Malatimadhava (study)
by Jintu Moni Dutta | 2017 | 52,468 words | ISBN-10: 8120813057 | ISBN-13: 9788120813052
This page relates 鈥楢rthalamkaras (Figure of Sense)鈥� from the English study on the Malatimadhava of Bhavabhuti:鈥擜 Prakarana type of Drama in ten acts revolving around the love-story of Malati (from Padm膩vat墨) and Madhava (from Vidarbha). This study discusses the history of its author and the literary, social, religious, historical and cultural aspects of the Malatimadhava.
Go directly to: Footnotes.
Part 2.3b - Arth膩la峁僰膩ras (Figure of Sense)
Bhavabhuti is expert in the use of 补谤迟丑腻濒补峁僰腻谤补s also. He has resorted to various 补谤迟丑腻濒补峁僰腻谤补s in the 惭腻濒补迟墨尘腻诲丑补惫补 which show his mastery in the employment of the figure of sense. Among the various 补谤迟丑腻濒补峁僰腻谤补s the favourite 补濒补峁僰腻谤补蝉 of 叠丑补惫补产丑奴迟颈 are the 鲍辫补尘腻, 鲍迟辫谤别办峁Ｄ�, 搁奴辫补办补 etc. The frequent use of these 补谤迟丑腻濒补峁僰腻谤补s is a typical feature of 叠丑补惫补产丑奴迟颈鈥檚 dramatic style.
(a) 鲍辫补尘腻 (Simile):
The figure 鲍辫补尘腻 belongs to the 补谤迟丑腻濒补峁僰腻谤补 i.e. the figure of sense. This 补濒补峁僰腻谤补 is the mainspring of or pivot of all 补濒补峁僰腻谤补蝉 based on similarity.[1] When similarity exists between two things expressed in a single sentence and there is no statement of difference between two things, it is called 鲍辫补尘腻 补濒补峁僰腻谤补 or Simile.[2]
Simile is of two kinds:
It is a case of Fully expressed simile when all the four factors are mentioned鈥�
- 蝉腻尘腻苍测补诲丑补谤尘补 i.e. the common property,
- 补耻辫补尘测补惫腻肠颈 i.e. the word indicative of similiarity,
- upameya i.e, the object of comparision and
- 耻辫补尘腻苍补 i.e. the standard of comparision.[4] .
It is one of Elliptical simile when either one or two or three of these factors are omitted.[5]
In the 惭腻濒补迟墨尘腻诲丑补惫补, 叠丑补惫补产丑奴迟颈 has composed a large number of verses in 鲍辫补尘腻 补濒补峁僰腻谤补.For instance the verse 腻艣肠补谤测补尘耻迟辫补濒补诲峁浥沷 惫补诲补苍腻尘补濒别苍诲耻 鈥︹赌︹赌︹赌�.别迟肠[6] shows that herein the face of 惭腻濒补迟墨 is compared with a shining moon. Here,the face of 惭腻濒补迟墨 is upameya, the shining moon is 耻辫补尘腻苍补, fluidity is the common property and iva is expressive of similarity. Hence, the verse is an example of 笔奴谤峁噊辫补尘腻la峁卥膩ra i.e. fully expressed simile as here all four elements are present.
Other examples of 鲍辫补尘腻 补濒补峁僰腻谤补 in the 惭腻濒补迟墨尘腻诲丑补惫补 补谤别鈥�
- Act I - 29, 39
- Act II - 1, 3, 10, 11,
- Act III -.5, 10, 16,
- Act IV -.4
- Act V - 6, 24, 28, 31, 34,
- Act-VI - 4, 6,5, 8, 12, 20,
- Act IX - 3,15, 49, 8
- Act X - 3, 12, 15 etc.
(b) 搁奴辫补办补 (Metaphor):
The figure 搁奴辫补办补 is the ascription of the 谤奴辫颈迟补 i.e. 耻辫补尘腻苍补 taken as identified on the upameya without suppressing the later.[7]
This 搁奴辫补办补 is of three types viz.,
- Paramparita 搁奴辫补办补 (Effected through casual link),
- S膩峁単a 搁奴辫补办补 (Effected by the whole along with its parts),
- Nira峁単a 搁奴辫补办补 (the pure)[8] .
A beautiful application of 搁奴辫补办补 补濒补峁僰腻谤补 is found in the verse ml膩nasya j墨vakusumasya 惫颈办腻蝉补苍腻苍颈 鈥︹赌︹赌︹赌�..别迟肠[9] wherein 惭腻濒补迟墨鈥檚 words are superimposed on nectar i.e. 耻辫补尘腻苍补 is taken as identified on the upameya i.e. 惭腻濒补迟墨鈥檚 word and extreme similarity between these two lead to 搁奴辫补办补 补濒补峁僰腻谤补. Another example of 搁奴辫补办补 补濒补峁僰腻谤补 is found in the act III. X.
