Analysis of Aprastutapraśamsā-ālaṅkāra

When as irrelevant object (aprastuta) is described, keeping in mind the relevant matter (prastuta) that gets indicated, the figure of speech is known as Aprastutapraśaṃsā. The drama is replete with this alaṅkāra from the beginning.

(i) In the beginning of Act III, the minister has ordered the city to be decorated to receive Jīva and Buddhi whom he expects to have achieved their aim. Still, there is doubt in him and he is worried.

At this juncture, behind the scene, the Vaitālika is announcing that after the rainy season, the cool breeze has stopped; the swans are returning to the blooming lotuses; the wells and pondsare full as they have received the rains; and the clouds have become white (having let out the waters) as suiting the Śarad-season (III.18):

vātaṃ prāvṛṣikaṃ nirudhya sahasā gātraprakampapradaṃ
  saṃphullāni vidhāya cārukamalānyāsādya haṃsāgamam |
diṣṭyā labdhavatā prasādamadhikaṃ vāpījalādhārayoḥ
  sadyaḥ śāradavāsareṇa dhavalo megho'mbaraṃ prāpitaḥ ||

By this description, the minister infers that king Jīva has definitely attained his wish. His dialogue following this, explains the same.^[1]

The commentary here points out that this non-relevant description is indicative of the matter relevant to the context, namely, the fulfilment of the ambition of the minister (p.152):

ānena ca vaitālikīyavarṇanena prastutakathāvastuni mantriṇo manorathānurodhena sapadi samupanato'vasthaviparyayaḥ sūcitaḥ |

(ii) The next verse, also heardfrom behind the curtains, by theminister in the same context, describes the Śarad-season.

The ākāśa has become purified now, of the rainy clouds by the rays of the sun who makes the world shine with beauty; the pools of water that have accumulated here and there because of the rains,are also becoming dried up by people waking through them (III.19):

diṅmaṇḍalasya vimalīkaraṇe pravīṇān nirvighnamutsṛjati nīrajabandhuraṃśūn |
paṅkaśca pānthapadayogamamṛṣyamāṇaḥ saṃśoṣametya śakalībhavati kṣaṇena ||

This again is interpreted by the minister as a positive sign for victory over the diseases.^[2]

The commentary explains that the description of the sunrays dissolving the gloom of rainy season indicates Jīva’s victory over the diseases by the grace of the Lord (p.155):

ānena deharakṣaṇe kṛtodyamo jīvarājaḥ śivaprasādādhigatān vividhavyādhimaṇḍalanirdhunana-nipuṇān rasayogān yathecchaṃ prayujya dehaṃ nīrogīkartuṃ vyavasita ityartho'pi vyajyate |

(iii) Before the final routing of Rājayakṣma, Jīva is advised by his minister to resort to Śivabhakti who had promised to help Jīva in this regard. Jīva starts his meditation on the lord with deep bhakti.

Within a short time, both hear the various voices hailing the glory of the Lord followed by the deep sounds of the Kāhalī (vādya) which removes the sins of the people (VII.9):

jaya viśvapate jayendumaule jaya śambho jaya śaṅkareti śaṃsan |
paritaḥ śrutigocaro janānāṃ kaluṣaṃ lumpati kāhalīninādaḥ ||

Here, the Kāhalī sound with voices hailing the glory of the Lord being heard, is the cause and the removal of all sins of the human beings of this world is the effect.

Since the hero has gained normal health now, this statement also refers to relief for people who suffer from various diseases (com. p.439):

ānena jīvalokasya sarvadhā vyathāhetoḥ vyādhisamūharūpasya kilbiṣasyotsāraṇamapi sūcitaṃ bhavati ||

Footnotes and references:

[1]:

III.18/19; p.153: mantrī—(śrutvā saharṣam) āsmatkṛtaprāṇanirodhena nirdhutasakalatapovighnena viśuddhādvaita-jṣānasādhanena samādhinā samārādhitayoḥ dhūrjaṭivararājakanyayoḥ prasādena rājṣā raso hastagataḥ kṛta ityanena vaitālikavacanena sūcyate |

[2]:

III.19/20 (p.155):
mantrī—(śrutvā) etenāpi vacasā dehasya nīrogīkaraṇasamarthān rasān prayokttuṃ rājṣastasya ca yakṣmahatakasya vinaśituṃ prāptaḥ kālo'yamiti ca sūcyate |