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sweet wind did gently kiss the trees, / And they did make no noise,
-in such a night / Troilus methinks mounted the Troyan walls, /
And sigh'd his soul toward the Grecian tents, / Where Cressid lay
that night" (Shakespeare). (5) Rudrata gives two examples, the
first expressing nobility (holiness), the second love; the occasion for
Shakespeare's remark is clearly amorous. In this and several other
figures, Rudrața delineates what appear to be types of dhvani, or
suggestion. On the other hand, the figures leśa, sükşma, paryāya,
and avasara can be related to the earlier figure paryāyôkta, not
present in Rudrața's classification and never before subdivided.
Rudrata, probably a Käśmiri and a contemporary of Anandavar-
dhana, may indeed have been familiar with the dhvani theory and
may have attempted to incorporate it into a standard alamkāra
treatise. The Agni Purāṇa also propounds a curious view of dhvani
(see abhivyakti).
GLOSSARY
aviseşa
aviseşa, 'lacking qualifications': (1) an arthaśleşa in which the double-
entendre is expressed in and through the noun or subject of the
utterance, instead of through qualifications thereof. (2) R 10.3. (3)
śaradindusundararucam sukumārām surabhiparimalām anisam ।
nidadhāti nålpapunyaḥ kanthe navamalikām kāntām (Rudraţa;
navamalikā is both 'jasmine' and a girl's name: "No one who does
not deserve it puts jasmine around his neck: she who has the beauty
of the autumn moon is sweet and always fragrantly perfumed").
(4) "Synthesis, smoking in a corner / Groans, pulls himself together"
(Robert Graves). (5) The point here is that the pun is not carried
by the adjectival qualifications (the first half śloka or the phrase
"pulls himself together") as it is in the canonic śleșa (cf. aviruddha-
kriyā, viruddhakarman). Indeed, the qualifications apply equally
to either sense, but those senses are expressed by a single word
here (the noun), which, syntactically primordinate, carries the
double-entendre.
asamgati
asamgati, *non-concomitance³: (1) same as dūrakārya hetu. (2) R. 9.48
(49), M 191.
asambhava
asambhava, 'impossibility': (1) an arthaśleşa in which an apparently
sweet wind did gently kiss the trees, / And they did make no noise,
-in such a night / Troilus methinks mounted the Troyan walls, /
And sigh'd his soul toward the Grecian tents, / Where Cressid lay
that night" (Shakespeare). (5) Rudrata gives two examples, the
first expressing nobility (holiness), the second love; the occasion for
Shakespeare's remark is clearly amorous. In this and several other
figures, Rudrața delineates what appear to be types of dhvani, or
suggestion. On the other hand, the figures leśa, sükşma, paryāya,
and avasara can be related to the earlier figure paryāyôkta, not
present in Rudrața's classification and never before subdivided.
Rudrata, probably a Käśmiri and a contemporary of Anandavar-
dhana, may indeed have been familiar with the dhvani theory and
may have attempted to incorporate it into a standard alamkāra
treatise. The Agni Purāṇa also propounds a curious view of dhvani
(see abhivyakti).
GLOSSARY
aviseşa
aviseşa, 'lacking qualifications': (1) an arthaśleşa in which the double-
entendre is expressed in and through the noun or subject of the
utterance, instead of through qualifications thereof. (2) R 10.3. (3)
śaradindusundararucam sukumārām surabhiparimalām anisam ।
nidadhāti nålpapunyaḥ kanthe navamalikām kāntām (Rudraţa;
navamalikā is both 'jasmine' and a girl's name: "No one who does
not deserve it puts jasmine around his neck: she who has the beauty
of the autumn moon is sweet and always fragrantly perfumed").
(4) "Synthesis, smoking in a corner / Groans, pulls himself together"
(Robert Graves). (5) The point here is that the pun is not carried
by the adjectival qualifications (the first half śloka or the phrase
"pulls himself together") as it is in the canonic śleșa (cf. aviruddha-
kriyā, viruddhakarman). Indeed, the qualifications apply equally
to either sense, but those senses are expressed by a single word
here (the noun), which, syntactically primordinate, carries the
double-entendre.
asamgati
asamgati, *non-concomitance³: (1) same as dūrakārya hetu. (2) R. 9.48
(49), M 191.
asambhava
asambhava, 'impossibility': (1) an arthaśleşa in which an apparently