(c) 鲍迟辫谤别办峁Ｄ� (Poetical fancy):
When an object is imagined in a particular manner under the character of another object then it is known as the figure 鲍迟辫谤别办峁Ｄ�.[10] It is of two kinds viz., 痴腻肠测腻 and 笔谤补迟墨测补尘腻苍补 鲍迟辫谤别办峁Ｄ�.[11]
A beautiful application of 鲍迟辫谤别办峁Ｄ� is found in the verse 濒墨苍别惫补 prativimbiteva 鈥︹赌�.别迟肠 [12] of 惭腻濒补迟墨尘腻诲丑补惫补, where the poet has exhibited a world of his own poetic fancy and imagery. He has shown how 惭腻诲丑补惫补鈥檚 awakened memory places a vivid image of his beloved 惭腻濒补迟墨 before his mind鈥檚 eye which enraptures his soul, as though she were bodily present before him. This example is full of inexhaustible and high soaring imagination and matchless command over language.
The other examples of 鲍迟辫谤别办峁Ｄ� 补濒补峁僰腻谤补 补谤别鈥�
- Act II - 11
- Act III - 16
- Act V - 6, 10, 20
- Act IX鈥�
- Act X - 12 etc.
(d) Apahnuti (Concealment):
The figure 础辫补岣耻迟颈 is the presentation of what is remote (耻辫补尘腻苍补) along with the suppression of what is relevant (upameya).[13] In the 惭腻濒补迟墨尘腻诲丑补惫补, 叠丑补惫补产丑奴迟颈 has applied this Apahnuti 补濒补峁僰腻谤补 very efficiently. An illustration of this figure in the 惭腻濒补迟墨尘腻诲丑补惫补 is found in the verse 辫补诲尘腻惫补迟墨 惫颈尘补濒补惫腻谤颈 鈥︹�︹赌�.别迟肠[14] wherein Padm膩vat墨 which is 辫谤办峁泃补 or upameya is denied and the sky which is aprakrta or 耻辫补尘腻苍补 is established in its place. Thus, this verse is an example of Apahnuti 补濒补峁僰腻谤补.
(e) 础迟颈艣补测辞办迟颈 (Hyperbole):
The figure 础迟颈艣补测辞办迟颈 or Hyperbole is said to occur when the identity of one with another is taken to be an established fact.[15] To accept the identity of the 惫颈峁测颈苍 with the 惫颈峁测补 the real nature of which is suppressed is known as 补诲丑测补惫补蝉腻测补. There is an example of 础迟颈艣补测办辞迟颈 补濒补峁僰腻谤补 in the 惭腻濒补迟墨尘腻诲丑补惫补.In the verse jagati jayinaste 鈥︹�︹�︹�︹赌︹赌︹赌�..别迟肠[16] it is said that there are various other objects in the world, the new digit of the moon and others, victorious and sweet by nature, which exhilarate the mind. But when 惭腻濒补迟墨, the moonlight to 惭腻诲丑补惫补鈥檚 eyes, falls within the range of his eyes, that is to him the only occasion of exquisite delight in his life. Here 叠丑补惫补产丑奴迟颈 has made the exaggeration of the saying made by 惭腻诲丑补惫补 on the beauty of 惭腻濒补迟墨 owing to which the verse bears the example of 础迟颈艣补测辞办迟颈 补濒补峁僰腻谤补.
The other examples of 础迟颈艣补测辞办迟颈 补濒补峁僰腻谤补 in the 惭腻濒补迟墨尘腻诲丑补惫补 are found in the鈥�
- Act I鈥�21
- Act X - 10
(f) 顿峁涐梗峁乶迟补 (Exemplification):
顿峁涐梗峁乶迟补 or Exemplification is the reflective representation of a similar attribute.[17] It is mainly of two kinds S膩dharmya 顿峁涐梗峁乶迟补 (Similar Exemplification) and Vaidharmya 顿峁涐梗峁乶迟补 (Dissimilar Exemplification).[18] A few examples of 顿峁涐梗峁乶迟补 补濒补峁僰腻谤补 are found in the 惭腻濒补迟墨尘腻诲丑补惫补. The poet has aptly presented exemplification in the verse nirm膩峁嘺meva hi 迟补诲腻惫补谤补濒腻濒补苍墨测补峁� 鈥︹�︹�︹赌︹赌︹赌�..别迟肠[19] which reveals the reflective correspondence between upameya and 耻辫补尘腻苍补. In this verse it is said that the creation of god ought to be treated with respect; the natural place of a sweet-smelling flower is fixed on the head and not under crushing pestles. Here, a reflective correspondence is found between the creation of god and the sweet smelling flower. So, this verse contains an excellent example of 顿峁涐梗峁乶迟补 补濒补峁僰腻谤补.
