2023-03-29 18:11:14 by ambuda-bot
This page has not been fully proofread.
GLOSSARY
327
svarūpa
svarūpa, 'nature': (1) probably the same as svabhāvôkti. (2) AP 344.3-4.
(5) The figure is divided into sämsiddhika (nija) and naimittika
(ägantuka). It is the first arthålamkāra of the Agni Purāņa.
hetu
betu, 'cause': (1) a figure in which an effect is described along with its
cause. (2) D 2.235-59, AP 344.29, R 7.82 (83); refuted by B 2.86,
M 186. (3) aviralakamalavikāsaḥ sakalālimadaś ca kokilânandaḥ ।
ramyo'yam eti samprati lokôtkaṇṭhākaraḥ kālaḥ (Rudrata; descrip-
tion of the springtime and its several effects: "The delightful season
progresses; men fall in love, nightingales rejoice, drunken bees
hover about the unbroken spread of lotus blooms"). (4) "Beneath
this slab / John Brown is stowed. / He watched the ads / And not the
road" (Ogden Nash). (5) This is the most controversial alamkāra.
It would seem to be nothing but literal description, like the figure
svabhāvokti, and it has been rejected by Bhāmaha and Mammaţa
for that reason, for they feel that an alamkāra must repose upon some
figurative usage (Mammața does in effect resuscitate the figure hetu
as kavyalinga, q.v.). But, as usual, such objections miss the point:
those authors who accept hetu are far from thinking it mere literalism,
judging by the examples which they give. All involve some striking,
though not necessarily deformed or unnatural (cf. vyāghāta, asamgati,
etc.) instance of the cause-effect relation. Though the cause of John
Brown's death is given literally, it touches upon other issues which
strike a responsive chord in the reader's mind, and he is pleased.
It would be said by Anandavardhana that in this instance, the figure
hetu was nothing but a means to the expression of a dhvani (sugges-
tion) regarding the ubiquity of billboards, etc. In such considerations
may be said to reside the alamkārata of the figure hetu. Dandin gives
an extensive inventory of examples based, oddly enough, on the
philosophical analysis of cause: it is a cause either of knowledge
(jñāpaka) or of work (käraka); it may increase (upabrhana) or
diminish (nivṛtti); the cause may be non-existent (abhāva), simulated
(präpya), immediate (tatsahaja), or mediate (dūrakārya). Within the
figure, the cause may be appropriate (yukta) or inappropriate (ayukta)
to its effect. This last amounts to a mixed metaphor.
abhāva, 'non-existence': (1) a type of hetu in which a certain cause is
absent, and the effect is the appropriate contrary. (2) D 2.246
(247-52). (3) gataḥ kāmakathônmãdo galito yauvanajvaraḥ/kşato mohaś
327
svarūpa
svarūpa, 'nature': (1) probably the same as svabhāvôkti. (2) AP 344.3-4.
(5) The figure is divided into sämsiddhika (nija) and naimittika
(ägantuka). It is the first arthålamkāra of the Agni Purāņa.
hetu
betu, 'cause': (1) a figure in which an effect is described along with its
cause. (2) D 2.235-59, AP 344.29, R 7.82 (83); refuted by B 2.86,
M 186. (3) aviralakamalavikāsaḥ sakalālimadaś ca kokilânandaḥ ।
ramyo'yam eti samprati lokôtkaṇṭhākaraḥ kālaḥ (Rudrata; descrip-
tion of the springtime and its several effects: "The delightful season
progresses; men fall in love, nightingales rejoice, drunken bees
hover about the unbroken spread of lotus blooms"). (4) "Beneath
this slab / John Brown is stowed. / He watched the ads / And not the
road" (Ogden Nash). (5) This is the most controversial alamkāra.
It would seem to be nothing but literal description, like the figure
svabhāvokti, and it has been rejected by Bhāmaha and Mammaţa
for that reason, for they feel that an alamkāra must repose upon some
figurative usage (Mammața does in effect resuscitate the figure hetu
as kavyalinga, q.v.). But, as usual, such objections miss the point:
those authors who accept hetu are far from thinking it mere literalism,
judging by the examples which they give. All involve some striking,
though not necessarily deformed or unnatural (cf. vyāghāta, asamgati,
etc.) instance of the cause-effect relation. Though the cause of John
Brown's death is given literally, it touches upon other issues which
strike a responsive chord in the reader's mind, and he is pleased.
It would be said by Anandavardhana that in this instance, the figure
hetu was nothing but a means to the expression of a dhvani (sugges-
tion) regarding the ubiquity of billboards, etc. In such considerations
may be said to reside the alamkārata of the figure hetu. Dandin gives
an extensive inventory of examples based, oddly enough, on the
philosophical analysis of cause: it is a cause either of knowledge
(jñāpaka) or of work (käraka); it may increase (upabrhana) or
diminish (nivṛtti); the cause may be non-existent (abhāva), simulated
(präpya), immediate (tatsahaja), or mediate (dūrakārya). Within the
figure, the cause may be appropriate (yukta) or inappropriate (ayukta)
to its effect. This last amounts to a mixed metaphor.
abhāva, 'non-existence': (1) a type of hetu in which a certain cause is
absent, and the effect is the appropriate contrary. (2) D 2.246
(247-52). (3) gataḥ kāmakathônmãdo galito yauvanajvaraḥ/kşato mohaś