाकणनिनादवत: महारान्। टसारिनीरविसरेग बसुन्बरेव निर्विपवम्मपरिरम्भविधिर्तितीणां ॥। (quotod by K. P.), उरो दच्बामरारीर्गा नेन युदधेधगुहाव। हिरणवाक्षमचायेपु बश्षा सार्क जपलिया। उद्भट V.32,

X.81-82 परिसंगया. SÅHITYADANPAŅA. 273 52 परिसंख्या (Special Mention). मझाव अपसतो वा अपि मेद (यदि) अबितात पस्तुनः ताहृगन्यन्यपोड: (कमितसद्शर्प अन्यक्ष्य दस्तुनः व्यपोड़: वयवच्छेद:) शाब्दःअगवा जाने:(मनेव) T SRHET. When, with or without a query, there is, owing to the very mention ofn thing, the oxclusion of somothing else similar to it, whether that exclusion be exprossed or implied, thore is yftdesr. Rueqr is one of three technical terms often met with in writings on the पूर्वमामांसा and पर्मशास्त्र, The threo terms aro विधि, नियम and परिसखवा. They are conulsely defined in the following कारिका विषिरत्यन्तम्रामे नियम: पाक्िके सतते। तय चान्पव न पामे परिसस्पति कालते ।।' त्त्वार्तिक p.59. विधि ia that which enjolna womething which is not at nll known from any other souroe; eg. the Vodie sentendo 'सर्गकामो स्योविशेमेन यजेत' is a विचि, because it enjoins something, vis. wIn, as a maans of going to benyen, which is not known from any other souree. A Aiqy is an injonetion which restriets something to one out of sevoral possible alternatives and bance excludes the other alternatives. An exnmple la an a qnd. Saerifice fs Inid down as n duty. It cannot be performed without a plot of ground and henco we know indireotly that a plot is nocoasary for the ancrifico. A plot may be evon or unevan; so it may follow that a saorifice thay be performed eitlier on a level apot or on an uneven one (i.e. there is पाक्षिकामाति). The injunction 'समे देशे यजेत' reatrt the performance of sacrifice to a lovel piece of land only, to the exelusion of an unevon piece of land. It may be aaked :- wliat in the differenco between fafv and fqn? In fife there Is mnetely an injunetion as to something not knowa from any other sonrco; in Piqn, one of two alternatives boing posstble, we are restricted to one, to the exulusion of the other. In fifa there is pure injunction of something otherwise unknown and nothing more; in faun, wo'are ordered to follow a upecial courso in doing a thing known from another source, Afs performs a ingle fuiiction; Pqy performns two, it restriets un to one out of hwo possible alternatives and also excludes the other. Another example of नियम 14 जीहान् अवइन्ति. Wo cat separate the chaff fromi the grains of rice in two ways, oither by peellng off with our nails, or by pounding with a pestlo and mortar. Tho sentenco वीहीन् अनहन्ति restricts us to tho mortar and pestle, to the oxclusion of soparating the chaff with the neils. It lays down that frepfrer (freeing from the chaff) 35

274 NOTES OX X. 61-82 परिसंख्या

must be brought abont by wa n and forhlde tho uee of tinlls. Fide 'नियमाषा का श्ुति:' पू.मी.स. IV. 2. 24 (शवरनाष्य 'सर्वे देशार मामवनिति न त समुचवेन। यदा समः, न चदा विपमः, यदा विषम: न वदा सगः। स म सम: पापश्ामामय। यदा न प्राप: स पक्षो विधि प्रयोजमति अतो विषमचिकीषामामपि समो विचीयते ॥) and संसकारे च सत्पधानताव' पू० मी. सू. IV. 2.26. A qleduqr is that which restriets us to one of the many things which may be possible simultanebusly and all of whicli nocrue independently of the injunction and hence it merely servos to exclude the others. The import of qfdesr is therefore not injunctive at ell but mornly prohibitive. An example of परिसंच्या iS पत्र पजनखा मख्या: Hunger can be allayed by eating the flesh of hares or dogs or of any other animal (i there is snvenfe ). The sentence therefore, restricting as it nppears to do the permission of eating only to the five five nailed nnimnle, Setves merely to axoludo other Gvo nailed animala (such na a dog ete ). The distinction betweon ffy and uftdysr iA AR mnjoins upon ue something otherwise unknown np in अहरह- लाला संध्यानुयासीस. If wa do not obay this injuntin we shall inour in. In qidem woare forbidden a thing (out of two, which are both possihle at the same time ). If we have to eat flesh at all, we muet restriot oursolves to five-nailed animnals. The above परिसखया does not lay down पच्पsगखसझ jut in the mntiner of a fafy, for it that were so, he who does not eat the lesh of the five anitanls would inour sin. Therefore what that lext doos le to permit the nating of the Renh of the five and to forbid the eating of the flesh of other unimals. In विधि the purposo is अस्यन्तापातवेपायणमाल, whilo In परिसंसया the purpose Is purely sai:eftymrs. The distinetion belween नियम and परिसंख्या Is :- In tho former, thare is the anjoining of somathing and also the Piy of something elve; in the latter there is merely the Pity of sninsthing else. For ossmple, in समे देशे बजेत, the saerificer is ordered to perform thn snerifiee on a lovel pieco of ground and is forbidden an uneven pioce of groond. If lio performs the sacrifien on an ueven piece of ground ho will ingur sin In H ERET VE we are not ordered to eat the flesh of five five palled animals; whut the sontenco roally means ta to prohibit tho onting of other animola. Vide for further information the farger on याडपखवपरसृति I. 81; the निमाशनी p.155; P. I. M. p.28 and R. G, p. 483. "अत्यन्ताप/ सपापर्ण विथि:1 मामिदोल जुडभाव्, अष्टका: कर्तम्या इति। पक्षे मालसामासमकान्तरप्रापण नियम: वषा समे देवे पजेतेवि। ... एकसानेकव

X.81-82 परिसल्या. SAHITTADARPANA. 275

आसस्लान्वती निषृस्थयेमेकत पुनर्वचन परिसंख्या। तना 'पत्र पजनता मक्षा: पलन दि वहच्छमा आादिपु संजादियु न मक्षणं शासे पुनः वशादिषु भूयमाणं वादिन्यो निवतयति। मिताक्षरा: "वद कम्यनिदर्गस्व नियमेनाशातस् विषि। कियमाणो यदार्वांन्तर निवेमानेमपि पयचस्तति तदा नियमविवि: (नियमः। विषिः!) पुनरशासमापनमात्रपर्यवनित एवं भवति। तेन नियमे 'बीहीनवहन्ति' इ्त्ादानय- भावमानपर्यवसायित्वयमेव । दवनावेरपि निर्मेच्यलेन पर्यवसानाव। नापि निपेषमात्र

विवि: कियमाणोपर्योन्तर निषेधमावार्ममेवः यत्र पर्मत्रस्पति सा परिसख्या। तेन 'पत्र पञनस्ता मक्पा:' वस्यादालन्यपज्नसमक्षणनिषेषमात्रतात्ययैमेव। न पुनरेतापजनगम- क्षाणकर्तव्पताडपि। तमाले हि पञ्ञानी महनसानाममक्षणे प्रतवायपसजो नियमादसा मेदो बा न साद ।" वि० p. 155. It will have been noticed from the foregoing remarks on नियम and गरिसख्या that ther have one thing in oommon, viz, जनोन्तरनिषेद, p.in 'समे देशे चनेत' there is the exolusion of an uneven pioce of ground ( over and above the command that a enorifico is to be performed on a level plot ); and in va vanwen HET: the words ore really intended to forbid the esting of other five-nailed animale ( and are not intended to lay down anything ). It is for this resson that Grammarians include परिसंखया under नियम, a5 eid by P.I.M. " 'पत्र पजनसा भद्यान इत्पस्प नियमलेन माप्ये व्यवततानात। अन्यनिवृतिरूपफलेनैवयाच नियसपवेन परिसंयामी व्वाफरणे गृद्यते इति संक्षेप: । p. 28. For the same reaion Rhetoricians include निगम under परिसंक्या asremarked by the न. स. 'मत्र प नियमपरिमस्ववो्षाकय पित्मसिक् वक्षणं नादरणीयगिति स्यापनाय नियमने परसंस्तेति सामानाधिकरण्येनोकि: (in the definition एकसानेकल पासावेकल नियमनं परिसंखया) । अत एय पाक्षिकयमि प्रामिरत्र स्वीक्रियते इति सुगपत्सम्भावन प्रायिकम ।2 p.150. We shall see Inter on how. नियम and ufteen ( itriotly so called ) are both included under परसंसया by the आलवारिकs When n thing, which is known from other sources (xatmt- मारपाम), is yet mnde te subjeat of an uxpresertion,t terminatos in the exclusion of another thing similar to it for there is no other purpose which sunh an esprema mention ean serva. The mention of such a thing is the Agure nRtdes. The npedial mention of s thing miay by preceded by a question (1), or not (II) In eagh of thase two euses the thing to be ex- cluded may be expres ly mentioned (a), or it may be implied (b). Compare "आलद्वारिका पि परिसंस्याळद्धारपकरणे पमापाम्तरेण माहखैव वस्तुन: पुनः वाभ्देन अतिपादन अयोजनान्तराभावाल्वनुस्यान्यन्यनचे्र गमपतीवि" P. I. M. p. 27; 'सा चेषा प्रश्षपूर्मिका तदन्यथा पैति प्रथम दिया । मलेक च ननैनीयलस शान्दत्वाधचार्न्या हेविध्यमिति चतु:ममेद। जड, स. p. 153.

276 NOTES ON X. 81-82 परिर्सष्पा.

An examplo of I a is Fr vnj oto. (p. 54, 11. 31-32). Thia Oooura in K. P.and Subha. (No.2637). आयचरितं मुका (आये: शिष: चरितम् आचरितम सकत पुण्यकम), दोष :- सुराणानादिय अपतिहतं अकुण्ठित (सर्वगाम); चिपणा बुद्ि: Her question is frst anked and then n spogial assertion is mode; we know from the Itihasas, Puranas eto. that the roal ornament of man in fame. The express mention of it here serves the purpose of exoluding tho iden that jewels eto are the ornaments of man. A jewel is expressly mentioned ( s ); therefore this varse in an example of In. An example of I b, where the specinl mention of a thing ia preceded by n question and the thing to be exeluded is not mentioned oxprosaly, is किमाराव etc. सदागम :- सतामागम: tha company of the good. Hero the things to he excluded, viz पाप, असत्समागग, इनरदेवता, मनादि respectively, are not mentionod, but left to be understood. An examplo of II a is भक्तिमने (p.55, 11. 6-7 ). नकि वासकि: अने शिवे न बिसनरे न मनादो, व्यसन रुचि: शासत्रे न युतिकानाये (युवतिरेव कामखाख तलिन्) चिन्ता (आखा) वशनि न वपुषि (शरीरे). Here there is no queetion. We know from ancient writings thnt wo shonld devote ourselves to the worship of God and unt to that of Mammon. The ospress atsertion aimdt sertes to ex- elude the worship of luere, which is expresaly montioned (snz). An exnmple of II b is genrd etc. (p. 55, 11. 8-9). This ia Raghn. VIII. 31. बत आर्वसयोपशान्तये (आ्ताना पीवितान। अयस्प दूरीकरणाय भतु पररणीवनाम). बहु वुतस (वानम्) बितुमा समतये (संमानाय, न तु तिवादाष) तज् (दशरबस्) विभो: (अमो:) न केवल वसु (पनं) परमयोजनम् (परेष मयोजनं पस्व परोपयोगि हत्वर्थ:) अपि (सु) गुणवत्ता (गुणगणमण्वितावम्) परमयोगना इत्यम्मावार्यम्। किसुचमते सस्य पन परीपयोगीति बल्हुतादयोधे गुणार मरोपगोगिन- बत्दम: . Hero there is no question and the things to be exoluded are not montioned It thould be noticed that in some of the nbove examples thero is what is striotly called fqy. We have sean that, In Pi, any one of two thinga is pomible ( snH ) but not Loth at the name time; and that a text restrints us to one of the two things to the exclusiod of ebe other. It follows that a serifce may be performail on सम or विषम ground, hut hoh एम a वम ground at the some timo; we are restrieted by the text an aa यजेत to level ground alone to the exclusion of विषम ground. Similarly in किमाराषं सदा मुणय, any one of the two things

X.S1-82 परिसंवया. SAHITYADARPANA. 277

(पुण्यसेवा or पापसेवा) is posaible; hut it is not possible to have both of them at the same time. We are restricted to yuydar to the exclusion of पपसेवा. For these reasona there is नियम strielly so ealled in this varse. The reason why this figure Is callod vftefear is :-- The two prepositions ay and oft have the sense of 'giving up, excluding' nooording to the autra "अपपरी बजने' पा I. 4. 85 संस्या tiona युद्धि or विचार, 'चर्चा सस्या विचारणा' ममर. Therefore tbe पoाd cAdesr means tho mention of one thing with ) the ldmn of excluding another. Compare 'कसचित्परिवर्वनेन कुनचित्सरयान वर्णनीयललेन गणने परिसंस्या। अकं, स. 153, 'परिशब्दो वर्सवाप। सख्या बुद्धि:। तेन वर्जनबद्दिरिति अम्पर्मा सेशा'। मना P. 435. Thoro ta a spectal charm when this fgurg is hased upon Paronomaaia, An exumple is 'afersr trerfa" ete. TLL taken from the KAdambari (para 2) of Baun. Thore was mixture of qua (coloura ) in painting (there was no mixture of बण, osst, in the community ), there wis हेद (eutting) of sue (strings ) In bows (but thare was no luck of gors, merits, nmong the people ). Il tied not be eald thal to constitute the figuro qfterin, there must be somt poetio charm (कविप्रतीभानिर्विवल) or el oven auch oxpressions पअ मuनना मक्या कती नामोमुपेबाद wi।। be examples of the figure पविर्सन्या. "अब वत्र कविपतिनानिर्मिता बतर- न्याविस्ततरालदारता। 4मा-'कौदिस्य कचतिचये' हत्वत कौटिस्य कविम्तिमया एकफीकृसमिति तरद्वारा तत्प्रतिमोगिक (न्या[)वृत्तिस्तनिमितेति बोध्यम्।" उद्योवp. 112, Eamples of परिसख्या are :- कोदिल्य कचनिचमे करचरणाधरदळेयु रागसे। काठिन्यं कुनयुगले तरलत्ं मपनयोवसति॥ कइः VII 31; कि सुसमपारतस्य कि नमविनाशि निर्मेका किय्या। कि कार्य सन्तोनो विपस महेच्छता रावाम्। रदट VII. 80; यतर बाबु: पर चीर: पीरसोरमसम्पदाम्। धुवानम कत्कोपादेन बिन्युनभूजनाद ॥ बाग्नटाल. IV. 143. 53 उत्तरम् (Reply). पदि प्रशख उत्तराव चचमा, बच सत्यपि (मसकुत) मसे मसकृत बस्भाव्यं (अप्रसिद) उत्रन्- (I) When a question is inferred from an anawer, or (II) when there being many quostions, there ure nlso many auswers, which do not ordinarily occur to one, thoro is aur. An esample of (I) ia ifard eto. (p. b5, Il 16-17). पीक्षित न क्षमा is not able to seo (i, e. is blind). ख्वानी meAus hus- band. Wo undorstand hore from those words of the woman a question on the part of the traveller in some such form a the following will you give me n lodging for the nightf

278 UTN NOTES ONT X. 82-83 उच्तर

An ecample of (II) is का विषमा etThore are many different rendings, Most oditions of K. P and the are. m. rond कि हदजं. whila the एकावली and Uddyota have: न दुहाई. Similarly many read कक दुक्सी नं for कि दुगोक्स 'का निषमा दैवगतिः, कं लब्चव्यं जनो गुणमाही। कि सौखयं सुकलम, कि दुयोक खलो लोकः। What is most hard! the fiat of destiny (the decreos of Fate ). What ahould be obtainod !- a man appreciating merit. What is blissT a good wife. What is very difficult to win1- wioked people. Hore, there are a numbior of questions and = number of nnawers, which aro all smurmsq (i.e. not urdinarily ocourring to men ). In the tirst kind of gar, the charm lies in tho Inforring of a question from an answer. IL is suffinient if thore is nn answer and a question ls inferred from it In the sooond kind of ut the charm lies in the numiber of questions and Annwars (Loth Leing exprassed). A single question and answer arc not suflicient to constitute the charm. उभ्रीतमने सकदुसतरत्य साकलन, नितळमने ह मोत्तरपोरसकृद्पन्लासे वदिति प्रामः।B.G. p-520. अत्र ....· परिसरपातो मेद: (p. 55, 11.21). This flgure must be distinguishod from परिसख्वा. In परिसंख्या the exprasa mention of p thing, which is (HaT(HTH ) sooll-Anoum from mme source, serves to exclude anotber thing like it; while in au, there is no idna of ereluding another thing, hut thore is rimple assertion of s thing, which is uot tll-knoion.'ara 5

व्यपीटे तारपदम्।अत्र य निगदबिमवतया नाच्य एव तात्पर्वविशाम: ॥'ववीप 'न चेयं परिसकमा व्यपच्देवन्यवच्छेदकपरलामावास् । बलं. स. p. 172. न मेदम् ... अहोकाराम (p.55, 11. 31-22). It may be said that the first kind of agr is nothing but argup, beonuse a question is inferred from a reply. Our nuthor replien that this is not so. There isa difference between argupr and aut (of the first kind). In अनुमान, boh tle सास्य (thing to be Inferred) and the e (the ground of inference) aro exprestly mentioned, in aur, the qy and su are not Both mentioned; only the answer is mentioned. नापीदमनुमानम्। एकपर्िनिष्तया

मडं.स. P. 172. न पलजनकलाल् (p. 53, 11,22-23). उचर must bo distin guishod from काय्यतिद. In काव्यनित, a word, elauso or soutenco

X. 82-83 वत्तरम् SÅHTITADARPANA. 279

ti the renson of an asertion. Hore the answer does not produce the question (i.e, the answer is not a atratg of the question ); it at the most suggeats the question. In meqfy, word or stence oontains the कारकहेनु of nnassertion. न चैतत्वाव्यलितम्। उत्तरस यद्रम्यानुपपत्तेः ।न हि प्रशख प्रतिवचन जनको हेतु: ।'K.P X. Jagnunhtha remarks that when either the qa or aur or both the question and anawer are signifionnt, it is not necessary that there should be a numbor of them. मशचरयोराकतगमले ताबवेव नमत्कारानासहृदुपादामापेक्षा R. G. p. 592. An example is किमिति कशापमि कृशोपेरि कि.वन परकीयवृचान्ती: (अत्र अभ्रेन प्रवीकारतामर्य्य व्यम्पम, उनारेण स्वनय पातिवल म्वम्बन् ). The Udiyota remarks tlat tle Iigure ooours wlse wlien the question im one und the answers many, as in कि सवर्गादपिकसुस मन्युनहापण्डिनी: सर्म गोडी । सौराज्पशुट्रपति मतकोव्परसामृत सादु॥' als wen the question ad wer expressed in the same words ( owing to du ) ns in agicdhvurcat: काशीवक्याहिनी गया। कर्स जयान कृप्णा कम्बरुवन्त न बापते शीतम्।। (दाराणों दोषणे रवार के इने पक्ष:, पेदारयोषणरता: बत्युप्तरम). Examples of उaर are :- पनाकिनी यदबा तरुगी तमाहमसहहे गृडपविश्र गतो विदेशन। के नाचसे सदिह वासमिर्य पराती वधर्ममासपनधिरा नयु मूड पालया । सुटूट VII. 41 (quoted in अर. म. ) 'नाणिजक इस्तिरन्त: कुतोइला्फ व्यामकचतमक्र। बाबहलिसाळकमुगी महे परिसेक्रामत सपा ॥ quoe i K P.X.Y. 54 अर्थापत्ति: (Presumption or Necessary Conclusion ). Whon nccording to the maxim of the stiel and the enke, a faat is condluded from another, there is epriufe. anstuler. अन्वस्य अर्वसत आगम: आपतर्न प्रतीतिरिति पाचत. The दण्डापूपिकान्याय i explained as follows :- When it is anid that the atick Con whlch enkes wore placed ) has beon enton by a mouse, H naburally follows that the eakes couneotad with the stiok bave also been eaten. The stlok, being very burd, can be esten with greas difficulty; if it has been eaten, there can be no question as to the eating of the cakes ( lhat ate vary soft as compared to the stink ) which aro placed on the stiok. The EvElyNe-IT4 is, therefore one, by which, in nocordance with the above example, on the strength of one faet that is given or admitted, snother fant comea in (ie. has to be admitted or presumed ) on aucount of the applicability to the latter of the same ciroum- stances which are neeertained with certalnty in the former.

280 NOTES ON X. 83 अर्यापत्ति.

राम explains 'निमतसमानन्यावाए' नियतस वहलेन निश्चितस समानन्यागाव तुच्यसामम्पात'. Pramadadasn translates 'through a necessary connoction.' What is meant by निवतसमानन्यायाव is :- itone fact being admitted, another follows, because the Iatter resem- bles the former (about the oircumstances of which there is certainty ) in its oiroumstances, there is wuiufd. The derivs- tion of the word इण्टापूपिका must now bo explainod. अपू is a eake or a preparation of flour and ghee पपो5यृय: पिडका स्वान' अमर. IT. 9.48. इण्डश्र अपुपक्ष दण्डापूपी (इन्द), The aiiis तुल ia applied to this Dvandva compound nocording to the sutra 'दन्दमनोशादिम्यअ' पा० V. 1. 135 (शैष्योपाध्यायिका, मानोविकम्। सि० कौ०). The aftix aer causes gfa, but it does not do so here. The moan- ing will be दण्डापूपयोमोन: Or we may explain the word in anotber manner. दश्डापूपी विसेते गसा नीतो सा दण्डायूमिका गीति: The posseasive aflix a is applied to the word quemy in accor- dance with the sutra 'अव इनिडनी' पा० V 2. 115. Or इण्डापूषिका may be derived from gogrqy by the uddition of the offix nooording to the sotea 'वन प्रतिवृती' पा, V.3. 06 (अम इब पतिकृति: अधक: ). The meaning then would be दण्द्रापृपी इव प्रतिकृति: दण्डापूपिका (an image resembling qug and ery ) Compare the following from the sd. w. ( which is here very badly printed ) :- दण्डापूपयोमादो दण्डापृपिका। 'इण्डमनोशादिन्यय्' (ईद ।) बति शुन्ध। गृणेदरादिस्वाच् नडयभान-। वमा अहमहमित्वादाबिति केचिए। अन्मे तु 'दण्टमूणी विघेते वसा नीवी सा दण्डापृपिका नीति:। एवं 'अर्ब मक्तोषष शक्कोसवामिति' लवइमिकेतिकन्मल्वर्गी महचिताङ: (मत्यवयपनित्वादुः।)"। अपरे इण्जापूपी इन दण्डापूपिकति हे पकृताविति (प्रतिकृताचित्ि?) कन नणेगन्ति। p.166. Vide the very lucid and valuable ramurks of Jayaratha on this passage for Further information Juyaratha says that the first explanatioo of the word दण्डापृणिका is to bie preferred. For मृषिकेण दण्डो .. दण्डापृपिका, compare अलं. स."अतर दि भूपककतक्रेण इण्डमक्षणेन वसइमाव्य पूपभक्षणमर्पात्सिङ्वम्। एवं न्यायो दण्डापूपिकाशब्देनोकयते। ततक्ष पषा दवमक्षणाद पूपनक्षणमयो याते तवस्कस्पचिदर्धस निम्पत्ती सामप्यातसमानन्यायललक्षणादर्मान्तरमा. पतति सार्वापि:/p.166. There are two varieties: -(1) From a fact which is sacis there comes in one thab is aenardora ; or (1I) from a faot that ia अप्राकरणिक, there comea in one that is पाकरणिक. An example of the first is हारोइम eto. (p. 65, 11. 29-30). मुक्ानामप्य ........ किवयाः When this is tho condition of even those who aro grut: (pearla Eree from birth and death ), what of us, the mlaves of Lore Here the muktas are the nubject of deseription. Those who ara multar oan never bo scen embracing women. If even

X. 83 अपापति. SAHIITTADARPANA. 281

they are seen yielding to the Induence of love, then nothing need be sald nhont ordinary men. The similarity ( 8m-41T ) between multas and the speakers consists in the faot that hoth are men. An example of the second variety is feciy ote. (p. 55, Il. 31-32) This Le Raghu, VILI. 43. ufaga ..... aroften Eren tron, when strongly heated, becomes soft, what of men (who have no iron-like bodies ) | Here the desoription of iron is अप्रस्तृत. The समानन्यायत miny bo explainod as follows :- lf oven such a hard substance as iron melta when heated, then it follows with greater force, that men, whose bodies are very soft as compared to iroo, melh uuder nitliotions. T-tend (p. 55, 1. 33). When tho existence of eimilar ciroumstances is due to Paronomasin, thore is a specinl nharm as in the verne 'grda' eto, instanced above (where the word gwar is Paronomastic ). न चेदमनुमानन् ...... नाबाद (p56.1.1). This Agure is not Anumann beonuso the existenco of similar eircumstances is not of the nature of an (Lovariable ) relation ( which is required in ngai). Iu agarr, thero D an invariahle coneomitange between one thing and ancther ( botween F4IW and siiqs ) so that where the frst ezists, tho socond is Invari- ably found. In mulvfo, there is no invarinble concomitance between two things. A certain thing being admittod, another follows, beesuse the latter has n similarity ( of ciroumstances ) with she former. But it is possible that the latter will nob necessarily follow. For exnmple, although it is proper to conclude ihat the apupas bavo been eaten, etlll the conclusion is not certain; because it ie possible that the enkes may nof have been caten, aithough the stink Is enten, for the mouse may have so entered as to come in contaet with the atiek only or becuuse the cakes may have beco placed in a peculiar manner: (so ns not le renched by the mouse ). Jagannathn further points out thas in aggure, the arer and ta reside in tho mame thing; bat this ie not pomible in apnvfo; the foet that follows from another does not reside in the same place aa tho Intier. Compare अले. स. "न नेदमनुमानम्। समन्यान्य (व!) सव सन्दन्पसयत्वानावात्। असम्वन्वे चानुमानानुत्यानाद"1 p. 175; "दण्डमक्षणे अपूपनक्षर्ण समानन्यावतवादुचितमापे न निश्चितमेव इण्डमकणेडे पथनप्रमेशावसा नादिना केनापि निमिचेनापूपानामनक्षणस्यावि भावाद। जनुमान पुनर्नियतमेवार्थाद

252 NOTES ON X. 88 अ्चांपचि.

बान्तरसापतनमित्स्या: पृवरभाव:।" विस० P. 157: "नाप्यनुमाने (अमोपतिर्नि- विशवे) 1 आपासतोड (आाफ्ततोड ॥) पैत्ापादवासमानाविकरणलेन व्याप्यतपक्षघर्मत्व- गोदूरापासलाल् R. G. p. 156. Il sbould be well borne in mind that the figure srrivfa ia not the same as the नर्षापति of the Mimapaakns. अवापति I defnod by them as 'उपपापश्ानेनोषपावककवयनसर्वापत्तिः' (अभापच्ि is the surmise of u thing to nocount for something else, which surmisa is based upon the knowledge of something which has to be aocountod for ). For example, when we see or learn from wnother thet Devadntta who i fat does not eat by day, wo surmise that ho must be euting at night in order to nocount For his fatness Here the fatner of Devadaita It the #ywe (tbs thing which has to be nocounted for) and रातरिनोजन I the auyrem (the thing that accounta for fatness). The word अर्गोपत्ति is appliod both to the करण auid the फल (the romlting knowledge). Here, the करण i उपपायधान (i. f. the knowledg of fatness), as it lends on to tho surmise. The we is tho उपपादकज्ञान (the surmisal of रावरिभोबन). Vide शानरमाष्य voL I p. p. 10 ( B.T. edition) वर्धोपत्तिरवि दृषः श्षुतो वार्धोन्यया नोपपयत इत्पर्चेक कना। दमा जीवति देवदच्ते गृहामावयर्यनेन महिर्भोषस्वाद्ष्टस्प करपना। tha सोकनार्तिक (अथोपसिपरिचछेद lat verse) 'पमाणपट्कविमाती मत्रार्थी नान्यथा मनेत् । बहुई कमयेदन्य नार्मापतिरदाढ़ता i'. Tho word अभीपचि, when ted to donote the qem, hns to be explained as a agdfift com- pound (अपेस्वापत्तिरममात that from which follows another thing); when used to denote the resulling kuowledge it is to be explained as a तत्युनुष (अमेन मापनि: the cesnlting of a thing ). Vidn for further information the V. P. pp. 315-335 (5th qh da ); the T. B. p. 5l and tho T. D. Itshould be obeerved that the Naiyayikas do not regard wyivfe as a poparate HaT, but inolude it under केक्लल्पतिरेलि अनुमान. Compare "नन्वरयोपचिरम प्रमाणान्तरमरित पीनो देववत्तो दिवा न नुक्े इति पृह्े भते या मीनत्वान्ययानुपपत्या रात्रिनोजनमर्णोपत्या करप्यत रति च्ेज्र देवकत्तो रात्री भुक्ते दिवा:मुजनले सवि पीनलादिल्वनुमानेनैन राजिनोवनस् सिदस्वाठ" T.D. The question mny be aikedl:What is the point of similarity betweon the snivfa of the rhetoriclans and the wuiufer of the Mimansakast The answer isin the aprivfe of the former, from one fuct that is admitted, snother eomes in through the applienbility to the lattar of n similar rensaning; d, g. from the fiet that oven iron, when hented, melts, it naturnlly follows thab other things when hented (t. o. nilioted ) should molt. In the अभापत्ति of tha मौमासक ao whon the trath or existen

X. 83 अर्यपनि. SAMTYADAHPANA. 283

of one thing is admitted, we have to ailmit the existencd of another in order to nocount for the formr. For exnmpley wo wimit राज्रिभोजन in order to ecount for the fatness of tau who talres no food by day. The differenee betweon the ardofe of the Alankarikas and that of the Mimansakas is as follows :- In the orajyfe of the latter the thing that is known or admitted cannot be explained without the surmise of another thing; but this is not no in the अर्थापत्ि of tle AllfkArikas, The दीनत्व o a taking no food by day cannot be explained withous supposing पननिभोगन on bis part; Lut the melting of Iron does uot require the melting of (the hearts of ) men to explain Itaelf. 'नैर्द वाक्यवित्समतायासथीपची निविझवे। मापादकस्पापेस्सापतितमर्य विनाडनुपपचेरत्रामावास p R. G. p. 486. Dandin, Bhsmahn, other ancient writers and Mammata do not umis wylyfd a sepsrate figure. Uddyota mys that ip ia included under अनुमान oF अतिशयोकि Examples of अर्भापत्ति are :- पशुपतिरषि तान्यदानि कच्छादगमपर्रदिस तासमागमोत्कः। कमपरबडा न विप्रकुर्युनिभुमनि तं बदमी सक्न्ति भावा:॥ कुमारस० VI.95; श्ीणामशिक्षितपट्तसमानुपीपु सन्दरयते किसुत था: अ्तिबोधवत्यः ।० V; अलवार: शह्ट्राकरनरकपाळी परिकरो विशीणोंको मृझी पत च यप एको गतबवाः। अवस्वमें व्वाणोरपि अवति सर्वामरगुरोदियी बक मू्ति प्रममति वर्म के पुनरमी।। (quoted in the अलं. स. with the remark अव 'विची बके इति छिषम. The word fut is the loo. sing of fafr fate' or fy 'moon" ). 55 विकल्प: (Alternative). When thern is an ingenious or striking opposition of two things of equal force, there is विकल्प. An exnmple is नमयन्तु etc. (r. 50,1. 3). This is borrowed from the aa. n. p 158. Let them ( f. e. the onemies ) bend their hends or their bows let them make (onr ) commands or their bow-strings their ear-ornaments'. जत् ...... सम्भाव्यमानावाय (p. 56, 11. 4-6). As the bending of the heads and that of the Lows arc respeetively the marks of ponce and war, there is an opposition between thom, beoanse it In impossible to rosort: to both pence and war at the same time (for the same enemy ). This opposition ( @ ) terminntes in lending one to resort to one of the alternntives (xsvnaqo पर्मवमान वस). शिरोनमन and धनुनंमन are here of equal force, beonuse they are represented (by the speaker ) ns nlike througl a pride of his own excellence. us explains रपपया सम्भाव्वमानताव

284 NOTEH ON X. 84 विकस्

I 'दस्ता: स्वर्भाजन्यसम्मावनानिषयत्वाहित्यमः and we translate/abore dedordingly. We think it is possille to put another construe- Lion upon the words. तुल्यप्व.सम्भाव्पमानलाव The bending of the hend and that of the bow are of equal force, because both of them are represented as if rivalling one another. भातुव च ...... इतयभावि (p. 66, 11. 6-7). The ingennity of the speech consists in its implying a comparison. TrHe seems to have read the definition aa निरोषश्ास्तामंत: He notices two other readings 'विरोष श्ञन्तरा पवरन and विरोधभातरी बठ: The G856- ntials of frwer are therefore the following: I There must be two things of equal force; IE the two cannot be resorted to at the eame time by the same person; III the two being thus opposed, we must be able to resort to anyone of the two alternatives at our will; and IV there must be implied resemb- lanee betwoen these two things. The text 'वर्वमाहिनियां बजेव' Inys down an option; but it is not an example of tle fgurn, for there ls no Siy implied in it. In the above exnmple of the figure fner there is resemblanos between the two, based upon the property aua ( which is common both to the head and the bow ), and a speeinl charm in the repteientation that both alternatives are oqually noceptable. Similarly in 'Aera नीतिनिपुणा यदि वा सुचन्तु लक्ष्मी: समाविशत गच्छतु वा बमेष्टम्। अवैर वा मरणमस्तु युगान्तरे वा न्वाय्यात्पय: प्रविचकतत पद न धीराः॥I' there is nO Aw, aa there is no implied resemblance. Vide tho wd. #. "विर्दयो सुन्यप्रमाणविशिष्टत्वासत्यवसवोरेकन युगपत्मरासी विबजत्वादेव यौगपयासरभने विकर्पः॥ शपग्यगर्मत्ाभान पागलम्। वमा 'नमन्द शिराति धनृषि मा'इसादि। मत्र भतिरानकायें नमने शिरसा पमुरपा व वुख्ममाणविद्ाम्। सन्थिनिगती चान कमेण मुल्यप्रमाणे। प्रतिरामविषयलेग स्पर्मना दवोरपि सम्भाव्यमानलाय। बी चेमी रिन्दामिति नयोयुंगपत्यवणि मागवश्ञान (विसुवामिति नाति उयोर्युमपत्प्पृत्तिः आ्मवतक्ष युगपत्पृत्ति प्रकारा -! ) युगपत्यकारान्तर सवानाशेक्यताव ततक्ष न्यायप्रासो चिकल्प:" अलं. स. p. 158. एरवं ...... चारुलम् (p. 56, 11. 7-8). युष्माक ...... तनुर्वा हरे :- This is the last pada of a verse cited by the ord. 6., the first three pdar being "अकिमइनिकोकनपणमिनी नीळोतपतस्पर्पिनी स्यानावमनर्ता समाभिनिरतैनाते हितप्रासये। कावम्पसप महानिधी रसिकर्ता लक्ष्मीदशोस्तान्वती- 'दुभ्मार्क .... तनुर्चा हरे:' mny the eyes of Vinlinu effect the oure of your worldly distresses, or may the body of Viahnn do mo. Tt should be noted that here the vorb arar is Srd per. dual of (Parasmaipada, when agreuing with aa) and also the Srd pernon ing. ( Atmsnepada, when ngrening with ng:). The adjeotives

X. 84 विकल्प. SAHITY ADARPANA. 285

अ्णमिनी, सपर्यिनी, तन्वती aro dapable of two construetions; they are neuter dunls (प्रणयिनी of प्रणमिन् etट, ) or feminino singulars. Therefore there is eu of Aw and iqr. We bave to oxplain bow there is fiawr. Asthe eyes form part of the body, they should not be separately mentioned. But as they are eeparately mnentioned, it conveys the iden of their rivalry with the body. there being otherwise no purpote which the separate mention can serve. When they are looked upon as rivals, there is opposition between the oyes and the body. The properties मकिमहनिलोकनप्रणनिनी ot0 are common to both नेत and सनु and therefore there is implied rosemblance. All the conditions of foe being antishod, the ngure is fiueq. The figure faney was Grst defined by the nuthor of the apt. g. ae he himself and Jayarntha inform us; 'gecgaliaies दशित इत्ययगन्तव्वम् ।' मह. स. p. 159, on which जयरद remarks अनेनास्य मन्यकृदुपशत्वमेव दर्शितम्". Uddyota remarks that this does not desorve to be a figure at all, as it does not enhance the charm of the subject of deseription, and as the genoral definition of a Agure given by Mammata as augdfa d eird गेम्जदारेण नातुचित । वारादिवदळद्वारास्ते=नुपासोपमाटय: । la not applicable to it. Vide autn p. 29.

56 समुच्चय: (Conjunction ).

(I) When, notwithstanding the existence of one causo sufficient to bring about an effoot, there are others producing the same offeot socording to the maxim of the threshing-floor and the pigeons: (1I) or when two qualities (a), or two notions (b), or s quality and an aetion (o) are simultansously produced, there is uger. The सले कपोतिकान्याय is ns follows :- many pigcons, whether young or old, alight on the threshing floor at the same time and rival one nnother inpioking the graint of corn lying there. The masim is, therefore, used to illustrate the produotion of an effeut by the operation of many causes at the same time. The word कलेकपोतिका may be explainod as follows :- लेकपोता: is an Aluk compound secording to the sutra 'eicemsr: संपायाम्' पा० VI. 3.9 (हछत्ताददन्ताच सतम्पा भजरु संभामाम्।तनिसार:। सि०कौ.). The word ललेकपोतिका is formed from हलेकमोत by the affix कनू in aocordance with the sutra 'इवे प्रविकृती' पा० V. 5.96 (खलेकपोता: इव प्रतिकृति: खलेकपोतिका).

288 NOTES ON X. 84-85 समुचय.

An example of (I) is eer ete. ( p. 56, 1I, 15-18 ). These words are uttered by some ono who is separated from hin bo- foved, भीर समीर (बागो) ते (तब) जनने (जन्म) चन्दनक्ष्मासृत: (चन्दन परवताय मलयावलद) (तय) दाक्षिण्यं (दक्षिणदिग्मवत्वम: कण्वाशयलन्) जगदुचरम (जगति उत्तर अ्रए्ठम्), (तन) गोदावरीवारिति: परिचयम, समपि (पर्षंगुणविशिष्टोऽपि) चेद ने (सम) पत्यग उदामदावाभितय (प्रचण्पारण्पय द्विवद) बह ददसि (तर्रि) अर्थ मच्ः मलिनात्क: (मलिनः आतमा बस) बनचरः कोकिला कि वक्यते (किमुक्तो अविष्यति मया). मन्तोडमं ...... कोकिस: What shall be mid by me to this blaak cuckoo, wild and intoxieated as he is1 When the wind, which comes from the Malnya mountain, which is pre-eminently sfert ( southern, gentle ) nnd which is intimately associnted with the boly and cool waters of the Godavari, causes burning, what of the euekoo who is मत्त, बनचर and मुलिन (it need not be said thai the कोकिक will eause aiF )? To a lover in soparation, the southern wind, sandal wood ate, appear hot: to all others they are delightfnl. मत् ...... मुपाचानम् (p.50, IL 19-20). Here, although there oxista a canse, viz the sircumstance of being produced from tho Mulaya mountain, for the purpose of producing the effect, vis burning (in the case of the lover ), other cnuses, such ns coming from the south, are meationed. अत्र सर्वेषामपि ...... इसयोग: (p.56 n. 20-91 ). All these causes being good ( as they are gonerally the souree of delight to all ), we have in the above erample a combination of good things. In the fourth lins of the above :tunea, whore many bad thinge such as being nw, t and nAtn ure combined, we have a combination of had things. IL shoull be noted that many divide the first kind of agwy into Lhree varleties, सयोग:, असयोग: and सदसयोग: Se0 मन.स. p.101. In the verse 'der ete. our anthor exomplifies the first tiro of the thiree sub-vnrieties. In that verse, there is mqinfe also. An example of सदसययोग is 'धशी eto. This ooours in the नीतिश्तक र्थाf मनुदरि स्वाकते :- शोमना आाकृतिर्यक्य तस्प, दुरगत .= दरिह्ः, Each one of the above is eupable of osusing grest pain to the mind; this being so, many others are montioned as producing the same affeot. Therefore the figure is समुच्य. The word सदसय्योग may be explained in two ways :- I सन्तक्ध असन्यव् (दंब), वेर्ग योग: ebmliontion of good things with other thinga that nre bad; or II सन्तग ने जसन्वथ (कर्मचारय) तेषों योग: a combination of things that are both good and bad (i.e. that are good in one way and bad in another ).

X, 84-85 समुचय. SÅRITYADARPANA. 287

tr Aqir (p. 56, 11. 27-28). The first explan- ation of naatty is resorted to by some who sny that in 'asft ete." the moon and others are good and the wioked mon is bad and thus there is'a combination of good and bad things. There are shree objections against this view. T. There is no charm in the combination of the moon ete. with the aw. IL The coneluding words of the stanzs are ngainst the abore construc- tion. All the seven objeots are deelarnd to be gs; so the moon ete, cannot be said to be airw. III. If we take this in- terpretatioo of the word argate, we shall commit the fault of Brfam. A combinntion of good things with bad things, instond of being an ornament, is a fault. An example of सहनरमिश्रता given by मम्मट i 'श्रुवेन बुविम्पसनेन मूर्खता मदेन नारी सलिलेन निख्णा। निश्ा पशाह्टन: भृति: समाविना नयेन पालबकियते bam K. P. VII p. 401 (Va): In this verse, excellent things such as ga are combined with things quite dissimilar. via म्यसन (vioe) eto.

अन्मे तु ....- मक्रमादिति (p. 56, 1. 28-p. 57, 13). Oters again take the seoond esplanation of aeaum ( Le. combination of things whinh are both good and had). The moon ete, are good in themselves. but the dimness ete. with which thoy ere associnted are bad. So the six objoots aft, siln.f, ed, t ug: aod arag: are good in themselves, but become bad as they are sssociatad with quur, eiaar ete. We may my the same about qurgipn: ant; a wicked man is bad in himself, but 4171 is good, But as there is agcfHs, this last mny not be taken and the Agure mny bo constituted by the first ix only. a ft ...... Anfamn. The special strikingness consisting in pointing out that such stutes as dimness eto. are extremely improper when they come upon such objects as the moon eto. is what constitutes the charm of the verse (and not the combination of some good things with = bad thing as said by those who ontertain the firat view ). Besidas, the conelusion is thet all the seven are afflictions as said In the worde 'wafe an eto,. This forniahes a roply to those who hold the firat view. The claue "gurema: te:" bears a fanlt, on nooount of its violating the uniformity of deseription. Everywhere, tha object qualified ( such at waft, mifnet ete. ) is good in itsell ( the qualifieation, suoh as ftuugau, being bad ). while here the fas, ne, is bad and the Admn is good. Thos

288 NOTES ON X. 84-55 समुचप.

there ia the fault ealled qwqmmat. Therefore nocording to this eecond view the proper example of agau ia furnished by the first six instances, the seventh autguna: tra: should be left out of sooount, as it is marrod hy a fault. Our nuthor seoms to hold the second view, which appears to us the better of the two Vide me. m. p. 169. दह व ...... इति भेद: ( p. 57, 11. 4-5). The figare समानि ooours when, thongh a cause capable of producing the effeot exists, another cause begins to operate by chance and makes the prodaction of the effeet vory casy. We muit distinguish olearly between ugay and anify. In the former all the causes operate jointly and nimultaneously to produce the same effeot, like pigeons alighting upon the threshing-foor to pick up grains of corn. In anrfe, notwithstanding the existeuce of a cause empable of producing the effeet, nnother more powerful (csuse) begins to operate Dy chancs and facilitates the effeot. The difference may ba pul thus: L In uyay all the enuses begin to operate at once, just ne th pigeons all alight at the same time; while in umif, when one enuse has begun to operate, another comes in by chanee and hot at the same time as the first; II. Tn ggaw, although there are many onuses operating to produce the same eftect, there is no specinlty ns regurde the effoct; while in gnife, the operation of another cause by chance focilitates the produotion of the effeot. "समायी हि एफेन काये निष्पापमानेड्पन्वेनाफसिकमापवता कारणेन सौकर्पादिरूपोडतियमी यत्र सम्पायते #े विषय:॥ अभितु समुचमप्रमेदे वजैककार्य सम्पापगितं युगपदने के सते कपोता मवाहमवमिकमा सम्पतन्ति कार्पस न न कोइप्पविशय: स: R.O. p. 490. The काकतालीयन्याय requires A Hittle explanation. A crow alightod on a Palmyra tree. At thal very momont a fruit of the tree fell on its bead and

*wauaaa ia a fault and means 'n breach of the unifor- mity or regularity of exprescion' ww: NE#: RON: L नशयकम वस्प भाव: 'उद्दश्यप्रतितिर्देश्यमावः अकरगस विषय: एका p. 168. aea means mention or statement of a word, nfix, pre- position, tenae ete, for the Brst time' and gafes is the repetition of tliese for some parpose. An example is min-af महिया निपानमतिनं शहर्गुषुमाहित छायागदकदम्पर्क मृगकुक शोमन्तमन्पसन। विम्य कियता वराइततिनिर्मच्चाकति-पच्चले विश्ाम लमतामिदे न शिवितापापन ममकनु:॥ सा. IT. Here गाइन्ता and अम्यस्न atd in the Aotive vaice, but fiyat is in the Passive. Thatefore shere is Huwhyr.

X. 84-85 समुखय SAHITYADARPANA. 989

killed it, The maxim is therefore nsed to illustrate any thing that ooours purely by chance. This maxim is a very old one, ns it is explained even by Patanjuli. Vide f. #ft. p. 22 for a Tucid grammatienl explanation of the word. The A. f. quotes the Mababhishya ond क4ट's glose on it, "मदाह भगवान्मा व्वकार: एवं तर्रि दाविभावथी काकागननमिव तालपतनमिब काकताल काकतालमिय काकताठीयमिति'। तच वियुत कैयटेन 'तब काकागमन देवदचागमनस्योपमानन् (in lha sentence यदेवदत्तम् नौरेः समागमः, मच्याम्य तैर्वन: कृतः सदेतासव काकतालीयम्)। ताळपतने दत्त्यूपनियातस्व। वालेन तु काकस्व वो बय: स देवापस दरयुना वषखोपमानमिति।" चि.मी. p. 2. Vide महामाम्य on पा० V.3, 106 ( Vol 1I, p. 499 Kielborn ). अरुणे च ............ कियमोः (p. 57, 11. 6-7). Theso words are addressed by a friend to the horoine. वरणि, तब नगने अरणे (आरते) जाते इत्याध्याहायम्, परियस्य मुख न मलिनम : सरि, तत्र मुख मानत अस् अन्तरे (हदि) सरज्वलनः जलित :. In the first half there is the simultaneity of two qualities (vis speuer and nlme ) and in the second that of two sotions ( viz bending down And blazing forth ) The meaning of the verse is: When her eyes become red (through nuger ), tho lover loses hia calour (because he despairs of winning her); whed she hangs down her hend ( through love and bashfolness), the fire of love Lilazes forth in him, This verse is an example of II a and II b. An exumple of II o, where there is a simultanoity of 4 quality and of an action, is 'qi = (p. 57, 11. 9-10). a4 g (मकुत्या) सिवपड्ेरहसोदरमि (श्ेतकमलसद शकान्ति) अदित्तेपु यत्युपु अकसाव कतप कोपेन र्क) न महीपवीन्द्र, तेषा (ात्रणां) वपुषि आपरदा कटाकषे- पतित म. Here there is यीमपस of the quality (कलुपत्व) and the netion viz. falling. The meaning in: No sooner do the eyes of the king grow red through anger, than his enemies incur misfortunes. a .... qt48 (p. 57, 1l 11-12). It will have been noticed that the qualities and notions that ocour simuttaneously are gencrally found in different places. For example, the eje of tle woman or of the king becomes red and the Ence of the lover Lecomes gloomy or the enomies mont with misfortunes So it may be thought that in the second kind of समुचय, गुणम, किवाडक गुणकिया muet be neen simuiltaneously in diffarent places; but this is not so. Although the figure ocaurs more frequently when there is aufimuy, still, tho

290 NOTES ON X. 64-56 समुचय.

tI of qualities or nctions is possible even in the snme snbatratom; ns in the exnmple -he waves his sword and apreadg his glory.' Here there is बौगाथ of two actions (gनोत and agd) in the same person ( vin, the king). These words are dirested against Rudrata, who says that this varinty of समुचय ( i.e. the दोगपच of गुणकिया:) ooours only when a number of things ocour in different places, व्दषिकरणे वा यनिम्मुणकिवे चेक्काउमेकलिमिन्। उपजायेते देशे समुचय: स्वात्तइन्बोश्सी (f Rudrata VII. 27, न चात दीपकम् ...... मूलस्यामान: (p. 57, Il. 12-14), It may be enid that in some examples of qyer there ia reully avw; as for example in yatf eto. where two uotions are connooted with one agent (thus there is somfys), Our suthor replies :- All these examples of egaq due to the simultaneity of qualities and nctions are lovariably founded upon iaaifm consisting in the inversion of the sequence of cause and effect; whilo दीपर i not founded upon अतिायोIn the vers कलष it is represented that calsmitice befall the ennmies the momant the Ling's oye grows red. Hare the cause ( EuF ) and the effeet ( Hrina ) are spoken of as taking plnce at the same time, agninst the general rule that an effeet followa ita canse. Similarly in 'yatia ete.' Wa must distinguish bet ween समुचय and पर्याद. In समुचब there is यौगपथ, while in पर्याच, many things reside in on placo in suceession (and not at the same time ). aguy muut also be distinguished from nn. In the former, there is n combins. tion of causes ( whether good or bad ), while in ag, two things not tepresented as the causes of anything, are spoken of ps boing quite muitable to one another, समुचये सवोरमवोर्ना कारणमो: समुचयक, अत्र स्वकारणयोरपि तयोयोंगसोवित्याभिधानमिति विशेष:। उद्योत p. 120. Examples of समुचय aro :- I. उमा बपूमपान् दाता यानितार हने वयम्। वर- शम्मुरल वेप लरकुडोज तगे पिनिः॥ कुमारस= VI.82; समुत्पत्ति:

जननिस्तारणविषेन कम्मादुत्कपसाम जननि जागात जगत: ॥| R. G. p. 491. II. प्रादुर्भवति पयोदे कज्लमलिन बभूव नमः। रके च पथिकषदये कमोलपाळी मृगीइश: पाण्ड:॥ R.G. p. 490; अयनेकपदे तथा विय्योग: मियया चोपनतः महमसदो मे । नमवारियरोदयाइडोभिमेक्तव्यं व निरातपत्वरम्यैः॥। विक्रमोर्वशीय IV. 57 समाधि: (Facilitation). When what ls to be accomplished becomes easy through the necidental operation of another thing, there is uufe.

X 80 समाधि SÅHITYADARPANA. 201

An example is mawen: eto. ( p. 57, 11. 17-18). This is K D. II. 299. अस्वा: (मानिन्या) मान निराकतु (दूरीकत) पादयो: पतिष्यतो में उपकाराय चनगर्जितम् दिस्या (भाम्येन) उदीर्णम् (उद्तन). Here the ais in the removal of the wounded pride of a woman. This is nncomplished more ensily by the sudden thundering of clouds (which frigbtens the woman and makes her oling to her lover ). The name euifr given to the figure ls significant. #HIf is equivalent to सम्यग आधि: (लापान करगम्) 'aecomplishing a thing well. किनचित्कर्सुसुपकान्तम कारणान्तरन्यतिकरतः सौकमे सम्यगापीयते इति

समाधि has been above distinguished from समुचय. गोज defines समाधि differently समाभिमन्ववर्माणासन्वतारोपर्ण विदुः। निष्द्रेदोध सोह्रेड: स दिया परिपठाते।' सरस्वतीकण्ठामरण 4.32; Daniin spoaks of समामि a5 4 गुण 'अन्दधर्मस्ततोन्यन्न लोकसीमानुरोपिना। सम्यगाधीयते यत म समाषि: स्मृतो वया ॥ कुमुदानि निमीलन्ति कमलान्युन्मिपन्ति च॥ बान्या I 93-94

58 प्रत्यनीकम् (Rivalry). यदि रियो: परतीकारे अशनन तदीयस्य (रपुसम्बन्पिनः कलविद दुर्नलल मन्तुन:) तिरसकार- तस्पैव (रिपोरेव) उत्कर्षसापक: (कियते) तदा प्रत्यनीकम्- When somebody uunble to avenge himsolf on bis enemy is represented as doing harm to somebody else connooted with the nemy, which simply results in proving the enemy's superiority, therd is प्त्यनीक. An example of पत्वनीक is 'मम्मेन ee (p. 57, 11. 22-23). तनुमच्या (सकना) (रव)मच्येन मे मष्यं जितनवी पति (हेतो:) अग दरि: (सिहः) गसया: कुचकुम्मनिनी (कुचकुम्मसदृशी) इमकुम्भौ (करिकुम्मो) मिनति. Here the heroine is n rival of the lion, whom she throwa into the hackground by her slender waist. The lion, not being- able to do any harm to his rival, the womnn, breaks the protuberant temples of the elephant. The temples of the elephant are conneoted with the woman ( adiq ) indirectly, beanusa they are conneoted with the brenats ( by the relation of similarity ), which are themselves connected with the woman by अवयवानयविभावसम्बन्ध. This representation of the lion's breaking the temples of the clephant resulta in establishing the superiority of the woman ( as regards slonderness of waist ) over the lion.

202 NOTES ON X. 86-57 मत्यनीक.

The namo पलनीक may be explained as follows :- अनीक means an army. ocitw means & reptesentative or deputy ef an army. Just as one unable to do harm to a powerful army tries to do harm to an ally of that army, so here also some powerful person, not being able to make any impression on biv antagonist, harma another, who is weak, connected with the antagonist. So the word पतयनीक is applied by लक्षणा to the figure. The getan is the conveying of the superiority of tho antagonist 'अनीक सैन्य तस प्रतिनिषिः प्लयनीकन्। तत्साइश्यादलक्कारोपि अत्यनीकमिति व्यपदेशमलमत। बवा अनीकममिभवितुमनीघरैण केनापि तस्पतिनिभिन: समन्यदवामोहादनिभयवे तमान वज्वति परिपन्थिनि तदीयमत्यवल कोपि परिपन्तय- वीत्यर्थ: ।लत न प्रत्यर्यिप्रकष प्रयोजनम्।" एका० p. 316. The connection betweon the enemy nnd his ally, whoni. another, unable to do harm to the enemy, punishes, may be either direct or indireot. An example of indireet connection has been given by the author. An example where the connec- tion is direob ls 'ल विनिवितमनोनवरूपः साघ् मन्दर मवसनुरचा। पञ्रमियुगपदेन शरैस्ता तापयलयनुशपादिव काम: W. Here Cupid, unable to conquer the hero, assails the heroine with his arrows, The heroine is directly related to the hero as his beloved. Jagannatha points out that पल्नीक is the eame a हेुोक्ष In the verse 'meqa" ete. the fact that the lion breaks the temples of elephants is postically represanted as due to the faet that the woman ( whore breasts are similar to the temples of the elephants ) surpasses the liou. So there le taart here. Uddyota replies to this by saying that, although there le a, it is not the prlnelpal Igure, beesuse there is a apebial charin in the representation that somebody being unable to avenge himself on his enemy harms another conuected with the enemy. Vide R. O. pp. 494-490 and Uddyotn p. 126. Examples of प्रत्यनीक Are :- रे रे मनो मम मनोभवशासनस्य पादामुव्द- यमनारतमामनन्तम्। के मा निमातयसि संचतिगर्तमच्ये नेवावता तब गमिष्यति पुम्रशञोक:॥। T. G. p. 494; यस् किशिदपचतुमक्षमः कायनिमडगृहीतपिभई:। कान्तननत्रसपश्ताकृति कती राहुरिन्दुमपुनादि बाघते ॥। शिश्ु० XIV.78. 59 प्रतीपम् (The Converse). पसिद्स्य चपमानस्य उपमेयत्यमकस्पनम्, उपमानस्व निष्फलस्वामियान का drmh stna. (I) When things that are well-known to bo standarda of compariion are thamselves turned into objeess of comparison, or (II) when things which uro standards of com- parison are declared to be useles, it is tormed ydty.

X:S7-88 प्रतीप. SAHITYADARPAŅA. 293

An example of (D) is famda' ete., which was oited nhove as an example of कान्पलिन. इन्दीवर (blue lotus) is well-known asan उपमान of the eyea of womon, as in नेत्रे इन्दीवरेण सदशे. Bul here इन्दीवर is made an उपमेय by being compared to the eyes in tha words लजनसमानकान्ति (खन्नेत्रेण समाना कान्तिर्वस) इन्वीवरन The reason why this is done is to convey thas the Upameya is superior to the Upamana and that the spesker has a low opinion of the thing that is well-known as an aym-r. It is a general rulo thnt the gyar is superior in excellence, while tho उपमेय is inferior. But somotimes a well-lnown उपमान is torned into an gyay to convey the iden that it in renlly inferior to what is gonerally regarded as the quis (and thereforo as Inferior). Similarly in 'मस्वतेत oto.' the moon and रानईस ( well- known Upaminse ) are turned into Upameyas, by being respectively compared to the face and the woman in order to convay the superiority of the latter over the former. Compare प्रदीप यज्चोपमानतया प्रसिद्धसपोपमेये तम्ादिदेपविवक्या अनादरार्षगुपमेयभाव: कत्प्यते, तदुमगरप भवीपम् ।' An exnmple of (II) is 'aarst ete. (p. 57, 1. 28-p. 58, 1. 2). This is वालरामायण II. 17, यवि तव् वक्त (वरसेते) (सर्बि) शश्षिकमा (काशिन- कथा प्रशंसा, अथवा वाशिविषयकर आलापर) मुदिता (समा्पिगता), सा बतिः चेव दा हेम (कनक शोचनीय जातनित्यथेः), यदि तत् पक्ष: कुकलवै: दा रितम् (गतमू, रि गती तुदादि: अथना हारितमिति एरकं पद), तत् सिरस चेद का सुधा (असृतम), यदि ते अबी बिकृ कन्दर्पचनु: कि वा बहु नमहे, सस्सत वेषस: (नग्णः) सर्गकम: (सुष्टिविधि:, सुष्टसिरणि:) पुनरुकवल्लुविमुख:, वद्कत ... कबा-When there is that face, all talk about the moon is stopped (elosed). इा रिव कुवळये: The. lotuses are gone, or (if we take gifta as one word ) 'the lotuses ure loat'. साम uxplains the last line विषससर्गकमः पुनरक्तवस्तुह्दीन: इति यह्ीयते तस्ससथम्, We think that साe has missed the spirit of the verse and that we need not take shua aa undertsood. The last line must be regarded ns ironical. qamj eto. to tell the truth, Brahmt's method of oreation is muoh that it avoids superduities. Here it is represented that the face eto. (the =vaqs) aro oapable of serving all the purpomes served by the moon ole, (the well-known Upamanns ) and thorefore the latter are condemned as being superiluous. Il we do not take the last line as ironienl, there would be no force in saying that the moon eto. are superfluous and yet asserting that Brahmi's erestion avoids superfluities. Compare s.

कसल्वाउनुपयोगेनेतपे:। विमय) आशेप आछोनन कियते तदेकं प्रवीपमP. 165.

294 NOTES ON X. 87-88 पतीप.

It should be noticed that hoth these varicties of udly are based upon resemblance. If something is condemned as mperdluous on account of the existence of another, and there is no resemblance botween the two things, there is no galy. It may be asked :- what is the difference between ayy1 and sdte! The reply is: in both there ia no doubt resemblance: but in uaty there is either the condemnation of the suw1w na superfluons or the faet of the Upamann being turned into the Upameyn (in order to convey the superiority of the latter and the inferiority of tho former ); neither of these exists in उपमा. 'उपमामकारर्त चानयोन वाच्यत्। वपमानस्वाक्षेपादुपमेयकापनाच। न हि तत्र (चपमार्या) सदसतीति ततोडनयो: सुप्रलय एवं मेद: I ...... भथ्रमीपम्यमनारेज नैतदल्क्ारडयं (प्रतीपमेदी) भवतीत्वगन्तव्यम्।" विम० P, 165. The resson why the figure is called ydty is as follows !- sdty means 'against'. It literally menns 'against the current .! The word is formed according to the sutrs aayri-dst fa' qre IV. 3. 97. The name paiy is given to this Bgure beeause in it the syay becomes oppoaed to i.e. is an antagonist.(a rival) of the Upamann. 'उपमानपतिकूलख्वादुपमेवस प्रवीपमिति व्यपदेशः"' अलं. स. p. 145. This igure must be distinguished from =्पतिरेक. In मतीप as well as in safrts, the ayi is neen to be superior; but in the former the superiority of tho gviy in duo to the fuot that it is turned into the Upamins and no dissimilarity between the Upamina and Upameya is expressed or implied; while in वपतिरेक, the उपमेव Is not turned into the उपमान or ciod eersa and the charm lies in the conveying of the muper- Tority of the ayiq over the Upamina by the: mention of the possession of certain qualities by the Upameya, which are not possessed by the Upamaun (i. e. ayrh also is intended in व्पतिरेक, while in प्रतीप only साधर्म्य). "उपमानादुपमेयल गुण- विशेषवत्वरेन उत्कर्षो व्यतिरेक:। प्रतीपादिवारणाय तृतीयान्त बैध्म्यपरम्। तत्र (मवीषे) चोपमानतामानकत सवोत्कर्प:, न वैधम्यकृतः। सावर्म्पसेव मतयगाच्। अषिकगुणवत्चमात्रम, उपमानगतापकर्ममाज वा न व्यतिरेकस्वरुपम् । तवोरपमेयो

ft (p. 58, 1l. 4-5). After deolaring tho pre eminence of an objeot grently excelling in some qunlity. if nnother is compared to it (if the former is mado an asnrm of auother ), it ntso is termed by some wdty. This is w reference to the views of Mammata and Ruyyaks. When nn objeot,

X. 88-80 प्रतीप. SAIITTADARPANA. 295

whinh did not bofore esperience the state of being an Upamana on aocount of the possession of such pre-eminent qualities that nothing appronches it, is yet mnde to assume the atato of an Upamana, there is पवीप. Compare 'बत् असामान्य गुणपोगालोपमानमावमवि अनुभृतपूर्वि, तस्प तत्कलपनायामपि नवति प्रतीपमिति प्रत्यतव्यम्।' K.P.X .; "वत्कृष्णुणलाधवुपमानमावमपि न सहते तसयोपमाभाव वस्कसपितं (मानमावनपने!) प्रतीपमेव।"अलं. स. p.107, on which अवरथ remarks'वत्पि पकृष्टगुणेनोपमानेन ना्व्य न्यूनगुणेन चोपमेमेन, तथापीद्यप्रकृ युणलं विनक्षित वयपेक्षया न्यूनगुणमपि उपमेयं न सम्मनीतत्र भिण्डाये:।' An example of this is 'अह्मेन' etc तात (इति सानुकम्पसम्बोघनम्) हालाइल, अहमेन सुदाराना गुरुः (शेछः) रति मा स दृप्य: (मा गर्न कपा:); ननु सन्ति (वतः सन्लेल) असिन्मुपने मृप: (पुनः) भवादृनानि (भवत्सद्शानि) दुजनाना कचनानि, Here हालाहन is well-known lo be sucb a doadly thing thas there is nothing to compare to it; but bere the words of the wicked are compared to it (i. e, हालाहल is turned into an उपमान). Tho result is that, although the words of wicked men ere not equal to grarew in their deadliness, they approach geies, which has been generally: regarded as incomparable. In this verse, in the firat line, the pre-eminence of the objeet is expressly declarod (in the words गुरुः मुदारुणानाम). If the pre-eminenoe be not deelared, then there is no प्रतीप, as in 'नझन ee Vido the interesting remarks of Jagannathn on thia figure, R. G. pp. 496-497. Examples of प्रतीप are :- वस्पाश्र्मुखमस्ति सौम्यसुनग कि पार्वणेनेन्दुना सौन्दर्यल पद दृशी यदि च ते कि नाम नीलोत्पलैः। कि वा कोमल- कान्तिमि: किसलये: सलेव वत्रापरे ही धातु: पुनरुकास्तुरचनारम्मे वपूर्वों ब्रद्टः॥' (This benrs n clome resemblance to the verse mava ote. Thia is quoted by नयरब): गर्वमसंवाद्यमिम कोचनयुगलेन वहति कि नहे। सन्तीदृशानि दित्ि दित्ि सरन्द् ननु नीनतिनानि। सटट VIII 78. 60 मीलितम् (Lost). केनचित तुम्यलदमणा (तुत्यं लक्षम चिडकपो पमःबस) (वस्तुना ) वस्तुन: गुति: (बिगूडनम्) मीलिवम. When something is concealed (covered up ) by ancther poosessing a similar characteristic, there is in. The thing having a common charasteristic ( or rather the characteristio itself, the Agey w ) may be inherent (a), or adventitions (b). An esample of (a) is 'लक्षमी sld. (p. 58, 11.13-14). हरे: वक्षकळे नीलोत्पलानवा (नीलोत्पवसटर्या) मासा (फाना) पस ( तिरोदिय)

290 NOTES ON X.89 मोलित.

लक्ष्मीवक्षोजकस्तूरील्क्ष्म (लक्ष्म्याः बक्षोजी सनो कवो: कस्तूरी तखवा: लक्षम चिद) मारता (दव्या सरस्वस्या वद्म्पा: सप्या) न अलक्षि (न निरुपितम्). अर्स ete. lost as it was in the lustre ( of Vishon's body ) that shone liko the dark-blue lotus. Here the dark-blue luntro of the God Vishnu is Inherent in him. Musk ( mnh ) is dark and the spot, left on the chest of Vishnu when he embraced Lakshmf whose breaits were smeared with muek, was not observed beoause it was concealed by another thing ( which is char- mingly darker ), viz, the lustre of Vishnu's body. An oxample of (b) Is 'eta' eto ( p. 58, 11. 16-17). (नगयी) गोगोपलकुण्डकल (शोण: लोहित: उपलः रजं बलिन् तद शोणोपठ पममरागगणियुक्त कुण्डलं कर्णनेटन तस्व) मपूसै: (किरणै:) सदेव अरुणीकृतानि (रक्तीकृतानि) कामिनीनों कोपोपरक्तानि अपि (कोमेन आरकानि अपि ) मुजानि यूना सबू (भ्यं) न विद्वु: (जनयामास:). Here the redness of the ruby ear-ring is ndvontitious in the face. The glow spresding over the face of women through anger Is concealed by the redness ( which is more powerful ) of the ruby in the ear-ring; the redness of the raby that spreads over the face is not natural to it, but is borrowed or adventitious. What constitutes sfifa ls as follows :- I. There are two things, one of whinh is more prominent, while the other is less prominent; IL they both possess the samo charneteristic; III. on account of the possession of the mme characteristic, the thing that Is less prominent is concenled ( or not observed ) by the one that is more prominent. In the oxamples in the toxt, the mark made by the musk aud the glow of wrath ard not observed, beonuse they ara concenled by the more pro- minent lustre (of Vishnu's body) and the redness of the raby respeotively. This figuro is appropriately called ifiea, as in it one thing is concealed by nnother. The root sfie ( 1st conj, P.) moana 'to shut, contraot, cover'. Compare अलं. स. 'तिरोभायकल्वादेव ना मीतितम्पपदेश: ।. This figure must be distinguished from sifiamra. In wifmora, on seeing one thing, another resembling it, is re membired and mistaken for it a g. in 'grur grvfvar ete. above, the moon's rays csuse the milkmen to remember milk, which is not preient then, and to misinke them for milk. While in mhia, both the things are presout; ono is not pereeised beonuse it is overshadowed by snother; moreover there is no mistake.

X.89 मीलित. SÅRITYADARPAŞA. 297

Examples of मीलित r॥ :- अपामततरले इशा ममुरवकवणा गिरो विलासगरमन्धरा गतिरतीय कान मुखमू। इति स्पुस्तमहके मृगवूशी खवतो लोल्या सदत न मबोदय: कृतपदोडपि सलक्यते ॥ (quoted by K. P.X.)I मदिरा. मदभरपाट्लकपोस्तउ्लोचनेपु वरनेपु। कोपो मनखितीनो न लक्षयते कामिभि: अमवन्॥ रदरन VII. 108.

61 सामान्यम् (Sameness).

(यश्) सदशेगंगि: साधारणगुणयोगाय मकृतल उपमेयस अन्यवादात्म्य (अम्येन अप्रकृतेन उपमानेन तादालम्य ऐकार्ल्य) प्रतिषायते (सत्र) सामान्यम When somothing in question is spolren of ne having become undistinguislable from something else on nocouut of simiinr qualities, there is ernpe. An example is 'मलिषा eto, (p.58, 11. 21-22). महिकामित अम्मिह्ठा: (मलिकापुणे: आचिता: पूर्णा: धम्मिता सथताः केशाः वासा) चारचन्दन: चाचैता: (अत एव) चन्द्रिकास (ज्पोस्ार्या चन्द्रकिरणेपु 4ा) अविभाव्याः (अलस्वा:) अभिसारिका: ('कान्तार्मिनी त या पाति महेते साडमिसारिका' एति नमरo IT. 6. 10) मुरा यान्ति, Here the subjeet of desuription (aeag ) Is women going out to meet their lovers at an appoint- el plare Women nre represented ns not distinguishable from the moonlight, which is gern, on ncoount of the poasesrion by both ( women who hnd whito Mallik fowers in their freuses and word anointed with white sandil, and the mounlight ) of a cummun proparty, viz whitenees. The reason why this figure is ealled anry lw that hero there is connestion of two thinge with the same property (whiel. renders them undistinguishnble ), Compare HIn

What constitnles ernps ie-L. There ore two things, both of which are dien; Il. Buth the things ponseis one property in comman; III. The two objeets ar within alght but ate not ilistinguished from each other, on necount uf the posession by both of the same property. गालिते ...... मेवामब: ( p. 58, 11. 23-24) .. The autbor now proooode to distinguish between #ifer and HTT. In the Tormar, an object poseessing a quality in an inferior degree fs colipsed by unother pomessing the same quality in a muperior degree and the objeet that is fgqm ie not pererisedy while in Euatar both the objeets are peroeived, but they are apprebended

098 NOTES ON X. 90 सामान्य.

w endistingulshnbla on ancount of both the objeots possossing Iice propertias. Compare अड,म.वि. स्वरूयेणावगतस्य।पि मेदानच्यनसाय: सोमान्य, बजवता मिरोहितापातवरूनानयगमो नीतितमिति खिठम 1 p. 168; "पत्यक्षनिमय स्यापि वस्तुनो ववमत्वनातीययरणह््त तलिनलेनामहर्ण सामान्यम्। मीडिते तु निगध्मानवस्तु न मलक्षविषय।।" R. G, p. 516. This figuremust alvo be distinguished from yufs. Ai there Is no deninl of nnything and as nothing olse is pasortod in the place of the former, this is not अपबृति नेयमपहतिः । किजिदपहलय कसाप्यनारो माणखात।' पका० p. 320. Simllarly this is not wfanpn In the Intter, wo mistake one thing for unother and hoth the things are Hot perceived ( one is perceived and the othor i= romembered ); while in gre hoth the things ato direotly perooived. आान्तिमता संकर:। तव भगेमाणस्यारोपोडनानुभ्यमानसैति विजेषाव्।' उचोत

Eeumples of सामान्य ard :- गनिन्दिमानीविकलादाडे मंद्रींशयुकैमन्यगिय मणाते। पुच्छावधान्या पिकला स्वादी चरन्ति पकास बिर्र चमर्मेः॥: ससितनसना तम्टारामा कदयन कोमुरी-नहति यहनि सैर पाल्ल। गनोप्लममूदियु:। सवस भवतः कोति- केनायगीयत नेग सा मिपगृडमगाम्मुन्तावाडा के नानि झुममरे।। K.P.X. 62 तद्गुण (Borrower). सयणुभन्यागाव अलुत्कृष्युामन: वहणः. When un objeet is re presented as giving op iis own quality and nimming the quality of nnother excellent thing (that is near), thure in तहमा Anuzample is 'अगाद nt (. 58 11. 27-23) Thi 1 Silo. II 11. गदनझत्ापधपगन्त्पातिन: (वदनकर्ष साषम तेम परवन्ते गगीने पतत् कसो सागू। मखुतिह: (अमराष) उश्मदशनांझुमि: (कतामि सुमदनार ना:) मैसे (मेसरता) नयन ( आमादयन्) बनाद (मसदेव). Herey ile boen, which aro blue, ate ropreented as giving up their bluenesy and osroming the whiteuess of the shining tonth of Baladeyn: The renson why this figure is anllad तहुण Is that in this the objaot of descripsion (nen ) nesumes tho properties of thal(na) ie of s thing not in question or ofp thing that posseseell some quality in an eminent degree, Comparn K. P.X. 'तम्प अगहतत्य गुणीजयासतीति' पर अरे. स. तस्पोकशगुगस गुणा असित्िति काना | p.170 The essantiala of agy are :- I. Ona objeot (the रहन ) h anothee object nor it; II. the thing that i nen gives op ite own qualities and nssumen the quality of thu thing that

X.90 तद्गुण. SAHITYADARFAŞA. 299

i near. It should be, however, noticed that our Author does not spesk anything about yas or wugd. Hts exstuple also is noteworihy. The bees are not qgd, but rather n. According to our autlior, anu ocours when one objeet (whetlier w or sad ) assnmes the qualities of another. In giving the enentials of agw above we follow the authority of Mammatn.

ea ..... f #: (p. 58, 11. 29-30). Au objection may be raisedi-in agut, the quality of ono thing is concenled by another and so thare is no difference between agm and sfa. Our author replies Lo this na followa :- In Hftfer, the thing itadf is concenled by another, so that the former is uot perceived nt all; while in ag, both the things aro perceieed (and not only one, as in sfrfa ), hut the qualities of one are transterred to another; besides in ffan, the thing that is covered up (or over-shadowed ) does not give upits own qualities and nssume another's (as in agw), but is only over-shadowed by another possesning the same quality in an eminent degree; while in agn, the thing loses ite own quality and sssumes a different one. Compare 'न चेद मीलिसम्। तत्र दि भकृत वस्तु वस्तान्तरेम गच्छादित लेन प्रतीयते, हड तुः अनुपकृतव्वरूपमेव्र पकृत वरतन्तरगुणोपरक्ततया पतीपते t qe #. p. 170. ngw muit be distinguished from eray also, In the latter, on thing doer mat giee up ita qualities, but appeara undistinguishable from another ou account of the possession by Both of rimilar propertier; whllo in agn, both the things are seen distinetly, but one gives up its qunlity and assumes the quality of another ( which is dlinimilar ). In Rifraurr one thing is really seen and mistaken to bu another, which is remembered: while here both Are aeetl and there is no mistake. Vide the following lnoid tumarka of the Uddyou "मीलिये पर्मिंग एवामह: सामान्येश्पित्यवायुणसेव अपुचनर विनासा दह व गुगमातसेवभिमन: धमिः पृथरभासयेति गेद हत्पमे:। नान्तिमति

Aiobjention may bo raised as follows:What is common to the three nigures min, mmrg nnd ngy l the non perooption of difference (whether of qualities or things ): So fnstand of defining them separately, let there be one Alankaro, with these three varioties, If a slight difference were sufficient to con- stitute a distinet figure, then gRtqm will have to be defined aa a igure distinet from quiqnr. Jagannaths replies to this thas

300 NOTES ON X. 90 तद्गुण.

this is not proper. He says that following the above reasoning, रुपक, परिणाम, अतिशयोकि etd. cannol be separately definedand will form varieties of one figure, called arire, Beaides, in each of the three figures there is a distinct charm, as in 5u, qRuITH ete, ( which have been separately defined by all Alankārikas ). Vide R. G. pp. 516-517 .. Examples of तत्ुण ar :- विमिन्नवर्णो मरहायजेन सूरयस रथ्या: परितः फुरना। रके पुनर्यत्र रच रुचा स्वामानिम्पिरे बंशकरीरनीलै:॥ शिश्ु, IV, 14; नीवो नासान्तिक तन्म्या मालत्या: कुसमोस्कर:। बन्धूकभावमानिन्ये रागेणाधरवर्तिना।। R. G. p. 513.