(g) 狈颈诲补谤艣补苍补 (Illustration):
The figure 狈颈诲补谤艣补苍腻 or Illustration occurs where there is the relation of things being possible or somewhat being impossible.[20] In this 补濒补峁僰腻谤补 two things impossible to be related become 耻辫补尘腻苍补 and upameya. In the 惭腻濒补迟墨尘腻诲丑补惫补, 叠丑补惫补产丑奴迟颈 has aptly presented exact use of the figure 狈颈诲补谤艣补苍腻 or Illustration in the verse 诲丑补颈谤测补峁� nidhehi 丑峁沝补测别 hata 鈥︹赌�..别迟肠[21] wherein by way of illustrating the fight between the lion and the deer, 惭腻诲丑补惫补 has aptly consoled his beloved 惭腻濒补迟墨 that the villain would die. Again this 补濒补峁僰腻谤补 is found in the last two lines of the verse kalayati ca him膩m艣orni峁a峁卥asya 濒补办峁墨...............[22] where 惭腻濒补迟墨鈥檚 cheek, which is lovely like the newly cut tusk of an elephant, is said to have attained the beauty of the spotless moon. This description suggests the resemblance of the two.
Some other examples of 狈颈诲补谤艣补苍腻 补濒补峁僰腻谤补 in the 惭腻濒补迟墨尘腻诲丑补惫补 补谤别鈥�
- Act II鈥�32
- Act VIII - 3, 10 Act IX - 31etc.
(h) Vytireka (Disssimilitude):
The figure Vyatireka or Dissimilitude occurs where is spoken of the excellence of the upameya to the 耻辫补尘腻苍补 or the inferiority of the former to the latter.[23] That 补濒补峁僰腻谤补 is Vyatireka 补濒补峁僰腻谤补 when the upameya becomes superior to the 耻辫补尘腻苍补. An effective use of Vyatireka 补濒补峁僰腻谤补 is found in the 惭腻濒补迟墨尘腻诲丑补惫补 in the verse jvalatu gagane 谤腻迟谤辞 鈥︹赌�.别迟肠[24] wherein the excellence of upameya i.e. 惭腻濒补迟墨 is expressed than the 耻辫补尘腻苍补 i.e. the moon. Again, another example of Vyatireka 补濒补峁僰腻谤补 is found in the Act X -22 of the 惭腻濒补迟墨尘腻诲丑补惫补.
(i) Parikara (Insinuation):
The figure Parikara or Significant is said to be the statement through adjectives or appellations, carrying a special significant sense[25] . In the 惭腻濒补迟墨尘腻诲丑补惫补, the poet has made a wonderful use of Parikara 补濒补峁僰腻谤补. As for instance in the verse stimitavikasita 鈥︹赌︹赌︹赌︹赌︹赌︹赌︹赌迟肠[26] the epithets or adjectives like 耻濒濒补蝉补诲产丑谤奴濒补迟腻苍腻尘 etc are used to express a sense that 惭腻濒补迟墨 having such qualities is attracted by 惭腻诲丑补惫补. Another example of Parikara 补濒补峁僰腻谤补 is found in the act IX.28 of the 惭腻濒补迟墨尘腻诲丑补惫补.
(j) 础辫谤补蝉迟耻迟补辫谤补蝉补峁兣浤� (Indirect Description):
When a particular from a general, a general from a particular or a cause from an effect,an effect from a cause or things similar from what resembles it, it is understood each of the former being in question and the later not so then it is 础辫谤补蝉迟耻迟补辫谤补艣补峁兣浤� 补濒补峁僰腻谤补.[27] The poet has nicely used 础辫谤补蝉迟耻迟补辫谤补艣补峁僺腻 补濒补峁僰腻谤补 in his 惭腻濒补迟墨尘腻诲丑补惫补. For instance in the verse 驳补尘补苍补尘补濒补蝉补峁� 艣奴苍测腻 诲峁涐梗峁璱岣� 鈥︹�︹赌�.别迟肠[28] wherein it is suggested that 惭腻诲丑补惫补 has pertained some change due to love which is 辫谤补办峁泃补 or upameya on the other hand the youth is the Aprastuta or 耻辫补尘腻苍补 and which is suceptible. Here, the principal object to be described is the greatness of youth and it has been implied through the different changes of 惭腻诲丑补惫补. So, there exists the figure 础辫谤补蝉迟耻迟补辫谤补艣补峁僺腻.
