2023-03-29 18:11:10 by ambuda-bot
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either resolved or in which a discrimination is offered which would
permit its resolution (niścayânta, niścayagarbha), following Bhāmaha.
Udbhata, though following Bhämaha, distinguishes those doubts
which are feigned and those which are real, perhaps anticipating
bhrāntimat alamkāra; however, a "feigned" doubt for him involves
the suggestion of another figure, usually upamā (simile), and in this
respect he returns to the opinion of Dandin. I append here Udbhata's
example for "real" doubt, since none of the other writers seems wil-
ling to limit the figure in this way: "haste kim asya niḥśeṣadai-
tyahrddalanodbhavaḥ yaśaḥsamcaya eşa syāt pindibhāvo'sya kim
kṛtaḥ । nābhipadmaspṛhâyātaḥ kim hamso nâişa cañcalaḥ । iti yasyâ-
bhitaḥ śankham aśañkiştârjavo janaḥh" ("Can this be in [Siva's] hand
the accumulation of glory born of his destroying all the demons'
loves? Why has it become spherical? Can it be a swan filled with
desire for his lotus-navel? But it is motionless! So does the stupid
fellow wonder about the conch shell'). Or: "He thought he saw an
Elephant, / That practised on a fife: / He looked again, and found
it was/A letter from his wife. / "At length I realize', he said, / 'The
bitterness of Life!"" (Lewis Carroll).
GLOSSARY
aniscaya, 'undecided': (1) a type of samdeha in which the resolution of
the doubt is neither intimated nor given. (2) R 8.59 (60). (3)
asyāḥ sargavidhau prajāpatir abhūc candro nu kāntipradaḥ śṛīgārđi-
karasaḥ svayam nu madano māso nu puspâkaraḥ । vedâbhyāsajaḍaḥ
nu vişayavyāvṛttakautūhalo nirmātum prabhaven manoharam idam
rūpam purāṇo muniḥ (Kālidāsa, quoted by Rudrata: "The God
Prajāpati presided at her birth! Or was it the moon, giver of beauty?
Or was it Love, made of pure affection? Or the springtime, the
mine of flowers? How could the ancient sage-his mind dulled by
recitation of the Veda, his curiosity turned away from outward things
-conspire to create this excellently lovely form?"). (4) "God bless
the King, I mean the faith's defender; / God bless-no harm in
blessing the Pretender:/ But who Pretender is, or who is King,
/ God bless us all-that's quite another thing" (John Byrom). (5)
In niscayagarbha, the doubt is implicitly resolved by proposing a
reason why the two things cannot be the same. In niscayânta, this
is put positively and one learns what, in fact, they are. Note that
neither example can be taken as a simile: in the first case, the inten-
tion is not to compare Prajāpati with the moon, etc., but, quite the
contrary, to say that only the moon, etc. are qualified to serve as
tutelary deities at Urvasi's birth (this might be called a samdeha
either resolved or in which a discrimination is offered which would
permit its resolution (niścayânta, niścayagarbha), following Bhāmaha.
Udbhata, though following Bhämaha, distinguishes those doubts
which are feigned and those which are real, perhaps anticipating
bhrāntimat alamkāra; however, a "feigned" doubt for him involves
the suggestion of another figure, usually upamā (simile), and in this
respect he returns to the opinion of Dandin. I append here Udbhata's
example for "real" doubt, since none of the other writers seems wil-
ling to limit the figure in this way: "haste kim asya niḥśeṣadai-
tyahrddalanodbhavaḥ yaśaḥsamcaya eşa syāt pindibhāvo'sya kim
kṛtaḥ । nābhipadmaspṛhâyātaḥ kim hamso nâişa cañcalaḥ । iti yasyâ-
bhitaḥ śankham aśañkiştârjavo janaḥh" ("Can this be in [Siva's] hand
the accumulation of glory born of his destroying all the demons'
loves? Why has it become spherical? Can it be a swan filled with
desire for his lotus-navel? But it is motionless! So does the stupid
fellow wonder about the conch shell'). Or: "He thought he saw an
Elephant, / That practised on a fife: / He looked again, and found
it was/A letter from his wife. / "At length I realize', he said, / 'The
bitterness of Life!"" (Lewis Carroll).
GLOSSARY
aniscaya, 'undecided': (1) a type of samdeha in which the resolution of
the doubt is neither intimated nor given. (2) R 8.59 (60). (3)
asyāḥ sargavidhau prajāpatir abhūc candro nu kāntipradaḥ śṛīgārđi-
karasaḥ svayam nu madano māso nu puspâkaraḥ । vedâbhyāsajaḍaḥ
nu vişayavyāvṛttakautūhalo nirmātum prabhaven manoharam idam
rūpam purāṇo muniḥ (Kālidāsa, quoted by Rudrata: "The God
Prajāpati presided at her birth! Or was it the moon, giver of beauty?
Or was it Love, made of pure affection? Or the springtime, the
mine of flowers? How could the ancient sage-his mind dulled by
recitation of the Veda, his curiosity turned away from outward things
-conspire to create this excellently lovely form?"). (4) "God bless
the King, I mean the faith's defender; / God bless-no harm in
blessing the Pretender:/ But who Pretender is, or who is King,
/ God bless us all-that's quite another thing" (John Byrom). (5)
In niscayagarbha, the doubt is implicitly resolved by proposing a
reason why the two things cannot be the same. In niscayânta, this
is put positively and one learns what, in fact, they are. Note that
neither example can be taken as a simile: in the first case, the inten-
tion is not to compare Prajāpati with the moon, etc., but, quite the
contrary, to say that only the moon, etc. are qualified to serve as
tutelary deities at Urvasi's birth (this might be called a samdeha