63 अतहुण: (Non-borrower). हेती सत्यपि (उत्कृष्ट्युगपदावसनिवानाले हेती सत्यपि) तद्पाननुदार: (तद्पस्य चाकृषगुणसप अननुदरणं न्यूनगुगेन अननुवर्वन) तु अतहुण :. When one thing does not Assume the quality of another, though there is a reason for it, there is araau. This definition is word for word the same as that of the अछ. स. 'सति हेती तहुणाननुह्ारोहुमः॥ Il should be noticed that tha fgure wags would ocour in two ways :- I When something not in question ( omga ), which is acter, does not assume the quality of the thing in question, which is arpey (although it comes in contaot with the latter), there is waam; II when the thing in question ( qaa ) does not assume the quality of another which is not iu question (aryga), aithough the अgत्ध is quite near the gon, there is wagn. The ta referred to in the definition means here 'the presenco of a thing possessing exnollent qualities'. दन्त -..... रम्यसि (p.59, 1] 3-4). गुणगौर (गुणै: गौर धबन), सान्द्रेण (पनेन) रागेण (प्रेम्गा, रक्वमेन ) भुवेडि (पूर्णेडपि) मम हृदये निषणोघे (स्िति चम्पवानपि) (त्वं) हन्त कर्य नाम न रज्यसि (रको नवसि, अनुरत्तो अवसि). The words रागेण aod रजयससि are Paronomastic. Here the gg objeat is the horo, who is ealled' "whito with quatities' I'is. famous ). Although the hero ( who is qas ) is enshrined in the heart of the heroine, which is t ( red or glowing with ardent lovo), he doss not himself assume tarq ( redness or love for the heroine ). गाअमम्वु ...... नापचीयते (p.59, 11. 6-7). नाजम् (गजाना= वदम् इति गाज गगासम्पलिधि) अम्बु (बल) सितम् (शुनम्), यामुने भम्दु (ममुनावार जर्) कजजलाम (कज्जलसट्सम्), राजहंस, उमयन मन्नतःतब शुभ्रवा सा पत्र (एनीन, न न्यूनातिरिक्ता था), न जीयते (गड्ाबकसम्वग्मेन न अधिका भवति) न य जपनीयते

X. 91 अतहुण. SAHITYADARPANA. 301

(चमुनागलमालिस्येन मलिना न भवते). This verse is an example of the soeond variety of अतहुण. Here राबइस (प्कुत) does not assume the qualities of the Ganges or the Jumna ( the wuaa.), although they are in cuntaot with him (हेतौ सवि अपि)- पूर्वत्र ..... न तदपता (p. 59, 1I. 8-10). पूर्वत्र ..... निष्पतम Thia has been oxplained above. wiHaa ufr althongh it is proper that it ahould follow. उत्तरत्र ..... न तदुपता. It mny be contended that in 'नाङ्रमन्यु etc.' tha figure is अप्रस्तुतप्रशंसा (4th variety तुल्ये मस्तुने तुल्याभिधानम्): the desaription of राजहंस is not really the matter in hand; the aubject of deseription is a good man, who romains the same ( in charaeter ) in prosperity or ndversity. Our anthor concedes this contention and says that, although absolutely speaking the swan is sre, still in comparison to the Ganges and the Jumnn, the swan is a thing in question, ns the Ganges and Jumnn are still more removed from the reat subjeet of decription, viz n good person. As the swan, who ia thus relatively sem, does not assume the qualities of the rivera, though in contact with them, there is nay. अत च ...... शेपोकेमेंद: ( p. 59, 11.10-11). It may be conte nded that In tha above exsmples of अतहुण, there is चिञ्रेपोकि, because, though the hero is placed in the heart which is full of राग (i. . ह्ेतो सत्यपि), lie does not becomo रw.(i. e. there is कार्गाभाच), and thongh the swan plunges in the bright and dark wators of the Ganges and the Jumnn, it does not heighten or lessen its whitoness. Therefore sagm ahould not be separately definod. Our nuthor repites that ragy deserves to be a distinct fgure because there is a distinat charm init, viz the pecular atriking cireumstance of the non-assumption of the quality of one thing by another. In Raurfen, the charm consists in the representn- tiun thiat the effect does not follow, although its well-known enuses are present; while in wags, the charm lies in the non- assumption of the quality of one by ancther. Even if there bo a causal relation, the pees does not intend (in aagn) to empha- sise it; what he ( poet ) insists upon as charming is ymuts. We are informed by Jayaratha that ina was included under वियोषोकि by the author of अलनवारसार (p.171 of विमाशनी )- व्णान्तरोत्य ..-.. विषमात (p. 59, 1.11). अतहुण must be dis- tiuguished from the first variety of fivq, where the properties or actions of an effect are opposed to those of the onnse. In aw: svd eto. (exumple of Rws), the sword which is

302 NOTES ON X. 91 अतदुण

darkish produces fame ( which is white) i. e. a dark thing produees an effees possessing a quality which is opposed to that of the eause. But in taaw, a distinet (and opponed ) colour is not producer ; e. g. in 'हन्त सन्द्रिण' etय. the राग of the heart in which the hero is enshrined, does not produce another (and an opposed) colour in the hero. The only thing thatr happans is that the horo remnins yga as before and does not

The reason why this figure is called अवहुण is सस्य प्रफृतस्व गुणा अलिन् अमकते न सन्वीति अतडुन:, अथवा तस भमरकतस् गुणा असिन् प्रहते न सन्तीति अतहुण :. Compare Mammata's words कि व तदिति अपकृत अस्पेति व प्रकुतमत्र निविक्यते! Examples of अतहुण are :- पवलो सि जह वि सुन्दर यद वि तुए मक्क रजिज हिमअम्। राजभरिम वि हिअए सुहूभ णिडिचो ण रत्तो मि। (quoted in K. P.); कुवान्यामालीव सहनकठिनान्यामगि रमे न काटिनां बरे तब वृदयमलन्तमृदरम्। मृगाज्ञानामन्वजैननि निमसन्ती खद चिर न करवूरी दूरीभनति निजसोरस्वनिभवाद् ॥ R.O. p.614.

64 सूक्ष्मम् (Subtle). वव आकारेण (अनयनर्ससानविश्ञेषेण) बक्ितेन (मेहाविशेषेण) वा संलक्षित: मूक्षम: अर्ये: (वीक्ष्ममतिर्सवरेयः अर्मः) कमाडने भेग्या (वैदस्व्ययवारेण) सुच्यवे सत् सूकमे उच्छसे. When a delieata ciroumatance gathered from soine appenrance (a) or from gesture (h) is Intimated to wnother by moans of'a dlever hint, It B ew. It thould be observed that Amarn rives आकार and इकत nf ennane ia 'आकारस्वित -वचम' TIT C LD: tn atother plare, h0 syr आकारा ARn' TIL 3 162. The commentstor Bhhnoji explains इजित नेता । आकृतिरवममसखानम् Mammatn and our nathor eeem to havo taken aqre in the sense of urgfr ( posture or appearanee) and gig in the conso of eer (gesturo). चकवती, nuthor of the अegावससजीनिनी, 38 'आकृनिव्यचिताश्ेष्ठा पहित वुद्धि कारिता:1 आकार पुनरासानसा एवावुटिकारिता:॥ वारापुटमाए्पावेविकारानितिय विपु: आकारार सरजा नावा जाया दुचापरेन्यया ।' ( qboted in the स्वापण T 465 ). Tm mnans "not to be apprehended by mon of dull under- standing." An example of (a) is 'qm ete. ( p. 59, 1l. 15-18 ). कापि सबस्ा (सखी) ततव्वा- (नागिकाया:) कण्ठे वकस्न्त्िस्वेदनिन्दुप्रबन्ते: (वकवाव् सन्दिभिगउद्धि: सेदबिन्दूना मबन्धे:पकिनि:) मिन्न (समित्र) कुडुम हडा लिख्ा तजगा: पुंसत्य (पुरुषामिततय राची विपरीतरवे) स्यचबन्दी (सूचपन्ती) पाणी (तन्म्यार बसे) खहलेखा) वहाहटिडपतेसा लिलेख (लिम्तनती).

X. 01-02 सूक्ष्म SAHITYADARPAŅA. 303

Here, the maseuline notion of n woman, conoluded from the mixturo of the dropa of perspiration with the saffron on the throat, is intimated to her by nnother by means of drawing on Ber hiaud the Agure of a aword which is the charaoteristio matl of man. Hore the siwr ( appearanca ) is nhr on tho throot, whigh Jands to the guessing of पुरुवामित (the सूडम अमे). This delicate cireumstance is indiented in a clever manner by the drawing of the figure of a sword on the liand of the womsu. How कुडुममेद on the throat lands to the inferonce of पुरषासितत is expinined by commentators as followw :- 'पसिदरती उचानाया: नाविकाया: वकवाद गलितसय सेदस्व पृष्ठमाणे एव गमनम, काठ तह्मर्न तु धिपरी तरतावेवेनि बकचस्पन्दोखादेरमिशय:'. An examplo of (b) is egastanad oto. ( p. 59, 11. 19-20 ). Thia has been explained nbove in the ind Pari. Here the ouriosity of the lover to know the time of meeting, which (ouriosity ) was guessed from the movements of his eyebrows ete. is intimated to him hy the alosing of a lotus, which (closing ) tates pluce at the npproach of night. Hre the qen nt is the desire of the lover to kuow the time of meeting, This mend Is quessed by siaa, vis. the movements of the eyebrows eto. The faet that the woman undorstands the meaning of the look of the lover is coaveyed in a clever munner ( arr ) by the elosing of a lotus. It nhould be oberved that in gen, there exists sela Nlan But the fgure D not srmt, becnuse it is subordinate, Ti charm lidh ae Ta the inferance of a daltente eiroumstance from uppearnnen or gesture, but in devising a clever mark wi ioh woull ensily iutimate to another that the dalicata ei roumstando has boon diseuvered 'मन विधमागमपे मनुमान यङ्मातय्। स्वकहा्यमणोस्तनदारा मुदमस्पेव नमतकारिलाव। उद्योस p 116. Au example of सूदम i8-कदा नो सहमो मानीव्याकीणें बक्तमक्षमन्। निक्ष्य कान्तमल लोलापर्ण न्यमीकरस्।। K. D. II. 216(on this Pandin remarks पपसमीलवादव सचितो नित्षि सहमः। आशवासनितमिच्ठन्त्ा मिनमजजपोडितम ग)

65 व्याजोकि: (Dissembler). वद्िज्नममपि (अकाव गवलानि) वस्तुनः म्यानाव (छरना, कपटेन) Fiei naim The artful cancenlment of a thing, thongh dis- coered, ls न्वानोलि.

304 NOTES ON X. 92 ब्वाजोकि.

Au erample is "garg ete." ( p. 59, 1l. 25-28 ). far: #; (युम्मान्) अवताद (रक्षतु)। कीटशः । मैलेन्द्रेण हिमालयेन प्रविपायमाना दीयमाना गिरिया पार्ववी तरवा: इस्त- तस उपगर्व आछेप: (भाने का) तेन उहसमि: आमिर्मत्त्ि: रोमाज्ञादिमि: विरसरमुलः व्यमरः स चाती असिलविभिव्यासहमहाकुलः सकळवैवादिककियामनाकल: (शिवा)। आ: इति पीडायाम्। (ततश्रा सास्वकमाप गोपनाथ) तुहिनाचलस (हिमालवस्) करयो: आः शत्यमित्पुचिवान्। मौलस्य (दिमालयस्व) अन्त:पुर (लीजन:) मातुमण्डलं (माइयादय: 'माध्ीत्याधास्तु मातर:' अमर० T.1.35) गणणा: (प्रममा: सिवानुचरा) च सै सस्मित दृष्ट: (मिव: रक्षतु). ada.wHte: who was perturbed by the appenrance of tremor and horripilation due to the thrilling touch of Parvati and was troubled by the fenr of the irregular performance of the cere- monies of marringe (becauie his mind was distenoted). Here, the love for Parvatt that was hidden is manifested (afka ) by the indications of love (अनुभाव of रति, vड. रोमाज, वेपयु, atल.); It In then conoealed under the pretence (=qTara ) that these indi- ontions, vis, g and qqu, are due to cold ( as cold also causes tremor and makes the hair stand erect ). Compare why 'ya- कपेपयुन्य सास्तिकान्यां प्रकाशिता गढा रतिः तयो: शेखकारणताप्काशनेनापहुतेति व्यानोक्िरियन्। *अव रोमाजादिनोद्रिनो रतिमाव: शैल्प्रक्षेपणेनापलपित: ।' मल, स. p. 174. What constitutes snriifer is :- I. something is at first hid- den; IL then it is manifested souchow ( involuntarily ); III batit in then represented as not being due to what ceally chuses it, but to something else. The reason why this ligure le ealled antaifen is that here thore is & putting forward (nte,) of & peotext ( stra ), Fi2 rapresunting a thing as due to something else. Compare 'वरवन्तरमलेपरपस्प व्यातस वचनायाजोकि: । अलं स. p. 174, ने्ग ...... दर्शितः (p. 59, 11. 29-30). Udbhata and his follo wers do not define atfm separately, but inelude it under wugla. Our anthor distinguishes Detwoen the two figures. sapitfe is not the orst kind of sygfs, beenuse in tho former, the Ai (the subjeat on which something else is mperimposed ) is uet expreesly mentioned by the person who conceals ( the real statn of things). In Barg eto., the fyq is the love of S'iva for Parvatl. It is not direetly expremsed, but left to be under- stood from tho wense of the verse. In the first kind of wygia. the gyay is denied and something olse is established in it stead. But both of them are direatly esproreeil, na in नेद ननो-

X, 92 इ्पाजोकि. SÅHITYADARPANA. 505

मण्डल ete .; while in ब्याजोकि, only one is expressed and the other (the fqq, which is conconled ander a pretext ) is only mug gested. Mammata draws another distinction between =yraifn and अपछृति. In अपहृति, there is resemblance between प्रकृत and अप्रकृत (the उपमेय andl the उपमान); but this is not possible in monfr. There is really no charming resemblance between रतिभाव and शैल. Beides in अपडति, the उपमेम is denied and the उपमान is established in its stend; but in व्यातोत्ति nothing is denied, bun something is represented ns due to n cause other than that to which it is really due. न चैपाडपकुति :: प्रकृतापक- तोनयनिषस्य साम्यस्येहसम्मवाद्।K.P. X .; 'तत्र (अपछुती ) उपमेयनिषेधप्-

मोध्यम् । उद्योत p. 108. The differeuce between म्यानोकि and the 2nd kind of argfh has been explained in our notes on the latter ( p. 138 ).

66 स्वमावोक्ति: (Natural Description). दुर्दारमेत्व कियारूपवर्णनम्-Disaolve किया न रूप च कियारूपे,से (सकीरे) न वे कियारूगे न सवकियारूपे, अमेस्य सवक्ियारूपे अर्मत्वकियारूपे दुरडे (गहमे स्वूलनतिमिरसवेथे) अवेस्वकियारपे तवोः वर्णनम्. The deseription of sucb notions and charseteristios of an object na are peouliar to it and are not easily perceived by ail, Is खवनानोकि दुरुदयो: means "to be apprehended by the poet alone'. ant means ' child aud the like'. Eret: means 'of such as belong solely to that objeet' (स एव एक: आसयः ययोः). An example is लाबलेन etc. (p. 60, 1I. 4-7), लागठेन क्षितिवल (भूगिव्ल) अमिइल, अमपज्ाम् (अमे वर्तिभ्यान् पादाभ्याम्) असकृत् (पारवार) दारयन् (क्षितितलमिति योज्पम्), आत्मनि एव्र (सबेहे एवं) अवलीय (प्रविश्य, अतिमार्याभ्येति अर्थः), अथ (पश्चाव्) गगन विगामेण ( अतिशचितया) हते मोस्पतन, स्कूर्जडकारघोष: (रफूजेन् हूम्, पति पोप: दस्व), असिलान् जन्तून् मविदिशं ड्राववन् ए: कोपालिषट: (कोपेन आविश-) अगगोच्ठूननडु: (अरे रके उच्छने न चक्षुपी वस्प) सरक्षु-(मुमादन) प्रतियन (बने बने) अविष्ट अगणो .... ang: the hyenn, with red and swollen oyes. आात्मन्येवावलीय shrinking into himselt for n moment. fyfa ... ma- Seraping the ground ngain and again with his front feet. Here there is n desoription of the notions and ohuracteristics of a hyena that are peouliar to it. It should bo borne in mind that a matter of fact desorip- tion of an objeet does not constitute erifer. Other wise, oran

306 NOTES ON X. 93 स्वभावोक्ति.

such a sontence na 'पशय वलीवदोय बाससति मुखडेन" will be an orample of खवनावोकि, What oonstitates खमापोकि is :- The deauription must be charming; II The desoription must be in roference to th किया aठ स्वरूप of an ohjeot, suoh as a cbild, lower animals etu. आदिना युकतिमुग्धकातरतिर्यग्मांतहीनपात्रादिसंमह:' उद्योत p.88; III The notions and characteristios deseribed must be peculiar to the objeet deseribed and must not be such as to be common to it and others; IV the deseription must be faithful and not hyperbolienl. The figure सनावोकि was nlso called जाति by anclent writers ; e. g. इण्डिन्, रुढट nnd मोन. See K.D. II. 8-13. Rudrata deflnes जाति n सैस्ानानसानकिमादि बयस बादश भवति। छोके चिरमसिय तत्कयनमनन्यमा जाति:॥ विशुमुग्धयुव तिकातर तिर्येव संजान्तहीनपात्रा णाम्। सा काठा वस्पोनितयेष्टास विशेषतो रम्पा ॥' VIT. 30-31, Examples of व्वमावोकि are :- मर्ण नहार्धवलित: अहेणाये क्षर्ण नुदनू। कोलीकरोति अणगाविमामेय मृगार्भिक:॥ उम्र III 9; पूलीपुसरतनवो राज्पसथ- विरचनकस्पितैकनपा: । कतमुखवाअविकार कीशन्ति सुनिमर विस्सार ।सूट VIL. 32.

67 भाविकम् (Vision ). पत अचुवस्य पदार्वस्य भृतत्य अथ मविष्यत: (पदार्वस) मत्यक्ञाममापलं (मत्यकनत्मतिभासगानता) तत भाविकम् चदाहवम्. When a wonderful objeev, whether past or future, is so represented as to strike thn mind as if it were present, it is termed urfmn. Au example is gf: eto. (p, 60, Il, 11-12). This is oited in the uinte p. 230, as du ezample where the deseription of thing which is favourable to the development of some rasa prodoces grest charm, although ngure of speech may be absent. अत एव न रसानुगुगा भवियेषोपनिवन्तनमुलक्ारान्तरविरहेपपि कया विशवयोगि लक्ष्ये दृश्यते। यया-मुनिजपति। जव बज्तरसानगुणमेकचसके मत्खकाछपदर्शन छायाविशर्यं पुष्माति। तब सेकचुस्के जलसनिषानादृपि विञ्यमत्स-

नाखर्वकारि सवति। सव. [.239. कुम्मसन्नवर (कुम्माव सम्मवः यस) महात्मा पोगीन्द्र: (योगिना इन्द्रर लेक्:) मुनिग(अगसत्य) जगति, बेन ती ( अतिप्रसिद्धौ ) रिन्पी मतसकच्छपाँ (मत्लकूमी विष्णोरबतारी) एकचुनके दधी. एकचुडफे इडी waw in the hollow of one of his hands the fish nnd the tortoiso (the swo inearnations of Vishna ), when he ( Agastyu ) drank *Compare ara's versa 'इरन् के नोन्िलदीपकोपमेगवेः पदापतरपमाविता कपार। मिरन्तरळेपपना: सुजातयो गडासतथ्रम्पफुकुड्मफैरिय।।' कातम्बरी

X. 93-94 भाषिक, SÅNITYADARPANA. 307

up the ocean in one handful of water. Hero the wonderful thing ie the seeing of the divine Fish and Tortoise in n hand- ful of water ( the ion ). This wonderful thing appenrs as if It were present to the readers on noccunt of the vividness aud strikingness of the deeeription. Another example is 'आसीदचन eto' भानिगूपणसम्भारान् =भावी भूपणाना सम्भार: समूह- वस्पान (thy form) with the profusionof ornamenta that is toadorn it hereafter. Hero in the first half, a past objeot (a ), viz collyrinm and in the second half, the futnre objeot, vis. profusion of ornaments are represonted ns if they wore presout before the eyes. In tha nhove trestmeut of the fgure Bhavika, we widely differ from the luterpretation of Ramacharans Trne fabot सानिक tu ba of two sorts :- I अद्गतर् पद्रेन अलवापमाणवन and II भूदसाव अविष्यत: पलक्षायमाणलग He inatanoe 'मुनिजयि' 00 an example of the first and andrue oto. as an example of the 2ad. We, on the otber hand, think that qrge is wrong, that thero nre no such Awo wurioties, and thai the two vurien are examples of one and the same thing, viz, 5 पठार्वस (whething भृत or मविष्यय) मत्यवायमाणलन्. Our reasona are :- I TF Ramhobnrana's Intarpeetation be acoepted, thon we shll be obliged to suppote that our author sets at naught all anelent And resp elable authority. Bhamahn, Udhhats atd Ruyynka all define Bhavika as the representation of something past or fofure as if it were present. None of tham apaaks of अद्वतसर अव्यक्ासमाण As datinot variety oान On the: other hand, Dhamahs, Udbhiteund Rwyy ka in Ahn clearest torhmn may thub rean is oue of the conditiont (or uuses ) of the flgure Bhavilm. Nots carefully the followIng "नाविकलमिति मात्ू- अवन्धविषय गुगम। मच्यक्षा इव्र इरयने पवार्षी भूतमानिन:। चित्रोदावाज्ुतार्थव्वं कमामा सभिनीतता। शन्दानाकुकता लेति तस मेव पचक्षते॥' नगद ITT 69-33; 'प्तक्षा एव पधार्णो इश्पनते नूदभातिन्त्। अबज्धता सरामता कामनाकुल्लेग गाविकनII' उन्दर VI. 12; 'अवीतानागस्षयो अलक्षा- यमापल साविकम। च। अनीतानामकयो मृत्रसाचिनोरपवोरली किकरवंनाल् ुववाह गलम ्वन्परतिसशण्द सन्दनेसमपपितत्बाच अवपक्षाममाणारव माविकन । बत, त. p. 178. IL. Rim charam's interprotation ta oppored bo the words of the suthon himself. Il there were two varisties of afm, we expeot soma mnel patllele ns a and some roference: to tho two fold divinion (as faur ) in the definition of wRm. Therg is nothing of the sorl. Moreover, our nuthor introduces

308 NOTES ON X. 93-94 भाविक.

the second example (aneflean ete. ) with the words 'qut ', which clearly show that the secoud oxample illuetrates the mame thing na the first, and preetude the iden that there are two varieties. Wo therefore think that Ramncharana should not be followed, oven though Pramadadasa follows him in his translation. What contitutes amrfm is: I There is a decription of something past or future; TI The desoription is of something which is strikingly wonderfol or extraordinary ( fis or srga ); IIL The deseription is put in words that are perspicnous and the beet adapted to the sente: IV The deseription of the past or future objeot must be lunh as to vividly present the objoct to the reflective mind of the reader. Vide the intoresting remarks of the ad. #. pp. 178-180, It should be borne in mind that the figure wriag ia spoken of as sasyfavy (baving the whole work for its provinge, and not a verso ) by Dandin and Bhamaha. Buatti, in his Bhatti-kavya (canto 12), followa the same view. According to them, the ngure permestes the wholo composition and not a single verse. It is for this reneon that Dandin and Bhamnha do not givu an example of wi/im, 8on K D. IL. 364-366. The renion why this figure is ealled sfrn is: w means 'the intention of the poot' ( migas: or wfeare: ) and the figure is called wifa, beonuse in it the meaning of the poet la to wall conveyed that it is asit wore refeeted in the resher (Ce. the reader vividly fents tho same emotion which iulpired the poet ); or ane means rovolving in the mind,"and the Uyuro Is called arlas, begaune in it thero la this revolving in the mind of the renders, Compare K.P.X. 'मावः कवेरमिमायोइताखतीति नानिकम् ॥ कविगतो भावः आशय: ओतार प्रतिबिम्वलेवाखीवि, मावो मामना वा पुन: पुनशवसि निवेशन सीSनास्वीति। अके. स. P. 178. न चाम प्रसादाख्यो गुण :-. जहेतललाव (p.60,11. 16-17). It was said above in dealing with the emsentials of sfts that the words must ba well adapted to the sonse so as to vividly present the meaning of the poet to the reader's mind. It may ba contended thas this is not pusstble unless the words ore perspiououland honde thni mim li nothing but the guục waie. It wad thid In the firit pori. that rasa is the soul of poetey and that, Juil as bravery ete (g) are ponsensed by the soul, there are certain properties of the soul of Poatry which are manifeitod

X. 93-94 भाविक, SAHITYADARPANA 309

by words. The number of these aua is given differently by different writers. Mammata and our author speak of only three Ounns, माधुर्य, ओोजनू and मसाद: Sce K. P. VIIL UL und 8. D, VIII Pari. ame ( Lucidity, Perspieuity ) is defined by

विदितस्पिति: ॥1 and agnin 'वुतिमा्रेण शब्दास्त येनार्वप्रत्ययो भपेद। साधारण: समझ्ाणों स पसादो गुणो गतः ॥i K. P. VIII. p.476 and p. 486 (Va.). Prusada is n Guna which is common to all Rasas, by which the moment the words are uttered, the menning is apprehended and which pervades the mind at once (f.e. which is instru- mental in evolving at once the Rasas in the mind ), in the case of fe or fg like fire pervading dry fuel and in the onse of tar or se like water permeating a elenn sheet of cloth. An example of प्रसादगुण i 'परिस्तान पीनस्तनवघनसत्ाडुमयतस्त्नोर्मैध्यस्पान्त: परिमिखनमपाम्य हरितम्। इद वपसतन्यास अथमुजयतास्षेपवतन: कृशंयाः सन्तापं वदति विसिनीपत्रशयनम् ॥।' रनावली II. Our author replies that प्रसाद is not the same as wifs, beeause the former is not a (necessnry) cuuie of a past or future thing appenring ns if it wero present, Our author means that yar: ( Perspiouity ) is not absolutely necessary for the appearance of a past or future objeet as if it were present. This latter may be broughs about by other things, such as attendant cireumstances, the powerful fseling of the poet or render etc. न नाहतो ...... हेतुलाव (p. 60, 1.17). The past or future thing must he अद्भत in भावरिक. S0 it may be said that भाविक is not a figure at all, but merely sraare. The Rasss are 8 or 9. 'स्रजारदाम्यकमणा रीद्नीरनयानकाः । बीमत्सा्गृतसंगाबेखष्टी नाट्ये रसा= स्मृता: ।।' भरत नाव्यझान VI. 15 (tho 9th 18 शान्त). विभ्य is the स्वायिभाव of agnta, the frmas ore seeing something that is extrnordin- ary, accomplishment of what is desired, ms ete. The अनुमाव (Indioations) nru जयनविस्तार, रोमाव eto The terms खागिनाद ete, havn beon explained in the notes on tho lat परिच्छेद. Tue म्गाविभाव विमाव, in conjunetion with the appropriate विभावड, sais and fimiftmys, evolves in the mind of the spectator oF reader the अद्वुतरस. An examplo of अद्दुत is 'यरापरमगजालसदन बदने तग। गलदूगनगास्मीय वीक्पास्म इतनेवना ॥।' कदाचि द्गयतो. वासुदेवस्य बदनमाकोकितवत्या यशोबाया दयमुक्ति:। अब वदनमाळम्वनम्। अन्तर्गतचराचर- अगज्ाधदर्शनमुहीपनम्। हत्चेवनवं तेन गर्म्य रोमाघनेत्ररफारणादि चानुभानः। मासादयो व्वमिचारिण: 1 R. O. p. 42. Oar author replies that भाविक is not wgaen, beonuse the former is whiat causes frer (the

310 NOTES ON X. 93-94 भाविक.

सायिनान of अडतरस ). What the author means seems to us to be ns follows :- the आागिभाव विसाम, in conjunotion with the Rwias and samya eto. causes the development of srgatu: wbile in anfs there is no fws, but only what would cuuse विनय: g. in नासीदचन etd, there is noreferonce to the eentiment of wonder in the spenkor or reader f, e, the speaker or render is not represanted as engrosned in relishing wanta but rather as perceiving as it were whns is past or future. This stato of his may couse famrq to others. But as regords Aim, thera ie no Amy and bence no agace. Pramadadasa asks na to red अहेतुत्वाल for हेतुलाव But then it would be hard to explain the words, aa he himself remarks "It indeed seems odd to apeak of the represantation of a wonderful objeet cansing uo wonder." The ma. G rends विसर्व अति तस्पाहेतुलाव, which seems to have been due to the copyist transoribing ngain the words in the preceding line 'तस्पादेतुत्वाव'. न नाति ...... भाबाव (p.60, 11. 17-18). माविक is not मतिदायोकि, beomuse there is no Introsusception in the former ( while it existe in the latter ). In afaqifm, one thing is completely ewallowed up by another and is spoken of in terms of the latter. In nfg also, a thing which is pust or future is spoken of as being present, and so there is अमेदाष्यवसाय. This objeation our author meets with a flat denial. In माविक thure is no अमेदाष्प- fy at all. Even when the paat or future object vividly peosents itself to the mind as if it woro present, thore is a dunp- sented but certain knowledge that the objoot i past or future.

p 179. It shonld be obmerved that the Uddyotm says that मानिक is the sameas that अविशयोकि in whioh there in असन्बन्पे समबन्य: 'असुन्बन्ये सम्परूपातिशयोसमैव गतारथोयम्। अतयप्षासन्वन्भे=पि

( p. 60, 11. 18-19). Oar nuthor copies the very words of tho अहं. स. In धान्तिमान, one thing is mis tilen for another simllar to it. Here there is no mistake; for what Is past or future in mentioned as past or futnre, as iu लासीदजन ole

न न खमतोति :- सीवि (p.60, 11,19-21), II wamid above that in min there is a dosnription of an extraordinarily striling objeot ( whetber past or futuro ). In errifis also

X. 93-94 भाविक. SAHITYADARPANA. 311

there is a desoription of an objeot with regard to its करिया पा रूप What difference is there between the two? The reply is :- In समाबोलि, there is a faithful desoription of the nice (सुद्रम ) charaeteristios of an objet of everyday oxperienco; while in mfrm, there is the peouliarly striking olroumstance, viz. nn objeot (really past or future) appering as present. Clearly put, the difference is ns follows :- I. in ematfa there ia a deseription of the peouliar wis of a लोफिक वस्तु, such as a child be frightened person ete .; in mnfag there is a deseription of an अलौकिकवस्तु as in 'मुनिः et; II in सवमावोकि the deaeription is admitted by all to be faithful, but there is no appearance of a pnst or future objecl as if it were prosent ; in भानिक, a poat or future objoot doer appenr na if it were prosent. नापीये चुन्दरपसत- समाववर्णनाव स्वमानोक्ति। तस्पा लौकिकवस्तुगतसद्रमभर्मेबणने साधारण्येन हदय- संवादसम्मवान्, हद न लोकोचराणां वत्तूना सुन्वया (पुरास्कुरमपतया ) ताटसप्येन प्रवीती (तेन!) अलं. स. p.181,

यदि पुन ...... सबूर: If, in a rare ease, in the description of the nature of an objeet, the nbove peouliarity occurs, then thero is a commixture of the two figures (भाविक and समानोलि). I1 while describing the peculiar yas of n sfsae, it so happens thnt the thing, being past or future, vividly nppears before the mind nwif it were present, then there i agr of mlis and समानोति An examplo of suoh a ugt in givon by बवरय "हेरम्मोडन इरीशरे नमतमुसे कण्डूयमाने गल कुर्तन्पुन्दविवर्तना निविसतो रोमन्चनी- काविताद। सभीनन्रयने विसरथुललसत्सान नतोच्यामितमीव निश्सकणमीबरबतीवर्द= सुस मन्यते ॥!' अम्र कृपभखत पुच्छविवर्तनाविसत्मषर्मवर्गनेन ख्वनानोकति: प्रलकापमा- गतवेन नाविकमित्यनयो: समावेश्ष:।" अ.स. वि. p. 181,

जनात ..... इत्ादो (p 60, 11.23-27 ). अनातपत्रः अपि (अविच- मान आतमत कतर वस) अये सितातपतीः (सितचछनैः सार्वभौमानसूचकैः) सर्वतः वृत इव अत लक्ष्मते। एप: अचामरोडपि (अवियमान सामर बस्) कोषपि अर्थ सदैव निलासवालम्यजनेन (विलासा एव नालव्यजन नामर तेन विलासयुक्तेन बास्क्यजनेन ना, 'नागरा चामर वालव्यजनं रोमगुच्छकम्' इति रमसः ) बीम्यते. अचामरोडप्वेष etc. who is hn that, without a chamara, is ever fanned with a gracoful chamara or with a chanira of gracefnl movemental sift may also mean some wonderfnl or indeseribable person." Here some great man is spokon of. He appears to the speaker as covered with white umbrellas (porhaps on nccount of his majestio mien or hia fame ), although he be without any. Somebody may say that here also the figure is wiAs. Our author replies that there is no afs in the verse, beenuse tha

319 NOTES ON X. 93-94 भाविक.

subjeet of desoription is whot is netually apprebended (and not what ls paat or future). The person spoken of is present before the speaker and besides the deseription of the umbrella and chamara as heing present is due to a sort of ressouing (viz. as be is possessed of kingly lustre, ho muat be surrounded by umbrellas). वर्णना .... स्वरूपत्वत् And beuause this figure lns for its essouce the ciroumstance of appearing as present solely through the force of the description. Compare md. t. "IE कचिदर्णनीयस्य वर्णनावशादेव प्रत्यक्षायमाणतन्। वचिसालक्षायमाणलेव बर्णनम्। आधो बधोदाइने पाकू (मुनिजयतीत्यादि)। द्वितीयो यथा-'अनावपत्रो' इत्यादि ... वलादरालवमेव महत्वमुच्तरत्र प्रकारविषये वणतमिति नायमलबुर: pp.182-83. बरपुनरम -... इत्यादी where womething,tohprese appears as if preeent on nocount of the description, thare this ligure odoura as in 'आसीदअन stc An example of a future बस्तु is "जषिस्ोरक्षिप्ता खिलसुरपुदाइन्यमानादि

जेप्पलेप विभुवनविमु: कर्किरगेण विष्णु: I अ. स. वि. p. 182. Jayaratba gives the following as an example of भाविक 'दमाकरेण चरणा क्षत इत्यकाण्डे तन्वी सिपता कतिचिदेव पदानि गला। आसीद्विवृत्तवदना व विमोनबन्वी शासास नल्बलमसक्तमपि बुमाणाम् ।।' wा० II. ('अत्र पादयोः शकुन्तलावाय शुद्धेत प्रत्यम्षलेन प्रतीति:।). 68 उदात्तम् (The Exalted). लोकातिश्यसन्पत्तिवरणमा (कोकाविकान्ता सम्पत्ति: समृदधिः वस्ा: बर्णना) उदाप्तम् उच्यते, यदु दा लगि महता चरित प्रस्तुतस्त्र (वर्गनीयलेन अहिन:) अहं waa. The dascription of prospority exdeeding all ordinary experieboe is aar (I ); so also it la egre when the actions of the great become ( are represented as ) subordinate or collateral to she subjeet in hand ( I1 ). An example of (1) is अवाकृता eto. (61,11.1-2). चरी (नगमी) अषाकृताम्मोघरमण्टलार्ना (अधन्हतं अम्सोधरार्णा पयोषसर्गा मण्डल वै:)

निबदाना कुट्टिमाना 'कुट्टिमो:शी निष्डा भूः' पयोभि: (अजेः) केलीवन (कीटाकानन) वृद्धि (पुछि) उरीकरोति (स्वीकारोति, पुछि गच्छतीत्वपंः). अध कुता मोधरमण्डलाना चर्था ... मानाम of the roofs of the moonstone, which ( roofa ) leave the sphere of the clonds far benesth tham, i, . which are built so high. Here what is to be convoyed is the extrome prospority of the citizeun. For this purpose a hyperbolionl deseription is givan to the effect that plesmure- gardens were fed by the water cozing from roofi of moon- stone etc.

X. 94-95 ददान. SAHITY ADARPANA. 313

An example of (II) is =fa oto, (61, 11.3-4). This oodurs In रyुo XIII, 6. नामिप्रमित्नान्ुवदासनेन (नामेः परमिस उदत अन्बुरई पच आासन यरु) प्रबमेन पात्ा (वेषसा, दड़ादीनामपि सड्ा) संसयमाना, युगान्तोचितयोगनिदर (बुगान्ते वचिता परिचिता योगनिद्रा बस्प ) पुरुषः (परमात्मा बिप्पुः) लोकान् सहल (विलव नील्वा) जमुं (समद्र) अधिमेते. Here the subject of description is the ocean and it is therefore the principal topio (afrr). The actions of the lord Vithuu are here mhordinate or collateral ( ) to the descrintion of the sen. The great Lord, who is usod to the slumber of Yoga at the end of n mundane period and who destroys the worlds, is hera apoken of aa resting on the ocean. This suggests the grentneas of the latter. The two varleties of sarm are really two distinet ilgures but they have heen trested together because the same uame Ls given to both. The first is called etr, because there isa des- cription of the possession of enormous prosperity ; the second variety is called era, beenase in it the subjeat of description is conneoted with the aotions of # truly nohle porsonnge.

इति पूर्वम्मादन्य मवायमल्कारोडपमेवाद। पर तु शब्दतान्यादस्वेत(बैव ै) निरूपणम्।" मरल p331. w cedtदुspk of R8 अवसर. Whit disinguishes उदात्त from भाविक 4पय समानोकि is that in the two latter, things are deseribed as they are, while in ad (ist variety ) tho poet gives an imnginative description of an object an possessed of prosperity beyond the experionee of min. 'समानोकी भाविके न चर्थापद्रस्तुवर्णनम्। तदविपक्षत्वेनारोपितवसवातमन उवान्तलावसर:।तन्रासम्माव्यमानविभूतियुक्तल वस्तुनो वर्णन कविप्रतिभोत्यापित- मैथर्यलक्षणमुदात्तम् । जलं. स. pp. 183-184. Examples of ववाच् are :- उवाच न दतः कोडे वेणुकुअरजन्ममिः।

हिसवत्र शिखर गन्यमावनम् ।। उमट IV. 19 and 20; चाणक्चो नक्तमुपयाभन्द- कीडागृई चमा । शतिकान्तोपलच्छर्अ विवेद पय्सा गणै: ॥ भामइ IIL 13; II. सदिदमरव्यं वसिन्दशरभवचनानुपाळनव्यसनी। निमसन्माडसहायव्कार रक्ष:क्षर्य राम:॥ स्टट VII 104. 69, 70, 71, 72 रसवत्, प्रेयस्, ऊर्जखि, समाहितम्. ( Impassioned, Devoted, Impetuous and Allayment ). (1) When रस or (2) भाव, or (3) the semblance of रस and भाव,

314 NOTES ON X. 95-00 र्सवन्. or (4) the quelling of a ap ( sentiment), are redueed to a subordinate condition, they berome ormmments and are respeotivoly bormed रसबत, प्ेय:, कर्जस्वि, and समाहित. Rasas are Love eto: which are partioulur atatos of the mind of the spectator or reader, nnd are evolved by approprinte विभावक, अनुभावत anत व्यनिचारिमा All these torms have beco ex- plained in the notes on the lat Pari It sometimes so lippens that the prineipal Rass is oue, while another Rass helps on ita developmant and Is therefore subordinate to it, When this is the dase, the figure is tonq, which is so called hecause in it thure is nesooiation of A Rass. Compare "प्रधानता बन रसादषो गता रसो रसादिचचनिगोचरो नवेत। मवन्ति ते वत्र रसाविपोषका रसायलव्वारदणा हि सा पमक्त॥।" quoted by Jayaraths, p.186; 'वसिन्कान्ये प्रधानतया: न्योशयों वाक्यारयभतस्तल्व चाङ्मृता मे रसादयस्ते रमादेरलवारख विषय हति मामकीन- पक्ष- 1' चवन्पालोक p.7I. An example of रसवद् is 'अमं स रसनोत्कणी पीनसनबिमदन:। नाभ्यूस्नमनस्पर्की नीवीविल्सन: करः।।' महाभारत sitqd are 24. 10. This verse was oited by Vis vanaths in the 4th Pari. These are the worda of the wives of Bhoris'ravas, who fell in battle, at the sight of his hand. 'अयं वृश्यमानानस्यः कर दा्यन्वयः। पूर्वावस्यामेवाह-रसनेत्यादि। रसना काजीमुत्कर्नीति । तथा पीनयो: ्तनयोविनदकारी। नामिक करू व अपने पैतानि सुझ्तीति तच्डीन:। ('नीनी संग्रमन नार्दा जपनसपस वासस:' नाममाला) बसनमन्येर्निसंमन: मोचका इति। दर्वं वैवविधश्जारलीलापावनतसप वषसदुरयस्मापासिरिति कराणपरियोग। उ. चं. ए. 159. This versa forms part of the lamentations of the women. The principal Rasa is aen (Pathos). In the presant verse the Rasa is stnie ( Love ). The description of the amorous move- ments of the hand, that are rememberod by the women, heightens the main Rama ( vi ar ), beeanse the recolloction of those movements is an exoitant (उद्दीपनविभाव) of करुण (the loss of the woman appears the greater when it is seen what the hand had been to them ) Thus love being not the principal Rasa intended, but only subordinate (as heightening the main Baan, Karuna ) the figuro is रसवद्. एवमन्यनापि-Similarly in the cnte of other Rasas. An example of tavr, where on is an H is "कि हालेन न मै प्रयाससि पुनः माबिराहशीन केर्य निष्करण प्रवासनचिता केनामि दूरीकृत:। सवमान्तेम्विति ते वदन्म्रियतमव्यासचतकणठयद्दो बुद्धा रोदिति रित्तमानुनलवच्ार रिपुलीनन:॥I'सव० p.72 (रतन्न कमगरसस्य शुद्धस्ाहभाना" लपटमेव रसवदलकारत्वम् ). Another example, where gter in an अह of महार i9 'का व्वं रकापटानगुण्डितमुखी मुग्चे तवाई सकी कि शूम्मोवासि केवका निवसमि ल्वामागतान्वेपितुम्। एतद्क्मुदजगेति कममन्तालोकय क्म सतः पत्यु: लेरमुगान्तुनल तर्णी बादा विळशमिता॥ दिमव P.188.

X 95-06 रसवद SAHLITTADARPANA. 315

a: The figure is so called, bocaune of its being a favourite of thn beat (of erities ), or benanse of its causing grent pleasure मकृट्टानी मिय तस्य माव्र OF प्रकृष्ठ पिय यस्िन् तय ना: प्रकृष्टमिवत्व तम्पाव . The figure iq: oooura when what isoulled भाव ( Incomplete z ) becomes subordinste to something else. नाव i definod by Mammata as रतिर्देवादिविषया व्यभिनारी तथाजितः। आद: प्रोक:, whioh is explained by पदीप an follows :- "रतिरिति

कान्तादिविपर्चाप्यपुष्टा रतिः, दासादय आ्मासरसावम्याः, प्रायान्येन व्वजितो व्यमिचारी व नाव पत्यववातव्यन। p. 100 (Nir.). नान occurs when (I) (the साविभान) Love Las for its objeet God, a age ete. (not the husband or wife ), or when (II) Love, even though its objeet be she hushand or wife, is not well nourished or when (III ) the other स्यानिभाव, suoh as दास ere not to rench the condition of Rama, or when ( IV ) a Vyabhi- nhiri bhavs is developed as the principal sentiment. An example of माव, where a व्वमिचारिभाव (this term lins been expluined already ) is developed as the prinoipal sentiment is तिषेसकोपपशास्त्रभावपिडिता दीर्ष न सा कुप्पति सवमीयोत्पतिता अवेन्मवि पुनर्ना- भाईमख्या मनः। तो एतें वियुषदिषोडी न न मे शक्ताः पुरोवतिनी सा नालन्तमगोचर नयनपोगरिति कोर्डयं विधि: ॥' अत्र दि विपळम्भरससङ्गावैषगीपति वित्तकारवव्यनि- चारिचमलियापयुक्त आलादानश्यः । लोचन p. 65. An example of प्रेम: in आमीलिवालस ete. (p.61, 11. 11-12). शामीलिते पन्मुकुलिसे लवसविवतित्तारके (रसोद्रमेन अलसं यचा स्यात तवा विवर्तिते पूर्णिये तास्के, 'तारका:षणः कनीनिका' यचोः) अक्षिणी यस्पा: (ताम्), मत्कण्ठबन्चे (मसकण्ठारटमे) दरस्या (ईपच्छषा शिथिका) बाहुवडी बाडुलता बसपा: (ताम), प्रसेद्वारिकणि- काचितगण्डबिम्बा (सुरतग्रमेण बनितैः) प्रभूतस्वेदनलबिन्दुभिः आाचितं पूर्ण गण्डनिस्वं कमोलपाली बस्पा:नाम, अनिशं (अविरतं) संस्मृल अन्तः (अन्तःकरण) शान्वि न पति. आमीलिता ..... f-With .ores halt olosed, in which the eyeballe were languidly moved. Here the frat three lines describe the characteristics of gretnergtt (Love In union ). whigh is nubordinate to tha mood (म्यभिचारिमाद) enied सरण (Reminlaconce). The म्पभिचारिमान itself ia subordinate to Raueawit ( Love in separation ), benause the tople of deseri- ption la the stata of the soparnted lover who remembers his past experiences of love. Another example of प्रेय: is "त्ववतवामृत' पानदुकलितया दृष्टपा के विशस्वर्ता लदाक्यश्रवणाभियोगपरयो: ल्ान्य कुतः कर्णदो:। पमिस्तत्परिरम्मनिर्मरतरैखक: कर्ष खीयता कह तदरिहेग सभति वर्य कच्चामव्रसा गातार॥। अत्ञ चिन्वाख्यो स्वभिचारिभाव: (विप्लम्मशक्ारसवान्नम्)" अलं. स. P. 189. Both आामह and इण्टिनू quote the same vorse as an example of पैथ: "प्रयो गृह्ागव कृष्णमवादीहिदुरो थया। अच या मम गोदिन्द

316 NOTES ON X. 95-96 रसयस्.

जाता लयि गृहागवे। कालेनेपा मवेत्प्रीतिसावैवागमनात्युनः॥। नामइ IIT. 5; the mnme is काव्मादर्श IT. 276 on which दण्डी say5 'इल्बाइ बुक बिदुरो नान्यतस्तादशी धृति: । भकतिमात्रसमाराध्य: सुपीतथ् तवो हरिः॥'. But the प्रेव: of नामइ And दण्डी is not such a complicated affair as that of Inter writerss ऊजस्व-When रसानास and भावाभास become subordinate to something else, there is effir, We have explained in our notes on the lot Pari, the meaning of tmwts. When ty and my are desoribed in connection with improper ( or unworthy ) objeots, there ocour respectively रसामास and भावाभास. 'आभासलमविषय- पवृत्याइनोचितम्।' अनं. स. p. 185. Tha figure is called कमस्पि, becanse in it there is forjas," i. d. impetuosity or foroe, in wo for as there is improper procedure. An ezample of adfi ( due to रसागास) is 'बने eto." (P.61, II, 15-16). निलन्त्रिय: परिहत्व अलिलकनासका: (नृखगोत्तादिकलासु जासकार ) पुलिन्दा- (किराताः ) बने लहेरियनिताबन्दे (सवर नेरिणां या: बनिता: तासा समूदे) रति कुबैटे. Here the principal sentiment is that of love having for its object the king (राजदिपया रति is n भद and not रस nooording to the dofinition quoted above '(तिर्दवादिविषया et'). This sentiment is helped by the deseription of the love of the savages for the royal ladies. This is aettrare ( and not egtt ), because there is Impropriety ( mhf ) in the love as it is ndulterous. As arRTwTa is hore subordinate to sowething else, the figure is कर्मस्वि, The same holds good in the case of ऊमेरप hased upon आवामाल. Au exampla of 1s is "दियां ववारण्यनिवासमीयुर्णा नितम्विनीना निकुरम्कं नृप। मुडुमुंडुरुषयवहदिचोचने न केन पत्तीपतिना निरीक्षित: (तम्)।।" (quoted by Jayaratha, p. 190). Here the (व्यनिचारिभाव ) शत्मृक्य (egernes ) of the S'abaras, having for its objeet the wives of others, is a नावामास This भावानास is subordinate to the main wentiment of Love for the king. समाहित-समाहित means 'giving up or quolling' (of asenti- ment). The figure समाहित ooours when भावप्रशम (or भावशान्ति) becomes subordinate to somothing else. An example is arfira ete. This is quoted by Mammata ( K. P. V, Và, p. 198). arenc- नालकम्पने: (अविरळानि निरन्तराणि करवालाना खहानां कम्पनानि तैः) भ्ुकुटीत- जैनगर्जनै: (सुकुटीतर्नन च गर्जन न) मुद्ठ: (बारवार) तब बैरिणा मद: (द्पः) वहसे (दृषः), तब वक्षणे छणात् स कापि गत: Here the quelling of the sentimant of pride in the enemies is subordinte to the sentiment of love for the king ( which is prinelpal), Another exumpie of समादित is 'अत्युच्ा: परितः स्कुरन्ति गिरयः रकारासपाम्मोघवसाने

X. 95-00 रसवत्. SÅHITYADARPANA. 317

वानपि विभवी किमपे न कान्तामि तम्यं नमः । आभ्येंण मुहुमुंहु+ स्तुतिमिति पसौमि यावहवसतावविञ्रदिमां स्वृतस्तव मुजो वाचसतो मुदिता। अत्र राजविपयाय रवेरहमूतसय भूविषयस रलाएयमावस्य प्रशाम्यलन् । विमर्शिनी p. 190, Tho

of विशवनाय समाहित of नामह and दष्वी is nearly the same as tho figure समाधि

73, 74, 75 भावोदय:, भावसन्धि: भावशयला, (Excitement of a mood, Conjunction of moods, and Commixture of moods ). When there is an exeitoment of n mood, when thero is a conjunetion of moods, and when thore is a commixture of moods, all of thom being subordinate to something else, thero are माचोदय, भावसन्धि and भावशबल respoctively. Our anthor does not exprosaly say that mites eto must be subordi- tnte in order to constitule the Agure aatey ete. But that qua- lifiention necessarily follows from the treatment of the four figures रसवद् ot0. What is meant by भावोदय is-The word माव lias been already explained, ary means the condition of being in process of ovolution.' मनोदय occurs whan मान्र is desarlbed as oocurring or as being in process of evolution, and not when the a is completely ovolved, The latter is the provinco of the fignre पेव:, When माबोदय becomes sbrdite toso thing olse the figure is भावोदय, An example is मयु etc. ( p.61, 11. 25-26). वे (तय) वैरिणः (शतरपः) सुहद्वि: सह मधुपानप्रपुत्ता- (मधुपा- नाय मकुचा:) कुतोऽपि लगाम सुला विष्मा दशा लेमिरे. Here the prineipal sentimant is lova for the king. The sentiment of terror that is doseribed as arising is subordinate to this main sentiment. भावसन्विरि-भावसन ocours whon two मादरम (that are opposod to each other ) ara described as compoting with each other. ufty explains it na experionce of two egunlly strong senti- mnonits at tha same time' (सन्पिरेककालमेव तुल्यमक्षयोरास्वाद: प्र० P. 110). नावसन्वि (the figure) ocours whon मावसनधि is subordinate to something else, An example is amrat ete. (p. 61, 1l This bears a vory close resemblance to the example of आवोदय given by जवरय "साक कुरज कदशा मधुपानलीलां कर्त सहभ्विरमि वैरिणि व प्रबत्ते। अन्याभिषानि तब नाम विनो गृहीतं केनापि तनर विषमामकरोदवस्ाम्।" p.191.

318 XOTES ON X.97 माबोदय.

28-29) जन्मान्तरीणस्प (जन्यसिन् जन्मनिः नृतस्) रमपल मियस कसोन समुरमुका सनया: अस्तिके (समीपे) व सकज्ा पार्बठी सदा नः पातु. Here the sentimant of love having for its objoot a dirinity, vis Parvati, is principal. The conjunotion of the two Bhavas, Longing and Bashfulness ( which, ocourring together, competo with eanh othar ) is subordinate to this main sentiment. Anothor example of मावसन्ति i "परेचुम्बनीयचरकाकपक्षक तनर्भ कर्मे वितरतु क्षिते: पति:। अभिवन्दनीयतमपादपडज सासा मतीपयतु वा कर्म सुलिम्।। मत्र मुतमुनिविधययो रत्वाख्यभावमो: सन्धि: रवे रामचरित अलव्रतमितरड्ारत्नम्।" विम०p. 192.

#iaw-When many Bhavas are reprosented as succes- sively taking the place of onch preending one, there is aas शबळता तु काळमेदेन निरन्तरतया पूर्वपृतीपमर्दिनाम् (आस्ाद:) ।' प्रदोप P. 110 (Nir). Tho figure भावशवस oeeurs when भावशयत is ropresented as snbordinate. An example of the figure भवशदल In 'परयेव 0t0 This is found in K. P. V. (Va. p.200). कश्रित पदतोत् (आषा इति अष्यादायग), चपल (चचलखमान), चल (दूरनपसर), रेका स्रा (किममैमेन लरसे), अई कुमारी (लगा सह एकाकिन्या नैव गम्तु युक्तम्), इसालम (इसस अमसम्द) वितर (देदि ). हहड़ा वयुत्कम: (एटड़ा इति खेदे, म्युवकम: निपरीताचार, यदह कुमारी सवी त्वामवलम्बे अननुरूपमेवेतव् कुमारीनावस) क असि (क) यासि, यद्ा 'असि' इति 'लम्' हत्यें तिउन्तपतिरुपकमव्ययम्, (पृण्वीपरिकृत) (पथ््याबमो), अरण्यनूत्ते: (अरण्ये वृत्िर्वतनं बसप सख) मनदिदियः (नवत- शमो:) कन्पा फलकिसळमानि आददाना इत्थम् कंलिए (पुररष ) अभिघते. पचचेन ..... कुमारी O, we may be soon together. Go away, thou fiokla man. Why this haato 1 Tan a maiden. इल्तालम ...... टपुरकरम: 'Give mo the mpport of thy hand Alas! Alas !! whiat a transgrassion of maldenly cooduet.' Hore the principal sentiment is the love for the king. Many Bhavns, which rise one after another, aro mubordinate to this main sontiment. The Bharas are Apprehension (शका in 'पश्येत्कबिद'), Resantment (अस्या iiI 'बूल चपल ऐे', Equanimity (भृवि in का रवरा), Rocollec- Lion (न्मृति in 'अई कुमारी'), Weariness (नम i इस्ताकम्व वितर'), Wratelredness (देन्य i'इशडा'), Awakening (विशोष in 'नुलकम:'). Longing (बौत्मुनब in 'कामि यासि'). Another exemple of मावशवस i सवान्मो नैव विशुः चुणे रुकुछे याति मतीपो शुरुस्ताम्यन्त्यस सहोदरा विजयते क्षत्रम शर्रपमः। मा्यलित्ननमादमेति हृदयं साने: परामेन मे व्यामुमान्तयमुना बिना मकुतयो मान्यो मुनि: सीयताम्।। अत युवादिविषवार्णा रतीनां पूवेपूर्वोमपर्डेनोपनिवज्ाना शबकल्वम्।' बिमर p.192,

मद केचिवाड ...... गुका रति (p.62,11. 4-6). Bome asy :- orna ments are those nlone whioh heighten the Rasn eto. by embe !-

X. 9T भावोदय. SAHITYADARPANA. 319

iiabing the form of words (a-m ) and senses ( stsq ). But Bnsn eto., being sunh as to be helped ( avart ) by words and nenies ( and not GysK), should not properly be called ordn- ments. What is meant is :-- It was said in the frst Pari that Iasn in the soul of Pootry, words and senses the body and Ainikarns (figures ) ore ornaments which heighten the soul of Poetry through the body ( vin word and sense ). Hence it fullows that Raan is always avmrd (to be belped or embetlished) and not e4nnts (helpiog or embellishing others ) and that whntever is called an ornament must heighten Rasa, the soul of Poetey, through word and sense, the body, It is laid down abors tliat ro, ma, eta, when they are sabordinate to somothing else, become the figures cunr, nqt ete. These persons assort that in this there is a contradiction. If they are ta ote. they cunnol be Alankaras, because Rasa and Alankarn are by their very naturo distinet (as Rasa is auard hoing the soul nnd Alankara is symren being merely an ornament ). If you say they are Alankiras, you cannot call them Rasa. Thus these abjeetors are not ready to admit taqr eto. as ornamente. It sbonld be observed that Mammmta also does not regard tUTs etu. is Alankaras: ho includes them under the Snd variety nf , vin girgguin (see K. P. V UL. p. 201 VA. ) a=

कशिरमवादिलेवमुक्तम्।'. The मकोकिमीविव also deniea that रसपद, पेमस,

Ea Aet n' (3ed an). Tts posltion is that these are not

3 ta (p. 62, 11. 6-7). Others again sny :- The deslgaatinn of ornamont gison to tqq ete, merely bocause thoy help (the davolopment of ) Hasa ote, 1s purely necondary (nr) and mustibe nccepted in complianeo with the practico of thn anvionta .. What thesg peeplo mamn ls :- Alankaras are those whioh heighten tho body of Pootry. We bave seon above tha: in tqge oto ze, ana ete, are subordinate to (i. e. heighten) anothor Hass oto. There is a differonco botween Alnnkaris and tune eto: Tho formor heighten Rass ete. Indiroully throngh the body of pootry, viz. word and sense, i.c. word nnd sensos (he body) are ndorned by ornaments and then the soul L set off to grustor advantage Dy the eibellished w eds and sansos; whlle in qats cte, an ete. direeiiy enhande another Bosa ite. In spite of this differende, thore is che thing in

320 NOTES ON X. 97 भाघोदय.

common between Alankaras properly so called and taar ete. vis that both of them helghton the Rasa ( directly or indiroot- ly ) by being subservient to it On necount of this simllarity betwoen the two, the word Alatkara which is proporly applte- nble only to sunh figures as Upamn is applied to rryr ete. by lalshana. We have seen above (p. 54) that atgay is one of the afrdumstanens which ars at the root of lakshand. <a45 ete. do not, proparly spoaking, doserve to be called Alnnkaras. The opplieation of the word Alnnkarn to them is socondary and hns tho sanction of ancient and rospectable nnthority, before which we must bow. wih la derived from tho word wfr und means the samo thing as stufrs. The Lochana, while commenting upon the words 'wramgeana', has the follo- wing note on the word मात् :- "भन्यते सेव्पते पाबेन प्रसिद्तयोद्पोष्यते इति मक्तिमेमॉऽियेमेन सारूप्यादि:। तन जागतो माको लाकणिकोडय। बदाहु: अिवेयेन सारूप्याव सामीप्पात् समनायतः। दैपरीलात्किरियायोगालक्षणा पठचा मता॥। इति*। गुणसमुदायहृत्ते: शम्दस्पार्मनागसैक्ष्ण्यारिमेकि: तत भागतो गौगोड्यों नाक:। मचि: पतिपाधो सामीप्यतैक्षण्पादी सदातिज्ञयः। तो प्रयोजनलेनोरिश्य नव जाननो भाक इति गाणो वाकणिकश्। मुर्यस् वा अर्नस नहो नकिरिलव

Vide झावरमाष्य vol II. p.49 'मच्तया भविष्यति गया यजमानो वे यूप इि।'. The ancient authority alludod to is that of Bbamaha, Udbhata, and others who define terre ete an figures of apeeeh. Comparo Udbhata 'प्रेथो रसवदूबैस्वी पयागोक्त समाहितम्। दिधोद्यच्त तथा सिषमलद्वारान्यरे Rg IV. 1. Itmust be romarked that nnoiont authority is not unanimous in defining these figures. The umta of Dandin is quite different from that of Udbhata, moreover नावोदय, मतसन्वि and मावशबल are nob defined by Udbhatn and Bhmaha and gapg is the the first great writer to defino theso three. Still, zasr eto, have generally been defned In the same way by many. अपरे च ... न्यायेन इति (p.62, 1l. 7-9). Others Aay :- Strietly spenking, an ornamont becomes so marely by subsery- Ing Rasa ete. (रसायुपकारमावेणालपारल मुलयव:); the circumatance tlint such Aigures na Ropaka ete, ambellish the sonse ete, (which is the body of Poetry) is analogous to the nipple uttached to tho neck of a she goat (which nipple serves no purposo). What

• The अभियावृत्तिमातका on कारिका 9-10 and tho कान्यत्रपाशसकेत (p. 17. जनन्दासन ed.) road this varse as 'अभिवेगेन सम्तन्धाव् सापृश्या- लसमवापत: and nseribe it to गवृमित्र-

X.97 भावोदय. SHITYADARPANA. 321

these people mean is :- Alankara is that which heightens Rasa ete. In gaag eto. as well as in Rapaka ete. Rasa, the soul of pontry, is embellished. Therefore the application of the desig- nation of Alankara to Raaaved ete. is not sccondary ( =im, 48 said by those who hold the second view propounded In the toxt) but is rather strietly correct The only differense between Rupaka ete, and Rasavad eto, is that the former embellish Rasa through word and sense and that the latter diroetly do so. But this differonco is of no Importance. The cireumstance that in Rüpaka ete. the senses ( and words ) also aro embellished in purely nccidental and serves no purpose, just as the nipple on the neck of a she-goat serves no purpose (it cannot yield milk ). These persons hold the riew that Rasavad ete. aro properly called Alankaras The view is opposed to those who hold that the application of the word Alankara to rear ete. is आाच. Wa hava explained बाच्याशपधान 45 बाच्यायलपुरणम् in nc. cordance with Ramacharana's explanation. The word avura, howaver, generally means 'a pillow.' Taking this meaning of the word, we may translato 'uwrd g ... anaq' as "The ofroumstance that in Rapaka ete. the fgures rest upon the sense eto. is (of no importance ), being analogous to the nipplo attached to the neck of a she-goat." अभियुक्तास्तु ... इति मन्पन्ते. स्व्यक्षक=अक्रभूतरसादिम्यअञक. मत्तिन := sdiage. But those who have deeply considered the matter say :- Rasa oto, which have become subordinate ( to something else ) and which are themselves helped ( wyan ) by words and senses that manifest them, quite properly obtain the deno- mination of ornament, beeause they belp (other ) Rasas ete, which are principal, by embellishing the words and senses that suggest the latter. In uretfin, it is merely the behaviour of the Nayika ete. (that is imposed upon the behaviour of another ) that constitutes the ornament and not the relish that is derivable from the representation; because, (the behaviour ete. being itaelf the ultimate thing ) it wants the sald condition of assisting a principal Rasa through orna- menting the words and senses suggestive theroof. What is meant by this view (which is the one held by our author ) is:Alankaras are those which assist the principal Rass through words and senses that manifest it. In Tarr ete. certain words and censes manifest a particular Rass or Bhiva: this latter again is subordinate to another Rasn and

NOTES ON X. 97 मावोदय.

asslite it through words and sonses which manifest the principal Raan. It is thereforo quite proper that rasr oto, are mlled Alnkaras. In #netfe, the aseription of the behavionr of one to nnother constitutes the Alankara. But Samasokti doos nou possess tho charaoteristics of Rasavad ete. Thore is no stenr ( Nesthetie onjoyment or ftavour ) of one Rasa which assists another through words and senses, as in tug. What Ls charming is wimnply the arrr, which is not Rheu oto. So, although there is a differonce between tyug etal nnd auraifen oto. (beeanse in the formuer thore is terent whilh In the latter there is none ), still hoth of thom are vary properly ealled Ainkaras, because to both of them the definition vif Alankara (via. what haightans the. RaEn through words and senses is a figure ) is applicable. The aere of a subordinata Rasa eto. in Rasavad eto. hoightens the principul Rasa through word and sensa; the sqaure also heightons the Rasa through word and sense. The words 'अम्यनक ...... न्यादेशो सम्पते य आ Ahswar to the objection contained in the first yiow propounded in the foxt 'रसाइमस ... उपकायी gय Accurding to the riddhanta (the view of our author ) cu ote. aro not always aqsa (to be tidped ); they ent also be avart as in Rasavad. अत एव ...... मदिः (p. 62, 1l. 13-14). Our suthor supports his position by quoting the words of a highly rorpoctable authority (parhups the highest authority ) on suoh matters, Construe अन्यन्न (रसस्रूपे वस्तुमालश्लद्ारतायोग्ये ना) मधाने बक्यायें वत्र (वम्मिन्कान्ये) रसादय: आ सलिन काल्ये रसादि: मलगारः इति मे मतिः The rorad is explained by Lochaun as follows :- "वन्मिन कामये ते पूर्वोका रसाइयोऽाभूता वाक्या्चीभूतशन्यः। .. तस्प काव्पस सम्वन्धिनों ये रसादयोइ्ट गभतासे रमावेरलपुरक्त रसवदावलकारशन्दस्प विगवाः। स एव्र अलनारशब्दवाच्यो अवणि योषसमूतः, न लन्य इति यानव। p.71 The moaning is :- In thab piece of poetry, where Rasa ote, are subordinate to the mnin purport of the passage ( whether another Rase or # sense that 1s principal), the former ( Rasn ete ) constitute in my opinion the province of an ornamont. 4RAaA (p. 62, 1. 15). This i an aniwor to those whn bold the 3rd view mentioned in the text. If it ho enid that the mere cirumstance of assisting a Rass ote. constitutes an Alankara, then it would follow thut words ote. also ace. Alankaras becange they also ossist Itosu oto. It:was said nbove by those who hold the third view that the ciroum- stanee of embelliahing arsy eto. is of no Importance, being lIko

X. 97 भावीदय. SAHITYADARPANA. 323

मजागठलनand that mora रसायपकार constitutes an Alnakara If that ware so, words themselves, which together with senses constitute the body of Poetry, will have to be called Alankaras ( beonuee they nlso pre <H10v5tsr inasmuch as they manifost Rasa ), but this is absurd.

एवं च ...... परास्तम (p. 62, 11. 16-17). Similarly the diotum of some that the figures Rasavad ete, ocour when Rasa ete. are pcincipal and that when the Iatter are subordinate, the Egure is Udatta (of the 2nd sort, अभभृतमहपुरपचरितवर्णनम्) f wrong. Some writers on Rhetoric denied the exlstence of fa (suggested sonse) in Poetry, They said that whorover रस to.aprinpthrसwher रस et subordinato there is the 2nd varioty of Udatta. These views dre wrong, for the simple reason that words ulso will thon havo to bo called Udatta Alankara, boonuse they also pre subordinate to the prineipal Rasa (just as Udatta is said to be constituted hy Raan ete. being subordinnte). Moroover there are other grave objections ngainet this theory. If Raan, eron when prineipal, is to ba ealled Alankara, then what is the soul of Poetry! This theory is allnded to by the qs. #. "us बनिन्दर्शने (अवन्यनाववादिन। मते रत्ययेः। वि०) वाक्या्षीमूता रसादयो रसववीघ उद्ारा: तवाजभ्तरसादिबिपये रसवदाघउंद्वार: । दितीये उचायपार:।" (रसवदा पळद्राराखनास भूतरसादिबिकये द्वितीय उद्याचाककवार:।[ p.186.

76 संसृष्ि (Conjunction ).

यदि एते एव अलदारा: परसपरविमिध्िता: तवा संसूषटि: तथा सपरः (इति) e wad. If any of the ornaments that are troated of hero aro combined together, then there arise two distinet figures, संचृरि and सहुर.

वया ...... एूबगकढढारल (p.62,120). As the ornaments(worn on the body) in ordinary life produce a distinot boauty when they are combined together and are hence countod ns distinot ornaments. Comparo 'यथा वाग्यालपुरामा सौवर्णमणिमगप्भृतीना प्यनचारुस हेतुलेड्पि सबूटनाकृतं चारतान्तर जायते तदताकृतालद्वाराणामपि संगोजने चारतपान्तरमुपळम्यते। अलं. स. p. 193. मिथो ...... च्यते (p. 62, 1. 23). व्ेर्षा (बलद्वारोगाम्) मियः (परस्परन) अगपेक्षतया (निरपेशतया) स्पिति: संतछटि: बच्चते. The existanee af these independontly of oach other is dufe. This mixture

324 NOTES ON X. 97-98 संमृषटि

of figures is like the mixture of sosame and riee. Thure may bo a mixture of भ्दालनार only (I), or of अभालद्वार only (II), or (III) of a शद्दानदुार and an अर्थालदूार An example is देव: otc. (p. 62, 11. 25-26). शेरेन्दरीवरलोचन: (मेरे विकसिवे इन्दीवरे दव लोचने वस्प सः) संसारध्ान्तविर्ष्वस ईस: (संसार: एवं व्वान्त तम: तस्प विध्वेसर तस्मिन हंसर रविः 'रविश्रेतछदी इसौ' अमर III 3. 923) कैसनिपूदन: (कंसस्य इन्ता) देव: (कृण्णः) नः (अम्ान्) अपापाद पायाव (रक्षत). Horo wo have a ममक (Rhymo) in पायादपागाव and जनुगास (Alliteration) in 'संसार्वान्तविर्ध्बसईस: Thus there is a dul of two Alankaras of s'abda (I). There is an Upama in मेरेन्दीवरळोचन: and a Rupaka in 'संसारध्वान्तबिध्बंसईस: कसनियूदन:' (Krishna is identifed with the sun and sanuora with darkness). Thoroforo there is a dafe of two figures of sensa (II). As both these conjunctions reside in the same verse, there is a संसृहटि of शम्दालद्कार and अर्भोलद्कार (III). यमक and अनुपास deserve a paasing notice, अनुग्ाम 1s defined as 'वर्णसान्यभनुपासः'- The repetition of the aumn lettors ( consonauts ) constitutes जनुपास. It is possible in various ways: o. g (I) the same consonant may bo ropeated twice; (II) many consonauts (igu- aT) may be repeated only once and in the same order; or (LIT) the samo consonant may be repeated a number of times. Ex- amples of the three sorts (the second called Baraura and the first and third वृत्षनुपात) aro 'ततोडसपरिरपन्दमन्दीकृतवपुः शशी। दमे कामपरिका- मक्रामिनीगण्डपाण्डुताम् ।।: 'आदाय बक्ुळगन्तानन्वीकुर्षन् पदे पदे जमरान्। अवमेति मन्दमन्द: कानेरीनारिपावन: पवनः ॥।'; 'अनहरह्मपतिम तदकं नह्टीमिरजीकृतमान- ताग्याः । कुर्मन्ति पूर्ना सबसा बयैता- स्वान्तानि व्ान्तापरचिन्तितानि ॥. यमक (Tihymo) is definod ns 'स्वरम्यजनसमुदायपीनरच्यं ममकम् O 'आवृति वर्णमाङातगोबरा यमक विदु: K. D. I. 61. When more syllables than onn arn repsated in the same order in which they Arst oceurred, but in a difforent sense, thero is qu. Examples are 'दशरयोज्नुशशास महारयो यमवतामवर्ता च पुरि सित:।' रुः IX. 1. यो य पश्वति तचेने रुचिरे वनजायते। तस तम्वान्वनेवरेयु रचिरेव न जायते।। (बचिरे मनोरने, वने तलं बनजे पडूच तदिब बायते दीये, रुचि: प्रीति:). There ara other kinds of अनुपास unliod भुत्पनुप्रास, कादानुपास et0 The vorse क सूर्ड eto. is an example of सतूछि, where the two गलदवारड of sanso, विपम andे निदशना, are combined.

77 सङ्कर (Commixture). (I) When two or more ornamonts stand in tha relation of principal and subordinate, (II ) when they reside In the

X. 07-98 RET. SAHITYADARPAŅA. 825

same plaee, or ( III ) when there is a doubt about them, thoro Is ugr, which is thua three-fold. It is said that the mixture of figures In agr is like the mixture of milk and water. An oxample of (T) is wigfe ote. (p.63,11. 4-5). This occura in भडे.स. p.93. बसप अम्बुराशे: (जलनिधेः) पाइमूते (एकदेशे, पक्षे चरणमूढै 'पादा रद्पितुर्वीयाः' जमर. III, 3.89.) मन्द्राकिनी (गह्ता) आकृष्टियेगेन* (समुद्रमन्यनकाले देवेः यद व्कर्षंरण तस्त वेगेन) विगलन् अजश्यन् वः मुजगेन्द्रस्व वासफे: मोगस देडस् फणावा वा निमोक: कजक: (स्क), निर्मोक: षट्ट ए्व 'पट्ट पेषणपापाणे बणाबीना च बन्पने वदेषनया वद्रेष्टनच्छलेन (मन्यव्याज्युपशामाचमिव) आणु [शीव) चिरम् अवेषव. Long did Mandakini eling to hia fomt (in kuending them ) undor the disguise of that bandago of the ( white ) slough, that had slipped, through tho force of pulling, from the body of Visukl (omployed as the string), as IE to romove the worry the ocean lind suffered in the churning. When the ocoan was churned with Vasuki as the string, the slough slipped from the werpent's body ( tho poet says ) and encireled the ocean. The poet says it was not the slough that encireled the ocean, but it was the Ganges that had assumed that form and came there quiekly out of love for hor lord ( the ocean ). The Ganges remsined at his qiree, to ahampoo hor lord's feot in order to remova the great fatigue that he must have folt when he was churned by the Gods. अप्र.ममासोक्तेरडम् (p. 63, 11. 6-10 ). Hore Mandakini ie superimposed upon the slough, the real nnture of which is donied: a0 we havo the figare अपहति (प्रकृत निषिध्यान्यसापन जपदुति:). अपदृति is subordinate to े, Inasmuch as it gives risa to Paronomasia, because the actual पादमूलनेषन (olinging to a portion of the sea ) of the Ganges (undor the disguise of the slough ) is the same as qrugetes ( elinging to the fect ), an the word qre is capablo of two eenses. ay is subordinate to अतिबायोकि, bocause पादमून in one sense is Idontifiod (मेवेडमेद:) with पादमूढ in another sense. अवशयोति is subordinate to उच्पेक्ा cohtained in "मन्द ...... चैमिन'. Tho natural पाइमूलवेटन of the Ganges ( disgutsed aa slough ) being identified with myste (elinging to the feet ), 4re ...... fa in fancied as the ia of पादमूलवेट्न (clinging to te foet in order to knead thom), उत्पेक्षा is subordinate to समासोति, inasmnch as it conveys the idea of

· Set विष्णुपुराण I. 9. 75-76 'आनीय सहिता दैले: श्षीराम्ची सकलोपनीः। मन्धाने मन्दर कृत्वा नेत्रें फृलला तु वासूकिम्॥ मध्यवाममृत देवा: साहाम्ये मव्यनसिते।'.

