History of Sanskrit Poetics c6.94

c6.94

It is noteworthy that the same figure of speech bears different names such as स्वभावोक्ति and जाति, यथासंख्य or क्रम or संव्यान. Sometimes the same name denotes different figures of speech as in the case of आक्षेप. The व्यक्तिविवेक (p. 88) remarks that although there are many alaṅkāras, yet even a capable poet employs only a few and that Upamā is like the life of alaṅkāras and is extremely enjoyable when it is implied. Vide Dr. Nobel in Z. D. M. G. vol. 66. pp. 283-293 and vol. 67 pp. 1-36 for the study of individual alaṅkāras such as व्याजस्तुति, सहोक्ति, विनोक्ति, प्रतिवस्तूपमा, दृष्टान्त, व्यतिरेक. Vide Prof. S. P. Bhattacharya on ‘Neo-Buddhist nucleus in Alaṅkāraśāstra’ in JASB. in vol. XXII (Letters 1956) part I pp. 49-66 and ‘Influence of Buddhist logic on Alaṅkāraśāstra’ by Shri Anantlal Thakur in GOI (Baroda) vol. VII pp. 257-261. The latter paper is full of dogmatic assertions made without any serious effort at research on technical words e.g. it asserts that words स्वसंवेदन, विप्रतिपत्ति, नान्तरीयक, अविनाभाव are exclusively terms of Buddhist logic. नान्तरीयक occurs in महाभाष्य on पा. I. 2. 39 and in श्लोकवार्तिक, वाक्याधिकरण, verse 343. The word विप्रतिपत्ति occurs in the last verse in कौटिल्य’s अर्थशास्त्र. One should like to know the Sanskrit Buddhist work composed in 2nd century B. C. in which these two words occur. The word विप्रतिपत्ति occurs several times in the पूर्वमीमांसासूत्र of जैमिनि in the sense of ‘conflict or contradiction’ in V. I. 18, VIII. I. 32, IX. 3. 15.