[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Arts, Poetics, Architecture & Lexicography](https://indike.org/pramana/in.art) › [Poetics](https://indike.org/pramana/in.art.alamkara) › [Treatises on rasa, the erotic sentiment and heroines](https://indike.org/pramana/in.art.alamkara.rasa) › [Shringaraprakasha](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa) › 7.p1 # Shringaraprakasha 7.p1 Śṛṅgāraprakāśa 7.p1 - **Language:** Sanskrit ### [7.p1.1](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.7.p1.1) saptamaḥ kevalaśabdasambandhaśaktiprakāśaḥ 7.1. tatrābhidhāvivakṣātātparyapravibhāgavyapekṣāsāmathyānvayaikārthībhāvadoṣahānaguṇopādānālaṅkārarasāviyogarūpāḥ śabdārthayordvādaśa samarthaḥ sāhityamityucyate | keṣu śabdas.yārthābhidhāyinī śaktirabhidhā | tayā svarūpa ivābhidheye pravartamānaḥ śabdo vṛttitrayeṇa vartate, tāśraca mukhyā gauṇī lakṣaṇeti tistrāḥ | tatra sākṣādavyavahitārathābhidhāyikā mukhyā | gamyamānaśairyādiguṇayogavyavahitārthā gauṇi | svārthāvinābhūtārthāntaropalakṣaṇā tu lakṣaṇeti | tathāhi ; gaurityayaṃ sabdo mukhayāyā vṛttyā sāsnādimantamarthaṃ pratipādayati, saeva tuṣṭhanmutratādiguṇasampadamapekṣamāṇo yadā bāhvike vartate tadā gauṇīṃ vṛttimanuvadati | tadāha, rūḍhyā yatra sadarthoṃ'pi loke śabdo niveśitaḥ | sa mukhyastatra tatsāmyādrgauṇo'nyatra skhasadgitiḥ || yadā tu śabdāḥ svārthataḥ kriyāsiddhau sādhanabhāvaṃ gantumasarthastadābhidheyāvinābhūtamarthāntaraṃ lakṣayati | tadā sā ca lakṣaṇā vṛttiḥ | yathā gaṅgāyāṃ ghoṣaḥ prativasanakriyāyā adhikaraṇabhāvaṃ gantumasamarthaḥsvārthāvinābhūtaṃ taṭaṃ lakṣayati | taduktam --- abhidheyāvinābhūtapratītirlakṣaṇeti yā | saiṣā vidagdhavakroktijīvitaṃ vṛttiripyate ||pratyokaṃ caitāstistre'pi dvidhābhūya pṛthak ṣoḍhā bhidyante | tatra mukhyā dvidhā, tathābhūtārthā, tadbhāvāpattiśca | tayoḥ tathābhūtārthā ṣoḍhā,jātiviṣayā, vyaktiviṣayā, ākṛtiviṣayā, guṇaviṣayā, kriyāviṣayā, saṃbandhaviṣayā ceti | tatra gauraśaavaḥ puruṣo brāhmaṇo ityādirjātiviṣayā, yathā--- prasannāḥ kāntiharāriṇyo nānāśleṣavicakṣaṇāḥ | > Seventh Illumination: The Power of the Relation of Linguistic Sound Alone (7.1). There, the twelve capacities belonging to linguistic sound and meaning—consisting of denotative capacity, speaker's intention, purport, division, mutual expectancy, semantic compatibility, syntactic connection, integration of meaning, avoidance of poetic faults, adoption of poetic qualities, poetic ornaments, and non-separation from aesthetic relish—are called literary conjunction. Among them, the power of linguistic sound that denotes meaning is denotative capacity. Operating through it upon the expressible meaning as if upon its own form, linguistic sound functions through three semantic operations; and they are three: primary, secondary, and figurative. Among them, the primary is that which denotes an immediate, unmediated meaning. The secondary is that whose meaning is mediated by a connection with qualities such as heroism that are being inferred. But the figurative is that which indirectly indicates another meaning invariably connected with its own meaning. To explain: this linguistic sound 'cow' conveys by its primary operation an entity possessing a dewlap and so forth; but that very same \[sound\], when it operates upon a Bahīka person while expecting an abundance of qualities such as indolence and dullness, then repeats the secondary operation. Hence he says: / 'Where a word is applied by convention in worldly usage even to an existing thing, / it is primary in that sense; elsewhere, through resemblance to that, it is secondary, moving smoothly.' / But when words, on account of their own primary meaning, are incapable of becoming an instrument in the accomplishment of an action, then they figuratively indicate another meaning invariably connected with the expressible meaning. Then that is the figurative operation. For example, 'a settlement on the Gaṅgā,' being incapable of becoming the locus of the action of living, figuratively indicates the bank invariably connected with its own primary meaning. Thus it is said: / 'That which is the comprehension of another meaning invariably connected with the expressible, / this very operation is accepted as the life of witty and crooked speech.' / And each of these three, being twofold, is divided separately into six kinds. Among them, the primary is twofold: referring to the real thing as it is, and the assumption of its nature. Between these two, that which refers to the real thing as it is is of six kinds: having as its object a universal, an individual, a bodily configuration, a quality, an action, and a relation. Among them, words such as 'cow', 'horse', 'man', 'brahmin' have a universal as their object, as in: / 'Clear, captivating, clever in diverse puns...' > — English (machine translation) (machine translation) ### [7.p1.2](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.7.p1.2) bhavanti kasyātpuṇyairmukhe vāco gṛhe striyaḥ || yathā vā--- yoratthaṇīe bahuṇo haḷāe sāmae saṃdagamaṇāe | koracchipecchirūe bahuppae ekkamahimīe || yathā ca --- nijanayanapratibimbairambuni bahuśaḥ pratāritā kāpi | nīlotpaleṣu vimṛśati karamarpayituṃ kusumalāvī || citravimbabhramakimādyārthavanācinyākṛtiviṣayā yathā ---- iṅgudīpādayaḥ so'yaṃ śṛṅgeberapure purā | niṣādapatinā yatra stigdhenāsītsamāgamaḥ || śvetaḥ karkaśaḥ kṛśaḥ sthūla ityādirguṇaviṣayā yathā---- śyāmalāḥ prāvṛṣeṇyābhirdiśo jīmūtapaṅktibhiḥ | bhuvaśca sukumārābhirnavaśādvalarājibhiḥ || yathā vā--- tāmbūsabahalaraktaḥ priyabhukto dhūsaraḥ saparyantaḥ | bālādharo'dhirohati kusumarucaḥ kāñcanārasya || paktā pacan pakkaḥ pyamāna itayādikriyāviṣayā yathā--- dātuḥ sthātutardviśaṣāṃ mūrdhni yaṣṭustarpayituḥ pitṛn | yudhyabhagnavipannasya kiṃ daśāsyasya śocasi || yathā vā -- kuviāopasāṇṇāo oruṇṇamuhīo vihasamāṇīo \> jahagahiā tahahiaaṃ haranti ucchaṇṇamahiḷāo || pitā mātā śatruḥ sīnuraupagava ityādiḥ saṃbandhaviṣayā yathā-- sūryācandramasau yasya mātāmahapitāmahau | svaṃvṛtapatirdvābhyāmūrvaśyā ca bhuvā ca yaḥ || yathā vā--- sapadi sakhībhairnibhṛtaṃ virahavatīstrātumatra bhajyatne | sahakāramañjarīṇāṃ śikhodgamagranthayaḥ prathame || arthasyāthātve'dhyāsādajibhistathātvāpādanaṃ dbhāvāpattiḥ | sāpi ṣoḍhā, adhyāsāmitmikā, kalpanātmikā, vivartātmikā, vipariṇāmātmikā, viparyayātmikā, pravādātmikā , ceti | tatra jānato'pyatārsmiṃstadetadityāropaṇamadhyāsaḥ | yathā--- aidiara kiṃṇapecchasi āāsaṃ kimuhā puḷoesi | > "Through whose merit do words appear in the mouth, and women in the home?" / Or as in: / "\[Look at her,\] with broad breasts, ample \[...\] / \[...\] walking slowly \[...