(k) 础苍耻尘腻苍补 (Inference):
The figure 础苍耻尘腻苍补 or Inference occurs where there is a realization in a charming manner of something to be established through some indicator.[29] An effective use of 础苍耻尘腻苍补 补濒补峁僰腻谤补 is found at various places in the 惭腻濒补迟墨尘腻诲丑补惫补 of 叠丑补惫补产丑奴迟颈. As for instance in the first half of the verse 墨r峁ttiryagvalanavi峁a峁� 鈥�..etc[30] contains the statement of the reason (蝉腻诲丑补苍补) and the second that of the conclusion drawn from it. Hence, this verse is an example of anum膩na 补濒补峁僰腻谤补.
The other examples of the 础苍耻尘腻苍补 补濒补峁僰腻谤补 补谤别鈥�
- Act III鈥�
- Act IV - 2, 9
- Act VII - 5
- Act IX - 33 etc.
(l) 峋筴峁辫补 (Paraleipsis):
The figure 峋筴峁辫补 or Paraleipsis is the apparent denial or repudiation of the object intended to be spoken in order to attach some special importance to it.[31] Only one verse has been found in the 惭腻濒补迟墨尘腻诲丑补惫补 where 叠丑补惫补产丑奴迟颈 uses this 膧办峁辫补 补濒补峁僰腻谤补. For example the verse 艣l膩ghy膩nvayeti nayanotsavak膩ri峁嚹玹i 鈥︹赌︹赌迟肠[32] is an address of 惭腻濒补迟墨 on behalf of 惭腻诲丑补惫补. Here, Makaranda, who is a friend of 惭腻诲丑补惫补 at first declares his intention of speaking something for 惭腻濒补迟墨 then he denies to tell anything about 惭腻诲丑补惫补, on account of which this verse is an example of 膧办峁辫补 补濒补峁僰腻谤补.
(m) Virodha (Contradiction):
The figure is called Virodha or Contradiction when incongruity appears on the basis of genus or quality or action of an object.[33] An effective use of Virodha 补濒补峁僰腻谤补 is found in the verse pariced膩t墨ta岣� sakalavacan膩n膩ma惫颈峁测补 ..............鈥︹赌�..别迟肠[34] 惭腻诲丑补惫补 describes to his friend Makaranda that the emotion has been agitating his heart since he has been saw 惭腻濒补迟墨 in the Madana garden. It contains a beautiful description of love as it first overpowers a young man鈥檚 mind. Here is contradiction between the two actions of gladdening and afflicting. So, this verse is an example of Virodha 补濒补峁僰腻谤补.
Some other verses of Virodha 补濒补峁僰腻谤补 in the 惭腻濒补迟墨尘腻诲丑补惫补 补谤别鈥�
- Act I - 8
- Act II鈥�
- Act III - 9
- Act IV鈥�
- Act V- 6 etc.
(n) 碍腻惫测补濒颈峁単补 (Poetical Cause):
The figure 碍腻惫测补濒颈峁単补 or Poetical Cause is that when a reason is expressed by a sentence or by a word.[35] 叠丑补惫补产丑奴迟颈 has used 碍腻惫测补濒颈峁単补 补濒补峁僰腻谤补 in the verse 谤腻丑辞艣肠补苍诲谤补办补濒腻尘颈惫补 鈥︹赌︹赌︹赌�.别迟肠[36] wherein 惭腻诲丑补惫补 talks to himself how he gets his beloved 惭腻濒补迟墨 through his good luck.
Some other examples of 碍腻惫测补濒颈峁単补 补濒补峁僰腻谤补 in the 惭腻濒补迟墨m膩hava 补谤别鈥�
- Act I- 19,
- Act IV鈥�
- Act V- 31
- Act VI- 14
- Act IX - 54 etc.
(o) Samuccaya (Conjunction):
When notwithstanding the existence of one sufficient to produce an effect, there are others causes which produce the same effect according to maxim of the threshing floor and the pigeons, then there is Samuccaya 补濒补峁僰腻谤补.[37] A beautiful application of Samuccaya 补濒补峁僰腻谤补 is found in the 惭腻濒补迟墨尘腻诲丑补惫补 of 叠丑补惫补产丑奴迟颈. As for instance the verse 补苍测辞苍测补蝉补峁僢丑颈苍苍补 鈥︹�︹赌︹赌︹赌�.别迟肠[38] wherein the words of 惭腻濒补迟墨鈥檚 friend produce the effect i.e. 惭腻濒补迟墨鈥檚 love to 惭腻诲丑补惫补 while the enigmatical speech of 惭腻濒补迟墨鈥檚 sister acts as the accessories in realizing the effect.
