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Glossary of Indian Figures of Speech / 297 Image 297 of 348 (Page 297)

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GLOSSARY

295

abhinnakriya, 'identical verb': (1) a type of paronomasia in which the
verb does not participate in either sense of the double-entendre,
but satisfies both indiscriminately. (2) D 2.314 (316). (3) vakrāḥ
svabhāvamadhurāḥ śamsantyo rāgam ulvaṇam । dṛśo dūṭyaś ca karşanti
kāntābhiḥ preşitäḥ priyān (Dandin: "Sidelong [devious], by nature
affectionate and making declaration of heated passion, both glances
and go-betweens are attractive when sent by the beloved to the
lover"). (4) "Two dozen cows, knee-deep in grass, I saw, and
twenty-seven goats, / And heard a hundred sparrows pour / Upon a
bank ten thousand notes. / And, though I've seen the golden notes/
That rich men pour in city banks, / And know the sparrow's note is
'cheep', / I lifted up my heart in thanks" (Samuel Hoffenstein). (5)
Here the verbs karşanti and "pour" go with either of the subjects
whose qualifications are punned upon: in the English, the "bankers"
or the "sparrows" pour "notes" into or upon "banks". Cf. viru-
ddhakriya and aviruddhakriya, where each of the senses of the pun
demands a different verb. Note that though identical, the verb
itself is not here punned upon; compare Harry Graham's reproachful
"Baby roused its father's ire / By a cold and formal lisp. / So he
placed it on the fire / And reduced it to a crisp. / Mother said, 'Oh,
stop a bit! This is overdoing it!"" where the pun is the verb.
abhinnapada, 'same words': (1) a type of paronomasia in which the morph-
emic analysis implicit in both meanings is the same. (2) D 2.310
(311). (3) asāv udayam ārūḍhaḥ kāntimän raktamaṇḍalaḥ । rājā
harati lokasya hrdayam mydubhiḥ karaiḥ (Dandin: "This moon
[King], mounted on the eastern mountain [having attained prosperity],
lovely, ruddy orbed [whose courtiers are devoted], delights the hearts
of men with his soft rays [low taxes]"). (4) "Did you hear about
the moth who chewed a hole in the rug because he wanted to see the
floor show? And then he covered it over because he didn't want to
see the whole show?" (Lennart Rydfors). (5) Dandin does not men-
tion the distinction artha/śabda śleșa, but the present two types could
easily be argued into it. On the other hand, the differentiae are
stated in such a way as to make possible a division such as we have
discussed under artha śleşa, where two different "etyma", though the
"same" word, would not exemplify artha śleşa in the strict sense,
being homonyms.

artha, 'meaning': (1) a type of ślesa in which the double-entendre reposes
upon a legitimate duplicity of meanings within those meanings
properly ascribed to the word and not upon some accidental gram-

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