\], / whose form is beheld with sidelong glances, rich in graces, a singular maiden!" / And as in: / "Deceived many times in the water by the reflections of her own eyes, / a certain flower-gatherer hesitates to place her hand upon the blue lotuses." / Having an object defined by bodily form, through meanings such as picture, reflection, illusion, or 'what is this?', as in: / "This is that ingudī tree of old in Śṛṅgaverapura, / where the meeting took place with the friendly king of the Niṣādas." / Having quality as its domain, such as 'white', 'rough', 'slender', 'stout', as in: / "The directions are blackened by rows of rainy clouds, / and the grounds are soft with rows of fresh verdure." / Or as in: / "Deeply reddened by betel, enjoyed by her lover, dusky along its edge, / the maiden's lower lip attains the beauty of the kāñcanāra blossom." / Having action as its domain, such as 'cooker', 'cooking', 'cooked', 'being cooked', as in: / "He was a giver, an upholder over the heads of adversaries, a sacrificer, an appeaser of the ancestors; / why do you grieve for the ten-headed \[Rāvaṇa\], who died undefeated in battle?" / Or as in: / "Whether angered, reconciled, their faces stained with tears, or laughing, / haughty women steal the heart just as they catch it." / Having relation as its domain, such as 'father', 'mother', 'enemy', 'son', 'descendant of Upagu', as in: / "He whose maternal and paternal grandfathers were the Sun and the Moon, / and who was chosen as husband by two: by Urvaśī and by the Earth." / Or as in: / "Immediately, in secret, the female companions break off / the very first tips of the sprouts of the mango clusters, to protect the women parted from their lovers." / 'Assumption of another's nature' (tadbhavāpatti) is the superimposition of that nature on an entity through non-entities by means of superimposition. It is sixfold: consisting of superimposition (adhyāsa), imagination (kalpanā), illusory transformation (vivarta), modification (vipariṇāma), error (viparyaya), and popular consensus (pravāda). Among these, superimposition is the attribution 'this is that' onto what it is not, even while knowing better. As in: / "O brother-in-law, why don't you look at the sky? Why do you gaze in vain? / Look at the line of marks of the deer-bearer \[the moon\] at the armpit of my sister-in-law!" > — English (machine translation) (machine translation) ### [7.p1.3](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.7.p1.3) jāāe bāhumūḷe miadvaaṃdāṇaparipāḍī || yathā vā--- kamalamanambhasi kamale ca kuvalaye tāni kanakalatikāyām | sā ca sukumārasubhagetyutpātaparamparā keyam || asato'pyutprekṣākalpanā yathā--- guṇānurāgamiśreṇa yaśasā tava sarvatā | digvadhūnāṃ mukhe jātamakasmādardhakuṅktumam || yathā vā---- anirākṛtatāpasampadaṃ phalahūnāṃ sumanobhirujjhitām | khalatāṃ khalatāmuvāsatīṃ pratipadyeta kathaṃ budho janaḥ || vastunaḥ sanniveśaviśeṣeṇāvasthānāṃ vivartaḥ | yathā--- utphullasthalanalimīvanādamuṣmāduddhūtaḥ sarasiruhodbhavaḥ parāgaḥ | vātyābhirviyati vivartitaḥ samantādādhatte kanakamayātapatralakṣmīm || yathā vā--- asminnīśaṣadvalitaviṣamastokavicchinnabhugnaḥ kiṃñcillīno vipinavinataḥ pujjitaścotthitaśca | dhūmedgārastaruṇamahiṣaskandhanīlo davāgneḥ svairaṃ sravan sṛjati gagane gatvarānpatrabhaṅgan || vastuno'vasthāntaropagamanaṃ vipariṇāmaḥ | yathā--- ya ete yajvānaḥ pratitamahaso ye'pyavanirāḥ mṛgākṣyo yāścaitāḥ kṛtamaparasaṃsārikathayā | aho ye cāpynaye phalakumumanamra viṭapino jagatyevaṃrūpā vilasati yadeṣā bhagavatī || yathā vā--- cyutāmindorlekhāṃ ratikalahabhannaṃsa ca valayaṃ samaṃ cakrīkṛtya prahasitamukhī śailatanayā | avocadyaṃ paśyetyavatu sa śvaḥ sā ca girijā saca krīḍācandro dhasanakiraṇāpūritatanuḥ || mithyājñānaṃ viparyayaḥ | yathā-- hṛtośaṣṭharāgaurnayanodabindubhiḥ nimagnanābhernipatadbhiraṅkitam | cyutaṃ ruṣā bhinnagaterasaṃśayaṃ śukodaraśyāmamidaṃ stanāṃśukam || yathā vā--- mābhaiḥ śaśāṅka mama śīthuni nāsti rūhuḥ khe rohiṇi vasati kātara kātara kiṃ bibheṣi | > Or as in: / "A lotus out of water, and upon the lotus two blue water-lilies, and they upon a golden creeper, / and she is delicate and lovely—what kind of series of portents is this?" / Imagination (kalpanā) is poetic fancy (utprekṣā) even of the non-existent, as in: / "By your fame, blended with the love for your virtues, spreading everywhere, / an unexpected half-circle of saffron was born upon the faces of the quarters of space \[conceived as brides\]." / Or as in: / "How could a wise man take to villainy, which brings no abatement of torment, / is devoid of fruit, and is abandoned by the virtuous—villainy which dwells in wickedness?" / Illusory transformation (vivarta) is the \[apparent\] change of states of an entity by a particular spatial arrangement. As in: / "Raised up from that blooming bed of land-lotuses, the pollen born of water-lilies, / whirled all around in the sky by whirlwinds, assumes the splendour of a golden parasol." / Or as in: / "Slightly curled, uneven, broken here and there and bent, / somewhat sunken, bending down to the forest, gathered and surging up, / the plume of smoke from the forest fire, blue like the shoulder of a young buffalo, / spreading at will, creates fleeting decorative leaf-paintings in the sky." / Modification (vipariṇāma) is an entity's passing into another state. As in: / "These sacrificers of renowned majesty, these kings, / these fawn-eyed maidens—enough of other worldly tales!— / and these trees bending under fruit and blossoms: / ah, it is the divine lady \[Māyā\] herself that sports in this world in such form!" / Or as in: / "Having curved into a ring the fallen crescent of the moon and her bracelet broken in the love-quarrel, / the Daughter of the Mountain, her face smiling, said, 'Look at him!' / May he \[Śiva\], may the Mountain-born goddess, and may that play-moon whose body was filled by the rays of her teeth, protect you tomorrow!" / Error (viparyaya) is false apprehension. As in: / "Marked by falling tears that washed away the lip-redness, / dropped in anger from her deep navel with agitated gait— / without a doubt, this is the breast-cloth, dusky like the belly of a parrot." / Or as in: / "Do not fear, O moon! In my wine there is no Rāhu; / Rohiṇī resides in the sky; O timid one, timid one, why are you afraid?" > — English (machine translation) (machine translation) ### [7.p1.4](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.7.p1.4) prāyovidagdhavanitānavasahgameṣu pumasāṃ manaḥ pracalatīti kimatra citram || avastuṣvanapi vastuvanmithyāprasiddhiḥ pravāhaḥ | yathā-- gandharvapurasurāyudhakuraṅgatṛṣṇāndhakārarūpāṇi | asatāsatyadurgrahadurāpamalināni vṛttāni || thā vā--- ratna vchāyāvyatikaramiva prekṣyametatpurastā dvalmīkāgrātprabhavati dhanuḥ khaṇḍamākhaṇḍalasya | yena śyāmaṃ vapuratitirāṃ kāntimāpatsyate te barheṇe sphuritarucinā gopaveṣasya viṣṇoḥ || gauṇī dvidhā,. giṇanimittā upacāranimittā ca |otatra yasāyāṃ dvayorvacanayossamāmānādhikaraṇyena vaiyadhikaraṇyena vā prayogaḥ viśeṣaṇāviśeṣyabhāvānyathānupapattyaikasya pratīyamānābhidhīyamānaguṇādvārakaḥ sambandho bhavati | sā guṇivyavahitārtha guṇamanimittā | tatra ca --- saṃsargibhedakaṃ yadyātsavāyapāraṃ pratīyata e| guṇatvaṃ parantratvāttatasya śāstra udāhṛtam || guṇaḥ svārtho viśeṣaṇaṃ pravṛttinimittmiti ceko'rthaḥ | sa dharmaguṇākriyākṛtiḍajātisarvarūpādibhedādanantaḥ | tatsambandhe yadyapi tannimittā vṛttiranantaprakāraiva kakalpayate tathaāpi tasyāḥ ṣaḍeva vikalpā bhavanti | mukhyāviṣayaḥ, amukhyāviṣayaḥ, bhedaviṣayaḥ, abhedaviṣayaḥ, aviseṣaṇaviṣaya