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SAHṚDAYALOKA K. does not seem to bother whether the implied sense is principal or subordinate in relation to the expressed. He seems to hold that the implicit is principal in 'a-prastuta-praśamsa' as against rupaka in which the expressed is principal (vṛtti, VJ. II. 14, verse 50; pp. 96, ibid) - "tatha ca etayor dvayos tulye'pi upacara-vakratā-jīvitve, vācyatvam èkatra, pratīyamānatvam aparasmin svarupabhedasya nibandhanam." - "Thus in these two figures of speech i.e. 'metaphor' and 'irrelevant reference', though there is similarity in regard to the vital presence of "beauty in metaphorical expression", difference between the two can be brought out by explaining the one as suggested and the other as denoted." (Trans. K.Kris.; pp. 384, ibid).
This idea regarding a-prastuta-praśamsã goes against the normally accepted notion as represented by M., Ruyyaka, Appayya and Jagannatha.
At VJ. II. 15, (pp. 96, ibid) K. deals with "viseṣaṇa-vakrata", which is three-fold, and is itself the fourth variety of pada-pūrvárdha-vakratā. He observes: (VJ. II. 15, pp. 96, ibid) :
"viseṣaṇasya māhātmyāt kriyāyāḥ kārakasya vā, yatróllasati lavanyam
sā viseṣaṇa-vakratā."
"If as a result of the excellence of epithet, beauty is added to the verb or noun, (in a sentence), it is to be classed as "beauty in epithet". (Trans. K.Kris., pp. 384, ibid).
This comes close to normal 'parikara-alamkara', and seems to be more a charm connected with pure expression, i.e. "abhidha-vilasita" only. VJ. II. 16 (pp. 98, ibid) talks of "samvṛti-vakratā" - "beauty of concealment," which is manifold and has an element of implied sense which is either principal or subordinate source of charm. In short, it could be placed either with 'dhvani' or "gunībhuta-vyangya", as the case may be. K. observes :
"yatra samvriyate vastu vaicitryasya vivakṣayā, sarva-nāmā"dibhiḥ kaiścit
sóktā samvṛti-vakratā." (VJ. II. 16, pp. 98, ibid)
"In order to achieve excellence of expression, when the subject of description is screened as it were by the use of pronouns and so forth, we have, what is
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