2023-03-29 18:11:04 by ambuda-bot
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guna, 'property, adjective': (1) a pun on adjectives. (2) B 3.14 (18).
(3) chāyāvanto gatavyālāḥ svärohaḥ phaladayinaḥ । märgadrumā
mahāntaś ca pareşām eva bhūtaye (Bhāmaha: "Shady [possessing
lustre], free of snakes [suspicious characters], firm rooted [independ-
ent], and producing fruits [benefits], both the roadside trees and great
men live for the benefit of others"). (4) "As lines so loves oblique
may well Themselves at every Angle greet: / But ours so truly
Parallel, Though infinite can never meet" (Andrew Marvell).
(5) Bhāmaha's example is also used for upamā śleşa. See the discus-
sion under kriyā śleșa. The examples show how subtle can be the
difference between pun and metaphorical usage. "Chāyā" has two
senses here which are merely the two ends of a continuum: "shade,
complexion, aspect, lustre"; similarly, "oblique" with the added
overtones of "contrast". As puns, these meanings would have to
be considered different.
GLOSSARY
naman, 'name, noun': (1) a pun in which a noun figures as the locus of
the double-entendre. (2) B 3.14 (20). (3) ratnavattvād agādhatvāt
svamaryādâvilañghanat । bahusattvåśrayatväc ca sadrśas tvam
udanvatā (Bhāmaha; the terms "having jewels", etc. are expressed
as abstract nouns in -tva: "You resemble the ocean for possessing
jewels, for depth, for keeping within your own limits, for containing
many substances [much strength of character]"). (4) "You tell
'em, whalebone, you've been around the ladies" (S. J. Perelman).
(5) Cf. kriya and guna śleşa. This example serves also for hetu
śleșa. Bhāmaha, in specifying the grammatical classification of the
pun, lays the groundwork for the elaborate stratifications of Rudraţa
and Mammața where every conceivable form class (root, suffix,
gender, number, etc.) is shown to be capable of expressing a double-
entendre. See ślesa.
niyamavat, 'restricted': (1) a type of paronomasia in which a double-
entendre is explicitly limited to its further or irregular sense. (2)
D 2.314 (319). (3) nistrimśatvam asāv eva dhanuşy evâsya vakratā ।
sareşv eva narendrasya mārgaṇatvam ca vartate (Dandin: "Sharpness
is but in his sword, deviousness [being curved] but in his bow, supplic-
ation [seeking a target] only in his arrows"). (4) "Who could
continue to exist where there are no cows but the cows on the chim-
ney-pots; nothing redolent of Pan but pan-tiles; no crop but a stone
crop?" (Charles Dickens). (5) The figure is the same as parisamkhyā
alamkāra. This is a sort of pun a fortiori, in which the distinction
implicit in the pun is made explicit and the pun is thereby literally
guna, 'property, adjective': (1) a pun on adjectives. (2) B 3.14 (18).
(3) chāyāvanto gatavyālāḥ svärohaḥ phaladayinaḥ । märgadrumā
mahāntaś ca pareşām eva bhūtaye (Bhāmaha: "Shady [possessing
lustre], free of snakes [suspicious characters], firm rooted [independ-
ent], and producing fruits [benefits], both the roadside trees and great
men live for the benefit of others"). (4) "As lines so loves oblique
may well Themselves at every Angle greet: / But ours so truly
Parallel, Though infinite can never meet" (Andrew Marvell).
(5) Bhāmaha's example is also used for upamā śleşa. See the discus-
sion under kriyā śleșa. The examples show how subtle can be the
difference between pun and metaphorical usage. "Chāyā" has two
senses here which are merely the two ends of a continuum: "shade,
complexion, aspect, lustre"; similarly, "oblique" with the added
overtones of "contrast". As puns, these meanings would have to
be considered different.
GLOSSARY
naman, 'name, noun': (1) a pun in which a noun figures as the locus of
the double-entendre. (2) B 3.14 (20). (3) ratnavattvād agādhatvāt
svamaryādâvilañghanat । bahusattvåśrayatväc ca sadrśas tvam
udanvatā (Bhāmaha; the terms "having jewels", etc. are expressed
as abstract nouns in -tva: "You resemble the ocean for possessing
jewels, for depth, for keeping within your own limits, for containing
many substances [much strength of character]"). (4) "You tell
'em, whalebone, you've been around the ladies" (S. J. Perelman).
(5) Cf. kriya and guna śleşa. This example serves also for hetu
śleșa. Bhāmaha, in specifying the grammatical classification of the
pun, lays the groundwork for the elaborate stratifications of Rudraţa
and Mammața where every conceivable form class (root, suffix,
gender, number, etc.) is shown to be capable of expressing a double-
entendre. See ślesa.
niyamavat, 'restricted': (1) a type of paronomasia in which a double-
entendre is explicitly limited to its further or irregular sense. (2)
D 2.314 (319). (3) nistrimśatvam asāv eva dhanuşy evâsya vakratā ।
sareşv eva narendrasya mārgaṇatvam ca vartate (Dandin: "Sharpness
is but in his sword, deviousness [being curved] but in his bow, supplic-
ation [seeking a target] only in his arrows"). (4) "Who could
continue to exist where there are no cows but the cows on the chim-
ney-pots; nothing redolent of Pan but pan-tiles; no crop but a stone
crop?" (Charles Dickens). (5) The figure is the same as parisamkhyā
alamkāra. This is a sort of pun a fortiori, in which the distinction
implicit in the pun is made explicit and the pun is thereby literally