329 NOTES ON X. 09 at

the ocenn and the Mandakinl Tiohaving like a husband and his loving wife (who tries to remove hor hushand's fatigne and pain by knonding bls feet ete.). अनुरगवती ..... समागम: (p.63, 11. 12-13). Thia verso Is wited in tho Erep:37. Werend thore दवगति: फीडृक. अनुरागबती (अनुराग: रचिमा, पक्षे मेन तथका) संध्या दिवस: वत्पुरम्सर: (तरा पुर:सर- पुरोवर्ती, पक्षे समुख- आनाकर:) जहो दैवातिः चित्रा (मशयोवदा), नपावि न समागम: (मिनन, पक्षे सीमुंससमय). Here tho meaning of the words nx they stand is The Evoning glows with aTm (redness ) and the day is ever presant beford her; yet how wonderful is the working of Destiny-they are never united ( when thero is day, there is no det; when the dent comes, there is no day )'. The words desr and Rqn, on acoount of their gender, an the words अनुरागनती and तर्पुरःसर (whicl are Paronomastio ) sggeat the bebaviour of a lover und his sweet-henrt The meaning then is -(The sweet-heart ) is full of aftention and ( the lover ) is over rendy to do ber hidding. but nlas, wonderful is tho working of Fate-there is no union of tha two ( this heing due to the fact that one or both of them are prevented by the eldors from meeting ench other ). Thus there is समासोकि This समानोति is subordinate to वियेपोरित. Although the onuses of umnn, vir. watm ( in the woman ) und iyoute ( in the lover ) are present, the fruit of them does nob follow. Therefore there is विभेपोकि An examplo of सम्देहसपूर (III) ie 'इदमानाति' ete. (p. 63, Il. 15-16 ). The verse onn ho conatrued in many ways 'rx' may bo construed with भन्दव मण्डलम or paparately ( referring bo face oto.). मन्तरत (सवंत्र मसूते) तम: (अन्चकार, पक्षे अथानं) भिन्दानं (निरसत्) अमन्द अनुद्प नयनानन्द करोतीति अमन्दनयनानन्दकर्र ऐेन्दव मण्डल (चन्द्रर बिम्बम्) गगने आभाति. Here doubts arise as to the figure aa followe: It may be uflamifm if we euppose that the face is swallowed op as it were by the moon und spoken of in tho terms of the moon, asin 'uguf meifm: Torr above; the ogure may bo Ropaku consisting in the super-imposition of the moon upon a face pointed out by the pronoun 'this' (os if we were to say w ari tguugan ); the figure may be तुल्ययोगिता (defined as 'पदायोना प्रस्तुताना" eto), if wo suppose that a face ( pointed out by the pronoun "this") and-the lenar orh are both subjeets of disouision (wan ) and are conected with the same attribute of destroying darkness ( whether Itternal or external does not matter ); the figure

X.99 AI. SÅHITYADARPAŞA. 327

may he दीपक (अगरस्तुतप्रस्तुतयोरेकयमाभिसम्बन्य: दीपकम्), If we suppose that the moon is not waa ( and that the fice im nin ): the flgure may be smalfm, if we muppose that the face is अप्रस्तुतः (nnd the moon in 'हर ऐन्दर्वं माडलम्' ia प्ररतुत) and that it is suggested by the sameness of attribntes ( viz. an: fipert and अमन्दनयनानन्दकर ): i may be अपस्तुसमरंसा (lith variety तुच्ये मखतुते तुत्यक अमस्तुतस्य अमिधानम), the faoe being in question and under- stood through the deseription of the moon which is not in question ( on secount of the similarity between them ); or ilmay be yuritm, the time that exeites love ( vis, night ) heing meanu to be deseribed through the desoription of the moon, the rise of which is the effeet of night. Thus there being a doubt on nocount of sho possibility of many Alailaras, thore is सन्देहतदकुर. T ... qran: (p. 63, 11. 24-25). In the sentence gei qui! it ia doubtfal whether the figure is ay4r, as the com- pound may mean 'the moon-like face' (gej ra ) o whether iris Hupaka, as the compound may mean 'the moon in the form of the face' (gany qg:). There is nothing here to determine the fgure with certainty. साधकमापक रूपकसमास एव (p.63, 1. 25-p. 64, 1. 6). साधक ... ar. When there is some ciroumstance favourable to one orna- ment and some other circumstance unfavournble to another, or whien evan one of these exista, then there la no doubs (and no ag). For exumple in "He kisses the ganz, the ciroumsinnce that kissing is consistent with the face nnd inconsistent in the cose of the moon isn reaton for regarding the fgure to be a similo and is a reason againat regarding it as Ropaka. If we dimolve the oompound मुखचन्द्र Mt मुखं चन्द्र इव, मुख lcoomes pro- minent and can be well construed with the netion of kissing; hut if we dissolve it as galq gt, spg beoomes more prominent and eannot be woll donstrued with the action of kissing. Thersfore the figure is Upamh and not Ropakn. Here there esist bosh an and wi4s olroumstanees. ger ... eHIE In this exnmple, the attribute of shiningneas is a cirenmstance favourable to the recoguition of Rupaka. (beoauso it is construsble with the moon in its primary sense ) aud is not unfavourable to simile beesuse it can be construed with the faca in n sccondary sense. It is a general rule of interpretation that where the primnry meaning is applionble, n secondary

328 NOTES ON X. 99 संङ्कर.

meaning should not be resorted to. So in 'gerst sega' there is wyw noly. Here there ls'a gre cireumstance but nothing N6 (i.d. nothing that forbida the recognition of aunr ). Ta ... Sg. Here, the ciroumstance of e woman embracing on-libe her lord bring improper, the embrace of the king me euch, on the part nf Lkahml, is Impossible and so the recognition nf Upama is forbidden (if we dissolve as trur नारायण बब, राजा hewomes prominent and is likened to Vishou); but the embrace of Narayans by Lakshmt being possible, there is nरvक (i.e ww.must dissolve the compound as रावा एव नारायण, where atrau hecomes pruminent and the king is Identifiod with Nardyana). Thus here there is a mVw of simile and therefore the figure is रूपक. पवम् ...... बाधकता. In 'the lotus-face of the fawn-eyed Indy shines with tromulous eyes', the oye heing possible only in the face, the recognition of Upama is fayoured (i. e. wo must dissolve बदनाम्वज n 'चदन बम्युजमिन' where वदन becomes prominent and is wall construed with 4=8814) and as the eye is Iwpossihle in lotus, the rocognition of Rapaka in prevented (we cannot dissolve बदनाम्बुज A8 'वदनमेव अम्युजम्* because then अम्बुबम् will be prominent and cannot be well-construed with 'बलललोचनम्'. एव ...... रूपकसमास एव. In such a sentence as 'मुन्दर बदनाम्बुनम', where the common property (चुन्दरत्व) is mentioned, the compound बदनाम्बुज cannot bo so dissolved as to bring out an Upama, nocording to the sutra of Panini (II. 1. 56) 'अपमितं व्पवादिभि: सामान्याप्रयोगे' (an objeot of comparison, उपमेद, is compounded with eam eto. the Upamanns, when the common attribate is not mentioned ) and therefore the recognition of a simile is debarred. The compound here munt be taken to be gys and as belonging to the elass which begins with मयूरव्यसक ('मबूरव्पसकाव्यथ्ष' पा० IT. 1.73. मपूरो व्यसक: मयूरव्यंतकः व्यसक चूर्तः । सि० को०) एकाअवानुप्पेशो ... लढारयोः (p.64,11. 7-14). An example of the residence of figures in the same place ( the 2nd varioty of समूर) i8 कठाक्षेण otc. यदि सा क्षणमपि कटाकषेण अपि रषत् (मा) निरीक्षेत तदा भान्ड्र: (घनः) पिहितारोपविषय: (पिदिता: संवृता अयेपा: असिवार विषया: विषयसाक्षारकारा: वेन) आनन्दः (हदये) रुरति, अम्मोरुहदृश: (कमखाक्षवा) सरोमाजोदचतकुचकलशनिर्मिनवसन: (सरोमात्री पियसपशन वद्रिचयुळ्तकी उदजन्ती वन्नविभाजी यी कुचपलसी खनक्ुम्भी ता्न्या निर्मित प्रचाट वसनं ब्ख वस्न्) परीरम्मारम्म: (परीरम्भा आलिडन तस्य आरग्भ: उपरमः) क एव (कीइन) नविता (अविष्यति). पिहितामेपवयय:whicb shuta out the conscidusuess of all external objeots. अम ..... मनुप्वेश

X.99 सकुर. SÅHITYADARPANA. 339

Here the लेकानुमास oontained in 'कटाकेणापीपत्क्षणमपि' and th वृस्नुमाम conisting in the occurrence of the compound letter ef bwice in 'कटाक्षेणापी परक्षणमपि' and once in निराक्षेत have the ame position. We oxplained above what is meant by nawia. Sargurr ocours when a number of consonants are ropeated ngain in the same order. Here er, m and q aro repested again in the samo order in 'कटा ...... पि. मतीहारेन्दुराज on उट्रट (I.) explaina "छेकशदेन कुलापाभिरताना पक्षिणाममिधानम्। तद्कम्-'डेकान्यूडेपभिरतानुशन्ति सुगपक्षिण: हति। वे्षो च कुछाया भिरतत्वादन्येन केनचिदनावासयमानानामनेनानुप्रासेन सदृशी मधुरा पागुचरति। अतोयमनुमास्छेनेवर्यपदिश्यते डेकानुपास इति। अथचा डेका मिदग्वा:। तवंडमलादस् डेकानुम्रासता।". मृत्यनुपास oooura when a single consonant is repeated once or many times, or when many consonants ocour once again but not in the same order, or when many consonanta ocour more than once and in the samo order. The lotter e oooura thrice in 'कयकेण .. निरीक्षेत and there is therefore वस्पनुपास- एवं च ...... लद्दारयो: So also there is एकवाचका नुपवेश of अनुपास and अर्थापति. If at the mere glance of the woman, all couscionsness of external objects is lost (aa in wwr -.. ) then what would happen at the time of embracing ber'1 This is enriufe. The same worde which cnuse this iguro also present अनुप्रास aud thereforo there Is एकवाचकानुप्रनेश्. चया ना ..... यमरुयो: (p. 64,11, 14-16). In 'संसार ान्तवित्वंसईसः' which is part of a verse quoted above, there is gr by gom (T- नुमवेश of रूपक and अनुमास. 'संसार ...... इंस: is a singlo (compound) word. आाना and संसार are identifled. The letters , e repeated; therefora there is at of अनुप्ास and रपक. Another example of the egr of two figures ( hore, of word ) im 'कुरनका र्वकारणता ययु: which is the last pada of Raghu. IX.20 the first three being 'विरचिता मधुनोपकनलिवाममिनना रव पत्रमि सेषका: । मपुलिदा ममुदानविशारद्रा:'. Hore there in a मदुर of two यमक ooourring in the same plade; र्वका and रवका form one दमक and बकार and बसार fromn another. Wo have explained Yamaka aboro. It may be said thas रवका and रवका do not form a यमक, beonuse In रवकरा tlere is and in रवक्ा there is वं. Agaiust this the following reply is given. It is the genernl convention of poets to regard y and a, e and a at non-differen! in ममक, स्ेप and suoh चित्रबन्बरत 83 मुरजवन्द etc. 'धमक सेपचियेप नवयोईंळयोन मित्। नानुलारक्सरगीं व चिघनद्ाय समती ।' वाग्टारकार 1.20. चया नाअविष्मिति (p.64,Il. 17-21). अभिनवरपर्योदरसितेयु पवि- कश्यामायितेपु दिवसेयु। कोमते प्रसारितमरीवार्णां नृत्यं मयूरबुन्दानास् ॥', Thia ia

330 NOTES ON X. 99 सड्कर.

नायासमशवी IV. 59. Tho readings in tho printed edition of that work are 'अमिनव्रमावृटूरसितेपु for 'अभिनवपयोवरसितेपु', 'रभसपसारित०' for 'शीमते प्रसारित०', 'शोमते श्यामावितेयु for पविकषमानाितेपु, The rend- Ings adopted in the text are sanctioned by the high authority of the चन्यालोक and लोचन (300 p.230 न.). रामappenra to hva road महति for शोमते. "अभिनन इच पयोदान। नेवाना रसित (गर्नित) येपु दिवसेयु। वमावित्पभिकान प्रति श्यामायितेपु मोहजनकतवाद्ात्रिरूपतामाचरितकतमु। यदि वा पभिकार्ना श्वामाचितं दुःखबशेन वेम्यः। शोमने प्रसारितमीवा्णा नयूरगन्दाना नत्तम्' । लोचन p. 230. The expression 'पद्िअसामाइप niay stand for परविकसामाजिकेयु As wall as for पविकयामाविवेषु, The moaning ल पविकसामाजिकेयु is पचिका एव सामाजिका: (समालवः) वेयु (tho spoola- tore in the form of travellers). The verse means charming is the dance of the peapoks, whose necks are out-stretclod, in these days, noisy with the fresh (or charming ) rumbling of dlouds and appesring to the travellers gloomy as the nighi (because thoy are separatod from their wives : vompare मेषदूत 'मेनालो के भवति ससिपिनोषप्यन्यथावृत्ति चेत्ः कण्ठा रेपप्रणमिनि बने त पुनर्दरसस्ये).' It we rond 'पदिकसानानिके' the meaning will becharming is the dance of the poacooks ete. in these days with travellors as spectatory, The readings of the printed माथासपशवी nlo yield a good meaning. 'अमिनवपाइृडरसिवेयु शोमते इ्यानापितेयु (or सामाजिकेपु) दिबसेयु। रननप्रसारितमीवा्णा नृत्य मपूरवन्दानाम I. Charming is the dance of the peacocks whose necks are stretched out through joy (or quiokly रमसो वेगहपंगो:' विश०) in these daye, with the first roars of the miny senson and appearing Uaik as night ( or in these days that aro apentators). छत ...... पर्क प्रविषमिति Hero in the samo place, via tho Prakrit espresaion 'u8 tnt- इपसु, thore in a simile in पविकश्यामायितेयु and a Rupaka In पमिकसामाजिकेधु. The wrd स्यामायित is the past passlve participle of a donominativo verb इयामायवे which is explained as इ्यामा: इ आचरन्ति, Thorofore in श्यामायित, there is उपमा (पर्मलुत्ा according to our aulbor). In पविकसामाजिकेय (पचिका एव सामाजिका:) thore In रुपेय. Therefore there is सgर of वपमा and रूपक by मकवाचकानुमवेश पविकान पति उयामा स्वानरन्तीति प्रत्ययेन दपतोप्मा निर्दिष्ा। पथिकसमानेव्वति कमेवारयस्य स्पषटतवानूपकम्। लोचन p. 233. राम२ Justly contonds that this is not a proper examplo of महt by एकमाचकानुपनेश; but that it is an oxample of सन्देइसपूर, B4 'मुसचन्द्रें पदयामि is. The Prikrit exprassion पदिअसानाइपसु does noL simultaneouly aduttw Figures, ns in ससारध्ान् otc. but Altornately and therelore there. is a doubt. The differenco botwani सन्देतसकर And सहर b एकवानकानुमवेश

X.00 सकर SAHITYADARPANA. 331

Is that In the former we are in donbt as to what the Agure is, tharo being no detarmining eireumstance, while in the Laitter we are cerinin about the figures, which oceur in the wamo phmnso or oupireision. Mammata uppears to have held tha egt by एकवाचफानुपने oocurs only when one fgure of word and another of senso reside together inj the same place (स्कुटमेकत बिपये शब्दार्षालनुतिहय frd =K. P. X. ). Our anthor, following the are. e., folds thil eदर by एकमाचकानुप्रवेश ocours not only when one figure of word and another of sense reside together, but also when two ligures of word as in 'greem' ote. or two figures of sense resida in the sameplace. The पदीप aleo says "शष्दामोनकनीति आयोबाद=।

332

Clamification of Alankaras according to the Alankarasarvaava, which in followed in the main by Vis'vanatha. अवोलदारा: 14

साहश्यगर्भ विरोभगरग सकन्मायमूस् वाक्यन्यायमूल १ सादडयगम

मेदामेदप्रयान अमेदप्रभान NOTES ON

उपमा उपमेमोपसा अनन्बय सरण आरोपमूल अण्यवसायगूल पदार्भगत माक्याभेगत मेदमधान

रूपक परिणाम सन्देद आन्तिमत् ओल अपहति वत्मेका अविशयोकि तुल्ययोगिता दीपन प्रति पृष्ान्त निद्शना व्यतिरेक सदोकि बिनोकि- बसूपमा (the opposito of सदोक्ति)

विशेषणविशेष्य निष्छित्त्याम्षय अमस्तवमशसा अर्यान्तरन्यास पर्यापोक्त व्यानस्तुति भाक्षेप

(tho opposito (cognato with (गग्यमान' (गम्पलविच्छि(classed bere for

र्uf समासोकि) अप्ररतुतक प्रस्तापागत) चिप्रस्तानाव गम्पतव)

सनासोकि परिकर ३ विरोषगर्म विरोष विभावना विशेषोक्ि अतिशयोकि (कार्वकारगमीवापयेविपर्यय) असकृति विगम सम विमित्न अपिक अन्योन्य विशेष व्यापात T

४ तकन्यापमूल

कारणमाला एकावली मालादीपक उदार (सार of विश०) का्यललित अनुमान

५ फाव्यन्यायमळ

पगाव परिवृत्ि परिसयया अमापचि विकस समुयय समानि

६ तोकन्यायसूल SAHITTADARPANA.

मल्नीक पतीप मीलित सामान्य उतर

७ गुक्मेप्रतीतिमूखा

मक्म ध्यानोकि बकोकि (cognnta to आ्यामोकि, वतियपदेशसाम्याव) सभाबोकि भाषिक पदास्त रसबद् पय: अजैरिय (ns upposed to समाहित (all ard: भावोवय भागसन्धि भापनायलता

सवमानोकि धlाd माचिक) cognate to सास) संकपमूल

संसृहि संङ्र विश्वनाथ nर्वdड निशय बधिक अपहति, dolines व्याजस्तुति, पर्यापोक्त अर्ोन्तरन्यास, काध्यतिह, अनुमान in thoordor in whloh thy aro mantioned here, adds हेतु and अनुकूक bofora आक्षेप: puta विभावना and विशेषोंकि bofora विरोष, definea मालादीपक frst 333

and thon एकावली: puta उत्तर before अभोपच्ति.

Appendix A. (The references are to the pages and the lines of the text). P. 1, 1. 9 'काव्यफलेनेन' क-ख-गः 1.12. •'दिवदर्तितन्य' क-व-गः L 17 'नारावणस्तवादिना' क-ख-गः 118 'दत्यादिवाक्येम्यक्' क सगः ॥19 · 'प्राप्तिथ प्रत्यक्ष' क-सत्र-ग: 1.20 'तज्जन्यफलाननु० क-ख-गः 1.21 'नेदादि- शासेम्प क स-गा 124 'काव्ये किमिति' क ख ग P.3,I. 3 'आलेयपुराणेप्युक्तम्' क-ख-गः ।.6. 'विष्पुपुराणेच' क-ख-गः1.१ 'देतुना काव्यस् स्वरूपं' क-ख-गा; 1. 10 'एपेश्ारयां कश्चित तददोपों' क-ख-गः 11 'कापीत्याइ' क-राः 'कापीलेतदाइ' स:1.1 'राक्षसमटान्' क ख: 1.18 वेना- व्याहिः' क-ख-गा: 1.21० 'देवांश दूपयन्त:' सः 1.29 'नजप्रयोग इति' क ख-ग. P. 3, 1. 2 '2लक्षणे न वाच्यम्' क-ख्र-ग: 'वेधपरीहारादिवत् क-ख-गः1. 4 'तहदनापि शुतिदुष्यादय: काव्यस्य' क-ख-ग; .10 'काव्यलेनामिमतयोः' क न-ना, 1,10 'शवयवसंसाननव' क-स-ग, 'अलद्वारा: कुण्डलादि०'कनगL 22 'काण्यमिति मालकार०' क ख-ग, 1.95 'वच् कचि० क-खनना, 130 'अग बिमावना:' गः 131 'सुटत्ाद' ग. P.4. 1.4 '0लक्षणास्िविधों कखतर- ग1 'रसादिमाओरो ना' क -ग L6 'रसादिमात्ररूपणवनि०' क-ख-गः 1.8 'दिवसए' क-ख-गः ।.9 'मह सेज्जाए णिम- जिदिमि' क-ख-गाः 1.11 रसाभासवच्तवैन्रेति इम सरगः 'रसामासतवैवेति' का 1. 13 'काव्यमयोजन' क-र-गः 'रसास्वादसूसपिणड' क स-गः1.14 पुत्रप्रभु- तीन!ं क-स-गः 116 'पुराणे वाग्येदरव्य क-ख-गः L.18 'सशिनि' क-गः 1.19. 'आत्मपदलाम:' क मत्र-ग्ः 'इतिहासादेव' गः 1.20 'केपासपि पधाना नीर- सार्ना काव्यस क-खग. P. 5.L। धनिरित्वादिस्वन०' क-र-गः 1.12 'अन्र सम्मोगय' क-खा 'अत्र शरशारसम्मोगाव्यो' गः 121 'वररेण संस्पशे०' क स ग: 122 'अन्न हे सम्भोग:' क स-गा। 23 'सवरूपा इत्युच्पते' सः 1.35 'सन्स्वादय इव देहव्वारेण शब्दार्भदारेण का-गः 'खजत्वादय इव देहद्वारेण व्यमि'0 क. P.0,1. 1 'किस्वरूप सत्युनपते' खः ॥.4 'वव्ारेणैतस्पैव काव्यारमभूस' क- नः 'दारेण वस्पेव कान्यस्पात्मभूत' स. P. 7, 1. 6 इस्तोलाचपि वाक्य' क-खगः 18 'वत्राकांक्षा"' क स-गः 1. 11 'न्युक्त हत्येत्र' क ख-गः 1.13 'इत्थमिति वाक्यमदावाफ्यलेन' क ख-ग; Ll अशह्वितायपेक्षा' कनखव-ग:1.18 'लक्षणमित्यपेक्षाषामाइ' कखगः 1.20*वपदिकत्यवच्छेद:' कगः 1.22 'विवक्षित तन अर्थों' क-ख-ग. P. 8 1. 1 'या अमिवायान इति नासित क-पुस्तके:1.5 'आतापोद्वारान्या' क-ग; 1. 'आानयशन्दस्य' ख, 'अनवेतिशब्दस्' क गः L15 'अविभ्रयणावश्रयणान्तादिः पूर्वापरीमूत:' क-ग; 'अधिक्यणादिरबश्रयणान्तादि: पूर्वापरीभूतः' र, 1.16 'पाका- दिवाण्प: क-म-गः ।.17 'अनन्तव्यमि०' के ख-गः 'व्यनिवाररुपदोष" सः 1.22 'बमा दासमा' क-खः 'यया बृत्या' गा L26 'पतिपादनालम्वस' क-ख-गः 1 28 'सादिलत उ्याम्' क-स-ग.

SAHITY ADARPANA.

P. 9, I I 'वेपामयमाशय:'क स-गः । " कुश अतीति' क-ख गः 1.5 'विवेनकत्वसाधम्य०' क स्र-गः 'बोचयतीति' क-सत्-गः 16 'गमेषोतो: क-ख नः 17 'शवनकारिणि प्रयोगात' क-ख-गः 1.13 'प्रनेशनकियवास्वय०' क गः 'किक्वोरन्वo' सः ।.14 'उत्तरत्र कुन्ता०' क-ख गः 1.25 'अत्रापकारकादीन।' कख, 'वास्वार्वन्वय0' का 1.प7 'पकाराचतिशयः' कस-ग 1.20 भेदा तक्षणा: कनस-ग. P.10,1.3'समवेतगुण' क-ख गः।. 6 'युत्पति' क-खत्र-गः 'आषार्यो- वेय:' र, 1.8: बैलक्षण्मेनान्व भिचारेणायु्करखन' क ख-गः।1 'वपापय' खा 'यमा चाग० कनग: ॥12 'बाहणोपि तक्षा' क ख-गः 1.13 'अत्र तादय. सम्बन्ध: इति नासि क पुस्तके: 1.21 'मेहरूपमुस्नामं के ख-गः 1.0 'राज- कुमा-'गच्छत्स' इसि नास्ति क पुस्तके P. 11, 1. 3 'गोशभ्दमानवोघ2' क: L.6 'वाहीकगता गुणाः' क-र गः 1.8 बाहीकार्यस्यास'क-गः 'श्ाहीकस्पार्यस्वास०' स L 'प्रनेशभानम' क स- गः L10 'शन्देनेव पूर्यये' क-व-गः 'यदि गोगव्दान' कसत्र ग: ॥॥ 'तदास्य गोशब्दस न'क-ख-गाः 1.12 'असमजस' क ख-रा 1.15 उपनारेणामिश्रणात्' कख-नः 1.16 'अतयन्तविशकर् क-ख-ग, 118 'नालन्तनेद०' कस ग 1.21 गृहो वाक्पार्थभावन"' क-ख-गः 1.23 'अतिसपष्ृतवा' क नत्र गः'भवनवेच:' क-स-ग. P. 12, 1 3 'दिदमान यया' इत्यस्प सवाने 'कमेणोवाहरति' क ख-गः Lई 'धोनः अतर तद्यदिपु लक्ष्येप' क-ख-गः 'व्पावनत्वायतिशपस धर्मसवातिकयः'कगः 14 'नलारितदेदाः' मतत्रास्ति क-ख-ग-पुरतकेपुः 'पदगतले वया' कस-गः L15 'वासागतते' क व-गः 1.22 'प्रतयादेय वक्ति क-ख-ग. P. 13, 17 चकसयोगेन' क-स्र-ग:।.11 'पुरारतिरिति पुरारातिः' क-ख-गः।. 13 'भाति रगने क खन्गः [1। मानुरभिः कख-ग, IIG तल विशोषो नोदाइत: क-ख-गः 1. 17 'मरतस मुनेः गः 1.18 'प्रवीतिकृदे- वेति तटिपियें क-ख-गः 'तवादि' पव्लासित क ग-पुस्तकयो :: 121 'निगत्रित- वोरणेयोरनुरपपशेन' का 'नियत्रितयोरनुरूप'' गः ।21 मान्यानी' इति नास्त स-पुस्तकें: 'गण्पत हत्यवमुपजीम्याना व्वारयानेपु' क 'नय हत्युपजीन्यान म्वासया' नेप्वल कमाक:' गः- - 'शक्ति: इते नास्ति क ग-पुस्तनमो: 129 'यतुदेश आाषामहाकवीशवर० कख-ग. P. 14, 1 5 'प्रकरगेनाभिषया' गः 'मिवाया' का मिषे या' स 111 'वपावनत्वाति्ञपादि०' क-ख.गः ।.15 'ममैन' क-स-गा 128 रव्लक्षणया लक्षितस रन्तुमिति' कर. P. 16, 1. 2 'उत्' क 'णिपफन्दा' क सः। ।'विभम्वत' क-खनना॥.1। 'नष्यतीत्यपि' क खगाL2 'प्रतयपादित्वदग्य्त्व प्रपत्रन' कखग P. 1614'विरदाव' ग. 'पदार्यीनामलपल' कसे (In the tenth qito only ms. # was available ) P. 17, 1 13 दवायें 1.14 तुल्यानें: 1.16 पमेगगसे सादस्य०L 21 'बवेरस्युपादाने'

896 APPENDIX A.

P. 18, 1. 2 पूर्णा: 1. 6 तद्रेदनाह 117 वितीन्द्र: 1.20 वभातुस्यादि: 1. 21 •पतिपादकस्प पतेलोंपे:1.23 अत्ययतेनारकत०: P. 101.5 नास्ते रम्पे: L.9 प्रानीनदपकार०: 196-चिक्रमालोके. P. 20 1 8 तिलोपे तः 11 लोचने इव लोनने: 1. 12 •वर्मोपमेयाना होपन 1 18 तन्न एकरूपो यथा. P 21, L 3 अत्र नेतावीनामुत्यवसादरय: 1 21 प्रतिनिदशोपमा. P. 22, 1. 3 वदुपमानोपमेयता: L5 नान्यदसीति भाकः 111 लकन गजनम्: L13 दत्याची तु स्वूते :. P. 23, 1. 1 राजमण्डलो नृप०; 12 मालारूपक; 1.15० मुजादीना राहुला रोपो: L24 अमृतत्वाचारोपितम: I.20 ममुत्वावारोय :: पद्मत्वाधारोप:, P. 24, 1. 12 यङ्गियते: .16 सोविदहतारोपे हेतु: 120 करमुदयमहीपर- खनामे इत्यादि: L24 पर्वेतत्वादिरूपण बिता;1.28 प्रककते तद्विबक्षितम् P. 95, 1. 11 अत न के्षा: 1. 12 -कारेप्वेवविषेपु बोडच्यम् 1. 14 वेशिष्यतंयां रूपकम: ॥95 वृनपणखया: L26 अशोषावनपणो: 128 आरोप्पः चन्द्राद :. P. 26, 1. 1 इर्द तृपायनादे: 1.5 तत्कसवचिदप्रखुत: 115 मज्जरी; 110 मध्वे व निश्चय :: 1.23 मदिषबहलोसानिति तिर: 1.25 दवितीयसंशयस्वोत्याना० P. 2714 प्रतिभोत्षिता; 1.11-बिरहबितकें; 1.12 सब्े सा पुनरेका: 119 प्रयोजिका: बषाह P. 28. 1.1 उहेवाल्यमिनालक्वारत्मयोजक:, 1 2 अम्बरविषर० 14 आान्तिमेने= 16 श्रीमदाच०: 1.8 • लकण्ठाविजनपदे आन्तिकृत एवाम्वरविवरत्वायय; 117 सानेकोहेखे:192 इद पर्ग ममः130 पतनामावेनेतयन्यपा. P. 29, 1.2 'इह पुरोनिक इत्साच्छ्रोकादनन्तर 'शवन्। सीरकार कयवि (शिक्षयति ॥) नगयत्यपर वनोति रोमालम्। नागरिक: किमु मिलितो नडि नहि सखि देमन पवन: II' इत्यधिकम् : L : इह सवोन्तरिति: L.२ पटुक्ी मधुकर न मुषा परिचाम्य: .19 क च विवक्षितेगि: 1.20 सम्भवत्येव: 1.21 प्रस्तुतानिषेषाय- P. 30, 1. 3 उद्यहरणदिम्यया: 1 97 'महिलासइरस' इति निख्लं पर्व परपते, वत्पेक्षां विनापि.

I. 29 प्रतिदिगन्तर०, P. 31, 1. 1 -हेतुगतलेन; 1. 10 •सीन्दवातिशयो: L24 भर्मोन्तरतादास््यण

P. 32 1 3 अग्राअनपटितत्वादे: विषयोन्याछल्: L10 बहेत; 1. 14 हेपडेतुक बया:1.23 पयचसानेपि चलमितीरे रेनउस्ते: सम्भनोपपठे: P. 33,1 6 अन्बे लवनिर्चारणरूपनिष्छिस्वाअयतेेककोळ्यविकोपि: L16 न सापदनोतेक्षा:1.18 तस्य चोले0 1. 31 चेवनगत मौनि० P. 94, L 15 हुतेन सम्भवेन, 1.25 तथाहात्रान्यदेव 1.26 साध्यत्वामत्युत्पे क्षाती०;

887

P.35.1.3 रचिर:L + तमोवर्गनस्य असतुतराय: 1.6 तद्जामार्दने: L11 गारमुडरेव:219 निम्बसनकते:, 1. 20 एव पर्व मम. P. 36, 1.9 चन्द्रिकानामकर्मणि: 1.10 रतकमणि. P. 37 1.2 वयापिरूपकर्मवच्ात: परतापिना 1.3•सम्बत्धनिबन्यना लेक०; 1.4 *डिया16 कलनमसम्मपहसिता दिकमपगमयत्: 113 नासम्मवन्दसगतिमिव: 1.15 इद ... वपुरित्यादि:।17 अमेदान्वय: 1.18 तपन्साचनक्षम: 1.21 जन्मेव स्यर्मता: मोगप्रलोभिना. P. 38 I.2 मालाकपकेपि;॥. 1। उक्े नोके पुनस्षा: L26 जपन्तीन्दुं;

P. 39 1.4 9दर्रे सत्यम्: 1.6 यीवनस्ेय०: 1.11 दृलपन L 16 ·ध्यवसायम्ळा : 1.23 तनुदीपाचि:1.24 मालयापि भवति: 126 ·पोसिमूल-

P. 40, 10 ०प्रयोगामावे महार्यविवकामा, 1.16 •मन्ेषममादन्य; 1.17 गन्वाहे कामुकत्यक: 1.20 न सखर्या : 1 24 रागावेगाव्- P. 41 1. 1 उयपहन्तुमीश :: 13 -मार्थमपेश्यत पवेति: I10 •सापेक्ष मुखनन्द्रादे: 1 14 नाविकाया ्ययदारण: 1. 23 करिणेक्षणाया लता०: L23 यपा दन्तपरवायुष्पेत्यादी सवेशेतास्य सगाने परीतेति: 1. 31 मरदो नाविकाण L 32

P. 42 1.3 एवं विमानिवोह्यकए०: 1.6 तदुपनीवितायाः:L8 तत्वमोपन्ये यत्प०: 110 -देशवतिल्वाज्ी: 1.14 सर्वेत्र चाक: 115 श्ासत्रीयव्यवहार०;1.16 लौकिके मालतरीयव्यव0: 1. 24 •मास्मरूपसंनि०: 1.25 तत्पूर्वावस्पात: 1.26 न तु स्पसमा: 1.28 उफर्विटेपण: P, 43, 1. 1 शृद्दळेषस्य व्यवच्छेदः: 120 •विपीमावस्माप्रसिद्धानेन तस्पाभाव:। 1. 24 शिथिला वहा :: 1 95 'बनसुप्त्वादिभ्यः: 128 मुकवा तिये०; 1.31 कायें प्रसतुते कारण: 132 सादृत्यमूता च. P. 44, 1. 1 विशेषणमाचे सेषवद्धिशेष्यस्वापि भवतीति, 1.2 श्रीसमाशिव:14 ·मापस्य सेपवात्प्तुमाव् सहकाराव: 1.6 प्रणमने: L8 प्रचुरपयोगप्रसिद्धमा: 1 13 शून्द परमिह दारण:122 दारोप विना: 126 करपविदारोप विना P.45, 1.4 प्रागिव विश्वस्ता अपि कुपितेपि त्मि रिपुण L13 कारणरप: 1.20 •कन्दनजननत्वमति: 125 मवन्तमाकण्ये. P.46, 1. 5 सामान्यरूपोषे :: 112 राम करोति, L14 सम्पलरण: 1. 20

P. 47, L 3 वाच्यगंगतेन; 1.9 •सेनापेघते. P.48l.1 • फुल्यमानुकष्पानुनन्यि;1. 9 सचितस् विशेषे निषेण :: 111 वस्तु- रुपस्य निषेय :: 1.1+ विशम्यं; 1.25 • द्वितीयेशवश्यवक्तम्यादि. P.40 1. 11 बयोरप निमिच०: 1.21 इरेण न इतं; 1.22 तनुहरणेपि; 124 ·मुखेनामि.

=38 APPENDIX A.

P. 50, 1 2 मस्टरामल :: LL मरदादीनां बदु०: 1.15 विरणहेतााथ समाधानम्: 117 ·शयाभु समाधि: L18 विरोध: कविमोदो०: 120 कार्यस्पा- मावेन कारगमेव: 1.27 • जनामिते०. P. 51,1.19 स पुनन्त्रियैक, 131 कुक्षी भुबनानि विभिप्य. P.63,1.4-रेकक्रिययो: करणं; L.1+ रिपन: पुरः: 1.96 सद्ागमनहेतुरत: 1.57 प्रखुत गमने ततोपि. P.53, 1. 18 ययोस्रविशेषणतया; 122 एनमपोडनमपि. P. 64, 1. 2 व्यापारा :: 1 3 चैकरसकमात: 1. 16 मंहतरूपा अरिपुरेः20 अवाचिकेन: 1.32 सदसद्विचारम, P. 65, 1. 2क: सेव्य: सत्समागम :: L8 संनवये 19 तम् विभोन केवलं 1. 32 साध्यसावकयोनिर्देशे:1. 2 अयीयातं भवतीत्वेष न्यायो. P.06,1.3 नगन्तु: 1. 4 अत्र धनुर्पा शिरसा नमनपो: 15· कदैव कतैव्यता- सम्भवात; 1.6 स्प्ोया: सम्भा०: 1 7 0पम्यगमले एवं: 1.21 मत्तनादीनाम झोमण: 1 27 शोमनत्वमिति सद० P. B7. 1. 3 प्रत्युव क्ममह्व4 सहत्वेनावतार:1.5 त्वेकस कार्ने प्रति: 1 13 वकारण नियमविषर्यया P. 68, 1.3 झोमादिवहनाव: 1. 17 कोपेपि रकान्यपि: 1.21 मलिकालय षम्मिह्ठा:123 मीलितेडनुस्कृष्टगुणेन; 1.28 उदंशुदशनांशु. P. 50, 1. 7 न च न चोपचीय ते; L10 समुनयो: महेपि: 1.13 सूक्षर्म यत्र त०, 1. 16 पुस्तव तस्वान117 संलक्षित पुरुषामित L18 -लिखनेनासनि: L23 ०दिजस न बखुन :: 1.24 रोमाजापिक1.28 मण्डलमुखेः P. 60 I. 6 स्फूक्सरकारघोर: 1.7 पतिबछमपनोण्न०. 1.17 विसाय प्रति तस्माहेतला: 1.19 तसा लौकिक: 1.31 ददि पुनः स्वमावोत्ताव्य:1.26 पलभायमाणत्वसेप सर्पवाद- P. 611. 1 ·मण्डलार्यों, 1.22 विजितले तदासयका: ॥.23 सदासयका इति। नावोदय -: 130 -लच्जवोट सन्यि .... चिषगरत्याम् P 62 1 6े अन्ये व रसादपकार कतमात्रे -; 1. 2 डीकार्य इति: 1.11 मात्र- सेवारकारता: 1. 15 तदा वाक्यादिम्यमि तथा; 1.16 रसवदाचलड्ारसाद पिपरासं: 1. 27 वृतीयेनें 1. 20 ग्दवोरमयोः स्पतलाच्छव्दारभोलह्कारससहिः एवं शम्दा- लद्ारसंसधे्ध सिपतत्वार्स्ससछि: P.63 1.4 आकृषवेग: L5 विरमचेषट्त: I. 7 पादमूल्येट्टन: तचरणमूत- नेएन -: 1. 18 चन्द्रारोपान, 119 चंद्रस्व मकृतत्वाद: 1.20 जपस्तुतम्पार्वेस्य गम्यत्वाव: 120 -रितालेन प्रतीय ते. P.64 1. 19 सदर पसारिभगीआाण: मोरविज्वान: 1.20•इ्यामायिशेध्वत्यु- पमा पविका सामाविका येध्विति:1.34·दर्पणमिम: 1.25 खिले लयमेव.

Appendix B. (The KArikas oceurring in the text. ) प्रथम: परिच्छेद: दारदिन्दुसन्दररुचियेतमि सा मे गिरां देवी। अपहत्य तमः सन्वतमर्थानसिकान्प कालयतू।। चसुर्वर्गेकलप्रामि: मुसादज्यपियामति। काव्यादेव वतस्वेन तत्लरूय निरुष्यते।। वाक्ये रसात्मर्क काम्य दोषासवस्पापकषकाः। वत्कर्महेतव: ओ्रोक्ता गुणालक्काररीतय:॥ द्वितीय: परिच्छेद: वार्क्य स्ाधो्यतारकाक्षासचियुक्त: पदोचय:। वाक्योचयो मदावाक्यमित्य वार्क्य दिया मतसू।। वर्णा- पर्द प्रयोगादीनन्ि्वैद्धभगोषका। अर्यो वायय् वश्वम व्यंग्यशेति तिया मतः।। वाच्गोश्प5मिपमा बोष्पो लद्यो लक्षणया मतः। उवम्यो स्यजनया ताः स्वुतिल:

तत्र सक्केतितार्मस बोषनादचिमामिना। सक्केवो गृणवे जाती गुणदरच्यकरिवास न॥ शम्दस सकम:।

मुख्यापेबाचे वचुक्तो ययाइ्योश्मे: मतीयवे। रूढ़ः प्रयोजनादासी लक्षणा अक्तिरमिया।।

अपरण स्वस्य वत्यामे परसमान्ववसिडये। उपनक्षणेतुत्वादेण लक्षणलक्षणा।।

सारोपा रवान्निगीणैस्व मत्रा साध्ययसानिका।सादृवयेतरसम्बन्वा: शुदधास्ता: सकला अपि।। सादृश्यान्त मता गोण्यस्तेन पोडश मेदिता: 1व्यग्वसव गृव्ागुवत्वादहिया रयु: फललक्षणा:। पर्गिममैगतलेन फडस्पेता अपि दिया। तदेव लक्षणामेदा अर्वारिशन्मता कुपै:॥ पदवाकवगतलेन प्रलेक ता अपि दिया। विस्तास्पभिषावास दयाघे बोध्यते पर:॥ सा पृत्तिन्येकना नाम तम्दन्यार्वीदिकसप च। अभिपाळडणामूलषा शब्दस्व व्यज्रना दिया।। अनेकापेक्य सब्दस्य संयोनावैनियडिते। एकवार्येज्यचीहेतुन्पचना सामिवालया। लक्षणोपास्यते वस्य कुते रातु प्रयोबनम्। चचा प्रत्वाय्यते सा खाद्व्यजना रक्षणानया॥।

वैशिष्मादन्यनर्म या योषवेत्सार्थसमभवा। वैविध्यादियमर्ाना प्रत्येक विविधा मता। गब्दनोष्यो व्यनस्यमे: शब्दोप्यर्वान्वराशयः। एकस व्युक्कत्ने सदन्यस्य सड़कारिता।। अमिषादित्रयोपाभिवेशिष्टवात्रिनियो मतः । शब्दोपी वायकलतलक्षको व्यजकसतवा।। तात्पगास्या वृत्तिमात्ु: पदार्पान्वयनोपने । तात्पयोंमें तदये न वाक्य तद्बोधक परे।। दशम: परिच्छेद: (अर्थालद्कारा:) साम्ये वाष्यमवेधस्य वाक्येक्य उपमा दयो:।। सा पूर्णी यदि सामान्यधमे भोपम्यनाति च । उपमेय चोपमान गवेदाच्यमिय पुनः॥ जवी ययेववागष्या द्वामों वा वतिर्यदि। आधी सुत्यसमानाद्यारतत्पार्षो यत्र वा बतिः॥ हे वद्धिते समासेष्य वाक्ये पूर्णा पडेन तव्। सुपा सामान्यधर्मादेरेकश्य यदि वा हयो:। नयाणां वानुपादाने श्रीत्याथी सापि पर्ववत् । पूर्णाव्द्ध्मकोपे सा बिना शती तु सढधिते। आधारकमविहिते दिविचे च वयनति क्यकि। कनकर्त्रोणमुलि व स्वादेव पक्चषा पुनः॥ चपमानानुपादाने दिचा वाक्यसमासयोः। औपन्यवालिनो लोपे समासे किमि न हिया॥।

340 AFPENDIX B.

दिया समासे माक्ये न लोपे भर्मोपमानवोः। कियसमासगता देषा चर्मेवादिविलोपने॥। उपमेमस्य कोपे तु स्वादेका मत्यये क्यच्चि। धर्मोपमेयलोगेडन्या त्रिलोपे च समासगा ॥ तेनोषमाया मेदा: स्यु: सपतविद्यतिर्संस्यकाः। एकरूम: वचित्कापि भिन्नः साधारणो गुणः।। मिज्े विस्दानुविन्तर्त्व शब्दमात्रेण वा मिदा। एकवेशविवर्तिन्युपमा वाच्यत्वगम्यते।। भवेता चत्र साम्यस् कमिता रसनोपमा। नयोच्यमभमेयस्य यदि स्वादुपमानता । मालोपमा पदेकखोपमान बडु दश्यते। उपमानोपमेयलमेकसैव त्वनन्वयः । पर्ायेण दयोरेतदुपमेयोपमा मता। सद्शानुमवादसुस्तृति- सरणमुच्यते ॥ रूपक रूपितारोपाडियमे सिरपड़ने। तत्परम्परित सार्थ निजामिति च नरिया। यत कस्यचिदारोप: परारोपणकारणम्। तत्परम्परित व्रिष्ाफ्रिष्टश्वदनिबन्पनम् ।। प्रत्येव केवलं मालरूपं चेति चतुविधम् । अहिनो यदि साकरस्य रपण सालमेव तल्।। समसवस्तुविभयमेकदेशविवर्ति च। आरोप्याणामशेषाणां शाब्दतवे प्रममं मतन्। चय कन्यचिदार्थेत्वमेकदेशविरवत तव्। गिरक्र केवलसीव रूपण तदपि दिभा।। मालाकेवळरूपलाद, वैनाही रुूपके मिदाः 1 हुृश्यन्ते कचिदारोप्या: परिद्या:सान्रेपि रुपके।। अभिकारडवेशिष्टण रूपक सत्तदेव तव् । विषयात्मतयारोप्मे प्कृतारयोपयोगिनि॥ परिणामो भवेत्तस्यातृत्याविकरणो दिया । सन्देहः प्रहतेप्न्यस्व संशयः प्रतिभोस्पित्:॥ शुद्धो निक्यगभाडसी निश्याना इति तिया। साम्पादतरिंगरढनिर्ज्ञान्तिनान्यतिमोल्विव:। पाचतिड्रेदादहीपणां विषयाणा तथा कचित्। एकस्वानेकमोलेवो यर स उत्तेख उच्बते।। प्रकृत प्रतिपिध्यान्यख्वाप्न स्ादपहुति:। गोपनीय कमप्यर्म घोतयित्वा कर्मचन ॥ यदि क्े पेगान्यया तान्ययगेत्साप्यपहतिः। अन्यत्नितिध्य पकृतम्वाप्न निशय: पुनः॥ मनेत्सम्भावनोलेक्षा मकृतस्य परात्मना । वाच्या अवीयमाना सा अ्रमनं दविविचा मता।। वान्येवादिमयोगे सादप्रयोगे परा पुनः। जातिगुमः किया दवव्य बदुतेश्य दयोरगि।। तदष्टमाप्पि अत्येकं भावाभावाभिमानठः । गुणकियास्परूपत्वात्रिमित्तस पुनक् ताः।। दाजिशबियर्ता वान्ति, उम वाज्यामिदा-पुनः। बिना दरव्य निया सर्वा: स्परूपफठ हेतुगाः।। ववत्यनुक्लोनिमित्तल दिषा तत स्वरूपगाः। प्रतीयमानामेदाय प्रत्येक फल्हेतगा:।। वमत्यनुकत्यो: प्रस्तुवस्म पलेक ता अपि दिया। मवक्रारान्तरोता सा बैनित्यसपिक मजेद्।। नन्ये शहे अुनं प्रायी नूनमिलेषमादवः। सिदतेडव्यवसायसातिचयोकिनिगये॥ मेदेडम्यमेव: सम्बन्पेप्सस्न्धसदिपयंयी। पीर्वपर्योलय: कार्षदेलो सा पचपा ततः॥। मदार्भाना मख्ुवानामन्येष का बड़ा सवेद। एकथर्मामिसम्वन्य: साचदा तृत्यपोगिता।। अम्रस्तुतप्रस्तुतयोदी पकं तु निगमते। अथ कारकमेक स्वादनेकास कियास चेवू।। पतिवस्तुपमा सा स्वादाक्ययोर्गम्वसाम्ययो:। एकोडपि धर्मःसामान्यो बब निर्दिस्यते पृवक।। दृट्टानवसु संघर्मेस्य वस्तुन: प्रतिबिभ्बनम्। सम्मवन्त्रसतुसम्बन्धो:सस्मवन्वापि कुपलिव।। पत्र विम्बानुनिम्बल्वं जोधयेल्हा निदरशना। आभिक्यमुपमेयसपोपमानान्बून अभवा ।। व्यतिरेक, एक उत्तोडनुक्ते हेती पुनखिया। चतुरविधोधी साम्पस बोषना छण्दतोडवेतः।। आक्षेपाथ दावशाया कपेशगीति विरखवा। प्रललेक स्वान्मिलित्वाष्टचलारिसदिप: पुनः ॥ महार्भस् बलादेक यत्र स्पाहाचकं दयोः। सा सहोकिम लभूतातिशयोकतियदा भवेल्।। विनोजिसदिनान्येन नासावन्वदसायु वा। समासोकि: समेयंत्र कार्यलिगविशेषणे:॥ व्ययहारसमारोप: अस्तुवेडन्वस्य वस्तुनः । उकिर्वियेषणैः साभिग्रायैः परिकरो मतः॥ शन्दै: समावा देकायें: सेपोडनेकार्वदाचनन्।कव्विद्विशेष: सामान्यात्सामार्न्य या विभेभतमी कार्यान्रिमिस कार्य व हेतौरव समालामम् । अपस्तुतात्मस्तुतं बेद्रम्यते पत्षा ततः।। अप्रस्तुतप्रशंसा साद, उका व्याजस्तुति: पुनः। निन्दास्तुतिन्या वाष्याम्या गन्पले खुतिनिन्दयो:॥।

SAHITTADABPANA. 341

पर्यापोंर्क वदा भंम्या गन्यमेवाभिचीयते। सामान्य वा विशेषेग विशेषलेन वा यदि।। कार्य च कारणेनेवं कार्येण च समष्यते। साचर्म्येणेवरेणार्थोन्तरन्यासो5टया ततः॥। देतोषांक्यपदार्मेले काव्यलिगं निगयते। अनुमाने तु विच्छित्या बाने साध्यत साभनाव।। अमेदेनामिया हेतुदेतोहेंतुमता सह। अनुकल प्ातिकृत्यमनुकूलानुपन्थि चेत्।। बस्तुनो वकुमिष्टस्व विश्ेषप्रतिपत्तवे। निपेषामास आक्षेपो वक्ष्यमाणोक्तगो दिया।। अनिषस तमार्मेन विध्याभास: परो मतः । विभावना बिना हेतु कार्योत्पतिरषंदुच्यते।। उक्तानुकतनिमित्तताहिया सा परिकीर्तिता। साते हेवी फलामावो विश्येपोक्तिस्तमा हिया।। जाति श्षतुभिजा स्यायर्गुणो गुणादिभिश्िमिः क्रिया कियादव्याम्य यहड्रव्यं द्रम्पेण वा सिब: विसडनिव भासेत विरोषोडसी दशाकृतिः । कार्यकारणगोभिन्नदेशतायामसहतिः॥ मुण। किये वा वत्सावां मिस्दे हेतुकार्ययोः। यदार्यस्य वैकत्यमनर्वेस् न सम्मवः॥ विरुपयो: सहटना या व वदिनमे मतम्। सम सवादानुरु्वेण कायायोगस् वत्तुनः विनिर्त्र चदिरुदस् कुमिरिष्फत्मय चेव। आमवाअमिणोरेकसाविष्वेडविकमुच्दते॥ अम्योन्यमुमयोरेककियापा: करण मिमः 1 यदावेयमनाधारमेके चानेकगोचरम्।। कितित्पकुर्वत: कार्यमशक्यस्वेतरस या । कार्यसव करणे दैवातिकेपसििवियस्ततः॥ म्यापात: सतु केनापि वस्तु येन बवा कृतम्। पेनैव चेदुपायेन कुरवेश्यख्दन्पमा॥। सोकवेंण न कार्यर विरुर्ध कियते यदि। पर पर अति मदा पूर्वपूर्वस्य हेतुता।। तवा कारणमाला स्यांत, तन्मागदीपर्क पुनः। वर्मिणामेकपर्मेण सम्बन्ो बययोत्तरम्।। पूर्व पूर्व प्रति विशेषगरवेन परं परम्। साभ्यते5्रपोकने वा चेतस्पाचदेकावली दिया।। उत्तरो त्तरमुत्कपों बस्तुनः सार उच्यते।यथार्संसयमनूदेय चदिष्टाना क्मेण बव।। कचिदेकमनेकसिमिश्नेक चैकगे कमात्। भवति कियते वा चेतदा पर्वाव इप्यते।। परियच्तिर्विनिमय: समन्यूनाषिकैरमनेद।प्रज्ादमकतो वाती कवितादस्तुनो बवेतू।। वाहगन्यव्यपोहसेच्छाणव लार्बोडयवा तदा। परिसख्या, उत्तर मत्नखोचरादुखनो यदि।।

विकस्पसतुच्यपलयो विरोषश्ातुरीयुतः । समुचयोध्यमेकभिनस्सवि कार्वल साथके।। मजेकपोतिकान्यायस्ततकर: स्वातपरो्पि चेतगुणी किये वा सुगपत्साता वडा गुणकिये।। समापि: सुकरे कायें दैवाइत्तन्तरागमात। पत्यनीकमश्केन मतीकारे रिपोषादि।।

निषफकावाभियान या मतीपमिति कथ्यते। वकता नालवन्तमुत्कमेमत्युत्कूए्ख वरतुनः॥। कत्पितेधयुपमानले प्रवीर्प केचिदचिरे। मीतितं बस्तुनो गुति: केनचिचत्यरक्ष्मणा॥ सामान्यं प्कृतस्वान्यतादाल्य सहरेगुनीः।वहुन: सगुणत्यागादस्युत्तषयुममदः॥। तद्पाननुदारस्तु देती सत्यप्पतबुण-। संकक्षितसत सक्नोड्ये आाकारेणेहिवेन ना।। कमाअमे सूच्यते भंम्या यत्र मक्ष्म तदुचपचे।ड्याबोकिनोंपर्न व्याबादुदिजववापि वस्तुनः ।। समावोकिर्युरुहाणेख कियारुगवर्णनम् । महतसव पदार्पेम्य भृतसपाम भविभ्यतः।।

वद्रानि पस्तुतरवासं महता चरित भवेद।रसमावी तदाभासी मावस प्रशमसमा॥ युगीभूतलमावान्ति पदालतुतवसतदा। रसवत्प्ेय कर्जलिवि समाहितमिति कमाव।। माबस्व जोदवे सम्भी मिससे न तदाखयका: 1 वचेत मवालद्ारा: पररपरनिमिमिताः॥ तदा पथगल्वारी संसृष्टि: सफूरखथा । मिथोडनगेक्षयैतेषां स्पिति: सैसूष्टिरच्यते॥ जमाहिलेडल पुतीना दयेकाअयस्ितो। सन्दिर्धाने व भवति सपुरखिविष: पुनः।।

Appendix C.

Index of verses and half-verses eited as illustrations.

Verse. Page. Verse, Page. | Verso. Page.

अकरई मुख २८ एवं किलाध्यान ३७ सीण: शीणोडपि

भजस युहतो ५० इदं बकनं २५ वत्र:क्ष्मा अविगाढ इन्दु्लिस ४३ गग्ाम्मसि ३०

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अनायास हप उन्मीलन्वि गाजमन्तु अनुचान्ा ४० उपकृत गाम्मीयेंग

अनुराग ६३ उपदिशति गुरूपर अनुलेपनानि ३५ करः कुरम गृदिणी सचिद: ५२

अनेन पर्यास ८५ एक: कपोत पडितमिवाकन ३२

अन्तन्पुरीयसि २८ एवदिमाति चरनागल २८ नकोर्य एव ३६

मन्तशिछद्राणि ४ ऐेन्द्र पन: चन्द्रायते मन्यदेवास ३४ पटीक्षणापीयत ६४ जगाद वदन अव मावैण्ड: २६ कयमुपार २३ सन्मान्तरीण अय रल्षाकरो ५१. फपोलफलका गन्मेर्द कच्यर्सा ३U

अवं सा रस ६१ कमलेव मति बस्स रागन्ते अरविन्दमिदं २२ करमुदय २४ जानीमहेडसा अराविविक्मा २ कल्यति काने मौन अरुणे च तरुणि ५७ कलुर्म न 48 चदवर्च यदि ५७

अविदितगुणा ३६ कानने सरि सन्वरग्गा: सान अविसत ३१ काले बारि तब बिरहे गहकटेन ३२ कालो मधु: २४ तम पिरहे इरिणाक्षी असमास ४० का विसमा ५५ KY मख राशो २१ कि वाबरसरसि तखा मुपेन अस्वा: सर्गविषी ३४ कि तारुण्य २६ त्वदकमा्देवें ३५ अइमेव गुरु: ५८ कि भूपर्ण लद्ाजिराजि अहिणम द४ किममिक ५१ त्वमा सा शोमते पर आकृख्विग ६३ किमाराष्य 4५ लगि दृष्टे ३६ अनन्दमगन्द ५२ कुपितासि यवा x८ त्वयि सत्र ५३ भामीलिनाल ६१ कोडन भूमि दत्वा कराल ५४ आसीदचन ६० कोकिटोडइ दन्तपमा भागने जम २२ र बन तक ५१ दान बिच्तादस हत्यमाराभ्य ३७ दासे कृतागति २४ अदमाभाति ३८ दिवमस्युप ५२

SAHITYADARPANA. 343

Verse. Page. Verm Page. Verse Page.

दीयतामजितं ५६ मम दिरेफ: बदनाम्पन ६४

दुगालद्विव १४ मनुपान ६१

दूर समागत मधुरः सुधा १0 इनेडलिस ६१

दशा दग्भ ५२ मध्य तव २७ वनेचराणा २६

देवर पायाद मध्बेन तनु ५७ वतमोसह चनिनोडपि मनोजराज २३ वसन्तलेवेक ३६

धन्यासि वैदर्नि मलिकाचित ५८ वाप्यो भवन्ति चन्या: सखु बने मानमसा 45 वारिजेनेव पुनोति चार्सि ५० मुक्तोत्कर: ३२ विकसितमुखी न ता्जले ५३ मुखमिन्दुयथा २८ विकासिनीलो ३२

न पचे शिरसा मुखमेणी विचरन्ति 4४

नयनयुगा ५० मुस बम २५ विदसे मधुप २५

मुग्या दुन्यपिया २७ चिना जलद Y० wS नाभिप्रभिव्ास्तु निरपेक चन्म गत मुनिर्जयति ६० बिपुसेन निर्माणकीशसें २४ यः कौमार ३ निमल एव ३६

विःशेष १४ मत्चवेव विरहे तब निसर्गसारभो बत्र पतत्व विराजति म्योम नेर्द ननोमण्डल २८ यदि स्ान्गण्डले २४ विछलाप स 4५

२१ वक्तगन्द्ान्त 33 विसष्टरागा न्यहारो हायमेव चयोरारो ५४ पीक्षितुं न क्षमा ५५

पोदय २३ यति प्रसरति परापकार ७ सस्सालीयत ५ म्याबूय चदसन X२

पमयम्ल्संय बानदयेपर्वा ४६ सश्षिनमुप ६१ सुगान्तकाल ५२ शशी दिवस

पादाहत वैरेकरूप शिरीपस्दी २२

पान्तु बो ३३ योष्नुभूत: ३७ शून्य बास ५

पारेजल ३२ रजिता नु ३२ शेलेन्द्र ५९

पुसवादपि ४ राजनारायणं ६३ श्रुव कृत ५३

पृष्नि खिरा ४६ राजनाजमुता म पकलीणि

अममत्ु ५२ राजीवमित २१ महेतकान २५.५९ प्रमाणे तब ३० राज्ये सारं ५३ सदैव कोणो 4८

प्रमतेयन् किया: ४३ रायणस्यापि ११ मह्मविरह 2७

प्रामेव हरिणा ३४ रावणाव २३ मचः कररपर्श प्रिय इति २७ लक्षमणेन सम सन्वतमुसला बलमाते ५८ सममेच बलावलेपा र५ काइलेनामि ६० सममेव समाकागत बाटम णाई ४८ नात्रण्यमधुभिः २२. सरोविक

बुदत्सवाय: ४६ लिम्पतीच ३२ सहकार: TY

अक्तिर्मेवे न ५५ पकस्वन्दि ५९. सह कुमुद २०पदनमिद न २९ सइसा विद

344 APPENDIX C.

Vorse. Page. | Verse, Page. Verse. Page, २४, १५ एन्त सान्द्रेण

सा वान ५० सपासा नन्दने चारोप्गं ५५ सेपा र्पर्ती ३१ सरवार ४८. हदि बिसला २१ २५ सितेनोपायन २५ वंसशन्द २१ सौरममम्मो १७ सर विधाय २० हंधी चीर ५६

मानकुग ४५ सगिगं यदि चिता: इर्ण ५४ हनूमदारे

Appendix D.

( The pages refer to the Notes )

General Index.

Abhilha, definition of 138 Alankarasarnaangraha 105, Abhidhn-vritti-matriks 107 54, 50, 60, 61, 88, 320 Alankaras'ekharn 15, 40, 89 Abhihitanvaya-vadin 65.86 Amaris'atakn 30, 78,118. explanation of the term 87 940 summary of the views of 86 Anandavardhans 8.21 Abhinnvagupta 1, 59 Aunntya, explanstion of 45 Aotion, definition of 44 Annyaya 109, 111 Adhika 958-955 Annambhatta 41 distinguished from Vishama Anthandhas, four, 254 Anubhava 30 Adhyavasaya, distinguished Anikala 230-31 from Aropa 155 Asumana 9955929 divisions of 155 distinguished from KAvyn- Affix, whether it lns a Hngs 228 menniog 08 Agnipurans 6, 36, 299 preksha 238 AhArya 131 Anuprisa 324 Ajahat-svartha, definition of Anvitabhidhans-vadin, expla- 49,50 Akankaha pation of the term 88 34 Akara, menning of summary of tho views of B7 83 232-235 Anyonya 255

Alankaras, claasifioation of 99 Apahnuti 135-138

Alnåkarabhashyakara 179 distingaished from Rupaka

Alankara-chandritra 137

230, 236, 238 Vakrokti

Alankara-dhvani, defnition 138

of 22, 140 Vyājokti

Alnkaradarvaavı 19, 21, 78, 188

89, 107, 109, 196, 157 # Appayndikshita 68, 105, 150 copied by Vis'vanatha Aprostuta-pras'amas 901, 207 187, 216, 209, 310 distinguished from -vimars int 88, 106, 155 Samisolcbi saniivint 150, 30 g

APPENDIX D.

distinguished from Bhakta, meaning of 320 S'leshn Bhallatar'ataka 203, 205, 270 207 Bhamaha 2, 18, 19, 95, 28, w Upams- 00.02 dhvani 20G Bhamnti 134 Vastu- Bharata 71,.83 dhvani 205 Bhartrihari 915, 219, 280 Aprayukta, a dosha 10 Bhátta-chinthmaņi 12.88 Āpta 40 Bhuttikavya 263, 313 Arjunsvarmadovn 71, 118, 245 Bhava, definition of Aropa, menning of 51 BhAvn-s'nbaln 318 Artha ( purpose ) 68 317-318 Artha, divisionn of 38 Bhavodaya 317

Arthantaranyasa 214-219 Bhavikn 806-312 distinguished from Aprastu- taprasanish 218 distinguished from Adbhu- tarass 309 from Drisbtanto 218 from Atis ayoktf 310

Arthapatti 279-283 ,from Bhrantiman 310

distinguishod from .from Prasada-guna 809 Anumana explanation of the term 289 from Svabhavokti

35 310,11

Asshgati 245-247 Bhrăntimin 199-151

distinguished from Virodha distinguished from Rapaka 247 131

„from Vibbāvani 179, 231 247 Bimba-pratibimbu-bhavn n from Viserhokti 106, 107

247 Bhoja 28, 205, 201

Atadgona 300-9 Brihntkatha matjari 96

Atis'ayokti 154-161 Brihataamhits 13, 216

divisiona of 157 Chakravartin 150, 302

Auohitt Chandralokn 90, 136, 214, 218

Avimrishta-vidheyums'a Chhekanuprasa 329

Bals-bhArata 272 ChitramimaasN 78, 79, 100,

Bala-rāmayana 293 102, 195, 150, 289 ff 61, 377, 306 Chyntasamskriti 10 Baudhayansdharmasutra 136 Damodaragupts 159

32 Dapdäpūpikn-nyiya 979

Bhugna-prakramatva, Daplin 18, 138, 201, 221 A fanlt:288 Das'srüpaka 30

SARITYADARPANA. 942

Des'a 70 Hetu (reason ), definition of Dlivani, delinition of 229 divisions of 29, 93 divisious of 220-921 Dhvanyāloka 8, 9, 15, 23, Hetu ( fgure of apeeoh ) 229, 61, 84, 235 ff 980 DIpaka 169-165 Import, of n word, #1 distinguinhed from Tulyayo- theories about 41-43 git 104 Incarnations, of Vishno 31,32 n from Upami 164 Indieation 40 divisions of 163 Itivritta-defined 20 Desha, definition of 9, 10 Jacol, Col. 98 divisions of 10 Jagannitha 5, 29, 69, 107, Drift 54 113, # Drishtanta 164-108 Jahat-svārthā 49 distingnished from Prativa- Jati (genus ), distinguished stūpamā 167, 168 from Gups 44 explanation of the torm 167 explanation of 48 Dargnsitaha 95 88, 106, 109, Ekivali (a work ) 7, 50, 00, Jaynratha 139, 243, ff 107, 110,126 221, 992 Ekavali ( ligure of speeoh ) Jaapaka-hetu

262-264 Kadambari 23,277, 300

distinguished from Mala- Kaiyata 3, 41, 104 Kakatáliya-nyāya 988 dipaka 204 Etymology, relation of, to Kaku, modulation of voice, 71. 83 primary power of words 48 71 Fruits of Poetry Gathi-sapta-s'att: 24, 81, 144 Kalapa, a system of Grammar 95 Gaupl, views sbout D5 ff Genus, distinguished from Kamnndaka

quality 44 Kiraka-dipaka 164

Gitn-govinda 31, 139 Karaka-hety, defined

Guna, (quality), distinguished and explained 321-28

from Kriya 43, 44 KArapamilā :250-201

Ounu (of Kavya ) definition Katantra 90

of 97-28 Kathasaritsagara 05

enumeration of 27, 28, 309 KavyAdara'a 8, 23, 28, 121, # Hal 24,81 Kavyalanikārasütra Hanuman-nātaka Kavyalankar-kamadhend 4

Harshacharita 134. 950 Kavyaliga 219, 225

Hemachandra 7, 11, 22. distinguished from 48.66 Arthintaranyisa 225

348 APPENDIS I

distinguished from criticism of the viewi of 6. Parikara 224 17, 47, 96, 175, 920 Kāvyaprakas'aaankota 41, 64, Mangala 1

320 Medhitithi 1 Kivyanus'Asann of Hemn- Medini 12,31

chandra 11, 48 Alilita 995-207

Kāvyaprakās'a 2, 15,17 ff distinguished from Bhranti- Khalekapotikā, a nydya 245 mân 206

Kiratārjuniya 162, 215 Mimansakas, on the import or Kriya, definition of words 39,42

Kshemendra 219 Mitakshara 474

Kulliika 1 Moksha

Kumarnsambbava 32, 74. Mundakopanishad 3

114, 137, 196, 210, 210, 240 Mrichohhakatika 147, 240

KumArilabhatta 36, 87 Nages'a or Nagojtblintta 43,

Kuttanīmsta 159 55, 138, 193

Kuvalayānanda 164, 207, Naishadhiya-charita 165, 176

210, 218, 224 Namisadhu 15.33

Lakshana, definition of 8, 12 Nityas'astra 71 90

Lakshani, definition of 40 Navaskhasankn-charita 248

divislons of 49 IT. 63 Negative partiole, meaning of 11 prineiples at the root of 54 Nidars'anR 108-172 Litanuprasa, definition of 100 distinguisbed from Artha- distingulshed from Anan- piatti 171 vaya 110 from Drishtauta Linga 68, 920 171

Lochana 11, 22, 01, 04 # divisions of 171 Lollata Nipata, viows about 07

Madhurya Niruktn 90 Mahabhaahys 1, 42, 04, 104 Nichaya 138-141 Mahabharata 314 Mnhimabhatta, date of distinguished Irom Apahnutl 141 views of 26 n from Sandehn 130

MAl&dipaka 261-268 Nitin'ataks 286

distinguished from Karana- Niyama, definod 273 milA 262 D0, 59, 01, 107 distinguished from Vidhi Mallingtha 973

Malopaina 108 Nyayabhinhyn Mammoata 1,2, 5, 17, 45. Nyiyaratun-mali 87,98 49, 51, 59.73 # | Nyayasutra 41,54

SÅHITYADARPANA. 849

NyÃynvārtika 59 Prakaran GS

P'ada, definition of 37 P'rasada, & guna 300

Padmaguptn 248. Prataparudriya 4

Panint 104, 186 Pentibha 5

Paramolaghu-madjonha 34, 36, Pratibarenduraja 40, 54, 05, 98, 975 Pratipa Paramparits distinguished from Upama Parikara 104-100 294

Parikarkokurs 195 from Vyntireks 204 Parisnmlthya 273,277 Pratipadin, explained 37 diatinguished from Niyams Prativastūpama 165-160 274 distinguished from Upamh from Vidhi 274 166

Parinima 193-198 oxplanation of the term 166 distinguished from Ropaka Pratyabhijna (a work ) 132 125 Fratyanıka 291-292 Parivritti 270-972 Predioste, defnition of distinguished from Paryiya Preyas 315-310 972 Punyarajs 60, 67,97 views nbout 471 Purpors 65.86 Parthassrathimis'ra 87,98 42, 87. Paryāya 267-970 98, 274 distingulshed from Vis'esha Raghavananda 118 969 Raghuvauis'n 1, 106, 116, #

Paryūyokta 210-914 Raja'ekharn 89,207

distinguished from Apra- Raja tarangini 180

stuta-pravaman 210-211 Ramncharana, oriticized 139, divergence of opinion about 255, 293, 307 212 f quoted 40, 49,78 Patazjali 1 183. 185

Poet, funotion of 26 Rasa, definition of

Poetry, divisions of 8 divisions of 80

fruits of 2, 25 soul of 15 Ramdhvani, defni- Superior to tha Vodna tion of 23

Powers, of a word 38 examples of

Prabhh 16, 31, 56, 59 Rnsaganigadhara 63, 07. 149 228 148 fY Prndipa 4, 6, 7, 31, 42, 67, 104 Razanopamā 108 Prahelika, definition of 23 Rasavad 19, 313-14 illustrations of 23 Ratnakantha 72

850 APPENDIY D.

RatnRpana 302 divisions of 170-180 Ratnavali 300 Samuchobaya 986-900 Ritis ( styles of composi- distinguished feom tion ), definition of 15, 38 Samkdhi 988 divisions of 15, 28 Dipaka 290 Ruchidatta 58 n from

1, 2, 4, 5, 15, Parykya 290 Rudrata from

18, 23, 30, 174, 229 ff n from Sama 990 Saryoga .67 Rupaka 114-123 Sandehn 128. 139 distinguiehed from Sankara 334-331 Apabnuti 114 from Parinama 114, 125 ankaracharya 184 Sanketh 38 divisions of 114 # Sarețishțī 323-24 explanstion of the term 114 265-206 Ruyyaka 73.107 Sarasamuchohaya 72 S'abara 87, 274, 289, 320 Sarasvatikauthabharans 22, 23, 208 225, 991 Saropā, Lnkshaņā 60. 5I

Sadhyavasāna, Iskshaņā 61 Barvudarsannsungraba 3, 48

Sahncharabbinnati a B'arvavarman 95

fault 287 S'atapatha-brahmana 70

Sabscharya 66,67 S'astradipika 43 Sabokti 176-178 S'auddhodani 10 0, 88 Sentence, definitionis of 34 S'akuntala 152, 159 166, S'is upilavadha 120, 150, 168, 178, 219, 929 # 158, 161, 163, 215, 240 @ Samn 250-251 S'lesha, diatinguinhed from Samidhi 290-991 Dhvani 199 a guna 291 n from Samasokti Samihita 316-317 200 Samanya 297-298 divisiona of 121-122, 100 distinguished from riews about 198-199 Apahnuti 298 S'loka-vārtika 87,282 from BhrantimAn 298 Smaraņa 112-114 H from Milita 207 S'ringara, definition and kinds Samarthya 69 of 30 Samaaokti 179-193 S'ruti-dushta, & doaăn distinguished from 9,32 Sthayibhara 30 Aprastuta-pras'amsa 193 SubhashitsTali 128, 139. Rapaka 192 179, 185 188 Subjeot, dofined 7

SÅHITYADARPANA, 351

Soggestion # from Ropaka 80

Sakshma 302-303 from Upameyopama distinguished from Anu- 90

303 from Vyatireka Savritta-tilaka 219 89-90

Svabhnvokti 805-306 divisions of 90, ff, 104 Svar, Vedie agoent 7O Upama-dhvani 103 Tadguna 908-300 distinguished from Samt- distinguished from Bhranti- sokti: 193 min 299 Upameyopama 110-111 from Milita 290 distinguished from Anan- from Saminya 299 Tantrivartika 3, 30, 42, 60, vayn 110

98, 273 from Rasanopama 110 Tarala 39, 89, 91, 110, 157 from Upama 110 Tarkabhashi 34, 36, 40 Tarkadipika 1, 12, 31, 39, 50, explanation of the term 110 Upanishnda 3 65,282 Tarkasungrabu 34, 40, 147 Ürjnavi 316 Utpala 132 Tatparys 65,86 Tatvabodhini Utprekshā 141-161 83

Tauta distinguished from Atir'a- 5 yokti 151-152 Tilaka 243 Tulyayogita 161-162 from Bhrantiman 141, 151 Udibamņn-a figuro 218 from Sandehn 157 Udaharapa-chandrika 20, 24, 30, 50, 74, 206 ff . from Upams 150 divisions of 142, 144 Udatta 312. 313 explaustion of the tarm 141 Udayana 58 Uttara 977,279 Udbhata 19, 90, 92, 105, 107, 109, 110 #f distinguished from Anu- mAn 278 Uddyota 17, 39, 56, 80 fT from Kavyalings 270 Ullekhs 131-135 from Parisankhya distinguished from Bhrinti- 978

mẫn 132 Uitararama charita 110, 114, „from Malarūpaka 139 165, 235, 267 # Upacharn, monnings of 59 Vachaspatimis'ra 13 49 Vägbbatālarikara 264, 266, 277 Upadbi, kinds of 43-44 Vahtka, derivation of 55 Upamil 80-109 Vakovakyn, definod 205 dissinguished from Anin- VAkpatirāja 118

vays 90 Vakrokti 18

352 APPENDIX D.

Vakrokti-jivitakara, date of 4 Vishadann, & figure of viows of 18-19.319 250 Vakyapadiya 50, 66, 97. 98 114 2, 10, 28, 5, 3, 109, Vishayn, explainod Vamann 158, 231, 230, 266 31

Vamhamihira 13 Vis vunātha, eriticisad, 100,

VasayadattA 122, 125, 141, 213, 216,

Vasishthadharmaantrn 136 233, 34

Vastudhvani, definition of 29 Vritti, meaning of. 38

Examplo of 22 Vrittivartika 63,68, 9, 74

Vastuprativastubbava 106-107 Vrittyanupriss 28,329

Vitsyāyana-bhaslvn Vyabhichara, explanation

Vedantaparibhāshi 34,50 of the term 45

194. 205 Vyabhichari-bhāva 30

Vedlantashra 50 VynghAta 207-209

Vibhava 30 two kinds of and their

Vibhivana 20.235-237 diffarences 958

Viahitra 352-253 distinguiahed from

distinguished from Visham= 259

Vishnma 252-208 Vyajnstuti 207-210

Vidhi 187. 2711 distinguished from Apra- 257 stutnpras'nmsk 200

Vikalpa 083-285 from Dhvani 209

Vikasvara, w figure of Vyäjokti 303-305

npecch: 219 distinguished from Apa-

Vikramnukn-devacharita 231 hnnti: 304

Vikramorvas'ivn 158, 290 Vyaktr (gender ) 70

Vinokti 178-170 Vyaktlvivekakarn

Viprayogi 67 Vyan jatih

Virodhn 240-245 Artbt 77.78

distinguished from Daand upon Ahhidhs 68 ff Rūpaka 241 n Lakshan# 75-76 = Vibhavana 242 S'abdr 76-77 Vieshokti 243 theories about 65-66 VirodhItN 68 Vyatirekn 172-176 Viteshn 255-257 difterence of views as to 175 Vis'eshokti 237-240 divisions of ITD; 173 Vishama 247-250 Word, powers of distinguished from Yamaka 324 Vibhavank 250 Yas'ovarman 219 Virodlin 250 Yathissnkhya 266-267 Vis'eshoktt 250 Yogyata 34

Appendix E. तृतीय: परिचछेद: । अब कोइवं रस हवि। उच्चते- विभावेनानुभावेन व्यक्त सव्ारिणा तथा। रसतामेति रत्यादि: स्थामिभाव: सचेतसाम् ॥।। विभावादवों बद्मन्ते। सासिपकाभ्ानुभावरूपलान पृषगुर्ता: । म्यक्तो दध्या- दिन्यामेन रूपाम्तरपरिणेतो व्यक्तीकृत एव रस :: । न तु दीपेन घट इव पूर्नसतियो व्यस्पते । तडच नोमनकारे: (व्य.पत्र ६९)-'रसाः प्रतीयन्त इति त्वोदन पच्तीतिय- बगनदार: हति। मत्र न रत्वादिकदोपादानादेव सामिलवे पापे पुनः साचिपदोपादानं

रावी व्यनिचारिम मव। तडुकम्-'रसावस: पर भावः सामिता प्रतिपचते हति। मरु सकपकमनगर्भ आलादनप्रकार: कय्यते- सत्वोद्रेकादखण्डस्त्र परकाशानन्दचिन्मप: । वेद्यान्तरस्परशंझून्मो मझास्वाइसहोदर: ॥२॥

रजन्तमोभ्पामसूष्टं मनः सख्मिहोच्चते। इस्युक्तप्रकारी वाध्यमेवविनुम्ततापादक: कमनान्वरी धर्म: सर्न तसलोडेको रज-

भखण्ड वत्लेक एवायं विमावादिरत्याविमकाश्हेखचमलारातकः। मत्र हेत वक््पामः । स्वम्रकाशस्त्रामनि वकष्ममाणरीत्या । चिन्मय रति स्वकूपायें मयट् । चम- रकारविचविस्ताररुपो विसामापरपर्यायः। तत्ाणतं चालडममितामदसहद

रसे सारथ्यमतार: सर्वत्राप्यनुभृयदे। तचमलारसारले सर्वत्राप्मद्वतो रसः। सलादद्वुतनेवाह कुती नारायणो रसम् ॥' इति। कैशिदिति प्रकनपुश्यशालिमिः । यदुकम्-पुज्यपन्त: प्रमिपनन्ति योगिवइस- सन्ततिम् ।' इति। यगपि ग्सवाद: काम्पार्मसम्मेदादारमानन्दसमुजूव:' (दशरू- पक ४.३) इत्युक्तादेक रसस्पात्वादानतिरित्ततवन्, तथापि 'रसः लायते' इति कासानिरक गेद्गुररीकृत्य कर्मकतोन ना प्रयोग:। तहुचम्-'रस्मानतामाघसारत्या- पकाशशवीरादमन्य मत्र हि रसः' इवि। मवमन्पत्ाम्मेवविषमलेपूपचारेण प्रयोगो वेय: नन्येवावता रसम्माणेवलमु्क्त भदति । व्यजनायाश्र मानविरेपत्वाद दयो- रैक्यमापतितन्। तवय-

· 'स्मानी नामक.ग-यः३ णगती ग्यनो व्यनीकुन एवं क-ग. 4 'माते समापिते' व-क-ग. . पार्मिसमम्मदेशमन् क *'अकाशगुस क-छ. 'वर्मलतम्से' क 'सतसुहुत' क-ग < '"योगा होया' ब. 4 'उपतीति' व. 1 'हानकपलार कग क

साहित्यदर्पणे

'स्चानेनान्यमीहेतु: सिडेडयें व्यस्नको मतः। यथा दीपोऽन्ययामाने को वियेषोडस्य कारकाव ।।' इत्युक्तदिशा घटमदीपतढ् व्यतमव्यअकयो: पार्यक्यनेवेति कर्म रसस्य म्यानतेति नेद, सल्यमुक्तम्। अत पवाडू :- विलक्षण पवाय कृतिजसिमेदेस्यः स्पादनालय: कब्द्रयापार:' इति। अत एव हि रसनासादननमत्करणादयो विलक्षणा एव व्यपदेशा इति। अमिादिविलक्षणव्यापारमात्रपसतापनभटिलेरमानी रसादीना आमहवत्वमुनत मबनीति। ननु वारै करुणादीना रसानी डुःखमयत्वादसत्व न स्पादिति, उच्चते- करणादावपि रसे जायते यत्पर सुखम् ॥ ४॥ सचेतसामनुभव: प्रमाण तत्र केवलस्। आादिशम्दादीभत्समवानकादयः। तथाम्यसहदयानां मुखमुद्रणाय पक्षान्तर- मुच्यते- कि च तेपु मदा दुःखं न कोपि स्यातदुनमुखः॥५॥ नहि वाश्ित्सचेतन आत्मनो दुःखाब प्रवर्वते। करणादिपु न सकलसापि सानि-

तथा रामायणादीनां भविता दुःखहेतुवा। कम्णरसस्य दुःखहेतुले करुणरसपधानरामायणादिम्रनन्धानामपि दुःखहेतुरवाम- सहः साद। ननु कम दुःसकारणेम्प: सतोत्पतिरिलाइ- हेतुत्वं शोकहर्यादेर्गतेस्पो लोकसंश्रपात् ।। ६।। नोकहपादयो लोके जायन्तां नाम लौकिका: । अलौकिकविभावावं प्रासेम्पः काव्यसंअ्यात्॥।७॥ सुखं सज्ञायते तेन्य: सर्वे=बोऽपीति का क्षतिः। ये भाड रामवर्नवासादवो लोके दुःसकारणानि इस्तुच्गन्ते त एव दि काम्पना- श्समर्पिता अवोकिकविभावनव्यापारकतमा कारणशन्दनाच्यतां बिडावाळीनिषवि- नावशब्दवाच्यत मजन्ते। तेन्यः मरते दन्तपातादिम्य दव नुसमेव जायते। अतव्य '्लोकिकशोकइपीरिकारोम्यो लौकिकशोकडपाडयो बायन्ते' इति नोक एव प्रेतिनियमः । काव्ये पुनः सर्वेभ्योडि विभावादिम्यः सखमेव जाबदे इति नियमाल कयिदोप: । कर्य वहि इरिश्न्द्रादिचरितस्र काव्यनाटयमोरपि दर्शनश्बण- न्यमशुपावादयो जागन्त बत। उच्यते-

सरटि कर्म काव्यसः सर्वेपामोड्सी रसानिन्यकिन बापत सवाइ-

• उपापारवाएप मसाधन वः नाग्यचावन- निः व कमादीनो दुत्कत्' कग म सपेमा व. 'सुकमपसवमेय' इति नान्ति व-पुसके " 'उपपजन्तर-'नि-4 'इम्बदे- रावा ब. रीमर्व साठ् क-ग ८ येवद बनवा० नि. क'एव नियस क ग 'रक नाह! नि.