iti | tatra dvayorapi mukhyāviśeṣyārthayordharmādinimittamekasyetaraviśeṣaṇatvaṃ bhavati sa mukhyāviṣayaḥ | śa dharmanimittaḥ samāse yathā--- yo hi dīgdhasitākṣasya vilāsavalitabhruvaḥ ṣa| kāntamukhasyāvaśagastasmai nṛpaśave namaḥ || sa evāsamāso yathā-- gaurgauḥ kāmadughāsamyakprayuktā smaryate budhaiḥ | duṣprayuktā punargaut saiva saṃsati || > "In first unions with experienced women, men's minds usually waver; what is wonderful about that?" / Popular consensus (pravāda) is a false renown in non-things as if they were real things. As in: / "The forms of cities of Gandharvas, rainbows, mirages, and darkness— / such are the deeds of the wicked, unreal, hard to grasp, unattainable, and foul." / Or as in: / "To be beheld like an intermingling of the luster of gems, / a piece of Indra's bow rises up ahead from the top of an anthill, / through which your dark body will attain extraordinary splendor, / like that of Viṣṇu in a cowherd's dress with a shimmering peacock feather." / The secondary capacity (gauṇī) is twofold: based on a quality (guṇanimittā), and based on metaphorical transfer (upacāranimittā). Among them, that secondary capacity in which there is the use of two expressions in syntactic agreement or syntactic disagreement, and the relation of the one is mediated by an inferred or expressed quality due to the impossibility otherwise of the relation of qualifier and qualified—that secondary capacity, having an object mediated by a quality, is based on a quality. And on this point: / "Whatever distinguishing mark of a connected entity is perceived as dependent upon another, / that is exemplified in the treatise as possessing quality, because of its dependency." / 'Quality' (guṇa), 'inherent nature' (svārtha), 'qualifier' (viśeṣaṇa), and 'occasion of application' (pravṛttinimitta) are equivalent terms. That is infinite, through the distinctions of characteristic attribute (dharma), quality (guṇa), action (kriyā), shape (ākṛti), genus (jāti), universal form, and so on. Even though the function caused by that relation is conceived as infinite in mode, nevertheless it has only six varieties: / having a primary object, having a non-primary object, having difference as its object, having non-difference as its object, having a non-qualifier as its object, and having a qualifier as its object. Among these, when an attribute or the like of two primary entities that are both substantives becomes the qualifier of the other, that has a primary object. When based on an attribute in a compound, as in: / "He who is subject to that lovely face with elongated white eyes and playfully arched brows— / reverence to that beast of a man!" / The same not in a compound, as in: / "A word (gauḥ), properly used, is recalled by the wise as a wish-yielding cow (gauḥ); / but when badly used, that very cow indicates beastliness." > — English (machine translation) (machine translation) ### [7.p1.5](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.7.p1.5) kriyānimittaḥ samāso yathā--- kattosaṃvaḍaimahaṃ piasahiviasagamoṇisīhevi | jā jaai gahiakaraṇaarakaṃkhirita caṃ dacaṃḍāḷo || saevāsamāso yathā--- kiṃ dvāri devahatake saharakeṇa saṃvardhitena viṣapādapa eṣa pāpaḥ | asminmamanāgapi vikāsavkiārabhāji bhīmā bhavanti madanajvarasannipātāḥ || yatra viśeṣaṇaviśeṣyayoḥ prathamamevaikamamukhyaṃ bhavati asāvamukhyaviṣayaḥ | sa viśeṣyasyāmukhyatve sāmānādhikaraṇyena dharmanimitto yathā--- himalavaladṛśaśramodabindūpanapanayatā kila tannavoḍhavadhvāḥ | kutakalaśākiśorakau kathaṃ cittaralatayā taruṇena paspṛśāte || sa eva kriyānimitto yathā-- mukhapaṅkajareṅge'sminbhrūlatā nartakī tava | līlayāṅgavībhyāṃ dṛṣṭai sakhi yūnāṃ niṣiḍhcati || viśeṣasya mukhyatve vaiyadhikaraṇyenākṛtinimitto yathā--- paḍipakkhamaṃtuṃpuṃje ḷāvaṇṇakuḍe aṇaṃgamaakuṃbhe | purisaaahiaadharie kīsathaṇaṃtīthaṇevahatasi || sa eva kriyānimitto yathā-- vavasāaaraipaoso rosagaiṃdadiḍhasiṃkhaḷāpaḍibaṃdho | kahakabavi dāsaraiṇojaakesaripaṃjarogaoghaṇasamao || yatraika eva śabdorthe bhedaprakalpanayā guṇanimittaṃ viśeṣaṇaviśeṣyabhāvamanubhavati asau bhedaviṣayaḥ | gauṇamukhyayorguṇanimitto mukhyayośca jātinimitto yathā--- tahakamaḷakkamaḷacedo caṃdamuhi tujjhamuhaaṃdo | kamalaṃuṇakamaḷañcia caṃdocaṃdoñciavarāo || mukhyayorguṇanimitto yathā--- tālājāaṃti guṇā jālāde sahiaeṇhigheppaṃti | raikiraṇāṇuggahiāi hoṃtikamaḷāikamaḷāi || mukhyayoḥ kriyānimitto yathā-- grasamānamivaujāṃsi sadaso gauraveritam | nāma yasyābhinandanti dviṣo'pi sa pumānpumān || > A compound conditioned by action is as follows: / “Where does that light of the moon, / the fierce outcast moon, which longs to seize the rays with its hands, / not torment me, my dear friend, even at the rising of the sun in the sky?” / The uncompounded equivalent is as follows: / “Why was this wicked poison-tree nurtured by the wretched fate at the door? / When it is even slightly given to blooming and swelling, the fearful paroxysms of the fever of love arise.” / Where, between the qualifier and the qualified, one is primary from the start, that belongs to the sphere of the non-primary. When the qualified is non-primary in grammatical co-reference, conditioned by an attribute, it is as follows: / “Wiping away the drops of perspiration resembling snow-drops from that newly-wed bride, / the youth, through agitation of mind, somehow touched her two young jug-breasts.” / The same conditioned by action is as follows: / “On this stage of your lotus-face, your dancer-like creeper of a brow / gracefully sprinkles the glances of youth in the two pathways of your limbs, dear friend.” / When the qualifier is primary in grammatical non-co-reference, conditioned by shape, it is as follows: / “On the assembly of sighs of the rival woman, on the pitcher of beauty, on the frontal globe of the elephant of Kāma, / held by the heart of your husband, why, sighing one, do you carry breasts?” / The same conditioned by action is as follows: / “The evening of the effort of action, the binding chain of the mighty elephant of wrath, / how did the rainy season, the cage of the lion of the son of Daśaratha, pass away?” / Where one single word, through the conception of difference in the referent, undergoes the relation of qualifier and qualified conditioned by a poetic quality, that belongs to the sphere of difference. Conditioned by a poetic quality between a metaphorical and a primary \[sense\], and conditioned by universal between two primary ones, it is as follows: / “Your moon-face, O moon-faced one, is indeed a lotus and a moon; / but a lotus is just a lotus, and the wretched moon is just the moon.” / Conditioned by a poetic quality between two primary ones, it is as follows: / “Qualities become qualities only when they are seized by a connoisseur; / lotus blossoms, favored by the rays of the sun, become true lotus blossoms.” / Conditioned by action between two primary ones, it is as follows: / “Whose name, uttered with respect in the assembly as if swallowing up their splendors, / even enemies