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'Pratīyamāna artha' - as seen in the earlier alamkārikas...
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vivakṣitasya vakyárthasya sa samudayábhidhānaḥ, tasya tatra vakroktyā anabhidhānāt na alamkāratā iti." This vakrokti or poetic beauty is implicit in any alamkāra worth the name.
II. 91, defines utprekṣā, (poetic fancy) as :
"a-vivakṣita-sāmānyā kiñcit ca upamaya saha, a-tad-guṇa-kriyāyogāt utprekṣā atiśayánvitā."
Thus utprekṣā has no 'sāmānya' i.e. idea of similarity, commonness, as its purport, i.e. utprekṣā centres round sambhāvanā or probability and not mere similarity or sādṛśya. But, it has again some element of upamā, and thus similarity is only implied. In utprekṣā the upameya is said to possess such quality or action as normally does not go with it. Thus, it has an element of atiśaya implied in it. At II. 50 also Bhāmaha clearly recognises an element of atiśaya involved in both upamā and urprekṣā. Bhāmaha observes :
"yaś ca atiśayavān arthaḥ
katham sósambhavo mataḥ, istam cátiśayārthatvam
upamotprekṣayor yatha." (II. 50)
Tatacharya (pp. 89, ibid) observes: "...niṣpatatām sarāṇām tīvra-pātitvam sānubandha-pātitvam asamkhyeyatvam ca pratipādanīyam. sóyam atiśaya iha upamárthaḥ na hi ayam na sambhavati iti vaktum śakyate. tad evam yasya asambhavo na sórtho vivakṣitaḥ. yas tu vivakṣitaḥ sórtho na asambhavi iti nirnimitta upālambhaḥ, iti uktam bhavati. śabdarthas tu yasya upamana-viseṣasya atiśayavān upameya-viśeṣaḥ arthaḥ tātparya-viṣayaḥ sa upamana-viseṣaḥ katham sambhava-śunyaḥ iti manyata iti.
na kevalam upamāyām kim tu alamkarántarépi atiśaya-vivakṣayā asti asambhavatórthasya nibandhanam.
In the third chapter, Bhamaha begins his treatment with alamkāras such as preyas, rasavat, and ūrjasvi. These alamkāras will be taken up for discussion later when we consider the treatment of rasa, bhāva, etc. in earlier alamkarikas in a separate chapter (= ch. XIV).
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