अलङ्कारशास्त्रम् = ALANKARASASTRAM Part II

 

2 $pkma\ 

ya~aopmaanaica~oNa sava-qaaPyauprjyato. ]pmaoyamayaI iBai<a: t~ $pkimaYyato..2..

Translation:

$pkma\ is said to exist where the wall of ]pmaoyama\ is fully covered with the paintings of ]pmaanama\.

Explanation:

$pkma\ or metaphor is said to exist where there is complete identification of ]pmaoyama\ and ]pmaanama\ both being expressed. ‘]pmaanasya $poNa ]pmaoyasya rHjanaM $pkma\’. The colour of ]pmaanama\ is fully imparted to ]pmaoyama\. In other words ]pmaoyama\ shines in the colour of ]pmaanama\.$pkma\ is so called because $pM or colour formed of ]pmaanama\ is ascribed to the ]pmaoyama\. The essence of $pkma\  is Aaraop: which means superimposing the qualities of ]pmaanama\ on ]pmaoyama\. The classical example of Aaraop: is mauKmaova cand`: = mauKcand`: -The moon in the form of the face. Similarly the metaphorical expressions given in the verse are ya~aopmaanaica~oNa&]pmaoyamayaI iBai<a:. Another simple instance of $pkma\ is in the following popular verse:

kUjantM rama ramaoit maQaurM maQauraxarma\. AaÉ( kivataSaaKaM vando vaalmaIikkaoiklama\.

3 ]llaoK:

bahuiBaba-huQaaollaoKat\ eksyaaollaoiKta mata.

s~IiBa: kama: ip`yaOScand`: kalaSSa~uiBa: eoixa sa:..

‘gauÉva-casyaja-unaao|yaM kI<aaO- BaIYmaSSarasanao’

Translation:

Where a certain object is conceived off differently by different persons, the figure of speech goes by the name ]llaoKa. The king was seen as the god of love by ladies, as a moon by his dear friends and as the god of death by his enemies.

Explanation:

Aaraop: is at the foundation of ]llaoKa  also. But here different capacities are ascribed to a single person by different persons. In the example one and the same King is identified by different persons with different objects. He is seen as Cupid by his sweethearts, as the moon by his comrades, as a yama: by his foes. His loveliness, excellent behaviour, and valour are respectively the basis for different conceptions. ]llaoKa can also be described in another way. Where the object is conceived off in different ways by the same person with reference to different features there also the figure of speech is ]llaoKa. The following is an example of this type of Ullekha - ‘gauÉva-casyaja-unaao|yaM kI<aaO- BaIYmaSSarasanao’. Here one and the same person identifies the King with Guru, Bhishma & Arjuna in respect of speech, renown & archery.

4 ]%p`oxaa

]%p`oxaaonnaIyato ya~ ho%vaaid: ina*nauitM ivanaa. %vanmauKEaIÌto naUnaM pd\maOvaO-rayato SaSaI..

Translation:

Where in a poetical composition hotu etc are fancied without the concealment of truth then the Alankara goes by the name ]%p`oxaa. The moon is at war with the lotus flowers for the purpose of obtaining the beauty of the lady’s face.

Explanation:

The figure of speech ]%p`oxaa is very popular with all poets. The term Aaid: in ho%vaaid: stands for the hotu flaM vastu – cause, result & thing. The term ina*nauit: means concealment of truth. What cannot be a hotu if fancied to be so it is called hotU%p`oxaa. What cannot be a result if fancied to be so it is called flaao%p`oxaa. What cannot be a thing or a plot or a matter if fancied to be so it is called vastU%p`oxaa. The given example is illustrating all the three types of ]%p`oxaa.

hotU%p`oxaa  The moon and the lotus flowers are described as quarrelling with each other. There cannot be a quarrel without any cause. Here the cause for quarrel is the beauty of the lady’s face. Here what is not the real cause is poetically fancied to be one. Hence it is an example hotU%p`oxaa.

vastU%p`oxaa  It is a natural phenomenon that the lotus flowers close their petals when the moon rises. This is a part of the world order. But the poet fancies this as a quarrel between the moon and the lotus flowers. But the truth is otherwise. So here what is not a quarrel is fancied to be so. Hence it is an example of vastU%p`oxaa.

flaao%p`oxaaThe moon & lotus flowers are at war for obtaining the beauty of the lady’s face. So the object of war is the achievement of the beauty of the lady’s face. This reward is the result of the fancy of the poet. So here what is not real result is fancied to be so. Hence it is an example of vastU%p`oxaa.

Just like ]pmaavaacakSabd-s there are ]%p`oxaavaacakSabd-s. They are six in number:

मन्ये शङ्के ध्रुवं प्रायः नूनमित्येवमादिभिः। उत्प्रेक्षा व्यज्यते शब्दैः इव शब्दोऽपि तादृशः॥

मन्ये = I think; शङ्के = I suspect; ध्रुवं = Definitely; 

प्रायः = Mostly;  नूनम् = Certainly; इव = like (As if)