acclaim—he alone is a real man.” > — English (machine translation) (machine translation) ### [7.p1.6](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.7.p1.6) svarūpanimitto yathā-- amṛtamamṛtaṃ candraścandrastathāmbujamambujaṃ ratirarapi ratiḥ kāmaḥ kāmo madhūni madhīnyapi | iti na bhajate vastuprāyaḥparasparasaṅkaraṃ tadiyamabalā dhatte bhāvān kathaṃ sakalātmakān || sādharmyādiprasiddheryatropamānamevopameyaṃ pratyāyayatyasāvabhedaviṣayaḥ | sonyo'ktau yathā--- pibanmadhu yathākāmaṃ bhramaraḥ phullapaṅkaje | apyasannaddhasauramyaṃ paśya cumbati kuṭmalam || anurāgavatī sandhyā divasastatpurarasaraḥ | aho daivagatiscitrā tathāpi na samāgamaḥ || ubhayoktau yathā-- upādhvaṃ tatpānthāḥ punarapi saromārgatilakaṃ yadāsādya svecchaṃ vilasatha vilīnaklamabhārāḥ | itastu kṣārābdherjaṭharamakarakṣārapasau nivṛttiḥkalyāmaṇī na punaravatāraḥ kathamapi || anubhayoktau yathā--- athedaṃ karakṣobhiḥkanakahariṇacchadmavidhinā tathāvṛttaṃ pāpaurvyathayati yathākṣālitamapi | janasthāne śūnye vikalakaruṇairāryacaritairapi grāvā rodityapi dalati vajrasya hṛdayam || yatra viśeṣaṇabhūtaṃ nāma sarvanāma vā viiśiṣṭaguṇadharmādikaṃ pravṛttinimittamupādatte sa viśeṣaṇaviṣayaḥ | sa nāmno viśiṣṭagiṇanimittatve yathā--- bhavatu ruṣi kaṭhorā kintu ramyā mṛgākṣī nirupadhimadhurāṇāṃ svādavo'mī vikārāḥ | śrayati kaṭhinabāvaḥ śuktipātreṣvapo yāḥ kulavanabahumānāstāsu muktāphalaṃ tāḥ || saṃskārikyādijanikiṃ saṃjñāmapi nāmeva | tasya yathā--- snigdhaśyāmalakāntiliptaviyato velaladvalākā dhanā | vātāḥ śīkariṇaḥ payodasuhṛdāmānandakekāḥ kālāḥ | sāmaṃ santu dṛḍhaṃ kaṭhorahṛdayo rāmo'smi sarvaṃsahe vaidehī tu kathaṃ bhaviṣyati hahā hā devi dhīrā bhava || > Conditioned by its essential nature, it is as follows: / “Nectar is nectar, the moon is the moon, likewise a lotus is a lotus; / amorous pleasure is amorous pleasure, Kāma is Kāma, and wines are wines; / thus, things generally do not take on each other's mixture; / then how does this slender woman possess feelings that have the nature of all of them?” / Where, due to the fame of common properties and the like, the standard of comparison itself conveys the subject of comparison, that belongs to the sphere of non-difference. It occurs in an indirect statement as follows: / “Drinking honey as it pleases in the open lotus, / look, the bee kisses the bud whose fragrance is not yet developed.” / \[Or as follows:\] / “The twilight is full of love, the day is in front of it; / alas, the movement of destiny is strange: nevertheless, there is no meeting.” / In the statement of both, it is as follows: / “O travelers, again seek that lake which is the ornament of the road, / having reached which, freed from the burden of exhaustion, you disport at will; / from here, however, there is an entrance into the belly of the salty ocean with harsh sharks; / withdrawal is fortunate, but never any re-entry.” / In the absence of a statement of both, it is as follows: / “Then this, by the contrivance of the disguise of the golden deer, with tormenting hands, / was so committed by the wicked ones that it grieves even when washed; / in the empty Janasthāna, through the despondent, pathetic deeds of the noble one, / even a stone weeps, even the heart of the vajra splits.” / Where a noun or a pronoun serving as a qualifier adopts a distinctive poetic quality, attribute, or the like as its ground of application, that belongs to the sphere of the qualifier. When it is conditioned by a distinctive poetic quality of a noun, it is as follows: / “Let her be harsh in anger, yet the deer-eyed one is charming; / delicious are these changes of those sweet without disguise: / the water which assumes a hard state in the shells of oysters / becomes pearls in them out of great respect for high birth.” / A proper name that arises from purificatory rites and the like is also just a noun. An example of it is: / “The clouds, with swallows darting across the sky smeared with a lustrous dark splendor, / the winds with sprays of mist, the joyful, sweet calls of the friends of the clouds, the peacocks— / let these come together; I, the hard-hearted Rāma, can bear all; / but how will Vaidehī fare? Alas, alas, O queen, be steadfast!” > — English (machine translation) (machine translation) ### [7.p1.7](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.7.p1.7) sarvanāmno viśiṣṭaguṇasampāttinimittatve yathā--- sa rājā tatsaukhyaṃ sa ca parijanaste ca dvasāḥ smṛtāvāvirbhūtaṃ tvayi suhṛti dṛṣṭe'dya sakalam | vipāke ghoresminna khalu na vimūḍhā tava sakhī puranradhīṇāṃ cittaṃ kusumasukumanāraṃ hi bhavati || mukhyavadgauṇasyāpiviśeṣaṇaṃ tadviśeṣaṇameva tatra sarvanāmno guṇasampattinimittatvaeva yathā--- chadā ... vaḷaa dīhiahimaṃghallahini adeha | annajīdiharaloaṇahotahomuhaaṃdahoreva || viśeṣaṇamavyabhicaritamaviśeṣaṇaṃ taddharmādiguṇayogena yatra pravartate tadasāvaviśeṣaṇaviparyāsaḥ--- .... ja haṇai halāmao vikaṇṇassa koṇajīvejja | souṇa teṇa vi mao riṭhṭho sañca piabaiḷlo || cetanaprakṛteryathā--- sañcaṃ ciakaṭhamao suraṇāho jeṇahaḷiadhūāe | hatthehi kamaladalakomalehi cetto na pallavio || acetanasya yathā-- bhavatu viditametatkāṣṭhamevāsi satyaṃ kimaparamabhidhāraye kānane vardhito'si | kuvalayanayanāyāḥ pāṇisaṅgotsave'smin musala kisalayaṃ te tatkṣaṇādyanna jātam || acetanasyaiva prabhāvato yathā--- anviṣyadbharayaṃ cirātkathamapi prāpyeta yadyarthibhiḥ nātha tvaṃ punararthinaḥ pratidinaṃ yatnātsamanviṣyasi | prāptau cintitamātrakaṃ dadadasau cintātiriktapradaṃ tvāmālokya vidīryate yadi na tadgāvaiva cintāmaṇiḥ || mukhyāyā gauṇyā vānyaviśeṣaṇasya sato'nyatrāropaṇamupacāraḥ | tannimittakopacāranimittā ; sā tu gauṇavyavahitārthatvāt gauṇī bhavati, tasyā api dharmaguṇakṛtikriyāsvarūpajātyayādayaḥ pravṛttinimittatadbhedāt | > When a pronoun is conditioned by the possession of a distinctive poetic quality, it is as follows: / “That king, that happiness, that retinue, and those days— / everything has manifested in memory today upon seeing you, a friend; / in this terrible ripening of fate, your friend was not at all bewildered; / for the heart of noble women is as delicate as a flower.” / Just like the primary sense, the qualifier of a metaphorical sense is also its qualifier; in that regard, when a pronoun is conditioned by the possession of a poetic quality, it is as follows: / “\[…\] / \[…\]” / When an invariable qualifier, being non-distinctive, operates through the connection of that attribute and other poetic qualities, that is the reversal of the non-qualifier: / “\[…\] / \[…\]” / In the case of an animate entity, it is as follows: / “Truly the lord of the gods is made of wood, since by the hands / of the plowman's daughter, tender as lotus petals, he was touched but did not sprout!” / In the case of an inanimate entity, it is as follows: / “Be it so, this is known: you are indeed wood; truly, what else shall I say? You were grown in a forest; / since in this festival of contact with the hand of the lotus-eyed woman, / a pestle, you did not instantly put forth shoots.” / In the case of an inanimate entity through