2023-03-29 18:10:05 by ambuda-bot
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GLOSSARY
inapplicable qualification, when understood as a pun, becomes a
descriptive qualification. (2) R 10.16. (3) parihṛtabhujamgasangaḥ
samanayano na kuruşe vrşam câdhaḥ / nany anya eva drstas tvam atra
paramêśvaro jagati (Rudrața; here a king is likened to Śiva, despite
the epithets given, which seem to distinguish him from Siva; these
epithets are understood as puns which, in fact, describe the king:
"You have avoided the company of snakes [suspicious characters],
you have an even number of eyes [do not have three eyes] and do not
mount a bull [never decrease prosperity]; still you are another visible
Lord of Lords [Siva] in this world"). (4) "Oh, Daddy dear, what is
a basket?' /Said a youthful and mischievous elf: /*All baskets, me boy,
are children of joy. / In fact you're a basket yourself" (Anon.;
"basket" does not seem to apply to the boy until it is understood that,
in this dialect, "basket" and "bastard" are synonymous). (5) The
name "impossibility" refers to the fact that the distinctive qualifica-
tion cannot apply to that subject from which the real subject is
being distinguished: samanayanaḥ ('equal-eyed') applies to the king,
but not to Śiva who has three eyes; nevertheless, the qualification
'uneven-eyed' is so commonly applied to Śiva that the resemblance
of the two qualifications is enough to suggest Siva. This śleşa
amounts to a vyatireka expressed through puns, but it also fits into
the canonic pattern of śleşa, where a qualification generally carries
the double-entendre (cf. viruddhakarman).
ahetu
ahetu, 'absence of cause': (1) same as višeşôkti II. (2) R 9.54 (55).
ākṣepa
ākşepa, 'objection': (1) a figure in which is expressed an objection to or
denial of some state of affairs, either real or imagined, either past,
present, or future; contradiction. (2) B 2.66-70, D 2.120-68, U 2,2-3,
AP 345.14-15, R 8.89-91, M 161. (3) aham tvām yadi nēkṣeya
kṣaṇam apy utsukā tataḥ । iyad evâstv ato'nyena kim uktenápriyeņa te
(Bhamaha; the girl is threatening to expire if her lover leaves her;
"If I should not see you, even for a moment, my impassioned soul ....
Enough of that! Why should I repeat more unpleasantness?").
(4) "Streets that follow like a tedious argument / Of insidious
intent / To lead you to an overwhelming question ... / Oh, do not
ask, "What is it?" / Let us go and make our visit" (T. S. Eliot).
(5) Bhāmaha and Daṇḍin define this figure as pratiședhôkti ('the
GLOSSARY
inapplicable qualification, when understood as a pun, becomes a
descriptive qualification. (2) R 10.16. (3) parihṛtabhujamgasangaḥ
samanayano na kuruşe vrşam câdhaḥ / nany anya eva drstas tvam atra
paramêśvaro jagati (Rudrața; here a king is likened to Śiva, despite
the epithets given, which seem to distinguish him from Siva; these
epithets are understood as puns which, in fact, describe the king:
"You have avoided the company of snakes [suspicious characters],
you have an even number of eyes [do not have three eyes] and do not
mount a bull [never decrease prosperity]; still you are another visible
Lord of Lords [Siva] in this world"). (4) "Oh, Daddy dear, what is
a basket?' /Said a youthful and mischievous elf: /*All baskets, me boy,
are children of joy. / In fact you're a basket yourself" (Anon.;
"basket" does not seem to apply to the boy until it is understood that,
in this dialect, "basket" and "bastard" are synonymous). (5) The
name "impossibility" refers to the fact that the distinctive qualifica-
tion cannot apply to that subject from which the real subject is
being distinguished: samanayanaḥ ('equal-eyed') applies to the king,
but not to Śiva who has three eyes; nevertheless, the qualification
'uneven-eyed' is so commonly applied to Śiva that the resemblance
of the two qualifications is enough to suggest Siva. This śleşa
amounts to a vyatireka expressed through puns, but it also fits into
the canonic pattern of śleşa, where a qualification generally carries
the double-entendre (cf. viruddhakarman).
ahetu
ahetu, 'absence of cause': (1) same as višeşôkti II. (2) R 9.54 (55).
ākṣepa
ākşepa, 'objection': (1) a figure in which is expressed an objection to or
denial of some state of affairs, either real or imagined, either past,
present, or future; contradiction. (2) B 2.66-70, D 2.120-68, U 2,2-3,
AP 345.14-15, R 8.89-91, M 161. (3) aham tvām yadi nēkṣeya
kṣaṇam apy utsukā tataḥ । iyad evâstv ato'nyena kim uktenápriyeņa te
(Bhamaha; the girl is threatening to expire if her lover leaves her;
"If I should not see you, even for a moment, my impassioned soul ....
Enough of that! Why should I repeat more unpleasantness?").
(4) "Streets that follow like a tedious argument / Of insidious
intent / To lead you to an overwhelming question ... / Oh, do not
ask, "What is it?" / Let us go and make our visit" (T. S. Eliot).
(5) Bhāmaha and Daṇḍin define this figure as pratiședhôkti ('the