2023-03-29 18:10:19 by ambuda-bot
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GLOSSARY
**
phrase drawn with Düreresque vigor and dash" (Thomas Hardy),
which expresses a purely nominal similitude (vigor like that of Dürer).
This type is recognized by Yaşka (3.17), who asserts that it
expresses a perfect or total similitude (siddha), as opposed to a
partial or presumed similitude expressed by iva.
vastu, 'the real thing': (1) same as dharmalupta upamā. (2) D 2.16, AP
344.10. (5) The name implies, according to the commentary, that
the emphasis is to be placed on the things compared, rather than on
the common property. See the note on lupta.
vākya, 'phrase': (1) an upamă in which the comparison is expressed in
the form of a phrase, that is, a relation of independent words. (2)
R 8.5-16, M 127. (3) svapne'pi samareșu tvām vijayaśrīr na muñcati /
prabhāvaprabhavam kāntam svâdhīnapatikā yathā (Mammaţa: see
purna for the translation). (4) "Let us go then, you and I / When
the evening is spread out against the sky / Like a patient etherized
upon a table" (T. S. Eliot). (5) In this sense, the term is distinguished
from similes formed by compounding and those which are telescoped
into verbs (cf. samāsa, taddhita, pratyaya). As an instance of the
baroque complexity which these classifications can attain, take the
two terms pūrṇa upamā and vākya upamā. For Mammaţa, vākya is
the first subtype of purna; for Rudrata, púrna is the first subtype of
vākya. Although both authors define the term vākya in approxim-
ately the same way, the system of classification in which the term
figures obliges us to modify that meaning slightly and consider its
two occurences to be of different scope. For Rudrata, a dharmalupta
upamā is a type of vākya on the same level as a pūrṇa; for Mammaţa,
it is simply a non-purna and may or may not be a vākya.
vākyârthavṛtti, 'whose scope is the phrase': (1) an upamā whose two
terms extend each to an entire phrase or sentence. (2) D 2.43 (44-
45), V 4.2.3, AP 344.19. (3) tvadānanam adhirâkşam āvirdaśanadidhiti /
bhramadbhṛngam ivalakşyakesaram bhāti pankajam (Dandin: "your
face of gently roaming glance and lustrous smile gleams like a lotus
with its darting bees and filaments so fine"). (4) "The readers of
the Boston Evening Transcript / Sway in the wind like a field of ripe
corn" (T. S. Eliot). (5) These similes extend to the entire phrase in
the sense that the similitude involves, and in fact is basically a func-
tion of, the verb. On the other hand, a "simple" simile expresses a
direct relationship between two nouns through a common property
(cf. pādârthavṛtti) and does not involve the sentence itself, that is,
the grammatical association of noun plus verb. A simile extending
GLOSSARY
**
phrase drawn with Düreresque vigor and dash" (Thomas Hardy),
which expresses a purely nominal similitude (vigor like that of Dürer).
This type is recognized by Yaşka (3.17), who asserts that it
expresses a perfect or total similitude (siddha), as opposed to a
partial or presumed similitude expressed by iva.
vastu, 'the real thing': (1) same as dharmalupta upamā. (2) D 2.16, AP
344.10. (5) The name implies, according to the commentary, that
the emphasis is to be placed on the things compared, rather than on
the common property. See the note on lupta.
vākya, 'phrase': (1) an upamă in which the comparison is expressed in
the form of a phrase, that is, a relation of independent words. (2)
R 8.5-16, M 127. (3) svapne'pi samareșu tvām vijayaśrīr na muñcati /
prabhāvaprabhavam kāntam svâdhīnapatikā yathā (Mammaţa: see
purna for the translation). (4) "Let us go then, you and I / When
the evening is spread out against the sky / Like a patient etherized
upon a table" (T. S. Eliot). (5) In this sense, the term is distinguished
from similes formed by compounding and those which are telescoped
into verbs (cf. samāsa, taddhita, pratyaya). As an instance of the
baroque complexity which these classifications can attain, take the
two terms pūrṇa upamā and vākya upamā. For Mammaţa, vākya is
the first subtype of purna; for Rudrata, púrna is the first subtype of
vākya. Although both authors define the term vākya in approxim-
ately the same way, the system of classification in which the term
figures obliges us to modify that meaning slightly and consider its
two occurences to be of different scope. For Rudrata, a dharmalupta
upamā is a type of vākya on the same level as a pūrṇa; for Mammaţa,
it is simply a non-purna and may or may not be a vākya.
vākyârthavṛtti, 'whose scope is the phrase': (1) an upamā whose two
terms extend each to an entire phrase or sentence. (2) D 2.43 (44-
45), V 4.2.3, AP 344.19. (3) tvadānanam adhirâkşam āvirdaśanadidhiti /
bhramadbhṛngam ivalakşyakesaram bhāti pankajam (Dandin: "your
face of gently roaming glance and lustrous smile gleams like a lotus
with its darting bees and filaments so fine"). (4) "The readers of
the Boston Evening Transcript / Sway in the wind like a field of ripe
corn" (T. S. Eliot). (5) These similes extend to the entire phrase in
the sense that the similitude involves, and in fact is basically a func-
tion of, the verb. On the other hand, a "simple" simile expresses a
direct relationship between two nouns through a common property
(cf. pādârthavṛtti) and does not involve the sentence itself, that is,
the grammatical association of noun plus verb. A simile extending