तृतीय: परिच्छेदः । ३

न जायते तदासवादो चिना रत्यादिवासनाम्। बासनी चेदानीतनी आफनी व रसास्वादहेतुः। तत्र गथाया न स्वातदी क्ोत्रि- बजरन्मीमासकादीनामपि सा सात। यदि द्वितीया न साचदा यद्ागिणामवि केणा- निद्सोद्रोषो न दृश्यते तत्र स्पाद। उर्क न अर्मेदचेन-'सवासनाना सम्याना रसन्पास्वादन भनेव। निर्वासनास्तु रजान्त: काषकुड्पाश्मसनिमा: ॥'इति। ननु कर्षे रामादिरत्यायुद्रोधकारणे: सामानिकरत्यायुद्धोष रत्युप्यते- व्यापारोडसि विभावादेनांझा साधारणी कृतिः ।९॥ तत्पभावेण बस्पास्योयोभिडवनादय:। प्रमाता तदमेदेन स्वात्मानं प्रतिपयते ॥ १० ॥I ननु कर्ष मनुष्यमात्रस समुद्रकहनादावुत्सादोदोप दलुच्पें- उत्साहादिसमुदोष: साधारण्याभिमानतः। नृणामपि समुद्रादिलहनादी न दुष्यति॥ 11॥ रत्ादयोडोये सार्धोरण्येनैव प्रतीयन्त रत्वाह- साधारण्येन रत्यादिरपि तहुतप्रतीयते। रत्वादेरपि स्वरमगतलयेन भतीनी सम्याना जदातक्वादिभवेव् । परगतलेन त्वरखतार्पातः विभावादयोडपि प्रथम साधारण्येन प्रतीपन्त इल्याइ- परस् न परस्पेति मैमेति न ममेति च ।१२॥ तदास्वादे विभावादे: परिच्छेदो न बिथयते। ननु तमापि कर्ममलीकिकत्लमेवेरषा विभावादीनामिति। उच्पते- विभावना दिच्यापारमलीकिकमुपेयुवाम्॥ १३॥ अलौकिकत्वमेतेपां भूपर्ण न तु दूपणम्।

तानमनम्। अनुभावनमेवभूतस रवपादे: समनन्तरमेव रसाविरपतया मात्रसस्। समारगं तमामूतसैवे तस्व सम्यकनारनम्। विभावादीनां यथासक्य कारणकार्यसहकारिते कर्वं सदाणामपि रसोशोने कार- गत्वमित्युच्पते- कार्यकारणसचारिरूपा अपि हि लोकतः ॥१४ ॥ रसोद्दोधे विभावाचा: कारणान्येव ते सता:। ननु तर्रि कर्म रसासपादे नैवमिक: प्रतिास इति। उच्मते- प्रतीयमान: प्रथम प्रत्येक हैतुरुच्यते ।। १५ ।। तनः संवलित: सर्वों विभावादि: सचेतसाम्। मपानकरसन्यायाच््व्यमाणो रसो भवेत् ॥ 1६॥ *'अासना नेचदानीगानी क 'तदा' इति नाशि व-मुखके, ३ 'वर्धान्नपुन" क साषारण्पेन अतीयमे क-गा. ५ 'धारममतदवेन' व-उन्तके, ६''रखवापति क-ग- ·'व ममेति समेति न क-ग ८ थमेयमलीकिकलवे वेनम क-ग, ·मनसैतम व 1• 'वाणामेव' नि. 11 'कारग कार्यमचारिस्या' ब.

साहित्यदर्पणे

यथा खण्डमरिचादीना समेलनावपूर्व इवं कमििदालाइ: प्रमाणकरसे संजायते।

ननु मदि विभावानुनावव्यमिचारिभिमिलितैरेव रससतत्कर्म वेषामेकस्प कयोता सज्रोवेडणि स सादिति। उच्यवे-

झटित्यन्यसमाझेपे दडा दोपो न विदयते॥। 10 ॥ अन्यसमाक्षेपक् अकरणादिवज्ञात्। बना- *दीर्घस्ष शरदिन्दुकान्तिवदने बाहू नतार्वसयो: संक्षिम निविडोवतसनमुरः पा्से पमृष्ेइव। मध्य: पाणिमितो निवन्कि जयन पादाजुवसामुली छन्दो नर्तविततुर्थमेव मनसः सर्छ तथासा बपुः ॥' (मालवे. ₹-३)

केपेडप्यूथम् । अनुकायगतो रस इति बदन: प्न्याद-

अनुकार्यसय रत्यादेवडरोचो न रसीनवेद् ।। 1८ ॥ सीतादिदर्शेनादिजो रामादिरतावदोभो दि परिमितो लोकिको नाव्यकाव्यदर्स- नादे: सान्तरायक, तम्मात्कर्म रससपतामियात्। रसस्पैत्जमतचविवक्षणधर्मफत्वाद् । अनुकतृंगतरव चास्य निरस्ति- शिक्षाम्यासादिमात्रेण राघवादे: सेरूपताम्। वर्णयचर्तको नैव रसस्यास्वादको भवेत् ॥। १५ ।। कि. न। काव्यार्थभावनेनायमपि सन्यपदासद्म्। बदि पुन्नतोपि काव्यार्थभावनया रामाविहपतामाल्मनो दर्राचेचदा सोडपे सभ्यमष्य मव गण्पवे। ना्यं जाप्य: लसत्तार्या मतीलव्यभिचारतः।। २०॥ यो हि जाप्यो मटादि: स सबापि कदानिवसातो ननति न खर्प वथा प्रतीतिमन्त- रेणाभावाव।

तम्माच कार्य: वदि रस: कार्य: खाचदा विभावादिज्ञानकारागक एव सात्। तवम रसमती- विनाळें विभावादमो न पतीवेरन्। कारणणानततकार्य्ञानगोडेगपददर्शनाव। नहि * 'सजाने एव सवादेव' परति क ग० ३ तमा निः ' अपि इति नासि व-एसके. • 'रकावेनदोपो न रसो नवेत्' नि- * 'सराान ब. 4 रबस्व्र सादको क-ग • 'रामादिरता नि.'वम्ावेय' क-गा. ९ म्ामवीना पुम* मि.

३.२१] तृतीय: परिष्छेदः । 4

चन्दनरपर्वदानं राज्जन्वमुखज्ञान चेवदा सममनति। रसस न तिमावादिसमूदालम

नो नित्य: पूर्वसंवेदनोम्सित: । असंवेदनकाले हि न भावोउप्यस विय्यते ॥२१॥

परानन्दमयाचेन संमेथवाईपि स्फुटम् ॥ २३॥ न निर्विकल्पक ज्ञार्न त्य ग्राहकमिष्यते।

सविकलपकर्सवैद्य:

साक्षाकारतमा न च । परोक्षनमकाओो नापरोक्ष: शब्दसम्भवात् ॥ २५ ॥ वाकमव कीषगम तर्जेमश्ताइडनिकपणारकार सेलाइ- तम्माचळौफिक: सत्य वेच: सहदयैरयस्। तरकि पुनः प्रमा्ण तरूर सजाब इलाह- ग्रमाण वर्चणैवात् स्वाभिधे विदुर्षा ससम् ॥ २६॥ सवेणा आस्वादनम्। सच 'म्वाद: काम्यार्णसम्मेशवातमानन्दसमुदव:' बसुक्त- मकारम। बनु यदि स्सोन कापिस्तत्कवें मद्विणा 'विमावानुनावव्यनिचारिस- बोगाप्रसनिष्यत्ति: (नाटप, ल. ६) इति लक्षणे कृतमिले। उच्पते- निप्पस्या चर्वणसाख निप्पत्तिरुपचारतः। ममवि रसानिनतया नवशसयामि न कार्यत्ें वयापि तस्व कादानित्कत्या उर्पच- रितेन कार्वलेन कार्यलमुपचपबे। अवाच्यस्वादिकं तस्य बड्ये व्यज्तनरूपणे॥ २७ । तस रसस्प । आदि सभ्दादेलैक्ष्यत्वादि। ननु यदि मिलिता रक्षयादमो रसस्वत्कममस श्ैप्रकाशलं कर्म वाखण्डत्वगिलाइ- रत्ाहिज्ञानतादाम्यादेव सस्सावसी भवेत्।

·कपं डालिया इतिवेन यडिया व-पुत्तके 'ममलावाय।' व. २ 'भाकान म बर्व मानोषि क-गः रामचसीनापि फवाधीकृतोंय पाठस अ "वेद्यलवादबिस्कुटम् कगाः ५"निया- गारासर्ग-क. 'नंविशकरकतनान - श्वेतमानि क-के. 'तरम्। एवममुसाइद- वः 'र्निक नि-ग, ८ संवेवावारम 'क.ग.१' पर्बमलैन'क-ग. १ 'उपवरितेन वार्ग(वेत इन्ेतसालि क-ग-पु- कगे, 11 'गम्पाहसपवादि क-ग. १२ 'मकामल' व.

६ साहित्यदर्पणे [ ३.२८

वतोऽसे स्वम्रकाशतवमखण्डतर्व व सिध्यत्ति॥२८ ॥ यदि रत्वादिकं मकाशशरीराइतिरिक्ते व्यायदैवास रमकाशाव न सिच्येत। न व तथा। सादारम्याजीकारात । बदुक्तम-"ययपि रसानन्यतया चर्वणौपि न कार्यो तभापि कादानित्कतया कार्पत्वमुपकलय तदेकात्मन्वनादिवासनापरिणतिकपे रत्वादि- नोतेदि उयवहार इति भाव:' इति। सुखादितावास्याहीकारे चासाकी सिद्ान्तश- व्यामभिश्य्य दिव्यं वर्पसहस पमोदनिद्ाभुपेया इति च। अभिननोडपि स प्रमात्ना वासनोपनीतर त्यावितार्दोत्म्येन गोचरीकृतः'इति न । मानस्यप स्मकाशत्तमनजीक- नैतागुपरि वेदान्तिमिनेव पावनीयी दण्ट:। तादात्म्यादेव चास्ागाण्डलम्। सत्ादयो हि प्रथममेकैकशः अवीयमाना: सवेड्बेकीमूता: स्कुरन्त एव रसता- मापयन्ते। तहुकम्- 'विभावा अनुभावास सास्विका म्यनिचारिग: । प्रतीयमाना: मयम खण्डशो यान्लखण्डताम् ।'इति।

अथ के ते विभावानुभावव्यमिचारिण इत्पपेक्षाया विभावमाह- रत्याधुद्दोधका लोके विभावा: काव्यनाव्ययो:। ने डि लोके रामादिगवरतिहासावीनामुदोषकारणानि सीतादयस्त एव कान्ये नाटये च निवेशिता: सन्तः विनाव्वन्वे बाखादाबुरणमादुभवययोग्या: किबन्ते सामानिकरस्वादिभावा भनिः इति विभावा उच्यन्ते। तडुकं सर्वहरिणा- शब्दोपहितरूपांस्तीन्वुजेनिषयर्ता गतान्। पत्ज्ञानिव कैसावीन्साचनत्वेन मन्यते ।।' ( वाक्यपदीय ३.७.५.) तजेदाचार- आलम्वनोद्ीपनारयी तस्य मेदायुभी समृतौ। स्पहम । तत्र- लालम्पनो नायकादिन्तमालरूय रसोहेमात् ।। २९॥ आदिशब्दानायिकाप्रतिनायिकादयः । मैत्र वस्य रसस् यो विभाव: स तत्वरू- पचणने वक्ष्यते । तत्र नायक- व्यागी कृवी कुलीन: सुश्रीको रूपयोवनो:साही।

दक्ष: दिप्रकारी । शीछं सकत्म। एवमादिगुणसन्पतो नेवा नायको भबति। सह्ेदनाइ- १ अोस व पकाशक' क-ग. २ 'अर्यमा न ब. ३ रसवादिमागेवि' व) 'रखाबिमागे क-ग, 8 भाब हति' गास् व-क-पुलतकमोय ५ 'ताइम्ययोयरी• व. 4 'रवायुद्दोय।' क-गा. • 'रर्पांञ्' प्रति मृद्रितमुळ्यरपाट. के 'उलधमिव' इति सुम्रितमुस् वाड: (वास्यवदीये) · लावायुनी क-ग. १ 'सनोइयान' के-ग. ११ दो मस्व वसस्य पिनाव: डम के-ग. १३ 'मुहब्योक' क-ग.

तृतीय: परिच्छेदः ॥

चीरोदानो चीरोडतसथा धीरकलितक। धीरप्रशान्त इलयमुक्त: प्रथमश्रतुभेद:।।३१॥ स्पषटम। तत्र चीरोदास :- अविकस्यन: क्षमावानतिगम्भीरो महासर्व:। स्पेयापिगूडमानो धीरोदास्तो हववतः कबित:॥। ३२।।

मानो विनयवछजगर्न: 1 ददवतोअ्रीफृतनिर्वाहक:। यवा-रामयुविधिरादिः। अव भीरोडत :-

आयमाशाचानिसतो पीरधीरोतत: कवितः ॥ ३३॥ चया-नीमसेनादि:। अम नीरललित: - निबिन्तो मृटुरनिर्श कलापरो धीरललित: स्यात्। कला नृत्वादिका । चपा-रलावस्यादी वत्सराजादि: । अय बीरपज्ञान्त: - सामान्यगुणैभूंयान्ट्रिजादिको धीरशान्त: सात् ॥ ३४।। यथा-माणवीमाचबादी नायवादि:। वर्षा च कुझ्ारिरुपल्वे भेदानाइ-

तत्र सेमो बीरोदाचादीनां प्रर्येक दक्षिणपृष्टानुकूलस्ठललेन पोडसपकारो नामक:। पपु ख्वनेकमहिलासमरागो दक्षिण: कवितः॥ ३५ । वयोभिचतु:प्रनृतियु या नायिकास तुस्यानुरागो दक्षिणनायन:। मपा- कााता तिपति कुन्तलेपरसुवा नारोअराजलस- पेते रात्रिरिय जिता कमलवा देवी प्रसाधाय न। रतन्त:पुरसुन्देरी: प्रति मया विचाय विज्ञापिते देवेनाप्रतिपत्तिमूदमनमा दिता: सिरत नाडिका: ॥7 कृतागा अपि नि:शतसर्जितोःपि न लजितः। दषटद्रोपोडपि मिब्तावाकमितो पृष्टनायक: ।। ३६।। दथा मम- *शोर्ण त्रीक्म मुख विचुम्धितुमई बातः समीये, ततः पादेन प्रहतं तथा, सपदि ते छृत्वा सहासे भयि। किञित्तत्र विषातुमक्षमतया वार्ष ल्यजन्ता: ससे ध्यातभेवसि कौतुर्क वितनुते कोपोडपि नामलुवः ।' अनुकूल पुकनिरव: एकस्ामेव नायिकायामासकोइनुकूळनायकः । यषा- 'अम्मामे सखि बाससी न रुचिरे यैनेपक नोज्ज्वरळ नो बका गतिनुद्धतं न हसिर्स नेवास्ति कतिन्मदः । 1 'हारादिकया' नि. कभनरी ग. व दयरूपके (क हतयत्) उदाहतमिवन.

८ साहित्वदर्पणे

कि ल्वेडपि जना बदन्ति समगोइप्यसा: पियो' नान्यतो दृटट निक्षिपवीति विश्वमियता मन्यामडे दुःस्वतम्।।' (रहार. १.२५) शठोडयमेकत बद्भावो यः। दर्शितबहिरनुरागो विपियमन्पत्र गृढमाचरति॥३0।। ग: पुनरेकस्वामेव नाविकार्या बदमावो वयोरपि नाथिकमोमनिर्वशितानुरा- मोडन्यखा नामिकाय। गूर्ढ विभियमाचरति स शठनायक: । चय- शठोन्वखा: काजीगगिरणितनाकणय सइसा

सदेवाकायसे पृतमधुमवलावसुवचो विषेणागूर्णन्ती किमसे न सनी में गणवति ॥' (नमक० १०९)

उक्का नायकमेदाअ्तवारिशतवाछ्ठी च । ३८।

दूरनुवर्तिनि व्वाचस प्रासत्विकेतियृत्ते च। किथ्चित्तहुमददीन: सहाय एपास्य पीडसर्दारय:॥। ३९। सम्प नायकस बडुव्यापिि मसजगतेति: चेडनन्तरो फैनाचकसानान्यचुर: किलि- दून: मीठम्दनामा सहापो लवती। चमा-रामादीनां सुत्रीवावयः। जम ह्ारविषये सवाया :- शुह्ारेऽस सहाया चिटचेदविदृपकाया: स्यु: । भक्ता नर्मसु निपुणा: कुपितवधुमानमजञना: शुद्र ॥। ३० ॥

सम्भोगहीनसम्पदविदस्तु भूतः फलैकदेचजः। वेशोपचार कुशलो वागमी मधुरोआ बहुमती गोछपास् ॥४१॥ चेर: पमिव एव। कुसुमवसन्वारामिध: कर्मवपुर्वर्पभापायै:। हासाकर: कलहरतिर्विदूपकः सात्खकर्मंज्ञ: ॥ ४२ ॥ स्यकर्म भोजनादि। अमेचिन्तनसदायमाह- मद्री सपादधोना चिस्तायां अर्थोस्तत्राबापादयः। पततरत्र सहायकमनपलताने 'मत्नी कां बोभय नापि सखा सम्यामचिस्तने पृति (दश० २४२) केननितक्षर्ण कृतन, तदपि राशोडर्यचिन्तनो- पाचललगपकरणे लक्षपिवत्यम्। न. त सडायकमनपखाने । 'नायकर्पार्यचिन्वने मश्री सहायः'हत्सुत्ेशी नागकसार्धेत एवं सिदलाव। यदप्युक्तम् :मच्रिणा ललित:

'पसि ग. २ 'मटोन्यम्ा य. "पने त' नि-व. "पममने इकरये नि-्व. 'पपुर्देग" ग. यतुर्षेग' नि-ब.

तृतीय: परिष्छेदः।

पेपा मतिस्वावचसिडय:' (दश० २.४३) इते, सदपि स्वलक्षणकमनेनैत्र लक्षितैमय न्ीरसनितस अचचिमाघायचार्वचिन्तनोपयरोर्गतार्नम्। न चार्यचिन्तने तस म्श्री सवान:। कि तु खयमेव निमपादकः। वस्त्रारवचिन्तनाचमाचाय। अधान्त:पुरसदाया :- नददवरोधे।

मदमूर्सतामिमानी दुष्कुलतैअ्ररयंसम्पेय:। सोध्यमन्डाआ्राता राजा श्यालः बाकार इत्युक्त: ॥ v४ ॥ आयशम्दान्मूकादय:। तम पण्डवामनकिरातकुम्णादवो समा रायन्यान्-

मन्स:कजुकिफजुकसा विशति घासादर्य वामनः। पर्यन्ताल्रमिमिनिवल सपुश नामा: निरातै: फृत कुब्बा नीगतवैव मान्ति जनफैरास्मेक्षणासहिन: ॥।' (रजा० २.२५) शकारो मृच्छकटिकादिगु असिक्क:। अन्येडवि यमादर्शन हेयाः ।अबइण्डसहाया :- दण्डे सुहन्कुमाराटविका: सामन्वसैनिकाचान्। दुछनमहो दण्डः । लटन। अर्ग चर्मेसबाया :- फत्विकपुरोघस: स्युर्बरंहविदस्तापसाखया घ्में ॥ ४५॥ अद्याविदो नेदविद:, आात्ममिदो का। अव च उत्तमा: पीठमदांचया:

मध्यी विटविदृपकौ । तमा शकारचेटाथा अधमा: परिकीर्तिया: ।।४६।।

सभ पसमावतानां विभागग मेकक्षणमाए- निसष्टार्यों मिताथंय तथा सम्देशहारक:। कार्यप्रेष्यख्िया दुतो तृत्यव्ापि तमानिधा:।। ४० ।। कात्र कार्यप्रेष्यो दूत इति लक्षणन्। तम- उभयोभांवमुलीय स्वयं बत्ति चोत्तरम्। सुकिष्टं कुस्ते काये निसृष्र्थस्तु स स्मृतः ॥४८॥ उमनोरिति बेन प्रेपितो चदन्तिके म पहितः। मितार्थभाषी कार्यस सिदधूकारी मितार्थक:। यावह्ापितलन्देवहारी सन्देशहारका।। ४९। अब सास्विका नामकगुणा :-

· 'मतिष्यावत्त" नि-व.न'सिततम इत्पेतशािग-व-पसकमोद ३ संपुक' नि-व- · 'बब ... या)' वत्ेत वासि नि-पुस्तकै,

१० साहित्यदर्पणे

शोभा विलासी माचुये गाममीय पैयेतेजसी। लछितौदार्यमित्यट्टी साखिका: पौरपा गुणाः ॥ ५०॥

झूरवा दक्षता सत्य महोत्साहोनुरागिता। नीचे पृणाधिके स्पर्धा यतः शोमेति र ता विदुः॥ ५१ ॥ तत्रानुरागिता यमा- अद्दमेव मतो महावतेरिति सर्व: अकुतिप्पचिन्तयद्। उदमेरिव निक्नमाकवेष्वभवत्रास्य विमानना कलिव।' (रमु ८.८ ) एकमन्यदपि। अम विकास :- चीरा दृष्टिर्गतिश्चित्रा चिलासे सम्मितं वचः ।

पद्ृष्टिस्तृणी कृत नमत्रवसरवसारा शीरोळता नमवदीव गतिर्धेरिचौम् । कौमारकेडपि गिरिबदुसतां दमानों बीरो रस: किमयमेत्युत दर्प एव ।।' (उत्तरराम० ६.१५) संक्षोमेष्वप्यनुद्वेतो माधुयै परिकीर्तितम्॥५२॥ कष्षमुदाहरणम्। भीशोकेकोचहपिर्गार्मीये निर्विकारता। चषा- आहृतस्याभिषेकाय विसुष्टसव बनाय न। न मया लक्षितस्वल स्वसपोडप्याकारवित्रमै:॥ व्यवसायादचलनं धैर्य विसने महतपि ॥ ५रु ॥ बना- *शुताप्सरोगीतिर क्षणेडम्मिन्डर: अससमानपरो बन्ब। आतमेमराणां नहे जातु विम्ा: समाविमेदममदो भवन्ति ।।' (कुमार = ३.४०) अषिकेपापमानादे: प्रयुक्तस्य परेण पतु। माणात्ययेऽप्पसहनं तनेज: समुदाहतम् ॥५४॥ याग्येपयोर्मपुरता तटुच्छृङ्वारचेष्टितं ललितम्। दानं सप्रियमाषणमौड़ाये शत्रुमितयो: समता ॥५५॥

अय नायिका त्रिमेदा खान्या साधारणी सीति। नायकसामान्यगुणैरभेवति यथासम्भवैरयुक्ता ॥५इ॥

अन्यसरी सार्धारणस्तीति जिविया। तत्र सवसी- विनयार्जंवादियुक्ता गृहकसपरा पतिवता खवीया।

'गोशोफ ... विग्रम: इवपेलत, स्त्र-ग-1आाकमोर 'वव ... भपरत' इससपी निग्यन ३ दस रपये (९.५) उदव्हवमिवन

तृतीय: परिष्छेदः । ११

वमा-

मसुनिष्पिपासानि। अविनयद्दुमेंगानि भन्याना गूहे ककश्राणि ।) सापि कघिता त्रिमेदा मुग्धा मध्या मगल्मेति॥ ५०॥

प्रथमावतीणयोववमदनविकारा रतौ बामा। कथिता मृदुय माने समचिकलजावती मुख्या।। ५८ ॥ तत्र पयमामतीणीयीवना वमा मम वातपावानाम्- मध्वस अधिमानमेति जमन बक्षोजयोमन्दता दूर पार्युदर व रोमकविका नेत्राजव भावति। बन्दर्प परिजीक्ष्य नूतनमनोराज्याभिपिक्त क्षणा. दजानीव परस्पर विदयते निर्दण्ठनं सुभुषः ।।' अथमावतीणमदनविकारा यवा मम प्रमावतीपरिणये- इच्ते सालसमन्बर मुवि परद, निर्याति नान्तापुराव, नोदाम हसति, क्षणात्कलबते हीमचर्णा कामपि। कितिट्वावगनीरव किमलवसड मनारभाषवे सभमत्मुदीक्षने पियकवामुत्तासयैन्ती सखीम् ।।' रते बामा यमा- पदुडा दृष्टिमिमो ददाति, कुरुते नाडापमाभापिता, मच्याया परिवृत्य तिमति, बकादालिजिता वेपते। निर्यान्वीपु ससत्रीपु वासमवनानिर्गन्तुमेनेदवे जाता वामवमैव संपति मम झीले नबोड़ा मिया ॥' (नागा. ३-४) माने मुडुसेथा- सा पर्चुः पथमापराधसमये सरयोपदेशं विना नो जानाति सविश्रमाहवलनावकोफिरसस्चनम्। स्वच्छेरच्छनपोलम लगलिते: पर्यस्तनेनोत्पला बाका केवलमेव रोदिति सुक्लोलालफैरडमि:॥' (जमर० २९) समविकलज्वाववी यमा- दत्ते सालसगन्वर-' हलन झोके। अत्र समचिकतला- वखेनापि सब्चाया रतिवामतामा वि्छित्तिविद्ेपवच्तया पुनः कपनम् । अब मच्चा- मध्या विचियनसुरता प्रूतस्मरयौवना। ई पठागस्भवचना मध्यमवीडिता मवा ॥५९॥ विचित्रसुरता यया-

'परतचशिग्प•' व 'परतत्ति' गः 'परचित्ातसिणि' रर. न दशरपके (न14 इअ) समुमन्यततम्, २मतापयन्तीम' नि-च. 'एमोलपालि. ग. ५ मम्तोडोदनैरयनः चनगा. 4 'यमा ग.

१२ साहित्यदर्पणे [1.५s

कामे तभा कममपि प्रमित यृगाक्या मातुयेमुजतमनोभचया रदेपु।

प्रडममरा मथावैमोदाहरमे। परडयोतना पमा मम- (पारविवक १.३९)

'नेने खजनगशने सरसिजप्रत्यमि पाणिदयं बक्षोजी करिकुम्मविश्रमकरीमन्युप्नति गच्छतः । कान्तिः काअनचम्पकपतिनिबिर्वाणी सुषास्पमिनी

मवमन्यभापि। अम मगस्मा- सरान्या गाढतारुण्या समसरतकोविदा। भावोज्ता दरवीडा अगस्भाक्रान्तनायका ॥। ६० ॥ सरान्या पपा- पन्यासि या कपयसि मियसत्मेडपि विशम्मबाडकशतानि रतान्तरेयु। नीनी अति अणिदिते तु करे मिगेण सख्य: शपामि यदि किशिदपि लरामि।' गाढवारुण्या समा- 'अम्युनवलनमुरो नयने सुदी्पे बके भुवावचितररा वचने ततोडपि। मच्योडनिर्क तनुरनूनगुरुनितम्त्रो मन्दा गति: किमपि चाहृतवोबनाया: ।।' (पनिकसा दश० २.१८) समसरतकोविदा यया- कचिसाम्बूलाक: कचिदगरुपडाष्ट्रमलिन: कनिचनोदारी कनिदमि च सालककपदः। ल्ीमह्ामोगैरळकपतितै: शीणेकुममै: ख्िया: सवोबसं कथयति रवं मच्छदपर: ।।' (अमर- २.७) मावोजता पषा- 'मयुरचने: सचमतैः कताहुलिवजने रमसरचितैरजनवासैमेडोतसनबन्तुनिः। मसकद्सकूततकारस्फारैरपाइबिकोकितेस्निमुवनबबे या पद्ेषो: करोति सहायताम् ।2 (पजार. १.४२ ) अस्पनीडा यमा-'पन्यासि या कमयति-'इत्यनैय। आक्ान्तनायका यया- लामिन्मगुरवाड्क, सतित्क माल विलासिन्कुक, आणेश बुटितं पयोघरतटे हार पुनर्योजय। इस्युक्तवा सरतावसानसमये सम्पूर्णचन्द्रानना सूथ वेन तयेव जातपुल्तका प्राप्ता पुनर्मोइनम् ।।'(शबार. १.४२) मध्यामगवमयो मेदान्वराण्याए- ते चीरा चाप्यचीरा व धीराधीरेति पड्डिये। ते मध्यामगनमे। तव्र- 'सन्दिती नि. थार्मभरपडती शोकोय विजनाबा इति बस्पते (१०1(), मुना- विताफसयणि ओोकोषखुस्वख्ा (२१२२),३ 'तम बोलास ख-ग.

3 .: 91 तृतीय: परिच्छेदः । १३

प्रिये सोतासवक्रोच्या सच्या धीरा दहेदुपा ।I ६१ ॥। शीराधीरा तु रवितैरचीर परुपोकिमि: । तत्र मज्या बीरा वमा- वदमित्यमवादीर्यन्मम एं वियेति मियजनपरिनुर्क यहुचूलं दमानः । मत्रचित्रसतिमागा: कामिना मण्डनयववति दि सफलतें बहमालोकनेन I (शिश्षु० ११.३३) मययैन वीराधीरा पया- बाले, नाम, विमुत मानिमि नप, रोपान्मवा कि कत, सेदोडमांसु, न नेउपराध्पति मवानू, सर्वेत्पराषा मयि। तारक रोदिषि गददेन बबसा, कलाअवो रुपवे, नन्नेतन्मम, का सबासि, दविता, नामीलतो रुपवे।।' (जमग० ५७) रवमेवावीरा समा- साथ मनोरषश्तेखवव बू्ते कान्ता सेव सिता मनति कृत्रिममादरन्या। अम्माकमस्ति नहि कमिदिदानकामस्तम्मास्कृत चरणपातविरबनानि:। (यमार० १.४२) प्रगहभा यदि धीरा स्वाच्छमकोपाकृतिस्तदा । ६२॥ उदाखे सुसते तत्र दर्शयम्तावरान्वहि:। नत्र मिये। यमा- एकत्रासनसस्किति: परिष्षता मत्युन्रमाइरत- लाम्पूलार्हेरणच्छलेन रमसापेपो=रि संविमित: । आालापोडपि न मिसित: परिजनं म्यापारवन्लास्तिके कानी पत्युपसारतश्रतुरवा कोप: कृताबीकुत: ॥' (अमम०.१८) व्रीरावीर तु सोहुण्डभापितै: चेदयेमुम् ॥ ६३॥ शमु नामकम् पमा गम- 'अनलकृतोघि सुन्दर एरसि बतो मे मनः प्रसभम्। विं पुनरक्कुत्सय संमति नसरवरीस्तला: ॥'

जन्मा अधीरा। चमा-'श्ोण बौदय मुख-' इल्पनैव (सादिल० ३.३६)। अन्र च सपेत्र 'पा' बलनुनतते। पत्येर्क ता अपि दिधा।

ा अनन्तरोका: पतमेदा नायिकाः । यमा-

1सेटपा ख-ग. २ शहनरपडमी सौकोइमवतारिस (६५६०). ३ 'मलुदता दूरता कानवन नि-ब." पिदयलगग नि. १ 'हरसि गनी में बत्तः मसनम नि-ब. सु

१४ साहित्यदर्पणे [ ३.६४

छैकामनसंसिते मियतमे पबादुपेलादरा देकसा नयने विर्धाय विवितकीषानुबन्यच्छळः । इंपदकितकन्वरः सपुलक: प्रेमोत्ञसन्मानसा मन्तहासवसत्कपोलफलकां वूर्तोडपर्रा चुम्बति ।।' (अमर० १९) मध्याप्रगल्मयोभेदाखेन दाइशा कीर्तिवा:। सुग्धा त्ेकैच तेन स्यु: सव्रीयामेदाखयोदश ॥ ६५॥ परकीया दिधा मोक्ता परोढा कन्यका तया। वत्र आवादिनिरतान्योठा कुलटा गलितन्रपा ॥। ६६।। गया- *स्वामी निःशासिवेडप्पयूवति, मनोजित: सपलीजनः,

तहरादयमजति:, किमपुना दूग्नक्रिमानेन ते, वैदग्पीमपुरमबत्तरधिक, व्वर्पोडयमत्र अमे:॥' अब्र हि गग परिणेताशाष्छादनादिदावृतया स्वामेय। न त वतनः । व्वतु

विषमा रते: प्रतीयते। कन्या रवजातोपयमा सलजा नवयौवना। अस्या: पिदायायसत्वास्परकीयालवम्। यया भाळतीमाचबादी माळलादिः। पीरा कलापगढ़मा सपादेश्या सामान्यनायिका ॥ ६०॥ निर्गुणानपि न देष्टि न रज्यति गुणिष्वपि। विचमात्र समालोक्य सा राग दर्शयेदहि: ॥ ६८॥ काममङ्गीकृतमपि परिक्षीणधनं नरम्। मात्रा निष्कासयेदेपा पुनः सन्यानकाङकया । ६९। तस्करा: पण्डका सूखी: सुखप्रासचनास्या। खितिनश्छसकामाया आर्सा भायेण बहमा:॥३० । एपापि मदनायत्ता कापि सत्यानुरागिणी। रकार्यां या विरकार्या रतमर्स्या सुदुर्सभस् ॥७1 ॥ पणर्डेको मातपाण्ड्रादिः। इर्स अष्छन वे कामयन्ते ते खनकामाः। तत राग- होना यथा लटकमेलकादी मदनमजवादि:। रका वया मृच्छपाटिकादी बसन्त- मेनादि: । पुनश-

त्वावीनभर्तृका तहत्वण्टिताधाभिसारिका ॥ ७२॥

1 नयने निमीन्व' रु-रा. र अर्म फ्ोफ शाईमरपडधती इडकी (बमकर्ई) तमत 'बैदम्पी- महनम्रपच्नतुर नृति पाठय ३ 'पुदकार्र स्-गा. • मरका ने कामचने ते पच्वरुमा। पण्बुकी वतगुष्जुवादि सचा.

तृतीय: परिच्छेद: । १५

कलहान्तरिता विप्लब्धा प्रोपितमर्तृका। अन्या वासकसजा साहिरहोत्कषिडिता तथा॥ ७३॥ तत्र- कान्तो रतिगुणाकृष्टो न जहाति चदस्तिकम्। विचिञ्रचित्रमासका सा स्वात्स्वाचीनमतृका ।। ३५ ।। वमा-'अमार्क ससि बाससी-'इत्ादि (एहार• २.२५)। पार्ममेति मिचो बसा अन्यसम्मोगनिड्ियः। सा खण्डितेति किता चीरेरीप्योंकपायिता ।। ३५ ॥ सवा-'तदवितममवादी :- इत्ादि (शियु० १.३३)। अभिसारयते कान्तं या मन्मथवर्शत्रदा। स्वयं वाभिसरयेषा धीररुक्तामिसारिका ॥ ज६ ॥ कमाधमा- न च मेशवगच्छवि यधा सबुता करणा यमा च कुरुते स सवि। निपुर्ण समेनसमिगन्य वदेरमिदूति काविदिति सन्दिदिये॥' (शिशु० ९.५६) 'उत्मिसं करकडणश्यमिर्द बढा दुर्ढ मेखका गलेन अतिपादिता नुसरयोमेऔरयोमूकता। आरम्पे रमसान्मवा मियससि कौटामिसारोत्स मे

संलीना स्वेषु गात्रेयु सूकीकृत विभूषणा। अगुण्ठनसंवीता कुलजामिसरेयदि॥ 9७ ॥ विचिन्नोज्यलवेषा तु रणनपुस्ककृणा। अमोदगमेरवदना ख्याडेश्याभिसरेयदि॥ ७८॥ मदस्खठितसंछापा विस्रमोफुललोचना। आविद्गतिसज्वारा स्पात्ेष्यामिसरेयदि ॥०९॥ तत्राने 'उत्किसं-' इत्यादि। अन्यमोक्तामुदाहरपन्। ममहादनिवारखानानि कष्पन्ते- क्षेत्रं वाटी नमदेवाळयो दूवागुई वनस्। मालामजा: इमशानानि नचादीनो सटी तथा॥। ८० ॥ एवं कृतामिसाराणां पुंबलीनां बिनोदने। स्थानान्यष्टी तथा ध्वान्तछस्े कुम्रचिदाश्रयेः।। ८१॥ चाटुकारमपि प्राणनाथं रोपादपास या। पश्रात्तापमवामोति कलहान्तरिता तु सा।। ८२ ।। बया भम तावपादानास्- 'नो चाड महणे वृतं न च पूशा हारोन्तिके बीक्षित: कान्तस पियहेतने निजसखीयाचोडपि दूरीकूता:।

1 माछापचा निः माकमंव य. २-दान नि. व 'बादचतर्ग नि-च.

१६ साहित्यदर्पणे

पादान्ते विनिपत्व तत्कगमसी गच्छत्मया सूढया पाणिभ्यामवरुष्य दन्त सहसा कपठे कर्म नामित:॥ प्रिय: कृत्यापि सहेत यला नायाति संनिधिम्। विप्लब्धा तु सा जेया नितान्तमवमानिता॥ ८३। यपा- "उच्तिष्व दूति यामो यामो वातस्यापि नावाठः। बातः परमपि जीनेज्जीवितनामो भवेतसा: ।I' (दशरुू० रर६) नानाकार्यवशाचसा दूरदेशं गत: पति:। सा मनोभवदुःखारता अमेध्योपितमर्तृका ॥ ८४ ॥ यगा- तो जानीया: परिमितवार्या जीवित में दितीगं दूरीभृते मवि सइचरे चकवाफीमिवैकाम्। गावोसकण्डा गुर्यु दिवसेवेतु गच्छतत बालो जाता मन्ने शिश्षिरममितां पभिनी बान्यरयान् ।i' (मेव० उत्तर. १६) कुरुते मण्डनं यसा: सजिते वासवेइमनि। सा तु बासकसज्ा स्ाहिदितमियसतमा ॥ ८५ ॥ चपा रायवानन्दोन/- 'बिटूरे केपूर कुर, करयुगे रल्वलरौरत, गुर्नी शीवामरणळतिकेय, किमनया। नवा मेकामेकावलिमयि मणि त्वे विर्लमेन पथ्प नेपव बहुतरननक्ोस्सवविधी। आगम्तुं कृतचित्तोऽपि दैवासायाति चेलिय:। तद्नागमटु:खार्ता विरहोत्कण्ठिता तु सा । ८६ । गया- कि रडः प्रियमा कमाविदयषा सस्या ममोदेजितः कि वा कारणनौरवं किमापे मत्राचागतो पहमः। इत्यालोच्य मुगोदशा करतले विन्यरप वतास्तुजं बीघ निःअसितं मिर च ररितं भषिमाअ पुष्पसनः॥'(शदार. १.०५)

चनुरधिकाशीतियुतं शतनर्म नामिकामिदानी खात् ।।८0।। 'दइ न परलियी वान्यकान्पोके सकेतात्पूर्व विरहोत्कण्ठिते। पश्राविद्पकादिना सहाभिसरत्तावमिसारिके। कुतोइपे सड्ेतमपरसे नायके विपलगे। इति अबसे- वानमोः । अस्तामीनप्रिमथोरवस्ान्तरायोगाव।' इति बचित। कचिदन्योन्वसाङ्पमार्सा लक्ष्येयु दश्पते। मय-

1 'नससचच्या ग. १ 'समबानन्दानों नाटके नि-व- न नेपल्य पलन् नि.

३.८८] तृतीय: परिच्छेद: । १७

'न खस वयममुष्य दानयोग्याः सिवति च पाति व यासकी रहसवाम्। बिट विटपममु ददस तसे भवत यतः सहशोबिराय बोग: ॥'

नन जनविदिसैमेवसलीकेविरपरिपुरितमेव कर्णयुम्मम् ।।' 'मुडरैपहसितामिवातिना दैवितरसि नः कलिका किमर्थेमेनाम्। वसतिसुपगतेन भासि तस्वाः शठ कलिरेष महांसययाच वस्ः ।। दधि गदितवती रुषा जमान स्फुरितमनोरमपइ्ष्मफेसरेण। अवणनिवमितेन कान्तमन्या सममसिताम्युसहेण चकुषा च॥'(शिशु० ७.५२-५६) वमं दि वकोचया पर्मवचनेन कर्णोल्सवाडनेन न ध्रीरमध्यतापीरमध्यताधीर- मगदमतामि: सैकीयते । अन्यत्ाम्येवमूर्हमुचम्। दतरा अप्यसंर्यासा नोका विसरशङया।। ८८।। ना नाविका:। अपासामलद्ारा :-

अछङ्गारामत्र भावहावहेलाखयोझजा: ।।८२.।। शोभा कान्तिश्र दीपिश्र माधुर्य च प्रगतभता। औदार्य पैयमितयेते ससैव स्युरयवजाः ॥। १० ॥ लीळा विलासो विष्वित्तिर्विम्वोक: किलकिजितम्। मोहायिसं कुटमितं विश्रमो ललितं मदः॥९॥ विहतं तपनं मौरण्यं विक्षेपत्र कुत्इलम्। हसितं चकित केलिरित्यष्ादशसंस्पका: ।। ९२॥। खवमावजा: स्युर्भावाय्या दश पुंर्सा भवत्तपि। यूर्वे भावादयो पैर्यान्ता दस नायकानामति सम्मवन्ति । किंयु सवेश्ध्यमी नावि- कालमा एव वि्छित्तिविशेषं पुष्पन्वि। तन नाव :- निर्विकारात्मके चित्ते भाव: प्रथमविकिया॥ ९३॥ जन्मतः प्रमृति निमिकारे मनसि उशुडमात्री विकारो भावः। बया- "म एर सुरमि: काठः स एव मलयानिल:। सैवेयमबला कि तु मनोड्न्यदिव हस्पते॥।' अष-हाव :- सनेत्नादिविकारस्तु सम्मोगेच्छाप्रकाशक: । भाव एवाल्पसंलश्पविकारो हाय उच्चते ॥। ९४ ॥ चया- वितृण्वती मैळसुतापि मात्रमह्ैः स्फुटदालकदम्यकत्पैः। साचीकता चारवरेण तस्पी मुखेन पर्मलविलोचनेन II' (कुमार० ३.६८) अप हेला-

1 'मपति नि-ब. न अर्म क्ोका ख-या-त्र-उत्तकेय नालि. २'महटीनी' नि-व

१८ साहित्यदर्पणे

स एव भाव एव। बना- तर से झत्ति पडता बडुम सम्वदयिष्ममा सबका। संसरममुरुमावा बोर चिर बद सदोर्ग पि'त' (तमा तला सदिति पकचा बच्ा: सर्वागवित्रमा: सकलाः । सैशमितमुग्यमावा सनति चिर बथा मखीनामपि॥) अम शोमा-

शोभा प्रोका तम योवनशोना बवा- असग्भुतं भण्डनमव्मटेरनासवास्य करण मदस। कामस पुथ्पत्वतिरिक्तमखं बात्यात्पर साम वयः अपेदे।।' (कुमार० १.₹२) एवमन्यत्रापि। अम कान्ति :-

यया-'नेवरे सजनगजने-' इत्यादि। अम दीपि :- कान्तिरेवातिविस्तीणां दीसिरित्भितीयते ॥। ९६॥ मवा मम चन्द्रकलनामनाटिकार्यां चन्द्रकलावर्णनम्- 'तारुण्यन्म वितास: समषिक डामण्यसम्परो हासः । भरणितकस्यामरण बुक्तनमनसो नशीकरमम्।' अय माधुर्यम्- सर्वावस्याविदेपेषु माचुर्य रमणीयता। गपा- *सरसिन्मनुबिक वैवलेनापि रम्वूं मिनमपि हिमाकोदैशम दक््मी तमोति। इपसविकमनोडी बच्फळेनापि तन्दी किमिन दि सपुरार्णां मण्डन नाइतीनामू।' (शाकु. १.१०) अब परगत्यता- निःसाध्वसत्व आगदम्यन् यमा- 'समाशिश्ः समाष्ेपेशषुन्विता शुम्बनेरपि। ददाय दशने: कारन्ते दासीकवैनिा ओोपित: ॥' लगोदापम्- औदारये विनय: सदा।९७ ॥ पथा-

तृतीय: परिच्छेदः। १९

न असे परुषा गिर, वितनुते न अयुर्ग भहुर, नोत्तंस क्षिपति जिती अपणता ना में ककुटेआयागसि। D कान्ता मनगूहे गवाव्षविवरव्यापारिताक्ष्या बदिः सस्या बकमनि प्रयच्छते पर पर्यक्षणी लोचने॥' अभ पेपम्- सुक्ात्म साघना पैये मनोवृत्तिरचज्ला।

ववच्तु गगने रात्री राताषगाण्यकत: सुसी दस्तु मदन: किया बलो: परेण विभासाते। मम तु दपित: फाष्यखावो जनन्यमत्रान्बया कलममतिनं न तेवारय बनो न च जवितम ।।" ( माकती० २.२) अम ळीला-

प्रीतिप्रयोजितैलीळा प्रियस्पानुकति विदु:। पपा - सुणादत्वाल्वलगा बेजीनन्चकपर्दिनी हरानुकारिजी पात सीडया पामेवी जगवू ।' नम विळास :- यानस्थानासनादीनां मुखनेत्रादिकर्मणाम् ।। ९९ । विशेपस्तु विलास: सादिष्टसन्दर्मनादिना। यपा-

(माळती० १.२९) अम विन्धित्ति :- लोकाप्याकल्परचना विच्छित्ति: करान्तिपोषकृत्।

बासस्तु प्रतनु वितिक्तमरित्मवीयानाकस्मो यदि फुसुमेुणा न शन्यः ।।' (शितु० ८.७०) म विन्नोन :-

यया-

• पितिक०' ग.

२० साहित्यदर्पणे [३.900

'वारसा सत्यति सन्ुणानुसरणे दोपानुपत्ि: परा वा पणान्परमर्पमस्ति न पुनः सम्पूर्णदृष्टि मिये। अल्वन्ताभिमतेडपि वस्तुनि विभियोर्सा निपेचात्मक- स्तासेलोक्य विल्क्षणप्रकृतमो वामा: प्रमीदेन्तु ये ॥ अब किलनिजितम्- मितशुष्करुदितह सितवासकोच्रमादीनाम्।

पपा- 'पाणिरोभमनिरोमितवाच्छ नर्स्सनाथ मपुरसितगर्माः। कामिन: स कुब्ते करमोरुद्वारि शुष्करुदितं च सुखेडपि ।' (शिशु०: १०.६९) अब मोहापितम्- सजावभाविते चित्ते वलभत्य कधाविषु। मोहायितमिति प्राहु: कर्णकण्डूयनादिकम् ॥। १०२ ॥

'सुभग त्वस्कभारम्मे कर्णकण्डतिलाचसा। वकृम्मवदनाम्मोजा मिनस्वदानि भाहना ॥।' अय कुहुमितम- केशखतनाधरादीनां चहे हर्षे5पि संभ्रमात्। प्राहुः कृटमित नेति शिर:करविधूवनम् ॥१०३॥ मया-

पर्यकनि सरजेवर तरुण्मास्तारलडवलवेन करेण ॥' (शिशु० १०.५३) अम विश्रम :- त्वरया इर्परागादेईयित्तागमनादियु। अस्थाने सूपणादीना विन्यासो विश्रमी मतः॥१०॥॥ सपा - मुखामानतं वहिः कान्तमसमासविभूषया। भालेडजनं हृशोरगक्षा कपोले तिलक: कतेः ॥' जब छलितम्- सुक्ुमारतयाज्ानां विन्यासो ललितं भवेत्। यवा- गुम्तरकळन्पूरासुनारद सैललितन तित्तवामपादपचा। शरदनविकोलमादवाना पदमव मन्मबमत्बर जगाम ॥' (सिगु०७.१८)

'माणाम्वरन्' ग १ 'म्तित्यन्तु' खचना. शाहपरपजनी सोफोय रापते (२.नत). · सुलेवि ग. " 'तहान" नि-ब- ( 'नाम' नि-व- चतिकसपैनदिति दसकपकाद विक्ायते (३.२4). 5 'मवहित•' नि-ब-

तृतीय: परिच्छेदः । २१

अम-मद :- मदो विकार: सौभाग्ययीवनाचवलेपज:।। १०५।। मा- मा गर्वनुदह कपोजतले पकान्ति कान्तस्वइस्तलिखिता नम मजरीति। अन्यापि के न सखि भाजनमीशीनां बैरी न चेज्रवति बेपपुरन्तरायेः॥ अम विहृतन- यत्तव्यकालेऽप्पवचो चीडया विहेतं मतमू। पषा- 'दूरागतेन कुशर्ण पषा नोवान सा मया किजिव्। परगीक्षुणी तु नयने तस्पा: कपर्पावभूवत: सर्वम् ।1 अय तपनम्- तपन प्रियविच्छेदे सपरावेगोत्थचे्टितम्॥1०६ ॥ चपा मम- वासान्मुपति, मृतके विदठति, त्पन्मार्गमालोकवे, दीनं रोविति, विक्षिपलैत इतः शार्मा मुनाबछ्यरीम्। कि. न. प्रामसमान, काहितवती समेडगि से सबमें निर्दां बाच्छति, न प्मच्छति पुनर्दन्चो विभिस्तामयि॥' अग मोग्व्यम्- अज्ञानादिव या पृच्छा प्रतीतत्यापि वस्तुन:। बछभल पुरः प्रोकं सौर्य तत्तस्ववेदिभि:॥ १०७॥ यमा- के हुमासते क बा आमे सन्ति केन परोपिताः। नाम मतकहूणन्यस् मेर्षा मुकाफल फलम् ।।* अब विक्षेप :- भूषाणामधंरचना मिथ्या विष्वगवेक्षणम्। रहसाचयानमीपया विक्षेपो दमितान्तिके॥ १०८ ॥ पमा- 'म्मिलमर्थमुक्त ककयति विल्र्क तमासवालस्। कितिददति रहस चकित विश्वम्विलोकवे तन्त्ी।।' भम कुतूहलम- रम्यवस्तुसमालोके लोलता सात्ुतूहलम्। यया-

उत्सप्टलीव्गतिरा गवावादलक्तकाईी पदवी तवान ।। (कुमार. ७.' .- ( सु. ७.०)

1 अुत्र नि-व. व दशस्पके (२.९॥ इलन) उपन्यक्तमियस्, ।'विद्वान स-ग ·'बिट्ट ख-ग- ५ 'दीन नि-व.

२२ साहित्यदर्पणे [३.1०९

नय हसितम- इसितं तु बृयाहासो चीवनोद्ेदसम्भवः ॥। %२ ॥। पया- 'अकस्मादेव तन्वसी जहास बदियं पुनः।

अम चकितम्- कुतोऽपि दयितरपामे चकितं भयर्संभ्रमः । वषा- श्रसन्वी चडशफरीविवहटितोकवोमोकरवियनाप विभमस। शुभ्यन्ति प्रसभमही तिनापि ड्ेतोलीलाभि: किमु सति कारणे तरुण्य:॥" (शिशु० ८.२४) अषब केलि :- विलासे सह कान्तेन फीडितं केलिरुच्यते ॥ 1- ॥ यया- अपोरितुं लोचनतो मुख्ानिकैरपारयन्तं किच पुष्पज रतः। पयोभरेगोरसि कायिकुन्मना: प्रिये जवानोजतपीबरस्तनी ।।' ( किराता० ८.१६)

रष्टा दर्शमति बीडा संमुखं नैव परपति। प्च्छनं वा अमन्तं चातिकान्तं पश्पति प्रियस् ॥ १॥॥॥ बहुधा पृच्छयमानापि मन्दुमन्द्मपोमुख्नी। सगद्दसवरं किश्षित्तिय प्रायेण भापते ॥ ११२ ॥ अन्येः प्रवर्तिता शश्त्सावधाना व तत्कथाय। झणोत्यन्यत्र दत्ताक्षी मिये वालानुरागिणी।। १३३ ।। अध सकलानाममि नायिकानामनुरागेदितानि- चिराय सविधे स्थानं व्रिचस बहु मस्पते। विलोचनपर्य चासय न गच्छतनलहुता॥ 1i४॥

बाहुमूलं खनी नाभिपड्कजं दर्शघेतफुटस् ॥I 11५ । आनन्दयति वागारीः प्रियन्य परिचारकान्। विश्वसित्यस मित्रेणु बहु मान करोति च ॥ १1६॥ सकीमध्ये गुणान्तूते स्वधन प्रददाति व। सुसे खपिति दुःखेउस दुःखं घच्ते मुखे सुखम्॥1१॥ स्पिवा रष्टिपये शअय्पिये पश्पति दूरतः। जाभापते परिजन संमुख सरविकियम्। १1८ ॥

• विद्रे नि-ब. ब 'आाभ्यादपति! नि-व

तृतीय: परिच्छेदः । २३

पत्किविदृपि संवीकष्म कुरुसे हसितं सुधा। कर्णकण्टूयनें तहर्कबरीमोक्षसंयमी ॥ ११२ ॥ जम्मते स्फोटयत्पजं वाळमाकिप्य चुस्बति। भाले तथा बयस्ाया रचयेततिलककियाम् ॥१२०॥ अन्टप्ठापण डिसति सकदाक्षं निरीक्षते। दशति साधर चापि बूते पियमधोमुची।। १२१।। न मुजति च तं देव नायको चत्र दश्पते। आगण्छति गुहं तसा कार्यव्याजेन केनचित्॥ १२२॥ इस किमपि काम्सेन छत्वाळे मुहुरीक्षते। नित्यें हप्पति तद्योगे वियोगे मलिना कक्षा ॥। १२३ ॥ मन्यते बहु तब्दीलं तत्प्रियं सन्यते प्रियस्। मार्थयत्ल्पमूस्यानि सुप्ता न परिवतते॥। १२४॥ विकारान्सात्विकानस संसुखी नाभिगच्छति। भापते सुनुतं सिग्धमनुरका नितम्बिनी॥ १२५॥ एतेष्यधिकलज्ानि चेष्टितानि नवसिया। मध्यतीडानि मध्याया: संसमानग्रपाणि तु ॥ १२६॥ अन्यसिया: प्रगरभायासतया स्वुर्बारयोपित:। विचा्व गया नम- अन्तिकगतगणि गामियमलोकयन्तीय एन्व दृडापि।

हस4- दूतय: सखी नटी दासी पातेगी प्रतिवेशिनी॥ १२८॥ वाला प्रजजिता कोरशिस्पिन्याच्या: स्वयं तथा। करू रजशीप्रभृतिः । शित्पिनी चित्रकारादिस्री। आविशब्दात्ताम्वूनिकगान्यि- कमीप्रनूतव:। तन सखी यषा-'पासान्मुजति-'इस्ादि। लषदूती पमा मम- पन्षित विभासिजो विभ उच्छीमसि जामि ता किंगणणचो। ण मर्णीि बारओ बह अत्मि परे एणरस पिअन्ताणस्।।' (पविक पिपासित इब उक्वसे वासि तत किमन्पतः। न मनागपि बारक रष अस्ति बृहे घनरस पिरताम् ।I) पताथ नानिकानियये नामनानामनि दूलो सवन्ति। दूवीगुणानाइ- कलाकौशकमुस्साहो भत्तिश्रिपज्ता स्मृतिः॥ १२९ ॥

· 'श्ारनेसिलक- स-ग. २ 'काक नि-वः

२४ साहित्यदर्पणे

माधुर्य नर्मविज्ञानं वाम्मिता चेति तहुणाः ।

पता दखः । अप पतिनापक :- चीरोदत: पापकारी व्यसनी प्तिनायक:। पचा-गमस रावणः । अधोदीपनविभावा :- उद्दीपनचिभायासते रसमुद्दीपषन्ति ये॥ १३१ ॥ नेन- आलम्बनख चेष्टाया देशकालाद्यखथा।

पचमरसङ्टाराइम:। जय चन्द्रोदयों बमा नग- करमुद्यमहीपरखनामे गक्षितवमःपदलांशुकर निवेश्य। विकमितकुमुरेक्षण वित्युम्यलययममरेशदिशो मुख मुयाकुः॥ वी बस रसखोडीपनविभान: स तत्सरूपनिरपणे वर्ुपते। अयानुनावा :- उह्ुेद्द: कारणे: सै: स्वैवेदिभॉवं पकाशयन् ॥ १३२ ॥ छोके यः कार्यरुप: सोशनुमाव: काव्यनाआायो:।

रत्याबिक वहिः पकाशय्कार्यमित्युच्यते, स काम्यनाकयो: पुनरनुभाव:। क: पुनरसाविलाह- उक्ता: खीणामळद्वारा अक्ञजाथ खवमावजा: ॥ १३२। तद्रपा: सासविका भाषासया पेटा: परा अपि। तदपा अनुमावरूपा:। वन को पलम रससानुभावः स तासरूपवर्णने वरपते। तच सालिका :- विकारा: सरवसम्भूता: सात्वका: परिकीतिता:॥।१३४॥ सस् नाम लाममिमाममकाक्रकारी कचनान्वरो बर्नः सच्यमात्रोजयत्वाच्ते भिक्ञा अप्पनुभावतः।

लग्भ: सेदोशय रोमाज्: खरमह्टोञ्य वेपघु:॥॥३५॥ वैचण्यमधु मलय इलष्टी सास्चिका स्मृता। सत्र

बपुर्जलोद्यः खेदो रतिघर्मअ्रमाडिभि:। हर्पाङ्भुतमयादिन्यो रोमाजो रोमबिकिया ॥ १३७॥

रामचन्त्रा ग. v'रामाेवम्व्कृद' नि-ब.

तृतीय: परिच्छेद: । २५

मदसंमद्पीडा धवस्वय गददं विद्दः। रागद्वेपश्रमादिम्य: कम्पो गात्रसय वेपथु:॥१३८॥ विर्पादमदरोषाद्येवर्णान्यावं विवर्णता। अश्षु नेतरोद्वर्वं बारि कोषदु:लप्रहर्पजम् । अलप: सुखदुःखाभ्बा चेष्टाज्ञाननिराकृति:॥ 1३९ । वमा सम- 'तनुरपर्शादसया दरमुकुिते इन्त नयने उदवदोमाजे जजति नडतामहमस्िलम्। कपोली घमादी मुनसुपरतानेपविषयं मनः सान्द्रानन्द सपृशति झटिति गडा परगम्।।' एवमन्बन्। अथ व्यनिचारिण :- विशेपादानिमुस्येन चरणाद्यमिचारिण: ।

स्रक्या नर्तमाने हि रत्यादी निर्वेदादय: आबुनवतिरोनावाम्यामानिमुरपेन चरणादू व्यनिचारिण उच्चनते। के त इसाइ-

औरसुकपोन्मादशड्टा: स्पृतिमतिसहिता व्याधिसंव्ासलजा हर्पासूयाविपादा: सष्ततिचपलता म्लानिचिस्ताचितर्का: ।1४1 म। तत्र निर्वेद :-

दक्षिणावर्तशद्वोडयं इन्त चूणीकतो मया ॥' बयावेग :- आवेग: संन्रमसतत्र हर्पजे पिण्डिताड्गता। उपातजे सलताजे, भूमाच्याकुलताभिजे॥। १९३ ॥

गजादे: लम्भकम्पादि, पांस्वाधाकुछतानिलात्।। 1२४ ॥

तन्र रतुजो बना- अर्व्यमष्यंमिति वादिनं नूप सोडननेक्ष्य भरतासनो मतः । क्षत्रकोपदहनाचिर्य ततः सन्दये हसमुत्मतारकान्॥।' (रु० ११.६१)

· 'हमइह्नाहै ग. २ रमदोन-'स-ग. 'तविदा नि-थ.। 'नामादियोकनम्' नि-ब ग

२६ साहिलयदर्पणे [ ३.१४५

मममन्यदूडम्। अय दैन्यम् -* दौगत्याचैरनौजलं दैन्पं मलिनवाविकुत्॥। १४५।। चया- बुडोफन्प: पतिरेष मजकगतः, स्वूणावरीग गूडर, कालोडन्वर्णजलागम:, कुशलिनी याससर वा्तापि नो।

व। गर्भभराळर्सा निमवर्ण अमधिर रोदिति' ।' अय श्रम :- सेदो रत्यध्वगत्यादे: श्रासविहादिकृष्ड्रमः । पपा- 'सच: पुरीपरिसरेदपि शितीपमृदी सीता जवत्रिचतुराणि पदानि गला। गन्तन्यमस्ति किमदितसकुहुवाणा रामाश्ण: कृतववी पथावतारम्।।' (दालरामा० ६.३४) अम गद :- संमोहानन्टुर्समेदी मदो मयोपबोगम:॥ १४६॥। अमुना चोत्तम: हेते, मच्यो इसति गायति। प्रधमप्रकृतिश्वापि परुपं कि रोदिति॥१५०॥

पसिनं त्रिसरफेण गतानां वकवाक्यरचनारमणीयः । गूडसचितरइस्पसडास: सुचवा अबष्वे परिहास: ।' (शिशु० १०.१२) अम बडता-

अनिमियनयन निरीक्षणतुष्णीभावादवस्त ।1॥८। ममा नम कुवलयावचरिते माकत्कास्ये-

आसेक्सओोपिर्ज बिअ खगमेवं ततम सहिजं मुभसण्णम् ।।' (केवनं तद बुकयुगल अन्योग्यं निहितसवचतमन्वरइ्ष्टिस् आलेस्वामितमितर क्षणमा्न तब्र संस्ितं मुकतसजम्।) अयोपता- शौर्यापराधादिभवं भवेबण्डत्वमुप्रता।

स्या-

र्पंकितशिरीपयुष्णइननैरिय सान्पति बद्।

· शार्मचरमड्ती पद्यमिय (1१4) दमसपकेवि (क-1) इत्यम). ३ 'का' नि-ब.

1.1v5] तृतीय: परिच्छेदः। २७

नपुषि बनाय तत्र वव मम्मुपकिपत: पतलु शिरसवाण्डयमदण्ड श्वेत मुव: ॥।'(माछती० ५.३१) वय मोग :- मोहो विचिस्ताभीतिदु:खराबेगाधचिन्तनैः।

अगातमतत्वसना नुछूतं कृतोपकारेव रतिनंमून ।I' (कुमार० २.७३) अथ विवीष :- निद्ापगमहेतुम्यो वियोधश्रेतनागमः।

विररतिपरिखेदमामनिद्ासुखाना चरममपि अवित्वा पूर्वमेव्र अडुडाः।म

(शिशु० १म१२) भष सम :- सम्ो निद्ाभुपेतस विपयानुभवस्तु य:। कोपावेगभयन्लानिसुखदुःसादिकारक: ।। १५२ ॥ पधा- 'मामाकानमगिहितमुजं निर्दया शेवहेतो- लेब्पावासे कवमणि मया खप्नरसंदर्शनेमें। पस्यन्तीनां न सज बहुशो न खलीदेवताना मुक्तारूडासार किसळये ्वसुतेला: पतन्ति। (उत्तरमेव० ३९) अथापसार :- मनःसेपसवपस्मारो गहायावेशनादिज। भूपातकम्पप्रखवेदफेनलालाबिकारक:॥ १५३॥ 'आिष्टमूनि रमितारमुचेगोतडुजाकारबडगरहम्। फेनायमान पतिमापगानामसावपणारिणमायशद्रे।।' (शिशु० २.७२) अम गर्य :- गर्वो मद: प्रभावचरीविद्यास कुलतादियः।

1"वेमासुनिग्तने: नि-व. न 'मूर्यनाज्ञामपतन' नि.8 'मदर्शनेय' नि-ब. : ेश।' नि-ब. ५ 'तब भौपगर्यो कमा नि.

२८ साहित्यदर्पणे

पृत्तायुथो याबदरई तावदन्य: किमाचुने:। यहा न सिदमलेण मम तल्केन सेस्सेति ।' (बेगी ० ३.४५) अय मरणम्- शराध्यमरण जीवस्यागोक्र पतनादिकृत्। वया- *राममन्मयशचरेण ताडिता दुःसहेन हदये निश्ाचरी। गन्पबह्ुभिरचन्दनोक्षिता जीवितेशवसति बगाम सा।।' (ख० ११.२०) लवाकखन्-

मया- 'न तथा भूणयत्तं न तबा भापते सलीन्। जम्मते मुहुरासीना वाला गर्भमराळसा।।' अवामपं :-

यया- 'प्रायक्ितं चरिष्यामि पूज्याना को आ्यवेकमाठू। न लेव दूपविष्वामि शखअइमदाजतम्।।' (मबामीर० ३.८) अम निद्रा- चेतःसंमीलनं निद्रा धमकममदादिजा।

पपा- 'सार्थकावर्मैकपद बनती मन्धराक्षरय्। निदार्थंनीतिताक्षी सा विसितेवासित मे हदि॥' जगायदिलवा-

दया- 'एर्ववादिनि देवपी पार्चे मितुसपोमुखी। लीगकमतपत्राणि गणवामास पार्वती ।।' (कुमार व ६.८४) अधीरमुकयम्- दृषटानवासेरीत्सुक्यं काळलेपासहिप्णुता। चिचतापत्वरा स्वेददीर्घनिःपरसितादिकृत्।।१५९॥ मानमल् नि -. हपदितेजायकार ख-गः र"ववतन्वषामालनाको कनादि खन्ग.

तृतीय: परिच्ळेद: । २९

11 चथा-'यः जोमारार: स एप टिबर :- ' स्लादि। अन यत् काव्यप्रकाश वारेम (का० प्र० २) रससप आधानीमुक्त तद्सनभेमेत्वामभिचारिभावस्ापि रसशब्दवाच्यलेन गतार्य मन्वल्यन्। अवोन्माद :- चित्तस्य अम उन्माद: कामशोकमपादिमि:। अस्थानहासरुदितगीतप्रलपनाविकृत् ॥। १६० ॥ बया नम- 'नातर्दिरेफ भवता लमता समस्तातमाणाषिका मियतमा मम वीक्षिता किभ्। (झंकारमनुभूय सानन्दस् ।) नपे किमोमिति सखे कथपाछु तन्मे कि कि व्यवस्पति कुतोऽन्ति न कीटसीयम्।' अप शक्रा- परकीर्यात्मदोपाचै: प्ाषानर्थैसय चिन्तर्नेम्।

सषा मम- 'माणेशेन प्रहितनसरेम्वतकेतु क्षपान्वे जातातक्ञा रचवति चिर चन्दनालेपनानि। बर्तो लाक्षामसकृदपरे दत्तदन्ताषपाते क्षामाजीय चकितमनितव्रक्षुपी विधिपन्ती॥' अय ससृति :-

स्मृतिः पृर्वानुभूतारधविपय ज्ञानमुच्यते॥ १६२ । चया मम- 'मयि सकपर्ट निचित्कति प्रणीतविलोचने किमपि नैयने आसे तिर्यग्वितम्भितवारकम्। सितमुपगतामार्ली हडा सलजजमवाचितं कुवळबड्श: सेर सेर सरामि वदाननम् ।।' जय मति :-

सेरता उतिसन्तोषी बहुमानअ तजवा: ॥। १६३ ।। पया- 'अर्सकार्य कषत्रपरिमदक्षमा यदार्यमस्ामनिवापि मे मनः । सर्ता वि सन्देहपदेवु वस्तुषु पमाणमन्त:करणपन्तव:।।(शाकु. १.१९) लब ज्यापि :-

· 'पाधान्गियुर' नि-ब. २.पर्मयोगिलाव' नि-व. बिचसनोह उम्माद)' नि-य. v 'नर्हनम निच. " 'वामधानम्' र. 4 अ5ुपयना' निः 'अमुसमनादि' ब. * 'नमगमानी र-ग.

٩٠٩٩٧] 10 : साहित्यदर्पणे

वय दाहममतने भूगीष्चादयः । सेलमपली अकम्पनादयः । स्पष्टमुवाहरणम्। अप वास :- निर्यातविघुद्ल्काशरीख्ास: कम्पादिकारक: ॥। १६४ ॥ चया-

उपाययु: कत्पतमाणिपठना: सखीजनसवापि विलोकनीयताम्।।' (किराता.८.४५) नम मीडा-

TH धाष्ट्यांभावो चीडा वदनानमनादिकृदुराचारात्। वथा-'मचि सकपट-' इत्यादि। अब हप :-

बय्रा- 'समीक्ष्य पुतस पिता चिरान्मुख निधानकुम्मर बवेव दुरगतः ॥ मुद्रा शरीर अबभूष नात्मनः पयोपिरिन्दृदयमू्च्छितो यथा।।' पवासया-

मया- अय तत्र पाण्डुतनयेन सदसि विहित मधुदियः। मानमसहत न चेदिपति: परतृद्धिमत्तरि मनो दि मानिनाम्॥। (शिछु० १५.२) जय विषाद :- उपायाभावजन्मा तु विपाद: सरवर्सक्षम: ।

चया मम- एसा कुटिलयणेण चितरकडप्मेन गठिमा बेगी। मइ साँदे हिजैश दंसर लमसनटिन्व कालउरइव्व ।।' (मषा कुदिलपनेन चिकुरकलापेन अमिता नेगी। मम सनि हृदयं दशति आयसयडिरिन कालोरगीन I।) अप धृति :- ज्ानाभीष्टागमार्यस्तु संपूर्णसपृहता पृतिः।

पवा- कुल्ला दीननिपीडनां निबनने बचा बनोविगई

१ दोगोड़ो नितय. 'तुह निरजा बेनी' खा-नि-व. = 'सहि दााइ ईम"हब हिअर्म मिःय; 'सति दाप उसर""हिजस खु. १ 'बय् मम' नि-ष. 'बचो निगुरन' गः 'यनोनिमटन' स

तृतीय: परिष्छेदः । ३१

इम्यौषाः परिसच्चिता: सछ मया पस्ा: कृते सममित नीवाराजलिनापि केवलमहो सेवं कवाया सुनु: ॥' अम चपठता-

गया- अन्यास तावदपमदसवासु यह्ध लोलं विनोदय मनः सुमनोषतासु। मुग्धामजातरजर्स कलिकामकाले व्यर्य कदमैमति कि नवमालिकाया: ॥' मय न्ठानि :-

IT चषा- "किसलयमिव मु्ग्य बन्धनादिप्रवूरन हृदयकुतुमश्ोषी दारणो दोर्पश्ञोकः। ग्लपयति परिपाण्ड क्षासमस्ा: शरीर शरदित हब गर्मः केतकीगर्भपत्रम् ।।" (उत्तरराम० १.५ ) अथ चिन्ता- ध्यान चिन्ता हिवानासे: शून्यताबासतापकृत्।

कमलेन विहमि्पण संजोपन्ती विरोहिण सैसिण। करमलपछाथमुही कि चिन्वति सुमुदि अनारीहिददरमा ।।' (कमलेन विवसितेन संबोजगन्ती विरोधिनं कशिनम्। कारतळपर्वखतमुखी कि चिन्तवसि सुमुखि अन्तरादितदचिता।) अय पितरक :- तर्कों विचार: सन्देहाचशिरोकुलिनतैकः ॥ १३9 ।। मया-'कि रडः पियया- इलादि (शुहार. १.04 इतत्र)। पते व नपरगि शद्मेदा परती पडुक तदुपरक्षणमिलाए- रत्याद्योऽप्यनियते रसे स्युष्यमिचारिण:। तवाहि उटरजारेडनुच्टियमानवयावनानाड रतिरेव सायिशम्दबाच्या। दास: पुनर्पयमानो व्यमिनाषेव । व्यभिचारिशक्षणयोगात् । तदुकम्-'रसावस्प: पर नाव: स्ायितां प्रतिपयते। इति। तरकस न्पायिन: कुप रसे सजारित्वमिलार- शभ्भारवीरयोहांसो वीरे क्रोधसथा मतः॥१७२ ॥ शान्ने जुगुप्सा कघिता व्यभिचारितया पुनः। १. विकटनिसम्पाषारपद्यमिदमिति शार्हपरपृतो (८२५) सुनापिताननी न (a) बशकपंफति (१.३२) उडाइनमिहन, १ 'कम्पकार्मन•' नि-य. 'विभमिएन' (विकसितेन) नि-ब. "'ससिनिम्दम्' नि-ब. ५ 'अमरारिमटिमल्षा' (अमाराहिताडया) नि-ब. 4 'ायचिगद् व्यमिचारिमेदा्य नि-च.

साहित्यदर्पणे

हत्यायन्या्समुन्ेषं तथा भावतपुदिमि:॥१३ ॥ जय सायिभाष :- अचिरुदा चिरुद्धा वा वे तिरोधातुमक्षमा:। आस्वादाकुरकन्द्रोशसी भावः स्पायीति संसतः॥। १०V ॥ तदुचम-

न तिरोषीयते स्यामी तैरसी पुष्वते परम्।।'इति।

रतिहासख शोकच कोघोरसाही भर्व तथा। सुगुप्सा विस्तयव्ेत्यसष्टी प्रोक्ता शमोऽि च।10५॥

रतिर्मनोनुकूलेर्पे मनस: प्रवणायितम्। वागादिवैकृतश्रेतोविकासो हास इप्पते॥ १०६ ॥ दशनासादिमिश्रेलोषेकष्पं शोकशब्दभाक। प्रतिकलेपु तैषण्यस्ावचोध: क्रोच इुष्पते॥ १७७ ॥ कार्यारम्मेपु संरग्भ: स्वेवानुर्साह उच्यते। रौड सक्खा सु जनितं चितवेकष्पैजं गयन् ॥1%८ ।। दोपेक्षणादिभिर्गडी जुगुप्सा विसपोजवा। विविधेयु पदार्ेयु लोकसीमातिवर्तियु॥ १७९ ॥ विस्फारश्ेतसो यस्तु स विसय उदाहत: । यमो निरीहावस्यायां स्वात्मविश्रवासर्जं सुरम् ।। 160। पथा मालतीमाचने रतिः । अटकमेलके बासः । रामावणे छोकः। महाभारते नामः। पत्रमन्येपि। एवे देवेम्वन्वरा उत्पयमानेस्ेस्निसदैरानेनजैश मावेरनुरिकिणा: पर्युत परिपुषा एव सहदपानुमवमिदा: । किन। नानाभिनर्येसस्बदारभावयन्ति रसान्यतः । तस्ादादा अमी ग्रोक्ता: स्वायिसक्वारिसास्विका: ॥ १८३ ॥ मदुचन्-'सुखदुःखादिमिर्मोविमावस द्ावभावनम् ।' (वश० ४. ४) नम रसस् भेदानाइ-

वी भत्सोड्हुत इलटो रसाः शान्तसबा मतः ॥ १८२॥ तत्र कतार :-

उत्तमप्रकृतिमायो रसः शुक्धार इष्पवे ॥१८३ ॥ परोदो वर्जवित्वार्च वेश्यां चाननुरागिणीस्।

· (श्यामक' नि. १र धरीयमपख व-नि-व. * 'कम्पर" नि-य. "'नवसन्तन्याए' नि-ब. ५ देतुन ख-ग. 4 'वर्जवितवा ॥' नि-

तृतीय: परिष्छेदः ।

आलम्बनं नायिका: स्युदंक्षिणाद्यान् नायका:॥ १८४।।

सविक्षेपकटा क्षादिरनुभावः प्रकीर्तित:॥। १८५ ।। ताकचौडयमरणालख् जुगुप्साव्यभिचारिण:। स्थायिभावो रति: श्यामवर्णोडयं विष्णुदैवतः॥ यथा-'शून्यं बासगुडम्-' हत्यादि । अनोकत्रूप: पतिः, उत्तरूपा च वाला आउम्वनविमानी। शून्य वासगृहमुद्दीपनविभाव:। चुन्बनननुभान:। लम्जा- दासी व्वमिचारिणी। पतैरनित्यक्त: सहदेयरविभाव: शजाररसरूपर्ता मनते। तज्ेदानाइ- विप्रलम्भोऽय समभोग इतेप दविविधो मतः ॥१८६॥ तत्र वत्र तु रति: प्रकृुष्ट नामीष्सुपैति विप्रलम्मोइसी। अमीष नायरक नायिकां वा।

तत्र अ्रवणादर्शनाद्वापि मिया संरुवरागयो: । दशाविशेपोऽप्रासी यः पूर्वराग: स उच्यते॥ १८८॥

इन्दजाले न चित्रे च साक्षारतवमे व वर्शनम् । १८९॥

उन्मादोऽ्य व्याचिजंडता सृतिरिति दसात् कामदशा:।। 1९० ।। अमिळाष: स्पृदा चिन्ता पाह्युपायादिचिन्तनम्।

अलक्यवाकयलाप: स्वाचेतसो त्रमणाजुशम्। व्याधिस्तु दीर्मनिःच्ासपाण्ड्ुताकृमवादय:।। १९२। जडता हीनचेए्लवमझनां मनसलया। वीर्ष स्पष्टन् । कमेणोदाइरणानि- मपेमार्द्रा: अणयस्परशः परिचमायुद्राडरागोदया- साखा मुग्बहशो निसर्गेमपुराब्ेष्टा मनेयुरैवि। पारन्त:करणस वाध्यकरणन्यापाररोवी क्षणा- वार्यसापरिकनिपतास्वनि मतरलानन्दसान्द्रो उयः ॥I' (मालवी०: ५.७)

'कथमीसे कराकी साक्षासड़मी मनोमुषः। इति चिन्ताकुल: कान्तो निर्दा नैति निजीथिनीम् ।।" अत्र कसाविन्नानिकाया इन्द्रजालदर्यॉनेन परूदरागख नायकर चिन्ता। इवं

• 'वहदवनिमवो रतिसाक नि.

साहित्यदर्पणे [3.152

मम। 'मयि सकपटम्-' दल्यादी नायकमप स्मूति:। 'नेने सचनगजने-' इत्ादी

"त्रिभागशेपास निशासु च क्षर्णं निमीस्य नेत्रे सहसा म्यनुस्पत। क नीलकण्ड वजमीत्वकष्यवागसत्यकण्ठापितवातुबन्चना ।।' (कुमार० ५.५७) अन प्रलाप: । आातर्दिरेफ- इत्यादानुन्मादः । "पाण्डु जाम वदने ददय सरस तवालस य बपुः । आवेश्यति नितान्त क्षेत्रियरोग सस्ि हदन्ते: ।।' जय व्याभि:। 'मिसिणी जलसअणीए गिटिअं सव् विणिचलं अज्ञम्। दीहो णीसासहरो पसो साहेर जीअर सि परम्। (विसिनीदलसबनीये निहितं सर्व विनिश्लमज्रन्। दीघों विव्वासमर एम सापयति जीपतीति परमू ।।) अत्र जटता। इई सम । रसविच्छेदहेतुख्वान्मरणं नैव वर्ण्यते॥ १९३ ॥ जातपायं तु तद्ाचयं चेतसाकाडितं तथा। पर्ण्यतेऽपि यदि पत्युजीवनं सावदूरता ॥१२४ ॥ वत्नार्ष थया -: "झेफालिका विदलितामवलोक्य तन्त्री प्राणान्कयसिदमि भारवितुं प्रभूता । माकण्य संपति रव चरणायुधानां कि या भविष्यति न वेधि तपस्तिनी सा।।" द्वितीर्य गषा- 'रोलस्ना: परिपूरयन्तु धरितो संकारकोलाइलै. मैन्द्र मन्दमुपैत चन्दनवनीबावो नमसानमे। मायन्त: कलवन्तु चूतसिन्तरे केलीपिका: पबर्म माणाः सत्रमरमसारकठिना गच्छन्तु गच्छनतमी।I' ममैती। नृवीय यथा-कादस्वया महान्ेतापुण्डरीकरजान्ते। मम व पकार: करुग- विपरम्मविवय बति वक्ष्यामः । केचिच- 'नवनमीतिः अथमे चित्तासइसतोऽय सबूरप:। निद्राच्छेदसानुवा विषयनितुदिखपानाश़ा:। उन्मादो मूच्छी सृतिरित्येता: सरदशा दशैव सुः॥ इताङः। वम च जादो वाच्य: खिया रागः पश्रात् पुंसस्दिहितैः । इमितान्युक्तानि यथा रवावन्यां सागरिकावस्सराजयो:1 जदौ पुरुषागुराने सम्मवत्पि एवमचिक इदयंगमता ननति। नीली कुसुग्मं सक्िष्ठा पूर्वरागोउपि च विधा॥ 1९५ ।। वथ

१ कानममाठी ससमे हमने चोसासे उवाहुतम. परिता ख-ग.

