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good fortune [beauty]; unlike the full moon, he need never suffer
decrepitude [enter the waning phase]"). (4) "a politician is an arse
upon / which everyone has sat except a man" (e. e. cummings).
(5) In Dandin's example, the qualifications which serve to discriminate
the two things are also punned: "tvam samudraś ca durvärau mahā-
sattvau satejasau/ ayam tu yuvayor bhedaḥ sa jaḍātmā patur bhavān"
("You and the ocean, O King, are indomitable [uncrossable], of
great character [containing many substances], violent [stormy]; this,
however, is the difference between you: the ocean is cold [stupid]
souled; you, however, are acrid [keen witted]"). Compare: "When I
am dead, I hope it may be said: / 'His sins were scarlet, but his
books were read"" (Hilaire Belloc).
sadrša, 'similar': (1) a type of vyatireka in which the distinction is itself
cast in terms which suggest comparable aspects of the two things.
(2) D 2.192 (193-95). (3) candro'yam ambarôttamso hamso'yam
toyabhūşaṇam nabho nakṣatramālidam utphullakumudam payaḥ
(Dandin; the four terms are distinguished, but all are expressed as
ornaments of the distinguishing feature: "The moon is an ornament
of the sky, the swan adorns the lake; the sky has a necklace of stars,
the lake is abloom with lotuses"). (4) "That punctual servant of all
work, the sun, had just risen, and begun to strike a light on the
morning of the thirteenth of May, one thousand eight hundred and
twenty-seven, when Mr. Samuel Pickwick burst like another sun
from his slumbers, threw open his chamber window, and looked
out upon the world beneath" (Charles Dickens). (5) This is instead
of stating the distinction as an adjunction to the description of the
similarity of the two things (cf. śabdōpādāna).
samasta, *conjoined': (1) same as ubhaya or ädhikya vyatireka. (2) R
7.86 (88). (5) Cf. vyasta. Rudrata's classification stops at this
distinction. His intention is probably closer to the adhikya of Dandin,
since there it is a question explicitly of pre-eminence and inferiority,
not just of distinctive qualifications applied to both terms.
sahetu, including the cause': (1) same as nimittadṛşți vyatireka. (2)
M 160. (5) Mammața distinguishes four types, according to whether
the cause for the discrimination is given for both, for one or the
other, or for neither of the two compared things. He offers examples
only for the first category.
GLOSSARY
hetu, 'cause': (1) a type of vyatireka in which the distinctive qualification
is cast in the form of a cause (of that difference). (2) D 2.186 (188).
(3) vahann api mahim krtsnām saśailadvīpasāgarām । bhartrbhāvād
good fortune [beauty]; unlike the full moon, he need never suffer
decrepitude [enter the waning phase]"). (4) "a politician is an arse
upon / which everyone has sat except a man" (e. e. cummings).
(5) In Dandin's example, the qualifications which serve to discriminate
the two things are also punned: "tvam samudraś ca durvärau mahā-
sattvau satejasau/ ayam tu yuvayor bhedaḥ sa jaḍātmā patur bhavān"
("You and the ocean, O King, are indomitable [uncrossable], of
great character [containing many substances], violent [stormy]; this,
however, is the difference between you: the ocean is cold [stupid]
souled; you, however, are acrid [keen witted]"). Compare: "When I
am dead, I hope it may be said: / 'His sins were scarlet, but his
books were read"" (Hilaire Belloc).
sadrša, 'similar': (1) a type of vyatireka in which the distinction is itself
cast in terms which suggest comparable aspects of the two things.
(2) D 2.192 (193-95). (3) candro'yam ambarôttamso hamso'yam
toyabhūşaṇam nabho nakṣatramālidam utphullakumudam payaḥ
(Dandin; the four terms are distinguished, but all are expressed as
ornaments of the distinguishing feature: "The moon is an ornament
of the sky, the swan adorns the lake; the sky has a necklace of stars,
the lake is abloom with lotuses"). (4) "That punctual servant of all
work, the sun, had just risen, and begun to strike a light on the
morning of the thirteenth of May, one thousand eight hundred and
twenty-seven, when Mr. Samuel Pickwick burst like another sun
from his slumbers, threw open his chamber window, and looked
out upon the world beneath" (Charles Dickens). (5) This is instead
of stating the distinction as an adjunction to the description of the
similarity of the two things (cf. śabdōpādāna).
samasta, *conjoined': (1) same as ubhaya or ädhikya vyatireka. (2) R
7.86 (88). (5) Cf. vyasta. Rudrata's classification stops at this
distinction. His intention is probably closer to the adhikya of Dandin,
since there it is a question explicitly of pre-eminence and inferiority,
not just of distinctive qualifications applied to both terms.
sahetu, including the cause': (1) same as nimittadṛşți vyatireka. (2)
M 160. (5) Mammața distinguishes four types, according to whether
the cause for the discrimination is given for both, for one or the
other, or for neither of the two compared things. He offers examples
only for the first category.
GLOSSARY
hetu, 'cause': (1) a type of vyatireka in which the distinctive qualification
is cast in the form of a cause (of that difference). (2) D 2.186 (188).
(3) vahann api mahim krtsnām saśailadvīpasāgarām । bhartrbhāvād