2023-03-29 18:09:44 by ambuda-bot
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moral drawn from an event or particular state nidarśană (I)
justification; a second instance to fortify the
first, often in the relationship from general
to particular and vice versa
(to which Ruyyaka adds) a fortiori con-
clusion
remark
response
praise
THE SYSTEM OF FIGURES
blame
negation (of fact)
affirmation
(C) Figures of suggestion (often illustrate the dhvani of the later theory)
deduction of a parokṣa, stated as such
lakṣaṇa (indicator) dhvani (thing suggested)
one thing
pretext
gestures
literal description
associations
context
context vibhāva
response
remark
blame
praise
affirmation (of another)
alternative or contrary
another
embarrassment
meaning
context
thing associated
mood
mood bhāva
arthantaranyasa
arthāpatti
anumāna
praśna
uttara
aprastuta-
praśamsă (III)
vyājastuti
äkşepa
vakrokti (1)
61
(irony)
paryayokta
leśa (1)
sūkṣma
bhāva (II)
avasara
preyas (II)
bhāva (I)
These figures would correspond in general to Rudrata's category vāstava,
with the exception of those involving an element of incongruity so great
as to associate them with his notion of hyperbole. We have preferred
structure to intention in this categorization, and restrict hyperbole to
those figures involving patterns of quality and/or substratum only.
Nevertheless, as the universe of figures is multivalent, hyperbole will
be found associated with many other categories.147 Similarly, the notion
of suggestion can be determined in any relation and particularly in that
of similitude, where the figures samāsokti, aprastutapraśamsă, etc.
manifest it. There, the pattern of definition would lead us to consider
147 As Dandin says (2.220) "alañīkārāntarāṇām apy ekam āhuḥ parāyaṇam । vāgi śama-
hitām uktim imām atiśayāḥvayām" ("the form of expression, called hyperbole, celebrated
by Vägisa, is considered the sole aim [viz. purport] of [many] other figures'). Bhämaha's
remarks on atiśayokti/vakrokti (2,85 ff.) probably bear on the same point.
justification; a second instance to fortify the
first, often in the relationship from general
to particular and vice versa
(to which Ruyyaka adds) a fortiori con-
clusion
remark
response
praise
THE SYSTEM OF FIGURES
blame
negation (of fact)
affirmation
(C) Figures of suggestion (often illustrate the dhvani of the later theory)
deduction of a parokṣa, stated as such
lakṣaṇa (indicator) dhvani (thing suggested)
one thing
pretext
gestures
literal description
associations
context
context vibhāva
response
remark
blame
praise
affirmation (of another)
alternative or contrary
another
embarrassment
meaning
context
thing associated
mood
mood bhāva
arthantaranyasa
arthāpatti
anumāna
praśna
uttara
aprastuta-
praśamsă (III)
vyājastuti
äkşepa
vakrokti (1)
61
(irony)
paryayokta
leśa (1)
sūkṣma
bhāva (II)
avasara
preyas (II)
bhāva (I)
These figures would correspond in general to Rudrata's category vāstava,
with the exception of those involving an element of incongruity so great
as to associate them with his notion of hyperbole. We have preferred
structure to intention in this categorization, and restrict hyperbole to
those figures involving patterns of quality and/or substratum only.
Nevertheless, as the universe of figures is multivalent, hyperbole will
be found associated with many other categories.147 Similarly, the notion
of suggestion can be determined in any relation and particularly in that
of similitude, where the figures samāsokti, aprastutapraśamsă, etc.
manifest it. There, the pattern of definition would lead us to consider
147 As Dandin says (2.220) "alañīkārāntarāṇām apy ekam āhuḥ parāyaṇam । vāgi śama-
hitām uktim imām atiśayāḥvayām" ("the form of expression, called hyperbole, celebrated
by Vägisa, is considered the sole aim [viz. purport] of [many] other figures'). Bhämaha's
remarks on atiśayokti/vakrokti (2,85 ff.) probably bear on the same point.