Studies in the History of Sanskrit Poetics v2.c83.71

v2.c83.71

not exist, and are defined in terms of their having *rasa-dharmatva*, *rasāvyabhicāri-sthititva* and *rasópa-kārakatva*. If we sometimes speak of them as belonging to a word and its sense, it is said in a figurative way (*upacāra*), and the old distinction between *śabda-guṇa* and *artha-guṇa* must be regarded in this light. The *alaṃkāras*, on the other hand, belong essentially to *śabda* and *artha*, and through this means indirectly embellish the *rasa*. Mammaṭa describes their nature as follows: "Poetic figures, like alliteration, simile and the rest, are those which sometimes help the existing (*rasa*), through the parts or members (i.e. *śabda* and *artha*), just as a necklace and the like (do to the human soul)"³⁷. The *vṛtti* explains³⁸: "Poetic figures are those which help the principal existing *rasa*, through the excellence of the parts, consisting of the expressor (word) and the expressed (sense), just as a necklace and the like add to the excellence of the soul through the adornment of a part of the body like the neck. Where there is no *rasa*, these end be *alaṃkāras*. The former may be compared to qualities like bravery, and the latter to ornaments like bracelet". Mammaṭa uses the term *acala-sthiti* (interpreted by Govinda as *apṛthak-sthiti*) to indicate the relation of the *guṇa* to the *rasa*.