तृतीय: परिच्छेदः । ३५

न चातिझोनते यक्ञापैति प्रेम मनोगतम्। तज्रीलीरागमारयातं यथा श्रीरामसीतयोः ॥ १९६ ॥ कुसुग्मरागं तव्पाहुर्यद्पैति व सोभते।

अर्व मान :- मान: कोप: स तु हेधा मणपेष्यासमुद्धव:। हयो: अमयमान: स्यास्ममोदे सुमहतपि॥ 1९८ ॥। प्रेम्ण: कुटिलगामित्वात्कोपो यः कारर्ण बिना। दवोरिति नायकलपर नाविकायाथ्त। दयो: अणयमानो वर्णनीयः । उदाहरगैम् । तत् नावकस पगा- नलिमपठवरग गिर्मीलिगच्छ देसु सुदग म्झ शोभासम्। गण्डपरिजम्वणपुलइबह म उलो चिराइस्सस् ।' (गायासठ. १-२०) (अलीकप्रसुसक निमीविताक्ष देहि समग समावकाशन्।

नाविकाय यया कुमारसममने संध्यावर्णनावसरे। जभयोयेया- पण अनुविआाण दोणण नि अतिअसचानी माणइपनाणन्। शिचकणिस्डगीसासदिण्णअममार्ण को भठो ।।' (गामासम० १.२०)

अनुनयपर्यन्तासइले लस्य न विपनम्ममेदता, कि तु सम्मोगसज्ञारीप्पस्यि- भावाचम्। बया- 'अमहे रचितेडनि दृष्टिरधिन्री सोस्कण्ठमुद्रोझषते रदरायामपि वानि सम्मितमिर्द दन्यानन जायवे। कार्फेस्वं नमितेष्पि नोतसि वन् रोमाजमाडम्पते दुछे निर्वदर्ण भविष्यत कर्म मानस तम्मिजने ॥I' (अमरुत २८)

एकस्मिकअपने पराज्यखत्तया बातोचर ताम्यतो- रन्योन्यस हदि स्वितेअप्पनुनये सरक्षणोगीरवन्।

नंग्रो मानकनि: मृहासरमसव्यास ककण्ठमहः ।' (भमरु० २३) पत्युरन्यप्रियासके रऐेश्यानुमिते खुते॥ १९९ ॥। हप्यामानो नवेत्सीणां तत्र ख्वनुमितिखिया।

तत्र दट पपा-

३६ साहित्यदर्पणे [ १.२००

बिनयांते मुहचो दृशो: परार्ग अणविनि कौसुममाननानिळेन। तदहितयुनतेमीक्ष्णमइ्ोईयमणि रोपरजोमिराुपुरे ॥।' (शिशु० ७.५०) सम्भोगचिद्ेनानुमिते यया- 'नपनखपदमई गोपयसंशुकेन सगयसि पुनरोवं पाणिना दन्तदटम्। प्रतिदिन्मपरस्ीसनशंसी विसर्पच्रवपरिमलगन्व: केन शक्यो बरीतुम्।' (शिशु० ११.२४) सवमन्यत। साम मेदोश्म दानं च नत्युपेके रसान्तरम्। तद््ह्वाय पतिः कुर्याल्पडुपरयानिति कमात्।।२०१॥ तब प्रियवच: साम, भेदसत्सल्युपार्जनस्। दानं व्याजेन भूपादे:, पाद्यो: पतनं नतिः॥२०२॥ सामादी तु परिक्षीणे स्यादुपेक्षावधीरेणस्। रमसत्रासहपदि: कोपश्रेशो रसान्तरम् ।। २०३॥। बथा-'नो चाड सबणे कृतन्-' इत्वादि (२.८०-८२ इत्पनोदाइत) । अन्र सामादयः पत्रा सचिताः। रसान्तरमूद्यन्। सर्व प्रवास :- प्रवासो मिन्रदेशतवं कार्याच्छापाच संभ्रमात्। तब्राङचेलमालिन्यमेकवेणीघर दिरः॥।२०४॥ निःश्वासोच्द्रासरुदित भूमिपातादि जायते। कि. च। अज्ेप्वसीएवं ताप: पाण्डुता कृशतारुचिः ॥। २०५ ।

सृतिश्रेति कमान्जेया दस सरबशा हह ॥२०६॥ बेद्वासौष्टनमापनिलापस्तु विरहन्वर:। अरुनिर्षस्तुवैरारयं सर्वत्रारागिता पति: ॥।२०७ ॥। अनालम्बनता चापि शून्यता मनस: ससृता। तम्मपसव्काशो हि बाझाम्पन्सरतसतया। घेग स्पष्टन। एकदेशतो यथा मम सातपादानाम- चिन्ताभि: खिवमियं मनः, करतळे कीना कपोतसली, प्रत्यूपक्षणदेशपाण्ट वदनं, शासैकसितत्रोघयर:। अम्मःशीत लैप भिनीकिसलपेनोपैति ताप: शर्म, कोडस्या: प्रामितदुर्लमोडसिव सहते दीर्ना दश्ामीद्शीम्।' भावी भवन्सूत इति तिया स्वासत कार्यज: ॥ २०८॥

१ 'भारणम्' ब. 'अधोक् गलापसिय' नि-व. रमभरमईभाार्म पाठम २'रमा शेकर •' नि-ष.

तृतीय: परिष्छेदः । ३७

कार्यवस्व बुद्धिपूर्वकत्वा वैविध्यन्। तत्र नानी बषा मम- 'याम: सुन्दरि, वाहि पान्थ, उयिते शोर्फ कृया मा कृा:, शोकरतवटमने कुतो मम, ततो बाम्प क्ब सुजसि। शीर्मं न जनसीति, माँ गमनितुं कस्मादियं ते तवरा, मृयानख् मह लपा जिगमिपोर्जीवस्य मे संक्रमः ॥' भगन्यया- प्रमान चलये, कुर्त, मियससैरन्रजल गर्त, धृत्या न क्षणभासित, व्पवसित वित्तेन गन्तु पुरः । यातु निश्षितचेवसि प्रियतने सवें सभ प्रसिता गन्तच्पे सति जोचित मिम्सुडत्साने: किमु स्यज्पते॥।' (अमरु० ३६) भूतो वथा-चिग्तामिः सितिमितम्-' इ्त्ादि। शापाचमा-'तो जानीया :- '

वसोः। अत्र पूर्वराणोकानाममिल्ावादीनामत्रोकाना चाड्ासीउवादीनामपि दशा- नामुमयेषामप्युभयत्र सम्भवेडपि निरन्तनप्रविद्धणा विविच्य प्रतिपादनम्। अध करणविपलस्स :- यूनोरेकतरस्मिन्गतवति लोकास्तर पुनर्लम्ये। विमनायते यदकसदा भवेत्करुणविप्रलम्भारय: ॥ २०९॥ यधा कादन्वर्या युण्डरीकमवाधेतावृत्तान्वे। पुनरतन्ते शरीरान्तरेण वा लन्गे तु कमणाल्य एम रसः । कि चाश्रकाशसरस्पतीमापानन्तरमेव ग्रजार:, सङममत्याशैया रवेस्द्रबाव्। प्रथमे नु 'करणरस एव' इत्यनियक्ता मन्यने । वचचात्र 'सतमपलवाशानन्तैरमेव भबतो विप्रतम्मराजारस् प्रवासास्यो भेद एत्र इति केचिवादु:, तदन्ये 'मरणरूपविशेष- ससमवाचद्वित्मपि मन्यन्ते। अथ सम्मोग :- दर्शनस्पर्शनादीनि निमेयेते विलासिनी ॥। पत्रानुरकावन्योन्यं सम्भोगोयमुदाहतः ॥२१० ॥ आदिशब्दादन्योन्माधरपानचुम्बनादयः । यमा-'सून्य बासगृडम्-'इत्यादि।

अयमेक एव चीरे: कवित: सम्मोगशहार:॥। २१३॥ तब स्वाहतुष्ह चन्द्रादित्यी तयोदयासमयः।

अनुलेपन सुवाद्या वाच्यं झुचिमेध्यसन्यच। तथा न भरत :- पलियिनिहोके शुन्ति मेध्यमुखबल ददीनीय वा तत्सर्व धज्ञारे- गोपनीपैंसे' (नाट्य= ६.४५ इतस्पानन्तर) इति। उपनीयते उपयुजपते। 1 वि व काइम्वर्वमाकयd ग. २ 'लामार्या स. २ "नन्तरमपि' नि-ब. ·्विप्रमेपेति मन्पन्ने नि. " 'उपमोपते उपपम्पने' नि-वः 'उपमीगते' ग.

३८ साहित्यदर्पणे [२.२१३

कि च। कयितश्रतुर्विधोऽसावानन्तर्यानु पूर्वरागादेः ॥२१३॥ चदुत्तम- 'न चिना विपलम्नेन समयोग: पुषिमिशरते। कपायिते हि बब्ादो मूगानरागो विवर्षये ।।' इति। तत्र पूर्वरागानन्तर सम्मोगो यथा कुमारसम्भवे पार्वतीपरमेश्वरयोः। प्रवासान- नरं समभोगो यथा मम चातपादानाम्- 'क्षेम ते ननु पक्ष्मलाक्षि-किसल खेम मह्ज दिड, पताइकशता कुत :- तृह पुणो पुडुड सरीर बदो। केनाई पुपुशः मिये-पणदणीदेहस्स संभीलणात, त्वचच: चन्रु न कापि में जर इर्व खेग कुदो पुच्छति।' (कृशक क्षेम ममार्जं दृढम्, तब पुनः पुष्ठे शरीर यतः । प्रणमिनीदेहव्य सभी- लनाम, यदि इदं क्षेम कृतः पृच्छसि)। एवमन्यतास्यूसम्। अव दास :- विकृताकार वाग्वेपचेष्टादे: कुहकाजपेत्। हाखो हासस्थायिभाव: श्वेतः ग्रमधदैवतः ॥। २१४॥ विकृताकारवाक्चेएं यमालोक्य हसेजन: । तदग्राळम्बनं प्राहुस्चेष्टोड्ीपनं मतम् ॥ २१५।।

निदाळन्यावहित्याया अत्र स्युर्ष्यभिचारिण: ॥ २१६। ज्येछनां सिितहसिते मध्याना विहसितावहसिते च। नीचानामपहसितं तघातिहसितं तदेप परमेदः॥ २१७॥ ईपद्विकासिनयनं सिमतं स्वात्स्पन्दिताघरम्। किचितक्पद्िजं तत्र हसितं कथित बुषेः ॥२१८ ॥ मधुरस्वर विहसितं सांसदिर:कम्पमवहसितम्। अपहसितं साखाजं विक्िष्वात [च] भवत्वतिहसितम् ।। २१९।। चपा- गुरोगिर: पम दिनान्यवील्य वेदान्तक्ार्त्राणि दिननय च। अमी समाघातवित्तर्कवादा: समागता: कुकटमिश्रपादा: ॥।' (लटकमेलक) असपर लटकमेलकप्रसृतेयु परिपोपो द्रष्टन्यः। मत्र न- यस्य हास: स चेत्कापि साक्षानेव निवध्यते। तथाप्येप विभावादिसाम्थ्यादुपलम्यते॥ २२०॥

सामाजिकखतो हासरसोधयमनुभूयते । २२१॥ एवमन्येश्ववि रसेपु मोढव्पम्। जथ करण :-

1 'विमावादि:' या 'िमायादर ग.

तृतीय: परिष्छेदः । ३९

इषटनाशादनिष्टासे: करणाएयो रसो भवेत। धी रैः कपोतवर्णोडयं कथितो यमदैवतः ॥ २२२ ॥ शोकोडत सथायिभाव: साष्छोच्यमालम्वनं सतम्। तस दाहादिकावस्था अवेदुद्दीपनं पुनः॥२२३॥ अनुभावा दैवनिन्दाभूपातकन्दिताद्य:।

विपाद्जडतोन्मादचिन्तायया व्यभिचारिण: ।। २२५ । शोच्य विनष्टवन्धुप्रसृति। यषा नम रामयविकासे- "विपिने क बटानिबन्धनं तब चेद क मनोहर वपुः। अनयोर्गटना विषे: रकुटे ननु वहेन शिरीपकर्तैनम् ।।' अत्र हि रामवनवासजनितखोकार्तस दशरवस्य दैवनेन्दा। एवं बन्धुवियोग- विभवनाशादावय्युदाहायम्। परिपोषस्तु महानारते सीपर्वणि बोदव्येः ।

शोक स्वायितया मिन्नो विप्रलम्भादयं रसः । विप्रलम्मे रतिः स्थायी पुनः सग्भोगहेतुकः ॥ २२६ ॥ अम रौद्र :- रौद्: कोधस्थायिभावो रको रुद्राविदैवतः। आलम्बनमरिन तथ्ेष्टोडीप्न मतम् ॥ २२७॥

जेनुभावासयाक्षेपतुरसंदर्शनादय:॥ २३० ।।

मोहामर्पादयळ्ञात् भावा: स्युन्येमिचारिण: । वषा- कृतमनुकृत दृष्ट वा वैरिरद गुरुयातरक मनुजपशुभिनिर्गरणोदेभेवज्निसदायुयेः। नरकरिपुणा सार्थ वेषां समीमकिरीटिनामयमहमस्कोदोमोसे: करोम दिशा बलिम्॥ (नेगी ० १.२४)

र कास्पनेत्रता चान् भेदिनी बुद्धूवीरत: ॥२२।॥ मथ वीर :- उत्तमप्रकृतिर्वीर उत्साहस्थायिभावक: ।

1 द्रहण नि-ब. २ 'अनुमाना ...... मद:' बर्द म्च्चकं नि-पुखके.

४० साहित्यदर्पणे

महेन्द्रदेवतो हेमवर्णोयं समुदाहृतः॥२३२ ॥ साळम्वनविभावास्तु विजेवव्यादपो सताः ।

अनुभावास्तु तत्र स्वु: सहायान्वेपणादय: ॥ २३३।। सज्जारिणस्तु धतिमतिगर्वस्वृतितर्करोमाज्षाः। स च दानधर्मयुडदयया च समन्वितअ्रतुर्धा सात्। २३४॥ सच जीरो दानवीरो धर्मवीरो बुकजीरो दयावीर क्रेति चतुबिध:। तत दाननीरो बषा परशुराम :- 'श्यागः सपसमुदमुदितमहीनिर्व्याजदानावचि: इति (महावीर. २२६)। मत्र परशुरामन्य लागे उत्साइ: आायिभाव: संप्रदानभूतनाकगरालस्वनवि-

भावितो हर्पयृत्वादिमि: सचारिभि: पुष्टि नीतो दानवीरता मजते। धर्मनीरो वथा युविषिर :- 'राज्य च दसु देहय नाया बातुसता इमे। यच लोके ममावच वदमाय सदोयतनू।। युद्मीरो यथा श्रीरामचन्द :- 'भो लद्ेशर दीयता अनकजा राम: सयं याचते कोडयं वे मतिषिश्रमः सर नय नायापि किथित्ृतम्। नैनर चेल्रदूपणनिशिरसा कण्डासना पक्किल: पत्री नैम सहिम्यते मम मनुर्ज्यावन्धवन्धूकृतः ॥' (बाबरा, १.१३) दयानीरो यषा जीमूतवादन :- शिरामुखे: सन्दत एव रकमयापि देहे मम मासमसिवि। तृप्ति न पशयामि तवापि ताबरिक भक्षणास बिरतो गरुत्मन्।' (नागा० ५.१६) अध्वपि विभावादय: मूर्वोदावरणवद्था:। अय मयानक :- भयानको अयस्थायिभावः कालाविदेवतः । स्रीनीचप्रकृति: कृष्णो मतस्खविशारदैः।। २३५ ॥ यम्ादुतपचते भीतिसद्त्रालम्बनं मतम्। चेष्टा चोरतरास्स्य भवेदुद्दीपनं पुनः ॥ २३६॥ अनुभावोषय ववर्ण्यगवदस्वरभापणस्। पलंयसेदरोमाज्ञकम्पदिकप्रेक्षणादयः ॥। २३७।। जुगुप्सावेगसंमोहसंत्रासग्लानिदीनताः। शङ्कापसारसंसान्तिमृल्टवाद्या व्यभिचारिण:॥ २३८॥ यया-'नहं वर्षपरः- इत्ादि । अब बीमत्स :-

पातो नरतनिनद्ध: ३ ' अमुनाव मे नि-वः 'सताश् मे' स. पसकलेद" स

तृतीय: परिच्छेदः।

जुगुप्सास्यायिभावस्तु बीमास: कृप्यते रसः। नीलवर्णो महाकालदैवतोऽ्यमुदाहत: ॥।२३९.॥

ततेव कृमिपाताय्यमुद्दीपनमुदाहृतम्। २४०॥ निष्टीवनासय वलननेत्रसक्कोचनादय:। अनुभावासन्न मतास्तथा स्युन्यभिचारिण:॥ २४१ ॥ मोहोऽपरार भवेगो व्याविश मरणादय: ।

उत्कृत्योत्ृत्य कृत्ति प्रथममध पभूचछोषभ्यासि मांसा- न्यंसरिफनपूप् पिण्ठा पनयवसूलमान्युग्रद्वीनि बग्चा। अन्तः पर्यस्तनेत्र: अकटितदशन: प्रतरता करहा- दद्साइशिसवर् स्वपुटगतमपि कम्पमव्य्रमत्ति ।।' (मालती० ५.१६) अभाभत :- अज्ुतो विस्मपस्वायिभावो गन्धर्वदैवतः ।। २४२ ॥। पीतय्णों वस्तु लोकातिगमालम्यनं मतम्। गुणानां तस्प महिमा भवेदुद्दीपनं पुनः ॥। २४३ । सम्भ: सेदोश्य रोमाअ्गङ्गदस्वरसंभ्रमाः । तथा नेत्रविकासाया अनुभावा: प्रकीर्विता: ।२४४॥ चितर्कावेगसंभ्रान्तिहर्पाच्या व्यनिचारिणः । गया-

माम्यतिण्डितमण्डिमा कबमदो नायापि विश्राम्यति॥" (मदानी. १.५४) अग शान्त :- शान्त: नमस्यायिभाव उत्तमप्रकृतिमेतः ॥२४५।। कुन्दन्दुधवलच्छायः श्रीनारायणदेवतः। अनित्यत्वादिनाशेषवस्तुनिःसारता तु या॥ २५६॥ परमात्मस्वरूप वा तस्यालम्यनमिप्यते। पुण्याश्महरिक्षेत्रतीर्थरम्पवनादय: ॥ २४० ॥

चषा-

• 'नम्मपदैवता' स-ग. ३ 'ऊवेन्दगग्र" नि-य.

१२ साहित्यदर्पणे [1.२४2

सपार्स न सकीतुकं न सदर्य टडस तैनागर:।

निःशेड कारठः कदा करपुदीमिक्ा विडण्टिम्पति।! पुष्चि महाभारतादो दहन्या। निरहद्ाररूपत्वा इयावीरादिरेप नो ॥ २४९ ॥ दयापीरादी हिजीमूतवाहनादावन्तरा मल्यवत्ाथनुरागादेरने व विद्याधरचक-

रुपतवाज वत्राननवति। अत्तथ् नागानन्वादे: शान्तरसपधानलमपासम्। नतु न वत्र दुःखं न सुख न चिन्ता न देपरागी न व काचिदिच्छा। रस: स वान्त: कमितो मुनीन्द्रे: सनेपु मावरेषु समर्ममाणे:।।' इत्येवंरुपस श्ान्तसव मोक्षावस्थायामेवात्मस्वरूपापचिलक्षणाचा मादुमावाचन सच्तायीदीनामनावात्कर्य रसत्वमिति। उच्चते- युक्तवियुक्तदशायामवस्थितो याः शमः स एव बतः । रसतामेति तदसिन्मच्ार्यादि: स्वितिश्र न बिरुदा॥ २५० ॥ वश्रामिन्सुखामाबोडचुक्तलख वेषमिकसुखपरस्वान् विरोष: । उत्ते वि- यच फाममुख लो के यम दिव्य महासुखन्। तृण्णाक्षयनुखस्पते नाहंत: पोडशी कढार्म।' 'सवाकारमदझवाररहितल् मजन्ति चेवू। अत्रान्तर्मोवमईन्ति दयानीराइयसतथा॥ बादिन व्यारुमनीर देवताविषयरतिम सृतय: । त्र देवताबिषया रतिर्यया-

व्वसान: कौपीने सिरास निदयानोइज़जनिपुटम्। अये गौरीनाम त्रिपुरवर अम्मो निनयन प्रसीदेति कोशन्रिमिषमित नेप्यामि दिवसान्।' (मतैहरे: वैराग्यसतके) अ्मे मुनीन्द्रसमतो बस्सल :- स्फुटं चमरकारितया बत्सल च रसं विदुः। स्वायी वत्सलतास्रेह: पुत्राद्याळम्वनं सतम् ॥ २५३।। उद्दीपनानि तबेष्ट विदाशोषदयादुप:।

पुलकानन्दृवापपाया अनुभावा: प्रकीर्तिता: । 1 मिाइर नि-ड.२ 'हि नामानन्वादी बीम्ूवाहनादेरयरा' नि. ६ 'तमनर्मानम[ति' नि-द .• 'गमममाण' व. ५ दयरूपके (१.१५) उदाइृतमिद तत्र सु 'अमनचाना इति पाठय, ह अन्बालोंके (६.२६) उ्दाहतसिदम 'च्मवीरदानवी(देचता' नि-ब. 'अर्रगसमिह सरशुनीरोघसि ग-नि-व .- 'अंब्""'कचला हग्पेतशानि स-ग-इनकगो।,

२.२५३] तृतीय: परिच्छेदः ।

पद्मगभच्छविर्वगों दैवतं लोकसातर:। उर्दाबरणम्- यदाहै चाच्या अयमोदितं बचो ययी तदीवामवलम्ब्य चातुलीम्। चमूच नम्रः प्रणिपातशिक्षया पितुमुद तेन ततान सोडमेक:॥'(रु० ३.२५) पतेषा न रसाना परस्परविरोभमाद- आयय: ककषणवीभत्सरौङ्रवीर भयानकै: ॥। २५४ ॥ भयानकेन करुणेनापि हास्ो विरोषभाक। करुणो हास्य शृद्गाररसास्यासपि ताइजः ।। २५५॥ रौजस्तु हास्यशद्धारमयानकरसैरपि। भयानकेन शास्तेन तथा वीररस: स्मृतः॥ २५६ ॥

शान्तस्तु वीरशुद्वाररौवदात्भयानके: ॥। २५० ।। दुह्वारेण तु बीमत्स इत्याल्याता विरोधिता। आयः पजार:। पर्पा व समावेशपकारा वक्यन्ते। कुतोउपि कारणासकापि स्थिसतासुपयच्चपि॥ २५८ ।। उन्मादादिनं तु र्ायी न पाले स्वैर्यमेति पद्। यवा विक्रमोर्नर्क्या चनुबेंडडे पुरुरवस उन्मादा। रसभावी तदाभासी भावस्व म्रजमोदयी॥ २५९॥ सन्धि: शबळता चेति सर्वेपि रसनाइसाः। रसनयमयोगित्वाद्वावादिम्वी रसलैमचरिकामे यभिघाय। माबादय उस्यन्ते सच्चारिणः प्रधानानि देवादिविषया रतिः ॥। २६० ॥ उहुदमाच्: स्थायी च भाव हत्यभिचीयते। मन भावदीनोडस्ति रसो न भावो रसवर्जित:। परस्परकृता सिद्धिरनवो रसनावयो:॥। (नाव्य. ६.३५) त्युक्तदिय्ा परमालोवनया परमविसान्तिसानेन रसेन सबैब वर्वमाना अपि

नाना्थ नयायिनावा मावशब्दवाच्याः । तत अपमिचारी वया-'पवंवादिनि देवपी- इत्यादि। अग्ावहित्या। देयविषया रवियेया- दिवि या भुवि वा ममाच्तु वासो नरके वा नरकान्तक प्रकामम्। अवधीरितश्ारदारविन्दी चरणी ते भरणेडपि चिन्तवामि।।'

· 'उकन वााणा ग. र 'रवत्मुपचाराए' नि-ब. ३ ररमाबिनो बाया नि-द.1'पपा महुन्दमाणवाम' निः 'वमा कुन्दमातानाम्' ड.

88 साहित्यदर्पणे

मुनिविषया रतिवंधा- बिलोकनेनैव तवाभुना मुने कृत: कृतारमोडन्म निमहिताइसा। तयापि शुभ्पुरह गरीयसीगिरोपयवा अेयसि केन तृप्यते॥'(शिशु० १.२९) राजविपया रविनमा मम-

न चचे शिरसा गजां भरिभारभिया बरः।' पवमन्यत्। उद्डमात्रस्थायिभाषो गया- वुरस्तु किचित्परिष सवेय शन्द्रोदयारम्भ दवामपुराशिः। उमामुखे बिम्तफलाधरोय व्यापारयामास विलोचनानि।।' (कुमार० २.६०) अत्र पावेवीविषया भगवतो रतिः। ननूक प्रपानकरसवद्विनावाबीनामेकोडवभासी रस इति तम संचारिण: पायेक्या- मावात्कर्य मायान्येगामित्यक्तिरिति, उच्यते- यथा मरिचखण्डादेरेकीभावे प्रेपाणके ॥ २६१॥ उड्ेक: कसचित्कापि तथा सजारिणो रसे। अद रसामासमावराभासी- अनौचित्यपतृत्तलव आभासो रसभावयो: ॥। २६२।। अनीचित्व चात्र रताना मरतादि प्णीतलक्षयाना सामगीरदितते लेकदेशयोगि. त्वोपलक्षणपर बोष्यम्। तभ बाळव्युतपचये पकदेशतो दश्यते- उपनायकसंस्वारयां सुनिगुरुपजीगतार्या च। बहुनायकविषया्या रती वयानुमयनिष्ठायाम्॥। २६३ ॥ प्रतिनाषकनिष्ठत्वे तहुद्धमपात्रतिरयंगादिगते। शुद्धारेउनौचितयं रौने गुर्वादिगतकोपे ॥ २६४ । शान्ते व हीननिष्टे गुर्वादयालम्वने हाले। बह्मवचा दुत्सा है:चमपायगते तथा बीरे ॥ २६५ ॥ उत्तमपाञ्गतत्वे मयानके शेयमेवमस्वत्र। नब स्तेरुपनायकनिष्ठते यथा मम- 'स्गामी मुग्पतरो बर्न नमिद बालाइमेकाकिनी क्षोणीभावणुवे तमालमलिनस्छाया तमःसंवातेः। तन्मे सुन्दर मुझ कृण्ण सहसा वत्मेति गोप्या गिर: धुरवा तो परिरम्य मन्मयकलासक्तो हरि: पातु नः ॥ बडुनावकनिष्ठत्वे पथा- 'कान्तासत एवं मुवनतरितयेडपि मन्ये येषा कृते सुतनु पाण्डुरय कपोल: ।' अनुभयनिमले दथा-मालतीमाचवे नन्दनल माललास्। i 'स्मात्री वमा मा-ग. २ वमवेपि पामने स-ग.

ब.२६६] तृतीय: परिच्छेदः । 2'

'पच्चादुमयनिषत्नेडन प्रथममेकनिछले रवेराभासलम्' इे श्रीमहोचनकारा:। तनोदाहरगं चमा-रलावन्यां, सागरिकाषा अन्योन्यसंदशनात्त्रान्वत्तराजे रतिः। प्रतिनायकनिषठते वमा-इयमीबनने हयपीवस्प जलकोदावर्णने। अपमपात्रगवले दया- जमनसलनपनवजी गिरिमलीकुसुमानि कापि मिल्ी। अवचित्य गिरो पुरो निषाणा सकनानुत्कचयाभ्रकार सजञा।।' विर्यम्गवले यया- 'महीमवत्तीयु पेद दधाना मड्यन्तरे वहममाहयन्ती।

आदिशव्दात्तापसादय: । रौद्रामासो बर्षा- 'रकोलुडविशाललोडनयन: कम्पोत्तरहो मुड- मुकत्वा कणमपेतनीनृवधनुनाणो हरे: पशयतः । आाध्मातः कटकोक्तिमि: खमसकदोविकम कीवय- अंसास्फोटपडयुधि्ठिरमसी इन्ते अविषोड्जुन: ।।' मवानकानासी बषा- 'अभक्ूबन्सोडुमपीरलोचन: सहसरइमेरिव यत्व दर्शनम्। प्रविश्य हेमाद्रिगुद्ामृहान्वर निनाव विभ्यदिवसानि कौशिक: ॥' (शिशु. १.५३) श्ीनीचविषयमेव हि भर्य रसमकृति:। मयमन्यत्र। भावाभासो छज्जादिके तु वेश्याविविषये स्पात् ॥ २६६॥ स्पषन। भावस् शान्ताबुद्ये सन्धिमिध्चितयोः कमात्। भावस शान्तिरुदम: सन्धि: शबलता मता॥ २६७ ॥ कमेण वया- सुवनु नविदि कोप पश्य पादानतं मां न खतर तन कदाचित्कोप एनरंविभोडम्त्। इति निगदति नाये तिर्यगामोतिताइया नगनजलमनत्पं मुकमुक्ते न किजित्।।' (अमरु० २९)

चरणपतनप्रत्यासमा नात्प्रसादपराव्युखे निमृतकितब्रा चारेत्युक्त्वा कषा परपीककते। वजति रममे निःषमोने:सनाहितइलया नयनसलिक ्छल्ा दृषटि: सवीपु निपाविता।।' (अमद० २०) अत्र विषादसोदय:। नयनदुगासेचनक मानसपुत्यापि दुष्प्रापम्। रुपमिद मदिराकया मदबति हदय दुनोवि न में ।।' अत्र इर्यनिपादयो: सनिव: ।

१"मतलीपु ववानरेय' नि-व.२ कन्पोतरजो नि-च. • उकयस्य भास ख-ग.

साहित्यदर्पणे

'काकार्य वाशलक्ष्मणः क च कु्ै भूयोडपि वृश्येत सा, दोषा्णां प्रशमाय ने खतमडो, कोपेपि कान्त मुगम्। कि वश्यनत्यपकलमणा: कृतपिय:, समेडपि सा दुरलमा चेतः सास्थ्यमुपेदि, कः खलु युवा इन्योडपर पासति ।।'

इति साहित्यदर्पणे रसादिनिकपणो नाम तुतीय: परिच्छेद:।

चतुर्यं: परिच्छेद:। अथ काम्पमेदमाइ- कार्व्यं व्वनिर्गुणीभूतव्यहयं चेति दिया मतम्।

वाच्चातिवायिनि व्यह्ञमे ध्वनिसत काव्यमुत्तमम् ।।१। वाध्यादधिकचमत्कानिणि व्यहयेयें अन्यवेडसिननिति व्युत्पत्वा ध्वनिर्नामोत्तम काल्यन्। मेदौ व्यनेरपि डाबुदीरित लक्षणाभिघासूली।

तत्राविवक्षितवाच्यो नाम लक्षणामूको ध्वनिः। लक्षणामूलत्वादेवाच वाच्यमविव- क्ित भामितस्वरूपम् । विवक्ितान्यपरवाध्यसत्वमिधामूकः । अतः पवात्र वाच्य विवसितम्। अन्यपर व्यशनिष्म् । अब हि वाच्योडमें: सवरूप प्रकाशयत्रेव व्यहमार्यस्य प्रकाशक: । वया-दीपो घटस। अभिधाम्लस्य बहुविपयतया पक्षाविदेश: । अविवकितवाच्यस् मैदावाह- अर्थान्तर संकमिते वाच्येअत्पन्तं तिरस्कृते।

रिविन: । यत्र स्वयमनुपयुज्यमानो मुख्योडर्े: सवविशेषरूपेडवीन्तरे परिणमति तत्

कदली कदली परमः करमः करिराजकर: करिराजकरः । नुषनतरितवेडपि विरभत तुलामिदमूरबुर्ग न चमूरुदश: ॥' (पसवरामव १.३७) मत्र द्वितीयकदत्याविशन्दा: पोनरकयमिया सामान्यकदत्याहिरुपे मुख्यायें

यत्र पुनः सवार्य सवया परित्यजनर्यान्तरे: परिणमति तत्र मुर्यार्थस्वात्यन्ततिर-

माव्यमडारें चुर्षेताम उदाहुतमिद वस्यानोके नुनीवोदधोंने न बिकनोर्ेशीयस्य चुर्षेट a-॥ श्रीफयोर्मन्ये केतितयुरलेनु इस्पते सुनामितापती कादिायताओडुर्त (1(41). ३ 'रिगरण नि. से प्फानमचेत एग. # 'पीनकमिना' इलेवलि ग-ुरुके, ५ 'जान्ाविच्ण' नि-व.

चतुर्थ: परिच्छेदः ।

सृताबाद लन्ततिर सकुतवा च्वत्वम्। पया- निःषासान्य स्वादमेश्रन्द्रमा न प्रकाशते।' (रामायणे अरण्य, २२.१३) अत्ानमशब्दो मुखयामें नाचितेडमकाशरूपमर्व मोकयति। अप्रकाशातिवयय्य

खवभ्। यपा- ननम बस्मिल वीसत्यो सो सुणओ अज्ज मारिो तेण। गोताणरकच्छकुडडवासिणा दरिअमीहेम ।। (गाबासम० २.०५) (अ्रम पार्मिक विश्वसः सः न्राय मारितिसेन। मोदानदीक ्डुकुलनासिना ट्ससिहेन ।।) रत्यत्र 'त्रम धार्मिक- रत्पतो स्मगस विधि: प्रकृतेडनुपवुज्यमानतवा भ्रमण- निषेधे पर्येवस्पतीति विपरातलक्षणाशाड्डा न काया। बन साङ् विधिनिषेधावुत्पत्ख- मानानेव निषेधविष्यो: पयवस्तस्तनेव सदवसरः। वत्र पुनः प्रकरणादिपयालो- चनेन विभिनिषेपवोनिषेधविची अवगम्पेते तत्र व्वनित्वमेव। तदुक्तम्- 'कविद्ाभ्पतया रूमाति: कचिस््यावस बाधनम्। पूर्वच लक्षणैव सपादुत्तरत्रामिवेव हु।' अपपि मुख्यामेख्वार्यानारे संकमरण प्रवेश:, गव वचिरोभावः । अत मवात्रा- जइत््वाया लक्षणा। दविनीये व सवार्थेस्यास्यन्ततिरस्कृतत्मा जरस्लायी। विवक्षिताभिधेयोप्पि द्विमेद: प्रथमं मतः। असंलक्यकमो यत्र व्यजयो लक्ष्पकमस्तया । VI।

तवाद्यो रसभावादिरेक एबात गण्यते। एकोऽपि मेदोऽनम्तरवार्र्ससयेयसख नैव यद ॥। ५॥

निनाम काव्यमेकमेदमेवोचस् । समाहि-एकमवेव उकारस्ैकोडपि सम्भोगरूपो भेद:

का गणना सवेषाम्।

ध्वनिर्लश्यक्रमव्यञ्ञयख्िविध: कयितो बुधैः ॥ म॥

नोमवशकतयुद्रवलेन व व्रैविष्याद संडक्ष्यकमव्यभपनाओ्ो चने: काव्यस्ापि वेबिच्यम्। तत्र

1'5 व र:' स-मा. र 'इन्दार्मेश स्युदवलेव' नि-ब.

४८ साहित्यदर्पणे

अवद्रार शब्दस पृथगुपादानादनलक्कार वस्तुमार्च गृकते। तत्र वस्तुरूपशब्द- सक्तुहपो स्यमतो बया- 'पुन्चिम ण एत्व सत्वरमत्थि मर्ण पतबरतवले गामे। उण्णलपओोहर पैविवेज उण जर बसस जा बससे।' (पषिक नाव सस्तरमस्ति मनाक पसतरखले यामे। उततपयोधर प्रेकष्य पुनः बदि बससि तदस ।।) अत्र सत्थरादिशमदशनत्ा वयुपमोगे लषमोडसि वदास्ेति वस्तु व्ज्यवे। गल- भाररूपी यधा-'दुर्गाचद्वितविग्रह :- हलादि। मतर प्राकरणिकस्ोमानाममवा-

वर्णनमसस्बळं मा प्रसाह्ीदिवीशरनानुदेवयोकपमानोपमेयभाव: कन्यसे । सदत्र 'नमावलम उमावहान इव' रायुपमालद्वारी व्यहथ: । यवा वा- अमित: समितः प्रासैसत्कर्मेयपेद ममो। गदित: सहित: सायुपसोभिरसतामसि ॥' अवामित इ्तादावमिशब्दाभावादिरोधाभसी व्यडय:। च्यजेवसालद्वार स्ालड।- मेत्लेडपि माहाण ममणत्यस्येनालकवारत्वमुप चयेते। वस्तु वालङुतिर्वेति दविचार्य: सम्मत्री खतः॥ ७ । कपे: प्रौटोकिसिद्ो वा तनिवसुस्य चेति पद। पद्भिस्तर्व्यज्यमानस्तु वसत्वलङ्वाररूपका: ॥८॥ अर्थशनयुद्धनो व्यन्नयो बाति द्वादशमेदताम्। म्यतःसम्मनी, ओचितादहिरमि सम्माव्यमान: ।मोडोक्ता सिद्ध:, न वोनिलन। तत्र क्रमेण पथा - दृष्टि हे प्रविवेशिनि क्षणणिदाप्यमातहे वासनि प्रवेणास्य सिशो: मिता न पिरसा: कौमीरप: पास्मवि। पकाकिन्यपि यामि सत्वरमित: लोतसामालाकुल नीरन्मासमुमातिसनता, नरडन्तेवा नवमन्बम:। अनेन खतःसम्भविता वस्तुमाव्रेण तत्प्रतिपादिकाया भाविपरपुरुपोपभोगजन- कम्तादिगोपनरूप वस्तुमा्व व्यक्यते। "दिशि मन्दायते तेजो दक्षिणस्या रवेरमि। सस्मानेव रपो: पाण्क्या: प्तार्प न विषेहिरे।' (रघु० ४.४९) अनेन स्वत:सम्मविना मस्तुना रवितेजसी ख्युमतापोडधिक इति व्यतिरेवाळक्ारो स्पच्चते। आपतन्तममु दुरादूरीकृतपराकरमः । वछोडबलोकयामास मातसमिव केसरी ।।' (शिश० ११.२) १ पैेपवकम नि.१ बाज्यमक्ाये वगार्मीद्ास उपयसमिदम्, बिनीने परिचोदे पषमि- दग : कान्यमकाणे पतुर्च अलाव वदेशनमिदम,"ेवह वस्नार ड्रार्पले नि-द. (विज्ाषामा। पयमिदमिति इसस्यके (२९०) उहाइसमिदम,

Y.s] चतुर्थ: परिच्छेद:।

अवोपेमाळष्ारकपेण खत:सम्भविनवेन बडदेव: पणेन वेगुदारिण: क्षयं करिष्यमीति वस्तु व्यर्पवे।

श्ोष्ठबिह्ठमदलान्यमोचयतनिर्दशन्युपि रुपा निजापरैम्॥' अम सवतःसम्भविना विरोवालक्वारेणाघरो निर्वध्ध अत्रवो व्वापादिवाकिति समु- चवाळद्वारो व्यरनः । समनेर सुरहिमासी ये दाब अप्पेर जुवरजणरुक्तस है। अदिणसहआरमुहे नचपहञनपत्तले अणह्सेरे'॥ (सज्जपति सुरभिमासो न ताबदर्पयती युत्रविजनलक्यसहान्। अभिनवसहकारमुखान् नवपठमपत्रलान् अन- जकरान् ।) अत्र वसन्त: शरकार:, कामो अन्ती, सुवतयो लक्ष्यम्, पुष्पाणि श्वरा इति कविम्रीडीकिसिज वस्तु प्रकाशीमवन्मदनविग्म्मणरूप वस्तु व्यनकि। रवनीयु विसलमानो: करजालेन प्रकासितं वीर। भवलयति मुपनमण्डलमखिल तत्र कौतिसन्तति: सततम्॥ अत्र कविप्रोटोकिसिडेन वस्तुना कीतिसन्ततेकन्द्रफरवालादविककालप्रकाशक- लेन व्पतिरेकालड्वारो व्यहन: । वदजानन किवीटेस्यस्तत्कर्ण राक्षसभिय:। मणिव्याजेन परवेखा: पृविध्वामत्बिन्दव :* ॥ (रघु० १०.०५) मत्र कविप्रीटोकिसिळेनापडुत्यलक्ारेण मविष्यद्राकसओविनाशरूर्प वस्तु व्पज्यते। 'धम्मिले नवमहियासमुदयो इस्ते सिताम्भोनह बार: कण्ठतटे पयोघरयुगे श्रीखण्डलेपो धनः । एकोडपि त्रिफनिय भूमितिलक स्वकीतिराशिययी नानामण्डनतां पुरन्दरपुरीयामसुवा विद्हे।। अत्र कविप्रौदोकिसिजेन रुपकाळकारेग भूमिष्ठोडपि स्वर्गसानासुप्कार करोपीति विभावनालकुारो व्यन्बे। शिवरिणि क नु नाम किवचिर किमनिमानमसाबकरोचपः। सुमुखि बेन त्वापरपाटल दशति बिम्बफल झुकशानकः॥ (च्यन्यालोके १.१६ वदाइतमिदम्)- मव्रानेन कविनिबडस कसचित्कानिन: प्रीटोकरिसिदेने पस्तुना तवावर: पु्या- विशयकन्य इति वस्तु प्रतीपते। 'सुमगे कोदिसख्यत्वमुपेलयी मदमाशुगेः। बसन्ते पचवा सक्ता पचवासीदियोगिनाम्'॥

1 माणक्ारेण नि. 3. "'बिमा न्यखकार्यन क्देव सणेनैव" नि-प. २ काम्पपकागे पसषुमौलास उकवलमिदम, 8. आपणेड' स-ना,"इय ध्वन्यालोके (२.२) उवाइलय, 'करोतीति' स्त्-ग. ० 'प्रोठोफिलयेम' स-ग. ८ "सपेतम' र-ग.

साहित्यदर्पणे

अन्र पविनिबद्धवक्तमोदोकिसिडेन शरानी कोव्सिस्पत्वपरास्या निसिलियोगि- भरणेन वस्तुना शराणां पक्चता शरान्विमुच्य वियोगिन: मितेनेत्युत्मेक्षा ज्यज्यते। मतिकामुकुने चण्डि माति गुजन्मधुमतः। प्रयाणे पत्रवाणस्व शहमापूरयलिन' ॥ (शा्ज० २७८६) अत्र कविनिबद्वक्तपीढोफिसिडेनोसपरेक्षाळह्ारेण कामसायमुन्मादक: काल: प्रासस्तत्कर्य मानिनि मान न मुजसीति वस्तु ज्पज्यते। 'महिकासहत्वमरिम तुद हिजर सुषभ सा अमाअन्ती। अणुदिणमणण्णकम्मा अरम तगुर्भ पि तमुपर' ॥। (गाबासस. २.८२) (मडिलासइलनरिते तब हदने सुमग सा अमान्ती। अनुदिनमनन्यकर्मा जह तन्वपि तनयति ॥ अनामाअन्तीति कनिनिबवक्तपोटोक्िसिडेन कान्पलिशलड्टारेग तनोसान्कर- पेडपि तब हृदये न बसत इति विशेषोनलळद्ारो व्यस्यते। न खत कने: कवि- निबजधस्वेव रामायाविष्ता। अतः कविनिबद्धवक्तओोटोकि: कविम्रोदोकेरपिक सहृदय- चमरकारकारिणीति पृथनप्रतिपादिता। एयु चावक्ुतिव्यउनसले रपनोतोक्षणव्यतिरेचनादिमानरस्य प्राचार्न्य सहदय- संतरेगम, न तु रूप्यादीनामित्यलयतेरेव मुर्यत्वम्। एक: दाब्दाथेशकयुत्ये उमय शक्सयुज्धने व्यऊने एको ध्वनेमेंदः। बबा-

अमवत्त्रसादितसुरो महोत्सव: प्रमदाजनलव स विराप मायव:'॥ (शिशु० १२.२८) वात्र मामनः कृम्णो माथनो वसन्त इनेत्युपमालक्कारो व्यक्षयः। एवं व व्याय मेदादेव म्पचकारना काम्पाना मेद: । तदष्ाददाधा ध्वनिः॥९॥

र्यीमवशकतिमूलतया पजदशेलशादशभेदो ख्वनिः । पपु च- वाक्ये शब्दार्थशकयुव्यलदन्ये पद्वाक्ययोः । तत्रार्भोन्तरसंकमितवाच्यो ध्यनिः पदगतो बषा- "अन्यः स एव तरुणी जयने सलेव नमने च। युवजनमोहनविद्या मवितेव वलप समुखे सुमुखी। वत्र द्वितीयनयनशब्दो नाग्यवचादिगुणविशिष्टनवनपर: । वास्यगतो येथा-

· 'हामशरांनाम्' नि-ब. २ 'भाति नकु यजन स-ग. ₹ 'वम्मामवकाला' स-ग. · 'अमान्तीति' रा. ५ 'इसुणेषाणट्वारा' ग. 4 "कमानव्यवाभ्मलेग च' ग-व.

४.1-] चतुर्थ: परिच्छेदः। ५१

'र्वामस्मि बच्मि विदुयां सेमुवाचोउ्त्र तिडति। आत्मीयां मतिमादायं सिपितिमत्र विषेहि तैव्' । अन्न प्रविपायस्य संमुखीनत्वादेव लब्पर प्रतिपामले व्वामिति पुनर्वचनमन्यव्या वृत्िविशिष्ट स्वदर्थ लक्षमति। एवं नच्मीत्यनेनेव कतरि लब्घेडमीवि पुनर्वचनम्। तथा विदुषा समुदाये बल्पनेनैन नैक्तु: प्रतिपादने सिद्धे पुनर्वच्मीतिक्चननुपदिया- मीसे वचनविद्येपरूपमर्थ लैक्षयति। पतानि व लक्षिवानि सातिशर्य म्यजयन्ति। मवेन मम वचने सवात्यन्तं हित तदवशयमेवत्कतैव्यमित्यनिप्रायः। तदेवमग वाक्य-

त्यन्ततिरस्कृतबाच्द: पदगतो पया-'निःशासान्य :- इत्वादि। वाक्यगतो चभा-'उपकुत बदु तत्र' हत्यादि। अन्गेषा वाक्यगतले उदाहृतम्। पदगवतवे बया- 'लावणये तइसी कान्तिस्तद्रपं स बच:कमः। तदा सुधारपदममूदबुना तु सैरो महान॥। अब् चावण्पादीर्नां ताहूगनुभवैकगोचरवाज्यञ्ञकार्ना चदादिपदानामेव प्राधान्यम्। अन्देर्ण तु सडुपकारकत्वमेवेति तन्नूलक एव ध्वनिम्यपदेशः। तदुके व्वनिकृता- एकाचयवर्सस्थन भूयणेनेव कामिनी। पदयोल्येन चकनेर्ध्वंनिना भाति मारती' ॥ (ध्वन्पाकोके २.१ इत्पत्र) एवं भावादिष्वप्यूद्म्। 'मुक्तिमुक्तिकु देकान्तसमादेश नतत्पर: । कल्प नानन्दर्सन्दोड विदभाति सदागेमे: ॥ तत्र सदागमशब्द: संनिदितमुपनायक प्रति से छ्ाखधममिचाय सवः पुरुषसा- गम वति वस्तु म्यनक्ति। ननु सदागमः सदागम श्वेति न कथमुपमाध्वनिः । सदा- गमशब्दवोगपमानोपमेवभावाविवक्षणात् । रहस्यसज्ञोपना ्थैमेव हि हर्थपदोमेशिन प्रकरणादिपेयालोचनेन व सच्छास्ररयीपि सम्बदधत्वाय्।

राजते कोपि जगत स राजा पुरुपोत्तम:'॥ अन पुरुपसेष्ठ: पुरुपोत्तम इवेस्युपमाध्वनिः। अनगोः शब्दशक्तिमूली संलक्षय कममेदी। सायं मानमुपासित मलयजेनाअ समालेपित

7 अमवामा नि. मतिगार्णाय' नि. 1 काव्यप्रकाशे चतुर्मोत्ास वदाहवमिपन ३ 'वली स-ग. ५ 'समवाब' नि. 4 'पन. नि-ब. = 'बोचयति' स-ग. * सहिता नीति बालि नि-पुसके. * छपार्न्दन०' नि. 1० 'सरोपनम्' ग. 11 काव्यप्रकाशे सतुर्पोताम इदाहतमिदन- 15 'वाम्यखमावैकगोचर• 'ख-ग. 11 'नदुषकारितने"' नि-ब. । 'निखन्द' नि-व. 14 काल्यप्रकाशे मतुर्पोद्ास उदाइतमिदम, १4 'प्रति शाम०'ग u·पद्मतिमादव! नि-व. 15 'मकरणादिमद्पर्णा•'स-ग. १९ सच्डासामिमानसासस- जवस्वाल्' नि-व, २'पम्पोत्तम: पुरु=' नि.

पर साहित्यदर्पणे [v.१

आधर्ष तब सौकुमा्पेममित: डान्तासि बेनाचुना नेत्रइन्द्रमनीलनव्यतिकर शेकोति तेनासितुन' ।। मत्र सतःसम्भविना वस्तुना कृतपरपुरपपरिचमा साताधोति पसतु व्यन्पते। तचाबुना आन्तासि, न तु पूर्व कदाचिदसि वमेनविध: अमो पृष्ट इति भोषयतोखपुन/- पवसोनेतरपद़ार्चोत्कर्पादयुनापद सैव पदास्वरापैकमा वैशिशयम्।

·चिन्तयन्ती जर्गैस्मति पर महास्वरूपिणम्। निरच्छासवया मुकि गतान्या गोपकन्यक ॥' (विष्णुपुराम० ५.१२.२१-२२)

दयबोला। त्र च व्यञकल प्रोढोकिमन्वरेनापि सम्मनीत्खतःसम्मनिता।

इद मेम। अत्र पशगन्तीति कविम्रोदोकिसिदेन कान्पलिज्ालयूरेण न के्यन्ये

वदेव वने: पूर्वोक्तेमछादशस् मेदेषु, मध्ने शब्दाभंशचयुत्मो व्यकयो वाक्यमात्रे भपणका। अन्बे पुनः सपदश् वाक्ये पदे चेति चतुमिसदिति पजनिश हेवाः।

प्रबन्चे महावाक्ये । मनन्तरोकडावश मेबोडपेयचपुत्यः। बवा महाभारते गृकगोमायुर्सवादे-

मालबहने पोरे सर्वप्राणिभयदुरे।। न चेह वीनित: कश्धित्कालवर्नमुपगत:। "प्रियो वा बदि वा देम्य: प्राणिनां गतिरीब्री ।।' (शान्तिप्व १५३.११-१२) इति दिवसे शक्तत्व गृभत्व पमशाने मृर्त बाठमुपादाय तिवता दिवसे वें परिताळ्द गमनमिख्ठन्। . 'प्रकोषि' स. 4 काव्यप्रकाशो वतुर्भोलासे व्वाढतमिदम, 'स्लायोति व्बच्चते' सना. । निम्यपुराणे 'तदमाति' दत्वाहिनो द्विलीयमचद, ५ 'गवोनिन' ग. काड्यप्रकाशे वलुरनोलासे मवजबछदाहतमिदन, क 'अनेम जन्ममोग्य' ' ख-गा. 'कत्रिमोदो' नि. १ भम्ा- वितलाद का-ग. ". 'व गम' हपेत्बाकि स-ग-गुतकमी १ 'बोस' नि-प. २बहाई"ईरेनतल ग-बुट्त्के. १२ 'मियो हयी इजेतग- पुतर 18 'इत दिवायमवतो गपस' नि. १4 'हिच्ये इति व्राि नि-दसके.

चतुर्थ: परिण्छेद: । ५३

'आबितयोडयं सिथिते मूढा: लेद फुसत संप्रतम्।: बडुषिमो मुहुतोडयं जीवेदपि कराचन ॥। जर्मु कनकमणोन बालममापयोवनय्। गृभ्नवानयात्कर्य मढास्यजध्बमविदाकिता: ॥' (शान्ति० १५३.११,६५) इति निशि समर्थस्य गोमायोदिचसे परित्यागोऽननिलपित बति बाक्वसमूडेन गोलयते। अत्र खतःसम्भनी व्यजक: । एवमन्येेकाद शनेदेषूदाहार्थम्। एवं वाभ्याषम्यजकले उदाहतम्। कक्ष्यारधित्य थवा-'निःशेषच्युतचन्द्रनम्-' इखादि । व्यश्सार्यस यषा-'वम शिवल-' हत्यादि। अनमो: लव:सम्नविनोतेडयव्यहनार्यी व्यज्षकी। एवमन्वेधेका-

अर्मवक्यकमव्वत थो खवनिः। तत पदांशः प्रकृतिमत्योपसगनिपावादि मेदादनेक विथः 1 वमा- चलापाऊ दड स्पृशसि बहुशो वेपसुमती रहस्ास्यावीव स्वनति मृद्द कर्णान्तिकचर: । क्र व्यापुन्वत्वा: मियमि रतिसरवंलमपर वयं तस्वान्वेमान्मपुकर दवास्ल खल हवी।।' (का० ६२०) अत्र 'इताः' इवि न पुनः 'दुःखं आपमन्तः' इते इन्मकतेः।

मुन्त्मसव्वति पक्ष्मलाडया: कयमप्युलमिव न चुम्बितं तु।' (आ० २.२२) वात्र 'तु' इवि निमातसानुतापन्य अकत्पम्। नन्यहारी बयमेव ने यदरय :- इत्यादी 'अर्यः' इति बहुवचनस्, 'तापसः' उत्येकवचनस्य, 'अज्रन' इवि सर्वनासः, 'निइन्ति' इति 'जीवति' इति च विडः, 'मडों' इतयव्ययस, 'मामटिका' एवि करूपवदितरव, 'विलुण्ठन' इति व्युपसगैस, 'मुजै:' इति बडुचंचनस व्यजकलम्। आहारे विरति: समसविषवत्रामे निवृत्तिः परा नासान्रे नयनं तदेतदपर यच्चेकतानं मनः । मौनं बेदमिव व सून्यमपुना पडिच्वमामानि ते तृदमुपा: सप्ति योगिनी किमचि गो: कि का वियोगिन्पसि ।' जेत्र 'आहारे' इति निपवससन्या:, 'समस्त' इति 'परा' इति म निशेपणस्प, 'मौनं चेदन इति प्रतक्षपरामशिनः सर्वनासः, 'आभाति' इत्युपसगल, 'सखि' इति प्रणवर्सस्मारणस्य, 'असि मो:' इति सोमहासोत्मासम, बक वा' इत्युत्तरपक्ष-

मुदितमडाभारते वहका पाउमेदान न 'अर्मसक्ष्म" "'अ्यनिक्तर परदाक्षक:' इति कारिकाय ब-पुन्तके. 'पदशिमकुतिमत्यम" नि. 9हर्द सुनापितावली (६86५) शाईसरफडली (१821) बोडतम थाईयरपड्ती रामसेषरसेवमिति बणलिम, 4 'बह तु आहारे, इवि' नि-ब. 4 'मलनपरा" नि.

साहित्यदर्पणे

वाढ्यसूवकर वाशम्दस्प, 'असि' इते वर्तमानोपदेशस तचदिपगम्यजकतं सहृदवसवेधन्। वर्णरचनयोनदाइरिमाते। प्रबन्ते थवा-महानारते शान्तः। रामायणे करणः। भाछतीमामदरजावस्यादो झजारः । पवमन्पत्। नदेवमेकपज्ागजेदात्स ध्वनेर्मता: ।। ११। संकूरेण त्रिरूपेण संसृध्या चैकेरूपया। वेदखाझिशरा: (५३०४) शुद्धैरिपुवाणाम्निसायका: (५३५५) ॥१२॥ झुद्धै: शुद्धमेदेरेकपज्राशता योजनेत्यय: । दिच्यान्रमुदाहियते- 'अस्युन्नतस्तनयुगा तरकायवाक्षी दारि सिपता तदुपयानमहोत्सवाच।

नमत्र स्वनावेव पूर्णकम्मी, दृष्टय एव नीरकतोरणेल्न इति रूपकष्वनिरमव्वन्यो- रेकाअवानुपवेश: संकूरः। "विन्वन्तनूने मदमूच्उंदतिश्वनीनि पूताघ्नीनहृदयानि सधोदिनानि।

अब गुणीभूतव्यहयम्- अपर तु गुणी भूतव्यक्कां वाच्यादनुत्तमे व्यहये। अपर काव्यम्। अनुत्तमर्त्व न्यूनतया साम्येन च सम्मवति। सत्र स्ादितराजं काकाक्षिसं च वाच्यासिव्यहम्। 1३ ।

व्यक्ञामसुन्दरमेवं मेदाखसयोहिता अड्टी॥। 1V॥ शतरस्य रसादेरहे रसादिम्यहयम्। बषा- 'अरय स रसनोत्कपी पीनस्तनविमर्दनः नाम्यूमजघनस्पशी नीवीविलंसन: करः ॥' (महाभारते सीपर्वणि २४.१९) अतर शुजार: करणखाऊम्।

ह। । करगे नु मकतो रिपुराजधानीपासादसन्ततियु विक्वी कामिलोक:।।7

बनसाने मान कनकसृगत्मान्यितभिया बचो वैवेदीति प्रतिपद्मुदय प्रसपितम्।

॥ १ च न्वेकयी स-ग. 4 वैदयाति योषनेत्रय? इति नाति र-ग-पुसकदो.

३ 'रएप एव नपनीरनमता नि-व. मदर्रथित: ख-पुसके

चतुर्थ: परिच्छेदः।

7 मवास राम कुशरवसुता न स्वांिगता ॥ अत्र रामेल्वं म्मा प्रप्तनित्ववचनेडपि गन्दशकेरेव रामत्वमेवगम्यते। बचनेन तु

वाक्यार्धान्यवोपपादककचाहता नीतन्। काकाक्षिस पया-।V 'मममि कौरवशर्त समरे न कोपाहु: शासनस रुधिर न पिवाम्पुरसतः। सज्जुणैवामि गवया न सुषोधनोरू सन्धि करोतु गवता नृपति: पणेन ।' (बेणी a २.१५) अत्र ममाम्येनेत्यादिव्यडये वाज्यस्य निषेबसा सहभावेनेव सिवन। *दीपय-रोदसीरन्न्नेम ज्वरति सर्वेतः । पतापस्व राजेन्द्र वैरिमशदवानल: ।' अज्रान्ववस वेणुतारोपणरूपो ब्यज्ञय: प्रतापस् दवानलावारोपसिद्धवह्षम् । 'हरस्तु किजितपरिवृत्त-' (कुमार• २-६७) इत्यादै। बिल्तोचनन्वापारचुम्बनाभिठा- पयो: प्राषान्ये सन्देहः। 'बाहणातिकमत्यागो नवतामेव भूतये। नामदमपय वो मित्रमन्यथा दुमेनायते॥' (महानीर० २.१०) अत् परशुरामो रमःकुषकयं करिष्यतीति उयहुपसम वाच्यल च सर्मप्रामान्यम्। 'सन्बौ सर्वलवरण विभहे माणनिगद: सहावदीननुपती न सम्धिन न विग्रहः ॥ अन्नाहाबदीनाएये नृपतो वानवामाविमन्तरेण नान्यः प्रशमोपाय इति व्यर्थ व्युतपत्नानामपि सटित्यस्कुटम्। वनेन होकगुरणा सर्ता वर्मोपदेशिना) आईं जवनवी लैरमुक्तेन किमत: परम्।' प्रवीयमानोऽपि वाकयमुनेसिरयन्योपिति बलात्कारोपभोग: रुदवया चाच्यायमान बल्यगूटन्। वाणीरकुड मुडीणसवणिकोलाहलं सुणन्तीए। परकम्मवावडाम बहुए सीअन्ति फजारई II' (वानीरकुओोष्टीनशकुनिकोळाइल शुण्वन्ता: । गृडकर्मल्वाप्टताया नच्बाः सोदन्लज्वानि) अम दत्तसकेत: कमिहतागुह प्रविष्ट इति म्यपयात् 'सोदन्लह्ानि' इति वाच्यस चमस्कार: सहदवर्सवेच हल्पसुन्दरन्। कि न। यो डीपकतुत्ययोगितादिषूपमाचलट्वारो व्यजमः स गुणीभूतव्यक्ष्य एव। काव्यस दीपकाविमुखेनैन चमतकारविवायित्वात्। तडक ध्वनिकृता- १ क्ेमेन्द्रकुते कविकष्ठाभरणे (पक्षमे बन्चौ) भटटवाचस्पतेः प्रधनिदमिति मदशितम, म 'रामत्य पस' नि-व. 'रामसहमत्वनयक. •सादारन्वारोपित्वन ग 'तादारम्वारोपिता"' स्. " तेनापार्चय ग. 4 'दामनानादि" ग. स्वन्यालो के द्वितीयोद योते (२.३॥) वमाइनमिंद काव्यप्रकाने पचमोतासे च.

साहियदर्पणे

अलकारान्वरखापि अवीता चतर ासते। सत्परत्वं न फाल्मस्व नासी मार्गो नेगैव:।I'(प्०२.१०) सन् न शल्दान्तराहिना गोपनकृतचासलस विपवीन:। वया- पृष्टपा केशव मोपरागढत्या किचित्र वुट मया वेनात स्वसितामि नाथ पतितां कि नाम नालबसे। मकत्तं विषमेयुखिनमनरसा सरवोतलना गति- वोप्येग गेव: सलेशमनताहोडे हरिवंशिरमें॥' सह गोपरागादिशन्दारनां गोपे राग इत्वादिव्यहथायोना सलेश्मिति पदेन रफुट- तयापभास: । सलेशमिति पदख परिलाने पुनर्धविरेत। कि च बत्र परबतपुर- रसादिरूपव्यव्गपार्ना रसाम्पन्वरे गुणीभावसत्र अधानक्ृत एव काव्पल्पवदार:। लदुक्त वैनेव- मरहारोऽयं गुणीभूतम्यहयोडी अवनिरूपताम्। घस्ते रसाविदात्वर्वपर्याक्येवनया पुनः ॥'इति (उव० ३.४१) य तु- 'यलोन्सदार्ना प्रमदावनानामर्संतिह: सोगमतीमपूसः ।

वत्मादी रसादीन। नगरीवृस्तान्तादिवस्तुमावे5वत्वम्, तत्र वेषामतात्परपविषय- ल्ेडपि तैरेब गुणीभूतै: काव्यव्यनवार:। तदुकतमसत्यगोत्कविपण्डितमुख्य-

न काष्यव्यपदेश व्याइन्तुमीश:, तस्पाव्वादमात्रायत्तत्ाय इति। केनिमित्रारवं तृतीय काम्यमेदमिच्छन्ति। तदाहु :- 'कम्ततिव वाच्यनिवमत्यजर्य पिपरे स्मृतन्।' (कान्यप्र० १.५ ) इवि। तथ। यदि दि अम्यकयलेन व्यअमाभावसदा उस काव्यलमत नालीवि प्रामेवोक्तम्। वपमतपसवमिति चेत, कि नानेषदव्यजमतम्। मास्ाचव्य झ्ञालय्, वनासायज्यहपल वा । लामे प्रचीनमेदयोरेवान्त:पातः । दितीये त्वक्रान्वत्पम्। यदि चास्वायत्वं तदाझुद्रत्वनेव। दवायामनालावत्लाद। तडुकं निक्कता- प्रचानगुणभावान्या व्यह्यसवेव व्वपस्थित:। उमे काय्ये ततोडन्पेयसचित्रममिगीयटे॥" हवि। (प्व०३.४२) इति श्रीसाहित्दर्पणे ध्वनिगुणीमूतष्यत मास्वकाव्यभेदनिरूपणो नाम चतुर्ष: परिण्छेद:।

। अब 'पोषि मृणीनृवर्म्पस्प) इताविक सा-नुन्हके. ग-्मुक्के सिवितसवस्त्् 'भषि गुणी- मूमन्यहय पी सेपर: २ ध्यस्यालोके (९.१५) उदाहतमिदम, 'मामुकता' नि-्प. · 'क्रायशागय' =- q."बाचाभाव"'स-ग. 'पमान नकर"' व-म. 'मरसित' नि-व. * 'दम्पपए ख-ग.

पञ्चम: परिच्छेदः। 4७

पनम: परिच्छेदः। अब केयममिनवा व्यजना नाम वृत्तिरिति, उच्चते- वृत्तीनां विश्ान्तेरभिघातापर्यलक्षणारयानास्। अद्वीकार्यां तुयां पृत्तिबंधि रसादीनाम् ॥।।॥

सुमलम्। न न सककेतितो रसावि:। न दि विभावाचनिधानमेव तदभिधानन्, तखव सदेकरूम्यानजीकाराव। चत्र च स्पशव्देनाभिधाने तयर प्रत्युत दोष पवेति बक्यामः । कचिच 'पमारादिरसोऽगम्' इत्ादो खवझव्दामिवानेडपि न सत्त्पतीति, तस्प स्म- काशानन्दरूपतवात्। अमिहितान्वयवादिभिरजीकृता तात्पयास्या वृत्तिरमि ससेंगे- मात्रनोभने परिक्षीणा नैव व्यययस मोिनी। वच् केचिदौड :- 'सोडयमिमोरिव दीघंदीपतैरोडभिषाच्यापार:' इति, यम धनिकेनोक्तम्- 'सात्पर्यव्यविरेकाच व्वज्ञकत्स्य न ध्वनिः। यावत्कायप्रसारित्वान्तात््य न तुलावृतमें ।।' इति वयोरुपरि 'शृव्दबुद्धिकर्मणा विरम्य व्यापाराभावः' इति विरम्यव्यापाराभाव- वादिमिरेव पावनीयो दण्ड: । एवं च किमिति लक्षणाप्तुपास्या । दीर्घेदीमेतैरानिधाव्यापरेणापि तदर्मबोधसिद्धे:। किमिति च 'बाहण, पुत्रस्ते जातः कन्या से गुविगी रव्ादावि इ्नेशोकादीनामपि न बाच्यरवम् वत्युनरळं "पीरपेयमपीरुपेय न सर्वमेव वापवं कार्यपरम, अवत्परस्वेडनुपादेयत्वादुन्मच्तवायवत, ततय काव्यशेम्दाना निरावेशयसुन्ता-

लाद एव कार्यलेनावचार्यते। 'यत्पर: शम्दः स शभ्दायेः' इति न्यामाव" इति। तब म्ष्ज्यम्- किमिद मतपरतवं नान, तदरघेतय वा, वातपपनृस्या बोधकैले वा। बाये न विवाद: 1 व्यजपलेगी तदर्यतानपायाव । दिवीने तु-केयं तात्वा्या वृद्ि:। अमिहितान्ययवादिभिरतीफता ना तदन्या वा । आाधे दस्तमेबोत्तरम्। दितीये त-नाममाने विवाद: । तन्मतेडपि तुरीयनचिसिडे:। नन्वस्तु युगपदेव तात्र्पशत्या विभावादिसस्गल रसादेव अकाशनम्-हते

संयोगाइसनिष्पत्ति: इति। सहनावे च कुतः सम्पेतरविषाणयोरित कार्यकारणमादः।

१ 'संसर्वमाने परिषीणा म न्ीमनोमिनी' नि-व. २ केनितोतरादय, 4 'दीर्दीपें स्यापार इति स-ग. 'ध्यनिनोन' गः 'ध्वनिकेनोळ' व, " वनिकेम दगरुपम वासमाने (अ.4न) सकृतातकाम्यनिर्णयाल् मल कारिका उदाहता: नेयमेका कारिका किस्तु मिन्रे पक कारिकार्ये, 4. 'इति बाविनिरेय' नि-ब. · "बौर्मीनिया खस. 'ग्भनो' नि-ब.

19 'तहोधकतव' नि-द. १२ मौर्तीपर्णतिवर्षमाठ्' इस्पेतलालि ग-पुण्तने

साहित्यदर्पणे

'गहायां योप:' इत्यादौ तयवर्षमाचबोषनविरतायाय लक्षणाया: कुतः शीतल- त्वपावनसवादित्यहयरोचकता। तेन तुरोया पृत्तिकपास्पेवेति निर्विवादमेतव। कि च-

आश्रयविषयादीनां मेदान्िजोऽमिधेयतो व्यङप:॥२।

बोडमेद: । 'अम चम्मित-' इत्यादो कनमिद्ाच्ने विधिरये निषेषरूपतया, कनित 'निःवोषय्युतचन्दनम्-'इत्वादी निमेचरूमे विभिरूपतपा च स्वरूपमेद:। 'गलो:सा- मकः इत्यादी व वाच्योडये एक एव अवीवते । व्यङयन्तु तत्तवोकादिमेदाव कनित 'कान्तमभिसर' इति, 'यानो निवध्यन्तान् इति, 'नायकसायमागमनावसर:' बत, 'सन्तापोडयुना नास्ति' रत्यादिरूपेणानेक रति संख्यामेद:। बाच्योग: शब्दोचारण- मात्रेण वेच:। एप तु तमावित्रप्रतिभानेमैत्याविनेति निमित्तमेद: । प्रतीतिमात्र- करणाचमत्कारकरमाज् कार्यभेदः । केवलरूपतया चमत्कारतया व प्रतीतिभेद:। पूर्वपश्राद्धानेन व कालमेड: । शब्दामयलेन शब्दतदेकदेशवदर्मेपर्णसट्टनाअयलेन नामम मेद:। "कस्स व म होड रोसो दहण पिआर सव्वर्ण अहरन्। सभमरपउमेग्माहरि वारिअवामे सहतु दण्डिन्।।' (कस्य वा न नवति रोपो दृड पियायाः सतणमबरम्। मश्रमरपभामायिणि वारितनामे सहलेवानीम् ॥) इति सवीतत्कान्तगर्तेलेन विषयभेद:। तम्ालानिमेय मव व्यहयः। तथा प्रागसरवादसादेनों योषिके लक्षणामिये। किं च मुस्यार्थवाघस विरहादपि लक्षणा । ३। 'न पोधिका' दति शेत्र:। जृहि कोडपि रसनास्मकन्मापाराज्जिजो रवादिपद्प्रति- पाय: पवार्म: प्रमामसिळोडनित यममे लक्षणाभिये बोभवेवातान् ॥ कि प यत्र

हि लक्षगायाः प्रवेशः। बदुचे न्वायकुसुमालतापुर्पनाचाय :- 'अतान्यवादनाकायं न वकये हान्पदिच्छति। E . पदार्भान्वयवधुरयाचदाविस्वेन समतिः ॥' (तुवीये सबके १२) न पुनः 'शू्न्यं बासगृहस्-' इत्यादौ मुस्यार्थवाय:। यदि च '्महार्या घोप:" इलादी मयोजनें उदय सात, तीरस मुल्यावर्त् वाषितार्व च साद्, सस्ापि च उक्मतमा प्रयोजनान्तर तस्यापि प्रयोजनान्तरमित्वनवस्तापात:।

"."'निपुरेवैंमाकरमैसाे सहूबगैरेन व संवेधतमा नि-वः 'विपुमे सहहनेरद न संपेस" ग न पिटमगाइति निः ्वन्यालोके वममोदधोने उदाहुतमिर्य काध्यप्रकाशे पचमोश्षाय ब. ३"फानविपकलेर नि-य.५र'पाप्पी खनग.

पदम: परिच्छेदः। ५९

न चापि अपोजनविशिष्ट एव तीरे लक्षणा । विषेयवत्प्पोजनयोयुगपत्मतीत्यनन्यु- पगभाव। नीलादिर्सवेदनानन्तरमेव दि मातताया अनुव्यवनावस् वा सम्मकः। नानुमानं रसादीनो ब्यजयानां बोधनक्षमम्। आभासर्वेन हेतुनां स्सृतिनं च रलादिघी: ॥। ४॥ व्यत्तिवियेककारेण (पतर्१९)हि -- यापि विभावादिभ्यो रसादीना प्रतीति: सानु- मान पवान्तर्मवितुमदति । विभावानुभावव्वमिचारित्रतीतिषि रसाविप्रवीते: साधन- मिष्यते, ते हि रत्यादीनां भावाना कारणकार्यसहकारिभूताखाननुमापयन्त एव रसादी- विप्पादवन्ति, त एव मतीयमाना आस्वादपदवी गताः सन्तोरसा उच्यन्त इति अपदनं- नावी वत्पवीविकम: केवलमाशुनावितयाची न लक्ष्यते, यतोडयममाप्यमिन्यचिंकिमः" इति यदुक्तम्, तत्र प्रहम्यम-कि यब्दाभिनवसमपितविभावादिपत्ववानुमितरामादि- रोंगादियानमेव्र रसत्वेनाभिमत भवतः, तभावनया नावकैर्माव्यमान: खमकाशा- नन्दो वा। आंधे न विवाद:। कितु रामादिरागाविजान रससंबवा नोच्यवेजसानि- रित्येव विशेष: ॥। द्वितीयस्तु न्यासिमइणाभावावेतोरामासतयासिद एव । गयोक तेनेव-यत्र यननवविधानां विभावानुमावसास्विकतज्ारिणामभिधानमभिनवो या तज तत्र शुज्ारांदिरसाविर्मान इति सुग्रदैव व्याति: पक्षपर्मता च 1 तमा- वावान्तराभिष्यक्तो वः साममीक्ष निबन्धनम्। सैनानुमितिपसे नो गमकतवेन समता ।।' इति। (व्यक्तिविनेके सृतीने दिमशे ३०-३१) इदमपि न नो विरुडम्। न पेवनिया प्रतीतिरासावलेनाम्माक्ममिससा । किं नु खपकाशमात्रविध्यानत: सान्द्रानन्दनिर्भर: । वेनाव सिपावनिपितादमदर्यान्वरख सापनादेवोरामासता। पत्र "नम चम्मिम-" (गायासस० र-०५) इत्यादी पतीयनार्न वस्तु,

जगदबतु कोकयूनोविलटनस बुटनकौलुकी कष्णः I।' इतादी न रूपकालड्वारादयोडनुमेया एव। वमाडि-अनुमानं नाम पक्षसरव-

स्ताबन प्रतीयते.। अन्यभातिप्रसङ्ग: साद् । इति बोध्यबोधकयोरथंगो: कश्रित्स- म्वन्धोडसत्येन । ततय बोभकोडयों विकम, बोध्यक्ष लिव्वी, बोधकस्व चार्थस्व पदीसत्व निबद्धमेव। सपक्षसत्वावेपक्षम्यावचले5निवदेपि सामध्यादबसेवे। तसावत्र यद्ा- चादमोतित रूपासिहिनो ब्यहवार्यस्यानगमस्तदनुमान एव पर्यत्रस्पति" इति, वज्र। तथा छन "नम अम्मिन- इलादी गृहे अनिषृत्वा विहित भ्रमण गोदाबरीतीरे मिहेमलम्पेरअ्ञमणमनुमापयति" इति यदक्तर्व्य तत्रानैकान्तिको हेतुः। नीरोरपि

१ 'र्िषमयमो नि-व. २ 'रवान्तमंव्रति सचया. ३ 'न्यकिक"' नि. समादि- शधरायादि नि-व. - 'रामादिगगरामा नि-ब. 4 'वतीतिराखायसे नि-च. *"याम- रचापना ख-ग. ८ "ह्विमिनि' ख-ग.

६० साहित्यदर्पणे [4४

गुरो: प्रमोवी निदेह्ेम प्रिवानुरागेण वा नमनल सम्मवाद् । मुंशाल्या बचनं सामा- निर्क न तरति सन्दिग्पासिड्य। 'जनकेति-' हलज 'व मात्मदयंनादर्मनाम्यां वकवाकविघटनसह्टनकारी स चन्द्र एवें इलनुमितिरेवेवमिवि न बाच्बन। उजा- सकादावनैकान्तिकत्वाय । एवंवियोडये एवंविधार्मेबोषक एर्वविचारपलाव, वत्रव तब्रैवन् एखनुमानेडप्यानासमानयोगय्षेमो हेतुः । 'एरवंविभामत्ाद' पति हेतुना

तथा पत् 'दृदि ऐ प्रतिवेशिन क्षणमिवाप्पलाठहे- इत्यादी नलमन्बीना सानः निर्जेनन, एकाकितया व लोतोगमनम्, सन्पा: परकामुक्ोपनोगल लितिजो तिद्- मित्युच्धते। तज्चानैवामिद्टितेन रवकान्तवेहेनापि सम्भवतीत्नैकान्तिको हेतु:। वचच 'निःशेषणयुतचन्दरनम्-' इत्यादो दूलास्तत्कामुकोपमोगीडनुमीयवे सक्कि प्रतिपायेया दस्या, तत्कालसनिहितैर्षान्येः, तत्काव्यारयमायनया या सहदयैः। लधयोन विवादः। तृतीये तु तथाविधानिमाममिरइसपते व्यनिचार: । ननु वत्ता- ववस्ासहहत्लेन विन्रेष्यो हतुरिति न वाज्म्। एवंविषन्पासपीयनुसवानस्या- भाचात्। कि नैवविभाना काव्वाना कविमविभामापज्जरमनां मामाण्यानाइस्वकलेन सन्दि- ग्यासिदत्व हेतोः । व्यकिवादिना चायमपदसहायानामेवेषी व्यचकलमुक्तन्।वेन न तत्कान्तस्वाधमत्वं प्रामाणिक न वैतपि कममनुमानम्।

यामुपजीव्पेव पबृचे: । अथा-'यो जीवति स कुत्राप्पपतिष्ठवे, जीवति चात्र गोध्यामविभमानमैत्र:' इत्यादि। कि च वसविकयादी तजेनीतोकनेन दसर्तस्यादि-

नानुमानपकारताजीकाराव,। पम्र 'सरकारजन्यत्वादसादितुकि, स्मृति:' उति केचिव, तत्रापि प्रत्यमिश्ायामनेकान्तिकतमा हतोरामासया। 'दुरगोळहिन-इत्पादी व द्विवीयानों नारतयेव इवि भटुक महिमबटेन, तदनुमवसिरनपलपतो मजनि- मोलिकेष।

तिरेकानुविधायितया चानुमानाविप्रमाणावेव्यतया चाभिभादिवृतिमंयानोषपतया ब नुरीया नचिमपासैनेति सिडम। इ्य व व्वास्याचनुसन्धानं विनापि भपतीत्सि्षं निर्मनस्। वस्किनामिकेय वृतिरिति, चच्यते-

।'भन्द्र एक स-ग. ३ इचमनाल योगयोमो हेतुए' म. V" 'विानिषार्धत्वत्मा पुपपते। म-ग. • 'तनूलियन' नि-व. " प्तिपाधतमा' नि. 4"्वामद' नि-ब. 'मकि- नाचिना ख-ग. "मेवै्ष पदाथोग' नि-प. * "सपिदम्पाती नाकन' नि. १. 'तमा- सिएतसेतयया भब्दूस्वार्मोमिचानमनतरेज न ब्यातरनर सम्यवतीति' (स्मितिकेक पर ११६) 1. मवसिद्धिमय" नि.

