13 पताकाप्रसङ्गात्104 पताकास्थानकमपि व्युत्पादयति—

प्रस्तुतागन्तुभावस्य 105वस्तुनोऽन्योक्तिसूचनम् ।
पताकास्थानकं तुल्यसंविधानविशेषणम् ॥ १४ ॥

प्राकरणिकस्य भाविनोऽर्थस्य सूचनरूपं पताकावद् भवतीति पताकास्थानकम् । तच्च तुल्येतिवृत्ततया तुल्यविशेषणतया च द्विप्रकारम्—अन्योक्तिसमासोक्तिभेदात् । 106समासोक्तेः सकाशादन्योक्तेर्भेदात् । यथा रत्नावल्याम्—

यातोऽस्मि पद्मनयने समयो ममैष सुप्ता मयैव भवती प्रतिबोधनीया ।
प्रत्यायनामयमितीव सरोरुहिण्याः सूर्योऽस्तमस्तकनिविष्टकरः करोति ॥107
तथा108 च—
उद्दामोत्कलिकां विपाण्डुररुचं प्रारब्धजृम्भां क्षणा- दायासं श्वसनोद्गमैरविरलैरातन्वतीमात्मनः ।
अद्योद्यानलतामिमां समदनां नारीमिवान्यां ध्रुवं109 पश्यन् कोपविपाटलद्युति मुखं देव्याः करिष्याम्यहम् ॥110

दूरानुवृत्त्यल्पानुवृत्तिभेदात् प्रासङ्गिकस्य द्वैविध्यमुक्तम् । संप्रति पताकाशब्दात् स्मृतं पताकास्थानकं व्युत्पादयतीत्याह पताकाप्रसङ्गादिति । यत् प्रस्तुतं च आगन्तुवद् भवति च तस्य वस्तुनः प्रस्तुतागन्तुभावस्येति व्युत्पत्तिमङ्गीकृत्याह प्राकरणिकस्येति । तुल्यसंविधानं तुल्यविशेषणं च अन्योक्त्या वस्त्वन्तरस्य सूचनं यत् तत् पताकास्थानकमित्युक्तम् । न च समासोक्तिव्यतिरेकेणान्योक्तिं पश्यामो यया वस्त्वन्तरं सूच्येत । तत्राह 111समासोक्तेः सकाशादन्योक्तेर्भेदादिति । समासोक्तेर्विलक्षणैव अन्योक्तिः । संक्षिप्योक्तिः14 समासोक्तिरित्येतावती समासोक्तिः । समासे सत्यपि अन्यप्रतीतिमुद्दिश्य अन्यस्योक्तिरन्योक्तिरिति तयोर्भेदः ।

  1. N.S.P. patākāprasaṅgena, and without api.

  2. N.S.P. vastuto and sūcakam, in kārikā and sūcakarūpam in Ava.

  3. samāsokteḥ sakāśād anyokter bhedāt is missing in N.S.P. See Note 47 to Laghuṭikā.

  4. ३।६
  5. yaṭhā ca tulyaviśeṣaṇatayā in N.S.P.

  6. A.T.A. nārīm ivānyāṃ vadhūm.

  7. रत्ना॰ २।४
  8. Rudraṭa defines anyokti and samāsokti thus:

    asamānaviśeṣaṇam api yatra samānetivṛttam upameyam |
    uktena gamyate param upamānena sānyoktiḥ ||
    (VIII. 74)
    sakalasamānaviśeṣaṇam ekaṃ yatrābhidhīyamānaṃ sat |
    upamānam eva gamayed upameyaṃ sā samāsoktiḥ ||
    (VIII. 67). Namisādhu, the commentator, explains samānetivṛttam, etc. thus: samānam = sadṛśam, itivṛttam = arthaśarīram, yasya tat tathoktam. yataḥ upamānatulyavyavahāram upameyam atas tena gamyate ity arthaḥ. apiśabdāt kiṃcitsamānaviśeṣaṇatve ’pi kvāpi bhavatīti sūcyate iti. From the wording in the kārikā as tulyasaṃvidhānaviśeṣaṇa, and its analysis in the Avaloka as tulyetivṛttatayā tulyaviśeṣaṇatayā ca the authors seem to indicate some connection between these statements and Rudraṭa’s definitions. Later on too under IV.35 Dhanika quotes Rudraṭa’s Kāvyālaṃkāra XII.4. In brief the statements here seem to mean this:

    (1) If a second meaning or idea is comprehensible because of the fact that the adjectives (viśeṣaṇa) are the same and applicable equally to both the meanings, then it is samāsokti.

    (2) If on the other hand (all) the adjectives are not equally applicable in both the cases, but the itivṛtta = arthaśarīra = the situation being equal in both the cases, a second idea occurs from the description, then it is anyokti.

    As a result of one or the other if a future event is foreshadowed, then it is technically known as patākāsthānaka (pre-episode element). The verse uddāmotkalikām, etc. is a case of samāsokti and is given by all writers like Dhanika, Viśvanātha and Śiṅgabhūpāla. The other example cited in the Avaloka---yāto ’smi padmanayane, etc. is not given by other writers on the subject. Further, other writers made a sub-division of anyokti into three, and gave three separate examples for these. Bahurūpamiśra does not mention the three sub-divisions separately, but includes all the four in the two given by Dhanaṃjaya. Bahurūpamiśra reproduces the example uddāmothalikām, etc. cited by Dhanika, but for the other (i.e. anyokti) gives an example from the Mudrārākṣasa:

    cāṇakyaḥ
    ātmagatam

    api nāma sa durātmā rākṣaso gṛhyeta ?

    siddhārthakaḥ

    ārya gṛhītaḥ

    etc.

    Here Bhaṭṭanṛsiṃha’s comments and the application of the example yāto ’smi padmanayane, etc. in the context, are perhaps to be understood thus: samāsokter vilakṣaṇaiva anyoktiḥ. saṃkṣipyoktiḥ. samāsoktir ity etāvatī samāsokiḥ. (samānena viśeṣaṇena dvitīyārthasyāpi pratipādanāt, dvayor arthayoḥ pratipādanāya viśeṣaṇasya dvir aprayogāt ityevaṃ tatsaṃkṣepāt.) And anyapratītim (= ekārthapratītim) uddiśya, anyasyoktiḥ (= ekasya vākyasyoktiḥ, taduktyā ca viśeṣaṇasāmyābhāve ’pi vyavahārasāmyāt arthāntarasya pratītir yatra sā) anyoktir iti tayor bhedaḥ.

    In the example yāto ’smi padmanayane, etc. though the words yāto ’smi padmanayane samayo mamaiṣaḥ, and pratyāyanām … astamastakaniviṣṭakaraḥ karoti are used in the context of sunset and with reference to the utprekṣā of the promise being made by the sun to the saroruhiṇī, yet the idea of the king’s departure at the appointed time to meet Sāgarikā (who was expected to come in the guise of Vāsavadattā to mādhavīlatāmaṇḍapa ) and of the appropriate gesture of making the king’s promise by putting his hand on his head (astamastakaniviṣṭakara)—this idea—may be conveyed, because of some similarity of situation, (though here all the adjectives cannot be applied in the case of the second meaning) and thus the verse is perhaps intended to be understood as an example of anyokti. This explanation is only my guess. Otherwise the application of the illustration in the context is not very clear.