2023-03-29 18:10:50 by ambuda-bot
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GLOSSARY
mathas tvanmukhêndunā । nartitabhrūlatenálam marditum bhuvana-
trayam (Daṇḍin; "face-moon" is explicit, along with "brow-creeper",
but "cheeks flushed with drink" is descriptive and does not continue
the metaphor: "The God of Love has punished the world enough
with the noon of your face, its cheeks flushed with drink, its brow-
creeper dancing"). (4) "Let us by reverend degrees draw near, / I
feel the Goddess here. / Lo I, dread Sack, an humble priest of thine /
First kiss this cup thy shrine. / That with more hallowed lips and
inlarg'd soul / I may receive the whole" (Anon., "In Praise of Sack";
"Sack Goddess" should be taken as the principal; the drinker and
his cup are identified with the priest and the shrine, but neither the
"priest's" soul nor his lips is metaphorically identified). (5) This
figure amounts to a combination of avayavi and ekânga rūpakas.
It is a samastavastuvişaya rūpaka with some of the subordinate
aspects not metaphorically identified.
vyatireka, 'distinction': (1) a rūpaka in which a distinction is drawn
between the metaphorically identified object and its real counterpart;
a literal re-evaluation of the metaphor itself. (2) D 2.88 (90). (3)
candramāḥ piyate devair mayā tvanmukhacandramaḥ / asamagro'py
asau śaśvad ayam āpūrṇamaṇḍalaḥ (Dandin: "The moon[beams] are
drunk by the Gods, [the beams from] your face-moon I drink; the
former is often less than full, the latter ever and always perfect").
(4) "I will be Paris, and for love of thee, / Instead of Troy, shall
Wertenberg be sacked" (Christopher Marlowe; Faustus is speaking).
(5) Vyatireka differs from viruddha rūpaka in that the distinction is
specified for both the subject and object, giving the subject a positive
content (Wertenberg), whereas, in viruddha, the inadequacy alone of
the subject is shown, hence the name "obstructed".
Cf. upamā rūpaka. This subfigure is vyatireka alamkāra expressed
in the form of a metaphor, just as upamā rūpaka was a simile ex-
pressed as a metaphor. In the more formal classifications which
follow Dandin, such combinations would be relegated to the etcetera
category samkīrṇa, q.v.
vyasta, 'separate': (1) same as asamasta. (2) D 2.68. (5) Used only in
the term samastavyasta.
Suddha, 'simple': (1) a non-complex rūpaka without subsidiary metaphors
of any kind. (2) R 8.46 (48), M 143. (3) kaḥ purayed aśeşān kāmān
upaśamitasakalasamtāpaḥ । akhilârthinām yadi tvam na syāḥ kalpadru-
mo rajan (Rudrața: "Who would fulfill the numberless wishes of your
suitors, O King, were you not the veritable tree of desire through
GLOSSARY
mathas tvanmukhêndunā । nartitabhrūlatenálam marditum bhuvana-
trayam (Daṇḍin; "face-moon" is explicit, along with "brow-creeper",
but "cheeks flushed with drink" is descriptive and does not continue
the metaphor: "The God of Love has punished the world enough
with the noon of your face, its cheeks flushed with drink, its brow-
creeper dancing"). (4) "Let us by reverend degrees draw near, / I
feel the Goddess here. / Lo I, dread Sack, an humble priest of thine /
First kiss this cup thy shrine. / That with more hallowed lips and
inlarg'd soul / I may receive the whole" (Anon., "In Praise of Sack";
"Sack Goddess" should be taken as the principal; the drinker and
his cup are identified with the priest and the shrine, but neither the
"priest's" soul nor his lips is metaphorically identified). (5) This
figure amounts to a combination of avayavi and ekânga rūpakas.
It is a samastavastuvişaya rūpaka with some of the subordinate
aspects not metaphorically identified.
vyatireka, 'distinction': (1) a rūpaka in which a distinction is drawn
between the metaphorically identified object and its real counterpart;
a literal re-evaluation of the metaphor itself. (2) D 2.88 (90). (3)
candramāḥ piyate devair mayā tvanmukhacandramaḥ / asamagro'py
asau śaśvad ayam āpūrṇamaṇḍalaḥ (Dandin: "The moon[beams] are
drunk by the Gods, [the beams from] your face-moon I drink; the
former is often less than full, the latter ever and always perfect").
(4) "I will be Paris, and for love of thee, / Instead of Troy, shall
Wertenberg be sacked" (Christopher Marlowe; Faustus is speaking).
(5) Vyatireka differs from viruddha rūpaka in that the distinction is
specified for both the subject and object, giving the subject a positive
content (Wertenberg), whereas, in viruddha, the inadequacy alone of
the subject is shown, hence the name "obstructed".
Cf. upamā rūpaka. This subfigure is vyatireka alamkāra expressed
in the form of a metaphor, just as upamā rūpaka was a simile ex-
pressed as a metaphor. In the more formal classifications which
follow Dandin, such combinations would be relegated to the etcetera
category samkīrṇa, q.v.
vyasta, 'separate': (1) same as asamasta. (2) D 2.68. (5) Used only in
the term samastavyasta.
Suddha, 'simple': (1) a non-complex rūpaka without subsidiary metaphors
of any kind. (2) R 8.46 (48), M 143. (3) kaḥ purayed aśeşān kāmān
upaśamitasakalasamtāpaḥ । akhilârthinām yadi tvam na syāḥ kalpadru-
mo rajan (Rudrața: "Who would fulfill the numberless wishes of your
suitors, O King, were you not the veritable tree of desire through