पञ्चमः परिष्ठेदः। ६१

सा चेयं व्यक्ञना नाम वृत्तिरित्युच्यते दुयेः। रसव्यक्ती पुनर्वृति रसनादयां परे विदुः ॥५॥ पसच विबिच्योंक्त रसनिरपणपस्वान इवि सर्वभवदातम्।। इति साहित्वदर्पणे व्यजनासापनो नाम पत्रम: परिच्छेरः।

पछठः परिच्छेद:। एवं ध्यनियुमोभूतव्ययलेन काम्यस भेददयमक्ता पुनईस्फमाव्यलेन भेर- दयमाव- रश्पअ्रव्यस्वमेदेन पुनः कार्व्यं दिषा मतसू। दृश्यं वत्राभिनेयं तम्य रूपकसंशाह्ेतुमाइ- तदपारोपानु रुपकम् । :॥ तदृश्य कान्य नटे रामादिस्वरूपारोपादपकमित्युम्यते। कोडसायभिनय इसा- भवेदमिनयोऽ्वस्पानुकार: स चतुविध:। आतिको वाचिकश्रेत्रमाहार्य: सास्विकखया ॥ २॥

नाटकमय वकरण माणव्यायोगसमचकारडिमा:। इंहामृगाककवीव्य: म्रहसनमिति रूपकाणि दय ॥ ३ ॥

नाटिका चोटकं गोडी सटकं नाटयरासकम्। पस्थानोलाप्यकाव्यानि प्रेज्जणं रासकं तथा।।४ ॥ संलापक शीगदितं शिष्पर्क व विलासिका । दुर्मलिका प्रकरणी हृडीशो माणिकेति व ॥५॥ अषादश माहुहृपरुपकाणि मनीपिण: । विना विशेषं सर्वेपा लक्ष्म नाटकवन्मवस् ।।६। सवेंष अकरणादिरपकार्णो नाटिकायुपरुपकार्णा न । त्त्र नाटकं रूपातबृत्तं सात्पचसन्धिसमन्वितम्। विलासदर्यादिगुणव युर्क् नानाविभूतिमि: ॥७॥ सुखदुः ससमुदूति नानारसनिरन्तरम्। पज्चादिको दशपरासत्राक्का: परिकीचिताः ॥८ ।। प्रस्यातपंशो राजर्पिर्धीरोदात्त: म्तापवान्। दिच्योज्य दिव्याहिव्यो वा गुणवाच्चायको मतः ॥९॥ एक एव भवेदती शजारो वीर एुव वा। अङ्गमन्ये रसाः सर्वे कार्यो निर्वहणेश्हुतः ॥ १०॥

· नटेरक्रादि' नि-द. २ 'पपाचिका ग. च

६२ साहित्यदर्पणे

चत्वार: पक्च वा मुस्या: कार्यव्यापृतपुरुषा:। गोपुच्छाप्रसमाई नु बन्चनं तस कीर्तितम्।११म स्यातं रामायणादिमसिवं वृत्तम्। पथा-रामचरितादि। सन्पमो वश्यन्ते। नानाविभूतिभियुक्तमिति महासदावम्। सचदःसरसमुह्रतत्वं रामयुविह्िरादिवचान्ते- स्वमिव्यक्तम्। राजर्षयो दुष्यन्तादयः। दिव्या: भीकृष्णादयः । दिम्यादिव्यः, मो

कमेणाडाः सूक्ष्मा: कर्तीम्याः' इति केवित। अन्ये त्वाङु :- बवा गोपच्छे केचिदाडा सस्पा: फेचिहीपाखमेड कानिनित्कार्याणि मुससन्नी समासानि कानि- नित्पतिमुखे। एवमन्येव्मि कानिनिसकानिचित' इति। प्रत्यक्षनेतृचरितो रसभावसमुफपला। भवेद्गूडन्व्दार्थ: क्षुद्रचूर्णकसंयुतः।।१२।

युक्तो न बहुभि: कायैर्बीजसंह तिमाज च ॥३॥ नानाविधानसंयुक्तो नातिप्रचुरपयवान्। आवश्यकार्नां कार्याणाभविरोधाहिनिर्मित:॥१२॥ नानेकदिन निर्वत्यकथया संगयोजित: । आसलनायक: पाचैर्युंतखिचतुरैख्तया ।। १५ । दूराद्वानं बधो युदं राज्यदेशादिविप्ववः। विवाहो भोजनं शापोत्सेगी मृत्यु रतं तथा ॥ 1६।

बायनाचरपानादि नगरायुपरोषैनस्।। १७ । खानानुलेपने चैभिर्वजितो नातिविन्तर:।

प्स्यक्षचित्रचरितैर्युको भावरसोजवः। अन्तनिष्कान्तनिस्तलपात्ो: इति कीर्तित: ॥ १९ ॥ बिन्दादयों बद्पने। आवशयर्क संध्यावन्दनादि। अङ्ूप्रस्तावानमोङ्माह-

अट्टोऽपर: स गर्भाहः सबीजः फलवानपि॥ २०॥ बधा बालरामायणे-रावर्ण अति (कड़की)। अबणै: पेवमनेके्टजय दीवेश् ठोचनैर्वहुमिः। भवदर्यमिन निबर्ज नाटव सीवालमंनरणम् ।।' (३.१२) इत्वादिना विरचित: भीताखयंवरो नाम गभाक्कः । तब पूर्व पूर्वरह्ः सनापजा ततः परम्। कधनं कविसंज्ञा देनाटकस्याप्पयामुखस्।२1॥

1"वमार्ष सु नि-ब. १ आापोस्वरमी नि-व .. 'तमराधतरोयतम्' नि .• "रोचरेटग.

पछट: परिच्छेदः । ६३

तत्रेति नाटके। वच्ाव्यवस्तुन: पूर्व रहविद्योपसान्तये। कुशीलवा: प्रकुर्षन्ति पूर्वरङ्ः स उच्चते ॥ २२॥ प्रत्याहारादिकान्यज्ञान्यस्य भूयाति यद्पि। तथाप्यवश्यं कतेव्या नान्दी विभोपशान्तये॥ २३॥ तस्पा: सवरूपमाद-

देवद्विजनृपादीनां तम्मालान्दीति संजिता ॥।२४।। (नाळ्य०५.२५)

पदैयुंक्ता द्वादपाभिरष्टाभि्वा पदैकत ॥२५॥ अष्टपेदा पया अनर्वरापने-निष्पत्यूड्म-' शलादि (१.२)। दाबगपदा व्मा मम तातपादानां मुष्पमालयाम्-

अब चरणयुगानते स्वकान्ते सिनतसरसा भवतोफस्त भूतिहेतु: ॥' समन्पन। एवशान्दीति वास्यचिन्मतानुसारेणोक्तम् । वस्तुतस्तु 'पूर्वरमर् खवारामिधाननजन्' हत्यपेरे। बहुत्तम्- 'यम्मावभिनयो बाव पायम्यादनवार्येये। रहद्ारमतो वैर्य वागहाभिनयाल्मकम् ।।' इति । (नाखा० ५.२०) उत्तम्कारायाद नान्या रतदोरत्वात्प्रवम नटैरेव कर्तव्यतया न मह्पिणा निर्देश: कुतः । कालिदासादिमडाकविपमन्येयु न- वेदान्तेवु यनाहुरेकपुर व्याप्य सिसं रोडसी चम्मित्ीशर इतनन्यविषय: शब्दो यमारमीक्षर: ।

स साणु: सिरमक्तियोगसुलनो निःभेयसायास्तु वः ॥।'(विक्रमो०१.१) एवमादिप नान्दीळक्षणायोगाव। उक्त च-रमवारमारम्य कविः कुर्ाव- रति। अत एवं माकनपुस्तकेपु 'नान्बने सतधार:' इत्यनन्तरमेव वेवान्वेपु- रत्ाबिलोकलिखनं दृश्यते। बच पव्ात् 'नान्यन्ते सन्नभार:' इति लिखने तस्यायम- भिपाय :- नान्धन्ते सूत्रवार इद प्रयोजितवाम्, इतःप्रनूति नाटकमुपादीयत इति कवेरमिप्राय: सचित इति। पूर्वरवं विधायवं सूत्रधारो निवनते। प्रविश्य स्थापकसतवुत्काव्यमास्यापयेचतः। २६॥ दिव्यमलें स तडपो मिस्रमन्चतरखवो:।

· "बंचुका निर्व बल्ात ग. २ 'अहचकावय" ग. 'पादैईका ग. 'अढ्षाया' म. * 'अने निः 'इचच्पते' व. 'रतद्वारात्' नि-व. * 'महावमन्नेप' ग. ८ 'रतामसुति अया नाटक"' नि-व. १ 'विघायेय' नि-व.१० दिस्पेमली सा' गा 'विष्पनलैंत् तदपो' व.

६४ साहित्यदर्पणे [६.२0

सूचयेदस्तु बीजं वा मुखं पात्रमयापि वो ।। २७ ॥। काम्पार्चेस्य सापनात्सापकः । सददिति सूत्रधारसतवागुणाकार:। ददानी पूर्वरहसा सम्यक्प्मोगानावादेक एव सूत्रपार: सर्व प्रयोजयतीति व्यवहारः। स खापको दिव्यं वस्तु दिन्यो भूता, मर्त वस्तु मलो भूला, मिश्ने व दिन्बम्त्यमोर- समतरो मूला सुपमेव। वस्तु इतिवृत्तम्। ममोदाचरामने- रामो मूर्ति निषाय काननगगान्मालामिवाश्ा गुरो- सङ्रचया भरतेन राज्यमखिव मात्रा सदेपोक्सितम्। तो सुमीव विनीषणावनुगतो नीती परो सैम्परई प्रोल्वावा दशकन्दरम्भृतयो ध्वस्ता: समस्या हिपः ॥' वीज पया रलावस्याम्-

आनीय झटिति धटयति विभिरभिमतममिमुलीभृत: ।।' (१.७) अत दि समुद्रे वहनमतमझोल्पिताया रवानत्या अनुकूलदेवलालितो परसराज- गृहप्रवेशो यौगन्वरायणय्यापारमारम्य रलावनीपामी पीनम्। मुख मेपादिना

आसादितमक्टनिर्गेलचन्द्रदास:पास: शरत्वनय पप विशुदकारते:। उत्साय माटतमर्स वनकालमुय रामो दशाखमिव सम्मृतबन्धुजीनें: ।।' मात यवामिज्ानकाकुन्वते- तवास् गीतरामेण हारिणा प्स्म इतः । एप राजेव दुष्यन्त: सारहेमाविरेइसा ॥'। (₹.५) रहं प्रसाथय मधुरैः ल्ोकेः काव्याथेसूचकैः। रूपकस्प कवेराएयां गोत्ार्थपि स कीवचेत् ॥ २८।। ऋतुं च कचियायेण भारती दृचतिमाब्रिता। स सापकः । प्रायेणेति कनिद्सोरकीवैनमपि। यर्मा-रलावत्याम्। भारवी- पचिस- भारती संस्कृतप्रायी वाख्यापारो नराश्रयः ॥२९॥ संस्कृतव हलो वाक्पधानो व्यापारो भारती। तस्पा: परोचना बीची तथा प्रहसनामुखे। अजञान्ययोन्मुखीकार: प्रशंसातः परोचना ॥३०॥ प्रस्तुतामिनवेपु पर्शसातः त्रोतणां अवृत्युन्मुख्तीकरणं परोचना। यमा रजावस्यान्- श्रीहपों निपुण: कविः, परिषदप्येषा गुणधाहिणी, लोके हारि व वत्तराजचरितं, नाट्ये च दक्षा वयम्।

अर्ब कोफी वशरूपके (.९) डस्पते व ६परसुप्रति' नि. ब 'मोसकिका' नि-प. •"कान्ति। नि. क दशपतो (१.ब."० इसव) उडाइनमिवन, १ 'गोताध्लपि कौरनमेत्' ग.

६.३०] पष: परिच्छेद:। ६५

वस्त्नेकैक्तमपीड वाण्छितरममासे: पद, कि पुन-

वीमोपइसने वकष्येते। मेआाग्गोपचवादयं समुदिवः सर्वो गुणारना गणः ॥ (रला० १.६)

नटी विदृषको वापि पारिपार्मक एव वा। सूत्रधारेण सहिता: संलापं यत्र कु्षते ॥। ३१॥ चित्रवांकपै: स्वकार्योत्ये: अ्रस्तुताकोपिभिमिय:। आमुखं ततु विश्ेयं नाझा प्रज्ञावनापि सा ॥।। ३२॥ सात्रपारसट्टश्त्वास्तापकोडमि सूक्षधार उच्यये। तसानुचर: पारियार्म्रकः तम्माल्किचिटूनो नरः। उद्रात्यक: कयोद्रातः प्रयोगातिसपखथा। प्रवतैकायलगिते पत्रा प्रस्तावनामिदा: । ३३॥

पदानि स्वगतार्धानि तद्यंगवये नराः। योजयन्ति पदेरन्येः स उद्धात्यक उच्चते ॥ ३४ ॥ यथा मुदाराजसे मत्रवार :- 'करयदः स केतुशन्द्रमर्स पूर्णमण्डकमिदानीम्। अभिभवितुमिच्छते बकास-'

मयवि/' हति । अवान्यामेवन्लपि पदानि इृदिम्ायगता अर्भान्तरे संकम्य पातप्रवेदः। सूत्रधारस् वाक्यं वा समादायार्वमख्य या। भवेत्पात्रप्रवेशश्रेत्कयोदातः स उच्यते॥ ३५॥ पान्यं पथा रजावस्यान्-दीपादन्यस्मादपि- ह्त्यादि सूत्रधारेण पठिते- '(नेपम्ये ।) दवमेवत्। क: सन्देहः । दीपादन्यमादपि-'इत्यादि पठित्वा यौगन्य- रावणस प्रवेश: । बाक्यामे यथा वेण्याम्- निर्वाणनेरददना: मश्मादरीमा चन्दन्तु पाण्ड्तनगा: सह माभजेन। रकप्रसामितमुद: श्वनिमराश स्वक्ा भवन्तु कुरुरानसुता: ममला: ।'(१.७) इति सूक्वारेण पठितस्य वाक्यस्यार्य मृहीत्वा-'(नेपव्ये।) आः दुरार्गन्, यृधा मझलपाठक, कर्ष स्पसा भवन्तु मवि जीवाते भार्तराष्ट्रा:।' ततः समवारो निष्कान्तो भीमसेनस प्रमेशः। यदि प्रयोग एुकसिमिन्प्रयोगोऽन्य: प्रुज्यते।

चया कुन्दमालायान्-'(नेपप्ये ।) इत इतोध्वतरत्वाया। सूत्रधार :- कोडयं सत्वावोहानेन साहायकमप मे सम्पादयति। (विलोक्य ।) कष्टसतिकरण बर्तते।

स्तृतपेक्षितैर्मिया ग. २ "य्ारमभिनवितु" नि-ब. ३ 'वाक्पायों बमा' नि. · 'सूतपारतिष्कामती' नि.

६६ साहिसदर्पणे

उक्केधरस्प सबने सुचिर स्पितेति रामेण लोकपरिवादमयाकुळेन। नि्वासितां जनपदादपि गभेगुनी सीता बनाय परिक्पति लक्ष्मणोडयम्।।" अत्र नृत्यप्रयोगार्म खवमावोहानमिच्छता सूक्रधारेण 'हीता बनाय परिकति लक्षमणोश्यन् इति सीतालक्ष्मणयोः प्रवेश सूचमित्वा निष्कान्तेव रमयोगमति- सयान एव प्रयोग: पयोमित: । कार्ल प्रबृत्तमानरित्य सूत्रषग्यत्र वर्णयेद्। तदाश्यक्ञ पात्रस्व प्रवेशस्तत्पवर्तंक्रमू। ३० ।। वया-'आसाविजमकट-हत्यादि। 'ततः अविक्वति बमानिर्दिष्टो रामः।)' चचैकत्र समावेशास्कार्यमन्यव्साध्यते। प्रयोगे खलु तज्जेय नास्नावलगितं युघेः ॥ ३८ ॥ पषा झाकुन्तले-सूत्रचारो नटी मति। 'तवास्मि गीतरागेग- इत्ादि । ततो राम: प्रवेश: ॥ योज्यान्यत्र यथालानं वीम्यह्वानीवराण्यपि। अत्र आमुखे । उद्धात्य(त)कावलगितगोरितराणि वीव्यव्वानि वक्ष्यमाणानि। नखकुट्टस्तु- नेपथ्योक्त शुतं यत्र स्वाकाशवचनं तथा ॥ ३९॥ समाशित्यापि कर्तव्यमामुल नाटकादिपु। एपामासुखमेदानामेकं कजित्ययोजयेत् ॥। ४० ॥ तेनार्थमथ पात्रं वा समाक्षिप्येव सूब्धक। प्रस्तावनान्ते निर्गच्छेसतो वस्तु अ्योजयेत् ॥ ४१॥ वरित्वतिवृत्तम् । इदं पुनर्वस्त बुधर्द्विविर्ध परिकष्प्यते। आधिकारिकमेकं व्यासप्रासनिकमचापरम् ।। ४२।। अधिकार: फले सास्पमधिकारी व तम्मभु: । सस्पेतिवृत्त कविभिराविकारिकमुच्यते।। ४३ ।। फळे म्रबानफले। बया पालरामायणे रामचरितम्। अस्योपकरणार्व तु प्रासन्गिकमितीष्यते। अस्याधिकारिकेतिवृत्तसव उपकारनिमित यच्चरित ततमासकिकम्। पषा सुगीवाविचरितन्। पताकास्याचकं धोग्यं सुविचार्मेह वस्तुनि । ४४ । यह नारे। यचरार्थे चिन्तिते न्वम्मिललिक्कोऽन्य: प्रयुज्यते। आगस्तुकेन भावेन पताकास्थानकंतु सत्।। ४५॥ (नाग्य०१९.२९) तजेदाबाइ-

६.V4] पष्ट: परिच्छेदः। ६७

सहसवार्थसम्पत्तिगुणवत्युपचासतः। पताकास्यानकमिद ग्रथम परिकीर्तितम्।।५६॥ (नाठ० 1२.३०) यमा रलावल्यान-'वासदचेयम् इवि रामा यदा तत्कण्डपा्य मोचयति तदा तडुचया 'सागरिकेयन्' इति अजमिशाय 'कथम्। मरिया ने सागरिका। अलमळमतिमार्ज साइसेनामुना वे, स्वरितमयि विमुज्ञ वरवं लतापाशसेतन। चलितिमपि निरोड जीवित जीविचेशे शुणमिइ मम कण्डे बाडुपायं निमेहि ॥।' (१.१७)

वचः सातिशयक्किएं नानादन्घसमाश्रयम्। पताकास्थानकमिदं द्वितीयं परिकीर्तितम् ॥।४७॥(नाव्य०१९.३१) पथा वेण्या मीम :- 'रत्तप्रसाधितनु: क्षततिग्रदाक लसा भवन्तु कुमरानसुता: समूलाः ।।' अम्र रकादीनां रुभिर शरीरामेह्ेतुकयेपवश्रेन वीजार्थप्रविपाद नानेतुम।उप्रातिपत्ती सत्यां द्विवीर्य पताकासमानम्। अथोपक्षेपक यनतु लीनं सविनयं भवेत्। ल्िष्मत्युत्तरोपेतं तृतीयमिदसुच्यते ।। ४८ । (नाउ्प० १९.३२)

सतिनय विशेषनिश्रवप्रास्ता सहितं समपायते यचचवीय पताकासानन्। पया नेण्या र्ितीयेपसे-'कजकी-देव, भर्झ भमे। राजा-केन । कजुकी- भोमेन । राजा-कस्म। कजकी-नवतः। राजा-आाः, कि अळपति। कनुकी- (समयम् ।) देव, ननु अवीमि। मग्र भीमेन भवतः । राजा-भिग बजापसढ, कोडयमय वे ब्यामोड:। कजुकी-देव, न व्यामोह: । सत्यमेव अपीमि। भ्म भीमेन मवतो गरवा रवकेतनम्। पतितं किद्टिणोकाणवद्ाकन्दमिव कषिती ।।' (बेणी० २.२४ )

दपर्धो वचनतिन्यास: सुश्िष्ट: काव्ययोजित: । प्रधानार्थान्तराक्षेपी पताकास्धानक परम् ॥ ४९॥। यवा रलावल्याम्- 'उद्यामोललिका विपाण्डुरकचं प्रारग्चनम्भा क्षणा-

अघोयानसतामिसा समदना नारीमिवारन्यां सु्न्र पश्यन्कोपविपाटलपृति मुख देव्या: कारिष्वाम्यहम्।। (२.३) अत्र माव्यर्षः सूचितः । पतानि चत्वारि पताकालानानि कचिन्माकार्य कचिदमद्लार्य सर्वसन्धियु मबन्ति। काव्यकतुरिच्छावश्ाच्ूयो भूवोडपि भवन्ति।

. 'वीवार्मेमतिपाइ नादमङच" ग. 4 'किड्िणीयाळ" ग. 4 "रापंयी' ग-च्,

६८ साहित्यदर्पणे [६.४०

यरपुन: केनचिदुत्तम्-'मुखसन्विमारम्य सन्मिचतुष्टने कमेण भवन्ति' इति, तदन्ये नं मन्यनो। पपामत्यन्तमुपा देवानामनियमेन स्वध्राति सर्वेषासमि भवितुं युक्तत्वाल्। पत्त्पादनुचितं वस्तु नायकसव रसस वा। विरुदं तत्परित्याळ्यमन्यथा वा प्रकल्पयेव् ।। ५० ॥ अनुचितमितिवचं दमा-रामस च्यमना वालवमः। तजोदाचरापने नोक्तमेव। नीरचरिते तु थाळी रामवचार्यमागतो रामेण इत इत्पत्यमा कृतः । अजेष्यदर्शनीया या वक्तव्यैव व संमता। या च स्याहर्पेपर्यम्तं कथा दिनहयादिजा ॥ ५१॥। अन्या व विस्तरात्सूच्या सार्थोपझेपकैनुचे:। लहेषु अदरशनीया कथा युद्धादिकमा। वर्षादूच्ये तु यहस्तु वत्साद्वर्पादधोभयम्।।५२॥। उक हि गुनिना- मक्कचछेदे कार्य मासकृतं वर्षसश्चित वापि। तर्सर्व कतवर्य वर्षादुर्ध्व न तु कदाचित्।।' (नाटप० १८.३२) एवं च चगुदेशवर्पत्यापिन्यपि रामबनवासे ये ये विरामयमादयः कर्माशारे से वर्षवर्षावयवदिनयुम्मावीनानेकवमेन सूचनीया न निरद्धा: । दिनावसाने कार्य यडिने नैवोपपथते। अर्धोपक्षेपकर्वाच्यमङच्छेद विधाय तद्।। ५३ ॥ के सेडयोपक्षेपका रताह- अथोपक्षेपकाः पञ्च विष्कम्भकमवेशकी।

चृत्तवर्तिष्पमाणानां कर्थाशाना निदर्शक:। संक्षिप्तार्वस्तु विष्कम्म आदावङ्स दर्शितः॥। ५५ ।। मध्येन मध्यमार्म्यों या पात्राम्या संप्रयोजित:। शुद्ध: खात्स तु मह्ीणों नीचमध्यमकरपितः ॥ ५६॥ तत्र शुद्धो गथा-माणतीमाचने रमशाने कपालकुण्डला। वह्दगों बया- रामाभिनन्दे क्षपणककापालिकी। अव प्रवेशक :- प्रचेवकोऽनुदाचोक्या नीचपातपयोजित:। भङ्गदयान्तर्पिज्ञेय: शेपं विष्करमके यथा॥ ५७ ॥ अवुद्य सान्तरिति प्रथमाड्ेइस प्रतिषेध: 1 यवा-पेण्यामय्वत्वामाडे राक्षस- मिशुनम्। अभ चूतिका- अन्वरजवनिकासंस्ये: सूचनार्थस चूलिका। यथा वीरचरिते चतुबाहसयादो-(नेपव्ो।) भो भो वैमानिका:, प्रमर्तन्त। रहमअलानि।' हत्यादि। अनेन 'रामेश परशुरामो नितः ।' इति नेपम्ये पातैः सचितम्। लयाद्कावतार :-

पष्ठः परिच्छेदः । ६९

अज्कान्ते सूचित: पावैज्वङरवाविभागतः ॥।५८ ।। वत्राक्ेऽ्वतरतेपोडड्गाबतार इति स्मृत: । यवा-अभिश्ञाने पणमाड्े पात्रे: सूितः पछाडसदडसात्विशेष श्वाकतीर्ण:।

यत्र सादड एकम्मिनड्ानां सूचनासिला॥। ५९ ॥

यथा-मालतीमामवे पधमादादी कामन्दकययलोकिते भरिवसुप्रनुदीनां भावि- भूमिकार्ना परिक्षिमकमाप्रवन्पल च अममार्त्सनिवेशं सचितनत्यी ।

अङ्कान्तपात्रैरकान्ते प्रविहैः पात्रैः । यया वीरचरिते दितीयाङ्कान्ते-'प्रविश्व।) सुमनः-भगवन्ती वसिष्ठविश्वामित्री भवतः समार्गवानाजयतः। इतरे-क भगवन्तो । सुमन्न :- महाराजदशरवस्त्रान्तिके। इसरे-तत्तत्रेव गच्छाम: ।' इतकु- परिसमासी। 'ततः अविशन्त्युपविटा वसिष्ठविश्वामित्रपरशुरामाः।' इसन पूर्वाश्ान्त एव प्रतरिष्टेन सुमत्रपात्रेण शतानन्दजवककमाविच्छेदे उत्तराष्ट्रमुखसूचना- वत्रास्म, हति। पतम धनिकमतानुसारेणोक्तम्। अन्ये तु-'भ्कावतरणेनैवेर्द गतार्थेम्' इत्याडु: । अपेक्षितं परितयम्य नीरर्स वस्तुवित्तरम्।

कार्यों विष्कम्मको नाव्य आमुखाक्षितपात्क: । ममा-रलावस्या चौगन्परामणमवोजितः। यद़ा तु सरसं वस्तु मूलादेव प्रेबतैते॥। ६२॥ आदावेव तदाडे सादामुखादोपसंश्यः। वचा शाकुन्तले। विष्कम्भकाय्यैरपि नो बधो वाच्योऽधिकारिण: ॥ ६३॥ अन्योन्येन तिरोधानं न कुर्याइसवस्तुनो: । रस: रमारादि: । बडुकं पनिकेन- 'न चातिरसतो वस्तु दूर विश्छिननर्ता नयेव्। रसे वा न तिरोदष्पादरत्वलद्धारककमे: ॥।'इति (बश० २.३२) बीज विन्दुः पताका म मकरी कार्यमेव च। ६४॥ अर्थप्रकृतय: पञ्च झासवा योज्या बयानिधि। अर्थप्रकृतय: पयोजनसिद्धिहेतवः । तत्र बीजम्- लक्ष्पमान्रं समुदिएं बहुधा यद्विसर्पति ॥ ६५॥ फळस्व प्रथमो हेतुबीजं तद्मिचीयते।

1 'अविकृम्मता" ग. ३ 'पतीमते' ग.

७० साहित्यदर्पणे [६.६६

यया-रतावत्यां वत्सराजलम रजामकीमातिहेतुर्देवानुहमपळालितो योगन्धरायण- व्यापारः।या ना-वेष्यों मौपदीकेशरसैंयमनहेतुमीमसेनकोधोपनितो युषिष्ठिरोत्साइ। पवान्तरारणेविच्छेदे बिन्दुरण्छेदकारणम् ॥ ६ ६॥ वया-पलावकमामनव्ञपूजापरिसमासी कमार्यविच्छेदे सति 'उदयनसेन्दोरिनो- दीक्षते इति सागरिका सत्वा ('सहर्पम्।) कर्व मसो सो छद्लमणरिन्दों इत्ादि- रवान्तरायेत:। व्यापि प्रासतिकं तृचं पताकेमिधीयते। यया-रामचरिते तुमीवादेः, वैष्यां नीमादेः, शाकुन्तले विदूयकर चरितन्। पताकानायकस्य स्वास स्वकीयेफलान्तरम्॥ ६७॥ गर्भे सन्धी बिमर्से या निर्वाहखस जायते। यधा-सुमीवादे राज्यपाल्यादि। वत मुनिनोकम्- आ गर्मादा विमरशांदा पताका विनिबर्तवे।' पवि (नाव्य० १९.२८) तत्र 'पताकेति पताकानायकफल निर्ववणपर्यन्तमि पताकायाः प्रपृत्तिदर्सनाव'

प्रासनिकं प्रदेशस्थं चरितं अकरी मता ॥ ६८ ॥ दथा-कुषपत्क रावणजटायुरसबाद्दः। प्रकरीनायकसव स्याम्र स्वकीयं फलान्तरम्। अपेक्षितं तु यत्साव्यमारम्भो यत्निबन्धनः ॥ ६९॥ समापनं तु यत्सिदये तत्कार्यमिति संसेवम्। पषा-रामचरिते रामणवयः। अवस्वा: पञ्ञ कार्यस्य भारव्वस फलार्पिभि: ॥७0 ॥

भवेदारम्म औत्सुक्यं यन्मुख्यफलसिदये॥७1 ॥

प्रयतस्तु फळावासी व्यापारोऽतित्वरान्वित:। यथा रनावल्याम्-'तह वि ण अत्वि अण्णो दंसमोबाओ चि जचा तथा भालि- हित्र जयासमीहिद करह्समे।' इत्यादिना अतिपावितो रजावन्यामित्नळेगनादिर्च. रसराजसङ्गमोपायः । यवा च-नरामचरिते समुद्रबन्तनादि: । उपायापायरकाज्यां म्राहपाशा प्रापिसम्भव: ॥। ०२ । यमा-रलावल्यां तृवीयेष्के वेपपरिवर्तनामिसरणादे: सक्मोपायादासपदच्ता- उक्षणापायशङ्या चानिर्वारितेकान्तसह्मरपपलपातिः प्रसाथा। एवमत्वत्र। 1 सवम्तराम ग. ३ 'सकीये फलास्त" ग. ६ 'ईमितम' ग. कलमाती ग. कहरि अध्यनदो दर्यनोपाय इति वमा तमालियम वमासमीहित करिष्यामि' (इति मंुनन). 4 'महमफत' ग.

६.७३ ] पष्ठ: परिच्छेद:। ७१

अपायाभावतः प्राप्तिनियतास्तित्तु निक्चिता।

लवरवा मात्यमत्रोपार्य पश्यामि। इति दिवीयस्याङस्वान्ते देवीलक्षणापायस प्रसादनेन निराकरणातियतफलपराप्ति: सचिता। सावस्या फलयोग: साद: समग्रफलोदय:॥ ०३॥ यथा-रलावस्मा रजावलीलाम्कततित्वलक्षणफलान्तरला मसहित:। एवमन्यम। यधासंव्यमवर्वाभिराभियोगाज् पञ्चभि:। पज्चधैवेतिवृत्तस्व भागा: स्युः, पञ्र सम्धय: ॥। ०४॥ तहकणमाह- अन्तरेकार्थसम्बन्ध: सन्धिरेकान्वये सति। एकेन प्रयोवनेनान्विताना कर्माज्ञानामेवान्तरेकप्रयोजनसम्बन्ध: सन्धि:। सहेदानाव- मुखं प्रतिमुखं गर्भो विमर्श उपसंहृति: ॥ ७५ ॥। इति पावास मेदा: स्यु: कमालक्षणमुच्यते। येथोरेश लक्षणमाइ-

प्रारग्मेण समायुक्ता तन्मुखं परिकीर्तितम्। मधा-रसावल्या प्रथमेख्डे। फलम्रधानोपायस्य मुखसन्धिनिवेशिन:॥ ७७॥ हकष्यालक्ष्य इयोज्रेदो यत्र प्रतिमुखं च चद्। यधा-रत्ताव्ल्यां दिवीयेडडे बल्सराजसागरिकासमागमहेतोरनुरागवीजस पय- मातरोपक्षिसन्य सुसकता-विदूभकाम्यां शायमानतया किशिष्क्यस्व बासबदत्तया

फळप्रधानोपायस्य प्ागुजिनल किञ्चन ॥।७८ ॥ गर्भो बत समुद्रेदो हासास्वेपणवान्मुडु:। फलस्म गर्मीकरपाङमे:। यया रजावत्यां द्वितीयेडे-सुसकता-सहि, अदनिखणा दाणि सि तुर्म जा एवं महिणा हत्येण गहिदा वि कोन न मुजसि।' रत्वादी समुद्ेद: । पुनर्वासवदत्ताप्रनेशे हासः । वृतीयेडड-'तद्ार्वान्वेषणाय गतः कर्म विस्वति बसन्तक: ।' वतन्वेषणम्। 'विदुपक :- ही ही मो:, कोसम्वीरखल. म्मेणावि म तारिसो पिअवअस्सरस परितोसो जारिसो मम सभासादी पियवजण सुणिज अमिरसदि।' इलावाउमेदः । पुनरपि वासवदचाप्रत्यभिद्ञानाड् हासः सागरिकाया: सक्षेतस्यानगमनेलेपणम् । पुनर्तापाशकरणे उद्ेदः। अभ विमरी :- यम्र मुल्यफलोपाय उजितो गर्भतोउधिक:।।७९।। शापाचैः सान्तरायक्र स विमर्स इति स्मृतः।

· 'अन्तराम्तरैक" ग. २ 'वमानिर्देग' म.

७२ साहित्यदर्पणे [६.c०

बया शाकुन्सळे चतुरभौडायी-'अनसूया-पिमवदे, जद वि गन्धव्वेण विवाहेण गिम्दुत्तकताणा पिथसदी सवन्तला अणुरूममत्तुनारणी संदुस्ेति शिब्दुरद मे हिनेनम्'

रणरपविम्रालिजित: 1 अय निर्वदणम्- पीजवन्तो मुखाचर्था विप्रकीर्णा वथाययमू।।८०॥ ऐकार्ष्यसुपनीयन्ते यत्र निर्वदणं हि तद। (दश० १.४८-२९) यया वेण्याम (६.३८ इतसानन्तरम्)-'कसुकी-(उपसल । सइपंम् ।) महोराज, दिछ्मा पर्धसे। अय सछ् नीमसेनो दुयोषनक्षतवामणीकतसर्वशरीरो दुलकष्यत्वक्ति: ।' इत्यादिना द्रौपदीकेशसंयमनादिमुलतस व्वादिीजाना निजनिजस्पा- नोपक्षिमानामेकार्यंयोजनम्। यथा वा-शाकुन्तले सममाडे शकुन्तलाभिजानादु-

उपलेप: परिकर: परिन्यासो विलोभनम् ।८ १ ॥ युक्ति: प्राप्तिः समाधानं विधार्न परिभावना। उज्ेद: करण मेद एतान्यज्ञानि वे मुखे ॥८२॥ ययोदेश लक्षणमार- का्याथेसय समुश्पनिरुपक्षेप इति स्मृतः। काम्यामे इतिषृत्लक्षणपस्तुताभिषेय: । चया वेण्यान्-'भीम :- लक्षागृद्ानल-विषाज-समापवेशेः म्राशेषु वित्तनिचयेयु म नः महल । वकृष्य पाण्डववधूपरिधानकेश्ान्सत्ता सवन्ति मनि जीवति पार्वराष्ट्रा: ।।' (पेणी० १.८) समुप्चाथेबाहुल्यं शेय: परिकर: पुनः ॥८३ ।। चया तनेव *पबृक बदैरे मम खळ् शिशोरेत कुरुमि- ने सवायों हेतुने सवति किरीदी न व बुवाम्। वरासम्पसोर: सळमिव तिरव पुनरवि कुषा भीम: सन्धि विषस्यति वूर्य घट्यत।। (बेगी० १.१०) वनिप्पत्ति: परिन्यास: चमा तमेव-

र्यानावनङपनशोणियशोणपाणिकतसविष्यति कर्चात्तव देवि नीम: ।।' (वेगी० १-२१) अत्रोपक्षेपो नामेतिवृत्तलक्षणस्य काव्याभिधेयस्य संक्षेपेणोपपेपणमात्रम्। परिकर- स्वस्येय बहुलीकरगम् । परिन्यासलतोड्णि निश्यापतिरपतया परितो हृदये न्यसनम्।

1 विजर् तह कि प्रतिम चिन्तनिकम्' इति नि-पुस्तके १ 'एकामड"' नि-ब. · 'महापण वर्षसे' नि-ब.

पष्ट: परिच्छेद: ७३

दतपेर्पा मेद: । मवानि चाहानि उंळनेन मो्योपर्येम नबन्ति। अजाग्तराणि स्वन्दयापि। गुणाल्यानं विलोमनस्। यया तनैव-'दोपदी-णाप, कि दुकर तट परिकुविदेण ।' थया वा मम ननद्रकखयां चन्द्रकलवणने-'सेयम्, तारण्बस विलास :- ' हत्यादि । वन्तु शाकुन्तलादिय (२.७) 'श्रीवामहाभिराम-2 हत्यादि मृगादिवैणनं तहीचार्य- सम्बन्धानाबाभ संध्यहम् । मवमह्वान्वतराणामप्यूयम्। मंप्रधारणमर्यानां युक्ति: यदा-पेष्या सइदेवो नीम प्रति-आय, कि मदारानमनदेशोडयमन्युर्पल पवार्येण गृद्ीतः ।' इत्पम: प्रभुति याषीमवचगम्- युम्मान्हेपवति कोषालोंके शत्रुकुलुमृमः। न ल्जपति दाराणां समार्या केशकमणम् ।।' इि (नेगी० १.१७). प्राति: सुलागम: ॥। ८४ । यया तनेब (बेगी ₹.१५)-'मभामि कौरवश्वं समरे न कोपाल्-'इत्पादि। द्रापदी-(भुत्वा । समर्मन्।) ाभ, अरसुद्पुष्व बसु एईं बत्रमम्। ता पुणो

वीजसागमन यनु तत्समाधानमुच्यते। चया तनेव-(नेपथ्ये ।) सो नो विराव्डपदपचृतयः, अवताम्- यत्तलमतनजनीरमनसा बशेन मन्दीकृत वदिसारतुमपीहित पामनता शरान्ति कुलसेचडता। सदय्तारशिसम्भृर्त नूपमुताकेशाम्दराकर्षमै: कोषज्योतिरिंदं महत्कुरुवने यौषिंछ्ठिर अम्मतें॥।' (बैगी० १.२४) अम 'सस्ा सवन्ति गवि जीवति-' इल्ादि नीजल मधाननायकाभिमतलेन

सुखदु:सकृती योर्डर्थलद्विधानमिति स्मृतम् ॥८५॥ चया वासचरिते- उस्साहाविशयं बत्स तव वार्ग्य न परचत्रः । मम हर्गनिषादा्यामाकासत युगपन्मनः ॥! कया वा मम प्रमावलान-'नवनबुगासेवनफम-हलादि। कुतुहळोसैरा वाच: ओरोक्ता तु परिभाचना। यवा-नेष्या (१.२४ कोकादनन्तर) हौपती युद्ध लान नेति संश्पाना तूबे- नम्दानन्तरन् 'पय, कि वा्णि मसो पलअजलहरत्वनिदमत्वरो खणे लणे समर- दुन्दुही ताडीआदि।" वीनार्वस मरोह: सादुजेद:

1 अरब समनोपि ल्ोफ उदफचो ग-इसके, २ 'चृपाश्यणवर्गन' नि-ब.१ 'दुप्दबोजना' ग. छ

७१ साहित्यदर्पणे

यमा तवेष-'दौपदी-णाय, पुणी वि तए समासासबदम्ना।

जानि:शेषितकौरम्य न परगसि तकोवरम् ।' (नेमी० १.२६) करेण पुनः ।८६ ।। मकताथसमारग्भ: यधा तचैन-देवि, गण्छामो वयमिदानी कुरुकुलयमाव ।' इवि। भेद: संहवभेदनम्। यया सनेब (बैगीo १.२५ लोकस्पाधसवात्)-अत मवाणप्रनति मित्रोड़हं नवङ्रम: । केनित (दश० १.१९) 'मेदः प्रोस्साइना' इति बदनत। अथ प्रतिमुखाज्ञानि- विलास: परिसपश्र विर्धुत तापेनं तथा॥८७ ।। नर्म वर्मद्तिश्रेव तथा प्रगमनं पुनः। विरोषञ्र प्रतिमुखे तथा स्वात्पर्युपासनम्॥८८ ।। पुष्पं वज्रमुपन्यासो वर्णसंहार हत्यपि।

समीहा रतिोगार्था विलास इति कथ्यते॥ ८९॥ रसिलक्षणस् मावसत वो हेतुभूतो नोगो विषय: प्रमदा पुरुषो वा तदयी समीहा विवास:। गया शाकुन्तले- 'काम मिया न सुलमा मनस्तु तद्ाबदमनाव्वासि। अकृतापेडवि मनसिजे रतिभुभयमार्पना कुरते ॥ (२.२) ष्टनष्टानुसरणं परिसरपज कप्पते। सथा शाकुन्तळे-राजा-मनित्म्यमत्र तमा 1 तथा हि। अन्युमता पुरसादबगाठा जपनगोरवात्यश्ाय। दारेड्सय पाण्डसिकते पदपप्रिईश्यलेडभिनया ।' (२.५) कृतस्यानुनयत्ादी विधुत स्वपरिग्रहः ॥ ९० ॥ यमा तनेव (व-१६ इत्यस्मात् माक)-भल वो अन्वेगरविरहपजुस्सुषण रामसिणा उवरु्देण ।' केचिचु (दश० १.३२) 'विधूतं स्वादरति:' इति बदन । उपायाद्रशनं यचु तापेने नाम वद्जवेत।

दुवहनणाणुराओ कम्पा गुर परजसी अप्पा। पिवसडि विसमे पैम्मं भरण सर्ण गनरि मकमू।' (२.२) (दुर्तमजनानुरागो ज्जा गुवी परवेस आत्मा। प्रियससि विषम प्रेम मरणे झरण केवलमेकम् ॥)

· 'परिनत्रशान्य लन्तुरिता" व. ६ 'कारण य. 'मथन ग. # 'y' च. · सपम र. 4 "मायाति नि. - दघनक" नि. ड बिघुन' ब.९ 'वपर्म' ग.

पष्चः परिच्छेदः । ७५

परिहासवचो नर्म वमा रलावल्याम्-'मुसकता-सति, जस्स किदे तुम आअदा सो अर्ज दे पुरदो चिद्ुदि। सागरिका-(साम्बयूदम्।) कत्स किदे जई आजदा। सुसस्ता-अछ अण्ेसकिदेग। मे चिछफलअरस ।' षृतिरेतु परिहासजा ॥ ९३ ॥ नमचुति: पथा तमेव (२.१० रलसानन्तर) 'सुसकता-सदि, अदम्सिमा काणि ति तुम जा एववं भटिणा हत्चानउन्विदावि कोर्नण मुझसि । सागरिका-(सभ- महमीवदिहस्य 1) सुसंगदे, दाणि वि फीलिव न विरमसि :' केनित-'दोपसा- चादन दास नमैंद्युति: इति वदन्ति (नाय्प- १९.७३). प्रगमन वाक्यं स्पादुतरोत्तरम्। वया विक्रमोवश्यान्-'उर्वशी-मजदु नअदु महाराओ । राजा-गया नाम जितं वस् त्वया जम बदीबंवे।' (₹.१०) इत्ादि। विरोधी व्यसनप्रापि: यचा चण्टनौशिके-राजा-नूनमसमीक्यकारिणा मया अम्मेनेव स्पुरन्सस्रा- कलापो ज्ववन: पडचा समाकान्व:। कृतर्वानुनय: पुनः ॥ ९२ ॥ स्वात्पर्युपासनं यवा रनावत्याम्-'वितूषक :- भो, मा कुप्प । मसा हि कदसीघेर गदा।' इत्पादि। पुप्पं विशेषवचनं मतम्। गवा तत्रक-(राजा हस्ते गृहीत्वा स्पर्श नाटवति ।) विदूषक :- भो बभस्त, एसा अपुना सिरी तम समासादिदा। राजा-वयस्व, सलम्। श्रीरेषा, पाणिरम्यसा: पारिजातत्य पहमः। कुवोइन्यमा लबतेप लेवच्डमामृतदरय: ॥' (२.१७) प्रत्यक्षनिएरं बञ्रम् वया तनैव (२.४ बसानन्तर)-राजा-कमनिइसोड्ड तमा ातः। सुरूझता-ण केव्यलं तुम समं चित्तफखरण। या जव गदुन देनीए मितेदरससन्।' उपन्यास: म्रसादनम् ॥९३॥ यथा तबरेन-'सुसङता-मटा, अळ सहाए। मए वि नट्टिनीय पसादेग कोलिरद जेव मदिहि। ता कि कण्णानरणेण। अदो नि मे गरुभरो पसादी पती, ने

" अमि अप्यवकिदे किद्य" म. न 'धुति' निः • 'कोतितु' वः रदानी ण विश्नमि ग. * स्वपार्य समुयबैते । जमशन्दर सहुसामादागतः गुरगासरम्' ग. ५ 'घरन्र गढ़ा नि-ब्. 4 'पतल्वेष ग.

७६ साहित्यदर्पणे

तम आं मत्थ आलिदिदत्ति कुविदा में पिमसही सागरिजा। पसा वदेव पसादी बदु। केचित-'उपपत्तिकतो कर्म उपन्यास: स कोर्सितः। इनि बदन्ति (नाटप० १९.०६)। उदाइरन्ति व तजेन-'अदिमुहरा बसु सा गम्मदायी' हते। चातुर्वर्ण्योपगमन वर्णसंदार इप्यते। यया महावीरचरिते चृतीपेडडे- *परिवरदियनृनीणाभेष बीरो युवानित्सममृषिमिर मात्यैळोमपादज मृद्रः। अममविरतयमे जश्यवादी पुराणः प्रमुरपि बनकानामद्ुेदो बाजकाखे ॥' (३.५) रत्यत कषिक्ात्रादीना बगोना मेलनम। अभिनवगुमपादास्तु-'वर्णसव्दैन पात्राण्युपलक्ष्पन्ते । संहारो मेलनम' इति व्याचयते। उदाहरन्ति न रवावल्य। द्वितीयेज्डे-'अदो पि मे अर्अ गुरुसेरी पसादो-' इलादेरारन्य 'णं इत्ये गेण्हज पसादेहि गम् । राजा-कासी कासी :' इत्यादि। अय गमोहानि- अभ्ताहूरणं मार्गो रूपोदाहरणे कमः ॥। ९४ ॥ संग्रहख्ानुमानं व प्र्मना जिसिरे था। ्ोटकाधिवलोद्ेगा गर्मे स्युविदवलया ।। ९५।। तत्र व्यानाधयं वाक्यमभूताहरर्ण सतम्। चषा जश्रत्यामाडे- 'अभस्यामा इत इति पृवाच नुना स्पषमुनत्वा सैर शेवे गेज इति पुनष्यादत सत्पवाचा। (वेणी. ३. ११) तच्वार्थकचनं मा्ग: यवा चण्डकौशिके-राजा-भगवन्, गग्यतामनितमिर्द भार्यातनयविकरगाद्।

रूपं वाक्यं विसर्कवत् ॥। ९६ ॥। वषा रवान्यान-'राजा- मनः अकलैव चलं दुलक्य च तथापि मे। कामेनैवत्कर्ष विर्ज सम सपै: शिलीमुसैः॥' (१.२) उदाहरणमुत्कपयुक्त वचनसुच्यते। यपा वमत्यामाड्े- 'यो मः शर्खत विमति खमुनगुर्मद: पाण्डवीना चमूना, यो यः पाशासगोजे शिशुरधिकत्रया गर्भशस्या गतो था। शी वस्ततकमसाक्षी, चरति मयि रणे बध् यश् प्रतीप: कोषान्पखसप तल सयमिह जगवामन्त्कसपान्तकोडहम् ।।' (बेणी ० २.३२) 1 'रह्नुपतिरमा"' नि.र "नामज नो बाचकले' नि. व गवभं' ग-व । 'नोटफ ह दशरूने (1-17) * 'मेते नजन ग. 4बकातर लोकाचे 'साब वासी इसाबिक नि-पुतके,

6.50] पछ्ठः परिच्छेद:। ७७

भावतत्वोपलन्धिस्तु क्रमः खात् थमा शाइुन्तले-'राजा-खाने खठ विस्टृतनिमेपेण चकपा प्रियागवलो- कयामि। वमादि। वतमियैकचूकतमाननमस्ा: पदानि रचयम्त्रा: । पुछकाजिवेन कथयति मम्यनुराग कपोलेन।' (२.१२) संअ्हः पुनः ॥ ९७ । सामदानार्थसम्पन: यथा रलावन्यान-राजा-चाडु वयस, इद ते पारितोषिकन्। (दवि कटक ददाति ।)'

चचा जानकीरापने नाटके-'राम :- नीलागतैरपि तरहमतो चरित्रीमालोकनेनमयतो जगता शिर्रासि। तम्पानुमापयति काजनकान्तिगोरकायस्य सूर्यतनवत्वमपष्पता च।। रविहरपोत्सवाना तु प्रार्थनं प्रार्थना मवेत् ॥९८ ॥ यवा रलावल्याम्-/मिये सागरिके, शीताशुर्भुखमुलपते तब दशो पद्मानुकारी करो रम्मास्तम्मनिर्म तथोकयुगल बाहू मृणालोपमौ । इत्याडादकराखियात्ि रमसानि: मडमालिदय मा- मज्ानि त्वमनहत्तापनियुराणयेडेहि निर्षापय।।' (२.११) शद्रं व आ्येनाखयमगन्। गन्मते निर्वेदणे भृतावसेरत्वालशरस्तिनामा्ज नास्ति

रहस्पायल वुजेद: कषिति: स्ात्

एकस्पेव विपाकोड्यं दारुणो भुवि चचवे। के शमदे दिवीयेडम्मिचनं निःशेपिवा: प्रथाः ॥।' (बेणी० ३.१४ ) चोटकं पुनः। संरच्चवाक चथा चण्डकौशिके-'कौशिक :- ना:, पुनः कथमवापि न सम्भवानि दकिणास्वणानि।

वमा रसानत्यान-काजनमाला-पदटिति, इ्य सा चिचसालिया। वसन्त- बारस सणण करोमि।' इत्यादि (मनि, इष सा चित्रशालिका। वसन्तकरम संजा करोमि।) नृपादिजनिता भीतिरदेग: परिकीर्तिव:। यबा वेण्याम्-

· 'मूतातमरत्वानापाठ्' ग. २ 'शान्तिनामा ग. ३ 'व्रम्मूता सर्णदविणा"' नि-व.

साहित्यदर्पणे [६.१००

*प्राप्तानेकरयारूडी पृच्छन्ती लामिक्खतः । स कणोरि: स च करो वृककमा इृकोदर: ॥' (५.२५) पाष्ट्राभयत्रासकृत: संश्रमो विदवो मतः ॥ १००॥ 'काछन्तककरालार्से कोपोडतं दज्ञाननम्। विलोक्य वानरानीके संगम: कोइप्यजायत ।।' अय विमर्याज्ानि- अपवादोश्य सम्फेटो व्ययसायो द्वो सुति: । पक्ति: प्रसन्: सेदव्व प्रतिपेधो विरोधनम्॥ १०३॥ प्ररोचना चिमशे सादादानं छादनं तथा। दोपप्ररूयापवाद: सात् पया नेश्याम-युविष्टिर :- पाणानक, कच्ितिवासादिता तस्त दुरात्मनः गौर्वामसदस पदत्री। पाज्ालक :- न केवल पदची, स मत्र दुरात्मा देवीकेश- पादसपरशपातकमचा नहेतुसुपलब्ध: I' (६.३ इति अेकसानन्तरम्) सम्फेटो रोपनापणम्।। १०२।। बवा तमेव-'राजा-अरे रे मरचनय, वकल राशः पुरतो निन्दितमप्यारम- कमे साबसे। अणु रे, हषटा केशेपु मार्वो सब तब च पशोखस राइसयोमो प्रत्यर्क्ष भूपवीनां मम नुचनपतेराजया बूतदासी। तमिन्तैरानुबन्दे बर किमपकृतं वदेवा ने नरेन्द्रा बाहोपी योविभारद्रविणगुरुमद मामनित्वेव दर्पः ॥ (पेगी० ५.३०) मीम :- (सकोमस् ।) जा: पाप । राजा-जा: पाप । पलादि। व्यवसायक विशेय: मतिज्ञाहेतुसम्भवः । यपा तनव-'भीम :- गिडवाशेषकोरम्प: छीषो दुःशासनालूजा। मड्क्ता इरयोघनलोवोमीमोड्यं शिरसानतः ।।" (वेगी. ५.२८) इवो गुरुव्वतिकान्ति: शोकावेगादिसर्सवा ।। १०३। -दया तनेव-'युधिष्टिर :- भयवन् कम्णामन सुमदाबातः, भातिगीविरमनसि न कृता, क्षत्रियाणी न धमो एवं ससर्य तदपि गणित नानुनखार्जुनेन। तुत्य: फार्म भवतु भवत्र: शिष्पयो: लेखबन्म: कोडयं पन्धा चदति विमुखो मन्दनाग्ये मैयि त्वन्॥' (बेणी० ६.२) तर्जनोह्वेजने मोक्ता युति: पगा वघेय दुर्योभनं प्रति भीमेनोक्तम्-

1 'वदमि' ग. २ 'मगीतमन ग.

६.1-४] पष्ठः परिच्छेदः।

जन्मेन्दोनिमले कुले व्यपदिशस्पचापि चत्से गवी मां दु:शासनकोष्णयोगितमधुक्लीनं रिपुं मन्वसे । दर्पान्यो मयु्केदमविषि हरावप्युदतं पेष्टसे बासान्मे सृपशो विहाय संगर पढेडसुना जीयसे ।।' (नेणी० ६.७)

विरोधस्य प्रकमनं पाकि: पुनर्भबेव्।

कया सबेन- 'कुर्बन्लााा इताना रणशिरस जनो पहिसादेहमारा- नयन्मियं कर्यविददतु जलममी बन्चवा बान्यवेन्यः। नार्गन्वा वातिदेदान्हवनरगढने खण्डितान्गृभकई- रसे भाखान्त्रवातः सह रियुभिरम संहियन्ता बकानि॥' (बेगी० ५.३६) मसक्को गुरुकीतेनस्।। १०३। गया मृच्छफदिकायाम्-'चाण्डाल :- एसो क्सु सागळदचरस नुमो अज- बिण्टुदत्तरस गत्तिओ चानुदचो बाबादित बम्जदाण गिल्नड। रदेण किल गणिभा पसन्वमेणा सूमण्णलोहेण वाबादिदत्ति। चारदुस :- मससतपरिपूर्त गोत्मुद्रास्तितं यस्सदति निविडतेलनमपोये: पुरसाव। मम निमनदनार्षां वर्वमानस्य पार्पिस्वदसहदामनुप्पैतुयते पोफ्नायान्॥' (१०.१२) इल्नेन चारुद त्तवबाम्मुद्यानुकूम्समामुरुकीतैनमिति प्रसा:। मनश्रेष्ासमुत्पडः श्रमः खेद इति ससुवः । मनःसमुत्पत्रो अषा माछवीमापये- दलति हदयं गोडोरेगो, दिया न तु मिचते बदति विकत: कापो मोई, न मुजति चेतनाम्। मल्वति तनूमन्तर्दीद:, करोति न भम्मसा- स्प्रहरति विविमैर्मच्लोदी, न कृन्सुति जीविवम्।।' (९.१२) एवं चेषासमुरपजोडपि। इप्सितार्थेंप्रतीघात: प्रतिषेध इतीष्पते ॥ १०५ ॥ यया मेम प्भावत्या विदूषक प्रति प्रयम :- सखे, कममिह स्वमेफाफी बर्तसे। या नु पुनः प्रियसन्हीजनानुगम्यमाना शिवतमा मे प्रभाववी। विदूयक :- असूर- वश्मी माआारिअ कहि कि बीदा (असुरपतिना आकाये कुतरापि नीता)। प्रयुभ्ष :- (दीव नियस।) ह। पूर्ण चन्द्र मुखि मच्तबकोरनेने मामानठामि परिहाय कुतो गतासि। गच्छ त्यमर्स ननु जीवित तूर्णमेव दैव कदयैनपर कृतकत्यमखु॥'

1 'आव्से' ग. २ नरा लकस र. : 'अजनितादच" नि-ब. *"मुहाषितं' ग-व. ५गाहोर्कण्ट ग.

८० साहित्यदर्पणे [ ६.१-६

कार्यात्ययोपगमनं विरोधनमिति स्सृतम्।

वीणे भीष्ममडोदधी, कवमपि द्रोगानले निर्वते क्णोशीविषमोगिनि अच्चगिते, शस्मे न बावे दिवस्। नीमेन प्रियसाइसेन रमसादस्पाचसेपे जये सर्वे जीवितरसशय बयमनी वाचा समारोपिता: ॥' (६.१) प्रोचना तु विज्ञेया संहारारगंप्रदर्शिनी॥१०६॥ बया नेण्णाम्-पाज्ालक :- गई वेवेन चकपाणिना। (इत्युपकन्य।) कृतं सन्देहैन। पूर्वन्ता सलिलेन रजकलश्ा राज्याभिषेकाय ने, कृष्णातयन्तचिरोन्झिवे तु कमरीबन्धे करोतु क्षणम्। रामे शातकुठारमास्वरकरे क्षत्रड्ुमोक्लेदिनि, कोषाने न बृकोदरे परिपतत्वानौ कुतः संशन: ॥' (बेणी० ६.१२) कार्यसंग्रह बादानं वया नेण्याम्-'भो मो: समन्तपअकसचारिण:, नारहं रक्षो, न भूतो, रिपुरुमिर जलाकादिवाड्: अ्रकाम निम्तीर्मोकप्रतिज्ञाजलनिविगहन: कोधनः अत्रियोडसि। मो भो राजन्यवीरा: समरशिखिशिखामुक्तश्ञेषा:, कतं व- क्रासेनानेन, कीनेदतकरितुरगान्तहितरास्वये यय् ।।' (६.२७) त्र समस्तरिपुवधकार्यस्य संगृहीतत्मादादानम्। तदाहुश्छदनं पुनः। कार्यार्थमपमानादे: सहनं खलु यहवेत्॥। १०७ ।। बया तत्रैद-'अर्जुन :- आाये, लप्रियाणि कैरोल्येग बाचा शक्तो न कर्मणा। इतलावशतो दुःखी अलापेरस का व्यया।' (बेगी० ५.३₹) अय निर्वदणात्ञानि- सनिधिर्विदोधो प्रथनं निर्णय: परिभाषणम्। कृतिः प्रसाद आनन्द: समवोऽप्युपगूहनन्। १०८ ॥ मापरणं पूर्ववार्क्य च काव्यसंहार एव प। प्रशस्तिरिति संदारे नेयान्य्गानि नामतः ॥ १०९ ।

वीजोपगमनं सन्धिर यकषा वैण्याम् (६-४१ हत्यमावनन्तर)-'मीम :- भबति यहवेदिसम्मने,

वानिना सहित्त नि-व. ३ 'करोले नि-व.

पष्ठः परिच्छेदः । टर

सरवे मवती यन्मपोक्तम्-'चब्रदून-'(१.२१) इत्यादि । अनेन मुखे किस- वीजस्व पुनरुपगमनमिति सन्यिः। विबोध: कार्यमार्गणस्। यमा तनेब (६.४० ह्तसानन्तर)-'भीम :- मुझतु मामार्यः क्षममेकम्। युविष्टिर :- किमपरमवननिष्ठम्। मीम :- समहद्वसिष्टम्। संयमगानि ताबदनेन सयोमेनशोनिवोक्षिवेन पाणिना पायाल्वा डःमासनावलड केशरसम् । बुविहठिर :- गच्छतु मवान्, अनुभवतु तपसिनी पेगीसद्ारम् ।' दति। अनेन के शसंयमनकार्य-

उपन्यासस्तु कार्याणां प्रथनं चया तबेव-'भीम :- पालाति, न खड नयि जीववि संइतन्या इम्शासन- विसुसिता वेणिरारमपाणिन्याम्। विष्, खममेवाड सहरामि।' हते। अनेन कार्य-

निर्णेय: पुनः॥1१० म अनुभृताधकयनं चया ततेब-'भीम :- देव अवातशत्रो, अद्यापि दुर्योघनदतकः। मया हि तस्व दुरात्न: । भूमी क्षिम्तं शरीर, निद्धितमिदमसूक्चन्दनाभ निमाने, उक्ष्मीरायें निपिक्ता चतुरुदविपय:सीमया सारधमुन्यी। मूल्या मिनाणि योषा: कुरकलमतुर्जा दग्पमेतर्रणाधौ, नामैकं यद्रनीगि क्षितिप तदयुना भार्तराइ्ट्रसय घ्ेमम् ।।' (नेणीo ६.३ र)

परिवादकतं वावयं वदन्ति परिभापणम्।

यथा शाकुन्तके (.२0 इत्यसदनन्तर)-राजा-आये, अय सा तमभबती किमास्पर राजपें: पतनी। तापसी-को तरस धम्मदारपरिचाइणो शा्म गेण्- रसदि।' (कत्तर भर्मेदारपरित्यागिनो नाम यहीष्यति ।) लब्घायंश्ञमनं कृतिः ॥ 111 ॥ यथा वेण्याम्-'कृष्णः-पते भगबन्तो न्यासवास्मीकीलोदिना अभिषेक चार- वन्तलिष्ठन्तीलनेन (६.४४) पापराज्यामिषेकमझजे: सिरीकरण हातेः। युभूपादि: प्रसाद: खाद् यबा तनैन नीमेन दोपणा: केशसेंयमनन्। आनन्दो वाच्छितागम:। गया सवेव-'दौपदी-विसमरिद एवं बावार णाहस्स पसादेण पुणो नि सिक्तिससन्।' (विस्मृतमेत व्यापार नामस प्रसादेन पुनरपि शिक्षिष्ये।)

'इम्पाममशो" वा. ३ निमसा वा. "आ्मीकितसृतपोममिगेय भारमनसि अन्तीलवेन' नि-व.

ट२ साहित्यदर्पणे [ ६.११2

समयो दुःखतिर्वाण पवा रलावल्वाम्-'वासवद्त्ता-(स्लावलीनालिनन ।) समत्सस वदिणोप, समर्सस ।'

यत्त्ावुद्धत संपाति: वया गम पमावतां नारददर्शंनातमथम उ्ध्वमवलोक्य- 'दधतिधरेमामिव कुसुममार्ल परिमक

जितः फेछसादि: पतंति कयतः कि पुनरिदम्॥' सामदानादि भाषणम्। वमा चण्डकौशिके-'धर्म :- तदेहि। धर्मेलोकमचितिछ्ठ। पूर्ववाक्य तु विज्ञेयं बयोक्तार्धोपदर्शनम्।। १1३ ।। चचा बेण्यान्-'भीम :- नुद्िमतिके, कसा मानुमती। परिभव्रत सेमति पाण्डबदोरान्।' (६.४१ इत्वसानन्तरम्) वरपदानसप्राप्ति: काव्यसहार ह्पते। वथा सर्वत्र-के तै भूय: प्रिमसुपकरोमि।' इति। नृपदेशादिशान्तिस्तु प्रशस्तिरभिधीयते॥ 118 । यथा प्रभावलाम- रजानः सुवनिविभेषमधुना पश्यन्तु निसा प्रजा जीवास: सरसबिवेकपटवः सन्तो गुममाहिमः। ससवस्वपीसगृजय: समर्भिका: सन्तु कमामण्डडे भूयादल्यनिचारिणा किजगतो मनिया नारायग ।' अत् नोपसवारमशस्तोरन्त एकेन कमेणैन स्पिति:। 'दद च मुखसन्ती उपक्षेप्र-

चनादानानां प्राधान्यम। अन्येष। व यमासम्भव स्थितिः। इति केचियें। चतुःपष्टिविध हेतदर्ज प्रोकं मनीपिमि: । कुर्यादनियते तस् सन्धावपि नियेजनम् ॥1१५ ॥ रसानुगुणतां वीक्य रससैव हि मुख्यता। मवा नेणीसंबारे तवीवाडे, दुर्योधनकणयोरमेहत्सप्रमारणम्। मवमन्यदि। बज रद्रटादिनि: 'नियम एव' इत्युर्कत तद्यक्यविरदन्।

१'गौरे अपवद' ग. ३ 'ाष्टवाष्' ग. र सन्यकुनल ग. उ पव्ावेगण' गः क्रीटकाय लेपाण द. कहद अननिकमर्त दधस्यवोस्वाकवाने ( 1, 24, बम, हन, ) हस्पते

पष्ट: परिच्छेद: । ८३

रागप्रापतिः प्रयोगस्व गोप्यानां गोपनं तथा। प्रकाशनं प्रकाश्यानामह्वानां पड्डिघं फल्सू ।। 11 ।। जङ्दीनो नरो बहतैवारम्मक्षमो भवेद्। बङ्गहीनं तथा कार्य्य न प्रयोगाय युज्यते ।। ११८॥। सम्पाद्येतां संध्यद्ध नायकप्रतिनायको। सदभावे पताकादाखदभावे तयेतरत्॥ १1९ ।। प्रायेण प्रधानपुरुपप्रयोक्यानि संध्यश्ञानि मबन्ति। कि तैपदेपाचन्नैय चीजसा-

रसच्यक्तिमपेक्ष्येपामक्काना संनिवेशनम्। म तु केवलया शाखस्तितिसम्पादनेर्छया ॥। १२० ॥ तथा च सदेष्यां दुरयोधनस मानुमत्या सह विप्रतम्भो दश्षित:, तचाइमेड्व-

अविरुद्ध तु यतुत्तं रसादिव्यक्तये5चिकम्। सदप्यन्यययेदीमाख बदेहा कदाचन।। 1२। ।। अनवोक्याहरण सतपवन्वेष्वनिव्यकमेन। अथ वृत्तय :- शरकारे कैसिकी, वीरे सार्त्वारभटी पुनः । रसे रौड्े व बीमत्से, वृत्ति: सर्बत्र भारती।। १२२।। चतस्रो वृनतयो होता: सर्वनाव्यस्प मालृका:। स्युनायकादिव्यापारविशेषा नाटकादियु ॥ १२३ ॥ सत्र पौशिकी- या स्द्णनेपच्यविशेषचित्रा खीसडुला पुष्कलनृलगीता। कामोपभोगप्रभवोपेचारा सा कैशिकी चारुविळासयुक्ता ।।१२४॥

नमे व नर्मस्फूर्जो नर्मस्फोटोउध नर्मगर्नेश। (नाव्य० २०. ४७)

वैदुगध्यकीडितं नर्मे॥ १२५ ॥ दुष्टजनावर्जनकूचय्ापि वविबिधं मतम्। विहितं शुदहालेन सश्ुद्वारमयेन च । १२६ ॥।

1 Tव 8 पकोपादि" नि. ९ "विवय' नि-ब. ₹ दश्वर्ता रसाइिम्पअकटरे मतन्पसव बेद- मानन्मुसमे निबन््म वरमनचीरनी मुलमतिमुलगरमवमर्यनिवा गाढपाना तबज्ञाना चोपसे पादीना

पेपीडसरे विनामायगल मतिमुनमनवहस्प मकुतरसतिषन्वनतय्रणमनि बिनीमेहे भरतमताल- सएसासापेस्कवा पटनम्' (घ. र.18). : 'सूक्ननेप्यविचाननिया' रा. 4 'मद्रोपचार' ग.

८४ साहित्य दर्पणे

तत्र केवलहास्येन विहित गमा रसावल्वाम्-'वासवदत्ता-(फळकमुदिश्य। सहासम् ।) एसा वि अवरा तब समीने ने उिहिदा एदं कि अध्तवसन्तसस विष्णा- गम्।' (एमामि अपरा तत समीसे या लिखिता मतत् किमार्मवसन्तस विजानम्)। सरारहास्येन मषा शाकुन्तले-राजानं प्रति 'सहकन्तला- असतुद्ठी बण कि परिर्समि। राजा-इदम्। (एति व्वसितः । शकुन्तला वर्क डोकते)"। समय-

बुचन्तो सर्म निसफलपण। ता देवीए गदुभ निवेदशस्सम् । (भातो मवेष य्चान्त: गर्म निवफलकेन। तेतू देव्पे गत्वा निवेदमिभ्यामि)।मतवाक्यसम्पन्धि नमोदावतम्। एवं वेषचेषसस्बन्समपि। नर्मस्फूर्ज: सुखारम्भो मयान्तो नवसकम: । वभा मालविकानान-सोवनाएकमभिसतार्ा नोविकारया 'नायक :- विसुज सुन्दरि सजमसाध्वरस नमु निरात्ामृति पणपोन्युखे। परिगृहाण गते सदकारतां स्मतिमुक्तकतान्तरितं मवि॥ (४.१३) मालविका-गट्टा, देवीए भएण अप्पणो वि पिजे कार्उ ण पारेगि।' हत्यादि (मतः, देव्या मयेन आरमनोपि पिये कहु न पारयागि)। अप नर्मस्फोट :- नर्मैस्फोटो नावलेश: सूचिताल्लरसो मतः॥ १२७॥ यथा मालतीमाचने- गमनमलस धून्या दृष्टिः शरीरमचौएवं श्रसिकमपिक कि न्येसत्वाल्किनन्यदितोडथनरा। नमति नुमने मन्दर्पोडा विकानि व यवन नलितमचुरास्ते ते मावरा: सषिपन्ति न चीरवाम्।।'(१.२०) ललसगननादि मिर्मोवलेशेमभिवस मालवामनुराग: खोक: प्रकाशित:। नर्मगर्मा व्यवहतिर्नतु: प्रच्छनवर्तिनः। यभा तनेव सतीस्पवारिणा नाबवेन माळत्या मरमव्यवसायवारणम्। अब सारतती- सारवती बहुला सत्चशोरयत्योगदयाजैवेः॥ १२८॥ सहर्पा क्षुद्रगद्वारा विशोका सानता तथा। उत्यापकोऽय साङल्वः संलाप: परिवर्तंक: ॥१२९॥ विशोषा इति परवार: सार्वता: परिकीर्तिता:। उत्तेजनकरी शय्रोवांगुरयापक उच्पते ॥। १३० ॥ दषा पीरचेरिते- आानन्दाय न निसवाय च मया इछोडसि दुःखाय वा नैतुप्नयं त कुतोष समति मेम लवदर्शने वसुषः। १भागिकार्या दति नासि नि-प .- मुरमामो १र 'वासना i 'दहा्ल ग-्ब. ५ महापीर नि. ३. 'भाइूत मतो गा.

पछ्ठः परिष्छेद: । ट4

गन्माअस्यसुखस्य नामि विषय: कि वा बदुस्याहतै- रम्िन्विस्मृतनामदभ्यविजये बाडी धनुर्जम्मतास्।' (५.४९) मखारथेदैवशचयादेः साडात्य: सहैभेवनम्। मत्रवस्या यमा मुदाराक्षसे राय्ससहायाना चाणक्वेन लबुना भेदनम्। अपेशचयापि तव्रेष। दैवशकता वचा रामायणे रावणादिनीयमस भेद:।

मगवता नीललोहिवेन परिवत्तरसहतान्वेपासिने तुन्ये प्रसादीकृत: परशु:। परशुराम :- आम वाशरगे, स सवागमार्वपावाना पिथ: परजु:।' हलादि।

यमा नेण्याम् (मबमेके)-'भीम :- सबदेव, गच्छ त्वं गुनमनुवर्सल। अह- मप्यरणनारं अविरयायुमसडायो सवामीति वापत। अदवा आमचयितव्पेव्र सया माजाली ।' इति। अवारमरी- परम्धादन्यकार्माणां कारण परिवर्तक: ।

संयुक्ता वधवम्धावैरद्धतारभटी मता।

इति भेवासतु चलवार आरमव्या पकीतिता: । मायाघुव्यापितं वस्तु वस्तूत्थापनमुच्यते ।। १३४।। पयोदाचरापने-

मौलन्तः सकला त्वेरपि करा: कसादवसादमी।

सम्फेटस्तु समाघातः कुद्दसत्वरयोहयो:। बया मालत्ां माधवावोरपण्टयोः । संक्षिप्ता वस्तुरचना विल्पैरितरचापि वा ॥ ३५ ॥ संक्षित्ति: सात्निवृत्ती च नेतुर्नेत्रन्तरग्रह:। यचोदयनचरिते कलित हैसिप्रयोग: । द्वितीय गथा बालिनिबर्या समीनः। बषा ना परशुरामस्यीवतपनिवृरया शान्तत्ापादानम्-पुश्या ब्झणनावि :- ' हति। प्रवेशचासनिष्कान्तिहर्यंिदवसम्भवस् ।। १३६।।

१ मासा ग-व- न ्सहाला व-व्. ३ 'अहमेदनम्' ग. *"मनाखवा नि. 'जयिनोवि यास्तृतिमिर" नि. ६ 'मतालोम" ग. पाकिशद्ति' निः 'निकिति च.

८६ साहित्यदर्पणे [६.१३७

बमा कत्यारातणे मछेड्डे-'प्रविक्य सहदत्: पुरुषः ॥)1 हलतः प्रभूति निम मणपर्यन्तन्।। पूर्वमुक्तत भारती। श्रम नाय्योकय :- अध्राव्यं खलु बडस्तु तदिह स्वगत मतस् ॥ १३७ ।। सर्वध्राव्यं प्रकाश स्वाचनवेदपचारितम्। रहसं न यदन्यस्त्र पराधृत्य पकाश्पते।। 1३८ ॥

अन्योन्यामत्रणं यत्लात्तजनान्ते जनान्सिकम्॥ १३९॥ कि ब्रवीपीति बस्राठ बिना पात्र प्युज्यते। प्ुत्ेवानुकमप्यर्य तत्सादाक्ताशभापित्तम्।। १४०/ ।। पः कथिदयों यम्माभोपनीवस्तस्वान्तरत क्बांतु लिनवानामिक तरिपतार्कलक्षण कर फुसान्मेन सह पन्मकपते तकनान्तिमम् । परावृत्यान्यस रह्सकयनमपवारितन्। शोष स्पषम । दुरचां सिन्ही व सेनां च बेश्यानां नाम दर्शयेत्। दुत्तप्रायाणि चणिजां चेटचे्पोसया पुनः ।। ।४।। वसन्तादिपु वर्ण्पस वस्तुनो नाम यह्रषेद। पेदवा चया वसनतसेनादि:। वणित्विष्णुदतादि: । चेट: कलईसादि: । भरेमी गन्दारिकादि: । नाम कार्य नाटकस्व गर्मितार्धप्रकावाकमू॥१४२ ॥ कया रामाम्बुदयादि:। नायिकानायकारयानारसक्ा प्रकरणादियु।

नाटिकासटटकादीना नायिफानिविशेषणस्॥ १४३।। चमा रत्ावली-कपूरमजयौदि:। प्रायेण व्यन्तक: साधिर्गमे: राने प्रयुज्यते। यमा शाकुन्ले (अथमेंडे)-अपी 'वच्छानः' इत्पने 'सायगावखायन्' राजा सवामीति देवेति भृपैभद्देति चाथमैः॥१४४॥ राजर्पिभिर्वयत्वेति तथा वितूपकेण थ। राजवित्यृविभिर्वाच्य: सोपत्पलयेन व ॥ १॥५ ॥ स्वेच्छया नामभिविपैर्विप आर्येति चेतरेः । वयस्पेत्यवा माक्चा माच्यो रजा विूषक: ॥। १४६ ॥। वाच्यौ नटीसूत्रधारावार्यनासा परस्परम्। * कृश्यरावणे निः 'कलावारन ग. २ (१५) कारिकामान. सम्यमम ग.