majestic power, it is as follows: / “If this \[wish-fulfilling jewel\] might somehow be obtained after a long time by seekers searching for it, / you, O Lord, on the other hand, search for seekers daily with effort; / this one grants only what is thought of upon being found, while you grant beyond thought; / if upon seeing you the wish-fulfilling jewel does not shatter, it is truly just a stone.” / The superimposition onto another of an existing qualifier of another, whether primary or metaphorical, is figurative transfer. The metaphorical transfer conditioned by it is figurative metaphor; and that, because its meaning is mediated by a metaphorical sense, is metaphorical. It too has grounds of application and divisions based on attributes, poetic qualities, actions, shapes, universals, and the like. > — English (machine translation) (machine translation) ### [7.p1.8](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.7.p1.8) sāpi ṣaṭprakārā bhavati, dharmanimittā, guṇanimittā, ākṛtinimittā, kriyānimittā, svarūpanimittā, jātinimittā ca | tāsu dharmanimittā yathā--- bhavatu suṣi kaṭhorā kintu ramyā mṛgākṣī | ..... || taulaiḥ śiñjadvalayasubhagairnatitaḥ kāntayā me || ..... || atra kaṭhokasubhagaśabdau mūrtimaddravyaprāṇiviśeṣayoṣaṇatvena rūḍhau, roṣavalayaśiñjayorāropyamāṇau, tadyogātrāyikākālayerapi viśeṣaṇabhāvamanubhavataḥ | guṇanimittā yathā---- kimiva hi madhurāṇāṃ maṇḍanaṃ nākṛtīnām | esaavasāṇaviraso sasureṇa suo vaḷaasaddo || atra madhuravirasāśabdau vā svānyaviśeṣaṇatvena rūḍhau | tadvyavanadhānena varṇanayā''kṛtivalayaśabdairāropitau viśeṣaṇabhāvamanubhavataḥ | ākṛtinimittā yathā---- aṅkurite pallavite korakite kusumite ca sahākāre | aṅkuritaḥ pallavitaḥ korakitaḥ kusumitaśca hṛdi madanaḥ || yathā vā--- pallaviaṃ pivaakarapallavehiṃ paṣpulliaṃva ṇayaṇehiṃ | phaḷiaṃ via pīṇapaoharehi ajjāe---lāaṇṇaṃ || atrāṅkuritapallavitādayo mūrtimatsu bhūruhādiṣu ākṛtiviśeṣato viśeṣaṇatvena rūḍhāstadvyavadhānenāmūrtayormadanalāvaṇyayorāropyamāmā gauṇaṃ viśeṣaṇabhāvamanubhavanti | kriyānimittā yathā--- śaśinamasūta prācī nṛtyāti madano hasanti kakubo'pi | kumudarajaḥpaṭavāsaṃ vakirati gaganāṅgaṇe pavanaḥ || yathā vā ---- avaūhiapuppadisaumaaṃ jehṇāese via paosamuhe | māirajhintau raaṇīaparadisābhuttapatthiammi miaṃke || atra sevopagūḍhādīnāmanyakriyāṇāṃ tadvyavadhānenānyatrāropaṇādviśeṣaṇabhāvaḥ | > And that is of six kinds: based on attribute, based on quality, based on shape, based on action, based on essential nature, and based on universal. Among these, the one based on attribute is as follows: / "Let the fawn-eyed one be hard in anger, yet she is delightful..." / "...was danced by my beloved with \[her hands\] charming with jingling bracelets." / Here, the words "hard" and "charming" are conventionally established as qualifiers of a physical substance and of a particular living being, respectively; being superimposed upon anger and the jingling of bracelets, through their connection they also experience the status of qualifiers of the heroine and of time. The one based on quality is as follows: / "For what is not an ornament for sweet forms?" / "This bracelet-sound, unpleasant at the close, was heard by the father-in-law." / Here, the words "sweet" and "unpleasant" are conventionally established as qualifiers of taste. Through the mediation of that \[taste\], superimposed through description onto the words "forms" and "bracelets", they experience the status of qualifiers. The one based on shape is as follows: / "When the mango tree had sprouted, leafed, budded, and blossomed, / love in the heart sprouted, leafed, budded, and blossomed." / Or as in: / "As if leafed out by the leaf-hands of the beloved, as if opened by her eyes, / the loveliness of the noble lady has, as it were, borne fruit in her swelling breasts." / Here, "sprouted", "leafed", and so on are conventionally established as qualifiers due to specific shapes in physical trees and the like; through the mediation of that \[shape\], being superimposed on the formless love and loveliness, they experience the status of a secondary qualifier. The one based on action is as follows: / "The east has given birth to the moon; Love dances; the quarters also smile; / the wind scatters powder of blue lotus pollen across the courtyard of the sky." / Or as in: / "..." / Here, the status of qualifiers arises from superimposing other actions such as serving and embracing onto another through the mediation of that. > — English (machine translation) (machine translation) ### [7.p1.9](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.7.p1.9) kathaṃ punarayaṃ bhedo gauṃṇyāḥ pṛthagbhavati yatra pasiddharupamānopameyaṃ gamyate tāṃ guṇavyavahitārthāmagauṇīyāmanyoktiṃ samāsoktiṃ vā varṇayanti | yasyāṃ punarupameyena guṇasāmyādupamānaṃ gamayte tāṃ gauṇyavyavahitārthā gauṇīyāṃ samādhimityācakṣate | taduktam---uktāsyāprākaraṇiktave samāsoktiḥ, prākaramikatve samādhirati | svarūpanimittā yathā--- kasya nāvanitaṃ kuryāddainyamātā daridratā | kaṃ vā na madayatyeṣā śrīrunmādakuṭumvinī || yathāvā--- ābharaṇasyābharaṇaṃ prasādhanavidheḥsa prasādhanaviśeṣaḥ | upamānasyāpi sakhe pratyupamānaṃ vapustasyāḥ || atra daridratāyā dainyajanakatvena mātṛsvapādhayāropādapatyatā vyavadhānena sambandho daridratā dainyaṃ janayatīti vakyārthaḥ | tasya ca śaśinamasūta prācītyādivadupacāropapattiḥ | evamuttaratrāpi yojyam ||. jātinimittā yathā --- dhṛtiḥkṣamā damaḥśaucaṃ sāmarthyaṃ\* (aucityaṃ -iti mūlapāṭhaḥ) vāganiṣṭhāurā | bhūtānāmanabhidrohassaptaitā samidhaḥ śriyaḥ || yathā vā --- yeṣāṃ prāṇivadhaḥ krīḍā narma marmacchidogiraḥ | paropatāpaḥ kartavyaṃ te mṛtyopari mṛtyavaḥ || atrāgnisamiddharmeṣu martyamṛtyadharmeṣu ca śrīdhṛtyādiṣu mṛtyudurjaneṣu cāropiteṣu saminmṛtyujātyereva guṇabhāvo na tvagnimartyayoriti | amīṣāṃ sākṣādasaṃbandhe dīptivināśādidharmadvāraka upacāraḥ saṃbandhāya kalpate | tenāyamarthaḥ sampadyate | dhṛtyādayaḥ śriyaṃ samedhayanti, durjanā mṛtyumapi mārayanti | sā ceyamanyarūoḍhā kriyā'nyatrāropyata itayupacāravṛttireva bhavati | yaduktaṃ ---- kumudāni nimīlanti kamalānyunminti ca | > How, then, is this division distinct from the secondary function? Where a well-known standard of comparison and an object of comparison are understood, scholars describe that as having its meaning mediated by a quality, being non-secondary, \[and termed\] anyokti or samāsokti. Where, however, the standard of comparison is understood from the object of comparison due to similarity of quality, they declare that to be the secondary trope samādhi, having its meaning unmediated by the secondary function. Thus it is said: "If what is expressed belongs to the context, it is samādhi; if it is outside the context, it is samāsokti." The one based on essential nature is as follows: / "Whom would poverty, the mother of dejection, not bring low? / Or whom does this fortune, the wife of intoxication, not drive mad?" / Or as in: / "Her body, my friend, is an ornament to ornament, a special decoration to the procedure of decoration, / and even a counter-standard of comparison to the