2023-03-30 13:49:14 by ramamurthys
This page has been fully proofread once and needs a second look.
special features. This alaṃkāra occurs when the prastuta and the
aprastuta both become mutually related with the same attribute.
This attribute may be represented by jāti, guṇa, dravya or kriyā. (ie
genus, attribute, object or action). Therefore, the main features of
the figure may be ascertained thus:
a) the special attribute of the prastuta or prākaraṇika or
upameya (ie the object of description) illuminates not
only its own self but also the aprastuta (ie the non-contex-
tual related to the contextual),
b) any quality or attribute either of the prastuta or the apras-
tuta is referred to as illuminating the other.
c) the upameya and the upamāna stand inter-related with the
same attribute.
Upamā, Tulyayogitā and Dīpaka bear slight difference among
themselves. In Upamā likeness of two things is always explicitly
stated, but in Dīpaka and Tulyayogitā it is always implied.
In Dīpaka, one attribute co-relates one or many prastuta as well
as aprastuta objects, but in Tulyayogitā all objects are either prastuta
or aprastuta (ie contextual or non-contextual). But Jagannātha is
not ready to accept these two as separate figures since they
have, according to him, no special distinguishing feature
between them.
eg 1. balāvalepād adhunāpi pūrvavat
prabādhyate tena jagajjigīṣuṇā
satīva yoṣita prakṛtiś ca niścalā
pumāṃsam abhyeti bhavāntareṣvapi.
बलावलेपादधुनापि पूर्ववत्
प्रबाध्यते तेन जगज्जिगीषुणा ।
सतीव योषित प्रकृतिश्च निश्चला
पुमांसमभ्येति भवान्तरेष्वपि ॥
Owing to pride of power, like before, still now,
The demon is tormenting the world, willing to conquer.
Like a chaste wife, man's unvacillating nature
Approaches him even in other births.
aprastuta both become mutually related with the same attribute.
This attribute may be represented by jāti, guṇa, dravya or kriyā. (ie
genus, attribute, object or action). Therefore, the main features of
the figure may be ascertained thus:
a) the special attribute of the prastuta or prākaraṇika or
upameya (ie the object of description) illuminates not
only its own self but also the aprastuta (ie the non-contex-
tual related to the contextual),
b) any quality or attribute either of the prastuta or the apras-
tuta is referred to as illuminating the other.
c) the upameya and the upamāna stand inter-related with the
same attribute.
Upamā, Tulyayogitā and Dīpaka bear slight difference among
themselves. In Upamā likeness of two things is always explicitly
stated, but in Dīpaka and Tulyayogitā it is always implied.
In Dīpaka, one attribute co-relates one or many prastuta as well
as aprastuta objects, but in Tulyayogitā all objects are either prastuta
or aprastuta (ie contextual or non-contextual). But Jagannātha is
not ready to accept these two as separate figures since they
have, according to him, no special distinguishing feature
between them.
eg 1. balāvalepād adhunāpi pūrvavat
prabādhyate tena jagajjigīṣuṇā
satīva yoṣita prakṛtiś ca niścalā
pumāṃsam abhyeti bhavāntareṣvapi.
बलावलेपादधुनापि पूर्ववत्
प्रबाध्यते तेन जगज्जिगीषुणा ।
सतीव योषित प्रकृतिश्च निश्चला
पुमांसमभ्येति भवान्तरेष्वपि ॥
The demon is tormenting the world, willing to conquer.
Like a chaste wife, man's unvacillating nature
Approaches him even in other births.