Besides, some other examples are found in the 惭腻濒补迟墨尘腻诲丑补惫补 Viz.,
- Act I - 17, 31, 34, 35, 41
- Act II鈥�13
- Act III - 11, 8
- Act IV鈥�
- Act V - 20, 28, 15, 17
- Act VII鈥�
- Act VIII - 2, 12 etc.
(p) 厂腻谤补 (Climax):
The figure 厂腻谤补 or Climax is the successive rising in the excellence of things to the highest pitch.[39] In the 惭腻濒补迟墨尘腻诲丑补惫补, 叠丑补惫补产丑奴迟颈 has composed two verses in the figure 厂腻谤补 or climax. In the verse 迟腻尘颈苍诲耻蝉耻苍诲补谤补尘耻办丑墨峁� 蝉耻肠颈谤补峁�...........etc[40] reveals that each succeeding object is described as excelling each preceding and the limit of excellence has reached the culminating point wherein the stupification of mind being the ultimate result. Hence this verse is an example of the figure 厂腻谤补 or climax. The other example is found in the Act viz., Act IX.10 etc.
(q) Sa峁僤别丑补 (Doubtful):
The figure Sa峁僤别丑补 or Doubtful is the suspicion of the 耻辫补尘腻苍补 on the upameya, the said suspicion being depicted due to the genious of the poet.[41] . 叠丑补惫补产丑奴迟颈 has composed one verse in this figure. In the 1st half of the verse 蝉腻 r膩ma峁嚹珁anidheradhidevat膩 v膩 鈥︹赌︹赌︹赌�..别迟肠[42] reveals the presence of Sa峁僤别丑补 补濒补峁僰腻谤补. Herein in the first line a doubt as to whether 惭腻濒补迟墨 is the gardian deity of the treasure of beauty is first expressed. A second doubt is as to wheather she is the abode of the store of the essence of loveliness. Hence this verse is an example of Sa峁僤别丑补 补濒补峁僰腻谤补.
(r) 痴颈艣别峁 (special):
When something depended on another is represented as present without it also when one object is stated to be present in many places and when somebody in bringing about one result, unexpectedly performs something else which is not possible then there is 痴颈艣别峁岣� and it is thus three fold.[43] 叠丑补惫补产丑奴迟颈 has composed one verse in the figure Special or 痴颈艣别峁岣�. As for instance in the verse 苍补惫别峁 濒辞诲丑谤补辫谤补蝉补惫别峁 鈥︹�︹赌︹赌︹赌�.别迟肠[44] it has been stated that though 惭腻濒补迟墨 had died yet her same form is found at the same time in several things. Here 惭腻濒补迟墨 is represented as subsisting in the same form and at the same time in several things. Hence, the verse is a suitable example of the figure 痴颈艣别峁.
(s) 驰补迟丑腻蝉补峁僰丑测补 (Symmetrical):
The figure 驰补迟丑腻蝉补峁僰丑测补 is the subsequent reference of the objects in the same order in which they have been already spoken of or stated.[45] The beautiful application of 驰补迟丑腻蝉补峁僰丑测补 补濒补峁僰腻谤补 is found in the 惭腻濒补迟墨尘腻诲丑补惫补 viz., act VI.18, 9 etc. In the verse nair膩艣yak膩taradhiyo hari峁噀k峁峁嚹亂膩岣�................etc[46] affliction caused by disconsolation, anxiety of 惭腻濒补迟墨 are referred in the same order in which they have been already spoken or stated. Hence this verse is an example of 驰补迟丑腻蝉补峁僰丑测补 补濒补峁僰腻谤补.
(t) 厂惫补产丑腻惫辞办迟颈 (Description of Nature):
The figure 厂惫补产丑腻惫辞办迟颈 is the description of the action and physic of some object difficult to comprehend.[47] Thus, this figure occurs when an excellence relating to the natural qualities of a thing is described. There are various examples of 厂惫补产丑腻惫辞办迟颈 补濒补峁僰腻谤补 in the 惭腻濒补迟墨尘腻诲丑补惫补. In the verse jalanibi岣峣tavastravya ktanimnonn at膩bhih............etc[48] 叠丑补惫补产丑奴迟颈 gives a true picture of the banks of mighty streams which are crowded with ladies who have emerged from the stream just after their bath.Hence the verse is an example of 厂惫补产丑腻惫辞办迟颈 补濒补峁僰腻谤补. Similarly, in the verse 蝉补峁僺补办迟补迟谤耻峁璱迟惫颈惫补谤迟颈迟腻苍迟谤补箩腻濒补................etc[49] the description of the path of the tiger is found which is difficult to comprehend.So, the verse is an example of 厂惫补产丑腻惫辞办迟颈 补濒补峁僰腻谤补.
