2023-03-29 18:10:14 by ambuda-bot
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GLOSSARY
Here the common property is not shared to different degrees, yet the
two similars are not "confused" as in samsaya. In catu, the common
property is shared to different degrees, but that difference is over-
looked. See also pratiyamana vyatireka, bhedamātra vyatireka,
vyatirekarūpaka.
adbhuta, 'marvellous': (1) an upamā in which a real property of the sub-
ject is predicated of the object; a presumed similitude is thus ex-
pressed. (2) D 2.24, AP 344.16. (3) yadi kimcid bhavet padmam
udbhru vibhrāntalocanam / tat te mukhaśriyam dhattām (Dandin: "If
there were a lotus with arching brows and roaming glance, then it
would have the beauty of your face"). (4)"It's lovely, lovely, lovely',
she said, with diminishing cadence, ending in pensiveness once more.
'Do you see that little bit just there? No, not where the trees are that
bare spot that looks brown and warm in the sun. With a little
sage-brush, that spot would look something like a place I know on
Bear Creek. Only, of course, you don't get the clear air here""
(Owen Wister). (5) Cf. abhūta, asādhāraṇa.
ananvaya, 'lack of consequence': (1) self-comparison; an upamā in which
the subject doubles as object. (2) R 8.11 (12). (3) iyam iyam iva
tava ca tanuḥ (Rudrata: "Your body resembles itself alone").
(4) "It was always a source of great preoccupation with the ladies
that no bit of pad should show through the natural hair. Often
they put up a tentative hand to feel, even in the midst of the most
absorbing conversation; and then faces wore the expression
which is seen only on the faces of women whose fingers investigate the
back of their heads" (Vita Sackville-West). (5) This figure is an
independent alamkāra for Bhamaha (3.44), Vāmana (4.3.14),
Udbhața (6.4), and Mammața (135). Daṇḍin (2.358) considers it
equivalent to his asādhāraṇa upamā.
aniyama, 'absence of restriction': (1) an upamā in which the similitude
is said to extend to any object exhibiting the common property.
(2) D 2.20, AP 344.12. (3) padmaṇ tāvat tavânveti mukham anyac ca
tādṛśam । asti ced astu tatkārī (Daṇḍin: "Your face resembles the
lotus, and whatever may be said to be similar to the lotus-why your
face resembles that as well"). (4) "When, dearest I but think of thee, /
Methinks all things that lovely be Are present, and my soul
delighted" (Sir John Suckling). (5) Cf. niyama. This figure differs
from ācikhyāsā in that there the idea is that we are debating the
appropriateness of the object of comparison.
anyonya, 'mutual': (1) an upamā in which the similitude is made reciprocal.
***
GLOSSARY
Here the common property is not shared to different degrees, yet the
two similars are not "confused" as in samsaya. In catu, the common
property is shared to different degrees, but that difference is over-
looked. See also pratiyamana vyatireka, bhedamātra vyatireka,
vyatirekarūpaka.
adbhuta, 'marvellous': (1) an upamā in which a real property of the sub-
ject is predicated of the object; a presumed similitude is thus ex-
pressed. (2) D 2.24, AP 344.16. (3) yadi kimcid bhavet padmam
udbhru vibhrāntalocanam / tat te mukhaśriyam dhattām (Dandin: "If
there were a lotus with arching brows and roaming glance, then it
would have the beauty of your face"). (4)"It's lovely, lovely, lovely',
she said, with diminishing cadence, ending in pensiveness once more.
'Do you see that little bit just there? No, not where the trees are that
bare spot that looks brown and warm in the sun. With a little
sage-brush, that spot would look something like a place I know on
Bear Creek. Only, of course, you don't get the clear air here""
(Owen Wister). (5) Cf. abhūta, asādhāraṇa.
ananvaya, 'lack of consequence': (1) self-comparison; an upamā in which
the subject doubles as object. (2) R 8.11 (12). (3) iyam iyam iva
tava ca tanuḥ (Rudrata: "Your body resembles itself alone").
(4) "It was always a source of great preoccupation with the ladies
that no bit of pad should show through the natural hair. Often
they put up a tentative hand to feel, even in the midst of the most
absorbing conversation; and then faces wore the expression
which is seen only on the faces of women whose fingers investigate the
back of their heads" (Vita Sackville-West). (5) This figure is an
independent alamkāra for Bhamaha (3.44), Vāmana (4.3.14),
Udbhața (6.4), and Mammața (135). Daṇḍin (2.358) considers it
equivalent to his asādhāraṇa upamā.
aniyama, 'absence of restriction': (1) an upamā in which the similitude
is said to extend to any object exhibiting the common property.
(2) D 2.20, AP 344.12. (3) padmaṇ tāvat tavânveti mukham anyac ca
tādṛśam । asti ced astu tatkārī (Daṇḍin: "Your face resembles the
lotus, and whatever may be said to be similar to the lotus-why your
face resembles that as well"). (4) "When, dearest I but think of thee, /
Methinks all things that lovely be Are present, and my soul
delighted" (Sir John Suckling). (5) Cf. niyama. This figure differs
from ācikhyāsā in that there the idea is that we are debating the
appropriateness of the object of comparison.
anyonya, 'mutual': (1) an upamā in which the similitude is made reciprocal.
***