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1168
SAHRDAYĀLOKA ye vācaka-vācya-laksaņā'ngātiśaya mukhena mukhyam rasam sambhavinam upakurvanti, te kanthā”dy angānām utkarsā”dhāna-dvāreņa śarīriņópi upakārakā hārā”daya ivālamkārāḥ. yatra tu nā’sti rasas tatrókti-vaicitrya-mātra-paryavasitāḥ...."
67- Those that help occasionally that existent (Rasa) through its parts, are the figures alliteration, simile and others like the necklace etc. (K. P. VIII. 67)
Those that help the principal rasa when it exists, through exaltation of the parts in the form of expressive words and their meanings, are ornaments (figures) like the necklace and others which embellish the soul also by producing excellence in the parts of the body such as neck.
Where, however, 'rasa' is not present there these (figures) are rendered into a mere fanciful expression. And in some cases the figures don't help the 'rasa' which exists."- (Trans. R. C. Dwivedi, pp. 327, ibid).
Mammața furnishes proper illustrations to justify his observations. It may be noted that while Anandavardhana though clear was slightly influencd by a viewpoint that took gunas to go with external word and sense also, and this he almost conceded while discussing the position of guņas with reference to samghatanā, Mammața goes flat out in declaring categorically that gunas have everything to do only with the rasas and have practically nothing to do with expressed and external word and sense. This he does with an almost gross illustration of a brave man possessing a lerge body or not or a timid person possessing a large body and therefore going under the name of a brave man. The illustration, of course, is too gross, but brings home his point of view very clearly and so also he does with reference to figures of speech by apparently placing them parallel to ornaments put on our bodies. No doubt Mammata knows the grossness of his metaphor, but at the same time he draws a clear line of demarcation between the areas of influence of both guņas and alamkāras.
He therefore further observes (K. P. VIII, 67, vịtti, pp. 328, ibid) :
"eșa eva ca guņálamkāra-pravibhāgaḥ evañ ca, ” samavāya-vrttyā šauryā”. dayah, samyoga-vịttyā tu hārā”daya ity astu guņálamkārāṇam bhedaḥ ojaḥprabhrtīnām anuprāsā”dīnām caubhayesām api samavay-vrttyā sthitir iti gaddarikā-pravāhena.esam bheda (Bhāmaha-vivarana) ity abhidhānam asat. yad apy uktam, "kāvya-sobhāyā kartāro dharmā guņāḥ, tad atiśaya-hetavas tv alamkārāḥ (KASV. III. 1.1.2.) iti, tad-api na yuktam. yataḥ kim samastair gunaih kävya-vyavahāraḥ uta katipayah. yadi samastaih tat katham a-samasta-gunā gaudī-pāñcālī ca rītiḥ kāvyasya ātma. atha katipayaiḥ, tat adrāv atra. ity ādāv ojahprabhștișu guneșu satsu kāvya-vyavahāra-prāptiḥ. .
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