2023-03-25 03:06:12 by ramamurthys
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v. mālā-upamā: Girdle Simile
w. prativastu-upamā: Typical Simile
x. tulyayoga-upamā: Equal Simile
y. hetu-upamā: Causal Simile.
Rudraṭa mentions three principal divisions:
a) vākya-upamā: Simile in sentence,
b) samāsa-upamā: Simile in compound words,
c) pratyaya-upamā: Simile with suffix-base.
Ruyyaka's division is based on three main principles:
a) Mutual relationship (anugāmitā),
b) Reflexion-and-counter-reflexion (biṃba-pratibiṃmba-pratibimba-bhāva),
c) Object-and-counter-object (vastu-prativastu-bhāva).
Bhoja gives twofold divisions:
a) Verbal (vācyā) and
b) Implied (pratīyamānā).
Śobhākara refers to two principle varieties based on the posi-
tive and negative aspects of the objects of comparison.
Upamā is based on both similitude and non-similitude while
Vyatireka (Contrast) is based on mutual difference and Rūpaka on mutual
identity. Therefore, Appayya remarks that similitude (as we find it
expressed in poetic symbol or literary image) is rhetorically threefold:
a) resemblance (sādṛśya) based on the predominance of
mutual difference,
b) resemblance based on non-difference and
c) resemblance based on both mutual agreement as well as
disagreement.
The figures like Dīpaka (Illumination), Tulyayogitā (Equal pair-
ing), Dṛṣṭānta (Exemplification), Prativastūpamā (Typical Comparison),
Sahokti (Connected Description) and Vyatireka (Contrast) belong to the
first category.
Vidyānātha says that resemblance must be conforming to the
literary practice of the particular time and place and never dis-
agreeable or unfavourable in any way. Thus all kinds of defective
w. prativastu-upamā: Typical Simile
x. tulyayoga-upamā: Equal Simile
y. hetu-upamā: Causal Simile.
Rudraṭa mentions three principal divisions:
a) vākya-upamā: Simile in sentence,
b) samāsa-upamā: Simile in compound words,
c) pratyaya-upamā: Simile with suffix-base.
Ruyyaka's division is based on three main principles:
a) Mutual relationship (anugāmitā),
b) Reflexion-and-counter-reflexion (bi
c) Object-and-counter-object (vastu-prativastu-bhāva).
Bhoja gives twofold divisions:
a) Verbal (vācyā) and
b) Implied (pratīyamānā).
Śobhākara refers to two principle varieties based on the posi-
tive and negative aspects of the objects of comparison.
Upamā is based on both similitude and non-similitude while
Vyatireka (Contrast) is based on mutual difference and Rūpaka on mutual
identity. Therefore, Appayya remarks that similitude (as we find it
expressed in poetic symbol or literary image) is rhetorically threefold:
a) resemblance (sādṛśya) based on the predominance of
mutual difference,
b) resemblance based on non-difference and
c) resemblance based on both mutual agreement as well as
disagreement.
The figures like Dīpaka (Illumination), Tulyayogitā (Equal pair-
ing), Dṛṣṭānta (Exemplification), Prativastūpamā (Typical Comparison),
Sahokti (Connected Description) and Vyatireka (Contrast) belong to the
first category.
Vidyānātha says that resemblance must be conforming to the
literary practice of the particular time and place and never dis-
agreeable or unfavourable in any way. Thus all kinds of defective