The other examples of 厂惫补产丑腻惫辞办迟颈 补濒补峁僰腻谤补 补谤别鈥斺��
- Act II- 12
- Act III鈥�2, 17
- Act V - 4, 34
- Act VI鈥�32
- Act X - 15 etc.
(u) Dipaka (Illuminator):
The figure 顿墨辫补办补 or illuminator is the common relation with some attributes of both the direct and indirect objects.[50] In the 惭腻濒补迟墨尘腻诲丑补惫补, 叠丑补惫补产丑奴迟颈 has composed three verses in 顿墨辫补办补 补濒补峁僰腻谤补. For instance, in the verse vrajati virahe vaicittaya峁� na岣� 辫谤补蝉墨诲补迟颈.............别迟肠鈥�[51] 惭腻濒补迟墨 is connected with some attributes like vrajati, 辫谤补蝉墨诲补迟颈, ramate, 诲补诲腻迟颈 etc.So, the verse is an example of 顿墨辫补办补 补濒补峁僰腻谤补. Similarly, in the verse jvalayati manobhav膩gni峁� madayati 丑峁沝补测补峁� 办峁泃腻谤迟丑补测补迟颈...........etc[52] 惭腻濒补迟墨 is related with some attributes viz., jvalayati, madayati, 办峁泃腻谤迟丑补测补迟颈 etc.Hence, the verse is an example of 顿墨辫补办补 补濒补峁僰腻谤补. Another example is found in the act III.6.
Footnotes and references:
[1]:
蝉腻dharmyamupam膩 bhede /
碍腻惫测补辫谤补办腻艣补,X.I
[2]:
蝉腻尘测补峁� v膩cyamvaidharmya峁� v膩kyaikya dvayo岣� //
厂腻丑颈迟测补诲补谤辫补峁嘺,X.14
[3]:
辫奴谤峁嚹� lupt膩 ca 碍腻惫测补辫谤补办腻艣补,X.
[4]:
[5]:
lupt膩 蝉腻m膩nyadharm膩derekasya yadi v膩 dvayo岣� /
tray膩峁嚹佱箖 v膩nup膩d膩ne 艣roty膩rth墨 蝉腻pi 辫奴谤惫补惫补迟 //
Ibid.,X.17
[6]:
[9]:
ml膩nasya j墨vakusumasya 惫颈办腻蝉补苍腻苍颈 /
sa峁僼arpa峁嚹乶i sakalendriyamohan膩ni//
膩nandan膩ni h峁沝ayaikar蝉腻yan膩ni/
di峁ａ弓y膩 may膩pyadhigat膩ni vacom峁泃膩ni //
惭腻濒补迟墨尘腻诲丑补惫补,VI.8
[10]:
bhavetsambh膩vanotprek峁Ｄ� 辫谤补办峁泃补sya par膩tman膩 /
厂腻丑颈迟测补诲补谤辫补峁嘺,X.40
[11]:
v膩cy膩 prat墨yam膩n膩 蝉腻 辫谤补迟丑补尘补峁� 诲惫颈惫颈诲丑腻 尘补迟腻 / Ibid.
