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Glossary of Indian Figures of Speech / 299 Image 299 of 348 (Page 299)

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GLOSSARY

297

itself punned and hence, as far as the pun is concerned, it provides
only an extrinsic, though relevant, classification.

avirodhin, 'non-contradicting': (1) a type of paronomasia in which the
double-entendre is suscitated by the application of a single qualifica-
tion to two subjects in such a way that the qualification is understood
differently for each, but without implying a contradiction. (2)
D 2.315 (321). (3) mahībhṛd bhürikaṭakas tejasvī niyatôdayaḥ । dakṣaḥ
prajāpatiś câsīt svāmī śaktidharaś ca saḥ (Dandin: "The King
[mountain], possessing many camps [valleys], glorious, of consistent
prosperity [having regular heights], clever (Dakşa by name], protector
of men [the father of men], Lord, and bearing a spear [powerful]").
(4) "Them young gells are like th' unripe grain; they'll make a good
meal by-and-by, but they're squashy as yet" (George Eliot). (5)
See virodhin.

akşepa, 'objection': (1) see under śleşa ākṣepa.

upamā, "simile': (1) see under śleșa upamā.

kriya, 'verb': (1) a type of paronomasia in which the double-entendre
resides in a verb; a pun on verbs. (2) B 3.14 (19). (3) unnatā lokada-
yitā mahāntaḥ prājyavarṣiṇaḥ śamayanti kşites tāpam surājāno
ghanā iva (Bhāmaha: "Good kings, like rain clouds, calm the suffer-
ing of the earth-lofty, beloved of men, great, and giving copiously
of their rain"). (4) "How beastly the bourgeois is especially the
male of the species-/ Nicely groomed, like a mushroom / Standing
there so sleek and erect and eyeable- / and like a fungus, living on
the remains of bygone life" (D. H. Lawrence). (5) Bhāmaha offers
three examples for six types enumerated; this one serves also for
upamā śleşa. As far as the verb is concerned, we must interpret
loosely: the verbal idea here includes the object of the verb as well.
These examples should be compared with those of guna śleşa
('adjective). Bhāmaha, the first writer to discuss śleșa as a figure,
does not seem too ready to force these equivocations into sharp
categories of mode and means: the simple adjectives in our examples
above are not puns, because they can apply with equal justice to
both subjects in the same sense, though they do not mean exactly
the same thing as qualifications of the two subjects-that difference
is to be sought in the kinds of things the subjects are rather than
in a consideration of the kinds of usage and context the adjectives
themselves are capable of sustaining. Bhāmaha seems more interested
in defining this difference than in specifying the source and scope
of the equivocation itself.

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