2023-03-29 18:11:16 by ambuda-bot
This page has not been fully proofread.
334
APPENDIX
one present (a variety of ulläsa (69); apparently a vinokti determined
as guna or doșa); as: "let the lotuses close; what harm will there be
for the moon?" (ex.: doşa).
unmilita (81): a milita followed by the distinction reborn; as: "the Gods,
seeing the Himalaya hidden behind your accumulation of glory,
O King, gave it new life as ice" (i.e., indistinguishable in whiteness,
the mountain is again made distinct as cold).
upamāna (110): the mīmāņsaka pramāṇa 'comparison' (this one accepted
also by other schools): in exemplification indeed difficult to distin-
guish from the ordinary upamā. Here the encyclopaedic spirit may
be seen to have come full circle, with all sense lost for what in fact
was being catalogued.
ullăsa (69): description of a quality or defect by means of an associated
one (cf. avajñā (70); a sahokti determined as guna or dosa); as:
"the Ganges, as it were, desires to be purified by your bath".
ullekha (7): the description of one thing as many, in many contexts
(in effect, a mālā rūpaka; in intent, perhaps a samuccaya); as:
"he is indeed a Cupid with women, a wishing-tree to his suitors,
death to his enemies".
aitihya (117): the quasi-pramāṇa 'tradition' (allowed as authoritative in
mīmāmsā and other systems when it does not conflict with Veda);
as: "in the words of this old song, 'Joy accompanies the man living
even for a hundred years"".
güdhokti (87): veiled reference in the presence of the person really
referred to (a possible specialization of several figures: paryayokta
personalized; or samäsokti with presence of implicit term specified;
or leśa (1), again limited to persons. The figure, as defined, resembles
the anyokti of Rudraţa); as: "bull, leave this strange field! Here
comes the gamekeeper" (reference is to the lover of an adulteress).
nirukti (97): one word pun on a name; resembles tattva śleşa; as: "by
your actions [inflaming the separated lover] you [Moon] are rightly
called "doşākara" ['mine of defects, nightmaker"]". Following
atyukti, this figure would seem to have some relation to it, such as
"ironic description of great iniquity" or the like; but none is apparent
in the definition.
parikarāñkura (25): accumulation of epithets distinguishing not the
subject (cf. parikara) but the object of the reference; as: "giver
of the four goals of men, the God is four armed" (his four arms
relate not to himself, but to what he does).
pariņāma (6): a property of the subject of comparison is transferred to
APPENDIX
one present (a variety of ulläsa (69); apparently a vinokti determined
as guna or doșa); as: "let the lotuses close; what harm will there be
for the moon?" (ex.: doşa).
unmilita (81): a milita followed by the distinction reborn; as: "the Gods,
seeing the Himalaya hidden behind your accumulation of glory,
O King, gave it new life as ice" (i.e., indistinguishable in whiteness,
the mountain is again made distinct as cold).
upamāna (110): the mīmāņsaka pramāṇa 'comparison' (this one accepted
also by other schools): in exemplification indeed difficult to distin-
guish from the ordinary upamā. Here the encyclopaedic spirit may
be seen to have come full circle, with all sense lost for what in fact
was being catalogued.
ullăsa (69): description of a quality or defect by means of an associated
one (cf. avajñā (70); a sahokti determined as guna or dosa); as:
"the Ganges, as it were, desires to be purified by your bath".
ullekha (7): the description of one thing as many, in many contexts
(in effect, a mālā rūpaka; in intent, perhaps a samuccaya); as:
"he is indeed a Cupid with women, a wishing-tree to his suitors,
death to his enemies".
aitihya (117): the quasi-pramāṇa 'tradition' (allowed as authoritative in
mīmāmsā and other systems when it does not conflict with Veda);
as: "in the words of this old song, 'Joy accompanies the man living
even for a hundred years"".
güdhokti (87): veiled reference in the presence of the person really
referred to (a possible specialization of several figures: paryayokta
personalized; or samäsokti with presence of implicit term specified;
or leśa (1), again limited to persons. The figure, as defined, resembles
the anyokti of Rudraţa); as: "bull, leave this strange field! Here
comes the gamekeeper" (reference is to the lover of an adulteress).
nirukti (97): one word pun on a name; resembles tattva śleşa; as: "by
your actions [inflaming the separated lover] you [Moon] are rightly
called "doşākara" ['mine of defects, nightmaker"]". Following
atyukti, this figure would seem to have some relation to it, such as
"ironic description of great iniquity" or the like; but none is apparent
in the definition.
parikarāñkura (25): accumulation of epithets distinguishing not the
subject (cf. parikara) but the object of the reference; as: "giver
of the four goals of men, the God is four armed" (his four arms
relate not to himself, but to what he does).
pariņāma (6): a property of the subject of comparison is transferred to