Since you are not logged in, some functions (such as the OCR button) have been disabled. To use all website features, please create an account. Handbook of Classical Sanskrit Rhetoric / 178 Image 178 of 262 (Page 122) History ← → Proofed once Layout Image right, text left Image above, text below Markup Mark as error Mark as fix Mark as unclear Mark as footnote number Tools : (colon) → ः (visarga) S → ऽ (avagraha) Transliterator From: Harvard-Kyoto ("aGka" → अङ्क) ITRANS ("a~Nka" → अङ्क) OPTITRANS ("anka" → अङ्क) To: Devanagari IAST Transliterate selected text Characters Click a character to copy it. Ā ā Á á Â â À à Ī ī Í í Î î Ì ì Ū ū Ú ú Û û Ù ù Ṛ ṛ Ṝ ṝ Ḷ ḷ Ḹ ḹ Ē ē É é Ê ê È è Ō ō Ó ó Ô ô Ò ò Ḥ ḥ Ṁ ṁ Ṃ ṃ Ṅ ṅ Ñ ñ Ṇ ṇ Ṭ ṭ Ḍ ḍ Ś ś Ṣ ṣ Ç ç । ॥ ऽ ॰ ꣲ ꣳ Help A+ A- fanciful error or illusion by which one thing is mistakenly recog- nised as another due to close similarity between the two, but Bhāvika arouses no such false analogy regarding any past or future event or character. In Atiśayokti (Hyperbole), one thing is completely enveloped by another which is totally identical with it. One variety of Utprekṣā implies a suggested sense in addition to the primary one, but Bhāvika does not suggest any special implication. The fig- ure Kāvyalinga (Poetical Cause) may seem somehow identical with Bhāvika, but the difference between the two lies in the fact that the conception of causal relation is absent in Bhāvika and moreover it creates an atmosphere of pseudo-reality which is in no way con- cerned with Kāvyalinga. Viśvanātha raised another point by arguing that the present fig- ure is different from what is known as adbhutarasa or the poetic sentiment called wonder. In his opinion, the past or the future appearing as real must be strikingly attractive to the reader and therefore, Bhāvika may be confused with wonder. But he asserts that the scope of this figure is limited in comparison to that of guṇa or adbhuta rasa. Bhāmaha remarks that Bhāvika may appear to be identical with Svabhāvokti which gives minute description of the nature of things. But these two are quite different. According to Mammaṭa Bhāvika is to be included in Sūkṣma. eg 1. ahaṃ vilokayeʼdyāpi yudhyanteʼtra surāsurāḥ. अहं विलोकयेऽद्यापि युध्यन्तेऽत्र सुरासुराः । I behold gods and demons here Fighting even today in war. 2. āsīd añjanam atreti paśyāmi tava locane. bhāvi-bhūṣaṇa-sambhārāṃ sākṣāt-kurve tavākṛtim. आसीदञ्जनमत्रेति पश्यामि तव लोचने । भाविभूषणसम्भारां साक्षात्कुर्वे तवाकृतिम् ॥ I behold (even today) those eyes of thine, Which bear collyrium marks therein. I perceive thy handsome figure With ornaments to be worn in future. 🔍+ 🔍° 🔍- ⟲ ⟳ Edit summary (optional) Status Needs more work Proofed once Proofed twice Not relevant Only registered users can save changes. Create an account or sign in to save your changes.