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metaphor. This figure is a rašanā rūpaka in which the term taken as
both subject and object is expressed only once. It differs from
paramparita in that only a term is metaphorically subordinated to
the principal metaphor, not another metaphor.
viruddha, 'obstructed': (1) a rūpaka in which the metaphorical identifica-
tion takes place in the presence of and despite characteristics sufficient
to distinguish the two terms. (2) D 2.83. (3) na milayati padmāni na
nabho'py avagahate । tvanmukhêndur mamâsūnām haraṇāyaîva kalpate
(Dandin: "The moon of your face does not cause the lotuses to close
and does not swim amongst the clouds, but it does seem uniquely
able to enslave me!"). (4) "You are a tulip seen to-day, / But,
dearest, of so short a stay / That where you grew scarce men can
say" (Robert Herrick). (5) Viruddha differs from vyatireka rūpaka
in that the identification overrides the distinction. The "obstruction",
specifically, is the non-performance by the subject of the metaphor
of an act which is characteristic of the object: the moon causes
lotuses to close; a tulip grows in a garden.
višeşaņa, 'qualification': (1) a rūpaka which descriptively qualifics another
word. (2) D 2.82 (81). (3) haripadaḥ śirolagnajahnukanyājalâmśukaḥ
। jayaty asuraniḥśañkasurânandôtsavadhvajaḥ (Daṇḍin; Vişnu's foot
is said to be wreathed with "Ganges water-gauze"; note that the
Ganges is said to have sprung from a footprint of Vişņu: "May the
foot of Vişņu be victorious: the banner of the festival of joy of the
Gods who were made fearless [by that foot] of the hosts of demons,
[the banner] being the water-gauze of the Ganges attached to the
mast [of Vișņu's foot]"). (4) "Books were on his shelves by Wells
and Shaw; on the table serious sixpenny weeklies written by pale
men in muddy boots-the weekly creak and screech of brains rinsed
in cold water and wrung dry-melancholy papers" (Virginia Woolf).
(5) These metaphors differ from samastavastuvişaya rūpaka in that
a relation other than that of whole to part underlies the subordina-
tion of one to the other component metaphor. In the examples, it is
that of substantive and qualification. Of course, this formal distinc-
tion does not affect the meaning or subject matter of the metaphor,
and it should be possible to express the matter as a samastavastuvişaya
by stating the terms in that relation.
GLOSSARY
vişama, 'uneven': (1) a complex rüpaka in which the principal identifica-
tion is made explicit together with only some of the subordinate
identifications; the remaining aspects are treated descriptively and
unmetaphorically. (2) D 2.79 (80). (3) madaraktakapolena man-
metaphor. This figure is a rašanā rūpaka in which the term taken as
both subject and object is expressed only once. It differs from
paramparita in that only a term is metaphorically subordinated to
the principal metaphor, not another metaphor.
viruddha, 'obstructed': (1) a rūpaka in which the metaphorical identifica-
tion takes place in the presence of and despite characteristics sufficient
to distinguish the two terms. (2) D 2.83. (3) na milayati padmāni na
nabho'py avagahate । tvanmukhêndur mamâsūnām haraṇāyaîva kalpate
(Dandin: "The moon of your face does not cause the lotuses to close
and does not swim amongst the clouds, but it does seem uniquely
able to enslave me!"). (4) "You are a tulip seen to-day, / But,
dearest, of so short a stay / That where you grew scarce men can
say" (Robert Herrick). (5) Viruddha differs from vyatireka rūpaka
in that the identification overrides the distinction. The "obstruction",
specifically, is the non-performance by the subject of the metaphor
of an act which is characteristic of the object: the moon causes
lotuses to close; a tulip grows in a garden.
višeşaņa, 'qualification': (1) a rūpaka which descriptively qualifics another
word. (2) D 2.82 (81). (3) haripadaḥ śirolagnajahnukanyājalâmśukaḥ
। jayaty asuraniḥśañkasurânandôtsavadhvajaḥ (Daṇḍin; Vişnu's foot
is said to be wreathed with "Ganges water-gauze"; note that the
Ganges is said to have sprung from a footprint of Vişņu: "May the
foot of Vişņu be victorious: the banner of the festival of joy of the
Gods who were made fearless [by that foot] of the hosts of demons,
[the banner] being the water-gauze of the Ganges attached to the
mast [of Vișņu's foot]"). (4) "Books were on his shelves by Wells
and Shaw; on the table serious sixpenny weeklies written by pale
men in muddy boots-the weekly creak and screech of brains rinsed
in cold water and wrung dry-melancholy papers" (Virginia Woolf).
(5) These metaphors differ from samastavastuvişaya rūpaka in that
a relation other than that of whole to part underlies the subordina-
tion of one to the other component metaphor. In the examples, it is
that of substantive and qualification. Of course, this formal distinc-
tion does not affect the meaning or subject matter of the metaphor,
and it should be possible to express the matter as a samastavastuvişaya
by stating the terms in that relation.
GLOSSARY
vişama, 'uneven': (1) a complex rüpaka in which the principal identifica-
tion is made explicit together with only some of the subordinate
identifications; the remaining aspects are treated descriptively and
unmetaphorically. (2) D 2.79 (80). (3) madaraktakapolena man-