Kalplata Vivek

SR No.: 032756
Original Sutra Author: N/A
Author: Murari Lal Nagar, Harishankar Shastry
Publisher: L D Indology Ahmedabad
Publication Year: 1968
Total Pages: 550
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 15 MB

Page 129

120 For in that case Purnopama would be impossible, for there all the four limbs of Upama are present. Moreover Slesa can exist independently of another figure of speech. For example (p. 191, 1. 9.): "deva tvam eva 1 patalam asanan ca nibandhanam tvan camaramarud bhumit eko loka-trayatamakah". // In the above verse there is no other figure than Slesa, wbich proves that it can exist independently of Upama etc. (p. 191, 1. 11) If the two (i.e. Upama and Slesa) ' are present together (as in svayan ca &c) it is a case of the commixture (samkara) of the two. Though it is proper to say that in that verse there is Upama, otherwise Purnopama would be robbed of its province. (p. 191, 1. 12) Rudratas definition of Slesa is then discussed 3. Rudrata divides Slesa into eight varieties viz Slesa pertaining to letter (varna), word (pada), gender (linga), base (praksti), termination (pratyaya) and number (vacana). Namisadhu remarks here that some include linga-slesa under Pada slesa; Vibhakti-and Vacara-slesa under Pratyaya-slesa & so on. But this is not fair, for these varieties are distinctly different (p. 191, 1. 16). Iv Pada-slesa too the pada e.g. hara has several meanings viz' 'a necklace'; 'taking away (stealing)'; and also that which belongs to Siva (Hara); etc., Here there is no 'linga-slesa', for in all senses 'hara' is masculine. Similarly when the pada is not different, gender may be different e.g. (p. 191, 1. 17) 'Padma'. In masculine it means, 'one of the nine treasures'; in neuter it means, 'lotus' and in feminine it means, 'Laksmi'. Hence these varieties are quite all right. (p. 191, 1. 18) Bhoja's 6 ill. of Pada. Slesa is discussed: arimedah palasas ca bahuh kalpadrumas ca te / balevodyanamaleyam salakanana-sobhini // 1. K. P. IX. P. 379, प्रदीप reads त्वमेव देव &e. Manikyacandra has 'देव त्वमेव &.' In the text देव and त्वमेव should be separate. Bhoja has त्वमेव &c. 2. gfa atefit #T: 'K. P. (P. 427) borrowed here. The reading should be a stat in the text. 3. R. K. L. IV. 1. 4. ibid IV. 2. 5. af on R K. L. IV. 2. The words T e sta in the original (Viveka P. 1911. 16 and 17 are borrowed from af on R. K. L. IV. 2: 6. Bhoja defines Slesa at S. K. II. 68, He divides it into six varieties. They are: Prakrti-slesa, Pratyaya-slesa, Vibhakti-slesa, Vacana-slesa, Pada-slesa and Bhasa-slesa. He includes Linga-slesa, and Pratyaya-slesa, treated as distinct varieties by Rudrata, in Praksti-slesa and Pada-slesa. It is obvious that Namisadhu does not refer to Bhoja in his Tippana on R, K, L, IV, 2 inasmuch as the latter includes Linga-slesa under Prakrti-slesa, and not under Pada-slesa and treats Vibhakti-slesa, and Vacana-slesa, separately. S K. II. v. 160 (p. 125). The second half of this verse is K. D. II 29 cd. It is Dandis ill, of samanopama and slesa-pratibhotpatti-hetu-upama according to him. It is interesting to note that such cases of mere verbal similarity between the upamana and the upameya are ills, of upama according to Dandi.