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)
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