x jtx v i
t
b h a t t ik a v y a
Then come Vyatireka X. 40, Vibhavana X. 41, and Samasokti X. 42 ; (also in XI. 14). X. 43 is Atisayokti (also VIII. 2 and IX. 6), according to Jayamangala; but, Mallinatha calls it Svabhavokti. About Yathasankhya (X. 44) and Utpreksa (X . 45) there is no difference of opinion. Examples of ali the four types of Utpreksa are found elsewhere but in Canto X only Kriyotpreksa is to be found which is obviously predominant in the composition. X. 70 is also Utpreksa but it is called Utpreksavayava by Jayamangala and ROpakotpreksaSahkara by Mallinatha. Varta (X. 46) is actually Svabhavokti. Bhamaha, however, does not accept Svabhavokti as an alankara. Preyan (X. 47), Rasavat (X 48), and TJrjasvala (X. 49) are designated by later authors as rasalankara-s. Paryayokta (X. 50) is Bhrantiman according to Mallinatha. Samahita (X. 51) and Udara (X. 52) are included under SamSdhi and Udara-guna by some later rhetoricians. X. 53, 54 are also Udara (Udatta according to Mallinatha). X 55, 56, 57 are different types of Sle§a (double-meaning verses). Apanhuti (X. 58), Vise§okti (X. 59), Vyajastuti (X. 60) are self-evident. Upama-rtlpaka (X. 61) is not unanimously accepted as an alankara. But Tulyayogita (X. 62), Nidarsana (X. 63), Virodha (X. 64), Upameyopama (X. 65) and Sahokti (X. 66) are widely accepted alankaras. X. 67 is Utpreksa-Arthantaranyasa-Sankara, while X. 68 is Sasandeha, X. 69, Ananvaya, X. 70, Utpreksavayava, and X. 71 has a Samsr§ti of Slesa and Virodha. X. 72 illustrates Asih and Visama while X. 73 contains a Parisankhya. Bhatti was a past-master in the art of natural descriptions (or Svabhavokti-alankara) of things, of human and other beings, mental conditions as also actions. He differs from Bhamaha in not accepting Aprastutaprasamsa and not rejecting Svabhavokti, Hetu and Varta as figures of speech. He has dropped Lesa and Snksma which are accepted by Daijdin and has accepted Nipuna which is not mentioned by Dandin and Bhamaha. Hence Dr. Kane has come to the conclusion that Bhatti, Bhamaha and Dandin followed some older text (not unearthed so far) with a few changes, according to their own convictions.
