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A Handbook of Classical Sanskrit Rhetoric
भाविकं भूतभाव्यर्थसाक्षात्कारस्य वर्णनम् । कु. १४.१६१
स्वाभिप्रायस्य कथनं यदि वाप्यन्यभावना ।
अतीतानागतानां साक्षात्त्वमिव भाविकम् । अ. कौ. ८.२८१
भाविकमध्यक्षं स्यात्सध्वंसप्रागभावानाम् । अ-कौ. ४३
Bhräntiman : Poetic Illusion :
√bhram ti<ktin (bhrānti) mān <matup literally means errenuous, false,
erring, mistaking etc. The figure is also called Bhranti. Here one
thing is mistakenly apprehended as other due to close resemblance
between the two, suggested by poetic imagery. It is a kind of illu-
sion created by poetic image in which there is recognition of a dif-
ferent but similar thing instead of the real one bearing close
resemblance to the unreal. The term Bhränti is perferable to
Bhrantiman, but reputed rhetors like Mammața, Visvanātha,
Jagannātha and others called it Bhrāntimān.
In epistemology, bhrama or bhrānti denotes false knowledge
about an object. Here the object is not unreal, false or non-exist-
ing, but it is mistaken as something different from it. In the case of
the figurative expression, the mistake, error or illusion is not fac-
tual, but simply a poetic fancy. When it is really an error based on
false knowledge (for example śuktau rajatam ie someone mistakes
the oyester shell as a piece of silver), it is not a poetic figure since
such a matter-of-fact error produces no charm at all for the reader
of poetry.
In actual bhrānti, the close identity of two things (for example
oyester shell and silver or rope and snake) is based on matter-of-
fact reality, but in rhetorical statement, the error is nothing but a
poetic image.
Dandin does not recognise it as a separate figure but accepts it
as a variety of Simile termed as moha-upama (ie simile based on illu-
sion). Bhoja mentions some minor varieties of Bhräntimān and
finally concludes that Bhränti-mālā, Upamā-bhrānti are not different
from Bhränti or Bhrāntimān. This figure based on close resem-
blance between two similar object is different from Metaphor and
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Digitized by
Original from
UNIVERSITY OF MICHIGAN
A Handbook of Classical Sanskrit Rhetoric
भाविकं भूतभाव्यर्थसाक्षात्कारस्य वर्णनम् । कु. १४.१६१
स्वाभिप्रायस्य कथनं यदि वाप्यन्यभावना ।
अतीतानागतानां साक्षात्त्वमिव भाविकम् । अ. कौ. ८.२८१
भाविकमध्यक्षं स्यात्सध्वंसप्रागभावानाम् । अ-कौ. ४३
Bhräntiman : Poetic Illusion :
√bhram ti<ktin (bhrānti) mān <matup literally means errenuous, false,
erring, mistaking etc. The figure is also called Bhranti. Here one
thing is mistakenly apprehended as other due to close resemblance
between the two, suggested by poetic imagery. It is a kind of illu-
sion created by poetic image in which there is recognition of a dif-
ferent but similar thing instead of the real one bearing close
resemblance to the unreal. The term Bhränti is perferable to
Bhrantiman, but reputed rhetors like Mammața, Visvanātha,
Jagannātha and others called it Bhrāntimān.
In epistemology, bhrama or bhrānti denotes false knowledge
about an object. Here the object is not unreal, false or non-exist-
ing, but it is mistaken as something different from it. In the case of
the figurative expression, the mistake, error or illusion is not fac-
tual, but simply a poetic fancy. When it is really an error based on
false knowledge (for example śuktau rajatam ie someone mistakes
the oyester shell as a piece of silver), it is not a poetic figure since
such a matter-of-fact error produces no charm at all for the reader
of poetry.
In actual bhrānti, the close identity of two things (for example
oyester shell and silver or rope and snake) is based on matter-of-
fact reality, but in rhetorical statement, the error is nothing but a
poetic image.
Dandin does not recognise it as a separate figure but accepts it
as a variety of Simile termed as moha-upama (ie simile based on illu-
sion). Bhoja mentions some minor varieties of Bhräntimān and
finally concludes that Bhränti-mālā, Upamā-bhrānti are not different
from Bhränti or Bhrāntimān. This figure based on close resem-
blance between two similar object is different from Metaphor and
Digitized by
Original from
UNIVERSITY OF MICHIGAN