निपनीक-काअर्ण माध्पपाये (९,1०,र4) दहायम्

पछः परिच्छेद:। ८७

सूत्रधारं वदेदाव इति वे पारिपार्धिक:॥ १४० ।। वें सूत्रधारो मार्पेति हण्डे इतचमे: समाः। वषस्पेत्युत्तमैहहो सध्वैरायेति चाम्जः ॥१४८॥ भगवन्निति वक्तव्या: सवैर्देवर्पिलिह्िनः। वदेद्ाज्ी च चेटीं च सवतीति विदूपक: ॥ १V९ ॥ आयुष्मन्रथिनं सृतो वृद्ध तातेति चेतरः। वत्सपुत्रकेजातेति नाक्ना गोत्रेण वा सुतः ॥ १५० ॥ शिष्योडनुजय वक्तम्योऽ्मास्य आर्वेति चाघमै: । विप्रेरयममात्येति सचिवेति च मण्यते॥ १५१ ॥ साधो इति तपस्ी व प्रशान्तशोच्यते तुषे: । सुगृतीताभिघ: गुज्य: शिप्पायेर्विनिगयते।। १५२।। उपाध्यायेति चाचार्यों महाराजेति भूपति:। स्वामीति, युवराजस्तु कुमारो भतुंदारक:॥ १५३ ।। साम्पभनमुखेर्येवमधमैस्तु कुमारक: । वाच्या प्रकृतिमी राज: कुमारी भर्तृदारिका॥ 1५8 ।। पतिर्यया तथा वाच्या ज्पेषमम्यामै: खिय:। हळेति सदसी, प्रेष्या हजे, वेश्पाजुका तथा॥१५५ ॥। कुटिन्यम्मेत्यनुगतै: पूज्या च जरती जने:। न्ामजणेक्ष पापण्डा वाच्या: स्वसमयागत:॥ १५६॥ शकाद्यम संभावया भदृद्ुसतादिनाममि:। पर यरकर्म शिल्पं वा विद्या वा जातिरेव वा ।। 1५3 ॥ तेनेव नाझा वाच्योऽसी सेयाब्ान्ये यधोचितम्। अथ भाषाविभाग :- पुरुपाणामनीचारना संस्कृतं संस्कृताा्मेंनास् ॥।१५८॥ सौरसेनी प्रयोक्तव्वा ताडशीनां व वोपिताम्। आसामेव तु गाधासु महाराष्ट्रीं मयोजयेत् ॥३५९.॥। अन्रोक्ता मागधी भाषा राजास्त:पुरचारिणाम्। चेदानां राजपुवार्णां बेष्टिनी चार्चमागची॥। 1६० ॥ भाच्या विद्यकादीनां, धूर्तानां स्वादबस्तिजा । योधनागरिकादीनां दाक्षिणात्या हि दीव्यताम् ।। ।६१।। शर्काराणां शकादीरनां शाकोरी संप्रयोजयेव्। बाल्दीकमापोदीव्याना द्राविडी दविडावियु॥ १६२ ॥ आमीरेयु तथामीरी चाण्डाली पुकसादिपु।

• 'सूकचारो मार्पेति' नि-बः 'ें' इति रमचरणममत-वाठा, २'मुषकततेति' नि-व. · सयुदीतामिया निः 'अनुहीता" थ. = 'नदभौग्यत नि. " पासव चाकता नि. ( 'बेडना' नि. • वन्तिका' ग .- व. ६ 'अ्रवराण नि. " 'धानरी' नि.

८८ साहित्यदर्पणे

भामीरी शावरी चापि काछपंत्रोपजीवियु ॥ १६३॥ तयेवा्कारकारादी पैशानी स्वालिपिशाचयाक्। चेटीनामप्पनीचानासपि स्पाल्सस्सेनिका ।। १5४ ॥ बालानां पण्डकानां घ नीचमहविचारिणाम्। वन्मत्तानामातुराणां सैव स्पात्सस्कृतं कनित्॥ 1६५ ।। ऐधर्पेण प्रमततस दारिद्योपहतलव व। भिछुवद्कधरादीर्ना भ्राकृतं संप्रयोजयेत् ॥ १६६॥ संस्कृतं संप्रयोकव्प डिग्िनीपूत्तमासु व।

बदेशं नीचपावं तु वदेर्श तस्प भापितम्। कार्यतश्ोच्तमादीनां कार्यो नापाविपरयय: ।। 1६८॥। योपित्सन्तीवालवेश्वा कितवाप्सरसा तथा। वैदरच्यार्य प्रदातव्यं संस्कृतं चान्तरान्तरा ।। १६९।। एपामुदाहरणान्याकरेवु बोदधव्यानि। भापालक्षणानि मम तावपादाना भषागने। पदन्निशलक्षणान्यत, नाठ्यालडृतयसया। तयखितत्प्रयोज्यानि बीष्पक्ञनि नयोद्श ॥। ३०० ।I लाखाङ्ानि दश बथालामं रसव्यपेक्षया। बवालाम प्रयोज्यानीति सम्बन्ध: । अत्र नाटके। तत्र लक्षणानि- भूषणाक्षरसङ्गाती शोमोदाहरणं तथा॥।101 ॥I

निदर्शनाभिम्रायो य प्रापिविचार पुत्र च ॥।१७२॥। दिषोपदिष्टे य गुणातिपातातियायी सथा। विशेषणनिरक्ती च सिद्धिभ्ेश्विपययी ॥ १७३॥ दाक्षिण्यानुनयी मालोरथापत्तिर्गहरण तथा। पृच्छा वसिद्धि: सारूप्प्य संझ्ेपो गुणकीर्तनम्।।१०५ ।। लेसो मनोरयोश्वुक्तसिद्धि: मियवचलया। तत्र- लक्षणानि गुणै: सालक्ञारर्योगस्तु भूषणम्॥ १५ ।।

'आक्षिपन्तरविन्वानि मुग्े तव मुखलियम्। कोपदण्डसमम्रारणां किमेषामस्ति दुष्करम्।'

वया शाकुन्तते- राजा-कभित्ससी वो नातिनाचते शनीरसन्ताप:

· 'काइपापो नि. २ 'बियाना" ग. १ य वफन्तरा ग. "भानार्या" म. 4 'पेहम ग. i 'मायामहानवे' ग.

पष्ठ: परिष्छेद:। ८९

प्रियंबद़ा-संपर्द कहोसहो उनसम गगस्सरि।' (समत रम्यीमम उपशम गमिष्मति) सिदैरयें: समं यत्राप्रसिद्धो5वें: प्काशते॥ १०६ ॥

सदंदसम्भवः शुद्धः कोटिदोडपि गुणान्मितः । कार्म बनुरित करो बजनीय: सर्ता पडु: ॥'

साध्मतेशरभिमतः स्वार्पलदुदाहरण भवन्। पचा- अनुयान्त्ा बनानीतं कान्तं सायु रबा कृतम्। का दिनीविनाकेंग का लिशा कशिना बिना।' हेतर्चाक्यं समासोकमिष्ट्क्वेतुदुर्शनाव्॥। १७८। यथा वेण्या (प्थमेशे) नीमं प्रति 'चेटी-एवं नम मणिद माणुमवि, तृषाणे आमुफेसु केसेसु कह देवीए केसा संजमन्तिति।' (एवं मया अणित मानुमति, युप्माकाममुत्तेयु केशेयु कर्य देव्या: केशा। संयम्वस्त इति) संशयोउज्ञावतर्वस्व वाक्ये स्पायदनिजय:।

•इवं स्वर्गाधिनाभस्य लक्ष्मीः, कि बक्षकन्वका। कि चाला विषयस्पैव देवता, किमु पार्मती।! दशटन्तो वस्तु पक्षार्थसावनाय निदर्शनम् ॥१०९। दया वेण्याम् (प्रममेडे)-'सहदेव :- आाये, चचितमेवैततखा पतो दुर्बोचन- चालवे दिसा' इत्यादि। सुस्यतर्कों यर्दयैन तर्क: प्रककतिगामिना। वर्षा वतेष- ·प्रायेणेव दि दुश्गन्ते कार्म रवमा: शुभाशुमाः। शतसंया पुन्रिय सानुज सदवीव सामू ॥' (बेजी० २.१४) सज्जयोऽ्यांनुरूपो य: पदानो स पदोकय: ॥ १८०॥ वया चाकुन्तके- 'अभरः किसलयराग: कोमलविटपानुकारिणी बाहू। कुचुममित्र लोगनीय बोबनमहेपु संनदम्।।' (१-१८) नत्र पदपदार्थयो: सौकुमार्य सहयामेव । यत्राधानां पसिद्धानां कियते परिकीवनम्।

1 "मतकार्य नि-ब. २ पर्मर्बन ग. · 'पतनराग ग.

९० साहित्यदर्पणे [६.१८१

परपक्षम्युदासार्थ तब्िदर्शनसुच्चते। १८१॥ पमा-

कि तु बालिनि रामेण मुक्तो बाप: परासुखे।' अभिप्रायस्तु सादश्यादभूतार्थस्य कक्पना। चया शाकुन्तले- इद किलाव्याजमनोहर बपुसपःश्षम साधयितुं व इच्छति। वुवं स नीळेत्पवमपचारया समिठ्र्ता टेवुमनिर्व्यत्रस्वति ।' (१.१६) प्राप्ति: केनचिदशेन कितिययानुमीयते॥ १८२ ॥ वमा सम प्रभावस्याम्-अनेन सु सर्ववशरता नज्रीकेणावदयं विदिता सविष्पति पियतमा मे प्रभावती।'

मतः। इसति परितोषरहितं निर्रीक्ष्यमाणापि नेक्षते किलिव।

देशकालसरूपेण वर्णना विषसुच्यते॥ १८३ ॥ गवा वेण्याम्-'सहदेव :- पहैधुतमिव ज्वोतिरायें कुछेडये सम्यवन्। तरमावृडिव कृष्णेयं नूनं संवभभिम्थति ।' (१.१४) उपदिष्टं मनोहारि माक्यं शासतरानुसारतः। चबा शाकुनते- 'शुगपत गुरु्कुन वियसवीवृत्ति सपनीवने मर्तुविमकृतापि रोषणचमा मा सा प्रवीप नमः । नूगिष भव दक्षिणा परिजने भाग्गेम्वनुस्सेकिनी यान्तगेवं गृहिणीपद युवतयो बामा: कुलसावय: ।' (४.१७) गुणातिपातः कायै वद्िपरीतं गुणान्मति॥१८४॥ यथा मम चन्द्रकलया चन्द्र प्रति- जबे सेंबरिक्तड तमो मेग्यड सबलेदि ने पाओी। वसति सिरे पसुनबणो तडवि है इत्मीक जीवणे हरसि।' (यदि संडियते तभो गृछवे सफलेसते पाकः । वसम शिरति पशुपतेः तमापि खद्ध सिया जीवन हरसि ।) यः सामान्यगुणोड्रेक: स गुणातिशयो मतः। 1 'इुणा गा. ३ आर्यलोवेन सन्सुतम्' ग. ॥ तह' ग. ॥'६ निः T' नानि

६.१८५] पष्ठः परिच्छेदः । ९१

वमा सजेब-'राजा-(चन्त्रकलाया मुख निविश्य ।) जसावन्तवंज्रदिक चनवनीलाम्जयुगलसवर फूजकम्युविकसव तिसप्रात सवरि। चिना बीमास ससतपरिपूर्णातितिळकळ: कुतः पाप्बन्द्रो विगलितकलड: सुमुख् ते॥' सिद्धानर्थोन्बहूनुकवा विशेषोकिर्मिशेपणस् ।।१८५॥ वमा-वृष्णापहारी चिभलो दिजाबासो जनमिय:। हदः पचाकर: कि सु ड्यरत्नं से नलाशय:।' पूर्वसिद्धार्थकथनं निरुक्तिरिति कीर्तितम्। यधा वेण्याम्- निहताज्ञेषकौ रव्य: जीरो दुःशासनासूना। नशा दुर्बोयनसपोवोर्मीगोर्डयं शिरसानव: ।' (५.२८) बहूनां कीवनं सिद्धिरभिप्रेतार्थसिदधये॥ १८६॥ व्या-'यहीरय कूर्मराजस्य वश् सेपस विक्रमः ॥ पृषिव्या रकषणे राजज्रेकत्र सवपि वस्सिमितन्।। दसादीनां भवेशंसो वाच्यादन्यतरढूचः । वेण्याम्-कमुकिन पति 'दुर्योधन :- सडमृत्वगण सान्ध्व सदमिव समुतं सदानुजम्। सरतेन निहन्ति संयुगे न निरात्पाण्डुसुत:ः सयोधनम्॥(२५) विचारखान्ययाभाव: सन्देदात्त विपवेय: ॥। १८७ ।। यथा-मत्वा लोकमदातार सन्तोषे थैः कुता मति:। स्वयि राजनि वे राजत् तवा व्यनसामिन:॥ दाक्षिण्यं चेषया वाचा परचित्तानुचर्तनस्। बाचा समा-'प्रसापय पुरी कडा राजा तं हि विभीषण । आर्येणानुगृदीतसव न विम्रः निदिमन्तरा ॥।' एवं चेषयापि। वाक्पैः सिन्धैरेनुनयो सवेदर्यख साधनम् ।।१८८॥ मा वेण्वाम्- (छवीयेटे)-अपत्यामान प्रति 'कुपः-दिष्यालय्रामकोविदे बारदाजवुत्यपराक्रमे कि न सम्माम्पते त्ववि ।' माळा साधदभीष्टार्थ नैकार्थप्रतिपादनम्। बबा शाकुल्वले-'राजा- कि शीतेवै: कुमविरोधिमिरादरैवात सजारयामि नविनीदवताकनते:। अडे निवेश्य चरणाचुत पमताची संवाइयामि करमोर तुवे देवा ते ॥' (३-१८) अर्यापनिर्षदम्यार्थोड्योस्तरोक्ते: प्रतीपते।। १८९॥

१-है. ग. ३ 'घीकरे इमनिमर्ईिनिग नि. १ "वृत्तम्' नि.॥ 'बमामन नि-ब.

साहित्यदर्पणे

यमा वेण्याम्-'द्रोणोउपत्यामान राज्वेमिवेक्तमिच्छतीति कमयन्त कर्ण अति राजा-सातु अहराज, साडे। दत्वानवं सोडतिरयो बध्यमान किरीटिना। सिन्मुराजमुपेक्षेत नैव नेत्पमन्यया ॥' (२.२८) दूषणोदोपणार्षां तु भत्संना गर्ईणं तु तव। गबा तनरेष-फर्ण पति 'अभ्रत्यामा-

संपत्वेव मयादिहाय समर प्रासोपसि कि स्वं बया। जातोइड स्तुतिमंशकीवनविदां कि गारगीना कुडे शुद्ारातिकृतामिय प्रतिनारोन्यलेग नालेल बद ।।' (बेगी० २.२५) अन्यर्थनापरैयाक्य: पृष्छार्थान्येषणं सवम् ॥ १९० ।। बथा तग्रेब (नेण्यां चतुबेडे)-'सुन्दरक :- बजा, जवि धाम सारपिदुदिओो दिड्डी तुग्गेहिं महाराजो दुजोहणो ण नैसि ।' (आर्या अपि नाम सारविदितीय: हष्टः युप्माभि: महाराज्रो दुर्योधनो न पेठि)

वपा विक्रमोर्वश्याम्-'राजा- सूर्याचन्द्रमसी वखव मातामइपितामदी। स्वयं कृतः पतिदोम्यामुवेश्या च मुवा च य: ।।'(४.१९)

बया वेण्यास्-दुर्गोधनआान्त्ा मीम प्रति 'युविष्टिर :- दुरात्मन्, दुर्योघन- हतक-'स्त्ादि ( ब.२५ हतसासपरन)। संक्षेपो पेंतु संक्षेपादातमान्यार्ये प्रयुज्यते।

मदानि वेश्यति कि शिरीपकुयुमपरिपेलवानि सुया। (आरमानं निर्दिश्य ।) अयमीदित कुशुमानी सम्पादयिता तवास्ति दासजन: ।' गुणानां कीतेनं यतु तदेव गुणकीतैनस् ।। १९२ ।। वया तनैव- "नेन्रे खजनगजने सरसिजप्रत्यनि-'इत्यादि। सलेशो भण्पते वार्क्य यत्सादश्यपुरःसरम्। कधा वेण्याम्-'राजा- 'हते जरते गाजेवे पुरस्कृल शिसण्डिनन्। या कापा पाण्डपुतार्णां मैतासार्क नविष्दति।' (२.४)

१ 'मानु कायमत्तमा दरना" नि=व. ३" न्गलेग पयोग पत्' ग. ६ "सनूकस्य' ग।

पष्ठः परिष्छेद:।

बवा-रतिकेचिकळ: किज्िदेष मन्मयमन्बर: । पर्म सुत्रु समाठम्मात्कादम्यसुम्बति प्रियान।

हरयेवे वन्ति यातेवी चारपन्द्रमर्स प्रति। पावे कल्यामनामानावुमी विभ्यपुनर्वन्।।' साध्पमाणयितुं पूज्यं प्रियोत्तिहर्षभायणम्।।१९४।। यया शाकुन्तले- 'उदेति पूर्व कुतुमं सतः फर्ल मनोदय: प्राक्तदनन्तर पयः। निम्चनैमिच्तिक पोरवें विभिगान प्रसादस्य पुरस्तु सम्पदः ॥'(७.३०) अब नाख्यालदारा :-

आर्वसाध्यवसायी च विसर्पोहेससंजिती। उत्तेजनं परीचादो नीतिरर्थविशेषणम्।। १९६

उत्कीरतनं तथा याच्ला परिहारो निवेदनस्॥ १२०॥

इति नाट्यालबृतयो नाळपभूपणहेतवः।। १९८। आशीरिष्टजनाशंसा मा झाकुन्तले-'ययावेरिन शर्मिका पत्चुवडुमता भय। पुत्र त्वमपि समार्ज सेव पुरमवामुदि॥(४.६) आाकन्द: प्ररपित सुचा। बमा वेष्याम् (५. ब६ इस्यसारपर) 'कखुकी-हा बेवि कुन्ति, राजभवन- पवाके- हतादि। कपर्ट मायचा यत्र रूपमन्यदिभाव्यते ॥ १९९.॥ गमा कुछपलके *भूगरूपं परित्वज्य विचाव नापर्ट वपुः । नीयते रक्षसा तेन डक्मणो युषि संशपन्।।' अक्षमा सा परिभव: स्वक्पोऽपि न विपसासे। वधा आाकुन्तळे (पत्रमेंडे)-राजा-मो: सक्षवादिन्, अन्युपगतं वाबद- सानि:। कि पुनरिभागवितन्वाय कम्ववे । शार्हरव :- विनिषाव :- हत्ादि । गर्वोग्वलेपजं वाक्यं

९8 साहित्यदर्पणे [ ६.२.

चपा तजैन (चाकुन्तले पठेडे)-'राजा-समावि नाम सस्वैरमिभूयन्ते गृडाः।' कार्यस्ारम्भ उद्यम: । २००॥ यया कुम्भाडे-'रावण :- पश्वानि शोकविषशोडन्तकमेव वामव'। अ्रहणं गुणवस्कार्य हेतोराश्रय उच्यते।

उत्पासनं तूपहासो यो:्साधी साधुमानिनि ॥२०३ ॥ यमा शाकुन्तले (५.२९ इतसाव माक)-शानरव :- राजन्, अथ पुनः

लाकाड्डा रमणीयत्वाह्स्तुनो या स्पडा तु सा। गया ततेव-'राजा-

पिपासवो ममानुज्ञा ददावीव प्रियाधर: ।7 अधिक्षेपचचाकारी क्षोम: ओ्रोफ: स एव तु। २०२॥ चमा-लमा तपसिवनाण्डाल प्च्छग्नवभवतिना। न केवर्ल इतो वाली सात्मा न परलोकत:॥।' मोहावचीरितार्थस्य पश्राचाप: स एव तु। यधानुवापाक-'राम :- कि देव्बा न विनुम्मियोडसि बहुसी मिथ्यामिशसखवा' इति।। उपपत्तिर्मता हेतोरुपन्यासोऽथैसिदधये॥ २०३॥ यधा वष्यशिलायाम्- चियते वियमाणे या त्वि जीवति जीवति। तो बदोच्छमि जीवन्ती रक्षास्मानं ममासुमि: ॥' (नागा० ४.१३) आशंसन सादाशंसा बया रमशाने-'माधव :- ततपस्मेयमनजमतकमूई भूयोकमे तत्वा मुखम् एति (माळवी० ५.९)। प्रतिज्ञाध्यवसायक:। वधा मम ममावल्याम्-'वज्रनाम :- अस वक़: क्षणेनैव निर्मष्य गदबानया।

विसर्पों यत्समारच्च कर्मानिष्टफलप्रदम् ॥२०४॥ दषा ेश्याम्-'भवस्त्र ताबस्पाकोड्यम-'इवादि (२.१४)। कार्यदर्शनमुहेख्र

1 'तवापर' ग.

६.२०५] पछ्ः परिच्छेदः। ९५

समा शाकुन्तले (मथमेडे)-राजानं प्रति 'तापसी-समिदाहरणाय प्रस्पि- वामानाम्। रह चासादुरो: साधिदैवत इव शकुन्तक्यानुमालिनीवीरमानमो दृश्यते। न वेदन्य: कार्यातिपात:, प्रविश्य गृवातामतिधिसस्कार:' इति।

स्वकार्यसिद्येऽन्यख प्रेरणाय कठोरवाक॥ २०५॥ पमा-इन्द्रनिचण्यनीचॉइसि नाजैन बकबानसि।

भस्समा तु परीबादो पना सुन्दराके-'दुर्योवन :- पिन्थित्र मत, कि कृतवानसि। वत्सस ने प्रकृतिदुळलितस् पाप: पाप विधास्पति-' इत्वादि (नेगी० ४.५)। नीति: शास्त्रेण बर्वनम्। बया शाकुन्तले-'दुष्यन्त :- तिनीतवेपयवेश्यानि तपोकनानि।' (अभमाच्रे) इति। उत्तस्ार्यल यत्तु स्वादुस्कीतेनमनेकथा ।। २०६॥ उपाछम्भखरूपेण तत्तावर्थविशेषणम्। वमा शाकन्तले राजाने प्ति 'शाजरव :- लाः, कपनिर्द नाम। किमुपन्यरत- मिति। ननु भवानेव निवरा लोकषच्तान्तविष्पातः। सवीगैपि मातिकुडैकसअर्या बवोडन्पया भतमर्ती विशक्कते। अतः समीपे परिणेतुरिष्यते पियाप्रिया वा प्मदा सबत्तुभिः ॥' (५.१७) प्रोत्साइनं स्वादुत्साहगिरा कस्पापि योजनम् ॥ २०७॥ चमा बालसमागमे- काळराषिकराजेयं जीति कि विचिकिस्ससि। सथ्मगतितर्य नातु चात वाडय चाडकाम्।।' साहायपं सङ्कटे पत्लास्सानुकूल्यं परल च। वषा वेण्यास-कर्प पति 'अश्वत्यामा-लमरे ताबदायः पार्शेबती सव। हप :- वान्याम्यइ्मय अतिकर्तम्-'इत्यादि (वृतीयस्ताङसपान्ते)। अभिमान: स एव सात् सया तत्रैष-दुर्योधन :- मात: किमप्पसट्य कपर्ण बचस्ते इआदि (नेशी० ५.३)

अनुपृतिर् ममा शाकुन्तसे (१.२0 मलसानन्तर )-'राजा-(शुकुन्वर्ा भवि।) अमि, तपो बर्षेते । बनुसूया-दाणि बरिविमिसेसनाहेण' इलादि।

१ 'उपहममविवेषेण' नि. २ 'मठीमिमा हातकुके" ग. * 'म्यात्रल्गुण्य' ग.

९६ साहित्यदर्पणे

भूतकार्याल्यानमुत्कीतनं मतम्। यमा दाळरामायणे- अतासीत्कणिपाशबन्धनविधि: शचया भवदेवरे गावं बक्षसि ताडिते दनुमव द्रोणादिरयाहृतः।' इत्यादि (१०.२०) याच्जा तु कापि चाच्जा या स्र्यं दूतमुखेन वा ॥ २०९॥ यपा- अमापि देदि वैदेशी दयाछसत्वमि रामबः। शिरोभि: कन्दुककीर्डा कि कारयसि बानरान् ।।' परिहार इति प्रोक्त: कतानुनितमार्जनम्। पपा-

वत्छमस्व बिभो, कि व सुमीवस्ते समपितः ।' अवधीरितकर्तव्यकयनं तु निवेदनम् ॥ २१० ॥ यमा रामवान्युदये-'लक्ष्मण :- आने, समुद्राम्यपनया गन्तुमुगतोइसि।

प्रवतनं तु कार्यल पत्लात्सापुप्वर्तनस्। यमा वेण्यान्-'राजा-फलुकिन्, देवस देवनीनन्वनल बहुमानावासस नीमसेनल विजयमङलाय प्रवत्पन्ता तन्नोचिता: समारम्मा: ।' (६.१२ इल्सात्पर) आक्यानं पूर्षृत्तोकिर बभा तजेन- दैश: सोध्यमरातिशोणितजलैयसिन्हवा: पूरिता:' इत्वादि (मेणी० २.२२)

यभा तमेव- "वदि समरमपास चालि युयोर्भममिति बुक्तमितो:्पव: पपातुम्। नम मरणगवश्यमेव जन्तो: किमिति मुषा मलिन पशः कुबस्वन्॥' (बेनी ० ३.६) महर्प: प्रमदाधिक्यं

शिक्षा लानुपदेशनस्। पया तब्रैन (चा० १) 'सुदि, म जुत्ते अस्समवासिणो जणसत अविदसकार अरिभिविसेस उष्क्षिम सच्छन्दवो गमगम् ।' (सुखि न बुक्तमानमवासिनो जनसा- कवसत्कारमतिविवियेषमुन्कत्वा स्वच्छन्दतो गमनन्) भर्या च लशणे नारमालकाराण। सामान्यत् एकरूपल्लेडपि मेदेन व्यपदेशे

1 *मनदास्नयी ग०

पष्ठ: परिच्छेदः। ९७

महापुरुपेसज्वार साच्याचार जनप्रियम्। सुशिटिएसन्षियोगं व सप्योग सथाभयम्। मृदुमच्जाभिधान व नवि: कुर्यात् नाटकम्।।' (नाव्य० १व.१११-११५) इति मुनिनोकानाणाटकेउ्वएयं वर्तल्यान्पेन । नीष्बज्ञानि वक्धन्ते । लासपाहान्याइ- गेयपदं सिथतपाव्यमासीनं पुप्पगण्डिका ॥ २१२॥ मच्छेदकसतिरिंगूड़ च सैन्यवाएये दिगूडकम्। उप्मोस्तमर्क वाम्यदुक्तमत्युक्तमेव च॥। २१३ ।। लासे दुशविष बेसदरमुक्त मनीपिमि:। (नाव्य. १८.1७०-१७३)

तग्रीभाण्ड पुरस्कृत्योपविष्टस्यासने पुरः॥२४॥ शुष्कं गानं गेवपदं बना-गौरीगुट्टे नीणा वादगन्ती 'मळयवती- उत्फुलकमलकेसर परागगीरबसे सम दि गीमि। अभिवान्छितं पनिध्यत नगवति युष्मरपसादेन॥।' (नागा. १२४) स्थितपाठ्पं तदुच्यते। मदनोसतापिता यत्र पठति म्राफृरत स्थिता।। २१५ ।

सिपतपाठयम् हति।। अमिनवगुरापादारत्वाडु :- उपलक्षरणे पैसत्। कोदद्आन्तस्ानि प्राकृतपठन

अम्रसाधितगावं पदासीनासीनमेव तत् । २१६।। आतोद्यमिध्ित गेर्य छन्दासि विविधानि न। 1 अभ्यासकं पति मत्वा ब्रेमविच्डेदमन्युना। बीणापुरःसर गान मिया: पच्छेदको मतः ॥२९८॥ सीषेषधारिणां पुंर्सा नाट्यं स्क्ष्णं त्रिगूडकम्। तमा माललान (पोड्े) 'मकरन्द् :- रपीड़मि माच्ी सपृत्तः ।' कचन मषटसहेत: सुव्यक्तकरणान्वित: ॥ २१९-।। प्राकतं वचनं यक्ति यद्र तग्सैन्धवं विदु:1 करण बीणादिकिया।

उदपसरकार' नि. ३ 'तिमज हति नालयराये सैंग्ृतमाठममपि' ग.

९८ साहित्यदर्पणे [ १.२२०

चतुरतपद गीर्त सुलप्रतिमुसान्चितम् ॥ २२०॥ द्विगूडं रसनाषाच्यमुत्तमोच्तसर्क पुनः। कोपप्रसादनमविक्षेपयुक्क रसोत्तरम् ।। २२१॥ हावहेलान्वित चिकलोकबन्धमनोहरस्।

एतदेव पद़ा सर्पे: पताकास्पानकैर्युतम्॥२२३॥ अधर दशमिरधीरा महानाटकमूचिरे। एतदेव मार्टकम् । यमा-वालरामायमम् । अ्रम प्चारणम्- भवेत्मकरणे वृत्त लौकिकं कविकल्पितम् ।।२२४ ।। शुझ्ारोड्ड्ी नायकस्तु विपोSमात्योडचचा वणिक। सापायचर्मकामाथेपरो धीरप्रशास्तक:॥२२५। विमनावमी यया कुच्छवटिकम्। अमालनावक माकतीनाचसम्। नणिडनापक पुम्पनपितम्। नायिका कुलजा कापि वेश्या कापि हयं कचिद। तेन मेदासयलल तग् भेदस्तृतीयक: ॥२२६॥ कितवयुतकाराविसिट चेटकसचुला । कुमसी पुष्पमृपिते। नेडगान रेतडरे। वे अपि मृस्छकटिके। अर्ुम नादक- मकुतित्वाच्छ्रेपे साटकपय। अव माण :- भाणा साब्तंचरितो वामावस्यास्तरात्मक: ॥| २२७।। पुकाह एक मपान निपुण: पण्डितो बिटः।

सूचयेह्टीरकद्ारी शर्यसीभान्ववर्णनै:॥।२२९॥ तत्रेतिवृच्मुखार्यं वृत्ति: मरायेण भारती। सुखनिवंहणो सन्वी लाख्याह्ञानि दशापि च ॥ २३०॥ अनाकादमाभिकरूप परवचनमपि लयमेवानुषदशुत्तरमत्युच्तरे कुर्गाव । आार- बीररतौ व सीमान्यशोयवणेनया सुलगेव। प्रमेग भारती कापि केशिकयमि पृत्ति- भवति। वास्पाानि गेयपदादीनि। उदाहरण भीन्ममयुकरः। नम व्यायोग :- स्पातेतिएचो व्ययोग: स्वा्पखत्रीजनसंयुतः । हीनो गर्भविमर्यास्या गरेवडुमिराबित:॥२३१॥

1 जहो नि.

पठ्ठ: परिण्छेद:। ९९

कैसिकीवृत्तिरहित: मख्यावक्षात्र नायक: ॥२३२॥ राजर्पिरय दिष्यो या भवेदीरोदतअ्र स:। हासपशह्वारशान्तेम्य हतरेश्त्राहिनो रसा: ।। २२३॥ यमा सौगन्विकाहरणम्। अय समरकार :- वृत्त समवकारे तु रपातं देवासुराधपम्। सन्यचो निर्विमर्शास्तु त्योउड्वाखत चादिमे। २३४॥ सन्ची दावन्वयोख्ताइदेक एको मदेपुनः। नायका दादशोदात्ता: अख्याता देवमानवाः ॥ २३५ ।। फल पृथवपुथक्तेरषां बीरमुल्यो5खिलो रसः। वृत्तयो मन्दकैशिक्यो नात्र बिन्दुप्रवेशकी ॥ २३६॥ वीध्यद्वानि च तत्र स्ुर्षधालामं त्रयोदय। गायन्युषिणनुम्तान्यत्र च्छन्दरांसि विविधानि च ॥२३०म तिशुङ्धारजिकपटः कार्यक्ायं विविदय:। वस्तु दादशनालीभिर्निष्पाचं पथमाङकगास्।। २३८॥ द्वितीयेशके चतसमिहाभ्यामके तृतीयके। नालिका मदिकादयसुच्यते। बिन्दुमनेशकी च नाटकोक्तावपि नेड विभातरयी।

धर्मार्थकामैनिविच: शुङ्धार:, कपटः पुनः॥२३९ ॥ स्वाभाविक: कृतरिमा बैचजो, विजच: पुनः । अचेतनैय्रेतनैश् चेतनाचेतनै: केत: ॥ २३०॥ तत्र ाखाविरोपेन कतो धर्मशज्ञार:। सर्भकामोय कल्पितोडमेसजार:। परसून- परनार: कामडशार:। तव कामसुवार: प्रपभाव एव। जन्पगोस्त न नियम रखाहुः। चेतनाचेटना गवाइयः । समनकीर्यन्ते महमोडपी असिमिति समवकार:। पमा-समुत्मवनम्। अम दिमः-

उपरागैश सूमिष्ठो डिम: कयातेतियृचक: ॥२४१॥

1 नज्ी रौदरससन सर्वे्क्ानि रसा: पुनः। चवारोडड्डा मता गेह विष्कम्मकमवेशफी ।। २४२ ॥।

भूतपेतपिशाचाया: पोडशात्यन्तमुटता:।२४२॥ वृत्तय: कैशिकीहीना निर्पिमशाल सन्चय:। दीक्षा: स्यु: पडसा। वान्तहासदुद्धारवर्जिता:।।२४४॥ मनोदाइरर्ण व 'त्रिपुरदाह:' की महौपि:। नपेदयृग :-

1 पुनः' ग. नजानार्मगसयत, नि-व. पनिलेन ददरपकम्पापपाने(१५०-(-) पो हद निपुरदाने ॥धर्म जयामोदितन। सतखगुरवाइय डिमसंक्ष: अयोगित ॥ इति गरतमुनिना सबमेक विपुरदतृतियमलव तुस्बत्वं दर्ितम्।

१०० साहित्यदर्पणे

इंशामृगो मित्रनवृत्तमतुरक: प्रकी्तितः। मुस्प्रतिमुखे सन्पी तत्र निर्महणं तया॥२४५॥ नरदिच्याचनियमी नापकपतिनायको। रपातौ चीरोदतावन्यो गूड भावादयुक्तकृत्॥। २४६॥

पताकानायका दिव्या सर्त्या वापि दस्ोढता: । युद्धमानीय सेरम्म परं व्याजाधिवयायेत् ॥२४८॥ महारमानो वधमासा जपि चन्पा: स्युस्त्र नो। एकाड्ो देव पुवात् नेतेखाडु: परे पुनः ॥२३९। दिव्यसीहेतके युदध नायका: पडितीतरे। मिश व्यातास्यातम्। अन्यः पतेनावकः। पत्ाकानायकास्तु नायकप्रतिनाय- कयोमिलिता दश। नायमो मृगवदलस्या नाभिकामय ईहते मान्छदीवीवानुग: ।

उत्सृष्टिकाक एकाक्को नेवार: प्राकृता नराः॥ २५० ॥ रसोशच करुण: स्पायी बहुखीपरिदेवितम्। परनयातमितिवृर्तत च कवियुच्ा प्रप्येत् ।।२५१।

युदधं च वाचा कतेव्यं निर्मेदवचर्न कतु॥ २५२॥

तु-उत्लान्ता विलोमरूपा सरि्यत्रेमपुत्सटटिकाइ:12 बया-शमिश्ागनातिः। अथ जीमी- वीष्पामेको नवेदड: कलिदेकोशत् ककप्पते। आकाशभामितयकतमित्रा प्रत्युकिमाधिक: ॥ र३॥ सूचपेन रिग्व्वारं किश्िवन्यात्रसानति। मुखनिर्वहणे सन्पी अर्यम्रकृतपो:खिला:॥२५४॥

असाखयोदशाव्ञानि निर्दिशन्ति मनीपिणः। उदात्यकावलगिते पपचविगर्त खलम्॥ २५५ ।। वाहेत्यविबले गण्डमसन्दितनालिके।

तत्रोदालकापलगिते प्रसताननामस्ाने सोदाहरण लकिते। मिथो वाक्यमसचूवं प्रपो हाखकृन्मवः।

1 "काते नि-ब.र वथा वमिकेमो्ग (वम• बब-७) 'वपडिपाा इति नादकाशा गें- ताकूण्पम चेवार्यम् ॥. a कमिडसमो' नि.

६.२५७] पछ्ठ: परिण्छेदः। १०१

त्रिगतं स्ादनेकाषयोजनं श्रुतिसाम्पतः॥ २५०॥ सथा तलेव-'राजा- सवक्षितिभवां नाथ, इष्ट सर्वाजसुन्दरी। रामा रम्मे चमान्वेडसिन्मया बिरदिया लगा ॥। (निकमो० ४.२७) (नेपच्ने तवेब प्रतिशब्दा) राजा-कर्म इटेलाइ।'

कैमिव।

कर्ता वूसच्डाखाना, जतुमयशरणोद्ीपन:, सोडगिमानी राजा पुमशासनारेगुसरनुमशवसाइराजस मित्रम्। कणणाकेशोतरीयव्यपनयनपट:, पाण्डवा बस दासा: कासते दुर्योधनोऽसी कथयत, न कपा हयुमभ्यागती स्ेंः॥'(५.२३) अन्ये स्वाहुश्उळं किजित्कार्यमुदिश्य कस्पचित् ॥ २५८॥ उदीर्यते बहचनं वजनाहासपरोपकृत। वाक्ेलिहासयसन्बन्चो द्ितिमत्युकितो भवेत् ॥ २५९॥

निक्ष मौसनिषेत्रण अकुरूपे, कि तेन मर्घ बिना पैन चापि तब मिर्य, मिचमरो वेशवीहनानि: सह। वेश्याप्य्यमनि: कुवगाव धर्न, युवेन नौर्षेण वा चौपैथतपरिभ्होड्षि भक्तो, नह्टल काल्या गैति: ॥।' केचिव-'प्रकान्तमाक्यस्य सारकाहस्पैव निवृसियक्किति:' इत्याडन (दम० ३.१७) बन्मे च 'बनेफस्प मजसवैकमुत्तरम्।' अम्योन्यवाक्याचिक्योक्ति: स्पर्धयाधिवळ मतम्। (दश. ३.१८)

अस वक्ष: अणेनेव निमैष्य गदयानया।

मधुश्न :- अररे अमुराममव, अळ्ममुना बहुप्रलापेन । नम खठ

आासां समस्वदितियक्षतवोक्षितेयं झोमि: क्षमेन पिशिताशनकोमनीया॥'

· "नरलेन नि-ब. २ दयरुता वर्म धुतिशाासाट नेकार्ययीजन, बिगर्त रिवह। नटा- दिवितमाणप: पर्रके सदिम्यते । (२.२) * 'पमना आाम ग. = न ग. ५'सन्ब- बाद ग. ६ 'ि ने अयमपि मिय ग. 'पाबाज" नि-च. 2 बगरपक (ब.वप इलप) वडाएनमिदम. ९ "'वगिध्वामि' बः पोम्मीकवारयेव नुनधम* ग.

१०२ साहित्यदर्पणे

गणड प्रस्तुतसम्बन्धि भिद्याये सत्वर बसः॥ २६०॥ भभा मेण्याम्-राजा- अभ्यासित तम निराज्गनसरूल पर्याप्षमेव करनोन ममोक्युग्मन्।।' (२.२२) अनन्तरम् 'पविश्य) कालकी-देव, मर्ग भर्ां -' इस्यादि। सभ स्वकेतनमजार्य वचनमूरुमजीर्थससवन्ने सम्वतम्। व्यारयानं सवरसोक्तसपान्वयावस्यन्दितं भदेल्। पवा चस्तिरामे-'सीता-बाद, क्ते बनु अलोव्साए गन्तव्वम्, तहि सो रामा तिणणण पणरदत्तो (जात कच्य माठ अयोष्माये गन्त्व्य वबि स राजा सिननेन पणावितन्पः) । छबः-अम किशानान्या राजोपीविर्भ्या भवितम्यस्। सीता-बाद, सो वसु तुम्हाणे पिदा । छबः-किमानयो रघुपतिः पिता। सीता-(मानइन्।) मा अण्पवा संकरन्। ग पसु तुम्हागम, समकार लेन पुदतीएधि।' (या ल्पवा रहस्म्। न खछ युनचो: सफलाया एव पमिन्या इति।।) महेलिकेव हासेन युक्ता भवति नालिका॥। २६३ ॥ सेवरणकायुत्तर मडेलिका। यमा रवावपाम्-'सुसकता-सहि, जस्स किदे तुर्म आअदा सो एव्र क्ोत विदृदि। सागरिका-फरस किदे गईं आगदा। सुसजता-गं चिच्चडअरस।' अन सवं राज्ः कते आगतेत्यये: संबृत्ः। जसव्ळापो पहा्पमसम्बदध तघोत्तरन्। अगृहतोडपि मूर्लेस पुरो पच् हितं पच: ॥२६२॥ सवार्ज यना मम प्रमावलान्-'म्रझुन्न :- (सरकारवज्ीसवलोकव सानन्दम्।) नदो, कयनिरेव गलियुकम नुडकेती परिमळपडला रसाबदा बन्ती। किस कयपेशवपाणि: कोकिडफलमापिणी वियतमा मे ।।' पवमसम्पडोत्तरेsी। नृदीये यया वेण्या दुयोनन पति गान्चारीनाकवम् (पत्मेंड्र)। व्याहारो यापरखार्वें हाखयलोभेकरे वचः। बगा माउविकाशििचे (द्वितीमेहे)-'(लास्यपयोगावसाने माजविका निर्गन्तुमि- फछति ।) विदूयक :- मा दाब उदेस्मुद्ा गमिस्ससि (मा ताकतू उपदेशमुग्चा गनिध्यसि)। (रस्युपक्रमेण ।) दास :- (विदूपकां मति।) आाय, उच्चर्वा बरतचया कममेदो लक्षितः । विद्पक :- पढग बम्मणपूजा मोदि। सा इमार सविदा (अनमे नामाणपूजा सवति साइनया लहिता) । (मालविका सामते ।)' हत्वादिना नायकसप विशुवनाविकादर्यनप्रयुक्तेन बासलोमकारिणा बनसा ब्यादार:। दोपा गुणा गुणा दोगा यञ्ञ स्युमृदवं हि तत्। २६३।। कामेण यष्रा- पियनीवित्रता कर्य निःलेदलवं कृतभता।

· "महषि सन्वग्ध ) "ये बम्बडे नि. २ 'पततवास्पाने ग. ३ 'डासपोन" नि. ३ 'अपदेभएजा ग.

पष्: परिष्छेद:। १०३

नूयरलेइवांनाहेव मैमैठे छुणरवा गवा: ॥' ववखावतृपगौन्दर्य भूपिति पोत्रनजिया। सुचेकावतन नातं दुःखामेब ममाबुना।।" पतानि चाजानि नाडकादित सम्भवन्त्वपि तीम्यामवश्य विषेयानि लछवया नाद- वदिषु विनिविद्यन्पपहोदाइवानि मीयीन नानारसाना चान मालारूपतया स्थित- स्वाहीबीचस् । गना-गालविका। नय अइसगम्-

भवे्मइसने सुस्तं निल्यानां कतिकलतम् ॥२६४॥ जेज्र नारमटी, नापि निष्कम्मकमवेशल। नही हासरसलत बी्यड़ाना स्थितिने बा।

तपस्वभगवदविनम्रभृतिसवय्र नायकः ॥२६५॥ एको पत्र भवेदष्टो हास तच्डुदसुचते। पमा-फन्द्रपेलि:। आप्रियय कजन जनं सहीर्णमिति सदिदु: ॥२६६॥ नम्ा-पर्वनरितन्। पूरं बहुना बड्टोना सहीणे केचिननिरे। ता्पुनर्भवति ब्ह्मथवैकाकनिर्मितम् ॥२६० ॥ वणा-उटकमेशकादि: । मुनिरवाइ- वेइ्वाचेटनपुंसकविटपुर्ता बन्धकी न चम स्यु:। अविकृतवेवपरिषठवजोहितकरग तु. सतीर्णम्।।' इते। (नाका० १८.सवर) विकृतं तु विदुयेध पण्ठकचुकितापसाः।

हर्व यु सह्टरीरणेनैन अजापेमिति मुनिना पूथडोकस्। अयोपरपकानि। रत्र- वाटिका कृततृचा सात्तीपाया चतुरड्िका। मयपातो पीरललितस्त्र रवाध्रायको नृयः ॥२६९ ॥ साइन्तपुर्सम्बदधा सनीतव्यापृताचया। नवानुरागा कन्बान् नायिका सृपवंदाना॥। २३० ॥ संग्रवर्तत नेतास्यां देव्याखासेन शहितः । देवी पुगर्मनेजयेश्ठ प्गस्मा नृपचंशजा॥ २७१।। पदे पदे मानवती तदस: सक््मो दयोः। वृत्तिः वासत्कैशिकी सवस्पविमशा: सं्धय: पुनः ॥२७२॥

1 'ूनसदर्ग" व ३"सैवारे नि-व- ३ 'पहनन ूर्व' नि-बः ।"मैपनि वम नि-व. "'पूडाना नि.

१०४ साहित्यदर्पणे [६.२०३

चोटकं नाम वर्माडु: प्रत्यक सविदृपकम्॥।२७३ ।।

चया-विकमोपेंशी 1 बथ गोडी- माकृतैरनवमि: पुम्मिरददभिर्वाप्पळडूता। नोहाचेवचना गोषी कैशिकीदृत्तिशालिनी॥ २०४॥

काम झ्ुद्धारसंयुक्ता खावेकाष्टविनिर्मिंता ।। २७५ ।। बना-रवतमयनिका। अभ सड्कम्- सटकं प्राजृताशेषपाठ्यं स्वाद्प्रवेशकम्। न च विष्कम्मकोऽप्यत्र प्रचुरथान्कतो रसः।। २७६।। लड्डा जयनिकाच्या: स्यु: लादन्यप्ाटिकासमम्। समा-फपूरमचरी। अब माठयरासकम- नाटवरासकमेकाड बहुताळळयस्थिति॥२७७॥ उदानायकं सदूत्पीटमर्दोपनायकम्। हास्ोऽट्रयव सतकारो नारी वासकसजिका।। २५८ ।। मुख निर्व हणे सन्ची लास्याह्ानि दसापि व। केचितातिमुख सन्चिमिड नेच्वन्ति केवलम्।। २०९ ॥ तम सत्मिमचतती वमा-नर्मवती। सन्धिचतुष्टयवती यषा-विल्तासनती। अथ मसानकम् - प्रश्वाने नायको दासो हीनः स्ादुपनायकः। दासी च नायिका वृत्ति: कैशिकी भारती तथा ॥ २८०॥

जही हौ छपतालादिविलासो बहुललतया॥। २८१॥ यया-पगारतिलकम्। अमोकाप्पम्- उद़ासनायकं दिव्यबुत्तमेकाङ्कभूपितम्। शित्रका्तैर्युंत हाखशुहारकरुणे रसेः ॥२८२॥ उद्वाप्यं बहुसंग्रामं पखगीतमनोहरम्। चतस्रो नाविकासत्र ययोड्क्ा हृति केचन ।।२८३॥ सिल्प काजा नि वक्यमाणानि। दवा-पेबीमडादेवस्। अय काय्यम-

1 'अम्मितारग्न्' ग. २'मोदापरचना ग. 'मलिया' ग. माममचगीत"! नि. 4 "मागगुटिका निः 'भावाम्यणिका' ग

६.२८५] पष्टः परिच्छेदः। १०५

नेता की चाप्युदाचात् सन्घी आधी सधास्तिम: ॥ २८५॥ गथा-वादनोदमः। अब मेळुूणम- गर्भावमर्शरहितं प्रेक्गणं हीननायकम्। असुत्रधारमेकाङ्कमविष्कम्भमचेशकम् ॥२८६॥

मैपथ्ये गीयते वान्दी तथा तत्र सरोचना॥२८७।। षषा-पालविय: । अय रासकम -- रासकं पञ्पावं खवान्मुखनिर्वहगान्चितन्। भाषाविभाधाभूयिहं भारतीकैक्षिकीयुतम् । २८८। असूतधारमेकाहं सवीध्पत कलान्वितस्। श्िष्टनान्दीवुतं रयातनायिकं मूर्सनायकम् ।।२८९॥ उदाचभाववित्याससंितं चोचरोत्तरम्। इह प्रतिमु्ख सन्विमपि केचिताचक्षते॥ २९० ॥ चमा-मेनकाहितम्। अय संकापकम्- संलापकेश्ड्ाशावारख्यो वा नायक: पुनः। पापण्ड: स्वादससतत्र शुद्धारकरुणेतरः ॥। २१।॥ भवेयुः पुरसंरोध चाळसंगामविवय्या: । न तत्र वृत्तिर्भवति भारती न च कैशिकी ॥। २९२॥ वमा-मावाकापालियम्। ऊय आीगिवम्-

प्रसिद्धनायिकं गर्मविमशोर्स्या चिगर्जितम् ।।२९३॥ भारतीवृनतिबहुलं श्रीतिशब्देन सङुलम्। मतं श्रीगदितं नाम विद्ुल्विसपसपकम् ।।२९४।।

श्रीरासीना शीगढिते गायेरिकत्तित्यठेद्पि। पकाडी भारतीपाय इति केचिस्रचक्षते॥ २९५॥ कमयुदाहरगम् । अथ शिल्ववान- चतवार: शिल्पके:ह्रा: स्युशवलो पूत्तवखमा। अशान्तहालाव रसा नायको आझणो मतः॥२९६॥ वर्णनाचर इमज्ञानादेहीन: खादुपनायकः। ससविशतिरज्वानि मचन्सेवल्र तानि तु। २९७॥

विछ्ासाव्सवाप्पाणि प्रहूर्पाध्रासमूठताः।

"" समावगन्' ग. र वम्ा कम्रिकाम' ग. ३ 'अीरामीना' इलारन्य 'मापरहरबर' रत्यनं ग-गुस्लके नासि. 8 'जस्पवाग्मानि' ग-ब्र. ' "'दर्षासीन व.

१०६ साहित्यदर्पणे [६.२१९

साधनानुगमोच्ड्रास विसयमासमस्तथा॥ २९९॥= लामविस्सु तिसम्फेटा यैजारयं अचोचनम्। चमसकृति बेखमीयां स्पष्टत्वालक्ष्म नोच्चते॥। ३०० ॥

विलासिया- दुड्ारबहुलकाड्ा दवालासासंयुता। वितृपकविटाश्यां च पीठमर्देग भूपिता॥। ३०१ ॥। हीना गर्भविमर्शान्पो सन्चिम्मी हीननायका। स्वत्पकृत्ता सुनेपच्या विययाचा सा विकासिफा॥। ३०२॥ केचितन विलासिकान्याने विनानिकति पठन्कि। तस्वास्त 'हुमेडिकायामता- मांच:इतन्ये। अब डुमसिता- दुमेही चतुरका स्वात्केशिकीभारतीयुता। अगमा मागरनरा न्युननायकभूपिता।। ३०३ ।। तिनालि: मथमोडड्कोड्लवा बिटकीडासयो नवेद्। पजनालिद्वितीपोडडो विन्यकविलासबान् ॥। १०४॥ पण्णालिकस्तृतीपर्तु पीठमर्यविलासवान्। चतुर्थो दशनालि: स्पादड: कीडितनागर:।। ३०५।। पषा-बिन्दुगवी। अब अकरणिका- नाटिकेव प्रकरणी सार्थवाहादिनायका। समानवंशजा नेतुर्भवेयत्र च नामिका ।। ३०म।।

हछीश एक पुवाक: सप्ताष्टी दमा वा खिय:।

मुखान्तिमी तथा सम्त्ी बहुवालछपस्पिति:॥ ३५ ॥ यया-केलिरेकळकनू। जय नाणिका- भाणिका सक्ष्णनेप्या मुलनिर्वहणान्यिता। कैशिकी भारतीवृत्तियु के काक्क बिनिमिंता ॥ ३०८ ॥ उद़ात्नायिका मन्दपुरुपात्राजसलकस्। उपन्यासोड्य विन्वासो विबोध: साध्यसं तथा ॥ ३०९॥ समर्पर्णं निबूचिश्र संहार इति सप्म:। उपन्यास: प्रसहवेन भमेरकार्यल् कीर्तनम् ।। ३१० ।। निर्वेद्वाक्यव्युत्पत्तिर्विन्वास इति स स्सृवः। आास्तिनाथो विवोध: लान्सिष्यारपानं तु साध्वसम् ।। ३।।

1 '5चिस्ता ग. 3 'बीस्यामाता दियी का. ३ 'वातकिति' म. । 'नपुष्ाव नाविका ग.५ नूचिरमटा नि.

पष्ट: परिच्छेदः ॥ १०७

सोपालस्सवच: कोपपीडयेह समर्पणम्। निदसंनलयोपन्यासो नियृतिरिति कथ्यते ॥३१२॥ मंहार इति च प्राहु्यतकार्यसय समापनम्। सपहान्युदाइरमानि। नमा-कामइचा।

पर्त्र व लाटकोकसयपि पुनरूपादाने तत्र वत्सज्वनक नियम:। जब अलयकाम्यानि- अम्यं श्रोतव्यमाव तत्पय्यमचमर्य दिया॥ ३।३॥ तघ पयमपान्याइ- छन्दोबदपर्व पय तेनैकेव घ मुक्तकम्। हाम्पां तु युगाके सन्दानितकं विभिरिष्यते॥ ३१४॥ कलापर्क चतुनिख पञ्चभिः कुलर्क मतमू। तत्र मुकी वषा भम-

मन्यास्ता मधुरापुरीयुमायरह्ूदा या: कनुका- बालिशन्ति समासपर्ति शवयाकर्पनति चुम्बन्ति च॥" सुम्मक बचा भग- क करोगि करोपान्ते कान्ते गण्डसालोनिमाम। प्रणयमवणे कान्तेडनेकानने नोचिता: कबः॥ इते याकसकुरजाक्षी बकतमीहामहे वपनू।

एवमन्यान्यमि। सर्गपन्ध्रो महाका्ड्पं तव्रैको नायक: सुरः ॥३१५॥ सईंश: क्षत्रियो वापि धीरोदाचगुणान्वितः । एकवंगमदा भूपा: कुछजा बहचोडपि या॥ ३१६ ॥ शृह्ारनीरशान्तानामेकोशजी रस हप्पते। अज्ञानि सर्वेद्रपि रसा: सर्वे नाटकसं्चप: ॥३२२। इतिहासोज््व वृत्तमन्यद्वा सजनाधपम् । साबार्तल वर्गा: स्युस्ेष्वेक घ फळ भवेद ।। ३१८ ।। आठी नमस्कियाशीर्वा मस्तुनिर्देश एव वा। कचिचिन्दा खलादीनां सर्ता च सुणकीतेनम् ।। ३े१९ ॥।

नातिसल्पा नातिदीर्घा: सर्गी अषाधिका इड ॥ ३२०॥

· उपाडम्सयना फोर्ई मीडगेड गः 3 सेत मुकेन मुफकर' नि. ३ 'स्प' ग.

१०८ साहित्दर्पणे [१.३२१

नानावृस्तमय: क्वापि सर्ग: कअन टइयते। सर्गोन्ते भाविसर्गस् कथाया। सूचनं भवेद् ॥ ३२१॥

ग्रातर्म-्पाहमुगयाशेल तंवनसागरा: ।३२२॥। सरमोग विमलम्भौ व मुनिस्वर्गपुराम्परा:।

वर्णनीया यथायोगं साझ्षेपाद्ा अमी हह। कयेर्ृचर या नाझा नामकस्पेतरस्य वा ॥ ३२५॥ नामास्य सर्गापादेवकधया सर्गनाम तु। सनमजञानि यवाळाममत्ञ वरिधयानि। 'अवसाने्यवत्तक:' इति बहुबचनमत्रिय- क्षितम्। सागरोपामा इति जल्केलिमचुमानादय:। यपा-रपुवेश्-सिद्युपालवथ- नेगमादय: बया या भम-राषनविल्यासादिः। अश्िताप पुनः स्गा भवस्यादयानसंजञका:॥ ३२५॥ नसिम्मडाकाव्ये। यमा-महाभारतम् प्राकृतनिर्मिते तमिससागों आबाससंज़का:। छमदसा स्कत्धकेनेतत्कविद्धलितकैरपि॥ ३२६॥

अपसंशनिवद्धे5सिम्स्गा: कडवैकामिया:। थापत्रेशयोग्यानि चछमदासि विविधान्यपि॥। ३२०। वर्षा-कर्णपराकमः। भाषाविभापानियमात्काव्पं सर्गेसमुविझेतम्। एुकार्थेप्रयणे: पथैः सन्यिसामस्यवर्जितम्॥३२८।। चवा-भिक्ारनम्, आर्यानिकासक। रण्डकाव्प भवेत्काव्यसेकदेशानुसारि = ।

कोप: शोकसमूदस्तु खादन्योन्यानपेक्षका॥ ३२९॥ अज्याकमेण रचित: स एवातिमनोरम:। मजातीयासानेकन संनियेशो नज्या। गया-मुकावत्यादि। जब गरकान्यानि। सम गयन्- बुर्तगन्धोज्सित गर्य्य मुकक वृचगन्धि च॥ २३०॥ मयेदुत्कलिकाप्ार्यं चूर्णकं च चतुर्विषस्। आयं समासरहितं वृत्तभागयुत परम् ॥ २३१ ॥

१ अक्वेकेनेव्र ग. इ मिकटन' ग. २ "फुढवका" निः वहरका" ग. "समुसियि

पष्ठ: परिच्छेदः। १०९

अन्यदीघेसमासाव्यं मुर्य चाक्पसमासकस्। शुक्तरक यया-'गुरर्वनति पशुररति-' (हर्गचरित र.१६) इहादि।

पाद:, 'समरकण्डल' इति व प्रयमाकरदपरहितस्तलैव पाठ: । उस्कलिकाप्रायं पना ममेद-'अणिसविसुमर णिसिदसरविसरबिदलिसमरपरिगद- पवरपरपत- इत्पादि (अनि कपिसमर नित्ित्शरमिसर विदतित-समरपरिगतमवर- परवल)। नैगीकी यथा नम-'गुणरजसागर अगदेकनागर कामिनीमदन नैन- रक्न इल्ादि। कथार्पा सरसं वस्त पथरेवे विनिर्मितम् ॥ ३२२॥ कचिद्त भवेदार्या आचिदक्रापवक्रके। आदौ पद्ैर्नसस्कार: खलादेघृत्तकीतैनम् ।। ३२३।।

आस्यायिका कमावासात्कवेवैशानुकीर्तनस्। अस्यामन्यकवीना घ वृचं पर्थ कचित्कचित् ।३२४॥ कर्थाशानां व्यवस्छेद आग्तास इति बैष्पते। आर्यावक्रापयक्ाणा उन्दसा बेन केनचित्॥ ३३५॥ अन्यापदेशेनाश्ासमुसे भाव्यवंस्चनस्। यया-इमचरितादि:। 'अपि त्वनियमो हष्टसकाम्वन्यैवीरणाठ।' इति (काव्यादसे १.२५) दण्वाचार्यवचनात्केचिव 'आख्यायिका नायकेनैव निबढम्पा' दल्यानु:, तद्युक्तम्। आलगानादयश्र कथा्यायिकपोरेवान्तर्भाबान्न पूथगुक्ताः। पदुक्ते वण्डिनेव-अनेवान्तमविध्यन्ति वेपाध्ास्यानजातयः ।'इति (काम्यादयों १.२८)। एपामुहाहरणम्-पाक्तचादि। अय गयपचमयानि- गयपद्यमर्य काव्य चम्पूरित्यभिधीयते ॥३३६॥ यया-देशराजचरितम्।

करम्भकं तु भापामिर्तिविधामिर्विनिर्मितम् ।३३७ ॥ कया मम-पोडश भाषामयी मशस्विरलानही । एदमन्येडपि मेवा उद्देशमात्र- मसिकत्यायु तमेदानतिकमाच न पृयग्छकिता:॥ वति श्रीमतशावित्दर्पणे दश्यअम्यका्मनिरूपणो नाम पछ: परिष्छेदः।

A · मण्डलीफुत ग. मण्डनीफुत ग. ॥ कुलक ग. १ 'वनमित्ताड्न' म.

मता॥ चूत्तमार्यानते त्सा नापकेन लषेहितए ..... सस्डर्स सस्टृन। पेता कमापसशनानतमा ह गके नचरित तसवा बायकेन मू नोषते ।' भागह १.२4-२t,

११० साहित्यदर्पणे

सपम: परिच्छेदः। यह प्रथमतः काव्ये दोपगुणरीत्यलद्काराणामवस्तितिकरमो दर्र्ितः ।सपति के त हत्यपेश्षायामुदेशकमपरापाना दोषणां स्वरूपमाह- रसापकर्षका दोपास् अस्वार्थ: मागेव सफुटीकृव: । सविभेषानाइ- ते पुनः पा्चचा मसाः । पदे तदशे वाक्ये5यें सम्मवन्ति रसेऽपि यत्॥।॥ सषन । वम

अवाचकरवं क्विष्टतवं विर्दूमतिकारिता ।

दोपा:, केचिज्वन्त्येपु पदांशेऽपि, पदे पैरम्। निश्यंकासमथर्वे ध्युवसस्कारता तथा ।। ४ ॥ परुमवणेतया कतिदालावहस दु:धवत्वम् । यथा-'कातभ्य बातु तन्पही कदानहमसंवदा।' अल्लीललवं श्रीदानुगुप्सामत्उव्यजकत्वात्रिवियम्। कमेणोदा- हरणम्- हमारिविजये राजन्सावनं सुमरचव।" 'प्रससार शनेवायुनिनाये तन्वि ते तदा।' मत्र साधन-वासू-बिनाशशम्दा महौलाः। प्यूरा अमरर्तां यान्ति पशुभ्ता रणाम्बरे अत्र पश्चुपर्द कातवमभिव्यनक्ीत्यनुनितार्थत्यम्। अमयुक्तत्वं तथा पसिद्धावति कविमिरनाइतलम्। व्मा-'भाति पथः सरोवरे । बव पमकष्दः पुलिक: । आम्यतवं चना-'कटिस्ते दरते मनः । अन कविशन्दो आाम्पः। अमनीतत्वमेकपेश्मात्रममिहाबस् । चया-'योगेन दतिताशयः ।'अत्र योगश्ास एव वासनार्म वाशयशब्दः। 'भाशी:परम्परा बन्चा कर्में फृत्वा कुपा कुर।' अब बन्चामिति कि बन्दीमूतायामुत वन्दनीयापामिति सन्देहः। नेयार्थेत्वं रढिप्रचो- बनाभावादशकिफृत लक्यार्यमनाशनम्। यमा-कमने चरमावात मुखं समुखि तेडकरोत्।' अब चरणपातेन निजितर्त्व लशष्यम्। निदतार्थत्वमुभयानेस्य शब्दस्वा- प्रतिकेडमें प्रयोग:। धमा - ्यमुनाशम्बरमम्बर म्पतानीव ।' झम्बरशब्दी दैस्े प्रसिद्धः । इह तु उळे निहवाम: । 'गापेघु क्णीमाव चे'अचाइ-पूतवरो दोण-धातुदोनायेडवाचकः । पषा या- दिनं मे खवनि सपाते व्यास्तच्छननापि बामिनी।'

v.२ -* 1 सप्तम: परिच्छेदः। १११

'क्षीरोद नानसविजन्ममुकः मसनना: ।' अब शीरोदवा लक्ष्मीखला बसाते: पर्तर सरम जन्मसुवो जलानि। 'भृतयेषस्तु भवानीय:'। अत्र नवानीशशब्दो भवान्या: पत्यन्तर-

सुण्ठनड्योण्पने: किमेमिमुजे:।' अय वृषात्वं विधेयम्, तव्रा समासे गुगीभावाद- नुवाचत्यमवीतिकृत् । गवा वा-'रक्षसमिपि पुरः धातुमले रामानुवस मे। अत्र रामस्ेवि वाजाम्। यमा ना- 'आसमुदवितीय्ानाम् (रु० १-५) अधासमुद्मिति बास्वम्। यषा वा- 'वत ते पतति मुभ कढाअ: पठ्नाण दव पञ्शरस।' अत्र पड इवेत्युलोस्यम्। चपा वा-'अमुक्ता भवता नाथ मुहूचमपि सा पुरा।' अग्रामुत्तेत्व नभः प्रसज्यप्रविभेभत्वमिति विवेयत्यमेव्रोचितम्। गवाडु :- 'अप्राधार्न्य विधेवत्र प्रतिपेधे मधानता। प्रसज्यपतिषेधोडसी कियगा सह वत्र नञू ।1 वथा-'नवजळबर: संनदोडपं न दसनिकानर:।' (विक्मो० ४.१) उक्तोदाहर मे तु तत्पुरधसमासे गुणीभेवेन ननः पर्युदासतया निमेधस्य विषेय- तर्मानवगम: 1 मदातु :- प्रधानव्वं विषेयंतर मविषेषेडपचानवा। पर्खुदास: स विवेयो बजोत्रपदेन नल्।।' वेन 'जुगोपात्मानमन्रस्तो मेजे धर्नैमनातुरः । अगृपरादवे सोड्मोनसक: सुखमन्वम्द् ।।' (रघु० १२१) अत्रातत्तताचनूमात्मगोपनायेव विवेयमिति नमः पर्युंदासतया गुणभावरी बुरतः। ननु 'अलाबभोजी बादाण:' 'असूर्वम्पशया राजदारा:' हत्यादिनत् 'अमुक्ता' इत्पवाे मसज्यप्रतिपेधो भविष्यतीति चेव, न। तैवापि यदि नोजनाविरुपकियांगेन नजः सम्बन्ध: स्ाचदेव तत्र प्सज्यप्रतिपेभल बर्के शक्यम्। न च तथा। विशेष्मतया प्रधानेन तद्रोज्यावेन कर्तशेनेव नलः सर्मत्याद्। पदाड्ु :- 'आइमोजनशीलो हि यत: कर्ता प्रतीमवे। न तच्दोननमा्व तु कर्तरीनेविर्धानत: ।।' इति। 'अमुक्ता' इत्च तु कियमैब सह सम्बन्ध इति वोष पव। परते च छिषल्ादय: समासगता पव पददोपा: । वाक्ये दु:अ्रवत्वं पमा- 'मरार्त्यन्य: कदा लप्से कार्ताव्यं बिरहे तव।' 'कृतप्रवृत्तिरन्वामें कनिर्वान्त समसतै।।' क्षत्र जुगुप्सान्यजिकाश्रीक्ता।

1 'अोदाहरणे' ब. २ 'गुणीमावे' नि-व. इ 'अभाडूमोम्पपूर्य 'स-गा. s 'मकतीति' नि. 'अतानि' नि-ब. 4 'सम्मदत्याए' ग-स. 'मार्त कतीर मिनर्रिमानादिति' ग-स

११२ साहित्यदर्पे

क्षत्र कमळलीहित्य पमराग:। बकानिवोमानि:। इति नेपा्यता। 'धग्मिछलर न कस मेक्य निकार्म कुरजशावाक्या:।

मत्र धम्मितल शोर्भा प्रेक्ष्य कस नानस ने रज्पतीति सम्त्य: हिष्:। "म्यकारी अायमेव में बत' हाते। अन्र चाममेव न्कार बति न्यकारस विधेयतं निषवितम्। तच शब्दरचनावैपनीत्वेन गुणीभूतम्। रचना व पददयल विपगतेति वाक्यदोग:। 'मनरदपति ते नेने योडसी सभु समागतः ।' हत्यादियु 'वचनोमिहय: सम्बन्ध:' इति न्यायादुपकान्तसव यच्छसूख निराकाहलप्रतिपतमे तच्हस्दतमा- नार्मेतया प्रतिपाचमाना रदसेवदद:शन्दा विधेया एव भवितुं युनाः । अन्र तु यच्छनदनिकटलतवा अनुवावत्वप्वीतिकृत। तच्छव्दस्वपि वच्छन्दनिकटस्पितस

'मः स ते नयनानन्दकर: सुख्न स आगतः ।' वचछष्दव्यवधानेन सितास्तु निराकाहत्वमवगमयन्ति यथा-'आनन्दपति ते नेत्रे बोऽनासी समागव:।" एवमिदमादिशबदोपादानेजी । यत्र च यत्तवोरेकसप्रार्थलवं सम्मवति, वत्रैरेखोपा- दानेडपी निराकाङृतवप्रतीतिरिति न क्षतिः। तमाहि वच्छनदसोसरवाक्यगतलेनो- पादाने सामर्थ्यात् पूर्वताक्ये तच्छम्दस्यार्यत्म्। यथा-'आारमा जानाति पत्पा- पम्'। एवम्-'पं सवशेला: परिकलन बतसे मेरी सिपिते दोग्बरि दोहदके। माखनित रजानि मवोषवीय- (कुमार० १.२) इलादावले। तच्छन्दूस प्रकान्तपरिकानु- मृतार्थते पच्छम्दस्वागेखवम्। क्रमेण बता- स इत्ा नालिन पीर तस्पदे चिरकाहिये। पातो: खान रवादेश सुगीव सन्यनेशयद ॥।(रतु० १२.५८)

'वामिन्दुसुन्दरमुखी हदि चिन्तमानि।'

निराकाङत्वमेय । कमेण बया- विभाति मृगझावाक्षी वेव भुवनभूपणम्।' हन्दुविभाति बलेन दग्ा: पविकयोपितः।' कचिदनुपाचयोर्दवोरपि सामथ्यदवगमः । यथा- 'न मे शमगिता कोइपि भारसेत्युनि मा सुचः।

· असूर्यन्यस्पा इसन व डगे सुर्योपेपदाल् चस्षियानास्सुयेपवेन नजोिसमर पचमामजापतम्। पहायमतिपेद्ा पंक्रलोपि समावार्न दर्डनकिपामसैव प्रतीषमात्वाए इलचिक ख-पुसके ३ काव्यमकारे छहमोलान उ्वाइवमिद पागनोपका ्बाजह्वारसूपवृसी क (२.1.२२), ३ पपमे परिचदेद उदाहृतमिकय 'निमसस्प ख-गा. " ताकलो" ग. ''बीर' नि.

सप्तम: परिच्छेदः। ११३

नन्दला नवने कोडपि बालोइस्यभृतपीरप: ॥I' अज सोडस्ति, स वे नारस्प रमयितोति बुच्ये। 'यचतिरबदु:खं ने तत्को मापइसिम्यति।' इत्यतेवो चच्छम्य: साकाह़ इति न वाच्यम्। उमाति- वचदित्यनेन येन केननिद्रपेण स्पिर्त सर्वात्मक वस्तु विव्रकितम्। तमाभूतत्व तस्प वच्छव्देन परामर्श:।एवमन्येगमवि वाक्यगततेनोकयाहरर्ण बोध्यम्। पदांथे श्ुतिकट वमा-तशचछ सिबधपे कुरु देवकार्यम् (कुमार० ₹-१८)। ।i वातुमर्त्ता गिशिषतते।' अत्र मच्चाशब्द: क्षीनायें निहवार्यः। 'बण्येते क महासेनो विजेयो बच तारक: । मत्र विज्ञेष बति कृत्यपत्यय: कपत्ययायेशवाचकः। 'पाणिः पछमपेल्व: । अत्र मेलेवशब्दसायाक्षरे अकीले। 'संग्रामे निदता: शरा बचोबागस्व- मागताः । अत्र वबासम्दस गीःशृब्दवाचकले नेयार्थत्वम्। तथा तनैतर वाणसाने सरेत पाठे। अत्र पदद्यमपि न परिवृचिसहम्। जळम्बादी तूत्तरपद बैडवान- काबी पूर्वपदम्। मवमन्येडति यमासम्मन पदांशदोण देयाः। निरथंकत्वादीरना प्चानां व पदमानगवत्लेनैन उडये सम्भनः । क्रमेण यथा-'मुच मा्ने दि मानिनि।'अब हिशन्दो पृचपूरणमात्रमयोजनः । 'कुछ इन्ति कुशोदरी ।' बत्र इन्वीति गमनाये पठितमपि न तत्र समर्थम्। गाण्डीवी कनकशिलानिरम मुजाम्यामानम विपममिकोनस वक्षः (किराता० १७.६३) ।' 'आगे यमरन: (पो० २.३.२८), 'स्वाह्कमकार्चे' इतनुशासनपलादाडपूर्वस्व इन: खाजकमैकस्पैवाहमनेपर्द नियमितस्। रह तु तहद्विवगिति व्याकरण- लक्षगदीनत्वाव: व्युतसस्कारलवम् । नम्मन्र 'आजमे' इति पदस्व रवतों न दुषटता, अपि वू पदान्वराक्षयेनेतयस वाक्यदोपता। मेवम्। तवादि गुणदोपालकाराणा शष्डार्येगतलेन व्यवस्पितेख्दन्वयव्यतिरेकानुविषायित्वं हेतु: ॥ रद तु दोषस् मानमे' इति पदमावसेवान्वयष्यतिरेकानुविष्यामित्वम। पदान्वराणा परितर्वेनेडपि तस् तादवतम्यादेव इति पददोष भव। तवा ववेशात्मनेपदस परिषृचावपिन पददोष:, तथा इन्प्रकृतेरपीति न पदांदे दोषः । एवं 'पम्ः' इत्यतामयुत्तरव पद-

यह तु शन्दाना स्वेधा प्रयोगासानेडसमर्येत्म्। विर्ळप्रयोगे निहतार्यंत्म्। निदतार्थत्मनेकार्थशब्दविवयम्। अप्रवीतत्वं सेकाधेस्पापि शब्दस्प सार्वत्रिकप्योग- विरह: अमयुक्तत मेकार्वशब्दविषयम्। असमर्बलमनेकार्थशब्दविपयम्। असमर्मले हन्स्ादयो ग्मनायें पटिताः । अवाचकते विनावयः मकाश्मयाचयें न दपेति परस्परमेदः। पवं पददोपसजावीया वाक्यदोपा उक्ताः। सपरति सविबातीया उच्यने। वर्णानी प्रतिकुलखवं, लुसाइतविसर्गते।

पताप्रकपता, सन्धी विश्लेषासील कष्टताः ।

1 निहव नि. २ ध इसक काटमानन। एनमार्थवाठ, २ 'वाडया" नि-प. ३ बातिकमिद 'उद्रिन्या तफ' 'आमे बनहन:' इति दनोरनि सूक्षयोरनुपतते, ५ 'मवार्येवि' ग.

११४ साहित्यदर्पणे [v.५-८

अर्धान्तरैकपवता समाप्तपुनरातता॥। ६।

वाच्यसानभिधानं च भगप्रक्रमता तथा।। ७॥ त्याग: प्रसिदेरस्याने न्यास: पदसमासयोः । सद्वीणंता गर्मितता दोषा: स्युर्नाक्यमात्रगाः॥८। वर्णाना रसानुगुम्यविपदीत्ल्वे अ्तिकूळत्वम्। गमा मम- ओवहर उहदुर समणे कहिपि मोहाअड़ जो परिहदुर। हिममण फिटर लबजाइ सुटर विहीप सा।' (उश्वयति अलोटयति अयने करि अपि मोट्यति नो परिषट्यति । ददयेन रिफिट्पति लजमा सुट्टमति घुते: सा) लम रकारा: सजाररसपरिपन्थिन: केवल शकतिप्रदर्शनाय निवडाः।परवा चैक- विधिचतुःप्रयोगे न ताड्टयसभग पति न दोप:। 'गता निज्ा हमा पाहे।' अत्र चिसर्गां लुसाः। आदता ओलं प्राप्ता विसर्गां बत्र । बथा-'धीरो बरो नरो गाति' इति। 'पहवाकृतिरकोपी/' अनाकृतिपदमधिकम्। एवम्-'सदाश्िव नौनि पिनाफपाणिम्।' मत्र पिनाकपाणिमिति विश्रेषणमधिकम्। 'कुर्या हरस्ापि पिनाकपाणे:' (कुमार० १.१०) रत्पत्र तृ पिनाकपाणिपद विश्येषमतिपत्यमेमुपाचिमिति युक्तमेव। यया-'वाचमु- वाच कौसस:' (रपु. ५.३२) अत्र वाचमितविकम् ।उयाचेतनेनेव मतामलबाव। पचित विशेषागदालाये वत्पयोगो सुज्यतेपि। सया-"उवाच मथुरां वाचम्' इति। केचिरवात :- वत्र विश्ेषणसापि क्रियाविशेषणत्व सम्मवति वपापि वट्पयोगो न पढचे। चथा-'उनाच मधुर चीमानू' हति। यदि नय्यपिता वृहटिः कि ममेन्द्रतवा वदा।' मत पममे त्वपेति पद न्यूनम्। 'रतिलीक्ाअम मिन्चे ससोलमनिळो मडन् । अय कीलाशन्दः पुनरुक: । एवम्-बङ्ञुनिस पुतविकामिवितमचना:'। सत्र विसशन्दसण पृवनरिसुटतत्मचना इति सर्वनाशेव परामर्शो युक्त:। इतवृत्त

इन्त सतवमेवसा हृदय मिन्चे मनोभव: कुपित:।' 'अवि मवि मानिनि मा कुन मानन्।' इदं वुत्ते दाखरस सेवानुकूडम्। विकसितसडकारभारहारिपरिमत ए समागतो बसन्तः ॥ चत्पीदान्ते लघोरपि गुरुमान उद्तसत्समत्र द्वितीयचसुर्थपादविपयम्। प्रयमतृतीयपादविषय तु वबसन्त: तिलकादेरेव । अत्र 'प्रमुदितसौरम आगतो वसन्तः' इति पाठो बुक्तः। पया वा- अन्याच्ा गुणरलरोहणमुवो धन्या मृदन्यैव सा सम्भारा: सुद वैन्य एव विचिना बेरेप सृष्ो युवा।

वमनिसगो नि-व सुमाणत्ाए ग-ख. ।सजतारख दोर्पब जिसनी स गुवर्भवे्। बर्ण फंपोगपूर्वख सथा वाहासगोपि वा "'हघरूम,

सप्तम: परिच्छेद:ः । ११५

श्ीमत्ान्तिचुर्षा दिर्पा करतखात्मीमा नितस्सया- मृछटे मत्र पतन्ति मूगमनसामखाणि बलाणि मे ।' बत्र बलाणि चेति बन्मा सवत्वकुति: । 'वस्राश्यपि' इति पाठे तु दाकयमिति न दोप:। 'ददमप्रासंगुमभावान्तवयु' इति काव्यपकाशकारः । वस्तुतस्तु 'रूक्षभानु-

श्वासक्षितकुलदमासूरपातु वो नरकेसरी ।।' अत्र कमेणानुप्रासप्रकेपे: पतितः। 'इलिते उत्पके एते अक्षिणी अमलाति ते।' परवरविषसन्धिविल्ेपायासहृत्पयोग एव दोष:। अनुशासनमुतह्ूम वृत्तमममय- मात्रेण सन्यिविकेपस्व तु सहुदपि। यगा-'नासनाक्ामुखे नाति इन्दुशन्दनबिन्दुवत्।' 'मरण्टामरमेहितः' इति। मत्र सन्धो जुगुप्ताव्यचकमश्चीउेखम्। उर्व्यसावन तर्वाली सर्षन्ते चार्ववस्पितिः।' अत्र सन्वी कषत्वम्।

जगन्मा कुम तन्दति मानं पादानवे पिये ।' मत्र बगदिति प्रथमाने पठितुमुचितेन्। 'नाशवन्तो मनच्वार्न्त तापयन्तो पियोगिनः । पतन्ति शजतिन: मादा सासयन्त: कमातठम्।" अत्र सतुर्षपादो वाक्यसमापावपि पुनरासः । अभवत्मतसम्बन्धो यमा- ्या जयशी्मैनोडख गया जगदळककतन्। नानेणाक्षी बिना भाणा विफल में कुतोडय सा ।' मत्र पच्छष्दनिदिद्याना वाक्याना परस्परनिरपैक्षत्वाचदेकानतःपातिनेणाक्षीशब्दे नान्देषा सम्बन्य: कनरेरनिमतो नोपपयत दव। म्याँ विनामी दबा पाणा रणाक्षी सा कुतोइप मे।' इति तक्शब्दनिविष्टवाकवान्त:पातित्वे तू सवेरपि बच्छन्दनिदिए- वाक्यान्त:पातित्े वाक्ये: सम्बन्धो बटते। बया वा- वक्षसे मत्कटाक्षेण सरा चन्दी मनोभवः। अम यदलस तदेलनेन सम्बन्धो न पटते । "क्षसे चेत' इति तु युक्त: पाठः। बथा वा- ज्योस्सानयः पथःपूरस्तारका: मैरवाणि च। राजति व्योमकासारराजइंस: सुभाकरः॥' अत्र कासारशम्दर समाने गुणीमावाचदबल न सरवे: सयोग: । विषेयावि- मरे यदेवाविमुष्ट तदेव दुषम। दह तु पधानस् कासारपदार्थेसव प्रायान्येनामवीते:

मान्यमकरो रतमोहता वदातननिदन, ३ 'अनुमावः म्रकर्ष पतितर्य' ब. ३ चहण्डामर" दत्यन 'चछत् हति 'बामर (सेतमो सन्ची 'उण्डा शन्द मविमाति स व पुरीार्मन इति सुगप्ा • वाम्मकाने सतोलास उदइतमिडग. ५ हदमर्पान्तरैकपदताया उद्ाहरणय. • 'पराविगिरनिमतोपि नलपसर इनि' ग-स. "कामारे रात नि- 'अ स्योम कासार नि.

