2023-03-29 18:10:58 by ambuda-bot
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GLOSSARY
277
expense of the subject of comparison. Cf. vyatireka II.
artha, 'implicit*: (1) a type of vyatireka in which the comparative particle
(iva, 'like') is present, expressing a similitude of action or behavior.
(2) M 160. (3) asimâtrasahāyo'pi prabhūtâriparābhave । nâivânya-
tucchajanavat sagarvo'yam mahadhrtih (Mammata: "Armed only
with a sword, in the midst of his enemies' rout, King Mahādhṛti is
not swelled up with pride like the rest of the vain world"). (4) "...
and art, the most nervous of the three, musn't be pushed aside like a
butterfly" (E. M. Forster). (5) In sabda vyatireka, the comparative
particle expresses a nominal similitude, that is, a similitude of two
things through a common property. This same distinction was made
for simile (upamā). It pervades the thinking of the Indian aesthe-
ticians: cf. vākyârthôpamā. Here the form of vyatireka is overlaid,
but the distinction (artha-śabda) concerns only the terms in respect
of their comparability. In Forster's example, an injunction forbids
us to push aside art like we push aside a butterfly (note the repetition
of the verbal idea when the figure is spelled out; cf. vākyartha), but
the difference in our attitude is meaningful only insofar as the terms
are comparable. In äkşipta vyatireka, the comparative particle is
not expressed. The form is ärtha in the commentary.
ahetu, 'without the cause': (1) same as nimittâdṛṣṭi vyatireka. (2) M 160.
(5) See sahetu vyatireka.
ākşipta, 'implied': (1) a type of vyatireka in which the force of the distinc-
tion is carried by circumlocutions which avoid the comparative
particle entirely. (2) M 160. (3) iyam sunayanā dāsīkṛtatāmarasaśriyā।
ānanenâkalankena jayatindum kalańkinam (Mammața: "This girl
of lovely eyes and beauty which enslaves the day lotus-she conquers
the spotted moon with her unblemished face"). (4) "Bacchus must
now his power resign- / I am the only God of wine!" (Henry Carey;
instead of: Bacchus is unlike me, for I am a drinker). (5) In pratiya-
māna, it is the similitude which is understood, not the comparative
particle. Cf. artha, sabda-the other members of Mammața's triad.
akşepa, 'refusal': (1) a type of vyatireka in which the underlying similitude
is admitted only tentatively, as a prelude to showing the difference
(refuting the similitude). (2) D 2.186 (187). (3) sthitimān api dhīro'pi
ratnānām akaro'pi san । tava kakṣām na yāty eva malino makaralayaḥ
(Dandin: "Though it is steadfast and a mine of jewels, the ocean
cannot be compared to you, O King, for it is dark colored"). (4)
"Her sacred beauty hath enchanted heaven; / And, had she liv'd
before the siege of Troy, / Helen, whose beauty summon'd Greece
277
expense of the subject of comparison. Cf. vyatireka II.
artha, 'implicit*: (1) a type of vyatireka in which the comparative particle
(iva, 'like') is present, expressing a similitude of action or behavior.
(2) M 160. (3) asimâtrasahāyo'pi prabhūtâriparābhave । nâivânya-
tucchajanavat sagarvo'yam mahadhrtih (Mammata: "Armed only
with a sword, in the midst of his enemies' rout, King Mahādhṛti is
not swelled up with pride like the rest of the vain world"). (4) "...
and art, the most nervous of the three, musn't be pushed aside like a
butterfly" (E. M. Forster). (5) In sabda vyatireka, the comparative
particle expresses a nominal similitude, that is, a similitude of two
things through a common property. This same distinction was made
for simile (upamā). It pervades the thinking of the Indian aesthe-
ticians: cf. vākyârthôpamā. Here the form of vyatireka is overlaid,
but the distinction (artha-śabda) concerns only the terms in respect
of their comparability. In Forster's example, an injunction forbids
us to push aside art like we push aside a butterfly (note the repetition
of the verbal idea when the figure is spelled out; cf. vākyartha), but
the difference in our attitude is meaningful only insofar as the terms
are comparable. In äkşipta vyatireka, the comparative particle is
not expressed. The form is ärtha in the commentary.
ahetu, 'without the cause': (1) same as nimittâdṛṣṭi vyatireka. (2) M 160.
(5) See sahetu vyatireka.
ākşipta, 'implied': (1) a type of vyatireka in which the force of the distinc-
tion is carried by circumlocutions which avoid the comparative
particle entirely. (2) M 160. (3) iyam sunayanā dāsīkṛtatāmarasaśriyā।
ānanenâkalankena jayatindum kalańkinam (Mammața: "This girl
of lovely eyes and beauty which enslaves the day lotus-she conquers
the spotted moon with her unblemished face"). (4) "Bacchus must
now his power resign- / I am the only God of wine!" (Henry Carey;
instead of: Bacchus is unlike me, for I am a drinker). (5) In pratiya-
māna, it is the similitude which is understood, not the comparative
particle. Cf. artha, sabda-the other members of Mammața's triad.
akşepa, 'refusal': (1) a type of vyatireka in which the underlying similitude
is admitted only tentatively, as a prelude to showing the difference
(refuting the similitude). (2) D 2.186 (187). (3) sthitimān api dhīro'pi
ratnānām akaro'pi san । tava kakṣām na yāty eva malino makaralayaḥ
(Dandin: "Though it is steadfast and a mine of jewels, the ocean
cannot be compared to you, O King, for it is dark colored"). (4)
"Her sacred beauty hath enchanted heaven; / And, had she liv'd
before the siege of Troy, / Helen, whose beauty summon'd Greece