Sahitya-kaumudi by Baladeva Vidyabhushana
by Gaurapada Dāsa | 2015 | 234,703 words
Baladeva Vidyabhusana’s Sahitya-kaumudi covers all aspects of poetical theory except the topic of dramaturgy. All the definitions of poetical concepts are taken from Mammata’s Kavya-prakasha, the most authoritative work on Sanskrit poetical rhetoric. Baladeva Vidyabhushana added the eleventh chapter, where he expounds additional ornaments from Visv...
Text 10.238 [Atad-guṇa]
59. Atad-guṇa
तद्-रूपाननुहारश् चेद् अस्य तत् स्याद् अतद्-गुणः ॥ १०.१३८ab ॥
tad-rūpānanuhāraś ced asya tat syād atad-guṇaḥ || 10.138ab ||
tat—of that (the prastuta); rūpa—the form; ananuhāraḥ—not taking; cet—if; asya—of this (the aprastuta)[1]; tat—then (tat = tadā); syāt—is; atad-guṇaḥ—the ornament called atad-guṇa.
When one thing does not take the quality of another, that is atad-guṇa (not taking a quality of a nearby thing).
yady anena vastunā nyūna-guṇatvena tadīya-varṇo na gṛhyate, athavānena prakṛtena ced aprakṛtasya rūpaṃ nānukriyate tarhy atad-guṇaḥ.
If the aprastuta which has qualities to a lesser degree does not take the quality of the prastuta (the subject of description), or if the aprastuta has an eminent quality that is not imitated by the prastuta, that is atad-guṇa.
Commentary:
Paṇḍita-rāja Jagannātha says atad-guṇa is simply the opposite of tad-guṇa.[2] Viśvanātha Kavirāja defines atad-guṇa in this way: tad-rūpānanuhāras tu hetau saty apy atad-guṇaḥ, “If one thing does not take the quality of another although there might be a reason to take it, that is atad-guṇa” (Sāhitya-darpaṇa 10.90). According to Jayaratha, atad-guṇa was included under viśeṣokti by the author of Alaṅkāra-sāra.[3] The atad-guṇa ornament is first seen in Bhoja’s Sarasvatī-kaṇṭhābharaṇa (3.41). Often, atad-guṇa is a viśeṣokti characterized by the proximity of two things. Sometimes atad-guṇa is the variety of the viṣama ornament where a quality of a cause contradicts a quality of the effect (10.203).
Footnotes and references:
[1]:
tad iti aprakṛtety arthaḥ. asyāprastutasya. atyujjvala-guṇa-yoge’pi yadi nyūna-guṇo’prakṛtaḥ prakṛtasya guṇaṃ nānuharati tadātad-guṇaḥ (Kāvya-pradīpa). Mammaṭa makes two subdivisions of atad-guṇa. As regards the first one, the word tat in the definition stands for the prastuta and asya for the aprastuta, but as regards the second it is the exact opposite: kiṃca tad iti aprakṛtam asyeti ca prakṛtam atra nirdiśyate. tena yat aprakṛtasya rūpaṃ prakṛtena kuto’pi nimittāt nānuvidhīyate so’tad-guṇa ity api pratipattavyam (Mammaṭa’s preliminary to Kāvya-prakāśa verse 565).