Kavyanushasana Critical Study

SR No.: 001713
Original Sutra Author: N/A
Author: A N Upadhye
Publisher: A N Upadhye
Publication Year: 1987
Total Pages: 558
Language: English
Classification: Book_English, Literature, & Kavya
File Size: 10 MB

Page 66

buds of Kund flowers, greeness not described with regard to buds of the lotus and yellowness not affirmed of the Priyangu flowers. Illustrations ( 66, 67, 68 ) bring out the truth of this convention. Verse 66 quoted from the śiśupālavadha of Māgha states that, by the internal glow of the smiles of Krishna, who had teeth as white as the buds of a Kund flower, the goddess of speech became as though well-bathed, though her own complexion is pure (white). The next verse ( 67 ) describes the primordial Boar's extraordinary feat of lifting the earth effortlessly with its tusks fancied to resemble the white lotus-buds. Here evidently the lotus-buds are said to be very white. Verse 68 illustrate the absence of yellowness - its natural colour--in the Priyangu flowers. It means that the ocean produces the wealth of transparent pearls to beautify the circular breasts, dark like the Priyangu bloossom, of the Andhra damsels. Here darkness is attributed to the Priyangu blossoms instead of yellowness which characterizes them.
Of the absence of action, though it is present in a thing, we have three examples in the gloss : (a) The blooming of the blue-lotus during day time. This is illustrated in verse 69 of the super.commentary Viveka. Herein a girl-friend of the heroine, very fondly made up the face of the heroine, which resembled the evening moon in beauty, and thereafter she painted a blue-lotus as she wispered in the heroine's ears that the time for the blooming of this ( lotus) has arrived.'' The following verse ( 70 ) describes the pathetic condition of a Sefālikā flower which was scorched by the fierce rays of the sun during day and so she emits sighs of vapour ( tears ) as if crying, while describing her pain to the moon. Here the poet hides the fact that sephālikā flowers fall down at night. The second type of Kavisamaya admits of four divisions. It is concerned with the mention of non-existent things in respect of (i) Jāti (ii) Dravya (iii) Guna and (iv) Kriya. In regard to the presence of a non-existent class of things, we have the examples of lotuses of different types ever present