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Glossary of Indian Figures of Speech / 281 Image 281 of 348 (Page 281)

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however, you differ as to your aspect"). (4) "I like the front
window", I said, 'for the view. As good as a Rolls. Better; higher
and not the same responsibility not to run over the poor" (Joyce
Cary; in a London bus). (5) There is, of course, no mystery about
how the distinction applies to the other term (it being only the con-
verse); the point is that for that term, the appropriate qualification is
only suggested (the ocean has another form; the driver of the Rolls
has a responsibility). Cf. ubhaya.

gamyamāna, 'being understood': (1) same as pratīyamāna vyatireka.
(2) V 4.3.22C.

GLOSSARY

jati, "genus': (1) a type of vyatireka in which an instance, usually figurative,
is distinguished from its own genus by pointing out the sense in
which it is figurative. (2) D 2.198 (197). (3) aratnâlokasaṛṇhāryam
ahāryam süryaraśmibhiḥ । dṛṣṭirodhakaram yūnām yauvanaprabhavam
tamaḥ (Dandin: "The passionate darkness born of youth which
obstructs the vision of the young is impenetrable even to the clear
brilliance of jewels and cannot be dispelled by the rays of the sun").
(4) "He had merely meant to express his feeling that the streams which
ran through their veins were not yet purified by time to that perfec-
tion, had not yet become as genuine an ichor, as to be worthy of
being called blood in a genealogical sense" (Anthony Trollope; here
common blood is distinguished from noble blood, but the principle
is the same). (5) This amounts to specifying the two senses of a
legitimate double-entendre, insofar as one meaning is literal and
the other figurative. Cf. śleșa, where the duplicity of meaning is
founded upon a pun, not a double-entendre.

drstânta, 'example': (1) a type of vyatireka in which the distinction is cast
in the form of proposition and example, and where the example
involves the contrary property or aspect. (2) U 2.7. (3) śīrṇapa-
rṇâmbuvātāšakaşte' pi tapasi sthitam / samudvahantīm [Umām] nâpů-
rvam garvam anyatapasvivat (Udbhața: "Umã was not overborne by
unprecedented pride like other ascetics, whose privations were made
difficult by a diet of withered leaves, water, and air"). (4) "I may be
nothing but an old failure, having muffed just about everything I
ever put my hand to; I seem to have the Midas touch in reverse"
(Saul Bellow). (5) Udbhata says that this figure is the same as
vaidharmya dṛṣṭânta. This is a curious point, because Udbhața is
the first known writer to mention drstânta as a figure, and among
the later writers, only Mammața recognizes a vaidharmya subtype.
Of course, all the figures ultimately go back to sources unknown

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