standard of comparison." / Here, because poverty causes dejection, through the superimposition of the status of mother upon its own nature, the relationship of \[dejection's\] being offspring is mediated; the sentence-meaning is: "Poverty causes dejection." And its metaphoric transfer is explained just as in "The east has given birth to the moon" and so forth. The same should be applied subsequently. The one based on universal is as follows: / "Resolution, forbearance, restraint, purity, ability, speech that is not harsh, / and non-violence toward living beings—these seven are the firewood of prosperity." / Or as in: / "Those for whom slaughtering living beings is sport, jokes are words that cut to the quick, / and afflicting others is duty—they are deaths above Death." / Here, when the attributes of fire and firewood, and the attributes of mortal and death, are superimposed respectively on prosperity and resolution, and on death and wicked people, there is subordination only of the universals firewood and death, but not of fire and mortal. Since these lack a direct connection, a metaphoric transfer operating through attributes such as illumination and destruction brings about the connection. Thereby this meaning results: resolution and the rest cause prosperity to grow; wicked people kill even Death. And this—namely, that an action established in one thing is superimposed onto another—is indeed the secondary function of metaphoric transfer. As it is said: / "Water lilies close and lotuses open." > — English (machine translation) (machine translation) ### [7.p1.10](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.7.p1.10) iti netrākriyādhyāsāllabdhā tadvācinī śrutiḥ || evaṃ pārtho yaḥ pūḍāmanubhavati .... | eti jīvantamānando naraṃ varṣaśatādapi || ityādi ca draṣṭavyam | yadyavevaṃ kriyānimittaiṣā kasmānna bhavati ? kriyāyā eva dravyajātirūpeṇa vipariṇāmāt, yathā ---- dainyamātetyādau vṛttirupeṇa | nanu ca yathā gauriva gaustathā samidha itīyamapi gauṇī kasmānna bhavati ? bhavati yadi samidha ityanena śriya iti nāpekṣyate śrīvahneriti vā vahniśabdaprayogo bhavati | yathā--- papasāarūpasodhaṇasamao aṇaṃgagaakuṃbhedhaṇe | iti | etena dainyamātā daridratā, te mṛtyorapi mṛtyavaṃ ityādairapi na gauṇatvamityuktaṃ bhavati | ādigrahamānnāmasarvanāmāderapi bhedābhedābhyāsupacāre gauṇavyavahitārthova gauṇī bhavati | sa bhedopacāre nāmādhyāropādyathā --- he hasta dakṣiṇa mṛtasya śiśordvijasya jīvātave visṛja śūdramunau kṛpāṇam | rāmasya gātramasi nirbharagarbhakhinnasītāvivāsanapaṭoḥ karuṇā kutaste || yathā vā-- sthāne'vasīdasi raghudvaha kiṃ vidhāta rasyāstvayekṣitamalakṣaṇamaṅgakeṣu | adyāpi jāvasi daśānana he hanūman keyaṃ tavābhimukhavartiripoḥ pratīkṣā || abhedopacāreṇa sarvanāmādhyāropādyathā --- candrajotsnāviśadapuline saikate'stimanyarayvā vādadyūtaṃ ciratamabhūtsiddhayūnoḥ kayościt | eko vakti prathamanihataṃ kaiṭabhaṃ kaṃsamanyaḥ satyaṃ tattvaṃ kathaya bhavatā ko hatastatra pūrvam || yathā vā --- prāptaśrīreṣa kasmātpurapi mayi tammanthakhedaṃ vidadhyā -- nnidrāmapyasya pūrvāmanalasamanaso naivasambhāvayāmi || setuṃ badhnāti bhūyaḥ kimitica\* ( "cā'sau kathamiva" iti pāṭhāntaram. > 'Thus, through the superimposition of the action of leading, the word denoting that \[leader\] is obtained.' Likewise: 'Which Pārtha experiences distress... / Joy comes to a living man even after a hundred years,' and so forth should be observed. If so, why is this not caused by action? Because the action itself transforms into the form of a substance or universal, as in the form of a compound in 'mother of misery' and the like. But then, just as 'an ox is like an ox,' why is 'they are firewood' not also a qualitative secondary usage? It would be so if by 'firewood' fortune were not intended, or if the word 'fire' were used for 'the fire of fortune.' As in: '...when crushing the temple-globes of the rutting elephant of passion...' and so forth. By this it is said that 'poverty, the mother of misery,' 'they are deaths even of death,' and the like also do not possess qualitative secondary usage. By the inclusion of 'and so forth,' when figurative transference occurs through difference or non-difference even of names, pronouns, and the like, it becomes a qualitative secondary usage whose meaning is mediated by a quality. That \[usage\], when there is figurative transference of difference by superimposing a name, is as follows: 'O right hand, release the sword upon the Śūdra ascetic to restore life to the dead Brahmin child! You are the limb of Rāma, who was skillful in banishing Sītā weighed down with an advanced pregnancy: whence could you have compassion?' Or as in: 'Fittingly do you despair, descendant of Raghu! Creator, what inauspicious mark did you see on her limbs? Do you still live, Ten-headed one? O Hanūmān, what is this waiting for an enemy who stands before you?' Figurative transference of non-difference by superimposing a pronoun is as follows: 'On a sandbank white as moonlight, by the edge of the river, an endless debate once arose between two young Siddhas: one says that Kaiṭabha was slain first, the other Kaṃsa; tell the truth, the reality: who was slain first there by you?' Or as in: 'Why would he, who has obtained fortune, again inflict upon me that torment of churning? Nor do I even imagine that previous sleep of his, whose mind is ever alert. Why does he build a bridge again?' (Variant reading: 'and how is it that he...') 'Followed by the lords of all continents, when you arrived, the ocean's trembling seemed as if it were holding such doubts.' > — English (machine translation) (machine translation) ### [7.p1.11](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.7.p1.11) ) sakaladvīpanāthānuyātaḥ tvayyāyāte vitarkāniti dadhata ivanābhāti kampaḥ payodheḥ || 7.2. atrādyodāharaṇayo rāmahanūmantau nāmaśabdābhyāmatiniṣkaruṇe paribhavāsahiṣṇau ca svamūrtibhede saṃjñāviseṣaṇatvena rūḍhau, tadvyavadhānena tadviparītayorupacaritasvamūrtibhedāntarayopāropitāvaupacārikaṃ viśeṣaṇabhāvaṃ bhajete iti gauṇavyavahitārthopacāranimittopatacāramitteyaṃ gauṇī | yatra tu na bhedopacārastatra vyavadhānābhāvadruṇanimittaiva gauṇī bhavati, yathā--rāmo'smi sarvaṃsahe, tārkṣyaḥ so'pi samaṃ nijeta vibhinā jānāti māṃ rāvaṇaṃ || iti | kathaṃ punaḥ śabdārthayorabhede'pi bhedavyapadeśaḥ | sahi rāhoḥ śiraḥ gaurgauḥ kāmadaddetyādau śabdārthabeda eva dṛśyate | ucyate, astitāvadenmukhyābhāve sati prayojane nimitte ca satyupacāraḥ pravartate | sa cābhinnānāṃ bhedavyāpadeśahetuḥ, bhinnānāṃ caibhedavyapadeśaheturbhavati | tatrābhinnānāṃ bhedo yathā--- ātmānamātmānā vetsi sṛjasyātmānamātmanā | ātmanā kṛtinā ca tvamātmanyeva pralīyase || atra paramātmavyatiriktavastvantarābhāvātkarmādikārakavyatirekeṇa ca jñānādikriyānupapattereka eva kratṛkarmakaraṇādikaraṇīpacāreṇa bhidyate | siddhe ca bhede sādṛśyanibandhane mukhyānāminopacaritānāmapyupamānopameyavyavahāraḥ pravartate | tadyathā--- tvanmukhaṃ tvanmukhamiva tvaddṛśau tvaddṛśāviva | tvanmīrtiriva mūrtiste tvamiva tvaṃ kṛśodari || vaisāddṛśyanibandhanastu vyatireko