________________
1182
SAHRDAYĀLOKA "tatra abhāva-vikalpasya trayaḥ prakārāḥ; śabdártha-guņálamkārāņam eva śabdártha-sobhākāritvāt loka-śāstrátirikta-sundara-sabdártha-rūpasya kāvyasya na śobhāhetuḥ kaścid anyósti yósmābhir na ganita ity ekah prakāraḥ. yo vā na ganitaḥ sa sobhākāry eva na bhavati iti dvitīyaḥ. atha śobhākāri bhavati tarhy asmad ukta eva gune vā'lamkāre vā’ntarbhavati, nāmántarakarane tu kiyad idam pāndityam ? athāpy ukteņu guneșv alamkāreșu na antarbhāvaḥ, tathā’pi kinñcid višeșa-leşam āśritya nāmántara-karaṇam, upamā-vicchitti-prakārāņām a-samkhyatvāt. tathā’pi gunálamkāra-a-vyatiriktatvā'bhāva eva, tavan mätrena ca kim krtam ? anyasya'pi vaicitryasya śakyótpreksyarvāt. cirantanair hi bharata-muni-prabhștibhir yamakópame eva śabdālamkāratvena iște. tat-prapañca-dik-pradarśanam tv anyair alankāra-kāraiḥ krtam. tad yathā- "karmaņi anity atra kumbhakārā”dy udāharanam śrtvā nagarakārā"di sabda utpreksyante, tàvatā ka ātmani bahumānaḥ ? evam prakşte’pi iti tệtīyaḥ prakāraḥ. evam ekas tridhā vikalpaḥ annyau ca dvāv iti pañca vikalpā iti tātparyárthah”
. “There are three types of abhāva-vikalpa i.e. (total) denial of dhvani (such as), only gunas or excellences and alamkāras i.e. figures are the devices of beauty with reference to word and sense. So, for kāvya which is of the form of beautiful word and sense apart from (word and sense in common parlance or in scientific usage, there is no other beautifying device beyond this (=guņas and alamkāras, with reference to word and sense), which is not considered by us;- this is the first variety of objection. Or, (the second type of objection is that), that which is not considered by us is not at all a beautifying agent. This is the second type of abhāvavādins. Now, if it is said, that it is very much there and is also the cause of beauty, then in that case it has to be included in (either the list of) gunas or that of alamkāras. What is the big in giving a special name (i.e. coining a special term) for it ? Now, if it is said that this new device cannot be included in either gunas or al enlisted before, then with reference to its special feature let it receive a new name (i.e. let it be taken as an additional new guna or alamkāra), for there are innumerable varieties of the beauty caused by similitude. So, even if a new name is given, basically it surely is not different from a guņa or an alamkāra, and just for this only, i.e. just for being floated as a new guna or a new alamkāra, nothing big is achieved. We can also imagine some other new devices causing beauty (that are basically either a guņa or an alamkāra). Ancient authority such as Bharata muni had mentioned only two figures such as 'yamaka' and 'upamā', as figure word and sense respectively. Other alamkārikas showed the way to expansion of these. Pāṇini, for example, gave the sūtra viz. “karmaņi aņ". With this the word
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org