2023-03-30 13:25:04 by ramamurthys
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some other figures such as Rūpaka, Pariņāma, Atiśayokti or
Bhrāntimān and the beauty of expression lies not in the statement
of mentioning one thing in various aspects, but in the quality of
similitude or exaggeration. But Viśvanātha himself rejects this view
totally and explains that Ullekha is twofold -
(i) pure (suddhā) and
(ii) mixed one (saṃkīrṇā)
In the second variety of this figure, some other figure of speech
may be mixed up.
e.g. 1. priya iti gopabadhūbhiḥ śiśuriti vṛddhair adhīśa iti devaiḥ.
nārāyaṇa iti bhaktair brahmetyagrāhi yogibhir devaḥ.
प्रिय इति गोपबधूभिः शिशुरिति वृद्धैरधीश इति देवैः ।
नारायण इति भक्तैर्बह्मेत्यग्राहि योगिभिर्देवः ॥
The milkmaids accept Lord as their lover,
The aged ones as merely a child, the gods as their director;
The worshippers accept him as Nārāyaṇa, the supreme deity,
And the saints as Brahman, the eternal reality.
2. ugraḥ sapatneṣu guṇeṣu bhāsvān
rāmaḥ pratīkeṣu raṇeṣu bhīmaḥ.
līlāsu lakṣmyā puruṣottamaśceti
ityācakṣate rudranṛpaṃ kavīndrāḥ.
उग्रः सपत्नेषु गुणेषु भास्वान् रामः प्रतीकेषु रणेषु भीमः ।
लीलासु लक्ष्म्या पुरुषोत्तमश्चेति इत्याचक्षते रुद्रनृपं कवीन्द्राः ॥
You have been held as terror for the enemy kings,
The dignity of all dignified beings.
Of all ideal men you are the Rāma,
And in the battle you are the Bhīma,
In dalliance with Lakṣmi, you are the noblest one--
Famous poets thus proclaim the Rudra king in unison.
In the first verse, the acceptance of the Lord in different forms
(either human or divine) by different sections of people has been
represented in very attractive phraseology.
In the second verse, the mighty king, Rudra by name, has been
exalted for his multi-dimensional qualities head and heart. The
Bhrāntimān and the beauty of expression lies not in the statement
of mentioning one thing in various aspects, but in the quality of
similitude or exaggeration. But Viśvanātha himself rejects this view
totally and explains that Ullekha is twofold -
(i) pure (suddhā) and
(ii) mixed one (saṃkīrṇā)
In the second variety of this figure, some other figure of speech
may be mixed up.
e.g. 1. priya iti gopabadhūbhiḥ śiśuriti vṛddhair adhīśa iti devaiḥ.
nārāyaṇa iti bhaktair brahmetyagrāhi yogibhir devaḥ.
प्रिय इति गोपबधूभिः शिशुरिति वृद्धैरधीश इति देवैः ।
नारायण इति भक्तैर्बह्मेत्यग्राहि योगिभिर्देवः ॥
The aged ones as merely a child, the gods as their director;
The worshippers accept him as Nārāyaṇa, the supreme deity,
And the saints as Brahman, the eternal reality.
2. ugraḥ sapatneṣu guṇeṣu bhāsvān
rāmaḥ pratīkeṣu raṇeṣu bhīmaḥ.
līlāsu lakṣmyā puruṣottamaśceti
ityācakṣate rudranṛpaṃ kavīndrāḥ.
उग्रः सपत्नेषु गुणेषु भास्वान् रामः प्रतीकेषु रणेषु भीमः ।
लीलासु लक्ष्म्या पुरुषोत्तमश्चेति इत्याचक्षते रुद्रनृपं कवीन्द्राः ॥
The dignity of all dignified beings.
Of all ideal men you are the Rāma,
And in the battle you are the Bhīma,
In dalliance with Lakṣmi, you are the noblest one--
Famous poets thus proclaim the Rudra king in unison.
In the first verse, the acceptance of the Lord in different forms
(either human or divine) by different sections of people has been
represented in very attractive phraseology.
In the second verse, the mighty king, Rudra by name, has been
exalted for his multi-dimensional qualities head and heart. The