________________ 103 (p. 96, 1. 7) Artha (import) is again divided by Vamana', who is drawn upon by the original, into two types": manifest (vyaktah) and subtle (suksma). The latter is further divided 3 into imaginable (bhavya) and conceptual or contemplable (vasaniya). What can be easily compre. hended as soon as it is brought into our consciousness is imaginable and what can be grasped after considerable contemplation is contempl. able or conceptual. (5) Gati (p 96, 1. 12) is a guna according to Bhoja who defines it thus: "Gatih sa syad avagamo yo 'rthad-arthantarasya tu" When from a particular import another meaning is apprehended the guna is called Gati. The ill. is (p. 96, 1. 10): subhe ko'yam vrddhah glha-parivsdhah kim tava pita na me bharta ratrau vyapagata-dyg anyac ca badhirah | hu hum hum Sranto'han sisayiasur ihaivapavarake kua paminyam pasi svapihi nanu nirdamsa-masake // 5 (6) Madhurya (p. 96, 1. 12) : Vamana defines it thus: ukti-vaicitryam Madhuryam/& Strikingness of speech is sweetness. The ill. is (p. 96, 1. 15) : rasavad amytan kah sandeho madhuny api nanyatha / &c? (7) Udarata (p. 96, 1. 18): It is thus defined by Vamana: agramyatvam Udarata / It is absence of indelicacy. Words like yabha (coition) express an indelicate sense. But when indelicacy is not felt such usages, far from being objectionable, result in Udarata guna. The ill., not traceable here, is: tvam evan saundarya sa ca ruciratayah paricitah &c. (8) Saukumarya (p. 96, 1. 20): Vamana defines it thus: aparusyam Saukumaryam /', absence of harshness is Saukumarya. Bhoja gives almost the same definition thus: anisthuratvam yat prahuh Saukumaryam tad ucyate/10 1. V. K, L, S. III, ii. 8. 2. (ibid) III. ii. 9. 3. (ibid) III. ii. 10. 4. S. K, I. 87 ab. 5. (ibid) I. v. 119 (P. 84) 6. V, K, L, S, III, ii. 11. 7. quoted in extenso earlier (vide P. 34) 8. vide V. K. L. S. V. (P. 44) This is the ill, of sfan acc. to Bhoja (vide S. K. I. v. 121-P. 85) 9. V. K. L, S, III, ii. 12, 10. S. K. T. 80 cd.