[12]:
濒墨苍别惫补 pratibimbiteva likhitevotk墨r峁嘺r奴peva ca/
pratyupteva ca vajralepagha峁璱tev膩ntaranikh膩teva ca /
蝉腻 na艣cetasi k墨liteva vi艣ikhai艣cetodhuva岣� pa帽cabhi/
艣cint膩santatitantuj膩lanibi岣峚rasy奴teva lagn膩 辫谤颈测腻 //
惭腻濒补迟墨尘腻诲丑补惫补, V.10
[13]:
辫谤补办峁泃补m prati峁dhy膩nyasth膩pana峁� 蝉测腻诲 apa岣uti岣�
厂腻丑颈迟测补诲补谤辫补峁嘺, X.38
[14]:
辫补诲尘腻惫补迟墨 惫颈尘补濒补惫腻谤颈vi艣膩lasindhu/
p膩r膩saritparikaracchalato bibharti//
uttu峁単a艣odhasuramandiragopur膩峁弓a /
蝉补峁僩丑补峁弓补辫腻迟颈迟补惫颈尘耻办迟补尘颈惫补苍迟补谤颈办峁尘 //
惭腻濒补迟墨尘腻诲丑补惫补, IX.I
[15]:
sidhvatve鈥櫜够宄蟛獠贡共共跄宀獠箂y膩ti艣ayoktirnigadyate /
厂腻丑颈迟测补诲补谤辫补峁嘺, X.46
[16]:
jagati jayinaste te 产丑腻惫腻 navendukal膩daya岣� /
prak峁泃imadhur膩岣� santyev膩nye mano madayanti ye //
mama tu yadiya峁� y膩t膩 loke vilocanacandrik膩 /
nayana惫颈峁测补峁� janmanyeka岣� sa eva 尘补丑辞迟蝉补惫补岣� //
惭腻濒补迟墨尘腻诲丑补惫补,I.36
[17]:
d峁涐梗峁乶tastu sadharmasya vastuna岣� pratibimbanam //
厂腻丑颈迟测补诲补谤辫补峁嘺, X.50
[19]:
nirm膩峁嘺meva hi tad膩daral膩n墨yam /
m膩 p奴tan膩tvamupag膩岣� 艣ivat膩tirodhi //
naisargik墨 surabhi峁嘺岣� kusumasya sidh膩 /
m奴rdhni sthitirna musalairavat膩岣峚n膩ni //
惭腻濒补迟墨尘腻诲丑补惫补, IX.50
[20]:
sambhavan vastusambandho鈥檃sambhavan v膩鈥檖i kutracit /
yatra bimb膩nubimbatva峁� bodhayet 蝉腻 nidar艣an膩 //
厂腻丑颈迟测补诲补谤辫补峁嘺, X.51
[21]:
[22]:
kalayati ca him膩峁兣沷rni峁ala峁卥asya 濒补办峁墨m /
补产丑颈苍补惫补办补谤颈诲补苍迟补肠肠丑别诲补辫腻峁囜笉耻岣� 办补辫补耻濒补岣� / Ibid.,I.22
[23]:
腻诲丑颈办测补尘耻辫补尘别测补蝉测辞辫补尘腻苍腻苍苍测奴苍补迟腻鈥檃迟丑补惫腻 惫测补迟颈谤别办补岣� /
厂腻丑颈迟测补诲补谤辫补峁嘺,X.52
[24]:
jvalatu gagane 谤腻迟谤辞 r膩tr膩vakha峁囜笉akala岣� 艣as墨/
dahatu 尘补诲补苍补岣� kim va m峁泃yoh pare峁嘺 vidh膩syati //
mama tu dayita岣� 艣l膩ghyast膩to jananyamal膩nvay膩 /
kulamalina峁� na tvev膩ya峁� jano na ca j墨vitam //
惭腻濒补迟墨尘腻诲丑补惫补, II.2
[26]:
stimitavikasit膩n膩m耻濒濒补蝉补诲产丑谤奴濒补迟腻苍腻尘/
mas峁涐箛amukulit膩n膩峁� pr膩ntavist膩rabh膩j膩m/
pratinayananip膩te ki帽cid膩ku帽ci膩n膩m /
vividhamahambh奴va峁� p膩tramalokit膩n膩m //
惭腻濒补迟墨尘腻诲丑补惫补,I.27
[27]:
[28]:
[30]:
墨r峁ttiryagvalanavi峁ma峁� k奴峁噄tapr膩ntametat /
premodbhedastimitalulita峁� ki峁僣id膩ku帽citabhru //
antarmod膩nubhavamas峁涐箛a峁� stambhani峁ampapak峁a/
惫测补办迟补峁� 艣a峁僺atyaciramanayord峁涐梗峁璦m膩kekar膩k峁m //
惭腻濒补迟墨尘腻诲丑补惫补, IV.2
[31]:
vastuno vaktumi峁ａ弓asya vi艣e峁pratipattaye /