bhavati | yathā --- nāma yasyābhinandanti dviṣo'pi sa pumānpumān | raikiraṇāṇuggāgahiāihoeti kamalāikamalāiṃ | > Here, in the first two examples, Rāma and Hanūmān, through the name-words, are conventionally established as specific designative attributes of their own forms that are extremely pitiless and intolerant of insult; mediated by that, being superimposed upon another differentiated form of theirs figuratively transferred as opposite to that, they assume the status of a figurative attribute: thus this is a qualitative secondary usage caused by figurative transference whose meaning is mediated by a quality. Where, however, there is no figurative transference of difference, there, because of the absence of mediation, the qualitative secondary usage is caused purely by a quality, as in: 'I am Rāma, I endure everything,' and 'Even that Garuda knows me to be Rāvaṇa along with his own master.' But how can there be a designation of difference when word and meaning are non-different? For such a difference of word and meaning is seen only in 'the head of Rāhu,' 'an ox is an ox,' 'she gives desires,' and so forth. It is replied: Indeed, when the primary meaning is absent, figurative transference operates when there is a purpose and a motivating condition. And it becomes the cause of the designation of difference among non-different things, and the cause of the designation of non-difference among different things. There, the difference among non-different things is as follows: 'You know yourself through yourself, you create yourself through yourself, and through yourself, as an agent, you dissolve into your very self.' Here, because there is no other entity apart from the Supreme Self, and because actions such as knowing are not possible without syntactic roles such as the object, the one alone is differentiated through the figurative transference of agent, object, instrument, and so on. And once difference is established, on the basis of similarity, the convention of standard of comparison and object of comparison operates even for figuratively transferred things just as for primary ones. As follows: 'Your face is like your face, your eyes are like your eyes, your form is like your form, you are like yourself, O slender-waisted woman!' But difference on the basis of dissimilarity is contrast. As in: 'He whose name even his enemies praise, that man is indeed a man! Only those lotuses favored by the sun's rays are true lotuses!' > — English (machine translation) (machine translation) ### [7.p1.12](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.7.p1.12) tataśca bhinnārthavatsambandhasambobhaktyāderutpattiryathā --rāmasya gātramasi, he hanūmanniti | etena mukhyagauṇayorapi upamārupakādayo vyākhyātāḥ | yathā--- ayamālohitacchāyo madena mukhacandramāḥ | sannaddhodayarāgasya candrasya pratigarjati || candramāḥ pīyate devairmayā tvanmukhacandramāḥ | asamagro hyayaṃ śaśvadayamāpūrṇamaṇḍalaḥ || amṛtātmani padmāni dveṣṭari rinagdātārake |mukhendau tava satyasminnitareṇa kimindunā || na mīlayati padmāni na nabho vyavagāhate | tvanmukhendurmamāsūnāṃ hara ṇāyaiva yasyati || bhinnanāmabhedopacāro yathottarodāharaṇayoḥ, tatra hila pratīyamānābhidhīyamānatulyaguṇopamānaviśeṣaṇamanekaṃ sarvanāmopamānavyavadhānenopameye prayuktamabhedopacāreṇotkarṣamāropayati | nanviyamanyoktiḥ samāsoktirubhayoktirvā kasmānnabhavati ? tathāhi ; pratīyamānābhidhīyamānopameyaguṇavibhūtayaḥ sarvanāmādhyāse'pyanyoktisamāsoktyubhayoktayo dṛśyante | tatrānyoktiryathā--- hā saurabhaṃ kaka tatte kkanu te santāpahāri hā śaityam | aṅgārakārahaste candana patito'si dhigdaivam || samāsoktiryathā---- migdhāmajātarasaṃ kalikāmakāle bālāṃ kadarthayasi kiṃ navāmalikāyāḥ | anyāsu tāvadupamardasahāsu bhṛṅgaṃ lolaṃ vinodaja manaḥ sumanolatāsu || ubayoktirthayā--- kenāsīnaḥ sukhamakaruṇenākāraduddhṛtattvaṃ viketu vātvamabhilavitaḥ kena deśāntare'smin | yasmanvittavyayabharasaho grāhakastāvadāstāṃ nāsti bhrātārmaratakamaṇe ttavatparīkṣākṣamo'pi || ucyate, yatropamānameva prayuktaṃ pratīyamānabhidhayīmānaguṇamupameyaṃ gamayati, tatraivānyoktyādayo bhavanti | > And then, as in the case of distinct meanings, there arises a relation, case-endings, and the like, as in 'you are the limb of Rāma,' 'O Hanūmān.' By this, simile, metaphor, and so forth are explained even in the case of primary and secondary \[meanings\]. As in: 'This face-moon, reddish in tint through intoxication, roars back at the moon that has assumed the redness of rising.' 'The moon is drunk by the gods; your face-moon is drunk by me. For that one is constantly incomplete; this one has a full disk.' 'When this face-moon of yours—nectar-natured, hating lotuses, having a soft pupil—is present, what is the use of the other moon?' 'It does not close lotuses, nor does it traverse the sky; your face-moon will rise only to take my life!' Figurative transference of non-difference with a different name is as in the subsequent examples: there, indeed, the pronoun, which is the standard of comparison with manifold qualities identical to those being comprehended and expressed, applied to the object of comparison through the mediation of the standard of comparison, superimposes preeminence through the figurative transference of non-difference. But why is this not allegorical expression, condensed metaphor, or composite expression? For indeed: even in the superimposition of a pronoun, allegorical expression, condensed metaphor, and composite expression are seen to possess the qualities and powers of the object of comparison that are comprehended and expressed. There, allegorical expression is as follows: 'Alas, where is that fragrance of yours? Alas, where is your coolness that dispels affliction? Sandalwood, you have fallen into the hands of a charcoal-maker; fie upon fate!' Condensed metaphor is as follows: 'Why do you torment the tender, budding, immature, juice-less blossom of the fresh jasmine out of season? Meanwhile, O bee, amuse your restless mind among other flowering creepers capable of enduring crushing!' Composite expression is as follows: 'Sitting at ease, by what pitiless one were you extracted from the mine? Or by whom were you brought to be sold in this foreign land? Let alone a buyer capable of bearing the burden of immense expense, brother emerald, there is no one here even capable of examining you!' It is replied: Only where the standard of comparison alone, being employed, makes known the object of comparison whose qualities are comprehended and expressed, do allegorical expression and the like occur. > — English (machine translation) (machine translation) ### [7.p1.13](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.7.p1.13) ihatu nopamānaṃ prayujyate | kiṃ tarhi ? tadviśeṣaṇaṃ sarvanāma, tena pratamamotadāharaṇe nānyoktirdvitīyodāharaṇe tu na samāsoktiriti | yadyevamadhyāsātmikā tadbhāvāpattiḥ kasmānna bhavati ? yathaiva bālābāhumūle bālacandramāḥ, yathā vā--kimaho nṛpāḥ samamamībhirupapatisutairna pañcabhiḥ, vadhyamabhihatha, bhujiṣyamamuṃ sahacānayā sthavirarājakanyayeti | ucyate, nātra sarvanāmnāmeva prayogaḥ | kiṃ tarhi ? viśeṣyāṇāmapīti yujyate tatbhāvāpattiḥ | candrajyotsnetyādau tu sravanāmādhyase samādhilakṣaṇayogādupacāragauṇyavaiṣā bhavati, yathā ca dharmiṇo'pyadhyāse samādhirupapadyate tathāgrato vakṣyāma iti | 7.3. lakṣaṇā dvividhā -- lakṣaṇā lakṣitalakṣaṇā ca | tayoryasyāmupāttaśabdasyārthasya kriyāsiddhau sādhanatvāyogāt svārtho'vinābhūtamarthāntaraṃ vyavahitameva lakṣamati sā lakṣaṇā, tadgayatiriktā tu vakṣyamāṇānekarūpā lakṣitalakṣaṇeti | tatra lakṣaṇā ṣoḍhā, sāmīpyalakṣaṇā, sāhataryalakṣaṇā, sahṛcaritalakṣaṇā, hetulakṣaṇā, tādarthyalakṣaṇā, parimāṇalakṣaṇā, ca | tatra gaṅgāyāṃ ghoṣaḥ prativalasita, mañcāḥ krośantītiyādiṣu svārthāvinābhūtasamīpārthāntarapratītihetuḥ sāmīpyalakṣaṇā | yathā---- yattālīdalapākapāḍuvadanaṃ | abhinavakaridantacchedakāntaḥ kapolaḥ | iti || atra pākacchedayoḥ kriyātvenāmūrtatvātpāṇḍutvaṃ kāntatvaṃ cāsambhavāt samīpasthaṃ pakkatālīpatraṃ sadyaśchinnaṃ ca hastidantaṃ lakṣayati | chatriiṇo gacchanti, kuntānpraveśayetyādiṣu svārthāvanābūtasāhacaryopalabghārthāntarapratītihetuḥjha sāhacaryalakṣaṇā | > Here, however, the standard of comparison is not directly employed. What then? A pronoun qualifying it \[is used\]; therefore, in the first example there is no allegory (anyokti), while in the second example there is no condensed metaphor (samāsokti). If that is so, why does a transformation into that state (tadbhāvāpatti) characterized by superimposition (adhyāsa) not occur? Just as in: "at the young girl's underarm is the young moon", or as in: "Alas, O kings, why do you not strike down this condemned one, this servant, together with these five sons of paramours and along with this aged princess?" It is answered: here, pronouns alone are not employed. What then? Substantives are also \[employed\]; thus, transformation into that state is justified. In phrases such as "the moon's radiance," however, when there is superimposition via a pronoun, it is purely metaphorical transfer (upacāragauṇī) due to the connection with the poetic figure samādhi; and as to how samādhi is established even upon the superimposition of a subject possessing attributes (dharmin), we shall explain that later. 7.3. Metaphorical indication (lakṣaṇā) is twofold: direct indication (lakṣaṇā) and mediated indication (lakṣitalakṣaṇā). Of the two, where the meaning of the expressed word, being incapable of serving as the means in accomplishing the action, indicates through mediation another meaning inseparable from its own meaning, that is direct indication (lakṣaṇā); but that which differs from it and has manifold forms (to be described below) is mediated indication (lakṣitalakṣaṇā). There, direct indication is sixfold: indication through proximity (sāmīpyalakṣaṇā), indication through concomitance (sāhacaryalakṣaṇā), indication through associated attribute (sahacaritalakṣaṇā), indication through cause (hetulakṣaṇā), indication through purpose (tādarthyalakṣaṇā), and indication through measure (parimāṇalakṣaṇā). Among these, in cases like "the settlement on the Ganges" or "the platforms are crying out," indication through proximity is the cause of cognizing another nearby meaning inseparable from its own primary meaning. As in: "Her face pale like a ripened palm-leaf, / her cheek lovely as a slice of freshly cut elephant-tusk." Here, because "ripening" and "cutting" are actions and thus incorporeal, paleness and loveliness are impossible \[in them\]; hence they indicate the nearby ripe palm-leaf and the freshly severed elephant-tusk. In cases like "the umbrella-bearers are walking" or "enter the spears," indication through concomitance is the cause of cognizing another meaning apprehended through concomitance that is inseparable from its own meaning. > — English (machine translation) (machine translation) _First 13 of 68 passages. [Read on](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.7.p1)_ ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa~en-mt.7.p1.1) — English, machine translation ## Linked texts (23) - [Sarasvatīkaṇṭhābharaṇa (alaṅkāra)](https://indike.org/pramana/in.art.alamkara.sahitya.sarasvatikanthabharana.3.533.1) — Bhoja, Sanskrit - [Saduktikarṇāmṛta](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.saduktikarnamrta.1.3.739) — Śrīdharadāsa, Sanskrit - [Kāvyamīmāṃsā](https://indike.org/pramana/in.art.alamkara.kavisiksa.kavyamimamsa.172) — Rājaśekhara, Sanskrit - [Rasārṇavasudhākara](https://indike.org/pramana/in.art.natya.rasarnavasudhakara.1.483) — Siṃhabhūpāla, Sanskrit - [Subhāṣitaratnakoṣa](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.subhasitaratnakosa.16.8x391x) — Vidyākara, Sanskrit - [Vakroktijīvita](https://indike.org/pramana/in.art.alamkara.dhvani.vakroktijivita.69.9) — Kuntaka, Sanskrit - [Kirātārjunīya](https://indike.org/pramana/in.lit.kavya.mahakavya.bharata.kiratarjuniya.9.39) — Bhāravi, Sanskrit - [Dhvanyāloka](https://indike.org/pramana/in.art.alamkara.dhvani.dhvanyaloka.24.11) — Ānandavardhana, Sanskrit - [Kāvyādarśa](https://indike.org/pramana/in.art.alamkara.sahitya.kavyadarsa.2.100) — Daṇḍin, Sanskrit - [Kāvyaprakāśa](https://indike.org/pramana/in.art.alamkara.sahitya.kavyaprakasa.2.1408) — Mammaṭa & Alaṭa, Sanskrit - [Vaiyākaraṇasiddhāntakaumudī (another edition)](https://indike.org/pramana/in.vedanga.vyakarana.prakriya.siddhantakaumudi*alt.21.39.p93) — Sanskrit - [Aṣṭādhyāyī as in the Kāśikā (word-split digital edition, P. M. Scharf)](https://indike.org/pramana/in.vedanga.vyakarana.astadhyayi*scharf.6.4.157) — Sanskrit - [Veṇīsaṃhāra](https://indike.org/pramana/in.lit.plays.bharata.venisamhara.6.38) — Bhaṭṭa Nārāyaṇa, Sanskrit - [Citramīmāṃsā](https://indike.org/pramana/in.art.alamkara.alamkara.citramimamsa.740) — Appayya Dīkṣita 1550, Sanskrit - [Vulgate (Mallinātha's text)](https://indike.org/pramana/in.lit.kavya.duta.meghaduta*vulgate.1.15) — Sanskrit - [Subhāṣitasudhānidhi](https://indike.org/pramana/in.lit.subhasita.subhasita.daksina.subhasitasudhanidhi.151.15) — Sāyaṇa, Sanskrit - [Śārṅgadharapaddhati](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.sarngadharapaddhati.132.6) — Śārṅgadhara, Sanskrit - [Kāvyasaṅgraha](https://indike.org/pramana/in.lit.subhasita.subhasita.kavyasangraha.38.15) — Sanskrit - [Bhāvaprakāśana](https://indike.org/pramana/in.art.natya.bhavaprakasana.p2396) — Śāradātanaya, Sanskrit - [Kāvyānuśāsana](https://indike.org/pramana/in.art.alamkara.sahitya.kavyanusasana.1.15-2) — Hemacandra, Sanskrit - [Rasakalpadruma (Jagannātha Miśra)](https://indike.org/pramana/in.art.alamkara.rasa.rasakalpadruma-jagannathamisra.20.8) — Jagannātha Miśra 1600, Sanskrit - [Alaṅkārasaṅgraha](https://indike.org/pramana/in.art.alamkara.sahitya.alankarasangraha.7.94) — Amṛtānandayogin, Sanskrit - [Alaṅkāramahodadhi](https://indike.org/pramana/in.art.alamkara.sahitya.alankaramahodadhi.5.166) — Narendraprabha, Sanskrit --- Source: [https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.7.p1](https://indike.org/pramana/in.art.alamkara.rasa.srngaraprakasa.7.p1) · Pramāṇa