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GLOSSARY
arthântaranyasa
arthântaranyāsa, 'introduction of another matter': (1) a figure in which
a proposition or remark is justified or substantiated by the adjunc-
tion of a relevant moral or rationale; apodixis. (2) B 2.71-74,
D 2.169-79, V 4.3.21 U 2.4, AP 344.24, R 8.79-84, M 165. (3)
priyena samgrathya vipaksasamnidhāv upâhitām vakṣasi pīvarastane ।
srajam na kācid vijahau jalâvilām vasanti hi premni guṇā na vastuni
(Bhāravi, quoted by Vamana: "She clasps to her full bosom the
water-faded garland once offered by her lover in the presence of her
rivals, for quality resides in the thought, not the thing"). (4) "Hoist
up sail while gale doth last, / Tide and wind stay no man's pleasure"
(Robert Southwell). (5) This figure differs from drstânta in that the
intention of the speaker is to establish his remark, not to clarify it.
The particle "for" may be understood to be connecting the proposi-
tion and its substantiation and provides one basis for subdividing
the figure (Bhāmaha, Udbhaṭa). Rudrața, however, and to some
extent Mammața, consider arthântaranyāsa a conjunction of remarks
general and specific, while drstânta is a relation of two observations,
both specific and neither amenable to the intention of the speaker.
Cf. drstânta and ubhayanyasa. Though founded on a similitude,
arthântaranyāsa may function through antithesis (vaidharmya: Agni
Purāṇa, Rudrata, Mammața). That its end is not the description
of that similitude distinguishes this figure from upamā. Daṇḍin
considers eight ubtypes, distinguished with reference to the natur
and scope of proof itself; universal (višvavyāpi), particular (višeṣastha),
apparent (śleşâviddha), paradoxical, i.e., apparently false (viro-
dhavat); and by considering the relation of the speaker to his thesis:
disapproval (ayuktakāri), approval (yuktâtman), qualified disapproval
(yuktayukta), and qualified approval (viparyaya). Vāmana alone
considers the figure indivisible.
ayuktakāri, 'doing wrong³: (1) a type of arthântaranyāsa in which the
situation referred to in proposition and substantiation is condemned
by the speaker. (2) D 2.170 (176). (3) madhupānakalāt kaṇṭhān
nirgato'py alinām dhvaniḥ । kațur bhavati karṇasya kāminām pāpam
īdṛśam (Dandin: "The sounding of the bees, though it issues from
throats thick with honey, is harsh to the ears of lovers. What a
shame this is!"). (4) "The waters of the Mississippi and Missouri
unite and form one river. The water of the latter is exceedingly
turbid, and the former clear. When they first meet the waters refuse
to mingle .... By degrees the clear, bright waters of the one become
GLOSSARY
arthântaranyasa
arthântaranyāsa, 'introduction of another matter': (1) a figure in which
a proposition or remark is justified or substantiated by the adjunc-
tion of a relevant moral or rationale; apodixis. (2) B 2.71-74,
D 2.169-79, V 4.3.21 U 2.4, AP 344.24, R 8.79-84, M 165. (3)
priyena samgrathya vipaksasamnidhāv upâhitām vakṣasi pīvarastane ।
srajam na kācid vijahau jalâvilām vasanti hi premni guṇā na vastuni
(Bhāravi, quoted by Vamana: "She clasps to her full bosom the
water-faded garland once offered by her lover in the presence of her
rivals, for quality resides in the thought, not the thing"). (4) "Hoist
up sail while gale doth last, / Tide and wind stay no man's pleasure"
(Robert Southwell). (5) This figure differs from drstânta in that the
intention of the speaker is to establish his remark, not to clarify it.
The particle "for" may be understood to be connecting the proposi-
tion and its substantiation and provides one basis for subdividing
the figure (Bhāmaha, Udbhaṭa). Rudrața, however, and to some
extent Mammața, consider arthântaranyāsa a conjunction of remarks
general and specific, while drstânta is a relation of two observations,
both specific and neither amenable to the intention of the speaker.
Cf. drstânta and ubhayanyasa. Though founded on a similitude,
arthântaranyāsa may function through antithesis (vaidharmya: Agni
Purāṇa, Rudrata, Mammața). That its end is not the description
of that similitude distinguishes this figure from upamā. Daṇḍin
considers eight ubtypes, distinguished with reference to the natur
and scope of proof itself; universal (višvavyāpi), particular (višeṣastha),
apparent (śleşâviddha), paradoxical, i.e., apparently false (viro-
dhavat); and by considering the relation of the speaker to his thesis:
disapproval (ayuktakāri), approval (yuktâtman), qualified disapproval
(yuktayukta), and qualified approval (viparyaya). Vāmana alone
considers the figure indivisible.
ayuktakāri, 'doing wrong³: (1) a type of arthântaranyāsa in which the
situation referred to in proposition and substantiation is condemned
by the speaker. (2) D 2.170 (176). (3) madhupānakalāt kaṇṭhān
nirgato'py alinām dhvaniḥ । kațur bhavati karṇasya kāminām pāpam
īdṛśam (Dandin: "The sounding of the bees, though it issues from
throats thick with honey, is harsh to the ears of lovers. What a
shame this is!"). (4) "The waters of the Mississippi and Missouri
unite and form one river. The water of the latter is exceedingly
turbid, and the former clear. When they first meet the waters refuse
to mingle .... By degrees the clear, bright waters of the one become