2023-04-05 13:36:07 by ramamurthys
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रसभावतदाभासभावशान्तिनिबन्धनाः ।
चत्वारो रसवत्प्रेय ऊर्जस्वि च समाहितम् ॥
रसाभास भावाभासश्च यत्रापरस्याङ्गं तदूर्जस्वि । कु. २३०
<headword>ऊह</headword>
Ūha ऊह : Doubt:
It is otherwise called Vitarka or Sambhāvanā. In Miṃānsā philoso-
phy, ūha is a technical term. In rhetoric, it is simply a poetic device
based on doubt in the form either this or that. Bhoja calls it Ūha,
while Appayya and Jayadeva named it Sambhāvanā.
Ūha is a kind of judgement either ending in doubt (sandehānta)
or in certainty (niścayānta). The first variety may be threefold in
nature ie. based on falsity, based on true idea or the mixture of
both. It is the same as Sandeha.
Definitions
ऊहो वितर्क:कः सन्देहनिर्णयान्ताधिष्ठितः ।
तत्त्वानुपाती अतत्त्वानुपाती यश्चोभयात्मकः ।
स निर्णयान्त इतरो मिथ्यामिथ्योभयात्मकः ॥ स. ३.३९.४०
संभावनं यदीत्थं स्यादित्यूहोऽन्यप्रसिद्धये । च. ५.४६
संभावना यदीत्थं स्याद् ऊहोऽन्यस्य सिद्धये । कु. १२६
<headword>एकावली</headword>
एकावली Ekāvalī : Chain :
The word ekāvalī (eka āvalī) literally means chain, repetition of the
same in successive order. As a figure of speech it belong to the class
of chain repetition (ie śṛṅkhalāmūla). It was first introduced by
Rudraṭa and then recognised by most of the distinguished
rhetoricians.
Like Mālādīpaka Ekāvalī also exhibits a kind of reciprocal superi-
ority. But such superiority in Ekāvalī is always related to the latter one,
ie the former one always becomes less superior to the latter one.
eg 1. na tajjalaṃ yanna sucārupankajam
na pankajaṃ tat yadalīna-ṣatpadam.
चत्वारो रसवत्प्रेय ऊर्जस्वि च समाहितम् ॥
रसाभास भावाभासश्च यत्रापरस्याङ्गं तदूर्जस्वि । कु. २३०
<headword>ऊह</headword>
Ūha ऊह : Doubt:
It is otherwise called Vitarka or Sambhāvanā. In Miṃānsā philoso-
phy, ūha is a technical term. In rhetoric, it is simply a poetic device
based on doubt in the form either this or that. Bhoja calls it Ūha,
while Appayya and Jayadeva named it Sambhāvanā.
Ūha is a kind of judgement either ending in doubt (sandehānta)
or in certainty (niścayānta). The first variety may be threefold in
nature ie. based on falsity, based on true idea or the mixture of
both. It is the same as Sandeha.
Definitions
ऊहो वितर्
तत्त्वानुपाती अतत्त्वानुपाती यश्चोभयात्मकः ।
स निर्णयान्त इतरो मिथ्यामिथ्योभयात्मकः ॥ स. ३.३९.४०
संभावनं यदीत्थं स्यादित्यूहोऽन्यप्रसिद्धये । च. ५.४६
संभावना यदीत्थं स्याद् ऊहोऽन्यस्य सिद्धये । कु. १२६
<headword>एकावली</headword>
एकावली Ekāvalī : Chain :
The word ekāvalī (eka āvalī) literally means chain, repetition of the
same in successive order. As a figure of speech it belong to the class
of chain repetition (ie śṛṅkhalāmūla). It was first introduced by
Rudraṭa and then recognised by most of the distinguished
rhetoricians.
Like Mālādīpaka Ekāvalī also exhibits a kind of reciprocal superi-
ority. But such superiority in Ekāvalī is always related to the latter one,
ie the former one always becomes less superior to the latter one.
eg 1. na tajjalaṃ yanna sucārupankajam
na pankajaṃ tat yadalīna-ṣatpadam.