११६ साहित्पदर्पणे

सर्वोडपि पयःपुरादिपदार्यसव्त्या न प्रतीयते, इति सर्वमाक्यामविरोधावमास इत्युभयोभेंद: । 'मनेन निछन्दवा मातुः कर्ण्ठं परचुना तब। बइस्पड: कृपाणीडयं लजजवे बम भर्गम ।I' अन आ्गवनिन्दार्यां मबुक्तस मात्कळ्ठच्छेदनसप परशुना तह सस्बन्ो ने युक्त इति प्राच्मा:। परशुनिन्दामुखेन आगेवनिन्दाभिकमेव वेदगप घोवयवीत्यायुनिकाः। मकमता पषा- समय मतर करोति पसाबड अणिगदन्त इवीन शरीरिणाम्। शरदि इंसरवा: पनपीकृतल्परमपूरमय् रनगीयतान् ।i' (शिशु, ६.४४.) अत्र परागुश्यमानवारपानन्तरमेनरेतिशन्दो थुक्, न त मणिगदन्त इत्नन्तरम्। पतम्- दयं गते संपति शोचनीयतां समागमप्रावनया कपालिनः। कला व सा कान्तिगवी कलावतत्त्वमस्प लोकल न नेत्रकीमुदी।।' (कुमा.५.७२) अन सवमिवयनन्तरमेव चकारो बुक्त:। अमतपरार्थता यमा-राममन्मवशरेण तादिता- (रख. ११.२०) इादि। अन सजाररसख म्यस्चको दितीयोडये: प्रकृतरसविरोभित्वादनिष्टः । वाच्यस्वानमिधानं यषा-म्पतिकमरव की मे नीदय गामाति कुम्पसि।' अत् व्यतिक्मतममपीत्यपिरवष्य बत्तम्यो नोकः। म्यूनपदले वाचकपदसेव न्यूनता विवलिता। अपेस्त न तमात्वमित्यनयोभेदः । एवमन्यतापि। यया वा-चरणानवकान्तायास्वन्ति कोपस्यापि ते। नव चरणानवका- म्यासीति वाध्पम्। भगप्रकमता बमा-एवमुक्तो मत्रिमुढये रावणः मलयः आापत।' अघ सचचातना प्रकान्त प्रतिमचनमपि तेनैव वनुमुचितन। वेन 'रावण: अत्यमोचत' इति पाठी वुकः। एवं न सति न कमितपदत्मदोष: वस्पोहेश्यपतिनि-

कदेति सविता तामसाम एपास्तमेति े।' इतच यदि रक्त पजेवि पदोन्तरेण स एवागे: प्रतिपाचते तदान्योडर्यें इन अतिमासमानः प्रतीति सगपति। चया वा- से हिमालयमामवय पुनः मेश्य व शुलिगम्। सिद्ध नारमे निगेचार्य तदिसड्या: समुपयु:॥' (कुमार० ६.९४) अब 'असे' शवीदमा अकान्तस तेनैव तत्समानान्यामेतदव:शष्दास्या वा परा- मशों बुक्तो न तच्चव्देन । मा वा-'उदन्यरिछित्ना नू: म व पतिरप योजन- नयम्।' (नीविश•) अत्र 'मिता मूः पत्ार्षा स च पविरपान्' इति युक्त: पाठः। एवन्-

1 निन्दाविषममेव' नि-ब.१ 'परामूर्मवामना ग. १ 'अम्यमयोगो पुक' बा 'शम्- अयोगो मुम्ते नि. • उन्पती च दिपनी व महतामेकरूपता' इलबिक ग-पुसके ५ 'रसत दि बडि पछान्तरेण निः 'इन्र यदि पंदा" ब.

94-८ ] सतम: परिच्छेदः। ११७

'यशोडभिगन्तुं सुखतिम्ठवा वा मनुष्पसंख्यामतिवतित बा। निरुत्मुकानामभियोगनाजा समुत्तकेवाडमुपैति सिद्धि: ॥'(किरावा० २.४०) अम 'नुखमीहितुम्' रत्युचितम्। लवाघयो: प्रकृतिविषयः मकनमेदः । बृनीये पर्यागविषय:, चतुमें प्रत्ययविषयः । एवमन्यतरापि। प्रसिद्धित्यागो बया-'बोरो वारिमुचा रवः ।' अत्र मेषाना गजितमेव मति- हम् । यवादु :- 'मशीरादियु रणितमार्य पक्षितु च कवितप्रमृति। सनितमणितादि सुरते नेवादियु गजितप्मुखय्।' (रु३ट० ६.२५) इत्यादि। अस्यानस्यपदता यमा -

अपनवालम्पजनीवम्युहसा नमोन्नलोलपक्षा: ।।' ( स्त०१३.३२) अत्र तदीयेपदात्पूर्व गह्यामित्यस पाठो घुक्तः । एवम्-'हितान यः संशणुवे स किप्रमु: (किराता० १.५॥) अत्र संतगुन इत्यत: पूर्व ननः स्पितिरचिता। मत्र च पदमात्रस्पसयाने निवेशेपि सर्वमेव वाक्यं विवश्षितार्थपलायने मन्चरमिति वाक्यदोपता। मवमन्यनामि। वह केडप्याडु :- पदश्ब्देन वाचकमेव प्रायो निग- पते, न च नओो वाचकता निर्विवादासखातशपेणार्यबोधनविरद्वाव' इति। यमा- 'हयं गतन्-'इव्यादी ल्वमिलयनन्वर चकारानुपाद्याबादकमता तथाचापीति।

'अभापि सनशेकदुगविषमें सीमन्तिनीना हृदि सातं वाच्छति मान एप मिगिति कोषादिवालोहित: । प्रोचदुरतरप्रसारितकर: कर्मव्यसौ सर्क्षणा-

अत् कोपिन उक्ती समासो न हृतः। कवेसळी तु फृतः। वाक्यान्तरपदाना

नभोगने।' वाक्यान्तरेउनुप्रवेश्वः सक्कीर्णलवम् । यथा-'चन्द्रं मुग्र कुरमावि पदय मान

अत्र नमोड़ने चन्द्रं पश्य मान सुग्ेति यचन्। 'हिषावमेकवाकमविषयम' इत्य- साद्ितम्। वाक्वान्तरे वाक्यान्तराजुपनेशो गर्भिवता। पवा- रमणे चरणणोन्ते प्रणतिप्रबणेडयुना। बदामि सन्ति से तत्त कवाचित्ोचिता: कुषः । अवंदोपानाइ-

सन्दििग्धपुनरुकावे र्पातिविद्याविरुद्धते। 1 'सददीबमिति पदात् ग. २ "स्थानविनिवेशस ग-स. 'अम तदीय इति पदात्' स. ३ हनी ग-त. * फान्यमकारो सतभोज्ास छदछृतमिवम ५'मरनमासे' ग.

११८ साहित्यदर्पणे

साकाङता सहचरभिन्नतात्यानयुक्तता।। १०। अविशेषे विशेषज्ञानियमे नियमखथा। तयोर्विपरययी विध्यनुवादायुक्तते तया।। १॥॥ निर्मुकपुनरुकतत्वमर्भदोपा: प्रकीर्तिता।। तटिपर्ययो विशेषेडमिशेषो नियमेडनियम: 1 अन्नापुष्टतं मुरुपानुपकारित्म्। बबा-'विलोगय वितवे स्योति वियु मुग्र रुषे मिये। अम वितवशब्दो मानल्ागं प्रति न किचिदुपकुरते। अभिकपदले पदार्थान्वयप्रवीते: समकालमेव मामप्रतिनास:) इद तु प्वादिति विशेष: । दुष्कमता पर्या- गदेहि मे बाजिन राजनाजेन्द्रं वा मवालसम्। अत्र गजेन्द्रल पबमे वाचनद्- चिठम्। 'खवपिदि र्वं समीये मे सपिम्वेवाचुना मिने।' बवारषों धाम्पः । कसपवि- स्प्रागुस्कर्पेमपकर्ष वानिषाय पक्षासदन्येत्वप्रतिपादन व्याहतत्वस्। गमा- 'इरन्ति हदर्य गूर्नों न नमेन्दुकलादय:। बीक्यते मेरिय तन्दी लोफलोचनचन्द्रिका॥'

हन्तुमेव मवृतस सतव्वस्थ विवरैषिण: । वयाशु जायवे पातों न तथा पुनरनेतिः॥" (मामड १.५१)

'वषल्येतदवर्पतिर्न तु बनो भामसामच् पवः सत्ये सा सवितु: सुता सरसरितपूरो बैवा पावितः। व्वासस्पोक्तियु विशसित्यगि न कः बत्ञा न कसप भुतो न प्रत्येति तवापि मुग्पहूरिणी मोस्वन्मरीविम्यप: ।।'

सूयमरीचीना जलपैतयवहेतुलमुनितम्। समानि सृगी आन्तरवापत्र जलप्रलर्प न करोति। अयमप्रस्तुनोष्प्यरयों दुर्वोयः दूरे नामात्स्तुतयदोय इति कषटार्थस्वम्। 'सदा नरति खे मानु: सदा बहति माल्त: । सदा चत्ते मुर्व शेप: सदा बीरोडविकशवन: Ii' अत सदेत्यनवीकृतत्वम्। अत्राल् पदख् पर्यागान्तरेणोपादानेडनि यदि नान्य- दविव्छिर्यन्तर तवास्य वोषसय सद्धान रवि कमितपदलाद्वेदः। नवीकृतलं यषा- भानु: सकयुक्ततुरम एव रातरिदिव गन्यवहः प्रयाति। विमति शेष: सतर्त चरित्री वर्छाश्नचैरपि धर्म पपः॥' (शाकु० ५.४)

१ 'अषावगुकता' व-न्त्र. २मियुक ग-र. ५ 'सदन्पमतरि नि-ब. व हान्यमकाये मतमोहास उवाकतमिदम्-५ वया नि. ॥ 'सूर्बी कूदेपैसमावास प्रममत ग-सु(िनका) •बहमयोजनहेतुरब,'ड. करोतीलनमगय' ग-ग्त्र.

सप्तम: परिष्छेदः । ११९

'मृहीसे पेनामी: परिभवमयाओोचितमपि प्रभावामसमाभूण खुद्ध तम कक्षित्र विषय: । परित्क वेन स्वमपि सुचशोकान तु ममा- दिमोक्ये वान्त्र स्यामहमपि चतः स्स्टि भबते ॥।' (वेगी० २.१९) अब्र द्वितीमे शलमोचने हेतुनोंक इति निर्हेतुत्यम्। कुमारस्ते नराधीश मि्य

अवला या स्युः सेव्या मूत्ष मनीषिण: ॥ जय्र अकरणाभावाच्छान्तराकारिणो: को

'सहसा विदधीत न कियामविवेक: परमापदा पदम्। घृमते हि विमृश्यकारिगां गुणाउस्बा: लयमेव सम्पदः ॥' (किरावा० र.३०)

ततश्रचार समरे शिव्शलबरो हरिः।' अम हरे: शू्ळ सोकेडप्रसिदम्। यथा वा- 'पादापातादशोकसे मजातादुरकण्टकः।' लत् पादाषाताइशोकेयु पुष्पमेव भागत दैवि प्रसिद्ध न लकुर इति कविसमवरूमातिविरदता। 'अवरे फरजक्षुर्त

अत्र वशरशासविलदलाद्वियाविरुदता । एवमन्य शास्त्रविरद्धामपरि। ऐशस चनुषो मा क्षनस च समुनतिम् । स््रीरजं च कर्य नाम सुध्यते मार्गनोत्युना।।'

'सज्जनो र्दुगतो ममः कामिनी गलितमानी। खड: पृत्रम: समक्याया तापाय मम चेवस:॥' कत्र सज्जन: कामिनी व शोमनी वस्सहचर: खढोड़शोमन इति सहचरमिस्नत्वम्। आडा झकहिखामणिप्रणयिनी यावाणि बुनेव मकिरभूतपती विनाकिनि पद रद्केति दिस्या पुरी। उत्पच्तिद्ेहिणान्वचे च तबदी नेडम्वरो लम्पते स्वाधेदेव न रावणः के नु पुनः सर्बत्र सनें गुणा: i' (बालरा. १.३६) अन न रायण इत्येतावतेव समाध्यम्। 'हीरकार्णा निमेरस्य सिन्धोः किं वरणया- महे।' अम रजारना निमेरित विशेष एवं वाच्यः। आवर्षे एव नामिसे नेवे नीलसरोगहे।

अभावते एवेकि नियमो न वाच्यः। वान्ति नीलनिनोलिन्यो रजनीप्वमिव्वारिका: ।'

· श सत्रमोषगहेत" ग. १ "मस्छति' ग-स. ३ 'वितीपाय व्यात स. • 'रवि असिकल इति नालि ख-तुचपने. " हलमुपेश्ितुनिख्ाणाइमा' नि-व. 4 डुर्गतो नि.

१२० साहित्यदर्पणे

मत्र तमिलास्वति रजनीविशेषो वाच्यः। 'आपातेमुरसे भगे निमग्राः कि न कुते।' अत्र खापात स्रेति नियमो वाच्य:। ननु वाच्यस्पानमियाने '्यतिकमळवन्' इत्यादानपेरभाय:, यह चेव्रकारसेति कोइनयोमेंदः। अत्राहे-नियमस्वावचनमेव पृथग्मूत नियमपरिकृततेरवियमः' इति, तत्र। तथा सत्यपि दयो: अम्दारयदोषतार्गा नियामकामाबाए। वस्का गतिरिति चेतु, "ज्यतिकमलवम्' इत्यादो शब्दोचारणानन्वरमेव दोषप्रतिभासः । इह स्वर्ग- अ्त्यमानन्तरमिति भेदः । एवं व शन्दपरितृत्तिसहत्वासहत्ान्या पूर्वराइतोडपि माब्दार्थदोषविभाग एवं प्यवस्पति:यो दोषः सम्यपरिकृत्यसहः स शब्द्दोष एव। वश् पदार्थान्वयप्रतीतिपूर्यनोच्य: सोडनि शम्यदोष:। यश्ामेप्रचीतनन्तर बोध्य:

रामेले तु 'राममन्मवशरेग इत्यादो नियमेन वानवव्यापित्ामिप्रायाहाकपदो. पता। अश्रीता्वादी त न निममेन वानयव्यापितम्।

मत्र परपये हत्ता न्मक्षमानन्दविप्यवीति विवेगन्। चण्डीश चूडाभरण चन्द्र लोकतमोपर। चिरहिप्राणहरण कदर्यय न माँ कृमा ॥' कज विरदिण उक्ती तृतीयपादसार्यों नानुवाय:। कची रागाबकतया माडमिर्डे यमेवासियष्यारिकषठे मातमानासपीहोपारे परपुरुपेयां न दडा पतन्ती। सल्तकोडयं न किथिद्वगपति विदित तैगसतु वेनालि दचा नृत्येन्य: औमियोगाईवितुमिति गतेवास्युमि यख फीर्ति:।' मन् विदित तेडसिललनेन समापितममि वचन सेनेआदि पुनरूपाचन्। इप रसचोपानाइ- रसस्योकि: स्वशब्देन स्थामिसजारिणोरपि। 1२॥ परिपन्थिरसाइसव विभावादे: परिग्रहः। आझेप: कहपत: कुच्छ्राइनुनावविभावपोः॥१३॥ अकाण्डे परयनच्डेद़ी तथा दीप्ि: पुनः पुनः। अड्विनोऽननुसन्धानमनहसय च कीर्वनस् ।१0। अतिविस्तृ तिरदवस्प मकतीना विपयेयः । अधीनोचित्सम्यत् दोषा रसगता सताः। रसस्त्र रवपाब्दो रसगब्द: मजारादिकवदय । जमेण पया-

· असासरमे ग. सब नियमत'ग अव दि' स 'निममस कमन नि परिकतादे" या परिपुधित्वादे' नि.५ 'सध्हमय' स. 4 मवियुमित संतेलस् र. क काष्पपकाये सतगोताय स्वाइनासदम् क' अवनीनित स.

*. १२-1५] सत्तम: परिच्छेदः । १२१

'ामुदीक्ष्य कुराक्षी रसो न: कोइन्जायठ। चन्द्रमण्डसमाकोनम महारे मगनन्तरम्।।' सयामिभावसव सवशन्दवाच्चल बर्था-अजापव रतिसस्ास्त्वि होचनगो- सरे। व्यनिचारिण: सशब्दवाजल बया-'जाता साजाबदी मुरा पियस परिसुम्पने अजर पथमे पादे 'आमीन्मुकुलिवाक्षी सा' इति लजजावा अनुमानमुखेन कपने युक्तः पाठः।मा्न मा कुर सन्वति नाखा मोवनमस्पिरम् अब पोबनालैय निवेदन शुशाररसस्य परिपन्थिन: वान्तरससमात शान्तलेव व विमाव इति शजारे सरपरियद्दो न युक:। धमलयति शिहिरऐोचिप भुवनतर्य शोकलोचनानन्दे। ईपल्किमकठाक्षा मेरमुनी सा निरीक्ष्प्ता तन्न्री।। ।त्र रेससोदीपनालम्बनविभामावनु मावप्येवसामिनी सितामिति कडकलपना। 'परिहरति रवि मवि खुमीने स्वलविवरा परितर्वते व भूयः । इति बत विषमा दशास देहं परिभवति प्रसर्भ किमत्र केमैः ।' अत्र रतिपरिद्वारावीना कमणादावयि समभवारकामिनीरूपो विभाष: कष्क्रावासे- प्यः 1 अकाण्डे प्रयम यया-वेणीसंबारे द्वितीयेध्से प्रवर्ममानानेकपीरसंक्षये काळे हुवोमनरम नानुमला सद बमारपवनम्। छेदो यमा-वीरचरिते रामवमामवयोर्षीरापिसडेडन्योन्मसरम्भे कडूणमोचनाव गच्छामीत रामबसोकि:। पुनः पुनर्दीपियमा-कुमारसम्भने रतिबिलाये। अहिनोडननुसन्धान ब्बा-रलावल्य। चतुबेडडे मातव्यागमने सागरिकापा विस्मृतिः। अनामस कीवन यमा-फर्पूरमजर्या राजनायिकयोः सयं कते मसनास वर्णनमनाहल बन्दिवणितमम मर्थसनम्। अह्ञस्यातिविस्तृतिर्षमा-किराते

मकतयो दिव्या अदिव्या दिभ्यादिम्यानेति। तेना चीरोदाचादिता। वेगाम- स्युत्तमापममध्यनत्वम्। तेमु व मो ममानृवसस्ायपावणैने प्रकृतिचिपर्ययो दोषः । गया-मौरोदाच्सय रामस नीरोदतवच्छाना मालियन:। यबा था-कुमार- सम्मरे उत्तमदेवैकयो: मार्यवीपरमेश्रयो: समयोगकदारवर्णनम् । वर्व पिनो:

युम्य: पृथगळड्वारदोपाणां नैव सम्मवः॥ 1५ ॥ पम्य उक्तदोपेम्य:। तेगा दि-उपमायामसाहरवासम्मवयोगपमानल जातिप्र-

1/ज भशारलय ग- स्र र काम्नकाये मतमोलाव ठदाइतमिदन ३'उसमदेवयो'ख-ग. वनिकाराइय) तदमिनेमायें व काच्ये चतुमयहो रमाबेकसनमकुतिमिर्नविकानि

(नम्पालोडे ३.१॥ इलम). ५ 'मानय' स ट

१२२ साहित्यदर्पणे [ ७.१५

कमेण यमा- पमाणि काव्यशकिन वित्सार्थरदिमन्।

चण्डाल रव राजासी समानेऽचिकसाइस:। "फर्मूरखण्ब बत्र राजवि चन्द्रनिम्वय्।' 'हरवनीडफण्ठोडर्ग विराजति शिखाबळ: ।' 'कनावदिसमानी ते।' 'दिवाकराद्रकृति वो गुहासु तीर्न दिवालीतनिवान्यकारम् । सुद्रेदपि नून शरण प्रपसे ममत्वमुचे:शिरसामवीव ।।' (कुमार० १.१₹) एवमादियूतोकिवार्धखासम्भूततपैव अतिनासन समयमिक्नुचितमेव तत्समर्म- नम्। चमकस्प पावत्रयगतस्पापयुक्तार्व दोषः। यमा- सइसोमिजनेः सिग्बेः सह सा कुअमन्दिरम्। वदिते रजनीनाये सदसा माति सुन्दरी ।।'

"एव मूर्वों बया धर्मः क्षितिपो रक्षति कितिन्। एवमनुप्रासे वृतिविरवस्म प्रतिकूळवर्णलम् । यमा-'ओवटर बहटर-'हत्यादी। उपमार्मा व साधारणधर्मस्वाभिकन्यूनत्ववोरविकपदर्त्वं न्यूनपव्सर्व न। कमेणो- वाबरणम्- 'नयनज्गोतिषा भाति शम्मुनूंतेसितसुति:।

अत्र मगवतो नीडकष्ठतव स्ामविषादनाच तुर्थेपादोडभित:। कमलालितित स्ारबारदारी मुर हिपन्। वियुदिमपिसो नीवजीमूत इम राजते।।' अप्रोपमानसा सबचाकत्वे वाच्येम्। अस्पामेवोपमानोपमेययोकिजवचनमेदखव कालपुरुपतिध्यादिभेदस न समप्रकमत्वम्। क्रमेणोदाहरणम- 'सुबेष विमलखन्द्र: ।' 'कमोत्खा इब सिता कीति:।' काप्यमिखया कयोरासीजमतो: शुदुनेशयोः । हिमनिर्मुचयोयोंगे विश्राचन्द्रमसोरिच ।।' (खघु. १.४६) अत्र तनाभृतचिषाचन्द्रमसो: शोमा न सत्नासीय। अपि तु सर्वदापि भबति। 'कवेब राजसे तम्वि । अत कता राबते, लें ह राजसे। 'बिर जीवतु वे चनुमां- बैण्डेयो मुनियषा।' अप्र मार्नण्डेयो जीवत्येन। न ख्नेतवस्प गीमलििलनेन विषेमम्।

विजने ग-ब. १ 'आार्म तेन

v.१५] सत्तम: परिच्छेदः । १२₹

कमेणोदाहरणन्- 'मुखं चन्द्र इानाति।' 'तहेशोऽसव शोऽन्यामि: स्ीभिमंबुरवामृतः । दपते सा परा शोनां तदीया विश्नमा एव ।।'

स्कुटोडनिनाह: । मवमनुमासे वैकल्यसमेतम्। बमा-

परिसरणमरुणचरगे रमरणकमकारणगं कुरुते।' (रुद्ड, २. २ ३) एतं समासोक्ी साधारणविशेषणव शास्परार्यैस्य प्रतीतावपि पुनस्ल शम्देनोपा- दानस्वामस्तुसमर्शसारया न्यजनयेव पस्तुता्यिगते: सम्देन, वदमिानस व बुनर- कलम् । कमेमोदाहरणम्- अनुरागवन्तमपि वोचनपोर्दपर्व़ वपुः सुखमवापकरम्। निरकासपद्रविमपेतवस विगदालवादपरदिम्गणिका ।।' (शिशु० ९.१०) अत्रापरदिगित्येत्ताववैव तल्पा गणिकात्यं मदीपते। 'आहूचेयु विषक्वमेतु मन्रको नामान्पुरो बार्यये मध्ये ना पुरि वा वर्सस्यूणमणिषेचे समीना पैसस। सपोतोइपि न कम्पये प्रचतितु मध्येडपि वेजसपना

खम् । पषा- चक्राविछितता चक्री गोर्त मोतनिदक्छितन्। वृपं बुषभकेतुश मायन्छणस नूमुनः।। उक्तदोपाणां न कनिददोपल कचिह्ुणत्वमिलाह- चकरि कोधसंयुक्ते तया वाच्ये समुदते। गौदादी तु रसेडत्यन्तं दुःअव्त्वं गुणो सवेत् ॥।१६ ॥

भाक:। कमेण यया- तरिन्ेरकृशसव कण्ठचठितम्राणस मे निर्दयं करः पतभर: शरैरतिशिते मिन्दन्मनो निर्मेरम्।

ज्वालाजालकरालित: पुनरसावासतां समस्वात्सना।।'

· 'रनम्' इति मद्ितमहादरातके, 'चेतन कत मुकितभतटमातरे, 4'"सवादसय' ग-चत 4 'पुक)' गः 'गुण इति माकव्पपदेशे युक्ता1' ख.

१२४ साहित्यदर्पणे

अतर कहारे कुपितो बका।

लान्तवझाण्डखण्डं प्रविससत सिव श्ाम्मपं ताण्डरव थः ।।1 अनोकवैताण्डव वाच्यम्। इमे पमे गम । रौदादिरसले तह्ितगापेक्षापि दु:अबर- समत्न्ं गुणः। चमा-'उत्तत्योस्हल कतिन्-' इत्यादि (मालवी० ५.२६)। अन्र बीमस्सो रस: ।

तधा पुनरिति गुण मव। यया - 'करिदस्ेन सम्पामे अविश्यान्चयिलोडिवे। उपसर्पन्वनः पुसः साधनान्तनिराजेटे॥ कत्र दि सुरवारम्मगोष्यों 'वर्मे: पदेः मिशुनमेख रहस्वव्सतु इति कामशाय सिविः । आदिशष्दा व्कामकपापसूतियु बोब्च्पम्ू। स्वातामदोषी केपादी निहृतार्मामयुकतते ॥ १०।। पमा- पर्वतमेदि पवित्र नैत्रे नरकसव बहुमर्त गडनम्। इरिमिम इसिमिव इरिमिन सुरसरिदम्भ: पतसमत ॥ (दमयन्तीकथा) अत्ेन्द्रपक्षे पवित्रशब्दो निहतानेः। सिहपक्षे सतमशब्दो मावजारयेडमबुरतः। गुणः सादपतीतत्वं जञत्वं चेत्रकृवाच्ययोः । पा- स्वामामनन्ति प्रकति पुरुषा मेमवर्तिनीस्। स्वैदशनमुदासीन त्वामेब पुर्ते बिदु:' ॥ (कुमार= २.१३) स्वयं वापि परामदे अप्रवीतत्व गुण हत्यनुषजथते। चया- 'युक्त: कळामिख्मसा नियृसै क्षीणक् नामि: अतये व पयाम्। शुद्धं निरालम्नपदावलवय तमात्मचन्द्र परिशीलमामि॥ कयितं च पद पुनः ॥१८ ॥ विहितस्यानुवादत्वे विपादे विस्ये कृषि। दैन्येऽ्य लाटानुपासेऽनुकम्पार्या प्रसादने ॥ १९ ॥ अर्योन्तरसंकमितवाच्ये हर्षे:पचारणे। गुण हत्येव । बया-'उदेति सचिता तान :- इत्यादि। अन् विदितानुवाद: 1

1 फुभ ग. र 'गोवत अष्पय बा "मतेडव ताण्डरन सु. 4 काल्यवकासे अतमी आाले पचनिवन, # 'तहविंग का.

w.२० ] सत्तम: परिच्छेद:। १२५

इन्व इन्त गत: कान्वो बसन्ते सवि नागतः । मत्न विषादः। 'नि्त चित्रमना- काये कर्म समुति पन्द्रमात। जत्र मिलयः। 'मुनपने नयने निषेहि-' इत । मतर लाटानुपासः। 'नयने तलेब नयने न' । इत्पादावर्थोन्तरसकमितवाच्दो ध्निः। पत्रमन्गत्। सन्दिग्धत्वं तथा व्याजस्तुतिपर्यवसायि चेत् ॥ २० ॥ गुण इस्पेव । चषा-

विनसत्करेयुगडन संत्रति सममावयो: सदनमे'॥ वैयाकरणमुख्ये तु प्रतिपाध्ेऽय बक्करि। कष्टव्वं दुःशवर्त्य वा गुण हल्पेम । पर्मा-

किम्पलवनिम: कविचम्र सनिहिते न ते॥' अधारम: कषः । पैयाकरणय्य सक्ा। एवमस् प्रतिपाधतेडपि। अवामापेगुपाध्याय स्ामरई न कदाचन'। बत्र दुःभवत्वम् । वैयाकरणो वाय्यः। एवमख बसुलेडपि। आ्न्पत्वमयमोकियु ॥ २१॥ गुण हत्येव। यमा नम- 'पसो ससइरबिम्यो दीसर हैअववीणपिण्डो क्रव।। बेंदे अस्ससमोडा पडन्ति आसास दुदचार न्य।। (एप अशपरनिम्वो दस्यते हैयशनीनपिन्ट इव। पते अंशुसमूहा: पतन्ति आगास दुन्बमारा एवं ॥1) इयं विटूपकोकि:। निर्हेतुत्ता तु र्यातेश्ें शोपतां नैव गच्छति। पमा-

कवीनां समये स्याते गुणः स्पातविरुद्धता।। २२॥ कविसमवरूपावानि च- मालिन्पं व्योक्ि पापे, मशसि चवलता वर्ण्यते हासकीसों रक्तो व कोधराती, सरियुद्दबिगतं पङ्चजेन्दीवरादि। तोयाधारे5खिलेऽपि प्रसरति च मरालादिक: पक्षिसङ्टो ज्योल्ा पेया चकोरैजलचरसमये मानस यान्ति हंसाः ॥ २३॥

· नाध्यमकामे इसमे नयमे सोहाप उदाहुतनिदण, के 'मोमीड बेपीव्छम' स्त. "बैबीसम:' प. कम्यमशारी मसमोजाण उदाकुसमिदक, 8 'अअव्रीतार्यम्' स्-ग-च) 'समाईेग" हती व रामगरगर्वमतम्. ५ 'पर मलस्व मोहा' ख-ग.

१२६ साहित्यदर्पणे [v.RY

पादायाताइसोको विकसति बकुल योपितामाखमग्र- पूनामजेषु द्वारा:, स्फुदति क हृदय विप्योगस तापैः। मोर्बी रोलम्यमाला चनुरथ विकिस्ा: कौसुमा: पुष्पकेतो- र्मिर्न खवाइस याणैयुवजनहदय खौकटाझेण सहृत् ।। २४। अध्यम्भोजं, निशारयां विकसति कुमुदं, चन्द्रिका शुछ्चपसे मेवव्वानेपु नृतयं भवति व शिखिर्ना नाप्यसोके फल सपाद्। न ख्वाजानी वसन्ते, न घ कुसुमफले गन्बसारदुमाणा- मित्यायुजेममन्यरकविसमयगत सतकजीना प्रबन्धे ।। २५ ।। ममामुवाहरणान्याकरेवु संधानि। धनु्ज्यादियु शब्देशु शब्दास्तु धनुराइयः। आरुवत्चादिवोषाय बया-'पूरिवे रोवसी व्वानेपेनुज्योरफाकनोङ्गवे:'। मय ज्याशव्देनापि गतार्मेले धनु:शन्देन उपाया चनुष्यावैतीकरणे बोष्यते । आदिशव्दाव् 'भाति कर्णाववंतख्े'। अत्र कर्णन्पिततववोषनाय कर्णशम्दः। एवं अवणकुण्डकसिर:शेखरप्रभुतिः । एवं निरुप- पदो मालाशन्द: पुष्पलजमेवानियच इत सितावपि 'पुष्पमाका विमाति ते । अत्र पुष्पदाष्द्र उत्कृष्टपु पमुदये। एवं मुफाहार इत्यत्र मुक्त्ाशम्वेनान्यरलामिसितत्वन्। प्रयोक्व्या: रिविता अमी ॥ २६॥ मगुरज्याडय: सत्काव्यस्पिता एव निबदन्या:, न लखपिता जपनकाशीकरकढ- मादय:। उक्तावानन्दसमनादे: सपाच्यूनपदता गुणः। यथा-

मा मा मानद माति मामलमिति क्षामाक्षरोहापिनी सुषा किं नु मृता नु कि मनमि मे सीना विलीना नु किम्।।

क्षेत्र पीडयेति न्युनम्। (नमन० ४०)

कचित्र दोपो न गुणः

विपेत्तोपवशार्प्रनावपिदिता पीर्य न सा कुप्पवि कार्मायोस्वतिता मवेन्मवि पुनर्मीबाईमच्या मनः । सी एरते वितषदिपोडपि न त्र में झक्काः पुरोवर्तिनी मा चालन्तमगोचर नमनबोयावेति कोडये विचि:' (विक्मो० ४२) ·रिता स. क वद्मान तोक ररग' निः 'भ्णोकरन'स्. "धुमहसे निः 'सकष्डक' ग-त्, :4 'अर ... मूम्' इति नामि ग-सुसके,

सप्तम: परिच्छेदः। १२७

अव प्रमावमिदिवेते भवेदिति चेलनन्तर नैवयठ इवि पदानि न्यूनानि। पर्षा

गुणः । दीर्य न सेत्ादिवानयजन्यया न प्रतिप्या विष्रेदित्वादिनानयमतिभरनीय: रकुटमेवावभासव इति न दोष:। गुणः काप्यधिकं पदम् ।२० ॥ षपा- 'आाचरति दुर्जनी बत्सइसा मनसोऽप्पगोचरानर्पान्। तन्न न गाने जाने सपृनति मनः कि तु नैव निष्ठरतान्'॥

समालपुनरात्तव्वं न दोषो न गुण: कचिद्। पया-अन्यास्ता गुगरण- हलादि। अत्र प्रयमार्घेन वाक्यसमापावनि दिवी- मार्गवाक्य पुनरुपास्तम्। एवं न विशेषणमानस पुनरुपादयने समापपुनरात्तल न माक्यान्तरस्ेति विभेयय्। गमितत्वं गुणः क्रापि पया- *दिच्ानतपयाबिभकचतुरापाटा नही साध्यते सिक्धा सापि बदन्त पव दि बर्य रोमाचिता: पश्यत। विमाय प्रतिपायते किमपर रामाय वसे नमो

अम वदन्त मनेत्यादि मार्क्य वानमान्तरप्रपेशाव नमत्कारातिशषरमं पुण्णावि। पतठाकर्पता तथा ॥२८ ॥ तवेति कविव गुणः । गवा-'चजहुज-' इत्यादि। अत्र चतुर्थपादे सुकुमारा पैतया शन्दाडम्बरत्यागो गुणः। कचिदुक्ती स्शन्देन न दोपो व्यभिचारिणः । अनुभावविभावास्या रचना मत्र नोचिता।। २९॥ पत्रानुमावविभावसुसेन प्रतिपादने विरशेदप्रनीतिनासि, यत्र च विभाषानुमाव- कतपुष्िरावित्य मेवानुगुण तत्र व्यनिचारिण: खशन्देनोक्ती न दोष: । वषा- ओसुगेन कतलवरा सहमुवा व्याव्तमाना दिया सेसोनेन्युवचूजनस वचनैनीतामिमुर्य पुनः। दशामे वरमाचसाव्यसरत्षा गोरी नवे सहमे सरोहलुक्फा हरेग इसवा किष्ठा शिवायास्तु नः॥ (रला. १.२)

1.परीवीया निः २ जान इतयोगत्पत जेरे द्विनीमतान इच्नैवाहगेन मान इत्वन्पयों- गण्पड" सा: 'जाम इत्नेनायोम" व-सत (शिर्स ग-पूसाकपन). x विशेषणौतिए स् दुसके पाटमार्र निर्विषम

१२८ साहित्यदर्पणे [v.२९

अनोरवनपमम त्वराकमनुभावमुखेन प्रतिपादने न करिति प्वीति:। लराया नंवादिनापि सम्मवाठ। द्वियोडनुमावसय च व्यावर्निस्य कोपादिनापि सम्नव:।

मिधानमेव न्यास्यम्। सच्चार्योदेर्विहडस्प वात्यतवेन वचो गुणः । दवा-'काकार्य कमछद्मण: क व कुछै-' इत्यादि।

सिरसकार: पर्यन्ते चिन्तामभाममाल्ाइमकर्वमानिर्मावयति। विरोधिनोऽपि स्रणे साम्येन वचनेउपि या ॥३०॥

कमेण वथा-अर्म स रसनोष्कपी-इत्वादि । मननालम्वनविच्जेदेन रवेररसा- समदया नार्यमाणाना तरजाना शोकोद्दीपकतमा फमणानुकूकता। 'सरागया लितयनपर्मतोमया कराइतिध्वनितफ्थूरपीठया। मुहरंहर्दशनमिलेद्वितोष्मा रपा नृपा: वियतमवेव मेसिरे' ॥ (शिशु-१७.२) कन सगभोगसबारो पर्णनीयसम बीर व्यमिचारिण: कोमखानुमावडाम्वेव विवलिय:। एर्क व्याननिमीलनान्मुकुश्तिभार्य दिवीय पुन: पार्वल्ा वदनामुमखनमरे समभोगभावालसम्।

शम्मोमिनरस समाधिसमये नेत्रवर्व भातु बैंः ॥ मत्र ग्रास्तमहाररोहरसपरिपुष्ठा भगवरिषमा रति।। यमा वा- जषिसी दस्तावल्य: प्रसनमभिदतोडप्याददानीडशुकान्तं गृब्केशीथ्वपासश्वरणनिपतितो नेक्षित: संसमेण।

काभीमार्त्ापरायः स दबतु दुरित शाम्मवो कः शराधि:' ॥ (लमर० २) लन कविगता भगवदिषया रतिः प्रधानम। तस्ा: परियोषकतया मगवतखििपु- रप्वंस प्त्युत्साइस्यापरिपुष्टतया रसपदतीममासतया मानमावस्य कणपोजान्। तस् च कामीनेत साम्यबखादायात: खुतारः। एवं चाविभान्तिमानतया कमणस्पाप्यहतैवेति दवोरपि करुणशश्ारयोमेंगवदुत्ता-

ननु सम्दारन्वनातमकपूर्णयनानन्दरूपरप रससप साइटशेनेतररसेन कर्य विरोभ: सग्भावनीय:। पकवासये निवेशभाडुमौवयोगपयनिरहेण परत्परोपम्दकत्वानुपपतेः। नाम्महातिमान: । दवोरमि पूर्णतया सातत्रवेण विभान्ते: । सलमुक्तम्। अत पवाज

• "पाइने सहमे -" नि. म्यावर्तनानस' नि. 1 ए' नि. 9 'जिस्थितोया ग.

सत्तम: परिच्छेदः। १२९

प्रवानेतरेपु रसेमे सातश्मविममराहित्यालूर्णरसनावमात्राजा विलकणतया सबारिर-

पादानों तु खण्डरसनाला । यदाद् :- 'अर्ई वाय्योडम संसगी यचश्री* स्मादरसान्तरे। नालाचवे सम्म यचतः खण्डरस: स्मृतः ॥'हति। नमु 'भाय: करपवीभत्सरोड्रनीरमयानके (चृवीये परिच्छेदे) रखुकनयेन विरोिनोवरी रसभारमो: कथमेकच्र "कपोते जानक्या: करिकळमदन्तपुतिमुपि मरमोररफारोट्टमरघुलकं बच्कमचम्। मडः पममक्शण्वम्जनिचरसेनाकलफल जठाजूरग्रन्यि इदमति रघूर्णां परिषु्देः॥ ( दशरूपके २.१२ इत्पभ महासाटके १.११ रलव च) शलादो सर्मोनेशः। अन्रोष्यवे-रह सात रसाना विरोभिताया अविरोभितायाय

बीरशद्गारयोराजम्वरीकयेन विरोभ:। तथा दासपरोदवीनत्से: सम्मोगल वीरकबगरीदा- दिमिर्विपलरमस। आवम्बनैक्वेन आशयैक्येन व पीरमवानकपोः। नैरनापवि- आावेक्याम्या शान्तशद्ारवो:। वियाप्यविरोषो पीरम्वाङ्वतरोवान्या नुह्ारसानुवेन

एवं न पीरल नायकनिष्ठलेन नमानकस्प प्रतिनायननिषलेन निकसे मिवाम- चलेने न विरोष: । बया नागानन्दे मथामाधपत्ापि शीमूतवाहनस मज्यवलनु- रागो दर्शित:, तन 'अही गीतमदो वादितम्' इतकुतसान्वरा निवेशनाधेरन्तर्वां- आबाल शान्तशाज्ारवोविरोप:। पतमस्यवृपि बेयम्। 'पाण्ड शार्म नदनं-इत्यादौ

अनुकारे च सर्वेषां दोपाणों नेव दोपेता ॥। ३।॥ सर्वेपा दु:मवत्यम्रभूवीनाम्। पया- 'द्रम दुभ्यवनं नोमीलादि जन्पति कमपन।'

अदोपता व गुणता हेया चानुममारमता।। ३२॥ अनुभमात्मता अदोषगुणातमत्ा मे रति श्मदिश्वराजकविराजविरचिते साहितवूर्पणे दोपनिरुपणो नाम सपम: परिच्छेदः।

1 'रतेत्र हरती नालि ग-पुस्के. १ 'बाम्पीय' म २ 'बण्न' ग-स. 4 थाईधरपकनी (५५*ब) महानादकसथनेतत, ५ 'मिवेश)' ग-स. १ 'नवानक ... निषटलेम' पृति मास्ति ग- पुछके •"अगश्येन विरोध नि-घ-ग. 'अद्णनियकम्मेवि' नि-व. ९ 'सन्नक' ग.

१३० साहित्दर्पणे

अष्टम: परिच्छेद:। गुगाना- सससाहित्वमासलव धर्मा: शर्यादयो बया। गुणा: वमा सव्वतिलमासस्वारमन उत्कर्महेतुत्याच्यीमदमो गुणशम्दवाष्याः। वषा काम्पेदिलमाधम् रससप धर्मा: सस्पविश्ञेषा मायुर्योद्योडपि लसमर्मकपवसन्दमैल काम्वम्यप देशस्पोपयिकानुगुण्पनाज इत्पमे:। बया चे्षा रसमात्रक चमैलें तथा दशितनेव। माधुर्यमोजोड्थ प्रसाद इति ते तिया । ।। से गुनाः । उत- चिच्तडवीभावमयो हादो माचुर्षसुभ्यते। यत्तु केनेनिदुक्तम्-'माधुर्य इ्तिकारणन्' इति, तन। द्वीभापसयान्वाईकप- हामिनलेन ठैकार्वेलाभानाए। दववीमावश् खाभतिकानाविषत्वात्मककाटिन्य- मन्युकोभादि कतदीसत्य विम्मय डासायुपटित्तविलेपपरितामेन रत्यायाकारानुविद्यानन्दो- प्रोपेन सहदवचिरचे स्पार्दमायतवम्।तंग- सम्भोगे कहुणे विभ्लस्मे सान्ते:धिक कमात्।। २ ।। सम्मोगादिशन्दा उपवक्षणानि। वेन सम्मोवाभासादिष्यप्येवल लिपतियेंगा। मूर्ति वर्गान्त्यवर्णेन युक्ताष्टटडढान्ब्रिना। रणो लबू च तथको वर्णाः कारणर्ता गता :: ।। ३। वनृत्तिरत्पवुसिर्या मधुरा रचना सबा।

पथा वा सम- फताकुर्ज गथम्मदबद्लिपुओे चपलब- न्समाठित पड् इुतवरमनझ पबलमय्। मनन्मन्द म्न्द दलितगरबिन्दं तरकष- वजोवृन्द विन्दन्किरति मकरन्द दिशि दिशि' ॥ ओजशित्तसव विन्ताररूप दीसत्वनुच्यते॥ ४ ॥ वीरबीभत्सरौद्रेपु कमेणाविक्यमख तु। असोनसः । कवापि वीरादिशष्दा उपलक्षमानि। वेन वीराभासादावप्यय्ता- बसितिः। वर्गस्वाधतृतीयाम्पां चुकी वर्णो तदन्विमी॥५॥ उपयंधो दयोवा सरेफी टठडडै। सद। • मरमम्टेन काम्यमकारेसमोलाले 'आाहाद्कर्ल मापुय सहारे इुंतिकारगन'. = 'मालाइस करा" नि-प. १. मिछलेन वार्य' नि. "चिजईक" नि-व.५ 'प्रचस्पद्' ग.

अषम: परिष्छेद: । १३१

वकारव पकारत्र तल्त व्यक्षकर्ता गता: ॥३॥ तथा समासो बहुडी घटनोडत्शालिनी। पथा-'बतसुद-' हलादि। चिस्त व्यामोति य: क्षिमं शुष्केन्बनमिवानल: ।। क। स प्रसाद: समस्तेषु रसेयु रचनामु व। स्यामोति आविष्करोवि। नव्दालयअका अर्थयोघका: सुतिमात्रतः ॥८ ॥ यमा- मूचीमुगेन सकदेव कतमणसल मुक्ताफलाप सठसि सनयो: पियामा:। गाणेः सरस अतको चिनिकृतसमी समेडपि ्वो कममई न विलोकमामि।। (सददमानन्द २.५२) एषां शष्द्रगुणतं घ गुणवृस्योच्यते दुयै:। 'शरीरस शोवीविगुणयोग स्व्र' इति शेषः । सेषा: समाधिरौदाये पसाद इति ये पुनः ॥९॥ गुणाभिरन्तनैरका भजखन्तर्मवन्ति ते। ओमसि भच्तया ओज:शब्दवाच्ये शष्दार्भंधरमेविश्षेमे। तन्र फेयो बहूनामपि प्रदा-

सबा: पर्वेतकन्वरोदरमुनत: कुर्पन्प्रतिघ्बानिना: । चवैयचरति ध्वनि: कुतिपणोनमामी पमार्म तथा प्राय: मेशवसंस्यशतबबका नेनेवमुररच्छति ।'

उत्कर्र:, अवरोबोडपकर्मः, तयो: कमो वैरसतानावदी विन्यासः। मया-'चन्न- हुय-'इत्यादि। अत पादवगे कमेण बन्बस गाढता। मतुर्षपादे तवपकषश्र । तसमापि च तीजप्रयखोकानेनया ओनस्तिता। उदारता विकात्लक्षणा। विकटर्न पदार्ना मृलस्प्रापलस्। यया- सुचरणविनिनिष्टैनपुरेनेबैकीनां झणिति रणितमाबीतत चित्र कर्क च।'

नम न तन्मतानुसारेण रसानुसन्चानमन्तरेगैन शब्दमीदोफिमामेगोग:। पसाद ओजीमिलिवशेविस्वात्मा। पथा- 'वो ब: झुरख बिभाते सनुजगुयमद: पाण्डवीना चनूसाम् हैति। (बेनी० २.३२) माधुर्व्यक्ञकतवं यद्समासस्य वर्णितम्॥१0। पृथक्पदुत्वं माचुये तेनेवामीहतं पुनः।

· 'माकमेदृद" नि. १ वर्योचर्म छ्रोक बस्त ख-गा-पुसकगो

१३२ साहित्यदर्पणे [ <. 19

अर्थव्यके: म्रसादास्यगुपोनैव परिभहः ॥11 ॥ अर्थध्यक्ति: पदानां हि झदित्यर्थेसमपंणम्।

पम्यडुःधवतात्पामारकान्तिश सुकनारता ।। १२।।

लोकिकमीनाशाहिलम्। सकगारता अपासमन्। अनयोषदादरपे सहे। क्निदोपस्तु समता मार्गाभेदस्वरूपिणी। अन्ययोकगुणेष्वता अस्तःपातो यथायमम् ।। १३। मसुणेन पिकटेन वा मागेगोपकान्तरब सन्दर्भस वेनेव परिनिव्ान मार्गानेद:। म न अचिदोप: 1 तमाहि- अन्यूढात मरूढपाणिजठरालोग न विभवपुः पारीन्द: शिशुरेम पाणिपुटके समातु कि वानवा। उधहुर्वरनन्य सिन्धुर यतमोबामदानाणव-

अनोबतेडयें वाक्ये सुकुमारवन्यत्यागो गुग घम्र। अनेवंतरिये साने माधुर्वादावे- मान्त:पाठः । चमा-'छताकश ग्रणत्-) इत्पादि। लोन: प्रसादो माघुमै सौकुमार्यसुदारता। सदभाषस्व दोपरवाहत्वीकृता नर्चना गुनाः ।।१४ । ओज: सामिप्रापतस्पम्। मसादोडपेवैमल्यन् । मायुर्वेमुकिवैनिम्पन्। सौड- मार्यमपारुम्यम्। मदारता अध्ाम्पलम्। पर्मा पञ्चानासप्यबेगुणारना बपाक्रममपुष्ठा- शाषिकपदानवीकृतामहकरुपाशीलमास्यताना निराकर येनैवाजीकार:। रपठान्युवा- बरणानि। मचेच्यक्ति: सभावोस्त पाळस्ुरेण तथा पुनः । रसच्यनिगुणी भूतष्य ह्ाम्यां कान्तिनासक: ।। १५।।

रपटे वदावरणे। स्षेपो विचिचतामात्रमदोष: समता परम्।

विदस्पचेष्टित कौडिक्यम्, अपसिद्धवर्णनाविरहोडनुस्वणलम्, उपपादकयुक्तिविन्चास उपपन्तिः एरवा बोग: समेशनं स एव रुप बसा घटनामासाद्प: केवो वैचित्मा

संसिते पिमसमे-'इतादि। मत्र दर्शनादय: क्रिया:, पभयसमर्वेनरूर्प कोटिशवम्, होकर्सव्यवहाररूपमनुन्नणलम्, 'एकासनसैंरिो' 'पन्ादुपेत्' 'नयने निमील्य'

49६] नयम: पररिष्छेदः। १३२

'(कदकितकन्पर:' इति चोपपादकानि, एर्षा योगः। लनेन ने वापयीपपत्तियहण्यच् टवा रसासादो व्यवहितप्राय इत्यलागुणता। समता न प्रकान्तप्रकृविमत्ययाविपर्या- मेनार्वस विसवादिताविरेद:। स च प्रकममनरुमैदोपविरइ एवं। सपष्टमुवाहरणम्। न गुणत्वं समाधेश्र

४.२.२ हलन)

निजनयनप्रतिबिन्बेरम्युनि बडुशः पतारिता कापि। नीकोस्पलेडमि पियकति करमपमितुं कुसमलोमी ।।' जय नीसोतपजनयनगोरतिममिर्ड साहश्य विच्छिच्िविदेपेण निमजन् । अस्य कचित 'चन्द्रम्' हत्येकलिन्पदमें वक्तव्ने 'अवनयनसमुत्व ज्योति:' इति रु- पाकगवचनम् । कनिद 'निदापशीतलडिमकालोण्णनुक्ुमारशैरीरा बरमोपित' इति माकयामें बजव्ये 'बरवर्णिनी' इति पदाभिधानम्। कचिदेकसप वास्वार्थस किजिदि- नामियाननित्येवंरप: समासक्। इत्येवमादीनामन्वेरकाना न गुणलयुचितम, जवि

तेन नार्धगुणा: पयक्॥॥६॥ वेनोक्तपकारेण। अर्षगुणा ओज:प्रमृतयः परोक्तां:।। दत साहिल्दर्पणे गुणविवेचनो नामाड्टम: परिच्छेद:।

ननम: परिच्छेदः।

पद्ससुटना रीतिरस संस्याविशेभवत्। उपकर्त्री रसादीनां रसावीनामर्वोच्सव्दार्थे शरीरस काव्यस्पालमूतानाम्। सा पुनः स्ाचतुविधा॥ S ॥ वैदर्नी चाय गोडी च पासाली लाटिका तथा। मा रीदि:। तत- नायुर्यव्यक्षकैरषणें रचना ललितात्मिका ।।२। 1 'वाध्मोन" नि-व. २"विच्ेद। नि. १ 'रपविरए' नि. • इई -भोगीफफय: (JASB 1906 part [1. p. 21) ५"अरीजयरया मोवित' नि-ब. १ कषि- हफमन" ग. * भोकाए नि-व.

१३४ साहित्यदर्पणे

अवृत्तिरत्पचुचिवा बैदर्भी रीतिरिष्यते। वर्गा-'अनग्रमहकमुवः-' इत्यादि। नहटल्त्ाइ- अनमसतेकसमरता बुक्ता दशनिर्गुणैय नैस्मीं । वर्गदिवीयबडुला स्वल्पमाणाक्षरा च सुविधेगा ॥* छत्र दवगुणासन्मतोका: केपाइय: । ओज: प्रकाशकर्वणैर्वच्च आडस्वर: पुन: ॥ ३॥ समासवडुला गोडी यथा-'चत्हज-' रलादि। पुरपोचमरवार- नहुतरसमासयुक्ता समहामाणाक्षरा च गाडीया।

यणै: दोपेः पुनईयोः। समसपच्पपदो बन्च: पाज्ाटिका मता ॥४ ॥

वमा-

मधुकराशनया मुतुरुन्मदध्यनिमृवा निभृवाकरमुच्चमे ।।' (सिशु० ६-₹०) नोजस्त्ार- समखपअचमपदामोन: कान्तिसमन्विताम्। मधुरा मुकुमारा च पालाली कबयो विदु: ॥' (सरस्वती० २) लादी तु रीतिवेद्मीपाज्ाइ्योरन्तरे स्पिरिता।

जयमुदयति सुत्रासकन: पमिनीनामुदयगिरियनालीवालमन्दारपुष्पन्।

कबिचाइ- 'मृदुपदसमाससभगा युकतैवजैन चाविभूविभ।

अन्दे त्ाड :- गोडी उम्बरेबन्या साहैदमी लालिसकमा। पााळी निअ्रमावेन ळाटी तु मृदुभि: पदेः । कचिनु वक्राचौतित्ावन्यया रचनादयः ॥।५॥

नित्ापदा-

'वोष' खना २ वर्ममरपडती प्यमियमपूरितः निन्य क' नि.

दशम: परिच्छेदः । १२५

अत्र वाच्यस कोधामन्यश्ञकतवेशी नीमसेनमकलेनीडता रचनादव: 1 वाच्ती- वित्यायभोदाहते 'मूर्भत्यायूनमान-इत्यादो। प्रबन्धीचिताचया नाटकादो रौंद्रेड व्यनिनयप्रतिकूळत्वेन न दीवसमासादय: । एवमासयाविकार्मा सज्ञारेद्पि नः मस- णवर्णदय:। कवार्या रोट्रेडवि मालन्तमुडना: । मजमन्यदपि बेयम् ।। इवि साहित्दर्पणे रीविविवेलनो नाम नवम: परिच्छेदः।

दशम: परिच्छेद:।

शब्दारथंयोरस्थिरा ये धर्माः शोभातिरशाबिन:। रसादीनुप कुर्बन्तोडल ट्वाराखेजजदादिवस् ॥ १॥ यमा अगदादय: शरीरशोमातिक्ाचिन: श्रीरिणमुप कुर्यन्ति, तथानुपरासोपना- दमः शब्दाथंशोमातिच्ायिनी रसादेस्पकारका अल्दारा:। अलिरा रवि नैषा गुगमदावस्वकी स्ति:। शब्दार्थयो: परमम शब्दल इुंडिविषयतवाच्छम्पालकारेपु वक्व्वेपु शन्दाबालदारस्ापि पुनरकवदामासल निरन्तने: शब्दालह्वारमत्पे अश्षिवत्वात्त्रथम तमेवाइ- जपाततो यदर्षंस पौनरुक्यावमार्सनस्। पुनरुक वदानास: स मिख्राकारशड्ड्गः ॥। २ ॥ उदाहरणम- 'भुजब कुण्डली व्वक्तशचिशु भांशुशीतयुः। जगन्तनि सदापायादव्याचेतोहर: हिनः'॥ (श्रीकण्डस्त्र) अद्र भुबहकुण्डत्यादिश ्वानामापातमाश्रेय सर्मायर्भतया पोनमजयप्रविभासवन्। पयबसाने सु मुजजरूपं कुण्डसं विसते परवेखयाधन्यापखम् । 'पायाद्याद् इतत किवागतो्यमळद्ार:, 'पामात्' सलस 'अपावात' रतन पर्यबसानाव। 'भुजद- कुण्डली' बति शब्दयोः मममलेव परिवृतिसहत्वम्। 'दरः शिव:' इति द्विवीय- स्वेब । 'शशिशुभ्राशु' रति इयोरमि। 'भाति सदानलानः' कति न दमोरपे। इसे

सनुपास: शव्दुसाम्पं वैषस्ये5पि स्वरस् यत्। सवरमावसादृस तु वैचित्वाभावान गणितम । रसाचनुगतलेन प्रकपेग

१ 'पुति" र. २ 'दीर्प: सता. * 'वान्यकोमायनिस" निः 'कोमास्प" र. *पिवालित' ख-गा. 4 "मस्दूर्वन्ति' ख-ग. 4'परैगससपेन आवनन' नि.

१३६ साहित्य दर्पणे

डेको व्यजनसदृस सकृतसाम्यमनेकथा ॥ ३॥ लेकश्डेकानुपासः । अनेकपैति स्वरूपत: कमतश्। रसः सर इलादे: कममे- देन सादृय्चं नास्याळूडारस विषय: । उदावरण गम वातपादानाम्- आदाय वकुलगन्धानन्दीकुर्षन्पदे पदे अमरान्। अयमेति मन्दमन्द कामेरीवारिपादन: पवनः ॥' जम गन्धानन्वीति संयुक्तमो:, कानेरीवारील्संयुक्तमो:, पावन: पवन दति व्यन्त- नानां बहूनां सकृदावृत्ति:। फेको विदग्भस्तत्यवोन्वत्वादेप देकानुपासः। अनेकस्पकधा साम्यमसकृहाप्यनेकथा। एकस् सकृदप्येष वृत्पनुपाल उच्चते ॥ ४ ॥ एकमा स्वरूपत एव, न तु कमतोडगि। अनेकवा स्वरूपतः कमतय। सक्ृदपी तपिशन्दादसक्ृदपि। उवाहरणम्-

कोवस्कोकिलका कलीक लक जैनह्री पैकणन्वरा: नायन्ते पमिके: कर्मकयमपि ध्यानावयानक्षण-

अत्र 'रसोछासेरेंमी' इति रसवोरेकलैक साम्पस, न तु तेनेनर कमेणापि, दिवीये पादे कल्योरसकसेनैव कमेण, अथमे मकस्प तैकारख सङ्द, पकारत् चासकय। रसविषयव्पापारवती वणरचना वृत्तिः, तदनुगतलेन प्रकरपेण स्यसनादृर्यनुपास:। उच्चार्यत्वायदेकत रपाने तालुरदादिके। सादश्यं व्यजनसेव शुत्यनुप्रास उच्यते ॥ ५॥ वदावरणम- दृका दर्ग्भ मनसिज जीवगन्ति इशेन या:। विरूपाकषलय जविनीख्ता: सतुने वामलोचना: ॥।' (विदसाल० १) अत्र 'वीवेयेन्ति' इति, 'याः' वति, 'जबिनीः' इतत वकारयकारयोरेकखाने

व्यञ्ञनं चेद्यथावस्यं सहायेने खरेण तू।

पादत्य पदस्य चान्ते अयोक्य:। पादान्तगो यथा मम-

असालएरे 'भहधमावल मव मेववाड' इलमिंन सं-पुत्े, ₹ 'वच्पत उनाम' अनताकि मत्र-ग-पुत्तरपो- 1 ततमयोजकताएर स. : शाङ्गवरपडती (२८२०) बबदे नमान्ता पशमिद्मुदृतम, ५"हनी बागरा अति' स् ग. 4 'मकारख' नि. 4 परयामने बवेकन' गा. वअनसैतणबुल' ख-ग. १ 'सना' नि-द. 1* 'नीकपसि अविमारितन' स-ग. 11 'महामलेन सरेग ग. 13 आफति' सग

१°.६] दशम: परिच्छेदः । १२७

केश: कामसवनाविकास: कायः प्रकरितकरनविक्ासः। चश्षर्दग्पवराटकफव्प त्यजति न चेतः काममनरपस्॥ मदानागो यमा- 'र्न्द इसन्तः पुर्क बइन्त:' हय्ादि। मब्दरार्थयो: पौनच्यं भेदे तात्पर्यमावत:। लागनुपास इत्युक्तो उदाहरणम- मेरराजीवमवने नपने कि निमीलिये। पद्य निर्मितकन्दर्ष कन्दर्पववार्ग मियम्।।" छत्र निनतवर्यसापोनवसपेडम मुख्यतरस प्रतिपदिकरिणोत्वधानिरपस मिन्ना- चैस्वासायनुपासत्व्मेव। 'नयने तल्पैव नयने न।' अत्र दितीयनयनशब्तरो भाग्य- वचाददे गुणविशिषटत्वरुपतात्पर्यमत्रिण निचाये:। पदस्प न सबिधे बविता दबदटनस्तुदिनदीभितिखस। वन्म च सविधे दमिता दवदहनसुहिनदीवितिस्तैस्य ।।' वतानेकपवार्नां पौनरचयम्। एष च प्रवेग शाटजनमियत्वालाटानुपासः। अनुप्रास: पच्चपा वतः ॥।।।

सत्यर्ये पृयगर्धायाः स्वरव्यज्ञनसंहते: । कमेण तेनेवाचततियमकं विनिगचते ॥८॥ अज हमोरपि पदयो: कवित्सार्यकाय कनितिरयकलम्। कनिदेकल साये- कत्यमपरस्य निरबेकतैम्। अत्त उक्तम्-'सत्पमे इति। वेनैन कमेण दमो इस्ा- देविविर्धविषयत्न सचितन। मवच पदपादार्थफोकोवचिलेन पादामाप रोक्षानेफविच- तथा पभूवतममेदम् । दिच्ार्य तूदाडियते- 'नवपताज्-पळाशवनं पुरः सुटपरागपरागत-पह्ुलम्। मृहुल-सास्त-लतान्तमहोकपत्स सुरभि सुरभि सुमनोनरे: ॥' (शिश्० ६.२) अत्र पदापृति: 'पलासपनास' बति 'मुरनि मुरनि' इत्न च इयो: सार्थक- लम्। 'लवास्तलतान्त' इत्न प्रथमस्व निरर्यकत्वम्। 'परागपराग' इत्यन दिवी-

'यमकादी सवेदैक्य डलोनवोलरोखयी।' रयुकमपात् 'भुक्लता नहतामचळाजन:' (रमु.१.४६) इतत न यमकतवदालि:। अन्बसाम्यार्थकं वाक्यमन्वया पोजवेद्यदि। जन्य: श्ेवेण काका वा सा बकोकिलतो हिया।९॥

*पदिषदोलवम·'स-या. : माममकादी नतमोज्ान व्दाहवनिदस, : निरमकल किद् हपोर्तिन पेकत्वसिसत उर्च ग.विमक य." 'पाइपदार्य"' नि. बारमटाय- करेपुर्र (१.२.) 'यमक सेपचिरेतु बवमोरईेनयोन नित्।मागुसार विसगों न चिनमहाम संमिती।'

साहित्यदर्पणे [T0.5

द्विमेति छेपवकोकि: काङुनकोक्िय । कमेनोदाहरणम्- 'के यूय खल एव संगति व्म मस्नो विशेषामयः कि मसे विडग: स बा कणिपतिमत्रास समो हरिः। वामा यूयमडो वितम्रसिक: कीटक्सरो बसेते बेनालास विनेकशून्यमनस: पुलेव मोविज्म: ॥।' अत्र विशेपपदस् 'विः पक्षी 'लेपो नाग:' इतबंड्यनोगोतसमङलेष:।अन्पन

'काले कोकिलवाचाने सहकारननोहरे। कतागस: परित्यागात्तस्ाश्ेतो न दूपते ।।' अचकेया सर्या निषेभामें नियुक्तो ननू वन्यवा काका दूवत पवेति विध्ययें परित:। शब्दैरेकविधरेव भापासु विविधास्वपि। वाक्य चत्र भवेत्सोऽयं भाषासम इतीप्यते॥ 1 ॥ चया नम- मलुलमनिमजीरे कलगस्मीरे निदारसरसीतीरे। विरसासि केतिकीरे किमाति बीरे व गन्बसारसमीरे।'

कश्ण कव्य' इत्यानो सु 'सरस' इत्यत्र संस्कृतमाकृवयो: साम्बेडनि वाक्यगतलवामाने

सिए: पदेरनेकायामिचाने रेप इप्यते। वर्णप्रत्ययलिज्वानां प्रकृत्यो: पदयोरपि। 25। छेपाटिभकिव चनभाषाणासषटया च सः। कमेणोदाहरणन्- गप्रतिकूळतामुपगते हि विषी विकलसमेवे बडुसाधनता। कवळम्बनाय दिनभतुरभूध प्रतिष्यतः करसहलमपि।' (शिशु० ९.६)

किरणा इरिणाडस दक्षिणश्र समीरण:। कान्तोत्सहजुर्पा नूर्न सर्व एव सुाकिर: ॥' अन्रसुधाकिर: इति किपूपलय-क-पतयगोः । कि नात्र बहुबचनैकमचनसो-

विकसन्नेत्रनीकाब्जे तथा वँखा: जनदगी। तब इर्सा सदामोद उसतरतहारिणी॥' चत्रे नपुंसकश्त्रीठिग्मो: फेपरी बचनकेपोडपि। १ 'बरामाअ्रम' मत्ा-पा .- मोगलाए'स-ग. 'अब कबानित् बमया नि-्य. तनार नि-व. ५ 'अ वचन स्ेमोपि ख-ग.

दशम: परिष्छेद:। १३९

19यं सवोणि स्ार्रणि हद्रि बेवु म् वड्यति। सामभ्यदुदमिषाणां मिताणों च नुपारमजे: ।" मन्र वस्यतिः इति वहि-बच्णो:, 'साम्ष्यकृत' इति कननाति-करोलो: अकलोः। "पुयुकार्वत्वरपात्र- स्त्ादि। अ्रत्र पदमते विभक्तिसमासयोरपि मेरवण्यात्पइरेषः, न तु प्रकृतिकेष: 1 पर्ष न-

सदृशे बनव्डाना कमचाना तदीक्षणे।।*

सर्वध पदरपैमरयाः। 'सर्वसत पर सर्वस एवं नवच्छेदवतर: । नगोपकारसमिस्वमावाति तनुवर्चनम् ।I' मत्र 'हर इति पक्षे शिवसन्योभनमिति सुप। पो हचातोस्तिकिति बिननलो:। एव 'भब बतादी। अस्प न मेदस्व मजययकेपेणापि गवार्यत्वे अ्रख्षयानतरासाध्य-

महदे सुरसंव मे वमय समासहमाननाहरणे। बर बहुसर्ण से चित्तनोइमवसर उमे सहसी ॥' (देवीवातक ७६) अत सरकृत म हाराषयो:।

मतद्रेदतयं चोक्नेदाहके चवासम्मव पेयम्। मथा था- ्वेन च्वरमनोभजेन बलिविस्काम: पुराल्त्रीकृतो

पसाड: अशिमन्छिरो इर इति स्तुल्ये व नामासरा:

मत्र 'बेन-' इ्लादी ननगरेपः । 'अन्यक- इतादावभङ:। अनयोधैकन

हह केनिवोड :- 'समतयेष एव शब्द ऐेपविषयः। बत्रोदाचादिस्वर मेदाङ्गिन- * काव्यमकारी नयमोहारस उदइगनिद पराम, ३ 'सुष्धमवि' र. ३ 'पदसेगः स्वांत्' ख-ग. ॥ काम्यमफाचे नवमोलाक वदाहनोव्य स्लोक,५ 'बिनस नि-ग्. 4 मस्कते बवत्ान्कयो यमा महदे (डसान्द्) उने ( वीरि ) आगमादरमे (विधा्महने) में (मम) तं सरसाषर्य धमासन अन (रग) अवनरे तं बहुचरन (इतगेतस पपरन्त) चितमोई गहमा हर (दूरीकग) साकुते-गह वेख रसे पमे तमकस आत गमायमा हूर में। हरबड गरगे ने बिचगोह लकसरर मे पहवा (नम बेन्ह रसें धर्मे रगोवधयालार्या कमासमात् हन क। हरवपू। गरंगे दर्व निसमोह: अपसरतु में सह्या). काव्ययवाने एसमोदाचे ध्यम्पायोकेव रितागोद्चोते उदाहव

इस्पाकि कारिकादमं दसने परिच्छेदे सपटिणम्यामडर्त प्रष्म्पम,

साहित्यदर्पणे

दि वदाहितः स तदळदार एवं। अलवापोउडरणनावसय लोकमदाअपालविमाने- नोपपत्तिः' इति। तदन्ये न कषमन्ते। तवादि-अत्र ध्यनिगुणीनूत्षम्यज्ञादोषगुणाकद्धाराणा चम्दाभेगतलेन व्यवसि- तेरन्ववम्पतिरेकानुविभाविलेन नियमे इति। न च 'अन्यकक्षप-'इलमादी शब्दाभेद:, 'अर्धमदेन सब्दमेह:' इाते दर्शनाव्। कि चाय शब्दसैय मुस्यतया वेचिम्पवोपो-

पस्व पैनिर््यस्वानावाद वैनित्पसेव चानद्ारलाय। नर्वमुलपेक्षितया चामाकदार-

यांलकुारस्वं सवापि प्रसव्जतीत्युभयत्रापि शब्दालङ्ट्रारत्यमेत्र । वम नु शब्दपरिवर्त- नेप्रप न सेपलगण्डना, वा-

कहारान्तरेख्पवादलेन तदामकतया चरमतिमोत्पतिहेतुलमिति केनिद। सममत्र विचार्यते-समासोत्तवप्रस्तुतप्रशंसादी द्वितीया्मेस्ाननियेयतया नास गन्योऽषि। 'विदन्मानसस-'इत्यादी केवगमें रूपकेशी मानसश्दस चिन्तसरोकूयोनपार्य- स्वेपि रूपकेण केपो वाध्यते। सरोरूपलेवार्भल विमान्तिभामतया आवान्याचोपे सवेदयस्यापि समकक्षत्वम्। 'सनिहितवातान्यकारा मालन्नूतिय' इलादी विरोवा- आासेधपि विरद्ारवेखय पतिभावमातस्य परोदाभानात्र रेप:। एवं पुनरकवदामा- सेडपि । तेन 'जेन ध्वच-'हत्वादी प्राकरणिकगो: 'नीतानाम्-' क्तादाचम्राकर-

कोष्छोपजावविषयोडपि न याति बकुं देहीति मार्गणशवैक ददाति दु:जन्। मोहारसमुस्किपति जीवनमप्पकाण्डे कह प्रयूनविशिसः म्रनुरत्यवुदि: ॥'

'सकळकळ पुरनेतच्ान सप्रति सुर्षांशुबिम्यमिव।' इत्यादी चोपमार्मां विद्यमानायामपि केणसैवदिपयपरिदारेणासम्मवाद पर्वा न

'निषमाच ग. 'वरयगदेग ताकसरदा गिद्यने इति मटोन्उर विद्ञापा मतौहारे- ुराससत्र नमृशनी (उहड व.३१-१५): ३ वैचितमानावाए' नि.ः ॥ वाण्मपफाशे बदमोछात रदमतविदन4 उतटारा बचमे परिण्ठेरे ड्ेपवोपरि दसाइ कमापारिपनो इइ्सा,

दशम: परिच्छेदः। १४१

गैन व्यपदेशो मनितु बुक्तः। अन्यया तव्ावेशख सर्वचा नावमसहामेति। अनोषते-न तावत्परमार्गतः रेपसाळद्वारास्तराविवित्तविभयता '्येन व्स्त- पम्मादिना वितिक्निषयलाव। न चात्र तुन्ययोगिता, तलाक दपोरप्यर्यवो्नोस- लनेयमाभावास्।अत्र च मामवोसाध्वर्योरेकसव वाच्यावनियमेडपरस व्यडस्याव स्याद्। केपा धमिणा युथसपृथरभमेसम्बदतया। ससकलकतम्-2 इलादी व नोपमाप्रातिनो- लचिहेतु: केप:। यूरणोपमाया निविषयतापसे:। 'कमतमिव मुर्ख मनोशमेतद' वत्माधस्ति पूर्णोपभाविषय पसे चेछ, न। यदि 'सकठ-' इत्यादो शब्दघेपतया नोपना, तत्किमपरां 'मनोवम्' इत्ादावर्यफेपेण। सुत्ममांक्दारा मेत्ाउपमासमुचनी, किट्। आमिल शुब्दमा्व्र सामान्यमिदाति सम्मवत:॥ इति रद्रटोकदिशा (४.३२) गुणकियासाम्यवच्छव्वसात्पसापुपनाप्रयोषक- लाद।ननु गुणकियासाम्यसेवोपमामपोजकत्षा शुक्ता, तत्र सातर्म्यस वास्तनलालु। शम्द्साम्यस तु न दषा, तत साध्म्यख्ावासतवलाव। ततक् पूणोपमाया अन्प मानुपपत्या गुणकिवासान्यसेवार्ये8ेपविपयतापरित्यागे पूणोपमाविषयता बुका, न तु 'मफड-'इत्यादो शम्दसाम्वसपवेति चेव, न । 'साधर्म्यमृपमा' इत्येवाविशिषलो पमाळ्यणल शव्दसान्यायावचेरमावाल।यदि न् शब्दसान्ये साधन्यमवालव- स्वाजोपनाप्रयोजकसू, तदा कर्म 'विदन्मानस- इत्पादावाचारमूते वितादी सरो- बरावारोपो राजादेईसाधारोपपरयोजकः। कके न यदि वास्तवसाम्य एबोपमाडीकार्या, कर्मे रयापि 'सकलवल- ह्लादो वाध्मगूवोपमाहीकियते। कि चान केपस्मैव साम्यनिवाडकता, न तसाम्पस्व सं्पनिवोडकता। व्हेपवन्यतः अममे सान्पस्ीसर्नवाव। इत्युपमाया पदातिलेन व्यपदेशो ज्यामान् 'प्रमानेन म्यपदेशा सवन्ति' इत्युक्तन्याबाद। ननु शम्दालवारविमनेशयाहिमावसतूरो नाजीकियते तत्कममन फेमोपमपीजा- हिमाव: सकर दति चेव, न। अपीनुसन्धानविरहिणय मरासादाबेव सभानतीकाराव। एवं दीवकादावपि बेयसू। 'सत्पक्षा मपुरगिर: प्रसापिवासा मदोडवारम्भाः । निपतन्ति चार्तेराष्ट्र: कालवशानमेदिनीपूछे॥' (बेणी० १६) आत दरदूर्णनया प्रकरणेन पार्वराष्ट्रादियन्दाना इसावयामिवाने नियननाहुयों- बनादिरूपोडयें: शम्दशक्तिमूलो वरतुव्वनिः । दह च पकृतप्रबन्त्राभिभेयस दित्तीया- गैख सू्यतमैत्र विवक्षितत्वादुपमानोपमेयभावो न विव्रक्षित इति नोपमाध्वनिन व क्ेष इति सर्यमबदातन्। 1 'राम्मा व -मा, ३. ' सेरविपकाया परित्याने नि. a .*- इँचस्वाधारोपस्यकम्रपोवक ग. 'र हसवरोपलपल्पकमनोजक)' न. : 'सम्पस सन्मवात्' नि.

११२ साहित्यदर्पणे [1.12

पत्माययाकारहेतुत्वे वर्णाना चित्रमुच्यते।

मारनासुषमा चारखचा मारनभुत्तमा। मा्चेपूर्वतसायासा सा बामा मैस्तु मा रमा।।' एषोऽछदलपप्ाबन्धी विम्दलेगु निर्गममवरेश्याम्या सिष्टवणे:, कि तु विदिन्दते्वन्यया, कर्णिकाक्षरं त सिडमेन। एवं नाजवन्पादिकमप्युयन् । काल्पान्तगड्मूततया त गेड प्रपश्थते। रसख परिपस्मित्वाज्ालद्वार: महेटिका ॥ 1२॥

स्युवाशरा ववचाक्षरा-सुतरचाइरा न । उदाहरणन- 'कजन्ति कोकिका: साते चोचने फुतमम्दुजन्। कि करोतु कुप्जाकी बशनेन निमीविता।।' वम 'रसाले इति बचलने 'साळे' इति 'र:' स्युतः । 'बने इत्पन 'यीपने" इते म्यी. दर: । 'वदनेन' इत्पत '्मदनेन' इति 'मः' च्युकः 'नः दर्षः। आदिशन्या- क्कियाकारकगुपादय:। वत्र कियागुतिषेया- पाण्डवाना सनामघ्ने दुर्योनन उपागतः। तसे गा च सुनर्ण च सर्वोष्वामरणानि च ।1 अत 'दुर्गोधनः' कत्त्र 'अदुयोडपन:' हति। 'अदुः' इति कियागमिः। पयमन्यवापि। अभावसरप्रासेप्व योलड्ारेयु सादृश्यमूलेपु रक्षितञ्बेयु तेषामप्युपवीज्पवेन मात्रा- न्यातमय मनुषमामाइ-

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