2023-03-29 18:11:00 by ambuda-bot
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285
ironically (cf. asādhāraṇa upamā), but factually. In this effort, the
underlying comparability of the distinguished terms is only a con-
dition or a means to the end of that distinction, and far from assum-
ing primary importance (through irony), it is effective only as it
remains just below the level of interest, as the basses in an orchestra.
GLOSSARY
vyāghāta
vyāghāta, 'obstacle': (1) a figure in which a cause, for some reason
obstructed in its operation, is carried through to its effect in another
way by another cause which is a modified version of the obstruction.
(2) M 206. (3) dṛśā dagdham manasijam jīvayanti dṛśâiva yāḥ ।
virūpâkşasya jayinīs tāḥ stuve vamalocanāḥ (Mammata; Love,
consumed by the fire of Siva's glance, is reanimated by the glances of
the young ladies: "I praise their lovely, conquering eyes in whose
glances the God of Love again lives, whose body was consumed by
another's glance"). (4) "Catherine rushed to congratulate him, but
knew not what to say, and her eloquence was only in her eyes. From
them, however, the eight parts of speech shone out most expressively,
and James could combine them with ease" (Jane Austen). (5) The
cause, as it were, is shown getting the best of its hindrance by taking a
form whereby that hindrance can be turned to its own ends. This
figure is neither višeşôkti, because the first cause, though obstructed,
does contribute to the final effect, nor is it asamgati, because a
mediating cause is introduced to explain the effect.
vyāghāta (II): (1) same as višeşôkti II. (2) R 9.52 (53). (5) There may be a
slight difference in that the absence of obstruction is specifically
alleged.
vyaja
vyāja, 'pretence': (1) an artha śleșa in which praise is understood from
apparent blame, or vice versa. (2) R 10.11. (3) tvayā madarthe
samupetya dattam idam yatha bhogavate śarīram । tathâsya te dūti
kṛtasya śakyā pratikriyânena na janmanā me (Rudrața; spoken by a
girl to her messenger after learning that her lover found the messenger
a bit too pliable and not uniquely concerned with arranging the
rendez-vous; as apparent praise, bhogavate is taken as "lover' and
pratikriyā as 'recompense'; but as blame, as 'snake' and 'vengeance".
The snake image is further suggested by the messenger's returning
with [the lover's] teeth wounds on her lips; "You have gone for my
sake and given your body to my lover [serpent], O procuress; I will
ironically (cf. asādhāraṇa upamā), but factually. In this effort, the
underlying comparability of the distinguished terms is only a con-
dition or a means to the end of that distinction, and far from assum-
ing primary importance (through irony), it is effective only as it
remains just below the level of interest, as the basses in an orchestra.
GLOSSARY
vyāghāta
vyāghāta, 'obstacle': (1) a figure in which a cause, for some reason
obstructed in its operation, is carried through to its effect in another
way by another cause which is a modified version of the obstruction.
(2) M 206. (3) dṛśā dagdham manasijam jīvayanti dṛśâiva yāḥ ।
virūpâkşasya jayinīs tāḥ stuve vamalocanāḥ (Mammata; Love,
consumed by the fire of Siva's glance, is reanimated by the glances of
the young ladies: "I praise their lovely, conquering eyes in whose
glances the God of Love again lives, whose body was consumed by
another's glance"). (4) "Catherine rushed to congratulate him, but
knew not what to say, and her eloquence was only in her eyes. From
them, however, the eight parts of speech shone out most expressively,
and James could combine them with ease" (Jane Austen). (5) The
cause, as it were, is shown getting the best of its hindrance by taking a
form whereby that hindrance can be turned to its own ends. This
figure is neither višeşôkti, because the first cause, though obstructed,
does contribute to the final effect, nor is it asamgati, because a
mediating cause is introduced to explain the effect.
vyāghāta (II): (1) same as višeşôkti II. (2) R 9.52 (53). (5) There may be a
slight difference in that the absence of obstruction is specifically
alleged.
vyaja
vyāja, 'pretence': (1) an artha śleșa in which praise is understood from
apparent blame, or vice versa. (2) R 10.11. (3) tvayā madarthe
samupetya dattam idam yatha bhogavate śarīram । tathâsya te dūti
kṛtasya śakyā pratikriyânena na janmanā me (Rudrața; spoken by a
girl to her messenger after learning that her lover found the messenger
a bit too pliable and not uniquely concerned with arranging the
rendez-vous; as apparent praise, bhogavate is taken as "lover' and
pratikriyā as 'recompense'; but as blame, as 'snake' and 'vengeance".
The snake image is further suggested by the messenger's returning
with [the lover's] teeth wounds on her lips; "You have gone for my
sake and given your body to my lover [serpent], O procuress; I will