2023-03-29 18:09:59 by ambuda-bot
This page has not been fully proofread.
108
GLOSSARY
anumāna
anumāna, 'inference': (1) a figure in which an inference is explicitly formu-
lated. (2) R 7.56-63, M 182. (3) sävajñam āgamisyan nūnam patito'si
pādayos tasyāḥ । katham anyathā lalāṭe yāvakarasatilakapañktir
iyam? (Rudraţa; reference is to the painted toenails of the beloved:
"You must have fallen at her feet, having to return so contemptibly:
how else would that row of red lac spots appear on your brow?").
(4) "Scylla is toothlesse; yet when she was young, / She had both
tooth enough, and too much tongue: / What should I now of tooth-
lesse Scylla say? / But that her tongue hath worne her teeth away"
(Anon.). (5) The cause (sādhaka) may be inferred from the effect
(sādhya), or vice versa; it is essential that the term inferred be
parokşa-in some way not obvious. In both our examples, the cause
is inferred. The following lines from Somerset Maugham show
inference of the effect: "As I walked along the winding road ...
I mused upon what I should say. Do they not tell us that style is
the art of omission? If that is so, I should certainly write a very
pretty piece". In such instances, the effect is usually placed in future
time.
This figure differs from hetu alamkāra as the active differs from
the passive: in the latter figure, a relation of cause-effect is described;
in the former, it is used to secure intelligence of one or the other term
so related. It is curious that Mammața should reject hetu while
accepting anumana, as the ground of exclusion he advances for the
one should apply a fortiori to the other: no figurative usage need
be present. Rudrața distinguishes several types which are the
equivalents of Dandin's three kinds of hetu: dūrakārya, sahaja, and
kāryānantaraja. Rudrața's own version of hetu has no subtypes.
anyôkti
anyôkti, 'saying something else': (1) a figure in which the real subject
of comparison is suggested by explicit description of the object,
where, nevertheless, the two compared terms have no common
property, but only a mode action in common. (2) R 8.74 (75).
(3) muktvā salīlahamsam vikasitakamalôjjvalam saraḥ sarasam ।
bakalulitajalam palvalam abhilaşasi sakhe na hamso'si (Rudrata:
"Abandoning this pleasant lake with its swans and lotus blooms,
you long for the forest pool rough from the flight of cranes; yet,
friend, you are no swan"). (4) "... the men and women who in a
hundred different ways were laboring, as William Allen White said,
GLOSSARY
anumāna
anumāna, 'inference': (1) a figure in which an inference is explicitly formu-
lated. (2) R 7.56-63, M 182. (3) sävajñam āgamisyan nūnam patito'si
pādayos tasyāḥ । katham anyathā lalāṭe yāvakarasatilakapañktir
iyam? (Rudraţa; reference is to the painted toenails of the beloved:
"You must have fallen at her feet, having to return so contemptibly:
how else would that row of red lac spots appear on your brow?").
(4) "Scylla is toothlesse; yet when she was young, / She had both
tooth enough, and too much tongue: / What should I now of tooth-
lesse Scylla say? / But that her tongue hath worne her teeth away"
(Anon.). (5) The cause (sādhaka) may be inferred from the effect
(sādhya), or vice versa; it is essential that the term inferred be
parokşa-in some way not obvious. In both our examples, the cause
is inferred. The following lines from Somerset Maugham show
inference of the effect: "As I walked along the winding road ...
I mused upon what I should say. Do they not tell us that style is
the art of omission? If that is so, I should certainly write a very
pretty piece". In such instances, the effect is usually placed in future
time.
This figure differs from hetu alamkāra as the active differs from
the passive: in the latter figure, a relation of cause-effect is described;
in the former, it is used to secure intelligence of one or the other term
so related. It is curious that Mammața should reject hetu while
accepting anumana, as the ground of exclusion he advances for the
one should apply a fortiori to the other: no figurative usage need
be present. Rudrața distinguishes several types which are the
equivalents of Dandin's three kinds of hetu: dūrakārya, sahaja, and
kāryānantaraja. Rudrața's own version of hetu has no subtypes.
anyôkti
anyôkti, 'saying something else': (1) a figure in which the real subject
of comparison is suggested by explicit description of the object,
where, nevertheless, the two compared terms have no common
property, but only a mode action in common. (2) R 8.74 (75).
(3) muktvā salīlahamsam vikasitakamalôjjvalam saraḥ sarasam ।
bakalulitajalam palvalam abhilaşasi sakhe na hamso'si (Rudrata:
"Abandoning this pleasant lake with its swans and lotus blooms,
you long for the forest pool rough from the flight of cranes; yet,
friend, you are no swan"). (4) "... the men and women who in a
hundred different ways were laboring, as William Allen White said,