________________
not only is there subordination through words in the adjective but there is also subordination in point of sense; for, they ascribe their attributes, known through other means of proof, to the substantive and thus increase the latter's charm. And by this we apprehend the prominence of the subject (i.e., Substantive) in virtue of the words and also the sense. For these substantives only serve as subjects. As, in a compound, there Occurs the disappearance of a case-termination, the apprehension of promotion or demotion does not take place. Consequently, Rasa, which depends on the promotion etc. of the Sense, cannot be realised and thus the poem whose soul is Rasa suffers from the blemish of Vidheyavimarśa. Hemachandra omits paragraphs in between and goes on to cover several aspects of the matter in hand. The upshot, however, is that anything emphasised by the poet must not be, as a rule, compounded with another. There is no rule that the other word must be a substantive only. It can be anything else.
However, the three Antaraślokas (V.V. II. 18-20) cited in the Viveka (Qs. 82-83 p. 258) which follow the explanation of the linguistic beauty of the well-known verse Nyakkāro etc. ( an acknowledged example of the Vidheyavimarśa blemish), also answer the question-"Is it always a blemish to compound words?" in the negative and state :
"But the employment of a compound is considered praiseworthy in Rasas like Vira etc. (except in Santa, Śṛngāra and Karuna) since such a mode of expression suggests the Rasas in question. For, Samāsas, Metres, the Vrttis (like Kaiśiki, Upanagarika etc.) and Kāku are the suggestors of Rasa as they have the Vācikabhinaya as their Atma or are included in Vacikabhinaya. And compounding should be done only half-way in a verse - not more; not in a substained way so as to pervade the four lines; otherwise it becomes like prose, which being non-metrical, is deficient in delineating the Rasas." The role of a predicate implies predominance or emphasis; for, there cannot be dissociation (Vyabhicāra) between
Jain Education International
339
For Private & Personal Use Only
www.jainelibrary.org
