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1084
SAHRDAYĀLOKA dvitīyam a-pradhāna-cetana-simhā”di-sambandhi yat-svarūpam tad ittham kavīnām varnanā"spadam sampadyate. kīdņśam ? - svajāty ucitahevāka-samullekhojjvalam. svā pratyekam ātmīyā sāmānya-laksana-vastu-svarūpā yā jātis tasyāḥ samucito yo heväkah svabhāvánusarī parispandas tasya samullekhah samyag ullekhanam vāstavena rūpena upanibandhas tenójjvalam bhrājisņu, tad-vid-āhlādakāri iti yāvat." - "In the same way the second category also mentioned above, viz. relating to the behaviour of secondary sentiments such as lion and so on, comes in for a poetic treatment under certain conditions. One condition is that only such nature as is appropriate to each species should be imagined brilliantly by the poet. Each species has its own individual character though coming under the genus which is a class. The behaviour described should be actually part of the nature, of the specific animal in question. Description of such a natural quality in a realistic way itself conduces to brilliance, i.e. contributes to the delight of the connoisseurs.” (Trans. K.Kris., pp. 426-427, ibid). He cites two instances, one of which is, "grīvābhangabhiramam.” etc., from the Abhijñāna-śākuntalam, giving 'harinasvabhāvokti'. We use the term 'svabhāvokti' here on purpose.
K. elsewhere (VJ. I. 11, 12) had discarded 'svabhāvokti' which in his opinion is 'alamkārya' and not, 'alamkāra'. But we may ask, what else is "a-pradhāna-cetanasimhā”di-sambandhi-svarūpa-varṇana' discussed by K. under VJ. III. 7 ? For other alamkārikas it is just 'svabhāvokti' alamkāra pure and simple. Whatever K. puts by way of arguments disproving the case of 'svabhāvokti', as an alamkāra, is just quibbling. K. should know that the 'svabhāva' is 'alamkārya' and its 'ukti' i.e. ‘svabhāvokti', as imagined by other alamkārikas, is very much an alamkāra. K. very often starts from the wrong end and is himself misled and causes others also to be mislead. Similar is the case when he argues against the concept of rasā"di alamkāras, so clearly established by Anandavardhana. K., at VJ. III. 8 (pp. 141, ibid) observes : :
"rasoddipana-samarthyavinibandhana-bandhuram, cetanānām a-mukhyānām
jadānāṁ cāʻpi bhūyasā” "The secondarily sentient ones and non-sentient ones become sources of delight when they are so described that they promote rise of sentiments.' (Trans. K.Kris., pp., 427, ibid) This exactly echoes the views of Ā., expressed in Dhv. IV. 8, wherein
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