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SAHRDAYĀLOKA Earlier also, Mahima had pointed out that there was 'punarukta dosa' also in the definition because when a word and/or sense is instrumental in giving some other sense, they are automatically subordinate and so the mention of their subordination gives rise to the blemish called 'punar-ukta' or repetition. He also tries to find 'avyāpti dosa' or 'inadequate extent. In his opinion there is suggestion of similarity (i.e. upamāna-upameya-bhāva) in figures such as 'dīpaka' (or, Illuminater).
The alamkāras such as these are not covered up in the definition (Dhv. I. 13) because the alamkāras are taken as identical with "abhidhā', the power of expression of a word, and not as 'word' or 'meaning' itself. So, as the subordination of 'word' and 'sense' is clearly mentioned in the definition (i.e. in Dhv. I. 13), the same should have been clearly mentioned with reference to 'abhidhā also. And if it is felt that the clear mention of abhidhā' is redundant, then the same of 'sabda' also should be taken as equally useless. Says he :
"kim ca, yathā abhidheyo'rthaḥ tad-višesanam ca upāttam, tad-vad abhidhā api upapādanam arhati eva. anyathā yatra, dīpakā"deh alamkārāt alamkārā'ntarasya upamā”deh pratītih tatra dhvanitvam istam na syāt; tat-laksanena avyāpteh
am upagatam, teşām bhangi-bhanitibheda-rupa (pp. 22, ibid).
Dr. Rewaprasadjee has tried to refute Mahimā's point (pp. 24, 25, ibid). He observes that when Mahima uses the term, 'tesām bhangi-rūpatvāt', he seems to echo Kuntaka's expression in the VJ., who he quotes elsewhere directly. Kuntaka at VJ. I. 10 has stated :
"ubhau etau alamkāryau tayoḥ punaḥ alamkrtiḥ,
vakroktiḥ eva, vaidagdhya-bhangi-bhanitiḥ ucyate.” “Both these are ‘adorned. Their adornment consists in the poetic process known as 'artistic turn of speech." (Trans. K. Kris., pp. 306, ibid).
Kuntaka further observes : (vrtti on I. 10, pp. 20, ibid) : “tad idam tātpayam - yat sabdārthau prthag avasthitau na kenā'pi vyatiriktena alamkaranena kimtu, vakratā-vaicitrya-yogitayā abhidhāna-mātram eva anayoh alamkārah, tasyaiva sobhā'tiśaya-kāritvāt." - "Let us sum it up once again : apparently, words and meanings both have their distinct existence in poetry and come to be adorned by something different from themselves. The fact of the matter is that the very process of poetic utterance is constituted by the artistic turns assumed by words and meanings. The poetic process itself, in this sense, is the real ornamentation. For it is extremely delighting in itself.” (Trans. K. Kris. pp. 307, ibid). So, the idea is that
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