ni峁dh膩bh膩sa 膩k峁po vak峁m膩峁噊ktago 诲惫颈诲丑腻/
厂腻丑颈迟测补诲补谤辫补峁嘺,X.64
[32]:
艣l膩ghy膩nvayeti nayanotsavak膩ri峁嚹玹i /
nirvy奴岣峢aasaoh峁沝abhareti gu峁噊jjvaleti //
ekaikameva hi va艣墨kara峁嘺m gar墨yo/
yu峁膩kamevamiyamityatha ki峁� brav墨mi //
惭腻濒补迟墨尘腻诲丑补惫补,VI.17
[33]:
[34]:
pariched膩t墨ta岣� sakalavacan膩n膩ma惫颈峁测补岣�/
punarjanmanyasminnanubhavapatha峁� yo na gatav膩n /
vivekapradhva峁儾跄錮upacitamah膩mohagahano /
惫颈办腻谤补岣� ko鈥檃pyantarja岣峚yati cat膩pa峁� ca kurute //
惭腻濒补迟墨尘腻诲丑补惫补,I.30
[35]:
丑别迟辞谤惫腻办测补辫补诲腻谤迟丑补迟惫别 办腻惫测补濒颈峁単补峁� nigadyate /
厂腻丑颈迟测补诲补谤辫补峁嘺,X.62
[36]:
r膩ho艣candrakal膩miv膩nanacar墨峁� daiv膩tsam膩蝉腻dya me /
dasyorasya k峁沺膩峁嘺p膩tavi峁y膩d膩chindata岣� preyas墨m /
腻迟补峁卥腻诲惫颈办补濒补峁� 诲谤耻迟补峁� karu峁嘺y膩 vik峁bhita峁� vismay膩t /
krodhena jvalita峁� 尘耻诲腻 惫颈办补蝉颈迟补峁� 肠别迟补岣� 办补迟丑补峁� vartat膩m //
惭腻濒补迟墨尘腻诲丑补惫补,V.28
[37]:
[38]:
补苍测辞苍测补蝉补峁僢丑颈苍苍补d峁浥浤佱箖 sakh墨n膩m/
tasy膩stvayi pr膩ganur膩gacihnam //
kasy膩pi ko鈥檖墨ti 苍颈惫别诲颈迟补峁� ca dh膩treyik膩y膩艣catura峁� vaca艣ca //
惭腻濒补迟墨尘腻诲丑补惫补,I.33
[40]:
[42]:
蝉腻 r膩ma峁嚹珁akanidheradhidevat膩 v膩 /
saundarya蝉腻rasa尘耻诲腻yaniketana峁� v膩 //
tasy膩岣� sakhe niyatamindusudh膩m峁涐箛膩la /
jyotsn膩di k膩ra峁嘺mabh奴nmadana艣ca 惫别诲丑腻岣� //
惭腻濒补迟墨尘腻诲丑补惫补, I.21
[43]:
yad膩dheyaman膩dharameka峁� c膩nekagocaram/
ki帽citprakurvata岣� k膩ryama艣akyasyetarasya v膩 //
办腻谤测补蝉测补 办补谤补峁嘺峁� daiv膩dvi艣e峁strividhas迟补迟补岣� /
厂腻丑颈迟测补诲补谤辫补峁嘺,X.73
[44]:
[45]:
yath膩sa峁僰hyaman奴dde艣a uddi峁ａ弓膩n膩m krame峁嘺 yat //
厂腻丑颈迟测补诲补谤辫补峁嘺, X.79
[46]:
nair膩艣yak膩taradhiyo hari峁噀k峁峁嚹亂膩岣� /
艣rutv膩 nik膩makar奴峁囜箖 ca 尘补苍辞丑补谤补峁� ca//
v膩tsalyamohaparidevitamudvah膩mi /
cint膩vi峁Ｄ乤vipada峁� ca 尘补丑辞迟蝉补惫补峁� ca //
惭腻濒补迟墨尘腻诲丑补惫补,VII.9
[47]:
svabh膩voktirdur奴h膩rthasva办谤颈测腻r奴pavar峁嘺m /
厂腻丑颈迟测补诲补谤辫补峁嘺,X.92
[48]:
jalanibi岣峣tavastravyaktanimnonnat膩bhih parigatata峁璦bh奴mi岣� sn膩nam膩trotthit膩bhi岣� rucirakanakakumbha艣r墨mad膩bhogatu峁単a stanabinihitahastasvastik膩bhirvadh奴bhi岣� //
惭腻濒补迟墨尘腻诲丑补惫补,IV.10
[49]:
sa峁僺aktatrutitavivartit膩nantraj膩la /
vy膩k墨r峁嘺sphuradapav峁泃tar奴峁囜笉akha峁囜笉a岣� //
k墨l膩lavyatikaragulphadaghnapa峁卥a岣� /
pr膩ca峁囜笉ya峁� vahati nakh膩yudhasya 尘腻谤驳补岣� //
Ibid.,III.17
[50]:
aprastutaprastutayord墨paka峁� tu nigadyate /
厂腻丑颈迟测补诲补谤辫补峁嘺,X.48
[51]: