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Glossary of Indian Figures of Speech / 318 Image 318 of 348 (Page 318)

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316

GLOSSARY

famous executives who boss the work of thousands of men. / They
all shook their heads and gave me a smile as though I was trying
to fool with them. / And then one Sunday afternoon I wandered
out along the Desplaines river / And I saw a crowd of Hungarians
under the trees with their women and children and keg of beer and
an accordion" (Carl Sandburg). (5) This figure differs from vyāghāta
in that the intervening cause is unrelated to the original (obstructed)
motive. Samadhi is the same as samahita of Bhamaha and Dandin.

samāsôkti

samāsôkti, 'concise speech': (1) a figure in which the descriptive qualifica-
tions of an explicit subject suggest an implicitly comparable object
to which they likewise apply. (2) B 2.79 (80), D 2.205-213, V 4.3.3,
U 2.10, AP 345.17, R 8.67 (68), M 148. (3) skandhavān ṛjur avyālaḥ
sthiro'nekamahāphalaḥ । jātas tarur ayam côccaiḥ pātitaś ca nabha-
svatā (Bhāmaha; the description of the tree suggests the picture of a
noble man fallen on hard times: "A great tree has grown here, with
many limbs, erect and without flaws, firm and bestowing many
great fruits; now it has fallen from its high place, uprooted by the
wind"). (4) "The young man ... reached down the boughs where
the scarlet beady cherries hung thick underneath, and tore off
handfull after handfull of the sleek cool-fleshed fruit. Cherries
touched his ears and his neck as he stretched forward, their chill
finger-tips sending a flash down his blood. All shades of red, from
a golden vermillion to a rich crimson glowed and met his eyes under
a darkness of leaves" (D. H. Lawrence; the description of the tree
suggests the young man's incipient passion). (5) This figure is
easily confused with aprastutapraśamsā, and any attempt to distin-
guish sharply the two figures is rendered fruitless by an historical
examination of the relation between them. Though each writer
distinguishes them in his way, none follows exactly his predecessor,
and the same concept is likely to end up on both sides of the defini-
tion at one time or other. There are two criteria involved in the
distinction, from which only Daṇḍin deviates significantly. The first
is that samāsôkti tends to repose on the identity of descriptive
qualifications of two terms: one explicit, the upamāna; one implicit,
the upameya. There is no emphasis placed on the implicit term, thus
making it into the explanation of the occasion of the remark itself.
Aprastutaprašamsa, on the other hand, generally imposes upon the
terms such an emphasis, and it can function through relations other

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