2023-02-15 09:59:16 by ambuda-bot
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Dipakam: Illumination
special features. This alamkāra 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.
89
Upamā, Tulyayogitā and Dipaka bear slight difference among
themselves. In Upamā likeness of two things is always explicitly
stated, but in Dipaka and Tulyayogitāait it is always implied.
In Dipaka, 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 purvavat
prabadhyate tena jajjigiṣuṇā
sativa yoşit prakṛtiś ca niścalā
pumāmsam abhyeti bhavantareṣvapi.
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.
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Digitized by
Original from
UNIVERSITY OF MICHIGAN
special features. This alamkāra 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.
89
Upamā, Tulyayogitā and Dipaka bear slight difference among
themselves. In Upamā likeness of two things is always explicitly
stated, but in Dipaka and Tulyayogitāait it is always implied.
In Dipaka, 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 purvavat
prabadhyate tena jajjigiṣuṇā
sativa yoşit prakṛtiś ca niścalā
pumāmsam abhyeti bhavantareṣvapi.
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.
Digitized by
Original from
UNIVERSITY OF MICHIGAN