2023-03-29 18:10:48 by ambuda-bot
This page has not been fully proofread.
248
GLOSSARY
ekadeśavivarti, ekadeśi, 'partial': (1) a complex rūpaka, some of the aspects
of whose subject, subordinate or principal, are not metaphorically
identified with the corresponding aspect of the object, but are de-
scribed literally. (2) B 2.22 (24), U 1.12, R 8.41 (56), M 141. (3)
yasya ranântaḥpure kare kurvato mandalâgralatām । rasasammukhy
api sahasā parāñmukhī bhavati ripusenā (Mammața; the battle-
harem and sword-vine are metaphors, but neither the king nor his
enemy are specified as lover or rival: "When the King puts his hands
to the vine of his sword in the harem of battle, his enemy's army,
though at first filled with passion, is quickly chased away"). (4)
"America, for many of us, used to mean a very large apron, covered
with a pattern of lozenges, edged by a frill, and chastely suspended
by a boundary tape round the ample waist of Canada" (E. M. Fors-
ter). (5) All the authors emphasize that the mere incompleteness of
the total metaphor is not the only consideration: those aspects not
specified must in fact be articulating parts of the metaphor and be
readily inferrible as such. "Mixed" metaphor is definitely not de
rigeur.
Ekadeśavivarti is the opposite of samastavastuvişaya; Bhāmaha
and Udbhata know only this single distinction for all of rūpaka,
which then amounts to "complete" and "partial". In the more subtle
classifications of Daṇḍin and Rudrața, the term is the equivalent of
several others or has several subclassifications. Cf. avayava, avayavi,
ekânga
ekânga, 'one member": (1) a simple (but potentially complex) rūpaka in
which one aspect is treated metaphorically, the whole and the other
aspect are treated descriptively. (2) D 2.76 (75). (3) madapāṭala-
gandena raktanetrôtpalena te mukhena mugdhaḥ so'py eșa jano
rāgamayaḥ kṛtaḥ (Dandin; the "eye-lotuses" are an aspect of the
face, but the face itself and its other aspects (flushed cheeks) are
not metaphorically identified with anything else, though the whole
is probably meant to imply a lotus pond: "Anyone bewildered by
your face, its cheeks pink with drink and its eye-lotuses tender with
affection, is turned into a passion"). (4) "It was a night so beautiful
that your soul seemed hardly able to bear the prison of the body.
You felt that it was ready to be wafted away on the immaterial air,
and death bore all the aspect of a beloved friend" (Somerset
Maugham). (5) We say potentially complex because of the possibility
that several subsidiary aspects be metaphorically identified in this
way. According to Dandin, the proper terms would be dvyañga,
GLOSSARY
ekadeśavivarti, ekadeśi, 'partial': (1) a complex rūpaka, some of the aspects
of whose subject, subordinate or principal, are not metaphorically
identified with the corresponding aspect of the object, but are de-
scribed literally. (2) B 2.22 (24), U 1.12, R 8.41 (56), M 141. (3)
yasya ranântaḥpure kare kurvato mandalâgralatām । rasasammukhy
api sahasā parāñmukhī bhavati ripusenā (Mammața; the battle-
harem and sword-vine are metaphors, but neither the king nor his
enemy are specified as lover or rival: "When the King puts his hands
to the vine of his sword in the harem of battle, his enemy's army,
though at first filled with passion, is quickly chased away"). (4)
"America, for many of us, used to mean a very large apron, covered
with a pattern of lozenges, edged by a frill, and chastely suspended
by a boundary tape round the ample waist of Canada" (E. M. Fors-
ter). (5) All the authors emphasize that the mere incompleteness of
the total metaphor is not the only consideration: those aspects not
specified must in fact be articulating parts of the metaphor and be
readily inferrible as such. "Mixed" metaphor is definitely not de
rigeur.
Ekadeśavivarti is the opposite of samastavastuvişaya; Bhāmaha
and Udbhata know only this single distinction for all of rūpaka,
which then amounts to "complete" and "partial". In the more subtle
classifications of Daṇḍin and Rudrața, the term is the equivalent of
several others or has several subclassifications. Cf. avayava, avayavi,
ekânga
ekânga, 'one member": (1) a simple (but potentially complex) rūpaka in
which one aspect is treated metaphorically, the whole and the other
aspect are treated descriptively. (2) D 2.76 (75). (3) madapāṭala-
gandena raktanetrôtpalena te mukhena mugdhaḥ so'py eșa jano
rāgamayaḥ kṛtaḥ (Dandin; the "eye-lotuses" are an aspect of the
face, but the face itself and its other aspects (flushed cheeks) are
not metaphorically identified with anything else, though the whole
is probably meant to imply a lotus pond: "Anyone bewildered by
your face, its cheeks pink with drink and its eye-lotuses tender with
affection, is turned into a passion"). (4) "It was a night so beautiful
that your soul seemed hardly able to bear the prison of the body.
You felt that it was ready to be wafted away on the immaterial air,
and death bore all the aspect of a beloved friend" (Somerset
Maugham). (5) We say potentially complex because of the possibility
that several subsidiary aspects be metaphorically identified in this
way. According to Dandin, the proper terms would be dvyañga,