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another statement. The verse (v. 70) describes how Kamadeva subjugated the demons. Before the charms of their wives, the demons forgot everything else. Here the word Kusumabāna (a delicate weapon) suggests the Charming idea that Kamadeva can attack people with delicate or subtle weapons. The next verse (71) contains a Vakya in the expressed sense which suggests another statement (Vākya): "A thing loved alone gives charm to the thing; if one does not love a thing, one does not find any charm in it" or in Bharavi's words "Vasanti hi premni guṇā na vastuni." "The river is the same (Tāpi), the same Tira is there, I am the same person as before, but I cannot enjoy the place since there is the absence of love in may heart." This verse illustrates Vastuna Vastudhvaniḥ in a Vakya. Verse (72) illustrates Vastuna alamkaradhvaniḥ in a Pada; for, here a mere Vastu suggests a figure of speech and the Dhvani is based on the word Dhiraṇām. The verse means "Brave men's glances do not find so much charm in the breasts of their beloved as they find in the temples of the elephants of the enemies." Hemachandra says that, here the word Dhirānām suggests a comparison between the breasts of the beloved and the temples of the elephants.54 The next verse (73) (Putrakṣayendhana etc.) contains Vyatirékālaṁkāradhvani suggested by a mere Vastu in Vacyārtha (in a sentence). "Vasistha, tormented by the fire of grief at the death of his son threw himself into a river." Here, it is suggested that Vasistha's grief was more terrible than the fire; hence the Poetic figure Vyatireka is suggested here. The first is a bare sentence (Vastu in a Vākya) and it suggests the figure Vyatireka. In the next verse (74), God Cupid kisses the face of Madhumasalakṣmi i.e., the beauty of Spring of vernal beauty. Hence Asamarpitampi contains Virodhālaṁkāra in a Vācya sense, and it suggests the idea that if the season of Spring is so intoxicating right now, how, much more intoxicating it will be in future? So we have Alaṁkāreņa Vastudhvani in a Pada here. Now Alaṁkāreņa Vastudhvani in a Vakya is explained in the next verse (75): "The pride of a damsel vanishes for fear
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