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GLOSSARY
"Re-enter LION and MOONSHINE .... LYSANDER: This lion is
a very fox for his valour. THESEUS: True, and a goose for his
discretion. DEMETRIUS: Not so, my lord; for his valour cannot
carry his discretion; and the fox carries the goose. THESEUS: His
discretion, I am sure, cannot carry his valour; for the goose carries
not the fox. It is well: leave it to his discretion, and let us listen to
the moon" (Shakespeare).
āhārya, 'adventitious': (1) a complex rūpaka in which the subsidiary
metaphors repose upon accidental properties of the subject and object
of the principal metaphor. (2) R 8.42 (44). (3) vikasitatārākumude
gaganasarasy amalacandrikāsalile । vilasati śaśikalahamsaḥ právr-
dvipadapagame sadyaḥ (Rudraṭa; the moon and stars are only oc-
casional aspects of the sky; the lotus and the swan are occasional
aspects of the lake: "At the close of the oppressive rainy season, the
great swan of the moon diverts himself in the lake of the sky, of
blooming lotus-stars, of ripples of clear moonbeams"). (4) "Up in
the heavenly saloon / Sheriff sun and rustler moon / Gamble, stuck
in the sheriff's mouth / The fag end of an afternoon" (James Michie;
sun, moon, and afternoon are occasional properties of the heavens;
sheriff, rustler, and cigarette are similarly occasional properties of a
saloon). (5) Ahārya is a subtype of savayava rūpaka contrasted with
sahaja and ubhaya, q.v. The basis of this classification seems to be
the logical notion of inherence (samavāya). If a term (concept,
thing, property, or any mixture thereof) is related to another so that
the destruction of the second entails the destruction of the first,
the relation of the first to the second is said to be inherent. This
does not imply that the relation itself is eternal or cannot be subject
to modification. Blue is said to be an inherent property of the pot,
not because the pot is necessarily blue, but because the destruction
of the pot cannot be conceived without destroying its color. (Note
that the reverse is not the case, by which we mean that the pot is
not inherently related to blue; the relation of inherence is not neces-
sarily reciprocal.) Similarly, the relation of a lotus to its parts (cf.
the example under sahaja) is inherent, while the relation of the sky
to its members (sun, moon, and stars), though eternal, is not inherent,
since their absence is perfectly compatible with the continued exist-
ence of the sky (at night, at new moon, and during the day; or when
the sky is overcast). Of course, scientific astronomy would take a
different view, but poets are allowed a certain license.
upamā, 'simile¹: (1) a type of rūpaka in which the property which under-
GLOSSARY
"Re-enter LION and MOONSHINE .... LYSANDER: This lion is
a very fox for his valour. THESEUS: True, and a goose for his
discretion. DEMETRIUS: Not so, my lord; for his valour cannot
carry his discretion; and the fox carries the goose. THESEUS: His
discretion, I am sure, cannot carry his valour; for the goose carries
not the fox. It is well: leave it to his discretion, and let us listen to
the moon" (Shakespeare).
āhārya, 'adventitious': (1) a complex rūpaka in which the subsidiary
metaphors repose upon accidental properties of the subject and object
of the principal metaphor. (2) R 8.42 (44). (3) vikasitatārākumude
gaganasarasy amalacandrikāsalile । vilasati śaśikalahamsaḥ právr-
dvipadapagame sadyaḥ (Rudraṭa; the moon and stars are only oc-
casional aspects of the sky; the lotus and the swan are occasional
aspects of the lake: "At the close of the oppressive rainy season, the
great swan of the moon diverts himself in the lake of the sky, of
blooming lotus-stars, of ripples of clear moonbeams"). (4) "Up in
the heavenly saloon / Sheriff sun and rustler moon / Gamble, stuck
in the sheriff's mouth / The fag end of an afternoon" (James Michie;
sun, moon, and afternoon are occasional properties of the heavens;
sheriff, rustler, and cigarette are similarly occasional properties of a
saloon). (5) Ahārya is a subtype of savayava rūpaka contrasted with
sahaja and ubhaya, q.v. The basis of this classification seems to be
the logical notion of inherence (samavāya). If a term (concept,
thing, property, or any mixture thereof) is related to another so that
the destruction of the second entails the destruction of the first,
the relation of the first to the second is said to be inherent. This
does not imply that the relation itself is eternal or cannot be subject
to modification. Blue is said to be an inherent property of the pot,
not because the pot is necessarily blue, but because the destruction
of the pot cannot be conceived without destroying its color. (Note
that the reverse is not the case, by which we mean that the pot is
not inherently related to blue; the relation of inherence is not neces-
sarily reciprocal.) Similarly, the relation of a lotus to its parts (cf.
the example under sahaja) is inherent, while the relation of the sky
to its members (sun, moon, and stars), though eternal, is not inherent,
since their absence is perfectly compatible with the continued exist-
ence of the sky (at night, at new moon, and during the day; or when
the sky is overcast). Of course, scientific astronomy would take a
different view, but poets are allowed a certain license.
upamā, 'simile¹: (1) a type of rūpaka in which the property which under-